Kashmir Shaivism · Tantrasāra · Site search
This dictionary is not found in the treatise. It has been compiled from the very Sanskrit annotations
that appear in parentheses next to each Russian word: annotations in twenty-two chapters
8,525, and at the top by frequency — function words, ca, tatra, tu. Here
what remains is that which the reader stumbles over.
Whose work this is. The Russian translation of the Tantrasāra is by Gabriel Pradīpaka; it is reproduced here unchanged, and not a line of it did we write. The dictionary entries are selected from his notes, but the interpretations are written for this site and are not presented as his words. For the precise meaning, go where the term is discussed: the last column leads directly to those paragraphs.
The glossary is shared with that of the “Tantrāloka”](/en/ksh/ta/glossary/), and this is not laziness:
“Tantrasāra” is the same “Tantrāloka,” condensed by Abhinavagupta himself into a single book.
To explain tattva on one page of the site in one set of words, and on the neighboring page
in another, would mean contradicting oneself for no reason. The thirty articles here
are nonetheless original—almost all of them ritualistic: of the “Tantrāloka,” only the
doctrinal half exists in Russian, whereas the “Tantrasāra” is translated in full, including the ritual from
ablution to the Kaulika yajña.
The reverse path also exists: a Sanskrit word in the translation’s interlinear gloss leads here by itself.
The ♪ button pronounces the term. The sound is synthesized in advance from the Devanagari spelling using the voice Lekha (hi_IN) — this is not a recording of a reader and not a reference for pronunciation: be careful with aspirated, retroflex, and long vowels.
The voice reads according to the rules of Hindi, and Hindi swallows the final short “a”:
शिव he pronounced “śiv”. Therefore, to a word ending in a consonant, a
visarga is appended — and the voice pronounces the nominative case, śivaḥ, by which the word is
named aloud. The only price for this is: at the end a slight aspiration is heard,
which is not present in the spelling above the button.
Voice:
| Term | Sanskrit | Devanāgarī | Meaning | Where in the text |
|---|---|---|---|---|
| Śiva | śiva | शिव | God as the resting side of Reality — the Light of Consciousness, not different from His own Power. The most frequent word of the treatise: 376 occurrences. | 2 · 4 · 9 |
| Bhairava | bhairava | भैरव | the name of the Supreme Lord in Trika: He who holds the universe, bears it, and draws it back in. Not a “terrifying deity,” but the fullness of Consciousness. | 3 · 5 · 7 |
| Anuttara | anuttara | अनुत्तर | “that above which there is nothing”: the Supreme Reality from which everything proceeds and in which everything rests. | 1 · 3 · 4 |
| Sadāśiva | sadāśiva | सदाशिव | the third tattva: the stage where “I am this” still sounds with the emphasis on “I.” | 6 · 8 · 13 |
| Īśvara | īśvara | ईश्वर | the fourth tattva — and at the same time simply “the Lord.” Here the emphasis is already on “this”: the universe is seen clearly, and the “I” holds it. | 8 · 9 · 12 |
| Maheśvara | maheśvara | महेश्वर | the Great Lord. The word stands both as a name and as an indication that this lordship depends on nothing. | 4 · 22 |
| Śrīkaṇṭha | śrīkaṇṭha | श्रीकण्ठ | “fair-throated” — Śiva from whom the teaching’s transmission is traced in the treatise. | 6 |
| Devī | devī | देवी | the Goddess — God’s Power, taken as His own inseparable side; in the Tantrāloka she is also the interlocutor who asks questions. | 13 · 20 · 22 |
| Term | Sanskrit | Devanāgarī | Meaning | Where in the text |
|---|---|---|---|---|
| Prakāśa | prakāśa | प्रकाश | Light — that side of Reality by which it manifests. Without it nothing would be; without a response it would not know that it shines. | 1 · 8 · 13 |
| Vimarśa | vimarśa | विमर्श | response, the self-awareness of Light: “this is I.” The pair to prakāśa, and the whole system rests on their being one. | 3 · 5 · 21 |
| Cit | cit | चित् | Consciousness as such, the pure capacity to shine. Everything is composed of it: cinmaya — “consisting of Consciousness.” | 1 · 6 · 8 |
| Saṁvid | saṁvid | संविद् | Consciousness — not “my consciousness,” but that one by which anything at all is. | 4 · 5 · 22 |
| Ānanda | ānanda | आनन्द | bliss — not pleasure, but the fullness of Consciousness content with itself. | 1 · 2 · 22 |
| Spanda | spanda | स्पन्द | quiver: not movement in space, but that stirring within Consciousness without which it would manifest nothing. | 4 · 5 · 6 |
| Sphurattā | sphurattā | स्फुरत्ता | flashing, shimmering — the same stirring taken as radiance. | 5 · 9 |
| Śakti | śakti | शक्ति | The Power of God, His I-Consciousness: the same Reality taken as will and movement. Three hundred annotations — the second most frequent word of the treatise. | 1 · 9 · 22 |
| Icchā | icchā | इच्छा | will, desire — the first of the three Powers: with it every manifestation begins. | 1 · 3 · 8 |
| Jñāna | jñāna | ज्ञान | knowledge — the second Power: that in which desire sees what it wants. | 1 · 6 · 11 |
| Kriyā | kriyā | क्रिया | action — the third Power: knowledge become deed. | 1 · 9 · 13 |
| Svātantrya | svātantrya | स्वातन्त्र्य | Absolute Freedom — that which makes the Lord the Lord: the unconstrained possibility to manifest or not to manifest. | 1 · 3 · 4 |
| Camatkāra | camatkāra | चमत्कार | the rapture of recognition — a flash in which Consciousness tastes itself. | 1 · 8 |
| Parāmarśa | parāmarśa | परामर्श | “grasping”: that very act by which Consciousness touches itself and says “I.” Not a thought about oneself, but the very self-holding from which both the sounds of speech and the world emerge. | 3 · 4 · 13 |
| Viśrānti | viśrānti | विश्रान्ति | rest — not repose after work, but that into which every movement comes and in which it holds. “Resting in oneself” is bliss itself. | 3 · 5 · 9 |
| Visarga | visarga | विसर्ग | “emission”: that by which Fullness pours the world out of itself, losing nothing. It is also the sign ḥ — two dots with which the sound series ends. | 1 · 3 · 5 |
| Pratibimba | pratibimba | प्रतिबिम्ब | reflection. The third chapter rests on it: the world stands in Consciousness as a reflection in a mirror — and the original from which it is taken does not exist at all. | 3 · 8 |
| Rasa | rasa | रस | juice, taste: that by which a thing is grasped from within, not examined from without. Consciousness takes the world “with the juice of its own response.” | 3 · 6 · 22 |
| Term | Sanskrit | Devanagari | Meaning | Where in the text |
|---|---|---|---|---|
| Tattva | tattva | तत्त्व | beginning, level of Reality; there are thirty-six of them—from Śiva down to the earth. The most frequent concept of the treatise after Śiva: 323 annotations. | 2 · 3 · 8 |
| Adhvan | adhvan | अध्वन् | path: a way of breaking the universe into a series through which it is traversed. There are six paths, three on the side of the word and three on the side of the thing. | 6 · 7 · 10 |
| Kalā | kalā | कला | portion, part—the largest division of the path: five kalās into which the whole universe is broken. Not to be confused with kāla, time. | 6 · 8 · 10 |
| Varṇa | varṇa | वर्ण | sound of speech, letter—the smallest portion of the path on the side of the word. | 5 · 6 · 10 |
| Pada | pada | पद | word as a unit of the path—and generally "place, state." | 6 · 9 · 10 |
| Bhuvana | bhuvana | भुवन | world, inhabited region; there are a hundred and eighteen of them, and they are the most fractional portion of the path on the side of the thing. | 7 · 9 · 10 |
| Viśva | viśva | विश्व | universe as a whole—everything that exists, taken in a single glance. | 3 · 4 · 13 |
| Jagat | jagat | जगत् | world—that which moves. | 3 · 6 · 9 |
| Māyā | māyā | माया | the Power by which the Lord conceals Himself and manifests the world as separate. Not deception, but measure: the sixth tattva. | 7 · 8 · 11 |
| Kañcuka | kañcuka | कञ्चुक | covering: five sheaths by which māyā cuts the boundless down to "so much"—kalā, vidyā, rāga, kāla-time, niyati. | 6 · 8 · 9 |
| Prakṛti | prakṛti | प्रकृति | nature—that from which everything material is made; the thirteenth tattva. | 7 · 8 · 11 |
| Puruṣa | puruṣa | पुरुष | limited being: Consciousness that has forgotten its boundlessness. | 1 · 7 · 8 |
| Guṇa | guṇa | गुण | three threads from which nature is woven: sattva, rajas, tamas. | 6 · 7 · 8 |
| Kāla (time) | kāla | काल | time—both as a covering that cuts eternity down to "now," and as the One who devours. Written with a long "ā," unlike the portion kalā. | 1 · 2 · 6 |
| Sṛṣṭi | sṛṣṭi | सृष्टि | manifestation, emission—the first of the five acts of the Lord. | 5 · 6 · 22 |
| Vidyā | vidyā | विद्या | knowledge—and that tattva (śuddhavidyā), on which "I" and "this" still hold together; below māyā it becomes the narrow knowledge of a single person. | 3 · 8 · 9 |
| Aṇḍa | aṇḍa | अण्ड | "egg"—the shell of the universe. There are four of them, nested one inside another: of the earth, of nature, of māyā, and of Power. | 6 · 7 · 8 |
| Tanmātra | tanmātra | तन्मात्र | "only that": the subtle basis of an element—sound, touch, color, taste, smell, taken by themselves, before any thing. | 7 · 8 |
| Indriya | indriya | इन्द्रिय | instrument: five senses and five actions. Not the eye itself, but that by which one sees. | 3 · 7 · 8 |
| Term | Sanskrit | Devanāgarī | Meaning | Where in the text |
|---|---|---|---|---|
| Vāc | vāc | वाच् | Speech — not sound, but that by which anything at all can be named and therefore be. It has four stages: the highest (parā), paśyantī, madhyamā and vaikharī. | 8 · 14 · 20 |
| Paśyantī | paśyantī | पश्यन्ती | “seeing” — the second stage: the meaning is seen whole, but not yet broken into words. | 3 |
| Madhyamā | madhyamā | मध्यमा | “middle” — the third: words are already separate, but sound within. | 3 · 14 · 22 |
| Śabda | śabda | शब्द | sound, word — what is heard, as opposed to what it means. | 3 · 5 · 8 |
| Nāda | nāda | नाद | hum, undifferentiated sounding, from which the sounds of speech are distinguished. | 6 · 13 · 22 |
| Bindu | bindu | बिन्दु | point, drop: compressed into one, from which the many unfolds. | 3 · 6 |
| Bīja | bīja | बीज | seed — a one-syllable mantra, from which a whole grows. | 3 · 5 · 15 |
| Mātṛkā | mātṛkā | मातृका | “mother” — the entire sound series as the mother of every word and every knowledge. | 13 |
| Mantra | mantra | मन्त्र | a word by which one acts. For Abhinavagupta, the power of a mantra lies not in sound, but in Consciousness, which recognises itself through it. | 6 · 8 · 9 |
| Varga | varga | वर्ग | row — a group of five consonants of one place of articulation (ka-varga, ca-varga). By them the whole alphabet is laid out, and by the alphabet — the whole world. | 3 · 4 · 8 |
| Term | Sanskrit | Devanāgarī | Meaning | Where in the text |
|---|---|---|---|---|
| Deha | deha | देह | body. In the Tantrāloka it is not an obstacle but the place where everything happens. | 5 · 11 · 20 |
| Prāṇa | prāṇa | प्राण | breath-life — and its ascending current in particular. | 5 · 6 · 7 |
| Apāna | apāna | अपान | descending current of breath, the pair to prāṇa. | 5 · 6 |
| Udāna | udāna | उदान | current going upward along the central channel: the one that raises into Turīya. | 5 · 6 |
| Nāḍī | nāḍī | नाडी | channel along which breath moves; there are three main ones. | 7 · 16 |
| Cakra | cakra | चक्र | wheel: both a center in the body, and a circle of deities, and an assembly of initiates. Abhinavagupta uses all three senses. | 4 · 20 · 22 |
| Hṛdaya | hṛdaya | हृदय | Heart — not an organ but a center: that to which everything converges and from which everything issues. | 1 · 4 · 5 |
| Madhya | madhya | मध्य | middle — both the place between the two breaths, and that state which one enters through any interval. | 11 · 14 · 20 |
| Dvādaśānta | dvādaśānta | द्वादशान्त | “end of twelve” — the point twelve fingers from the body or from the palate, where breath ends and begins. | 5 · 6 · 13 |
| Aṅgula | aṅgula | अङ्गुल | finger as a measure of length: by it the path of breath is measured. | 6 |
| Ucchāra | ucchāra | उच्चार | rising — a prolonged utterance by which consciousness is led upward along the central channel. | 5 · 22 |
| Śūnya | śūnya | शून्य | emptiness — a state in which there is nothing knowable. Not the goal: beyond it opens that for which even emptiness was an object. | 5 · 7 · 10 |
| Term | Sanskrit | Devanāgarī | Meaning | Where in the text |
|---|---|---|---|---|
| Pramātṛ | pramātṛ | प्रमातृ | the knower — the one for whom something exists. Its levels are seven, from Śiva to the bound being. | 4 · 5 · 9 |
| Pramāṇa | pramāṇa | प्रमाण | means of cognition — that by which the knower takes the knowable. | 1 · 2 · 5 |
| Prameya | prameya | प्रमेय | the knowable — that which is taken. | 4 · 5 · 6 |
| Vedya | vedya | वेद्य | the same knowable under another word; the pair to vedaka. | 5 · 6 · 9 |
| Bodha | bodha | बोध | awakening, discernment — Consciousness taken as that which understands. | 3 · 4 · 5 |
| Buddhi | buddhi | बुद्धि | the discriminating faculty: that which decides “this is that.” | 1 · 5 · 8 |
| Manas | manas | मनस् | the mind: that which assembles impressions into an image. | 8 · 16 · 20 |
| Ahaṅkāra | ahaṅkāra | अहङ्कार | the “I-maker”: that by which an impersonal impression becomes “mine.” | 7 · 8 |
| Citta | citta | चित्त | the consciousness of an individual person — that which can be defiled and which is purified. | 3 |
| Ajñāna | ajñāna | अज्ञान | ignorance — not a lack of information, but incomplete knowledge taken as complete. Of two kinds: that seated in the being and that seated in the mind. | 1 · 11 |
| Term | Sanskrit | Devanagari | Meaning | Where in the text |
|---|---|---|---|---|
| Mala | mala | मल | dirt, stain: that by which consciousness is closed off from itself. There are three, and in the translation they are named in Russian: ānava — “I am incomplete,” from it the boundless becomes a point; māyiya — “this is not I,” the world becomes alien and separate; karma — “I am the doer,” hence the deed, the trace, and new birth. | 1 · 8 · 11 |
| Pāśa | pāśa | पाश | noose, bond — the general name for everything that holds a being bound. | 13 · 14 · 20 |
| Paśu | paśu | पशु | cattle — the bound being: the same Consciousness, but having forgotten itself. | 4 · 8 · 11 |
| Bheda | bheda | भेद | difference, separateness — that by which the bonds are held. 231 notes. | 3 · 6 · 9 |
| Vikalpa | vikalpa | विकल्प | discriminating thought: that which cuts the one into “this” and “not this.” | 4 · 5 · 9 |
| Saṁsāra | saṁsāra | संसार | cycle of births — and at the same time all of ordinary life. | 1 · 4 · 8 |
| Karma | karma | कर्मन् | deed — and its consequence. For Abhinavagupta, not fate, but a trace that is erased by initiation. | 3 · 8 · 11 |
| Saṁskāra | saṁskāra | संस्कार | trace left by a deed; and the rite by which it is set right. | 5 · 9 · 21 |
| Vāsanā | vāsanā | वासना | habit, accumulated inclination — and at the same time “fragrance.” | 4 · 5 · 14 |
| Sakala | sakala | सकल | “with parts” — the bound being who has all three stains. Above him is pralayākala, who lacks the māyic one, and vijñānākala, who has only the first remaining. | 3 · 7 · 9 |
| Term | Sanskrit | Devanāgarī | Meaning | Where in the text |
|---|---|---|---|---|
| Upāya | upāya | उपाय | means: the way by which a being comes to itself. Abhinavagupta has four of them, and the entire treatise is arranged according to them. | 5 · 11 · 19 |
| Anupāya | anupāya | अनुपाय | “without means” — not a path, but its absence: recognition without a single step. | 1 · 2 |
| Śāmbhava | śāmbhava | शाम्भव | the path of Śambhu: entry by will alone, without reliance on thought or breath. | 1 · 3 · 4 |
| Śākta | śākta | शाक्त | the path of Power: working with thought — displacing bad discriminative thought with pure thought. | 1 · 3 · 5 |
| Āṇava | āṇava | आणव | the path of the limited being: reliance on body, breath, sound, and object. | 1 · 3 · 5 |
| Samāveśa | samāveśa | समावेश | full entry — that for the sake of which all means are set up. | 1 · 2 · 13 |
| Āveśa | āveśa | आवेश | entry, being possessed: the state when that to which one is devoted enters into a person. | 9 · 16 · 22 |
| Yoga | yoga | योग | union — and the way to achieve it. | 9 · 11 · 22 |
| Dhyāna | dhyāna | ध्यान | contemplation — holding an image until it becomes itself. | 2 · 4 · 5 |
| Dhāraṇā | dhāraṇā | धारणा | concentration: binding consciousness to a single place. | 4 · 12 |
| Bhāvanā | bhāvanā | भावना | cultivation: not imagination, but holding the truth until it becomes evident. | 4 · 10 · 13 |
| Mudrā | mudrā | मुद्रा | seal: a position of body or consciousness by which a state is fixed. | 5 · 20 · 22 |
| Krama | krama | क्रम | succession, sequence — and at the same time the name of a school. 245 notes: the Tantrāloka lays out almost everything by stages. | 4 · 15 · 20 |
| Turya | turya | तुर्य | the Fourth — the state beyond waking, dreaming sleep, and dreamless sleep. | 5 · 9 · 10 |
| Avasthā | avasthā | अवस्था | state: waking, dreaming sleep, deep sleep — and the fourth, Turya, which is not beside them but through them. | 5 · 9 · 13 |
| Abhyāsa | abhyāsa | अभ्यास | repetition — that by which what was once understood becomes one’s own. For Abhinavagupta it is not the building of a skill, but the returning of attention to the same place. | 1 · 4 · 5 |
| Tarka | tarka | तर्क | reasoning. Of all the parts of yoga, Abhinavagupta places it first: correct reasoning (sattarka) itself dismantles the division that neither posture nor breath retention can take on. | 2 · 4 |
| Term | Sanskrit | Devanāgarī | Meaning | Where in the text |
|---|---|---|---|---|
| Dīkṣā | dīkṣā | दीक्षा | initiation: the rite by which the teacher burns away the bonds of the pupil. The greater part of the treatise is devoted to it. | 1 · 12 · 18 |
| Guru | guru | गुरु | teacher. For Abhinavagupta he is not a mentor but one through whom the Power acts. | 11 · 13 · 14 |
| Śiṣya | śiṣya | शिष्य | pupil — the one who is initiated. | 14 · 15 · 20 |
| Śaktipāta | śaktipāta | शक्तिपात | descent of Power: the grace by which the Lord reveals Himself. Without it initiation has no force. | 11 · 13 · 15 |
| Nyāsa | nyāsa | न्यास | placement: the arrangement of mantras over the body, by which the body is made the body of the deity. | 12 · 13 · 22 |
| Maṇḍala | maṇḍala | मण्डल | circle, diagram: the universe laid out on a plane, into which the pupil is led. | 3 · 14 · 16 |
| Yāga | yāga | याग | sacrifice, service — the rite as a whole. | 4 · 13 · 20 |
| Homa | homa | होम | libation into the fire; for Abhinavagupta what is burnt is not butter but difference. | 4 · 13 · 14 |
| Pūjā | pūjā | पूजा | worship — service to the deity. | 2 · 18 · 20 |
| Abhiṣeka | abhiṣeka | अभिषेक | consecration by sprinkling: that by which one is installed in office. | 9 · 18 |
| Kula | kula | कुल | clan, family — and at the same time a totality: the body, the Power, the assembly of the initiated. | 1 · 20 · 22 |
| Kaula | kaula | कौल | that which pertains to the Kula: the tradition in which nothing is cast away as impure. | 22 |
| Liṅga | liṅga | लिङ्ग | sign — both the object of worship and the mark by which one recognises. | 5 · 20 · 22 |
| Devatā | devatā | देवता | deity — and the circle of deities (devatā-cakra), whom in the rite one worships as powers of one's own Consciousness, not as alien persons. | 6 · 20 · 22 |
| Sthaṇḍila | sthaṇḍila | स्थण्डिल | level ground on which the rite is performed — a place become a throne. | 5 · 7 · 22 |
| Samaya | samaya | समय | the rule of the initiated: the precepts accepted together with the first initiation. Samayin — one who keeps them. | 5 · 6 · 8 |
| Pavitraka | pavitraka | पवित्रक | consecrated cord — and the rite by which it is offered: with it, once a year, all that is unfinished and omitted is covered. The last chapter is devoted to it. | 20 |
| Naimittika | naimittika | नैमित्तिक | occasional rite — as opposed to nitya, the daily one: the occasion may be a festival, a death, or simply an unlooked-for joy. | 13 · 19 · 20 |
| Tarpaṇa | tarpaṇa | तर्पण | satisfying: the libation by which the deities of the circle are nourished — and through them, oneself. | 4 · 20 · 22 |
| Mūrti | mūrti | मूर्ति | image, statue — one of the places where the rite is performed, on a par with the vessel, the fire, and one's own body. | 6 · 7 · 13 |
| Kumbha | kumbha | कुम्भ | vessel of water placed at the centre of the rite, in which the deity is present just as in the image. | 5 · 9 · 13 |
| Arghapātra | arghapātra | अर्घपात्र | offering bowl: in it what the rite offers is mixed, and from it one also partakes. | 13 · 14 · 20 |
| Astra | astra | अस्त्र | "weapon" — the mantra by which the place is purified and obstruction warded off. One of the limb-mantras, on a par with the heart and the head. | 10 · 13 · 14 |
| Vrata | vrata | व्रत | vow — an accepted restriction by which one holds oneself to what has been begun. | 4 · 17 · 18 |
| Prāyaścitta | prāyaścitta | प्रायश्चित्त | expiation: that by which a broken rule or an unfinished rite is set right. | 11 · 17 · 20 |
| Vīra | vīra | वीर | "hero" — a participant in the Kaula rite: one able to take it up without fear and without being seduced. | 12 · 20 · 22 |
| Dāna | dāna | दान | giving — and that which is given: one of the actions by which the rite is sustained. | 4 · 8 · 11 |
| The term | Sanskrit | Devanāgarī | Meaning | Where in the text |
|---|---|---|---|---|
| Mokṣa | mokṣa | मोक्ष | liberation — is not a departure from the world, but the recognition that there was no bondage. | 1 · 3 · 11 |
| Mukti | mukti | मुक्ति | the same liberation in other words; more often where the state is concerned. | 6 · 11 · 22 |
| Siddhi | siddhi | सिद्धि | perfection, superpower — and at the same time "that which has come true." | 4 · 5 · 20 |
| Bhoga | bhoga | भोग | tasting, enjoyment. In Trika it is not opposed to liberation: the path leads to both. | 8 · 9 · 11 |
| Svartipa | svarūpa | स्वरूप | one's own essential nature — that which a being has always been. | 1 · 3 · 9 |
| Pūrṇatā | pūrṇatā | पूर्णता | fullness — a state in which there is nothing to add and nothing to desire. | 1 · 3 · 9 |
| Phala | phala | फल | fruit: that for the sake of which one acts — and that which comes out of what is done. | 5 · 11 · 21 |
| Term | Sanskrit | Devanāgarī | Meaning | Where in the text |
|---|---|---|---|---|
| Śāstra | śāstra | शास्त्र | scripture, instruction. Note 171: “Tantrāloka” continuously refers to other books of the tradition. | 1 · 11 · 21 |
| Āgama | āgama | आगम | “that which has come” — revelation received from the Lord, not deduced by the mind. | 1 · 4 · 21 |
| Tantra | tantra | तन्त्र | book of revelation — and at the same time “the warp of the fabric”: that by which everything is woven together. | 1 · 2 · 3 |
| Trika | trika | त्रिक | “triad” — the name of the school itself: Śiva, Śakti, and the bound being, taken as one. | 21 |
| Mālinī | mālinī | मालिनी | “she who wears a garland” — a sound series in reverse order, and the name of the tantra on which the treatise relies most heavily. | 13 · 20 |
| Āhnika | āhnika | आह्निक | “daily” — a chapter: as much as is examined in one day. There are thirty-seven of them. | 1 · 2 · 3 |