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The Buddhism, prior to its decline in the land of its origin, developed in India into two chapters, (1) 艢谤腻惫补办补测腻苍补 or otherwise called 贬墨苍补测腻苍补 and (2) 叠辞诲丑颈蝉补迟迟惫补测腻苍补 also known as 惭补丑腻测腻苍补. The term 惭补丑腻测腻苍补 refers to 叠辞诲丑颈蝉补迟迟惫补测腻苍补 in supersession to 艢谤腻惫补办补测腻苍补 on several grounds referred by 膧肠丑腻谤测补 础蝉补峁単补 in his 厂奴迟谤腻濒补峁僰腻谤补. One of the specific point deferent between the two is that a Bodhisattva attends a higher spiritual state than that of a wayfarer of 艢谤腻惫补办补测腻苍补. Another important point is that the 叠辞诲丑颈蝉补迟迟惫补测腻苍补 developed independent process of spiritual practice. From this point of view the 叠辞诲丑颈蝉补迟迟惫补测腻苍补 holds two facts in practice (1) the method of 辫腻谤补尘颈迟腻 and (2) the method of mantra. These are called respectively 辫腻谤补尘颈迟腻naya and mantranaya. Both these practices are supported by the literary sources of 叠辞诲丑颈蝉补迟迟惫补测腻苍补 which are classified from different angles in different manners.

It is also further to be noted that these 惭补丑腻测腻苍补 厂奴迟谤补蝉 represent 叠辞诲丑颈蝉补迟迟补惫补辫颈峁璦办补, or the canon (膧驳补尘) of 惭补丑腻测腻苍补 Buddhist tradition.The 惭补丑腻测腻苍补 厂奴迟谤补蝉 are also classified into several categories like

1. 笔谤补箩帽腻辫腻谤补尘颈迟腻蝉奴迟谤补 propounding 厂奴苍测补迟腻 to be ultimate reality
2. 础惫补迟补峁兣沘迟别办补 厂奴迟谤补 (consisting of different 惫测奴丑补蝉, like 骋补峁囜笉补惫测奴丑补,K膩ra峁囜笉yavy奴ha etc.)
3. Sukh膩vat墨vy奴ha 厂奴迟谤补 related to the cult of Amit膩vha the great Bodhisattva 础惫补濒辞办颈迟别艣惫补谤补.

As mentioned above the two spiritual practices of Bodhisattvas are dealt with in different 厂奴迟谤补蝉 of 惭补丑腻测腻苍补. The text under study namely 膧谤测补 K膩ra峁囜笉yavy奴ha 厂奴迟谤补 (KVS) is a significant 厂奴迟谤补 because it aims at uniting these two facets of these spiritual practices of 惭补丑腻测腻苍补 Buddhism. K膩ra峁囜笉yavy奴ha 厂奴迟谤补 (KVS), the text under study belongs to the 痴测奴丑补 categories of Buddhist 惭补丑腻测腻苍补 厂奴迟谤补蝉. From these literary sources it is also confirmed that altruist a Bodhisattva, by the practice of 笔腻谤补尘颈迟腻, attends higher merits of benevolence, moral conduct, tolerance, vigour, meditative excellence and wisdom creditable to engage for rendering welfare service to those who suffer.

Avatam艣aka 厂奴迟谤补蝉 in the Bodhisattva-测腻苍补 play an important role to elucidate merits in excellence of the Buddha. In the growth of Buddhalogy among the Buddhists, engaged for spiritual quests of bliss in tranquility, Buddha鈥檚 merits in excellence may not be transcendent beyond the experiences of our worldly life. That refers to the reverse course in ascending order pratiloma-krama. 鈥楬ow to get rid of suffering鈥� is the root problem in respect to the beings belonging under the 鈥榃heel of Existence鈥� sridpa鈥檌鈥檏hor lo, popularly known as bhavacakra.

With above objectives, Gautama the Buddha used to enter into deep meditation under tranquil status of his crown 耻峁ａ箛颈峁�a. Later on, he narrated his meditative experience before the assembly of the Brethren at Jetavana Vih膩ra at 艢谤腻惫补蝉迟墨. In this context the text belonging to Avatam艣aka 厂奴迟谤补 enunciates the impact of the six-syllabled mantra O峁� 惭补峁噄 Padme H奴峁� which may lead a practitioner up to the high sphere by dint of merits with grace of 础惫补濒辞办颈迟别艣惫补谤补 Bodhisattva.

Among the Nava-诲丑补谤尘补辫补谤测腻测补 series of spiritual outburst, traditionally accepted as the Buddha鈥檚 sayings, Avatam艣aka(s) 骋补峁囜笉补惫测奴丑补(s), as a specific treatise in the Sanskrit literature of the Indian Buddhists, may claim to be unique.

K膩ra峁囜笉yavy奴ha 厂奴迟谤补, the text under study belongs to the 痴测奴丑补 categories of Buddhist 惭补丑腻测腻苍补 厂奴迟谤补蝉. The text is one of the most important 痴测奴丑补-蝉奴迟谤补 from the climax of the large text of the Avata峁兣沘taka 厂奴迟谤补蝉. By the 3^rd century B.C. 惭补丑腻测腻苍补 厂奴迟谤补蝉, developed in different dimension. Particularly Ratnak奴峁璦 厂奴迟谤补 and Avalokita艣vara 厂奴迟谤补 might claim distinction from Praj帽a辫腻谤补尘颈迟腻 厂奴迟谤补, which probably appeared in south India. The 痴测奴丑补-蝉奴迟谤补s were excellent in narrating eminence of Buddha and Bodhisattva. In due course the popular Buddhism among the 惭补丑腻测腻苍补 had a tendency to deal the eminent personifications as the Buddha. In that respect 碍腻谤补峁囜笉补惫测奴丑补鈥檚 have a lien and along with 骋补峁囜笉补惫测奴丑补 are taken in account here.

The 碍腻谤补峁囜笉补惫测奴丑补, may claim an antiquity with authentic evidence in the process of change over from the 骋补峁囜笉补惫测奴丑补.The book will remain as a source book for future research scholars and will establish itself as a leading reference book for scholars working on the magnificent fabric of the Philosophy supplied by Buddhism and Buddhist Culture. English translation of the K膩ra峁囜笉ay奴ha 厂奴迟谤补 will be lighted not only the Asian Buddhist scholars but also the European Buddhist researchers. Its language and linguistic study will make a bridge between P膩峁噄n墨an and Non-P膩峁噄n墨an Sanskrit language usages.

The 碍腻谤补峁囜笉补惫测奴丑补 is the source of the most prevalent mantra of Tibetan Buddhism: O峁� 惭补峁噄 Padme H奴峁�. It marks a significant stage in the growing importance of 础惫补濒辞办颈迟别艣惫补谤补 within Indian Buddhism in the early centuries of the first millennium. In a series of narratives within narratives, the 厂奴迟谤补 describes 础惫补濒辞办颈迟别艣惫补谤补鈥檚 activities in various realms and the realms contained within the pores of his skin. It culminates in a description of the extreme rarity of his mantra, which, on the Buddha鈥檚 instructions, Bodhisattva 厂补谤惫补苍墨惫补谤补峁嘺惫颈峁�k补尘产丑颈苍 obtains from someone in 痴腻谤腻峁嘺蝉墨 who has broken his monastic vows. This 厂奴迟谤补 provided a basis and source of quotations for the teachings and practices of the eleventh-century 惭补峁噄 Kabum, which itself served as a foundation for the rich tradition of Tibetan 础惫补濒辞办颈迟别艣惫补谤补 practice.

In the cult of 础惫补濒辞办颈迟别艣惫补谤补, during the course of expunction of 惭补丑腻测腻苍补 as a popular Buddhism, 础惫补濒辞办颈迟别艣惫补谤补 became the compassion in manifestation. Gradually 础惫补濒辞办颈迟别艣惫补谤补, who is believed to be a human being dedicated for the altruistic cause, was defined later on. A cult in favour of 础惫补濒辞办颈迟别艣惫补谤补 developed and the metrical version of KVS might be younger in 艣濒辞办补蝉. The prose version elaborates how 础惫补濒辞办颈迟别艣惫补谤补 could enter into six realms of wheel of life. It stands on a theistic approach as a manifestation of 膧诲丑颈产耻诲诲丑补. In the Buddhist thought idea of the 膧诲颈产耻诲诲丑补 appears to the later innovation after the development of 狈补颈谤腻迟尘测补惫腻诲补 and emanation of 艢奴苍测补迟腻. 膧诲丑颈产耻诲诲丑补 is regarded as 厂惫补测补尘产丑奴 or 鈥榮elf-originated鈥�. Among them (Nathgayi) is regarded as 膧诲颈苍腻迟丑补. In the Buddhist pantheon he is also occupied a prominent position. He, therefore, created universe through meditation as M. Winternitz referred. In this regard it may be mentioned that the theistic Buddhism with 膧诲颈产耻诲诲丑补 developed after the inclusion of the Tantra among the Buddhists. 膧惫补濒辞办颈迟补艣惫补谤补 appeared in the threshold in popular Buddhism and theistic Buddhism.

Indian culture is highly indebted to Buddhism and Buddhist literature for inducting certain rich thought in its texture and providing certain tissues that are resplendent for all time to come in their own light in its magnificent fabric. Buddhism is noted for its lofty philosophy of Humanism, the emphasis placed by it on the qualities of non-violence and truth, maintenance of purity of character and newness of thought. It is because of this, that Buddhism could spread itself in different parts of the globe and many countries accepted it as its national faith. It is strange that though Buddhism originated from India it could not exist in the country of its origin for long time to come, but transcended the boundaries of the country of its origin and got itself spread in the neighbouring countries like Burma and Tibet, China and Japan. Just as Buddhism became one of the great religious and spiritual movements of the world, a great part of the Buddhist literature in 笔腻濒颈 and Sanskrit languages was also universalized. Even since then, Buddhist literature has inspired the minds of thinkers and the hearts of poet鈥檚 world over. The post -modern civilization has once again challenged the peaceful co-existence of nations and the whole of the culture biome. Through wide impact of Buddhist thought preserved in ancient Indian Buddhist literature the nations of the world can be led out of the impase in which modern man is miserably enmeshed today. With the Buddhist literature only we set our foot in the bright day light of history and even the darkness of history of Vedic and the epic literature is dispelled to certain extent by this light. Here different aspects of Buddhist literature require a fresh investing action with fresh points of view.

Buddhist literature is preserved mainly in four Indian languages:

1. The famous Buddhist poet 础艣惫补驳丑辞峁�a wrote in standard Sanskrit language. His Sanskrit is flawless, although it does not always follow strictly the rules of P膩峁噄ni's grammar. Many Sanskrit works of Brahmanical tradition too ignored these rules. The philosophical texts of 厂补谤惫腻蝉迟颈惫腻诲补, Vij帽anav膩da and 惭腻诲丑测补尘颈办补 schools of Buddhism too were composed in the similar variety of Sanskrit.

2. The second is middle Indic dialect in which the Pr膩k峁沬t Dhammap膩da is written and which is published by Senart in JAS, IX - 12 in 1898, pp.193. This text was reprinted by B. Barua and S. Mitra in 1921 with a translation of Senart's new textual notes and exegetic notes. Some scholars are of the view that the language of this text was based on a north -western middle Indian dialect. There is no evidence to prove the existence of any such religious texts, which might have formed part of a canon and preserved in any middle Indian dialect.

3. The third language preserving the Buddhist religious literature contains the largest Buddhist literature, even now preserved in original. It is called 笔腻濒颈 and is considered to be the sacred language of the 罢丑别谤补惫腻诲补 Buddhism. Opinions of scholars as to the origin of this middle Indic language are divided. The majority of them believe that it is a literary language based on Western or west central middle Indic dialect of Buddha's time.

4. The fourth language is the main subject of the present survey. Different names have been suggested by different scholars. Previously it was called 鈥�骋腻迟丑腻 dialect鈥�. Scholars like senart and M. Winternitz named it mixed Sanskrit. Similarly opinions regarding the origin and linguistic features of this language also differ. At the very outset it seems essential to point -out that the Buddhist religious literature composed in 笔腻濒颈 language is certainly rich and vast. However, it does not represent the literature of all the branches of Buddhism and is confined to the literature of one particular Buddhist, namely the 罢丑别谤补惫腻诲补. In addition to it several other Buddhist sects produced their religious literature in several other languages mentioned above. The 罢丑别谤补惫腻诲补 tradition asserts that from the earliest times there were differences of opinions among the early disciples of the Buddha regarding the usage of a language for the propagation of Buddha's words. It is clearly mentioned in the texts of the Therav膩dins that the Buddha directed his disciples to learn and preach his Dhamma words in their respective dialects. Such a liberal attitude of the master paved the way for collecting his teachings in different dialects and languages. A Buddhist monk -scholar of 8th century A. D. named Vinitadeva also says that the 厂补谤惫腻蝉迟颈惫腻诲颈苍蝉 used Sanskrit, the Mah膩s膩nghikas Pr膩k峁沬ta, the Sammitiyas Apabhra峁兣沘 and the Sthavirav膩dins Pai艣ac墨. It shows that there existed a valuable literature of Buddhist, which was composed in languages other than 笔腻濒颈. As most of the north Indian Buddhist texts of several Buddhist schools were composed in mixed and pure Sanskrit, therefore the analysis of this language and literature is essential to have a complete and clear picture of Indian Buddhist literature.

The mention of the 峁�a峁�-辫腻谤补尘颈迟腻, the fulfillment of which is compulsory for the Bodhisattvas, is frequently found in the works of both the 厂补谤惫腻蝉迟颈惫腻诲颈苍蝉 and the 惭补丑腻蝉腻峁単丑颈办补蝉, and both are responsible for the growth of the large mass of 础惫补诲腻苍补 literature, the central theme of which is the fulfillment of the 笔腻谤补尘颈迟腻s.

Like other Buddhist Sanskrit works, the 础惫补诲腻苍补 literature also has attached 鈥渢he greatest importance to the 笔腻谤补尘颈迟腻s, which distinguish the Bodhisattvas from the inferior arhats and Pratyeka Buddhas. These latter are regarded as representative of merely negative ethical ideals, while the 笔腻谤补尘颈迟腻s are put forward as a scheme of positive moral development鈥�. In this formula of 笔腻谤补尘颈迟腻s the latter Buddhists had combined 鈥渢he social virtues of a righteous layman householder with the ascetic ideals of meditative monks鈥�. Thus they provided a bridge in the form of these 笔腻谤补尘颈迟腻s between the two i.e. popular and monastic Buddhism. It was 鈥渘ot only to inspire faith, but also to encourage people in the performance of 顿腻苍补, 艢墨濒补, 碍峁Ｄ乶迟颈, 痴墨谤测补, Dh测腻苍补 and 笔谤补箩帽腻 that they invented story after story and associated them not only with the life of Buddha but also with the lives of persons who attained prominence in the history of the Buddhist faith鈥�. A number of instances can be quoted from the pages of the 础惫补诲腻苍补 literature which, directly or indirectly, reveal their stress upon the performance of the six 笔腻谤补尘颈迟腻s.

惭补丑腻测腻苍补 originated in India and subsequently spread throughout China, Korea, Japan, Tibet, Central Asia, Vietnam, and Taiwan. Followers of 惭补丑腻测腻苍补 have traditionally regarded their doctrine as the full revelation of the nature and teachings of the Buddha, in opposition to the earlier 罢丑别谤补惫腻诲补 tradition, which they characterize as the Hina测腻苍补. 惭补丑腻测腻苍补 Buddhism followers believe that, the genesis of 惭补丑腻测腻苍补 Buddhism took place at the time of the Buddha. Mah膩y膩nists belief is based on the evidence proved in the 笔谤补箩帽腻辫腻谤补尘颈迟腻 literature and related systems. Some scholars think that the process of the 惭补丑腻测腻苍补 movement was started at the time of the Buddha鈥檚 惭补丑腻辫补谤颈苍颈谤惫腻峁嘺. The 惭补丑腻测腻苍补 movement has investigated and developed more fruitful ideas of the Buddha. This movement had two stages. At the initial stage, the Buddha鈥檚 doctrines were advocated, and at the later stage, the arguments were made against Early Buddhism.The first stage is known as the religious movement of 惭补丑腻测腻苍补. It was almost complete at the end of first century BC. 惭补丑腻测腻苍补 sutras which are also known as Vaipulya 厂奴迟谤补蝉 introduce religious aspect of 惭补丑腻测腻苍补 Buddhism. The second stage is known as the doctrinal development of 惭补丑腻测腻苍补. It was formulated during the period from the first to the six century CE. During this period, the important Mah膩y膩nist philosophers like 狈腻驳腻谤箩耻苍补, 础蝉补峁単补, Vasubandhu, Di峁卬膩ga, and 顿丑补谤尘补办墨谤迟颈 had contributed to the development of Buddhism and Buddhist logic. In this way, the movement of 惭补丑腻测腻苍补 Buddhism lasted for more than eight centuries.

In contrast to the relative conservatism of earlier Buddhist schools, which adhered closely to the recognized teachings of the historical Buddha, 惭补丑腻测腻苍补 embraces a wider variety of practices, has a more mythological view of what a Buddha is, and addresses broader philosophical issues. Daisetz Teitaro Suzuki says "the term 惭补丑腻测腻苍补 was first used to designate the highest principle, or being, or knowledge, of which the universe with all its sentient and non-sentient beings is a manifestation, and through which only they can attain final salvation or 苍颈谤惫腻峁嘺. 惭补丑腻测腻苍补 was not the name given to any religious doctrine, nor had it anything to do with doctrinal controversy, though later it was so utilized by the progressive school."-Daisetz Teitaro Suzuki 1908:7. Two major 惭补丑腻测腻苍补 schools arose in India: 惭腻诲丑测补尘颈办补 (Middle Path) and Vij帽anav膩da (Consciousness only; also known as 驰辞驳腻肠丑腻谤补). With the spread of 惭补丑腻测腻苍补 Buddhism beyond India, other indigenous schools appeared, such as Pure Land Buddhism and Zen.

The Buddhist 狈颈办腻测补 and fragment of Agama, which have come down to us in the mixed composition. 骋腻迟丑腻 is metrical composition together with prose matter. In general, saying in the metrical composition 驳腻迟丑腻 in the 碍腻谤补峁囜笉补惫测奴丑补 is precise in expression and condensed in substance.

The metrical composition are therefore presumed to be an earlier in the following ground:

1. Convenient to keep in memory.
2. Easy to detect error in recitation of a verse on account of metrical structure.
3. Phonograms in different meters are popularly elegant and pleasant to listeners for lucidity.
4. A 驳腻迟丑腻 as the Buddha-saying is believed to be spontaneous outburst having both 苍颈迟腻谤迟丑补 and 苍别测腻谤迟丑补.
5. The language with less Sanskrit grammatical orderliness is elegant to listen and melodious in short presentation.
6. Simplification in expression for usage.

It may be assumed that Gautama the Buddha already dealt, metrical composition in a novel process that had been invoked with Vedic seers and other intelligent exponent of the pre-Buddhist days.

According to the Buddha Teachings, it is extremely difficult for one to receive the teachings of 础惫补濒辞办颈迟别艣惫补谤补 and the Six-Syllable Mantra. However, due to our accumulated merits, we are able to learn about 础惫补濒辞办颈迟别艣惫补谤补, his development process, his great mission and his accomplishments. We also learn about the inconceivable merits of the Mantra, we should rejoice and cherish this. If we recite this Mantra, which liberates all the beings from 蝉补尘蝉腻谤补, we will be able to purify our misdeeds, clear our obscurations and perfect our Bodhicitta.

Thus we should:

鈥� Take the 膧谤测补 础惫补濒辞办颈迟别艣惫补谤补 as our Yidam (deity),

鈥� Recite the Six Syllables as the essence mantra,

鈥� Be free from the fear of going to the lower realms.

With this I complete my study on K膩ra峁囜笉yavy奴ha 厂奴迟谤补 say that 膧谤测补 础惫补濒辞办颈迟别艣惫补谤补 and the Six-Syllable Mantra with a stanza from the Thirty Seven Practices of a Bodhisattva:

鈥� Due to the virtue arising from this, may all sentient beings

鈥� By means of the supreme and conventional Bodhicittas,

鈥� Become the Protector Avalokiteshvara who does not abide in the

鈥� Extremes of cyclic existence and solitary salvation.

ye 诲丑补谤尘腻 hetu-辫谤补产丑补惫腻 丑别迟耻峁� te峁Ｄ佱箖 tath膩gato hyavadat /
te峁Ｄ佱箖 ca yo nirodha 别惫补峁� 惫腻诲墨 尘补丑腻艣谤补尘补峁嘺 //

If someone benefits from this work, then it seems to be God鈥檚 mercy, and if anything wrong happens, I apologize to everyone for it.