Class 
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 M&4 
 
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KAIVALJAKAVANlTA 
 
 A VEDANTA POEM 
 
 THE TAMIL TEXT WITH A TRANSLATION 
 
 A GLOSSARY 
 
 AND GRAMMATICAL NOTES 
 
 TO WHICH IS ADDED 
 
 AN OUTLINE OF TAMIL GRAMMAR 
 
 WITH SPECIMENS OF TAMIL STRUCTtTBE 
 
 AND COMPARATIVE TABLES OF THE FLEXIONAL SYSTEM 
 
 IN OTHEE DEAVIDA LANGUAGES. 
 
 BY 
 
 CHARLES GRAUL, D. D., 
 
 DIRECTOR OP THE LEIPZIG EVANGELICAL - LUTHERAN MISSIONARY INSTITUTION. 
 
 MEMBER OP THE HISTORICAL-THEOLOGICAL AND OP THE GERMAN ORIENTAL 
 
 SOCIETIES. 
 
 LEIPZIG 1855 LONDON 1855 
 
 DORFFL1NG & FRANKE. WILLIAMS & NORGATE. 
 

KAIVALJANAYANITA 
 
 A VEDANTA POEM. 
 
 OUTLINE OF TAMIL GRAMMAR, 
 
BIBLIOTHECA TAMDLICA 
 
 OPERA PKAECIPtTA TAMULIENSITJM 
 
 EDITA 
 TRANSLATA ADNOTATIONIBUS GLOSS ARIISQUE 
 INSTRUCTA 
 
 CAROLO GRAUL, D. TH. 
 
 TOMUS SECUNDUS: 
 
 KAIVALJANAVANITAE TEXTUS TAMULIENSIS 
 
 CUM INTERPRETATION ANGLICA, ITEM GLOSSARIO ADNOTATIONIBUSQUE. 
 
 ACCEDIT GrRAMMATICA TAMULIENSIS. 
 
 LIPSIAE 1855 
 
 DORFFL1NG & FRANKE. 
 
 LONDINI 1855 
 
 WILLIAMS & NORGATE. 
 
n 
 
 KAIYALJANAVANlTA 
 
 A VEDANTA POEM 
 
 THE TAMIL TEXT WITH A TRANSLATION 
 
 A GLOSSARY 
 
 AND GRAMMATICAL NOTES 
 
 TO WHICH IS ADDED 
 
 AN OUTLINE OF TAMIL GRAMMAR 
 
 WITH SPECIMENS OF TAMIL STKUCTURE 
 
 AND COMPARATIVE TABLES OF THE FLEXIONAL SYSTEM 
 
 IN OTHER DRAVIDA LANGUAGES. 
 
 BY 
 
 CHARLES GRAUL, D. D., 
 
 DIRECTOR OF THE LEIPZIG EVANGELICAL - LUTHERAN MISSIONARY INSTITUTION, 
 
 MEMBER OF THE HISTORICAL-THEOLOGICAL AND OF THE GERMAN ORIENTAL 
 
 SOCIETIES. 
 
 LEIPZIG 1855 
 
 DORFFLING & FRANKE. 
 
 LONDON 1855 
 
 WILLIAMS & NORGATE. 
 
1 i, 
 
 
 X%° a' 
 
 61600 .; 
 
 '06 
 
TO 
 
 THE CELEBRATED INTERPRETER 
 
 OF ANCIENT AND MODERN HESIDUISM 
 
 HORACE HAYMAN WILSON, M. A., 
 
 BODEN PROFESSOR OF SANSCRIT AT OXFORD 
 
 THIS HUMBLE ATTEMPT 
 
 AT INTRODUCING 
 
 THE TAMIL LANGUAGE AND LITERATURE 
 
 INTO THE SPHERE OE EUROPEAN STUDIES 
 
 IS RESPECTFULLY DEDICATED 
 
 BY THE AUTHOR. 
 
PREFACE. 
 
 It will not, I trust, be attributed to any presumption on 
 my part, that, although a German, I accompany the publica- 
 tion of the Tamil text, promised in the first volume of the 
 "Bibliotheca Tamulica", with various keys in the English 
 language; it is merely owing to the consideration, that most 
 of the Tamil students are to be found among the English, 
 whereas those of my own countrymen, who are likely to 
 take an interest in this work, are certainly so far acquainted 
 with the English language, as to make use, without any diffi- 
 culty whatever, of a Tamil glossary or a grammar written in 
 English. 
 
 The Tamil text of the KaivaljanavanTta is a reprint of 
 the edition published in 1845 by some natives at Madras, 
 with the improvement of a more correct orthography. The 
 beautiful types — the best in point of elegance and precision 
 I have hitherto seen — ■ with which the whole is printed, will be, 
 I doubt not, an acceptable addition. I cannot forbear, on 
 this occasion, mentioning the obliging readiness, with which 
 Messrs. Gieseche and Devrient have given their assistance 
 towards the preparation of good Tamil types. 
 
 In order to facilitate the study of the Tamil text , I have 
 added an English translation at the bottom, and a glossary, 
 with grammatical notes at the end of it ; for explanations con- 
 cerning the contents I must refer to the first volume. 
 
 I think it a proper plan, to give the philosophical terms 
 derived from the Sanscrit in their genuine form, and accu- 
 rately to transliterate them. An horizontal stroke over a vowel 
 marks the length of it ; r with a dot beneath indicates that pe- 
 culiar sound which is half vowel and half consonant. — 
 Consonants, with a dot beneath, belong to the lingual class; 
 
x Preface. 
 
 those ; with an apostrophe above, are palatals. A spiritus 
 asper over a consonant denotes it as an aspirate. — The 
 guttural, the palatal, and the dental n I leave, for obvious rea- 
 sons, undistinguished. 
 
 The "List of Sanscrit Vedanta Terms explained" will, 
 perhaps, be welcome also to other besides Tamil students, as 
 it may serve as an introduction to the study of the orthodox 
 philosophy of the Hindus generally. 
 
 It is by the urgent advice of my honoured countryman and 
 friend, Dr. M. Mueller in Oxford, the learned editor of the Rig- 
 Veda, that I have added an "Outline of Tamil Grammar" with 
 "Specimens of Tamil Structure" principally for the benefit of 
 the general linguist. Although but a slight sketch, it may, I 
 hope, prove useful in the beginning also to those who are 
 desirous of making a special study of Tamil. In the arrange- 
 ment of the whole, I have been led both by scientific prin- 
 ciples and by practical views*. 
 
 The "Comparative tables of the declension and conjuga- 
 tion in other Dravida dialects" are mere additions, perhaps 
 not altogether unacceptable to the comparative linguist. 
 
 In the next volume I shall, D. V., publish the most cele- 
 brated Tamil work, the Kural, together with a translation, 
 a commentary, and a glossary. If I am spared, a comprehen- 
 sive anthology, gathered from the various branches of Tamil 
 literature shall follow^ furnished with every means for facili- 
 tating its study. 
 
 May Almighty God bless this humble work, undertaken, 
 not so much for the advancement of science, as for the further- 
 ance, although indirectly, of the very best cause on earth, — 
 the promotion of the holy Gospel among the heathen. 
 
 Leipzig, march 1855. 
 
 * I would here remark, that the terms "weak" and " strong", as they are used in §30, 
 and elsewhere, are not to be taken in the same sense, as we are now accustomed to use 
 them with regard to German etc. Whatever terms may be preferred to denote the re- 
 spective classification, this, as it stands, is fully justified by the fact, that most of the 
 respective grammatical rules turn upon it. 
 
INTRODUCTION. 
 
 1. QuT6k(^6VLLIT^JrT(5to<3=Qur(J£p$(5W[TQur(17jjh 
 
 QlJbtSVT 
 
 IS(5MG^^L^(l^(S^QL^<X/5fTUJ^G^U^fE1^6kQuTfbnSl. 
 
 LDfKSVfT 
 lU[T<oMp<olS<3= r ^LDTlU^^fTQ6MlUG^I5^(ipfT^^llLjLLT 
 
 UJ/Sp^LD 
 
 1. Praise be unto the feet of the only Lord ; who, solely 
 
 as Giva-Saksin, dwell eth in the heart both of those, that are 
 
 possessed of lust after gold, estates, and women, and of those 
 
 who are not, — and who occupieth that good station, which 
 
 is the most exalted among those seven stations (II, 149), 
 
 that are superior to any other whatever. 
 
 2. I bow down to the spotless substance of wisdom, which 
 
 is the cause of that action, by which (the world) is produced, 
 
 preserved and destroyed, — which standeth forth in the shape 
 n. i 
 
2 Introduction. 
 
 Q^fT<mn5liU<oSlLJ^6vQu[T^Q^[T^U^<oS)^LJU<SmflS 
 
 GsrQpQosr. 
 
 3. (^(SUQ^(SSil^lU(T^<oir[T(kiUJ[TQ(3STQlU[m(^U^lTLhl^JJLL 
 
 QLL<oMUTfb 
 <35(SlJ(^GDL^UL^(onQfrQL^<SV(oVrrrh<3BpLSl^QLD(5irp 
 
 <^(SUrfl(o^L^Q(oU6ffiQuT(SVUJrT(oGSTQ&=[T^U<3^Ufr(olJ 
 
 LDItQ<S5T 
 
 QpQssr. 
 
 Q L£> 657 6$U (S3) L-lUnfl<ofil @) Q <oV u5ljj 6i9(Lp<sk<S^FlLnQLD 
 QlU<S^ t ^<o^L^/§li^fB{T t ^QLn<3BQLLGM<5S)p<iSlU(^ 
 
 Q&iuiu 
 
 GS>p^QQ(3JSTQQil. 
 
 of Brahma, Visnu and the excellent Ruler (Siva) and in count- 
 less other shapes, — and which for ever appeareth as the per- 
 fect Free one and as the Sun of the ocean of bliss. 
 
 3. Every day I bow down to the lotus - foot of Him, through 
 whose grace I came to know, that I am the omnipresent 
 Brahma and that the whole expanding world is a fiction in me 
 (II, 171), — and so, like the ether in the wall, to partake of 
 the nature of the (absolute) substance (Brahma). 
 
 4. I adore Isa, who appeareth in the shape of teacher, in 
 order to change, through my knowledge, my faculties of per- 
 ception and of reflexion, my senses and my whole body into 
 dew before the sun, — to show my "Thou" and my "I" as 
 one and so to establish (perfect) unity. 
 
Introduction. 3 
 
 <3=JB^^QLDT6ffi(^(^T<SSr^fb(gQ^UT^IIiQuTpnSlu 
 U j£p(Lpli)<o)ff(Sl[EI <35 ITlLl^ U UJJfB^JFLfT <SV UfT[f<S & ldtlL 
 
 1—fT 
 
 6. UI—lTf5^Q(51]^fr[£pQLD6ttJ^LDUrTfb<3GL-<obr 
 
 Q LDfT€mr(Si(Lp ( siTM^P 
 
 iu<5S)i—!5^(oniT<s&i^ujLn(omi^(skp < ^(ouQj(TuQuSi 
 
 gvitQj. 
 
 5. Praising the feet of the true teacher of wisdom, who, 
 without end, middle and beginning, is continually shining 
 forth, like the ether — in order to show both the bondage 
 and the emancipation — ■ I will explain the true nature of the 
 (absolute) being in such a manner, that even people, unable 
 to examine extensive works , may comprehend it. 
 
 6. The classic writers drew from the milk -sea of the 
 far spreading Vedanta, and having filled the pitchers of their 
 authoritative works, they placed them at our disposal. I 
 boiled and churned the whole and then benevolently presented 
 it. Those, who have obtained this fresh butter of bliss, will 
 they ever again stray about, enjoying the dust of (worldly) 
 objects ? (No) ; they are without hunger. 
 
 7. Adoring the Emancipated one, the passionless Lord 
 

 4 Introduction. 
 
 P^jgi fin (ofilorr i & Q ld sir j2/@ &=rs Qp <sjb Q{5 6$t5 
 
 (SS)(SU^^(^UL^<oVLLfr<S(5iJ(^^^I<SS)[TQ<3 : iLjS(5ir(op 
 
 Q®sr. 
 
 of Tirupati (Visnu), the Master, who made me his slave, I 
 am about to sing the "Fresh butter of eternal Bliss". I shall 
 divide it into two chapters, called "Illustration of the true 
 Essence" and "Clearing away of all Doubts" and now begin 
 to explain. 
 
FIRST PART. 
 
 ILLUSTRATION OF THE TRUE ESSENCE 
 
 8. jB^^uj(sujB^^uj[h^(5^(om(3Ssruj!5Q^[fiQSi(o(oijm 
 
 LD^^U(oiS^UITlEJ^<oh(SlJ(l^QuT^IEJ^Sffi<o^JT(5S)<^ 
 
 9. a z LbppLblS>(olSlL—<5V&Qpp<m&Lt)np!T(5m(^Qnp(S$)15 
 
 &=Ll)LL&&<£J<5^^(o^l—!B^LAlhLJp&&ir<55Wp<o^^ 
 
 8. They enumerate these four Sadanas : 1) the discrimi- 
 nating intellect that clearly understands the philosophically es- 
 tablished decision about eternal and perishable things; 2) the 
 freedom from lust after the enjoyments, happening in this 
 middle- and that upper -world; 3) the assemblage of those 
 six, as tranquillity and so on, requiring an exact definition 
 (s. v. 9) and 4) the desire of (final) emancipation. 
 
 9. Those six are: Tranquillity of mind, self-restraint, re- 
 nunciation, patience, composure and faith. Tranquillity of 
 mind, is chastising the internal faculties; self-restraint, is 
 chastising the external senses and organs. Abandoning the oc- 
 
6 First Part: 
 
 LDLL[rLL%m<53u&TJTr5J&6Yr(fT)&Q<oV<ofilL_Q(5^ 
 LLLJ^[TQ<3=U-l(^<3i-<S^I<ic3S[T^IUJ^]U(oSlLJU^[13=8^ 
 
 10. Qj(su<5muQufi(^^pp(TQ(5m&pp^Qj5$&(V) 
 
 &=J<^LD[TlU(olD(5ui(^ljS^<o^^^^LLfT^fT<o^QLL(5MUlf 
 
 (oLDQ(5V!T[f * 
 
 UJTLD<3=jb($(T[jJ^(oV<5frrLJU{bpQGV!SjTpGnpUJrT(§lh 
 
 11. &np<oWLE6Wn$QlUT6k(5frp&&T$UU[T(7£(oVQ 
 
 Qp 
 
 y,^ Q dF 63T L£)/H 656YT G? <35fT ty- L/ Safldfr @) Lb L-j(fF) L_ (S3) 
 
 cupations of the household, is renunciation; submitting to 
 the assailing sensations of pleasure, sorrow and so on, is 
 patience. 
 
 10. When in the way of spiritual meditation on the (su- 
 preme) substance, of which you heard (from the teacher), you 
 make that (substance)) tasty to yourself, then the superior- 
 minded speak of composure. Lovingly taking hold of the 
 supreme teacher of truth and of the sacred books, is faith. 
 This is the meaning of the term "the most excellent tran- 
 quillity of mind and the five other kinds". 
 
 11. There are none on earth, who can accomplish any 
 thing without a "Sadana"; so knowledge will accrue only to 
 such as have obtained those four. It does not enter the heart 
 of one, who is but a novice in discrimination; if it really en- 
 
Illustration of the true Essence. 7 
 
 12. ^<5ii<tt$&rTrfluj[r(3(^<5^r5$rflujr&&6rrrT^ih 
 ^(sn<ssr^<3MpQDi—ii^Q(5niuu3fb<3 z Q^^i—TLJi-i 
 
 (LpLjQufT<SvQ(SiJLhlSlLJ 
 
 13. ^^(S^(ojSl^LD < hsm(olSLDi<S(ol[riT^^Q(oL\L^3mT^(om 
 
 (Lp(55T($p 
 <ST<o^(Snff(Sn^uSlfbuLL(^<iGD^^UlSl(SuJTQLLfTGir 
 
 Qunp 
 Q u i on 6U6&I ~Q (oUjrtifEJGn&QiurrCaL- Quit kitis 
 
 (©5 T <55T & p (&} QTj (S3) 61/ d& <& <55$T Q/B 65T Qff <£ (oil 63377E/®(g) 
 
 14. <oTJ<5mriuS/$<ottp(i£jg]Q&r( V(ovrT(o^ 
 
 ters, he is one, who, through ten millions of births, has al- 
 ready been cleansed. 
 
 12. He is the man, entitled (to obtain the knowledge of the 
 way of salvation). From his own Self, from Providence, from 
 the elements and the elementary formations (i. e. from other be- 
 ings), he was assailed by three fires (fiery pains). So languishing 
 like an insect, that cannot bear the heat of the sun, he hastened 
 to dive into the holy tank of wisdom, by which the (future) 
 birth is made to cease. 
 
 13. He who — like the deer, that having fallen into the 
 nets of the hunters, escaping runs aways — had fled from the 
 love of his wife, his children and his goods, now proceeded 
 so, that he did not go with an empty hand, and having come 
 in sight of the truthful teacher of wisdom, rightfully wor- 
 shipped him. 
 
 14. Worshipping he stood and said with tears : "Through 
 
8 First Part: 
 
 LDIT&S 
 
 uSl<53^wSuj(^(7^Q(snQiu<s^ < SsMuSljLLS<^^Q(sn<^ 
 
 (5) QLD <5%r QYfGM. 
 
 Qurrtsvp 
 
 U^(3M<SM^LSlp(Si9LJ^[Tfb^(l^UTluQLLTG^^(om(^ 
 
 (fcviLjQLLto&r^t. 
 16. QpfrL—[TU<5U[j>QprT^UjQLD(5tt^Qg=[r6M®ff(5&<5<& 
 
 the sorrow of vain life I dried up, my master! O readily 
 complying teacher, you ought to break the close fetters of 
 the (five) Kosas into pieces and save me, so that my inmost 
 heart may be refreshed." Thus he spoke. 
 
 15. The teacher — like a (true) mother, — placed his 
 little son before himself. Like a tortoise he mused within 
 himself, like a fish he looked at him (with a full, soft eye); 
 like a bird he fondled him. At last he spoke: "There is one 
 means to prevent your (future) birth; I will tell it to you. If 
 you follow what I say, the succession of births will come to 
 an end." 
 
 16. When the pupil heard his master say: "The succession 
 of births will come to an end", he became like one, who has 
 dived into a spacious tank; his body even got refreshed and 
 
Illustration of the true Essence. 9 
 
 UJL^(T^U^m0ufT(^(^U^[TQuT^T<oSrf3^U[T(3l^UfEJ 
 
 Q<3F[T(SV(5i]rr<oir. 
 
 17. Q&=TG^<S^^(3<SLL<SLDfTtLL—fT^Q^fT<o^irL^(^)(6^) 
 iq<ok(5^^L9p6)Slu^Tfbj}J(y^U[TluQLL[T<5k^^ 
 
 18. ^L-fwSlU6)S(^^^U[TQ(3^6kpn5lfi^LSl(5iTQ<3Fn5lfB 
 
 35LD<sscsr(o5sfl<sir 
 
 Q&fi<5rr<55)<35(ourTSV<£ 
 Qprri—wQuj(§(^(^u>iT(5kLJbQ&[T^uQu)U)(iT)(oU 
 
 (SUfrQjT. 
 
 his heart was recreated; he shed tears, as if abounding love 
 were dropping down, worshipped once more the (teacher's) 
 foot, resembling an expanding flower, and spoke in the fol- 
 lowing strain : 
 
 17. O Lord, although I am a slave, unable to act up to 
 what you said, you will be able to rule me by your grace. 
 You said: One means to prevent your ffuture) birth there is. 
 Now you ought to explain the nature of this means and so 
 save me. 
 
 18. Then the teacher knew that in the pupil the activity 
 (of Ahankara) was subdued, and in the manner of a wasp, 
 buzzing before the insect in the compact earth -nest, he de- 
 sired that he might attain to the true nature of Self, and fixing 
 
10 First Part: 
 
 19. GUfTJfTQuJ(amLL<3s(S<5^^(5^^S^LLp!B^(oU<S^lSlpfh^l 
 
 PJS^I 
 
 ^rr[rp&^(b&TjbjjurbpQ&p(oinpQur(b&pn$l&&(b 
 
 nflu 
 
 QuJIT^<ST(oVQ/BLSuLSIjJ(o^L£ill5lp/6ll^(oU(5iT(oU[T^ 
 LAnjI[TlL]f5p<5W%5mpprTQ®ff<oWpn$iyLD<M 
 
 20.- p<^?mujj5p<5tt&&iTpfTjpp^m?(sw^[m<£<omi—iT 
 
 Qmp 
 i3(^ < h3miu^^^m^(^(^iuui3nLDu^nujuiSlpu 
 
 L-l<s8>[T(51J 
 
 L$(5V<fcv 
 
 Qqst. 
 
 21. <5T6h < B5^^^fT<3^^l—(^<sQ(51J<om(5mflQuJITQ3 z fT<air 
 
 G3pQSyjUJT 
 
 his eye upon the Giva within the body, began to chant his 
 instruction : 
 
 19. Come here", my son! He, who has forgotten his own 
 Self, is (alternatively) born and dies. Like dry leaves, seized 
 by a never-ceasing whirlwind, he constantly strays about 
 and revolves within the never ending gyration of the wheel of 
 time, — ■ until he comprehends that his wisdom -searching 
 Self is the (absolute) Self. 
 
 20. But when a man comes to know his Self (Giva) 
 and the directing principle (Kutasta), that forms the sub- 
 stratum of it, then this directing principle appears as the 
 (absolute) Self, as Brahma, and so he will get rid of birth. 
 If you know yourself, ruin will not befall you. This I teach 
 you, because you asked me. 
 
 21. "Do you take me for an idiot, that you thus speak to 
 
Illustration of the true Essence. 11 
 
 ^Gkd5M^^n6^nSufTLLIT/B^(T^J<omfluSiQ(oVfT(f^(oU 
 
 ^I6lil(o6ST 
 <5^63Y?fe^^/r65rLDL9(5<o5^^ 
 
 QjT. 
 
 22. ^<ok<s^^Q^<3BiiQ^QuSi(SuQG^6^6ii(3mrff(Sij(5ir 
 
 lUtT611 
 6$T6ZT65T6U65Tp65Td5W^pirQ6!ff65rpn$f5p6U(^@ 
 
 OLD 651(71? it 
 
 Qa z ir6M6mL^65rQpQlUITlfl^^^6\)LD6\)6\)ITLDQ6\)6!5T 
 
 Qf65T 
 iSl 6ST (SSTJgl (2 <£ LL I— (53) 6U IU it iJ OS) Z_ ILf/B 65) d5 ILj IEJ 
 
 Q&ITGSSTL-ITlt. 
 
 23. Q^c35LI)6\)6VITLD6\)Q6nQpQ^Suilt<3SIT(S<oSSrQ6SJ6ST 
 
 QpUJ 
 Qu^lT^LDllEl<S6ST6^6V6nr3^J(y^^^^QLD611(^S)lt 
 
 Q&IT6V6VITILI 
 
 me, my master? Are there really any people on this earth, 
 who do not know themselves ? (I think not) ; but then, how 
 does it come to pass, that they all are alternatively born and 
 die and in this way whirl about. Vouchsafe to tell the truth 
 to me, who have put my trust in you." 
 
 22. Whosoever understands the true nature of the body 
 and of the spirit, such a one will soon come to know, that he is 
 the Self. Thus (the master) spoke. To this the pupil answered : 
 " Who is the spiritbesides this gross matter?" When the master 
 heard him say so, he felt sorrow and pleasure at once. 
 
 23. You say: "Who is the spirit as something separate 
 from the body? I do not see (him)." Pray, tell me: Who is 
 He, that in the dream, full of passion, gradually steps forth? 
 Pray, tell me: Who is He, that in the profound sleep, where 
 
12 First Part: 
 
 (^)lfQ<3=[T(5V(SVIT 
 (SV1UJ. 
 
 (Sip 
 
 dp ( 
 
 (sSQnr. 
 
 25. pn<oVp$(5WLDJ[El<3S(ffl&[TLLL^^^6^ULSl<5&p&[TLL($l 
 
 QjirrtQuir 
 <5V rr<oV<£££}65)] © d5 <s6yt<xit lLi^iuqfjjjpJS &n lL® <a//r it 
 
 Quirp 
 
 JT}ir(5Vp<S$)p(Lp(ofrL-l &IT L!_^L#(^d5@ LD Q &=IT^ U 
 
 lAITGSr 
 ^(SV^(S^^ULSI(okL^<XTLLL^(^(S^(SniIltQ^TL^rEjS 
 
 (<53)(ojr. 
 
 the sad dream does not make its appearance, is conscious 
 (of that condition)? Pray, tell me: What is that knowledge 
 you reflect on ; when awake? 
 
 24. "We see, when awake ; we see, when asleep, while our 
 waking -thoughts retire ; we see, when in profound sleep, where 
 neither the one nor the other is appearing : this is every day 
 experienced and therefore quite consistent. Still I am far 
 from understanding it. In a moment it rises within the mind — 
 and then hides itself again. Graciously explain this unto me." 
 
 25. Like those, who first show the trees on earth and 
 then the lonely disk of the young moon, — ■ like those, who 
 first show the stars and then Arundhati, — the best of sages 
 
Illustration of the true Essence. 13 
 
 26. ^^^liufrQjJTuQLLioir^jLDUQjfT^QLDsirjii^ 
 
 (y^^^UJTfburB^Lh<oSQL_<S^JJJG^T<i(^LD(o(SlJ^fTlB 
 
 ^QlD(5V(SVT 
 LS^<oS)^UJTLLT(oJTfTU^^fTfbujB^LDfrLLU(oUfT^^ 
 
 3>T<oir 
 
 (^^^uJTL£l^(S^j<mrL^<s^(y^[s^iui(oJi[TU[Ej(S<s 
 
 (STTTUJ. 
 
 27. ^(oJTULD^^lUJT<3=[E]<Sfbu < 8sMUJT<SljQ(511<SV(SVfT 
 
 jrii Q qj stsrQaj it it p 
 
 ^^(^^T<osrpQ(^<okp(S^iTfB^JilQ(SU6rflu5lp 
 
 (o&sirpGV. 
 
 28. ^UUl^uQuT6V/BTLL^UfEU<SGffljT(5S!fr(SjLS<oiriySl 
 QuJ[TUUL£rU$J(o8tfL—pQ(f)p<ok&lLJ<o^ 
 
 j£l(5S)p(51JTUJjSp(^ 
 
 commenced to show gross matter and then the fundament in 
 the shape of atom. 
 
 26. All the Vedanta books declare, that bondage and 
 emancipation are brought about by the methods of Aropa and 
 Apavada. The illusive Aropa is the origin of bondage, Apa- 
 vada that of emancipation. Now hear me first explain the 
 method of Aropa. 
 
 27. Whatever they call "Aropa, Adjasa, Kalpana", is 
 taking one thing for another: as, for instance, the appearing 
 of a serpent in the rope, of a man in the post, of water in the 
 (heated) sand (of the desert), of a "continuum" in the ether. 
 
 28. In a similar way all the modifications of the five ele- 
 ments appear in the Brahma, which is both without name 
 and shape, self - consistent, free from any duality, full of in- 
 
14 First Part: 
 
 LD U iSliJ LD<£{£)jb (2 (y <5fr J2/S5) LD LD LL^ Slfl <£1 JJ Q LD <SV 
 
 Q<^uLSIiu<sfbL9^^^frfbQ^G^Fl^£5Q<sij<oiTfDn5lfh^J 
 
 Q&fT<obr(o<orr. 
 
 29. J^J&prrQ<55TUUL^QlU<5Wp<&&[T6V(off[T$UJfT(^$(m 
 
 QlT<SV<3VTLD 
 Q UrTJgl GUI (55T<^(Lp^^l(oUfTSVuQufTQ^ JBjgl LD6U 
 
 Qld. 
 
 30. Q^^^LI^Q<Sn(G^UL^/§<SV(y^UlUL^T(^S(SnLJL^LLlT 
 
 Q&=rr(SVG£](<£ij 
 &pj^mLD(\£&®(^LLL_\\&&\xp^(Lp&(§<mfQ£ 
 
 LDffCoLD. 
 
 tellectual light. You ought to know, that they originated in 
 the way of the before -mentioned fiction. 
 
 29. If you ask: How did that (fiction) originate? I an- 
 swer: The eternal Givas all are contained in the Avjakta, 
 as in universal Susupti. This is a denotation of temporal cir- 
 cumstance. Through the imaginary sight of Isa the three 
 Gunas have, out of old original Nature, developed them- 
 selves. 
 
 30. They are excellent white, black and red, that partakes 
 of each, and are denominated: pure essence, darkness and 
 impure nature. But although these Gunas, which are called 
 essence, filth and gloom , as three are equal : one among them 
 may preponderate. 
 
Illustration of the true Essence. 15 
 
 Q&fTGOGutiiT 
 
 LD(^61jLL<^(o)SlU^pfi^fTQ6ttlJD3S^<£j£]<51JLD[I@ 
 
 cS(T^^U^fEU<STJ(^6^(^UJ<i<S[rLLL^.UJ(^<S3SrLDf1 
 
 (Lp <35 (3> (Stiff 5/ & Syfl J52/ JSjglT l U j£ fT (Lpp p @j <53STLDU(5S)IU 
 
 33. rra= < ^<iS^&t(Lp^^liLS^j(o(SiJ^fTiJ<3mr<3=[f£rfEJ 
 
 31. This is the one method (of explaining the origin of 
 the world). They explain it still in another way. (According 
 to that other way) the existing Ayjakta itself assumes the 
 shape of Mahat; the most gracious Mahat becomes Ahankara 5 
 and the embryo -like Ahankara divides itself into three and 
 so is transformed into the before - said Gunas. 
 
 32. Ciccaja, which resembles the ether, appears within 
 these Gunas. The first among the three , the pure one, is Maja. 
 The Brahma -Reflex within this Guna represents Antarjainin, 
 and He, who remains untouched by any Guna of Maja, is Isa, 
 the causa efficiens. 
 
 33. This (Maja) is Susupti, Karana SarTra and Ananda- 
 majakosa with regard to Isa. (The second) Rago-Guna is 
 Avidja. The Ciccajas through all the light- less Avidjas re- 
 
16 First Part: 
 
 jBfT^LDfT^uSlici^uQufr^j/sfrLD^LhLSljjfT^ 
 
 34. ^(ip<iQ<sfT(Siuibjii(^^(5iJif<i^^i(o(5iJUJ[TQirfB^ 
 
 (oLDfT<S 
 
 QdFT<oir(3((53)LD 
 
 (5U(y>pjiji}(^&(§u)(oUfTQj{TU(su$iyj§QLDrrifiiu& 
 
 Q&®FrmLj. 
 
 35. ^LDU)TlUfT(SiSQl5T^(S]S3=(GS)rr(T^Gffl(^)Q(SV 
 
 I^LA6$iL]u5liT&LLQa(W(oVrTii)QurT&<3=rr^<5W(^<^ 
 ^frLL^(^<smrLSR(om(Sl^^^fTiijuLSlfFl^^(o^nrsir 
 
 JULD 
 <3lSLLmfT^I—Q(SVGM^m(oi9<Si9^LD[T/B(o^Tfbp 
 
 present the myriads of Givas. The Glva, tending to (self-) 
 destruction, is then called Pragna. 
 
 34. This (Avidja) is Anandamajakosa, Susupti and Karana- 
 Sarlra with regard to the Givas, meddling with the filth (i. e. 
 the Rago-Guna). Thus far we have explained the causative 
 forms (Karana-Sarlra), owing their origin to two of all the 
 illusive Gunas. Now hear also the way, in which the praise- 
 worthy subtle form (Suksma-Sarlra) originated. 
 
 35. Through the grace of Isa, playing with the bewilder- 
 ing Maja, the Tamo-Guna divides itself into two energies 
 (Sakti), viz.: dreadful obscuration and multiform (false) 
 appearance, — to the end that an organ of sensation may fall 
 to the share of the beautiful Givas. 
 
Illustration of the true Essence. 17 
 
 <^ss)LD(oSl<sm(smf\p 
 ^frpp^fTm<sippSpi^iu[T[m^<3^(sS(S^iTj§fB<^LD(om 
 
 CoUTpS J ^^ ( ^ ( ^JB<^GjSfTlLlUJI^^rEJ^QQfr<^T 
 
 <3=irp jry LDpnSlfsnpnSp Q u rr d& <3ft^ (S&rpGsy 6i/6cRfr/_/r 
 
 37. jM^(^&(§<5mL&Uy^pLDI—(m<5B^J5Q35[Tl—lTj5j^ 
 
 r r£lp@rm 
 
 (<oijrr(5$r 
 ^^^G^LLrfLS^QGUQ^^^p^^^mui^fflfSiS^Q^. 
 
 L9jrr<5m<suiuj<&&Q(orr<okj9JLhQu(iT)p 
 
 36 In the Sakti of (false) appearance originates ether, 
 in ether wind, in wind fire, in fire water, in water earth. 
 These praiseworthy Five are called subtle elements, and out 
 of them originates that body, which is the organ of sensation. 
 
 37. Those three original Gunas combine with all these 
 elements. Five (single) portions of the Guna of blameless 
 white become the (five) instruments of perception. Then the 
 five (together) form both Manas and Buddi. These seven 
 categories constitute the instrument of knowledge through 
 the distribution of the Sattva-Guna. 
 
 38. Five portions of the Rag'o - Guna together produce the 
 (five) processes of breathing, and five separate portions the 
 (five) organs of action. These seventeen categories constitute 
 
 II. 2 
 
18 First Part: 
 
 UJfT(o£lUjQuiUJrTLEl£pUU$(36m(l£L$6§rEU&(ap 
 
 Q&<o\)6VfTLD. 
 
 39. ^dja//_<s^LD(^si/(^^(a//f(£©a;/a(^s3)^^Q(S(n 
 
 u9 qj a/ 1_ o9 ii <sm © G? l/ /f & (5 zj9 <s>9/5j <s (^ d5 @ la 
 L£di<5yL-fbQ&r&(^<ok((ffL3^&(^(S^ 
 
 40. (^i(^LD^^LSl^LLll_®{^Q6 z [T^(oSQ(6^LSuUfTp 
 
 jmsv 
 LnrT&^uirTQjTrrufitpiTj^LiiG&L—S&to^ 
 
 <&G>&(5ifTrruj 
 
 the refined body with regard to all the Glvas, appearing in 
 the shape of god, demon, man and beast. 
 
 39. The Givas, in connection with this body, receive the 
 name of the brillant "Taigasa"; but Isa, in connection with 
 the same body, is HiranjagarBa. This body is, with regard to 
 both „Suksraa Sarira". Three of the (five) Kosas (Prana- 
 maja-Manomaja- and Vignanamaja) belong to it and (among 
 the three states) that of sleep. 
 
 40. Hitherto we have spoken only of the refined material 
 world. Henceforth hear me describe methodically also that 
 Aropa, which forms gross matter. The preserving Isa him- 
 self made the Panclkarana to the end, that a gross materia 
 body and sensation might accrue to the uniting Glvas. 
 
Illustration of the treu Essence. 19 
 
 <£ELD. 
 
 c ^(oVsjbu < h5^uSQ^Gkj}jQ^iT(^^^ c ^jLD(59r^^lp 
 43. 9rfluj(S]S^(^ifii(^(^9<sij(tA(^(ipuT^lQujfr(^r(Sp 
 
 <MTffllU@(^Q^Qu^LA/3<SuQ^UUL^QuJ6Wp^ 
 
 &fip 
 
 41. He divided the five elements into ten (viz. by halving 
 each), and the half (of each) into four. Thus leaving untouched 
 one half, he compounded the four portions with the (other) 
 four portions. What thus originated, is gross element, and what 
 resulted from that great- element, is fourfold: the gross material 
 body, the (mundane) embryo, the world, and sensation. 
 
 42. Giva, in connexion with the gross -material body is 
 the well known Visva, and Isa in connexion with the same, is 
 the comprehending Virag. (This) gross -material body is 
 (with regard to both Giva and Isa) the state of waking and the 
 incomparable Annamajakosa. This exact classification of the 
 Kalpanas of gross matter you ought to deposit in your memory. 
 
 43. "If there is only one and the same Upadi to both the 
 excellent Isa and the Glvas, pray, my honored master, how 
 are we to know the difference?" If you ask me in that way, 
 I answer: To Giva belongs the Upadi of effect; to Isa that 
 
20 First Part: 
 
 &[Trf)lU6LlU[r$$(5U6k&(TJ6^(ol]UT$l3<3=<oir 
 6lSffllUL£l(^<3=LDLl.L^<o^lULLl^.UJfTlbQu^lJbfT(oLD. 
 
 4:4:. LLjfha^mQufT^^ujiLi^Qu^i^GUfSisrQLDGST^a 1 
 
 &=JTr£l<35I^TUJ[E}&6nQu^r5p(5^UJL-(M6)$lUL^L^ 
 
 QlLKofcufTT 
 UJU^lSlluQ(SU^6V[T[ma^LLL^UUfTfTUU^^Ll)L-L^ 
 
 QlLKoirUIT 
 [fljfEjSuJU6V@(5U[T<&(§L8&IT&@[hQu^Ll)(o^. 
 
 45. ^p\^%s5i(sn^^<^ii^^i\iLi^Q^m^\\(mfuQ(SiA(3^ 
 Q<^fipu(5^LDQuiT^Q^i<om(5m^^^(3m?\rB^Gn(5m 
 Q&=pL^(S^^Lj)(o^^<i^fr(SVLhQufTUJ^Q^<sfflfi^(sijfT 
 
 &[TIULdQlJ[T(oV 
 
 (srrrriu. 
 
 of cause. Isa and Giva are distinguished from each other as 
 extensive universality is from individuality. 
 
 44. The notion of tree represents the category of "in- 
 dividuality", the notion of forest that of " universality". The 
 various single forms of moveable and immoveable things are 
 called "individuality"; but comprehending the extending 
 universe into one view is "universality". Now this is the dif- 
 ference between the merciful Givas and Isa. 
 
 45. We have now shown the way, in which the Kalpanas 
 originated. He, who has so far become decided as to see the 
 whole visible world in the light of a dream, is the real wise 
 one. Now hear me also explain the nature of Apavada, by 
 which the most precious emancipation is obtained, — like the 
 ether, clearing up, when the cloud- covered rainy- season 
 goes off. 
 
Illustration of the true Essence. 21 
 
 Qiu<oir(fffb(Su[Tfb 
 
 (^JGU(55Tp^)}uQ^<3 z ^^lTp3^SJ^JT ! S\)Q^J'Sif\<3F3 : (El 
 
 $iiQLL<okj&ii)LSIju)QLL(5irj^fBQ^6rflmQpiLiu 
 
 47. ut—^jgjT^i^QurrpQ&ujpum&ujihQuiTGm 
 
 ttyLhCourrpufTrr&Sp 
 <SL^y^}LD^^}jLhQuTQ(SVT<ak(fr^rEi^fTrfluj^frJ 
 
 ^l^^(^^p<^U[T(^LE(I^QlUfTQSTf^Q^\)n[(5SYMI^I^ 
 
 <£®jrr(op 
 ldtQld. 
 
 48. JJffL—fom^LDjijSGV&Jf&^Co^l ppLDfT^&^SflQfr 
 
 UJlLj 
 
 46. This is not a serpent, but a rope ; this is not a roan, 
 but a post: when in a similar manner, through the light of 
 the Vedanta books, according to the oral instruction of the 
 teacher, you distinctly see: this is not a body, this is not a 
 world, this is not an element, but substantial intellect and 
 Brahma, — then this is Apavada. 
 
 47. Cause and effect are one, — just as the cloth and 
 the thread, just as the ornament, that has been worked, and 
 the gold, just as the pitcher and the clay. Now when through 
 philosophical abstraction you make things — from the body 
 up to the absolute substance — gradually recede in the same 
 manner, in which they have, one out of another, proceeded, — 
 then- this is the method of Apavada. 
 
 48. "Hitherto you have detailed unto me the modifi- 
 cations of that desire, which is produced by the Sakti of 
 
22 First Part: 
 
 GftLblUIT 
 
 Q&L_j^r&(§(^(3<mQuj(5k<oW<&$(7£<0fruQiurrL^(£ 
 
 6YTQ&UJ61][T(olT. 
 
 49. ^[r<o$FI<as[t^<o&r&&[rL8<3F(oirp < &5$i ms^m&ymtstBWGsr 
 
 (Lp Gsflfoftp ILj U$IT &(6)(£<5Yr<Srfl6$}] <555l lT<S}Slfi <&(3j([fjL-TLJD 
 
 50. y ) <skpLj^fru)LSljLD^^i(^LhLip^ <: ^i(Sfr(oiSI<s[TJf5]<s 
 
 Li® 
 
 LDT6Wp&^L^^^^&@LD&^JIflffl(3)%<£rrirrW&LL@rJ> 
 
 Viksepa, springing from the reproachful Tamo-Guna. You 
 have however mentioned two Saktis. master , free from 
 destruction! please explain also the confusion, created by 
 the Sakti of Avarana." Then graciously spoke the teacher : 
 
 49. As the midnight -darkness of the rainy season en- 
 velops sky and earth, so the Avarana obscures the intellectual 
 eye of the flesh -inhabiting Grvas, who (in their mental dark- 
 ness) say: "It (viz. the Brahma) exists not; it appears not" 
 to such a degree , that they become perfectly blind; but it 
 does not obscure that Isa, whose Self is equal to the absolute 
 Self, nor those wise ones, who have themselves seen their 
 Self (i. e. Kutasta). 
 
 50. That Upadi, which veils the difference between the 
 perfect Brahma and the external modifications on the one 
 hand, and on the other between the excellent Kutasta and the 
 internal modifications, so as not to allow it (viz. that diffe- 
 
Illustration of the true Essence. 23 
 
 ^GMn^UJU(SU(S)SlUfT^lLI(omi—.fTi(^(LpU[T^luSQ^. 
 
 51. ^35fTJU)Gnpr5jJ&QurT(^(oV[TQy[TuQLArElQ& 
 
 L^T^TJJLD(o^pUJT^Tll3(^QjfrUL£^QujQuJ(5k(nj > 
 LLT^TJT(^^LDLLfrQLDfEl(^LJbfTQjT!TULD<o)SQ&=L^LL[T 
 
 Qui. 
 
 52. &&U)J$6§^Q<5U(off&LLL—rrG : &LAT6ff&&(ofaLD®S)p 
 LB<S(5^<oSiJ<SU^^U^UlTlhl^!^G&Q^I—^m^t3mrLL>(5S>p 
 
 U<S[f(SuQ^T[f(oSiQ<3 = L^(^^(Sll!oirUjQ<oSr^JLD(olJ 
 
 <5S)JT(LpQLD. 
 
 rence) to appear in the least, and which in such manner en- 
 genders the stubborn disease of (never-ending) births , — 
 (that very Upadi) is the Avarana. 
 
 51. "If the hypostasis is veiled, where will the Aropa 
 appear? and if the hypostasis is not veiled, there can 
 be no Aropa." To this your objection I answer: The hy- 
 postasis has a twofold relation: as universality (Sama) and 
 speciality (Visesa). The Sama is the omnipresent hypostasis 
 (in the proper sense) , whereas the Visesa is the Aropa itself. 
 
 52. The universal sight, that does not distinguish any 
 thing special in this world, is never veiled; but specialities, 
 as e. g. the often mentioned "rope and serpent" may be veiled. 
 In a similar manner ignorance can never obscure the univer- 
 sal "I"; but it may obscure the specialities, called Giva 
 and Isa. 
 
24 First Part: 
 
 (51JrT(5niI<3^TrB^fTQ<3^U[rLpQiTlT^^QLDGk^Jtl<olDJI^^ 
 
 54. Q^fTfbpLbT(^c3=^^^[TQ<o^^<3MULLITLLU(31JLLT 
 
 LLT(^ 
 (LpppLL[TLhu<Sp<S^(o^LLQu[f^lU<^[Tn^QlL^^ll 
 
 (5337 Q /—fiT 
 LLTppQLL(3M^^(5^JLjQu(5k6^LI)rB^TLL(o^pLJU 
 
 JJflL$&uQLJ[T<5V<oVrT(2^. 
 
 55. ^(\^^^\^pi^^(3n\u^^pQ(^ppib[\^^^\E}^<om 
 
 LDfT(5SSf(S\ 
 
 53. "O my master, hard to be approached! is not that, 
 which hinders the perfect state of salvation from manifesting 
 itself, rather the Viksepa, that arose in the shape of the Giva, 
 endowed with the five Kosas, and of the (whole material) 
 world? Why then did you stigmatize the Avarana by the 
 name of inane nonsense?" My son, who thus have asked, 
 hear now. 
 
 54. Although the Sakti of Viksepa is itself painful existence, 
 still to those, who by exertion attain to emancipation, it lends 
 a most gracious assistance. Does the (helpless) midnight afford 
 the same benefit as the helpful noon? What shall I say, my 
 son? (Subjective) obscuration (Avarana, and not objective 
 development, Viksepa) is the great evil. 
 
 55. At the final as well as at the periodical dissolution the 
 
Illustration of the true Essence. 25 
 
 lJi(l^^^lUUSnU)QufTUJ(Lp^^llU(oSyL^f5^(ouQjfT 
 
 (T^Sll(T^(omQl— FT 
 
 Q<SfT(^^^<SlifT(SUn(om(Lp^^l3^-l—fTLDpQ^(^^^Qai 
 
 56. 3t^^uS4oQ(^(sk6fflQufr^^Q^T<m/SujQ^rrpp 
 
 LMTGff 
 &<i$lLJl}>QurUjQluQuj<5&&p<3=p$&rp<5?STLD[T 
 
 (y}^$tyihQufTUJlUrTQLL(5m6^(5m(3LAr&j3p$<S5)iT 
 
 G^^^<o!DjQ^6irfilLfLI)[TQu[TQjfl(T^(SlJT(5l^/S^QLD 
 
 UJUJfTQLD. 
 
 57. ^muffl<s^(^(o^<3=f5(^^fT6S(i^ilL9d55ruS(i^Lhufr 
 
 QuVUJlL] 
 
 world will perish; still are there any who (in mere con- 
 sequence of that dissolution) have been freed from depress- 
 ing existence and obtained emancipation? Every thing, be- 
 longing to Viksepa, may lead towards perfect emancipation, 
 but gross Avarana is that ruin, which so corrupts, that one 
 cannot attain to emancipation. 
 
 56. "Well, if the Sakti of Viksepa, appearing like the 
 silver in the conch -shell, is a lie, then surely also the eman- 
 cipation, produced through the instrumentality of that Sakti 
 will be a lie." To this your objection I answer: (No.) As, 
 out of the bonds of fanciful sleep, sleep gradually clears up 
 (into the real state of waking), so is the state of dissolution 
 (into the universal Brahma, although resulting from medi- 
 tation, — an effect of the illusive Viksepa — ) perfect reality. 
 
 57. Poison you destroy by poison, iron by iron, the ar- 
 row that has been discharged (you meet) by another arrow, 
 
26 First Part: 
 
 LDLDlSl'BsSTlULDUrrpU pj^U>(y)&Q < &5ftUJ(Lg)&<3£tT®ST 
 
 LDfTUJLJUT 
 6UU)L5llU<5kLA[T<mLUp6k%mLDT<5foUJlUr(5foLbJlU 
 
 (TL9<5frr < Ss5r<£ 
 
 ^li>ULDTU)J&<5l][EU<9^L—&&(51](^&(3pL^Qurrfb 
 
 QutQld. 
 
 LDjS^Q(Sni^^^(olD^^Lh(mLniUQDI—(sSlQTFl(55TQLDT 
 
 UJfT^<SV. 
 59. LSllTLDLDfTl5^ < Bs^LLpi5^(oU^(oS)LD(oUJUJ(d^(6^[r 
 
 <SSl LL 
 
 the dirt that has settled (you remove) with dirt (i. e. an- 
 other substance, which , though comparatively purer, is not 
 quite free from impurity). So (wise men) destroy the mean- 
 natured Maja through the Maja (of a superior quality). Then 
 the enchanting Maja goes off together (with the other of an 
 inferior rank) — -just as the stirring- stick , that (first) helped 
 to burn the corpse, at last is burned. 
 
 58, Through the instrumentality of this Maja, the Givas 
 enter seven states. Hear me now explain these seven states 
 one after the other. (Their names are:) Ignorance, obscu- 
 ration, (false) appearance, indirect knowledge, direct know- 
 ledge, annihilation of sorrow, refreshing bliss. 
 
 59. The folly, that forgot the Self, the Brahma, is igno- 
 rance. Saying "there is no supreme being, we do not see 
 any" is obscuration. When a man, in his one-sided thoughts, 
 
Illustration of the true Essence. 27 
 
 (^j^<5M(5nT<iSuj^^fTppGk < S5Mi(^nSl<iQ<sfT6rr(SV 
 
 u Qurr lL<3= @ itsst ld . 
 
 60. ^^^(5n(S)9^Trr(^Q<3=UJ^<3=<S(oV3=f5Q^^(y^LD(Su[T 
 lU^J$(o&^f5^T(^ ( ®<oVu(3tfTLL&(^T(5WLLrT@[E] 
 
 Qld. 
 
 61. ^J^J$<5tf<&&n$iyLD<5M(5m<omLJ& 
 
 1—TfB^LD 
 L^^(o^LniUfrrEl^€^^Q<S(3ku^^UL^(71^L-QjTrrTp 
 
 QDpj^fh^l 
 U_j^^IT^^lQ6VnSlQuJT(T^(SljQ(^)Gku^l(ouQjI 
 
 (3SST (55371 
 UJ^Q(^(^^fT(5ku^^fTQ<o^(5kp^lUTLDGiTLDUJfSiS 
 
 declares: I am Giva (instead of, "I am Brahma"), then this is 
 false appearance. In accordance with the word of the teacher, 
 getting an idea of the Self, is indirect knowledge. 
 
 60. When inquiring into the true essence (of things), you 
 see every doubt vanish and the Advaita -Being transform 
 itself into your own Self, this is called direct knowledge. 
 When the differences of the various actors, the Givas, cease, 
 annihilation of sorrow (will result). As soon as you, in the 
 character of one, who is emancipated, have done all you 
 were bound to do, (you will enjoy) eternal bliss. 
 
 61. For the sake of further illustration, hear, as an example, 
 a very curious tale. One day ten persons swam through a 
 certain river and after they had ascended the shore, one of 
 them counted but nine persons; forgetting that he himself 
 was the tenth, he stood quite perplexed. 
 
28 First Part: 
 
 62. ^ipSuJfr£5 LDUJ(oV(^(6^rrofr LDaiQfflfyoV&aiCo '^ss)Q ld 
 L^[fluj^(onfr(Suj(5S^L^[r(^u^iS(S^L^Qai[T(omL^^(^(S)S 
 
 QjB/6llUT<Sn<okp<3=LD^^€m®jSpS(5M(^QGM(^ID 
 
 LL&((57)rr(5$rLD. 
 
 63. L^(5m(omBuJU^c^<3MLSl(5M < ^l})L.I(r^L^QjT6ku^(o^ 
 
 LDlf^LD(3S)LD 
 
 Co/BfTiuCoUT^ 
 
 64. ^&LJLD[T<5Wp < Som&&(o^L-ITpQu[TpQp&&(^ltp$ 
 
 QluQlLHok 
 
 62. Well. That perplexity, which does not know the own 
 Self, is ignorance. Declaring "He (the tenth) is not, we see 
 him not" is obscuration, inseparably connected with igno- 
 rance. Sorrowfully weeping (over the tenth, as having been 
 carried off by the current), is (false) appearance. Attending 
 to the word of the passer-by "the tenth exists; there he 
 stands," and looking round, is indirect (prop, non- intuitive, 
 discursive) knowledge. 
 
 63. According to the word of the virtuous passer-by: 
 "You, who have counted the nine, are yourself the tenth!" 
 seeing his own Self, is direct knowledge (prop, knowledge, 
 seen through the eye, intuitive). The ceasing of lamentation, 
 is annihilation of sorrow. The clearing up of doubts within 
 the vigorous mind, is bliss. 
 
 64. "Venerable preceptor! Pray, let me see my very 
 
Illustration of the true Essence. 29 
 
 (SfQLDtsir&Gbr 
 
 (oYTfTlU. 
 
 65. G)9<5^Q(^^QpLD<S[T(3)S(omQ<o?^6k^Qu^^<o^ 
 
 <omQ<oftfr6$rjriJLDUrrrfl<ofrr 
 Slfi (3SST Q 6551 6$r jry 
 LDKLmSlnubLBfr 
 
 LDfrCaLD. 
 
 66. ^^Suj^^^&isn^LjcSWu^LEjfsmL^^^s^LD 
 
 (MfT<^SuJL^(^<iSlUji^fT(5ML^^L^^fTLJLSllILI)LD[r^ 
 
 LDfT 
 ^TUJ<fQuJUT6SQ<o^UjQu[Tp^<oVf5Q^fr(sk(f^iW<S 
 
 shape in the same way, as that tenth person saw himself." 
 Thus the pupil spoke. The master answered: Hear then that 
 wonderful fact how, according to the hidden sense, the term 
 „Es" unites the term "Tu" with the term "Hoc". 
 
 65. The one ether is considered as "grand- ether", as 
 "sky -ether", as "ether in the earthen pitcher", and as "ether 
 in the water, contained therein". In the way of such fictitious 
 conception also the one Caitanja represents itself as four: viz. 
 as the all -pervading Brahma, Isa, Kutasta, and Glva. 
 
 66. The inane Isa and Glva are the literal meanings of 
 the two terms (Hoc and Tu) ; the spotless Brahma and At- 
 man (Kutasta) are the intended meanings. Both being mixed 
 up in each other as the butter is in the boiled milk, they are 
 
30 First Part: 
 
 U)IT^SluQLL(5MG^6^<ok < Bo^UJnSlS^jSLSfflfB^Ll 
 
 Q&umQm. 
 
 67. LSlrfl(SljQ^UUL^QlU<oMp<i6B[rfDLSl(o^ML£)IT(^(y^L^^ 
 
 68. &J<5mLn[TLb<5WJJdL^p$&QT)ppfT(5UTLL(oto(51]UJrT^ 
 
 G)9j6)9lU^LJ^(SlJ(^(^fT<S^(S)9(l^^^uSl(5M(S)9d5[TJLDfr 
 
 Qll. 
 
 one. Through self-knowledge you ought to secrete yourself 
 (out of the Giva) like the butter, which by churning is taken 
 out (of the milk). 
 
 67. "But how is that secretion to be effected?" To this 
 your question I answer: You ought to destroy that know- 
 ledge, which declares the body, that once will become a corpse, 
 to be the "J": for is this not a mere modification of the five 
 elements? Neither are you the breath, which is cast out by 
 the way of the nose, just as an empty bag lets out the wind: 
 for this is a mere modification of the Tamo - Guna. 
 
 68. Manas and Buddi, those instruments (of the soul), are 
 agents : how should they be the Self? They form two diffe- 
 rent Kosas (Manomajakosa and Vignanamajakosa) ; they are 
 modifications of the Sattva-Guna; they refer to the worth- 
 less state of dream. (Moreover) do not call Anandamajakosa 
 your "I": for this is a modification of the state of ignorance, 
 connected with the Tamo - Guna. 
 
 
Illustration of the true Essence. 31 
 
 6tTfT6^r 
 70. U(^<3=Q^T<3=(y^lh<o)9LLL^LJUITpUITlf<iS(Sirp(oUfT 
 
 LS(^^iu^^(snW6VTU^(^(S(snQ(f^(5^j^ftQ^[fliu<i 
 
 &rr(o<5ftnr 
 
 (S^i^^(SST<3&(^^QlUir}BfT(S^^QLShQn(Sll^}iU(sQLJ 
 
 Qu<ofrr 
 
 QfrirGVtswrtT. 
 
 69. The Self is essence, intellect, bliss, tranquillity, strength 
 witness, one, eternal, pervading. Now recognizing your "Tu" 
 as "Hoc" forsake the cavern of the five Kosas, that being 
 affected with inanity and with the pain of the matter, are full 
 of contradiction and of deceit, — • and assume the nature of 
 ether. 
 
 70. "When you closely look at it, nothing but vacuum is 
 left, after you have stript off the Hve Kosas. Any thing else 
 1 do not see appear. I shall then enjoy black darkness as my 
 own Self, my teacher without deceit!" Thus spoke the son, 
 and to this (the spiritual father) replied, to enlighten the mind 
 (of his pupil) : 
 
 71. Is the before -mentioned Tenth, — who at first did not 
 see the one, his own Self, — who spiritually blind, though 
 
32 First Part: 
 
 lSl(5MU(^^GDL^u3lbd5(SmL^QuffJlUUfrif>(Slj(o(GS) 
 
 UTIJT 
 
 ®sPQiu. 
 
 72. c ^(5V(^^(^LDLL(^(^fT(3^^Q^[T6M^J(Lp(5irp(51J^ 
 
 ^[T<SV(SLD[Tlf^(5kj^(^a=<oMLD<i^L_Q(^(lJ>rEJ<S(SV 
 
 Q<oVfT(oV(El&<si(r 
 
 QufT<ov(3(^(M/ij^(SiifB : ^J < 3ufr^rQ(5)j^^ < 8o^rQiu<oir 
 
 (oLJ((o5) 
 
 Quj. 
 
 (3<siiQ65r6brjpi 
 
 Q&(T<&^rrQ^<frUJLn[T(&(3frrT{S<3=&-L_(r£&(§£<3i-L_[T 
 
 counting and again counting, saw only nine persons ■ — but who 
 then saw it within himself — a great vacuum ? Only think, my 
 loving son! You will be the spectator, as soon as the visible 
 things withdraw. 
 
 72. (The body of) gross matter — (the body of) refined mat- 
 ter and unconsciousness i. e. the causative body — moreover 
 the three states, which appear(within the three bodies) — and 
 the three times come on and go off, like waves rising in the 
 ocean of birth. To what extent? I shall now say. At the com- 
 mand of the God, dwelling (at the end of the world) beneath 
 the Banyan -tree, you will be a witness to all this. 
 
 73. Do not say: " Through what shall I know myelf, that 
 see and know all?" Is there another ray (necessary) to 
 the ray having its own light? Even that Tenth has, in the 
 
Illustration of the true Essence. 33 
 
 QL^fTUfTJfTlU. 
 
 74. J^V?61]&(^U}$(5uQ&LLJiyLI>j3^ 
 
 LDnSuQLDQu{T(^<5S^UJ(^^IUnSuL^{TuQuTQ^ 
 
 <5$5?UJ<SD < &5ti 
 
 " Qiu. 
 
 75. LD^JLLfTW<SLLl^^LLL^LL[TUU(omB^TjQLI)(SVSVfr 
 LD^JLDfT^QlU(5n^fb(^U^^J/5^fT(5M<^Ul<olJLJD(3il 
 
 jSQiu. 
 
 presence of many, recognized himself through himself. Or 
 is there an Eleventh one in him? Only think! 
 
 74. Those ignorant fools ; who are given to sophistry, 
 declare : "As to knowledge, there exists a second knowledge, 
 which makes one know." But their inconsistency will get its 
 (due) reward. You are neither a being that can be known 
 (through perception), nor a being which cannot be known. 
 You are substantial knowledge, and therefore will come to a 
 knowledge of yourself by self- experience. 
 
 75. Here is a piece of sweet sugar ; it has sweetened all 
 these sweet -meats, which the baker has prepared from flour. 
 To it (the piece of sugar) sweetness is natural; is it not? 
 You will now know that inmost substance, distributing know- 
 ledge to invest this and that material being with knowledge, 
 and still existing without the dualism of "This" and of "That". 
 
 II. 3 
 
34 First Part: 
 
 76. ^j[B^ ( SQ^fTLDU^S,^lQsFloV'iSllULjQLI[T(f^<oYrfT 
 
 QU) (537" .J2/LD 
 
 uji^LSpiSljiDQLD^fbu^ii^G^FlGSsvsiSiurTfr^^ 
 
 c3=j5^^lhQLI^lJ^fT(Snflfr^Lt)iGD^ciSuJfGJa^L^[T(SfF^ 
 
 77. QLI^LDR(S^^(Sl]rE]Q<Tj<S)[T[riLJuQurf[T^L^L^ril<S 
 
 urr^^svij^siSlahLhujilQLifT^vuLi sv^ n ld & mrsijSi 
 
 purr 
 
 nTp<oVrT6$(oU[T&Q&/&J5[T(^^LD&!SujQlJ)<om ujgi 
 
 78. (5nL^^JT(^(SU(^W(5n!T<35mQ^fT^)^JLh(SUl&=^U 
 
 O urr(jr)6r[ Q&jrTLD 
 
 GnQiunpQ&HmtsuiT 
 
 76. This "Thou" (in the sense of Kutasta) is the intended 
 sense of the term "Tu", and the unfettered Brahma the in- 
 tended sense of the term "Hoc". The ending Glvas and Isa 
 form (respectively) the literal sense (of the terms "Tu" and 
 "Hoc"). (The two latter) are affected with difference; they 
 will never coalesce into oneness. 
 
 77. At present hear me explain also that which is affected 
 with difference. They (the Glvas and Isa), through name, 
 place, Upadi, body and intellectual capacity, recede from 
 each other, in various degrees of difference, to the distance 
 of hell from heaven, and so can never coalesce into oneness. 
 
 78. Those who are well versed in northern literature, 
 take — for the sake of getting a proper sense — a passage ac- 
 cording to the intended meaning, whenever there is a difficulty 
 in the literal one. This well-founded method they represent 
 
Illustration of the true Essence. 35 
 
 SjlU. LDfT65T(Sl]Jgl (Sl/(-Zp<S<57 (ftf&Q & U L/QJ/f /T6li?L_L_ 
 
 gSI /._ <S$ 5D /T Q^ 637 JJJ LD 61? iL Q 61? Z__/7^ QdJ 657 J^/ LD 
 
 Quir(]}Qp<s5i jry^ 
 (Ssv " 
 
 ^/ffl c^^/T 6t> 6i? G?i7 /7\£ LD IT 637 Q & (I <SV Q SV W IT LD Q L I IT 
 
 QTjGfTITfbplTQsST. 
 80. U6k(S^luQ^fTiLjQLJ)<3^\^LDU ( SlEl<SGrfi(SMaJIT^S 
 
 lUITlT<£p 
 LD 657 6dfkj(?^fU,Hc£/75ULD61J 637^617 ©657 
 
 SVIT(§f 
 Q<3Fnf<S^'^ST<SlSi^<sSlQjfT^LhsSlLL(Sl^Q^T<5lDSuS3V<i 
 
 SlLILD(Si$L--ITLD 
 
 6£i<5& ^L^pQp(3n^^^Q(^(n^(Sij'B5mQ(SiJ6ifflujiTci 
 
 ^itlLQld. 
 
 as threefold: Giving up, Not -giving up, Giving up and 
 not -giving up. 
 
 79. On the Ganges (i. e. on the bank of it) is a cow-pen; 
 the black (viz. cow) runs away with the red (viz. horse) ; this 
 one is that — Devadatta: thus they say for the sake of exempli- 
 fication. Through these three exegetical methods any reluctant 
 word of the classical writings whatever may yield a sense. 
 
 80. The sounding of that common expression, "This 
 one is that one", will distinctly show Devadatta as numerically 
 one, whenever you reflect on it, giving up all those contra- 
 dictory notions of other place and time, of "This one", and 
 "That one", but not giving up the intended meaning. 
 
36 First Part: 
 
 81. ^pjr?i<5uuupfEi&L_rT(y)(^frni—(!diurTUJULSljL[) 
 
 LnnGM 
 
 (5n^^(3^<SlJ(S)9L^frLDp(oU^3UfT<^SuJl[T^^^GD<S<oiSl 
 Ln[f^^(y)LD<S(5ml—QL^(5^QpiuSu^<5S)(S)J<T } QujfEI 
 
 82. ^i^j§rf\^Qu^^j§rf\p^^i_<sn(T(oSn<smQLLQun 
 
 iuQiu 
 (& ) i—(5)jrT6S)i il O LirfJiUfSUfT^j ixis^ ig-QujfT<obr(frpQLD 
 
 L^L^U)fr<oSTlSlnLD(^&=[TL-SuSj(om(S\QLDu(oLI[1^[l 
 
 (oLDdBfB 
 
 ^L^LDrr^^^(snfT^}j^fiSQ'3iJfT<3sQL£}<sii-nSI(r^fs^} 
 
 L_nQiu. 
 
 83. ^(^^U)fTfEi(^(T^6ii(^Qdrfr<m<3^^^^j(SiJ(SiJLfi^u 
 
 LlfTLD<b 
 
 81. So the unitingpower of the term "Es"' will show, that 
 the sense of the expression, "That is You", and that of the 
 other expression, "You are That", are for ever undivided, pro- 
 vided you give up the discordant literal meaning of the phi- 
 losophical terms ("Hoc" and "Tu"), without giving up the be- 
 ing which, as Saksin, is Brahma. 
 
 82. The ether, seen in the water of the pitcher, and the 
 other, seen in the water of the cloud, are both unreal ; but the 
 ether, contained within the pitcher and the great (i. e. uni- 
 versal) ether unite for ever into one. Thus the all -pervading 
 Brahma and the Saksin (within the human body) are both one 
 for ever. In the way of self- experience, firmly acquiese in the 
 conviction: "I enjoy eternal bliss!" 
 
 83. Not missing the philosophical way, the asylum -like 
 master had just explained, the pupil overstepped the five 
 
Illustration of the true Essence. 37 
 
 sffljb 
 
 Q d5/7 <6T)<3= LD/7 lSqTjLJ L/ fi<Sl9 L(£)c£<3T,_ Z__<5Lfl)<£ iSl 'iJ LD 
 
 84. ^^}}U(SUfiQn!s^O(Sum6n^^(i^>!B^lQujiu^(omL- 
 
 LDrrS<£ 
 
 LD6WJ&l^y(5mrLL[TlLJpQp&LD[T(5Wfr(b(^(J$<5l]iW 
 
 Old error 
 
 Q<SU<SfflllS<^SlJ/B^L^6LI<5lSn'TjB^fT<^<5)SllJ^6vQ^Sl^ 
 
 Kosas, removed the (then appearing) vacuum , gave up his 
 very indifferent memory, and dropping even the idea of 
 "Kutasta- Brahma" attained to the intuition of that one 
 plenitude. 
 
 84. He dived into the flood of self-enjoying bliss; he 
 assumed the nature of undivided being; he became spirit, 
 while the bodily organs and all similar things died away. So, 
 in the sight of the truthful master, in whom absolute spirit 
 had embodied itself, the good son, though waking, obtained 
 supreme unconsciousness and with it his real nature. 
 
 85. After the noble-minded son had for a long while re- 
 mained in such a condition, his intellect at last extricated itself, 
 and consciousness came back. His look fell on his spotless 
 teacher. Tears gushed forth from his eyes ; he fell down to 
 worship his foot, rose again and walked around him. Then 
 
38 First Part: 
 
 Q<3=fT6VSlJfT(5iT. 
 6YTfT(omL_ 
 
 QL£iuiuQ®H(syLjQp@&&Q(SU6rB(5)jf5p@(rpQ(5ii 
 
 (oUfrpafil 
 iqiuujQ(5)j(y^^^jB^(^y^^(3)Si(o^fj(f^^(S)SI/5i 
 
 QlLKSXT 
 87. Sll.L-<5^<M<5U[TjpjQ&[T<M-SVpQfi@<£ltLD®£j5jgl 
 
 SLLi^(snfrQ5n<3^(oSl(T^^^<iQ(T^^^uQiUTL-(r^sffl^ 
 
 OdFlUSlJfTff 
 Jg]lLL_LDITlbp(5{nL—&(5m(^<55Tjr)]j5Ql5[TL- JTLDfb 
 
 J^LLL^(^llSl(J^UUllUlS<o^Q& z lUU^(y^^(SiSllUfT(oLD. 
 
 he lifted up his joined hands to the breast, in order to ask the 
 mild- faced teacher, and thus standing spoke: 
 
 86. Lord, you True one, who, dwelling within me, 
 have governed me through an infinite succession of births! 
 O master, who manifested himself for the sake of instructing 
 me! Praise be unto you! For the assistance, you lent me 
 unto salvation, I do not see any other assistance, which I, 
 who am a dog, could lend unto you. O praise, praise unto 
 vour holy feet! 
 
 87. While the pupil thus spoke, the master full of joy 
 looked at him. Come near unto me! he exclaimed, and plac- 
 ing his pupil before himself, most graciously spoke : If you per- 
 severe in meditation on essential wisdom, so as to keep off 
 
Illustration of the true Esseuce. 39 
 
 88. jh jsfi Q 's$ rsi rnfil ] j <sm iy-6\) <svn ld <^®np!5pLjjj<mTUJii 
 
 JBfr(^^Q^fflfh^(^fT(o^/5f^(5llQLn[T(^Ql^Q(5ljQlU 
 (T^(^(^LhLSljLL^U(^^fb(^Q^^fTSVipQ(fy 
 
 89. p^i^&QGnQpGsfl^^^fT^^&pQp&i^^Uff 
 
 L$(oLlfb<oS)p{b 
 
 $5. ?L_(Lp/_si7 Q c*(5)lj ufTiuQ ^lLl—gvIfI j££ji<£pQ p 
 
 the wicked three obstacles, then this is the best return, you 
 possibly can give me. 
 
 88. "That wisdom, which, free from the difference of 
 Thou and I, existing* everywhere in perfect plenitude, has 
 recognised itself as the (absolute) I, — (I say) should that 
 wisdom ever fail, my master?" Thus said the pupil. (The 
 master replied:) Although the true nature of Brahma, which 
 is the Self, shines forth both in the lessons of the true teacher 
 and in the sacred writings, — if there are obstacles, — self- 
 knowledge cannot strike roots. 
 
 89. "What then are the obstacles?" (To this your ques- 
 tion I answer:) Ignorance, doubt and contrariety. These 
 three mischievous obstacles will often appear through the 
 intercourse of many births, and whenever they appear, wis- 
 dom dies away. You ought firmly to destroy them through 
 hearing, thinking and constant meditation. 
 
40 First Part: 
 
 90. J^&Q(S^&LL(&UULLL_[r(SVpU(l£(^&L_Lb[TL^ 
 
 S&Qx<5wuui£>S&Q&LLL-<w$i5{3<£g;Qp<sffip 
 
 Qiu. 
 
 91. LSljLAUiGudsmGViu^i^LjQuprEi&ni^Qtoup^ 
 
 <syt(3W 
 
 (SvVITIT. 
 
 92. ppj^(5ii<5uj^QurT&p^n<5w&njSpp<^(o&LLi_ 
 Q J fTfi^j <srrQuiT(fT) ^ mg>t5 rrjspj prreiiGV fi=lfb£?lp{5 
 
 Q(SV<sil UlTIT 
 
 90. When fire is stopped (by incantation) , it cannot burn 
 in the least ; so the fetter is not consumed by defective wis- 
 dom. Diligently applying yourself to philosophical practice 
 hear, think, and meditate, and so remove those obstacles: 
 stupidity, doubt, and contrariety. 
 
 91. That which, obscuring the idea of Brahma, shows 
 nothing but difference, is "ignorance". A mind which, with- 
 out belief in the word of the teacher, deals with confusion, 
 is "doubt". That bewilderment, which takes the unstable 
 world for truth and the body for Self, is called "contrariety" 
 by the superior - minded. 
 
 92. The acquisition of philosophical experience (as it is 
 deposited in the Vedanta books) is "hearing"; the rational 
 
Illustration of the true Essence. 41 
 
 Ultf 
 
 /§^^L$uuL^Q& : ujp&&rT6^[t<oi]r(5mii)Qujr}j<5iJi 
 
 93. (^^^ < Sssr/BT<om(^T.^[T<S^(^fT(o^(LpLS(f^<i(^QLD 
 
 (oZrorfl 
 
 6Vs£<^ ?SSJJ5ff(^ LO Q SU6W (?) LC Li /_/ fT Q SV 1 ifQ &IU6£J 
 jB^^(IJ^L[)Q(SLl(Si?lQufTpup(^(S(^\UL[}fT^^lJLDfJ 
 
 LU<3 I &(olJG$r 
 
 94. ^!T>o^LnTff^(oll6^(y^^^!fjBfTW!oU<3^^llJ[TSlJ!T(S^ 
 
 <StTfTlLJ 
 (SlJ[TG^<S[TLSljLDSi9^^(5nJ(oM(onffllUfT(5ir(SlJffl 
 
 (^(3^(Sll(\fBfTLLLE^[TLD(SU!T<^<sSplSijLLsS^^I(S5T 
 
 perquisition of the harmonious meaning (of the Vedanta 
 books) is "thinking", and the philosophical view, connected 
 with an entirely abstracted mind, they will call "meditation". 
 If you continually do so, you will attain to dissolution (into 
 Brahma). 
 
 93. As long as there is one who knows on the one 
 hand, and knowledge on the other, so long (the practice 
 just described) is necessary. After that any exertion will be 
 unnecessary. The life - emancipated wise will dissolve into 
 the pure nature of the object of knowledge, which, like ether, 
 remains for ever untouched, and thus obtain the emancipation 
 from body. 
 
 94. There are four kinds of life - emancipated wise. Only 
 hear! The ether -like Brahma- knower, the dear one, the 
 dearer one, and the dearest one : such are their names. I shall 
 
42 First Part: 
 
 QsilSST. 
 
 95. ^i^j/rwjL/iLi/ii/jD^^^/r^^Q^Qfl^^ai/fQ^^/^ 
 
 QSTQff 
 UfTn<^fTffllULL^(^^t})L!SV[f<i(^U<3i[TIJLI)fT3i 
 
 351T. 
 96. ^[JLLLDlJ^^(3n(5U!3^fT^W3i(3mi^^pQu[iL[)(5^l^^ 
 
 pUp^iT 
 ^TLL'51DJuS!^^-3<om<o^lTQufTp<3F<3S^Q^[lQ: 
 
 uyLoiirTypGiirTif 
 UfTU^jQjfom^c^iiomLSluuiiTU^ji^^^^pGiyLi) 
 
 ^LD(^LL(T(5UfT(^mGn^^Gn(5^^{UlT^S(5)J(5iT(^aj 
 
 now describe the condition of the Brahma - knower , and then 
 also the respective rank of the three others. 
 
 95. Those, who have clearediup into wise ones, into Brahma- 
 knowcrs, used, before their having cleared up, for the benefit 
 of the multitude nicely to observe all that has been enjoined 
 with regard to their respective caste and condition of life, al- 
 though they found it a heavy burden, — those life -emanci- 
 pated (Brahma- knowers), who never abandoned their perfect 
 station. 
 
 96. If lust and the like should befall them, it will desist 
 in a moment; they do not fix it in their mind. They converse 
 with the world like the water on the lotus - leaf, assume the 
 appearance of idiots, conceal their scientific ability, and act 
 even the part of mutes, — - those life- emancipated (Brahma- 
 knowers), who, within their heart, are in continual rapture. 
 
Illustration of the true Essence. 43 
 
 97. Qu3}&zii LD<£pn<5Vsi]!7j^iS!jrT j^sujsfj ^gij fT(^ 
 
 LX)T^^rTW^U&TJrEU&&T<SUJ<oUiTctk&ntt1(51]rT(&i 
 
 L^^(oVU)L^JUUQDJlULhL^(^iS^<3mLI[TS(SU(S^(ip^ 
 
 98. Q^(5kfD^<S(T^^ITiT/51 < ^^Q<3FiT(SlJ^J/S l ?^lUfT!T<S 
 
 (o3jr(Lp<oir 
 
 ScfflsST pj£lL-l& U LlfTlfQ 'GUlUuSlt&sfl 'oV<SUn lU<S)9<53Jr<5)$ 
 
 QlUlKSST^lLD UfTJlTlf 
 
 99. zi)^?W(^sij/79s\9j<sw 
 
 97. The Prarabda, resulting from different actions, differs 
 very ranch; therefore the occupations on earth will be con- 
 formable to the respective individuals. If any one performs 
 great- penance, let him do so; if he exercises commerce, let 
 him do so. They will even rule the earth or submit to the 
 beggars life, — those life- emancipated (Brahma- knowers). 
 
 98. They reflect not on what is past, they mind not what 
 is to come ; they eat and drink such things, as are just before 
 their eyes. Nothing they look upon as a novelty, if even the 
 noonday -sun were to shoot down from the sky in the shape 
 of ambrosia, and the corpse of a deceased person should re- 
 vive. They do not call any thing good or bad, — those life- 
 emancipated (Brahma- knowers), who are Saksin - natured, 
 equanimous. 
 
 99. Two of the three others (the Brahma -dear one, and 
 the Brahma- dearer one) devote themselves to the exercise 
 
44 First Part: 
 
 ®(5m < ^lLli)/3(J?)LJ UfltlQp&fr^&fliJjBL&ppjB 
 ptT($55) 
 
 <5W61JrfllUT(<S5)(§. 
 LD<SW<SltflU[tpihLATpp<551~^uVJ$ 
 L^(<5tS)QLJb. 
 
 100. ^rP^i(^i^<snit<s<^dj<siifTpQ6ifr<sBjfr(^s^(Lp^^ 
 
 J=ffluJT(^Lhu[j(^ULLL^^Ln[T^^(^LJUGvQ(3mQs5 
 
 QSTQYfp 
 Quffl^[T65r^LLL^^<ScSmLSljL^6i9^^^^U6l9u 
 
 (Si^fBuj[f^u^Gun c ^wpGS)p(SU[f\t^L^^i(^a^ai 
 
 LDniUGlJfTLptSyrTlT. 
 
 101. iSljLD(^[TG^fl<S(^fEjas<sij LDuQuGm^iuirQunQsv 
 
 GUfTfJojh^fjp 
 n^JT(^£^U^(^(^fT65rmQu[TlU^Q&=65FllUfT^6U[^l 
 
 QiuQpsbrGvflp 
 
 of contemplation. He who, with regerd to the preservation 
 of his body, thinks for himself, is the Brahma -dear one; 
 he, who suffers himself to be minded by another, is the 
 Brahma- dearer one; and he, who (from perfect absorption 
 into centemplation ) does not know either through himself or 
 through another, is the Brahma - dearest one. 
 
 100. Although these rare poeple are, in such a way, a 
 great many, still the emancipation will be equal. "But then 
 what is the use of the very troublesome Samadi?" To this 
 your question I answer: The Brahma - knower has to submit 
 to all the sufferings, appointed for him (by the rewarding 
 Fate), whereas the Brahma -dear one, -dearer one, and 
 -dearest one, live happily in this world. 
 
 101. "But if the Brahma -knowers live like the fools 
 who seek salvation in works, how then will tenacious igno- 
 
Illustration of the true Essence. 45 
 
 ujGijLnrr&TiuQLAntmnSlputb&jdLAp^p/Bii 
 
 (SUIT. 
 
 102. ^(Suski'^^^GDj^Q^fsnl^Q^Tif^tsuiamiuQ'S^Q 
 
 LDfTSVT<5$T 
 
 (oil LL 
 U[T(SU(oWLLT(^Qj(o^J^U(oVLJ^(olDp(y^^fEl(^LBu 
 
 UT<oir 
 
 QL[)(o^Q^(^S(Sn(o^(^^^TQSlQ^^(Lp^^lU^^Q<S 
 (ofTfTUJ. 
 
 103. Lj@ffl2(5^^^^^LjG > Ljfr/»Lja)^OTLC)6iSsi9c^a3^ 
 
 Q(^^^TiSTL£lujJEi^fT<^SLLL-fTLD<bV(sSlLLQu 
 
 ranee give way, and the state of not being born again re- 
 sult?" To this your question I answer: The all -comprehending 
 ether mixes and unites with the four other elements , with- 
 out taking hold of any of them. Well, this is the way of 
 those two. 
 
 102. Those, who venerate the life - emancipated wise, have 
 performed all penance and become pure from existence to 
 the delight of Brahma, Visnu, and Siva. Thus many Vedas 
 declare. Now hear me also explain, how the life -emanci- 
 pated wise, hard to be approached, attain to the emancipation 
 from body. 
 
 103. As the fire at the end of the world will consume its 
 wick (i. e. the five elements), so the flame of wisdom will burn 
 and reduce to white ashes all the Sancita, the manifold seed of 
 
46 First Part: 
 
 LAJ^<5VLLu3(bQ&L^[T!h$L^nLA6WLDn^®Quri& 
 
 Qn5lu<5urfld5ijpfij^(^fTG^Q&iLipun(Zu^Gnp& 
 
 Q &[J 6YTISLI 
 105. ^fflluQLLUJ(^^fT6^^^lUrT^(sSl^^D^UJ[T(lfjL- 
 
 Qurrp 
 
 in any births. The Agamja will keep aloof, without approach- 
 ing in the least, and the remaining deeds of the Prarabda 
 will, by patient submission to them, come to an end. 
 
 104. "While thus we submit with patience to the Pra- 
 rabda, how will our actions so die away, that they cannot 
 follow us into another existence?" To this your question I 
 answer: The mean -minded, reviling (wise poeple), take to 
 themselves their sins ; but intelligent people know (their 
 value), worship them and appropriate to themselves their 
 virtue. 
 
 105. Through the fire of the precious knowledge of truth, 
 the body of ignorance (i. e. the Karana- Sarlra, resulting from 
 Avidja) is reduced to ashes. The body of gross matter (Stula- 
 Sarira) falls down in the course of time, as a corpse. Then 
 the body of refined matter (Suksma- Sarlra), like the water 
 on a hot iron, will (evaporate) into spirit, and assuming a 
 
Illustration of the true Essence. 47 
 
 ^rfllULLrriLJ<5$LJ(51J[TUJ/$(5WpQ<3Frr^Up$<s3pfS 
 JglCoUirCoLD. 
 
 106. aiL^QLc^^^uff^Qufr^p^^GsrQLL^m^^s) 
 
 pQufTSV 
 
 Hl^^i^lB^^LB^fjSlU^l^l^pL^^nSi^Gmp 
 
 /_/ /_^j£) &LQ <sSl Qj5 &(Lpp£?l U Up LD (55) t—p^QT) U L I 
 Qn®STjr}lLD. 
 
 107. Q^/rd)oi9/L/LDdBG ) s^QfL//s(^(^(^^Q(Si/Qf!^(^cs 
 &W6$iuLSl<5fruQprr6&jpii]$<om 
 
 QUT6V 
 QGUlT^^UJll^LSijLL^^^fT^pp^QuiTQGV 
 
 Q LDW%5Vl6 ''((5S)Q LDUQ 'UfT^iQ *LD&Q LD <5ftT ($ Qf) J5 
 
 (matter - ) pervading nature , precipitate in the unchangeable 
 Essence. 
 
 106. As soon as the fictitions form of the pitcher is des- 
 troyed, the ether (formerly contained in the pitcher) will unite 
 into one (with the universal ether). In a similar way the life- 
 emancipated wise will, without beginning, middle, and end, 
 without interior and exterior, for ever attain to the quite un- 
 changeable state of the emancipation from body, as soon as 
 the fictitions form of the body is gone. 
 
 107. You, who have unfolded (your mind), my son! 
 The surrounding ether is every where ; but when you dig- 
 up the ground, the ether in the well appears, (as if just 
 arisen). In a similar way the ancient Brahma steps forth, as 
 just created by sacred writ. In the persuasion: „We endless 
 beings are for ever one!" quietly persevere for ever! 
 
48 First Part: Illustration of the true Essence. 
 
 108. <srr<sN^iifS6S(^^^Qsum<5iB<sjB^ifuuj5<sif<3s 
 
 6UfTQ^(5^LD^uSfbj]SpU[TIJ)I^U^^I^(3^UJ(y^lU63 
 
 iSfo^LDTfi^^Lll^lGsfJLJLSljU^^OLD^VSVfTl}) 
 
 QufTlLlCoUJ 
 {^{T(ffiQLDlULA&Q<miLI<5&'%mrBIJ)LLl35mL£pp$ 
 
 108. As the water in the heated sand of the desert ; as the 
 silver in the conch ; as the town of the Gandarvas, as a place 
 in dream, as the blue color of the ether, as the serpent in the 
 rope, as the son of a sterile woman, as the horn of the hare, 
 as the man in the tall pillar, — so the whole universe is a lie. 
 Wisdom (only) is truth, my son! You must never forget 
 your Self; this is our command. 
 
SECOND PART. 
 
 CLEARING AWAY OF DOUBTS. 
 
 1. /5Jlf(^I^UnSl^^QLDsh<ofr^TLLL^.luQlB^LUJ^LDU 
 
 (^j(y^pi(^^^i(^^^u^juiSl<i(^(Lpu[TUJLD(oU[r 
 
 <SVU 
 
 ujLDLD[ri^Q&=fr^uii^6^6^fbuib/]5!ujmQ(GS)(o)9(f^ 
 
 QpQosr. 
 
 1. Imitating the method of those who, having dug a hole 
 and cautiously erected therein a long pole, drive it in by con- 
 tinual pushing, I shall now sing „The clearing away of 
 doubts" to the end that the intellectual function, which has 
 taken hold of the supreme being, may get a stable footing. 
 
 2. There the pupil stood, full of good intentions, a wise 
 one. After the manner of the monkey, never leaving his 
 truthful master, who had explained unto him every thing, from 
 
50 Second Part: 
 
 3. &j£p^U)L-l(llfyL-(oWp(5W ( &5W&&=[r<oVUjQu[T<ffl 
 
 (3^LLji^ < Bs^Qf3T^S^<3=[TLLSLL[T^^JLDfTUJ/S<5M(rjf > 
 
 Giurr 
 sytCW 
 
 &<5W(S$r(oU(5w&rrLLi^(5MQLDrT&^^LDpQp(wQLi^u 
 
 (oUUJ& 
 
 ld (osr<o^i^Q^rFliU(^iT<osr(5nfT(S^'<3s^[fujiB^frs^ < ^ 
 
 the modification of the great- element up to the state of final 
 emancipation free from body and quality, he followed him 
 every where. 
 
 3. Then looking at his dear son who, as a shadow, never 
 left him, the master said: Do you now exist solely as Saksin? 
 Has every doubt vanished from your mind? Have all diffe- 
 rences within your intellect coalesced into unity? Tell me 
 your experience about these things. 
 
 4. Worshipping both feet of his master, who thus had 
 spoken, the pupil replied: my mother! The devils, (I 
 mean) those differences that, in the formidable jungle of 
 births, rise out of the darkness of mental bewilderment, when 
 on the matutinal hill of your grace the sun of instruction ap- 
 
Clearing away of Doubts. 51 
 
 QLL^^jQu)(l^^i<Sll^L^u3G^<SlJlTTQJ(SS)<sQ3 : UJ 
 
 6. ( ^<SLDULSjLLT(3m^^^T(oVn5lQlU(o^J^Lh(oU[r<i(^'i 
 
 Q>p & LD fT LL iSlj LD Q LD Off J^JLdI^ lUfSp IT^l 635TIT (oil T Q IU 
 
 (o-3=fT^LDfTLD!3^^^pQ<Xll.L^Ta=ai-lU(6^(o3 : fT^QLU(oir 
 
 J^(^ Q <3=r<5br 6SplT 
 
 Qrr. 
 
 7. LLjb(o(np(y)ULSljLi)rr<mrppT<M(5U6wjJd/§[T<o^ 
 
 pears , and the glorious beam of wisdom spreads, to illumine 
 the eye of spirit, — how could they possibly remain? 
 
 5. But although the devils, expelled by the conjurer, have 
 left, one writes and ties up diagrams for preventing their re- 
 turn. In a similar way, although through your previous in- 
 struction the bewilderment of my mind has ceased, I have 
 still a request, completely to fortify my intellect. 
 
 6. You said, "By the rule of revelation you ought to 
 know the only Brahma!" and, "It is beyond the reach of 
 description". (You said moreover,) "Within your heart you 
 ought to perceive it", and, "That being, that shineth forth 
 in its own light, is beyond the reach of our miserable spirit." 
 These two perplexing doubts sprang up within me. master, 
 graciously pull them out ! " 
 
 7. The master answered: Neither through the three other 
 
52 Second Part: 
 
 u3pp^QjfT^(^<iQ'SLLi—frQ^<oiru^jL£>n5lQJTUj ( S 
 
 Qiu. 
 
 (SyfT<iSlU(3)S(7^^^UJ[T^^(5n<olW^GDaJ^<S[TLLl^-fbp 
 
 <okQ(frj> 
 (snfriSiuw^6rflQwLj)fT6MLj^iT(5nQ^Q^(5k(ffiufrS(SV 
 (oU[riSiuLSir(om(^QLDiuQujLt(5^p^mQufTiuiu[Tj§ 
 
 (o<3s<srrTUj. 
 
 9. ^<5WU$lU(^(oVTuQu[t&L-<5&LI)lU(^(oV(5W^<oVQ^ 
 
 <ofr(fr? 
 
 LDrT(<53) 
 
 rules (of knowledge) the (supreme) being can be deter- 
 mined. It is neither object, nor something caused, nor has it 
 a match (and so it cannot be apprehended either in the way 
 of "perception, or of inference, or of analogy"). Therefore 
 (every positive definition) would be a fault. As there is no 
 assemblage of distinctive attributes (in that supreme being), 
 it is beyond the reach of description. This truth you will now 
 clearly see. 
 
 8. The same Vedas which declare : " The (supreme) being 
 is beyond the reach of words", show this very being through 
 examination of their own words. Is it not? "Now which of 
 both declarations is then the true own?" To this your ques- 
 tion I answer : Both ; sacred writ never tells lies. Only hear me ! 
 
 9. The woman who, with regard to those who were 
 not her lovers, said: "That is not he, that is not he!" bash- 
 fully became mute, when they questioned her about the real 
 

 Clearing away of Doubts. 53 
 
 lS(SMUJUlSii[U^f5^<5^?GmuQu<^fTLDpQu^LDQ(oU 
 
 (5WTUJ 
 liSl!B^UJiW^(^<iSjT3 : (o^^LULD[TLD^Q6^(o^<3SSr 
 
 /E/dssrr 
 LjjTjJ$iyLL<5W(y)Qu)<5kQpt^ppp&pjj[i6vrT<5Sliu^ 
 
 ®zi. 
 11. Q-<sir(Lp&LDQ urrrb&<o5fr<^L^&(<!3}<siTQ®fi rr(rrj(Lp&rEi 
 
 &<o$sri—[rp(oU[T(B 
 Q<mLniu<5UL^(5&<ok<3=r(5&iu@p^uQurrpL^<£$ 
 
 jS(okLL(oV(o)9(l^^^lUft^/Slfi^(51Jl^lU[TlLI6V[T6lfrB 
 
 QLn<oirurTrr. 
 
 one. In a similar manner holy writ first pushes back, de- 
 claring: "This is not (Brahma); this is not (Brahma)!" 
 but then what remains is Brahma, and about this it speaks, 
 although not speaking. 
 
 10. You will now understand what I have said to remove 
 the first doubt. Hear at present my reply in order to remove 
 also the second one. The mind is the king of the senses ; 
 its thoughts , in the shape of Manas and of Buddi, play with- 
 out and within. 
 
 11. Resembling your face, another face is seen in the 
 mirror; so the reflex of the absolute spirit appears, like 
 spirit, in the human intellect. By its way, the spotless men- 
 tal function always proceeds. my good virtuous son! this, 
 of course, they call "intelligence". 
 
54 Second Part: 
 
 12. Q_(^<iSu^nfrj§iTjBT(^<sii(^(^fEJ^(3rr[T(^ib(oUfT(oV 
 
 LS(r^LLi^<s^(^QSl<on<i(^fm^6mr^^l]L£<^<oVfTLDfb 
 
 13. (^ffiS6kpsi96Yri^frp^(om(^<oS(T^LLQu[T(r^6k<sfT 
 
 6337" <oV Q ®J <5ti$r(S)f5 
 
 Q^[flS(5kpuff\^<sfT<o^<^Q<3=(^f]Si^p-S(om(o(sm' 
 
 (3&[f\Q<mpa z <3S^(5S)^i'SfT(5S^^(J^^^^LDU(oV(^LD 
 Ljrfi!S<ofcp<o3(T£<£$QlUrT(5kQpQurrjf&QLDUJU 
 
 Qurr(Tfj<oifT&rT(o3$r(oLjrr[T <&(£&. 
 
 14. (^<^^^iLjihu<oV(y^rii3^(Bi^<oSl<s[TjQL^LL<39rQLD 
 
 <5$r<££?lpQ&LL-®LD 
 
 12. Molten copper may assume various shapes ; thus the 
 mental perceptions are changed into the (respective) corporeal 
 objects. The reflex (of the absolute spirit), being endowed 
 with wonderful power, illumines them all. Things in dark- 
 ness cannot be seen without both light and eye. 
 
 13. Dark objects must be seen through the assistance of 
 the light and the eye; but to see the bright sun, the eye is 
 sufficient. In a similar manner you want mental intellect as 
 well as mental faculty, to see this extending universe; but 
 to those, who are looking for the absolute being, the sole 
 intellect is sufficient. 
 
 14. That modification, in which intellect and faculty com- 
 bine, is called Manas. Now as far as the intellect, rising 
 
Clearing away of Doubts. 55 
 
 (5UQ£^J$UJU6VLLTL£l[5pLL<oW ; i$fbQ&LLL-rj3iJ& 
 
 UJ(7^^^LSuUl^QlU(ok(o^pUJlJ^^(5k£lU f SQ^6lflf5^l 
 
 15. (sn^^c^LSwuirLD[T[f^^(^(r^(S(SuQ^[T<oir(o^rGiiL£l^ 
 
 6TTi]SlfB(o^G^QjP l QuTlf(51ia i (^rfEu(D<SGtf[T 
 £TLD[T61Jp<obr(2(frf , <3=LDr£?lQlL][T& 
 
 (^(^<3=^Qiufr^^dsv(SiJ^^<5ir<3^uT(SiJL£>iTSlQiufr 
 
 Q£&(omp$pU(5V(5LI(oV&ITlL]j3<&@L$Jjp 
 
 Q^(^rB^fT6MLLpj]Sj<o^QlElcSITfB^JjSp(^f5 
 
 within the mind, is required (for recognizing the absolute 
 being), this is within the reach of the Manas. But it cannot 
 be reached by the Manas in the shape of busy faculty ; do 
 you not see? Thus you ought to take it, and letting go every 
 doubt, clear up within yourself. 
 
 15. O supreme, never -deceiving teacher! All you have 
 explained unto me I understand. Hear only one word. 
 Spirit, of course, is that which, void of fluctuation, in un- 
 divided plenitude, is to assume the shape of That (i. e. 
 Brahma). But alas! Samadi itself (the only means for ac- 
 complishing this) is wavering like a swing. How then may 
 this mind, suddenly rising in the shape of many worlds, at- 
 tain to its own nature, and resting unshaken within the 
 (supreme) being, obtain the state of a lamp sheltered from 
 every blast. O master , graciously tell me ! 
 
 16. The Gunas of the reflecting Manas are three. As soon 
 as, among these three, one rises with prevailing power, the 
 two others hide themselses. When the bountiful Sattva- 
 
56 Second Part: 
 
 ^Q^LDLS(^<^^^(^QLJb(oVIT<o^Qu[T^U3=(5irLDfr[T<i<aB 
 
 LDT(S^rQ^iU(sn&=LDU^^i(omi—fr 
 LD^6iju3jT&=pLDrrS^(oV&Qp&(5U[T^ ( %miurr(^&n 
 
 LLQ£LD&Q<m^[TLJb^QLA(oV[T(omQu[r$<oVfr]J<3F[lup i 
 
 jg]<oimL—rr@LDfl[5jftfQ&rT6ir(§<5rr. 
 
 17. u^Gftjgi&fbjgiGuQ&rr^Jju LLpn5ljJ(5m(S}Lb<suj5j*il&<oV 
 
 JB^(3m(SiA(SUp(o!npLLlTpn5\(§S)pQu(TjB 
 
 ^<3^^<3=(oivLLiT[f<i^^(oS)^<sSlL^.fr^}(T^fB^Qufr^ifli[r 
 LD^(^LEir[T<3=^(y^(^3=LSi<^LDiSl<oiT < Bssr<i 
 
 (5rr[&<35LDpj&/$6Wp(5UlT&[riUllQurTSl] 
 j£(3^^QTLDUULg-lUfTLDULSljim^Q^[r(5^(^UJ^(^ 
 
 (oSl&pu&LAT^uSQGV/Sp^/BpirCoGifr. 
 
 18. c£6Yr/s<£LD/r>^d&(5^(<^^ 
 
 aLDpp&<5m(^L^<$[rLLQLc>Qurrj2JU 
 
 Guna is uppermost, divine perfection results. Where the Rago- 
 Guna preponderates , there a propendency towards the body, 
 world, and (wordly) science ensues. But demoniac perfection is 
 brought about, whenever the Tamo -Guna prevails, dear son! 
 
 17. The Manas is essentially Sattva; the two other Gunas 
 accede only in the way of accident. Whenever you try to 
 remove them, they will yield. If you do not abandon the 
 good path leading to "Self", the Tamo- Guna as well as the 
 Rago - Guna must perish. Then all change and motion will 
 come to an end, and the Manas resemble the spotless un- 
 changeable ether. Thus it will fare with your mind. Uniting 
 to that Brahma, it obtains a firm footing in the Samadi, 
 which is free from difference (doubt and error). 
 
 18. When before a spotless mirror you place another of the 
 same kind, it will participate in its brilliant nature, and every 
 difference between both will disappear. In a similar way 
 
Clearing away of Doubts. 57 
 
 (SiS<3rr[wSlU^(5kL[)UJL£)frSluQu^LDfTS(S)Sl3ifbuLS 
 
 6knSjS([^(oSl<SfbuLD[T(G5)fb(oU[T(SV 
 (Sn(Snf5^jr9uJUUL—T(S)SL^(SU[TUJ<^<3=^^fTlij<3=S^^T 
 
 lU[T<39rfB^LD[rLDlSljILD^(5S)^aiSuJLDfT<o^r 
 61f(3YrfBQ^<Slf{l/t^Ul^uS!(l^li^[r^J(SV<sQLLrE](SsSlLI 
 
 ^QGurmQ&Qiutsttj&frrEtftsto&QturTLflp^L-rTQiu. 
 
 19. <cJSLL[TlLILI)6^l^pf5^fTp&(Sn6h(^^^fflQ^^(^LDLL 
 
 &^t5 rr&pi ld Qffjbis nrjft}! ldQu [issrp GtsrQp 
 Q<a=T&Li)frLD(5tfL£pr5^TjbQurr&L$^^Qprr(5&rj}i 
 
 QLB[T^LLfrL£^Q^<Srfilui(^(^Q(oUJB(5h(fffQLLTL^I[B 
 
 20. LDfSMfBfT^^Q^fT^uQLL^T^IJLJ^^uQLD^^JLDfSlI 
 
 (^^^QS)JUU[Tifl(^GU(oS><SUJfTlU(oU(^LS(oUpjS\<3d 
 
 the mind clears up , that has attained to unity with the Brahma, 
 which, immeasurably pervading every thing, is essence, 
 spirit, and bliss. Now when you are changed into this nature, 
 where is the world, and where is that fluctuation? 
 
 19. "If uniting to the Brahma, the Manas goes down, 
 wherewith will the life - emancipated wise, as long as they 
 exist, enjoy and suffer the dealings of rewarding destiny? 
 (Prarabda); the Prarabda will never cease, unless you enjoy 
 (or suffer) it. Now if this is the case, — the Manas itself is 
 gone, and wherever the Manas perishes, there is no sen- 
 sation. Should it however appear, then you cannot speak of 
 life -emancipation. Now explain this well unto me, my master, 
 to the end that this confusion may clear away." 
 
 20. They distinguish a double destruction of the Manas : 
 one refers to the own shape (Svarupa nasa) and the other 
 refers to the absence of any shape whatever (Arupa nasa). 
 
58 Second Part: 
 
 &(Lp^p ffl i—fsSfl Q sv iTobrjpjQ ld <slj <sa> ldjb^ it 
 
 LD<SSTa^fT^^^(SUls^fT^BLS6QfBiaiQ^<3iLDL^fEi(^LD 
 CoUfT^L^fEl(^(Slj(o^UJ(f^UfBfr<3=LD. 
 
 21. ^^^\^\l^a l ^^(onQu^^(5m(^u^\u\{(^^^&i(s^\(J^ 
 
 fflQu[T(^(5mUb<otffQLD(^Q&rr<5V^LbQu!T& 
 (oUfTLD 
 
 (5nir^^LLTG^^^(^(^rB^<oii<5mrGD(oiJU^(om 
 
 <o£!(7i)^$<35<5rr(5np®ft^&T<omurrjrTffi 
 
 The one of these two (Svarupa- nasa) belongs to the life -eman- 
 cipated wise, who (knowing all) never asks ; whereas the other 
 is found among those who have attained to the emancipation 
 from body, my son! When the Manas remains in the shape of 
 Sattva, its proper nature, while the Rago- Guna and the Tamo- 
 Guna perish, then this is the destruction that refers to the own 
 (innermost) shape. But when, at the dissolution of the Suksma- 
 Sarlra, the Sattva-Guna too dissolves, then this is the de- 
 struction that refers to the absence of any shape whatever. 
 
 21. The pure Sattva-Guna is the true nature (in the life- 
 emancipated wise). When dust (Rago - Guna) and darkness 
 (Tamo- Guna) perish, then even the word "Manas" will pe- 
 rish. As to the present, (the life - emancipated wise) submit 
 to those enjoyments (and sufferings) which may have hap- 
 pened; when they think of what will come, or what has gone, 
 they neither rejoice, nor grieve. Abandoning that egotism 
 which declares: "I am the actor!" and as one who does not 
 act at all , (quietly) looking at the function of the faculties, 
 senses, and organs as well as at the three states, you may 
 
Clearing away of Doubts. 59 
 
 QuJ6Wpn$pJ^<3=r£j(5fr&QLAT&UU[TQlU. 
 
 22. 6Sl^STjQ<^^Quj<^6VT(^<3FLJbT^QuJG^(frp^^ 
 
 <3SfDULD(5MQ(^LJ^(5^LD2sVfi^(S)SL-frQ^l(3SlLLL^f1 
 
 fB(5nLLfT^LJU[[L^(^L^(5kp(S^?(Smia^l^fBlUfB^^^ 
 
 lb jog} u 6)Sl^^rs rr ffl Qjs^ &/i> 
 
 23. Q^<s^^G^^(^Su<s[f^^(^Sci&(^G^fl(5knSluL9 
 
 <omruiTLA&[f^^j^&@uQuT&(y)6mQi—-rT 
 
 become a life - emancipated one, and at the same time submit 
 to enjoying (or suffering) the Prarabda. There is no hindrance 
 whatever. Recognizing the truth of this, you ought to free 
 yourself of your doubt. 
 
 22. "If you speak of Sainadi, while (worldly) occupation 
 is going on, such Samadi, of course, cannot be free from 
 difference. Or does not the Manas stray about? If it strays 
 about, that Samadi will slip down ; will it not?" With regard 
 to this your question I propose the following example. The 
 heart of that woman who has recently embraced her para- 
 mour, will even while she is performing the troublesome 
 business of the household, continually dwell on the pleasure 
 she enjoyed, when embracing her lover. 
 
 23. "If the life - emancipated one who, no longer iden- 
 tifying himself with his body, and being free from action and 
 devoid of GrTva, has cleared up into Brahma, is said to enjoy 
 (or suffer) , he must be an actor. Or is there any such thing 
 possible for one, free from every action? You who have 
 
60 Second Part: 
 
 j^<i^(o(5n(o^(^QLD(5irj^Q&=frGiT(GS)UJfTSl<3k 
 
 LArr&[t^p(5hLDITQu[TSLJbTp$UJrT$(5U(oto&(^(5fo& 
 UJ(SlJffl(f^<i(^LD3(oS)LDQ<S6frfrUJ. 
 
 24. Q^iu<3S)<si^<^Q<^iuQS<s<mdBu^LLpn^(^^(^[Ei<sfrjB^ 
 LArrQurrp 
 
 (y^6M<3=L_LD[T(S^(5ll(oVc^QLL(^(SV[T(^Qc3=LL(oSyL- 
 
 Q&UJIL] 
 
 QLLUJ<S(3Vlh^<3=LDT^i(^(^&=ITLLQ(oUJISfr(5irQ(SiJuSl 
 (MQu[TQ<oV6WJ&(mppp<5uQ<5M(s£lL-ILD[T&l)£ 
 
 25. ^£l!3?<o^(SnuSl6M(^<oS^rnJ(^ppLD^^^(^<^^^LDU 
 ^^UJihu^^lUjQLDG^^tGS^UJrB^L^fTLDp 
 
 graciously removed my sorrows, my master! you ought to 
 remove also this doubt." To this your request I answer: 
 Hear me explain the greatness of those three kinds of people, 
 who are called : " Great - actors , great - enj oy ers , and great- 
 forsakers." 
 
 24. As the iron moves before the magnet -mountain, free 
 from acting as well as from causing to act, • — so before me, 
 free from acting as well as from causing to act, the material 
 world is busy. Now I will show you the all -pervading great- 
 actor. It is he who stands unshaken in the conviction: "I 
 am, like the sun, a mere spectator both to the busy activity 
 in the shape of the multiform organs joined to the body, as 
 to the Samadi joining the supreme essence by the conversion 
 of the (before -mentioned mental) activity into the (real) Self. 
 
 25. The great -enjoyer is he who, not selecting his food 
 
Clearing awav of Doubts. 61 
 
 QuTJplttLDILIL—GttQLLl^ttGinp&&fTLljJjp§LJ 
 
 QuTpQuj^Tti&ttL]& UUSllttLLlQui'S 
 IUT^F,5J) 
 
 QsUp^^i^LLSuQsSTLLJ^^UJTSuJTSUsirsSj^ 
 L^LL^lfSyrjJJSITSlTJljQjol^oiT^SlTjQj. 
 
 26. QLLiuujw^&TsjjrQiSjTJ^suipgsfi^suLpJfoir 
 
 Qj. 
 
 with regard to the- superior or inferior qualities of the "six 
 flavours", to their purity or impurity, to their conduciveness 
 or noxiousness, patiently consumes any thing; just as the 
 fire in the jungle eats up whatever lies in its way. But the 
 great-forsaker is that man whose mind, like crystal, remains 
 unsullied in all concerns, be they great or little, his own 
 or strange, good or evil. Now those who are possessed of 
 this threefold continence, are the really emancipated. 
 
 26. "How can one say, that (the life - emancipated one) 
 has done all he had to do, when he is living after the manner 
 of that fate which, through the body, distributes the Pra- 
 rabda, — and when he, for the benefit of those who seek 
 salvation in works, is engaged in all occupations that may 
 happen. you who have removed my sad sorrow, you ought 
 properly to explain this unto me.' ? 
 
 27. The occupations of men are of three kinds. Those, 
 
62 Second Part: 
 
 QQfTL-SomrLDLJb<o^^LU<sjs(o^^u^<srrfrif<iQ<siiSl<xuiT(S)9 
 
 QJcSfTJLD 
 6jSL^^}J(^(5nQLD < ^L£<^(oiD<3=iqQT[r[f<i(o<S(5iS^GD^ 
 
 UL^lLJuQ(S1J(SV[TL£> 
 UTl^(okL£(^^Q^Tlfi^Tfbu<oV t ^(oScfr(Sl—frUfflLI ? 
 
 J<53WL£)[T(<5$)<SV. 
 
 28. (^jmirQ^fTLt(o^Qiu^!TQ^^^a^pSQSTQjL^Qiu[T 
 
 <&(&,LD 
 
 ujT(i^i—<5^<s(y^LSifiiB^(^ir(3k(S(^ui^(^<on[fQLD 
 
 iij((5£(<5jjrr(o$TLh 
 aS it 6i] (Lp lup $ uSl (sin£(oSsr i—.ajjj(5$>p uSl GsflQsuGm® 
 
 <su (oiTfrQajtoftfrL-rrfT 
 Qij(oU(oimLbm(^$&mQ<su<5mi^rTQm 
 
 GnptsSJlL—Qaj. 
 
 29. SoT[TLJL3i(Se^Q^6k^^^QJL^nSluJfr[fQ<SLLl^<^ 
 
 who, while under the sway of ignorance, and being possessed 
 of lust, avarice, and pride, exert themselves on behalf of this 
 and the other world. Those who longingly say: "We must 
 attain to emancipation!" are engaged in the pursuit of every 
 study. But whenever you obtain perfection, what is the ad- 
 vantage to be derived from the great business of learning? 
 
 28. "O head -jewel of teachers, vouchsafe to hear me! 
 What you have explained unto me, is quite consistent. Those 
 who have got rid both of this world and the other one , are 
 such who will devote themselves to the study of true wisdom ; 
 is it not so? Or should they who have escaped from the 
 turbulent pursuits (of the world), ever fix again this desire on 
 them? No never. But is not hearing, reflecting, and the like 
 required to the end, that the mind may obtain a firm footing?" 
 
Clearing away of Doubts. 53 
 
 /5/<35@5QTfT/f 
 Qp6ffi^6§(5^pUT[t(^UrFpuQuUJjSjT<oUrp%S5r 
 
 Qiurrit 
 Q<snGfflu^(T^QjiTUJ^(snTiLJ/S^)p^fTiiS(5^rfQ(sn 
 
 (5ii Qp /7W sight Q L-rr. 
 
 QuTUJlUTLh<oSlUff^fEl^QfT(51J[f<S(^uQuTllSl<oMQ^ 
 
 31. ^lUfB^^(^(Si9p<S(omL—U^!El^GD/BQlUT^(5n<SM 
 
 29. My glorious son, hear me! To such who are in 
 " ignorance" about the true nature of things, hearing fthe 
 lectures of a teacher) is quite a duty. Some who are in 
 "doubt", ought to give themselves up to reflecting, by which 
 the wavering (of the mind) is removed. Those at last who 
 are incessantly tormented by the devil of "contrariety", will 
 have recourse to constant meditation. But is there any thing 
 wanting to people who have assumed the shape of ether, 
 who are essential knowledge, and enjoy full perfection? 
 
 30. O master, graciously hear me ! Are philosophers in- 
 deed allowed to express themselves like fools : "I did, I saw, 
 I ate, I went?" You said that, with regard to them, all un- 
 real "contrarieties" (Viparlta) are gone. Now a reah change 
 of Brahma, who is absolute truth, cannot be acknowledged 
 in such (occurrences of life). 
 
 31. There is one who, fully conscious, tells the singular 
 
(34 Second Part: 
 
 (SVfTUJ^^/lSGlljbp^G^LJUI^Q^LJL^aJ^UfT^^l] 
 
 LDrr&[T<obr 
 LDrruj[i>pp^L-(wQ(MLbm^<5ii[i)<5&(5m<^ 
 
 GyFl^Q(osr(osrLJU(Si<siJ[T<oiT 
 
 L-([[jLD. 
 
 32. M^^UJfT^Q^Q^^fT^U^^^^UjQLDGk^^J 
 jB[T(^6Sl(on<3BfrJ^^lUR(oVQ(on[T(^IT<o^<3T<SrB^(f^ 
 
 GW 
 QufT(^<sv(okQ(^^<sk(^/SLL(oS)L^L^ffif5^L^^Q<5n 
 
 <o$5T l—irQ QJfT 
 
 33. Q^lfl^(J^LD<s(o(S^lUfTJLDU^Q^fTQ^(f^LD(oSl<oU 
 
 &fTJJ 
 
 story he saw in a dream, that is now past. He who through 
 philosophical inquiry has come to a knowledge of things, will 
 express himself in a similar way, without becoming himself 
 CidaBasa. Till the corpse is consumed by the fire, the hea- 
 venly one is styled "man". Thus the practice of the world 
 will not leave off, till the CidaBasa, who (philosophically) 
 died away, is entirely gone. 
 
 32. "Well, my master and teacher! The visible things 
 are all unreal 5 should then the various occupations of the 
 world nevertheless afford the pleasure of wisdom?" (They 
 will produce) sorrow, will they not? Only when they cease, 
 it will be well; is it not so? But (to this end) one ought to 
 give one's self up to meditation; must one not? Now if one 
 ought to perform meditation tending to the (real) Self, how 
 is it possible to remain free from action? 
 
 33. my intelligent son! Activity will end through (spi- 
 ritual) practice. The Samadi which refers to the own self, 
 
Clearing away of Doubts. 65 
 
 (^rfluj^LDfT^iqil<oSlGiJ^iTjfk<S(^(y^m(srr^Q^fTifi 
 ^rfjujujij)Qu[T(j^<orrfTG!sr<oiJff(S<onQ(^(r^Q^[TL^^v 
 
 Q&lU(oLlJg](Lp<5mQl—!T 
 
 34. Q^^^LL(^(J^Q(oUUJT^L-(^LD[TQuJ[T(f^Q^fTL^I^Vfbp 
 
 6S^^<oVLL(^(SljmiSljlTJ^<onUL9lflQ<onUUl^UJLJU 
 
 Lf-(olLI 
 Qf>^^(r^LLQ<oiJ(^(S)9^LJb[T(^<o)jQj6il rUJg}(LpGkQ>(55T 
 
 35. J5^6V<5nQ(3^Q<35(^6V(^U^TJ(^l(3^^6h(S)9(SiJ<SfriT 
 
 LD(^SV^Q<SuQ(^(J^Qu^Qu^LDLS^3VlU^(^)fb 
 
 l5l<5mfllLjL£'%5V 
 
 as well as the (common) occupations are, of course, inter- 
 nal functions. Is there any other thing to be done by those, 
 who have attained to the state of the supreme being? Who- 
 soever devotes himself to the practice of precious Samadi, will 
 most surely become a perfect one (Aruda). 
 
 34. "My excellent teacher! Why do some among them 
 who, having become perfect are rid of all occupations, en- 
 gage in mind -restraining meditation ?" To this your question 
 I answer: I already told you that, quite in accordance with 
 the difference of the Prarabda on earth, even the life- 
 emancipated appear in various conditions. 
 
 35. My good son, hear! The activity of the wise is a 
 benefit to the world. Any other advantage they will not de- 
 rive from it ; but neither will it pain them. So all the merit 
 and demerit springing from the mighty act of creation and 
 
QQ Second Part: 
 
 6mfluJUfT(olJ 
 
 36. !T3=^^mfTiU(^(SUfTiLi(^(snfTSQiu(^f5^(T^(^rEJ(^(]i^ 
 
 U$frJ^(^[T65fliyQLAITuQu<okf$QjQlUUUL£- 
 
 QujiruQuGMQif 
 Qtsvrruurr 
 
 LE<3= < ^U^flLLU(S^9(SU(^LLfT(l^(S^Q<S6^(oV(TLS(oU(^) 
 
 37. (^(^(SV[r^9(5n(T^LS(sn(^QLn6m/^[fl<oiJGM(rjfG^'(y)^^f 
 Q^(^<svfT^&<su(^'(y^^^Qu(nifi£)6S(^uufT(S65r 
 
 Q(sn(^6VfT<^9(^([QLhQ(on(^Q(5)j(^(^6S(snQ<osr(SV 
 
 6VffLD'SvQ<SST 
 
 Quj^<oVfruQufr(7^(^(y^(mj^^(^6k(^(T^(§(Siiu3 
 
 Gn^^irQlLD rfifiuSCSu. 
 
 all other actions (in consequence of this first one) falls to 
 the lot, not of Isa affording assistance to all, (but to the 
 Glvas). 
 
 36. "You who, being Isa and spirit, have condescended 
 to appear in human shape, — my master! You said that 
 Isa and the wise one are alike. How is this?" To this your 
 question I answer : They are alike as far as they have given 
 up the notion of "Mine" and "I". The wise one is Isa as 
 well as the multitude of the Givas, yea, the whole world. 
 
 37. „You said: He is even the multitude of the Givas. 
 But then, why do not all obtain emancipation, he himself 
 obtaining it, my master ? All the Givas differ from each other ; 
 
Clearing away of Doubts. 67 
 
 38. J^&QLbGgJUbtTGm nJbfTLjyJJ<oS3TQLD^LD(o69T<S(o)Sl^(6^ 
 
 9<Skl 
 
 <sQ~(68)p 
 
 <^&su^^Q(SVffl(^6ifr(^Sj^(^ifi<s i n[(SV&=LLi^L(^L^.i!DU 
 
 6VQJT6V. 
 
 Q(^LL(S(y^^pa=is^]iQ(^Q3ft-(SiQLt>TifiiB^<ssy(su 
 
 &LLQ(^uij£)j5fi=l<££?IQ 9<sn<^r<sTJT<sssrajiT<S5rLDfi 
 
 GiSlp 
 QlLQ(5lDLJ^<sQuJ(y^Ul^Q<3SL^!I^<^lf(S<SQJ(oVLDT 
 
 40. (^GU(S^lUGMLD[T(^S(5U(^QlU(oS^Qj[TQL^.LJUl^. 
 
 QiurruuT(3}((ih) 
 
 he therefore cannot be all. O my teacher, you have graciously 
 told me all ; now explain unto me this too." 
 
 38. The Self called "I", is one absolute being; but there 
 is a great variety of Grivas : for the Upadis of the mental fa- 
 culties called "I", are countless. The moon by which the 
 whole universe is refreshed ; is only one; but the moons, (re- 
 flected in the) water, are manifold, because there is a multitude 
 of lakes, tanks, pools, pails, jars, and pitchers in the world. 
 
 39. Now when one of the pails or pitchers is destroyed, 
 the moon reflected in the water therein unites with its ori- 
 ginal moon, the others do not. Thus Giva returns into oneness 
 with the original Self, as soon as the fettering Upadi ceases. 
 Those whose Upadi is not yet gone, cannot attain to unity. 
 
 40. "How can there be any likeness between the wise one 
 
68 Second Part: 
 
 <srrQ&iij(5ij[T 
 
 JJ (5iJ if iSlp if LL§?j dS (®fJ) (Lp d& <9S [J SV IEJ <35 @J LD£$! (SUfrif^Lj 
 
 (suirsniif 
 
 41. ^L—^^^ifjB(oVfi^^[fiQujrB^u{U(^is^(^(^^if 
 
 £5 ( Soitt<&&rr<£(3 ) [Ej 
 
 ®ILDULDIT^£?JJrEl&IT<&(&j 
 
 Q^Q^^LLITGDUJlL2G^(^<omrtEJ<SQTT(5kQu^Q^^ 
 ^iwSQLp(5irjJJLDlSlffl<SlJIJL[)IT(3V. 
 
 42. ;&\jflf)<OTiJ}OT<SOTS(o^ 
 
 <om<55T(Lp{5SVfT<55T 
 a^JJ if c95633T LD IT (S5) l/J (oil <3\) 6V <SU J7 <5Ssfl LD /T^ &Qu.ll&& 
 
 LLir^tsiiLS&Q&rrif 
 
 and Isa, who is Brahma, Visnu, and Siva? Siva and the 
 other two perform the whole creation ; preservation, and de- 
 struction. Thy know moreover the mind of others and the 
 three times, and are all -pervading. master, abounding 
 in penance ! The like is not seen among the wise at all," 
 
 41. By the water of the tank and the light of the torch — 
 these two things — ■ a whole village is benefited, whereas the 
 water of the pitcher and the light of the lamp are profitable 
 only to one household. My affectionate son ! There is no 
 difference between Isa and the wise one in point of knowledge. 
 The only difference, resulting from the qualities of the per- 
 nicious Maja, is that of "above" and „ below". 
 
 42. Among men there are kings and magicians. So are 
 Visnu and the other gods most powerful in Maja, being 
 
Clearing away of Doubts. 69 
 
 <5l)(ofT!J[T((55)jQ£lLD 
 lSllTLDU[T(SlJ < 855rUJ[T6^(S)JJ(5uQir < ^}JLh(oU^QLDff(5il 
 
 pQ^toirp^GurrQiLi. 
 44. S(suQ<3Ffr(fguLL[Tii(S^^<s^fi(r^^l(SiuS^^I(Lp^^ 
 
 ^<su(y^Qm^fTir<s^L-(^(snQjG^wsni<356hQufrp3=^ 
 
 5V (75 LD(S5)£_ 617 ffG 'j7~/T 
 
 distinguished by great -penance, in which (the power of as- 
 suming) the shape of an atom and the other (seven magical 
 powers) are combined. The inhabitants of this earth are not 
 possessed of (the just - mentioned powers); so they are in- 
 ferior (in this regard), but in the philosophical view of 
 Brahma there is no difference between "This one and That 
 one". Only reflect! 
 
 43. "0 bliss - granting truthful master! Those eight ma- 
 gical powers are found also on earth among many Munis, and 
 still you said that they are a privilege of Isa. I pray you, 
 speak so that it may he consistent with reason!" To this 
 your request I say: "By imploring the praise - worthy Isa 
 and performing faithful penance and methodic contemplation 
 (Joga), they obtained (those magical powers)." 
 
 44. bliss -natured teacher! If ascetics obtain both mag- 
 ical power and final emancipation, — will all, like them. 
 
70 Second Part: 
 
 &<5m(oL-[T(oLD 
 
 GVrT(5ll(55)&QlLl(op[T. 
 45. <SrrLSlU^<SUIEI<SJTLSuQu^l<sk(5lDpU^IEJ<S(f^^L-T^ 
 
 ^LSuS.fbp6nLjSQ^(5n(5^<sS^^lLjLhQufl^(y}!S^(T^ 
 
 (5U[TLSsuibnSlQ^[T<s^nSluj(bnSl(^QjJT6ir<5S)p(Siuuj 
 
 (55) I— (3j 61/ rfljgljStTfSfr ®J 
 
 QfiQufflQujTQj. 
 fh^<5$riT(5V<oVmLp 
 
 (5lSl^UJ^^^GDiU6i9(l^ll)LS(^lfS6VtTS(SVfflj(5m 
 
 obtain both these things? We surely see that those (ac- 
 cetics) have received the before -mentioned power as well as 
 the emancipation. Now if these men are called wise, how is 
 it that they are not possessed of the magical powers ? 
 
 45. There are two kinds of penance oh earth, the one 
 according to one's own desire, the other irrespective of any 
 desire; they afford (respectively) magical power and final 
 emancipation. Whosoever performs only one of both, will 
 obtain but one of the two results. This is my decision. The 
 superior- minded of that time performed both the kinds we 
 have spoken of. 
 
 46. O guiltless son! Ganaka, Mahabali, Baglrata etc. 
 obtained the wisdom- (granting) emancipation; but did they 
 ever learn magic? Only some aspired to sweet magic, and 
 
Clearing away of Doubts. 71 
 
 sir Q((rfjB SfI^ G? <S" (®> 
 LDfTf^^iufrsvjB^^S^^seirLSljTnriT^isiJLLii^QLD^j 
 
 pf$61MlQlU. 
 
 48. ^w&&LLTii5lJ(&&(^j£}ujrj^&ppriQ^<5ttL£>68r 
 
 LD<5$)g=lUrTLD(B 
 US\)<i<sQsUSm(^Qu^(skTpQ^iL(^(I^Q(SUlU^UlSiJiT 
 
 jb j£i ^(o '/-j/rwJ^Q^syflsu/fG Wsir 
 
 pU(Lp^<oil(op 
 
 iu^^^(smLDfrpf]SujQ^(SUifQ]j(smi(^(3^J\uQ^^m 
 &Q z_siS lL L_fr G?su . 
 
 some gave themselves up to both. The magical powers of 
 the Munis afford nothing but pastime , — emancipation never! 
 
 47. "If only wisdom with its uniting power affords eman- 
 cipation, why then have some who enjoyed emancipation, 
 desiring also the powers of magic, in mental bewilderment, 
 tormented their body?" Answer: The Prarabda occurring 
 in the shape of enjoyment (or suffering), does not perish away, 
 unless by enjoying (or suffering). Those magical powers are 
 Prarabda. 
 
 48. "You who have said that, through a thousand lacs of 
 sacred writings as well as philosophical deductions, my mind 
 ought to be strengthened, — gracious teacher! The giddy 
 disposition of my mind is gone , I am quite illumined. But it 
 is surely no harm, if again and again you cleanse a mirror 
 
72 Second Part: 
 
 IUItQuV fysmiUfTdSYJ) 
 
 sir nfl.fr 
 
 (Sk LL dF(6J) &<£ /i Q (511 <35<£ 
 
 j&iuiU(^n<om^j£<fr($QLn6wp<5Ufr®n(^ 
 
 Q^LJUL^/5frQ(5M. 
 
 50. ^aj^tJ^/B^QTaTSiS^s^z-D^^^sarQcFfLysjOcgjfL/ 
 
 LD6rr<ofil6\)%5V 
 lUfl(SU(5niTLL(SUIf(SUn^'3B^]J[m^(3nnS\!5^ui(^(ouQlB^ 
 
 l^(5USV[T!£jFj[lL%6ku<oVrEU&6h&nL^ 
 
 QFjfilJiGTj &=l^53j fT/B^fEl 
 
 <omi—^p<oii<5S)3suj[r(osv. 
 
 already clean. I am never loath of the ambrosia of your words, 
 my sorrow -removing lord!" 
 
 49. Should our sacred books ever tell an untruth? mas- 
 ter whose grace has made me a slave! How may I recon- 
 cile these two sentences: the one which declares that the 
 works, formerly done, will never leave, unless you submit 
 to all their consequences, and the other which says that 
 the former works, (the seed of) births, can be only consumed 
 by the pure flame of wisdom. 
 
 50. (Answer :) The differences of the Givas are countless, so 
 are their occupations. They are adapted (to the respective in- 
 dividuals). The asylum - granting Vedas are well aware of 
 the various capacities, and regarding the degree of maturity, 
 express themselves both in an exoteric (Purvapaksa) and in 
 an esoteric (Siddantapaksa) manner, — according to the 
 division (of spiritual conditions) into three (work, faith, and 
 
Clearing away of Doubts. 73 
 
 51. z ^G^UfT^^(5Yr<o^L—(Sn(5^/BJJ^^<3SSn(5nSlULl)ITiGS) 
 
 jglQuiriuQiurr 
 
 (^fTQ^LD[riEJ<SG^^^QQu^^pLL'3^pQLDfTl^lBLhlSl 
 
 @) W a?®^337 (St—, 
 
 52. (^GMm<o^^^Q^^(o<3Slu3(SVfr^^<S5r^U(^L^uSl(f^fB^ 
 
 Q£<ok@(TFi(Lp[Tp£?) 
 
 tQ LL UJ(6T)((oFj T (55TJ5 
 
 JTnSllUlLDfb 
 
 (LpGDJuSQjI. 
 
 knowledge). In this they resemble the blossom first un- 
 folding, and then yielding fruit. 
 
 51. That which obdurate sinners at last obtain, is hell; 
 there is no doubt of this. It is nevertheless by no means a 
 lie, when (holy writ) declares: (Hell) may be avoided by 
 donation, prayer, continence, and burnt offering. However 
 great the guilt, engendered by works and producing many 
 miserable births, may happen to be, the fire of wisdom will 
 consume it. Thus say the Vedas, and if you believe it, eter- 
 nal bliss is at hand. 
 
 52. "You who daily dwell in my mind, as in a holy 
 temple, my master! You who pull out with the root every 
 guilt engendered by works, my lord! Why do gods and 
 men, ignoring the excellency of your wisdom leading to the 
 true Self, fall into the pit of works and perish therein? I 
 pray you, tell me the reason!" 
 
74 Second Part: 
 
 r 
 
 53. j^^ts&tsvrr^^pu^fi^fysmtofoLAfB^Qtmuj&tyi&p 
 
 ^(511ff(a<3Flf(5UUlf 
 (SUL^I/5l—UU(SlJ[TUJ[T(Lp^LLfTSl(G5)Gi\ r LD oV if 1} ^ &<olM 
 
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 ot ® &itl& d5 (SYirr Q @) if 
 lurrQir. 
 
 54. SpfB^/5<5M(3^U^lLj^(5^lJ)l^L£& z (^lfQ^lLJ(S)9^(^^ 
 
 iSip^^^(Suif<^Q(SU(3kTQ<^iuGU[Tn(SuifaimQLtpiSl 
 
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 Jfpl(Qj53i Q<5 S <35(Lp ff<£$?l QlU Q IU (^STfjSlSf-parQ^^^STp 
 
 Q U ITQFjGmT LLITlf&& 
 LDpji^(^L^lf^<^(5n^G^<i^l})L9r[[T[B^^IT<om(5^^ 
 
 53. Those whose attention is turned inward, attain to 
 the station of the imperishable Brahma. When those who 
 walk about ; turn their looks elsewhere, they will, even with 
 open eyes, fall into the pit. In a similar manner will those 
 who, by turning their attention outward, have become ad- 
 dicted to sensual pleasure, stray about in the ocean of blame- 
 ful birth. They will never enjoy supreme bliss. 
 
 54. "Good as well as evil are the doing of Isa who 
 causes it to be done; is it not? Now what can the Givas, 
 born in this world, do (in this regard) ? How may any guilt 
 be imputed to them, my master abounding in penance!" To 
 this your question I answer: "This is the stupid speech of 
 the fools who forgot the true path of holy writ. Hear me, 
 my son!" 
 
 55. The creation of the shining Isa is different from that of 
 the GTva. The productions of the common Isa are the move- 
 
Clearing away of Doubts. 75 
 
 LdQqJQj(o(5)j(oP 
 
 uQufTQFjQsKKSVSvrr 
 
 LL65j5<m^lU(TLblSlLD[T<55T[m&mQ&nU[E}&<ofT{T6$)&& 
 
 (5ffl<oft(51lQlU<5VSVrT 
 j£l&U£[T>p $(5U(^[T$(T7)LLl^&(5)frrT@r&&T<o^LD^(^ 
 
 nrQ& : iu<5V<5ir(3.p 
 
 56. ^(5uj[jmuj<okQ(^LLi^<S(^u3rf<iQ<ssv[T(Lp^^l 
 
 prr6Ujrr$&<5w@p$i^Qsvfr(^<5uit&($^&65r<5in'm 
 
 Q&rruLAT$&<5m&^^L^fbuf5^LDTrEiQ&rrQLhiSlp 
 
 57. !T'c3=lT<XfTffllUlJ)LSi,J<o)friU^Q^fTLfiuJ6ljQLJD(oU!fU(Sn 
 
 QLLfTL^Irs^fTTaS 
 
 able and immoveable creatures. Passion of pride, wrath, 
 lust — all these things are the productions of the existing 
 Grlvas, and by no means the actions of the spotless (Isa). 
 
 56. The productions of the Lord (Isa), existing in a 
 threefold shape (of Brahma, Visnu, and Siva), are a means of 
 salvation to all the Glvas ; but the Giva - creations are that 
 plague which engenders the Self again and again. May the 
 material world, as mountains etc. perish, this will never 
 destroy the liability to birth of any one. But as soon as the 
 spiritual world, as wrath etc. dies away, the cruel birth, — 
 that fetter, — will cease at once. 
 
 57. Who have ever got rid of birth, although the works 
 of Isa were destroyed in the deluge (at the end of a Brahma- 
 Kalpa)? On the other hand there are many who, through 
 
76 Second Part: 
 
 Q i—>9= 3>n a) Qts &[r&il &@rfl(W) £ d& a/@ @gij «/r rfliu 
 
 (oLD[T<3S 
 JSfT^LDlQlU<Al(S^Q(Sn^^ c ^uSlQjJ[TQ(^fT(S^(Lp^ 
 
 uSflQfriusvsirQp. 
 
 58. ^^3^(sn^^Qub(S^Q(^(^LDnu^^(oQiJ(smi—Q^iJbU 
 
 pQS)(olJ<3SQfrQJ[T(Lp 
 !5&&L£mQ&[TQ§Up<m(^iULDLbJ&&<5&(5^SlJ56m 
 
 Qp (SvrpSjl gmg^i 
 
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 59. ^/5^^^(SU(^6\)(5ij(^LD^u<mdBQiusvjL£<on<okr 
 
 Q&IU6V6V6VTU) 
 
 the assistance of philosophically discriminating intellect, ob- 
 tained, during their life -time, the emancipation of wisdom, 
 merely because their mental bewilderment, the work of Glva, 
 perished, — although time, place, and body continued to 
 exist. That mental bewilderment which fetters man is the 
 work of the Glvas, and by no means of (Isa), the Lord of 
 them. 
 
 58. On a tree called Asvatta live two rare birds. The one 
 of them, of a concupiscent nature, likes the fruit of that tree 
 very much and enjoys it; but the other praiseworthy bird 
 will .never eat thereof. This allegory has been placed before 
 us by the sublime Vedas, which thus have distinguished be- 
 tween Giva and Isa. You ought to know this. 
 
 59. The fools who think that the sixfold hatred (lust, 
 wrath, avarice, passion, arrogance, and envy), originating 
 from this Glva. is not only his (the Giva's) work, but ema- 
 
Clearing away of Doubts. 77 
 
 IU (55) I— (51IIT ft & 
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 nates also from that god (Isa), will go down to the infernal 
 regions. Only the discriminating wise who hold that the 
 whole sixfold hatred, originating from this Grlva, is his 
 (Giva's) work, and by no means emanates from that god 
 (Isa), will at last obtain spotless emancipation. 
 
 60. "0 Lord of excellent truth! If the chief of the gods 
 (Isa) is common to all (cfr. V. 55), why then does he make 
 some prosper and why is he angry with others?" To this your 
 question I answer: Just as a father his children, so he glad- 
 dens the good ones and afflicts the wicked ones. But even 
 his punishment, intending to lead them to the good path of 
 knowledge, is pure grace. You ought to know this. 
 
 61. O my son, free from the bonds of household! The 
 Kalpa-tree (in Indras paradise), fire and water remove the 
 
78 Second Part: 
 
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 want, cold, and thirst only of those who have recourse to 
 them. In a similar manner Isa shows grace but to those who 
 approach him, and by no means to such as flee from him. 
 Now whose guilt then is that guilt? Consider this! 
 
 62. Hear one thing, my son! Those who walk by the 
 good path of scripture, Isa has shown in order to benefit 
 men through spiritual efforts; those who, following close after 
 the virtuous, lay aside their wicked inclinations ; those who, 
 being endowed with discriminating intellect, repel the existing 
 illusion and so attain to wisdom, will at last get rid of the 
 liability to be born again. This is most certain. 
 
 63. "What is the manner in which this wisdom comes?" 
 Through uninterrupted investigation? "What is investi- 
 gation?" It is the inquiry: Who is this "I" within the body, 
 
Clearing away of Doubts. 79 
 
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 LDfTJS 
 
 consisting of Manas etc.? What is spirit? What is matter? 
 What is the bond, in which both combine? and what is 
 emancipation? 
 
 64. "The maturity of excellent merit ; acquired in former 
 births, will transform itself into wisdom. To what purpose 
 then is investigation?" If you thus ask, hear me explain! 
 As soon as Isa rewards the existing merit, impurity leaves 
 off and purity steps in. Now then the mind begins to investi- 
 gate, and attains at last to wisdom. This you ought to know. 
 
 65. "The manifold works effect faith, purity from worldly 
 desires, heavenly reward, magical power, ascetical specu- 
 lation, contemplation, (Joga) , meditation, and the bliss of 
 being converted into the very nature of the worshipped deity, 
 and they should fail only to effect that knowledge which drives 
 away mental bewilderment? (I therefore ask once more) : To 
 what purpose is investigation? my most virtuous teacher!" 
 
80 Second Part: 
 
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 on qj dssynrsv <su nuw Q^ . 
 
 66. Hear, my son! Suppose, you want to recognise 
 people who have disguised themselves; — if you neglect to 
 inquire into their secret nature, qualities, and marks, their 
 true character will not appaar, although you run, jump, 
 place yourself on your head, ascend a high pole, and per- 
 form a great many works. 
 
 67. In this manner also that wisdom ; the Vedas have 
 deposited in obscurely hinting terms communicating the 
 knowledge of Brahma, results solely from investigation. 
 Otherwise you may learn the holy scriptures by heart, and 
 perforin any donations, penance, prayer, ceremonies, and sa- 
 crifices whatever, — self-knowledge will never arise from 
 these and similar actions. 
 
Clearing away of Doubts. 81 
 
 68. ^6Vf^(^^[TUU<5!m(Sn(^<i<3SpciGD^iQ<35[T(5m(S}^Ll 
 
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 68. "When, in order perfectly to cleanse a shining mir- 
 ror (of copper), you take it into your hand and polish it, the 
 filth will go off; but who has ever cleansed such a mirror 
 through bright intellect? my spotless teacher! Thus one ought 
 to purify also foul ignorance through works ; if not, how 
 should it be removed through knowledge , devised within the 
 mind. This you ought to tell me." 
 
 69. The rust of the mirror is real filth, on account of its 
 being natural, my son ! Not so the black colour in the crystal ; 
 it is not natural, but fictitious. Now therefore when you 
 want to cleanse away the filth of the mirror, it requires ex- 
 ternal performance by means of certain instruments. But to 
 recognise that the black colour of the crystal is merely ficti- 
 tious, the mind will suffice. 
 
 ii. (j 
 
82 Second Part: 
 
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 70. Just so here. Three things appear in Saccidananda : 
 sadness , matter 7 and non- entity; but they are a mere fiction 
 of Maja, and by no means reality. Works, instead of being 
 inimical to sinful ignorance ; will rather befriend it. Lofty 
 wisdom is the fire, by which work -ignorance (i. e. ignorance 
 resulting from and leading to works) may be consumed. 
 
 71. He who has forgotten things, he placed somewhere 
 Avithin his house, may weep a hundred years ; only when, re- 
 flecting, he recollects them, will they be found. In like 
 manner you may perform most heavy works for a hundred 
 ages; the spotless self will never be seen, unless you see it 
 by self-knowledge which destroys irrational self-oblivion. 
 
 72. "0 bountiful teacher! That which affords bliss, is 
 wisdom. Thus say the Vedas. But why then do the same 
 
Clearing away of Doubts. #3 
 
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 Vedas declare in the section about works that the good, bad, 
 and mixed actions (respectively) give birth to gods, trees, 
 animals, and men, — ■ and that the performance of duty in 
 accordance with the caste -precepts affords blessedness. Tell 
 me, what is the reason for such an arrangement?" 
 
 73. There is a merciful mother who pities her child 
 daily eating sand. Holding out sweet -meats, and concealing 
 the bitter physic, she calls it to herself. In a similar way the 
 thought, intended by the open text of the Vedas: "Perform 
 the duties of household! perform also sacrifices! this is very 
 good!" is a very different one. To those who lust after the 
 rewards of heaven, this idea will never come home. 
 
 74. To the Givas, abounding in enjoyment, it is natural 
 to enjoy and embrace whatever they see. Should the holy 
 scriptures order things, which are quite natural? Should 
 the ignorance be so great? It is, indeed, not necessary that 
 
g4 Second Part: 
 
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 any one should order: "Crow, put on black! Fire, burn! 
 Vembu-fruit, be bitter! Swift wind, move about!" 
 
 75. It is said: "If you wish for toddy, only perform 
 sacrifices ! If you are carnally minded , take a wife and em- 
 brace her !" In this manner the Vedas dismiss (the lascivious- 
 minded) , upon the conviction that he would not touch any 
 thing that falls short of (those carnal enjoyments) ; but their 
 connivence has the positive meaning, that one ought to rid 
 one's self of all. Now such a command is not a command; it 
 is rather a direction for a subordinate condition. 
 
 76. The sacred scriptures first declare: Only try intoxi- 
 cating liquor and meat! but then they say: Smell! (and let this 
 be enough!) They prescribe also: You may enjoy the inter- 
 course with the other sex, on account of begetting children! 
 There is no blame to the Sanjasin renouncing also this, and 
 to the student resolving to stay in his teacher's house ! As 
 
Clearing away of Doubts. 85 
 
 c* z_p <a= &=l luppjiii LDLirrntr 
 
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 to you, you understand (the last meaning of holy writ), and 
 abandoning every attachment to works, will attain to (real) 
 bliss. 
 
 77. "Declaring that worldly ignorance and works be- 
 friend each other, is quite consistent. But if it be true that 
 manifold ignorance and wisdom are natural foes , how then 
 can ignorance, like the spots in the moon, unite with spot- 
 less wisdom and call forth these creations, my teacher?" 
 
 78. Bright wisdom is of two kinds: the one is essential 
 (Svarupagnana), and the other produced by the mental facul- 
 ties (Vrttignana). The former one assumes the shape of the 
 latter one; — nothing else, my son! In the Susupti you 
 have already seen, that essential wisdom is a foe to igno- 
 rance. The wisdom, produced by the mental faculties, 
 
gg Second Part: 
 
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 consumes that ignorance which has settled within essential 
 wisdom. 
 
 79. "The essential wisdom that, in the Susupti, could 
 not consume the gross -natured Maja, — how should it, in 
 the shape of that wisdom which is produced by the mental 
 faculties, consume it?" To this your question I answer: 
 The sun which by its beams sustains the whole world, is 
 caught in the so-called "Sun- Stone", and there converting 
 itself into fire, consumes every thing. So will (essential wis- 
 dom), when engaged in the performance of Samadi, through 
 the mental faculties, consume (all ignorance). You ought to 
 know this. 
 
 80. "0 gracious teacher! Every performance through 
 the three instruments (mind, mouth, body,) belongs to the 
 category of works. Does it not? Now knowledge, produced 
 by the mental faculties, is, of course, an effect of these fa- 
 
Clearing away of Doubts. 87 
 
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 culties. But is it not an absurdity to say that a work will 
 destroy ignorance? I pray you, explain unto me that ex- 
 cellence on account of which they have distinguished it by 
 the incomparable name of excellent knowledge." 
 
 81. Yrttignana, in connexion with the mental faculties 
 is indeed action, my son! But we see everywhere in this 
 world that the children of the very same mother do hate 
 each other. (So works and Vrttignana, although produced 
 by the same mental faculties, go one against the other). 
 Works (in the common sense) are personal actions , engen- 
 dered by egotism; not so Vrttignana, which is by no means 
 an action referring to person, but rather to thing. 
 
 82. The works in their different divisions are doing, un- 
 doing, and otherwise doing. Not so that excellent knowledge. 
 There is a difference between meditation and discriminating 
 knowledge (Vivekagnana). The meditation of him who fan- 
 
88 Second Part: 
 
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 cies one thing to be another, is unreal speculation. But (dis- 
 criminating) knowledge, seen, as it were, face to face, is 
 real and beyond all confusion. 
 
 83. That which is known in the way of intuition, is 
 (real) knowledge (Vivekagnana); fancy reflecting on what 
 has been heard, we call meditation. What you hear from 
 people who saw, is easily forgotten, — not so what you saw 
 yourself. Things seen are truth; things meditated on are un- 
 truth. That which, as soon as it discovers ignorance, enrages 
 and kills it, is knowledge, and not work. This you ought to 
 know. 
 
 84. Do not object in this way: "Now if even meditation, 
 granting final emancipation, be unreal, then also this very 
 emancipation must be unreal." Only hear! Suppose, some- 
 body has heard of the shape (of the absolute being); when 
 he sets himself to reflect on it, this shape will prove un- 
 
Clearing away of Doubts. 89 
 
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 guitQuj. 
 
 real; but as soon as he is converted into it, the very shape, 
 evidently seen, will be real. 
 
 85. "From whence that power by which matter- nature d 
 meditation leads to final emancipation?" To this your ques- 
 tion I answer: Every one's meditation is born (i. e. that on 
 which every one meditates, he is converted into). Those who 
 passionately reflect on corporeal objects, will be transformed 
 into them, my son! But when, for the sake of destroying the 
 succession of births , any one reflects on the absolute being, 
 he will be transmuted into this very being. This is a truth. 
 
 86. "If those who meditate on the substance of Brahma, 
 are converted into it, — my teacher in the appearance of 
 man! — to what purpose is inquiry? to what purpose is 
 knowledge?" You should not say so. The philosophical 
 
90 Second Part: 
 
 87. ^L^^iTLDurFl^ir(SSsrQ3=iT^u^^l<sv<aSI(r^^^l(^fT 
 Q&L—UirrQ^GV&Gmi—LDriLJbj^ufai&p^Qiuu 
 
 J^LL6mQ((oftf)(3LD[TlLI 
 
 88. ^fi^ r i£lc^&=uj(y^^^(T^(5Yr < ^U(onLS(^uuQ^uu 
 
 (oUrTfbdfr&LDITtolJlT 
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 it Q ^IT&S (557' (5S) <35 IU IT 611 
 L \[5pj^(m^UJ(5m(]iL&l£J5^Q^ITITQ&ITarQ&J^^ 
 
 (5LllT& < S5rrj5(55)&UJIT(0 UfT. 
 
 thought is first beyond intuition, and then becomes intuitive. 
 Now this knowledge ; the fruit of mature inquiry, will prove 
 emancipation. This is the decision. 
 
 87. "If Vrttignana so unites with the blissful all -perfect 
 substance, that it continues to exist as something separate, 
 how can the enjoyment of the undivided being ever result?" 
 To this your question I answer: The clearing -powder, after 
 it has removed the filth of the water in the jar, perishes with 
 the filth itself. Knowledge, enraging, kills ignorance, and 
 then dies away with it. 
 
 88. "What is the inward feeling of the emancipated, en- 
 joying this certain conviction?" Answer: They feel happy 
 like the mindless ruler of the earth and like the infant. They 
 will smile, when many say: "Bondage will be forgotten; eman- 
 cipation is at hand!" Should one not smile at those who say: 
 A gnat has swallowed down the ether 'and then spit it out again? 
 
Clearing away of Doubts. 91 
 
 89. LD6VL^^o^U)/5^^}J/B^lT^^(S)9fhui(l^L— c ^Lh(S)J[T(SiT 
 
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 llS6V(^<Sf5^lfLJU/BdB[fiQGV^^^)(5S)<SuS l !j^ : ^L[)(SiSl 
 
 <5U(TFiLD[T(offirl—rT 
 
 90. LDrT<o5)lLlQlU<5&i rUJglQufTUjQlU65fl<oVjri]Qupp<511 
 
 Gn&QiusvrTLhQurriLJiLirTQLn. 
 LD(3(5iJjrij<omQi—.rT 
 
 Qa z UjQ&[fl\&&(^J5II&(^J5^<5frU}UJ{5^(5lfiLblLILb 
 
 ufTfrrrLop 
 
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 91. U[^<SU!T<3 z i3^6M(l^^pU6V(S^GU(T^Li)U!T(l^<orrQuffl 
 
 89. There were the son of a barren woman and a pillar- 
 man. They put on a wreath of etherfl owers , and in the glit- 
 tering town of the Gandarbas, discussing on the price of the 
 conch -silver, began to quarrel. In the meanwhile a rope- 
 serpent bit them; they both died and became demons. He 
 who knows this story, is .never alarmed. 
 
 90. If Maja be a lie, all its offspring will also be a lie. Or 
 is the nature and kind of the children different from their mo- 
 thers? Disregarding heaven and hell, good and evil (as the 
 offspring of Maja) , you will be converted into the perfect na- 
 ture of Saccidananda. 
 
 91. "Our lord! would it not be wrong to say: He who 
 is sitting on the lotus (Brahma) , and all the other gods, the 
 great people on earth, the Ganges and the other sacred loca- 
 
92 Second Part: 
 
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 QlD(3^T(SVIt(oLD, 
 93. QufTlU6^luQLDluQuJ6Mp^L—[fL^<om(5mflujQj<sil 
 
 £^L^jjfT<omrrEJa^uiSl(SlLi)T(GS)(sk 
 Qu)iu(5^iuQu^iuQiU(^p(^T<a^<i(^<i(^pp[EUcS6rr 
 
 QuilUUjQ^Q^Q^^LD^UrEl^fSYTITLDL^^LDfTSlU 
 LDfTGfiUJ 
 
 lities, place, time, the four Vedas, and the six sciences (auxi- 
 liary to them) are void of reality?" 
 
 92. If it be wrong to say that the vision in a dream is a 
 lie, it will be also wrong to say that the universe, developed 
 out of mean Maja, is an untruth. But if one is allowed to 
 call the vision in a dream a lie, my son! one is allowed also 
 to call the universe, developed out of mean Maja, an un- 
 truth. 
 
 93. The Puranas denominate such fools who take lie for 
 truth, pious people. But is there any sacred book charging the 
 wise — who call truth truth — with guilt? Now what is lie? 
 Elementary Maja, endowed with (different) names and shapes. 
 
Clearing away of Doubts. 93 
 
 Ou)lUluQ^Q^Gstlp^<^^^lGSTfS^LD[riU(oiSlU[TlSl^ 
 
 (V)LD[T<55YL[){tQ>(5U. 
 
 94. LDr<5nujQuj<muQpj£]®ni—iujrrQnuuL^<Mr5pjru 
 
 (SUQTjSIUtQgSTQST 
 LD[T<55)luQlU<ottUJELS!jLAp$<okQ(5uQp6rf6WaJ 
 
 <oiwj£]6l]L$J(omi—IT(DLD 
 LDfT<o^luQlU<5^U^lllSljm(^QLD[T<okQp(S^flG!n(SlJ 
 
 610)^1 (S^LoQufTlUlUfrCoLD 
 
 6V(5WT&=SlU(olJLy_5)Jl(& ) 
 
 LS^^(3^<i(^<srr^iL-6Sliufr^}]6V(^QLDUjQuj < ^jLt) 
 
 <SU 65) Z_ Q IU '[TIT <35 <SfT 
 <S(5S)^llSl(SVfT^Qu[TlLJ(SnfB^^UUL^QuGiTJ}J^(3m 
 
 L-Quffl^G&LDfBpfT 
 <3l8<S <o5T Ub rr (S3) IU (o LU 65T OJ J>^ Qp 657 (jTJ p *-{&$ <°$ & ff iT 
 
 And what is truth? The Self that, in the shape of Saccid- 
 ananda, pervades (the universe). 
 
 94. "You who are a violent storm to the clouds of Maja, 
 my master ! What is Maja? Who is possessed of it? How did 
 it come? and why? If what you call Maja, differs from 
 Brahma, we get two (supreme) beings, — and if both are 
 one, the (absolute) being will be converted into a mere 
 illusion." 
 
 95. As with regard to Maja one cannot say: "It is of 
 such a kind" it must exist in the shape of something unde- 
 finable. — They who say : "This is mine ; the body is my 
 'I'; the world is a reality;" are the persons possessed of 
 it. — Nobody has seen, how that lie (Maja) which has no 
 history , came on, my son ! And if you ask, why sad Maja 
 
94 Second Part: 
 
 96. ^0QJ/L£/T(35L£)/r[U/r6l96lS^(o5)^ 
 
 (obrQjDffliurrCoGu. 
 
 lLf(T^(51JU^fTU^U(oV<SfB^rrUuQ&=^TUJfTlLj^l^^LSlGil 
 
 Q(5U6)ffllLlfr(V)L[> 
 
 LhQ(5ll61ffllUfrQLD. 
 LDfTUJLD 
 
 u[Tffl<s^<3kpLj^[Tiu[T(S^i^(^Q^^s^u^mufrrTuu(snJ 
 
 (oSi^UJli^<£lJ0(^^(^^iU[ruSl<o^^^^lQ(JU61lfluUL^fT 
 
 @5<5w(?/ 
 
 ever came on ; I answer: Because it is destitute of spiritual 
 investigation. 
 
 96. The invisible powers of the juggler are unknown, 
 before the play begins ; but as soon as they step forth in the 
 shape of the visible Gandarba- hosts , they become manifest. 
 Thus also the energies of Brahma are infinite, and it is quite 
 impossible, to seize them with the eye. But by looking at 
 the extending elements , they become manifest even to many 
 through inference. 
 
 97. The effects as well as the substratum of the operating 
 energy are seen; the rest is hidden power. On earth the 
 
 juggler as well as his hosts (engendered by magic) strike the 
 eye of the spectators; but the magic power, that grand abi 
 lity, is not manifest. So there are separate energies standing 
 in the midst between the world and the lofty -natured Brahma. 
 
 98. Power is not any thing separate from its possessor. 
 
Clearing away of Doubts. 96 
 
 98. &^^&^^ < hsm^^(3&iiQm\p<^j^&\x<5m&^p((Sty 
 
 LLTILirTtsfil 
 (51IT(6^)LoQuiT(SVLJ 
 
 L^^^<o^LDjs^Q(5^r&=^^lLDrf(^)SujLj ) j(3mr(5iJfr(sij 
 
 LDfTtofilsbl 
 <Sil<^^jSlT(5!^UJ(^Qd=fT(sh(Sin'^lf(Sl^L—fTf5^^^^ 
 
 (SiiL^!<s<omr(SlQ^<offl(SiifTQuj. 
 
 99. ^^^ujrrSiu&pjSfsniuujtomQL-GkuQpuuL^ 
 
 i^^dsviurr^iuiLDQfr^GWuQurTQJjQm^n LhL}j<£ 
 
 Jgl<35d£[TUJUU(5$rLJrTnTUJ 
 
 fB^^lU[TLD^(o(3MUJ^I^)^)fbSlh3=^^ll5l—fS^ll-.fT 
 
 Q(^<^^IUfTlU<SU(^^3=JTd=J(Sl]uSlf<iQ<SSVfT^&h 
 
 ui(5Ufw&<oirQ(SiJ(frj > QLL. 
 
 100. &Q£U(5&U(l^lL(oftL-lLILLup6ft(^&6hu^j3prEl& 
 
 The power - endowed juggler remains in the character of artist, 
 while the juggling tricks by which he has shown his art, va- 
 nish away. O my intelligent son! From this example you 
 may easily see the true nature of the perfect spirit who is also 
 power -endowed. 
 
 99. "How can the unreal Maja be said to exist?" An- 
 swer: Look at the grass and the other irrational things, how 
 they bloom and bear fruit. my excellent son, if the power 
 of spirit did not move therein, all the beings, moveable and 
 immoveable, coming down from olden times, would undergo 
 a change. 
 
 100. Look at the various - colored formations of the birds 
 within the embryo - endowed eggs. If there were not that 
 most precious directing power, the universe would soon re- 
 
96 Second Part: 
 
 /5&ir(3urr<5V[T 
 
 Qr5(^UL^jilf<S<SlTTfEU<3S<3=UL^QL^LD^IILI)fT f [§3=^)] 
 
 LD<5$)pQlU(TJglLD 
 QufT(TJ)ULjQLL&LAITrW&L_Q<oV<3VrTLL<om<3><5}[T[r& 
 
 L/ (SU GST lS U U /£_ Q U fT Q Lb . 
 
 101. c ^/fd5@/H<S/T(520r(Sl//LJD^(U(^/iLJ/_/7Q^^J^/X) 
 
 (SU[T&QlU(oUl^Q(5U(5kljr)l(<£lj 
 (S<3F[t<S(^IBfTLD^ULJUiLSi(sSl^Q^Gkjlli^Q^LJ 
 
 iSliu&p&pGjj 
 
 QLJ[f<i(^LLlQpfWfE](okL9ffl^^L^UUL^fTQ^Gsfl 
 piSljJ LDUfrtSn'BsSlQlUfTGir^LJ 
 
 UfTlfiQLDfTQprElfW^Qp^^lUJT^'SljQ^fElfEI'oirU 
 JJ LD<3=p(Vj(7Jj(>Lp irptSi. 
 
 102. (5UniLj6iwpLhU6$T(^fr(5V6WpLhu<5$rLD6^ 
 
 LD(f^JB^fr(oSV 
 Q^U^<olW^LDU<oin(^Qj : lU^L^(oV^lpSpf5^3 I ^^l 
 
 semble a town without a ruler. The fire would become water; 
 bitter, sweet; even the Candala would recite the Vedas; the 
 mount would transform itself into a cloud, the whole ocean 
 into sand, and so the whole world (would change its nature). 
 
 101. What is the method of removing that power of spirit 
 (Maja) which, according to description, is neither seen nor 
 known by any one, cannot be defined, and affords the seed to 
 the plants of these things affected with name and shape? In 
 case it cannot be severed, how is it possible to see but one, 
 when viewing Brahma, and how may emancipation ever be 
 brought about? 
 
 102. When wind, water, and fire, are stopped by amulets, 
 magic formulas, and pharmaceutic means, where are their 
 respective powers? As soon as you are converted into the 
 
Clearing away of Doubts. 97 
 
 103. Qu^s^u^^s^oV<^(S^uj^^Qu)Si9iu^^Lj^iji})sSl 
 sy)sS ^3ijUoifrSo^T<i(^L^QLDsiruj<i(^L—/B^Lj 
 
 UJ£]J5rT<51J{T(o5V 
 LI J SU i ^lLLJf^UW^S\TLLp^^lLD'omU[\ MTU uQ^ 
 
 ^3uQu^^j)LSl^W^^LDiI)fi^lJ§SioiTLI)lULD[T 
 
 siifT(3iu. 
 
 104. L£f&@Ti]&o5r&&3^TZfr[5p^^pQufTUJ&L—f5 
 
 J£llLI[t(LpsZrjy!5 
 
 %5VU$68}lQj5JTUJU 
 
 nature of that Saccidananda and think of nothing else, the 
 power of Maja is over. Another advice is not to be found in 
 the Veda s. 
 
 103. The undeveloped energy of the clay is developed 
 (in the pitcher formed from it). In common life they will 
 call that clay ; pitcher. This is a mere phrase, and so is the 
 "destruction of the pitcher". Whenever you forget the cur- 
 rent names and shapes, and see (in a vessel formed from the 
 clay) nothing but clay, then this is true reality. Forgetting 
 the different GTva-iictions, you will assume the shape of 
 spirit. 
 
 104. "Although lie, matter, and sadness are far from the 
 perfect and glorious Saccidananda, inane contrariety (Vipa- 
 rita) will certainly emerge. How is it to be swept away?'' 
 
 II. 7 
 
98 Second Part: 
 
 Ifi/SlLpGvQufJLLHUfTQLD. 
 
 105. (^/fto^/Ef^/rii^OTQj/^a/^/Ts^cS/r^ 
 
 QuTdS 
 
 GrrfT<oMQpuuq_iu^p^Qpuui^Qu-i(oW(5urriLj(V ) 
 
 ^^JLDUfTrriTLDfb 
 QufTG^^J/^ < SoMUJfTLDS^^(Sui^U^[TUJUy ) JI(oSST 
 
 LnruSlqrjuurrQuj. 
 
 106. ^^^^Q(SVllLLLL(^6mi—thL^LLQL^UJJT(Lp<S 
 
 LDfrS(^)UJLDLDLL(Sl 
 jS^^^S^^^ffiuLlfTITGID(SUlUfTuSluLIL^ r [Sj/B^ 
 JTUULp<&&<£piT<5V 
 
 <oU P^SfrlSl] <55T LD <o$T f £l(5W J2/ Si <5W L£> rrpjSl J <5U L^l QJ LD IT 
 
 Q Z£_S9T<S5) LbJBp fT 
 &&^pQp&^^(oQQ§&Qj^LD{T(5ttjBp&&l—fa)(SU 
 
 Answer: The own shadow moves, the head below, in the 
 mirror of the water; but look attentively at the real Self 
 standing on the border, and that inane shadow will show itself 
 as a lie. 
 
 105. Knowledge of the (supreme) cause is wisdom; but 
 inquiring how the effects (of this cause) — the different 
 names and shapes — arise and perish, is useless, my son! 
 Without examining how the universe resembling a long 
 dream originates, and without reflecting how it is destroyed, 
 you will attain to perfection in self-knowledge. 
 
 106. As long as you converse with unreality, you are one 
 whose face is turned in a wrong direction. But when you turn 
 your look inward unto reality, and, subduing your mind 
 through never ceasing practice, are converted into the shape 
 
Clearing away of Doubts. 99 
 
 107. ^{T<ssT<^nSQ<siiQ(iff(3^'j^LB^^(i^y^n<5SSTa : : a=& 
 
 Q^lT&$(5kYpUl^&<5mTLy-(o<oV 
 
 (^Q<5tt(mp&<oU[T&<on&pp[T<5W(oU^&QujrT<&@ 
 
 LAfT<mf!}^L$65)(5uQLm6vQ<oU<^UJ&6ll§$lU[T^(5)J 
 
 ®DL^Q<olJJgl(3 ) (JFjf£rT£5(o<oW. 
 
 108. ^^(^6nfE]^sffij^f^^6kuffl<3Fiw<3BQQfr[T(j^yi ? (3iS 
 
 &<5mr<35&(o$rn5l(5iJTJ[TJJi]<35T 
 
 m <35<oYrfT(o$)Ub jB^Q W. 
 
 of spirit ; my son! you will assume the nature of the ocean of 
 bliss ; although abiding still in your miserable body. 
 
 107. If it is said: "All living creatures dwelling in bo- 
 dies participate in the qualities of the perfect Saccidananda, 
 besides which there is nothing else ; and so are one with it;" 
 I see not how this may be consistent. It is quite consistent 
 that the self-conscious Givas have a share in "reality"; also 
 "spirituality" is evident ; (with regard to them). But why does 
 not blessedness as well (as reality and spirituality) clearly 
 manifest itself? 
 
 108. Shape ; taste , and touch combine in one flower; but 
 each of these qualities manifests itself respectively only to 
 one sense ; there Is no other way. Although the properties of 
 that most precious Saccidananda constitute the essence of the 
 Self; there will be differences on account of the different con- 
 ditions of mental susceptibility in the created beings. 
 
 ■LofC. <* 
 
100 Second Part: 
 
 109. ^fTU)^L^ITTa=^i^^fr^^<Si9<£(Lp^EQj<5SSr^^!T(3V<olI 
 
 (J5 UD @&(TF)^{£l(Lp Off (ft? 
 LLfJ LL(5ft(5U&<5m(ipi—(Lpn5lQ 'd&/T J (Lp^^fl f5<£(LpLb 
 l9^TGSTLLT(^LC)<sQ(S9T 
 
 Qpsfrr J2/Q LbrTGsr&Ssu 
 
 110. ^L^LLfTfS^^L^^^^i^^^LLfSm^Glflp^^Q^lT 
 
 <obljr}l(aLD (2^IT65rjpJLDl<5V 
 (o6ll^U^fTQ^mfTLr>fT^(o^TIT^^6V!T<S^/B^Lh<o)9 ( ^ 
 
 iurrjJi]LDpp<55)<5i]<35<srr[Ti5 
 
 (oSTLimiSvVrssriBpQLD. 
 
 109. There are three conditions of mental susceptibility ori- 
 ginating from Sattvaguna, Ragoguna, and Tamoguna. Stupor, 
 passion, and tranquillity are their names, my son! The pro- 
 perties of the delightful Sat, Cit, Ananda are for ever one (in 
 the supreme being); but, in consequence of the before -men- 
 tioned different conditions, the absolute substance divides 
 into spirituality etc, (reality and blessedness). 
 
 110. Only "reality" appears in "tree, stone, earth" — as 
 in things affected with the stupor of matter. In the condition 
 of concupiscence and other poisonous passions, blessedness 
 cannot thrive; but the two other properties are found. All 
 the three: reality, spirituality, and blessedness, manifest them- 
 selves in the state of tranquillity abounding in perfect repose 
 and the like. Whereever a tranquil mind renounces dull 
 stupor and passion, blessedness will be found. 
 
 111. "You who descended into this world, my lord! I am 
 
Clearing away of Doubts. 101 
 
 111. ^&LLlT6tf@(^l5[TpQm<3=&&prroWij^QLLj^L& 
 
 <SV&&<offlLDnSl$(o<SV 
 
 lS @ d5 ft 6V (Lp S&jryrEU Q & L-rrtSlQFj U LA Jgl &^3>1 Q 611 
 
 jUurTL-n5lp6V&=lt5prr 
 
 LDS£&TL£jtf&lT(3ujJ&<fr&LDr(^LAJ^^$<51J(T 
 
 112. /BfT333 : [fiT^^(i^di(^(^^rfiil^d55r/BT(^(S<on^iX}fr 
 
 LDLAfT^QLDGtfflGSll 
 U^fT3 : pp3d z S^[Tff5rrB^JBfTQs^6k<o^6)S<Sn^lJ)<o^ 
 J^L£6S)]U(5LlQLDiEJ[El(o6$r 
 
 ignorant of the properties of Saccidananda. What is the 
 never-ceasing Sat? What is Cit? What Ananda?" To this 
 your question I answer: That which never perishes within 
 the three times, is Sat; that which perceives the difference 
 (between spirit and body etc.), is Cit; and the pleasure of 
 self- experience affording a satisfaction as at the enjoyment 
 of a very dear wish, is Ananda. 
 
 112. "The Mahavakja of the four Vedas ('Hoc tu es! ? ) 
 says to the inhabitant of the perishing body: Thou art Sac- 
 cidananda! The teacher declares: Thou art Brahma! May 
 be. But of what kind is the lasting experience of him who 
 says: I am the spotless Saccidananda. Tell me this, you 
 who, like an elephant in rut, have pulled and broken down 
 the habitations of the Kosas, — my teacher and my lord!" 
 
 113. If the actions performed in a previous life pro- 
 create the body, it necessarily follows that He existed in the 
 
102 Second Part: 
 
 113. Q^<^u^ir/B^JJ(^Q^iu^<sSl^5iff^(^L^p(r^QLD<ssfl 
 
 pQ<SF<SV<SST<SVLS(Sll^l<sml—(S<SVT 
 d5 <o$T LL fr&gl U (5UJ5JJ <95 Q & TIT c95 & Q LD Qsfl <5V 61J Qfj Q 657 
 
 6ll<oWLLT^lUT^(^61]L-<^&L-61](^L-<5mL£J^L--. 
 (oljL^GirLDITnSlLDfT^llUlfilLlfB 
 
 <5m($fr^Q@<offl'uQ^T<&(&}LI)&(o(55r. 
 
 114. ^qfjerrn <s(y^(^(^<3i-(Lp^^lii5l6Sjjrr^^lffluSl&3rr(o)S^ 
 
 L_Upp Q U rT(L£Jgl 
 LLQ^<5aTLD<sQ(^^U^lhQui(T^^U^{BQ^rFlS<^rp 
 
 (Sustn&Q&fTtsmtSi&ppfT^QLD 
 
 Qu(Tlfy<5Urrifi(SLlLB&&^[TQ(55T^6k65flL^p$6^p 
 QujJfT^LSlffliULD^(6^) 
 
 gyLDTtotDLD/B^CototfT. 
 
 115. ^(^(3^TUfT(6^)^la^^<3=fr^<SSTLD^[T(5S)^BUJ[T(oV[T[fi(^ 
 
 LDQQJ(^LSlrfluJLDfT(^ 
 
 past; and if heaven and hell reward the works (done in this 
 world), He must exist also in the future. Your dull and tor- 
 mented body alternatively assumes divine and human shapes, 
 and perishes. Now let your illusive body die away, — He 
 will last, and therefore it is quite consistent to say: He is Sat. 
 
 114. In the profound sleep covering with darkness as 
 well as in the night, while there is no sunlight at all, He per- 
 ceives both darkness and objects, and so he must be Cit. 
 Because the most happy Self finds a never-ceasing pleasure 
 in the Self, this never -failing pleasure turns into bliss, my 
 son! Therefore He is also Ananda. 
 
 115. Eating and drinking are means of enjoyment, and 
 therefore dear to all. But taking, in a similar manner, the 
 Self for a means of enjoyment, is without any foundation. If 
 
Clearing away of Doubts. ]Q3 
 
 LS<ok<S!n'(^l(^<S^U^T61fLD{T6SrjB^a=T^<S^QLL<Sin'<i 
 
 &(7Tj^<SvQurTQT)®fr6V<5vQGiJ 
 Q^fT<om<5^(SnrfGML^[T(5^(SnQuJ[T(7^<3^c3S^l^G^fEl<S 
 
 iq<3^<o^^rr6^T/^^LhQ(snQ(^(sn^^U(oiSuLi^iT(i^ 
 
 UlU(olJT<oklDfr(oil(Lp<oYr(o(SlJfT. 
 
 116. (sSlL—Lua?^LL^(^(5n(T^^^LSlrfJujLj^fT^^JLn[r(^Lh 
 
 Q(SlJ(^lSl,flLULJD[TsiTIJbfT(S)9sVTLD 
 QSl^lUa^^LD(Sn(^LSi[BlUU^[rpSi(on(^LD[1(3MLD[T(sS\(3V 
 
 Slfl Z_ IU <fr <3B LD <aS /— Jp L£> T [El Q & T OtTJogl LD fT LD FT Oft LD fT 
 6!D<SU<S&®<SuQp6U!TQ&n'<afr6uQp<SUltu[r(T 
 
 6iSl_UJ<^ &(oU /rd5/E/c£6YT(5l9® LD (511 %SMUJ<o)J(<53)<5V<o)% 
 L^LJ U L^frQ ^fTQ^fBfT(^Q LD. 
 
 117. Q'^SGkpQ^fiU[EJdb(orrfTQaV6k ( SsM/5TGirQ^fTGiT 
 
 jfisiSlQQQpQtssr^r^SsvCouif 
 
 &- fT 6LlQ<5$T <5$T <o\)&fEl '<S5) &UJSV(d(511 
 
 you reckon the Self among the means of the one (incompa- 
 rable) enjoyment, — well, is your bliss something separate 
 (from your Self)? Have you perhaps a second Self that 
 enjoys? 
 
 116. The pleasure originating from the delight in ob- 
 jects, is moderate; great is the pleasure in the Self. The 
 pleasure originating from the delight in objects, is of a 
 shifting nature; not so the great pleasure in the Self. The 
 delight in objects is abandoned and resumed. But who ever 
 abandons and then resumes his own Self? He who aban- 
 dons the enjoyment of pleasure in objects, will never be 
 abandoned by Him (the Self). 
 
 117. Because there are some who, in glowing wrath, de- 
 clare, "I will kill myself!" — and so die, people say, "He will 
 
104 Second Part: 
 
 UJfT<SfB^G^fbQc3SfTULD^^^ ( ^QuJT(r^iBfr(Gf^LDfT 
 6ft LLrrQ<o)JJpJUU$5}%5i>QlLI. 
 
 118. ^lT<5BUU(^LLQui(j^<3ifi^LDLL<S(okl^f\lULD[Tl5^ 
 
 <miU<5ti^6^QJ)l—<s\)l3rF\UJLb[T 
 
 6&LhlS![fllU(Lpu5ljJn 
 QLL & ill l5ljHT<offl GsflSM & Q <SU (jglSlffllU Lb 1 637 LL (T 
 
 <sSl63pp<sun6Zi Lbrr(Lp<&Siu 
 
 QLb(i<o7ff($Q(^6mp$&Lb&Qm. 
 
 119. Q«/_^/T(5OTQLjnr(^^(a/(S^cS/rs^<^(^u)c35(g9<55r 
 
 Q&srr<diKff(oiJiT6ttLbrr(i£<&SujLD 
 
 (S)$l—6V[Tp<51]L-<oV Lb Ulfl&@J5rT(^L-.<oV(T®STL8p6$)p 
 UJTGMLDfTQfxiSlUJjB 
 
 kill himself." But this is quite wrong. He is not the body, 
 given up by him who killed the body, — my son ! The Self 
 abhors (in such cases) only the body, never the (real) Self. 
 
 118. The pleasure of the father in his son is greater than 
 that in his goods , after which people are thirsting. The plea- 
 sure in one's own body is greater than that in the son. The 
 pleasure in the senses (organs and faculties) is greater than 
 that in the body. The pleasure in (the breath of) life is greater 
 than in those instruments (senses, organs, faculties). The 
 pleasure in the Self is' greater than in the unique breath (of 
 life). Now this Self is the important one. But, upon close 
 examination, the three (inferior) Selfs, the secondary one, the 
 seeming one, and the acting one, surpass one another in 
 dignity. 
 
 119. At the time of decease, the secondary Self, the son, 
 is of importance with regard to property. As to the time, the 
 
Clearing away of Doubts. 105 
 
 @(51J®J[T(5W IJh[T(Lp&QuJ<<5T) 
 <fL^LI)[TlLI(^^^liSl<o^<o^(^TG^(SnT6kLI)fT(Snj(^ 
 
 120. LIsSu^LD^Uak^^QLLG^GSLLL^LLfTLbUGD^Q^uS, 
 
 pLjp<MmQ<55T<5^6^1^Q(5lljr)lLJU[f 
 
 iyi<sv®<s3(^<su<5ft&ujLD(M<sv[TpL^<&^[T{3u5!j^prr@ 
 
 ^TLDTLLIT^(SVfT(Sir 
 
 sm(SvS(SV[T<o^ii^(snL^<on[j(^(y^(5^Q^ : [T^u^<ss)fi 
 lurjriujBjgiurritGMLAfBpQssr. 
 
 121. LD[T<5W(^$ppp@(]TjJ5rpQ<ttlU(T<5Wf$pm<5!n&& 
 
 inhering body is taken care of, the seeming Self, the body, 
 is of importance. But in case ; you wish for the secure and 
 beautiful beatitude, the acting Self, the sentient soul, is of 
 importance. Now as to the time of emancipation, when all 
 matter dies away, that Self which constitutes the soul of wis- 
 dom, is of absolute importance. 
 
 120. When a tiger shows kindness unto you, he will be- 
 come your friend; when somebody inflicts harm on you, al- 
 though he were your son, you abhor him. (Only) towards 
 grass, and similar objects doing neither harm nor go6*d, you 
 are indifferent. Even he, therefore, who has assumed the 
 shape of the spotless spirit, in the midst of his spiritual 
 pleasure, does not always repudiate inclination. You ought 
 closely to inquire into the absolute being, before you are 
 converted into the shape of immeasurable bliss. 
 
 121. "Most honored teacher and lord! How many kinds 
 of pleasure are there?" To this your question I answer: 
 "Delight in Brahma", abounding in wisdom, "conscious de- 
 
106 Second Part: 
 
 Q&L— iU HOST ftp Qld<55T 
 
 ujfr<5^^^'sn(5^<xQdFiT(SV^Q^(om(oS>LDfB^(S(^frQuj 
 
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 light" and " objective delight", these three kinds. Some enu-. 
 merate even eight. But the five other kinds are already in- 
 cluded. I will now describe the nature of the eight kinds ; 
 hear me, my son! 
 
 122. The pleasure in enjoyment is "objective delight". 
 The "delight in Brahma" arises at the time of (profound) 
 sleep. When the confusion (of the dream) gives way, "con- 
 scious*delight" is at hand. Thorough - delight is "delight in 
 Self". That which arises in contemplation, they call "para- 
 mount-delight". The pleasure connected with perfect equa- 
 bility, is "natural delight". Seeing (all as) one they denominate 
 "non - dualistic delight", and the pleasure emanating from 
 the word (of the teacher and the scripture?) is "intellectual 
 delight". 
 
 123. Now hear me, my son ! more accurately characterize 
 the different kinds of delight I have thus mentioned. At the 
 
Clearing away of Doubts. 107 
 
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 JJLD[T(5$r/5^Lh. 
 
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 time, when you repose on your couch, the excellent Manas 
 will be turned inward, so that all the sorrow of him who was 
 whirled about in the harsh time of waking, must perish. A 
 ray of bliss from the shining Spirit will fall into the Manas. 
 Then the heart of such one will become all delight. Now this 
 experience is the "objective delight". 
 
 124. The imperfect objective pleasure is still connected 
 with the misery of the three categories (of "knower, object 
 of knowledge, and knowledge"). Therefore the sleepful Glva, 
 without any wavering of Manas , unites with the endless 
 Brahma , — like the hawk which rapidly rushes down into 
 his own nest. Thinking of the one Self, and of nothing else be- 
 sides, he assumes the shape of bliss. Now this condition full 
 of pleasure, is the elevated "delight in Brahma". 
 
 125. Calling this sleeping- pleasure Brahma -pleasure, is 
 the meaning of revelation. There are some waking -sleepers 
 
108 Second Part: 
 
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 [T&&<SV(LpLh<olJ<5V6$Q]J. 
 
 127. Q/Biuu^LhQ^(omQ(omiLfLS(^Qu[T<S(^L^nSI/S < ^ 
 
 who acquire a beautiful flower - couch-on which they repose. 
 This is the pleasure of a "firm position". On account of the 
 internal experience, quite ignorant of the difference between 
 good and evil, man and woman and — as when asleep ■ — un- 
 conscious of within and without, this condition of mind is 
 denominated "Brahma -pleasure". 
 
 126. (The pupil said:) "The (inner) experience of one 
 who occupies this salutary station, never enters the mind of any 
 one else, and he who enjoys the bliss, receives it in un- 
 conscious sleep. Now I am well aware of some people saying 
 that this (inner experience) enters the discriminating mind by 
 the way of reminiscence. But you ought to explain it unto 
 me, my teacher praised even by the ambrosian gods!" 
 
 127. The two terms "ghee" and "butter" differ only in 
 the abstraction of thought, not in (concrete) knowledge (by 
 taste). The spirit- shaped "Intelligens", connected with the 
 
Clearing away of Doubts. 109 
 
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 129. ^pp&<3S<oTttT(y)L-6V&QLI)6Wn$ l L—[T 
 
 Manas which consolidates in the busy state of waking, — and 
 the "Gaudens", enjoying the bliss of knowledge which is 
 experienced, when the sorrowful Manas sinks down — , are, 
 like the falling drop and the water, the tank and the (encom- 
 passing) bank, by no means separate from each other. 
 
 128. "Why is it that the pleasure of him who delights 
 in the one Brahma, again ceases? Why should he come out 
 (of his ecstasy) again?" Answer. The works, previously per- 
 formed, pull him out. But even after having abandoned the 
 sleep, he clings to the salutary bliss (just experienced). He 
 neither "comes entirely out (of ecstasy), nor does he obtain 
 (perfect) oblivion. A certain amount of activity, while dream- 
 ing in a state of "yes and of no", — this is the "conscious 
 delight". 
 
 129. But then suddenly again he strays about in the mi- 
 sery arising from the fancy: my body is my "I", — and the 
 
HO Second Part: 
 
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 (before experienced) bliss is forgotten. The actions, per- 
 formed in a previous life, produce sorrow and pleasure. But 
 the silence (of the soul) engenders equability of mind. Then 
 steps in that experience which enables you to say: "I was 
 without any sentient soul, without any thought", and so the 
 pleasure of self -indifference is brought about. Now this is 
 what we call "natural delight". 
 
 130. "Is this natural delight perhaps synonymous with 
 paramount delight?" (Certainly): the water in the pitcher is 
 the same as the water without. When the subjected Ahankara 
 hides itself, and the own nature settles, paramount delight 
 arises. That condition of mind in which you ignore the vi- 
 sible things within the four quarters, and in which, without 
 being oppressed by sleep, the body, like a pillar, remains 
 without motion, and the spirit is equably gathered, we call 
 "paramount delight". 
 
Clearing away of Doubts. HI 
 
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 131. There is the human being ; the Gandarba who for- 
 merly was a human being, the Gandarba who later became 
 a god, the Pitri, the god born (at the beginning of a Kalpa) 
 the god who has attained this rank by ceremonial works, the 
 god (like Jama) , Indra, the (heavenly) teacher (Vrhaspati), 
 Pragapati (progenitor generis humanis, Brahma), the honored 
 Virag, and HiranjagarBa. The partial pleasures of these eleven 
 will be changed into foam on the ocean of the last flood — 
 in the Brahma -pleasure. 
 
 132. Whosover perseveres in Turijatlta, on the seventh 
 station (V. 151), will be converted into the self-knowledge- 
 rejoicing spirit of Narada, Suka, Siva, Visnu, Brahma, and the 
 other Rishis. Now you ought to understand, my son, the 
 similitude of the " actor", by recognizing the object of activity 
 in self-knowledge. The dust, falling down from the feet of 
 such a one, upon my head! 
 
112 Second Part: 
 
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 (^[t^<mj^3^(irj > u3jb(S(fy/ > 
 
 133. Thus we have spoken of five kinds of delight. We 
 shall speak hereafter of the "intellectual delight." Treating 
 of Maja and Saccidananda , we spoke at the same time both 
 of the non-dualistic delight, — the end (of the Vedas) — and 
 of the delight in Self. You who have removed every duality, 
 my son! if you have still another doubt, speak out! 
 
 134. "You who have called into existence me, Kartikeja 
 and all the world, — my teacher! If each of the three terms 
 "Sat, Git, Ananda" has a different meaning, how then may the 
 leaping Manas ever attain to stability? Like the successive 
 order of synonymes, I cannot see here even any kindred. 
 You ought to show it unto me as one undivided, in itself equal 
 substance, as one bee -gathered sweet mass." 
 
 135. Does water, through the three terms " cool, humid, 
 and white" divide into three? Or does fire, through the three 
 terms "lucid, hot, and red" divide into three? The Vedas 
 
Clearing away of Doubts. 1X3 
 
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 which through the three terms "Unreality, (elementary) stupor, 
 and sadness" divide the ether -headed world (into three), and 
 so remove it, denominate, for the sake of facilitating the 
 understanding, the Brahma, by way of contradistinction (as 
 "reality, spirituality, and blessedness"). It is nevertheless 
 only one substance. 
 
 136. The scriptures mention the following and similar 
 positive attributes: Duration, plenitude, singleness, supreme 
 substance, supreme Brahma, treasure, tranquillity, truth, en- 
 tireness, absolute nature, equanimity, intelligence, Kutasta, 
 witness, knowledge, purity, aim (of the Vedas), eternity, life, 
 reality, ether, lustre, Self, emancipation, pervader, subtleness. 
 
 137. But there are also a great many negative attributes, 
 as "Immoveable, untroubled, immortal, insearchable , spot- 
 
114 Second Part: 
 
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 less, ineffable, immaterial, painless, unmixed, weightless, free 
 from interstice, without atoms, shapeless, undivided, not born, 
 endless, free from destruction, unbound by place, — without 
 member, beginning, body, change, and duality." 
 
 138. The substance which, by well combining such posi- 
 tive and negative attributes, has been denoted, is only one; 
 there is no duality. The words which express one single 
 being, are only separate terms; but the being to which reality 
 and the other qualities are attributed, is the only Brahma. 
 Recognizing the oneness of this being, you will attain to un- 
 divided all -perfection. 
 
 139. Do not say: "Attributing qualities to the being, void 
 of qualities, is equivalent to saying — a sterile mother". My 
 most glorious pupil! Are there any so perfectly clever, as to 
 understand the true nature of Brahma, without being told? 
 The qualities , mentioned by the excellent Vedas to the end 
 
Clearing away of Doubts. Hf) 
 
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 that, for the sake of obtaining the emancipation of this life, 
 the knowledge of Brahma may be brought about, are by no 
 means qualities of Brahma, but the very substance of Brahma 
 itself. 
 
 140. "You who came like myriads of suns to destroy the 
 darkness of mental bewilderment, — ■ my teacher! Hear me, 
 I have, according to the word of holy writ, recognized myself 
 as the one undivided substance in such manner that my real 
 nature, which is the one all- perfect being, has consolidated 
 within me. Now if you explain it unto me according to the 
 method of philosophical deduction, my heart will be perfectly 
 fixed, — like a nail in green wood." 
 
 141. Sat is Cit; if the latter were foreign to the former, 
 it would be unreal, and if so, where would be the (unchange- 
 able) Saksin? — Cit is Sat; if the latter were foreign to the 
 former, it would be matter, and then, where would be the 
 
11(3 Second Part: 
 
 U6iJLD<SiS c SorrrB^li—fT(o^. 
 
 142. <siSiufT^&=^^(y)G^(5^U)(o)96rr[EJ(^(5n^^(5M(Q) 
 
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 preserving power to dull matter? The Sat and the Cit, ap- 
 pearing in full harmony, are Ananda. In philosophical con- 
 sideration there is only one (original) seed (cause) ; otherwise, 
 it would be material and unreal , and the experience of bliss 
 would never grow up. 
 
 142. Is it through itself or through something else, that 
 the imperishable Sat shines forth (as Cit) ? If you say "through 
 something else", I ask, is this Sat or not? If not, — you 
 foolish man ! — can the son of the sterile woman perform any 
 kind of action? ■ — But should you declare that this very action 
 is (entirely) destitute of reality, it will result into a never end- 
 ing state (i. e. cycle of births). Avoid the contradictions of 
 sophistry ! 
 
 143. Revelation and philosophical deduction agree; now 
 hear also experience! The pleasure, (felt) in the profound 
 sleep, is affected with recollection, and so surely is of an intel- 
 
Clearing away of Doubts, 117 
 
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 i3(r$^iu^$uuL^Q/5rr&SQiu&urfli^j<5ffiTLDrru5l 
 
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 lectual character; there is nothing else (able to recollect). At 
 the time of the final flood as well as during the profound sleep 
 you remain, and remaining perceive the darkness (of vacuity). 
 Now giving yourself up to this intuition, be converted into 
 the one all -perfect being! 
 
 144. According to the word of the teacher, well versed 
 in many sciences, the pupil, following up his inmost expe- 
 rience, shut his eyes for a long while, and steadfastly con- 
 templated that supreme being in which, like the honey from 
 many flowers, reality, intellectuality, and blessedness are 
 united. Now when he looked up (with the eye of his spirit) 
 he was converted into that one cloth (i. e. Brahma), on which 
 the various pictures of both the moveable and immoveable 
 things appear. 
 
 145. "O my teacher whose spirit is quite harmonious! 
 My present question is a mere pastime ; what could it be else? 
 
118 Second Part: 
 
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 LSjB^(SUn^(S^pU(5mL^^6V[T<Sn<SrB(5S)^(y^ ( ^(oUfT 
 
 Speaking and thinking of this (Brahma) is the proper cha- 
 racter of the wise ; is it not? The before -mentioned TurTja- 
 tita, the seventh station of wisdom, that step which is called 
 the highest, and the nature of it, graciously explain unto me 
 in such manner that it may be easily understood." 
 
 146. If you want to know this, — the superior -minded 
 mention seven stations of ignorance, and just as many of wis- 
 dom. First hear me explain the seven stations of ignorance. 
 They give the following seven names: 1) Waking of the 
 single seed (i. e. of the being in which, as in its cause, all 
 was, at the beginning, comprehended); 2) Waking; 3) Great- 
 waking; 4) Waking- sleep; 5) Sleep; 6) Sleep -waking; 
 7) Profound sleep. 
 
 147. The sole knowledge, originally rising within the un- 
 divided being, is "Waking of the (original) seed (cause)". 
 Egotism (the abstract "Ego") which was not before, germi- 
 
Clearing aAvay of Doubts. 119 
 
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 fBlTtoVrTLDLjjLS 
 
 nates, like a shoot, out of that knowledge: this is (simple) 
 "Waking". Then gradually, through all births, the passion 
 of "I and mine!" grows up; this is " Great- waking". Now, 
 in the state of waking, the Manas rules and sways through 
 the perishable "I"; this is "Waking- sleep". 
 
 148. Eating and sleeping, and so giving one's self up to 
 fancies they call "Sleeping". Seeing, forgetting and then again 
 remembering it, in the state of waking, is "Sleep -waking". 
 Being wrapt up in thick darkness represents "Profound 
 sleep". Hitherto I have explained the different kinds of 
 darkness ; now here me also enlarge upon the seven stations 
 of wisdom granting, when fully developed, perfect eman- 
 cipation. 
 
 149. The first station, praised by the learned, is wish for 
 purity, the second inquiry, the third laudable restraint of 
 mind, the fourth attachment to reality, the fifth renunciation, 
 
120 Second Part: 
 
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 151. ^^^(5ll^^(ohub(GST(^(S^p^^JLDl^(3S)^QuJ(SV[lLD 
 
 p^{£ SV&LD &<££$lU[T(®i 
 
 ^ it urrsijfyssruj^rr (^ld 
 
 (51/ <oiMJ3il r $ Ssi) uSiQTjpp U i£_ uSl(f^fB^ LD 6ij (oVTfr UT(o)J 
 
 pjgirfliULDrrig} 
 
 the sixth the state of not minding word and thing, and the se- 
 venth Turlja. Thus the superior - minded have divided the 
 stations of wisdom, my spotless son! 
 
 150. Abandoning bad company , and longing for saving 
 knowledge is "wish for purity"; asking about that which is 
 spoken by good company, and studying the works of wisdom 
 "inquiry"; faithfully giving up all the desires of the former 
 company "restraint of mind". Now when, through these three, 
 knowledge of truth is engendered in the mind formed in 
 good company, we call this "attachment to reality". 
 
 151. Establishing the Manas within the truth, and forget- 
 ting all illusion, is "renunciation". Now the "non-dualistic 
 pleasure" stepping forth, the three categories (of "knower, 
 knowledge, and object of knowledge") recede. This is "for- 
 
 
Clearing away of Doubts. 121 
 
 LS^^li^UJI^LS(5(DU(^(5kj^ffllUfT^^iJU^QLC><oil 
 
 pjgltoLjrEiiCo&GYrrTUj. 
 
 152. (y)fDL^(S)9^mn5lM^(y^^^^(o^rr<ok^^(oVfTP'3FT<i 
 
 Q[fLL[TLD(Lp(skpp^UUFrp 
 Q<3FfT[TUU(oSrLL[TLD^6llQLD<sh6YriB(^(SllLn(^d : [rih 
 
 lULA^p&uurTQtsvrrit 
 
 <SpU < So^u5l^T^(SiSlL^Ln^^QlJb(a^^LD6lf(55TLDfT<i 
 <S[TLLQLD(S(S1J^LD. 
 
 153. ^ii^iu^6Vrh^^pjjjrflLUfT^^QLJbG^flG^rLDiu<i<s 
 
 jjflujQprr(i£(5i9(]!^&(y)p$uj^^QLi)<5muiTjjjj&& 
 
 LL(f^(oii^(ip^^luSip<sfrLL^I<sh(Lp^^lQujGirufrQrr 
 <sinuatfj§L£®np^pQ&rrm<oii[riu 
 
 getting word and thing". That condition of (mental) silence 
 in which the state of the (supreme) being continues unaltered, 
 is denominated Turija. This station of Turlja we have called 
 also Turljatlta. Hear me explain also this. 
 
 152. The first three stations belong to the category of 
 waking, for there the universe is appearing. Beyond (on the 
 fourth station) is dream. The fifth, where even this (dream) 
 gradually vanishes away ; we call profound sleep. The sixth 
 on which the wonderful self - experience prevails, is Turlja. 
 Beyond (on the seventh station), which is free from any 
 phantasma whatever, we have Atita. Thus it is called by the 
 Vedas which represent it as (mental) silence. 
 
 153. The wise, acquainted with the Vedas, thinking that 
 speaking, at the Turlja -station, of Turljatlta, might pro- 
 duce confusion, designate the one most precious emancipa- 
 tion of body by the term of "Atita" (or Turljatlta, while the 
 
122 Second Part: 
 
 (^(5Mr(S\Qu<3 z &Q&mrTiu. 
 
 154. (y^^s^6V)/acs(36yr^[U(^6iJ(5LDLJ^iu/7^<ssyr^ 
 
 ^}J(d^&(SlJ(ok(Lp^^rT(Su^LD[T<^(^ 
 Qa z fT^Qfrj5®Uy ) LQ(Sli^^(^fTGsf\^Q(S}frLSl3LLQS^ 
 
 rf\<5ift(o{fl(^U}Ul^L$&<5i?l6ttQu(T§(55)LD^ 
 
 ujiunr(5irQa : T(SvQQj(o<S5r. 
 
 155. JBlT^Tth^LSu3^(oU(^(^(5k^(^J^yLSlLlLD(3Syi— 
 
 QLD<oVrr<ottU^LL(5&L—[hjrdL9pfBj£lQLD6fr<5nQLD6h 
 
 U^fT(SVfTQ^UaJ^^W(o)Slf^Tlf(y^^fb^LES<oS}L-LJU 
 JJjtfQoJ (SUQJj^p (S&LLJB^ IT 
 
 emancipation of life is called Turlja). For the same reason 
 they denote the state of profound sleep , connected with the 
 sixth station, the "seeing" profound sleep. This you ought 
 well to mind ! But there are still other differences in the ex- 
 alting stations of wisdom. 
 
 154. The three who have ascended the first (three) sta- 
 tions , are only "practisers", not emancipated. Those who 
 occupy the last (three) , are the different life - emancipated, 
 called "Dear one, Dearer one, Dearest one". Such wise 
 ones, as have attained to the middle station, are those ex- 
 cellent emancipated men who are denoted by the term of 
 "Brahma- knowers". I will tell you still more about the ex- 
 cellence of these stations of wisdom. 
 
 155. Those who, before reaching the fourth station, after 
 having obtained the three (first), suddenly died away, will 
 go to a superior place, but, being born again, only gradually 
 
Clearing away of Doubts. 123 
 
 156. ^UL.\(o)Sll5ll6Q^^(T(5^^LSQuJlT(skf]S6Qj<omi^- 
 8V U L^Q^L-TlSCd m <3F <3FJfT Qs£l(Lppp KQfjQF) U fT^p 
 
 ^frSomQLDUjCoUj 
 
 157. Qufl^SV^T^LBQioV^^^^^LLQSi^^^fip^^l^Q^ 
 
 (65 t <o$r ljjlS Q iu sir j2/ 
 Qj5<si) so rr S (LphoU& @ Q ld ?Gsrp5^(om(Si sv ld t <& Sliu 
 
 @(ii)Q6ijj$[TQdFrT<obr<o3f(orf 
 
 llSl<o\)6VfT(Gr^fEU(^(S\Lh LI LD(5)$LL($&&<ofr6&flujrr3=LDLI 
 
 arrive at the state of emancipation. Then they will not fall 
 again into passionate existence. Attaining to the first station 
 is very difficult, my son! But as soon as the fundamental 
 first station is won, — - emancipation too is won. 
 
 156. Whosoever attains to the first or second station of 
 wisdom, will (finally) obtain emancipation, even if he were 
 a barbarian. The authoritative command of the sacred teacher 
 is truth. They who declare it to be faulty, will perish. Be- 
 ware of doubting the holy scriptures full of impartial equity ! 
 Abiding in the path of the doctrine propounded unto you, 
 and persevering in the conviction "I am Brahma!" you ought 
 to clear up! 
 
 157. "You who converted me growing as a grain of rice 
 in its husk, into a grain without husk (i. e. you who rid me 
 of the liabitity of being born again) — , my teacher! You said 
 that even to perverse barbarians the stations of wisdom will 
 
124 Second Part: 
 
 J<W6VITLD^(y)pj3Qu(flpQjI<5WJpi@6VltQ&!T6ttLn 
 
 158. @LLL-[TLI&LJpLD&Q(5mj§8 : fElSp^frr&(5fo&{5<oW^ 
 
 Q^rfllU&Q&SYTTUJ 
 
 &[En&rT(& ) LhQurT&®rr 
 ULLL-ji2iU[TQ&Qrw(§i^g=&Lhu<^p&LDih&Lhu 
 
 JJLDTLD3=LD 
 
 (oSlLLL^^^f5^p(3^^(^(sSlj[T^rw<xfTJJ<omrm<3^pl 
 
 QaJL—LJDtofrrQp. 
 
 159. Lbj5^(^[5^<^iJ(^p^^iJpii(y)QLDm(^<5mj^6u 
 
 Q<5UfBj&UJJll<51JQJjU)QurT(^J&(^(]jl})Up<5&p 
 LBj5^^L^6^(3n(o^W?Gm^6^L^Q(5U(omi—fTQu:)(SSl 
 
 o9 L_f$®Slz Q Lb sir u tit & 
 
 grant final emancipation. Now you ought to remove my 
 perplexity arising from the fact that some have declared, 
 "Unless you abandon wife and family, and submitting to as- 
 cetic life, become a hermit, you cannot be saved." 
 
 158. O my son, praised by the good! The question you 
 ask I shall distinctly answer; hear me! The unfettered 
 condition of ascetic life is fourfold, and the respective 
 terms are, the sorrow -destroying condition Kutlcaka, Bahu- 
 daka, Hansa, and Paramahansa. The motive for ascetic 
 life, free from bonds, is renunciation, not mummery. 
 
 159. Renunciation is of three kinds : Manda, Tivra, Tiv- 
 ratara. That renunciation which springs up, when at the 
 time of sore affliction the family -life is abhorred, we call 
 Manda. That renunciation which, until the end of this body, 
 abstains from lusting after family and wealth, is Tivra. Re- 
 cognizing the writings of the theologers (in which "salvation 
 
 
Clearing away of Doubts. 125 
 
 ITLDfTLLnSlfB^t—fTColU. 
 
 160. ui(sSlmfB^(S)9j[T^^fb<3=<okG^iUTa : fEi^Q(orr[T<oii 
 
 jr}jLhu63<££*i—[TQp 
 
 ^(3i9j^^p(^L^<3=<35(y)lhU3^^<S(y^QLD(5^nSljJ(Sm 
 (67> 3= ^ E/ <£ Q GYTW (9j 
 
 (S ld sSl/si—^^lL—^^!i_(Lp(srr6Yr(SiJ[f d&@ ua^.^ as(Lp 
 
 Q LDSSTsSl^j^^fTlfCS LD(o(SV[TfT. 
 161. ^(^(SlJ(o5)aS^(3iSlj^J^^Lf}LD<9 z Q'S^<5MJ^l})UJJ 
 
 LDTLD^OsMfSirjJJi^Q^frSVSlJfTlf 
 
 toWTjrrQaKS&TurnT 
 
 U J LD fT LD cFJgg/ d5 (&, \Lp&$ U% Gil 61/ SV Si <o$T (67; ITSST^ 
 
 ^Tpu&Sla)(^QLD s&runrir 
 
 by works'' is taught) as untruth, and therefore giving them 
 up, constitutes Tlvratara. 
 
 160. Ascetic life, arising from the renunciation of the 
 wicked Manda, is of no use at all. The condition of the Ku- 
 tlcaka, and that of the Bahudaka spring up within the Tivra. 
 The former one has, by the superior -minded, been appointed 
 for those who are not able everywhere freely to walk about, 
 but the latter one for those who are. 
 
 161. Two kinds (of ascetic life) are distinguished also in 
 the Tlvratara, the condition of the Hansa and that of the Pa- 
 ramahansa. They say that the Hansa obtains emancipation only 
 in the "World of truth" (i. e. the heaven of Brahma), whereas 
 the Paramahansa, through knowledge, attains to it already in 
 this world. The well established Paramahansas are again di- 
 vided into two classes. I will tell you; hear! 
 
 1(32. The inquirer and the knower — these are the two 
 
126 Second Part: 
 
 (fthjQ&LJU&Q&forrrriu. 
 
 162. Si^i^{T<^i^fi<o^(oiifTQ<s^(^f]Sn'om®QuiT<S(on<oii 
 
 QLAUj(^(^fT<5wi^L£u5l<m(y)(5m(yi6wj^ 
 
 i— <£ (^ ld <@S) G?6i/ Q iu /r(?@) sir 
 3r(^i^frssr<suiTQ6sr<sir(S uirGM^fSuon (LpptSiu 
 
 6$) L-JBSjlQFj&^pJljirUJ (oLd(o(SV[T 
 
 iurr LLjJjj6i]rEi(o&6Yr[TUj. 
 
 163. uji^ub^osr^prB^uS6VJ^)^)<3S(srrfTu5l(T^fB^(5S)i— 
 
 (51J[fuJLD(^[T<S5T 
 LDjB^(oimiTLD(^<S^(oU\T(SU(5mf\<£\T^^^ln]IfTuSQ^jB 
 3)\&\ 6VJJ 65) /_ 61/ /7(g5 /T65T 
 
 <S(3mL^(T^fB^l(oS)LDfS^[T 
 
 uaj^^fTfbQpiSiflrs^li—fTQuj. 
 
 classes. The inquirer is he who, walking within the first three 
 stations of wisdom , discriminates. But knower we call that 
 pure superior - minded wise one who is in the possession of 
 emancipation. Also the inquirers from whom ignorance flees, 
 are divided into two classes. Only hear! 
 
 163. Some abandon the fettering family , and wandering 
 about as guests, obtain supreme wisdom; others attain to it 
 as theologers, rulers, husbandmen, and mechanics. Thus we 
 see it expounded in holy writ and exemplified in life. Why, 
 in spite of this, doubt, my son? Through revelation, philo- 
 sophical deduction, and experience you ought to clear up. 
 
 164. Only where there is something arisen, something 
 that decays, will be found*, is it not so? The Brahma, free 
 from any thing that arose, is "I" (Kutasta). Now if any thing 
 
Clearing away of Doubts. 127 
 
 164. i3pjB^^<3mL-i(^(S\)mQ(ffiSlp(^^iT(oU^i^fr < ^i 
 
 (oiiTl—fTLD 
 L^l p JB ^Q ^ uSl ^^Q UJG^^^LDlS J LDLDfT (511^161] 
 
 LSlpiBfi^/BfT(5^<m(^SfblSljLJDQLJ)<mpiB^I5fTQ<o^ 
 l3pjS^^lLBpfB^^ppiS\ULDLL[Tf5fjQ(SSTfB(lQ<Sm. 
 
 165. J5lQ®ff<mpL9j'LDLDrT(5Wr5[TQ<5W[5r<5mn$QluQ<5!tf 
 
 (^Q<S^(5MuQ^^LSl6^ds^/BI^(Lpi—L-l^ ( SQuj<o^r 
 
 Qiflp 
 (^<oSr^LniU<iSfB^<oM(o^p&=fT(^(oLD^T(oiJfT^fTS 
 
 (^Q<S^G^jB<SSipjb^lQ^jS^(^^ ( o^LDlfBfTQQST[B^ 
 Q<55T. 
 
 166. j£l<SS>(D l£p (511 fTQpjB^(oiJfTJ^ r S < SsvQ^rfl/B^I(oVQ(39r 
 
 <5W(fr?(3uj 
 svnSjippfT(^<3^(i^^^p<o^G^<svfr(o^rf5p lljjjjQgu 
 
 UJT(&)[EJ 
 (^<S^pjBp^<i<^(T<o^!Sp^pPI(skT^(51iG\)lU^p<5^(o^ 
 
 arisen is not "I", this is the Brahma -called "I". The Brahma- 
 being "I", free from arising and decaying , is "I". 
 
 165. If you say: I do not know my "I" which is the 
 I -called Brahma! I answer: Well what is " I"? Somebody 
 perhaps might say: Our intellect! But intellect dies away in 
 the confusion (of profound sleep, swoon etc.). If the "I" is 
 never dying , — I, I am that perfect wisdom existing in the 
 shape of "I". 
 
 166. "The way in which perfection is brought about, — 
 what way is it? The nature of it I do not fully see." To this 
 your question I answer: "The bliss, experienced in profound 
 sleep, is that (perfection). The imperfect sorrows and plea- 
 sures are, for such one, no longer in this world. That which 
 
128 Second Part: 
 
 167. Lb(ott^$((^Q(oV6m(55^^p[TQ<55T(SU /^^ <S1J (51/ <SV <S 
 
 LD/7(5 
 
 Qpd5Mp<5<s^6)9&[irflp$LLi—rTQ<oV&LArTiu/£l<5?syp 
 
 J5Qt5[T((58)Q<55r. 
 
 168. ^/B^(SiJfrnSlQ^i5^Q^fT(omQi—.uj[rQ^fh^LD^ju 
 
 Q(SlJfB^'oniTnSl(ll^/5^Q^fT(oin-l—fTQ(SV(o!ST^S c ^lQ^ 
 
 rfliLjQLD<oir<s^FI 
 
 6Vj5^<SUfTnSl(^rB^jSil-ILnfT<o9rfi^LD<oS)l—lU<Si)fT 
 
 Qld. 
 
 has become perfect, is Self, and this knowledge is the (real) 
 resting-place (of the soul). 
 
 167. What has originated through the thoughts of Manas, 
 is this world. When you think, many worlds arise within this 
 knowledge; do they not? When I step over this all, and in 
 the conviction that knowledge, being infinite, is this (Brahma), 
 continue to search myself thoroughly, I am converted into 
 the one and perfect being. 
 
 168. "Persisting in that way I want to enjoy supreme 
 bliss ; but in what way must I persist to the end that I may 
 clearly experience it?" Answer: Suppressing the (mental) 
 functions arising within the three states (of waking, sleep, and 
 profound sleep), and persevering in this way, you may obtain 
 eternal bliss. 
 
Clearing away of Doubts. 12lJ 
 
 169. ^T^(^SlJ&=^^(6^(oSV^iJQ^SpGSl(f^^^lQuj(SVoVl 
 QLL^(^SVL—<i^BoVfr(^QLD<o5TJ}J^fT<o?n^i9a : fTJ^ 
 
 GW. 
 
 Q U (Tfjp<£ Q^ IT J (5)9 <£ ®D 3j<£ <5$T %55T UiSlQiwSty-GVL— 
 
 171. sij<sssr^ffjfB^6^2o^i^ < ^T(S)jQ^Qj(SiJiTOp<sir 
 
 169. If you inquire: "In what way may all those func- 
 tions, springing from the dominion of innate inclination, be 
 suppressed?" I answer: As soon as king "Spirit", in the 
 shape of Self, succeeds in subjugating the intellect and all 
 the senses, the whole will be suppressed. 
 
 170. Those functions can be stopped also through the 
 playful exertion of methodic contemplation, — in case you 
 suppress with pleasure your breath blowing like a pair of 
 bellows. But if you have no inclination to do that, only pull 
 out that one ignorance which has consolidated into the 
 Karana-Sarlra, and they will be suppressed. 
 
 171. If you ask: "In what way is the Karana - Sarira to 
 be pulled off?" I answer: Holy writ does not tell lies. 
 When, by reflecting on the meaning of it, through the con- 
 viction: "Upon me, the all -perfect being (as a cloth), the 
 
 II. 9 
 
130 Second Part: 
 
 &^Qfa}i sir <ssFl u 
 y, jj (5S5i la rr @j Q ld m Q ld p l/ <su 65T[ei d& Q L—frpjry 
 
 QlD55T^J 
 ^T^Ss55r(SUlB^^fTQpprfl^^QL^<sSl^<5ID^QujfEI 
 
 172. ^UUL^llSl(ll^<i<35^S^^LL^^<oVfT(5V(o)Sl(SlJcSfTJ 
 
 Q 5V ill UL^a^ ® Q Lb 55T <SsFl Q <5V (551 $551 <oSl lL Q I— IT 
 
 65rjrULhl<5V < &5V 
 llSuUL^3S535Tl—Q(Sn(5V5Vl0LDG5] LAlLlQ Ub65T<3S((55) 
 
 uCaurrp 
 &pL%pQLb<am^pnQ<55T&n<5mQ<mp&j5j&j5iT 
 
 Q(55T. 
 173. S^^f3fT55Tl<55)prB(o^fTQ(55r5kp^L^LAp51J[T^(f^ 
 
 rgprr 
 
 Q5V^^ ( SomQiU5m(555Fl(^^QLD^Q<3=uj^rrs^ 
 
 QLD(55TS5T^ 
 lB^^(55}IJl^(555riTlh^LSi55JL^^pQ55Tp^(^(55^5UU 
 
 QufT5V 
 
 whole universe appears (as a picture)!" steadiness of mind 
 is gained, — where then will ignorance harbour? 
 
 172. You say: "The mind strays about in worldly oc- 
 cupation; how should it be possible, to persevere in that 
 way?" The spirit that declares: "Besides me there is noth- 
 ing; all I see appears in my own shape; like my dream, 
 it is a mere fiction" — he is "I". 
 
 173. If you do not loose the certainty: "I am spirit, — 
 all -perfect!" you may think and do what and how much you 
 ever please; what matters it? Like the dream, after you 
 have become conscious of your sleep, this all has the ap- 
 pearance of a lie. The shape of bliss is "I". 
 
Clearing away of Doubts. 131 
 
 (Su^^dssriLjLhQurriu^rrCoQfriuri <S5T/£^ sni^.(SifisfT 
 
 174. /5rrQ(5W(5ff61]L—^p^lQ<5WpLhL§Q<Stf(^(]>t5frr& 
 
 LB<oWiJrTUJuQurflQu_irryrrSu$(^f£p<o&(5)jQuj6Vfr 
 L$uQurrjgi 
 
 Q<SST. 
 
 lunQsv 
 
 Qp<s$r 
 
 Qpm. 
 
 176. p;£j£l<olJ((5Jj[T(5$T li)GU[5^&f5Q^[T(5^>(SuS?!<3=lU<£<£[i 
 
 174. Being born now as a low and then as a great man, 
 I believed, through many births, that the body is "I". But at 
 present I consider all that as the water in the heated sand of 
 the desert. Through the grace of the true teacher I have 
 been led to believe that my (spiritual) "I" is the (true) "I", 
 and so am saved. 
 
 175. What meritorious work have I done? Or what hap- 
 piness is this? I know not. Through the mercy of Narajana 
 (the teacher of the author) who appeared at this beautiful 
 place, I have become enriched. My upper garment I throw 
 into the air; I am rich; I now dance the Tandava (a frantic 
 dance of Siva and his votaries). 
 
 176. My mother and my father, distinguished by so much 
 
132 Second Part: 
 
 6$fl<£<£ LD 1 -(g) <SU 651 d5/T Q OTT mpjB ^SV(Lp 651 <55tG> LblLl 
 
 &p^ujiAp<^6V<5mQ(^^[T<omL—(sii[rQmm 
 
 111. <5Uj5pQ<5UfTlf\^<5klft<mj5f5Lb®ljpj5ppnQniTQl— 
 
 Q<3=n6vQ(51J<5$T 
 
 lUjB^LS6V6VIT^^fTu5ifbpUUl^(^(ll^(o(51J^frfB^ 
 LDfS^llf LD(f^(6f^LS^=6il LL6\)L!i^L.(5U(omr(mSlQ(SST 
 
 Q<5$T. 
 178. 6iSl^^LLJfT(35rjB^LSfB^6)S^QL£)(3M<S^6nihLSlQ^ 
 
 6mfl^^UJ^Q^Ln/SLL(olDL^/S^^2omUJnS/B^I^ 
 
 <su<oir 
 (y)p$<5toUJiU(5$)L-[£$(^rBp(y)<53p(^ 
 
 Qj. 
 
 excellence , called Tandava! (dancer!), surely because they 
 foresaw the circumstance that people would say: Look at 
 him ! From the abundance of delight in having obtained phi- 
 losophical knowledge, he always dances. 
 
 177. To whom shall I tell the unparalleled pleasure I feel ? 
 Within my mind it rose, bubbled up, spread over the uni- 
 verse, swelled and so became boundless. So I worship the 
 flower -foot of the teacher, the lord who entrusted to me the 
 secret of the Vedanta. 
 
 178. In this manner we have described the nature of 
 "intellectual delight". They who faithfully inquire into this 
 work, and realise it by inner experience, will become Munis- 
 
Clearing away of Doubts. 133 
 
 179. ^j<5muQuri(j$6ifrrTLh(5)9p<mpiurT<o&r 
 
 <SfTJ(5S^iW(^(5^p(oSlW(SVfTLDfb(5S)^(SU^UJIS(SlJ f [§^^ 
 (^J(o^^(^(J^ISLni(^f5(^(5^pGMfr^(3^(S)Sl6V(SiJfB 
 
 180. ^<56m(omrp(5kmT(^stp!(^Q(oVUJSLhL^pL£i(o^n^ 
 
 Quj(T(sk((rf 
 
 J5ftQ(o$T65T(5$l 
 Qp 
 
 6337 L-CoQJcF 637. 
 
 vara's (Muni -chiefs) who, well acquainted with continual 
 true contemplation, have obtained the emancipation of life. 
 
 179. The Guru Narajana, appearing in a dream at the 
 ancient "beautiful place", has spoken unto me. He wished 
 to make this work "Kaivaljanavanlta" so perfect that it 
 should not be wanting even in one means (of salvation) , to 
 the end that the "intellectual delight", intended by the Vedas, 
 might shine forth. 
 
 1 80. Through the grace of his lord, Tandavesa (the author) 
 has shown how, free from "interior and exterior" one may 
 be converted into the One; and being convinced that the 
 substance of the thought- surpassing intended sense of the 
 Vedas is "I", and the body and similar things are but an 
 Upacli of sound (the first production of Maja), — one may 
 become all eye and so see every thing. 
 
 181. They who, without any wavering, recognise the Cai- 
 tanja of a lustre freely shining forth — that Turljatita which is 
 
134 Second Part: 
 
 181. ^6kpu^Li)rr(y)(5kpp@LJDj&j§iurr(^Qujj^LD 
 
 QunQFjGirflfb 
 
 <5ffiT(o5)<3 z <3j<o$T65fllLl 
 ^(5Mn5llLj<omr!T/3Q^fT[T(oSl^pULJbiuiQ^[TL^I^ < ^l^ 
 
 ^>(oS)L—lL\(Lp L-jrjJ<£J£lt5 
 Q^lT(5k/6l^^TQ<S^^fT(^(5n[f^(SVrm(^LL(511[T<i(o^E 
 
 <fr(SU[T6$}}LJ(5ULD. 
 
 182. (STGM^JU^T^nfT^SuJ/nfTGM^LBGD^^^LD^^lUfT 
 
 Q^(T6il'QSTr5frJ[TUJ(omr<oMUfT^fBQ^IT(f^^J^I^I^ 
 
 (S^fTiT^i^forrpQ^ 
 
 ^^^^(mpjB^jSl^Q^ir^uj^^^nfi^Qj 
 CSjt. 
 
 GvrrsH 
 
 perfected in the meaning of the three most excellent words : 
 Hoc tu es! — they will undo the confusion of u differences", 
 and removing every obstacle on their way, be themselves 
 converted into Self. Unto them brightens self- experience. 
 
 182. This is the "delight in knowledge", spoken of by 
 the four Mahavakjas (of the four Vedas). Those that worship 
 and praise the foot of Narajana who has described it, are 
 spotless; they who, through the teacher of this pupil, ap- 
 proach the station in which every doubt is terminated, and 
 so steadfastly perfect themselves, will obtain pure emanci- 
 pation. 
 
 183. He (the author) has, through the two sections "Il- 
 lustration of the true essence" and "Clearing away of doubts " 
 kindled the sublime light of the spirit , to the end that the 
 
Clearing away of Doubts. 135 
 
 QLLll^^Q^mQSiL^[T^LDfTlU[T(^m(oif\(f^(3if\[f\uj 
 
 184. ^(3mL^Q^Q^(^(3S)LLlU(^5)J(om(SST(SSTlB^<3iTU[T 
 j^<5m($(^<5UrrQjrTU^prTpQu[TlLIIS)U}UJ&&rTUJ^ 
 
 <sfr<smi^L-(oiD(oiJ^^srfl^^<s[rj(^Qu[rpnSlQuiT 
 
 jbnfl. 
 
 185. (^(o^(^<3 z p(^Q^(oSi(3kTUfT^i(^(oifllTl^(3lfrpp^QLL^ 
 
 ^6vS(5^p/!^[f^^QLL<^(oVfT(y}pp(Sup(oS}l—(Sn[f 
 
 Qurrzv 
 
 internal darkness of Maja, never free from darkness may pe- 
 rish — j and clearing away the doubt rising from the know- 
 ledge of the mental faculties which is affected with difference; 
 he has subjected (the disciple) unto himself. 
 
 184. Praise, praise unto the author (of my salvation) ! He 
 put on his head the foot of the endless Narajana, the lord who, 
 as teacher, had made him his slave, and through the salutary 
 Apavada destroying what from the three Aropas (Griva, Isa, 
 and world) had risen as a mere fictitious appearance, placed 
 me into such a condition that I, with eyes of grace , can for 
 ever act the part of spectator. 
 
 185. By applying the cool flood of the feet of the shining 
 Guru to your head, you receive a blessing, as if you had 
 bathed in all the sacred waters of the world. Thus by learn- 
 
136 Second Part. 
 
 U (SO <35 SoV (6J T GST JTflT 6V &6TT U l£.<£p (6J IT GsFl dS <3fT IT ILI 
 (SUIT Up (SUIT IT. 
 
 ing this work "Kaivaljanavanita" which leads unto salutary 
 truth, you attain to the bliss of the wise ones who are ac- 
 quainted with the multifarious works of wisdom. 
 
 \ 
 
GLOSSARY. 
 
 The mark of § refers to the " Outline of Tamil Grammar" ; the word 'List' to the " List 
 
 of Vedanta Terms explained". A number added to a verbal root denotes the class, to 
 
 which it belongs. ( See Outline of Tamil Grammar Page 38 and 39). ' 
 
 ^ 
 
 ^ (§. 23) that. 
 
 cgy (before a vowel ^ssr) negatives 
 the substantive to which it is 
 prefixed. 
 
 ^&san<omic> internal agency, i. e. 
 mental faculty. 
 
 <2l&jS6G)<5 egotism, pride. 
 
 j£]3Qp&<5<5<8i]65r one ivhose face 
 (view) is turned inward, i. e. one 
 who is philosoph. -minded. 
 
 j^-sud house, inside, mind, place. 
 
 jfy&il) (Sans, agha) sin. 
 
 <°tl&ih (Sans, aham) I. 
 
 t g>l&iT@<5ttr a non- agent, i. e. one 
 who is free from action. 
 
 ^I&®) (^sgy) 1. (pt. ^a 6kQpmr\ 
 §. 9, 4. Note I) to recede, to 
 yield. 
 
 <g>l&fD& (transitive, from the pre- 
 ceding) 3. to remove. 
 
 ^Qeoua entire. 
 
 ^j&QtoG?} fire. 
 
 ^jiEisih member, part, division. 
 
 ^jiEi(^ there. 
 
 <gi&iEJ<&i£> that which does not ad- 
 here; that which is not attached. 
 
 <j$I&l-iJd that which is not matter. 
 
 ^^i—esr block-head. 
 
 jfy&u) that which is not born. 
 
 ^j&uD&pGfl the state of not being 
 attached, 
 ii. 
 
 ^I&iFitld absence of body. 
 
 <°>]& (Sansc: asi) — u^ud the 
 . word "es" in the term: Tu hoc 
 es. See List 50. 
 
 ^g-UfI impurity. 
 
 egf&^^LD impurity. 
 
 ^s?ir6sr demon. 
 
 <°>jQ&<5<o6rLD that which is destitute 
 of the faculty of reasoning. 
 
 r °>l<o5)& 2. to move. 
 
 ^^spqj^^ld = ^iit&lwtld ficus re- 
 ligiosa. 
 
 ^(TZTj&GBrw dark colour. 
 
 ^j^^iTissrLD ignorance. 
 
 cg)j(GJj(G£rT6vfl one who is ignorant, 
 unwise. 
 
 ^i—g&ld suppression, comprehen- 
 sion, inclusion. 
 
 ^]i—.&(&) 3. to suppress. 
 
 ^L—fEi&GgjLb all together. 
 
 ^i—iEi(^ 3. to be subdued, to settle, 
 to be contained. 
 
 jyi—iT (^i—Qtj) 2. to thicken. 
 
 ^gy^L foot, bottom, beginning. 
 
 ^Lp-s&Lp. (^ty-d^ c£jLy-) repeat- 
 edly. 
 
 ^1® 6. to approach. 
 
 ^osii— 2. to join, to obtain. 
 
 ^y«52DL_©/ access, method, manner, 
 order. 
 
 SjGG&ubn one of the eight Siddhis or 
 
 10 
 
138 
 
 ^iSl 
 
 <=m$5 
 
 magical powers, to be obtained 
 by self-imposed penance ; viz. the 
 power of assuming a shape as 
 subtle as an atom. 
 
 ^6sv)i(3j 3. to approach, to come to. 
 
 ^j2em~ couch. 
 
 t -g/<oaoriGG&r&) chieftain, elder brother, 
 god.^ 
 
 ^!g)&Lb abundance, advantage. 
 
 ^iJsJ&frirLD ability, capacity, power. 
 
 jyjSsrrffl one who is entitled (to 
 the perusal and study of a cer- 
 tain work). 
 
 ^jS&iULQ wonder, preciousness. 
 
 <£/<£)$ guest. 
 
 Sj<§) that. Often a mere expletive, 
 affixed to the singular of low- 
 caste nouns (e. g. a <£$, &@&d 
 tugj knife. § 21, Note V). 
 
 <g]j£i<sduo absence of weight. 
 
 ^QpiraGj) going downward, infer- 
 nal region, state of damnation. 
 
 ^^^Sssr such kind, so much. 
 
 ^f^^LLirr^LD See List 3. 
 
 ^j^^iliitQuitui}) = ^iQufTULD See 
 List 14. 
 
 ^j^^ieSl^ih absence of duality. 
 
 ^lj5<5&ajT<oGGrLD See List 8. 
 
 ^^^emissr (prop., one of a beauti- 
 ful coolness) ascetic, sage, philo- 
 sopher, theologer, brahmin, god. 
 
 SjppLD end. 
 
 <g>]j5@iTLD distance, difference, space, 
 ether. 
 
 ^jSjS/TiumSI See List 11. 
 
 ^u^^uuld want of conduciveness. 
 
 jyuQjjrTLL&ih that which can be 
 seen; evidence. See List 12. 
 
 ^u<5urT^LD See List 13. 
 
 c gijurr<su'2ioST the state of not thinking, 
 fancying etc. 
 
 ^iSlj£fT<5Bru) appellation, name. 
 
 ^iSliDrresrui worldly attachment, 
 egotism, pride. 
 
 ^jQu^ih absence of difference. 
 
 ^uuLp. in that manner, in that 
 way. ^ 
 
 j^uunio that part, that side, be- 
 yond. 
 
 ^jUiSliLirrQ one who practises. 
 
 ^jul9uQldluud that which cannot 
 be measured by any human rule.; 
 unsearchable. 
 
 ^jLorr (^ldqtj) 2. to become sub- 
 dued, to agree, to be at hand. 
 
 ^ldit battle. 
 
 ^LDtsrfl sleep. 
 
 j$l u9ir^ih ambrosia or rather nectar, 
 immortality. 
 
 ^§ifL£>Lj arrow. 
 
 <oyLU60 what is outward; foreign. 
 
 ^jLLKsk Brahma. 
 
 ^jts? king. 
 
 Sn$<&\ serpent. 
 
 ^rfl^i (from SjQ$ rare) "it is rare, 
 difficult, precious" (oftSsOT s(^pS 
 unQppg)]-, §44) or "something 
 that is rare etc." (sSVjs^s^fSlu 
 t-juQuir, § 44). 
 
 Sj(R) something without shape ; 
 atom, spirit, god. 
 
 ^0 rare, precious, difficult. 
 
 <^K3(S 3* to draw near, to become 
 reduced. 
 
 ^q^ssqst sun. 
 
 j2j(/7j<offsr<S5r sun. 
 
 Jfy0ji>^j£) Arundhati, the Avife of 
 Vasishtha; a star. 
 
 jrijQFjGtoLD rareness, preciousness, dif- 
 ficulty. 
 
 ^lQK(GfK 3. to be gracious, to grant 
 graciously, to vouchsafe; some- 
 times, to speak. 
 
 SjQ^err grace. 
 
 ^(Wjuld absence of shape. 
 

<=9\M 
 
 <3\®n 
 
 139 
 
 ^it^^ld thing, wealth; meaning. 
 <3/6V(&j number, 
 jty®)<oG)& demon. 
 J9j go d & em sorrow, pain. 
 ^I&oit 2. to bloom. 
 cgySsu 2. to stray about. 
 ^'Ssvay fluctuation. 
 egt]£d a tenseless verb (§ 44) which 
 denies the quality, whereas ^&) 
 denies the existence. 
 ^eoeon^i besides. 
 jfyG060rrLD60 = ^eveorr^j. 
 <Sy <su Q lu ih necessity. 
 ^6u^fT6sruD meditation. 
 c°)j<5ii@<s®<5 state, condition. 
 <jy©ysw" she (that woman). 
 <°ty6yfr<d&lLLiLb that which cannot be 
 
 said, defined. 
 <3j<s£l&rrnuo> absence of change. 
 ^eSl^GmtS ignorance, unconscious- 
 ness. 
 <£i/<2]9(<sv)@) that which is free from 
 
 destruction. 
 ^giksSIlu^jSld that which' is indis- 
 tinct, undeveloped. See List 23. 
 <g]L$ 6. to destroy. 
 tgjySjeii destmotion. 
 <g/(Lp 1. to weep, to lament. 
 <°>j(Lpd(&j dist. 
 
 Sj(Lg^^i 3. to press, to depress. 
 ^(Lpji^i to dive. 
 <gj<oS)Lp 6. to call. 
 egys/r 7. to measure. 
 jfyefTGii measure. 
 jtyGfreyu) until, 
 <gj<srfl grace, humanity. 
 tgtjGffl 6. to grant, to preserve. 
 ^jpih virtue. 
 ^fiSl 2. to know. 
 SifB<Si\ knowledge. 
 ^jgu 4. to be cut off, to cease. <jy p 
 (inf.), when added to a noun: 
 "without"; when referring to a 
 whole sentence: "entirely". 
 
 zgtjgi) 6. (transit, form of the pre- 
 ceding) to cut off. 
 
 ^puLD smallness. 
 
 ^pLj^d) wonder. 
 
 ^gst&ld absence of guilt. 
 
 ^j<5ors<ok one who is free from guilt. 
 
 r°)j<our<mi that which is not com- 
 posed of atoms. 
 
 ^jGsrjZjSLQ infinity. 
 
 egyssr/f^^ii) non- entity, nonsense. 
 
 ^j<oST6u^<ssi^ absence of ^m^ssi^Sj 
 want of philosophical principle; 
 inconsistency. 
 
 cgy^S)^ absence of beginning; eter- 
 nity. 
 
 ^^ldlul}) absence of disease , — 
 health . 
 
 ^G$)](&j<oGmLD complacency, favour, 
 benefit. 
 
 jzi]6is)i3k-®)LD inclination, grace. 
 
 ^GgydQjjSLb assistance, favour. 
 
 <3]<jilpi&iFl 6. to follow, to observe. 
 
 ^gs)\lLl^ 6. to perform, to practise. 
 
 rOj&niQesrih daily. 
 
 jfyGgyuiaSI 6. to experience (in the 
 sense of sorrow as well as of 
 pleasure). 
 
 ,-gy gg)/ L£® = ^ ^s)i Lf<QJLb percep- 
 tion , knowledge , experience. 
 
 ^ggyLDrrtoSTLD inference, conclusion. 
 
 ^Qesr&ir several, various. 
 
 sftjssruj such, in that manner. 
 
 sgjtsbruG&r lover. 
 
 S>j<°5ri-\ love. 
 
 ^<56T^i at that time. 
 
 <3j<5i5rg)} (instead of ^aJ^y; § 9, 4, 
 Note I) from the tenseless verb 
 (§ 44) ^&): "it is not". 
 
 <°>l<sk<o5r such. 
 
 ^6sr<osr(o<£[T<9 : Lh See List 10. 
 
 egy65T6OTLD food, espec. boiled rice. 
 
 j)j<our6Br<5ij<ohr such one. 
 
 ^eorevrliu other, foreign. 
 
 ^sarSsffr mother. 
 
 10* 
 
140 
 
 ^sv 
 
 <=» 
 
 ^ 1. (pt. ^Qeonssr, contracted from 
 ^uSlQssTGbr — prop. ^QQtoGrm- 
 from ^@ 3.) to originate, to 
 be fit, to suit. 
 
 ^ = ^.s (see the following). 
 
 ^s inf. of ^@ 3., used also like 
 ^uj (§ 48); when affixed to the 
 future, it forms a kind of opta- 
 tive (§ 32). 
 
 ^sldld sacred book. 
 
 ^slo body, 
 
 ^srr&ii) ether. 
 
 ^snuSliLiih See List 6. 
 
 ^Qeo (= jyooG)®)) if it happens, 
 if (§49, II, c). 
 
 <=&<3 ^- (pk ^uSQeifrear inst. of 
 ^QQ<ssr<5sr) = ^ 1. 
 
 j)L<£(<9) 3. to make. 
 
 ,j^/e/(S> there. 
 
 M^nniD any ceremony prescribed. 
 
 ^pirosr preceptor. 
 
 ^€Si<F desire. 
 
 tgi&Qu-iLD ghee, butter. 
 
 o/L&QiTLDii) condition of life. 
 
 SLt—<5)j<obr man. 
 
 ^(6) 3. to move, to play. 
 
 ^ lL Q & irerr 1 . (^ /_L Q <s rrerr qs(Tj) fro m 
 ^srr (man, slave) and Q&rr&r (to 
 take) : to make one a slave (a vo- 
 tary). 
 
 ^sssfl nail. 
 
 <|tf3s33r command. 
 
 jm^6VfT60 (instrument, of the fol- 
 lowing) therefore (§ 49, I, c). 
 
 ^geo (verb, noun — § 55 — •, from 
 <m 1.) originating, happening. 
 
 <m^<sv6Gr sun. [turn). 
 
 ^^itxld a base (yrtogaGLg, subtra- 
 
 MJs) beginning. It is also used in 
 cases of enumeration ("and so 
 
 on") like the Sans, adi, and 
 
 the Tarn. Qp^eo. 
 ^^ldit See List 18. 
 ^u^Sil attachment. 
 ^u/r^ cor reflex (@l<srruir&<obr). See 
 
 List 1. 
 jqgzdld tortoise. 
 ^u> 3. pers. neut. sing. fut. of ^ 1. 
 
 "it will happen, it is practicable, 
 
 it is allowed, certainly, yes " (§ 74, 
 
 N. Ill, IV) — and ptc. fut. of the 
 
 same verb, sometimes used like 
 
 c&ew (§ 47). 
 ^lli (properly j^Qlu, from ^@ 
 
 3 to originate) = ^eor. 
 ^uSIuld thousand. 
 ^uSlear (prop. j^Qgot, from jy,® 
 
 3 to originate) = ^637. 
 ^uSlsvr = ^@>6\> if it happens; 
 
 if -(§ 49, II, c). 
 ^lu (properly ^Q, from ^(§ 3. 
 
 to originate) adverb, ptc; when 
 
 affixed to a substantive, this is 
 
 converted into an adverb (§ 48). 
 ^lli an affix to the pers. II sing. 
 
 imperat. (§31, Note). 
 ^lli 2. to seclet. 
 
 ^nsmih holy writ. [tice. 
 
 ^ulduld beginning, exertion, prac- 
 ^dttlli 2 to investigate. 
 ^rfltuLD honour ? wisdom, beauty, 
 
 prosperity. 
 ^j^i—'Sur one who has obtained, 
 
 a perfect one. See List 15. 
 jypunuLD attribution. See List 14. 
 ^it who? 
 
 ^/f 2. to abound, to be full. 
 ^&)ud rain, sky. 
 ^60 (^g$j) 2. (pt. ^ebrQpiohr. 
 
 § 9, 4, Note I) to be complete, 
 
 to be accomplished, to be perfect. 
 
<53$r 
 
 HIT 
 
 141 
 
 j)j®) banyan -tree. 
 
 ^a) the mark of the instrument. ; 
 a mere expletive. 
 
 ^Gugl verb, noun (§ 54) from ^ 1 ., 
 "that which will originate"; used 
 also like ^Gsrg} (§79, Note). 
 
 ^pia&LD (<gj,gv ^iEisi}>) the six 
 divisious of science (auxiliary to 
 the Vedas): Pronunciation, Gram- 
 mar, Prosody, Explanation of 
 obscure terms, Exposition of reli- 
 gious rites , and Astronomy. 
 
 J&& six. 
 
 ^^2/ river, way, manner. 
 
 M&i 3. to grow cool, refreshed, ap- 
 peased; to be healed. 
 
 ^pSV 3. to endure, to exert one- 
 self, to do. 
 
 ^eor ptc. pt. of «gj 1., or =§^3.; 
 when affixed to a substant. , this is 
 converted into an adjective. § 47. 
 
 M.esr<su^oST (^sarta/srr, syssrsji) verb, 
 noun, from ^ ' 'he (she, it) that ori- 
 ginated " ; when added to a noun, 
 it directs the attention to it (§ 54). 
 
 <m<ot}rjF^LD pleasure, delight. 
 
 ^(GV)6)XLb from ^ 1. "even if it 
 happens", although. 
 
 ^i(fo8)6d from «y 1. "if it happens", if. 
 
 ^Gunon- the Self. See List 18. 
 
 ^&>rfiD60 verb, noun (§ 55) from ^eo 
 2. (prop, ^sb^ su : § 9, 4, Note I). 
 
 & to pass, to retire from. 
 sld this world. 
 •sup 2 to revile, to repudiate. 
 ■£L£&£l blame. 
 /e/(S) here. 
 
 <ssis= 6. to join together, to ac- 
 cord, to tell. 
 pstng: desire. 
 
 L—LD place (used also to denote 
 the Brahma) ; refuge , greatness, 
 prosperity. 
 
 L—/T affliction, difficulty. 
 is/- 6. to pull down. 
 
 4. to give. This verb may be 
 joined to the adv. ptc. of any 
 other, without altering the signi- 
 fication of the latter. (§ 74, 4). 
 68)i— middle, intermediate space, 
 pause. Besides it is a particle 
 which, when affixed to a noun, 
 marks the locative. § 13, N. IV. 
 lLl—uo something wished for; 
 pleasantness, friendship. 
 <5ffBriKJ(gj 3. to agree, to adapt one's 
 self, to consent to, to comply with. 
 
 ^■Slliud heart , mind. 
 ^)^7 this (the accus. also 
 ©^ this. 
 
 ©) J5J5IJT& n &)ii> the trick of a juggler 
 
 ^jiJsliflujLQ sense, organ. 
 
 ^uuty- this manner, thus. 
 
 ^juufrdv this side; here, now, 
 henceforth. 
 
 ^jLDii) dew. 
 
 ^)lduit this world. 
 
 (^lulLlj 3. to speak. 
 
 ^)LU6ti nature, natural quality, na- 
 tural proceeding, ingenuity. 
 
 ^jiLiidL] nature. 
 
 ^jujjbjpf 3 to perform. 
 
 @}jriiti(<3j 3 to be merciful. 
 
 ^j&^ld silver. 
 
 ^)oQ&n(3j<omLD quality of passion 
 
 $)itlL@ 6. to save. 
 
 ^n~<oSsflLu<55(7Jjuu<o8r gold- egg, 
 mundane egg. See List 41 
 
 ^jireSI sun. 
 
 (SjDTT&Gur king. 
 
 the 
 
142 
 
 £_<£ 
 
 £_!_ 
 
 ^jifl 2 to decline, to die away. 
 
 gg)0 7 to be, to sit, to remain. 
 
 (§)<2> {(§)JT<o?k®) two. 
 
 ^)0t-L® darkness. 
 
 ^)(fjj@g{i (caus. form, from £g)(»j 7.) 
 
 3. to make to sit, to place, to 
 
 press down. 
 ^}0ULj dwelling, dwelling-place, 
 
 recollection. 
 gKguLj iron. 
 ^(^QojfTiT both. 
 $)(fT)<3fr darkness. 
 
 ^61) @ 3. to twinkle (like a star). 
 ^j&)s<S€SSTL£> indication, attribute, 
 
 property, rule, good disposition. 
 ^jeodsiii a million. 
 
 ^l&}<sQiL}friT^^L£> the secret mean- 
 ing. See List 49. 
 
 ^)6D/Ey@ 3. to shine. 
 
 ^)&)rr<5sr one who is not, or aliquis, 
 cui non est = one who has not 
 (the reverse of 2_<3fr<srr<a/<ssr). 
 
 See List 75. 
 @3so leaf. 
 
 g) 1 ^ = @)eo%Bo. [existing. 
 
 ®l£o (tenseless verb, §44) to be not 
 
 ^)su partic. apocopatum of the pre- 
 ceding = gji)&)rr^. 
 
 ^j&) place, house; when affixed to 
 a subst., it denotes the abl. loc. 
 
 ))6060rr<3fr house- wife. § 58. 
 
 ■^&) < 2ev not (it negatives the exis- 
 tence). 
 
 l)Lg 7. to loose. 
 
 i)(£ 6 to pull. 
 
 ^)srrc56v) (verb, noun — §55 — from 
 ^)<3fT(<9j 3.) being wet, soft, pliant. 
 
 \)p 7. to die, to expire, to cease. 
 
 \)£)J(&) 3. to be close, thick, hard. 
 
 ^Gtnp&Q flesh, meat. 
 
 ^o^p^s? 3. to adore. 
 
 \)ppj£i that which has such na- 
 ture. 
 
 $68Rili sweet. § 46, B. 
 
 [)Ss37«-/ such. 
 
 )<obruih pleasure, bliss. 
 
 )6urrfi} without. 
 
 ~)<55rj!pJ (from the tenseless ^)Sv) in- 
 stead of fjgjiogj (§9,4, Note I) 
 it is not. It distinguishes itself 
 from jfyGorgu in the same way 
 as ^)60'2eo from ^edeo. 
 
 )<ok<5&r of such kind (adj.). 
 
 )<sbr<o8r&ii something of such kind. 
 
 IT- 
 
 FT'<5F<oBT ruler, Siva. See List 42. 
 ft-® gift, reward, pawn, security. 
 FfQi—gu 3. to be saved. 
 FT-Qi—pjgi 3. (caus. form — § 43, 
 N. I — , from iT'Qi—gii) to save. 
 
 *& = @^ tnis ( ntr -)' 
 
 ffuld humidity, water. 
 ir-gu end. 
 
 it-gstld wanjt, meanness. 
 fc-<55TQ5t a low man. 
 FT'Gvu 3. (pt. FFGvrQpsbr, from ff<sgt, 
 § 9, 4^to produce, to bring forth. 
 
 ih a certain period of time. 
 (^.s^) 1. (pt. &_&6sar 
 Qi—m; §9,4, Note II) to leap, 
 to jump. 
 
 s_<F/7Q/ 3. to ponder, to inquire ; to 
 examine, to consider. 
 
 ©-(S^cFeriJ === 2Mffa) a swing. 
 ©_l_ldl^ body. 
 
uSl 
 
 £_J2/ 
 
 143 
 
 £_L—6Vld body. 
 
 g_L_ffi> body. 
 
 a_^_<SOT" with, immediately; when 
 
 doubled: now and then. 
 ©_(£) arrow, star. 
 ®_<s$>i— possession; sometimes used 
 
 like &_6a>i_u./, § 13, Note III. 
 &.es)L—iu6sr one who possesses. §44. 
 
 £_6B)L—QLLirr<o5T = £_<SB)/_£L/<SsV. 
 
 2-665riE](3j 3. to dry up, to wither. 
 
 &-<S3Zjr/r(2_6BBT(77j) 2. to perceive, to 
 understand. 
 
 ©_S5ST(SJ/ food. 
 
 SL6?OT 5. (pt. 2-<5mQt—<5ur, §9,4) 
 to eat, to drink, to enjoy, to suffer. 
 
 &-&fari—rT (p-essr® ^ 1.) to become 
 something that exists , to origi- 
 nate, to spring forth. 
 
 &-<sm® from thetenseless a_e?r, in- 
 stead of 2-<sfr4}3 (§ 9, 4, Note II) 
 = £_<srr^7 = ^.&T6fr^/ , it is, 
 
 Q-jg&LD water. 
 
 Q-^iLiih rising (of the sun etc.). 
 
 a_^<a/-3. to help, to assist. 
 
 &-@ir@<S6ri}> impartiality , indiffe- 
 rence. 
 
 ^-^nnsmix) example. 
 
 £_|5? 6. to rise, to originate. 
 
 s_^/f 2 to fall off. 
 ' £-£^ldl£> excellence. 
 
 Q-Pgnu) something subsequent ; re- 
 ply. When added to the past 
 partic. , it is = i3<obrLj. 
 
 Q-P^ftiLiuo upper garment. 
 
 ©L^ji? method. 
 
 S-u&rnrLD benefit. 
 
 &-uQ^&ih instruction. 
 
 Q-uQ^Q 6. to instruct. 
 
 &-UIT0 See List 87. 
 
 Q-umuii) means. 
 
 2_^/jP 2. to spit. 
 
 2-Luit 2. to be elevated. 
 
 2-luit high, grand. [<&/6sY. 
 
 ©_ttJ?/f life, soul = @<smh and @ 
 
 g-iLi 2. to live, to obtain salvation. 
 Q-jruiSI 6. (caus. form — § 43 — , 
 from £_/7-6.to be strong) to fasten. 
 £_/7"ii> firmness. 
 
 Q-rfluj proper, peculiar. (§ 46, B.) 
 2_(7£<S(<5> 3. to liquify. 
 
 Q-^uuo shape. 
 2_<o29j7 word, comment. 
 &-<oS)jj 6. to speak, to explain. 
 ^.gosud world. 
 
 £_&)(&} === 2_6tf<££Z>. 
 
 £_6tf/r<a/ 3. to walk, to proceed. 
 
 e.'Ssv forge. 
 
 &_ia/6E><£ gladness. 
 
 £-Lp60(&.y>e2i) 2. (pt. ^L£<okQp6br, 
 §9,4, Note I) to revolve, to 
 whirl abont. 
 
 s_<srr sometimes = a_sfrsrr (partic. 
 of the tenseless 2_<snr to be). 
 
 £_<sw (u®)<aSI<5uru!T6ti of the tense- 
 less &_s/r to be) they are (ea sunt). 
 
 &-<srrjgi (s ee &-<om®) it is. Also, - 
 that which is. (As efilfyzsr&qjfjfSlu 
 ljuQuit, § 44, Note.) 
 
 2_syr<S5r (from the tenseless 2_<sfr to 
 be) he is. Also: he who is (as 
 <sSl^Gsrs(^rSlu Lj uQuit, § 44,N.). 
 
 &-<srrrr<o5r = 2_<srr<ssr he who is. 
 
 s_<srr (a tenseless verb, § 44) to be. 
 (The reverse of @<50). 
 
 2_ err the part within, the mind; within. 
 
 e_srr<srr (partic. of the tenseless s_e/r 
 to be) some one , or something 
 that is, or aliquis (etc.), cui est 
 (^ gar Lysrrerr ld&gut filius cui est 
 amor; filius carus). 
 
 £_<srr<s/rzi) inside, mind. 
 
 SLflj (inf. of £-£2/ 4. to be) is also 
 used, like ^<5, to form adverbs 
 (&-!TQpp =~ Q-Uldits firmly). 
 
 &-(Dik}(9) 3. to sleep. 
 
 a_/rxsy friendship, [in, to be. 
 
 e_j2/ 4. to draw near, to be caught 
 
144 
 
 <qJ 
 
 6J& 
 
 Q-<5ff)/D 6. to be pungent, sharp, 
 
 gorous. 
 a_s5Tic/7"^ii) madness. 
 
 = £-6ur thy. 
 3. to think. 
 
 iLo conjecture, reflexion, philo- 
 sophical deduction. 
 sea® the inmost part, between. 
 oetr® 3. to be angry. 
 
 gerr CTffir food. 
 
 zxsrr&tf 3. to blow, to sound, to buzz, 
 
 to puff. 
 2M/i)637" dumb. 
 
 ggfr /f place, village, town. 
 oetriXfaS the fire at the end of the 
 
 world. 
 QGzp/DLb stability, refuge. 
 &&L6& flesh. 
 z><3rr<zsrff?j 3. to lean, to stick in, to 
 
 be firm, to be pertinacious. 
 
 <5T 
 
 gi an interrogative prefix (§ 23). 
 gtiej^ld any where. 
 <oir£]Q& where. 
 
 GTIEJIEKoVT how. 
 
 ST© 6. to lift up, to take. 
 
 <oIlLQ 3. to reach at. 
 
 6tlL® eight. 
 
 (oTememrih thought. 
 
 <oT<sssr6mi 3. to count, to think. 
 
 Gijglrr against, over against. 
 
 67^7 what? 
 
 GT^<5 ( <ksr what kind ? how much ? 
 
 <si jfJS) ail> engine, diagram (amulet). 
 
 <oTuuijl what manner ? in what way ? 
 
 giuj 1. to shoot. 
 
 67/79 2. to burn (intrans.). 
 
 GTifl 6. to burn (trans.), to consume. 
 
 GTifl fire. 
 
 (SieoeorTLD all. § 28. 
 6T60&)IT(V?jl}> all. § 28. 
 6760 < 8so limit, boundary. 
 
 6i<5ii<shr, <5i<3un who? 
 
 67(Z£> 2. to rise. 
 
 67 (i£> = GjQD seven. 
 
 Gi&fljgi (from CTsrr to be little?) it is 
 
 easy. (aflSsw^^. Qp/bjpi, § 44). 
 
 Also, that which is easy (as <sfi) 
 
 fyssra^. uGuit, § 44). 
 <sir£l 2. to cast. 
 
 <S765r 5. (pt. <S7<S3rCV)637-, § 9, 4) to 
 
 say. 
 
 <si<shru£p (verb, noun from ctott) 
 that which one will call; that 
 which is. (§ 79, Note). Used 
 also like GTeargn "that" (on)- 
 §85. 
 
 <zimQun®5T = <oj<oku<suissr he who 
 is called; he who is (§ 79). 
 
 GiGorg)] (adv. part, of ctsst 5.) say- 
 ing ; that (on). § 49, II, b. § 85. 
 
 GKSurgvix) always. 
 
 GimrQpm-^iih for ever. 
 
 GiGGTQsr what, why. 
 
 <°J 
 
 <sj, when annexed to a word, gives 
 a certain emphasis (§ 51). 
 
 Gj&LD unity, oneness. 
 ej&rriEjQ solitary. 
 

asc? 
 
 d&£_ 
 
 145 
 
 Gj&fTjF^LD state of isolation, soli- | GjQpp (inf. of the following) de 
 
 tude. lightfull} 
 
 <sj (5j 3. to pass over. 
 
 ejL-^essr desire. 
 <ojs$ = gt^7 what? 
 <sjg] cause, motive. 
 gtldld delight, passion. 
 
 <ojQpgi] (<oji±) £_ip/) 4. to be delighted. 
 Grid (contract, from Grevflio) if. 
 GjQp seven. 
 
 <5j^2/ 3. to climb up, to ascend. 
 <5j<our why 
 
 go (with a corresp. nasal before &, 
 p, u) fire. 
 
 gosQujih communion, unity, same- 
 ness. 
 
 gojjgj five. 
 
 gDLULD doilbt. 
 
 gDLULD a beggars vessel. 
 goiLKSBT master, priest, teacher. 
 
 (Sp 
 
 6? 6. to be equal, to resemhle, to 
 agree. 
 
 pss (inf. of the preceding) to- 
 gether. 
 
 ^© = 6^® with. 
 
 G£®<£(<5j 3. = <g]L—<5(5j. 
 
 qlL® 3. to stick, to be at hand, to 
 
 permit. 
 €^uuld sameness. 
 GpuLj likeness. 
 
 e^0 one, unique, incomparable. 
 QQjj^'Sil one (female). 
 GpQjjtSl 6. to be united. 
 
 5?(77j<aj<S5r one (man). 
 
 e^eo^ev antiquity. 
 
 epyjil 2. to cease, to remain, to be 
 
 left. 
 Q(Lp(&j 3. to flow, to walk, to act 
 
 righty. 
 perf) 6. to hide. 
 <p<sff/iT 2. to shine. 
 6£6Gruj£}6&rLDiT nine persons. 
 6£<5Grugi nine. 
 QGurgj one (thing). 
 6?<S3Tjr2/ 3. to be one,- to unite, to 
 
 comply with. 
 
 g£/E/(5 3. to be elevated. 
 ezQ 3. to run. 
 
 gtu 2. to leave off, to pause, to dis- 
 continue. 
 
 epjgi 3. to sing, to chant, to recite, j gn (g(rrj) 2. to ponder, to meditate, 
 gLow burnt offering. to examine. 
 
 d5 
 
 ssesril) ether. 
 
 swans the river Ganges. 
 
 sss= 7. to be bitter, miserable. 
 
 IT. 
 
 si— 7. to step over, to cross, to 
 
 transgress, to transcend. 
 sl—ld pitcher. 
 
 li 
 
146 
 
 <356V 
 
 dS/7 
 
 lS 
 
 SL-Gd sea, ocean. 
 
 & i— eijetr (that in which necessity is 
 
 inherent) fate, deity, god. 
 SL-<obr duty. 
 <£L$L 6. to bite. 
 sod i— 2. to churn. 
 •slLl^. a lump (of sugar). 
 <slLQ tie, fetter. 
 slLQ 3. to bind, to tie up. 
 <slL<SIuu® 5. to be tied, stopped 
 
 (by incantation). 
 <£<oosr<£(&) computation, account, mo- 
 tive, cause, manner. 
 •seusruD moment. 
 SGGsfl 6. to compute. 
 aemrftsmLp. looking-glass. 
 <s£d going (to heavenly bliss or 
 
 hell, or to being born again). 
 &$b) to increase, to prevail. 
 sjslir ray, beam. 
 <£6tDS5 tale, story. 
 <%^<5<osr = <sir^^€sr actor. 
 sjjj^iTLJUQsr Gandharva; celestial 
 
 musician. 
 &l£>uld pole, pillar. 
 <£F 7. to hide. 
 sjressrih agency, cause, instrument, 
 
 faculty, organ, sense. 
 £0 embryo. 
 SQfj black. 
 
 SQ^/sssr grace, favor. 
 <£0£>J 3. to think. 
 sqrjpg] thought. 
 &(77ju<s?DU = S0uuld embryo. 
 &<5S)ir<£6ti (verb, noun from sgidw 
 
 2.) melting, pitying. 
 sir^^&rr (one who makes) actor, 
 
 creator, master. 
 &®) 7. to mix, to unite. 
 £&)<£LD confusion. 
 <£®)<aSI copulation. 
 s'bso science, portion. 
 a <so stone. 
 #6tfe£/ 3. to dig. 
 
 aeoQeoneOLD wave. 
 
 dSisuiT bifurcation, expansion. 
 
 sl$ 2. to be full, to go off. 
 
 <SQpeij 3. to wash. 
 
 <s<sfFfEiSLD spot, blame. 
 
 SGffliJDLj rust. 
 
 s'Serr 2. to pull off. 
 
 <s<zb'(ffl) = <s<sfr toddy. 
 
 sgu 6. to turn black. 
 
 sjpjuL] black colour. 
 
 <£jru<sy 3. to be angry. 
 
 spuaio a fabulous tree in Indra's 
 heaven. 
 
 •spu^stn- fiction. 
 
 sp iSljgLD (that which is made) arti- 
 ficial fictitious. 
 
 s<5sr 6. to be heavy. 
 
 <£<oDtljo> heaviness, weightiness, ho- 
 nour, importance. 
 
 •sisor®) fire, warmth. 
 
 •s/oureij dream. 
 
 <£(£TS) = <£<55T<Sll. 
 
 <$6sfl fruit. 
 
 <£<SOTLDLD = SITLDLD. 
 
 &<ohru9 one who is engaged in works. 
 
 SfT 6. to preserve. 
 
 •sit® jungle. 
 
 ami.® (caus. form, from <sir<sm to 
 see) to show, to exhibit. 
 
 •snessfl property. 
 
 sfTesar 5. (pt. a 6oorQ L—<5&r) to see. 
 
 <SfT<oSsrt—Lb section. 
 
 Sfresffru === Sfreaarussr that which 
 sees or is seen ; visible things. 
 
 a fr em iSI (caus. form, from anem) to 
 make see, to show, to simulate. 
 
 an/s^io magnet. 
 
 skldld, lust. 
 
 arriSI one who is possessed of lust; 
 a lascivious man. 
 
 <£rTU&i±.i^<g<suLD self-imposed pe- 
 nance. 
 
 sn lSIllild that which is to be desired; 
 desire. 
 
(5* 
 
 Q 
 
 d5L_ 
 
 147 
 
 smii 2. to burn, to be feverish, to 
 grow dry, to enrage. 
 
 <s it ill 6. to bear fruit. 
 
 smii^sf- 3. to boil. 
 
 <sfrir<oSsrs : ff v rrih See List 44. 
 
 snnemLD cause. 
 
 <SfTU6m<obr the author of any thing. 
 
 smfliLiih effect, affair. 
 
 sfrevii) time. 
 
 &rr£o = srTeoih. 
 
 srr<sn&) preservation, custody. 
 
 <srr fog)! wind. 
 
 SfT<oST60 sand appearing like water, 
 in consequence of excessive heat. 
 
 <srr<ssr^J<sbr a man living in the fo- 
 rest; a hunter. 
 
 Q^Qed a little. 
 
 QlLi— (inf. of SIlLQ 3.) near. 
 
 QlLQ 3. to approach. 
 
 Qemgu a well. 
 
 Q(7Tj<5&>u grace. 
 
 QetriT 2. to rise, to shine. 
 
 Qerfli^Qeo a conch. 
 
 £?Lg below. 
 
 (&;&<our Kartikeja, son of Siva, god 
 of war. 
 
 (3j<s»c9J a hole. 
 
 (5j<&TjSrinh elephant. 
 
 qjjL—ld = SL-.ll> pitcher. 
 
 (3)1$. habitation, inhabitant, subject. 
 
 (&jLQS : <5Lh the condition of him who, 
 remaining in his own house, lives 
 at the expence of his son. 
 
 (&,®lduld family. 
 
 (gj^rfdaLn sophistry. 
 
 (gjjsl 6. to jump. 
 
 (3j@£i)iTLD meanness, cruelty, lie, im- 
 posture. 
 
 (3)P < ai 3. to push. 
 
 (gjihiSl® 4. to worship with joined 
 and uplifted hands. 
 
 (&jii(S>]6Gr any person, we ought to 
 respect: 
 priest, senior, guardian. 
 
 (3j0 teacher. 
 @(3® blindness. 
 
 (SJ6V<£y 3. = @6^/7<£!/ 3. 
 
 (<9)®)rriuLb nest. 
 
 (^eorreij 3. to join, to surround, to 
 converse, to shine ; to praise. 
 
 (5®y6V«Jii) a water lily; the earth. 
 
 (^LpLDLj 3. to grow thick; to be- 
 come engrossed, confused. 
 
 (&jGrr<c£l wasp. 
 
 (g&fliT {(^<srfl(§) 2. to be cold, to 
 be refreshed. 
 
 (SjGfflrr coolness, refreshment, mild- 
 ness. 
 
 (3}<srBiT6BiLD the state of being cool, 
 refreshed, mild. 
 
 (&j[£l mark, aim, character. 
 
 (9j(£l 6. to mark, to point out, to 
 aim at. 
 
 (<9jn$dQ&rT®r 1. {(gpSl Q#/7w) to 
 take an aim, to mark. 
 
 (8j<5$>p want; that which falls short; 
 that which is left. 
 
 (ZjjB/DLD shortcoming, fault. 
 
 <£i_£_ (inf. of #i_® 3.) together, at 
 the same time. 
 
 &u.l-ld that which is hidden. 
 
 <£i_® 3. to join, to assemble. 
 
 sp^lLQ 3. to assemble, to join, to 
 compound. 
 
 &-ulSI® 4. to call. 
 
 3^.gti proclamatoin , attribute, part 
 portion, 
 
 3^-gu 3. to say, to describe, to pro- 
 claim. 
 
 Q&L-60 (verb, noun fvomQsQ 4.) 
 perishing, dying. 
 
 Qs(Sl 4. to perish, to die. 
 
 G)<s(Sl 6. to spoil, to destroy, toper- 
 vert. 
 
 Q&Q corruption, ruin. 
 
 Q&lL<5v>& (verb, noun from Qs&r 
 5.), hearing, obeying, asking, 
 studying. 
 
148 
 
 <3F<£ 
 
 <3=LD1 
 
 Q&ekb.{Q&LLQQp6m, §9,3; Qe 
 LLGL-efr, § 9, 4; QaiLQum, 
 § 9, 3) to hear, to obey, to ask, 
 to study. 
 
 <5&> & hand. 
 
 <oS)<£s;<SiJLb untruth. 
 
 GDS6ueoiLiLD the state of absolute 
 oneness; eternal bliss (in the 
 sense of the Advaita - System). 
 
 Q<£rr&(3j a gnat. 
 
 Q&rr® = Q&rreosr®. 
 
 QsrremQ (verb. part. ofQ&rreb' 1.) 
 taking; through. 
 
 QarrSd (Q&ireoey) 1. (pt. Qsirebr 
 Qpdr, §9,4, Note I) to kill, 
 to destroy. 
 
 QarrQg 6. to be fat, gross, insolent, 
 proud. 
 
 Q&rron- (Qsrr&r^) 1. (pt. Qsrr<5m 
 QL-<shr, § 9, 4, Note II) to take. 
 When joined to the gerund of 
 another verb, it sometimes forms 
 a kind of medium (§ 74, 1). 
 
 Q<srr<3fr<ss)<3S (verb, noun from Qarr 
 err 1.) getting, opinion, nature, 
 manner. 
 
 Q&rr&Lh See List 46. 
 
 Q&rrLp- ten millions, 
 
 Q&rr® horn. 
 
 QstrsL^m village inhabited by she- 
 pherds. 
 
 Q&rrsp blame. 
 
 Qsituld wrath. 
 
 QamSI 6. to be angry. 
 
 QsnuSleo (QsrreSldo) temple; sacred 
 dwelling-place. 
 
 Q-EBfTiTLD passion. 
 
 <3= 
 
 s=<s^^j world. 
 
 &<£ii> world. 
 
 <^<£6Dlo the whole. 
 
 &<ssmuLn help assistance. 
 
 &£) 6. to be able, to endure, to 
 undergo, to forbear. 
 
 jfiejQ 6. to opine, to doubt, to ob- 
 ject, to inquire, to honor. 
 
 &iej<5$><95 doubt, question. 
 
 &&£l^rT<5Gr f £^LD See List 65. 
 
 .EFfGij&edLci motion. 
 
 &(& ) &nnLD wandering, conversation, 
 existence. 
 
 e^Q/Sii) See List 45. 
 
 &i—ii) matter. 
 
 &L-iSf- a jar. 
 
 &<o5ori—LD violence. 
 
 & sanest (prop, one who knows the 
 four sc. Vedas) a dexterous ; a 
 clever man. 
 
 &p(&jbi when followed byanounbe- 
 ginning with a) real, true, good. 
 
 &@@<shr one possessed of power. 
 &&$ power, energy. 
 
 &£sjj = s=^ that which exists, ens. 
 &<£j£/<siJLb essence, reality, truth, 
 
 goodness. 
 &&gi(Ti) enemy. 
 &j5<5@ld perpetually. 
 &m(o<£<55Lb doubt. 
 
 ^JBfStLlfT^ = &<o&r<5uflLLIIT£$. 
 
 & f £r§lLLirrs : Lb = &<ourGfff)u.irrs : u). 
 
 &ldlLl%. generality. 
 
 &LDrr<grr6arLD composure. 
 
 tfLDrrSi} (Sans, s'ama adi) tranquillity 
 and so on. 
 
 &Lorrj£) (Sans, samadhi) contempla- 
 tion. 
 
 &ldld (Sans, s'ama) tranquillity. 
 
 &ldl}> (Sans, sama) sameness, uni- 
 versality, [versality. 
 
 &LDrr6oru) equality, conformity, uni- 
 
Q 
 
 3r 
 
 3r9\ 
 
 149 
 
 &l£) 6. to endure, to suffer, to perish. 
 
 &Lbu^sp perfection, prosperity. 
 
 PLDLQ^Lh consent, permission. 
 
 s=lu<oUtl1) couch , bed. 
 
 pu^ld palatableness, agreeableness. 
 
 &rru> that which moves. 
 
 eurreui}) (Sans, caracara) move- 
 able and immoveable creatures. 
 
 s=[fl equal, same. 
 
 &r?rruD body. 
 
 s=&)Lb water. 
 
 &®jl£> corpse. 
 
 &/b s. &p. 
 
 &jr>($)6Sffno8rone who is possessed of 
 good qualities. 
 
 &pj£i a little. 
 
 &<5or&65r a king- of Mithila. 
 
 &<oGr<ourih birth. 
 
 &<6V)<g68nh eternity. 
 
 s z <^TLDfTir<ssi}) good path, religion. 
 
 &<our<ovfl&d presence. 
 
 &<oBT6ffflLLirr<3 : Lb renunciation, ascetic 
 life. 
 
 &<okGGflmiT@l an ascetic. 
 
 &rr<sQin±> state of waking. 
 
 <F/r/f. a jar. 
 
 &n^<o<srLC> means, instrument. 
 
 &ir(sl 6. to perfect. 
 
 &rr^\ birth, race, tribe, kind. 
 
 &[Tp<3>liii£> sacred book. 
 
 &rr^jgi<sSl<5LD the quality of goodness. 
 
 &rrj5<5LD tranquillity. 
 
 cF/rsrow./ shadow, reflex. 
 
 &rr(WjULD identity of shape, of es- 
 sence. 
 
 s=itit (originally = Q&n) 2. 
 
 erred (pt. &rr<S6rQp<our , § 9, 4, N.I) 
 to be full. 
 
 &rr<so a large vessel for keeping 
 water. 
 
 •prrp^u 3. to tell. 
 
 QsiTLoessfl head -jewel. 
 
 &I&Q&60T resolutely, fast. 
 
 Q& child, infant. 
 
 Q^^rr-fr desirous of knowledge. 
 
 QlLl—<5UT one who has been taught 
 and trained; one who is well edu- 
 cated. 
 
 @<srrurr&<5Gr See List 30. 
 
 & )£<£L£> the faculty of thinking; 
 mind. 
 
 Q^^-esr an ascetic magician. 
 
 @^<5rrj5<5LD philosophically estab- 
 lished truth. 
 
 Q^Jsl magical power in consequence 
 of self-imposed severe penance. 
 
 Q<5Sjj that which thinks ; the think- 
 ing principle; spirit. 
 
 §li5^G5T thought. 
 
 Qjzjsl 6. to meditate. 
 
 Qjs$El@ @<s0 (verb, noun, from &js£?l 
 6.) thinking. 
 
 Qn^<5$>£> faith. 
 
 ®n<3ii<5mi£> hearing (the lectures of 
 a master). 
 
 Qq^lLl^. creation. 
 
 QtsvuLj red colour. 
 
 QtSiJih bliss. 
 
 &Q<surrsih (Sans, sivo 'ham) I am 
 happy, blessed. 
 
 Qp 7. to be distinguished. . 
 
 QlfSlLutaurr mean people. 
 
 Qp&^Js) power of spirit. 
 
 @)/n<9 : rr<otmLi S. List 29. 
 
 Q<ohr<oGTLD piece, smallness. 
 
 {f^ld coolness, cold. 
 
 Qifluu excellent (tenseless partic. of 
 the noun P/f; § 44). 
 
 Hfgold quality, (good) disposition. 
 
 Ofsij&itlLQ the witness of the indi- 
 vidual soul = <si_L_sw / ^ssr. See 
 List 37. 
 
 @6ijld life. 
 
 @<su<ohr See List 35. 
 
 &&LD pleasure. 
 
 &&6BT Suka, sonofVjasa, narrator 
 of the Bhagavat - Pur ana. 
 
 <9?£l purity. 
 
150 
 
 Q 
 
 cFUJ 
 
 61R)<£LL 
 
 &(G£(GijrT<osr<3iJrr6ur one who knows 
 well. 
 
 &L—ir ray, beam. 
 
 s?Q 4. to burn, to bake. 
 
 s?i—(Sl 3. to show, to point out. 
 
 &?<s$><£ ambrosia. 
 
 tf^^LD purity. 
 
 &-^$ purity , fragment of a couch- 
 shell. 
 
 <3?urr<suLD nature. 
 
 s?Qu&Gn<9 : wish for purity. 
 
 &llild own. 
 
 musk god. 
 
 Sr(tTj^l revelation, holy writ. 
 
 &f-<suir wall. 
 
 <3?@jir<£<£L£> heaven. 
 
 s?6nmSl master, lord, god. 
 
 &<o?d<sij taste, flavour. 
 
 <s?Lp<sd a whirl. 
 
 <9?L£G0 (s?LQ6£j) 1. (pt. ^^ 637" GV)65r, 
 
 § 9, 4, Note I) to whirl round, 
 
 to revolve. 
 sf-(ip^^} profound sleep ; vacuity ; 
 
 final dissolution of the world into 
 
 Brahma. See List 76. 
 &fbl9] 3. to go round. 
 (3jd(3)LnLD refined matter. 
 (Zj® 3. to put on (as a wreath). 
 (^^^ln<our Sudra, mechanic. 
 (gjrfliLiarrjF^LD a stone of fabulous 
 
 properties. 
 (c&Lp 2. to surround, to consider 
 
 with attention , to walk round (a 
 
 person, from the left to the right, 
 
 in token of reverence). 
 
 Q&^Gmjg dry leaves. 
 Qs=LJLf 3. to say, to mention. 
 Q&uLj = Q<suulj red colour. 
 Q<sflli60 (verb, noun, from Q&lli 1.) 
 
 doing, action. 
 Q&lli 1. (ft. also Q&tLi(3)G<siJ<oirr 
 
 from the lengthened form Q&lli 
 
 (3>) to do, to act. 
 
 Q&LLIQD& (verb, noun, from Q&lli 1.) 
 
 doing, action. 
 Q&iLieSl 6. (caus. form, from Q&iL\ 
 
 1.) to cause to do. 
 Q&£d cloud. 
 Q&eo (Q&60&2]) 1. {pt.Q&<5kQp<obr, 
 
 § 9, 4, Note I) to proceed, to be 
 
 current, to be valid. 
 Q&<sd<5i]UD prosperity, power. 
 Q&<3ij<sii beauty. 
 
 Q&rfil 2. to be thronged, to be com- 
 pact. 
 Q&evfl 6. to be born, to originate. 
 Q&6afluiSl 6. to cause to originate, 
 
 to engender. 
 Q&gvtldld birth. 
 G ] <sf <6ur ld rrji<5 n ld former birth. 
 G&L-.ld that which is left. 
 Q&l$l 6. to remain. 
 Q&lIu}. 6. to act, to move. 
 Q&lLggH— action, motion. 
 Q&lu (tenseless part, from Q& red 
 
 colour) beautiful. 
 G&LLi son. 
 Q&gSI 6. to serve, to venerate, to 
 
 worship. 
 Qs=€stld hawk. 
 Q&fysvr army, multitude. 
 <S6)&j56vr6G?luuLD See List 28. 
 Q&rrrfl 2. to shoAver down. 
 Qs=fr^uLD shape, nature, substance. 
 Q&irird&Lb = >3r6uiT<ssi}) heaven. 
 Q&rrnuumruci = Q&irjbueonl). 
 Q&rrGO (Q&rreOey) 3. (pt. commonly 
 
 contracted into Q&rr<obrQ<5or<55r) 
 
 to speak, to say, to explain. 
 Q&rrpu<ot>TLQ dream. 
 Q&it&ld sorrow, pain. 
 Q&nfsl lustre , light. 
 Q&nfsl 6. to examine, to try. 
 Q&rriLiuD (Sans, so' jam) = <s^m<56r 
 
 ^i<su<sk this one is that one. 
 &fu^LDU<5snh stopping, suppression 
 
 (by incantation). 
 
PQ5 
 
 £5n<sm 
 
 151 
 
 (GKrr^rr one who knows. 
 (Gj)[T<oBru> knowledge, wisdom. 
 
 I (GFffTGvfl ((GTjrr<odT<aurr<oGr) a wise man. 
 Q(Gkijlild that which is to be known. 
 
 a, 
 
 <g&ir 6. to break. 
 
 g [£](3j 3. to stop, to dwell. 
 
 <§& (Sansc.) = u^g} ten. 
 
 P&LD6GT (Sansc.) = uppn<5sr the 
 
 tenth. 
 iz^&LD refuge. 
 <5L—ld extent, tank. 
 ^i—eij 3. to grope, to rub softy, to 
 
 fondle. 
 <SU}- stick, poker. 
 jSGidl— obstacle. 
 
 <56gbti—ld punishment, chastisement. 
 <5<56srG>i6dLD rice unhusked. 
 ^■(SsarsasF/f (^swr /£/f, § 9, 5) water 
 
 (prop, cool water, fresh water). 
 gp (Sans, tat) this (Brahma). 
 ^S^jtsiiLD essence, true nature. 
 ^jf$jjld string, contrivance, science, 
 
 industry. 
 ^fsm>p father. 
 @ut~l 3. to err, to escape. 
 &uLj mistake, fault, lie. 
 <£ldld (Sansc. dama) self-restraint. 
 <5ldld (Sansc. tarn a) darkness, the 
 
 quality of darkness. [ness. 
 
 <sQLDrr(3)<omLD the quality of dark- 
 jblduld pillar, stand, enchantment. 
 ^uessfl earth. 
 <5!T&) (verb, noun, from <£QT) to give) 
 
 giving. 
 pnn mixture of copper and zinc. 
 <sifl 6. to stay. 
 
 gifl&GGTLD sight, view, intuition. 
 ^0 tree. 
 $<3 2. (pt. df^jG'^ssr, contracted 
 
 from ^q^^Q^osr) to grant, to 
 
 give, to result (sich ergeben). 
 <50ldld law, right, duty, virtue, 
 
 charity. 
 •giruuGGGTLD a mirror (of copper). 
 
 ^^so<sx!QTr one who is at the head. 
 
 ^(Suld mortification, penance, aus- 
 tere life, trouble, special duty. 
 
 tssuGSTLD heat, affliction. 
 
 p<s£liT 2. to be dismissed, to be free 
 from. 
 
 ^<sS\rr 6. to remove. 
 
 <5Lp&) sorrow. 
 
 ^(Lpey 3. to embrace. 
 
 ^(SfTireij staggering. 
 
 pjB post. 
 
 *Ep (Sansc. tat) - u^ld the term 
 "hoc" in the Mahavakja: Hoc 
 tu es. 
 
 <5<ouriLi<our son. 
 
 •scsfl alone, single, solitary, unique. 
 
 ggg?/ body. 
 
 &€B)iLDiT<oGr& restraint of mind. 
 
 <5<5gt cas. obliquus of ^rrssr. This, 
 and the other cases formed from 
 it, are often mere expletives. 
 § 21, 5. 
 
 ^®5TLDLD = <5(7FjLDLD. 
 
 ^<obr6fffluj<osr a rich man. 
 ^rrstli thirst. 
 
 ^ird(#j 3. to fight, to dash against. 
 pn&®5r servant. 
 
 @n 'owl post, pillar. 
 ^ n <58orL—6iJ ld the frantic dance of 
 Siva and his votaries. 
 
152 
 
 ><S$T 
 
 Qpffl 
 
 ^irujjLD that which is immoveable, 
 as plants, stones etc. (the reverse 
 of &jtld). 
 
 ^fTLD^LD = ^(cLDIT(3j<50VrLD. 
 <5rTLD<55i!T lotUS. 
 
 JSirtLi mother. 
 ^rru^sssr firmity. 
 
 •Sru^ldlSIilild rank. 
 ^rr60i}) earth. 
 
 ^rreij 3. to stretch forth, to rush in, 
 
 to jump. 
 pn Lp <a/ depression, defect, humility. 
 ^n<o6TLD donation. 
 &frT<oGTL£> place. 
 •5iT<ok himself, herself, itself; the 
 
 Self (like the Sanscr. atman). 
 $£l&{p 2. to shine, to exist. 
 $5l<sft& region of the world. 
 ^Il—ld strength, firmness, certainty. 
 ]<£}L-i—Ub something set, regulated, 
 
 appointed, certain. 
 ^JLLi—fTji^LD instance, example. 
 ^J6asr<s3sfluj (tenseless partic from 
 
 $gsgt strength) strong. 
 Gsllgj) preservation. 
 $siiLm66TLc> meditation. 
 fsluL\n<o& 6. to meditate. 
 Jsjitld firmness. 
 £}/fi 2. to stray, to Avhirl. 
 GdrflLfLp. the three categories: 
 
 knower, object of knowledge, 
 
 and knowledge. 
 fslQT) holy. 
 
 §i)(7Fj&(3j that which sees; the eye. 
 ]J£)iT<3ifi<5[Tj5@LD example. 
 ^lir&LULD = ^liflQinua that which 
 
 is to be seen; an object. 
 Gj)p<5t»L£) ability. 
 GgjpLD natural disposition, quality, 
 
 capacity, perfection, share, por- 
 tion. 
 $e)qstld day. 
 ^ldrb.{^t.^lmQp<ohr\ §9, 4) to eat. 
 
 $s sweet. 
 $5 fire. 
 $s evil. 
 Jsjg] ((S^^TS^fiSuLjuQuiT, from 
 
 J£ evil ; § 44) that which is evil ; 
 
 badness. 
 Jsuld lamp. 
 
 ]§n®5r one who possesses wisdom. 
 J£it 2. to come to an end. 
 Jsit^ld any holy place, especially 
 
 for bathing. 
 jsnonm decision. 
 &ii<£6fr fault, dust, doubt. 
 £2<5&ld pain, sorrow. 
 j£irki&LJD loftiness, excellence. 
 ^/<ss)L— 6. to sweep away. 
 &PL-1—LD wickedness, abomination. 
 £jLLt-.<obr one who is abominable, 
 
 wicked. 
 spossfl 2. to perceive distinctly,, to 
 
 decide, to venture. 
 
 jrjjLLiir affliction. 
 
 gjuSI®) (jziiSley) 1. (pt. spuSlmQp 
 <sk 7 § 9, 4, Note I) to sleep. 
 
 J£1ULIJ£] (^<sSl'2QST<S(^f]SluLjuQuiT 
 
 from glib! § 44) that which is 
 pure; purity. 
 spifliLiLh See List 85. 
 JjJQjjpJsl bag, a pair of bellows, body 
 (when spoken of with contenpt). 
 jg/iT&fEi&ii) bad company. 
 ^/6d<sstl) brightness. 
 sp so d (3j 3. (trans., from #p eo iki @ 3.) 
 
 to make to shine, to cleanse. 
 sped [Ki(&j 3. to shine. 
 jg/Gffl drop. 
 
 ^lehruuD affliction, sorrow. 
 sffrrEj(3j 3. to sleep. 
 ^yri—SOTTLo blame. 
 spnruc> distance. 
 jptgold gross element. 
 Q<guj<8iJLD divinity", fate. 
 Q^ifl 2. to be clear, to perceive. 
 
jsitSi 
 
 JBfT&= 
 
 153 
 
 Q@<s£IlL(£i 3. to nauseate. 
 
 Q^Gffl 2. to clear up. 
 
 Q^Gifl^GO (verb, noun, from Qg&fl 
 2.) clearing up (through con- 
 stant meditation). 
 
 QsGffJsSi 6. (caus. form, from Q<s<sffl 
 2.) to make clear. 
 
 Q^erfleij clear understanding. 
 
 Q^sld bod};-. 
 
 Q<gQ the inhabitant of the body, 
 the soul. 
 
 G<5(ej(3j 3. to stand full, to abound. 
 
 Q<g&ur> country, place. 
 
 Q<5@<s<5$r traveller, preceptor. 
 
 Qsz& lustre, light, fire. 
 
 Q^p&LDQunL^. clearing - powder 
 (the powder of the seed of Strych- 
 nos potatorum). 
 
 Qp<s$(Q@6sr ft- "honey -fly") bee. 
 
 GtD^&^ssr See List 80. 
 
 Q<grr(3) 4. to be united. 
 
 Q<5rr(3j 6. to sum up, to classify. 
 
 Q<5ir<55)& assemblage, sum, genus, 
 
 end. 
 Q^rrL—fEJtT?; 3. to begin. 
 Q^irt—iT (Q^rri—Qjj) 2. to follow 
 
 after, to succeed. 
 Q^rrQ 4. to touch. 
 
 _1© (partic. of Q^rrQ 4. 
 
 "touching") concerning, because, 
 
 beginning from. 
 
 5(T<o6uri—<5Gr slave. 
 
 srrjF^LD dualism. 
 
 •_b (Sansc. tvam) u<sld the term 
 
 "Tu" in the Mahavakja "Hoc 
 
 tu es ". 
 
 2. to end, to perish. 
 Q^it^go 6. to end, to destroy. 
 Q^fT&O^GO antiquity. 
 
 }£o occupation. 
 w^rr(Lg 1. to worship. 
 Q^rrgiJLn ( from Q^trj^i "multitude 
 
 herd" and &_ld) every. 
 Q^rrjb/DLD appearance. 
 Q^irosrgu 3. to appear. 
 
 P 
 
 fs<5Sir town. 
 
 /5<o®<£ laugh, pleasure. 
 
 m<oS) <% 6. to laugh. 
 
 [5@l 6. to perish. 
 
 (5&s? 3. to desire. 
 
 (5(&5<9? poison. 
 
 is® middle, equity, equanimity. 
 
 fEessr emi 3. to approach, to unite. 
 
 mjF^J 3. to be ruined, to prosper. 
 
 f5jFfBfT€ur(^ four and four. 
 
 fEurrjS) (the Sansc. nabhati) it does 
 
 not appear. 
 f5LDLj 3. to believe, to trust. 
 f5Lu 7. to desire, to long. 
 f5U$LL.L$-<£Lh the condition of one 
 
 who for ever remains in the 
 
 house of his Guru. 
 
 fEji<5ur man. 
 
 kgold goodness. 
 
 is go goodness; (as adj.) good. 
 
 (5Gd(3j 3. to grant. 
 
 is go go tenseless part. (§ 44), from 
 
 is go good. 
 [5(Sui§^iJd fresh butter. 
 isgSIgo 1. (pt. f5sSi<5kQp<osr, § 9, 4, 
 
 Note I) to speak. 
 lEttDGti 3. to slip off, to perish. 
 rsGsrGii state of waking. 
 
 15 (GS) = ISGGTGt^. 
 15<o5T<o8)LD gOOdneSS. 
 
 (5<obrgti (from is go and &p — <sSl ; 2esrs 
 (sj.Quit, §44 — "that which pos- 
 sesses the quality of good") good- 
 
 isit&ud destruction, ruin. [ness. 
 
 . 12 
 
154 
 
 iB® 
 
 QtSty- 
 
 isitlLQ 3. to fix, to plant, to erect. 
 
 (Err^LD sound. 
 
 lEfTiBrr many, various. 
 
 [5ITLDLD name. 
 
 f5rrtLis€ur leader , master. 
 
 15 mli dog. 
 
 !5nn<sm<^r Vishnu. 
 
 mnngGsr Narada, son of Brahma. 
 
 isrrrfl woman. 
 
 is it ft rope, cord. 
 
 isirgpl four. 
 
 rsir^ua daily, always. 
 
 isn^sir to-morrow, in future. 
 
 istt&it day, time. 
 
 f5ir<oGT I, 
 
 [5IT<o5r(3j ==5 15 IT 001. 
 
 isireru^ (nasti, from the Sanscr. na 
 
 asti) it does not exist. 
 islsir likeness, similar. 
 rkl&ih 2. to go, to shine. 
 isl&th innate, indigenous, own, ve- 
 ritable, perpetual. 
 islQ night. 
 
 [glsr&iULD certainty, conclusion. 
 isIl-S&tlc) want of place. 
 i§IlLl-6UT one engaged in pious 
 
 meditation. 
 rSossrGm-ujLjD established truth. 
 i5l@rr<5Grub receptacle, treasure. 
 
 (= iQjsJsjujld) with e_i£>, 
 
 for ever. 
 IlulL eternity. 
 i51lSI^^<sitii€Sstld causa efficiens (in 
 
 contradistinction to "causa ina- 
 
 terialis"). 
 iSiuLDih coercion, direction, rule. 
 tslutGjj&Gurii) absence of collyrium, of 
 
 darkness, of impurity, of misery. 
 (BirjZ'SirLD absence of interstice. 
 fSrrisuujLh = ihlirsiJiLKSiJih absence of 
 
 member. 
 ihl(rrjULD = SfWjULD. [pation. 
 
 ihl(m<SijrT6ssruD dissolution , emanci- 
 S^uld absence of shape. 
 
 Sfrs^smuD absence of quality. 
 f$®)LD station, ground, earth, estate. 
 $<so<sy moon, nectar. 
 isleoir^Gslifl torch. 
 fkldo 5. (islpQQpshr, § 9, 3, $<sbr 
 
 Q>p<obr § 9,4, Note I, tSlpQuek 
 
 § 9, 3) to stand, to stay, to be 
 
 durable. 
 i§l<surr^Lb absence of wind. 
 r§)<2S]iT<iJ£) cessation, removing. 
 $Lpe\) shadow, reflex. 
 islpih colour. 
 $<ss>p 2. to be full. 
 [§}<5K>p 6. to fill. 
 r5l<5$>p<si] fulness, plenitude. 
 rklfyzsr 6. and 7. to think. 
 t§l<okLDeOua = [£I/tld60l£> absence of 
 
 impurity. 
 fflsurgu (ptc. of /Sled 5. to stand) 
 
 used like ^(^/FJ^, from. (§ 13, 
 
 Note II). 
 
 l§l<okpiUD = S<skpj. 
 
 [Q<our®srjgi = &-<5sr thy. 
 
 i§ thou. 
 
 $d(3j 3. to remove. 
 
 $iej(&} 3. to recede, to cease. 
 
 i§&6or a mean person. 
 
 £0 conduct. 
 
 $jsj£i 3. to swim, to cross. 
 
 i§rr thou (honorific form). 
 
 if, it water. 
 
 i§<sdil> black colour. 
 
 i§jpj powder , ashes. 
 
 j£i&fr 2. to swallow, to enjoy. 
 
 jtionij foam. 
 
 jf[i<56)Lp 2. to creep in, to penetrate. 
 
 j£[r<5<ssTLD novelty. 
 
 ^ired thread, scientific work, rule. 
 
 jg/rgu one hundred. 
 
 Q 15 (GT)>9 : UC> = Qr5(^fj<ffr. 
 
 Qi5(^<9r heart, thought, idea. 
 Qisl$llli (tenseless partic, from Q15® 
 
 extension, § 44) extensive, long, 
 
 tall. 
 

U(5SJT 
 
 ujn 
 
 155 
 
 Qf5<$> extensive, long. 
 
 Qibuu gliee, (sometimes) butter. 
 
 Q/Fa), Q 15 So 6$} rice-grain in its husk: 
 
 QiEtfil way, path. 
 
 Qr5f£lLurT<3fr<ok wanderer. 
 
 QrsiSl wheel. 
 
 Qiejtld time. [racy. 
 
 QfBir straightness , rightness , accu- 
 
 sto/f 2. to grow soft, tender, thin; 
 
 to be spoiled; to pine away. 
 Qr5fTiLiiLi (tenseless partic., from 
 
 QfBmLi minuteness) minute, subtle. 
 G(5rrd(&j 3. to look at, to attend to. 
 Qibituj pain. 
 Qf5rr<oku penance. 
 
 U 
 
 u&it 2. to speak, to tell. 
 
 used dividing, light, day-time, noon. 
 
 uQjj^'Sur (Bhaglratha) a king fa- 
 mous for austere penance. 
 
 uons aversion, hatred. 
 
 uiei&ld mud, corruption, sin. 
 
 uiKJ<s5LU[rs=<5ur<oir he who is sitting 
 on a lotus, Brahma. 
 
 uQ hunger. 
 
 us? green, fresh, young. 
 
 u<9r animal; the individual life. 
 
 u <9?uj£) )ord of animal life , lord of 
 the Griva's =: Is a. 
 
 U(£f,<3? cotton, wick. 
 
 ul—ud cloth, picture. 
 
 ul—it affliction, mischief. 
 
 ul—it 2. to spread, to extend. 
 
 ul-®)l1) chapter. 
 
 ul^l manner. 
 
 uiq. 2. to sink to the bottom, to 
 submerge, to submit. 
 
 uu^sld crystal. 
 
 u® 4. to happen, to hit, to be 
 caught, to suffer. When added 
 to the inf. of another verb, it 
 forms the passive voice. 
 
 UGXTua money, reward. 
 
 uessfl 2. to bow down. 
 
 uesS 6. to bestow, to speak, 
 
 uestsfl snail, ornament. 
 
 u6ssflsiriTLb sweet cake. 
 
 U6mi—LD any kind of utensil, wares, 
 eatables etc. 
 
 uemn^^LD learning. 
 u<ssm® antiquity, formerly. 
 u<sld foot, place, station; word. 
 u<sjru 3. to hurry. 
 uJOs} husband, lover. 
 uj£ls<sur traveller. 
 uj£lQ<oor(Lp seventeen. 
 u^lQ(^s)<obr(irj > <osr the eleventh. 
 usjjldud lotus. 
 u<£^iT6ijrr<o$r the tenth. 
 
 U^^fT<oUT = U^<5fT(5iJIT<obr. 
 
 u^Sj) faith, confidence. 
 
 u<£_0iLiLb conduciveness. 
 
 u^j^i ten. 
 
 ujf^ld bond, fetter. 
 
 uuSlrr corn in the field, any vege- 
 table, cultivation. 
 
 ujj 7. to be extended, to grow 
 extensive. 
 
 uhldld superiority. 
 
 uinb that which is different, su- 
 preme; excellency; the supreme 
 being; the other world. 
 
 uinbu 3. to spread. 
 
 UJJ61] 3. to spread, to expatiate on, 
 to praise. 
 
 uuosr the supreme one, (an appel- 
 lation of Isa, in contradistinction 
 to the Givas). 
 
 uniTfaSuj = UfficSliLI (== urr®9<55r) 
 from uuey 3. 
 
 uan-QpaLD a face looking in a wrong 
 direction. 
 

 156 
 
 unjsl 
 
 uifl 6. to sustain, to protect. 
 
 urfl&ub feeling, touch, palpability. 
 
 uffteasnSI 6. to change. 
 
 u[fl(&>v)LDLD change. 
 
 uifljsl sun. 
 
 ufflurrsLb full maturity. 
 
 uifluLij$<5LD end, till. 
 
 u [fltunuu ld methodical arrangement, 
 order of synonymes. 
 
 uiftujjesarLD absolute perfection. 
 
 uQrrmL&th that which cannot be 
 seen. 
 
 ueo several. 
 
 ugold power, faculty, fruit, use. 
 
 ueoir several. 
 
 U60<5ur fruit, gain, merit. 
 
 u<sSl 6. to be strong, to be profi- 
 table, to result. 
 
 u&)&)rrir = ugvit. 
 
 umLD birth, existence. 
 
 uLp(&j 3. to be used to , to practise, 
 to be conversant with. 
 
 ULL&&LQ (antiquity) use, practice, 
 habit, familiarity. 
 
 uLpiEJ&QD^ old story; singular ac- 
 cident. 
 
 uy$} fault, vengeance. 
 
 uQp^/ fault. 
 
 u<sffliE}(&; crystal. 
 
 u/n<o$><siJ bird. 
 
 u/fl 2. to escape. 
 
 ufSl 6. to pluck off, to take away. 
 
 upgu 3. to take hold of, to aim at, 
 to adhere to, to stick to. 
 
 urrdQiutl) happiness. 
 
 urr&LD fetter. 
 
 urrsLfiuLD tear. 
 
 urri—60 (verb, noun, from urrQ 3. 
 to sing) singing, reciting, study- 
 ing. 
 
 unQ suffering, affliction, trouble. 
 
 un^io foot. 
 
 utT<5 i stiLD hell. 
 
 un^l half. 
 
 tiff! 
 
 uiTLDiT<osr idiot. 
 
 umrui weight, trouble. 
 
 urrrr land, earth, shore. 
 
 uitit 6. to look, to see, to inquire 
 
 into, to comprehend. 
 urrrr&D6ii sight, intuition. 
 undo side, part; when affixed to 
 a noun, it denotes the locative, 
 like ®g> (§ 13, N. IV). 
 uaeo milk. 
 ufTSULD sin. 
 
 urr<aU<ourLo purification, purity. 
 urr<su'2ssr conception, idea. 
 uft<2$ 6. to fancy. 
 urreS sinner. 
 
 urnsij 3. to take hold, to fix in the 
 ground, to spread (trans, and in- 
 trans.) to be current, to pass over. 
 urryz desolation, barreness, empti- 
 ness, evil. 
 un<5GTLD potation. 
 lS)l$_ 6. to catch, to seize. 
 lSIQ[ej(&) 3. to pull out. 
 lSI eoor !Ei (&j 3. to be close, to be cross. 
 iSlemrui corpse. 
 iSlessfl pain, illness. 
 lSIh&itljJs) a name of Brahma, as 
 
 creator of the human race. 
 iSIuldud Brahma. 
 LSIjruiiBTj&Lh expanse, world. 
 lSIjild^I^^j one who knows the 
 
 Brahma. 
 iSljTLDrr<oaGril> measure, rule, proof, 
 
 authority. 
 l9itgdld whirling, confusion. 
 iSlrrerrLULD dissolution (of the world 
 
 at the end of a Kalpa). 
 LSlg/T(^(^€ir See List 61. 
 iSlrrrr6SGnb breath, life. \_6Gstld. 
 
 iSiurresBrishr one endowed with lSIjt(t 
 tSlnrrjs^l giddiness , confusion. 
 iSinnu^<snis> See List 63. 
 iSlifl 2. to separate, to part with, to 
 go off. 
 
L/<S3)jT 
 
 Quit 
 
 157 
 
 LSifluuih pleasure, love. 
 
 iSlffleij division, difference. 
 
 l9szo^> fault. 
 
 i3p 7. to be born, to originate 
 
 i3p other. 
 
 ulpuu nature, innate quality. 
 
 lSI/dgSI birth. 
 
 iSlpGGT another, a stranger. 
 
 ulrfysp something else. 
 
 lSIqo/d the crescent moon. 
 
 l§<S5t after. 
 
 lSIsstu = lSIsst. 
 
 iSIgstgstld that which is split, sepa- 
 rate ; division, diversity, portion, 
 wrath. 
 
 lSIgutgstgo verb, noun, from iSlssr 
 ejpi 3. 
 
 uIggtgs)! 3. (l9(Sst) to twist. 
 
 iSlehrfjzsr = lS-gst. 
 
 iS<o&>i— pain, sorrow. 
 
 'S(oStld stoutness. 
 
 U&Gd (u<£6£]) 1. (pt. U£<chQp<obr, 
 
 § 9, 4, Note I) to speak. 
 
 L/ffip 2. to praise. 
 
 H® 2- (pt- also 4) to enter. 
 
 l/£? 6. to eat, to enjoy, to suffer. 
 
 u®uu eating, enjoying', suffering. 
 
 u<smrfl ocean. 
 
 uessrGssflujLD merit, virtue. 
 
 Lj^/<oO)LD novelty; something cu- 
 rious, interesting. 
 
 uqd^ 2. to be interred, to be hid- 
 den, to be obscure. 
 
 u<£$ mind (as faculty of reason- 
 ing.) 
 
 u^^Qntrpu^^l begetting of sons. 
 
 LfJ5@ == L-I&0. 
 
 LjLDfresr man. 
 
 l\u 7. to preserve, to protect. 
 
 uhld town, house, body. 
 
 Ljrf) 2. to do, to desire. 
 
 l/(77)L_63T the principle of life in 
 
 man; man, husband. 
 uoaw fault. 
 
 u&dehr sense, object of the senses. 
 
 ueSl tiger. 
 
 ue\) grass. 
 
 ugugstld world. 
 
 ugSI earth, station. 
 
 Lj(Lp worm, insect. 
 
 L-i/Dd&rremLD external agency, i. e. 
 any sense of perception or organ 
 of action. 
 
 upih outside. 
 
 L-i<our®) water. 
 
 uevfl^sk one who is pure. 
 
 y, G. to blossom. 
 
 y flower, beauty. 
 
 l±Q 6. to worship. 
 
 l^pHpIluiI) any thing to be worship- 
 ped; rareness; emptiness. 
 
 LjjGm 5- to put on (pt. L^emQ i—<ok , 
 i 9, 4). 
 
 l^^ld (that which has come into 
 existence) element, living being; 
 something past. 
 
 Li ^ gold the earth. 
 
 L^LDemt—GVLo orbis terrarum. 
 
 llldttgw man. 
 
 L£tfl 6. to be full. 
 
 llqk<qjld anteriority. 
 
 LiGGrnoLD plenitude, perfection. 
 
 Quern® woman, wife. 
 
 Qulli 1. to rain. 
 
 Qurfljp something great. 
 
 Qu(/7j great. 
 
 Qu^j 4. to get, to beget, to bring 
 
 Qus? 3. to speak. [forth. 
 
 Qu^QSiin folly. 
 
 Qu^ld difference. 
 
 Qu<s&><5 a fool. 
 
 Qulli devil. 
 
 Qurfl® 4. to give a name, to de- 
 nominate. 
 
 Quit name. 
 
 Quit 2. to be moved, to be re- 
 moved. 
 
 Quit 6. to move, to remove. 
 
158 
 
 /DS35T 
 
 LDQ$ 
 
 Qugu gain, advantage. 
 
 QurrrKJ(&j 3. to boil over (also figu- 
 ratively) with rage, joy etc. 
 
 Qurri$- powder, dust. 
 
 Qurrjp general ; universal. 
 
 Qun^jg] lie, nonsense. 
 
 QurnLi 6. to tell a lie. 
 
 QurriLi lie, false appearance. 
 
 QunqTjjijsp 3. to join, to agree, to 
 possess. 
 
 QurrQjjui-i hill, mount. 
 
 QuiT(7J)<3rr thing, meaning, truth. 
 
 Qurr®)®)rr£xi it is evil; that which 
 is evil , perverse. 
 
 QurrgyoDLD patience. 
 
 Quir<ok gold. 
 
 Qunm&s 3. to die away. 
 
 Quit 1. (pt. QurruSlQ<50T<55r — in- 
 stead of QunQ(o€Gr<ohr — from 
 
 Qurr(8j 3., or QuirQ<o6r<ohr, con- 
 tract, from QuiruSlQmiohr) to go. 
 
 Guffi(5 3. (caus. form, from Quit) 
 to cause to go off, to drive out. 
 
 Quit^ld knowledge, wisdom. 
 
 Qufr^eO (verb, noun, from Qua) 
 going, going off. 
 
 Qurrgi 2. (pt. QuirjsQpm) to go 
 and come; to suffice. 
 
 Quired (inf. of Quire) 3.) used as 
 an adverb: like. 
 
 Quired (Quir&y) 3. (pt. Quireur 
 Q/nek, §9,4, Note I) to re- 
 semble. 
 
 Quae) == Quire) like. 
 
 QurrppSl praise. [ciate. 
 
 Qutrpg)J 3. to praise, to appre- 
 
 Querrfsl&LD any thing consisting of 
 or formed from l^^ld (element). 
 
 LD 
 
 lds^^^i&jld the intellectual prin- 
 ciple. 
 
 ldsuo sacrifice. 
 
 Losrr great, powerful. 
 
 ldQgidld greatness. 
 
 LoQtp pleasure. 
 
 mQih (ldQ(w) 2. to rejoice. 
 
 ldQ^s=Q pleasure, delight. 
 
 ldssott sons, people. 
 
 ld<5(j9j to assume the colour of eai^h; 
 to grow dirty, rusty, mouldy, 
 dim; to vanish ; to perish. 
 
 LDU-ib stupidity. 
 
 ui—&) any thing flat and long. 
 
 ldQ pool, tank. 
 
 ldlLQ limit. (^ldldlLQld so far. 
 
 LD6m 6. to smell. 
 
 LD6asfl gem, pearl, jewel; a stone 
 which extracts poison; grain, 
 bead (espec. of the Rudraksha 
 berry). 
 
 mem earth, dust, filth. 
 
 LoesarQ 3. to be pressed, compact. 
 Losjih delight, pride, fury, intoxica- 
 tion, rut (of an elephant). 
 ldJS) intellect. [liquor. 
 
 wsp any thing sweet ; intoxicating 
 ld^jjld sweetness. 
 ldsQiliud middle. 
 
 LDjzjslinh prayer, advice, secret. 
 
 LDji^lnQpfr^^l enchanter, conjurer. 
 
 ldldgo)^ avarice. 
 
 ldlli!e1(<9j 3. to be perplexed. 
 
 ldllild (an affix, from Sansc. :) that 
 which is made of, has the na- 
 ture of. 
 
 LDiLieo confusion, perplexity; 
 
 LDU.16UT (an affix, from Sansc.) one 
 who is endowed with. 
 
 LD(njj$jgi medicine. 
 
 LD0isij 3. to approach, to join. 
 
 uDQ^err (ldq^^) 2. (pt. ldq^gsstQ i— 
 gut, § 9, 4, N. II) to be bewildered 
 
LorrQun 
 
 (Lpi 
 
 159 
 
 ldit3<$l—U) monkey. 
 
 LD6di$. a sterile woman. 
 
 L06U/7 flower, blossom. 
 
 LDGoff 2. to open (like a blossom). 
 
 ldg$) 2. to abound. 
 
 LDGSLp rain. 
 
 Lnp 7. to forget. 
 
 ££J2/ Spot. 
 
 LDgy other. 
 
 LDgvonijD (another state) another life. 
 ld<oS)/d 6. to hide (also, to be hid). 
 LDon/D a secret (the Vedas). 
 Lopp other. 
 
 LDGorgi mind (as faculty of percep- 
 tion) ; desire. 
 
 LDioOTLD = LDGBTJgl. 
 
 LD6sfl<56Gr man. 
 
 £o?&ffr house, household, house- wife. 
 
 Lo'fiGffriaSi house- wife. 
 
 ld Q (6m (&; essr ld qu a lity of the Manas . 
 
 LDQ&tytjfT&QLuih (dominion of the 
 Manas) fancy, imagination. 
 
 wQ(GV)@liIqtj<£{£) function of the Ma- 
 nas ; intellectual faculty. 
 
 LD6ur<5Gr<sk king. 
 
 LDGor&pi 3. to be stable, to last. 
 
 Lorr === Losrr great. 
 
 urn = LDfTeij flour. 
 
 Lorrsir^m- great -actor. 
 
 LomLQ 3. to entangle, to hook in; 
 in J the future tense ; to be able. 
 LO/TZ-LdHs generally used in the 
 neg. form (mn lLQ L—<5gt JL can- 
 not). 
 
 LDfT(Gsz>)&<£6br disciple. 
 
 mrr^iT women; beauty, desire. 
 
 LDfT^^ltLifrQ great -forsaker. 
 
 LDrT^jslnLD measure; solely, purely. 
 
 LD[rj5<5<okr = LD<o$f)^63r man. 
 
 ldhugSI (Mahabali) a king over- 
 come by Vishnu, and made sove- 
 reign of the infernal regions. 
 
 LDirQurrQ great- enjoyer (and suf- 
 ferer). 
 
 wfTOJLD inherent power, magic, il- 
 lusion, vanity. 
 
 LDmLirr®9 juggler. 
 
 lditgbuli See List 51. 
 
 LDfTiLi 6. to kill, to destroy. 
 
 lditlli 2. to vanish, to perish. 
 
 LDfT(nj<5Ln storm. [nu. 
 
 Lorreo concupiscence, passion; Vish- 
 
 LDrrenr [LDir^m) 1. (pt. LDrr<sssrQi—<obr^ 
 § 9, 4, Note II), to be consumed, 
 to perish, to die. 
 
 uonjpi 3. to change (intrans.). 
 
 umppt-a change, reply, refutation, 
 word. 
 
 LDfrpjgJ 3. to change, to remove. 
 
 LD[r<55T<5LD mind. 
 
 ld(t<5stld honour (also == iSljTLDrT 
 
 UDrTGSGTUo). 
 
 LDir<svfli—<o5r man. 
 
 LDrrssr deer. 
 
 l£1<s (inf. of u9(8) 4.) much. 
 
 l£I(&j 4. to be great, to be exalted. 
 
 LSI^QrrLD mixture; works which are 
 
 neither good nor bad. 
 l£I(&£<9? 3. to exceed, to surpass, to 
 
 remain (as a rest). 
 uQgKSBTLD couple, copulation. 
 lS\^<ss)^ false appearance. 
 iSIqjjIsI recollection. 
 iSlQeo^sbr Mlecca, barbarian. 
 zzfisfr (ll?(&^) 1. (pt. LL?68ttrQi—6ur, 
 
 § 9, 4, Note II) to turn, to escape. 
 LtfesarQ (part, of LL?<s(r 1.) again, 
 
 back. 
 
 lS > <5UT fish. 
 
 Qp = f>Lp<okgii three; § 25. 
 
 qp<sud face. 
 
 Qps&v^LD visibility, evidence, 
 
 qp&Qlliuo importance. 
 
 Qp(3) i i<5<obr one free from passion. 
 
 Qpuf- top, end. 
 
 Qpi$- 2. to come to an end, to come 
 
 to perfection. 
 (LpiL® obstacle. 
 
160 
 
 61/ fr 
 
 61i6F 
 
 Qp<5<s0 first, original. It is used in 
 enumerations like the Sansc. adi 
 ("and so on"). 
 
 Qpgi old, 
 
 Qp^£5<o5T one who is liberated, free. 
 
 Qp^fsl liberation, emancipation. 
 
 QPJZ& (inf. of Qpjzjgl 3.) firstly. 
 
 (LpjFJ^/ 3. to be first. 
 
 Qpjs<5U)<5 formerly. 
 
 QpuLied hare. 
 
 (LpbUGd (QpiLI6£j) 1. (pt. QpiLKSBT 
 
 Qp<<k, §9,4, Note I) to exert 
 one's self. 
 
 npiLipQ effort, endeavour. 
 
 (ipuem opposition, contrariety, dis- 
 tinction. 
 
 (LpLp[EJ(3) 3. to sound, to declare. 
 
 QPQg&g} 3. to plunge (trans.). 
 
 (Lp'Serr 6. to germinate, to grow; to 
 appear. 
 
 Qp'Bofr -^ p<sd (verb, noun, from (Lp?jsrr 
 6.) shooting up, appearing =. 
 Q^nppio = viksepa. S. List 93. 
 
 (LpGsr before (with regard to place 
 and time). 
 
 (Lp<ok<oGTLD = (Lp05T. 
 
 Qp<5vr&s)rr<so (Qpsk before; jpr&) 
 work) any authoritative work. 
 
 [cause, 
 origin, 
 
 Qp = Qpmpj three. § 25. 
 
 (*f><5(<9j nose. 
 
 (>Lp&& breath. 
 
 QpL—LD dullness, stupor. 
 
 M-pi—<53r fool. 
 
 (>Lp® 2. to cover. 
 
 £Lpfr<5J£l shape. 
 
 Qpeou) root, foundation. 
 
 (vpfiviT three (persons). 
 
 ^oip@ 3. to bathe. 
 
 QLD&g? 3. to praise. 
 
 Qldlli body, truth, reality. 
 
 Gldllillksst one who is truth and 
 
 reality. 
 QuDGfrefr softly, slowly, gradually. 
 Qld&lI) cloud. 
 
 QuoQeOfrsor one who is superior. 
 QldgO above. 
 GtDLDjsQ^tosr son (in the pi. also, 
 
 men). 
 QLDfT&r (QLDfT<3fT(enf) 1. (pt. Qldit 
 
 emQi—Gvr, 9, 4, N. II) to draw 
 
 (water etc.). 
 QlditljS] 2. to speak. 
 Qum&LD confusion in consequence 
 
 of passion. 
 Qt-DrT&l 6. to destroy, 
 
 QLOfTSSrii) == GlLD6{T6Sn£>. 
 
 QLD6fr<o5TL£> absolute tranquillity. 
 
 IU 
 
 uliJsI Sannjasin. 
 
 llhtsld sacrifice. 
 
 LLirT^'ZsBT affliction, misery. 
 
 ujfTjz what? 
 
 u.irf€u<our who? 
 
 LLirrsbr = f5ff<5ST I. 
 
 Qiuitslq application, business, union 
 (in a myst. sense), contemplative 
 methodism, ascetic contempla- 
 tion. 
 
 QJ 
 
 <ay(<9> 6. to divide. 
 €U(5i>)<s division, kind, species, man- 
 ner, opportunity, reason. 
 (Sv&LD subjection, dominion. 
 
 <sv&<5GrLD word. 
 
 <su^(Q)^^UD that which surpasses 
 
 speech; ineffable. 
 (su&eafl 6. to speak. 
 
QJfT 
 
 <oSl^ 
 
 161 
 
 (Sugwj^i being, substance, nature. 
 a/@<F«LD deceit. 
 <sul—L£) north -country, Sanscrit. 
 <suLn.<s^ shape. 
 <5iJ6miE](3j 3. to worship. 
 <su Gssfl<s<sbr merchant, farmer, Vaisja. 
 svessreouril) colour, caste, quality, 
 manner. 
 
 <suldlj instability, indecency, inso- 
 
 lency, quarrel. 
 (SutSlrrirdQiLiLb absence of worldly 
 
 passion. 
 suinh excellency, boon, talent. 
 <auir<ck one who is excellent, dear. 
 <su ffl lL l_<53t one who is most excel- 
 lent, most dear. 
 <surflujiT<5sr one who is more excellent, 
 
 more dear. 
 Q/(Tj2.(imp. <a//7-;pt. <sn^Q ^ <ssr, con- 
 tract, from siiqkjzQ '<g<osr) to come. 
 (quqtj^^ld (= sSIqfjsJs)) activity, 
 
 trouble. 
 ®]qt}<5£P 3. to trouble. 
 <suQJ)j5Jp] to be troubled, to suffer. 
 <3iJiT^<5LDrT<oGrLD the present. 
 (SneSl^J (<sSI2svrd(^/SuL^uQuiT, 
 
 from <sy&) power, § 44) that 
 
 which is strong, great. 
 (su^so net. 
 <su&) (in composition <su6sr) power, 
 
 strength, harshness. 
 60®)®) (tenseless partic, from <su&) 
 
 power) powerful. 
 6ued&)<su<obr one who is powerful, 
 
 able, clever. 
 sxil^J way, manner, method. 
 <aii(Lp<£j£i 3. to hail, to praise, to 
 
 congratulate. 
 ®j^)j<ss)ld want. 
 <su6GTLb wood, forest, grove, water, 
 
 way, beauty. 
 eiiebr see <su&). 
 ®j<obreafl religious student, 
 ir. 
 
 (aurrsQiLiLD word. 
 
 (suit-s(^ word, description. 
 
 (auir&SLQ word, text. 
 
 (Siirr&GsrLD = (sun^esr. 
 
 Gun&^&sT abiding, garment; know- 
 ledge, consciousness; natural 
 propendency, trust, ignorance; 
 smell. 
 
 <5un&&liLiLD = <surrs=QujrTfT^^LbSee _ 
 List 88. 
 
 (Surr&v^QJLb that which is sueru^j: 
 that which is real. 
 j gvit® 3, to wither, to linger, to be 
 sad. 
 
 <su fressfl&Li) trade, commerce. 
 
 (Siy/r^Sosr torment. 
 
 suiTLLf wind, air. 
 
 (SurrfrLD share, property. 
 
 QjfTi^tsSI 6. (caus. form, from <5urryi 2.) 
 
 to cause to live, to render happy. 
 tsurTLpGLj happy life, prosperity. 
 <ay/T63r greatness, ether 
 <s£l&ibuLD difference, doubt, error, 
 
 fault. 
 <3$&rT!rL£> change, modification, ac- 
 tivity. 
 sSdQesnb impediment. 
 tsSI&irjiLb inquiry. 
 <2lH &<£]s}rTLQ that which is variegated, 
 
 beautiful , wonderful. 
 @SI&ldlj sky, ether, heaven. 
 <s61sr(3ii<oar See List 95. 
 <s£lQ&L—uo> particularity, distinctive 
 
 attribute. 
 <a£li—.ujih object. 
 (sSIQ 4. to leave, to abandon, to 
 
 send. 
 oSsssr sky, ether. 
 <sSlesar6ssruLD request. 
 <sSl<sm<55sr<su<5Ui' a heavenly one, a god. 
 ih manner. 
 <oSTld = eSl^todTLD molestation. 
 
 pain. 
 
 13 
 
162 
 
 Q-su/rJ) 
 
 arrangement , order , com- 
 mand, rule, fate. 
 
 6. to arrange, to order, to 
 command. 
 (sSIQjSsld absence of the body. 
 oSl^jFtf seed. 
 
 eSl:5<5G)<5 knowledge, science. 
 <3$u&it!Jld occupation, usage. 
 
 ■Stiluffl^LD = (sSlurf^LD. 
 
 <aS}urP<sii> contrariety. 
 
 <sSIlj pervading. 
 
 <sSIl]@h<5ut deity. 
 
 <s£Ild®)ld spotlessnes. 
 
 <sSlLD&)'n'v one who is spotless. 
 
 <s&Iuli[eiQulii£> intimation, indication. 
 
 (sSIililLl^. particularity. 
 
 gSIuli<s<£ld See List 98. 
 
 <s£}u.irrj£) indisposition, illness. 
 
 taSlLLirriSI pervading. 
 
 flo vow, continency. 
 
 3. to mingle, to mix, to 
 unite. 
 
 (sSlnrr&Lo absence of earthly passion. 
 
 (sSi 'witlL LfQjj <SLfi<5&r = Virag. See 
 
 eSlifl 2. to extend. [List 94. 
 
 €SI(rr}<5$5) action (usually, of the men- 
 tal faculties) , state , perception, 
 examination , explication. 
 
 gSIqkuuld desire, inclination. 
 
 sSlnKLDLj 3. to desire. 
 
 (sSlQnrrsiLD hostility, opposition, con- 
 tradiction. 
 
 <sSleos(^ to remove. 
 
 €$&)d(&j prohibition. 
 
 <sSlGd!E](8} fetter; beast, 
 price. 
 
 -,nuLD = oSluarraLD. 
 jud variety. 
 
 <3SIQ<susld discriminating intellect. 
 
 eSlQtsuQ one endowed with <sSlQ<su 
 
 <£LD. 
 
 <sSl l£) look, eye, waking. 
 <s$(Lo 2. (pt. also <s§LpjiQ^<o3r, and 
 ft. also <aL)LQQ<a}j<ohr) to fall. 
 
 <aSi(Lp^i something that falls down; 
 the hanging root of the Banian 
 tree. 
 
 (sSi <3fT s s ld light, illustration. 
 
 <s3<3frd(8) a lamp. 
 
 (sSJ&r (eSl&r^rR) 2. (pt. <sSl gmQ t—<5m , 
 § 9, 4, Note II) to open (intr.), 
 to unfold (intr.), to make mani- 
 
 gSI (<oV)<sy 3. to ask. [fest. 
 
 (sSl'Pjsm- action, exertion, sin. 
 
 ■uo pastime ; amusement. 
 '(GV)<5<ok one who plays. 
 
 <a? 2. to die. 
 
 <5§<ffh 3. to fling. 
 
 <sS® (from <s£l® 4.) house (like the 
 German "Gelass"); emancipa- 
 tion, bliss. 
 
 (sSldld fear, dread. 
 
 (cSiLi 2. to perish. 
 
 (sSrfliLiLD strength, valor. 
 
 Q<a/(3) much, many. 
 
 Q<sulL(^ 3. to be ashamed. 
 
 Qtsuisasr'Sessr white ghee,, i. e. butter. 
 
 Qcsuldlj 3. to grow hot, hungry, 
 premature; to fade, to languish. 
 
 QguiLiuSIgO sunshine, heat. 
 
 (o) (3uQ <su gu that which differs from 
 each other; different. 
 
 Qsu&f) that which is without, out- 
 side; ether, light. 
 
 Q6UGffl&&LD light. 
 
 Q(Su<s(f}Qp<sih a face looking out- 
 ward; worldly - mindedness (in 
 the sense of the Vedanta). 
 
 Qeu^ui^ white colour. 
 
 QtsxiGfT white. 
 
 Q®j<3nrmua flood. 
 
 Qfsuefr&fl white colour, silver. 
 
 QtSUfSl^J (is^l^Tdi^fSuLjuQurr^ 
 from Offl/jw, § 44) that which 
 is empty, void. 
 
 Q<5}jnSluLij£] (a variation of the pre- 
 ceding) that which is empty, 
 mean, miserable. 
 
(Bgikssw 
 
 (S5)<SU 
 
 163 
 
 empty, void. 
 Gitalin 6. to abhor. 
 QisuguuLj abomination. 
 Q<5}jgii<o&)LD emptiness. 
 Qsyjbt-j hill. 
 
 Q<su 2. (pt. QtsujsQ^Gur) to burn. 
 Qsusld velocity. 
 QisurasCoL—^^sr lord of Tirupati 
 
 (Vishnu). 
 QeuL^Lbshow, disguise, mummery. 
 Q<su<sm(B 3. to wish, to beg, to be 
 
 necessary. 
 
 Q<su^rr/B^L£> " end of the Vedas " the 
 
 Vedanta - system; the Vedanta- 
 
 works. 
 Q<suud contracted from QeuiLjLo, it 
 
 will burn. See Q<3u 2. 
 Q<5uudlj a tree with a bitter fruit. 
 Qsmt root. 
 
 Q(s>jfSl® 4. to put apart. 
 QeugiiufT® diversity, difference, 
 
 modifiation. 
 Qtsu^srr time. 
 <ssxsu 6- to put, to place. 
 
 L3* 
 
GRAMMATICAL NOTES. 
 
 Introduction. 
 
 I. QurT(^js^<ssrrr = Qunq^^^lGGTGun , § 54, N". I (Page 58). — 
 Q ufr (^ jFfgrrn = QufTfT^jF^fT^tsuir , § 54, N. II (Page 59). — ^-Gwewnj 
 ^<56tgSgo = a_sff"syr^^eL), § 21, N. V. — ^^^h^^Igst^ § 81. — /$6\; 
 
 LD<S)J £QcSl<3$ = $ 60 IE] <5 Gffl 6\) , § 21, N. V. 
 
 3. GTGGTurreo = GiGSTGofleo , § 13, N. IV. — s<su(7^gs)1— = sguq^ 
 
 <56)L—UJ, §13, N. III. &?<5Ufft<5lDl— = &?<51JrFl60, § 13, N". IV. 
 
 4. ^jjs^iLi^rPjiLD the sensual body (^j£^)lli from ^jsSHujld "sense" 
 in an adject, sense; § 47, N., and § 14, II, b, N. 
 
 5. e^<sffl '(77, , participium apocopatum = Gp<3ffl(f7jt}> shining. 
 
 6. CTgffTgp/LO, § 68, N. ■ 6$)6y<£<glTIT = <5$> <SU <5 ^ K fl StSfT , § 29. ■ 
 
 LDGSUTL^LGSTgU = LDGSST J£IgGT£1J , § 9, 4. ^j 60 IT IT = ^)6060fT^6ll IT from 
 
 g)eu, § 54, N. II. (Page 59.) 
 
 First^Part. 
 
 8. iS^^tLKSi/iil^^LuiEjs&r a sort of Tamil dvandva or copulative 
 compound = the Sansc. Mtjanitjani "stable and unstable things", ac- 
 cording to Tamil Sandhi (insertion of <su instead of transmuting the 
 double a into a). — Q^rfl part, apocop. = Q^rflnjLo. — ■ ^jsuirrEJS&r 
 a copul. compound (^)<£lq and ujld). — gigst^i = gjgwgsiild. 
 
 9. &<£j£/<£<srr£d the Sansc. : "Sukha du:khadi" = &&(ipLD sp&SQp 
 
 LO Qp^60fT66T6SiGUS6(r. 
 
 10. Qjzj£)d(&;Lb ^gv = @ r r5]sl<95(3jLo uujl. — gg>gij<£(3jll§<56$>@ = 
 
 GZKSIJ&^lSIgV)^ = GSiGUUUGS)^, § 54. GTGSTUIT = 61 GST U IT 17 & GfT y § 29. 
 
 II. ffir^JuuiTif = &rTJ£)uuGiJiT, § 44, N. — For s_ld in ^j/F^ 
 f5fTGsr(^Lb see § 25 . jST. II. 
 
 12. ^Q{r^63r==^6ST6>J6Ur, § 79, N". ^Q^^l—IT (^Q^^J ^jl—fT. 
 
 § 74, 4) == s^Qlliit. — uis^^^li— (uLp.jsgi §)i— , § 74, 4) = ul^lli. 
 
 13. ^<SJ5T "being" a mere expletive (as Quitq^js^Uli, and the like). 
 — The Madras edition has " ffL—'Bsm", a common mistake for <sjz_Sswr. 
 
 14. (&j6lfl (TFjLD 61J6V8T6mih = (&j6irl ([JjLD U ISL. 
 
166 Grammatical Notes. 
 
 15. <£(tJ}<5) refers to ^szdld , Qizn&Q to \_8<56t , ^i—<sSl to up<56><su. 
 (The rhet. figure Sn<5ufl<o^p "Row -placing".) 
 
 16. (^^Q^roQuiT®) , § 78. — ■ QQgt&jLDirQurr®) == e^Q^^Lorrp 
 Qurreo, § 78, N. — ir-gi = g)^7. 
 
 17. [B<obr<5Grsj] (directly from $) == Q_6or<oGr&[/. 
 
 18. ^ji—iEjQiLi (aSlQTj^jsliLirTGor a sort of Bahuvrihi or possessive com- 
 pound "one who has an activity that is suppressed = one in whom ac- 
 tivity is suppressed". 
 
 19. sufTwrruLi ===== <suit come! § 31, N. — ^)ffl<su<osr = jsJiflojirsGr. — 
 ^©ysi/syrQ/LD, § 84, N. I. 
 
 21. ^-Lp&2l6nrrQ<sm-<5or adv. part, of the future with gjgbt. § 35. — ■ 
 r5LDL9iQ6S[r/b(^ ([5UDiSlQ<5QT<cur (&; , § 9, 3) "to me who have trusted", 
 § 44, N. — /^ssrSssr ===== SL63r2<ss7. 
 
 22. i3<56rQpQ == iSldrQ^Q, § 9, 4. 
 
 23. Qp^S{r^^l®LDSu<5ur == Qp'Serr^^lQLh (== Qp2sirs(^ih, § 74, 4) 
 and .jyia/ssr, § 54 (Page 58), "he who will step forth" — Q&rT®)®)rr 
 
 U_I(T& == Q&ITG0G01TILI == Q&fTGOegJi § 31, N. 
 
 24. 2-Grr = 2_srrsyr tenseless part, of 2_<srr, § 44. The conformity 
 of construction would require either a emri—^i , ld , or sesmQuo through- 
 out (jslrfljsjp rSpp&) "standing changed"). ■ — ■ ll<5®p&(3jld (transit.) in 
 the sense of ldqd/diljld (intransit.). 
 
 25. LD6vr&i)<5sfl<so == LDesrJsieo , § 13, N". I. — Qurr/b^}irso i ^<oS)s; == 
 Quireo 8F<3ti^®z>^ , § 9, 4. 
 
 27. <=§^<sy == j^susst, § 79, N. — ■ <su<sh^]<sS < 2esr == (Suerv^tsuxsu, 
 § 13, N. I. — Q;5iT<55rp<oGr[i(toV)<s == Q^frowped fBir^s , §9,5. 
 
 28. Q&eufl^tS == Q&<s&i5^(56Y, § 29, "they originated" or "they 
 are things which originated", § 44, N. 
 
 30. £-<srr ("they exist") u®)<s£l<o5rurr<so of the (sSl^ssrd^^luLjfip 
 pg)i &-&i~, § 44. 
 
 ?>2. UpQTj-Q ^n<56T == up>(Trp^®j<our. 
 
 33. Q&n&LDrT<55rj5<5LD == Qsit&lditQijli tMGsrjz^Ln, or rather ^esr 
 jjj^LDfrQu-i Q&rr&LD. — (^(smtSlnn^^th = (&j6GsrLDrrQu-i ^nn&^LD, or 
 rather (^nrr&pLDirQiu^QmLD. 
 
 35. Q-(j£llT<£l-L(&j = 2_^/f<5<sJr@ (§ 17) = 2^uSllT<S(&^d(^. 
 
 36. s=^^)^<osnsfffl&) == &@G?luSlid] srrpp^i == sirpgu, §21, N. V. 
 — s z rrp^LDpfSl<sup^l6^ == &rrpgVLh Lop^u (mere expletive) ^<SLip fSleo. 
 
 38. uirfT<sSluLi == uusSiuu (== luksSIgut). — <9?rrrT<9?jTir (Sanscr. 
 dvandva)= ^rUQ^ih ^j^uq^ld gods and demons. 
 
 41. ^ir<so^^su<5sari—L^<su€srQurTSLc> (dvandva) = ^ir&)^^n<s^ih 
 
 .J^GSGTl—QpLD L/ <SU <SdT Qp LD QufTSQpLD. 
 
 42. Q<Frr<oGr<ssr^j something that one has said. Here the verbal 
 noun is, like any other noun, used adjectively (= Qs=fresr€ar^rrQu.i), by 
 placing it, in the shape of the nominative, before the substantive to 
 which it refers (§ 47, N.). 
 
Grammatical Notes. 167 
 
 45. srremru = <srr6mu<S6r or <srT6SBru<5S)<sn. 
 
 47. unrrdQ&) , if you look at it (mere expletive). 
 
 49. (toljfT6Gfl<55t—6B)LD = (GJj FT <offfl '& &T <56®LD (§ 9, 4) = (foF, IT 6vfl 's^ofT 
 
 (§21,N.V.). > 
 
 52. u-airtsygp something that one will say (used like Q&tTGaresrgi, 
 v. 42, as an expletive). 
 
 53. <5]Qpn\ the interrog. particle q gives a peculiar emphasis 
 to the interrog. pronoun sjsjj. 
 
 55. Qp(Lg^@ so as to plunge (him into nirvana). s?^Ll_®Qp(8)UQ* 
 lengthened form, instead of &-lL®ld "it will gather, lead to" — Q^erfliq 
 LDrrGurreo = Q^GrflLLjLDn-pQurr®), § 78, N. 
 
 57. ^LDULDfrLD^KSXjLb = <5LDULD J^LD {j^Q U-l) ^^KaLJlh. 
 61. [Sl<5Gr&(G) === &_<56r<£(3). 
 
 63. <S€m<sssflefffleo = <£<suur<ss$fl&) , § 13, N. T. 
 
 65. ufrrfl<ok = urrirdS)®) , v. 47. 
 
 69. Q^etflaSleo like ether, § 81. 
 
 71. L-i<sp&LDd>r === lj&&) ^PLDtsur, §9,4. — ' The participles 
 <S63srz_, <5/T(€3j)^, sesmi— are to be connected with ^euQ^). — srr 
 <5mu<5L—ik]&e£i(k] <s n <sm u n uii "you will be the spectator, as soon as the 
 visible things withdraw" ( then ^gy /_/£/<£ 6)2/ ld is that gerundial form of Sji— 
 fEi(<9j "to withdraw" which is formed by adding s_zi> to the verbal noun 
 — ^jL-fEi<s&) — , and which implies the notion "as soon as") or "you will 
 see every thing that is to be seen" (then ^L—ie/s^jld stands in the 
 sense of "all"). 
 
 75. <slLl$l s?lLl- "baked with sugar" properly " sugar - baked " 
 (a kind of Sansc. Tatpurusha). — LD^JULDrrsSliLKSu^p^ == ld^iuld[ts 
 Qlli S]^£D(&) to that (sc. sugar), which sweetened. 
 
 77. ^^Q^m "hard to be described", a mere expletive (^(t^ld "dif- 
 ficult" is here connected with the mere root of the verb g&gi). 
 
 93. gj Gw Gcfl <sd "if one ought to say it", a mere expletive. 
 
 95. Q&n~<ok65r==Q<g : [T(our6ur<s?D(Qii. — Qftn^rr = Qr5ugi {Q/5IT s>jS) y 
 § 21, N. V) ^ = Qisnirs. 
 
 97. JQ<osr = ^(ourorxsu. 
 
 107. <^io^eoiiS!(^G)il)==<oiio < bsoiiSeO [E[Tih,%^^ 5 (<or&}^svuSI&)€Orr^iBrTLo). 
 
 Second Part. 
 
 2. £-<oS)L-Q(LirT<o5r = £_<S35L_uj<ay65r. — $<5brQQr<obr== i§l<ohrp€u<obr. 
 
 3. J£1TJF<£ = ^ffnj^QST. 
 19. <mG '(SWSST = <M<5Gr <SU 65T . 
 
 21. <o7<ssr = 6i<ohr&s)iuD (partic. apocop.). 
 27. ,-gy ggs?/ (g(SyLQ = ^66o)i(& ) (o<SiJiTLn. 
 
 29. ^nn€un^^0srQvunn = ^nn^an^jssrmnn. (A sort of Balm- 
 vrihi; compare p. I, v. 18.) 
 
168 Grammatical Notes. 
 
 30. GunuSeBrjp (prop. QurrQ<swg/, from Qurr^) = Quiresr^j. 
 
 31. Q<suth contract, from Qsuuljud. 
 
 45. ^<50)L^(^<ouiT lengthened form, instead of ^ant-sun ( = 
 Sy <o® L— <sunfr <£<srr) . 
 
 48. Qpouffn "you who are god (lord)" (eSlfjsws^rSluuu 
 Quit, £44). 
 
 50. ^<su = ^<3u<osr "things which are fit". 
 
 53. <3)5>Qpapp®jn "people who have a face turned inward", § 59. 
 — c§^@)«> (regularly from ^^ 3.) = ^@)6v). 
 
 58. Guxsu&si- = osxsujsg] (rather vulgar.). 
 
 72. <%(&)<& = ^(^<su<5sr (^(sutssr). 
 
 104. £zPip^7 = isri£ ,J^, (§ 21, N. V), £fl£> being originally a sub- 
 stantive ("the state of being below"). 
 
 105. j^lLi^^o) lengthened form for ^ibpeo , verbal noun from 
 Mvl\ 1. "to examine". 
 
 106. ^Qi$-<ohr or s^Ql^gO («^@ 3. "to become" and g)®, 
 § 74, 4) = ^(GV)®). Here g)© is added to the root, instead of being 
 added to the verbal participle. 
 
 110. tS&Gd in Q;5rr<5urgi]LDrT<Eti is a mere expletive. 
 
 111. ^jfSlQQ&xssr = ^r£ljz]§)QGd<shr "I do not know". (Here 
 the tenseless verb ^)a) is added to the lengthened root of ^r£l 2. 
 (j>jr£l(3j) j instead of being added to the verbal participle (^rSljs^i). 
 
 116. ^j(suVj^ruLi<su(^)&) <sSl L—uui—iTg!. The verb uQ 4. does not 
 denote here the passive voice, but means "it does not happen". Lite- 
 rally: "Abandoning him through Him never happens = it never hap- 
 pens, that He should abandon him." 
 
 119. eSti—edn/g = gSIi—ft^. (jy^g the syllable that, when affixed 
 to the verbal root (<s$© 4.), forms negative participles, is here affixed to 
 the verbal noun (qlUl—So), also in a negative sense. 
 
 126. 6u<sdeSfr "you are strong", from <su60 "strength". § 44. 
 
 143. &Q53) "thinking" mere expletive. 
 
 147. Q&rr® = Qsrr€mQ. 
 
 162. £_<5GffTL—&(<9}Lh = 2_<Srr rEt—&(&)LD , § 9, 5. 
 
 170. l9®!E]Ql^<so = lSI®(ej(8) f°j)i$.&); see v. 106. 
 
 180- ^j€m<5mfDQ3T =3 Sj <oSVT 6337 <s0 <s<sm , § 9, 4. 
 
 182. i§J<ohrQ((rj>iTs(BiLiQp^^iT = S<sstQ (wits eir giru-i(Lp>ppn ', § 9, 4. 
 184. <5±i f !z<5<£<oK)<£ = <Sij^^(56)^. — STT<smi^.i— = <£6sst® (regu- 
 larly from <srr<sm 5. to see, instead of s<sm®) $)i— (=== sfrevsr); § 74, 4. 
 
LIST OF SANSCRIT VEDANTA 
 TERMS EXPLAINED. 
 
 1. Atfasa "Reflection*' = CidaBasa. 
 
 2. ABimanin" owner "_sc. of either of the three Sariras with regard 
 to Glva as well as to Isa. The owner of the Karana S. of Gr Iva is called 
 "Pragna",' — of Is'a " Antarjarnin"; the owner of the Suksma S. of 
 G-Iva is called "Taigasa", — of Isa "Hiranjagarlia (or " Sutratman") ; 
 the owner of the Stula S. of G-iva is called "Visva", — of Isa "Virag" 
 (or Yaisvanara). 
 
 3. Adjasa "transfer, translation" (the nnphilosophical method of predi- 
 cating the world's illusive appearance of the absolute Brahma). 
 
 4. Advaita "non- duality"*, the Brahma, as sole real cause of the un- 
 real world; the Vedanta- System with the Advaita -Principle at its 
 head. 
 
 5. Advaitananda "non- duality -delight": that philosophical pleasure, 
 from which the dualism of the delight and of him who delights is 
 excluded. 
 
 6. Agamja, see sub Karmau. 
 
 7. Ahankara "I- making": egotism. (See sub Antakarana.) It is three- 
 fold: MuMja or essential ("I am the absolute"), Amukja or un- 
 essential ("I came, I went"), and Mu£jamukja or essential -non- 
 essential ("There is^no single being in the shape of all -perfection; 
 I — in my common state — am self- essential"). 
 
 8. Antakarana "internal agency": internal organ, mental faculty. 
 (The human spirit rather in our sense.) This mental faculty con- 
 sists of Manas (the faculty of imagination and excitation), of Citta 
 (the faculty of reflexion), of Buddi (the faculty of logical decision). 
 and of Ahankara (the faculty of referring all to the I). This is the 
 classification now generally adopted. The author of Balabodani 
 uses the word Antakarana for the whole of the mental faculties with 
 the sole exception of the Ahankara, — the general base of all the 
 
 ii. ii 
 
170 ^ist °f Sanscrit Vedanta- 
 
 others , — which he, in his description of the human spirit — coordi- 
 nates with the Antakarana. The Tamil commentator of Atmaboda, 
 on the other hand, considers the Antakarana as a single mental fa- 
 culty, and coordinates it, in favor of the number " five ", with the four 
 subdivisions of the Antakarana above-mentioned. Where Manas, 
 Citta, and Buddi are not expressly placed in contradistinction to 
 each other , these expressions frequently serve to denote the men- 
 tal faculties in a general sense. 
 9. Anandamaja-Kosa, s. Kosa. 
 
 10. Annamaja-Kosa, s. Kosa. 
 
 11. Antarjamin "internal rector": Isa as owner of the Karana - Sarira 
 in a collective sense. Comp. ABimanin. 
 
 12. Aparoksa-Gnana, s. G-nana. 
 
 13. Apavada "negation": the philosophical method of severing the 
 world's appearance from the Brahma (the reverse of Adjasa). 
 
 14. Aropa "imposition" = Adjasa. 
 
 15. Aruda "one who has attained to": a perfect one. 
 
 16. Asanga "one who is not attached": the Brahma, as the absolute 
 being, free from acting, willing — and even knowing (through the 
 medium of the Antakarana). 
 
 17. Atita "transcendence": the state of bodyless emancipation (as 
 Turljatita) Kaiv. II, 153. 
 
 18. Atman "breath, soul, Self (the Tamil tan) — Kutasta. See the four 
 kinds of Atman Kaiv. II, 118 — 119. 
 
 19. Atmananda, the delight of the Self in the Self. 
 
 20. Avarana "covering, veiling": the state in which one says "The 
 Brahma exists not, — it appears not" Kaiv. I, 49. 
 
 21. Avasta "state"; there are seven states of the individ. soul, which 
 see Kaiv. 1,58 — 63, and four states of the Brahma (as Cit or abso- 
 lute intelligence; as Antarjamin or causing principle; as Hiranjagarba 
 or fine -material principle; as Virag' or gross -material principle). 
 
 22. Avidja, unconsciousness as characteristic of the Karana -Sarira, or 
 of the Anandamaja-Kosa. Kaiv. I, 33 — 34. 
 
 23. Avjakta "that which is not manifest, not developed": original na- 
 ture when undeveloped. 
 
 24. Bahudaka, see Sannjasin. 
 
 25. Brahma (properly Brahman) "the growing one" (the expanding 
 one?): the absolute beeing, causa materialis and causa efficiens 
 of the illusive world.* 
 
 26. Brahmananda, philosophical delight in Brahma. 
 
 27. Buddi, see Antakarana. 
 
 28. Caitanja, Brahma as intellectual principle. 
 
 29. Ciccaja "adumbration of the spirit": the reflection of the Brahma 
 within the sentient creature (Cetana). 
 
Terms Explained. 171 
 
 30. CidaHasa "reflection of the spirit", = the preceding; as it were, 
 the irradiation of the universal Brahma into the individual soul 
 (Giva). 
 
 31. Cit "something that thinks ": the intellect. 
 
 32. Citta , s. Antakarana. 
 
 33. Djana- Gnana "knowledge in the way of meditation": subjective, 
 inadequate knowledge. Kaiv. II, 82. 
 
 34. Dvaita "dualism": the world affected with the appearance of 
 dualism. 
 
 35. Giva "life": the individual soul. 
 
 36. Givanmukta "one who is emancipated while living": he who no 
 longer considers the Giva to be his real Self, and is therefore, even 
 in life -time, (philosophically) rid of individual life. 
 
 37. Gflva-Saksin "life -witness": the Kutasta, as indifferent witness 
 to the activity of the Giva. 
 
 38. Gnana "knowledge". It is twofold: Paroksa (" something beyond 
 the eyes") i. e. transcendent, inevident — and Aparoksa ("some- 
 thing not beyond the eyes") non- transcendent, evident. The for- 
 mer kind is about the same as Djana- Gnana; the latter as Vi- 
 veka - Gnana. 
 
 39. Guna "quality". For the three qualities of original nature see 
 Kaivalj. I, 30. 
 
 40. Hansa, s. Sannjasin. 
 
 41. Hiranjagarba, Is' a as owner of the fine - material body (in a collec- 
 tive sense). Kaiv. 1,39. (Comp. AHimanin.) 
 
 42. Is'a "lord" : all the Glvas collected. 
 
 43. Kalpana "figment, fiction": = Adjasa, Aropa. 
 
 44. Karana-Sarlra, s. Sarira. 
 
 45. Karman "work, ceremony". They speak of a threefold Karman: 
 Sancita (" collected") = the demerit formerly collected by works ; 
 Prarabda ("commenced") = the consequences of former works 
 still being enjoyed or suffered = destiny; Agamja ("coming") = 
 future works. 
 
 46. Kosa "sheath": there are five of them: Annamaja (sphere of nu- 
 trition), Pranamaja (sphere of breathing), Manomaja (sphere of ima- 
 gination and excitation), Vignanamaja (sphere of intellect) , Ananda- 
 maja (sphere of blessed feeling). 
 
 47. Krtakrtja "one who has done all that was to be done": the philo- 
 sophically perfect one. 
 
 48. Kutasta "standing at the head": that portion of the universal 
 Brahma that, dwelling in the heart of men , through its reflection, 
 (Pratibimba, Caja, Abasa) illumines the Antakarana. 
 
 49. Laksjarta "the sense to be intimated": the last meaning of the 
 Vedas. 
 
172 List of Sanscrit Vedanta 
 
 50. Mahavakja "Great sentence": there are several of them ; the prin- 
 cipal one is "Tat (Hoc, sc. Brahma) tvam (tu) asi (es)". 
 
 51. Maja, the Sakti, inhering in Brahma, of the formation of the illu- 
 sive world. 
 
 52. Manas , s. Antakarana. 
 
 53. Manda "indolent, dull": epithet of the renunciation by despair. 
 Kaiv. II, 159. 
 
 54. Manomaja - Kosa, s. Kosa. 
 
 55. Mukjananda "paramount delight"; Kaiv. II, 130. 
 
 56. Nigananda "gaudium innatum, genuinum"; Kaiv. II, 129. 
 
 57. Pakva, philosophical maturity. Compare Tlvra and Tivratara. 
 
 58. Pancikarana "Five-making, division into five". Kaiv. I, 41. 
 
 59. Paramahansa, s. Sannjasin. 
 
 60. Paroksa-Gnana, s. Gnana. 
 
 61. Pragna "the knowing one" : Griva as owner of the Karana- Sarira 
 in its individual singleness. See Abimanin. 
 
 62. Pranamaja-Kosa, s. Kosa. 
 
 63. Prarabda, s. Karman. 
 
 64. Purusa "man, person, soul": Giva as well as Kutasta. 
 
 65. Saccidananda "one possessed of reality, spirit, and bliss": Brahma. 
 Q6. Sadana "id quod perficit": a means of salvation (in the sense of 
 
 the Vedanta). For the four preliminary means of salvation see 
 Kaiv. I, 8 — 10.' 
 
 67. Saksatkara "making present": evidence. 
 
 68. Saksin ===== Giva - Saksin. 
 
 69. Sakti, any evsgyeia whatever. 
 
 70. Samadi, state of contemplation as the last aim of meditation. 
 
 71. Sannjasin, "one who lays down sc. his worldly attachment": an 
 ascetic. The four principal kinds of ascetics are: Kutlcaka (one 
 who lives at the expences of his son), Bahudaka l } Hansa (the high 
 one), and Paramahansa (the most high one). See Kaiv. 158 — 163. 
 
 72. Sarira, corporeal form. There are three of them: Karana (corpus 
 causans), Suksma (the fine - material one), and Stula (the gross-ma- 
 terial one). The two latter ones are the corpora causata (Karja). 
 
 73. Sat "that which is": reality. 
 
 74. Stula -Sarira, s. Sarira. 
 
 75. Suksma- Sarira, s. Sarira. 
 
 76. Susupti "profound sleep". State of the Avjakta (Kaiv. I, 29); state 
 of the Samadi; characteristic of the Anandamaja-Kosa. 
 
 77. Sutratman "thread-Self", or "one who has the nature of a thread" : 
 Hiranjagarba, on whom — as on a string — all things are filed. 
 
 78. SvanuButi, Self-knowledge; Self- experience; Self- enjoyment, 
 
 i Bahudaka from balm , much, aududaka, water? Does this expression refer to the 
 water - pot, the emblem of ascetic life? 
 
Terms Explained. 173 
 
 79. Svarupa-Gnana, essential knowledge, i.e. a knowledge that does 
 not require the instrumentality of themental faculties. Kaiv.II, 79. 
 
 80. Taigasa "the brilliant one": G-Iva as owner of the fine -material 
 body (in its individual singleness). S. ABimanin. 
 
 81. Tanmatra "this only": smallest particle, atom, elementary rudi- 
 ment. 
 
 82. Tivra "pungent, hot": epithet of the renunciation by real zeal. 
 Kaiv. 11,160. 
 
 83. Tivratara, comparat. of Tivra: epithet of the renunciation by a 
 singular zeal. Kaiv. II, 161. 
 
 84. Tlvratara pakva, that maturity for the study of philosophy which 
 is manifested by a singular zeal. 
 
 85. Turija "the fourth, sc. state": the state of Brahma, as exceeding 
 the three Sariras (Stula, Suksma, Karana); the corresponding con- 
 ditions (waking, sleep, and profound sleep). — The state of the 
 Givaninukta. Kaiv. II , 153. 
 
 86. Turijatlta, transcendency of Turija: the state of bliss when free 
 from the body. Kaiv. II, 153. 
 
 87. Upadi, accidens, modality, illusive form (of Brahma within the 
 world). 
 
 88. Vacjarta "the sense to be said": the next sense of the Vedas. 
 
 89. Vais'vanara, the vital fire spread through the universe = Virag. 
 
 90. Vasanananda "conscious delight". Kaiv. II, 126. 
 
 91. Vidjananda "intellectual delight". Kaiv. II, 122. 
 
 92. Vignanamaja - Kosa, s. Kosa. 
 
 93. Viksepa "throwing asunder": the development of the illusive 
 world-, false appearance (in an objective as well as in a subjective 
 sensed 
 
 94. Virag "one beaming forth" : Isa as owner of the gross - material 
 body (in a collective sense). Comp. Abimanin. 
 
 95. Visva "the penetrator"(?): Giva 'as owner of the gross -material 
 body (in its individual singleness). Comp. Abimanin. 
 
 96. Visajananda "delight in the object". Kaiv. II, 123. 
 
 97. Viveka - G-nana "discriminating knowledge": objective adequate 
 knowledge. Kaiv. II, 82. 
 
 98. Vjakta " that which is manifest, developed" : original nature when 
 developed. 
 
 99. Vrtti, being, state, activity (of the mental faculties). 
 
 100. Vrtti -Guana, that knowledge which is brought about through the 
 medium of the mental faculties. 
 
ERRATUM 
 
 Page 14, line 5, for a 'earn" read "@>". 
 
 I avail myself of this opportunity to give the following additions 
 and corrections : 
 
 1. With regard to the "Outline of Tamil Grammar" : 
 
 Page 22 , last line, instead of "§ 12" read "§ 13". 
 
 Page 40 ; § 32, line 4 ; after "verbs of the strong f." insert 
 
 "may — with those of the weak; or of the middle form — ". 
 Page 43, add the following note to § 36: "Such verbs of the 
 
 middle form, as end in &) or err, have usually m added to the 
 
 root; e. g. Sjba from r§leo to stand (§ 9, 3); Q&lL& from Q&etr 
 
 to ask (§ 9, 3)." 
 
 2. With regard to the first volume : 
 
 S. 3 Z. 7 v. u. statt "Putreksana" lies "Putraisana". 
 
 S. 3 Z. 8 v. u. statt "Iksana traja (eigentlich Augenmerk- 
 
 Trias)" lies "Esana traja". 
 S. 198 Z. 13 v. o. statt "zusammengeht" lies "anhangt". 
 S. 199 Z. 9 v. o. statt "Lebens-Erloste" lies "Lebend-Er- 
 
 loste". 
 
 Wo Antakarana stent, setze stets Antaikarana (die reine 
 Sanscritform). 
 
OUTLINE 
 
 OF 
 
 TAMIL GRAMMAR, 
 
 accompanied: BY 
 
 SPECIMENS OF TAMIL STRUCTURE, 
 
 AND 
 
 COMPARATIVE TABLES OF THE FLEXIONAL SYSTEM 
 IN OTHER DRAVIDA DIALECTS. 
 
 BY 
 
 CH. GRAUL, D. D., 
 
 DIRECTOR OF THE LEIPZIG EVANGELICAL - LUTHERAN MISSIONARY INSTITUTION, 
 MEMBER OF THE HISTORICAL-THEOLOGICAL AND OF THE GERMAN ORIENTAL SOCIETIES. 
 
 LEIPZIG, 1855. 
 
 DORFFLING & FRANKE. 
 
ADDITIONS AND CORRECTIONS. 
 
 Page 4, line 7 for "o" read "6". 
 
 Page 9 after line 11 insert the following: u & and &, when 
 preceded by the corresponding nasal (/» and /; § 6 7 Note), 
 are respectively pronounced like g in the word 'game', and 
 d in the word 'under' {^ikiaih member, pron. ang-gam; 
 &IJBp this, pron. anda." 
 
 Page 41 add the following note to § 34: "There is also a 
 kind of general 'participium apocopatum' (properly the 
 verbal root itself), as for instance, — from airiu 2 to wither, 
 and Q&rrLDLj bough — arriuQarruH-i a withering bough (in- 
 stead of sirdjQesrp or aim/Lb G)«/tldl^; — properly 'a wither- 
 bough')." 
 
 Page 46, line 6 for "§ 50" read "§ 54". 
 
 Page 76, line 8 take out u ^ioeogi — ^eo®)^". 
 
 Page 76, line 17 for u ^&)&)^j — ^eoedgi" read "<°)/®)€vjg/, or,". 
 
 N. B. Sometimes a. (the numeral 2) stands for s_ (the 
 vowel u), — a mistake not likely to perplex the reader. 
 
 LEIPZIG, PRINTED BY GIESECKE & OEVR1ENT. 
 
OUTLINE 
 
 OF 
 
 TAMIL GRAMMAR. 
 
LETTERS. 
 
 § l. 
 
 The three principal kindred dialects of Tamil 
 (Canarese, Telugu, and Malayalam) have invented 
 characters of their own for the whole of Sanscrit 
 sounds. Tamil, the most distinguished member of 
 the Dravida family, has, by its prevailing tendency 
 to naturalize the Sanscrit words imported, in a far 
 higher degree preserved the original phonetic system 
 of the Dravida languages. It numbers only 30 letters, 
 viz. 12 vowels and 18 consonants. 
 
 § 2. 
 The Tamil letters are as follows : 
 
 Shape. 
 
 Pronunciation. 
 
 Short Vowels. 
 
 Transliteration. 
 
 *m 
 
 (like the short Italian a) 
 
 a 
 
 i) 
 
 (as in mill) 
 
 i 
 
 9L. 
 
 (as u in full) 
 
 u 
 
 OT 
 
 (as e in spell) 
 
 e 
 
 gp. 
 
 (like the short Italian o) 
 
 
 
 1 This transliteration of the Tamil alphabet is not intended for an 
 exact representation of the pronunciation; it merely renders, principally 
 for the benefit of the beginner, the Tamil letters by similar letters of 
 our own, indicating however phonetic modifications according to the 
 organ used in the pronunciation, by a modified appearance of the re- 
 spective letter. 
 
Tamil Grammar: 
 Shape. Pronunciation. Transliteration. 
 
 The corresponding long vowels. 
 
 jm (like the long Italian a) a 
 
 it- (as ee in steel) i 
 
 esrr (as u in rule) u 
 
 si (as ey in they) e 
 
 $p (as o in sole) "o 
 
 Diphtongs. 
 
 gg (as ey in eye) ei 
 
 gpsYT (as ou in foul) au 
 
 Consonants. 
 
 <& (as k in king, and ch in the k 
 
 German 23ac£); s. § 4 e and f ) 
 !Ei (as ng in long) n 
 
 <3F (as s in same; see § 4 7 g) s 
 
 (<ojj (like the French gn in regne) h 
 
 lL (like the Sansc. lingual t, and t 
 
 d, by turning the tongue up- 
 ward to the palate; see § 4, e 
 and f ) 
 <sssr (like the Sanscrit lingual n, n 
 by turning the tongue upward 
 to the palate) 
 15 (as t and th : see § 4, e and f ) t 
 
 j5 (as a common n) ri 
 
 u (as p and b ; see § 4, e and f ) p 
 ld (as a common m) m 
 
 p (a gnarling r, half dental and r 
 
 half lingual) 
 sir (a soft n) n 
 
Letters. * 5 
 
 Shape. Pronunciation. Transliteration, 
 
 Liquidae. 
 
 iu (as y in yarn) y 
 
 it (as r in round) r 
 
 6t> (a soft 1) 1 
 
 dj (as v in vain) v 
 
 <s9r (a hard 1, of a lingual charact.) 1 
 
 /_p i (a sound between r, 1, and the 1' 
 
 French j in je, also of a lingual 
 
 character) 
 
 Note. The consonant is called Qjbgu, orru (single), or Qlalu, 
 mey (body) ; the vowel ^.uSIif , uyir (life) 5 the consonant fol- 
 lowed by a vowel, ^.uSIitQldlli (animated body). Also the latter 
 one is reckoned only as one letter (<si(Lgpgj , cFuttu). 
 
 § 3. 
 
 The vowels appear in their own shape only when 
 initials. (^ii) am "yes".) The following table shows 
 in what manner each of them combines (ds/r ka) or 
 coalesces (S Id) with the different consonants. (a_«iS) 
 itQiDiu " vowel -consonants"; § 2, Note.) The short 
 a, when following a consonant, is not expressed at all, 
 this vowel being naturally inherent in every consonant, 
 just as in Sanscrit (<$ ka). A dot over the consonant 
 shows the absence of all vowels whatsoever (<as k; 
 see § 2), but is, in native writings, frequently omitted. 
 
 Note. In a "vowel -consonant" the vowel is, even when 
 its sign precedes (Qs ke, Q& ke etc.), or partly precedes and 
 partly follows (Qaa ko, <2Wko), always to be pronounced 
 after the respective consonant. 
 
 1 In some parts of the country. they do not distinguish it from 1 
 this shows that the sound of it has a stronger tendency to 1 than to r. 
 
Tamil Grammar: 
 
 
 a 
 
 a 
 
 i 
 
 i 
 
 u 
 
 u 
 
 e 
 
 e 
 
 ei 
 
 
 
 6 
 
 au 
 
 
 Si 
 
 m 
 
 ® 
 
 FT- 
 
 a_ 
 
 g>*srr 
 
 €7 
 
 GJ 
 
 S3 
 
 9 
 
 9 
 
 zpeir 
 
 k 
 
 a 
 
 SfT 
 
 9 
 
 e 
 
 & 
 
 3K- 
 
 Qs 
 
 Qi 
 
 6&)<£ 
 
 Q-SfT 
 
 Gsit 
 
 Q<£GfT 
 
 n 
 
 IEJ 
 
 
 
 
 
 
 
 - 
 
 
 
 
 
 s 
 
 & 
 
 &rr 
 
 9 
 
 9 
 
 & 
 
 & 
 
 Qs= 
 
 Qs= 
 
 <S3)dF 
 
 Q&rr 
 
 Q&rr 
 
 Q&GfT 
 
 n 
 
 <3 
 
 (Gjjrr 
 
 <& 
 
 (Cf 
 
 &3 
 
 m~ 
 
 Q(£¥j 
 
 (0(675 
 
 <oB)(GK 
 
 Q(Gijrr 
 
 Q(G£rr 
 
 Q((oJjGrr 
 
 t 
 
 1— 
 
 t—IT 
 
 <9- 
 
 li°. 
 
 ® 
 
 <B 
 
 Qu. 
 
 Qu. 
 
 60)1— 
 
 Ql—LT 
 
 Qu.tr 
 
 Qu-<8fr 
 
 n 
 
 <S6ff< 
 
 (GSS) 
 
 essrl 
 
 gsst 
 
 emi 
 
 <ZV8W 
 
 Q<sm 
 
 ivGSST 
 
 CGtiST 
 
 G/(653) 
 
 \D(GVC) 
 
 Q<o$srcfr 
 
 t 
 
 fi 
 
 <srr 
 
 $ 
 
 £ 
 
 & 
 
 gir 
 
 Q@ 
 
 Q{5 
 
 <oB)<£ 
 
 Q<srr 
 
 Q<5fT 
 
 Q<§m 
 
 n 
 
 IB 
 
 IStT 
 
 £ 
 
 £ 
 
 Si 
 
 Sir 
 
 Qis 
 
 Qis 
 
 <5S)f5 
 
 Qisrr 
 
 QfBIT 
 
 Q 15 GIT 
 
 P 
 
 U 
 
 UfT 
 
 lSI 
 
 <J 
 
 y 
 
 U 
 
 Qu 
 
 Qu 
 
 <50)U 
 
 Quit 
 
 Qurr 
 
 QuGfT 
 
 m 
 
 LC 
 
 wrr 
 
 lSI 
 
 d 
 
 OP 
 
 &> 
 
 Qld 
 
 Qld 
 
 <5S)LD 
 
 Qldtt 
 
 Qldtt 
 
 Qlo&t 
 
 y 
 
 (LI 
 
 tLirr 
 
 uSl 
 
 B? 
 
 H 
 
 u 
 
 QlLI 
 
 Qlli 
 
 GtDLLI 
 
 QiLirr 
 
 QiLirr 
 
 QbLKsrr 
 
 r n 
 
 HIT 
 
 ifl 
 
 $ 
 
 (5 
 
 (3 
 
 Qu 
 
 Qu 
 
 <5$)U 
 
 QfffT 
 
 Qurr 
 
 Qhgit 
 
 1 
 
 GO 
 
 eon 
 
 gSI 
 
 e$ 
 
 m 
 
 m 
 
 Q&) 
 
 Q&) 
 
 2sv 
 
 QgOIT 
 
 Qgott 
 
 QeOfofT 
 
 V 
 
 <S1I 
 
 &JIT 
 
 <£ 
 
 <bb 
 
 ©/ 
 
 &> 
 
 Q<su 
 
 Q®j 
 
 GSXSll 
 
 Qgvit 
 
 Qgvit 
 
 Qgugit 
 
 r 
 
 & 
 
 LfifT 
 
 Ifi 
 
 a 
 
 OP 
 
 &> 
 
 Qip 
 
 Qlo 
 
 GDLD 
 
 Qloit 
 
 Qlqit 
 
 Qlogit 
 
 1 1 m 
 
 &rrr 
 
 erf} 
 
 erf 
 
 & 
 
 (3 
 
 Q<3fT 
 
 Qgtt 
 
 Vstr 
 
 Qmrr 
 
 Qerrrr 
 
 Qenerr 
 
 v i 
 
 r i p 
 
 & 
 
 (B 
 
 fS 
 
 m 
 
 &n 
 
 Qp 
 
 Qp 
 
 <o&>p 
 
 Qqt? 
 
 Q & 
 
 Qperr 
 
 n 
 
 \eor 
 
 (£3) 
 
 <xf) 
 
 GS? 
 
 es» 
 
 cs)rr 
 
 Qgut 
 
 Qgot 
 
 Vest 
 
 Q(GO) 
 
 (c(?oG) 
 
 Qggtgit 
 
Letters. 7 
 
 §4. 
 
 For the pronunciation of the letters see § 1. I here 
 add what is still wanted. 1 
 
 a) The short a before the soft (§6) letters sir, 
 <S3br, and the middle (§ 6) letters /f, 6V, sir, z_p, at the 
 end of polysyllabic words, receives a very soft sound 
 (nearly as e in men). 
 
 ^]<su<obr (he) pron. avert; ^uemr (wall) pron. aren; 
 cgyev/f (they) pron. aver; useo (day) pron. pachel; 
 ^(su&r (she) pron. avel; L-j&g (praise) pron. puchel\ 
 
 The pronunciation remains the same, when such 
 polysyllabic words increase by flexion. 
 
 ^(ayjp.sgj (to him) pron. avenukku. 
 
 b) When joined to a preceding i, the short a 
 receives nearly the same sound. 
 
 fg)irppi£> (blood) pron. irettam. 
 
 c) The vowels e and e, when initials, are usually 
 pronounced, as if preceded by y. 
 
 67(3 (manure) yeru; sr/f (plough) yer. 
 
 d) The vowels i (l), e (e), when followed by one 
 of those consonants which are Unguals or at least 
 partake of the lingual character (lL, tsaijr, — sit, p, tp), 
 are respectively pronounced almost like the German 
 
 1 An attempt at giving the pronunciation of /_!_, <sott, p, err and tg, even 
 in a merely approximate sense, being quite useless, I shall even here, 
 wherever thesa letters occur, merely transliterate them in the manner 
 laid down in § 2, substituting, however, d for t, when tl assumes the 
 character of a media (see f on the following page). The vowels a, a, 
 e, e etc. have the sound indicated in § 2. 
 
g Tamil Grammar: 
 
 ii (uli) 1 and o (oh) 1 , but with a somewhat deeper 
 sound. 
 
 eSI® (leave!) viidu; a?© (house) viihdu; Qa® (perish!) 
 
 kodu^ Q<s® (ruin) kohdu. 
 eSlem (air) viin; aSW (vain) villi n; Quem (woman) poll; 
 
 Cusp/ (care!) pohnu. 
 qS/Ssyt (grow!) viilei; £^$ (lengthen!) niihlu ; Q®j<srf) (space) 
 
 voli; Q<su < Bsrr (time) vohlei. 
 i3p (be born!) ptira; iSgu (tear!) puhru; Gugv (receive) 
 
 poru ; Qugv (gain) pohru. 
 @)l$ (be humbled!) iil'i; ft-l^lo (Ceylon) uhFam ; Qsq^qdld 
 
 (opulence) koFumei; Qsjp (splendor) kohl*. 
 
 e) The consonants «, ^, u retain the character 
 of tenues (s. § 6), and are consequently pronounced 
 hard, only as initials or when doubled in the middle 
 of a word. 
 
 anedih (time) pron. kalam ; ^&<sld (profit) pron. akkam; 
 £%so (head) pron. talei; spGsl (knife) pron. katti ; 
 ljitqju) (sin) pron. pavam ; puu (fault) pron. tappu. 
 
 Note. This rule includes also lL, which however ; in 
 purely Tamil words, never appears as initial : 
 sitlL® (show!) kattu. 
 
 f ) When occuring single in the middle of a word, 
 <£, lL, ^ ? u change ■ — <& into a flatus sibilans , p into 
 a media aspirata, LL and u into simple mediae — and 
 are consequently pronounced soft, (u = b, but ra- 
 ther softer; ^ = th in the word " breathe"; lL = the 
 Sanscrit lingual d, and «£ somewhat like the German 
 ch in 23acfy , but rather softer.) 
 
 u<sB)& (hatred) pron. pacfyei ; u® (suffer! ) pron. padu; 
 
 1 The h is introduced hero only to lengthen the preceding vowel. 
 

Letters. 9 
 
 arrjp (ear) pron. kathu ; fiuw (lamp) pron. tibam (nearly 
 
 tivam). 
 Note. The consonant lL has, even single in the middle of 
 a word, the character of a tenuis, and is consequently pro- 
 Jfrtlnced hard, whenever it is not followed by a vowel. 
 ^lL Qsn&r^ (enslave!) pron. at kollu. 
 Tt r same is to be said with regard to the consonants d 
 and u j whenever they are preceded by the rough consonants 
 lL and p. 
 
 &lL&ld (sword) pron. katkam ; sp^ih (sediment) pron. 
 
 karkam ; 
 GslL-uui (strength) pron. tiitpam ; spy (chastity) pron. 
 kaTpu. 
 
 g) The consonant &= retains the character of a te- 
 nuis, also when occuring single in the middle of a 
 word, and is consequently pronounced like the Eng- 
 lish s at the beginning of words. 
 
 Lorr&Lh (month) masam. 
 
 When preceded by its nasal (§6) — (65 — , it sounds, 
 together with @j, like nj (nearly like the Italian ng in 
 angelo). 
 
 ^@<9P (five) pron. anju. 
 
 When double or when preceded by l_ or p, it 
 sounds like ch (nearly like the Italian c in cervo). 
 
 <3\&&u> (fear) pron. acham ; ^lL&i (lordship) pron. atchi; 
 (Lpiup@\ (effort) pron. muyarchi. 
 
 h) e with j, at the end of a syllable, receives a 
 sound between ei and e. 
 Q&iLi (do!) pron. se. 
 i) Double p sounds like tt. 1 
 Q<suprSl (victory) pron. vetti. 
 
 Also like tr. 
 
10 Tamil Grammar: 
 
 When preceded by the corresponding nasal (s. § 6) 
 — (35T — , it may be pronounced like d: 
 
 Q<su<okgn (venru, vanquishing) pron. vendu. 
 
 Note. The Tamils assign to the pronunciation of a Qisi^eo 
 or long letter (whether e_uJ?/f ; as s^ — or ^uSJitQldlli 7 as isrr) two 
 iDnpfEionn (measure sc. of time); to that of a ^flSeo or short let- 
 ter (whether s-uSn-j as =gy — or ^-uSIitQldlli as is) one measure ; 
 to that of an §>pgv or simple consonant (as js) half a measure. 
 
 § 5. 
 The exact pronunciation of the Tamil can be 
 learned only by oral instruction ; but the pieces, ap- 
 pended to this Outline as Specimens of Tamil Struc- 
 ture, may be used also as exercises for reading, a 
 transliteration of the Tamil text, in accordance with 
 § 2 , having been added. 
 
 § 6. 
 
 The natives divide the consonants into rough, 
 soft, and middle letters. The first class contains the 
 tenues (<£, <£, l1, ^, u, p)] the second the corre- 
 sponding nasals (/a, <gj, <5m, js, &■, sir), and the third 
 the liquidae («j, /f, A>, qj — Lp, <sh). 
 
 Note. According to the organ through which they are 
 pronounced, they may be thus arranged: 
 
 Tenues: Nasales: Liquidae: 
 
 Gutturals : d iej 
 
 Palatals: s= @ 
 
 Linguals : lL <sm <srr 7 up 
 
 Dentals : p js (The other Liquidae do 
 
 Labials : u ih not hold a decided po- 
 
 Lingual - Dentals : <b <sbr sition.) 
 
Letters. 11 
 
 § 7. 
 The mode in which the words undergo phonetic 
 changes , is threefold : 
 
 GsQ^eo "perishing" omission; 
 Gsliflpio "turning" transmutation; 
 lSIsgo "increasing" augmentation. 
 
 § 8. 
 The rules for Omission are: 
 
 1) When a final u (except that of a word con- 
 sisting of two short letters, like u& cow) meets with 
 an initial vowel, it is dropped. 
 
 srr^/ ^essfl (ear -jewel) katu alii = <srr^sssfl katani. 
 <suir(3j ^ff!9 (the grain of a certain plant) varaku arisi = 
 (sufTsrfl9 varakarisi. 
 But: 
 
 us? ep®u> (the cow runs) pasu 6tum ; not uQ&irGHuiy paso- 
 tum, but uarGeurrQih, pasuvotum, according to § 10, 1). 
 
 2) When a final m meets with an initial ld or ^, 
 it is dropped. 
 
 iBtTinih LDfTgiLn (the name changes) namam marum = 
 
 {5nLDLDng»iD namamarum; 
 ismoih r5®)6dgi (the name is good) namam nallatu = 
 
 fBfTLDfBeoev^/ namanallatu. 
 
 § 9. 
 Transmutation takes place: 
 
 A. When a final ld meets with an initial <s, 6F or ^; 
 
 B. When a final <sv or m meets with an initial ld ; 
 
 C. When a final <sv, sir, sir, or <smr meets with an ini- 
 tial <s, <f, l/, p or jB. 
 
12 Tamil Grammar 
 
 * 
 
 List of Transmutations. 
 
 A. 
 
 1) ' Final ld and initial a } <f ; p make iejs y @<f ; Jsp. 
 
 d5rr&)uD Q<slLQl—<o& (I asked the time) = arTeoiaQaL-Qi—eor ; 
 aiTGOuD Q&nehrQeorehr (I said the time) = sfreo^Q^fTesrQesrebr ; 
 <$rr®)L£> QprfliLjLD (the time is known) = arreoiiQ^rfliLjLD. 
 
 B. 
 
 2) 2 Final eo (in monosyllables) and initial ld make esm ; 
 Final eir (in monosyllables) and initial ld make emLD. 
 
 jpr&) (LpL^ey (book -end) = jpreb-QpLp-ey^ 
 Qp&r Qpiq. (thorn -crown) = (LpemQpi^. 
 
 C. ' 
 
 3) 3 Final eo and initial a, & } u make pa } p& ? pu\ 
 Final ehr and initial a, &, u make pa, p&, pu ; 
 Final &r and initial s y &, u make lL<s lL& lLu ; 
 Final em and initial <ar ; & ? u make zl« ; lL& } lLu. 
 
 sdo sem® (sugar- candy) = aps em © ; — ■ seo &it&ld (eme- 
 rald) = sp&n&LD'^ — ado uLp. (flight of stone steps) = 
 
 SpULp.. 
 
 Qurreur s60ld (gold- vessel) =^Qurrp<5560Lb' ) — Qurrek &tkiQ@Sl 
 (gold- chain) = Quirp^ikiQeQ^ — Qurreor urrerrLD (gold- 
 bar) = QurrpunfflLD. 
 
 jgerr sz-eSl (mans' - wages) = jgLL&^eS] ; — ueOfEir&r Q&uL\Js) 
 (many days' history) = ueoi5iTLL.Q&dj$5l ; — ^&r iSlLy-uuek 
 (man - seizer) = ^lLlSi^uj^t. 
 )em seoLD (earthen bowl) = ldlLsgold^ — mem &Guir (mud- 
 
 LD« 
 
 1 According to the principle that the tenues (§ 6 , Note) do not 
 allow themselves to be preceded by a not corresponding nasal. 
 
 2 The nasal ld converts the preceding do and &r into nasals (the 
 lingual <srr into the lingual nasal 6357"). 
 
 3 The rough lettsrs a , & , u convert the preceding soft, (eh, em) 
 and middle ones (do, err) into rough letters (the lingual sir and em into 
 the lingual lL). 
 
Letters. 13 
 
 wall) = ldlL&guit', — uxothtr uir^^rrm (earthen vessel) = 
 
 LDL-UfT^SjlffLD. 
 
 4) * Final go and initial p make pp 2 {oo i p) i '- > 
 Final or and initial p make lLi— 5 ( ° /_) 4 ; 
 Final gst and initial p make ear/p (^) 6 ; 
 Final esar and initial js make saarz— (*_*-!) 6 . 
 
 si—do jslGmn (sea- shore) = si—pfSlGmn ; — .jyai ^I'bsssr (neu- 
 ter gender) = ^oofSl^ossr. 
 ^(sy&r <g<£uu<oGr (her father) =:^®jlLl- suugw^ — Qp&r $gi 
 
 (the thorn is bad) = QpSous.^j. 
 uujGsr tgjj.gjgi (it yielded profit) = uujGbrpjspjgi ; — Qurrek 
 
 ^s® (golden plate) = Qurr/bpsQ. 
 &6m jslpjs^rrGbr (he opened the eye) = SGmis^p^^nGw 5 — ■ 
 sL—eS)ek<s<5asr js)G&>n (sea- shore) = & i—gSIggts L-up-<s®n. 
 Note I. &> jg sometimes also = eorp, espec. in verbal 
 flexion. Q&60 Qsbggt (I went) Q^gstQ/dgot. 
 
 Note II. git $ sometimes also = ggbtl—, in verbal fle- 
 xion : Q&fTGrr Q^ggt (I took) Q&fTGmQt—Gsr. 
 
 5) 7 Final go and initial js make got (gut got) 4 5 
 Final gst and initial js make got {gutgot) 4 • 
 Final &r and initial js make gsst (ctot-otot) 4 ; 
 Final gsot and initial js make gsst (ewreaor')*. 
 
 1 In the first and second instances the rough js converts the middle 
 letters go and gtt into rough letters (the lingual err into the lingual lL) ; in 
 the third and fourth instances p transforms itself into the tenuis corre- 
 sponding with the preceding nasal. 
 
 2 Sometimes a single p is found. 
 
 3 °o (aitham) is nearly pronounced like the German ch in ttucfy. 
 
 4 The latter form, when the preceding word is a short monosyllable. 
 (This rule is not always observed.) 
 
 5 Sometimes a single lL is found. 
 
 6 The latter form, when the preceding word stands in casu obliquo. 
 (This rule is not always observed.) 
 
 7 In the first and third instances the dental nasal (js) tends to nasa- 
 lize the preceding go and gtt] in the second and fourth instances the 
 influence of the dental nasal is simply overcome by the preceding nasals 
 of the lingual -dental (gst) and of the lingual classes (gsbt). 
 
14 i Tamil Grammar: 
 
 jpr&) j$)6& (end of a thread) = jpr&jyGaf)] — <se\) Qie^st 
 
 (stone - heart) = s^tQgw^s?. 
 seoek Qisiq-gi (the vessel is long) = seoQeBri^.^} 5 — Qpsk 
 , iSVeo (the person spoken to) = (ipmsS^so. 
 ^I0<sfr /Seoth (dark place) = ^(^sssfleOLh^ — Qp&r fSeoih 
 
 (thorny place) = Qpem<cmfl&)uD. 
 arresvr Qtspfl (path in the desert) = anQesarpSl, — aeasr 
 
 Qisiy-gi (the eye is long) === seSarGtesnu^gi. 
 
 §10. 
 
 Rules with regard to Augmentation: 
 
 1) A final a, a, u (the latter only in words con- 
 sisting of two short letters; § 8, 1) ft, o, 6, or au re- 
 quires the insertion of <si/; a final i, i, e, §, or ei 
 that of uj (as the most homogeneous consonant) 
 between itself and a following vowel of any de- 
 scription. 
 
 u&) (several things) e_*i> (and) = ueo^ih (pala um = 
 
 palavum). 
 ^goVov (not) GiasTQrpeBr (he said) = §)£o c foQu-i<oar((rp<oh (illei 
 
 enran == illeijenran). 
 
 2) When a final consonant (with the exception of 
 ir and Lp), in short monosyllables, meets with an ini- 
 tial vowel , that consonant is doubled. 
 
 a 4o (stone) ^0<5oiLD (rare quality) = s6\)6V(^€S)ld (kal aru- 
 mei = kallarumei). 
 
 3) When a final vowel, especially a long one 
 (with the exception of 6, <3, au), meets with one of the 
 four rough letters: d&, <f, ^, u as an initial, this 
 is doubled. 
 
 Q&llilu Q&[T66rQ<oor<oBr (I told to do) === Q&tbuj&Q&[T<5BrQ6Br<obr •, 
 L\g! arriflujLb (a new thing) Ljjpdairiflujih) 
 
Letters. 15 
 
 z_/s$ «s/76u (foot of a tiger) = u^dsrreo ; 
 Qungi Quit (common name) = QurrgiuQurr. 
 Excepted from this rule are : 
 
 a) The <_£/ endings 
 
 1) in all verbal forms (but not in the infinitive); 
 
 2) in adjectives, e. g. Qev some, ^zfreor such, ie&)6^ good (but 
 not in LDjbp other 5 compare § 23) ; 
 
 3) in verbal nouns , e. g. ^em^^esr they are such (things, 
 creatures) as do not eat; 
 
 4) in neuter plural nouns (e. g. u&j several things) ; 
 
 5) in the interjection of allocution ^wld; 
 
 6) ^ as termination of the genit. 
 
 sL-dQp (Sj^lonir&en- (walking horses) — fBi—sQp^^lemiTs&r 
 
 (not iEi—<s@ps(^^lesiirs&f) ; 
 Q&) (^^(osiua&r (some horses) = 9eo^ gleans err (not Q®)& 
 
 (^^(cSinseir^) ; 
 £-68sr<Gns)£6dT (§$5\<3s>n&&r (the horses do not eat) = ^ot 
 
 (<om3j<o5r(<sj£?l<o$)]T<£t3n~ 5 
 U60 Q&iTGsr^dr (he said many things) = ueoQeirm^m; 
 pm <ss)s (one's own hand) = pasross. 
 
 b) The *u endings 
 
 1) in verbo finito, e. g. &-<osar<®n) they (ea) eat not; 
 
 2) in verbal nouns, e. g. o-6sur<css) things which do not eat; 
 
 3) in adverbial participles, e. g. ^essr^sv) not eating, without 
 eating; and 
 
 4) in iSIuuit (interj. of allocution), ^mrr (wild cow). 
 
 Note. These exceptions are restricted to ^ioeuySI. This 
 is a connexion in which the noun appears in casu recto. The 
 reverse is Qev/bguzmu), a connexion in which the nouns appears 
 in casu obliquo. 
 
 c) The 2_ endings 
 
 I. with regard to words composed of two short letters 
 (in the Tamil sense; § 2, Note). 
 
16 Tamil Grammar: 
 
 1) in the shortened form of the adject, participle, e. g. pq^ 
 (=,ff(5u>) giving; 
 
 2) in the pronouns g)jp (this), ^gi (that), s_^y (that there); 
 
 3) in numerals, e. g. g)(»> (two); 
 
 4) in the abl. soc. with §>© (.jysyQ^© with him) ; 
 
 5) in the genit. with ^gi (^(suear^i of him). 
 
 II. with regard to words not composed of two short letters 
 
 6) in all instances not having, for a penultimate, one of the 
 rough consonants without vowel (consequently in words 
 like ■srrs? 7 g&pqbjj <S7<£)@, &j<sm(£iy Q^err©, but not in words 
 like <55fTUL] y urrd(3) y ^P'-jj 3i&&) ldlL(S) } G^^gi) • — at least 
 when occurring in ^jgoisul^j. In Q<suibgii€®u) y we frequently 
 see them comply with the general rule, especially when 
 they have, for a penultimate, one of the soft consonants 
 without vowel e.g. easr {<su<smQ bee, &igi<ss>LD smallness: ®jak 
 (£i&9lgi<5®L£> the smallness of the bee). 
 
 d) The it- endings 
 in i§ (thou), and in J* (excrement), when in casu recto. 
 
 e) The ^) and gg endings 
 
 which are to be excepted, cannot be denned by rule. When 
 they conclude low -caste words (§11) placed in casu obliquo 
 or standing adjectively, they will be less liable to exception. 
 (Qerfl parrot, and arreo foot = Qetfls arret' Q&rriq. new, and ^'Ssu 
 cloth = QarTiq-e@ < bBo; but Q<srfl&rrioi§i—®ii> the parrot will stretch 
 its leg, and Garry-Q^eo 10,000,000 pieces of cloth). — g) in the 
 adv. participle (e. g. Q&nedeSl saying), in §)&$ henceforth, ^eafl 
 single, {g)uuL$-, ^uuujl thus, gjuuls^. how, — and g> as termi- 
 nation of the genitive (&-<so>l— = &_<sjdz_«-/), and as that of the 
 accusative, are never excepted. (QunpfBuQun^^sr praising 
 he went, — GruuLs^&Q&djprrGsr how did he? • — ^wzgioni—uL^p 
 @<5th his book, — ^G®p&Q&rr<ohr<toG)®5r he said that.) 
 
Nouns. 17 
 
 Note. The rough consonants & y &, <s, u are sometimes 
 doubled also after z£ ; fr y lu (always after ib in the participles 
 ^lli "becoming" and Qurnii "going"). 
 
 NOUNS. 
 § 11. 
 
 The noun (Quit nomen) is either o^iuif^lSomr high- 
 caste, or s=9j cfo/aSfism (§ 9, 4) not (high-) caste, i. e. 
 low -caste. All words signifying personal beings 
 (men, gods, demons) are high -caste, and all words 
 signifying impersonal beings (animals, things, and 
 abstract ideas) are low -caste. There are two num- 
 bers: gp(75<s5)LD singular, and ugstgsux) plural. 
 
 The subdivision of nouns into 
 I. ^<5GvruiT®) ("male -part") masculine high -caste in the 
 singular (ld<s6st son) ; 
 Qu6ssrurr&) ("female part"), feminine high -caste in the 
 
 singular (losm- daughter) ; 
 ueorruneo ("several persons - part") , epicene high - caste 
 in the plural (^jeaanufr kings , Q^<sSls&r queens); 
 II. 6£<surp<oururr<so ("one things -part") low -caste in the sin- 
 gular (M house); 
 ued<sSl€oruiT&) ("several things - part " ) low -caste in the 
 plural (<s$(S)&<sfr houses) 
 is of importance only with regard to the pronouns , and to 
 the verb. 
 
 Note. All these uireo together are called eguDuneo ("the 
 live -parts"). 
 
18 Tamil Grammar: 
 
 § 12. 
 
 There is only one declension Q<siJfbju<o$)LD ("change") 
 with eight terminations (zl-QFjlj <£m "shapes"), or ten, 
 if the abl. soc, and the obliquus be reckoned as sepa- 
 rate cases. 
 
 § 13. 
 
 The flexional terminations (Qtsufbj^tSfoLAUjqFjLi&m 
 "shapes of change") are as follows: 
 
 Obliquus. Accusat. Abl. instrum. Abl. socialis. 
 
 Dat. Abl. separationis. Genit. Abl. localis. Voc. 
 
 The emphatical e is frequently added to the fol- 
 lowing terminations ^sv, ^gst — aL_L_<sir, gp®, g£® 
 
 — $)<5Vj and ^LL<ij£)(5V (e. g. ^(Sgv, a_/_GW); but 
 it has almost lost its emphatical power. 
 
 Note I. The obliquus in ^j€k perhaps represents the most 
 ancient form of nominal flexion, especially as it may be still 
 inserted before the termination of any case (with the excep- 
 tion, of course, of the voc, a case originally not different from 
 the nomin.), particularly in words not ending in ear. (®2ss7-, 
 ®<g)®>> ®<2@)®, (g)gv&(5 — or@/D© 7 fromg)65r@; §9,3 — 
 
 Note II. The abl. sep., in gieSlQjjjsgj, is composed of £§)su 
 (Note IV), and g)^^^? (" being"), and that in @)6ofl corgi, of g)sO 
 and !§l<surgi ("standing"; § 9, 5). — Also the abl. loc. in g)a>, 
 and the obliquus in @)6or are used in the sense of the abl. sep. 
 
Nouns. 19 
 
 Note III. The obliq. in @sor often supplies the place of 
 the genitive. — <g/gi (properly the demonstr. pronoun) is the 
 more ancient form of the genitive ; sometimes even ^ (the 
 root of the before mentioned pronoun) is found {^<55tu^iej&<sit 
 = <5<oBrgiu@ii]<£<3fr one's own legs). — ■ ^.gol—lu (tenseless partic. 
 of £_<s3)/_ "possession") properly means "possessing" («^®/ 
 Gvymt—tLKsSQaeir the he -possessing houses, i. e. the houses he 
 possesses = his houses). — ■ £_<ss>z_ itself is often used as the 
 termination of the genitive. 
 
 Note IV. The termination of the abl. loc. in @)&) is, 
 properly speaking, a noun " house , place ", and such are all 
 the other terminations, used in the higher dialect; as for in- 
 stance: uit60 part, side, godl— place, @<sjo£- middle, ■s'teo head, 
 euiriu mouth, aewr eye, <srr®J foot, J5)6G)& region, <suuSI<dr place, 
 ouigl way, ^/sld the inner part. — The most common termi- 
 nation of the abl. loc. is gji—^eo {gfri—pgi ■ — the obliq. of fg)i—u> 
 place; see § 14, II, a — and the above mentioned g)eu). 
 
 Note V. Words in g) ; g>, ^©sr, ^esr, qqst, ^j&r form their 
 vocative in various ways : 
 
 1) ibldlS (our Lord!), isthiS, izldlSiQuj; 
 
 2) LD[EJ<SO)<S (wOman), LDIE1SITUU , LDlEISfT; 
 
 3) ^iLiLLiGur (master), ^ililli^ ^jiLhliit 7 tgjLLiLurTQoj, ^ tit ujitQ quit, 
 <jpjiuujQ<5or ; 
 
 Qu(jjjLD<ok (a great one), Quq^ldit^t^ 
 
 4) <sjy63jjT(CW)S5r (washerman), wemtGm) ; 
 GijfTuSletirTchr (possessor of a gate), eurruStQeoirQiu ; 
 
 5) fLppQpndsr (the old one) , QppQprru.1 ; 
 
 6) (slab got (moon) , $ lib &ir&r. 
 
 § 14- 
 
 Although the flexional terminations do not vary, 
 except for the sake of euphony, we can distinguish 
 two declensions. The first comprehends such nouns 
 as do not undergo any internal change, the second 
 such as do. (Weak and strong form.) 
 
20 Tamil Grammar: 
 
 I. AYeak form. 
 
 a) Such as are polysyllables, or long monosyllables 
 (u<sv<5$r reward, &rr<sv leg). 
 
 Here only the termination of the dative undergoes a 
 euphonical change, u&xsur @ would be too hard, therefore 
 the vowel contained in the following @, viz &., is inserted 
 (uedzvy @), and the following a y in accordance with § 10, 3, 
 doubled (u60evu &(&> = ueoemid(^). 
 
 b) Such as are short monosyllables (&(5\) stone). 
 
 They double the last consonant before all terminations 
 beginning with a vowel (aeo @sot, aeoeSl^i), in accord, with 
 § 10 ; 2. — As to the dative, we first get aSo @, agy @ (see 
 above sub a), and then the inserted s_ occasions not only the 
 duplication of the following a (agu a®, see above sub a), but, 
 in accordance with § 10, 2, also that of the preceding &o 
 (a 60 6y <£(&} = a go &n a (&j*). 
 
 c) Such 'as end in vowels. 
 
 «) ^), it, gg (mifl line, fire, ss)^ hand). 
 
 Here the vowel iu is inserted before all termi- 
 nations beginning with a vowel: euifl go, eurRiLi g? 
 = (surflmu-i (in accord, with § 10, 1); but euifl @f, 
 @urfla(S) (in accord, with § 10, 3). 
 
 ft) a_, in words of two short letters, &m., gp, ^_^ 
 (jbQ middle, y, flower, (?d5/r king, iSI^it father). 
 
 Here the vowel <£u is inserted before all termi- 
 nations beginning with a vowel: is® go, isQdj go (in 
 accord, with § 10, 1) = fsQcaxsu, as to the dative, it 
 should be is® @, is®a(^ (in accord, with § 10, 3); 
 but here the once inserted gj is retained (/s©d/), 
 and so it becomes fsQeya^ (see above sub a). 
 
 d) a_, in words not composed of two short letters 
 (&rrjgi ear, jgJpuLj opening). 
 
Nouns. 21 
 
 i 
 
 Here the a. is left out before all terminations beginning 
 with a vowel: arrgi g>, srr^ gg (in accord, with § 8) = sit&d^. 
 
 II. Strong form. 
 
 a) Such as end in ^ld (lduld tree). 
 
 They form an obliquus by dropping ih, and adding pgi 
 (lduud, LDnpgi) 1 . To this form the terminations of all the 
 other cases ; exc. the voc, are joined; ldu^^i g> ; unpjs g> (in 
 accord, with § 8) = ldu^^. 
 
 b) ® and jjj in words not composed of two short 
 letters (d&fr® wood, <^d5® flat plate; — ^J2/ river, 
 6U/i5)j2/ abdomen). 
 
 They form an obliq. by doubling the respective lL and /b 
 (smL® 2 from s/r©; j^/ngv 3 from «^«p), and join to this form 
 the terminations of all the other cases, exc. the voc, (ami® g>, 
 sitlLlL go, in accord, with § 8, = <sitlL<5idl—). 
 
 Note. Words ending in u, and preceded by a rough 
 letter with its corresponding soft one, sometimes form an ob- 
 liquus by changing the latter into the former (iej into <s ; @ 
 into s= ; js into p ; ld into u. 
 
 (SjnikiQj) monkey, (^rrd^dsrTSo a monkey's foot; sld^^- 
 a weight, <sLD&s?&Q<srr®) a measuring rod ; ldq^^^i medi- 
 cine, ld (§£> spuGnu a medicine bag; umbLj snake, uitulj^ 
 QpiTGO skin of a snake. 
 Words ending in ld sometimes form an obliq. by merely 
 dropping the ld (lduld Qsuldlj^ LDudOsfTLDLf "tree - branch".) 
 
 § 15. 
 A paradigm of the Tamil declension is here in- 
 serted. (Comp. § 13 and 14.) 
 
 1 Perhaps from ldjjld ^^i (the terrain, of the genit.), lduld ap (ldjj^jp). 
 
 2 Perhaps from srr® <^Jj7 (the terrain, of the genit.), siu—j^/, sitlL^i 
 
 (<55ITlL®). 
 
 8 Perhaps from ^gy S]g) (the terrain, of the genit.), ^pjg), ^pS 1 
 
22 
 
 1. 
 
 Nom. 
 
 Tamil Grammar: 
 
 Tamil Declension 
 2. 3. 
 
 Obliq. 
 
 (£)<ok 
 
 Ace. Abl. instr. Abl. soc. 
 
 © ^6U §>® 
 
 the through the with the 
 
 1) ueom 
 (§14, 1, a.) 
 
 2) <560 
 
 (§14,I,b.) 
 
 3) GUlfl 
 
 (§ 14, I, C, a.) 
 
 4) /if® 
 
 (§ 14, 1, c, /J.) 
 
 5) $pUL\ 
 
 (§ 14, 1, d.) 
 
 6) ££27LO 
 
 (§ 14, II, a.) 
 
 7) STT® 
 
 (§ 14, II, b.) 
 
 8) j^gu 
 (§ 14, II, b.) 
 
 9) S60<s£l 
 
 \ 13, Note I.) 
 
 Weak form. 
 
 s6d6$<obr sGOfysu ssosottgo sioQ&)fT® 
 
 tQJlfluSlGOT <5yff)<oB)lLI <SllfflLUIT6^ SUlflQlJUiT® 
 
 n5®<aSI<sur fE®<ss)6u [5®<suir<so fB®Q<sun( 
 
 )UlSI<S3T Qmu<5&>i 
 
 UUtTGO &//BU\cUnl 
 
 Strong form. 
 
 LDDpGslGisr LonpGnp ina^pneo idh^Q^tt® 
 
 SULLl^iok SITlL<5U)L- SITL-l—neO SfTL-Ql—IT® 
 
 With the insertion of the obliquus $)<&r be- 
 
 SedfiSfuSltoGT S&)<sSlilSlVj5m &6V<aSluS(65)®) s60<sSluS 
 
 1 In nouns following the weak form , and ending in a vowel — 
 /3 genit. , is prevailing (§ 1 j ? Note III). 
 
Nouns. 23 
 
 in the 
 
 Si] 
 
 ngular. 
 
 
 
 
 
 4. 
 
 
 5. 
 
 
 6. 
 
 7. 
 
 8. 
 
 Dat. 
 
 
 Abl. separ. 
 
 
 Gen. 
 
 Abl. loc. 
 
 Voc. 
 
 (5 
 
 
 ^oSlfgjsgi 
 
 
 s_<sa>z_£t/ 
 
 @^ 
 
 €7 
 
 to the 
 
 
 from the 
 
 w 
 
 of the 
 e a k form. 
 
 in the 
 
 0! 
 
 U606ff}j<£(&j U6tf6fffl<s3l(fK U 6V €S)\ OS) I— LU ueOGfffleO UGi)Q<oGT 
 
 <£6V6)X<£(Gj &<Sd<5§<oSl(rK i £ & 60 e£J 6$) l— ILI <£ Si) 6)9 <o\) £6\)Q&0 
 
 <5)Jffld(j5j <3U ifl ufil 6$ (ft) J5 611 ifl llSI GOT 1 eSlffluSHo 
 
 euni^LLi 
 
 %1/n u LJ <& (&j jslpuiSlsSlQij tslpuiSlehr l SjjpuiSl®) fslpuQu 
 
 Strong form. 
 
 LDxpgi&Qjj L£>n^^&Sl([^js ldjt^JSIgbt 1 ldu^Gs)®) lduQld 
 
 <55!TlL(£I<£(&j <&ITlLlS^6SI(W) <35 fT LL L$L <56T l <£ fT lL ty-Gti «/r(?/_ 
 
 ^pg»&(G) <gf,/Z)$®ti({5J5 ^p0®5T l ' ^pf£l6\) Sjpp 
 
 tween the root and the flexional termination. 
 
 <95®)<2fiu$6V)l<£ aStiefiluSlevfl <35®)<c£luS)6gV &6\)6&lu$ 6B6\)<sSQu.l 
 
 (5 gSIqKJSSJJ 68)1— LLI 6fffl60 
 
 and in all nouns following the strong form, the use of (§)<S3r, for the 
 
24 Tamil Grammar: 
 
 § 16. 
 
 By adding the syllable &<5rr to the singular, we get 
 the plural. 
 
 <sSli£l eye, <sSlLfja&r eyes; gSIq^jb^i guest ; (sSi^^^jam guests; 
 ld^sv mount ; LDlteoaGfr mounts ; GurriLi mouth, eunuj&etr mouths. 
 
 In some cases a euphonical change will take place. 
 
 lSI^it father, LSI^rraa&r (not i3 /bit sen), in accord, with § 10, 3. 
 (&j0 teacher, (^^aaek (not (^^a&r) , in accord, with 
 
 §10,31. ' 
 QuafarQ woman, Qusm-Qaaerr women (not QuessrCBiaeir), in 
 
 accord, with § 10, 3 (c, 6) 2 . 
 qp&ud face, QpsiEis&r faces (not QpaLoaerr), in accord, with 
 
 ado stone, apa&r (not a 40am) in accord, with § 9, 3. 
 iBrrerr day, fErrLLaerr (not nsir&rm&f) in accord, with § 9, 3. 
 
 Words of Q-iuirtS&sm in sir change this into if. 
 
 iD6Bf)&eor man, meS^n\ but ueozbr reward, uGOekaeir. 
 
 They may even then add &m : 
 
 uxsfffl^iT, and L£Kosfl^na&r. 
 
 Whenever they signify persons we ought to re- 
 spect, they may assume LDrrir&dr (dssyr, the usual ter- 
 mination of the plural, affixed to the honorific syllable 
 
 LD/T/f). 
 
 <sauu6ur father, ^auumwnham fathers. 
 
 1 After words consisting of two short letters and ending in £_, a 
 following fi, #, ^ or u is always doubled. Such a word is gj(W. 
 
 2 After words in £_, with a soft penultimate, in casu obliquo ? a, &, 
 p or u is doubled. Such a word is QuessrQ. But where is the casus 
 obliquus? It is not improbable that the termination aetr originally was a 
 noun signifying something like ''multitude, heap," (woman-heap = women). 
 
Nouns. 
 
 25 
 
 Sometimes the honorific Lorrrr is affixed to the ter- 
 mination of the plural d&syr, (^QfTLDTir). 
 
 (5(3 teacher, g> 0& serrLDrrir teachers. 
 
 § 17- 
 
 The flexional terminations in the plural do not 
 differ from those in the singular. They are joined to 
 the characteristic of the plural without any alteration 
 either in themselves or in the noun , — except in the 
 dative where g becomes £_d&(^ (comp. § 14, 1, a), un- 
 less the preceding 6rr of the characteristic of the 
 plural be, in accord, with § 9, 3, euphonically changed 
 into lL, e. g. LDG^FI^ir<3S(^i(^ a to the men", or LbGsfl 
 ^it^lL^ 1 from LDjs?sflpit&<ttr(9j. 
 
 Declension of the plural. 
 
 Nom. 
 Obi. 
 Ace. 
 
 Abl. instr. 
 Abl. soc. 
 
 UGd<oGT<£&r 
 U6d<5Gr<£<Sffl<o8T 
 
 ueiXosrsetrireo 
 
 U&)6Sr£sQ<5fTfTQ 
 
 Dat. 
 
 Abl. mot. 
 Gen. 
 Abl. loc. 
 Voc. 
 
 UG[)<oUr3(GfT ) <55(£F} 
 
 u &) 6sr «(syj on i— iu 
 
 U&)6Sr<S6ffl<S0 
 
 u606sr<s<srrQ&) 
 
 Note. The vocat. may also be formed by lengthening the 
 a in <s<str (ueoasrsn&r). Comp. § 13 ; Note V, 6. 
 
 1 The dative in the singular, when the word ends in <sfr, may be 
 similarly formed; <a//r<srr sword, su tr (G^a (&, to the sword, or <a//r /-!(??> 
 
26 Tamil Grammar 
 
 PRONOUNS. 
 
 § 18- 
 All the Dravida languages are, like the Tartar dia- 
 lects, without relative pronouns. 1 As to the possessive 
 pron., the genitive of thepersonal pronoun supplies its 
 place. The Tamil Grammarians enumerate only inter- 
 rogative pronouns, oS@) (question) & Q<9=[r<sv, and de- 
 monstrative pronouns, &lL® (pointing at) <sf Q&itsv. 
 The personal pronouns are reckoned among the latter. 
 
 § 19. 
 
 The declension of the pronouns is nearly the same 
 as that of the nouns. The obliquus however of the 
 I. and II. person of what we call the personal pro- 
 nouns (/BirGvr I, j§ thou), and of the reflexive pro- 
 noun (^/rsar himself) is not marked by an external 
 (/BfTGM I, /BfTGsfl^r of me), but by an internal change, 
 namely by lessening the phonetic mass of the casus 
 rectus (jBfT(5ST I, OT<sir of me), and the dative of these 
 same pronouns has ^/ inserted instead of a_ (comp. 
 § 14, a): <oT<o£t @, <5T<5$r&(&i (not sr^/ds^). — As 
 to ^jgl "it, that" and ^)js/ "It, this", they should, 
 as words of two short letters, follow § 14, I, c, /?, but 
 they generally follow § 14, I, d (as for instance 
 JPi^GV-) UlS^ " m it"? not ^fJgl®li<5V , ^jjugSIgv). 
 The plural usually is jpjgidsu or jjyonGiJ&m, ^<s$k5ij 
 
 1 So is also the Odshi - language in western Africa. See "Eleinente 
 des Akwapim - Dialects der Odschi - Sprache von H. N. Riis, Basel 1853." 
 
Pronouns. 
 
 27 
 
 or (g£j<m<sij&6YT, instead of jsyjgj&m, ^j^i^m. More- 
 over the plurals ^6S)6u and ^)<sff)Qj may form all 
 their cases by joining the flexional terminations to 
 ^(supsi and @£)<su jhju (a sort of obi.); e. g. j£]<5$)<5ij& 
 ^srr and ^GupGnp, ^)<s5>sud5SsYr and ^<5ujb<5$>p. 
 
 § 20. 
 
 The di-Ll®dFOdP/rsv), when referring to the first 
 person, is called ^6Stgdll (own person) uQuifa^ 
 QcF/rsv; when referring to the second person, (Lp6%r 
 Gsfl'&sv (standing before sc. the speaker) uQuiffr 
 Q &= a <£)) when referring to the third person, L/L_/rd& 
 65) as (extension, distance) LjQuifa=Q<3=fT6V. 
 
 
 
 § 21. 
 
 
 
 
 
 jgL6m and QuGmuirsv. 
 
 
 
 Common form. 
 
 
 Honorific 
 
 form. 
 
 Nom 
 
 
 16 IT GOT I, l§ th0U, 
 
 
 istrih we, 
 
 iff you, 
 
 Obi. 
 
 
 <o168T Q_<oGT 
 
 
 (5LD 
 
 ©_ii) 
 
 Ace. 
 
 
 eresr'Bssr ^.m^sr 
 
 
 IBlhoDLD 
 
 &_LD<S6)LD 
 
 Abl. 
 
 instr. 
 
 <oT<oBT(G0)60 etC. 
 
 
 (5L£)L£)[T6\) 
 
 etc. 
 
 Abi. 
 
 soc. 
 
 $T<ok(c(GV)® 
 
 
 ieudQldtt® 
 
 
 Dat. 
 
 
 <hl60T<£(<9j 
 
 
 (ELD<£(&j 
 
 
 Abl. 
 
 mot. 
 
 sidsrssileSlQ^^^i 
 
 
 rEihifilsSl^jsj^j 
 
 
 Gen. 
 
 
 <o7<55TgG)j<oB)L—lt.l 
 
 
 f6LDQp<oSil—lLI 
 
 
 Abl. 
 
 loc. 
 
 <oT6GT6BtI60 
 
 
 !6UDl£l<S0 
 
 
 
 
 U6VfTUT6V. 
 
 
 N. 
 
 f5fTfEjsek we, iiEj&efr you, 
 
 Dat. <5T[EJS(^<S(^ 
 
 &_(57<S(er5<5(25 
 
 Obi. 
 
 CT/E/«<srr 2-iE]<ss<sfr 
 
 A. 
 
 m. GTiEjaisffleti^jsg/ etc. 
 
 Aec. 
 
 <5T iei •as'Bsrr a_/E/«3syr 
 
 Gen. 6TIE/&(6f£GB)L-UJ 
 
 A. i. 
 
 loTiEJS&rrreo ^^mjmireo 
 
 A. 
 
 1. <STtEJS<Sff)e\) 
 
 
 A. s. 
 
 <ei(kia 
 
 iQ&nrQ Q-fKisQefrfT®) 
 
 
 
 
28 Tamil Grammar: 
 
 j^ysm-s Oljot, and 6p<sfrrp68T usv/i and UuVtiSitti 
 
 UfT<SV. U(T(5V. 
 
 Common form. Hon. form. 
 
 Nom. gntsk ipse, ipsa, ^fnb pirikiaar ipsi, ipsae, 
 
 Obi. @<shr ipsum, @ld piEJ&en- ipsa, 
 
 ACC. ; 5<ohr'%5ST <5lL<58)LD ^ IEJ <35 < &otr 
 
 etc. etc. etc. 
 
 jrH(5mUfT<5\). UoVITUfT(SV. 
 
 Common form. Honorific form, 
 
 Nom. ^j<su<5k he (that ^mn he , ^enns&r they (those 
 
 Ace. ^©/Sctt man), ^GUGnu ^euirs'Sisrr men), 
 
 etc. etc. etc. 
 
 Qu<smrufT6V. <5p<sir(D<5&ruT<sv. UG\)oS<mu[i(SV. 
 
 Nom. ^(suerr she, Sjg) it, ^saxsy, ^esxsusar they, 
 
 Ace. ^a/Ssrr <S)j<o$><g <°>j<SiJ i !B<oG) t (D, cgy era <a/#3srr 
 
 etc. etc. etc. 
 
 Note I. All the honorific forms are properly plurals. — 
 Whenever htrib is used as real plural (ueoirurr&)) > it includes 
 the person spoken to, whereas isirEiseir excludes it. (ismb uneSl 
 set I and you are sinners 5 isnikiaefr uireSlaeir I and my equals 
 are sinners , not you.) 
 
 Note II. Also igiEja&r, and ^eu its err may be used as hono- 
 rific singulars. 
 
 Note III. When pirikia&r is used as an honorific singular, 
 it becomes a Qp<osrGufl c bsvuQuiTs=Qs : fT&) (they themselves =you), 
 and is construed like itEis&h- (iiiijs&r Q&iLiJifT&efr, and pirtkiseir 
 Q^LLi^irs&r you did). The scale of politenes in allocution has 
 the following gradations: /£, lirr, iias&r f ^irikis&r. 
 
 Note IV. @<a/ssr, ^)®y<srr, g)^y (he, this man; she, this wo- 
 man ; it, this thing) follows the declension of ^(svssr, ^eum, ^gi. 
 
 Note V. The pronoun ptrm is, in poetical writings, often 
 added to substantives, without changing the sense. The flex- 
 
Pronouns. 2 ( J 
 
 ional terminations are then added to the pronoun, not to the 
 noun. LD6vf!<56br <5<ohr<ss?l®) (or ^euflev) = Loeufl^evflsv in homine ; 
 Lr-<s&^®5r <5<ohr¥z5r (or ^Sssr) = LDsS^^km- homineni. 
 
 A similar use is made of the pronoun <gjj£i, with regard to 
 words of spevrm'o&rurrdo (^lduld^i = lluld the tree 5 lbjild^<so = lo/7 
 ,#6^ in the tree). 
 
 § 22. 
 
 The aS@)6FQc?ff5V, ST6US3T or t/j/xsusirwlio? (otqj/7, 
 5TQjTd5SY7 7 6TQJ6TT, ot^t/, OT(S3)(Sij) is declined in the 
 same manner as jqjgugm ( c _gj/<su/F, ^qj/t^syt, ^(Susir, 
 
 § 23. 
 
 The demonstrative letters ^5 ^), ot, from which 
 the pronouns ^susir, ^)<sus57', stqjsst are formed, 
 are used adj actively. A following consonant is 
 doubled, and to a following vowel a double dj is 
 prefixed (Comp. §10, 1). 
 
 cgy LD6sfl<£6&T = ^LDLDGsfl^^T that man, £§) IDG&^<56T = ^)LD 
 
 ldgS^ggt this man, <sr ldgsFI^gw = <siloldgS^q5t what man ? 
 _gy setr/f = <3i<3h<&lit that village, g) ssn:/f = ^j<su<si^iT this vil- 
 lage, €7 s«r/f = g!<2h<&lit what village? 
 
 They make adjective pronouns also when they are 
 lengthened into _gy^^, ($£^-> <oT/5^- A following d&, 
 ^, p or l/ is doubled (§' 10, 3), and to a following 
 vowel qj is prefixed (§ 10, 1). 
 
 <§^f5^ LAttfl^Gsr = ^jjB^LD6fffl^<ok this man, 
 *gjjF& Quasar = ^js^uQuem that woman, 
 gi/e^ &&LIT = 6ij£<£&lit what village? 
 
 They may be formed also into ^sirOT, £g)siT<Sffr, 
 GT65T65T " of that kind — of this kind — of what kind? 
 what? (quid? or rather quae?)" 
 
30 Tamil Grammar: 
 
 ^iskesTLDSfffl^ear a man of that kind, such a man ; 
 ^,<osr<5srQu<5m a woman of this kind, such a woman; 
 <oT<5Br<o$rQ&rT<our<5v?ir&<3ir what have you said? 
 
 Note. GKohrzsr is properly speaking, a neuter noun {<sB^st 
 &(&,(£! uLjuQuir, u6ti@bl<5arurr®)', see § 44). — Forms like <^mosr 
 P^rrQ®) "through what?" are derived from <5\gx<5&ld "'what". — 
 In the higher style also ^esrsor and $)6sr<s5r (usually eSI'fcsrd^fiSl 
 uLfQpps 1 '- participles ; see § 44) occur as neuter nouns (©^W 
 
 § 24 « 
 
 The addition of 9_/_b ("and") to an interrogative 
 pronoun produces the sense of "every". 
 
 <oi<sij&piL£> every one, Lurr<ooxsijLLjLb all things, 6t®j<su<o0)<£(lild 
 every sort, ^^^w^S^^ld every man. 
 
 The addition of ^Q^jld 1 jm(<5V)G£jld ("even if it 
 should happen"), to an interrogative pronoun pro- 
 duces the sense of "any one" sc. among many. 
 
 6T i !5@u>G8ri@<!oiS)&i62jLQ any man, ^isaDosri^^^^nn any man. 
 
 Note. The flexional terminations are affixed to the noun, 
 not to 2_ii) (^SleyLD or j^^gy u>) 5 e. g. <sj^^w<oS^e«t\l\is) .(not 
 67 13 piQG& )&§§)j<5G)ld) hominem quemlibet. 
 
 NUMERALS. 
 
 § 25. 
 
 The cardinal numbers x (ctot saaflssrC? urr = " nouns 
 of number") are these: 
 
 For the characters see Appendix I. 
 
Numerals. 
 
 31 
 
 )rr<5GBT® 
 
 fErrey 
 
 GJ(Lp 
 
 gilL® 
 
 9 
 10 
 
 epsurug] 
 
 upgi 
 
 u]g)G)<!oV)<ckgv 11 
 
 uesrefffliremr® 12 
 
 . . 13 
 
 . . 14 
 
 . . 15 
 
 . . 16 
 
 . . 17 
 
 . . 18 
 
 . . 19 
 
 . . 20 
 
 . . 21 
 
 . . 22 
 
 . . 23 
 
 . . 24 
 
 . . 25 
 
 . . 26 
 
 aleon-l® .... 
 
 ®Q5 U ^ 
 
 ^QjjupGsliiGssr® . 
 @)0upgiQpeorgi . . . 
 @)&upgii5irg2i . . . 
 
 ®Q5uppngi .... 
 
 ®(5upQpQ$ 27 
 
 gKTjjupQpiKB .... 28 
 
 fg)(jD}u0Q/gir6Brugi ... 29 
 
 QpUUJg} 30 
 
 (Errpujjp 
 
 GTaJurusp 
 G)<srr essr etspr rgii 
 girgy . . . 
 
 jprjbp&iresBr® 
 
 girpfioijug] 
 
 QjSrTGfreirrruSljjLb 
 
 GST^S 
 
 ®jF6sari—fTuSinb 
 
 up(GV)lDirn£> 
 
 jg/rQrfuSirLb or <g)6V 
 
 'lULD . 
 
 31 
 
 40 
 
 50 
 
 60 
 
 70 
 
 80 
 
 90 
 
 100 
 
 101 
 
 102 
 
 110 
 
 120 
 
 130 
 
 200 
 
 300 
 
 400 
 
 900 
 
 1000 
 
 1001 
 
 1100 
 
 1200 
 
 2000 
 
 10,000 
 
 20,000 
 
 100,000 
 
 200,000 
 
 1,000,000 
 
 2,000,000 
 
 10,000,000 
 
 1 Q&rr em emn g)} = Qjsrr&rjg/rjpi a "hundred with a hole", as one 
 decade is wanting. 
 
 2 "A thousand with a hole", as one hundred is wanting. 
 
32 Tamil Grammar: 
 
 They are as nouns regularly declined, whenever 
 they stand alone or are placed after the respective 
 substantive, which then remains undeclined: 
 
 ep<okfr5}®) in one (thing), ldjjld §>6srn51&) in one tree. 
 
 When they, are placed adjectively before the re- 
 spective substantive, <sp<sirjpi must, and ^)j<o®n~(Si and 
 67 (Lp can be changed in gp/f, flF/f, sjLp before vowels: 
 
 eprrrreir one person, ir-iriruSljiLb 2000, zTLpuSlirLh 7000. 
 
 and in sp/f or ^(75 (ft-it or ^)(^, sjLp or <5T(Lp) before 
 consonants: 
 
 £>it LDtoufl^iok and <£>(77> LD6fffl<£<sur one man, it-it Lonio and ^(^ 
 LDnih two trees, sj^p #z_etf the seven seas, and gt(I£&60ld 
 seven kalam (a measure). 
 
 Also the following numbers, when used as adjec- 
 tives , may undergo a change : 
 
 fyxohrgj = (vp before a vowel : qp ^it&it (gtpeurr&ir, § 10, 1) 
 "three kings" and = Qp before a consonant, which 
 then is doubled : Qp sngi = (ipjFgn-gy "three hundred". 
 
 iEfT6$i = (5 it do : lErreo sgold (^fs tt jb s 60 l'd , § 9, 3) "four kalam". 
 
 enntjg/ = gg before a vowel: go ^uSjrih (jguunuSnih, § 10, 1) 
 "five thousand", and before a consonant, which then is 
 doubled («g <su6sar6mLD = ^<su6}j6mr6miJD "five colors "), — 
 or preceded by the corresponding nasal, in case it be- 
 longs to the rough letters {^LoQuirrSl the five organs of 
 sense, ^rkseoth five kalam). 
 
 ^^2/ =3 <gfgn: Sj&i&GOu) six kalam. 
 
 <5tlL® = G16SBT l (6i66or<£60LD eight kalam). 
 
 1 GT633T means also "number". Perhaps they originally counted only 
 as far as 8; for u^^i "ten" seems to be derived from the Sanscr. 
 "pankti", and 6p<ssrujg/ u nine" is a composition of ^<sarjw (one) and 
 u^jg] (ten), i. e. one (deducted from) ten = nine. (Compare my re- 
 marks to Q^ireGuragiirjriJ 9 0, and Q<gfr<cir<3(nruS)iTih 9 00, on the preceding 
 page.) 
 
Numerals. 33 
 
 Note I. In multiplications it is customary to place the 
 larger number before the smaller one {<5i(LpQp<<kgj 7 times 3 = 
 21), except in poetry where we find also the reverse. 
 
 Note II. The particle a_u>, when added to any number, 
 produces the sense of completion (egMurrtS the five senses ; 
 by "egLnQunrSliLiLb" the five senses are characterised as some- 
 thing complete, as a whole). 
 
 § 26. 
 Distributive numerals are formed from the 10 
 digits, with the exception of 9. 
 
 ep®jQ®jrr®irg!J one by one, ^su^jfr^i six and six, 
 
 ^j<su<sSin€sm(Si two and two, <si<suQ<sij(Lp seven and seven, 
 
 QpLDQp<56rjru three and three, <ot<suQ<sulLQ eight and eight, 
 
 /Bjsf5fT^} four and four, uuupgi ten and ten. 
 egGsxsunjgi five and five, 
 
 Note. The mode of formation is this. The first letter of 
 the respective number is prefixed — if long, in its shortened 
 form. In case the number begins with a vowel , two d/ (one 
 a/ only with regard to °gj5gi) are inserted, and when it be- 
 gins with a consonant, this is doubled. 
 
 § 27. 
 Ordinal numbers, as adjectives, are formed by 
 adding *u/i (the future participle of jm to become, 
 "that which will become or be") to the card, number. 
 
 g)H6ssri—fTLb the second, ^n<smi—rrLD&<sSl the second verse ; 
 Qp<5hr(frj>LD the third, ^tpm^LD ^^l&mrih the third chapter. 
 
 Ordinal numbers, as adverbs, are formed by adding 
 ^sujgi (verbal noun from ^ "something that will 
 become or be"): 
 
 ^inemi—iTGugj secondly, ^tpem (%><&,§] thirdly. 
 Ordinal numbers, as nouns, are formed by adding 
 
 Grammar. 3 
 
34 Tamil Grammar: 
 
 mofTQJGii ("he who has become or is") etc. to the 
 adverbial form. 
 
 ^in<5mi—(r(su^n€UT(3u€br the second (in rank). 
 
 Sometimes also by adding c _gu<sir to the form of the 
 ordinal number: 
 
 u@pn<ohr the tenth. 
 
 Note. Instead of §>eBr(»piz> 4 , 6p<ok(fr?6or<5iJ6sr , ^eor^ia/^y, they 
 say Qp<5<sorruD 2 , (Lp^&)rT<5m<su<ohr > (ip^60rr<su^j "the first, the first 
 man, firstly", and wherever ^ssr^/ appears in composition, it 
 is converted into g^/f, in order to receive the before mentioned 
 affixes : utslQ^drgi eleven, u^lQ^rrfrih (not u^Q^ear^u)) the 
 eleventh etc. 
 
 § 28. 
 
 Among the indefinite numerals, uzv "several", 
 and S=\<5V "some" are adjectives. — GTGVsvrrLD, ^dsa) 
 
 (LpiJb 6 ! c J)]'&o5r<£^[]LD 1 (Lp(y)QJj5/Lf), (LpqgGftLDlLjLD "all" 
 
 are neuter nouns; they are declined (compare § 24, 
 Note), and placed after the respective substantive, 
 which remains undeclined. 
 
 Nom. &<£6tiQpUD, Qp(lg<5$)LDlLILb, ^f^GST^^J LD , Qp Qg <31J Jgl U> . 
 
 ACC. ^SSO^iSm^LLjlh^ (y)(t^<SS)LD<SDLULLIL£) p ^ < ^SVr^<ota^lLjlh } Qp(Lp<SiJioG)^ULjlJD. 
 
 (like lditud) (like <au/fl) (like anjp) (like sirgi) 
 § 15. § 15. § 15. § 15. 
 
 Note. Also Greo&)mD may affix the particle &-ld, and then 
 be declined like &65&)Qpm (ace. <s\<so<s^n^<^)^\L\w) ) or, taking the 
 termination of the plural, follow the declension of .jycsxav — 
 
 § 21 — (ace. G\&)<8$n<3lip<aS)piL\LD). 
 
 stsvsv/tld, <9=356V(LpLDi and j£] < %s$r<£jgiLh , may be 
 formed also into nouns of utoVrrurrsv. 
 
 
 1 This means rather "unique". 3 &_ld in this and in the foil. num. 
 
 2 Qp^id means beginnining. isthe conjunction. Comp.§ 2 5, Note II. 
 
Verbs. 35 
 
 Nom. <sia)6tirr(n)LD, &£6ti0th, ^ ( Bsin-<sv0ih all (men and women). 
 
 ACC. <Sr60&}fT<5S)FU^tX) } &&<StimiIULIlh, <°)]¥G5T<SlJ<o6)!IlLILD. 
 
 (Compare § 24, Note.) 
 
 Note. <5iio&)nii) and &<s®)ih may be placed adjectively be- 
 fore the respect, substantive. They then drop the ih and re- 
 quire e_o> at the end of the subst. {ereoeoirLDeaft/gire^u) , && 
 6^i£>6vfl^if<S(^i}) all men). 
 
 VERBS. 
 
 § 29. 
 The personal affixes (fiiflg^, from the Sanscr. vikrti 
 "change") of the verb ((sfilfyosr&Q&frGV "word of ac- 
 tion") are the personal pronouns themselves, mostly 
 in a shortened form. 
 
 (.<5765T (ctsst, ^gygsr, ^tssrsfr 4 ) from is near I, 
 ^easr and Quessrutreo \ ^uj (g), g>, ^Sssr 1 ) from /£ thou, 
 
 ' FT'ir from /£/f thou, 
 ^esuruirio j£<o&r (^gsrcBr *) from ^<su<sar he, 
 
 Quessrurreo j^err (cgyearefr 1 ) from ^j<su&r she, 
 epebrpGrnurrGd Sjgi remains c^y^ it, 
 
 / ^ii) (cg£tf>, c^ii), cgyesTLD !, CTzi>, ^Qearui) from /F/rzi> we, 
 ueviiuir®) J FFffs&r (ffit, @/f, ^esflir 1 ) from riiE/setr, &it you, 
 
 ( ^itjs&t (^it, ^jff, ^6orir *) from <*>/<& its err, ^<suit they 
 u6V@S<sGrurr®) Sj<o® (sf) from ^■ssxsu they. 
 
 They are joined to the root, after the characteristic 
 of the respect, tense (e. g. Ssbrfb or ©^ for the pre- 
 sent, ^ for the past, and <su for the future) has been 
 inserted. 
 
 ^ssr in the beginning of this word is a mere lengthening particle. 
 
36 
 
 
 
 Tamil Grammar: 
 
 
 Present Tense (rSst^arr^Lb). 
 
 Root. 
 
 Char, of the 
 Tense. 
 
 Pers. affix. 
 
 
 Q&LLI 
 
 Qearp 
 
 67637" 
 
 Q&iLiQ<5GrQp<ohr I do, 
 
 Q&LLI 
 
 Qsorp 
 
 &IU 
 
 Q&uLiQ<ourQrj>iLi thou doest, 
 
 Q&lLl 
 
 Qcssrp 
 
 IT-IT 
 
 Q&bLiQdr/tfiT thou doest, 
 
 Q&uLi 
 
 Qsbrp 
 
 ^<sk 
 
 Q&LLiQ<5BT(7r?<offr he does, 
 
 Q&LLI 
 
 Qekp 
 
 ^67T 
 
 Q&ri.iQ<5Gr(iri><3tr she does, 
 
 Q&LLI 
 
 Q<ssrp 
 
 =^J? 
 
 Q&iLiQefrpjp it does , 
 
 Q&iLi 
 
 Q<5arp 
 
 QLD 
 
 Q&iLiQ<5GrQ(trj>LD we do, 
 
 Q&iLi 
 
 Qssrp 
 
 IT-IT-S&r 
 
 Q&iLiQeurnS'iT&tsfr you do , 
 
 Q&LLI 
 
 Q<skp 
 
 ^irs&r 
 
 Q&tL\Q®srQr?n&®r they do ) 
 
 Q&uLi 
 
 Qisfrp 
 
 <3\<o6T 
 
 Q&tLiQioifrpeur they do. 
 
 Past Tense {^p^/ssrr&)ui). 
 
 Q&iLiQpGsr I did, 
 Q&iLijSrriLi thou didst, 
 Q&iLiJgiT thou didst, 
 Q&uLi<5!T6hr he did, 
 Q&iLi^rr&r she did, 
 Q&d-t^gi it did, 
 Q&djG /girth we did, 
 Q&iLiJiiTa&r you did, 
 Q&iLi<£rriT&<3fr they did, 
 Q&iLi^<5&r they did. 
 
 Fut. Tense (GrSdrr&rrevth). 
 
 Q&uLiQiauesr I shall do , 
 Q&iLi®jiTiLi thou wilt do, 
 Q&lLi<£it thou wilt do, 
 Q&LLi<siJiT6sr he will do, 
 Q^iLeurr&r she will do, 
 Q&tLiLLjLn it will do , 
 Q&iLiQtivrTLb we shall do, 
 Q&iLKsSir&eir you will do, 
 Q&iueuiriraefr they will do , 
 Q^llillji}) they will do. 
 
 Note. The zpeorpGorurrev as well as the u&)®Sl<oururr60 of the 
 future is marked by s-th (Q&tLiLLjth it will do, and they — ea — 
 will do), instead of eugj and <su<5sr (Q&ibwgi and Q&iueueor ; the 
 former of which is the e^6orp<skuir&) of a verbal noun, whereas 
 the latter is the corresponding u&)<sSldrurr&) "a thing which 
 will do", and "things which will do". This rule regards those 
 verbs that follow the weak form of conjug., as well as those 
 that follow the middle one (§ 30). — In verbs which fol- 
 low the strong form of conjug. (§ 30), d@ih (isi—d^th "it will 
 walk", and "they — ea — will walk") is put instead of uugi 
 and uum (jsL-uugi, and i5L-uu6or } the former of which means 
 
Verbs. 37 
 
 again "a thing which will walk", whereas the latter signifies 
 "things which will walk " ). 
 
 § 30. 
 
 There is a strong, a weak, and a middle form of 
 conjugation. The strong one has uu in the future, 
 the weak one <aj, and the middle one u. 
 
 Note I. The weak form of conjug. naturally represents 
 the intransitive, and the strong form the transitive verb, — 
 although with many exceptions, unless the same root can be 
 conjugated in both ways, in which case there is no exception 
 (^LfiQ<su<ok I shall grow corrupt, but ^l$uQu<5st I shall cor- 
 rupt). 
 
 Note II. Verbs which follow the middle form, generally 
 
 end in <5& , earn , &) or err. 
 
 Note III. All verbs belonging to the third class, end in 
 s_, — but not all ending in a_ ; belong to the third class. Such 
 as consist of three syllables (^QpQ^ hasten), — such as are 
 composed of two letters (in the sense of the Tamils, § 2, 
 Note) with a long penultimate, and a final s_ which cannot 
 ad libitum be thrown off from the root (i® lengthen, but not 
 u)/T(©5 perish; for instead of inn^ we may put u>/tw; see also 
 Note V), — and such as have, for a penultimate, a simple 
 consonant either of the rough or of the soft class (i§d@ take 
 away, isialj believe) are, for the most part, liable to being 
 conjugated in the manner of the third class. 
 
 Note IV. Verbs of two short letters, ending in @, © or 
 gi , and following the weak form of conjug., belong to the 
 fourth class. 
 
 Note V. Verbs ending in and Qg , and at the same 
 time in it and tj? (^©9^ and peSir recede, euirQp and <surrip pro- 
 per), generally belong to the second class. 
 
 Note VI. Verbs of the seventh class mostly end in Sj. 
 
38 
 
 Present. 
 
 1) Q&trp y Qp 1 
 
 2) Slekp, Sip 
 
 3) Q<ssrp> ? Sip 
 
 5) Simp, Sip 
 
 6) <&Q<ohrp, dQp 
 
 7) dSlzBrgv, aSlgu 
 
 Tamil G-ramr 
 
 nar : 
 
 I. Weak 
 
 Past. 
 
 Future. 
 
 Koot. 2 
 
 cons, doubled. 
 
 <ay 
 
 <31/ 
 
 Q&dj (do) 
 c^/# (know) 
 cgi(3> (make) 
 /f@ (laugh) 
 
 II. Middle 
 
 A 
 
 LJ 
 
 $<asr (eat) 
 III. Strong 
 
 <#<£ 
 ^ 
 
 
 Jsit (finish) 
 mi— (walk) 
 
 1 Sip (properly Qgv) is shortened from Slefrjp/, which is perhaps 
 composed of d and ^surgi "to day, now", for <& (@) originally seems to 
 have expressed the future (compare old forms like Qs=iii(^ I will do). 
 There is still another characteristic of the present, common to all the 
 three forms of conjugation ^ iklasrgv (Q&iLt ^ rsl<ssrgu GT<sk = Q&tLiiutT 
 tBmQp&sr "I do" and so on). fSesrgn is the past of r§l®) to stand, and ^ 
 is either the charact. of the negative participle (see § 3 9), common to all 
 the three forms of conjugation (Q&iLiuJtTiklmQpibur , properly "I stood 
 not doing", but I now do), or it is the character] sfic of an ancient adver- 
 
Verbs. 39 
 
 form. 
 
 Present. Past. Future. 
 
 Q&iLiQ<5&Qp<oGT I do, Q&tLiQ <§<5$r I did, Q&iLiQfiiKobr I shall do, 
 <°>irSlQ<56rQp<ohr I know, SjfB^Q^<5sr I knew, ^rSlQ<mj6sr I shall know, 
 ^&(3jQ&srQp<ohr\mak.Q) j^d QQ '€sr -got 3 I make, ^6S(^Q<su<5ur I shall m., 
 rs@Q<ohQrr)<oGT I laugh. (esQ<s<out I laughed. (5(^Q<su<56t I shall laugh. 
 
 form. 
 
 £sl<ohQ<ourQrn<skr I eat, SjlrnQpan I eat, fslzhrQuehr I shall eat. 
 (inst. of ^IsurQ^sar, 
 
 see § 9, 4.) 
 form. 
 
 ^RsQ<smQp<sbr I finish, jgn^Qpzhr I finished, GstTuQuzor^ I shall fin., 
 !Bi—^QmQpdr I walk, tBL-pQ^Gsr I walked, ibi—uQugst^ I shall w. 
 
 bial participle ( I placed myself into the position of doing) ; see § 3 5, 
 Note. 
 
 2 See § 31. 
 
 3 The G£6Grp6murT&d "it made" would regularly be <j^<£<gj ^g)<ssr egy.^7 
 === ^sQesr^i^ but this is contracted into ^d&lpgj (^dQeor^/, ^aQehrjgi, 
 <£},<£ £l p jpj ] § 9, 4), whereas the uncontracted form is the ^mpemuneo of 
 a verbal noun "something which made". (Compare § 2 9, Note.) 
 
 * The affix of ^<5STp<ssrurr&) and ugoisS<5stuit<so is &(&jud ; see § 29, 
 Note. 
 
40 Tamil Grammar: 
 
 § 31. 
 The imperative (<oj<5uzv "command") in the sin- 
 gular is the root (uqjIS from the Sanscr. prakrti) it- 
 self 1 . The affixes 2_fi and 2_/E/c95syr form the honorific 
 and the plural. 
 
 & Q&lLi do thou! f§rr Q&uliuljld do you (honor.)! 
 [§rEu<5<2fr Q<£FLLiLLjiEjs&r do you (plur.)! 
 
 Note. Another form of the imper. is identical with that 
 of the negative voice 2 (§ 39). 
 
 Q&lliujitu-i do thou (and "thou doest not")! 
 Q&u.iu$ir do you (and "you do not")! 
 Q&LLiu$iTa<3fr do you (and "you do not")! 
 
 We find even ^a "may it happen!" (see § 32) affixed to 
 this form: Q&iLitLirTiLirra may you do! 
 
 § 32. 
 
 The optative ( afl«j/E/(?d5/r <srr "all- comprehension", 
 because it does not, like the ^r<su<si), refer only to the 
 second person) is formed by adding d5 3 to the root. 
 This form is however restricted to verbs of the weak 
 or of the middle form; verbs of the strong f. use the 
 infinit. (§ 36) in an optative sense. 
 
 fBn<sur \ 
 <z I 
 
 . / Q&\L\a may I, thou, he do! 
 
 etc. ) 
 
 1 In its historical, not always in its original shape. 
 
 2 Perhaps because the expression "You do not" may imply the com- 
 mand "But you ought to do". 
 
 3 This s is perhaps the original termination of the infin. (in the weak 
 and in the middle f.) which now is weakened into a mere ,-gy (see § 3 6). 
 
Verbs. 41 
 
 Also the future tense with °&& (iiifin. of jol u be- 
 come") is used in an optative sense. 
 
 Q&iLiQ<sij(toU)<s5 1 may I do, 
 Q&u.wrrujtrG mayst thou do. 
 
 § 33. 
 The participles in Tamil as well as in other 
 Dravida languages are of two kinds: adjective (Qu 
 Qjtf&LD "defective nouns") , and adverbial (a8?brr 
 Q1U&&LD u defective verbs"). 
 
 § 34. 
 
 The adjective participles of the present and of the 
 past are gained by adding jy to the characteristics 
 of the respective tenses, — whereas the GpsZrptsbr 
 ufisv of the finite verb in the future represents at 
 the same time the partic. of this tense. 
 
 Q&tLiQioBrjb ^ = Q&iLiQ<oBrp who or which does, 
 
 Qs=lu^ sj — Q&uj<£ who or which did, 
 
 Q&iLiiLfiJD who or which will do (besides "it will do"). 
 
 § 35. 
 
 The adverbial participle has no form peculiar to 
 the present, and that referring to the future is now 
 little used. 2 
 
 The latter one is in form identical with the III. pers. 
 masc. sing. fut. 
 
 1 Properly °>j& "may it happen!" (The infin. ^s itself is some- 
 thing between imp. and opt.) — Q&iLiQ<3iJ<5ur "that I shall do". 
 
 2 It is still in common use in phrases like this : /5/7W Qpu-UaurrQemm 
 (Prop. Ego facturus cur?) "Why should I do? 
 
42 Tamil Grammar: 
 
 Q&bLi<sijrr<our in order to do ("as one that will do"), 
 lEi—uunm in order to walk ("as one that will walk" ). 
 
 The adverbial participle referring to the past tense 
 is formed by adding (or rather restoring) a_ to the 
 characteristic of the past tense 1 : 
 
 Qs=lli^ e_ — Q&tLigj having done (doing), 
 151—jFji e_ = (BL—jFjg/ having walked (walking) ; 
 
 except in verbs of the third class (<JjU,<&(&) to make), 
 where the final ®sr of the characteristic of the tense 
 — ^)s3T — is dropped: 
 
 ^<sQm , ^sQ having made (making). 
 
 Note. There is also an ancient adverbial participle in ^ 
 (Q&iLiujiT = Q&lu^), in form identical with the adject parti- 
 ciple of the negative voice (§ 39). Perhaps the ^ in both 
 was originally one and the same, — the root of that verb 
 which means "to become". (A thing which comes into exis- 
 tence, partly is, and partly is not.) 
 
 § 36. 
 
 The addition of <&& to the root forms the infini- 
 tive in verbs following the strong form of conju- 
 gation, — and of a mere jry in verbs following the 
 weak or the middle form. 
 
 1 The verb, form in gr, e. g. Q&tLi^ (Q&lu jyjp perhaps "something 
 endowed with what the root Q&lu signifies, i. e. something doing") originally 
 seems to have been used for all the forms of the finite verb in the sing. (tErresr 
 Q&djjn I doing, i§ Q&iLigj thou doing etc.), — and Q&iLispth (Q&tugii 
 @_to) in the plural (/F/ra> Q&tbjgiih , i§iejs&t Q&llijpld)', Qs=lli^/ in the 
 sense of "I did", and Q&iLispLo in the sense of "we did", is still found in 
 the ancient dialect. Probably the personal affixes were added later (Q&1L1 
 jgj gjggt = Q&iLiQ<g<ok I did etc.). In Malayalam the personal affixes 
 are not yet used in prose. 
 
Verbs. 43 
 
 I. 15 1— walk, f5i—d<s to walk, 
 
 II. QffiiL do, Q&iLuu (the double tit according to § 10, 2), 
 ^j<ssii— obtain, ^oai—Lu (the iu inserted accord to § 10, 1), 
 SjQg weep, ^jip (the final s_ dropped against § 10, 1). 
 
 § 37. 
 
 There is still a very peculiar kind of <o& < 2t5$iQiua z 
 3=ld, a sort of conditional mood, which partakes 
 of the character of nouns as far as it is formed — 
 partly by adding the termination of the obliquus in 
 Jj)dr or of the abl. loc. in ^](sv to the root, in verbs 
 belonging to the weak or to the middle form of con- 
 jugation : 
 
 Q&tL ^j€sr = Q&ujuSl<ofr , Qffib g)a) = Q&tuuS)&) "If I (he, 
 we etc.) should do"; 
 
 and to the ancient termination of the future (<£(g), in 
 verbs following the strong form: 
 
 !5L—<S(^ @63T == f5l—<5sQ6Vr } f5L-<£(<Sj ^j60 = !5l—<sQ&i "If I (he, 
 
 we etc.) should walk"; 
 
 — partly by adding the termination of the abl. instr. 
 to the characteristic of the past tense: 
 
 Q&djp ^&) == Q&dj<siT&} "If I (he, we etc.) should do." 
 ^&Q&r ^eo — ^dQ(GV)®) "If I (he, we etc.) should make." 
 
 Note. Q&u-ipiT6d means properly "by doing" ; Q&lliu$&) "in 
 doing"; Q&iLiuSIgst "from doing". 
 
 § 38. 
 By adding a_zi to the terminations ^)sir, $j<sv and 
 cg&sv, a general subjunct. with "although" is obtained : 
 
 QffiLiuSls^iLD Q&lliuSI&jla, Q^uj^fT^jih "Although I (he, we) 
 should walk/' 
 
44 Tamil Grammar: 
 
 A similar subjunctive is formed by adding e_ji to 
 the adverbial participle referring to the past tense 
 (§35): 
 
 Qfibgi ©_i2) = QetLigjtb although I (he, we etc.) did. 
 ^dQ e_ii> = ^dQiLji}) although I (he, we etc.) made. 
 
 Note. The latter form supposes a fact, whereas the first 
 mentioned form implies a supposition. 
 
 § 39. 
 
 Thus far of the active voice in its positive form. 
 There is also a negative one (GrSSirLnonp "counter- 
 word") with only one tense for all times, formed 
 by adding the personal affixes to the root without 
 the intervention of the temporal characteristic : 
 
 Q&lli <5j<oh = QafiLiQilkobt I do not, 
 Q&tu ^lli = Q&iLiLLirTLLi thou doest not, 
 Q&tb ir-n&enr = Q&iLiifiirsetr you do not etc. 
 
 Note. The e^€knr><^ruiT60 ends in ^gj (instead of Sjgi) y and 
 the uG0(sSI<o8rLJiT60 in ^ (instead of ^ or ^<sar) : Q^iLiluit^j it does not 
 (not Q&ibuusp), and QftLiiurr they (sc. ea) do not (not Q&iLiuj) i . 
 
 1 MJP an d =gy iw these forms are propably contractions of ^ <g]gj and 
 <& ,-gy ; for it seems that the characteristic of the negative originally was 
 <m (to be inserted between the root, and the personal affix). See § 35, 
 Note. Compare the adj. part, of the negat. voice {Q&lliiuit not doing), 
 where that characteristic is still preserved, — and the Telugu conjuga- 
 tion, where it is still found in a shortened form throughout all persons 
 and numbers in the finite verb : 
 
 Fadu-dunu I fall, Pada-nu I fall not, 
 
 Padu-duvu thou fallest, Pada - vu thou fallest not 
 
 Padu - nu he falls , Pada - du he falls not, 
 
 Padu-dumu we fall, Pada-mu we fall not, 
 
Verbs. 
 
 45 
 
 The adverb, partic. is formed by adding j^gi (or ^ldgo), and 
 the adject, partic. by adding ^<$ (or ^) to the root 1 : 
 
 Q&lLi ^gi — Q&LLiLt-mjg; not doing , 
 Q&lLi ^p = Q&LLiu-irr^ not doing. 
 
 Here is a tabular view of the negative, together 
 with the positive , for the sake of comparison. 
 
 Negative. 
 Common tense. 
 Q&iLiQu.i<ok I do 
 not, 
 
 Present. 
 
 Positive. 
 
 Past. Future. 
 
 Q&iLiQ<5<o8r Qs=iLQ<su<oar 
 
 I do, I did, I shall do, 
 
 Q&iLiQtsbr&iLi G&djstrTiLi Q&U-KSumLi 
 
 Q&ti.iQ<zhr(Wj><o6r Q&iLi^iT<obr Q<9=LL.i<S}jrr65r 
 
 Q&iLiQ<oGTQrj><3(r Q&uj^rr&i' Q^iLKSurrefr 
 
 Q^tLiQesrp^j Q&LU<ggl Q&iLuljld 
 
 Q&LuQ<58rQ(Wf>Lb Q&djQ<£[TLD Q&LLlQ<51/[TL£> 
 
 Q&lLlQ<56rr$<£<3[r Q&lLlJsfrS&T Q&LU<2§IT<£<5fr 
 
 Q&tLQekQrpiT&eir Q&iLi^rriTseir Q } &lli suit its <srr 
 
 Q&iLiQesrQTfGdT Q&iLij&eor Q^iLiujld 
 
 Adj. Part. 
 
 Q&iLiQiovr/D doing, Q&iLi@ done, Qpujilju) being Q^iLilliit^ (Q&th 
 
 about to do, iurr) not doing. 
 
 Adv. Part. 
 
 Q&LLIJP Q&lU<clJlT6Br Q&LLILLllTJg/ (Q&LLI 
 
 having done, in. order to do, ujituigS) not doing. 
 
 Positive. Negative. 
 
 Imp. Q&lLi do thou! Q^luluttQ^ do thou not! 
 
 Q&iLiiLjiD (honor.) Q&tuLurrQ<£LLjLb (honor.) 
 
 Qs : LLiLLjiij&&r (plur.) Q^LLiujfrQ^LLiiEJs&r (plur.) 
 
 Q&tLiujrrLLi 
 
 G)&UJlLirT68T 
 Q<9=LLIlLHT<ck 
 
 Q&tLiiuiTjg/ 
 
 Q&iLiQiLirrLb 
 
 Qs=ujuS'iT<3sek 
 
 Q&iLiiurTira&r 
 
 Q&u-iLurr 
 
 Padu - duru you fall , Pada - ru you fall not , 
 
 Padu-duru they fall, Pada-ru they fall not, 
 
 Padu- nu they fall, Pada - vu they fall not. 
 
 1 In ^§1 and ,m^ we propably have the characteristic of the neg. 
 voice (.j^), and the characteristic of the past tense (^). Thus Q&uuuun 
 jp corresponds to Q&iLig], and Q&LLiiuiTg to Q&iLip. 
 
46 Tamil Grammar: 
 
 §40. 
 
 Another negative — even more general, because 
 referring also to all persons, genders and numbers — 
 is gained by adding £g)st>Ssv "not" to the <sp6srp<sfri 
 uit<3V of the ®qldut<5V- verbal noun of the present 
 tense (§ 5|J): 
 
 ®n&T ((5mb ete.) Q^ujQp^Jeo^so (Q&tbQpjg] §)&)%&)) I (we etc.) 
 , do not, did not, shall not do. (Properly "The I -doing 
 is not"). 
 
 By subjoining ^)<sv2sv to the infinitive, a negative 
 of the past tense for all persons , genders , and num- 
 bers is gained. 
 
 f5ir<sk (fsinb etc.) Q&iuiuis&id'feo (Q&ujiLi ^go'Vgv) I (we etc.) 
 have not done. 
 
 § 41. 
 A complete negative may be formed by adding 
 the verb Jj)® "to be" (^j(f^<iSl(Sp<oir I am, ^jQ^jb 
 Qpssr I was, (s£)([T)uQlj<sm I shall be) to the negative 
 adverbial participle in ^m^il (or jmllxsv): 
 
 Q&lliuj[tj£! ^Q^sQQpm- = Q^tLiujtT^JQ^sQQp^r I do not, 
 Q&tLiLLirrjp ^)(rfjj5Q<£<56T = Qs=ii.iLurr^0js(o^6sr I did not, 
 Q&bULurrjp $)(WjuQu<5Br = Q^tuiufT^l^uQuesr I shall not do, 
 Q&iLnjLin-gi @ (^ jsprreo === Q^djuun^lq^^^neo If I (we etc.) 
 should not do. 
 
 Note. It is still more common to use Qurr go! (QurrQ 
 Qp<sk I go, QuirQ<osr<ohr I went, QunQ<aii<obr I shall go) in the 
 same way, and to add the emphatical particle & to the ter- 
 mination of the adverb, part, in ^jp (^G\§r): 
 
 Q&uLiuj[TQ ! g QunQesrm- I did not do , 
 
 Q&iLtujnQp Qurr<€V)®) If I (we etc.) should not do. 
 
Verbs. 47 
 
 § 42. 
 
 The passive voice is formed by adding the verb 
 l/® to suffer (uQSCSpsk I suffer, ulLQisst I suf- 
 efred, uQQmsm I shall suffer) to the infinitive: 
 
 ^zjl<s<s 1 uu®QQ/d<ovt I am beaten, 
 ^/UjLssuuQQ^iii thou art beaten ; 
 <°ilu?L<5<£uuLLQt-.<ok I was beaten, 
 ^tjU^s<suu(S}Q<siJ€k I shall be beaten ; 
 ^ujl<s<suuQl-<sot I am not beaten etc.; 
 
 or the verb Qujpj to get (Qu^yQQpGk, QujbQpotf, 
 
 c £tfU^d<3suQugiiQQp<ok I am beaten. 
 
 A passive may be formed also by subjoining the 
 verb 9_s33r 2 to eat {p-<om@QpGsr I eat, 2l<swG?*_63t 3 
 I ate, Z-smQuosr I shall eat) to substantives, espe- 
 cially to such as are formed from a verb (see § 49) : 
 
 ^fgfiuLfekQi—esrlw&s cutoff (^gvuLj from ^fgu "to cut off") ; 
 
 or are identical with the verbal root (see § 49) : 
 
 Sj<oG>p\L\G6tfQum I shall be beaten (^gdjb verbal root, and 
 noun — "to slap" and "a slap"). 
 
 § 43. 
 
 Some verbs may be made causal by inserting 
 certain letters after the root — uiSl in verbs follow- 
 ing the strong or the middle form of conjugation : 
 
 1 The u is doubled in accord, with § 10, 3 (a, l). 
 
 2 The verbs "to get" and "to eat" serve also in Bengali to form a 
 passive (paite and khaite). See " Three Ling. Dissert, by Chev. Bunsen, 
 Dr. Charles Meyer, and Dr. M. Miiller" page 347. 
 
 3 Instead of ^_<5mQs;<osr §9,4. 
 
48 Tamil Grammar: 
 
 is l— to walk, ri—ulSI; 
 and <aS , in verbs following the weak form : 
 Q&ii-i to do, Q&u-igSI. 
 They always follow the strong form of conjugation 
 
 (class 6): 
 
 i5L—ui3<&QQp<5sr I cause to walk, Q&tLiizSl&QQpGx I cause to do, 
 i5t—ui-9<5G<£<ok I caused to walk, Q^uLteSl^Q^ebr I caused to do, 
 !5i—uiSluQudr I shall c. to w. Q&LLKaSIuQuevr I shall c. to do. 
 
 Instead of ljlSI or aS, some verbs — whether fol- 
 lowing the strong or the weak form — insert the let- 
 ters 
 
 u®QQp<ohr I suffer, uQ^^/SQpsar I cause to suffer, 
 Qi—sQQp<^r I lie down, Qt—^^iQQpm I cause to lie down. 
 
 These always follow the weak form (class 3) : 
 
 Note. Causal verbs are formed also by a more internal 
 change of the root: 
 
 1) Roots in ® or gfi double the last consonant (^QSlQpeur I 
 run, ept-LQQGptour I cause to run; ejguQQp^r I ascend, 
 <sjpgjQQp<zk I cause to ascend). 
 
 2) Roots in m(§ and un-f change the preceding soft letter 
 into the following rough one (iki in d, and u> in u): 
 
 QpLpiKi^Qpgi it sounds, Qpi^s^Qp^i it causes to sound, 
 6TQgLQLiQ(Yr?<osr he rises, 6T(tguL]Q0><obr he causes to rise. 
 
 Also these follow the weak form (class 3). 
 
 § 44. 
 
 There are some roots in 2_ and ^), used adjectively 
 (cJV(25 difficult, ^)<ssfi sweet), from which a kind of 
 verb (G&dsw&^nSuLjQ-pfbjii "action -intimating fini- 
 
Verbs. 49 
 
 turn") may be formed thai, like the negative, is tense- 
 less, and consequently affixes the personal terminations 
 (partly in a somewhat ancient form) without the 
 intervention of the temporal characteristics. (A final 2_ 
 is changed into ^); e. g. Quq^ "great" into Quffl). 
 
 Verbum finitum. 
 
 Qurfl <sj<ok = QufflQiLKsbr I am a great man, 
 
 Quffl g> = Qurflemu thou art a great man, 
 
 Qurfl sgj<ok = Quiflujiok he is a great man, 
 
 Quffl cgyefr = Qurfliu&r she is a great woman, 
 
 Qurfl gi {^j^i) = Qufflgi (Qurfliujp) it is a great thing, 
 
 Qurfl <5jih = QufflQiLiib we are great men, 
 
 Qurfl ffit = Qurflififr you are great men, 
 
 Qurfl <3ffr = QurfliLiir they are great men, 
 
 Qurfl ^ (^j<ssr) = Qurfluj (Qurflujesr) they are great things. 
 
 Participle. 
 Qurfluu being great. 
 
 Also nouns may become 6i9%m&(§n$ULj(y)tbjii] 
 e. g. (Sott eye: 
 
 s€mQem-<sur I possess an eye, S6sar2sssr thou possessest etc., 
 3<sBsr<5vsr<5ur he etc., aessresur&r she etc., «l1® (instead of 
 &<o8orgi see § 9, 4) it etc., semem (partic.) having 
 eyes. 
 
 They often join the person, terminations to the ob- 
 liquus; e. g. <S)Sl6V<oQ(55r (obliqu. of <@fl <sv bow), and (Lp 
 &&j£i (obliqu. of (Lp&LD face): 
 
 <sSleo<sSlQ(ssresr I am an archer, <s£lio<sSl%ssr thou etc,. <sSlio<sSl 
 
 <oGT<obr he etc., eSI&)<sSl6ureri- she etc., eSe^eSlp^i (instead of 
 
 <s£l&)<s)9<osrjgt, see § 9, 4) it etc. 
 (Lp&£Q<5<ohr I have a face, Qpa^GU)^ thou etc., Qp&@@<ohr 
 
 he etc., Qp&pperr she etc., Qp&pgjgi it etc., — Qp&pp 
 
 (partic.) having a face. 
 
50 Tamil Grammar: 
 
 These verbs may be also declined; they then are 
 called (5}Sl'Ssw&(& )t $uLju(oU[t ( " action - intimating 
 nouns"), as for instance: 
 
 QuiBQium I am a great man, QurflQiu ( <tesr me who am a 
 
 great man , QuiflQiu^io through me who am a great 
 
 man, and so on. 
 QufftistDLLi thou who art a great man, Quiflaaujemuj thee 
 
 who art etc. 
 QurflLLievr he who is a great man, Qurflu.i'fcsr him who is a 
 
 great man, Qurflu-i^eo through him who etc. 
 
 Note. Any finite verb may be considered as a noun, and 
 consequently declined. It then receives the name eS^ssruQun 
 ("verb -noun"): 
 
 rEL-j5Q<$®sr "I walked" and "I who walked", rEi—^Q^^r 
 me who walked etc. ; — rsi—jsprresr "he walked" and " he 
 who walked", rsi—jz^rr <$&)&) through him who walked etc. 
 
 ADJECTIVES AND ADVERBS. 
 
 § 45. 
 
 Adjectives and adverbs are called in Tamil SL/fl<£ 
 QdFirsv ("property -word"), and when distinguished, 
 the former receives the name of QuQFjrfl&Q&iGV 
 ("noun -property -word"), the latter that of siflStssr 
 
 U-irfi£Q<3=rT<sv ("verb -property -word"). 
 
 § 46. 
 They may be arranged into the following groups : 
 
 A. 
 
 1) ueo 1 (from (su&) power?) several, &&) * (from Q&) few- 
 ness) some, f5&)&> i (from tseo goodness) good; 
 
 1 A sort of tenseless participle. See § 44. 
 
Adjectives and Adverbs. 51 
 
 2) Qurrgj (common), LDgn other (u>/b/b 3 before vowels), Q<sugu 
 other (Qsujb/b 3 before vowels). 
 
 B. 
 
 1) $6ofl , ^GffliLi 1 sweet, a_/fl, 2-fflu.i 1 proper; 
 
 2) Q&rr®, Qsmp-LLi 1 cruel, g® 7 ■sl^.lli 1 violent. 
 
 c. 
 
 1) Qu(ffj, Qufflu.1 1 , — Quit 2 (always before vowels) great 
 
 (Quffl<ouruti> great pleasure). 
 a (7$ j gtFIlu 1 , — gtttt 2 (always before vowels) black (sit 
 
 irrrQ black sheep). 
 =g2/(5 , ^ffluj 1 , — j^it 2 (always before vowels) precious 
 
 (^0u3rr precious life). 
 ug, u&luu 1 , — uttg 2 (always before vowels) green (un@ 
 
 Sso green leaf). 
 2) Gf5®, QfEi^.LLi l , — QielLlL 2, (always before vowels) long 
 
 (QielLQi—qp^^i long letter). 
 @«p, (^[SIlu 1 , — (5PP Z (always before vowels) short 
 
 ((&)tbQpQg^£ii short letter). 
 L/^y ; u^Iuj 1 , — ni>£ 3 (always before vowels) new (upp 
 
 ifl@ new rice). 
 &i£u, Qn&uj l 7 — 9\pp 3 (always before vowels) mean (&p 
 
 rSlskuLD mean pleasure). 
 
 Note. Qgtt®, g® , QuQjj, GQTj, SjQf)) u 'g , Qr5®, and (&,g» 
 have, before a rough initial, the corresponding nasal affixed 
 (g®[ejgl-&) the violent sea, (g&ijspu}- a short stick, QtB^mQurr 
 Qggj a long time, G(^(^9 < bsv a black stone. 
 
 § 47. 
 
 In the way of combination, adjectives may be 
 formed from nouns of quantity^ — by adding <jm<55X 
 
 1 A sort of tenseless participle. See § 44. 
 
 2 The final a_ is elided, and the preceding vowel lengthened. 
 
 3 The final e_ is elided, and the preceding consonant doubled. 
 
52 Tamil Grammar: 
 
 (contract, from ^©ssr), the adject, participle of the 
 verb ^0 "to become", — or 2_gytot, the adject, par- 
 tic, of the aSSotfr <&(&,/$ ui_j(Lpfbju SLsyr "being" (§ 44). 
 &@pLD purity, &-p^LDn<oGr y s?^^Qp<2irm 1 pure. 
 
 Note. Also in Tamil , nouns themselves are not seldom 
 used adjectively(i-/ /rcsyr) i£&>u> stone-ground, i. e. stony ground). 
 Whenever they follow the strong form of declension, they 
 will be put into the obliq., mostly in its shortest form: ^rresrLD 
 (wisdom) Quir&mLD (food) = @/r<ssr Quir&muo spiritual food; 
 srr® (wood) 'iSeoih (ground) = srrilQ iSeoih woody ground. 
 
 § 48. 
 Very few of the adverbs in Tamil are genuine, 
 like: ' 
 
 -gjfijQds here, <gfwQa there, gkk/Qs where? @)6sfl hereafter 
 (formed from the demonst. letters @, ^, ct, § 23). 
 
 Most of them are infinitives, sometimes with the 
 addition of the participle a_zi , like : 
 
 s=rreo or s=rr&)eijijD (from &neo , 1 to be full) much; pm (from 
 pey, instead of ^/r©/, 3 to stretch) much ; <<&_*_ (from «i_®, 
 3 to assemble) together; lSIs (from l£1(§, 4 to be strong) 
 or lSIss^lc very; 
 
 or participles like : 
 
 itfeoffr® or, with the particle s_lo, LtfeoarQih (ofisw-, 1 to turn) 
 again ; 
 
 or nouns like: 
 
 LDfrptslnuD (measure) only; ^up-dsLp. (^u^d^ ^^l) (to 
 step — ■ step) frequently. 
 
 1 &£<£Qp<3(r<3{r Qurr&iSBrLh prop, food where is purity, i. -e. pure 
 food; s?^^u)iT<osr Qun&G&LD prop.: food which has become purity, which 
 is purity, i. e. pure food. 
 
Prepositions and Conjunctions. 53 
 
 In the way of combination, adverbs may be formed 
 
 also from nouns of quality , by adding the adverbial 
 
 partic. of tlie past tense of the verb ^(^ "to become", 
 
 <g//// (contracted from °uS) , or the infinitive of the 
 
 same verb ^^gs: 
 
 Q<$rTuii> anger ; — Qsiruumujj Q a nutans angrily. 
 
 PREPOSITIONS AND CONJUNCTIONS. 
 
 § 49. 
 
 If Tamil has but few genuine adverbs, it has, be- 
 sides 2-LD a and", scarcely any prepositions and con- 
 junctions of an indubitably genuine stamp , for even 
 $Lp "under", Qll<sv "over", and 2_/_sir "with" seem 
 to haye been originally nouns, and (Lpsar ((LpsirL/, 
 (Lp^sKSsrH) "before", and iSlsbr (l^g^tl/, z_9<s57<stfr/f) "af- 
 ter" may be still regularly declined. 
 
 The Tamil prepositions and conjunctions are 
 nearly all: 
 
 I. Nouns — a) in the nom., b) in the dat., c) in 
 the abl. inst. , d) in the abl. loc, and e) in the 
 
 obliq. ; 
 II. Verbal forms — a) infinitives , b) participles, 
 
 and c) subjunctives. 
 
 I. 
 
 a) uifluujspuo (end) until; <3j<3(r<sy y ^<sfr<s^ih l (measure) until; 
 mil.®, ldlLQld 1 (limit) until; LDnpfslniD (measure) as soon 
 
 1 Here the particle &.th is added. 
 
54 Tamil Grammar: 
 
 as; LD(njrEi(&; (side) near; QunQggi (time) when; @)i—u> 
 (place) where; Qurr^LL® (cause) for the purpose of; 
 ul£. (manner) according to; i§Il£I^^ud (motive) for the 
 sake of. 
 
 b) tsuQDird^ih 1 (<su€tDir bound) until; uu^.d(^ (ul$. manner) to 
 the end that, according to; ldlL(5i&(&jud l (wlL® limit) as 
 far as. 
 
 c) ^GtD&Lurred, ^^eorreo (^ons and ^^<so being) therefore; 
 uL$_LLirr®) (uLp. manner) on account of. 
 
 d) <su<so)auS&) (<2d®»]j bound) until; ^i—^^j&o (j@)i—ib place) 
 near, at; — ■ when. 
 
 e) ^ji—^^i {§)i—ud place) near, at; — when. 
 
 II. 
 
 a) QlLl- (QlL®, 3 to approach) near; Quneo (Qurreo, 1 to 
 resemble) like; fSair (rS&ir, 2 to be like) like; Qibu (Qisn, 
 2 to be near) like; <puu (ancient infin. fut. of 9, 6 to be 
 equal?) like; @<s£lrr (peSUr , 2 to separate) except; $lj$uj 
 ($>ifi f 2 to cease) except; Sjp (st& , 4 to be cut off) off; 
 (?$Lp (@tj?, 2 to surround) round about; ctszjt (wear, 5 to 
 say) that (on). 
 
 b) @[£l£gj ((SflN, 6 to point out) concerning; (^y^ji^i (@£g, 
 2 to surround) round about ; & jbp5) (^pgn, 3 to surround) 
 round about; sSIlL(Si (afl®, 4 to leave) from; Grekgv (<oi<o& 7 
 5 to say) that (on) ; ^soeomnio (adv. part, of ®6U 2 ) with- 
 out; ^do eon logo (adv. part, of =gyeu 2 ) besides. 
 
 c) ^(Gvjed, jgQeo, j^Qekr, ^uSlehr (cfggj to become, to happen) 
 
 if (properly "if it happens" ) ; 
 ^(S^e^zi), ^Qgyih, ^Qegjub, ^uSlesyuD although (properly 
 
 "even if it should happen"); 
 Gievfltocr (<sr®sr y 5 to say) if (properly "if you say") ; 
 <5iGsflGg]ii> although (properly "even if you say"). 
 
 1 Here the particle &_ld is added. 
 
 2 ^j&\) and j?jG) are s^^ssrd^rSluLfQpjb^iJ (see § 44). 
 tives the existence, ^eo the quality. 
 
Particles. 55 
 
 PARTICLES. 
 
 § 50. 
 
 The Tamulians enumerate eight classes of par- 
 ticles (^)®nu-£Q&rTZV "middle word"): 
 
 1) Q<su/bstJ<so)LnLLj0Ljs<sfr "forms of declension"; 
 
 2) eSl^ssri^0Liseir "forms of conjugation"; 
 
 3) &rrrfl<sz>LLi "increment" (e.g. <^£o: Q^rroDi— garland — Q&rr 
 <5?Di—U-ied~) 5 
 
 4) s^euemuD&Q&rra) "words of similarity"; 
 
 5) ^^ix>QuiT(i^6irdsrrLLi^.uu ^)<5S)i—.s : Qs : fTjb<s<sfr "particles show- 
 ing respectively a different sense" ; 
 
 6) §)<s$>&[§!<5np&Qp (§). "sound-filling (i. e. lengthening) par- 
 ticles" (Q@uj.ll; and 5?®); 
 
 7) sj®®& $<s5>p&&p (§). "measure -filling particles", i. e. ex- 
 pletives on account of the metre (^Qurr, t9p etc.) ; 
 
 8) @$uLS!<aDt—&Qs=rrp<£<sir "intimating (i. e. sound imitating) 
 particles" (^u^, a particle that imitates the noise of 
 water etc.). 
 
 Note. We shall not now trouble ourselves with this con- 
 fused list of what the Tamil grammarians reckon among the 
 (§)<se> i—&Q&rrp<£<3fr. 
 
 Many of them are adverbs, prepositions, and conjunc- 
 tions in the shape of verbal forms and of nouns (especially 
 those mentioned sub 4 and. 5) ; some are rather thoroughly 
 misunderstood. 
 
 Besides we have already made the acquaintance of a great 
 many of them , in treating of the manner in which nouns are 
 declined, and verbs conjugated. 
 
 § 51. 
 
 The three following particles are practically very 
 important: c _gw, sp 1 57. The first principally inti- 
 
56 Tamil Grammar: 
 
 mates a question, the second a doubt, the third 
 certainty. 
 
 <3l<5u®rr ^ = ^<sij(^) he? 
 
 ^<s>j<our ep = C gy<si/G > (&s) he indeed? 
 
 ^l<su<osr <sj = ^j<suQ<o5r he surely ! 
 
 § 52. 
 
 Thus far the etymological part. What we call 
 " Syntax", the Tamil grammarians call LSIuQiufT^Lh 
 "Application". They treat in it of the manner in 
 which , by the use of the cases , sentences are formed 
 (dsrrji&LD "agency"), compounds framed (<3=llt&=ld or 
 Qprr<otn<£ "combination"), and primitives as well as 
 derivatives gained. 
 
 Note. The details of the first point are, for the most 
 part, needless for the European student ; the second point is 
 an imitation of Sanscr. grammar, not always very happy 1 . 
 The following paragraphs will offer some remarks on the 
 third point, and then conclude with a few words on con- 
 struction. 
 
 FORMATION OF WORDS. 
 
 § 53. 
 
 Some roots do not undergo any change in assum- 
 ing the character of substantives : 
 
 1 For a sort of Bahuvrihi see Kaivaljanavanita I, 18: ^l^iejQlu 
 Illhtgbt one who has an activity that is suppressed = one in 
 whom activity is suppressed. — Dvandva's are most common (ggjaua 
 rEjsGtr = <g£j&QpL£)un(y3i£> this world as well as the upper one). 
 
Formation of words. 57 
 
 LLGtsip secret, from Lcoap, 2 to be concealed; 
 ■szvfl ripe fruit, from S6sff f 6 to be ripe. 
 
 Some are internally changed, either by lengthening 
 the radical vowel: 
 
 izrr® cultivated country , from is®, 4 to plant; 
 eft® emancipation , from <s$®, 4 to leave; 
 Qs® ruin, from Q&®, 4 to perish; 
 
 or by doubling the final consonant: 
 
 Lcnpgj change, from urrjpi, 3 to change; 
 
 umL® song, from urr®, 3 to sing; 
 
 sGtrpgj fountain, from ssejj/, 3 to spring forth. 
 
 Some again take an affix: 
 
 Q&ujLLj&r poetry, from Q&iLi , 1 to make; 
 QurreSl likeness, from Qurreo , 1 to be like; 
 ^jseoLD breadth, from ^y«eu, 1 to make room. 
 
 § 54. 
 
 Verbal nouns (QpirtflpQuir "nouns of action"), 
 with sr>LnufT<5V (see §11, Note), are formed by af- 
 fixing the personal pronoun c jy<su6SF, ^snsYT, ^\^l 
 — ^Qj/i, ^(53)51/ (^/ot) to the temporal charac- 
 teristic : 
 
 iBi—<iQp ^f€i'<ok = [5L—<sQp<Sij<oGr a man walking, 
 fBi—dSl/b ^<su<sfr = i5L—d£lff)<8u6rr a woman walking, 
 isi—dQjb ^gi = f5i—sQpj£! something walking, 
 rsL—&Qp ^jtsufr == fEL--sQp<Qjrr men or women walking, 
 r5i—<sQp cgt/GDQj = f5i—<sQp<5Sisu animals walking, 
 fBi—jF^ ^<su€sr = !bi—^^<sug5t a man who has walked , 
 isi—uu ^6u<sk = r5L—uu<5iJ6Br a man who will walk. 
 
 X ote. The §>®srpdruiT&) may also signify a state, a fact etc. 
 {fsi—sQpgi the state, the fact etc. of walking). 
 
58 Tamil Grammar: 
 
 In verbs following the weak declension, dj, the 
 characteristic of the future, is — for the sake of 
 euphony — changed into u , whenever the following 
 affix contains another <su (e. g. ^(susar). 
 
 Q^iLisu Sj^i = Q&djeugi a thing that will do; 
 Q&llksu Si<oGT = Q&lli®j<obt things that will do ; — but 
 Q&lliu ^)f<su<ok = Q&iuu<5ii6&r (not Qs=iLi6n<sn<oaf) a man who 
 
 will do ; 
 Q&iLiu ^(su&r = Q&dju<s>]<3(r (not Q&(L.i<su<s}j®r) a woman who 
 
 will do ; 
 Q&lLiu ^<suit = Q&iliu®jit (not Q^djeueun) men or women 
 
 who will do. 
 
 Verbs in the negative join the pronoun j^toiKoir etc. 
 to the form of the adverb, part, in ^ML^l '. 
 
 Q&tLiujiT&GU6Br a man who does not, 
 Qs=iLiLLirr^<sij<sfr a woman who does not, 
 Q&iLiLurr^jp a thing which does not, 
 Q^u.illiit^<ss)6u things which do not. 
 
 All these nouns follow the declension of the pro- 
 noun affixed. 
 
 Positive verbal nouns, with ggziLJifd;, are some- 
 times formed by affixing the pronoun j^Qdosr (or 
 ^)<su<53t) etc. to the (sptsirpGiTUfr^v of the future: 
 
 Q^iLiLLfLD jgjsutsh = Q<fiLiuLjLD<oii<osr a man who will do, 
 Q&iLilljld ^<su&r = Q&ujiLfLDQjeir a woman who will do, 
 Q^iLiiLjLb ^jgi = Q&LLiiL/LDjgi a thing that will do, 
 
 Q^LULL/LD ^GBHSl] = Q<ff=LLILLj LD<5B)<51J tMllgS that will do. 
 
 Note I. The ^esarurreo of the verbal noun of the past tense 
 is sometimes formed by affixing ^ysar etc., instead of ^gjgut etc., 
 to the temp, characteristic (Qurr^jF^eardr "one who came into 
 possession" instead of Q urr(nj fits) ear mqsr , — ■ from Quir^^jp). 
 Or is the form in ^ott (inst. of ^<sk) the finite verb "he came 
 
Formation of words. 59 
 
 into possession" as gSVjsot uQ 'u if "one who came into posses- 
 sion" (§44, Note)? 
 
 Note II. The negat. verbal noun in ^^<3usk etc. often 
 appears in the shorter form: ^ear etc. {Qu(^^^n^<su^5T or Quit 
 (gppireGr). Or is the form in ^ssr <s$3ssr uQ 'u it (§ 44, Note)? 
 
 § 55. 
 There is another kind of verbal nouns, with, gpssi" 
 p<SMurr<5V only (see § 11, Note), formed by adding 
 the affixes ^sv 1 , &6V or os)<3B to the root of verbs 
 following the weak form; — and &&sv,<£^6V (as^^Gv) 
 or <£gd& to the root of such as follow the strong form: 
 
 Q&ireo&)&), Q&rrioepi^edj Q&rTed&yssis the act of saying (from 
 Q&rT®)g$j to say); — isi— <£&&), tEi—^^io (iFL—d^^dv), rsi—d 
 ana the act of walking (from ibi— to walk). 
 
 Note. Verbs of the middle form mostly conform to the 
 rule for those of the weak form ; sometimes however they take, 
 the affix a®). 
 
 §56. 
 Also the adject, participle of the present as well as 
 that of the past may, by receiving the affix <S3)LD, be 
 converted into <5p<5&rjD<s5TUT<8ti -verbal nouns. 
 
 Q&iLiQioknDGZDLD the state of doing, 
 Q&lli<s<oidld the state of having done. 
 
 Verbs in the negative join the affix qdld to the ad- 
 ject, partic. in c _g/: 
 
 Q&LLiiLirrtsxiLA the state of not doing. 
 
 § 57. 
 The formation of derivatives has already been 
 touched upon; for words as Q^iuQtsirpQDLL being 
 
 1 The affix ^eo especially in verbs with a final a_. 
 
00 Tamil Grammar: 
 
 derived from an adjective participle, stand on the 
 same level with 
 
 Qu0<ss)U) "greatness" from Quqjj "great", 
 <°>j(yj<oS)iA "difficulty" from ^(5 "difficult", 
 Ljsp<oV)LD "novelty" from i^gi "new". 
 
 § 58. 
 
 Among the terminations apt to form derivative 
 nouns, the following hold the most conspicuous 
 place: 
 
 I. ^<53T, cont. from j^Gwsm (^swlv/tsv); 
 ^orr, cont. from ^ojsir (Qu<5murr<sv). 
 
 Qsn.ufT<m a villager (m.), ^M.nnm a villager (f.) , from 
 ssE/f village. 
 
 II. jpjfobr (^<5murr<5v), (Jj) (Qu<5muir<sv). 
 
 ^Lpaeur a beautiful man, ^l^Si a beautiful woman, 
 from S)g(§ beauty. 
 
 III. ^-gyssr, ^ssrsir, j^mssi , ^ssr, gP^ ? ^) 
 
 <z£l<so<sd65T y €SleO<sSl<oor<5sr y <sSl£d6d<s>j<iftr ) <sSI&)&)rr<5ur , <sSl£dQ<stin<obr y 
 <sSl&)sSl an archer, from <a#6^ a bow. 
 
 IV. ^srfl 1 (jj^sm and Qu<5mu[T<sv). 
 
 eSlGdeorraf) a man or woman handling the bow, from 
 <sSl&) bow. 
 
 V. <3=rT6$ 2 (^(oftsr and Qu<omufT<k>). 
 
 QmiTLLs=^[T(oSl a man or woman full of bliss (from CW 
 lL&ld bliss). 
 
 1 From ^(©5, 1 to manage. 
 
 2 From &tr 6$j , 1 to be full. 
 
Formation of words. (31 
 
 VI. {6J/T (u<oV[fUfT6V). 
 
 Q^en-(^iT relations, from Q^srr branch. 
 
 VII. ^QHLD (6p<S$r(B<55TUrT<5V). 
 
 eS2errujirLLQ/i^esrui a playful disposition ; from eSIVerriurr 
 lL® play. 
 
 § 59. 
 The mode in which gg ld u nr<sv -nouns (§ 11, Note) 
 are formed from substant. in j^jub, requires a spe- 
 cial notice. 
 
 ^OTT 
 
 QutoSST 
 
 U6VT 
 
 <°p<5$ip<55T 
 
 ugvqSIgst 
 
 UfT<SV. 
 
 UfTSV. 
 
 Lv/rsv. 
 
 UIKSV. 
 
 urrsv. 
 
 <3i<sk 
 
 ^<SfT 
 
 ^jft (cgj/f) 
 
 ^f£Z 
 
 <g>l (s>]<56r) 
 
 J>h<8U6$r 
 
 jfy<5ij<3n~ 
 
 <J2/<Sl//f 
 
 
 
 ^<ssr 
 
 ^eh- 
 
 
 
 
 These terminations may be either affixed to the 
 obi. in its simple form (&J?i) : 
 
 • 1 
 
 LD<t?5T3>f5<o6T J 
 
 Loesr^^&r 
 
 LD6GT<£<£IT 
 
 LD€GT^^<3iJ<SSr 
 
 LD<o0r^<5<5iJ<Sfr 
 
 LD<oGrp<5®J[T 
 
 LD<oGT£5<S[T<oGr 
 
 LD6Gr^<5fT<3iT 
 
 men and women 
 
 LD<sor^(c^fT<osr 
 
 UXoGT^fsl 
 
 having a mind. 
 
 a man having a mind, a worn. liav. a mind. 
 
 lAGsrppgj an irrational being ld<5st^^ irrat. beings having 
 having a mind. a mind. 
 
 or to the obliquus in its lengthened form Qi^sir): 
 
 iumptslGBrGBr a man hav. a mind. u>mp$66r&r a worn. hav. a mind, 
 etc. etc. 
 
 1 From ldggtld mind. 
 
02 Tamil Grammar 
 
 CONSTRUCTION. 
 
 § 60. 
 
 The subject ((^(LptsiifTiu a the place where it ri- 
 ses" or &[T^^rr "agent") always precedes the pre- 
 dicate (uiLHobr "meaning"), and the latter concludes 
 the sentence (<siJiT<&£lujLh). 
 
 § 61. 
 
 The great principle with regard to construction in 
 Tamil is identical with that in all Tartar dialects, 
 namely : That which qualifies, precedes that which is 
 qualified. 
 
 § 62. 
 
 In consequence of this last mentioned principle : 
 
 1) The attributive (adjective a , adjective participle b , 
 adjective numeral 6 , pronoun d , genitive 6 ) precedes 
 the substantive; — the substantive precedes the pre- 
 position^ — and the adverb g precedes the verb. 
 
 a) 156$ go Loirih a good tree. 
 
 b) Q&lLl- i&jrih a spoiled tree. 
 
 c) *p0 Louth one tree. 
 
 d) 676sr <s8(£) my house. 
 
 e) tSl^rreSIek lduld the father s tree. 
 
 f ) LDrrpgj&tvj Qp<5ar before the tree (lit. the tree before). 
 
 g) iB<ohrQrj>iLis= Qs-iLi^fT<ok he did well (lit. well he did). 
 
 2) The similitude precedes that which is similar, 
 and the comparative that which is compared. 
 
 @iEj&@gi&(<5j Qr5iTrr6Gr®jiT one who resembles a lion (lit. one 
 
Construction. (33 
 
 who a lion resembles) ; gijSeyih <°*/gi iB&)eo^i that is better 
 than this (lit. than that this is better). 
 
 3) The secondary clause precedes the primary one. 
 
 i§ f5eo&)(su<ssr <5i<okgii Qs=(T<oUT(^)<ohr he said that you are good (lit. 
 that you are good, he said); ^gugbt Qunssr lSIsstlj mn<ssr 
 <g=rruL9LLQL-<oin- 1 ate, after he was gone (lit. after he was 
 gone, I ate) *, /f/tsst ottujrr^ujn-uSlQTjdQQnoGGr ^y > <5s><£iurT6i) <surrs 
 &l-l-[tj£/ I cannot come, for I am ill (lit. because I am 
 ill, I cannot come); ^tuG^^Q^LLi^rrev , $)<o®^ dQ&rrQu 
 Qumr I shall give this, if you do that (lit. if you do 
 that, I shall give this) 5 ctsstcWcs srruurrp^ULb uL^turrs <su 
 pptrdr he came that he might protect me (lit. that he 
 might protect me, he came). 
 
 Note. It is scarcely necessary to observe that, in poetry, 
 the construction is as free as in any other language. 
 
 § 63. 
 
 The urrsv (§ 11) of the nominative always agrees 
 with the urr<sv of the verb. The <°p<sirp(5irui<sv of the 
 future, however, we sometimes find construed with the 
 jpi<0m or Quern urr<sv of the nominative. 
 
 <§)nn&n& Q&rreognih "the king will say'', instead of §)jjfT&=n-& 
 
 § 64. 
 
 The accus. (dSTLDLh "action") very often appears 
 without its flexional termination: 
 
 srruSl^iEi Glair® give (me) the paper! instead of <£rTuS!<g@<5&@ 
 dQ&ir®. — uspuD urr^LD (u/t^S'sjd^) uG&&Q<ofrQrDQ<ovr I 
 worship the lotus - foot. 
 
 § 65. 
 
 The abl. instr. is used also in the sense of effective 
 cause, of material cause, and of motive. 
 
64 Tamil Grammar: 
 
 ^eu^do Q^lLilliuulLl—^j it has been done by him; 
 LD<5ssr<Gsv)®) Q&LuiLi u u lIl-s^i it has been made of earth ; 
 ^<5ki3(^)&) Q&uLiu.iuulLl—j£i it has been done out of 
 love. 
 
 § M- 
 
 The dative is also in Tamil "casus commodi atque 
 incommodi". Remarkable is its being construed with 
 verbs expressing motion, distance, fitness, deviation, 
 avoidance, compassion, and fear. It serves also to 
 express a certain term of time, and a design. 
 
 ©syr(77j<sj@ <3u^^nG5T he came into the village, 
 
 <2l$js ptoses girniDrruSlQTj&Qpjp that is far from this 
 
 place , 
 <°>jQ<5<oord(&)^ ^srr^i that does not suit me, 
 eu l£] 'd (§0 <£uiS\uQu[rQ<55r<o6r I missed the way, 
 <9=rre^d(^^ ^uLSiQurrQesrek I escaped death, 
 <5T6BrdQirrE/(2ji£> have mercy upon me ! 
 j2l<5>j<ss)!&(&jLj uu.iuuL-Q<su<smQix> One ought to fear him, 
 g)<ok<ss)pd(^ to-morrow, 
 Q&np$5lsr<5jgia® for the sake of praise. 
 
 § 67. 
 
 The form of the abl. separat. in $)<sv is, properly 
 speaking, the abl. loc, — and that in ^) sir the obliq. 
 (§ 13, Note II.) 
 
 ld'Zo»uSI&) suQ^ih ^gn the river which (is in the mountain and 
 
 therefore) comes from the mountain. 
 ^LDLSluSlm- LSI(f!jF£rT<svr he separated from (prop, of) the 
 
 younger brother. 
 
 The peculiar forms of the abl. sep. are compounds. 
 (§13, Note II.) 
 
Construction. 65 
 
 § 68. 
 The genitive is never construed with a verb. 
 
 Note. A kind of genitivus explicativus is formed by 
 the future participle of the verb gtgbt to say, to call (cl. 5): 
 (ST6OTCT2/LD " something that one will call"*, Qtsu^n^^uD <oT6sr^s)ii£> 
 unp ai— go the milk- sea of Vedanta (the milk-sea called Ve- 
 danta). 
 
 § 69. 
 
 The simple form of the abl. loc. in @£)<sv serves also 
 to express time: 
 
 Qpp ■siTGO&GdQGV in former time, ^<su<dr ^jiejQ3uS103gs)3uSIgo 
 "during his being here", = while he was here; 
 
 and motion : 
 
 oetrrflp Q&frfiQptTLD we arrived at the village. 
 
 The latter notion may be expressed also by the 
 compound form in @£)L-<5£?}<sv (§ 13, Note IV): 
 
 grs3T6^ l— <s&i)Gd euj^^irGk he came to me. 
 
 The abl. loc. is used besides to intimate mental 
 relations : 
 
 ^GUGirfli—^GO ^driSleo'fo) in him there is no love; 
 <g]Gurfli—£J£)GO g£I3-<shit&33 QgugsgtQuo one ought to believe 
 in him. 
 
 § 70. 
 The obliquus is often used for the genitive: 
 
 Qu6mGssBm isitesBru} {QuGssrGssfi^s)Gm-u)\ § 9, 5) the bash- 
 fulness of the woman, for Qugsbt6M)jgs)L—uj rsnGsanh ; 
 
 for the abl. sep. (see § 67); 
 for the abl. loc: 
 
 Sgv^^j on earth (from Sgold ground); 
 
 Grammar. - 5 
 
66 Tamil Grammar: 
 
 for the abl. instr.: 
 
 ^0<sfr Qf5rrd<s<5 e g/ (^(njQemrrs&pgi § 9, 5) with eyes of grace. 
 
 Certain forms of the obi. are used in an adject, 
 sense. See § 47, Note. 
 
 Note. It is not here the place to define the extent to which 
 the high dialect can dispense with nominal flexion in general. 
 Suffice it say that it goes almost as far as the utmost limit of 
 the possibility to make a sense. 
 
 § 71. 
 In Tamil, verbs can hardly be said to undergo a 
 real coalition with prepositions prefixed, in our sense. 
 It is true, the verbs u® to be affected (cl. 4), u® 
 pijgi to affect (cl. 3) , c _|^(3> (cl. 3) to become , *&<&(&) 
 (cl. 3) to make, Q&rr<sirr (cl. 1) to take, and some 
 others have frequently 9_sfr (in), 9_/_sir (with), Qld<sv 
 (over), $Lp (before), LfpLbLj (without) prefixed: 
 
 s_i_<53Ttj© to agree, 2-i—<ssru(£)<£ < gi to cause to agree, 
 Qldid (inst. of (?£/>6tf ; § 9, 3) Q<sir®r to take upon, ypihurr 
 d@ to exclude; 
 
 but these words are in fact substantives, not prepo- 
 sitions in an adverb, sense, and their prefixion is 
 confined to a few verbs of a more general signi- 
 fication. 
 
 § 72. 
 
 By adding the verb ^£)(?5 7 "to be" to the adverbial 
 particip. of other verbs, compound tenses (perfect, 
 pluperfect, second future) are formed. 
 
 Q&iiigj ^0dQQnr)<ok = Q&iLiJslQjjaQQrnGm I have done it, 
 • Q&u-igi ^(gjsQpdr — Q&iLijSlfgjFQ&zsr I had done it , 
 Q&iLigj $)0uQuefr = Qs=d.i^1(f^uQum I shall have done it. 
 
Construction. (37 
 
 § 73. 
 
 The following remarks are confined to the most 
 striking peculiarities in the use of the tenses. 
 
 1) In Tamil, not only the present, but also the past 
 is used as an emphatic future: 
 
 (snm Q&uLiQQpm- I do, i. e. I shall immediately do ; 
 
 <g£lJ5<5U U<3E3S^^&) <3BrTjb^l <E$Q(foV)60 LD<Z$)Lp QuLLI<£3}] if the wind 
 
 blows from this side, it has rained, i. e. it will certainly 
 rain (so certainly, as if it had already rained). 
 
 2) The future is used also as iterativum: 
 
 will come to me, he will teach me, i. e. he used to come 
 to me, to teach me, or he is in the habit of etc. 
 
 3) The future is used in cases of uncertainty: 
 ^uuujujSJ^d^il) so it will be, i. e. so it may be. 
 
 Of course, the second future may be used in the 
 same manner: s 
 
 s\<ss>g& <£65GTLS}-(njuQu<oGr I shall have seen that, i. e. I may 
 have seen that. 
 
 4) The compound tenses (§67) are often suffi- 
 ciently expressed by the respective simple ones : 
 
 Qeuessns^uu<ssi^ Q^iiiCo^esr (not Q&d.i]s)(ij)&QQp6hr) I have 
 
 done what was necessary; 
 (5rr<oor ^<oU)^s= Q&lLi^ lSIgutl] (not - Q&uuJsIqijjbp iSldirLj) ^suefr 
 
 <sijjz<£fT6Gr after I had done this , he came ; 
 liiLKoto^ Q&iLiuunJslfTjjjs&irdj ^(GV)®) ^uQunjg] Q&Qguitili (not- 
 
 Qsil^.0uu/rdj) if you had not done that, you would 
 
 have perished. 
 
(38 Tamil Grammar: 
 
 § 74. 
 
 The verbs Q&fT6rr take, 61/(75 come, Quit® put, 
 <5ifl® leave, and ^)(g) give, are frequently added to 
 adverbial participles: 
 
 1) Q&tTorr forms a sort of medial voice: 
 <gj<5G)£Qiu(Lg$<35 Qsrr€mQi—<ohr I wrote that (for myself); 
 
 whereas Su/fJ) sometimes conveys the reverse idea: 
 
 ^<ssi^Qu.i(Lg^ju QumLQi—Gsr 1 wrote that (for somebody 
 else). 
 
 2) Q<srT<srr and <suqtj, and sometimes both together, 
 mark the continuance of the action : 
 
 Qijun^^sm- uahettsfld QsrT^r^QQrfnsefr they are holding con- 
 sultation, or U6sar<sssfl<S3j(^Sl0 : 'iT<s&r 7 or uGsanottflsQ sit <sm® <su 
 
 3) QufrQ and afi® give emphasis (the former in 
 connexion with verbs implying the sense of "off", — 
 the latter in connexion with verbs implying the sense 
 of a away"): 
 
 £&r<srflu QurrL-L—irm he put off; 
 Qurnii 6£IlLi—(t6bt he went away. 
 
 aS® denotes also the completion of the action: 
 
 g/rtEjQ <a$//-lL_/r«ssr he fell asleep. 
 
 4) ^)® is a mere expletive : 
 QunuSlLLi—fTGsr he went. 
 
 Note I. @(3 "to be", when added to «gjuj, the adv. partic. 
 of «^(3> "to become", denotes qualitative (instead of simple) 
 existence : 
 
 ^iejQss uSI^/s^ @6mGs$n @(^<5 Q/n^v there is much water; 
 but ®)m rEG<)evptom<ois$jjnuSl(nj&QtDgi this is good water. 
 
Construction. 69 
 
 Note II. ^uSljbgi "it has happened" — the ^mp^srun&d 
 of c§^(5 (to become, to happen) in the past tense — when 
 added to the adverb, participle, marks the completion of the 
 action : 
 
 fsrrdr GTQg^iurruSljhgiJ I have done writing ; 
 and this form of expression is sometimes used as an empha- 
 tic future (I shall soon finish writing). 
 
 Note III. The ^€hrp<ohruneo of ^@ or ^ in the future tense 
 (^ih "it will happen"), when added to the finite verb, denotes 
 uncertainty : 
 
 lS16btu<sid£&: Q&LU£fT(6V)ih (Q&iu^fTGvr j^ih) hereafter he did 
 that (so they say; I am not sure, whether it is true 
 or not). 
 
 Note IV. «^ii), when added to a verbal noun in ^a), in 
 &&), or in sseo (§ 55), implies possibility or propriety: 
 i§iu&D<5f Q&JjiuGdnii> you may do that. 
 
 § 75. 
 
 1) When the same subject is followed by various 
 predicates, the last one only appears in the shape of 
 the finite verb, all the others assuming the shape of 
 the adverbial participle. 
 
 £^$ — r5L—j5<$<sB)£ LLifSlisSi^^fT/Tsefr they stepped into the 
 house of my father, saluted him, and narrated what 
 had happened (Lit. : They having stepped . . ., having 
 saluted . . . narrated . . .). 
 
 The adverbial participles, of course, partake of the 
 tense, number and person of the finite verb at the 
 end of the sentence. In the just mentioned phrase the 
 finite verb " ^pSsiSip^fjfr&m" (they narrated) being 
 a past tense, the preceding participles ^prwSl and <suj 
 LfipjS ought to be teiken in the same tense. — In the 
 
70 Tamil Grammar: 
 
 following instance however the finite verb "^gy^rflsifl 
 uQuiild" (we shall narrate) being a future tense, 
 those participles are to be taken in the future. 
 
 ^<su€sr <s8lLl$-<so ^prkiSl — ^(Sxi^gst <sun^^l — /5i— i &^6S)<5 uufSl 
 eSuQutrih we shall step into his house, salute him, and 
 tell him what has happened. 
 
 In case of a negative phrase, the last verb only re- 
 ceives the negative form: 
 
 <5G)<5 ^p5!<s3ujrr$0uGLj<5uT I shall not go into his house, 
 salute him, and tell him what has happened. 
 
 2) When however the actions, expressed by dif- 
 ferent predicates, are rather simultaneous, each adver- 
 bial participle, whether positive or negative , usually 
 receives the conjunction a_ii ("and"), and the whole 
 is concluded by the finite verb of ^(75 ("to be"), or 
 by any one that may be used in about the same ge- 
 neral sense. 
 
 UBl£>nfrl£p£5<o$>g ILjtSSiU^^llh l§l < hsGT*Sg[]U> ^(TfjUUgl (GFjlT6$fl>£ (^<SSfT 
 
 <ssr i§0 speaking of, and meditating on, the supreme 
 being is the conduct that behoves wise men. 
 
 ^<5u)^ iLjGG)ijtJU[TLD6£]LQ S'hssTuufTLD^iub ^)0<sQ Q^iTsefr they neither 
 speak nor think of it. 
 
 § 76. 
 
 The adjective participle supplies the place of the 
 relative pronoun. 
 
 [5rr<obr semi— Lcxo&pzhr the man whom I have seen (lit. the 
 
 I seen man). 
 ^tsutsor ueearih Qsrr(£)^<g LnetsfipGnr the men to whom he has 
 
 given money (lit. the he money given man). 
 ^<sij<sfr @jf@ Q<sij'26v<miLi& Q&tLiQp oSl^ih the manner in which 
 she does this work (lit. the she this work doing manner). 
 
Construction. 71 
 
 § 77. 
 
 The infinitive is used- also in an absolute sense, 
 and must then be rendered by conjunctions implying 
 condition, cause, or time. 
 
 i§tr (Suit (sreir LoagruLD <su oj n <svr if you come, my son will 
 
 too come. 
 §)uuu?-uS)(7Jfjd£ eun LD!TLLQi—.<m as it is so ? I will not come. 
 /F/rgor ^ieiQsuSq^ss suirrrek while I am here ; he will not come. 
 
 § 78. 
 
 QufT<sv "like", affixed to the subj. in <_g£SV, means 
 "as if": 
 
 i§ Q&u-'^iTjb (Q&ibpireO) § 9, 3) Qurr&) as if you were doing. 
 
 Note, ^eo is added also to the temporal charact. of the 
 pres. (Q&LLiQeorp S},go = Q^iLiQesr^e^^ and to the eptsbrpskurr®) 
 of the future (QfibiLju) ^io = Q&lullj umSo), — and then followed 
 by Quit®) in the same sense (/£ Q&ibQeBrqrpjhQuiTeo 7 i§ Q&Jjilj 
 unrpQuireo as if you were doing). 
 
 § 79. 
 
 Verbal nouns generally retain the full power of 
 verbs: 
 
 &uj<5&p ^Q^'LSlp^l^eo lSI^jf^ ullksbt (qu^ld (lit. through 
 you doing this — i. e. because you do this — a great 
 advantage will come). 
 
 OTaJrSsw- &Q&LL<s®&ujtTQ®) (lit. through you asking me, i. e. 
 because you ask me). 
 
 Some however have lost that power, as for in- 
 stance: jrynSIsi] (the state of knowing, knowledge), 
 •5i—&<5&& (the state of walking, in the sense of con- 
 
72 Tamil Grammar: 
 
 duct), and can therefore be preceded by an attri- 
 butive : 
 
 <0>j6ijgv)i<o8)i—lli iEi—<55<ss)& his behaviour, Qunf£l<sy great know- 
 ledge. 
 
 Note. The addition of the verbal noun ^gstgugst etc. ( "one 
 who has become, who is"), ^©/^ ("something that will be- 
 come, that is"), and <oi€sru<sudr etc. ("one whom they will 
 call") give a sort of relief to substantives: 
 
 Q6u<^)issrQj<ssr or £?<a/63r etasruGum "he who is Siva, or he 
 who is called Siva" instead of the simple ^si/ssr, Siva. 
 urr®JLDfr<s>jj£i "that which is sin", inst. of the simple u/r<ay/i> sin. 
 The word Gjearu^i ("that which one will call") serves to in- 
 troduce a whole sentence : 
 
 ^6&dG®^p<3)j%t^ ilj<o8t < 2gwlj Qurr6V& QQewQuurTLLifTsQisiiGsru^i 
 iBGoeo spu^fssrvunLD "thou shalt love they neighbour as 
 thyself" This is certainly a good command. (That 
 which is called "thou shalt etc." is a good command.) 
 
 § 80. 
 Adjectives, or adjective participles do not change 
 their termination according to the unr<sv of the fol- 
 lowing noun: 
 
 IE6060 Li(f7j6L£6Br a good husband, isdoeo Quek&trtsl a good 
 wife, i?Goeo LoeaflpiT good men, isdveo ujdgbxqj a good bird, 
 !B<so&) up<s6)<au<£<3fr good birds. 
 
 § 81. 
 
 The adjectives in Tamil have no form of compa- 
 rison. The following instances will show at once, 
 how the comparative degree is supplied by the dative, 
 the abl. loc, and the obliquus. 
 
 1) js&uo sp<5(£> ldggbt is io 6U <su <ssT the son is better than 
 the father (lit.: To the father — the son is good. 
 Gegeniiber dem Vater etc.) 
 
Construction. 73 
 
 2) ^glGti or (with &.ld) ^^I^ild §)gi Quiflgi this is greater 
 than that, or than even that (lit. this is greater among 
 that). 
 
 3) QpG&GgiLD gjevflgj it is sweeter than honey (lit. even 
 [in comparison] of honey, it is sweeter). 
 
 The obi. in ^)sir, and the abl. loc. in @£j6V, without 
 £_zi , serve also to compare things which are equal : 
 
 <3]j5prr@$6Gr or ^ji^u^^leo like the ether. 
 
 The introduction of a word implying entireness, 
 generality etc., serves to form the superlative degree: 
 
 (hidoeorr^^j^juD §)gi rsioGo^i this is the best (lit. this is good 
 among all). 
 
 Note. Also the infinit. of u/r/f, 6 to see (urrirda), and that of 
 ami®, 3 to show (sitlLlJ) are occasionally employed to form 
 the comp. degree: 
 
 ^jrrr&iranisij uunfraa (smLi—) uDjsjslrfl !E&)&)6uisbr the minister 
 is better than the king (lit.: To see, to show the king, 
 the minister is good). 
 Very often uitit&Qqiud ("even if you see"), and <srrLLujL^id> 
 ("even if you show") are used for the same end. 
 
 § 82. 
 
 The interrogative pronoun ^rajsir who? etc. is 
 made to correspond with a following demonstr. pro- 
 noun (in the sense of whosoever): 
 
 g<5sr ^eoeo Whosover says so (lit: he who is one that 
 says so), he is not my friend. 
 
 Here the part, gp is introduced (ctsu(?@) = gtsug^t 
 and g£) for the sake of emphasis. This is not always 
 the case. 
 
74 Tamil Grammar: 
 
 unpin uessflSldrQ/oQear Through whose grace I came to 
 partake of the absolute substance, to his lotus -feet I 
 bow down. 
 
 § 83. 
 In Tamil, all the prepositions are, as in the Tartar 
 dialects, properly speaking, postpositions. 
 
 1) Partly they do not effect any change at all in 
 the substantive by which they are preceded: 
 
 ^dj^iT ldlL(S)i1> QurrQ(GV)UD we went as far as that village. 
 
 2) Partly they require a certain case: 
 
 a) The obliquus : 
 
 ^j^)<sbr QurTQjjLL® on account of that. 
 
 b) The accusative : 
 
 &-ld<sb)ld a^rB^^iu Qu&l(&>)<our he spoke about you. 
 
 c) The dative: 
 
 ^i^P® QP<ssr(o<oor before that. 
 
 d) Theabl. soc: 
 
 ^sijQ^Ql- sp^l- together with him. 
 
 § 84. . 
 
 Many conjunctions are, in the character of sub- 
 stantives, construed with the adjective participle. 
 It depends upon the sense, whether the participle 
 of the past, of the future, or of the present is re- 
 quired. 
 
 I. With the part, of the past : 
 
 ^(sum (duitsst lSIsstlj after he had gone (lit.: the he 
 gone aftertime); 
 
Construction. 75 
 
 & <supp ut$.ujrra) because you have come (lit.: through 
 the you arrived manner). 
 
 II. With the part, of the future : 
 
 i§it 6T6sr<£(&j sijQ^uD ldlLQld till you come to me (lit. : the 
 
 you to me coming limit). 
 ^isi/sfr Qugnib uLp.<£(3j to the end that she might receive 
 
 (lit. : to the she obtaining manner). 
 
 III. With the part, of the present. 
 
 jyojGsr ^fijQsuSl^dQ/D uu^llktgo because he is here (lit.: 
 through the he here being manner). 
 
 Note I. Some of these conjunctions being originally sub- 
 stantives j they admit even the demonstr. letter ^ : 
 
 & LurSlu-jih ^<su(Sij<ofr<s^LD until you know (lit. until that 
 term etc. More emphat. than: liujf^iLjLD ^srro/J)). 
 
 Note II. Some conjunctions denoting place or time are, 
 in the higher dialect, construed also with the adv. participle: 
 
 ibitgbt ojjzgiL^I (®jjfj£/ s_l$ = <su je p tSi W l/) after I had come. 
 
 § 85. 
 The conjunction ototjz/ u saying, meaning" (adv. 
 partic. of <or<oir to say, to mean) is usually employed 
 in the sense of the Greek 6V/, and the Sanscr. "iti": 
 
 jPj<sij<our ^6S)^s= Qs=LLi<£rr<5ffr Greurgu (Errebr iB\m-<sQQp<cbr I think 
 that he did that. 
 
 This phrase may be formed also in this manner: 
 
 ^(su€sr ^<os>£& Q&iLip^irs S^GsrsQQp<obr (lit.: I think the he 
 having done this [Q&uLipgi is a neuter verbal noun re- 
 ferring to the past ; § 54, Note] to be , or — I think in 
 the way of his having done this). 
 
 Whenever the words of somebody are quoted, 
 <oT<obrjru cannot be dispensed with: 
 
 /F/T637- 6u(^Q<su<sk GKSBTgi Qeirm^ear he said "I will come'". 
 
76 Tamil Grammar: 
 
 But it can be converted into the finite verb, and 
 then the addition of any other verb, implying the 
 sense of saying, is superfluous: 
 
 r5(T<5ur <su(i^Q<QU<5hr Gi<ck(rrf<ohr (inst. of GiGbrjgj Q&rTfik^ioBr). 
 
 § 86. 
 The particle 2_zi — q_lc a et — et", as well as 
 
 6£}ld — ^@)£^fi; ^]<svsvjgi » ^<sV(SV^u) "either 
 — or" are always affixed to their nouns: 
 
 Qurresr&rijii) QsuefreSiLjuD gold and silver ; 
 Qurr<obr(6V)®j3z Qeu&nsfflturreujp gold or silver. 
 
 Note. The conjunctive as well as the disjunctive par- 
 ticle is seldom found single. (The book -language offers how- 
 ever instances like this: Quir&r Q<su<s(r6ffliLju>, instead of Quirdr 
 gg)/zi) QisiKSfrefflL^Lb.') 
 
 § 87. 
 
 ^(SV6V^i ^w& t ^ f may be used also with re- 
 gard to verbs: 
 
 Qu.irr? Have you brought the book, or have you lost it? 
 
 The part. a_*i is never used, with regard to verbs, 
 in the case mentioned § 75, 1. 
 
 § 88. 
 The before mentioned (§ 86, 87) particles cannot 
 be affixed to adjectives, or adjective participles: 
 
 1) Not: f5GO<so ^Qgyii) Q&lLl- ^jQ^jld ul^ld a good or bad 
 fruit. 
 But: ftioeo uLfcLDrrQeojLD Q&lLl- uLpLonQ^ith. 
 
Construction. • 77 
 
 2) Not: iE&)&)<syLD QutfluuisyuD LDGufl pzbr a, good and great man. 
 But: i5606v<8ij&piii> Qurf)LLi6ugipjLnrT6Gr LD<sS^m (a man who 
 is as well a good one as a great one). 
 
 Note. Also the genit. in ^qdi—lu never receives the par- 
 ticle a.*2>, because this termination is an adjective participle 
 (of the eSI'fcsrd (§jB u /_/ Qpp&i -kind, § 44; compare § 13, Note III), 
 intimately connected with the following substantive, upon 
 which it depends. It is therefore faulty to say: s^it^^^h^i— 
 iuei]L£> Qsrr/b/D^}j<50)i—LLi(sijLb L] <£ ^ <s iej & err "the books of S. and K."; 
 but we may say, &rr^<£ev)jLb Q&rrmm&piii) gi <sku suits ^qd i—lli i^pp 
 
78 • Tamil Grammar 
 
 SPECIMENS OF TAMIL STRUCTURE. 
 
 I. Proverbs. 
 
 1) <= ^JfflSlLj'omL—fT(^S)(SV 1 (51Jlfl(o$)g=lLI<o3Ml—n LD 2 . 
 
 arisi yuntanal varisei yuntam. 
 
 Rice if originates , honor will originate. 
 
 Free Translation: Where there is rice, there is honor. 
 
 Analysis: ^-easri—fr^eo (contract, from ^6ssrL—rrQ(t5V)&)), 
 the conditional mood (§ 36) of &-<smi—n(§ z y 3 to come into 
 existence. — 2-Gsuri—rrih (contract, from &-.6oort—rr(<3jw) 7 III. pers. 
 neut. sing. fut. of £_<s3srz_/T(3j, 3. 
 
 2) ^)JJfr3= j§^ld 2L<553r/— /r@)sv Q^<su j§^ll 2-<5m 
 
 irasa nitam untanal teva nitam ull- 
 
 King- justice if there is, god- justice will 
 
 L-fTlh. 
 
 tam. 
 be. 
 
 Free Translation: If there is royal justice , there will 
 be also divine justice. 
 
 Analysis: ^wr* from (g^nn&m- king, and Qpw from 
 Q^GuGsr god, are used adjectively, the final <sbr being treated 
 like u>, § 14, II, b, Note. 
 
 £_<S3OT-Z_/7-(65)6\); § 10, 1. 2 <Si//#<S»<F &_<o8Bri—rTLD] § 10, 1. — 
 
 3 Prop. 2_<sss7"® (for £_6rr^7 "something existing", <sSl 'Ss^r &(&,$ uuu Quit 
 of a_srr "being"; § 44) and j£(9j ("to become"), i.e. to become some- 
 thing existing. 
 
Specimens of Tamil Structure 79 
 
 ansum munrum untanal ariya p 
 
 Five and three and if there be not -knowing 
 
 pennuw kari sameippal. 
 
 girl also curry will prepare. 
 
 Free Translation: If there be five and three (ingre- 
 dients), even an ignorant girl may prepare curry. 
 
 Analysis: Sj(&&- five, Qpearjrv three; a_ii> — £_a> et — et, 
 § 86. — ^fSluurr adj. partic, in the negat. voice (§ 39), of ^fl , 
 2 to know. — Qu6ssr®ftULD = Qu<sm (girl) and &-ii> (even); 
 § 10, 2. — ^eauDuuir&r III. pers. fern. sing. fut. of <fszd^ ; 6 to 
 prepare. 
 
 4) uGsfl u 3 Qu(iTj<&S(o<oV &ULKSV g£L_@©(yyuj. 
 
 pani p perukkile kappal ottukiray. 
 
 Dew- in the flood the ship thou pushest on. 
 
 Free Translation: You sail your ship in a flood of dew. 
 
 Anal.: U6vfl, properly a substant., is here used adjectively 
 (dew-flood; §47 ; Note). — Qu^sQQgo (= Qu^sQio, § 12), 
 abl. loc. of Qu0d(3j (§ 15, 5) flood. — suudv ship (= su 
 u$so, § 64). — §>lL®Qqy?lLi from g^zl®, 3 to push on. 
 
 5) &[T(5VfrQuV /Bi—rspfrrb* &(rp ajifi ^ ( Ssviufr(o(sv jsi—ji 
 
 kalale natantaX kata val'i taleiyale natan- 
 
 With the foot if one walks, 10 miles way ; with the head if one 
 
 tal evvalavu turam. 
 walks, what — measure distance ? 
 
 1 § 10, 3. — 2 Quem^jLD, §9,1. — 3 § 10 , 3. — 4 mi—is 
 prreo, §9,3. 
 
30 Tamil Grammar : " 
 
 Free Trans!.: If you walk on foot, it is a way of ten 
 miles; now what will be the distance, if you walk on your 
 head? 
 
 Anal.: sneonQeo (= sneoneo) instrum. of anso (§ 15, 1) 
 foot. — fBt—jF^rr&) the condit. mood of /f/_, 7 to walk; §36. — 
 Gnpua a distance of ten miles ; for the elision of the u> see 
 §14, 2,b, Note. — ^^souunQeo instr. of &Veo (§ 15, 3) head. — 
 ^srra/ measure; with er, interrog. pron., prefixed, (for the 
 double <su see § 23) it signifies "how much? how great?" 
 
 6) u(SST(ii 1 <£{tlL(Si /5fflQujfr < Ss\) 2 & ?J ^sVcFsuljl^ 
 
 panaw kattu nariyolei s salasalappuk- 
 
 Palmyra- grove- fox leave- to the rustling 
 
 kansuma. 
 will fear? 
 
 Free Transl. : Will the fox of the palmyra grove (the 
 leaves of which are almost always rustling) be frightened at 
 the rustling of leaves ? 
 
 Anal.: u earth, prop, a substant., is here used adjectively 
 (§ 47, Note). — sitiL® obliq. of an® (§ 15, 7) grove; see also 
 § 14, 2, b, and § 47, Note. — &60&&)uli&(§ dative (required 
 by the following verb, § 66) of s=eo^&)uLj (a sound imitating 
 particle, § 50, 8). — ^(tjj&th III. pers. neut. sing. fat. of cgy®^, 
 3 to fear. — ^ interrog. part., § 51. 
 
 7) ^<5m?\(sQ(sk iS!(5rr < %orr<&(<3} jpiEi&rflQpfr 6 jgL<5is$riy-<5 : Q 
 
 anilin pilleikku nunkaritd antissi 
 
 Of the squirrel to the child pulp is scarce ? The beggar - 
 
 iSlsh^srT<i(^ <3= e Qa=irprfl(2pir 7 . 
 pilleikku s sorarito ? 
 
 to the child rice is scarce? 
 
 1 UGOTlh, § 9, 1. — 2 isifi gfao, § 10, 1. — 3.§ 1 Q, 3. 
 
 4 &g)&G)ljli<s;(§ Si^a-LDn , § 8, 1. — 5 gifki(§ ^rflGp, § 8, 1. — 
 6 § 10, 3. — 7 Qengp ^iflQpn, § 8, 1. 
 
Specimens of Tamil Structure. 81 
 
 Free T ran si.: Is there any scarcity of the palmyra fruit 
 to the young squirrel? Is there any scarcity of rice to the 
 child of the beggar woman? 
 
 Anal.: <°>jssxfl®9dr obi. of ^cssf!®) (§ 15 ; 1) squirrel. — 
 L9&r < Bstr&(<9j dative of i-flew-Ssir (§ 15, 3) child. — ^^(3 pulp of 
 the palmyra - fruit. — cgy /#«£?, ^esr/Dsururrdd of a <aS)%zsrd(Vjn5!u 
 LjQppgu, from e§>i@ "scarcity", § 44. — § particle of doubt, 
 §51. — G&irsn rice. 
 
 8) &&LJ[T<5$)ir U 1 U<SS)^^luSlQjfr^L(T^fB^(SllfT 2 (<g)6V$SV. 
 urarei p pakeittuyirotiruiitavar illei. 
 
 The citizens hating, with life such as have subsisted, not. 
 
 Free Trans 1. : There are none who hated their fellow 
 citizens, and could subsist. 
 
 Anal.: sezrrrremir accus. plur. of ^fruirear (§ 16). — UGn&pgi 
 adv. participle (§ 35) of u®o« ; 6 to hate. — ^aSlQurr® abl. soc. 
 of e_tt5?/f life (§ 15, 1). — @)qt;jf<£<3ijit nom. plur. of f^gjspGuGBr, 
 verbal noun, in the past, (§ 54) of @(^, 7 to be. 
 
 V 
 
 atteiyei yetuttu metteiyil veit- 
 
 A wood-louse taking a cushion on one pla- 
 
 taluri setteiyei s setteiyei natum. 
 
 ces although, withered ; leave withered leave it will seek. 
 
 Free T ran si. : Although you take a wood-louse and 
 place it on a cushion, it will seek the withered leaves, the 
 withered leaves. 
 
 Anal. : ^>jlL<sdl-<5S)uj ace. of ^lLgidl— wood louse. — GiQ^sp 
 adv. part. (§ 35) of ct®, 6 to take. — Qld^<oS)^uSI<s^ abl. loc. of Qld£ 
 <sb)<5 cushion. — ^xsu^^rr^nh a subj. mood (§ 38) of <s©<a/, 6 to 
 
 1 § 10, 3. — 2 u<58)<£i5j£i Q-uSlQurrQ ^(^^^(syir, § 8, 1. — 3 gt® 
 <££}, § 10, 1. — * § 10, 3. 
 
g2 Tamil Grammar: 
 
 put. — Qffipen/goouj ace. of Q&penjg a withered leaf. — isn®u> 
 III. pers. neut. sing. fut. of isn® , 3 to seek. 
 
 10) j£f(Lp®Lh 2-(oftfT&!p fBfT(oSl(^)Q<oV oSi_U) &_<533T 
 
 navinale vitam un - 
 
 with the tongue ; poison will 
 
 amutam 
 Ambrosia 
 
 unkira 
 eating 
 
 urrCSfrir. 
 
 
 paro. 
 they eat? 
 
 
 Free Transl. 
 eats ambrosia? 
 
 : Will 
 
 Will one eat poison with a tongue , that 
 
 Anal.: ^qp^ud (§ 15, 6) = siqppp<og>@ , § 64. — > g-emQ/D 
 adj.partic, inthepres., of £_63ot, 5 to eat. — iBneSl^Qeo (=r^/r<a9 
 <g9©>) abl.instr. oiisrreq (§15, 5) tongue (with the insertion of g)6W"; 
 § 15, 9). ■ — s-esarumr III. pers. masc. (et fern.) plur. fut. of s_dbr 5. 
 
 11) ^i^LiLjLh uLL(gi u Ljtofflpp LDrrrEU&rTiLjfB 
 
 atiyum pattu p pulitta marckayun 
 
 Stroke and having suffered, sour mango and 
 
 tinna ventuma. 
 
 to eat, will it be necessary? 
 
 Free Transl.: Is it necessarry both to be beaten and 
 to eat sour mangoes? 
 
 Anal. : ^iq. stroke ; the accus. in the shape of the nominat. ; 
 § 64. — ulL® adverb, part. (§ 35) of u®, 4 to suffer. — LferR/sp 
 adject, part., in the past, (§ 34) of l/<st/?, 6 to be sour. — ^Imm 
 infin. of ^ssr, 5 to eat. — Q<s>j<sm®Lo III. pers. neut. sing. fut. 
 of Qtsuem®, 3 to be necessary. 
 
 12) ^dssrQujnSl 1 SjliLu^ <sufru3^}jGDLfiQjiJ[r 2 . 
 
 aneiyeri titti vayinuFeivara. 
 
 Elephant ascending small in an opening will they creep ? 
 
 1 ^Tfarr GJflSI, § 10, 1. — 2 eutruSei) gjonipGiinnn , §9,5. 
 
Specimens of Tamil Structure. $3 
 
 Free Transl. : Can one, on the back of an elephant, pass 
 through a small opening? 
 
 Anal. : zj$ adv. partic. (§ 35) of sign, 3 to ascend. — G$lL 
 i$- something small; the nomin. is placed adjectively. — a//r 
 uSeo the abl. loc. of <surru-i mouth, opening. — giGmipmnn III. pers. 
 masc. (et fern.) plur. fat. of <gi<5®Lp 7 2 to creep in. 
 
 II. Sentences. 
 
 KalTavarkale kannuteiyavarkal kalla - 
 
 The having learned certainly eye -possessors ; of the 
 
 tavarkaluteiya mukattir kanappatum irantu 
 
 not learning in the face the to be seen two 
 
 dS^fifTcS^LD L/<S33rd5sfr 6T65T U OufflQiUfTlf 2-<SS)J^ 
 
 kankalum punkal ena p periyor ureit- 
 
 eyes ulcers that (on) the great ones have 
 
 tirukkirarkal. 
 said. 
 
 Free Transl.: The learned have really eyes ; the two 
 eyes, seen in the face of those who are not learned, are (mere) 
 ulcers. Thus the great ones have declared. 
 
 Anal.: sjbp ®j fr&<str( instead of <s&)^<suirs&r ? § 9,4) verb. noun 
 (§54), in the past, of ado, 5 to learn; "people who have learned". — 
 ssm eye. — &-<5idi—lu <sufr& err from B-66>i—uj@u6Br (verbal noun, from 
 
 1 S6SST &-GD1—LU <su fr&eir, § 10, 2. — 2 Qp<$<s$£iio, § 9, 3. — 3 gL<S£>fr 
 &gi &(gdQ(WiT<£<ofr, § 8, 1. 
 
34 Tamil Grammar: 
 
 &_<S6)L— "possession" in the shape of eSVssrdtsjp&uLiQppjpi, § 44) 
 "one who is in possession". — <s®)®)ir<£6iJiT&<sfr, negative verbal 
 noun, § 54, " people who did not learn ; do not learn, will not 
 learn". ■ — ■ (ipa^Jzl®) abl. loc. of qp&ld face. — ■ srresuruuQii) 
 partic. fut. pass. (§42) of snem, 5 to see. — For e_/i> in &<sma> 
 (g^ld see § 25, Note II. — L\<sm ulcer. — gtgbt = Giekgn, § 49, 
 II, a and b. — QuiflQu-irrir (contract, of QurRtu^ir) from Qu 
 ifliLKsuGk (verbal noun, from Quqjj "great" in the shape of ®S1 
 ^rd(^rSluLj(Lpjb^u, § 44) "one who is great". — s-enn&gi adv. 
 part. (§ 35) of £_<ss>/7-, 6 to say. — ^(^dQ^irserr III. pers. masc. 
 (et fern.) plur. praes. of @(3, 7 to be, "they are"; the addition 
 of g)(3 to the adverb, part, ^-qdu^^j here denotes the perfect 
 tense (§ 72) 5 "they have said", not "they said". 
 
 2) LDtSSTLD QuffQH (SlIL^IuSlp 1 L-I<&$65>IU U 2 (0UIT& 
 
 Manam pona val'iyir puttiyei p poka 
 
 The fancy gone in the way the reason to go 
 
 vitamal nan markkattir seluttuvatu arive- 
 
 not letting, good into the path the leading, (is) knowledge; 
 
 yatalal atei s sintittirukka ventum. 
 
 therefore this considering to be one ought. 
 
 Free Transl. : Not letting the reason go the way, the 
 fancy has gone, but leading it into the good path, — is (true) 
 knowledge; one ought, therefore, (always) to be meditating 
 on this. 
 
 Anal.: Qurrew (contract, from GurrQesr), adj. part., in the 
 past (§ 34), of Quu(&j 3 to go. — ®jl$uSI&) abl. loc. of ®ji£) way. 
 Lj^Sdzmu ace. of lj^^I intellect, reason. — ■ <s8 L-mn®) (= aSii—rr 
 gi) negative adv. partic. (§ 39) of <sSl<Si 4. — ibggt (inst. of 
 
 1 GULpjuSl®), § 9, 3. — 2 §10, 3. — ■ 3 ^ 
 
Specimens of Tamil Structure. 85 
 
 ib do good; § 9, 2). — Lorr/rasS?)®) abl. loc. of LDfrrrdsLD path. — 
 Q&60Q)J£3}}<5>]s$ neutre verbal noun, in the future (§ 54), from 
 Q&60&2/<£g] 3 (causal form, derived from Q&60^i to walk ; § 43) 
 to cause to walk, to lead. — snB<sq knowledge; for <sj see 
 §51. — ^<£60it60, § 49, I, c. — &lp£i)pgi adv. part. (§ 35) of 
 Qjsts) 6 to meditate. — §)(!$&& infin. (§ 36) of g)(»> 7 to be. 
 
 3) iSljtsiiLju&rrsrptmp (sfilQjjLDUrrLnCo^ 1 Qpuj^ 
 Piratiyupakarattei virumpamale seyta 
 
 Remuneration not desiring done 
 
 &_U&[TIJLD &1—<5$65)]LD QlJlflQsj 
 
 upakaram katalinum perite- 
 
 benefit, (in comparison) of the sea even is great 
 
 (S3TJ2/ 2 Q&IT6V@[)luJ<£p(® ) (oLD&QlL <3FrrLSlUTu5!(TF)<& 
 nru solliyatarku mekame satsiyayiruk 
 
 that, to saying the cloud witness 
 
 kinratu eppatiyenil ulakattukku nan 
 
 is. What manner? if you say, to the world good 
 
 LDrrrfl 5 QufTL^I/Bjpi uirjgi&rr&^ii 6 ^^(o^LDiLjofr^Yr 7 
 mari pol'iritu patukakkun tanmeiyulla 
 
 rain showering down, preserving quality possessing 
 
 QLb&>LL> iSljtSllLjU&fTJtiGnp (ofilQTjLhLIT^ ^<53T(55> LL 
 
 mekam piratiyupkarattei virumpata tanmei 
 
 cloud, remuneration not desiring quality 
 
 QuuQ<3\) pisir. 
 pole tan. 
 
 like just. 
 
 Free Transl. : The cloud is witness that the benefit 
 conferred without a desire for remuneration is greater than 
 
 ] QT)ihu[TLQ60 <sj. — 2 Quiflgj 6iear£ii. — 3 &itlL@ ^lli @(3« 
 
 ' 4 GTLJULp. <5I€vfl60. 5 IB60 LDfTffl , § 9, 2. 6 UlTJgl 
 
 ;rrd(&jii>, § 9, 1. — 7 gear em ld a_6/r<syr. 
 
86 Tamil Grammar: 
 
 the ocean; for the cloud that, showering down beneficial 
 rain on the world, has the property of preservation, is just 
 like that disposition which has no desire for remuneration. 
 
 Anal.: lSIf^lljusititu) remuneration. — eSlQ^ihuirweo negat. 
 adverb, part. (§39) of qA^ldl/, 3 to desire. — QeiLip adj. part., 
 in the past (§ 34), of Q&iLi, 1 to do. — atsSlapiih abl. loc. of 
 <arz_6U ocean, with s-ih (§ 81, 3). — ■ Quiflgi III. pers. neut. sing, of 
 Qu(nj "great" in the shape of eS^ssrs^fSluuQppsn^ § 44. — 
 <sj<bhrg] (§ 49, II, b). — Q&n<sd<sSlu-i<5p(G) (= Qf/reoeSear^p^) dat. 
 of a neutre verbal noun, in the past tense, (§ 54) from Q&neo 
 ejy, 3 to say. — ■ #hlL&i witness. — For ^ib see § 48. — §)Q5& 
 Qebrpgi III. pers. neut. sing. pr. of g)(^ ; 7 to be. — ctlju^l = a 
 and ljzjl (manner), § 23; "what manner? in what manner?" 
 — giguFIgo condition, mood (§ 37) of &Ssr, 5 to say; "if you say, 
 if you ask". — ■ ^eos^^d^ dat. of ^.eosih world; §15,6. — u>rrifl 
 rain. — QuirifljFgj adv. part, of Quitl^J , 2 to pour down. — un 
 jZ&ird(9)Lh adj. part, in the fut. (§ 34) of urrjp&rr, 6. — ^meam 
 property. — &.&retr 9 § 47. — <s£l(nju>uirp adj. part., in the nega- 
 tive (§ 39), of eS/guiLj, 3. — Quired = Quireo, § 49, II, a. 
 
 4) L-i63iurr<5$rj£i u£lu3(<o$)<5V (SUQTjppQp 1 pppnuSi 
 puliyanatu pasiyinal varuttamurratayi- 
 
 The tiger through hunger trouble has al- 
 
 ^2/fi, L-l<SV < &5V<i &?l(5br<5$T (oiSl(7FjLnU[T^JIjU QufT<5V /56VGV 
 num, pulleit tinna virumpatatu pola rialla 
 though, grass to eat the not desiring like, in 
 
 (^i^-uSlp LS!pj£<%<oiJ<oir &T<£j(5U6i(r(5i] prflpfslJLD 
 
 kutiyir pirantavan evvalavu tarittiram 
 
 a good family one who is born, what measure- poverty 
 
 vantalum tan kulnttirkuttakutiyanavo 
 
 comes although , to the own family adapted 
 
 <SU0^^L£l &-ppJ£i jQuSltsyu 
 
Specimens of Tamil Structure 87 
 
 (LpgyxSGn^ 1 siSlL®^ prripsiJG&t—UJTGZi 2 . 
 
 l'ukkattei vittut talVateiyan. 
 
 rule leaving, meanness he receives not. 
 
 Free Transl. : Although the tiger be vexed by hunger, 
 he never desires to eat grass ; in a similar manner, one born 
 in a good family will never leave the line of conduct adapted 
 to his own family, and degrade himself, however great poverty 
 may befall him. 
 
 Anal.: l/s^j? tiger; for the addition of ^angi see §7 9, Note. — 
 uQ himger. — 6u(njppu> trouble. — • &-ppgi "it has come into 
 contact, it is affected with" from &.£» 4 to draw near. — ^uSl 
 jr _o = ^Q^iud'^ see § 49, II, c. — *_/6U grass. — ^ekevr infin. 
 from $ar 5, to eat. — eS^murr^^/ neg. neuter verbal noun 
 from e£l(njuDL\ y 3 to desire (§ 54, Note). — (^u^uSleo from (sj^l 
 house. — i3,ppg<sii®sr (§ 54) from i$p, to be born. — &7a/a/srr©/ 
 — gr ^srro/, § 23. — GupptrgziLD (§ 38) from eurr to come. (&iq^ 
 QQpsar I come, gu^Q^gst I came, guq^Qgugst I shall come). — 
 <sek obliquus of girGsr , § 21. — <§goud family. — &(&>^ fitness : 
 for ^esr see §47. — §}(tgd spang ace. of ^q^ssld order, line of 
 conduct. — ®9lL® adverb, partic. (§ 35) of eSl®, 4 to leave. — 
 £fTL£6y depression. — ^saL-ujirear ("he receives not") negative 
 voice (§ 39) of <3jg®l—, 2 to receive. (The negation in ^<sdl- 
 iunsk negatives also the adverb, partic. gSlL®, § 75, 1). 
 
 III. A Tale. 
 
 Sila mutarkal ta;/kal kuruvukku pasu va«- 
 Some fools. of them to the teacher a cow having 
 
 ' £(&)$ <% eor sp(L£$£g<5&>£. — ~ Jgrryzey ^goi—lu freer. 
 
88 Tamil Grammar: 
 
 S & QdB/T(5)dBdB (?QJ633T(5)LG GT63TJ2/ JgjfoSVfT 
 
 ki k kotukka ventum enra alo- 
 
 bought, to give it will be necessary that, having de- 
 
 sittu k kontu oru manteiyitattukku 
 
 termined (§ 74), a certain to a herd 
 
 U QuiTUJ (^jeSU—UJ^QST <& <35<53ST($I <5T[El&<5tT (3 ? QTj61]<& 
 
 p poy iteiyanei k kantu enksl kuruvuk- 
 
 having gone, the shepherd having seen, "of us to the tea- 
 
 LJ U<fr Q<ol](5mQLb j£]&UU(SlLJD[rQ6ll6iT((rf 
 
 ku p pasu ventum akappatumavenra - 
 
 cher a cow will be necessary, will it be to be had?" they 
 
 rkal anta iteiyan ivarkaluteiya nirva- 
 
 said. That shepherd, of them the ca- 
 
 kattei t terintu k kontu tannitattil 
 
 pacity having known - (§ 74), at himself 
 
 irukkira uteikkali p pasuvei ivarkalitati - 
 
 being kick- foot cow at them 
 
 QtoV <oSlfb<S6VfTLD 2 GTsZlJ}! QuJirS^^J <& Q&fT 
 
 le virkalam enru yosittu k ko- 
 
 the selling will be possible that, having reflected to him- 
 
 6331(5) OTS3T LLl)Gnpu5l(oSV GpQfj U<fr <3=Gft{£ iSll^ 
 
 ntu en manteiyile oru pasu satei piti- 
 
 self "of me in the herd a certain cow, flesh having 
 
 tbjgl QLD<s^u5lLLi2_(rrj<&SfDj£i d j§iE]&m @([F)6)j<&Q&<5bi 
 
 ttu meniyittirukkiratu ninkal kuruvukken 
 
 caught, body has made; you i to the Teacher' 
 
Specimens of Tamil Structure. 89 
 
 ru ketkira patiyinale evvalavu vilei 
 
 that asking through the manner, what measure- price 
 
 Qd5/r©LiL?/fd56Yr <5T<oZr(fr?<oir ^gjsjgil <5UJTfT&<obr ^w<ss\ 
 
 kotuppirkal enran eintu varakan tan 
 
 will you give?" he said, — "Five pagodas just 
 
 kontu vantom atei vawki k ko- 
 
 having taken we came; that having received to your- 
 
 <333T® Od5/T(5)d5d5 Q 6U<3m(SlLD GT6$]((Yj'\T&G(T 
 
 ntu kotukka ventum enrarkal 
 
 self to give (to sell) it will be needed" they said. 
 
 atei vawki k kontu pasuvei k ko- 
 
 That having received to himself, the cow having 
 
 (Jjifbjgi j§(Ei&m <3sp<&(3}LD Qurrjgi cS/tSsv/zj&kjt 
 
 tuttu ninkal karakkum potu kaleiyanei- 
 
 given, "You about to milk the time, the food having tied 
 
 ttu kompei p pitittu k karavunkal enru 
 
 up, the horn having seized, milk!" that 
 
 sonnan appatiye avarkal kurukkal 
 
 he said. That manner of them the Teacher - 
 
 <s)?Ll(S)d50 <& Q&nr<o?ssr(3i Quitiu <& <3>lLz£_ 
 
 vittukku k kontu poy k katti 
 
 to the house having taken, having gone, having tied up, 
 
 ^(T^susar (^Q<ss)!5ii<oS)iu ot®^j^ <& Q&n<o?m($i <sijf5^fr<sir 
 
 oruvan kutuveiyei etuttu k kontu vantan 
 
 one a pot having taken to himself, came. 
 
 1 (5(75<ffi/i(3> <5\<SGTg». 2 SfrVoV ^j^6S3T §> JF] . 
 
90 Tamil Grammar: 
 
 oruvan kaleiyaneiya s sonnan marro- 
 
 One the foot to tie up said. Another 
 
 (?5<SUS3T 2 &u5lQp(Bip<J£I d& Q<35fT<5X5T® <5)JJ QjBLSi^ 6 
 ruvan kayiretuttu k kontu vara nerari 
 
 "A rope having taken to one's self to come, time 
 
 Q<9F<5V6£lrEU (&,([£<& &%5rr J^(5&LplUL-.riQ<5U6W(frf , 6ir* QjQFj 
 selluw kurukkalei al'eiyatavenran kuru- 
 
 willpass; the Teacher call! quick!" said. The 
 
 d5d&6YT @<&SjTLD[T& 5 GT(LpJI>Jfi1 GU/B^rTlT ^(SUOfrU LJ 
 
 kkal sikkiramaka el'untu vantar avarei p 
 
 Teacher quickly having risen, came. Him 
 
 u&q&gk QlLi— 9_z_l<s/ri7 & Q&=rr<5V(s3 ^(snif pftsv 
 
 pasuvin kitta utkara s solli avar talei 
 
 of the cow near to sit down having said, of him in the 
 
 id!®) @£l([f)&Sp ^jiKsssr® G)^®@ <3=<o5)L-&<oYrnr(ouV 
 yil irukkira irantu lieturi sateikalale 
 
 head being two long through the plaits 
 
 kaleiyaneittu k karantan appotu pasu 
 
 the foot having tied up, he milked. That time the cow 
 
 uteittu k kontatu pinneiyoruvan 
 
 kicking went on. Then one 
 
 iteiyan kompei p pitittu k karakka s 
 
 "The shepherd horn having seized to milk 
 
 Q&=fT(oii(Q)(o<ssrQuj<5irj^jJ (g5/rud&LjL/®^^@)S37 ldid 
 
 sonnaneyenru napakappatuttinan mar- 
 
 said certainly" that reminded. An- 
 
 1 sir'hso ^jdsssriu. — 2 Lopipi <sp(£<su<mr. — 3 CWlo, §9,1. — 4 «jy<SE>££ 
 
 <56T (G3G)<oBT <SJ GIGSTJpi. 
 
Specimens of Tamil Structure. 9| 
 
 Q(fr?(TF)<oum 3 : &Q(s8<S5)iu majgi Q&tTLhonLiQiuQtijgj 1 
 roruvan sakkiliyei utu kompeiyetuttu 
 
 other a shoemaker blow- horn having taken 
 
 d& Q&fTGKn-Q <5U/5j2ll L/£F<Slfl<S3T (LpQflQ<5$T lSllS}-& 
 k kontu vantu pasuvin munne pitik 
 
 to himself ; having come, of the cow before to seize (the 
 
 <£ c£ Q&fT65T(<5S)®Sr <Jtf6U<5M \J)] U U L^Q ILI y,y,Q<@J63T 
 
 ka s sonnan avan appatiye pupuven- 
 
 horn) said. He that manner "Pu,pu!" say- 
 
 ru pitittan pasu kotumeiyana pati- 
 
 ing, seized the horn. The cow shy being through the man- 
 
 UJT<SV Q<SU([Fj€55r($l &L-® 35 ^/jSloDUJ U Z_9© 
 
 yal veruntu kattu t tariyei p pitu- 
 
 ner, having been frightened, the binding- post having 
 
 imQ & Q&rr<5iffl(Si @£)JT<5ssr(Si Qpfisrsi Qu<ss)JT u-urr 
 nki k kontu irantu munru perei p pa- 
 
 pulled out to herself, two three persons having 
 
 lU/5j£] SIS/Li® d& (^(T^d&cSSsYT (LpmGlflGgiiEi 4, 
 
 yntu vittu k kurukkalei mullilu?* 
 
 jumped over, having left, the Teacher in the thorn and 
 
 &6V<sS6£1ld @£l(Lpp<J£i * Q&n<sm($i Qutuj 
 
 kallilum iFuttu k kontu poy 
 
 in the stone and having dragged, having taken, having gone, 
 
 QuniL® (oSIlLl^^U (3,(TFj<&&<Srr iSl<5S)Lp^^Q^ 
 
 pottu vittatu kurukkal pil'eittate 
 
 having thrown, she left. The Teacher the having escaped 
 
 ld^j iSlpuufTuSljbjy 6 . 
 maru pirappayirru. 
 
 another birth became. 
 
 1 Q<5BfTL£)<oO)U <5l®@gJ. 2 Lfr L£ <of€UTglJ. 3 Q <£ IT ® <SS) ID ^i 
 
 Qp&TGfflgyth § 9, 1. 5 LSl/DULf ^&<3rg>]. 
 
4 92 Tamil Grammar: 
 
 •r 
 
 Free Transl. : Some fools, having come to the resolu- 
 tion that they should buy a cow for their Guru, went to a 
 certain pen, and, seeing the shepherd, said: We want a cow 
 for our Guru. The shepherd, well knowing their character, 
 thought he might sell to them a coW of his, that kicked, and 
 replied: "Well, one cow in my pen has gathered a great deal 
 of flesh; she is very big; because you. want her for your 
 Guru, — how much will you give?" They said: We have 
 brought along with us 7 pagodas ; you ought to take this 
 sum, and give us the cow. The shepherd took the money 
 and gave the cow. He said to them: "When you milk her, bind 
 her leg, seize (her) horn and then milk her!" They led the cow 
 to the house of their Guru, and tied her up. One of them 
 brought a pot; another one said to bind the leg; a third one 
 said: "It will take too much time to fetch a rope; go and call 
 the Guru!" The Guru immediately rose, and came. They 
 told him to sit down near the cow, and having bound the leg 
 of the animal with the two long plaits hanging down from his 
 head, began to milk. Now the cow went on kicking. "0, the 
 shepherd told us to seize a horn, and then to milk" re- 
 minded one of them. Another one ordered a shoemaker to 
 bring a cornet and to seize it (i. e. to apply it to his mouth), 
 before the cow. The shoemaker did so — Pooh, Pooh! Now 
 the cow being of a shy disposition, she was frightened, pulled 
 out the post, to which she was tied up, jumped over two or 
 three persons, dragged the Guru through thorn and stone, 
 and threw him off. The final escape of the Guru could be 
 reckoned a new birth. 
 
 Anal.: ^pi—ns&i- (== ^pL_/f; § 46) a fool. — •sw&en- obliq. 
 of ^rriEjs&r (§ 21). — @(^q/«@ dat. of (§0 master, teacher. — 
 u& cow. — <surT[Ei(&; 3 to buy. ■ — Qair.® (5 to give. — ^Qeorr&l 6 
 to deliberate. — Qsrr&kQ (inst. of Q&n<xrgi\ § 9, 4, Note II) adv. 
 part, of Qsrrerr 1 to take. — ix> i s<oGi<5 a herd. — @z_ ih place 
 
 ( K U3ji<5G)<5uSlL-@32<£(9j === LDJS<oG);5uSl l—^Jsled = LDJ5<oO)^liS4o). QuFTLLI 
 
 (contract, from QurrQ), adv. part, of Qu^ 3 to go. — §)mi—uj 
 <svr shepherd. — ^essr® (inst. of aewrgi, § 9, 4, or regularly 
 
Specimens of Tamil Structure. 93 
 
 rather airemgi) adverb, part, of siressr 5 to see. — ■ giiejs&t ob- 
 liq. of isniasm (§ 21). — ^suuQld Ill.pers. neut. sing. fut. of ^<s 
 uu(Sl 4 to be had. — <oimr(^iTs<ck (inst. of (hKshr^rrnaerr, § 9,4) from 
 Gi<obr 5 to say. — ^jguits^gidi—lli (§ 21, Note IV). — SfTGun&ii) capa- 
 city. — ■ QpiFl 2 to know ; for Qsiresm® see § 74, 1). ■ — ^dresflu^^^lid 
 abl. loc. of prrzk himself (j^i—pGslio = (g)®) ; § 13, Note IV). — 
 ® (2?, 7 to be. — &-<s$><s&&n6$ having a kicking foot. — efllio 5 to sell 
 (^<2SlpQQp<5or 7 § 9, 3 5 <c£lpQp<ohr y § 9, 4; G&lpQu&sr, § 9, 3) 5 gSIp&gv, 
 § 55, Note ; ^ih § 74, Note IV. — Qluit® 6 to think. — gtgut obliq. 
 of GrrGsr, § 21. — <f<se>^ flesh. — lA^l 6 to catch. - — QldggFI body, 
 corpulency. — @© 4 to give, to make. — @(77>ey.s@ gtgst^u say- 
 ing "for the Guru". — Qai-LQp (GsgtQ/d § 9, 3) adj. part, of 
 G^sfr 5 to ask; for u u^uSl <&s)Q &) (== u^lllhtgo) see § 49,1, c; §84, 3. 
 — 67<2u®j<srr<sii (ct and e^sYTo/) what measure; how much? — <sSI$so 
 price. — Qarr® 6 to give. — <8unn&®sr a pagoda (a coin). — 
 Qsirsm®(oijfT (Qsrreaar® "having taken", ew/r "to come") to bring 
 (Q<sn<5mr® <su(r^QQp<ckj — gujzQ^guT) — guq^Qguost). — sps^io fut. 
 part, oi&p 7 to milk. — ■ Qungi time, when (§ 49, 1, a; § 84). — 
 ^cW 6 to tie up. — Qsttldlj horn. — ^ uul$l(^ and ui^.) that man- 
 ner, thus. — <cSlLl^.p<^ (from<s#£l^<s5r@ ; §9,3)== ^lLlsl^hs^ dat. 
 of <s$® house, with:the insertion of g)esr,§ 15, 9. — Q&rreosrGiGuir 
 (QsrreasrQ "having taken" Quit "to come") to bring. — slL® 
 3 to bind. — (&)(bi<ss)Gn a pot. — gt® 6. to take. — LDpQpir(i^Gu<ck 
 (ldsh § 46, A, 2; and ^(^<su<s3r one, somebody) another. — suS 
 &s a rope. — Qrsnih time. — Qfeogyui III. pers. neut. sing. fut. 
 of Q&eo 1 to pass. — @(Vjd<£<2fr the plural honorifically for the 
 singular. — ^swlp 6 to call. — cgy*— f interjection of calling. 
 &&Qiild swiftness; for ^s see § 48. — erQp 2 to rise. — QlLu-, 
 § 49, 2, a. — ^LLanQj) 2 to sit down. — ^^so head. ■ — Qis® 
 long; § 46, Note. — <^<sjoz_ plait of hair. — ^.m^ 6 to kick. — 
 Qsrrem-L-^j (III. pers. neut. sing., in the past, of Q&rr&r to take ; 
 properly Garret <$^/,§ 9, 4,~NoteII) adds to the meaning of the pre- 
 ceding verb the sense of continuation (§ 74, 2). — ^rrusuu®^^ 
 3 ((ToijfTuaLD remembrance, u®^^j to make) to remind. — &&Q 
 <sSI shoemaker. — oeni^iQsiTLbu (&™rgi 3 to blow, Q&itldu horn) 
 cornet. — Qpek before ; § 83, 2, a. — Q<sit®<oS)u> cruelty, shy- 
 ness ; for ^€sr see § 47. — Qgu^&t 2 to be frightened (Qgu 
 
 Grammar. 7 
 
94 Tamil Grammar: 
 
 (gem®, inst. of Q®j(Vi®r < g/, § 9, 4, Note II). — aiL®pptB (slL® 
 3 to bind ; ppSl post) stake. — lSKSiej^ 3 to pull out. — uirtu 
 2 to jump on; for gQlL® see § 74, 3. — qp&t thorn* — seo stone. 
 @)(Lp 6 to drag. — QurnL® adverb, part, of Quit® 4 to throw; 
 qSIlLl-^/ from eSI® 4 to leave ; § 74, 3. — lSI<ss)lp^^^i neuter ver- 
 bal noun from lSIqdl^ 6 to escape : "the fact of having escaped" 
 (§ 54, Note). — Logfi other, new. — ulpuu birth. — ^uS/b&i 
 (origin. ^Qpgu) III. pers. neut. sing, praet. of «^@ 3 to be- 
 come. 
 
FURTHER 
 
 ADDITIONS AND COKEECTIONS 
 
 TO THE 
 
 "OUTLINE Or TAMIL GRAMMAR" 
 
 P. 15, 1. 6, for "&6tf" read - l 9eo , \ 
 
 P. 2 2, last 1., for "§ 12" read "§ 13". 
 
 P. 25, 1. 19, for u uGOGuramQed" read " u60m r sQeir n - 
 
 P. 26, 1. 19, after "pronouns" add "in the singular". 
 
 P. 27, 1. 22, for "Abl. mot." read *'Abl. sep."; 1. 29, for "^/E/srr/reu" 
 
 read "©_/£/<£ err /r si) " ; 1. 3 0, for "©-/Ey^CW/ra;" read " &_iEi&Gmir®". 
 P. 2 9, 1. 13, after "demonstrative" add "and interrogative". 
 P. 3 2, 1. 8, for " si Lp uSIjild " read u <s]LpfTiiSliTLn , \ 
 P. 3G, Note, 1. 8, after "one (§ 30)" add: "with the exception, however, 
 
 of such as invariably form their infin. in #, these taking (&)LD, instead 
 
 of ©_lo; e. g. [§lp(§LD (= i§]&)(^ud\ § 9, 3) from $&) (inf. i§lp<s).' ! '' 
 P. 3 8, 1. 11, for "d&lGsrjrii, sQgii" read dQeorp-, <ss£p"- 
 P. 39, 1. 5, in the Past, for "make" read "made". 
 P. 40, § 3 2, 1. 5, after "strong f." insert "may — with those of the 
 
 weak or of the middle f." — 
 P. 43, add the following note to § 36 : "Such verbs of the middle form, 
 
 as end in <sv or err, have usually & added to the root; e. g. rSps from 
 
 i§leo to stand (§. 9, 3); QslLs from Qseh' to ask (§ 9, 3);" — and, 
 
 last 1., for "walk" read "do". 
 P. 44, 1. 20, for "^y" read "^". 
 P. 45, 1. 16, for "Q&iLiQ<our/§'5t3(r" read "Q&tLiQfisrn^iTaefr", and, 1. 18, 
 
 for u Q& lli Q<5sr (year" read "Q&tLiQ<onip<oi>T' 1 \ 
 P. 6 7, 4, for "§ 67" read "§ 7 2". 
 
 P. 77 ; 1. 10, for "<£f^^ot2/ld Qarrppffgiil)" read u &rr<£&<ck Q&rrppeur ". 
 P. 7 8, 1. 8, for "§ 36" read "J§ 3 7". 
 P. 7 9, 1. 19, for "§ 12" read "§ 13". 
 P. 80, 1. 5, for "§ 36" read "§ 37". 
 
APPENDIX L 
 
 The Characters of the Numbers in Tamil. 
 
 21 q_& 110 /mD 
 
 22 2_a_ 120 fno-vd 
 
 23 o_fih 130 fn/fhS) 
 24: a_^ 200 2_/rr 
 
 25 a_® 300 z^/rj 
 
 26 a_cSr 400 <^/)t 
 
 27 2_ot 900 <3h/rr 
 
 28 9^ 1000 & 
 
 29 ^^, 1001 ^« 
 
 30 rthvd 1100 ^/n 
 
 31 !fh<£ 1200 &iQ-.m 
 40 ^piD 2000 " 
 
 1 
 
 d5 
 
 2 
 
 9- 
 
 3 
 
 0w 
 
 4 
 
 &> 
 
 5 
 
 © 
 
 6 
 
 <9ir 
 
 7 
 
 67 
 
 8 
 
 ^/ 
 
 9 
 
 ^> 
 
 10 
 
 u) 
 
 11 
 
 (Dd5 
 
 12 
 
 U)9_ 
 
 13 
 
 uOlh 
 
 14 
 
 {£)&* 
 
 15 
 
 S)® 
 
 16 
 
 iDah 
 
 17 
 
 u)<or 
 
 18 
 
 &<=% 
 
 19 
 
 lD<35> 
 
 20 
 
 2_(D 
 
 50 ®S) 3000 m>& 
 
 60 cSrtD 10,000 fys 
 
 70 otlD 20,000 aiD;& 
 
 80 ^g/fi) 100,000 /r^ 
 
 90 dbfi) 200,000 a_/yrd& 
 
 100 /T7 1,000,000 vbfn&i 
 
 101 /y/cs 2,000,000 aJD/yr,<& 
 
 102 /T7SL 10,000,000 /rr/rr^ 
 
 7* 
 
APPEN 
 
 Comparative Table of the Declen 
 
 
 Nom. 
 
 Ace. 
 
 Instr. 
 
 Malayalam. 
 
 mala 
 
 (mount) 
 
 malaye 
 
 malayal 
 
 Telugu. 
 
 tammudu 
 
 tammuni 
 
 
 
 (younger brother) 
 
 tammudini 
 
 
 
 
 tammunni 
 
 
 Note. The weak declension in Malay, is without obliquus. — 
 case, and expresses even the ace., without the addition of 
 
 B. 
 
 
 Nom. 
 
 Ace. 
 
 Instr. 
 
 Malayalam. 
 
 maram 
 (tree) 
 
 maratte 
 
 marattal 
 
 Telugu. 
 
 gurram 
 
 gurramunu 
 
 gurramuna 
 
 
 gurramu 
 
 gurranni 
 
 
 
 (horse) 
 
 gurram 
 
 
 Canarese. 
 
 maravu 
 
 marava 
 
 maradinda" 
 
 
 (tree) 
 
 maravannu 
 
 
 Tulu. 
 
 mara 
 
 (tree) 
 
 mar ana 
 
 maradda 
 
 Badaga. 
 
 mora 
 
 mora (?) 
 
 morainda 
 
 
 (tree) 
 
 morana (?) 
 
 
 Note. The nom. plur. is, in Malay. : marangal; in Tel. : 
 Lu; in Tulu: maragulu (maralu) ; in Bad.: moraglo. — ■ 
 
DIX II. 
 
 sion in other Dravida Dialects. 
 
 A. 
 
 Dat. Abl. sep. Gen. Loc. 
 
 rnalekku malayilninnu malayude malayil 
 
 (malayinnu) 
 
 tammuniki 
 tammudiki 
 tammimaku 
 
 tammuni 
 tammudi 
 
 In Telugu the ohliquus (ni = the Tamil in) appears in every 
 another affix. 
 
 B. 
 
 Dat. Abl. Gen. Loc. 
 
 marattinnu marattilninnu marattinre marattil 
 
 gurranranaku 
 
 gurranaku 
 
 gurraniki 
 
 gurrapu 
 
 marrakke maradeseinda marava 
 
 gurramandu 
 gurramunandu 
 
 maradalli 
 
 maraka 
 
 marada 
 
 marada 
 
 moraga moramda mprada morado 
 
 moradolge 
 
 gurramulu (gurramule, gurralu, gurrale) ; in Canar. : mara- 
 The obliq. of maram in Malay, is marattu (as in Tamil). 
 
98 
 
 Tamil Grammar: 
 
 Comparative Table of the Conjugation 
 in other Dravida Dialects. 
 
 
 I. In Tulu. 
 
 
 
 Present. 
 
 
 malpuve I make , malpuva we make , 
 
 malpuva thou makest, malpuvara 
 
 you make, 
 
 malpuve he makes , malpuvera 
 
 they make, 
 
 malpuvala 
 
 she makes, malpuvo they (ea) make. 
 
 malpundu 
 
 it makes 7 
 
 
 Past, malte. 
 
 Fut. malpe. 
 II. In Canarese. 
 
 Imp. malpu. 
 
 Present. 
 
 Past. 
 
 baluttene 
 
 balutteve balidenu 
 
 balidevu 
 
 balutti 
 
 baluttiri balidi 
 
 balidiri 
 
 baluttane | 
 
 baluttare 1 balidanu | 
 
 balidaru ) 
 
 baluttale > 
 
 baluttave J balidalu \ 
 
 balidavu J 
 
 baluttade 1 
 
 balitu 1 
 Fut. baluvenu. 
 
 
 Adv. Part. 5 Pres. 
 
 balutta, Adj. Part. ; Pres 
 
 ., (Fut.): baluva, 
 
 Past: 
 
 bali ; Past 
 
 : balida, 
 
 Neg.: 
 
 balade. Neg. 
 III. In Badaga. 
 
 : balada. 
 
 Present. 
 
 Past. 
 
 madine 
 
 madineo madide 
 
 madideo 
 
 madire 
 
 madiari madide 
 
 madiddari 
 
 madina | 
 
 madiara \ madida \ 
 
 madidaru j 
 
 madlia !• 
 
 madiro madidla \ 
 
 madido J 
 
 madira 1 
 
 maditu 
 
 
Appendix II. 99 
 
 Future = Present. 
 
 Adv. Part. ;Pres.: ? Adj. Part.; Pres. (Fut.): maduva, 
 
 Past: madi Past.: madida, 
 
 Neg. : madade Neg. : madada. 
 
 Imp. Sing.: madu, madi ullo, Plur. : madi ulli. 
 
 IV. In Malayalam. 
 Personal terminations only in poetry. 
 
 Present. 
 S. 1. kodukkunn- en I give, 
 
 2. (very rare; f. i. pogunnay thou goest), 
 
 3. kodukkunn- an, si, adu, 
 P. 1. kodukkunn- 6m, 
 
 2. (kodukkunn- ir, only conjectural), 
 
 3. kodukkunn- ar, awa. 
 
 The third person is, in the character of a participle, used 
 also for the others. It occasionally assumes the terminations 
 on, 61 (Sing.), and 6r (Plur.), — contractions of avan, aval, 
 avar. 
 
 Future. 
 The term, vu for weak verbs (po - vu, about to go) ; 
 
 ppu for strong verbs (kodu -ppu, about to give). 
 
 The future, now commonly used, has the terminations 
 gum and kkum: po — • gum, kodu-kkum. 
 
 Past, 
 i and ttu (po -yi went, kodu-ttu gave). 
 
 Modern Present: kodayinnu, Neg.: poga will not go, 
 
 Past: kodagnyu, ko da will not give , 
 
 Future : kodayum. (Here no distinction of a weak 
 
 and strong form.) 
 
 1 From koda (anciently the future as well as the negat.) and innu 
 now" (prop. "I shall give now", i. e. I give). 
 

 100 
 
 Tamil Grammar: Appendix II. 
 
 Adj. Part.; Pros. 
 
 Past 
 
 Fut. : 
 
 kodukkunna 
 kodutta, 
 kodukkum, 
 kodatta. 
 
 Adv. Part.; Past. : koduttu, 
 Fut.: koduppan, 
 Neg. : kodate, 
 
 kodagnyu. 
 
 Present. 
 
 1. palukut-unna-nu 1 
 
 2. palukutunnavu 
 
 3. m. palukutunnadu 
 3. f. n. palukutunnadi 
 
 1 . p alukutunnamu 
 
 2. palukutunnaru 
 
 3. f. m. palukutunnaru 
 3. n. palukutunnavi 
 
 Aorist. 
 
 palukudu(nu) 
 
 palukuduvu 
 
 paluku(nu) 
 
 palukudumu 
 
 palukuduru 
 3. m. f. palukuduru 
 3. n. palukunu 
 
 V. In Telugu. 
 
 Past, 
 palikiti(ni) 
 palikitivi 
 palikenu 
 palike(nu) 
 palikitimi 
 palikitiri 
 3. m. f. palikiri 
 3.. n. palikenu 
 
 1. 
 
 2. 
 
 3. m. 
 3- f. n. 
 1. 
 
 2. 
 
 1. 
 2. 
 3. 
 1. 
 2. 
 
 Future, 
 p alike danu 2 
 palikedavu 
 palikedini 
 p alike damu 
 p alike daru 
 3. m. f. p alike daru 
 3. n. palikedini 
 
 Neg. 
 
 1. palakamu 
 
 2. palakaru 
 
 3. m. f. palakaru 
 3. n. palakavu 
 
 Imp. paluku ; palukudu. 
 
 N. B. These tables are not intended for a complete repre- 
 sentation of the flexional system of the languages in question. 
 
 1. 
 2. 
 
 3. m. 
 
 palaka(nu) 
 palakavu 
 palakadu 
 3. f. n. palakadu 
 
 Inf. palukuta. 
 
 1 Prop. "I am speaking". Also "palukutanu, avu etc. 
 
 2 Also palikenu, evu etc. 
 
BIBLIOTHECA TAMULICA 
 
 OPERA PRAECIPUA TAMULIENSIUM 
 
 EDITA 
 TRANSLATA ADNOTATIONIBUS GLOSSARIISQUE 
 INSTRUCTA 
 
 OAROLO GRAUL, D. TH. 
 
 TOMUS SECUNDUS: 
 
 KAIVALJANAVANITAE TEXTUS TAMULIENSIS 
 
 CUM INTERPRETATIONS ANGLICA, ITEM GLOSSARIO ADNOTATIONIBUSQUE. 
 
 ACCEDIT GRAMMATICA TAMULIENSIS. 
 
 LIPSIAE 1855 
 
 DORFFL1NG & FRANKE. 
 
 LONDINI 1855 
 
 WILLIAMS & NORGATE. 
 
 Lipsiae impr. Gicsecke & Devrient. 
 
y