61. Book Sutras 654400, katyayana Srauta sutra Rules for the Vedic sacrifices (Ranade publicationseries) Compare prices, katyayana, Ranade, Unknown Binding, 1978 http://books.idealo.com/82R5C26L75K0-Religion-Spirituality-Bible-Other-Sacred-Te

BOOKS SUTRAS BOOKS SUTRAS Bhagavad Gita Bible Book of Kells Book of Mormon Book of the Dead (Egyptian) Book of the Dead (Tibetan) Cabala Dhammapada I Ching Kebra Negast Popol Vuh Quran Sutras Talmud Tao Te Ching Torah Upanishads Urantia Book Zohar PRODUCT SEARCH Books Music DVD Software VHS MORE PRICE COMPARISON HOMEPAGE MUSIC VIDEOS/DVD SOFTWARE Books BOOKS-CHARTS - SUTRAS All A B C ... J K L M N O ... P Q R S T U ... Z Rank Thumb Product/Title Author Press Format Released Kavyalamkara-sutra-vritti (Indian thought series) Compare prices Vamana Oriental Book Agency Unknown Binding Karma: Shoichi Ida : surface is the between descended level between vertical and horizon : garden project-locus sutra "descended level-well from karma ... : 1988.9.20. Tue.-10.8. Sat., Yoh Art Gallery Compare prices Shoichi Ida The Gallery Unknown Binding King of Samadhi: Commentaries on the Samadhi Raja Sutra and the Song of Lodrö Thaye Compare prices Khenchen Thrangu Rinpoche Rangjung Yeshe Publications Paperback K¢ma Sutra Compare prices Vtsyyana, Bernard Duband Guy Trdaniel diteur Board book Kota Pontianak sebagai bandar dagang di jalur sutra Compare prices Listyawati Nurcahyani Departemen Pendidikan dan Kebudayaan RI Unknown Binding Katyayana Srauta sutra: Rules for the Vedic sacrifices (Ranade publication series) Compare prices Katyayana Ranade Unknown Binding Kalachakra Tantra: Rite of Initiation Compare prices Bstan-'Dzin-Rgya-Mtsho, His Holiness the Dalai Lama

62. SANSKRIT katyayana created vartikas that explain all those things used in Sanskrit, whichwere not explained and commented on by Panini. After this Patanjali created http://www.telugutoranam.com/hinduism/index.php3?slide=sanskrit

63. Corporate Governance In India Traditional And Scriptural katyayana11 in one place requires the King in Sabha (or) the King’s Court, todecide suits in association with learned brahmanas (read experts), http://www.maicsa.org.my/whats_new_cg_0505.htm

Corporate Governance In India: Traditional And Scriptural Perspectives Updated : 10/05/2005 Reprinted with permission from Executive Chartered Secretary Vol. II No.3, March 2005, Journal of the Institute of Company Secretaries of India Dr. N. Balasubramaniam Professor of Corporate Governance, Indian Institute of Management, Bangalore, India Through the concept of corporate governance has been a subject of intense discussion in India and elsewhere in the world in recent years, it is by no means a new phenomenon. Its origin in India dates back to centuries and its glimpses have been traced from Rig Veda, Dharma Sastras, great epics of India, Manu Smriti, Kautilya's Artha Sastra etc. This interesting article culls out these glimpses from the past. The modern corporation as we know it today is of fairly recent origin. The East India company was arguably the first to be chartered as a company in 1600 by the then Queen Elizabeth , with a monopoly of trade between England and the Far East.1 Elements of modern corporate processes and structures were clearly traceable in the constitution and working requirements of the company: there was a Governor (corresponding to modern day chairman of the Board of directors) and several committee-Men (approximate equivalent of current day directors) were all named in the Charter, and their successors were to be elected annually by the shareholders. The Governor and Committee-Men submitted frequent reports on their more important decisions for confirmation to meetings or ‘General Courts’ of all subscribers of the company, corresponding to the general meetings of company shareholders in the present day.

64. The Jatakas And Sanskrit Grammarians. is taught by katyayanaa construction which in Sanskrit, to say the least, orand this seems to me rather more probablekatyayana and Patanjali http://ccbs.ntu.edu.tw/FULLTEXT/JR-ENG/pro.htm

The Jatakas and Sanskrit Grammarians. Professor F. KIELHORN, M.R.A.S. Gottingen. pp.1721

65. Identity And The Unity Of Experience: A Critique Of Nishida's Theory Of Self Nagarjuna argues, in his admonition to katyayana, that both (the theory assertingthat a Being) exists and (the theory that it) does not exist are http://ccbs.ntu.edu.tw/FULLTEXT/JR-ADM/putney.htm

Identity and the unity of experience: A critique of Nishida's theory of self by Putney, David Asian Philosophy Vol. 1 No. 2 1991 Pp.141-161

66. Pamphlets 24 katyayana, noted for his talents in debate and persuasion, was one of the katyayana explained, You give alms. When you give alms, you are planting the http://www.hsilai.org/english/e_hsilai/reading_room/reading_room_phamphlets24.ht

Books Pamphlets Master Hsing Yun's Talk PAMPHLETS (back to main page) On Emotions, Economics and Ethics This is the third and last part of the series regarding the relevance of Buddhism to daily living. I think this is a very important topic. There are many Buddhists, both within the monastics and among the laity, who look at Buddhism as something that is apart from everyday life. Though the time I have today will hardly do justice to this topic, I want to do my part to elucidate the relationship between Buddhism and all of us. Today, I'd like to focus on the three E's of living: emotions, economics, and ethics. I. Healthy Emotions Our emotions play a very important part in our everyday life. A lot of people make the mistake of thinking that the Buddha's teachings disapprove of emotions. This is far from the truth. Buddhism does not encourage people to shed their emotions, but teaches us how to lead a healthy emotional life. How do we ensure that our emotional states remain healthy? In this regard, the Buddha teaches us to use compassion to channel our emotions and to use wisdom to guide the unbridled forces of our emotions. While we often think of the Buddha as the fully enlightened one, we should not forget that he was also a most affectionate and loving human being.

67. The Abhidharma In this context the names of Kasyapa, katyayana, Ananda, and Sariputra are It is said to have been compiled by katyayana, the pupil of the Buddha, http://home.uni-one.nl/olive.press/abhi.htm

Olive Press Main Page A Survey of Buddhist Thought © Alfred Scheepers No unauthorized multiplication allowed A Survey of Buddhist Thought , pages 61-64 Theras and Sarvastivadins The Thera Abhidhamma, Mind and 'sankhara' General characteristics and interpretation The Sarvastivada Abhidharma, Retribution A Fragment of Part I, Chapter 3 Buddhism in India, The Abhidharma What has come to us under the name of 'abhidharma,' or in Pali, 'abhidhamma,' is a detailed systematization of the teaching of the sutras . It contains classifications, enumerations, controversies, and 'questions and answers.' As was stated already, the development of this corpus of scriptures is of later date than that of the Sutras and the Vinaya (order rules). While the latter are much the same in all schools, the different Abhidharma scriptures do not contain the same materials, and are characteristic of certain schools. It is especially in these scriptures that the roots of philosophical speculation are to be found. The term 'abhidharma' itself was coined at a later date; the canonical texts refer only to 'catechism' (matrka ). By 'abhidharma' is meant the 'dharma' as expounded by the sutras, but 'nude' as it were, without literary embellishments and without putting it into scene. It is the teaching without teacher and without pupils. The development of the Abhidharma must have taken place - roughly speaking - between the beginning of the third century B.C. and the end of the first century A.D. The catechism, that later in the chronicles and commentaries was called 'abhidharma' is said to have been started by the direct pupils of the Buddha. In this context the names of Kasyapa, Katyayana, Ananda, and Sariputra are mentioned.

68. Who's Who On The Gohonzon? The Shravaka Disciples Maudgalyayana, Mahakashyapa, katyayana and Subhuti understood the Buddha s teaching In the Lotus Sutra, Mahakashyapa, along with Subhuti, katyayana, http://nichirenscoffeehouse.net/ShuteiMandala/shravaka.html

Who's Who on the Gohonzon? by Rev. Ryuei Michael McCormick Namu Venerable Shariputra Namu Venerable Mahakashyapa The Major Shravaka Disciples The word shravaka means "voice hearer" and refers to those monastic disciples who directly heard the voice of the Buddha. From the standpoint of Mahayana Buddhism, the shravakas are the Hinayana disciples who listened and followed the teachings of the Four Noble Truths and the Eightfold Path . The goal of the shravakas is to become an arhat or 'Worthy One.' An arhat is someone who has realized nirvana and is thereby free of all greed, anger, and ignorance and will no longer undergo birth and death. According to the Lotus Sutra , however, even the shravakas are on the One Vehicle which leads to buddhahood. The nirvana of the arhats is in actuality a temporary respite or 'magic city' on the journey to perfect and complete enlightenment. The true 'voice hearer' then, is actually a bodhisattva who has heard the teaching of the One Vehicle of the Lotus Sutra and who enables others to hear it as well.

69. Formation Of The Sangha By Ryuei Another was katyayana, a brahmin from the kingdom of Avanti who had once been a katyayana was sent by his king to Shravasti to hear the Buddha teach. http://nichirenscoffeehouse.net/Ryuei/formation_of_sangha.html

The Formation of the Sangha by Ryuei Michael McCormick The following is a chapter of a book on the Life and Teachings of Shakyamuni Buddha according to the Pali Canon and/or the Agamas that I have been writing since college. I am restricting myself to the Pali Canon and the Agamas in an effort to present only what is likely to have been taught by the historical Shakyamuni Buddha. While this essay and the others which constitute this work in progress are informed by Mahayana and Theravada teachings, my main purpose was just to present what I perceive to be the most straightforward meaning of the canon. In the future, I hope to cover the Mahayana canon in the same way. Ultimately, I hope to take all this material and show how it does or does not relate to the faith, teaching, and practice of Nichiren Buddhism as a source of common sense and spiritual guidance. Namu Myoho Renge Kyo, Ryuei The First Monks and Lay Followers After attaining enlightenment the Buddha sat beneath the Bodhi Tree and other nearby trees for seven weeks. He abided in the bliss of his awakening and contemplated the interdependent nature of reality and also the ways and means whereby others could also attain enlightenment. During this time, a haughty brahmin approached him and was instructed in the true virtues of humility and self-control that make one holy. Another time a storm came and he was protected by the naga (a serpent) named Mucalinda who coiled around him and spread out his hood to protect the Buddha from the rain. Two merchants, named Tapussa and Bhalluka, also came across the Buddha and were so impressed by him that they offered him food that the Buddha accepted in a stone bowl given to him by the Four Heavenly Kings. The two merchants then took the two-fold refuge in the Buddha (the teacher) and the

70. EJVS 7-2 (part 2) DETAILED DISCUSSION § 1 Stratification Of The kAtyAyanI in BAU and katyayana, the author of the pANinean vArttikas).These attributions suggest that katyayana was a late or early post-Vedic Eastern http://users.primushost.com/~india/ejvs/ejvs0702/ejvs0702b.txt

71. Vedic Scriptures samvartAh katyayana.bRhaspatI parASara.vyAsa.SaNkha.likhitA dakSa.gautamau SAtAtapovasiSThaS ca dharma.SAstra.yojakAh. Manu, Atri, Visnu, Harita, http://www.veda.harekrsna.cz/encyclopedia/scriptures.htm

Home Encyclopedia Bhakti - yoga Library ... Contact Scriptures Smrtis on the other hand are written in laukika Sanskrit or Sanskrit spoken by people. It does not have accent in its words. Itihasas, Puranas, Agamas are all part of smrtis. Among the smrti literature there is a body of literature which is also called smrti such as Manu-smrti. These smrtis are part of dharma sastra or books giving religious code. Smrti sastras are compiled remembering the meaning of the sruti and hence the name smrti (lit. remembrance). The smrtis change from age to age in their structure but the essence is same. The classification of sruti and smrti literature (for the texts themselves see Links/Vedic Books Online 4 Vedas : Rg (Rig), Sama, Yajur (Sukla - Madhyandina and Kanva; Krsna), Atharva Due to different ways in reading (pata bedha) in different kulas (family traditions) different sakhas manifested. ekavimsatibhedena rgvedam krtavan pura sakhanantu satenaiva yajurvedamathakarot samavedam sahasrena sakhanam pravibheda sah atharvanamatho vedam vibheda navakena tu "The Rgveda was divided into 21 branches and the Yajurveda into 100 branches, the Samaveda into 1,000 branches and the Atharvaveda into 9 branches." (Kurma Purana 52.19-20)

72. The Lotus Sutra[6] - Bestowal Of Prophecy Great katyayana here in future existences will present various articles as katyayana here will give various kinds of fine and wonderful articles http://www.sgi-usa.org/buddhism/library/Buddhism/LotusSutra/text/Chap06.htm

Introduction to Buddhism FAQ's on Buddhism The Buddhism of Nichiren Daishonin From India to America: A History ... Next Chapter The Lotus Sutra Translated by Burton Watson Chapter Six: Bestowal of Prophecy His land will be called Light Virtue and his kalpa will be called Great Adornment. The life span of this Buddha will be twelve small kalpas. His Correct Law will endure in the world for twenty small kalpas, and his Counterfeit Law for twenty small kalpas. "His realm will be majestically adorned, free of defilement or evil, shards or rubble, thorns or briers, or the unclean refuse of latrines. The land will be level and smooth, without high places or sags, pits or knolls. The ground will be of lapis lazuli, with rows of jeweled trees and ropes of gold to mark the boundaries of the roads. Jeweled flowers will be scattered around, and everywhere will be pure and clean. The bodhisattvas of that realm will number countless thousands of millions, and the multitude of voice-hearers will likewise be innumerable. There will be no workings of the devil, and although the devil and the devil's people will be there, they will protect the Law of the Buddha."

73. The Path Between @ Www.ezboard.com katyayana, everyday experience relies on the duality of it is and it is not . The Tathagata relies on neither of these two extremes, katyayana; http://p071.ezboard.com/bthepathbetween

"); else document.write(""); // > The Path Between 24 registered members Login Register Your Free Account (Required) Search Help ... Need help logging in? Katyayana, everyday experience relies on the duality of 'it is' and 'it is not.' But for one who relies on the Dharma and on wisdom, and thereby directly perceives how the things of the world arise and pass away, for him, there is no 'it is' and no 'it is not.' 'Everything exists' is simply one extreme, Katyayana, and 'nothing exists' is the other extreme. The Tathagata relies on neither of these two extremes, Katyayana; he teaches the Dharma as a Middle Way Buddha, Samdhinirmocana sutra 1 visitor in the last 15 minutes: Members - 1 Guest - Anonymous Forum # Posts Last Comment Welcome and Introductions Welcome Go here first to read the Welcome Message, Forum Intentions and general information of board functionality. 8/11/04 7:04 am Introductions and Inquiries This forum is for new members to introduce themselves to the community, for general (off-topic) discussion, and/or to ask questions of the administration. 3/24/05 9:25 pm Foundational Philosophy Perfection of Wisdom A forum for rigorous philosophical discussion on the heights and depths of Buddhist metaphysics, ontology, epistemology and philosophy of mind.

74. Linguistics Origins: Ancient Linguistics Panini, katyayana, Patañjali and others realized that language was infinite andcould not be described by enumeration, but only with the help of rules and http://www.geocities.com/Athens/Acropolis/1470/chap-1-1.html

Linguistics Theory, Foundations, and Modern Development An Overview of Linguistics and Linguistic Applications On the Origins of Linguistics Ancient Linguistics: Babylon and India On the Origins of Linguistics Early Western Linguistics: The Greeks, the Church, and Medieval Philosophy Ancient Linguistics: Babylon and India Panini samhitapatha padapatha Pratisakhya Katyayana bhasa The earliest known linguistic studies as a structure of language are commonly stated as the fifth century B.C.E. with Panini's grammar of Sanskrit, or the third or second century B.C.E., with Krates of Mallos's and Dionysios Thrax's grammars of Greek. Jacobsen points out that the ancient Babylonians, circa 1600 B.C.E., have the first recorded attempt, with revisions appearing through about 600 or 500 B.C.E. The Babylonians were, according to Jacobsen, attempting to preserve a large body of literature that was written in Sumerian, which was a dying language in the process of being replaced by Akkadian [Thorkild Jacobsen, "Very Ancient Texts: Babylonian Grammatical Texts," in Dell Hymes, Studies in the History of Linguistics: Traditions and Paradigms , 1974, 41-62]. Salient points of Jacobsen's analysis of the Babylonian Grammars include a note that the form of Sumerian was kept (words, et al.) but that the analysis broke through the form for greater understanding, much as current analysis of Latin does in schools. In effect, it made the language live even though it was out of use.

75. SANATAN DHARMA AND MUCH MORE THERE ARE 8 CHAPTERS IN katyayana S VAJASENAYA PRATISHAKHYA. SOME SCHOLARSOPINE THAT THE AUTHOR OF VAJASANEYA PRATISHAKYA, katyayana AND THE AUTHOR OF http://www.geocities.com/tajeshkhan420_au/DHARMA.html

SANATAN DHARMA THE MEANING OF SANATAN IS ETERNAL. VEDIC DHARMA CAN APTLY BE DEFINED AS SANATAN DHARMA. IN ENGLISH, DHARMA IS DEFINED BY THE WORD 'RELIGION'. BUT THE TERM RELIGION IS INCAPABLE TO DESCRIBE THE VAST MEANING OF DHARMA. IN FACT, THE SPIRIT OF DHARMA IS SO VAST THAT IT INCLUDES THINGS RELATED NOT ONLY TO OUR PRESENT INCARNATION BUT TO THE PAST AND THE FUTURE INCARNATIONS AS WELL. ACCORDING TO THE DEFINITION GIVEN IN THE SCRIPTURES: DHAARNAAT DHARMAH MEANING- DHARMA IS SOMETHING THAT SHOULD BE BORNE ALL THE TIME. THUS, IT IS THE POWERFUL MEANS THAT SAVES US FROM CATASTROPHE AND LEADS TO EVOLUTION. FOR EXAMPLE, VEDAS ARE NOT ONLY THE MEANS TO ATTAIN COMFORT IN METAPHYSICAL WORLD BUT THEY ALSO SHOW THE PATH TO ALL ROUND DEVELOPMENT AND PROSPERITY. MEANING- SANATAN DHARMA, AS THE NAME SUGGESTS OWES ITS INCEPTION TO NONE OTHER THAN THE ETERNAL SUPREME SOUL- BRAHM. UNLIKE OTHER RELIGIONS SUCH AS CHRISTIANITY, ISLAM, ZOROASTRIANS AND BUDDHISM WHICH ALL CLEARLY SHOW THE NAME OF THEIR INCEPTORS LIKE CHRIST, MOHAMMED, ZARTHUSTRA AND BUDDHA, SANATAN DHARMA BOASTS ITS INCEPTION TO THE SUPREME SOUL HIMSELF. ALL THE RELIGIONS EXCEPT SANATAN CAN BE CLASSIFIED INTO TWO PARTS- 1. PRE-HISTORIC RELIGIONS.

76. Valmiki Ramayana - Ayodhya Kanda Markandeya, Moudgalya, Vamadeva, Kasyapa,katyayana, Goutama and the greatly famousJabaliall these Brahmans together with the ministers turned towards the http://www.valmikiramayan.net/ayodhya/sarga67/ayodhyaitrans67.htm

Book II : Ayodhya Kanda - Book Of Ayodhya Chapter [Sarga] 67 Introduction That night in Ayodhya passed over with agony. At sunrise the Brahmins who enthrone a person as a king, assembled and requested Vasista the family priest of Ikshvakus to select a youth to be crowned as a king of Ayodhya. They enunciated the various evil consequences of allowing the country without a king and leaving it in anarchy. Verse Locator 1. saa sarvarii= that night; ayodhyaayaam= in Ayodhya; aakrandita niraanandaa= which was joyless with a weeping tone; saasrakaNThajanaavilaa= thronged with people with tears in their throats; vyatiitaaya= passed away; atitaayaa= very much dragging. That night in Ayodhya, which was joyless in a weeping tone and thronged with people with tears in their throats, slowly passed over. Verse Locator 2. tataH= afterwards; sharvaryaam= when the night. Vyatiitaayaam= was passing away; udaye= and with rising; aadityasa= of the sun; dvijaatayaH= the brahmanas; raajakartaaraH= who place a king on the throne; sametya= together; iiyuH= went; sabhaam= to the assembly. At sunrise, when the night had passed over, the Brahmins who place a king on the throne, together gathered at the assembly.

77. S - Musical Instruments This is an instrument similar to the khudra katyayanavina, but having nearlyfour times as many strings. See khudra katyayanavina. SARANGI — Bowed Strings. http://www.tribalsmile.com/music/article_83.shtml

Main Page American Music Folk Songs Foreign Music ... Site Map Search All Categories American Music Folk Songs Foreign Music Musical Biographies Music Education Musical Instruments Opera Oratorios And Masses Popular History Of Music Theory Of Music The Symphony Site Map Advanced Search Musical Instruments S Email this article Printer friendly page SACKBUT — Cup Mouthpiece. Europe. The sackbut was an instrument similar to the slide trombone, the present form of the latter bearing indeed the other name as early as the Sixteenth Century. Virdung, in 1511, gives a drawing of a sackbut similar to the slide trombone in principle. Lengthy discussions have been indulged in regarding the etymology of the name. The Spanish term, sarabuke, means pump and the first syllable of the sackbut is probably from the kindred Spanish sacar, meaning to draw, and the second syllable from the Latin buxus or pipe. The name was given to the sabeca of the Bible which, however, is believed by authorities to have been a stringed instrument. A Ninth Century drawing depicts an instrument of the sackbut kind lacking a bell. The sackbut was evidently looked upon by the makers as a means for the expression of unbridled fancy, the mouth-piece, for instance, frequently being a mask, such as a serpent's open mouth. An ingenious Nineteenth Century maker bent the bell in a half circle above the player's head.

78. Sundeep Prakashan Contributions of katyayana to the Paninian Grammar Malhar Kulkarni 7. Patanjali,the Bhasyakara - Saroja Bhate 8. Date of Patanjali A Review http://www.sundeepbooks.com/servlet/sugetbiblio?bno=004966

79. Ayurvedaa2z Online Information, Kerala Ayurveda, Ayurvedic Centers, Ayurvedic Me v, Pratisakhya, katyayana. v, Dharma Sutra, - Bodhayana, Apastamba and Hiranyakesi.v, Grhya Sutras, - Manava. v, Srauta Sutra, - bodhayana, Apastamba and http://www.ayurvedaa2z.com/html/a1700ved.htm

Vedas Vedas . Traditional Indian notion regarding Vedas is that, they are considered as revelations from the Almighty to the enlightened ones or Rishis (sages) or compositions by super brains, as a result of their profound contemplation. Thus the term Veda is not limited to a few books and it has got a great role in all Indian traditions. In fact, the whole wisdom of ancient India revolves around the Vedas . Indian tradition strictly adheres to Gurukula Sampradaya that is, handing over of knowledge directly from preceptor (teacher) to disciple (student). Owing to this practice, the ancient Indian mindset, gave little attention to arrange things chronologically. Their acts were guided by principles expressed in the form of slokas , or verses in certain metrical forms Slokam a ["Let noble thoughts come to us from all quarters of this universe" (Rigveda 1/89/1)]. This universality and secular vision in all walks of life makes us difficult to fix a particular time span as the exact period of a particular school thought. Traditional Indian accepts Vedas as apaurusheyam (not man-made), but revealed truths and of eternal validity or relevance.

80. Kamalamba Navavaranam kAtyAyanIm The Goddess was born as the daughter of Sage katyayana. Hence kAtyAyanIm.sharvANIm sharva is the name of Lord Siva. http://www.sangeetham.com/knavavaranam2.htm

Kamalamba Navavaranam 4th Sept. 2001 We continue with our series on the kamalAmba navAvaraNa of Muttuswami Dikshitar. This week we present the second AvaraNa kriti in kalyANi Editor. kamalAmbam bhajarE rAgam - kalyANi tAlam Adi pallavi kamalAmbAm bhajarE rE mAnasa kalpita mAya kAryam tyajarE anu pallavi kamalAvANi sEvita pArshvAm kambujaya grIvAm natadEvAm kamalApura sadanAm mridugadanAm kamanIya radanAm kamalavadanAm caraNam tsarvAshAparipUrakacakra svAminIm paramashivakAminIm durvAsArcitaguptayOginIm dukhadhvamsinIm hamsinIm nirvANanijasukhapradAyinIm nityakalyANim kAtyAyanIm sharvANim madhupavijayavENim sadguruguhajananIm niranjanIm garvitabhanDAsurabhanjanIm kAmAkArShinyAdiranjanIm nirvishEshacaitanyarUpiNim UrvItattvAdisvarUpiNim The second AvaraNA consists of sixteen petals and is called sarvAshA paripUraka cakrA, the fulfiller of all desires. The deity presiding over this chakra is called tripurEshI. The yOginis in this avaraNA are collectively called gupta yOgini which means that they are hidden or not manifest.

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