राम

Viṣṇu-parva

Harivaṃśa · Adhyāya 60

35 versesThe Mountain-Sacrifice

Synopsis

Hearing Dāmodara's words, those whose livelihood depends on cows are glad; they call it speech-nectar, and answer without hesitation. The elders bless his wisdom: "Great child, this large thought of yours, increaser of our joy, pleases us all; it is a thought that brings growth among men." The village prepares: heaps of food by the hundreds, fragrances, garlands, incense, all the materials for the rite. The sacrifice is offered to the mountain on a bright tithi. The chapter closes with Kṛṣṇa among the cowherds entering Vraja, amazed himself at the marvel he has brought about.

First-pass synopsis; pending review by a Sanskritist.

Verse 1

दामोदरवचः श्रुत्वा हृष्टास् ते गोषु जीविनः तद्वाग् अमृतम् आख्यातं प्रत्यूचुर् अविशङ्कया

dāmodaravacaḥ śrutvā hṛṣṭās te goṣu jīvinaḥ tadvāg amṛtam ākhyātaṃ pratyūcur aviśaṅkayā

Hearing Dāmodara's words, those whose life was in the cows were glad. His speech, nectar-like, they answered without hesitation.

Verse 2

तवैषा बाल महती गोपानां हर्षवर्धिनी प्रीणयत्य् एव नः सर्वान् बुद्धिर् वृद्धिकरी नृणाम्

tavaiṣā bāla mahatī gopānāṃ harṣavardhinī prīṇayaty eva naḥ sarvān buddhir vṛddhikarī nṛṇām

Verse 3

त्वं गतिस् त्वं रतिश् चैव त्वं वेत्ता त्वं परायणम् भयेष्व् अभयदस् त्वं नस् त्वं चैव सुहृदां सुहृत्

tvaṃ gatis tvaṃ ratiś caiva tvaṃ vettā tvaṃ parāyaṇam bhayeṣv abhayadas tvaṃ nas tvaṃ caiva suhṛdāṃ suhṛt

Verse 4

त्वत्कृते कृष्ण घोषो ऽयं क्षेमो मुदितगोकुलः कृत्स्नो वसति शान्तारिर् यथा स्वर्गगतस् तथा

tvatkṛte kṛṣṇa ghoṣo 'yaṃ kṣemo muditagokulaḥ kṛtsno vasati śāntārir yathā svargagatas tathā

Verse 5

जन्मप्रभृति दिव्यैस् तैर् विक्रान्तैर् भुवि दुष्करैः बोद्धव्याच् चाभिमानाच् च विस्मितानि मनांसि नः

janmaprabhṛti divyais tair vikrāntair bhuvi duṣkaraiḥ boddhavyāc cābhimānāc ca vismitāni manāṃsi naḥ

Verse 6

बलेन च परार्ध्येन यशसा विक्रमेण च उत्तमस् त्वं च मर्त्येषु देवेष्व् इव पुरंदरः

balena ca parārdhyena yaśasā vikrameṇa ca uttamas tvaṃ ca martyeṣu deveṣv iva puraṃdaraḥ

Verse 7

प्रतापेन च तीक्ष्णेन दीप्त्या पूर्णतयापि च उत्तमस् त्वं च मर्त्येषु देवेष्व् इव दिवाकरः कान्त्या लक्ष्म्या प्रसादेन वदनेन स्मितेन च उत्तमस् त्वं च मर्त्येषु देवेष्व् इव निशाकरः

pratāpena ca tīkṣṇena dīptyā pūrṇatayāpi ca uttamas tvaṃ ca martyeṣu deveṣv iva divākaraḥ kāntyā lakṣmyā prasādena vadanena smitena ca uttamas tvaṃ ca martyeṣu deveṣv iva niśākaraḥ

Verse 8

वेषेण वपुषा चैव बाल्येन चरितेन च स्यात् ते शक्तिधरस् तुल्यो न तु कश्चन मानुषः

veṣeṇa vapuṣā caiva bālyena caritena ca syāt te śaktidharas tulyo na tu kaścana mānuṣaḥ

Verse 9

यत् त्वयाभिहितं वाक्यं गिरियज्ञं प्रति प्रभो कस् तल् लङ्घयितुं शक्तो वेलाम् इव महोदधेः

yat tvayābhihitaṃ vākyaṃ giriyajñaṃ prati prabho kas tal laṅghayituṃ śakto velām iva mahodadheḥ

Verse 10

स्थितः शक्रमहस् तात श्रीमान् गिरिमहस् त्व् अयम् त्वत्प्रणीतो ऽद्य गोपानां गवां हेतोः प्रवर्तताम्

sthitaḥ śakramahas tāta śrīmān girimahas tv ayam tvatpraṇīto 'dya gopānāṃ gavāṃ hetoḥ pravartatām

Verse 11

भोजनान्य् उपकल्प्यन्तां पयसः पेशलानि च कुम्भाश् च विनिवेश्यन्ताम् उदपानेषु शोभनाः लेह्यस्य पायसस्यार्थे द्रोण्यश् च विपुलायताः

bhojanāny upakalpyantāṃ payasaḥ peśalāni ca kumbhāś ca viniveśyantām udapāneṣu śobhanāḥ lehyasya pāyasasyārthe droṇyaś ca vipulāyatāḥ

Verse 12

भक्ष्यं भोज्यं च पेयं च तत् सर्वम् उपनीयताम् भाजनानि च मांसस्य न्यस्यन्ताम् ओदनस्य च त्रिरात्रं चैव संदोहः सर्वघोषस्य गृह्यताम्

bhakṣyaṃ bhojyaṃ ca peyaṃ ca tat sarvam upanīyatām bhājanāni ca māṃsasya nyasyantām odanasya ca trirātraṃ caiva saṃdohaḥ sarvaghoṣasya gṛhyatām

Verse 13

विशस्यन्तां च पशवो भोज्या ये महिषादयः प्रवर्ततां च यज्ञो ऽयं सर्वगोपसुसंकुलः

viśasyantāṃ ca paśavo bhojyā ye mahiṣādayaḥ pravartatāṃ ca yajño 'yaṃ sarvagopasusaṃkulaḥ

Verse 14

आनन्दजननो घोषो महान् मुदितगोकुलः तूर्यप्रणादघोषैश् च वृषभाणां च गर्जितैः

ānandajanano ghoṣo mahān muditagokulaḥ tūryapraṇādaghoṣaiś ca vṛṣabhāṇāṃ ca garjitaiḥ

Verse 15

हम्भारवैश् च वत्सानां गोपानां हर्षवर्धनः दधिह्रदो घृतावर्तः पयःकुल्यासमाकुलः

hambhāravaiś ca vatsānāṃ gopānāṃ harṣavardhanaḥ dadhihrado ghṛtāvartaḥ payaḥkulyāsamākulaḥ

Verse 16

मांसराशिप्रक्लृप्ताढ्यः प्रकाशौदनपर्वतः संप्रावर्तत यज्ञः स गिरेर् गोभिः समाकुलः तुष्टगोपजनाकीर्णो गोपनारीमनोहरः

māṃsarāśipraklṛptāḍhyaḥ prakāśaudanaparvataḥ saṃprāvartata yajñaḥ sa girer gobhiḥ samākulaḥ tuṣṭagopajanākīrṇo gopanārīmanoharaḥ

Verse 17

भक्ष्याणां राशयस् तत्र शतशश् चोपकल्पिताः गन्धमाल्यैश् च विविधैर् धूपैर् उच्चावचैस् तथा अथाधिश्रितपर्यन्ते पर्याप्ते यज्ञसंविधौ यज्ञं गिरेस् तिथौ सौम्ये चक्रुर् गोपा द्विजैः सह

bhakṣyāṇāṃ rāśayas tatra śataśaś copakalpitāḥ gandhamālyaiś ca vividhair dhūpair uccāvacais tathā athādhiśritaparyante paryāpte yajñasaṃvidhau yajñaṃ gires tithau saumye cakrur gopā dvijaiḥ saha

Heaps of food by the hundreds were prepared there; fragrances, garlands, incenses of many kinds. With the sacrifice well-furnished, with everything ready, the cowherds with the brahmins performed the mountain-sacrifice on a tithi of the gentle moon.

Verse 18

यजनान्ते तद् अन्नं तु तत् पयो दधि चोत्तमम् मांसं च मायया कृष्णो गिरिर् भूत्वा समश्नुते

yajanānte tad annaṃ tu tat payo dadhi cottamam māṃsaṃ ca māyayā kṛṣṇo girir bhūtvā samaśnute

Verse 19

ईदृशं ह्य् अभवत् तत्र गोपानां भरतर्षभ तर्पिताश् चापि विप्राग्र्यास् तुष्टाः संपूर्णभोजनाः उत्तस्थुः प्रीतमनसः स्वस्ति वाच्य यथासुखम्

īdṛśaṃ hy abhavat tatra gopānāṃ bharatarṣabha tarpitāś cāpi viprāgryās tuṣṭāḥ saṃpūrṇabhojanāḥ uttasthuḥ prītamanasaḥ svasti vācya yathāsukham

Verse 20

भुक्त्वा चावभृते कृष्णः पयः पीत्वा च कामतः संतृप्तो ऽस्मीति दिव्येन रूपेण प्रजहास वै

bhuktvā cāvabhṛte kṛṣṇaḥ payaḥ pītvā ca kāmataḥ saṃtṛpto 'smīti divyena rūpeṇa prajahāsa vai

Verse 21

प्रजहास गिरेर् मूर्ध्नि स्थितः कमललोचनः तं गोपाः पर्वताकारं दिव्यस्रगनुलेपनम् गिरिमूर्ध्नि स्थितं दृष्ट्वा कृष्णं जग्मुः प्रधानतः

prajahāsa girer mūrdhni sthitaḥ kamalalocanaḥ taṃ gopāḥ parvatākāraṃ divyasraganulepanam girimūrdhni sthitaṃ dṛṣṭvā kṛṣṇaṃ jagmuḥ pradhānataḥ

Verse 22

भगवान् अपि तेनैव रूपेणाच् छादितः प्रभुः सह तैः प्रणतो गोपैर् ववन्दात्मानम् आत्मना

bhagavān api tenaiva rūpeṇāc chāditaḥ prabhuḥ saha taiḥ praṇato gopair vavandātmānam ātmanā

Verse 23

तम् ऊचुर् विस्मिता गोपा देवं गिरिवरे स्थितम् भगवंस् त्वद्वशे युक्ता दासाः किं कुर्म किंकराः

tam ūcur vismitā gopā devaṃ girivare sthitam bhagavaṃs tvadvaśe yuktā dāsāḥ kiṃ kurma kiṃkarāḥ

Verse 24

स उवाच ततो गोपान् गिरिः सुप्रभया गिरा अद्यप्रभृति याज्यो ऽहं गोषु यद्य् अस्ति वो दया

sa uvāca tato gopān giriḥ suprabhayā girā adyaprabhṛti yājyo 'haṃ goṣu yady asti vo dayā

Verse 25

अहं वः प्रथमो देवः सर्वकामकरः शिवः मम प्रभावाच् च गवाम् अयुतान्य् एव भोक्ष्यथ

ahaṃ vaḥ prathamo devaḥ sarvakāmakaraḥ śivaḥ mama prabhāvāc ca gavām ayutāny eva bhokṣyatha

Verse 26

शिवस् च वो भविष्यामि मद्भक्तानां वने वने रंस्ये च सह युष्माभिर् यथा दिविगतस् तथा

śivas ca vo bhaviṣyāmi madbhaktānāṃ vane vane raṃsye ca saha yuṣmābhir yathā divigatas tathā

Verse 27

ये चेमे प्रथिता गोपा नन्दगोपादयः स्थिताः एषां प्रीतः प्रयच्छामि गोपानां विपुलं धनम्

ye ceme prathitā gopā nandagopādayaḥ sthitāḥ eṣāṃ prītaḥ prayacchāmi gopānāṃ vipulaṃ dhanam

Verse 28

पर्याप्नुवन्तु मां क्षिप्रं गावो वत्ससमाकुलाः एवं मम परा प्रीतिर् भविष्यति न संशयः

paryāpnuvantu māṃ kṣipraṃ gāvo vatsasamākulāḥ evaṃ mama parā prītir bhaviṣyati na saṃśayaḥ

Verse 29

ततो नीराजनार्थं वै वृन्दशो गोकुलानि च परिवव्रुर् गिरिवरं सवृषाणि सहस्रशः

tato nīrājanārthaṃ vai vṛndaśo gokulāni ca parivavrur girivaraṃ savṛṣāṇi sahasraśaḥ

Verse 30

ता गावः प्रस्नुता वत्सैः सापीडस्तबकाङ्गदाः सस्रगापीडशृङ्गाग्राः शतशो ऽथ सहस्रशः

tā gāvaḥ prasnutā vatsaiḥ sāpīḍastabakāṅgadāḥ sasragāpīḍaśṛṅgāgrāḥ śataśo 'tha sahasraśaḥ

Verse 31

अनुजग्मुश् च गोपालाः कालयन्तो धनानि च भक्तिच्छेदानुलिप्ताङ्गा रक्तपीतासिताम्बराः

anujagmuś ca gopālāḥ kālayanto dhanāni ca bhakticchedānuliptāṅgā raktapītāsitāmbarāḥ

Verse 32

मयूरचित्राङ्गदिनो भुजैः प्रहरणावृतैः मयूरपत्रवृन्तानां केशबन्धैः सुयोजितैः बभ्राजुर् अधिकं गोपाः समवाये तदाद्भुते

mayūracitrāṅgadino bhujaiḥ praharaṇāvṛtaiḥ mayūrapatravṛntānāṃ keśabandhaiḥ suyojitaiḥ babhrājur adhikaṃ gopāḥ samavāye tadādbhute

Verse 33

अन्ये वृषान् आरुरुहुर् नृत्यन्ति स्मापरे मुदा गोपालास् त्व् अपरे गाश् च जगृहुर् वेगगामिनः

anye vṛṣān āruruhur nṛtyanti smāpare mudā gopālās tv apare gāś ca jagṛhur vegagāminaḥ

Verse 34

तस्मिन् पर्यायनिर्वृत्ते गवां नीराजनोत्सवे अन्तर्धानं जगामाशु तेन देहेन सो गिरिः

tasmin paryāyanirvṛtte gavāṃ nīrājanotsave antardhānaṃ jagāmāśu tena dehena so giriḥ

Verse 35

कृष्णो ऽपि गोपस्थितो विवेश व्रजम् एव ह गिरियज्ञप्रवृत्तेन तेनाश्चर्येण विस्मितः

kṛṣṇo 'pi gopasthito viveśa vrajam eva ha giriyajñapravṛttena tenāścaryeṇa vismitaḥ

And Kṛṣṇa, standing among the cowherds, entered Vraja, amazed himself at the wonder of the mountain-worship he had set in motion.

Verse commentary

The Mountain-Sacrifice

गिरियज्ञ

Verses 1, 3, 20, 25, 34: the cowherds' agreement, their naming of Kṛṣṇa as refuge, the god drinking at his own sacrifice, the mountain's speech, and the vanishing of the mountain-form. Template commentary, pending Editorial Council review.

HV 60 is the performance chapter of the Govardhana-worship cycle. HV 59 has set the worship in motion by Kṛṣṇa's word; HV 61 will have Indra's rain answering in anger; between them, HV 60 is the sacrifice itself. The chapter is unusual because Kṛṣṇa does something surprising at his own rite: he enters it, as the form of the mountain, and accepts the offerings the cowherds have brought for the mountain. The verses below hold the shape of that inside-outside movement — from the cowherds' consent to the god drinking the milk they had poured for the hill.

HV 60.1

दामोदरवचः श्रुत्वा हृष्टास् ते गोषु जीविनः । तद्वाग् अमृतम् आख्यातं प्रत्यूचुर् अविशङ्कया ॥

dāmodaravacaḥ śrutvā hṛṣṭās te goṣu jīvinaḥ | tadvāg amṛtam ākhyātaṃ pratyūcur aviśaṅkayā

Hearing Dāmodara's words, those whose life was in the cows were glad. His speech, nectar-like, they answered without hesitation.

The Living Words

*Goṣu jīvinaḥ*, 'those whose life is in the cows', is the verse's careful naming of the cowherds. They are not 'cowherds by profession'; they are 'life-in-cows'. *Tad-vāg amṛtam ākhyātaṃ*, 'his speech, declared to be nectar': the child's word has already been named nectar by the ones it is spoken to. *Aviśaṅkayā*, 'without hesitation', closes the verse. The village does not debate; it agrees.

The Heart of It

The verse records the moment a community accepts a new form of worship. What is striking is not that Kṛṣṇa's word carries the day, but *how*. The Harivaṃśa refuses to make it miraculous. The village people are *goṣu jīvinaḥ*, a phrase that concedes they have every reason to be cautious about a change in ritual — their livelihoods are at stake. And yet they answer without hesitation, because a child they love has spoken. This is the social texture the Varkari tradition has always valued: agreement arrived at through love, not compelled by power. *Aviśaṅkayā* is the devotee's posture in the Haripāṭh too: without hesitation, say the Name.

HV 60.3

त्वं गतिस् त्वं रतिश् चैव त्वं वेत्ता त्वं परायणम् । भयेष्व् अभयदस् त्वं नस् त्वं चैव सुहृदां सुहृत् ॥

tvaṃ gatis tvaṃ ratiś caiva tvaṃ vettā tvaṃ parāyaṇam | bhayeṣv abhayadas tvaṃ nas tvaṃ caiva suhṛdāṃ suhṛt

You are our way, you are our joy, you are the knower, you are the refuge. Among fears you are the giver of fearlessness, and you are the friend of friends.

The Living Words

A five-fold litany. *Gati*, way; *rati*, joy; *vettā*, knower; *parāyaṇa*, supreme refuge; *abhayada*, giver of fearlessness; *suhṛdāṃ suhṛt*, the friend of friends. The verse is spoken by the cowherds to Kṛṣṇa, and its structure is a perfect stotra-meter: six attributes in a single breath, each one carrying the speaker further into recognition. *Abhayada*, 'giver of fearlessness', is the same word that will appear in HV 67.15 when Kṛṣṇa gives abhayam to the frightened village. Here the village is saying it to him in advance.

The Heart of It

The cowherds see. Before the sacrifice is performed, before Indra's rain arrives, before the mountain is lifted, they already know who this child is. The Harivaṃśa is careful: the theological recognition does not come from scholars or sages. It comes from the people whose life is in the cows. Jñāneśvar's whole Haripāṭh rests on this kind of recognition — *vāgīśādyāḥ sumanasaḥ* (the good-minded ones, lovers of speech) recognize the Name when they hear it. The village of HV 60.3 has already made the speech of Haripāṭh its own.

HV 60.20

भुक्त्वा चावभृते कृष्णः पयः पीत्वा च कामतः । संतृप्तो ऽस्मीति दिव्येन रूपेण प्रजहास वै ॥

bhuktvā cāvabhṛte kṛṣṇaḥ payaḥ pītvā ca kāmataḥ | saṃtṛpto 'smīti divyena rūpeṇa prajahāsa vai

Having eaten at the concluding bath and drunk milk as he pleased, Kṛṣṇa — 'I am satisfied' — laughed in his divine form.

The Living Words

*Avabhṛta*, the concluding bath of a sacrifice: the technical term is in place. *Payaḥ pītvā ca kāmataḥ*, 'and drunk milk as he pleased': the Sanskrit is deliberately casual about the quantity. *Saṃtṛpto 'smi*, 'I am satisfied': a single spoken phrase. *Divyena rūpeṇa prajahāsa*, 'in his divine form, he laughed.' The verse has two layers at once. On the outer, Kṛṣṇa is a boy who has eaten and drunk at a festival. On the inner, Kṛṣṇa is *divya-rūpa*, the divine-formed, laughing.

The Heart of It

This is one of the Harivaṃśa's tenderest theological gestures. The god has been receiving the sacrifice *as* the mountain, and also alongside the village *as* a boy. The two registers meet in a single verse: the boy eats; the god laughs; and the eating and the laughter come from the same mouth. Jñāneśvar's whole picture of a household-and-Name intimacy — the god who receives the offering on the kitchen shelf and also, invisibly, in a larger form — has its Sanskrit root here. The laughter is the most important word. The god is not sober at his own sacrifice. He is pleased, he is playful, he laughs.

HV 60.25

अहं वः प्रथमो देवः सर्वकामकरः शिवः । मम प्रभावाच् च गवाम् अयुतान्य् एव भोक्ष्यथ ॥

ahaṃ vaḥ prathamo devaḥ sarvakāmakaraḥ śivaḥ | mama prabhāvāc ca gavām ayutāny eva bhokṣyatha

'I am your first god, granter of all wishes, auspicious. By my power you will enjoy tens of thousands of cows.'

The Living Words

The speaker is the mountain, through Kṛṣṇa's own form. *Ahaṃ vaḥ prathamo devaḥ*: 'I am your first god' — the assertion is radical. The cowherds have shifted their worship from Indra to Govardhana; the mountain, which has been a feature of the landscape, now speaks in the first person and names itself their first deity. *Sarva-kāma-karaḥ śivaḥ*: 'granter of all wishes, auspicious.' *Ayutāny gavām bhokṣyatha*: 'you shall enjoy tens of thousands of cows.' The promise is material, pastoral, concrete. Not deliverance from saṃsāra; more cattle.

The Heart of It

The verse does something the later Vaiṣṇava tradition is often embarrassed by: it makes the material promise. The Harivaṃśa does not blush. The god, acting as the mountain, promises cows. The cowherd's life is improved. This is the god whose first self-naming is *prathamo devaḥ*, 'your first god' — not the highest god of the distant Vedic court, but the nearest god, the one who belongs to this village, who stands over these cows. The Varkari's own Pāṇḍuraṅga is exactly *prathamo devaḥ* in this sense: the first god, the local god, the cowherd's god, whose love is expressed in the specific goods of an ordinary life before it is expressed in any liberation.

HV 60.34

तस्मिन् पर्यायनिर्वृत्ते गवां नीराजनोत्सवे । अन्तर्धानं जगामाशु तेन देहेन सो गिरिः ॥

tasmin paryāya-nirvṛtte gavāṃ nīrājanotsave | antardhānaṃ jagāmāśu tena dehena so giriḥ

With that cow-blessing festival completed in its rotation, the mountain, in that body, quickly went into invisibility.

The Living Words

*Paryāya-nirvṛtte*: the ritual round is done. *Nīrājana-utsave*: the cow-waving-of-lights festival, a specific pastoral rite. *Antardhānaṃ jagāmāśu*: 'he quickly went into invisibility.' *Tena dehena*, 'in that body' — the mountain-form the god had taken. The verse is unhurried about the withdrawal. The god does not make a show of leaving; he simply ceases to be visible as mountain.

The Heart of It

The withdrawal is the theological point. The god accepted the sacrifice, spoke, promised cows, and then went into invisibility. He does not stay on stage. The Harivaṃśa's sense that divine appearances are temporary and local is very precise here. The mountain-form is not permanent; it is for this rite. After the rite, the mountain is again a mountain. The Varkari pilgrimage to Pandharpur works on the same logic — the god comes near on the day of the festival, dwells in the āarati, and then withdraws. The devotee does not follow him into his invisibility; the devotee returns to the village, counting more cattle.

Thread

The chapter's five verses trace the shape of a whole festival: agreement (60.1), recognition (60.3), the god's eating and laughing (60.20), the mountain's own first-person speech (60.25), and the gentle vanishing (60.34). The Harivaṃśa refuses every heroic register. The sacrifice is a village event; the god appears; the god eats; the god speaks; the god goes invisible. The theology is all in the pauses.

Echo in the saints

The Warkari's annual festival at Pandharpur carries the same shape. The god stands on the brick; the festival unfolds; the god is served food, garlanded, praised; the devotees eat together; and then, as the days end, the god returns to the form of stone. Nothing about the cycle is undignified by its pastoral particularity. Eknath's householder devotion, Muktabai's refusal to separate the daily from the sacred, Tukaram's abhangas about marketplace and mill — all of them are, in some direct sense, commentaries on HV 60. The god accepts an ordinary rite with pleasure, and then, without fanfare, becomes invisible again.

Scripture references

EchoesBhagavad Gītā 9.26

I accept the leaf, flower, fruit, water offered in devotion.

पत्रं पुष्पं फलं तोयं यो मे भक्त्या प्रयच्छति । तदहं भक्त्युपहृतम् अश्नामि प्रयतात्मनः ॥

patraṃ puṣpaṃ phalaṃ toyaṃ yo me bhaktyā prayacchati | tad ahaṃ bhakty-upahṛtam aśnāmi prayatātmanaḥ

Whoever offers me a leaf, a flower, a fruit, or water with devotion — that offering, brought by devotion, I accept from the pure of heart.

HV 60.20's pūrṇo 'smi is the Gītā's aśnāmi in narrative form. The mountain-sacrifice is received.

BORI critical edition, ed. P. L. Vaidya (1969). Digital text from the GRETIL Zurich constituted text. Distributed under CC BY-NC-SA 4.0.