sārasvataṃ cakṣuḥ

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10. sahasrapatracakra

In the cranial aperture is located a thousand-petalled, nectar-bearing lotus, it nourishes the body with streams of nectar.

SāṃRa_2.139ab: cakraṃ sahasrapatraṃ tu& brahmarandhre sudhādharam /
SāṃRa_2.139cd: tat sudhāsāradhārābhir& abhivardhayate tanum //

Siṃhabhūpāla: cakrāntaraṃ kathayati—cakram iti / sudhādharam amṛtadhārakam\var{°dharam amṛta°\lem \em; °dharaṃ mṛta° \ed} /

Kīrtikaumudī 1.6:
Sarasvatīṃ sadā vande & yadupāstiṃ samucchritāḥ /
kāvyāni kusumānīva & suvate kavipādapāḥ //

Ever I worship the Goddess of Speech ⁛ river Sarasvatī. Poet-trees absorbed ⁛ raised in her worship ⁛ presence sprout poems as if they were flowers.

9. somacakra

Above (Siṃhabhūpāla: tato ‘py uparipradeśe) is the sixteen-petalled somacakra. On its sixteen petals are located sixteen kalās (“powers, forces, digits, sixteenths, parts, aspects”). The soul attains [the following] rewards when it progresses to these petals beginning with the East (front): [1] compassion, [2] forbearance, [3] integrity, [4] fortitude, [5] dispassion, [6] constancy, [7] joy, [8] mirth, [9] horripilation, [10] tears in meditation, [11] stability, [12] weightiness, [13] effort, [14] clearmindedness, [15] generosity, [16] single-pointedness.

SāṃRa_2.136ab: tato ‘pi ṣoḍaśadalaṃ& somacakram itīritam /
SāṃRa_2.136cd: daleṣu ṣoḍaśasv asya& kalāḥ ṣoḍaśa saṃsthitāḥ //
SāṃRa_2.137ab: kṛpā kṣamārjavaṃ dhairyaṃ & vairāgyaṃ dhṛtisaṃmadau /
SāṃRa_2.137cd: hāsyaṃ romañcanicayo & dhyānāśru sthiratā tataḥ //
SāṃRa_2.138ab: gāmbhīryam udyamo ‘cchatvam & audāryaikāgrate kramāt /
SāṃRa_2.138cd: phalāny udyanti jīvasya & pūrvādidalagāminaḥ //

Kallinātha: dhyānāśru, dhyānāj jātam aśru dhyānāśru /

Siṃhabhūpāla: somākhyaṃ cakraṃ kathayati—tata iti / tato ‘py uparipradeśe / asya pūrvādidalāvasthānena jīvasya phalāni kathayati—kṛpeti / kṛpā parānugrahāpekṣā / kṣamā kopakāraṇe saty apy akopaḥ / ārjavam avakrabuddhitvam / dhairyam askhalitacetastvam / vairāgyaṃ saṃsārāsāratābuddhiḥ / dhṛtir dhāraṇam / saṃmado harṣaḥ / hāsyādīni gāmbhīryāntāni prasiddhāni / udyama udyogaḥ / acchatvam akaluṣamanastvam / audāryaṃ svabhāvena dānaśūratā / ekāgrataikatānatvam //

Concerning letter-writing in ancient India. The following is the initial broad threefold classification of letters given in the Praśastiratnākara of Dalapatirāya cit. by K.V. Sharma in his introduction to the ed. of the Praśastiprakāśīkā of Bālakṛṣṇa Tripāṭhin, VVRI Hoshiarpur 1967, p.xiii. As is to be expected in a śāstric endeavor, the sub-divisions of types are intricate, and I will explore these further is subsequent posts. The standard example letters given in such letter-writing manuals can be very informative (and amusing).

tatra tāvat patraṃ tridhā, saṃdeśātmakaṃ vyavahārātmakaṃ, nideśātmakaṃ ca / prathamaṃ pravṛttividhiniṣedhaharṣaśokādisūcanaparyavasāyi / pratijñātṛvipratipattivyudāsahetu dvitīyam / tṛtīyaṃ nṛpādyājñāphalam / maṅgaloddeśyoddeśakopacāradeśakālodantāḥ saṃdeśapatre ’bhidheyaṃ prācām / maṅgalam iṣṭadevatāpraṇatir āśiṣo vastunirdeśaś ca / uddeśya uttamamadhyamāvamabhedās tridhā / prathamo nṛpabhartṛmānyaguruprabhṛtiḥ / samaśīlaguṇo dvitīyaḥ / tṛtīyo bhṛtyacchātraputrādiḥ / uddeśako ’py evam / yogas tayor vailomyāt / upacāras tūttame pradakṣiṇapraṇatibhaktisevāvinativijñaptipramukhaḥ, madhyame premautsukyādinivedanam, avame cāśir anuvādanāśleṣaprasādādi / deśas tayor vāsaḥ / kālaḥ patralikhanatithimāsābdavelāḥ / kuśalavidhiniṣedhādya udantaḥ // iti saṃdeśapatrābhidheyam //

Letters (patra) are of three types: [1] personal messages (saṃdeśa), [2] legal documents (vyavahāra), [3] political documents (nideśa). The first is about daily affairs, instructions, prohibitions, happy events, setbacks. The second settles disputes between litigants. The third concerns royal decrees. For the ancient [authorities] (prācām), the text of personal letters contains the [following seven sections]: [1] benediction, [2] addressee (uddeśya), [3] sender (uddeśaka), [4] encomiums (upacāra), [5] place, [6] time, [7] subject matter (udanta). The benediction is a homage to a tutelary deity, a blessing, or an indication of subject (echoing Daṇḍin’s much cited verse in Kāvyādarśa 1.14 instead of Bhojadeva’s more elaborate classification into five types in book eleven of the Śṛṅgāraprakāśa (omitting his additional two types of stuti and vastūpakṣepa)). The addressee is threefold, highest, middling, and lowest. The first comprises kings, lords, eminent personages, Gurus etc., the second are people of equal status, the third are such as servants, pupils, sons etc. The sender is similarly graded. In the case of the highest addressee encomiums are primarily [statements of] circumambulation, bowing down, devotion, service, obeisance, entreaties. In the case of middling addressees they communicate affection, longing etc., in the case of the lowest addressees [they are about] blessings, accord, embracing, favor etc. Place is their dwelling. Time is the nycthemeron (lunar half-day), month and year of writing the letter. The subject matter is [the aforementioned list of] daily affairs, instructions, prohibitions etc.

Saduktikarṇāmṛta (3) 1598 Yogeśvarasya:

randhre saṃnyastadṛṣṭiḥ kṣitinihitatanuḥ krīḍasaṃlīnapucchaḥ
pratyāśāyojitātmā grahaṇapariṇataḥ stabdhakarṇo viśaṅkaḥ |
saṃkocābaddhadeho niyamitacaraṇaḥ prasphuracchmaśrujālaḥ
śūnye rājan viḍālas tava ripubhavane mūṣikān ucchinatti ||

“Its eyes fixed on the hole,
its body hugging the ground,
its tail curled in sport, expectant,
poised to seize, its ears erect, impassive,
its body sprung, its feet immobile,
the crisscross of its whiskers quivering,
the cat in the empty palace of your enemies
exterminates mice, O king.”

From the Pādaliptaprabandha of Rājaśekharasūri Śrīrājaśekharasūriviracitaś caturviṃśatiprabandhāparanāmā Prabandhakośaḥ, ed. Jina Vijaya, Singhi Jaina Series 6, Ahmedabad 1931.

§21.…tāvatā ke ’pi vādinaḥ samāyātās tair vijanaṃ dṛṣṭvā “kūkuḍūkū” iti śābdaḥ kṛtaḥ / sūrīndreṇa tu “myāüm” iti biḍālaśabdaḥ kṛtaḥ / tato darśanaṃ dattam / vādinaḥ pādayoḥ petuḥ prabhoḥ / aho! pratyutpannamatitvaṃ te, ciraṃ jaya bālabhārati! / tata ārabdhā prabhuṇā taiḥ saha goṣṭhī / teṣv ekena pṛṣṭam

§21. …Then some disputants arrived. Seeing that the place was deserted they coaxed: “Kookudookoo”. The best of sages made the sound of a cat: “Meow!” Then he revealed himself. The disputants fell at his feet: “Oh! What wittiness! Be victorious for a long time, O child-voice! [biḍālabhārati, “cat-voice” would have been neat too]” Then he held an assembly with them. One of them asked:

pālittaya! kahasu phuḍaṃ sayalaṃ mahimaṇḍalaṃ bhamaṃteṇa /
diṭṭhaṃ suyaṃ ca kattha vi caṃdaṇarasasīyalo aggī //

Pālitta! Tell us. When wandering the whole earth did you ever see or hear of a fire as cooling as sandal-water.

prabhuṇābhāṇi

ayasābhiogasaṃdūmiyassa purisassa suddhahiyayassa /
hoï vahaṃtassa duhaṃ caṃdaṇarasasīyalo aggī //

The lord said: “For a pure-hearted man suffering torture with red-hot iron, fire is as cool as sandal-water.”

Dory Heilijgers has sent me the following letter detailing how to help the Kern Institute in Leiden. The deadline is August the 15th.

महान्संतोषः ॥ As Adiere-now has just reported, after a mercifully brief absence Jinajik has returned. Hopefully for good this time.

Yogeśvara, Subhāṣitaratnakośa 10.43 (257) with translation by John Brough:

pibati vyomakaṭāhe saṃsaktacalattaḍillatārasanaḥ /
meghamahāmārjāraḥ saṃprati candrātapakṣīram //

Look at the cloud-cat, lapping there on high,
With lightning tongue the moon-milk from the sky.