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<span style="font-size: 12pt">Precious Treasure Trove to Enhance the Original Source<br> | <span style="font-size: 12pt">Precious Treasure Trove to Enhance the Original Source<br> | ||
<big>A Hair's Tip of Wisdom</big><br> | <big>A Hair's Tip of Wisdom</big><br> | ||
A Source Text of Severance, Esoteric Instructions on the Perfection of Wisdom | A Source Text of Severance, Esoteric Instructions on the Perfection of Wisdom</span><ref>1 Shes rab kyi pha rol tu phyin pa'i man ngag gcod kyi gzhung shes rab skra rtse'i sa gzhung spel ba rin po che'i gter mdzod. gDam ngag mdzod (DNZ), Shechen Edition, vol. 14, pp. 81-99. Secondary source: vol. 9, pp. 528-546 of an earlier printing of the gDam ngag mdzod in twelve volumes reproduced from a xylographic print from the dPal spungs blocks published by N. Lungtok and N. Gyaltsen, 1971-1972. </ref><br> | ||
</span><ref>Shes rab kyi pha rol tu phyin pa'i man ngag gcod kyi gzhung shes rab skra rtse'i sa gzhung spel ba rin po che'i gter mdzod. gDam ngag mdzod (DNZ), Shechen Edition, vol. 14, pp. 81-99. Secondary source: vol. 9, pp. 528-546 of an earlier printing of the gDam ngag mdzod in twelve volumes reproduced from a xylographic print from the dPal spungs blocks published by N. Lungtok and N. Gyaltsen, 1971-1972. </ref><br> | |||
(draft translation by [[Sarah Harding]] ©2012)<br> | (draft translation by [[Sarah Harding]] ©2012)<br> | ||
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Precious Treasure Trove to Enhance the Original Source | Precious Treasure Trove to Enhance the Original Source<br> | ||
''A Hair's Tip of Wisdom''<br> | |||
''A Hair's Tip of Wisdom'' | |||
A Source Text of Severance, Esoteric Instructions on the Perfection of Wisdom1 | A Source Text of Severance, Esoteric Instructions on the Perfection of Wisdom1 | ||
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<blockquote>Whoever desires to train in the level of a śrāvaka must train in this very perfection of wisdom.<br> | <blockquote>Whoever desires to train in the level of a śrāvaka must train in this very perfection of wisdom.<br> | ||
Whoever desires to train in the level of a pratyekabuddha must train in this very perfection of wisdom.<br> | Whoever desires to train in the level of a pratyekabuddha must train in this very perfection of wisdom.<br> | ||
Whoever desires to train in the level of a bodhisattva must train in this very perfection of wisdom.2<br> | Whoever desires to train in the level of a bodhisattva must train in this very perfection of wisdom.<ref>2 Condensed from ''Perfection of Wisdom in One Hundred Thousand Lines. Śatasāhasrikā-prajñāpāramitā. 'Phags pa shes rab kyi pha rol tu phyin pa stong phrag brgya pa'', (rKTs-K8) Lhasa Kangyur, shes phyin, ''ka'', 460a. Also found in ''Perfection of Wisdom in Twenty-five Thousand Lines. Pañcaviṃśatisāhasrikā-prājñāpāramitā. Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa'', (rKTs-K9) Lhasa Kangyur, shes phyin, ''ka'', 171a.</ref><br> | ||
Whoever desires to train in the level of an omniscient one must train in this very perfection of wisdom.</blockquote> | Whoever desires to train in the level of an omniscient one must train in this very perfection of wisdom.</blockquote> | ||
And Lord Maitreya says in the ''Ornament of Clear Realization'': | And Lord Maitreya says in the ''Ornament of Clear Realization'': | ||
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She makes those who benefit beings accomplish the welfare of the world through wisdom of the path.<br> | She makes those who benefit beings accomplish the welfare of the world through wisdom of the path.<br> | ||
Thoroughly possessing her, the sages proclaim the variety endowed with all aspects.<br> | Thoroughly possessing her, the sages proclaim the variety endowed with all aspects.<br> | ||
Homage to that mother of the buddhas with the assemblies of śrāvakas and bodhisattvas.< | Homage to that mother of the buddhas with the assemblies of śrāvakas and bodhisattvas.<ref>3 ''Abhisamayālaṃkāra. mNgon rtogs rgyan'', opening verse, (Toh. 3786) Tengyur, shes phyin, ''ka'', f. 1a. </ref> {2b/84}</blockquote> | ||
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''Nevertheless I commit to explain this lamp of the supreme meaning.''</blockquote> | ''Nevertheless I commit to explain this lamp of the supreme meaning.''</blockquote> | ||
Saying "inferior body" here is modesty in accordance with the ordinary worldly convention. Since she is an emanation of the mother herself, she is not inferior. It states in the ''Vajra Tent'': | Saying "inferior body" here is modesty in accordance with the ordinary worldly convention. Since she is an emanation of the mother herself, she is not inferior. It states in the ''Vajra Tent'': | ||
<blockquote>The illusory | <blockquote>The illusory form<ref>4 ''bud med sgyu ma'i gzugs'', but in the tantra it is ''bud med sgyu ma'i spros pa yis'' ("by the emanations of woman illusions").</ref> of a woman<br> | ||
teaches dharma to the desirous.<br> | teaches dharma to the desirous.<br> | ||
The woman illusion is the very buddha<br> | The woman illusion is the very buddha<br> | ||
that clears away all illusions.< | that clears away all illusions.<ref>5 ''Ḍākinī Vajra Tent Tantra. Āryaḍākinīvajrapañjaramahātantrarājakalpa-nāma. 'Phags pa mkha' 'gro ma rdo rje gur zhes bya ba'i rgyud kyi rgyal po chen po'i brtag pa rgyud'', (Toh. 419) f. 50a1-2. </ref></blockquote> | ||
And from ''Cakrasaṃvara'': | And from ''Cakrasaṃvara'': | ||
<blockquote>Of all illusions, the woman illusion is distinctively superior.< | <blockquote>Of all illusions, the woman illusion is distinctively superior.<ref>6 ''Śrīsarvabuddhasamayogaḍākinījālasaṃbara-nāma-uttaratantra. dPal sangs rgyas thams cad dang mnyam par sbyor ba mkha' 'gro ma sgyu ma bde ba'i mchog ces bya ba'i rgyud bla ma'', (Toh. 366), Kangyur, rgyud 'bum, ''ka'', f. 151a (Lhasa Kangyur, f. 246b).</ref></blockquote> | ||
All the more so here, after she has personally promised the realization of the victors' mother, to then teach that to others is the act of a buddha. It states in a sūtra: | All the more so here, after she has personally promised the realization of the victors' mother, to then teach that to others is the act of a buddha. It states in a sūtra: | ||
<blockquote>The sages do not wash away sins with water.<br> | <blockquote>The sages do not wash away sins with water.<br> | ||
Beings' injuries are not healed by their hands.<br> | Beings' injuries are not healed by their hands.<br> | ||
They cannot transfer their realization to others.<br> | They cannot transfer their realization to others.<br> | ||
They liberate by teaching the truth of the nature of phenomena.< | They liberate by teaching the truth of the nature of phenomena.<ref>7 Presumably the Udānavarga, though not found there but in its commentary by Prajñāvarman: ''Commentary on the Udānavarga. Udānavargavivaraṇa. Ched du brjod pa'i tshoms kyi rnam par 'grel pa'', (Toh. 4100) f. 72b5. </ref></blockquote> | ||
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''who forsakes samsaric phenomena''<br> | ''who forsakes samsaric phenomena''<br> | ||
''and desires to obtain definite emancipation,''<br> | ''and desires to obtain definite emancipation,''<br> | ||
''practicing this way by means of making moral choices.''8</blockquote> | ''practicing this way by means of making moral choices.''<ref>8 ''spang blang thabs kyis'', literally "by means of rejecting and accepting".</ref></blockquote> | ||
"With intelligence" is someone with a Mahāyāna affinity who, with thoughts of renunciation, trains in this method of obtaining emancipation and omniscience. | "With intelligence" is someone with a Mahāyāna affinity who, with thoughts of renunciation, trains in this method of obtaining emancipation and omniscience. | ||
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''The meaning of that itself is introduced in oneself.''<br> | ''The meaning of that itself is introduced in oneself.''<br> | ||
''Inspire your own mood by yourself.''</blockquote> | ''Inspire your own mood by yourself.''</blockquote> | ||
Having renounced this life's activities, request introduction [to mind's nature] and instructions from a holy guru and meditate in mountain retreats. | Having renounced this life's activities, request introduction [to mind's nature] and instructions from a holy guru and meditate in mountain retreats<ref>9 The commentary here seems to advise the exact opposite of the root text.</ref>. | ||
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''Transfer them to the treasury of the nonreferential.''</blockquote> | ''Transfer them to the treasury of the nonreferential.''</blockquote> | ||
Stamp dissipating virtue with the seal of nondissipating wisdom. | Stamp dissipating virtue with the seal of nondissipating wisdom. | ||
<blockquote>''Obstacles come of giving credence to external vestiges.''<br> | <blockquote>''Obstacles come of giving credence to external vestiges.<ref>10 i.e. listening to important people (ATG)</ref>''<br> | ||
''Act in the moment of recollecting anything.''</blockquote> | ''Act in the moment of recollecting anything.''</blockquote> | ||
Change all appearances that you encounter to the path of awakening by skillful methods. | Change all appearances that you encounter to the path of awakening by skillful methods. | ||
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Noble Nāgārjuna said: | Noble Nāgārjuna said: | ||
<blockquote>Authentic view and livelihood and effort,<br> | <blockquote>Authentic view and livelihood and effort,<br> | ||
mindfulness, absorption, speech, results of action,11 {4a/87}<br> | mindfulness, absorption, speech, results of action,<ref>11 ''las mtha' (las kyi mtha')'', literally, the end or result of action.</ref> {4a/87}<br> | ||
and authentic thought are the eightfold path.12 <br> | and authentic thought are the eightfold path.<ref>12 Here and below, "thought" (''rtog pa'') is mistakenly written as ''rtogs pa'' ("realization"), which is not borne out by the tengyur version. The eightfold path of the noble ones or eightfold noble path (''<nowiki>'</nowiki>phags lam yan lag brgyad'') is: the authentic way of seeing (''lta ba''); the authentic way of expressing that vision in thoughts (''rtog pa''); and in words (''ngag''); the authentic way of exerting oneself in that vision (''rtsol ba''); the authentic livelihood (''tsho ba''); the authentic mindfulness in attending that vision (''dran pa''); the authentic absorption in the vision (''ting nge 'dzin''); and the authentic way of expressing the vision in actions (''las kyi mtha<nowiki>'</nowiki>'').</ref><br> | ||
Meditate on them for the sake of making peace. 13 </blockquote> | Meditate on them for the sake of making peace.<ref>13 ''Letter to a Friend. Suhṛllekha. bShes pa'i spring yig'', v. 113 (Toh. 4182) Tengyur, spring yig, ''ngi'', f. 46a1-2. Translated in ''Nagarjuna's Letter to a Friend: with Commentary by Kyabje Kangyur Rinpoche'', Padmakara Translation Group, Snow Lion Publications, 2006.</ref></blockquote> | ||
As it says, to abandon erroneous effort is authentic effort: | As it says, to abandon erroneous effort is authentic effort: | ||
<blockquote>''Merit is an obstacle of dharma.<br>It is best to give up face-saving diversions.''</blockquote> | <blockquote>''Merit is an obstacle of dharma.<br>It is best to give up face-saving diversions.''</blockquote> | ||
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This is not correct for two reasons: The yogi or yogini is thereby equalizing him or herself with deceiving thieves and wild beasts and such. And [those beings] do not know that the root of all phenomena is based on mind. Therefore, thieves and so forth do not have the practice of the perfection of wisdom, which is distinct from an evil mind. Yogis and yoginis ''do'' have the practice of the perfection of wisdom, and so are [practicing] cutting in haunted places. Remember the teachings on the unimaginable benefits and blessing of the perfection of wisdom from immeasurable sūtras, such as the extensive, middle and condensed versions of the Mother. Thus in the ''Extensive Mother'': | This is not correct for two reasons: The yogi or yogini is thereby equalizing him or herself with deceiving thieves and wild beasts and such. And [those beings] do not know that the root of all phenomena is based on mind. Therefore, thieves and so forth do not have the practice of the perfection of wisdom, which is distinct from an evil mind. Yogis and yoginis ''do'' have the practice of the perfection of wisdom, and so are [practicing] cutting in haunted places. Remember the teachings on the unimaginable benefits and blessing of the perfection of wisdom from immeasurable sūtras, such as the extensive, middle and condensed versions of the Mother. Thus in the ''Extensive Mother'': | ||
<blockquote>Space does not disturb space. Outer space does not disturb inner space. Inner space does not disturb outer space.14 {5b/90}</blockquote> | <blockquote>Space does not disturb space. Outer space does not disturb inner space. Inner space does not disturb outer space.<ref>14 ''Perfection of Wisdom in Twenty-five Thousand Lines. Pañcaviṃśatisāhasrikā-prajñāpāramitā. Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa'', (rKTs-K9) Lhasa Kangyur, ''ga'', f. 391b. Note that in the Kangyur, the second sentence is reversed.</ref> {5b/90}</blockquote> | ||
And: | And: | ||
<blockquote>Alternately, rest in something like space. <br> | <blockquote>Alternately, rest in something like space. <br> | ||
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rest letting go of self-fixation. <br> | rest letting go of self-fixation. <br> | ||
As space has no arrogant mind, <br> | As space has no arrogant mind, <br> | ||
do not be arrogant about anything.15</blockquote> | do not be arrogant about anything.<ref>15 The source of this verse is unclear.</ref></blockquote> | ||
The meaning of these words are easy to understand. Their meaning is taught in the ''Extensive Mother'': | The meaning of these words are easy to understand. Their meaning is taught in the ''Extensive Mother'': | ||
<blockquote>Form has the support of space; it does not transcend that support. </blockquote> | <blockquote>Form has the support of space; it does not transcend that support.<ref>16 The line itself does not appear, but seems to be a condensation of the line beginning with "form has the support of space" and ending several folia later with "it does not transcend that support", repeated many times for each phenomena, from the ''Perfection of Wisdom in Eight Thousand Lines. Aṣṭasāhasrikāprajñāpāramitā. Shes rab kyi pha rol tu phyin pa brgyad stong pa'', (rKTs-K12) Lhasa Kangyur, shes phyin, ff. 262b-264a,.</ref></blockquote> | ||
This is further applied to all phenomena of samsara and nirvana starting from the five aggregates. And: | This is further applied to all phenomena of samsara and nirvana starting from the five aggregates. And: | ||
<blockquote>Form that has the disposition of space is what is taught to all sentient beings.17</blockquote> | <blockquote>Form that has the disposition of space is what is taught to all sentient beings.<ref>17 ''Perfection of Wisdom in One Hundred Thousand Lines. Śatasāhasrikā-prajñāpāramitā. 'Phags pa shes rab kyi pha rol tu phyin pa stong phrag brgya pa'', (rKTs-K8). Lhasa Kangyur, shes phyin, ''ta'', 384a and again on 385b. Also found in ''Perfection of Wisdom in Twenty-five Thousand Lines. Pañcaviṃśatisāhasrikā-prajñāpāramitā. Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa''. (rKTs-K9) Lhasa Kangyur, shes phyin, ''kha'', 434b.</ref></blockquote> | ||
After applying this to the five aggregates and so on, the teaching is quite extensive. In this vein, one should rest in equanimity in the state of knowing that all phenomena are like space. | After applying this to the five aggregates and so on, the teaching is quite extensive. In this vein, one should rest in equanimity in the state of knowing that all phenomena are like space. | ||
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'''II) The Devil of Exaltation'''<br> | '''II) The Devil of Exaltation'''<br> | ||
'''A) Identifying Common Spiritual Powers as a Devil and Severing ''' | '''A) Identifying Common Spiritual Powers as a Devil and Severing ''' | ||
<blockquote>''Blessings, magic, special phenomena,<br>fame, esteem, outer and inner signs,<br>clairvoyance, prophecies, and all common [powers]:<br>discern the devil and keep them secret.18 {6a/91}''</blockquote> | <blockquote>''Blessings, magic, special phenomena,<br>fame, esteem, outer and inner signs,<br>clairvoyance, prophecies, and all common [powers]:<br>discern the devil and keep them secret.<ref>18 ''gter du spos'', an obscure term, meaning literally "transfer to the treasury".</ref> {6a/91}''</blockquote> | ||
If pride and arrogance arise about all those, since that is a devil, abandon clinging to them as supreme and understand that they are [like] illusion and dream. | If pride and arrogance arise about all those, since that is a devil, abandon clinging to them as supreme and understand that they are [like] illusion and dream. | ||
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<blockquote>''Do not cling to anything at all.<br>Do not reference even the nonreferential.<br>If you do not reference the phenomena of apparent existence,<br>how could you possibly reference the mind's intention?''</blockquote> | <blockquote>''Do not cling to anything at all.<br>Do not reference even the nonreferential.<br>If you do not reference the phenomena of apparent existence,<br>how could you possibly reference the mind's intention?''</blockquote> | ||
The Extensive Mother: | The Extensive Mother: | ||
<blockquote>[Buddha] said,"Subhuti, a frame of | <blockquote>[Buddha] said,"Subhuti, a frame of reference<ref>19 ''dmigs pa'i 'du shes'', same as ''yod pa'i 'du shes'', where ''<nowiki>'</nowiki>du shes'' equals ''<nowiki>'</nowiki>dzin pa''. (ATG)</ref> is very narrow. There is no attainment in referential notions. There is no actual realization. There is no unsurpassable enlightenment." [Subhuti asked], "If the Blessed One does not have a frame of reference, could he have attainment or actual realization or unsurpassable complete enlightenment?" The Blessed one responded, "Subhuti, since there is no delusion in the realm of phenomena, being without reference is itself attainment or being without reference is itself actual realization. Being without reference is itself unsurpassable genuine complete enlightenment."<ref>20 ''Perfection of Wisdom in Twenty-five Thousand Lines. Pañcaviṃśatisāhasrikā-prajñāpāramitā. Shes rab kyi pha rol tu phyin pa stong phrag nyi shu lnga pa'', (rKTs-K9) Lhasa Kangyur, shes phyin, ''ga'', f. 268a-b.</ref></blockquote> | ||
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'''C) The Reason that Buddha Is Not an Object of Mind''' | '''C) The Reason that Buddha Is Not an Object of Mind''' | ||
<blockquote>''Thought and cognition are deluded.<br>Buddha is not in the deluded mind.<br>How could mind and discursive thought be<br>in a buddha's self-liberated primordial awareness? {6b/92}<br>How could there be | <blockquote>''Thought and cognition are deluded.<br>Buddha is not in the deluded mind.<br>How could mind and discursive thought be<br>in a buddha's self-liberated primordial awareness? {6b/92}<br>How could there be body<ref>21 Although both the editions have ''lus'' ("body"), it seems that it must be ''las'' ("karma"). (ATG). The following line, ''<nowiki>'</nowiki>du byed med cing mkhyen pa med'', in the Shechen printing is ''<nowiki>'</nowiki>du kyang med cing'' in the earlier Kundeling printing.</ref> and habitual patterns?<br>Not being compounded, there is no knowing.''</blockquote> | ||
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Nondual, free of three, stainless, and without concept.<br> | Nondual, free of three, stainless, and without concept.<br> | ||
Realization of the inherent nature of the space of phenomena,<br> | Realization of the inherent nature of the space of phenomena,<br> | ||
is seen by the yogin resting in equipoise.22</blockquote> | is seen by the yogin resting in equipoise.<ref>22 ''Highest Continuum. Mahāyānottaratantraśāstra. Theg pa chen po rgyud bla ma'i bstan bcos'', fifth vajra point (Toh. 4024) Tengyur, sems tsam, ''phi'', ff. 10b7-11a1. See Kongtrul's commentary in Fuchs 2000, p. 200.</ref></blockquote> | ||
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For some, emptiness rises up as an enemy, so that while one is seemingly practicing generosity and so forth, one scorns the physical and verbal virtuous engagement of others. Being a layperson oneself, while seemingly exerting oneself at pretending to tread the difficult path of common virtuous roots and such, one scorns the creation of the three supports of others. While one seemingly exerts oneself at a mere six-syllable invocation, one scorns the vast study and contemplation of others. While one is seemingly diligent with mere limited virtuous roots without any connection to [actual] vows, one scorns others who keep the three ordinations and pure vows. These are all [examples] of misunderstanding the exercise of not interrupting what occurs automatically and the accomplishment of virtuous roots through two accumulations in union. | For some, emptiness rises up as an enemy, so that while one is seemingly practicing generosity and so forth, one scorns the physical and verbal virtuous engagement of others. Being a layperson oneself, while seemingly exerting oneself at pretending to tread the difficult path of common virtuous roots and such, one scorns the creation of the three supports of others. While one seemingly exerts oneself at a mere six-syllable invocation, one scorns the vast study and contemplation of others. While one is seemingly diligent with mere limited virtuous roots without any connection to [actual] vows, one scorns others who keep the three ordinations and pure vows. These are all [examples] of misunderstanding the exercise of not interrupting what occurs automatically and the accomplishment of virtuous roots through two accumulations in union. | ||
In addition to this, there is the so-called compassion rising as the enemy. While one is seemingly unable to benefit others, enacting their welfare is refuted by the example of the little birds and autumn delivery in ''The Great Bundle''23. Therefore, it is said of a beginner: | In addition to this, there is the so-called compassion rising as the enemy. While one is seemingly unable to benefit others, enacting their welfare is refuted by the example of the little birds and autumn delivery in ''The Great Bundle''<ref>23 Ma gcig lab sgron, ''bKa' tshoms chen mo'', DNZ vol. 14, f. 6b3-4 (p. 12). The example there refers to the chicks who will die in the autumn if not nourished properly.</ref>. Therefore, it is said of a beginner: | ||
<blockquote>Even without the power to enact other's welfare,<br> | <blockquote>Even without the power to enact other's welfare,<br> | ||
always cultivate the aspiration for it.<br> | always cultivate the aspiration for it.<br> | ||
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'''ii. Unworthy Recipients''' | '''ii. Unworthy Recipients''' | ||
<blockquote>''Those who are not sensible,<br>not afraid of birth and death, [practice] the conventional,<br>do not hold the sacred, have a presumptuous mind,<br>do not practice but are judgmental, {9b/98}<br>hide their own flaws while examining others' flaws,<br>lack purpose and see only themselves,<br>deliver deception and are bound by clinging,<br>filled with desire and oppressed by pride,<br>want the quintessence but shun the container,<br>gain qualities by picking low-hanging fruit, <br>cut the ties of relationships with obsequious flattery,<br>proclaim family secrets in the marketplace,<br>hold aloft the banner-tip of bad habits,24<br>who lay out the precious jewels,<br>and hide the precious drops as treasure-- <br>do not give the teachings to such as those;<br>keep them securely hidden and secret.''</blockquote> | <blockquote>''Those who are not sensible,<br>not afraid of birth and death, [practice] the conventional,<br>do not hold the sacred, have a presumptuous mind,<br>do not practice but are judgmental, {9b/98}<br>hide their own flaws while examining others' flaws,<br>lack purpose and see only themselves,<br>deliver deception and are bound by clinging,<br>filled with desire and oppressed by pride,<br>want the quintessence but shun the container,<br>gain qualities by picking low-hanging fruit, <br>cut the ties of relationships with obsequious flattery,<br>proclaim family secrets in the marketplace,<br>hold aloft the banner-tip of bad habits,<ref>24 This appears to say ''gos ngan'' ("bad clothes"), but in the earlier Kundeling printing it looks like ''gom ngan'' ("bad habits"), which seems preferable to criticizing fashion trends.</ref><br>who lay out the precious jewels,<br>and hide the precious drops as treasure-- <br>do not give the teachings to such as those;<br>keep them securely hidden and secret.''</blockquote> | ||
This completes the main body of the text, the extensive explanations of six general topics along with the brief presentations. | This completes the main body of the text, the extensive explanations of six general topics along with the brief presentations. | ||
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and the warm rays of benefit and happiness pervade the realm,<br> | and the warm rays of benefit and happiness pervade the realm,<br> | ||
and the degenerate age and beings occur together, <br> | and the degenerate age and beings occur together, <br> | ||
and may we wield the sharp spade of the ten dharma activities.25<br> | and may we wield the sharp spade of the ten dharma activities.<ref>25 ''chos spyod bcu''. The ten dharma related activities: copying scriptures, making offerings, giving alms, listening to discourses, memorizing, reading, expounding, reciting, reflecting upon and training in the meaning of the Dharma.</ref><br> | ||
''śubham '' | ''śubham '' | ||
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<noinclude>==Footnotes== | <noinclude>==Footnotes== | ||
<references/></noinclude> | <references/></noinclude> | ||
}} | |||
Latest revision as of 13:49, 23 April 2013
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