Ausgewählte Erzählungen aus Somadeva's
Ozean der Erzählungsströme

5. Buch I, Welle 4

3. Vers 87 - 137: Fortsetzung der Geschichte Vararucis

verfasst von Somadeva

übersetzt und erläutert von Alois Payer

mailto:payer@payer.de

Zitierweise / cite as:

Somadeva <11. Jhdt. n. Chr.>: Kathāsaritsāgara : der Ozean der Erzählungsströme : ausgewählte Erzählungen / übersetzt und erläutert von Alois Payer. -- 5. Buch I, Welle 4. -- 3. Vers 87 - 137: Fortsetzung der Geschichte Vararucis. -- Fassung vom 2006-12-08. --  http://www.payer.de/somadeva/soma053.htm     

Erstmals publiziert: 2006-12-08

Überarbeitungen:

Anlass: Lehrveranstaltung WS 2006/07

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Somadevabhaṭṭa <11. Jhdt.>: Kathāsaritsāra / ed. by Durgāprasād and Kāśīnāth Pāṇḍurāṅg Parab. -- 4. ed. / revised by Wāsudev Laxman Śāstrī Paṇśikar. -- Bombay : Nirnaya-Sagar Press, 1930, -- 597 S. -- [in Devanāgarī]

Mahākaviśrīsomadevabhaṭṭaviracitaḥ

Kathāsaritsāgaraḥ

Der von großen Dichter, dem Ehrwürdigen Gelehrten Somadeva verfasste Ozean der Erzählungsströme

Kommentar:

Zu Autor und Werk siehe:

Somadeva <11. Jhdt. n. Chr.>: Kathāsaritsāgara : der Ozean der Erzählungsströme : ausgewählte Erzählungen / übersetzt und erläutert von Alois Payer. -- 1. Einleitung. -- http://www.payer.de/somadeva/soma01.htm

caturthas taraṅgaḥ

atrāntare tuṣārādrau
kṛtvā tīvrataraṃ tapaḥ |
ārādhito mayā devo
varadaḥ pārvatīpatiḥ |87|

87. Inzwischen hatte ich im Frostgebirge¹ sehr harte Askese geübt und den wunscherfüllenden Gott, den Gatten Pārvatīs², zufriedengestellt.

Kommentar:

¹ Frostgebirge: Himalaya

² wunscherfüllenden Gott, den Gatten Pārvatīs: Śiva

tad eva tena śāstraṃ me
pāṇinīyaṃ prakāśitam |
tadicchānugrahād eva
mayā pūrṇīkṛtaṃ ca tat |88|

87. Deswegen hat er mir das Pāṇinische Lehrwerk¹ geoffenbart. Dank seines gnädigen Wunsches habe ich es vervollständigt².

Kommentar:

¹ Pāṇinische Lehrwerk: die Aṣṭādhyāyī, siehe oben, zu Vers 20

² vervollständigt: durch die Vārttikā's, siehe oben, zu Vers 20

tato 'haṃ gṛham āgaccham
ajñātādhvapariśramaḥ |
niśākarakalāmauli-
prasādāmṛtanirbharaḥ |89|

89. Dann kehrte ich nachhause zurück ohne Ermüdung durch den Weg zu spüren; war ich doch voll von der Unsterblichkeitsspeise der Gnade dessen, der in seiner Haarflechte den Sechzehntelmond trägt¹.

Kommentar:

¹ der in seiner Haarflechte den Sechzehntelmond trägt: Śiva

Abb.: "der in seiner Haarflechte den Sechzehntelmond trägt"
[Bildquelle. Wikipedia]

atha mātur gurūṇāṃ ca
kṛtapādābhivandanaḥ |
tatropakośāvṛttāntaṃ
tam aśrauṣam mahādbhutam |90|

90. Ich verehrte die Füße meiner Mutter und meiner Meister; dann erfuhr ich das sehr wunderliche Erlebnis¹ Upakośās.

Kommentar:

¹ das sehr wunderliche Erlebnis Upakośās: siehe oben Vers 28 bis 86

tena me paramāṃ bhūmim
ātmany ānandavismayau |
tasyāṃ ca sahajasneha-
bahumānāv agacchatām |91|

90. Dadurch erreichten meine Freude und mein Erstaunen, meine echte Liebe zu ihr und meine Hochachtung vor ihr den höchsten Rang in mir.

varṣo 'tha manmukhād aicchac
chrotuṃ vyākaraṇam navam |
tataḥ prakāśitaṃ svāmi-
kumāreṇaiva tasya tat |92|

92. Varṣa wünschte, aus meinem Munde die neue Grammatik zu hören. Da hat sie ihm Svāmikumāra¹ persönlich geoffenbart.

Kommentar:

¹ Svāmikumāra = Svāmī = Kumāra = Skanda/Kārtikeya/Murugan; siehe I,2, zu Vers 44

Abb.: Svāmikumāra
[Bildquelle: Wikipedia]

tato vyāḍindradattābhyāṃ
vijñapto dakṣiṇāṃ prati |
gurur varṣo 'bravīt svarṇa-
koṭir me dīyatām iti |93|

93. Dann erkundigten sich Vyāḍi und Indradatta nach dem Brahmanengeschenk¹. Meister Varṣa forderte 10 Millionen Goldstücke.

Kommentar:

¹ Brahmanengeschenk: dakṣiṇā = das, was man einem Brahmanen als Gegengabe für seine Dienstleistungen gibt.

"Another striking feature of the ancient educational system was the total absence of any prior agreement about fess for teaching students. So earli as Bṛ Up. IV. 1,2 we find Yājñavalkya saying to king Janaka who offered to give him a thousand cows, an elephant and a bull (or as Śaṃkara explains an elephantlike bull , ' my father was of opinion that without fully teaching a pupil one should not receive any reward from him '. Gaut. (II. 54-55 ) says that at the end of his studies the student should request the teacher to accept the wealth that he could offer or ask the teacher what should be given and after paying or doing what the teacher wants or if the teacher allowed him to go without demanding anything, the student should take the ceremonial bath (i. e. return home ). The Āśv. gṛ. (III. 9. 4) has almost the same words. The Āp. Dh. S. (I. 2. 7. 19-23) requires the student to offer at the end of his studies, whatever their extent may be, a dakṣiṇā obtained from proper sources to his teacher according to his abilities and that if the teacher is in straightened circumstances, to offer him a fee even by begging from a person who is of the Ugra caste or from a Śūdra and that after offering a fee or doing even a very strikingly good turn to his teacher he should not boast of it to others nor should he ever dwell in his mind over it. The ideal was that the dakṣiṇā ( fee) offered to the teacher at the end of study was simply for pleasing or propitiating the teacher and was not a complete equivalent of or compensation for the knowledge imparted. Manu (II. 245-246) says that the student need not give anything to the teacher till his snāna; when he is about to return home, he may offer to his guru some wealth; that the gift of a field, gold, a cow, or a horse, of even shoes or an umbrella, of a seat, corn, vegetables and clothes ( either singly or together) may engender pleasure in the teacher. The Chān. Up.879 III. 11.6 eulogises brahmavidyā by declaring it to be more valuable than the gift of the whole earth together with all its wealth. The smrtis declare that even if the guru teaches a single letter to the pupil, there is nothing in this world by giving which the pupil can get rid of the debt he owes. The Mahābhārata says ( Āśvamedhika 56. 21 ) that the teacher's satisfaction with the student's work and conduct is indeed the proper dakṣiṇā. Yāj. I. 51 says that one should give to his teacher what he chooses to ask as dakṣiṇā and Kātyāyana quoted by Aparārka (p. 76) prescribes that a brāhmaṇa pupil may give a cow, a princely one a village, a vaiśya a horse (if able to do so ). It has been shown above ( p. 355) how kings and others made gifts of lands or provided for salaries to teachers. One of the earliest record about university scholarships is contained in the Bahur (near Pondichery) plates of Nṛpatuṅgavarman in which we find a grant to a Vidyāsthāna (a seat of learning) for promotion of learning ( E. I. vol. 18 p. 5 ). In E. I. vol. 15 p. 83 there is provision of 30 mattars of land for professors lecturing to ascetics and of eight mattars to teachers giving lessons to the youths in a monastery (in the times of Cālukya Someśvara I at Sūdi in Dharwar District in śake 981). The Peshwa distributed to learned brāhmaṇas every year dakṣiṇā which rose to 4 lakhs of rupees a short time before 1818 A. D. It may be stated that even in the 20th century there are numerous brāhmaṇa teachers of the veda and the śāstras who teach pupils for years without stipulating for any fee or even receiving any thing from them. According to Manu II. 141, Śaṅkhasmṛti III. 2 and Viṣṇu Dh. S. 29. 2 a teacher who teaches the Veda or the Vedaṅgas for money or for his livelihood is called an Upādhyāya. Yāj. III. 235 and Viṣṇu Dh. S. 37. 20 and others include teaching for money (and also learning from a paid teacher) among upapātakas (lesser sins). Manu III. 156, Anuśāsana 23. 17 and Yāj. I. 223 say that he who is a hired teacher (bhṛtakādhypaka) and he who learns from such a teacher are not fit to be invited at a śrāddha. But Medhātithi (on Manu II. 112 and III. 146 ), the Mit. ( on Yāj. III. 235 ), the Sm. C. and others say that a person does not become a hired teacher by accepting something from a pupil, but that what is condemned is making a stipulation beforehand that one would teach only if a certain sum or if so much were paid or delivered. In distress, Mann X. 116 and Yāj. III. 42 allow even such stipulations for the purpose of securing one's livelihood. The Mahābhārata ( Ādi. 133.2-3) shows that when Bhīṣma appointed Droṇa as the teacher of the Pāṇḍava and Kaurava princes he bestowed on him wealth and a well-furnished house full of corn; but there was no stipulation. It has been shown above (p. 113 ) that it was the king's duty to support learned men and students and to see that no brāhmaṇa died of hunger in his kingdom ( vide Gaut X. 9-12, Viṣṇu Dh. S. III. 79-80, Manu VII. 82-85, Yāj. I. 315, 333). So a student, when the teacher demanded a heavy fee at the end of studies, could theoretically at least approach a king for the fee. Kālidāsa draws in Raghuvaṃśa V a graphic picture how Varatantu demanded a dakṣiṇā of 14 crores from his pupil Kautsa who approached Raghu for the same and would not take more than his requirements. Sometimes the teacher or his wife, according to legends, demanded fanciful dakṣiṇās. For example, Uttaṅka was asked by his teacher's wife, when he urged her to take something, to bring the ear-rings of the queen of the reigning king ( vide Ādiparva chap. 3 and Āśvamedhika-parva 56 )." [Quelle: Kane, Pandurang Vaman <1880 - 1972>: History of Dharmasastra : (ancient and mediaeval, religious and civil law). -- Poona : Bhandarkar Oriental Research Institute. -- Vol. II, part 1. -- 2. ed. -- 1974. -- S. 359 - 362]

aṅgīkṛtya guror vākyaṃ
tau ca mām ity avocatām |
ehi rājñaḥ sakhe nandād
yācituṃ gurudakṣiṇām |94|
gacchāmo nānyato 'smābhir
iyat kāñcanam āpyate |
navādhikāyā navateḥ
koṭīnām adhipo hi saḥ |95|

94. - 95. Sie akzeptierten die Forderung des Meisters und sprachen zu mir: "Freund des Königs!, komm!, wir gehen, um von König Nanda¹ das Brahmanengeschenk für unseren Meister zu erbitten. Von keinem anderen werden wir so viel Gold bekommen. Ist er doch Herr über 990 Millionen Goldstücke.

Kommentar:

¹ Nanda = vermutlich ist Mahāpadma Nanda (450 B.C - 362 B.C) gemeint, der Begründer der Nanda-Dynastie, siehe I,2, zu Vers 2

vācā tenopakośā ca
prāg dharmabhaginī kṛtā |
ataḥ śyālaḥ sa te kiṃcit
tvadguṇaiḥ samavāpyate |96|

96. Durch sein Wort hat er Upakośā vorher zur rechtlichen Schwester¹ gemacht; deshalb ist er dein Schwager. Dank deiner Eigenschaften werden wir etwas erreichen."

Kommentar:

¹ Schwester: siehe oben, Vers 85

iti niścitya nandasya
bhūpateḥ kaṭakaṃ vayam |
ayodhyāstham agacchāma
trayaḥ sabrahmacāriṇaḥ |97|

97. So beschlossen wir drei und gingen mit unseren Schülern zur Residenz König Nandas in Ayodhyā¹.

Kommentar:

¹ Ayodhyā

Abb.: Lage von Ayodhyā
(©MS Encarta)

Abb.: Satellitenaufnahme von Ayodhyā
(©Google Earth)

"Ayodhya (Hindi: अयोध्या, Urdu: ایودھیا IAST Ayodhyā) is an ancient city of India, the old capital of Awadh, in the Faizabad district of Uttar Pradesh. Under the British Raj the city and the administrative area around it was called Oudh. It is on the right bank of the river Sarayu, 555 km east of New Delhi. The word ayodhya is Sanskrit for "not to be warred against". Some Puranas like the Brahmanda Purana (4/40/91) consider Ayodhya as one of the six holiest cities. In the first few centuries of the Common Era it was caled Śāketa. Śāketa, or 沙奇 (Pinyin: Shāqí) was conquered by the great Kushan / Yuezhi [月氏] Emperor Kanishka (Kushan language: ΚΑΝΗϷΚΙ, Ancient Chinese: 迦腻色伽) c. 137 CE, who made it the administrative centre of his eastern territories. The name occurs again in Faxian [法顯] as 沙祗 (Pinyin: Shāzhī) in the early fifth century. It is not clear when the name changed, but by the time of the visit of the Chinese pilgrim monk, Xuanzang [玄奘], c. 636 CE, it was known as Ayodhya. Legacy and Importance Ayodhya was one of the most ancient, largest and most magnificent of Indian cities. It is said to have covered an area of 250 km² (96 square miles), and was the capital of the Hindu kingdom of Kosala (Kaushal), the court of the great king Dasaratha, the 56th monarch of the Solar line in descent from Raja Manu. The opening chapters of the Ramayana, a religious epic of the Classical Hindu period, recount the magnificence of the city, the glories of the monarch and the virtues, wealth and loyalty of his people. Dasaratha was the father of Rama Chandra, the Seventh Avatar of the Vishnu. Many Hindus believe the birthplace of Rama to be in Ayodhya at the place called Ram Janmabhoomi (राम जन्मभूमि) , the site of the demolished Babri Mosque (Urdu: بابری مسجد‎, Hindi: बाबरी मस्जिद). According to the Ramayana, Ayodhya was ruled by the House of Ikshvaku, who was the son of Manu. Ayodhya is also the birth place of five Tirthankars, including the first Tirthankar of Jainism, Shri Rishabh Dev. He is known as the father of Jain religion. The city is also important in the history and heritage of Buddhism in India, with several Buddhist temples, monuments and centers of learning having been established here during the age of the Mauryan Empire and the Gupta Dynasty. Ayodhya reached its glorious peak as known to history during the reign of the Guptas over India. Bhagwan Swaminarayan, founder of the Swaminarayan Sect of Hinduism lived here during his childhood years. It was from Ayodhya that Bhagwan Swaminarayan started his seven year journey across India as Neelkanth. Tulsidas [तुलसीदास] is said to have begun the writing of his famous Ramayana poem (Shri Rama Charit Manas) in Ayodhya in 1574. Several Tamil Alwar mention the city of Ayodhya. Ayodhya is also said to be the birthplace of Bhahubali, Brahmi, Sundari, King Dasaratha, Acharya Padaliptasurisvarji, King Harishchandra, Shri Rama, Achalbhrata, and the ninth Gandhara of Mahavir Swami. The Atharva Veda called Ayodhya "a city built by gods and being as prosperous as paradise itself". Ayodhya was the victim of pillage and sacking during the Ghaznavid raids and Ghorid invasions. Some Hindu temples were allegedly looted or destroyed. Some believe that the Babri Mosque was constructed on the remains of a temple, but this claim remains very controversial. With Muslim rulers established around the city under Mohammed of Ghor, it lost its strategic and economic importance to Lucknow (Hindi: लखनऊ; Urdu: لكهنو;Lakhnau) and Kanpur (Hindi: कानपुर, Urdu: کانپُر). Ayodhya today is a small, rustic city with ancient Hindu architecture predominating, and with some Mughal influence. Its population is mostly Hindu with a minority of Muslims, Jains and Buddhists. However, its history and heritage hold an unequivocal importance for over Hindus in India and across the world. The Thai kingdom and city of Ayutthaya [อยุธยา] were named for Ayodhya, reflecting the common Southeast Asian practice of adopting place names from Hindu mythology. Geography Ayodhya is located at 26.8° N 82.2° E. It has an average elevation of 93 metres (305 feet). Demographics As of 2001 India census, Ayodhya had a population of 49,593. Males constitute 59% of the population and females 41%. Ayodhya has an average literacy rate of 65%, higher than the national average of 59.5%; with 66% of the males and 34% of females literate. 12% of the population is under 6 years of age. Ayodhya Debate Ayodhya is also the centre of the Ayodhya Debate concerning the Ram Janmabhoomi temple and the Babri Mosque. The mosque was destroyed in 1992 by Kar Sevaks and rioters due to the belief that the Ram Janmabhoomi existed prior to the mosque's construction and that the temple was the birthplace of Rama. Mob Attack On 5 July 2005, five militants attacked the site of the makeshift Ramlalla temple, in Ayodhya. All five were shot down in the ensuing gunfight with the security forces guarding the area, and one civilian died in the bomb blast triggered by the terrorists to breach the cordon wall." [Quelle: http://en.wikipedia.org/wiki/Ayodhya. -- Zugriff am 2006-11-27]

"Archaeology of Ayodhya Archaeological studies in the 1970s: Project "Archaeology of the Ramayana Sites"   Though results were not reported in that period, between 1975 and 1985 an archaeological project was carried out in Ayodhya to examine some sites that were connected to the Ramayana story. The Babri Mosque site was one of the fourteen sites examined during this project. After a gap of many years since the ecavations the BB Lal led ASI team claimed in the Rashtriya Swayam-sevak Sangh (RSS) magazine Manthan in October 1990 of having found the pillar-bases of what may have been a temple at the site which must have belonged to a larger building than the Babri Mosque. The team of archaeologists of the ASI, led by B.B. Lal, found rows of pillar-bases which must have belonged to a larger building than the Babri Mosque. Accordingly, archaeological findings of burnt-brick pillar bases a few metres from the mosque indicated that a large temple stood in alignment with the Babri Mosque since the 11th century. (B.B. Lal (Manthan,10/1990) and S.P. Gupta (Indian Express, 2 December 1990), and annexure 28 to the VHP document Evidence for the Ram Janmabhoomi Mandir. ) In a trench at a distance of four metres south of the mosque parallel rows of pillar-foundations, made of brick-bats and stones, were found. [1] Professor Gupta later commented on the findings of the period prior to 1990: „ Several of the temple pillars existing in the mosque and pillar- bases unearthed in the excavations conducted in the south of the mosque (although in the adjoining plot of land) show the same directional alignment. This will convince any student of architecture that two sets of material remains belong to one and the same complex.“ [2] June to July 1992 In July 1992, eight eminent archaeologists (among them former ASI directors Dr. Y.D. Sharma and Dr. K.M. Srivastava) went to the Ramkot hill to evaluate and examine the findings. These findings included religious sculptures and a statue of Vishnu. They said that the inner boundary of the disputed structure rests, at least on one side, on an earlier existing structure, which “may have belonged to an earlier temple”. (Indian Express, 4 July 1992.) The objects examined by them also included terracotta Hindu images of the Kushan period (100-300 AD) and carved buff sandstone objects that showed images of Vaishnav deities and of Shiva-Parvati. They concluded that these fragments belong to a temple of the Nagara style (900-1200 AD). Prof. S.P. Gupta commented on the discoveries: "The team found that the objects were datable to the period ranging from the 10th through the 12th century AD, i.e., the period of the late Pratiharas and early Gahadvals. (....) These objects included a number of amakalas, i.e., the cogged-wheel type architectural element which crown the bhumi shikharas or spires of subsidiary shrines, as well as the top of the spire or the main shikhara ... This is a characteristic feature of all north Indian temples of the early medieval period (...) There was other evidence - of cornices, pillar capitals, mouldings, door jambs with floral patterns and others - leaving little doubt regarding the existence of a 10th - 12th century temple complex at the site of Ayodhya." [3] 2003: The ASI report The Archaeological Survey of India (ASI) excavated the mosque site at the direction of the Allahabad Bench of the Uttar Pradesh High Court in 2003. The archaeologists reported evidence of a large 10th century structure similar to a Hindu temple having pre-existed the Babri Masjid. A team of 131 labourers including 29 Muslims - who were later on included on the objections of the Muslim side - was engaged in the excavations. In June 11, 2003 the ASI issued an interim report that only listed the findings of the period between May 22 and June 6, 2003. In August 2003 the ASI handed a 574-page report to the Lucknow Bench of the Allahabad High Court. The ASI, who examined the site, issued a report of the findings of the period between May 22 and June 6, 2003. This report stated: Among the structures listed in the report are several brick walls ‘in east-west orientation’, several ‘in north-south orientation’, ‘decorated coloured floor’, several ‘pillar bases’, and a ‘1.64-metre high decorated black stone pillar (broken) with yaksha figurines on four corners’ as well as "Arabic inscription of holy verses on stone" [4] Earlier reports by the ASI, based on earlier findings, also mention among other things a staircase and two black basalt columns ‘bearing fine decorative carvings with two crosslegged figures in bas-relief on a bloomed lotus with a peacock whose feathers are raised upwards’. The ASI report of August 25, 2003 stated that there was evidence of a large Hindu temple having pre-existed the Babri mosque. The ASI report mentions a huge structure (11-12th century) on which a massive edifice, having a large pillared hall (or two halls), with at least three structural phases and three successive floors attached with it was constructed later on. The report also stated that "there is sufficient proof of existence of a massive and monumental structure having a minimum of 50 x 30 metre in north-south and east-west directions respectively just below the disputed structure". The ASI report of 2003 concluded that: "Viewing in totality and taking into account the archaeological evidence of a massive structure just below the disputed structure and evidence of continuity in structural phases from the tenth century onwards up to the construction of the disputed structure along with yield of stone and decorated bricks as well mutilated sculpture of divine couple...., fifty pillar bases in association of the huge structure, are indicative of remains which are distinctive features found associated with the temples of north India." Some results of the 2003 ASI report: Period 1000BC to 300BC: The findings suggest that a Northern Black Polished Ware (NBPW) culture existed at the mosque site between 1000 BC and 300 BC. A round signet with a legend in Asokan Brahmi , terracotta figurines of female deities with archaic features, beads of terracotta and glass, wheels and fragments of votive tanks have been found. [5] Sunga Period. 200 BC: Typical terracotta mother goddess, human and animal figurines, beads, hairpin, pottery (includes black slipped, red and grey wares), and stone and brick structures of the Sunga period have been found. [6] Kushan period. 100-300 AD: Terracotta human and animal figurines, fragments of votive tanks, beads, bangle fragments, ceramics with red ware and large-sized structures running into twenty-two courses have been found from this level. [7] Gupta era (400-600 AD) and post-Gupta era: Typical terracotta figurines, a copper coin with the legend Sri Chandra (Gupta), and illustrative potsherds of the Gupta period have been found. A circular brick shrine with an entrance from the east and a provision for a water-chute on the northern wall have also been found. [8] 11th to 12th century: A huge structure of almost fifty metres in north-south orientation have been found on this level. Only four of the fifty pillar bases belong to this level. Above this lied a structure with at least three structural phases which had a huge pillared hall. [9] Radar search In the January 2003, Candadian geophysiscist Claude Robillard performed a search with a ground-penetrating radar. The survey concluded that "there is some structure under the mosque". The structures were "ranging from 0.5 to 5.5 meters in depth that could be associated with ancient and contemporaneous structures such as pillars, foundation walls, slab flooring, extending over a large portion of the site". Claude Robillard, the chief geophysicist stated that "there are some anomalies found underneath the site relating to some archaeological features. You might associate them (the anomalies) with pillars, or floors, or concrete floors, wall foundation or something. These anomalies could be associated with archaeological features but until we dig, I can't say for sure what the construction is under the mosque." [10] Inscriptions Hari-Vishnu inscription: During the demolition of the Babri mosque in December 1992, three inscriptions on stone were found. The most important one is the Hari-Vishnu inscription inscribed on a 1.10 x .56 metre slab with 20 lines that was provisionally dated to ca. 1140. The inscription mentioned that the temple was dedicated to "Vishnu, slayer of Bali and of the ten-headed one" [Rama is an incarnation of Vishnu who is said to have defeated Bali and Ravana]. [11] The inscription is written in the Nagari Lipi script, a Sanskrit script of the 11th and 12th century.[12] It was examined by world class Epigraphists and Sanskrit scholars (among them Prof. A.M. Shastri).[13] Ajay Mitra Shastri, Chairman of the Epigraphical Society of India and a specialist in Epigraphy and Numismatics, examined the Hari-Vishnu inscription and stated: "The inscription is composed in high-flown Sanskrit verse, except for a small portion in prose, and is engraved in the chaste and classical Nagari- script of the eleventh-twelfth century AD. It was evidently put up on the wall of the temple, the construction of which is recorded in the text inscribed on it. Line 15 of this inscription, for example, clearly tells us that a beautiful temple of Vishnu-Hari, built with heaps of stone (sila-samhati-grahais) and beautified with a golden spire (hiranya-kalasa-srisundaram) unparalleled by any other temple built by earlier kings (purvvair-apy-akrtam krtam nrpatibhir) was constructed. This wonderful temple (aty-adbhutam) was built in the temple- city (vibudh-alaayni) of Ayodhya situated in the Saketamandala (district, line 17) (...). Line 19 describes god Vishnu as destroying king Bali (apparently in the Vamana manifestation) and the ten-headed personage (Dasanana, i.e., Ravana)." [14] Pillars Pillar bases were first discovered by the ASI's former director-general BB Lall in 1975. In the Babri Mosque were at least fourteen stone pillars that have been dated to the early 11th century and more pillars were found during excavations buried in the ground near the mosque. Two similar pillars were also found placed upside down by the side of the grave of Fazle Abbas alias Musa Ashikhan. This Muslim saint was the person that incited Mir Baqi to destroy the Janmasthan temple and build a mosque on it. [15] Controversy of the archaeological findings To meet Wikipedia's quality standards, this article or section may require cleanup. Many Muslim and Marxist historians dispute the finding of ASI report, such as Dr Sushil Shrivastava in his review of ASI report. [16] In fact, two Muslim graves were also recovered in the excavation and as reported in Outlook weekly, the items discovered in the 40 days of digging by the ASI team clearly pointed to a Muslim habitation as early as 13th to 14th century. While the ASI videographed and photographed the graves on April 22, it avoided further analysis of the important evidence. The skeletons found at the site were not sent for carbon-dating, neither were the graves measured.Countercurrents / Outlook. Anirudha Srivastava a former ASI archaeologist said that in some trenches, some graves, terracotta and lime mortar and surkhi were also discovered which indicated Muslim habitation and it was also surmised that there existed some mosque on the site and that Babri was built on the site of another mosque. [17] Again Hindu parties claim that Richard M Eaton, an American historian of medieval India, in his controversial Essays on Islam and Indian History (ISBN 0-19-566265-2) documents desecration of all Hindu temples between 1192 and 1760. The total adds up to 80. Eaton in his book does not claim that this list is exhaustive. Furthermore, each of theses 80 cases represents the destruction of not just one, but of a large number of temples. For example one of these 80 cases, the “1094: Benares, Ghurid army” case, refers to the Ghurid royal army that “destroyed nearly one thousand temples, and raised mosques on their foundations”. This figure of 80 cases doesn't include a Ram temple at Ayodhya. They also refer to a study by the Archaeological Survey of India in 2003, conducted on the orders of the Indian Supreme Court, the evidence indicates that a Hindu temple did exist at the site prior to the construction of the mosque. Hindu parties state that this study was ignored or disputed by some Muslims and Marxists. Press reports tended to underplay its importance, and often even stated that the ASI report (of the findings of the period May 22 to June 6, 2003) didn't find anything. Sandipan Deb commented on the ASI report: “While most papers covering the new ASI report last week said that it claims there was no structure under the Babri Masjid, what the report actually says is that of the 30 recent trenches, the team has found man-made structures in eight, and none in 16. In five, they couldn’t decide due to ‘structural activities in the upper levels’ (mainly the plinth of the Babri Masjid). One trench they did not survey. Among the structures listed in the report are several brick walls ‘in eastwest orientation’, several ‘in northsouth orientation’, ‘decorated coloured floor’, several ‘pillar bases’, and a ‘1.64-metre high decorated black stone pillar (broken) with yaksha figurines on four corners’. [18] On the question whether Babri Masjid stands at the site of the alleged Ram Janam Bhoomi temple, the historian and son of former president Sarvepalli Radhakrishnan, Prof. S. Gopal, in a lecture delivered in Madras in May 2004 claimed, "So far no evidence has been found to support the claim the Babri Masjid was constructed on the land that had been earlier occupied by a temple." He asserted, "In Ayodhya to-day there are still about 30 places where Rama was claimed to have been born." Some critics of the ASI report further point out that the impartiality of the Director General of the ASI was in question since he had been appointed by a government whose leaders, they claim, were responsible or at least colluded, and certainly failed, to stop the destruction of the mosque.[19] Some also claimed that India's leading archaeologists were kept away from the dig, however the excavations were carried out or examined by leading archaeologists, among them Prof. Gupta and many other archaeologists examined the findings. There are Marxist historians who say the entire town of Ayodhya was settled by Buddhists, not Hindus, and the town had a large number of Buddha viharas (Buddhist shrines). Remains of some Buddhist shrines may be found in excavations, but they are unrelated to Hindu claims. In 2003 it was alleged by the Marxist paper People's Democracy that the Hari-Vishnu inscription would correspond to an inscription dedicated to Vishnu that was supposedly missing in the Lucknow State Museum since the 1980s. The museum director Jitendra Kumar however stated that the inscription had never been missing from the museum, although it wasn't on display and he showed the inscription of his museum at a press conference for all to see. It was different in shape, colour and text contents from the Vishnu-Hari inscription. (Hindustan Times, 8 May 2003). In addition, there are photographs that show the Kar Sevaks carrying a huge stone-slab bearing a sculpted frieze (e.g. In India Today, 31. December 1992: p.33). And the inscription has been examined by many leading epigraphists like Prof. Ajay Mitra Shastri. There were also attempts by Babri Masjid supporters to prohibit all archaeological excavations at the disputed site. Naved Yar Khan's petition at the Supreme Court to prohibit all archaeological excavations at the Mosque site was rejected. (The Hindu, 10 June 2003).Similarly there were questions raised to what level the archaelogical digging should continue - should they stop till the point an evidence of Hindu temple was found with both Buddhists and Jains asking for the digging to continue much further to find if they could also lay claim to the site. BBC News 14 March 2003 Pillar bases were first discovered by the ASI's former director-general BB Lall in 1975. His report gave an enormous boost to the pro-Hindu faction. It was however criticised by archaeologist D. Mandal. In the excavation of 2003, fifty of "pillar bases" were once again unearthed. Although they appear to be aligned, D. Mandal's conclusion by archaeological theory stated that: "pillar bases" belonged to different periods, that is, all of them had never existed together at any point of time; they were not really in alignment with one another they were not even pillar bases, but junctions of walls, bases of the load-bearing columns at the intersections of walls. [20] Criticism of the Study Reports The neutrality of this section is disputed. Please see the discussion on the talk page. BB Lal's announcement that brick base found in the vicinity of the masjid could be meant for sustaining pillars and therefore suggest the existence of a temple-like structure south of the Babri masjid has been taken by the BJP as the basic evidence for the existence of a temple where the masjid stood. A group of Marxist experts examined the site notebook and register of antiquities connected with the Ayodhya excavations, studied the drawings, plans, photographs, and excavated material and found that the claim of Prof. Lal regarding the existence of a mandir-like structure was unsubstantiated. They alleged that the existence of a brick base for pillars does not prove that it could be of a temple. They also alleged that the eighteen objects which VHP claims to have found at the site during its excavations, which were witnessed neither by the Archaeological Survey of India experts nor by any other Marxist archaeologists or historians, are not in situ objects and could have been brought from elsewhere. Even in his own report submitted to the Archaeological Survey of India in 1976-77 and in 1979-80, Professor Lal had stated "several later medieval brick-and-kankar lime floors have been met with, but the entire late period was devoid of any special interest." The later medieval period indicated 17th-l8th centuries. If remains of a structure of 17th-l8th centuries, are found outside the masjid area, how do they prove the presence of a temple that was supposedly built in the 11th century and destroyed in the early 16th century? the Marxists asked. They also alleged that the excavations did not reveal any pillars, or roof material of the supposed temple at the site where the brick pillar base stood. Interestingly, pieces of glazed ware pottery were unearthed from the trenches above the floors associated with the brick-pillar base structure and immediately below the general floor of the Babri Masjid. It was alleged that Islamic glazed-ware pottery has never been used in Hindu temple The presence of the glazed pottery shows that as in other parts of Ayodhya, this site also was inhabited by Muslims around the thirteenth century, and the pillar structure could have been anything but a temple, had already fallen down and gone out of use before the Muslim habitation. Excavations conducted by Prof. A.K. Narain in other parts of Ayodhya, where he claimed to have unearthed glazed ware in the trenches, tried to uphold this view. Finds of Islamic glazed ware unearthed by both B.B. Lal and A.K. Narain make it possible that the Muslims lived in Ayodhya from the 13th century onwards and may have built a mosque at the site of an old ruin. Now about the black basalt stone-pillars used in the four arches of the Masjid. VHP argues that they formed part of the temple which was destroyed. Similar pillars are also found in the graveyard nearby. All these differ in their style and diameter and their total lack of stratigraphic association rules out the possibility of their being an integral part of any single structure. Such pillars are also found in other parts of Ayodhya in completely unrelated contexts. Besides, the pillar bases existing at a distance of about 60 feet to the south of the Babri Masjid structure are in alignment with the pillars used in the Babd Masjid. They could have been part of a veranda or a dwelling place or an animal shed and are of no importance as such structures could be found in the area even now. Thus, archeological evidence so far suggests the existence of Muslim habitation proximal to the Masjid from the 13th century onwards (excerpted from KP Prakasam Ayodhya: Questions of History) Alleged Flaws of the ASI Report While in its interim report the ASI said it had found no signs of the temple. [21] The final ASI report of August 25, 2003 stated that there was evidence of a large Hindu temple having pre-existed the Babri mosque. Midway into the excavations the courts ordered the removal of the head of the ASI excavations for not following the excavation norms.[22] On the basis of these investigations Suraj Bhan and former Chairman of the Indian Council of Historical Research Irfan Habib concluded that what the ASI found was as a previous layer of mosque. Rebuttal This was refuted by many scholars, including Professor R. Nath who concludes in "The Baburi Masjid, p.78": “The foregoing study of the architecture and site of the Baburi Masjid has shown, unequivocally and without any doubt, that it stands on the site of a Hindu temple which originally existed in the Ramkot on the bank of the river Sarayu, and Hindu temple material has also been used in its construction.” Politicial Reaction The leaders of Babri Masjid Action - Reconstruction committee expressed reservations on the credibility of the ASI in carrying out the assignment impartially owing to political pressure. ASI comes under the Ministry of Human Resource Development, which was headed by Murli Manohar Joshi, himself an accused in the Babri Masjid demolition case.[23] The Muslim side expressed doubts on the final ASI report saying that the notes and other draft items were destroyed by the ASI with the 24 hours of the final report submission.[24] The sounding tests by a Canadian agency mentioned that some structure or anomalies could be established but that could not be a temple on a conclusive note. Prof Suraj Bhan, who has personally taken an inventory of the site, said the ASI had clubbed pottery from the 11th to the 19th century together and not really distinguished them into different periods. He, however, questioned the basis for the ASI interpreting that a massive burnt brick structure was that of a Ram temple. "The Babri Masjid had a planned structure and the ASI findings conform to this plan. The Nagar style of star-shaped temple construction prevalent between the 9th and 12th century is not at all present at the structure," he said. One of the central findings in the ASI report was a very large temple, the foundations of which far exceed the circumference of the Babri mosque. According to Irfan Habib the pillar-bases were actually the floor of the Babri Masjid, but a large part of the foundations was located outside the confines of the mosque and hence cannot possibly be confused with the mosque floor, except by a highly prejudiced mind. Along the same lines as Habib, Muslim Personal Law Board secretary Mohammed Abdul Rahim Quraishi “said a team of well-known archaeologists including Prof. Suraj Bhan had visited the site and inspected the excavated pits and was of [the] opinion that there was evidence of an earlier mosque beneath the structure of the Babri Masjid”. (“ASI ‘finds’ temple, Muslim front says no”, Hinduonnet.com, 25 August. 2003) The two agree on a pre-Babri Muslim presence, but it should ne noted that how Quraishi’s “interpretation” of the findings is already starkly at variance with Habib’s: the latter saw no mosque underneath, while Quraishi’s employee Bhan did. This indicates the non-seriousness of at least one of these interpretations, possibly both. By contrast, the ASI team could settle for a single interpretation, just one, which also converges with S.P. Gupta’s, K.N. Dixit’s and R.K. Sharma’s reading. Noted lawyer Rajeev Dhawan said the Ramjanmabhoomi-Babri Masjid case has taken a wrong turn and the ASI report had no historical or moral significance and the conclusions were based on political considerations. However, anti-temple lawyer, Mr. Dhawan said, "The legal case did not relate to the question of whether a temple existed on the site or not".[25] Court defers the use of ASI report The Special full Bench of the Allahabad High Court, hearing the Ayodhya title suits on February 3 ruled that the report of the Archaeological Survey of India (ASI), which carried out excavations to find out whether a temple had ever existed at the place where once the Babri Masjid stood, would be seen only in the light of further evidence in the case. The three-member bench further remarked “no doubt, the objections taken against the report have to be considered before the ASI report is acted upon but that situation will arise only when the court decides the matter finally.” The court remarked that it would not be advisable nor expedient to make any comments at this stage regarding the correctness or accuracy of the report, or the tenability or otherwise of the objections. Whether the report is biased or suffers from discrepancies or infirmities, or is unacceptable, for various reasons stated in objections have to be considered along with the rest of the evidence that has been brought on record, the Bench added and said that in its considered view this is not the proper stage to pronounce on these points. References ^ (Professor B. B. Lal, in the Hindu: 1 July 1998.) ^ (Indian Express, 6 December 1990) ^ (Narain, Harsh. 1993. The Ayodhya Temple Mosque Dispute) ^ Sandipan Deb in Outlook India, 23 June 2003 ^ (Pioneer, 9 September 2003. Ayodhya: lost and found By Sandhya Jain) ^ (Pioneer, 9 September 2003. Ayodhya: lost and found By Sandhya Jain) ^ (Pioneer, 9 September 2003. Ayodhya: lost and found By Sandhya Jain) ^ (Pioneer, 9 September 2003. Ayodhya: lost and found By Sandhya Jain) ^ (Pioneer, 9 September 2003. Ayodhya: lost and found By Sandhya Jain) ^ [1] Rediff Online News, March 19, 2003 ^ (Puratattva, No. 23 (1992-3), pp. 35 ff.) ^ (Puratattva, No. 23 (1992-3), pp. 35 ff.) ^ (Puratattva, No. 23 (1992-3), pp. 35 ff.) ^ (Puratattva, No. 23 (1992-3), pp. 35 ff.) ^ (Hans Bakker: Ayodhya) ^ [2] ^ Deccan Herald September 8, 2003 ^ (Outlook India, 23 June) ^ News item ^ The Outlook ^ 'No sign' of Ayodhya temple ^ Rediff ^ The Hindu News ^ Milligazette ^ Historians find flaws in ASI report Escaping the ASI’s final conclusions Further reading Swapan Dasgupta et al.: The Ayodhya Reference: Supreme Court Judgement and Commentaries. 1995. New Delhi: Voice of India. ISBN 81-85990-30-1 Ayodhya and the Future of India. 1993. Edited by Jitendra Bajaj. Madras: Centre for Policy Studies. ISBN 81-86041-02-8 hb ISBN 81-86041-03-6 pb Elst, Koenraad. 1991. Ayodhya and After: Issues Before Hindu Society. 1991. New Delhi: Voice of India. [3] Elst, Koenraad, Ayodhya, The Finale - Science versus Secularism the Excavations Debate (2003) ISBN 81-85990-77-8 Elst, Koenraad, Ayodhya: The Case Against the Temple (2002) ISBN 81-85990-75-1 R. Nath. Babari Masjid of Ayodhya, Jaipur 1991. Thakur Prasad Varma and Swarajya Prakash Gupta: Ayodhya ka Itihas evam Puratattva— Rigveda kal se ab tak (‘History and Archaeology of Ayodhya— From the Time of the Rigveda to the Present’). Bharatiya Itihasa evam Samskrit Parishad and DK Printworld. New Delhi. Ayodhya ka Itihas evam Puratattva— Rigveda kal se ab tak (‘History and Archaeology of Ayodhya— From the Time of the Rigveda to the Present’) by Thakur Prasad Varma and Swarajya Prakash Gupta. Bharatiya Itihasa evam Samskrit Parishad and DK Printworld. New Delhi. (An important work on the archaeology of the temple.) History versus Casuistry: Evidence of the Ramajanmabhoomi Mandir presented by the Vishwa Hindu Parishad to the Government of India in December-January 1990-91. New Delhi: Voice of India. [Quelle: http://en.wikipedia.org/wiki/Archaeology_of_Ayodhya. -- Zugrif am 2006-11-27]

prāptamātreṣu cāsmāsu
sa rājā pañcatāṃ gataḥ |
rāṣṭre kolāhalaṃ jātaṃ |
viṣādena sahaiva naḥ |98|

98. Kaum waren wir angekommen ist der König in die fünf Elemente zerfallen¹. Im Reich erhob sich Wehgeschrei. Gleichzeitig waren wir zutiefst beunruhigt.

¹ in die fünf Elemente (pañcatā) zerfallen = gestorben

Die fünf Elemente (mahābhūta/dhātu) sind:

• pṛthivī - Erde

• ap - Wasser

• tejas - Feuer

• vāyu - Wind

• ākāśa - Äther

avocad indradatto 'tha
tatkṣaṇaṃ yogasiddhimān |
gatāsor asya bhūpasya
śarīraṃ praviśāmy aham |99|

99. Sofort sprach Indradatta, der Yoga-Vollkommenheiten¹ besaß: "Ich werde in den Körper des leblosen Königs fahren.

Kommentar:

¹ Yoga-Vollkommenheiten: yoga-siddhi:

Siehe Pātañjala-Yogasūtra III; besonders III, 39:

bandhakāraṇaśaithilyāt pracārasamvedanāc ca cittasya paraśarīrapraveśaḥ |39|

"Durch Lockerung der Bindungsursache und durch Wahrnehmung des Weggehens des Bewusstseins geschieht Betreten eines Fremden Körpers."

"Siddhi is a Sanskrit term for spiritual power (or psychic ability); it literally means "a perfection." It is known in Hinduism and Tantric Buddhism. These spiritual powers supposedly vary from relatively simple forms of clairvoyance to being able to levitate, to be present at various places at once, to become as small as an atom, to materialize objects, to have access to memories from past lives, and more. The term became known in the West through the work of H.P. Blavatsky. There are many perspectives of attaining Siddhis. One school of thought states that they are a normal set of occurrences that should not be focused upon because they will pull one from the path. Other perspectives hold that each siddhi should be pursued because it will allow one to understand the power of the Godhead. Siddhis can occur in two ways: naturally, or as a result of extended practice of austerities. They are often mentioned in conjunction with Riddhi (pl Riddhis), which means material or worldly wealth, power, luxurious lifestyles, etc. Nine main Siddhis Parkaya Pravesh: Parkaya Pravesh means one’s soul entering into the body of some other person. Through this knowledge even a dead body can be brought to life. Haadi Vidya: This Vidya or knowledge has been mentioned in several ancient texts. On acquiring this Vidya, a person feels neither hunger nor thirst, and can remain without eating food or drinking water for several days at a stretch. Kaadi Vidya: Just as one does not feel hungry or thirsty in Haadi Vidya, similarly in Kaadi Vidya a person is not affected by change of seasons, i.e. by summer, winter, rain, etc. After accomplishing this Vidya, a person shall not feel cold even if he sits in the snow-laden mountains, and shall not feel hot even if he sits in the fire. Vayu Gaman Siddhi: Through this Siddhi a person can become capable of flying in the skies and traveling from one place to another in just a few seconds. Madalasa Vidya: On accomplishing this Vidya, a person becomes capable of increasing or decreasing the size of his body according to his wish. Lord Hanuman had miniaturized his body through this Vidya while entering the city of Lanka. Kanakdhara Siddhi: One can acquire immense and unlimited wealth through this Siddhi. Prakya Sadhana: Through this Sadhana a Yogi can direct his disciple to take birth from the womb of a woman who is childless or cannot bear children. Surya Vigyan: This solar science is one of the most significant sciences of ancient India. This science has been known only to the Indian Yogis; using it, one substance can be transformed into another through the medium of sun rays. Mrit Sanjeevani Vidya: This Vidya was created by Adi Shankaracharya. Through it, even a dead person can be brought back to life. Eight Primary Siddhis [Merkvers: aṇimā laghimā prāptiḥ prākāmyaṃ mahimā tathā | īśitvaṃ ca vaśitvaṃ ca tathā kāmāvasāyitā || Mahabharata Version There is the concept of the Ashta Siddhi (eight siddhis) in Hinduism. These are: Aṇimā: reducing one's body even to the size of an atom Mahimā: expanding one's body to an infinitely large size Garimā: becoming infinitely heavy Laghimā: becoming almost weightless Prāptị: having unrestricted access to all places Prākāmyam: realizing whatever one desires Iśitā:: possessing absolute lordship; Vaśitvam: the power to subjugate all. In Hinduism, Hanuman possesses the ability to bestow the eight siddhis and the nava nidhi (nine types of wealth). Srimad Bhagavatam Version In the Srimad Bhagavatam Lord Krishna describes the Eight Siddhis as: Aṇimā: Becoming smaller than the smallest (an atom); Mahimā: Becoming larger than the largest; Laghimā: Becoming lighter than the lightest; Prāptị: Acquiring anything from anywhere; Prākāmyam: Obtaining or performing whatever one desires; Iśitā: Manipulating the subpotencies of maya; Vaśitā: The power to bring others under control; Kāmāvasāyitā: Obtaining any desired result, to the highest possible limit. Ten Secondary Siddhis In the Srimad Bhagavatam Lord Krishna describes the Ten Secondary Siddhis as: anūrmi-mattvam: Being undisturbed by hunger, thirst, and other bodily disturbances dūra-śravaṇa: Hearing things far away dūra-darśanam: Seeing things far away manaḥ-javah: Moving the body wherever the mind goes (teleportation) kāma-rūpam: Assuming any form desired para-kāya praveśanam: Entering the bodies of others sva-chanda mṛtyuh: Dying when one desires devānām saha krīḍā anudarśanam: Witnessing and participating in the pastimes of the Apsaras yathā sańkalpa saḿsiddhiḥ: Perfect accomplishment of one's determination ājñā apratihatā gatiḥ: Orders or Commands being unimpeded Five Siddhis of Yoga and Meditation In the Srimad Bhagavatam the Five Siddhis of Yoga and Meditation are described as: tri-kāla-jñatvam: Knowing the past, present and future; advandvam: Tolerance of heat, cold and other dualities; para citta ādi abhijñatā: Knowing the minds of others and so on; agni arka ambu viṣa ādīnām pratiṣṭambhaḥ: Checking the influence of fire, sun, water, poison, and so on; aparājayah: Remaining unconquered by others; Obtaining Siddhis Siddhi powers are said to be obtainable by meditation, control of the senses, devotion, herbs, mantras, pranayama, or good birth. Lord Krishna states that: "For a sage who has conquered his senses, breathing and mind, who is self-controlled and always absorbed in meditation on Me, what mystic perfection could possibly be difficult to achieve?" (SB 11.15.32) Seeking siddhi powers is often discouraged and considered to be an impediment to spiritual advancement." [Quelle: http://en.wikipedia.org/wiki/Siddhi. -- Zugriff am 2006-12-07

arthī vararucir me 'stu
dāsyāmy asmai ca kāñcanam |
vyāḍī rakṣatu me dehaṃ
tataḥ pratyāgamāvadhi |100|

100. Vararuci soll als Bittsteller zu mir kommen. Ich werde ihm das Gold geben. Vyāḍi soll meinen Körper bewachen bis ich wieder in ihn zurückkehre."

ity uktvā nandadehāntar
indradattaḥ samāviśat |
pratyujjīvati bhūpe ca
rāṣṭre tatrotsavo 'bhavat |101|

101. Nach diesen Worten fuhr Indradatta in den Körper Nandas. Als der König wieder zum Leben kam, feierte man im ganzen Reich.

śūnye devagṛhe dehaṃ
indradattasya rakṣitum |
vyāḍau sthite gato 'bhūvam
ahaṃ rājakulaṃ tadā |102|

102. Während Vyāḍi im leeren Tempel beim Körper Indradattas Wache stand, bin ich zum Königspalast gegangen.

praviśya svastikāraṃ ca
vidhāya gurudakṣiṇām |
yoganando mayā tatra
hemakoṭiṃ sa yācitaḥ |103|

103. Ich trat ein, grüßte und bat den Yoga-Nanda um 10 Millionen Goldstücke als Brahmanengeschenk für den Meister.

tataḥ sa śakaṭālākhyaṃ
satyanandasya mantriṇam |
suvarṇakoṭim etasmai
dāpayeti samādiśat |104|

104. Da wies dieser Śakaṭāla, einen Minister des echten Nanda an: "Gib ihm 10 Millionen Goldstücke!"

mṛtasya jīvitaṃ dṛṣṭvā
sadyaś ca prāptim arthinaḥ |
sa tattvaṃ jñātavān mantrī
kim ajñeyaṃ hi dhīmatām |105|

105. Als der Minister sah, dass kaum nachdem der Tote zum Leben zurückgekehrt war, der Bittsteller Erfolg hatte, erkannte er die Wahrheit. Was ist denn für Kluge unerkennbar?!

deva dīyata ity uktvā
sa ca mantrīty acintayat |
nandasya tanayo bālo
rājyaṃ ca bahuśatrumat |106|

106. Der Minister dagte: "König, es wird gegeben." Insgeheim aber dachte er: "Nandas Sohn ist noch ein Kind, das Reich aber hat viele Feinde.

tat saṃpraty atra rakṣāmi
tasya deham apīdṛśam |
niścityaitat sa tatkālaṃ
śavān sarvān adāhayat |107|

107. Deshalb will ich jetzt seinen Leib behüten, auch wenn es sich mit ihm so verhält." Nach diesen Worten ließ er sofort alle Leichen verbrennen.

cārair anviṣya tanmadhye
labdhvā devagṛhāt tataḥ |
vyāḍiṃ vidhūya tad dagdham
indradattakalevaram |108|

108. Spione sichten nach Leichen, fanden unter ihnen den Körper Indradattas, vertrieben Vyāḍi aus dem Tempel und verbrannten den Körper.

atrāntare ca rājānaṃ
hemakoṭisamarpaṇe |
tvaramāṇam athāha sma
sakaṭālo vicārayan |109|

109. Inzwischen trieb der König seinen Minister zur Eile an, die 10 Millionen Goldstücke herauszugeben. Sakaṭāla aber verzögerte und sprach:

utsavākṣiptacitto 'yaṃ
sarvaḥ parijanaḥ sthitaḥ |
kṣaṇam pratīkṣatām eṣa
vipro yāvad dadāmy aham |110|

110. "Alle Bediensteten sind mit ihren Herzen voll beim Fest. Der Brahmane da soll ein Bisschen warten bis ich ihm das Gold gebe."

athaitya yoganandasya
vyāḍinā kranditaṃ puraḥ |
abrahmaṇyam anutkrānta-
jīvo yogasthito dvijaḥ |111|
anāthaśava ity adya
balād dagdhas tavodaye |
tac chrutvā yoganandasya
kāpy avasthābhavac chucā |112|

111. - 112. Da kam Vyāḍi und brüllte vor Yoga-Nanda: "Unbrahmanisch!, heute, an deinem Geburtstag, ist ein Yoga-treibender Brahmane lebendigen, schutzlosen Leibes gewaltsam verbrannt worden." Wie traurig war der Zustand Yoga-Nandas als er das hörte!

dehadāhāt sthire tasmiñ
jāte nirgatya me dadau |
suvarṇakoṭiṃ sa tataḥ
śakaṭālo mahāmatiḥ |113|

113. Als Indradatta nach der Verbrennung sines Leibes festsaß, ging der kluge Śakaṭāla hinaus und gab mir die 10 Millionen Goldstücke.

yoganando 'tha vijane
saśoko vyāḍim abravīt |
śūdrībhūto 'smi vipro 'pi
kiṃ śreyā sthirayāpi me |114|

114. Yoga-Nanda sagte dann unter vier Augen betrübt zu Vyāḍi: "Ich, ein Brahmane, bin zum Śūdra¹ geworden! Was bedeutet mir da die Pracht samt der Erde!"

Kommentar:

¹ Śūdra: Mahāpadma Nanda war von niedriger Herkunft (Sohn einer Śūdra-Mutter oder Sohn aus einer Verbindung eines Friseurs mit einer Hure)

tac chrutvāśvāsya taṃ vyāḍiḥ
kālocitam abhāṣata |
jñāto 'si śakaṭālena
tad enaṃ cintayādhunā |115|

115. Darauf beruhigte ihn Vyāḍi und sprach zu ihm dem Zeitpunkt angemessen: "Śakaṭāla hat dich erkannt; achte darum jetzt auf ihn!

mahāmantrī hy ayaṃ sveccham
acirāt tvāṃ vināśayet |
pūrvanandasutaṃ kuryāc
candraguptaṃ hi bhūmipam |116|

116. Denn dieser Großminister könnte dich bald nach seinem Belieben vernichten und Candragupta, den Sohn des früheren Nanda zum König machen.

tasmād vararuciṃ mantri-
mukhyatve kuru yena te |
etadbuddhyā bhaved rājyaṃ
sthiraṃ divyānubhāvayā |117|

117. Mache darum Vararuci zum obersten aller Minister, damit dein Reich gefestigt sei durch seine himmelsmächtige Weisheit!"

ity uktvaiva gate vyāḍau
dātuṃ tāṃ gurudakṣiṇām |
tadaivānīya dattā me
yoganandena mantritā |118|

Nach diesen Worten ging Vyāḍi, um dem Meister jenes Brahmanengeschenk zu geben. Yoga-Nanda ließ mich kommen und gab mir das Ministeramt.

athoktaḥ sa mayā rājā
brāhmaṇye hārite 'pi te |
rājyaṃ naiva sthiraṃ manye
śakaṭāle padasthite |119|

119. Da sprach ich zum König: "Auch wenn er das Brahmanentum wegnehmen ließ, glaube nicht, dass deine Herrschaft beständig ist so lange Śakaṭāla sein Amt behält.

tasmān nāśaya yuktyainam
iti mantre mayodite |
yoganando 'ndhakūpāntaḥ
śakaṭālaṃ tam akṣipat |120|

120. Vernichte ihn darum in angemessener Weise!" Auf diesen meinen Rat hin hat Yoga-Nanda Śakaṭāla in eine dunkle Grube geworfen.

kiṃca putraśataṃ tasya
tatraiva kśiptavān asau |
jīvan dvijo 'munā dagdha
iti doṣānukīrtanāt |121|

121. Auch seine hundert Söhne warf er dort hinein. Zuvor ließ er das Verbrechen Śakaṭālas bekannt machen: "Dieser hat einen lebendigen Brahmanen¹ verbrannt."

Kommentar:

¹ Brahmanentötung gehört zu den schwersten Vergehen (mahāpātaka), die vollständige Exkommunikation bewirken: vgl. Manu XI, 54:

brahmahatyā surāpānaṃ steyaṃ gurvaṅganāgamaḥ |
mahānti pātakāny āhuḥ saṃsargaś cāpi taiḥ saha |54|

"Einen Brahmanen töten, Alkohol trinken, Diebstahl, Sex mit der Gattin des Meisters, dies nennt man Schwerstvergehen, ebenso den Umgang mit solchen."

Die Bussen für unbeabsichtigte (!) Brahmanentötung siehe bei Manu XI, 73 - 90

ekaḥ śarāvaḥ saktūnam
ekaḥ pratyaham ambhasaḥ |
śakaṭālasya tatrāntaḥ
saputrasya nyadhīyata |122|

122. Täglich stellte man für Śakaṭāla und seine Söhne eine einzige Schüssel geröstetes Gerstenmehl¹ und eine einzige Schüssel Wasser dort hinein.

Kommentar:

¹ geröstetes Gerstenmehl: Gerste (Hordeum vulgare ; Sanskrit: yava) wird zuerst geröstet und dann gemahlen. Geröstetes Gerstenmehl (ནས་རྩམ་ (nas rtsam))  ist auch meist der Grundbestandteil des tibetischen Tsampa (རྩམ་པ་ (rtsam pa)).

Abb.: Tsampa-Zubereitung, Tibet

[Bildquelle: MexicoBrant. -- http://www.flickr.com/photos/accultured/289339256/. -- Zugriff am 2006-12-07. -- Creative Commons Lizenz (namensnennung, keine Bearbeitung, keine kommerzielle Nutzung)] 

"Die Gerste (Hordeum vulgare, engl. Barley, altdeutsch Bere) ist ein Getreide und gehört zur Gattung Hordeum der Familie der Gräser (Poaceae). Abb.: Gerstenhalm Merkmale Die Pflanze wird 0,7 bis 1,2 m hoch. Der Fruchtstand ist eine Ähre mit langen Grannen. Die Ähren sind im reifen Zustand geneigt bis hängend. Morphologisches Erkennungsmerkmal sind die langen, unbewimperten Blattöhrchen, die den Halm vollständig umschließen. Das Blatthäutchen ist schmal und leicht gezähnt. Botanisch betrachtet sind die Körner einsamige Schließfrüchte (Karyopse). Gersten werden anhand ihrer unterschiedlichen Ähren in zwei- und mehrzeilige Formen unterteilt. Die zweizeiligen Formen entwickeln pro Ansatzstelle nur ein Korn, das voll und kräftig ausgeprägt ist. Bei den mehrzeiligen Formen treten drei Körner pro Ansatzstelle auf, die sich aber nicht so kräftig entwickeln wie die der zweizeiligen Formen. 2-zeilige Gerstensorten, meistens handelt es sich um Sommergerste, finden vorwiegend Verwendung bei der Bierherstellung als Braugerste. 4- und 6-zeilige Gerstensorten, überwiegend Wintergerstensorten, werden als Futtergerste angebaut. Abb.: Gerstenkörner Herkunft Ursprungsgebiete der Gerste sind der Vordere Orient und die östliche Balkanregion. Die ältesten Nachweise der Gerste lassen sich bis 10500 v. Chr. zurückdatieren. Ab 7000 v. Chr. begann die systematische Zuchtauswahl und seit der Jungsteinzeit (5000 v. Chr.), findet auch in Mitteleuropa Gerstenanbau statt. Während des Mittelalters war die Gerste als ertragreiches Viehfutter geschätzt. Dank der Züchtung können die Erträge, vor allem auf anspruchloseren Standorten, mit den Weizenerträgen konkurrieren. Gerste ist eines der klassischen Getreide der Antike. Sie ist vor mehr als 8000 Jahren im Zweistromland und am Nil angebaut worden. Sie ist eng verwandt mit der im Nahen Osten vorkommenden Wildgerste (Hordeum vulgare subsp. spontaneum). Anbau Gerste gedeiht am besten auf tiefgründigen, gut durchfeuchteten Böden. Aber auch mit ungünstigen Bedingungen kommt sie gut zurecht und ersetzt dabei zum Beispiel in von Versalzung betroffenen Gebieten andere Arten wie den Weizen. Ihre Winterhärte ist weniger ausgeprägt als die von Weizen oder Roggen. Beim Anbau wird zwischen Winter- und Sommergerste unterschieden. Die Aussaat der Sommergerste erfolgt im Frühjahr. Sie reift in weniger als 100 Tagen heran und benötigt deutlich weniger Wärme als die Wintergerste. Wintergerste ist ertragreicher und wird im September gesät. Die Ausbildung von Nebentrieben (Bestockungstriebe) ist vor dem Winter abgeschlossen. Aus ihnen entwickeln sich im Frühjahr die Ähren tragenden Halme. Nach den Phasen der Bestockung, des Schossens und des Ährenschiebens folgt die Blüte. Gerste zählt zu den Selbstbefruchtern. In der Regel eröffnet die Wintergerste die Getreideernte. Die Ernte erfolgt bei Gelb- bis Vollreife. Wintergerste liefert, je nach Standort, zwischen 50-90 dt/ha, Sommergerste zwischen 40-60 dt/ha Kornertrag. Unter der Bezeichnung Bere läuft ein Typ von Gerste, der auf Orkney angebaut wird. Nutzung Da die Körner mit den Spelzen verwachsen sind, besitzt die Gerste einen hohen Zelluloseanteil (8–15 %). Ohne Spelzen enthalten Gerstenkörner 60–70 % Kohlenhydrate, überwiegend in der Form von Stärken, 11 % Proteine, 10 % Ballaststoffe, je 2 % Fett und Mineralien sowie das Vitamin B. Gerste enthält Gluten, was bei Personen mit Glutenunverträglichkeit zu gesundheitlichen Problemen führen kann. Da Bier u. a. aus Gerste gebraut wird, wird diesen Personen oftmals empfohlen, auch ihren Bierkonsum zu reduzieren. Die wirtschaftliche Bedeutung von Gerste ist geringer als die der Getreidearten Weizen, Mais und Reis. Die Kornerträge der Gerste werden überwiegend als Futtergetreide verwendet, da insbesondere die Wintergerste relativ viel Eiweiß (12–15 %) enthält. Für die menschliche Ernährung können aus Gerste Grütze bzw. Graupen hergestellt werden; gelegentlich wird auch Mehl erzeugt. Eine besondere Verwendungsform ist der Malzkaffee. Hierfür muss die Gerste erst ankeimen, bevor sie als Malz gedarrt und dann gemahlen wird. Ein erheblicher Anteil der zweizeiligen Sommergerste dient der Biererzeugung, da deren Körner relativ wenig Eiweiß (< 9 %) und viele Kohlenhydrate (> 65 %) enthalten. Der Gerste werden auch Heilwirkungen zugesprochen (Gerstenwasser, auch als Tisane bezeichnet, war im 19. Jahrhundert ein beliebtes Getränk für Kranke). Schösslinge wirken entwässernd und fiebersenkend. [...] Produkte aus geschälten Gerstenkörnern Gerstengrütze Hierfür werden die geschälten Gerstenkörner zu Grütze geschnitten. Grütze wird in unterschiedlicher Körnung in den Handel gebracht. Graupen (auch: Rollgerste oder Kochgerste) erhält man durch Schleifen der Gerstenkörner, wobei auch die Spitzen gerundet werden. Am bekanntesten sind die "Perlgraupen". Dazu wird Grütze auf Schleifmaschinen bearbeitet, bis sie ihre rundliche Form erhalten. Gerstenflocken werden aus hydrothermisch behandelten Gerstenkörnern gewalzt. Gerstenmehl wird durch die Vermahlung von Gerstenflocken hergestellt. " [Quelle: http://de.wikipedia.org/wiki/Gerste.  -- Zugriff am 2006-12-07]

sa covāca tataḥ putrān
amībhiḥ saktubhiḥ sutā |
eko 'pi kṛcchrād varteta
bahūnāṃ tu kathaiva kā |123|

123. Da sprach er zu seinen Söhnen: "Meine Söhne, von diesem geröstetes Gerstenmehl könnte kaum einer leben, was soll man da bei vielen sagen?

tasmāt saṃbhakṣayatv ekaḥ
pratyahaṃ sajalān amūn |
yaḥ śakto yoganandasya
kartuṃ vairapratikriyām |124|

124. Darum soll Tag für Tag allein der dieses Gerstenmehl samt dem Wasser aufessen, der fähig ist Yoga-Nandas Feindschaft zu rächen."

tvam eva śakto bhuṅkṣvaitad
iti putrās tam abruvan |
prāṇebhyo 'pi hi dhīrāṇāṃ
priyā śatrupratikriyā |125|

Die Söhne erwiderten ihm: "Nur du bist dazu fähig. Iss es du!" Standhaften ist ja Rache an ihren Feinden lieber als ihr Leben.

tataḥ sa śakaṭālas taiḥ
pratyahaṃ saktuvāribhiḥ |
eka evākarod vṛttiṃ
kaṣṭaṃ krūrā jigīṣavaḥ |126|

126. So erhielt sich Śakaṭāla mit dem täglichen Gerstenmehl und Wasser ganz allein am Leben. Schlimm!, grausam sind Männer, die siegen wollen.

abuddhvā cittam aprāpya
visrambhaṃ prabhaviṣṇuṣu |
na svecchaṃ vyavahartavyam
ātmano bhūtim icchatā |127|

127. "Jemand, der für sich Macht und Gedeih wünscht, darf nie nach seinem Belieben handeln, ohne zuvor das Denken der Mächtigen erkannt und ihr Vertrauen gewonnen zu haben."

iti cācintayat tatra
śakaṭālo 'ndhakūpagaḥ |
tanayānāṃ kṣudhārtānāṃ
paśyan prāṇodgamavyathām |128|

128. So sinnierte Śakaṭāla dort in der dunklen Grub als er zusah, wie der Lebensodem seiner verhungernden Söhne dahinschwand.

tataḥ sutaśataṃ tasya
paśyatas tad vyapadyata |
tatkaraṅkair vṛto jīvann
atiṣṭhat sa ca kevalaḥ |129|

129. Dann traten seine hundert Söhne vor seinen Augen ab. Allein er blieb inmitten ihrer Skelette am Leben.

Abb.: Auch "inmitten ihrer Skelette": Kostnice Sedlec, Hřbitovní kostel Všech Svatých, Sedlec, Kutná Hora (Kuttenberg), Tschechien
[Bildquelle: Wikipedia]

yoganandaś ca sāmrājye
baddhamūlo 'bhavat tataḥ |
vyāḍir abhyāyayau tam ca
gurave dattadakṣiṇaḥ |130|

130. Yoga-Nanda wurde dann in seiner Oberherrschaft fest verwurzelt. Vyāḍi hatte dem Meister das Brahmanengeschenk übergeben und kam zu ihm.

abhyetyaiva ca so 'vādīc
ciraṃ rājyaṃ sakhe 'stu te |
āmantrito 'si gacchāmi
tapas taptum ahaṃ kvacit |131|

131. Er trat vor ihn und sprach: "Freund!, deine Herrschaft möge lange währen. Ich verabschiede mich. Ich gehe irgendwohin um Askese zu treiben."

tac chrutvā yoganandas taṃ
bāṣpakaṇṭho 'py abhāṣata |
rājye me bhuṅkṣva bhogāṃs tvaṃ
muktvā māṃ mā sma gā iti |132|

132. Auf diese Worte antwortete Yoga-Nanda mit tränenerstickter Stimme: "Genieße die Freuden in meinem Reich! Verlass mich nicht und geh nicht fort!" 

vyāḍis tato 'vadad rājañ
śarīre kṣaṇanaśvare |
evaṃprāyeṣv asāreṣu
dhīmān ko nāma majjati |133|

133. Vyāḍi antwortete: "König!, welcher Weise wird, obwohl der Körper jeden Augenblick vergehen kann, in so vergängliche Nichtigkeiten tauchen!

na hi mohayati prājñaṃ
lakṣmīr marumarīcikā |
ity uktvaiva sa tatkālaṃ
tapase niścito yayau |134|

134. Nicht blendet den Kundigen die Fata Morgana¹ Glück und Reichtum². Sofort nach diesen Worten ging er wg, zur Askese fest entschlossen.

Kommentar:

¹ Fata Morgana

Abb.: Fata Morgana, Wüste, Ägypten

[Bildquelle: JoSchmaltz. -- http://www.flickr.com/photos/joschmaltz/95779232/. -- Zugriff am 2006-12-07. -- Creative Commons Lizenz (Namensnennung)] 

² Glück und Reichtum: Lakṣmī: ist auch die Gattin Viṣṇus!

Abb.: Lakṣmī, die Göttin des Glücks der Schönheit und des Reichtums
[Bildquelle: Wikipedia]

agamad atha yoganandaḥ
pāṭaliputraṃ svarājanagaraṃ saḥ |
bhogāya kāṇabhūte
matsahitaḥ sakalasainyayutaḥ |135|

135. Kāṇabhūti!, dann zog Yoga-Nanda zusammen mit mir und dem ganzen Heer nach Pāṭaliputra¹, der Hauptstadt seines Reiches.

Kommentar:

Versmaß:

Āryā (eine Jāti, d.h, ein morenzählendes Metrum)

yasyāḥ pāde prathame dvādaśamātrās tathā tṛtīye 'pi|
aṣṭādaśa dvitīye caturthake pañcadaśa sāryā ||

"Eine Āryā hat im ersten Pāda (Versviertel) zwölf Moren (1 mātrā = 1 kurze Silbe), ebenso auch im dritten, im zweiten achtzehn, im vierten fünfzehn."

In unserem Fall:

˘˘˘˘˘ˉ˘ˉˉ(12)
ˉ˘˘ˉˉ˘ˉ˘˘˘ˉˉ(18)
ˉˉ˘ˉ˘ˉˉ(12)
ˉ˘˘ˉ˘˘˘ˉ˘˘ˉ(15)

¹ Pāṭaliputra: das heutige Patna (पटना). Die Luftlinie Ayodhyā nach Pāṭaliputra beträgt 320 km. Man kann von Ayodhya über den Ghaghara-Fluss (Ghogra), einen Zufluss des Ganges, und den Ganges auf dem Wasserweg nach Pāṭaliputra kommen.

Abb.: Ayodhyā - Pāṭaliputra
[Bildquelle: Wikipedia]

tatropakośāparicaryamāṇaḥ
samudvahan mantridhurāṃ ca tasya |
ahaṃ jananyā gurubhiś ca sākam
āsādya lakṣmīm avasaṃ cirāya |136|

136. Dort weilte ich lange zusammen mit meiner Mutter und meinen Meistern, wurde von Upakośā umhegt, führte die Aufgabe seines Ministers aus und traf auf Glück und Reichtum¹.

Kommentar:

Versmaß:

Upajāti:

syād indravajrā yadi tau jagau gaḥ |
upendravajrā prathame laghau sā |
anantarodīritalakṣmabhājau
pādau yadīyāv upajātayas tāḥ |

"Eine Indravajrā ist es, wenn ta ta ja ga ga vorliegt.
Eine Upendravajrā ist eine Indravajrā, bei der die erste Silbe kurz ist.
Wenn zwei Viertelverse Eigenschaften der beiden eben genannten Versmaße haben, dann handelt es sich um Upajātis."

In unserem Fall:

ta ta ja ga ga (a,d) (11) (Indravajrā)
ja ta ja ga ga (b,c) (11) (Upendravajrā)

ˉˉ˘ˉˉ˘˘ˉ˘ˉˉ
˘ˉ˘ˉˉ˘˘ˉ˘ˉˉ
˘ˉ˘ˉˉ˘˘ˉ˘ˉˉ
ˉˉ˘ˉˉ˘˘ˉ˘ˉˉ

¹ Glück und Reichtum: Lakṣmī: ist auch die Gattin Viṣṇus

bahu tatra dine dine dyusindhuḥ
kanakaṃ mahyam adāt tapaḥprasannā |
vadati sma śarīriṇī ca sākṣān
mama kāryāṇi sarasvatī sadaiva |137|

137. Meiner Askese  wohlgesonnen, schenkte mir der Himmelsfluss¹ täglich Gold². Sarasvatī³, sichtbar in leiblicher Gestalt, sagte mir stets, was ich zu tun hatte.

Kommentar:

Versmaß:

Ein Ardhasamavṛtta

sa sa ja ga ga (a,c) (11)
sa bha ra ya (b,d) (12)

˘˘ˉ˘˘ˉ˘ˉ˘ˉˉ
˘˘ˉˉ˘˘ˉ˘ˉ˘ˉˉ
˘˘ˉ˘˘ˉ˘ˉ˘ˉˉ
˘˘ˉˉ˘˘ˉ˘ˉ˘ˉˉ

¹ Himmelsfluss: dyusindhu: Ganges

² Gold: es handelt sich um sog. Goldseifen, d.h. Anschwemmungen von Gold, unter Umständen größeren Klumpen (Nuggets) durch den Ganges. Heute ist die Ausbeute an alluvialem Gold in Indien gering. Nuggets werden kaum gefunden [siehe: The Wealth of India : a dictionary of Indian raw materials and industrial products. -- New Delhi : Council of Scientific and Industrial Research. -- Vol. IV: F - G. -- 1956. -- S. 163]

Abb.: Gold-Nugget, allerdings nicht aus dem Ganges, sondern aus dem Klondike River, Dawson City, Kanada

[Quelle: JDB99. -- http://www.flickr.com/photos/jdb99/158477064/. -- Zugriff am 2006-12-07. -- Creative Commons Lizenz (Namensnennung)]   

"Unter Seifen versteht man in der Geologie und in der Lagerstättenkunde sekundäre Mineralanreicherungen in Sedimenten, wie Sand und Kies. Handelt es sich hierbei um abbauwürdige Konzentrationen von Edelmetallen, Schwermineralen oder Edelsteinen, so spricht man von Seifenlagerstätten. Wegen ihrer Verwitterungsbeständigkeit und ihres hohen Gewichts werden diese Minerale von Wind und Wasser angereichert. Hierbei unterscheidet man herkömmlicher Weise: [...] Alluviale oder Flussseifen in fließenden Gewässern gehörten in der Vergangenheit zu den wichtigsten Seifenlagerstätten. Aber auch heute noch stammt ein Großteil der weltweiten Zinn-Produktion aus den Seifen in Brasilien und Malaysia. Trotz der jahrtausendlangen Erfahrung der Menschheit mit solchen Seifen, sind die genauen Prozesse der Anreicherung auch heute noch nicht völlig verstanden. Es handelt sich hierbei um ein komplexes Zusammenspiel von Strömungsgeschwindigkeit, Sinkgeschwindigkeit, Auftreten von Turbulenzen, spezifischem Gewicht und der hydraulischen Äquivalenz der Mineralkörner. Die bedeutendsten Seifen bilden sich während der Verlagerung von mäandrierenden Flussarmen (die als "tote Arme" später recht weit vom Fluss entfernt liegen können!). [...] Größere Gold- oder Platinklumpen heißen Nuggets. Die Goldvorkommen am Fluss Klondike in Yukon, Kanada sind der Stoff für Geschichten und Filme. Auch an Rhein, Donau, Isar und Eder wurden bis vor 100 Jahren Goldseifen ausgebeutet. In jüngster Zeit werden wieder Versuche gemacht, Gold aus Kies von Baggerseen zu gewinnen, da bei den industriellen Sieb- und Waschvorgängen die Gold-Konzentration bereits um das Fünffache zunimmt. Eine Pilotanlage steht in Balaguer in Spanien und erste Versuche waren erfolgversprechend. Die größte bekannte Goldseife liegt im Witwatersrand bei Johannesburg in Südafrika – einem archäischen verfestigten uranhaltigen Quarz-Konglomerat mit einer Matrix aus Pyrit, Sericit und Quarz." [Quelle: http://de.wikipedia.org/wiki/Seife_%28Geologie%29. -- Zugriff am 2006-12-07]

³ Sarasvatī

Abb.: Sarasvatī
[Bildquelle. Wikipedia]

"Saraswati (Sanskrit, f., सरस्वती, Sarasvatī) ist eine indische Göttin, die die weibliche Kraft (Shakti) des Gottes Brahma ist. Sie ist die älteste Göttin des Hinduismus und wird schon im Rig Veda erwähnt. Ursprünglich war sie eine Flussgöttin und wird auch heute noch mit dem fruchtbaren und reinen Wasser und dem Soma in Verbindung gebracht. Sie gilt als Göttin der Weisheit, des Intellekts, der Musik, Gelehrsamkeit, Sprache und Poesie, die die Schrift erfunden hat. Sie gilt als Verkörperung und Beschützerin der Kultur und der Künste. Sie wird als schlanke, junge Frau gezeigt, die vier Arme hat, in denen sie ein Gefäß mit Wasser trägt, ein Saiteninstrument (die Vina), eine Mala (Rosenkranz) und die Veden. Sie gilt als Verkörperung der Reinheit und Transzendenz. So ist ihr Reittier auch der Schwan, im Hinduismus ein Symbol der spirituellen Transzendenz und Perfektion. Oft wird sie auch auf einem Lotos sitzend dargestellt. In der hinduistischen Mythologie wird erzählt, Saraswati sei aus dem Gott Brahma geboren worden. Brahma hatte das Verlangen, die Schöpfung hervorzubringen und begab sich in Meditation, woraufhin sich sein Körper in eine männliche und eine weibliche Hälfte, Saraswati, teilte. Brahma vereinte sich mit ihr und daraus entstand der Halbgott Manu, der die Welt erschuf. Oft wird auch erzählt, Saraswati entstamme dem Mund des Brahma und sei entstanden als dieser die Welt durch seine schöpferische Rede erschuf. In einem anderen Mythos ist es Krishna, aus dem Saraswati entsteht. Dieser teilte sich in männlich und weiblich, Geist und Materie (Purusha und Prakriti) um die Welt zu erschaffen. Die weibliche Hälfte nahm die Form von fünf dynamischen Kräften oder Shaktis an, von denen eine Saraswati war. Ihre Funktion war es die Wirklichkeit mit Innenschau, Wissen und Lernen zu verbinden. Vasant Panchami, der wichtigste Feiertag der Göttin, auch Saraswati Puja genannt, findet im Frühjahr statt. Bilder der Göttin werden in Schulen und Universitäten aufgestellt, Bücher, Schreibzeug, Musikinstrumente und Gurus werden geehrt und es gibt kulturelle Programme und Prozessionen. In vielen indischen Religionen wird Saraswati verehrt, nicht nur im Hinduismus, sondern auch im Jainismus und Buddhismus. In Japan ist sie unter dem Namen Benten oder Benzaiten bekannt. In Südindien beginnen Konzerte mit traditioneller Musik mit einer Invokation der Göttin. Literatur David Kinsley: Hindu Goddesses. University of California Press 1986 ISBN 0-520-05393-1" [Quelle: http://de.wikipedia.org/wiki/Saraswati. -- Zugriff am 2006-12-08]

Abb.: Altar für Sarasvatī-Pūjā
[Bildquelle. Wikipedia]

iti mahākaviśrīsomadevabhaṭṭaviracite kathāsaritsāgare kathāpīṭhalambake caturthas taraṅgaḥ

Zu: 6. Buch I, Welle 5.