... status of sattāpatti, the lowest level of siddha consciousness, the seeker (now called by Vasishtha brahmavid) still perceives the world of duality but is not any longer deceived by the appearances, since he knows these to be unreal and illusory (bhedamithy ā tva-buddhi). That is why Vasishtha has named this status svapna or 'dream-consciousness'. 2 The last three levels having... but in terms of nidrā or the profundity of sleep attained in jagad-bhāva. Thus we find in Yoga-Vāsiṣṭha Rāmāyaṇa, a well-known treatise on Advaita Vedanta, that the great sage Vasishtha has delineated an ascending sequence of seven statuses of consciousness (saptadhā jñānabhūmi), beginning with that of a spiritual seeker who has just set out on the path of spiritual ascension... turyagā. 1 Cf. Gita: yā niśā sarvabhūtānāṁ tasyāṁ jāgarti saṁyamī, yasyāṁ jāgrati bhūtani sā niśā paśyato maneh. 2 The Life Divine, p. 45 Page 173 Vasishtha groups the first three statuses under the generic name j ā grat or 'awake', since, while in these states, the seeker as yet in his s ā dhaka status perceives the world of dualities and the mental ...
... hermit's feet. "Brahmarshi," Vasishtha welcomed him affectionately, when seeing the king's present state of mind. "Why did you not acknowledge my Tapasya before?" Vishvamitra asked humbly. "Because," replied Vasishtha, "you claimed the title of Brahmin in the name of an arrogant power, but now that you are repentant, you come in the true spirit of a Brahmin." Vasishtha knew how to speak the truth... "The king deserves to be a Brahmin." But the Brahmin Vasishtha did not think so, for he knew that Vishvamitra had acted out of vanity; his renunciation was not sincere. And so he refused to address him as a Brahmin. In his fury the king had a hundred children of Vasishtha's family put to death. But in spite of all his grief, Vasishtha persisted in his refusal to say what he did not think was ...
... who have received the mantras include Vasishtha Vishwāmitra, Vāmadeva, Bhāradwāja, Atri, Madhuchhandas. Six of the Mandalas or books are given each to the hymns of a single Rishi or family of Rishis. Thus the second Mandala is devoted chiefly to the sūktas of the Rishi Gritsamada, the third and the seventh similarly to the great names of Vishwāmitra and Vasishtha, respectively, the fourth to Vāmadeva... , Āpastamba, Baudhāyana, Kāthaka, Pārāskāra, Kaushika, etc. Among the Dharma Sūtras are included Gautama Dharma Sūtra, Apastamba Dharma Sūtra, Hiranykeshi Dharma Sūtra, Baudhāyana Dharma Sūtra, Vasishtha Dharma Sūtra. In addition to these three categories of Kalpa Sūtras, there is a fourth category known as Shulba Sūtra which is regarded to be the origin of the ancient science of geometry.... required. Among the Dharma Sūtras, Gautama Dharma Sūtra is related to Sāmaveda, and Āpastamba, Hiranyakeshi, and Baudhāyana are related to Krishna Yajurveda. But Dharma Sūtras such as Gautama, Vasishtha, Mānava, Vaikhānasa and Vishnu are not related to any specific Veda Shākhā. The word "dharma" has been used in various senses in Indian literature. According to Manu Smriti, dharma is ch ...
... the original sense of the Vedic hymns. But if we adopt a more consistent method, insuperable difficulties oppose themselves to the purely material sense. We have for instance a hymn (VII.49) of Vasishtha to the divine waters, āpo devīḥ, āpo divyāḥ , in which the second verse runs "The divine waters that flow whether in channels dug or self-born, they whose movement is towards the ocean, pure, purifying... —may those waters foster me." Here, it will be said, the sense is quite clear; it is to material waters, earthly rivers, canals,—or, if the word khanitrimāḥ means simply "dug", then wells,—that Vasishtha addresses his hymn and divyāḥ , divine, is only an ornamental epithet of praise; or even perhaps we may render the verse differently and suppose that three kinds of water are described,—the waters... In whom Varuna the king, in whom Soma, in whom all the Gods have the intoxication of the energy, into whom Agni Vaishwanara has entered, may those divine waters foster me." It is evident that Vasishtha is speaking here of the same waters, the same streams that Vamadeva hymns, the waters that rise from the ocean and flow into the ocean, the honeyed wave that rises upward from the sea, from the flood ...
... the Bliss. Usha, the dawn of the illumination of the Truth, must necessarily bring also the joy and the beatitude. This idea of the Dawn as the bringer of delight we find constantly in the Veda and Vasishtha gives a very positive expression to it in VII.81.3, yā vahasi puru spārhaṁ ratnaṁ na dāśuṣe mayaḥ , "thou who bearest to the giver the beatitude as a manifold and desirable ecstasy." A common... evil, all sin, error, calamity; suvitam means literally right or good going and expresses all that is good and happy, it means especially the felicity that comes by following the right path. Thus Vasishtha says of the goddess (VII.78.2), "Dawn Page 134 comes divine repelling by the Light all darknesses and evils," viśvā tamāṁsi duritā , and in a number of verses the goddess is described... with the truth that brings the bliss. And aśva , the horse, is always in these concrete images of psychological suggestions coupled with the symbolic figure of the cows: Dawn is gomatī aśvāvatī . Vasishtha has a verse (VII.77.3) in which the symbolic sense of the Vedic Horse comes out with great power and clearness,— Devānāṁ cakṣuḥ subhagā vahantī, śvetaṁ nayantī sudṛśīkam aśvam; Uṣā adarśi ...
... rivers" it is said, "he is a brother of seven sisters, he is in their middle." And another Rishi has sung, "In the rivers Varuna is seated upholding the law of his works, perfect in will for empire." Vasishtha speaks with a more explicit crowding of psychological suggestions, of "the divine, pure and purifying waters, honey-pouring, in the midst of whom King Varuna marches looking down on the truth and... a non-seizing of it in the will, or an inability of the life instincts and desires to follow after it, or the sheer inefficiency of the physical being to rise to the greatness of the divine law. Vasishtha cries to mighty Varuna in a passionate litany, "It is from poverty of the will that we have gone contrary to thee, O pure and puissant One; be gracious to us, have grace. Thirst found thy adorer though... like a robe and distributes without division all desirable boons that divine felicity comes to us in its fullness. Then he gives to the human being full enjoyment of that greatest delight. Therefore Vasishtha cries to him, "O Bhaga, our leader, Bhaga who hast the wealth of the Truth, giving unto us, raise up and increase, O Bhaga, this thought in us,"—the Truth-thought by which the felicity is attained ...
... ly deepening states of being to repose finally in the absolute state of Nirvikalpa Samadhi. First the scriptural account of the trance of Uddalaka as depicted in the great work Yoga-Vasishtha Maharamayana: 2 The Trance of Uddalaka: "One day the sage deliberated: 'When will you attain to eternal peace by reaching the status of mindlessness, for such is indeed the condition... this was indeed an intermittent mood, for most often the mind would rush towards outward objects again, as if it was stung by a 1 The Synthesis of Yoga, p. 500. 2 Vide Yoga-Vasishtha (Upashama Prakarana), Sargas 51-54. Page 81 venomous snake. At times, his inner state was being cleared of the obscurity of ignorance and Uddalaka visioned the glory of a sun;... like a painted image (citrārpita iv ā cala ḥ 2 ) and even a violent sense-appeal fails to bring back the soul to the waking consciousness has been equally forcefully brought out by the Yoga-Vasishtha in the following account of the Samadhi of Shikhidhvaja : "The queen Chudala went to the forest and found there the king Shikhidhvaja seated, like a sculptured tree, in the state of Nirvikalpa ...
... is retained, all other renunciations amount to nothing, and one cannot hope to attain to the 'AH', Sarva. The sage Vasishtha has made this point abundantly clear through the narration of two interesting stories. These stories occur in his famous Vedantic treatise, Yoga-Vasishtha-Maharamayanam. We give below the gist of one of the two stories; readers will surely appreciate it. Page 70 ... track from the very beginning. Outer renunciation can never lead to sarva-tyāga, 'the renunciation of all', so highly prized by the great Yogis." Here commences the teaching of the Sage Vasishtha concerning the true content and significance of spiritual renunciation. The essence of this teaching is: True renunciation is always a renunciation in consciousness, a relinquishment in the ...
... these illuminations they all come together, as we have been already told by Vasishtha, in the level wideness, samāne ūrve , from which the Dawn has descended with the knowledge ( ūrvād jānatī gāt , v. 2) or, as it is here expressed, in the dawning of this vast One, that is to say, in the infinite consciousness. There, as Vasishtha has said, they, united, agree in knowledge and do not strive together, ...
... falsehood to the truth that the Ancestors accomplished, opening the way to their descendants. We see this characteristic of their working in VII.42 and VII.52. The first of these two hymns of Vasishtha is a Sukta in which the gods are invoked precisely for this great journey, adhvara yajña , 2 the sacrifice that travels or is a travel to the home of the godheads and at the same time a battle:... and the detailed sense of the Veda emerge in a constant clearness and fullness. We have therefore acquired the right to apply the sense we have discovered to other passages such as the hymn of Vasishtha which I shall next examine, VII.76, although to a superficial glance it would seem to be only an ecstatic picture of the physical Dawn. This first impression, however, disappears when we examine it; ...
... fact of science, he keeps it separate there in the scientific compartment of his mind and it does not in the least affect his other ideas, feelings or activities. The Yoga-Vasishtha I have not myself read the Yoga-Vasishtha, but from what I have read about it, it must be a book written by somebody with a remarkable occult knowledge. Asanas and Pranayama No use doing asanas and pranayam. It ...
... Mandala Ten Hymns to the Mystic Fire Mridika Vasishtha SUKTA 150 समिद्धश्चित् समिध्यसे देवेभ्यो हव्यवाहन । आदित्यै रुद्रैर्वसुभिर्न आ गहि मृळीकाय न आ गहि ॥१॥ 1) Already kindled thou art kindled again for the gods, O carrier of the offering, come along with the sons of Aditi and with the Rudras and with the Shining Ones, come to us for grace. ... प्रावन्नः कण्वं त्रसदस्युमाहवे । अग्निं वसिष्ठो हवते पुरोहितो मृळीकाय पुरोहितः ॥५॥ 5) Fire protected Atri and Bharadwaja and Gavishthira, protected for us Kanwa and Trasadasyu in the battle, Fire Vasishtha the vicar priest calls, the vicar priest calls him for grace. ...
... Mandala Seven Hymns to the Mystic Fire Vasishtha Maitravaruni SUKTA 1 अग्निं नरो दीधितिभिररण्योर्हस्तच्युती जनयन्त प्रशस्तम् । दूरेदृशं गृहपतिमथर्युम् ॥१॥ 1) Men have brought to birth from the two tinders by the hands' fall the Fire voiced by the light of their meditations, 1 Fire that sees afar the flaming master of the house. तमग्निमस्ते... horse and the waters and to all the gods for the giving of the ecstasy. त्वामग्ने समिधानो वसिष्ठो जरुथं हन् यक्षि राये पुरंधिम् । पुरुणीथा जातवेदो जरस्व यूयं पात स्वस्तिभिः सदा नः ॥६॥ 6) Vasishtha kindles thee, O Fire, slaying the destroying demon, sacrifice for the Wealth to the many-thoughted goddess: 12 many are the roads of thy approach, O knower of all things born. Do you always guard ...
... religion of the East has quite a different movement. The ideal of the East is represented by Vedic seers like Vasishtha and Viswamitra who sought to realise the great Heavens – the Vast Truth. And their descendants clung to this ideal so firmly that no other thing existed for them. Vasishtha and Viswamitra have been consummated in Buddha and Shankara. The West has brought religion down to the level ...
... Darkness; therefore the Aryans must be connected with the Light and we actually find that the light of the Sun is called in the Veda the Aryan Light in contradistinction evidently to the Dasa darkness. Vasishtha also speaks of the three Aryan peoples who are jyotragrāḥ , led by the light, having the light in their front (VII.33.7). The Aryan Dasyu question can only be adequately treated by an exhaustive ...
... the hymns of a single Rishi or family of Rishis. Thus the second is devoted chiefly to the Suktas of the Rishi Gritsamada, the third and the seventh similarly to the great names of Vishwamitra and Vasishtha respectively, the fourth to Vamadeva, the sixth to Page 59 Bharadwaja. The fifth is occupied by the hymns of the house of Atri. In each of these Mandalas the Suktas addressed to Agni are ...
... jyotir yacchanti . 2 But Dawn is not only drawn by these shining herds; she brings them as a gift to the sacrificer; she is, like Indra in his Soma-ecstasy, a giver of the Light. In a hymn of Vasishtha (VII.75.7) she is described as sharing in the action of the gods by which the strong places where the herds are concealed are broken open and they are given to men; "True with the gods who are true ...
... obvious connection with each other, but illustrate a wide range of approaches to rendering the Veda into English. A Vedic Hymn (Rig Veda VII.60). This translation of a hymn of Vasishtha to Surya and Mitra-Varuna, arranged in three paragraphs, was published in the Arya in August 1915. A Hymn of the Thought-Gods . Published in the Arya in February 1916. This is ...
... Bengali work a mystic poet par excellence of the vital, and in the boldness of his imagination he can match any Vedic seer just as in pure poetic quality he is not to be outdone by any Vishwamitra or Vasishtha. But his astounding apocalypses are not Overhead like theirs. Although these apocalypses pass over the head of many a reader they do not come directly from over the head of Nishikanta himself. When ...
... survived." This amounts to making Hinduism stand or fall by pariahdom. In other words, one would be satisfied even if there were no such spiritual inspiration in the country as breathed and lived in a Vasishtha or a Yajnavalkya, a Chaitanya or a Mirabai, a Tukaram or a Tulsidas, a Ramakrishna or a Vivekananda - provided there were no scheduled classes! One may inquire what sort of life would there be on ...
... nearer Sri Aurobindo, because that is the luminous stuff he is made of. My brother and I feel he is a beautiful Consciousness crystallised around a flame lit by Sri Aurobindo. ADITI VASISHTHA References 1. The Secret Splendour, p. 378. 2. Ibid., p. 6. . 3. Ibid., p. 9. 4. Ibid., p. 388. 5. Ibid., p. 459. 6. Ibid., p. 433 ...
... a brother of seven sisters, he is in their middle" (VIII.41.2). And another Rishi has sung, "In the rivers Varuṇa is seated upholding the law of his works, perfect in will for empire" (1.25.10). Vasishtha speaks with a more explicit crowding of psychological suggestions, of "the divine, pure and purifying waters, honey-pouring, in the midst of whom King Varuṇa marches looking down on the truth and ...
... there may the Brahmacharins come unto me. Swaha! May the Brahmacharins set forth unto me. Swaha! May the Brahmacharins attain to peace of soul. Swaha! 1 Rishi Vasishtha आ मा यन्तु ब्रह्मचारिणः स्वाहा | वि मा यन्तु ब्रह्मचारिणः स्वाहा | प्र मा यन्तु ब्रह्मचारिणः स्वाहा | दमायन्तु ब्रह्मचारिणः स्वाहा | शमायन्तु ब्रह्मचारिणः स्वाहा | ...
... Bharat with Sri Rama ( detail of page 120 ) Mewar Page 126 Chitra kuta Datia-Jaipur style tom: Rama bowing at the feet of Kaushalya bottom: Vasishtha and Sri Rama circa AD 1740 NationMuseum, Delhi Page 127 that you mistrust Bharata today. (14) Bharata should ...
... us, together may He possess us, together may we make unto us strength and virility. May our study be full to us of light and power. May we never hate. OM! Peace! Peace! Peace!ˮ Rishi Vasishtha Page 31 ...
... Anchorites: ascetics. 12. Ablutions: ritual bath. Page 32 13. The Seven Rishis (saptarshi): seven great Rishis of the vedic times: Gotama, Bhardwaja, Vishwamitra, Jamadagni, Vasishtha, Kashapa and Atri. They are sometimes represented by the seven stars of Ursa Major. They are described as bathing in the heavenly Ganges, sitting in its waters, practising Pranayama and other yogic ...
... declared, "Now I have awakened and discovered the thief that is Mind; I must kill it, must scorch it to death. For Mind is the root of this world of ignorance." 2 According to the great sage Vasishtha, a great good comes out of the destruction of Mind, manaso'bhyudayo manonāśo mahodayaḥ 3 , and the Mind of the knower of the Truth verily gets annulled, jñānino nāśamabhyeti 4 The Yoga- ...
... deliberate imaginings, - yet it had worn a familiar look. Where had one seen the Master before? Was it the face of Zeus as it had appeared in an old book of mythology - or that of Aeschylus? Rishi Vasishtha had, perhaps, worn such radiance when he blessed King Dasharatha's son; perhaps Valmiki had sat even like that when the Ramayana in its entirety shaped itself before his wise and lustrous eyes. ...
... Different translations of a few of these hymns were published in the Arya , as reproduced in The Secret of the Veda with Selected Hymns . Mandala Seven Sukta 56.1 – 10, 12, 14 – 15 . Rishi: Vasishtha Maitravaruni. Reproduced from a notebook whose other contents include material published in the Arya in 1918. Mandala Eight Sukta 54.1 – 2, 5 – 8 . Rishi: Matarishwa Kanwa. The handwriting ...
... the pain of a sensational act of violence. Moreover, every time we use soul-force we raise a great force of Karma against our adversary, the after-movements of which we have no power to control. Vasishtha uses soul-force Page 42 against the military violence of Vishwamitra and armies of Huns and Shakas and Pallavas hurl themselves on the aggressor. The very quiescence and passivity of the ...
... Mandala Ten Hymns to the Mystic Fire Chitramahas Vasishtha SUKTA 122 वसुं न चित्रमहसं गृणीषे वामं शेवमतिथिमद्विषेण्यम् । स रासते शुरुधो विश्वधायसोऽग्निर्होता गृहपतिः सुवीर्यम् ॥१॥ 1) I voice the Shining One with its richly varied lights, 1 the fair and happy, the guest in whom is nothing hostile; Fire, the Priest of the call, the master of the ...
... 133 Vailasthāna, Vailasthānaka. 131, 133 Vaishya, 114 Vamadeva, 42, 108 Varasikhas, 128 Varchin, 110, 125, 127 Varin, 87 Varuṇa, 31, 86, 87 Vasishtha, 127 Vats, M.S., 49fn. Vaufrey, 71 Veda, ii Vedantic philosophy, i Veddas, 21 Page 150 Veddids, 21, 22, 23 ...
... kings and their allies who were the enemies of Sudas are branded 'non-sacrificers' (ayajyavah) and in vii, 18, 16 as animdra, 'not worshipping Indra'. In another passage, vii, 104, 14-15, Rishi Vasishtha himself is condemned as 'worshipping false 8. The Vedic Index, II, pp. 246, 319, 499. 9. Op. cit., p. 243. 10. Ibid., p. 247. Page 127 gods' ( AnritadevaK)" 11 ...
... does not mean "desire". It means usually the idea or mental feeling rising from the chitta, imaginations, impressions, memories etc., impressions of liking and disliking, of pain and pleasure. What Vasishtha wants to say is that while the ideas, impressions, impulsions that lead to action in an ordinary man rise from the chitta, those that rise in the Jivanmukta come straight from the sattva —from the ...
... Page 15 ritual but of the Vedic text. Upanishads, increasingly clear and direct in their language, became the fountainhead of the highest Indian thought and replaced the inspired verses of Vasishtha and Vishwamitra. 3 The Vedas, becoming less and less the in dispensable basis of education, were no longer studied with the same zeal and intelligence; their symbolic language, ceasing to be used ...
... from fear, with happy being," svar jyotir abhayaṁ svasti . In III.2.7, Agni Vaishwanara is described as filling the earth and heaven and the vast Swar, ā rodasī apṛṇad ā svar mahat ; and so also Vasishtha says in his hymn to Vishnu, VII.99, "Thou didst support firmly, O Vishnu, this earth and heaven and uphold the earth all around by the rays (of Surya). Ye two created for the sacrifice (i.e. as its ...
... Writings in Bengali and Sanskrit ऋग्वेदः [१] Hymns of Vasishtha to Agni VII.1. Men have brought the Flame toe birth by their thinkings fromthe tinders by the movement of the two hands, expressed by the word, the far-seer, the master of the house, the traveller. अग्निं नरो दीधितिभिररण्योर्हस्तच्युती जनयंत प्रशस्तं ৷ दूरेदृशं गृहपतिमथर्युँ ...
... Agni in the fifth Mandala, which was evidently being prepared for the first edition of Hymns to the Mystic Fire , was not completed and published in 1946. Mandala Seven Vasishtha Maitravaruni. Suktas 1 - 17 . The translation of these hymns was dictated to A. B. Purani in the 1940s and published in 1952 in the second (enlarged) edition of Hymns to the Mystic Fire . The only ...
... Mandala Seven Hymns to the Mystic Fire [33] RV VII.1.1 Hymns of Vasishtha to Agni - VII.1. 1) Men have brought the Flame to birth by their thinkings from the tinders by the movement of the two hands, expressed by the word, the far-seer, the master of the house, the traveller. अग्निं नरो दीधितिभिररण्योर्हस्तच्युती जनयंत प्रशस्तं । दूरेदृशं ...
... art not fit to be its master, and if thou canst not make thy nature as Vasishtha's cow of plenty with all mankind to draw its wish from her udders, what avails thy leonine supermanhood?" (The Rishi Vasishtha had a cow that supplied all that he needed for himself and his ashram, including armies to defend him.) ...
... us fall back upon three citations, chosen at random from amongst a host of others and culled from ancient texts as well as from those of our day. First from the great Monistic text Yoga-Vasishtha Ramayana: "The Jivanmukta is one to whose consciousness only the undifferentiated Vyoma exists and this phenomenal world has lost all reality, although his organs may appear to function ...
... soon as his brother chanted the mantra, Agastya chanted some other mantra and thus prevented the sheep from. tearing open his stomach. (Laughter) Then there is the story in Bhavabhuti where Vasishtha ate a whole sheep in front of his disciples. The disciples exclaimed, "That fellow is eating the whole sheep!" SATYENDRA: They must have wondered at his digestive capacity. SRI AUROBINDO: No ...
... spiritual destiny (śarīramādyaṁ khalu dhar-masādhanam), may be allowed to disintegrate once that goal is achieved. (Cf. Sri Ramakrishna: "Take out the thorn with the help of a thorn"; and Yoga-Vasishtha: "Renounce that with which you renounce" (yena tyajasi taṁ tyaja). But this can by no means be our attitude to the body and bodily life. For the Integral Yoga has for its objective: ...
... relationship that flourished in the ancient Indian system of education, and all of them renewed for us the ideal and practice of education that the gurukulas or the ashrams nourished in the days of Vasishtha and Vishwamitra, of Aruni and Yajnavalkya. Maharshi Dayanand Saraswati visualised clusters of teachers spread over the entire breadth and length of the country nestled in groves of woods ...
... first, that the gods discovered Agni visible in the Waters, in the working of the Sisters. Evidently, these waters and these sisters cannot be terrestrial an" material streams, but they are what Vasishtha calls apo devih, apo divyah, 14 divine waters, or what Vamadeva calls Page 7 madhuman urmih, ghritasya dharah, 15 the sweet intoxicating wave, the streams of clarity or clear ...
... authorship of the third Mandala goes to the Rishi Vishwamitra. The fourth Mandala is attributed to Vamadeva, while the fifth, the sixth, the seventh are respectively attributed to Atri, Bharadwaja and Vasishtha. The whole of the ninth Mandala has been exclusively devoted to the god Soma. The first and the tenth have been the contributions of many Rishis. Each sukta of these two Page 93 ...
... pain of a sensational act of violence. "Moreover, every time we use soul-force we raise a great force of Karma against our adversary, the after-movements of which we have no power to control. Vasishtha uses soul- force against the military violence of Vishwamitra and armies of Huns and Shakas and Pallavas hurl themselves on the aggressor. The very quiescence and passivity of the spiritual man under ...
... jail) flowed abundantly from his pen. His historical novels in particular gave life to the epic of the ancient Aryans, living on the banks of the Saraswati in Vedic times. Agastya and Lopamudra, Vasishtha and Arundati, Vishwamitra and kings and gods all became characters of flesh and blood. His novel in English, Krishnavatara, based on the life of Sri Krishna is Page 225 fascinating ...
... so many other feats he performed! Agastya was level-headed. His was not a matchstick temper like Durvasa muni's—flare up at the drop of a leaf and curse. Nor was he all-pardoning like his brother Vasishtha. Astute Agastya could see through a mask and had no compunction in destroying an evil. He stood for Truth-Knowledge. Therefore nobody was really surprised when Mahadeva called him. Yes, Rishi Agastya ...
... superman is the lion seated upon the camel which stands upon the cow of plenty. If thou canst not be the slave of all mankind, thou art not fit to be its master and if thou canst not make thy nature as Vasishtha's cow of plenty with all mankind to draw its wish from her udders, what avails thy leonine supermanhood? To be the slave of all mankind means to be ready to serve mankind; and to make oneself ...
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