41. Painting Painting, 206. brahmadeva and Virupaska Murals in the Chosadang Hall ofPusoksa Temple Koryo, 12th13th century, Approximately 205x75cm each. http://www.indiana.edu/~easc/korean/cd2140/IMG0036.htm

Painting 206. Brahmadeva and Virupaska Murals in the Chosadang Hall of Pusoksa Temple Koryo, 12th-13th century, Approximately 205x75cm each These paintings are two of six fresco paintings originally painted on the exterior walls of the Chosadang Hall in 1377. Both in terms of artistic content and their state of preserva-tion, these paintings are the finest examples of extant Koryo era painting. The Brahmadeva is a slender beautiful aristo-cratic woman figure while the Virupaska is a ferocious fig-ure who destroys evil. Click here to return

42. Painting (Slide Program 2) IMG0036.htm (74491 bytes) 206. brahmadeva and Virupaska Murals in theChosadang Hall of Pusoksa Temple. IMG0037.htm (51388 bytes) 207. http://www.indiana.edu/~easc/korean/slide2.htm

Painting Slide Program 2 (Click on images to zoom in) Hunting Scene Detail from the west wall of the burial chamber, Tomb of the Danc ers 202. Lotus and Cloud Ceiling of the Coffin Chamber, Nungsan-ni Tomb 203. Chonma-chong, Heavenly horse from the Tomb of the Heavenly Horse 204. Frontispiece to the Avatamsaka Sutra 205. Amitabha Triad Welcoming Souls 206. Brahmadeva and Virupaska Murals in the Chosadang Hall of Pusoksa Temple 207. Dream Journey to the Peach Blossom Land (details of handscroll) 208. Sage Contemplating the Water 209. Mice Nibbling at a Watermelon 210. Bodhidharma 211. Plantain 212. Self-portrait 213. Clearing After Rain on Inwang Mountain 214. Viewing the Waterfall Under the Pine Tree 215. Cats and Sparrows 216. Landscape in Winter 217. Confucian Classroom 218. Rendezvous Under the Moon 219. Black Dog 220. Swimming Ducks Back to Main Menu

43. Mirror Of The Lake Practitioners have to especially enshrine the brahmadeva to the left of the AuspiciousGoddess, because the brahmadeva holds a precious mirror in his hand. http://www.tbsn.org/ebooks/inner/chap18.htm

Chapter 18 - Mirror of the Lake If this lake setting were a maiden, how should I describe her? The mountain range is her eyebrows, curved like willow leaves; her body is glittering gold, soft and slender; the trees at the lakeside are her eyelashes, slightly lowered; the water is her clean, smooth, dazzling pair of lips. Even a poet cannot stop his heart from fluttering. I often take walks in a little park by the lakeside. In the park there is a wooden pier where boats can anchor. Sitting down at the end of the pier and viewing the lake, as if I were bowing deeply to it, I can breathe in its fresh fragrance and touch its beautiful sunniness. Once, gazing at the water, I entered into a deep meditation. In my deep meditation, the lake turned into a mirror. I looked at the mirror, without any thoughts or anticipa-tions. However, on the mirror of the lake, some words gradually appeared, words that unexpectedly had to do with me. It was a page from a newspaper, with the three words, "Sheng-yen Lu", in especially large print and a photograph of me on it. Those words appearing on the Mirror of the Lake seemed full of suspicion, contempt, and malice. After reading them once carefully, I took a deep breath. I was speechless. That newspaper was from a very far away place. I did not recognize the name of the writer, and he had based his information sold on books-merely hearsay!

44. Welcome To Forindia.com grew older. Asvapati fervently worshipped brahmadeva's Queen, goddessSavitri with the hope that he might win her favour. For eighteen http://www.forindia.com/direct_dil_se/loveepic/savitri.html

var page="direct dil se" Search for a Date! Love Charisma With a soft level of understanding ... YOU can scrub out your partner's over-possessiveness, complexes and almost all disturbing flaws away! Love Epic Eternal Letters In 1802, William Wordsworth, the greatest romantic poet of all times, married his childhood companion Mary Hutchinson. Savitri Satyavan There was a time when a great king called Asvapati (lord of horses) ruled over the people of Madva. He seemed to possess the best in life - his riches were immense, his subjects loved him and his fame was great. He was however not wholly happy, because he had no children. This longing for children only kept increasing over the years, as he grew older. Asvapati fervently worshipped Brahmadeva's Queen, goddess Savitri with the hope that he might win her favour. For eighteen years he worshipped her, until at last he won her favour. Out of a sacrificial fire that he had built up for her, she rose in all her splendour and glory and agreed to grant him a boon. She agreed to grant him anything that he wished for provided it was not something evil. King Asvapati grabbed this opportunity and expressed his longing for children.

45. TALES FROM THE INDIAN EPICS in council upon its peak, for they wished to obtain the ambrosia which would makethem immortal like the three supreme gods, Vishnu, brahmadeva and Shiva. http://www.investindia.com/newsite/kids/stories/indepic.htm

TALES FROM THE INDIAN EPICS Veda's Pupil Vrigu and Agni Ruru and Pramadvara NALA DAMAYANTI - PART- I ... THE DESCENT OF THE GANGES - PART-II The Churning of The Ocean Once upon a time in the youth of the world there stood to the north of India a mighty mountain named Mount Meru. Its summit shone so brightly that the sun’s rays, when they struck it, shivered and fell away. One day the lesser gods gathered in council upon its peak, for they wished to obtain the ambrosia which would make them immortal like the three supreme gods, Vishnu, Brahmadeva and Shiva. Now the jar in which the ambrosia was kept lay at the bottom of the ocean and none of the lesser gods could conceive a plan by which they could obtain possession of it. As they satin council, there came to them the great god Vishnu, and the lesser gods asked him for his advice. Vishnu answered them, saying, "Call the demons to your aid and churn the ocean. When you have churned it, not only will you get the ambrosia, but you will get a great store of jewels and other precious things besides." Harder still the gods and demons toiled at the churning, until there rose from the waters the most awful vision of beauty that eyes human or divine had ever seen. From perfect face two eyes of deepest grey looked out. Thy gazed unblinking into space. But so grave was their expression and so full of wisdom that neither demon nor god, except Vishnu alone, dared meet their look. A moment later, amid an awed bush, Vishnu stepped forward and took the lovely woman by the hand. "You shall be called Lakshmi,'' he said, "and you shallbBmy queen."

46. Gangavatarana And Other Myths Around the same time Ganga and other goddesses went to brahmadeva. Hisson was none else but Mahabhishaja of brahmadeva's curse. http://www.exoticindiaart.com/product/PB42/

Search in All Products Paintings Sculpture Jewelry Textiles Dolls Book Articles Sold Items Free Newsletter Register with us Sign In FAQs Paintings ... Sold Items Gangavatarana and other myths Bengali Phad Painting on Paper 1.8 ft x 11 ft Price : SOLD This 130 inch long and 21 inch wide scroll, a traditional form of painting in different parts of India, is a transformation of a classic into into folk art style and of mythology into folkbelief. It represents primarily the descent of the river Ganga from heaven and some other myths related to the holy river. The scroll with its bold figures, colour scheme and type of border represents the Bengali scroll art tradition, though not without a stylistic blend of Tanjore art of the South India. Ganga 's quarrels with Saraswati, Parvati and Amba, birth and redemption of Ashtavasus, absorption of Ganga by sage Jahnu, redemption of Sagar's 60 thousand sons are myths other than Gangavatarana depicted in the scroll. Gangavatarana, the principal theme of the scroll, was the result of practically three myths, which all related to Ganga. Ganga was one of Mahavishnu's three wives, the two other being Saraswati and Lakshmi. One day discovering Ganga flirting with Mahavishnu Saraswati and Ganga resorted to a quarrel and cursed mutually to degrade as rivers and go to earth. Around the same time Ganga and other goddesses went to Brahmadeva. The Ikshvaku king Mahabhishaja also accompanied them. All of a sudden in a gust of wind the lower garment of Ganga slipped down her waist. All turned their eyes away from Ganga but Mahabhishaja kept on looking at her nude person. For this impertinence Brahmadeva cursed him to be born on earth and wed Ganga when she descended earth. Mahabhishaka opted to be born as Pratipa's son.

47. Marriage This year we enjoyed paintings of Mother's eyes in the form of various deites.brahmadeva (Day 2) brahmadeva (Day 2). Mother Arrives Mother Arrives, http://why-compete.org/m.html

48. Buddha-lineage of the aspiration of Bodhisatta Gotama beginning from the first time he made hisfirst mental aspiration in the presence of a Sammasambuddha, brahmadeva Buddha http://www.geocities.com/ekchew.geo/buddha-lineage.html

The Lineage of The Buddha You may wonder what is the history behind the 24 Buddhas (with specific and different names) who are venerated at Mahindarama Buddhist Temple. The ‘24 Buddhas’ in this instance is not the same as the thousand upon thousand of Buddhas’ that some are trying to portray in edifices and pictures. The chronology of events surrounding the 24 Buddhas is not unknown but have been passed down from The Buddha to His disciples, the Elders (Maha Theras); and subsequently documented and authenticated in the Pali Texts. You will soon see that the epochs of the 24 Buddhas are closely woven with the ultimate aspiration of the Bodhisatta Gotama to become the Supreme One, the Sammasambuddha, The Conqueror of Conquerors . No other saga in the annals of the universe comes close to the epochs of The Conqueror. This lineage of The Buddhas was told by The Buddha Gotama Himself - a tradition that is not guesswork, writer’s flight of fancy, fable, or legend. Read on and be inspired, and be instilled with a deeper wise confidence (saddha) in The Buddha, the Supreme Master. Buddha Gotama, by virtue of his Supreme Omniscience, Sabbata Nuna Nana

49. The Three Incarnations In Satyaloka, Shri brahmadeva ordered his servant Shankukarna to go back to theearth and distribute the Punyaphala which he accumulated during his earlier http://www.geocities.com/Tokyo/Shrine/6243/story.htm

The three incarnations of Shankukarna In Satyaloka, Shri Brahmadeva ordered his servant Shankukarna to go back to the earth and distribute the Punyaphala which he accumulated during his earlier incarnations of Shri Prahladaraja and Shri Vyasaraja Accordingly in Kaliyuga, Shankukarna incarnated on the earth as Shri Raghavendra Swamiji at Mantralayam. The main intention of this incarnation was distributing his Punyaphala to each devotee who comes to his Brindavanam and begs for his prasadam . Every devotee who prays for his blessings at any of the Brindavanam s spread all over the world, is graced with his blessings without fail. Hence he is famed to be Kalpavriksha and Kamadhenu of Kaliyuga Just like he commands the devotion and bhakti from common masses, he is equally revered by scholars - both his comtemporaries and present day scholars - for his contributions to the Tatvavaada . He has written a number of commentaries on the works of previous Maadhva scholars, making them more accessible to the less gifted people. He was also a very good musician particularly in playing Veena There are a number of miracles attributed to him and the number is simply growing.

50. $BKbK!J*8l(J NIHILUM OMNE. EX NIHILO YYU PRIMUS ET brahmadeva SEPARATI ERUNT, A QUIBUSSACER CIRCULUS NATUS EST. MUNDUS A brahmadeva NATUS EST. ET http://www.sf-fantasy.com/magazine/novel_l/magic/01.html

$BBh(J1$BIt!!3WL?(J $BBh(J1$B>O(J $B3WL?(J $B $B$7$+$7!" $HF1$8$/!";VH>$P$K$7$F:C@^$7$?!#(J <~JU3F9q$NNNEZAh$$$GMp$l!"9q!9$OHhJ@$7$?!#(J $B$3$N:.Mp$N$5$J$+!"5yIW$NMx$rF@$?AH?%$,$?$@$R$H$D$@$1$"$C$?!#(J $BBh(J2$BIt(J $B5"4T(J $B=x;m(J IN PRINCIPIO CHAOS ERAT, UBI NON SPATIUM ET NON TEMPUS, ERGO NIHILUM OMNE. EX NIHILO YYU PRIMUS ET BRAHMADEVA SEPARATI ERUNT, A QUIBUS SACER CIRCULUS NATUS EST. MUNDUS A BRAHMADEVA NATUS EST. ET SACER CIRCULUS SUBDUCEBAT NEPHILIMUM ANTEHUMANI. NEPHILIMUS HUMANUM CUSTODIBAT ET DESTITUTUM ERAT. O NOMEN YYU, QUOD MAGNUS EST, QUJUS NOMEN IAM LAUDOR, AB TE QUJUS HISTORIAM INCOHOR. $BLu(J $B86=i$K%+%*%9$"$j(J $BL5$NFb$h$j86=i%f! <%^%G! <%t%!J,$+$l=P$G!"(J $BFsCl$N4V$h$j@;1_?8$^$l$7(J $B$3$N@$$O!"%V%i! <%^%G! <%t%!$NFb$h$j@8$^$l!"(J $B@;(J $B1_!"A0?MN`$r0i$F$s(J $BA0?MN`$O?M$r $B0NBg$J$k%f! $h(J $B:#$r$3$=!"Fr$NL>$r;>$((J $BFr$NFr$K$h$kJ*8l$r$$$6$O$8$a$s(J $BCm5-(J $B%,%V%l%j%"$KEA$o$k?@OC$r5-$7$?!V%"%l%U=q!W$NKAF,$K $B%i%F%s8l$,$"$^$jIa5Z$7$F$$$J$$;~Be$K=q$+$l$?$b$N$H?dDj$5$l!"$=$NL$=O$J8@$$$^$o$7$N$?$a!"@53N$J0UL#$K$D$$$F$O=t@b$"$k!#(J

51. Jainism In Karnataka, Jain Legacy , Jainism India, Religion, History, Culture, T of every basadi. Elegantly carved out of granite, these are classifiedas brahmadeva Sthambha and Manasthambha. While the former http://www.indiaprofile.com/religion-culture/jainisminkarnataka.htm

The Jain Legacy In Karnataka Jainism in Karnataka flourished under the Ganga, the Chalukya and Rashtrakuta dynasties. Due to the impetus given by them, Jainism prospered like never before and what we see today is the exquisite creativity that flowered under these dynasties. The Jain legacy in Karnataka can be traced back to a great event that occurred in 297 BC when Chadragupta, the founder of the Mauryan dynasty, abdicated his throne and came to Sravanbelagola in Karnataka to become a Jain ascetic at the instance of his mentor, Bhadrabahu. He breathed his last at this Jain centre and the place where he is said to have sought recluse is appropriately name Chandragiri. A basadi (Jain monastery or temple) at Sravanabelagola also carries his name. In a number of later records he is referred to as Pradbha Chandra Muni. Soon thereafter the Jain church exhibited a steady growth and succeeded in firmly establishing itself as a vital and powerful force due to its doctrines and asceticism, morality and ahimsa (non-violence). With such lofty notions, Jainism enjoyed the highest repute among the people particularly the ruling classes and the mercantile community thus virtually becoming the state religion. Imbued with an intense religious feeling, lavish patronage was extended towards the building of

52. Ram As Abductor In the time of Lord Ravan, your ancestor who ruled in Lanka, brahmadeva, putan end to the practice of having horns on horses, at the king's command. . http://free.freespeech.org/manushi/116/richman.html

Ram as Abductor Subrahmaniya Bharathi's Ramayan Introduced and Translated from Tamil by Paula Richman C. Subrahmaniya Bharathi wrote a whimsically idiosyncratic treatment of the story of Sita and Ram. Entitled The Horns of Horse , the story has been published in several formats, including as part of a collection of didactic tales. The Horns of the Horse appropriates the narrative format of an animal fable, slyly satirizes religious conventions, and reverses standard expectations about gender. Although many Indians know of Bharathi's nationalist poetry composed in Tamil, Sanskrit and English, The Horns of the Horse , translated below, is little known either inside or outside of Tamilnadu. Born on December 11, 1882 into a Shaiva Brahmin family in Tinnevelly District (in present day Tamilnadu), C. Subrahmaniya has earned a reputation as the greatest Tamil poet of the twentieth century. He worked in a number of literary capacities over the course of his life – as a court poet for a zamindar, a high school teacher, journalist, translator, and cartoonist. An assembly of poets bestowed upon him the title by which he is commonly known, "Bharathi" (a Tamil name for Goddess Sarasvati), in recognition of his literary talent. His notariety grew as he became more deeply involved in political journalism against colonial rule. When the British government cracked down on "seditious" writings, he fled to nearby Pondicherry, where he remained for a decade and wrote many of the works that later won him literary fame. C. Subrahminiya Bharathi returned to British India in 1918; he passed away three years later, at age 39.

53. Snehatheeram.com - Swarangal.. Vaiki varunnorkkum Gangatheertham Vaikkathu vazhunna Gangatheertham - Ammenarayana Guruthipooja - brahmadeva Guruthipooja - Chottanikkara vazhum http://www.snehatheeram.com/music/devhindu.html

HOME ENTE KERALAM CINEMA CHAT ... Devotional Search for songs based on a movie or a song Search Song Movie in Malayalam Hindi Tamil Devotional Devotional Select a Category Christian Devotional Songs Hindu Devotional Songs Mappila Pattukal All back Displaying 1 to 66 of 66 songs found Select song Song ... Aadi swaroopini Devigeethangal Cheru kunnil Devigeethangal Chettikulangarayil Devigeethangal Himigiri thanaye Devigeethangal Kaikal randum Devigeethangal Kani kaananam Devigeethangal Kanniyayilyam Devigeethangal Lokanarkavil Devigeethangal Malayala puzha vazhum Devigeethangal Sarvalokaika Devigeethangal Bhasamamittoru Gangatheertham Indhukaladhara Gangatheertham Irukarathottale Gangatheertham Naadam kelkkuvan Gangatheertham Naagaphanam Gangatheertham Nrithya Gangatheertham Sivameki Gangatheertham Vaiki varunnorkkum Gangatheertham Vaikkathu vazhunna Gangatheertham Amme narayana Guruthipooja Brahmadeva Guruthipooja Chottanikkara vazhum Guruthipooja Devi amme Guruthipooja Devi manohari Guruthipooja Kanmashanaasini Guruthipooja Naadaswaram Guruthipooja Haree om haree Harimurali Harimuralee Harimurali Anivakacharthil Mayilpeeli Chandanacharchitha Mayilpeeli Chembaikku Mayilpeeli Guruvayoorappa Mayilpeeli Harikamboji Mayilpeeli Nee enne Mayilpeeli Oru pidi avil Mayilpeeli Radha than Mayilpeeli Yamunayil Mayilpeeli Ayyappa sharanam Sabari Gireesa Ayyappa Darshanam punya Sabari Gireesa Ayyappa Gangayaru pirakkunnu Sabari Gireesa Ayyappa Ghedamekum Sabari Gireesa Ayyappa Makaravilakke Sabari Gireesa Ayyappa Manassinullil Sabari Gireesa Ayyappa

54. Sapthagiri annual Brahmotsavam is being conducted at Tirumala only in the month of Kanya asper soura mana or Asvayuja as per chandra mana as initiated, by brahmadeva. http://www.tirumala.org/sapthagiri/102002/srivari.htm

SAPTHAGIRI - October 2002 Previous Contents SRIVARI BRAHMOTSAVAM Sri Venkateswara temple at Tirumala is famous for festivals like daily Kalyanotsavam and annual Brahrnotsavam from the earliest times to the present day. Brahmotsavam is connected with the divine and miraculous incident, i.e. Avatara of Sri Maha Vishnu on Tirumala as Srinivasa/Venkateswara. At the beginning of the Kaliyuga, Sri Maha Vishnu had descended on Venkatadri on the day of Sravana nakshatram in the solar month of Kanya to grace and grant the prayers of the devotees. As the Lord of the mountain Venkat He is called/Venkatesa or Venkateswara. As Sridevi is on his right chest he is known as Srinivasa. And Sravana nakshatram considered the birth star (Avatara nakshatra) of Sri Venkateswara. To commemorate the divine incident, Brahma, the creator celebrated a Mohotsavam at Tirumala beginning from Dhvaja-arohanam on the day of chitta nakshatra and ending with Avabrutham on the day of Sravanam and Pushpayagam. Brahma celebrated the mahotsava of Srinivasa in Kanyamasa according to Vedic rites, hence the utsavam is known as `Brahmotsavam'. One of the epithets of the ashtottara sata namavali or Sri Venkateswara reads as' om Brahma kluptotsavaya Sri Venkesaya namah' (49). It indicates the Sri Venkateswara is pleased much by the mahotsavam celebrated for Him by Brahma. This confirms the inauguration of this festival by Brahma, the creator. To signify the special nature of Brahmotsavam, a well decorated, small and empty chariot called `Brahma ratham' leads every vahanam procession of Sri Malayappa swami, the utsavamurti of Sri Venkateswwara. This indicates even today the festival is conducted under the guidance and supervision of Brahma. Thus this festival has a significant name, i.e., Brahmotsavam.

55. Singapore DharmaNet Homepage the Bodhisattva Supreme Healer, the Bodhisattva Universally Worthy (Samantabhadra),the Bodhisattva Sage Protector, the Bodhisattva brahmadeva, the Bodhisattva http://www.dharma.per.sg/htm/people/healer.htm

Sutra Spoken by the Buddha on the Contemplation Of the Two Bodhisattvas, King of Healing and Supreme Healer Taisho No. 1161 From the Chinese Version by the Central Asia Tripitaka Master Kalayasas T. XX. 1161. Introduction: Highlighting the Two Bodhisattvas At that time the Lord entered into the samadhi (profound concentration, meditative trance) of Universal Light. All the pores of his body emitted multi-hued rays, illuminating the Monkey Grove with the colours of the seven precious substances. The light rising above the grove became a jeweled canopy, and various phenomena, rare to the realms of the Ten Directions, appeared within the canopy. Then Jewel Heap, the elder's son, rose from his seat, faced Ananda's place, and addressed him: "O Virtuous One, today the Lord has entered into samadhi, and his entire body has blazed with light. Surely he will speak on the sublime doctrine. I sincerely wish, O Virtuous One, to know when he shall do so." Ananda replied, "Son of the elder, the Buddha has entered into samadhi, and I dare not ask him." When he said these words, the Buddha's eyes radiated light which illuminated the foreheads of the two Bodhisattvas King of Healing and Supreme Healer. Above their foreheads, all the limitless Buddhas of the Ten Directions dazzlingly manifested like a diamond mountain, and all these Lords also emitted light from their eyes which universally illuminated the foreheads of all the Bodhisattvas [in the assembly]. Above the foreheads of the Bodhisattvas, all the Bodhisattva-mahasattvas of the realms of the Ten Directions who had attained the surangama samadhi brilliantly appeared, resembling a lapis lazuli mountain.

56. Soka Gakkai Internacional Translate this page Según la tradición budista, brahmadeva apareció ante Gautama y le suplicó quepredicase el dharma en bien de todas las personas detenidas entre el avance y http://www.sgi.org/spanish/presidente/discursos/discurso_17.html

PERFIL ACCIONES Acciones por la paz Intercambio Cultural OBRAS Para mis amigos Propuestas Discursos Ensayos DAISAKU IKEDA Obras Discursos desaira y aleja la ciega credulidad! vive y deja vivir a tus semejantes! para lograr que el bien se imponga. el nombre de la guerra, con el cantar de la paz siempre perdurable! Hace unos diez años, emprendí un diálogo con el cofundador del Club de Roma, Aurelio Peccei. Durante la conversación, él ofreció este consejo a las futuras generaciones: "...dentro de nosotros mismos yace una prodigiosa riqueza, la de nuestra capacidad en bruto, aún no desplegada, aprovechada ni explorada. [...] Es, sin duda, un recurso extraordinario que, a la vez, tiene la ventaja de ser renovable y de poder expandirse". El término que empleamos el doctor Peccei y yo para describir este cultivo del potencial inherente a la vida del hombre fue "revolución humana". Las enseñanzas del Buda también contienen el siguiente fragmento: "Si queréis comprender las causas que existieron en el pasado, mirad los resultados que se manifiestan en el presente. Y si queréis conocer los resultados se manifestarán en el futuro, mirad las causas que existen en el presente".

57. CLASFICATION 500-529 011869 I. ¤j¥Ø°®³s. II. ¥È®N. 521 Vibhangamulatika / Sharma, brahmadevaNarayan. (Pali-Granthamala ; 5) SN. 010300 I. Sharma, brahmadeva Narayan. http://sino-sv3.sino.uni-heidelberg.de/LIBRARY/chib/500-529.htm

¤¤µØ¦ò¾Ç¬ã¨s©Ò¹Ï®ÑÀ] ±Æ¬[¥Ø¿ý À] : ¹Ï®ÑÀ] ¿ï¾Ü¤é´Á½d³ò (¤ë/¤é/¦~) : µL ¦Lªí¤é´Á : ¥Á°ê85¦~10¤ë 4¤é Nyanatiloka, Mahathera 500 Guide through the Abhidhamma-Pitaka : being a synopsis of the M214 philosophical collection belonging to the Buddhist... / by 1971 Nyanatiloka Mahathera. 3rd ed. Kandy (Sri Lanka) : Buddhist E Publication Society, 1971. xv, 177 p. ; 22 cm. Includes index. 011324 C.2 ¬°¼v¦L¥­¸Ë. EN. I. Title. ¦^¥D¿ï³æ 503 «n¤è¤W®y³¡ (¤Ú§Q¦ò±Ð) ½×®Ñ¸Ñ»¡ / ¤ô³¥¥°¤¸. ªF¨Ê : ¦ò±Ð¦~ŲªÀ, 1611 1920. J 150 ­± ; 22 ¤½¤À JP. C.3 ¬°¼v¦L¸g¸Ë¥». 005080 I. ¤ô³¥¥°¤¸. ¦^¥D¿ï³æ Muller, Edward

58. 300BC-299AD ( 1-128) 700AD-760AD ( 372-417) 1500AD-1599AD ( 928- PTSTr 39, 1969, 1995. 3.1.5 Analyzed in Watanabe 6263. 3.1.5.1 Edited, withMula?ika and Anu?ika, by brahmadeva Narayana Sarma. Varanasi 1987. http://faculty.washington.edu/kpotter/xtxt.html

PART ONE SANSKRIT TEXTS WHOSE DATES ARE KNOWN, LISTED IN CHRONOLOGICAL ORDER UNDER AUTHORS' NAMES Author Unknown TOP Author Unknown (300 B.C.) 1.1.1 Edited by Edward Muller. PTS 11, 1885, 1897; Bangkok 1927. Reprinted Rangoon 1939; London 1978. 1.1.2 Translated by Carolyn A.F.Rhys Davids as A Buddhist Manual of Psychological Ethics . PTSTr Series 41. London 1900, 1923, 1974; New Delhi 1975, 1996; Oxford 1993 1.1.3 Edited in Sinhalese script. Panadure: Deliwala 1911, 1914 1.1.4 Edited in Sinhalese script. Kelaniya 1916 1.1.4.1 Edited with Buddhaghosa's Atthasalini . Bangkok 1920 1.1.5 Edited by P.V.Bapat and R.D.Vadekar in Devanagari. BORI Series 2, Poona 1940, 1942. 1.1.6 Nyanaponika, Abhidhamma Studies . Researches in Buddhist Psychology. Colombo 1949 1.1.8 Translated into French by Andre Bareau. Paris 1951 1.1.9 Edited by Jagdish Kashyap. Nalanda 1960 1.1.10.1 Mahesh Tiwary, "The concept of Index to the Dhammasangani , compiled by Tetsuya Tabata, Satashi Nonome and Shoko Randa. Pali Text Society, London 1987 1.1.10.3 Edited with Buddhaghosa's Atthasalini. Four volumes. Bangkok 1988

59. 300BC-299AD ( 1-128) 700AD-760AD ( 372-417) 1500AD-1599AD ( 928- PTSTr 39, 1969, 1995. 3.1.5 Analyzed in Watanabe 6263. 3.1.5.1 Edited,with Mulatika and Anutika, by brahmadeva Narayana Sarma. Varanasi 1987. http://faculty.washington.edu/kpotter/ckeyt/txt.html

11/25/2002) PART ONE SANSKRIT TEXTS WHOSE DATES ARE KNOWN, LISTED IN CHRONOLOGICAL ORDER UNDER AUTHORS' NAMES Author Unknown TOP Author Unknown (300 B.C.) Dhammasangani (Theravada) (NCat IX, 235) 1.1.1 Edited by Edward Muller. PTS 11, 1885, 1897; Bangkok 1927. Reprinted Rangoon 1939; London 1978. 1.1.2 Translated by Carolyn A.F.Rhys Davids as A Buddhist Manual of Psychological Ethics . PTSTr Series 41. London 1900, 1923, 1974; New Delhi 1975, 1996; Oxford 1993 1.1.3 Edited in Sinhalese script. Panadure: Deliwala 1911, 1914 1.1.4 Edited in Sinhalese script. Kelaniya 1916 1.1.4.1 Edited with Buddhaghosa's Atthasalini . Bangkok 1920 1.1.5 Edited by P.V.Bapat and R.D.Vadekar in Devanagari. BORI Series 2, Poona 1940, 1942. 1.1.6 Nyanaponika, Abhidhamma Studies . Researches in Buddhist Psychology. Colombo 1949 1.1.7 Nalinaksha Dutt, "The Dhammasangani", IHQ 15, 1939, 345-372 1.1.8 Translated into French by Andre Bareau. Paris 1951 1.1.9 Edited by Jagdish Kashyap. Nalanda 1960 1.1.10 Bimala Churn Law, "The Dhammasangani of the Abhidhammapitaka", MB 82, 1974, 72-76

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