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object:1.04 - The Praise
book class:Tara - The Feminine Divine
subject class:Buddhism
author class:Bokar Rinpoche
class:chapter

4- The Praise
NOTES ON THE TRANS LA TION OF THE PRAISE

The Praise to the Twenty-one Taras is a prayer most used in Tara
Practice. It was rare for any Tibetan not to know it by heart. Simple
illiterate farmers recited it as often as monks in the monasteries.
The praise is extracted from a Tara Tantra, and we saw earlier
how the tantras are difficult texts to understand, are elliptic, often
encrypted, and objects of multiple interpretations. The text of the
Praise as it appears in Tibetan is practically incomprehensible
without the help of a commentary. Given that many commentaries
do not always have the same interpretation for selected passages,
several translations are possible. The translation that we offer here
is founded on Taranatha's commentary. Bokar Rinpoche's
explanation of the praise does not imply, therefore, that other
translations referring to other commentaries are erroneous any more
than other translations should make people consider that the present
translation is inaccurate.
A complete translation of the Praise word by word would be
almost impossible to read, not only because it would have to respect
a syntax evasive to a level of abstraction but also because the style
would be heavy, littered with adverbs such as "completely,"
"entirely," "perfectly," and so on. These modifiers abound in
Tibetan. Their function, we must say, is to serve more as a way to
fill-in syllables to complete a line than to give meaning. We have
tried to make the translation as faithful and accurate as seems
possible {or us, seeking to preserve the harmony of the language
without which the notion of praise itself-that implies an idea of
offering of words-would lose some of its value.
We did not attempt to translate the praise in a way that would
make the meaning of the text more explicit. We have kept the
elliptical style of the original text in some expressions, and our
translation finds itself, from time to time, as enigmatic as the text. It
is up to the commentary to unveil the mystery.

- 83 -

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OM, homage to the sovereign, the noble, the liberating one.

Homage to

TARE,

the swift, the courageous one.

In front of you, who with TUTTARA dissipates all fears,
In front of you, who with TURE provides all benefits,
In front of you, SOHA, I bow down.

Homage to the liberating one, swift and courageous,
Whose sight is like instant lightning,
Who arises from myriads of stamens
Of the lotus face of the Protector of the three worlds.
Homage to her whose face gathers
One hundred autumn full moons,
Who blazes with the sparkling light
Of a thousand stars.
Homage to her whose hand is adorned
With a blue and gold water-born lotus,
Who has for her domain giving, effort,
Asceticism, peace, patience, and concentration.
Homage to the Crown of the Blessed One,
To her who enjoys the infinite and victory,
Who is trusted by the Children of the Conquerors
Who have achieved all perfections.
- 85 -

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Homage to her who fills the desire, sky, and directions,
With the syllables

TUTTARA

and

HUNG

Who stamps the seven worlds with her feet,
Who possesses the power to summon them.
Homage to her who is honored by Indra, Agni, Brahma,
Vayu and other gods,
Who is praised by spirits, blood drinking spirits, celestial
spirits, and local deities.
Homage to her who with

TRAT

and

P'AT,

Destroys adverse machinations,
Who, stamping with her foot, right leg folded, left
extended,
Blazes within a glowing fire.
Homage to

TURE,

the very frightful,

Who has complete victory over the demon's warriors,
Who kills all the enemies
By frowning her lotus face.
Homage to her whose fingers in the mudra symbol
Of the Three Jewels adorn the heart,
Who by radiating the rays of her own light,
Adorns the wheel of aU directions.
- 87-

Homage to perfect joy, to her whose sparkling tiara
Spreads garlands of light,
Who with great laughter and

TUTTARA

Subjugates demons and their worlds.
Homage to her who has the power to summon
The hosts of the guardians of earth,
Who delivers from all misfortune
With

HUNG

and moving her frowning forehead.

Homage to her whose tiara is a moon crescent,
~blaze

with all adornments,

Who unceasingly spreads the light
From Amitabha sitting in her full hair.
Homage to her who dwells amid garlands
Blazing like the fire at the end of time
Whose right leg extended and left folded,
Swirling, gives joy and destroys the horde of enemies.
~omage

to her who strikes the ground with the palm of

her hand
And stamps it with her foot,
Who frowning her eyebrows, with the syllable
Shatters the seven underground levels.
- 89 -

HUNG

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- 90 -

Homage to her who is happiness, virtue, and peace
who lives in peace beyond suffering,
Who conquers the greatly harmful deeds
With the purity of SOHA and

OM.

- Homage to her who completely delights her entourage
Who destroys the bodies of enemies,
To the liberating one coming from the mantric

HUNG

Who emits the utterance of the ten syllables.
Homage to
To whom

TURE

HUNG

who stamps with her foot,
is the seed syllable,

Who shakes Mount Meru, Mandara,
Kailash, and the three worlds.
Homage to her who holds in her hand the hare-marked
moon
In the form of the gods' lake

Who totally dispels poison
By reciting twice

TARA

and

P'AT.

I:Iomage to her who is honored by hosts of gods, kings,
Gods, and horse-headed beings,
Who dispels conflicts and bad dreams
With her armor of resplendent joy.
- 91 -

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- 92 -

Homage to her whose two eyes shine
With the radiance of the sun and moon
Who dispels virulent epidemics
With two

HARA

and with

TUTTARA.

Homage to her who through the three established
principles
Fully possesses the power of pacifying
To

TURE,

the sublime, victor

Of the spirits, blood drinking spirits, and local deities.
Such are the praise of the root mantra
and the twenty-one-fold homage.

- 93 -

ORIGI N OF THE PRAISE

The Tara Praise, called the Praise of the Twenty-OneFold Homa ge is not a text of huma n origin. It is
contained in a tantra called The Seven Hund red
Thoughts, The King of the Tara Tantr aY
We saw earlier that tantras dwell in the
omniscience of the mind of the buddh as beyon d all
time and manifestation and that they were revealed in
an epoch when it was necessary. The tantra containing
the praise is said to have been uttere d by Vairochana
but he
Buddha, not that he uttere d it with his mouth
13
emitte d it from his crown protuberance.
First writte n in Sanskrit, the praise was later
transl ated into Tibetan, and, with the tantra containing
it formed a part of the Kangyur, the Tibetan collection
of canonical texts ga the ring the words of the Buddha.
Many commentaries have been writte n to elucidate
the mean ing of the praise, which would remain
practically incomprehensible witho ut them. Having
various points of view, these commentaries offer very
different interpretations. We follow Taranatha's
comm entary here.
A great scholar, famous for his knowledge of
Sansk rit-he wrote a gramm ar for the use of
Tibet ans-T arana tha lived in the 17th centu ry (15751638). He himself did not go to India but studie d with
four great India n scholars whom he hoste d in his
monastery. He was seen as havin g reincarnated in
India in many past lives as a scholar. The tendencies
thus left in his mind expla in the ease with which he
studie d Sanskrit.
His writte n works were prolific. He notably
transl ated tantras, devot ed many works to Tara, and
wrote many treatises on Kalachakra, to which the
- 94 -

lineage he headed (Jonang lineage) gave much
importance.

How TO RECITE

THE PRAISE

The praise addressed to Tara is based on the
_ recognition of Tara's greatness. Tara is in essence,
Prajnaparamita, the origin or "Mother" of all the
buddhas.She also gathered into herself the activity of
all the buddhas and bodhisattvas. The quality of her
body, speech, and mind are infinite. Therefore, she is
worthy of the praise.
When we recite the praise, we think that we
produce an infinite number of bodies similar to
ourselves who all , together prostrate and recite the
text. Our mind, in an attitude of great reverence and
profound confidence, prays for the deity to protect us
from all suffering and all fears of samsara and to
fulfill our request. As for our speech, during recitation
of the text, we think of all the pleasant sounds in the
universe accompanying it.
The recitation of the praise requires intense
devotion, a total trust in Tara that we pray from the
bottom of our heart with the request, "Protect us!"
We receive thus the blessing that purifies us,
makes us accumulate merit, protects us, and helps us
obtain what we wish.

- 95 -

EXPLANATION OF THE PRAISE

Preliminary Stanza

~11~~~~~~~~~il'l.l~I'l.l~~~I'l.l~
1~'ll~I'l.l~~~:I\~lq~~

1ai::I\~~~~~~q~I'l.l~1

la:I\~~5itl~~~qqil'l.l~1
1~~q~~~l I'l.l~l~
OM, HOMAGE TO THE SOVEREIGN, THE NOBLE, THE LffiERATING
ONE.
HOMAGE TO TARE, THE SWIFT, THE COURAGEOUS ONE.
' IN FRONT OF YOU, WHO WITH TUTTARA DISSIPATES ALL FEARS,
IN FRONT OF YOU, WHO WITH TURE PROVIDES ALL BENEFITS,
IN FRONT OF YOU, SOHA, I BOW DOWN.

This stanza is not part of the tantra. Added later,
it is not considered to be one of the 21 stanzas of the
praise. As it includes Tara's mantra OM TARE TUTTARE
TURE SOHA, it is sometimes called the "praise of the
mantra." Its meaning is as follows.
OM comes at the beginning of the sentence because
it is the initial syllable of the Tara: mantra.
SOVEREIGN: In Tibetan it is two syllables (je-tsun).
The first syllable means "sovereign" and the second
"queen," each possessing some implications.
- Sovereign means that we address Tara as the
main figure of all the places of refuge.
- Queen means here "stained with no defects."
NOBLE, she is superior to all temporal appearances
and beings in samsara.

- 96 -

LIBERATING ONE, by her activity, she frees all
samsaric beings from their suffering and establishes
them in happiness. Liberating one is also the meaning
of the word Tara.
TARE, part of the mantra repeating the name of the
deity.
SWIFT, moved by great compassion, Tara, when she
- comes to help beings, does it without procrastinating
or delay.
COURAGEOUS: Tara shows limitless courage with no
weakness to protect beings from suffering, whether in
a temporal or ultimate way.
TUTTARA, part of the mantra.
You WHO DISSIPATE ALL FEARS: by protecting them,
Tara eliminates the fears of beings in samsara.
TURE, part of the mantra.
You WHO PROVIDE ALL BENEFITS: Tara bestows all
benefits, whether temporal or ultimate.
SOHA, final part of the mantra
I BOW DOWN, I pay homage with body, speech, and
mind.

Stanza 1

l~~~~i~Of~:::,~~qr:r~
,~~.~.~~.~.~~.~~.~~.~,

1~~~~~'~~~'~Clf~'~'~~r'1~'~'
1~~:::,~q~~~~~~1
HOMAGE TO THE LffiERA TING ONE, SWIFT AND COURA~EOUS,
WHOSE SIGHT IS LIKE INSTANT LIGHTNING,
WHO ARISES FROM MYRIADS OF STAMENS
OF THE LOTUS FACE OF THE PROTECTOR OF THE THREE WORLDS.

- 97 -

nus stanza shows that Tara is worth pra Ismg
because she has the three qualities of an awakened
mind: love, power, and knowledge.
SWIFT, the fact that she swiftly accomplishes the
benefit of beings with compassion is first the sign of
her love.
COURAGEOUS, her absence of fear and weakness in
protecting beings from all dangers attests to her
power.
SIGHT LIKE INSTANT LIGHTNING, Tara has the sight
(eye) of primordial knowledge; this knowledge,
instantaneous as lightning, gives her the capabilities to
see and understand all phenomena.
LffiERATING ONE: because of this love, this power,
and knowledge, Tara liberates beings from the
suffering of samsara and establishes them in
happiness. Therefore, she is called the "liberating one."
The two following lines refer to Tara's origin from a
relative point of view.
PROTECTOR OF THE THREE WORLDS designates
Avalokiteshvara (Chenrezig). The three worlds that he
watches over are underground, on earth, and above
earth existence, that is, all classes of beings.
LOTUS FACE, the lotus (literally, born of water)
indicates the beauty; the metaphor underlines the
beauty of Avalokiteshvara's face.
MYRIADS OF STAMENS: continues the metaphor.
These two lines also make allusion to the story in
which Tara would have appeared from a tear drop of
Avalokiteshvara. Beyond this literal meaning,
Taranatha also gives an interpretation on the level of
ultimate truth. In this case, the Protector of the Three
Worlds designates the Absolute Body (Dharmakaya),

- 98 -

and Tara represents the formal body (rupakaya) issued
from the dynamics of the Absolute Body.
Stanza 2

1~~'~~~~'''1q:~r,=r\l~'a1
1~z:::z::rqt~q~~~qq~~C-ll

1~~C-l~~~l~~q~~~~~1
..... "...,..1~qa~q1l.1l.l~q1l.q~C-ll

HOMAGE TO HER WHOSE FACE GATHERS
ONE HUNDRED AUTUMN FULL MOONS,
WHO BLAZES WITH THE SPARKLING UGHT
OF A THOUSAND STARS.

SHE WHOSE FACE GATHERS ONE HUNDRED AUTUMN
FULL MOONS: the luminosity of Tara's face is

comparable 'to the full radiance of one hundred
autumn full moons. In India, the autumn moon
especially glistens in the night, whereas in summer
(rainy season), the sky is obscured by clouds and
humidity. In winter, it is lightly veiled by dust floating
in the air. In autumn, the sky is extremely limpid.
SHE WHO BLAZES WITH SPARKLING LIGHT OF A
THOUSAND STARS: while the two previous lines praise

the luminosity of Tara's face, it is now to the glitter of
Tara's body that the stars' light alludes.

- 99 -

Stanza 3

~~'~~'~~~'~~'~~'~~'~1
1c.1~~~~~~orc.1x,~~~~1

1~~"c.1~f~~~~l'1~"&~~~1
...,...

...,...

....

1~Ell"c.1q~o.r~~~l~~~l~1
HOMAGE TO HER WHOSE HAND IS ADORNED
WITH A BLUE AND GOLD WATER-BORN WTUS,
WHO HAS FOR HER DOMAIN GNING, EFFORT,
ASCETICISM, PEACE, PATIENCE, AND CONCENTRATION.

A BLUE AND GOLD WATER-BORN LOTUS: water-born is
a metaphor for the lotus; here the stem is gold colored
while the flower is blue.
The two following lines indicate that Tara possesses
the six paramitas perfectly, the six perfections of the
bodhisattvas.
GIVING: paramita of generosity
EFFORT: paramita of effort or diligence
ASCETICISM: designates here the paramita of ethics

PEACE: refers to the paramita of wisdom
(prajnaparamita)
PATIENCE: paramita of patience
CONCENTRATION: paramita of concentration

- 100 -

,

Stanza 4

1~~1lit~~q~~~~~~~~~~~:1\1
1~sa~"U.I~~~:I\t~qil~1

,

- 1~~~~"(~~c;-t.l~q~~1
1~nrCl~'~~'~~'4~a'Cl~~'~1
HOMAGE TO THE CROWN OF THE BLESSED ONE,
To HER WHO ENJOYS THE INFINITE AND VICTORY,
WHO IS TRUSTED BY THE CHILDREN OF THE CONQUERORS
WHO HAVE ACHIEVED ALL PERFECTIONS.

THE CROWN OF THE BLESSED ONE: it is said that
Tara's praise was uttered by the Buddha (Blessed One)
Vairochana, not from his mouth but from the crown
protuberance on the top of his head, as with that of all
buddhas. The Crown of the Blessed One designates
the crown protuberance as well as metaphorically the
praise that comes from it and the one who is the
subject of the praise, Tara.
THE 1NFINITE: the infinite refers to benefits
proceeding from the praise. Wh~n we recite it, Tara
effectively grants us all that we ask of her.
VICTORY: the praise wins the same complete victory
over all adverse circumstances wherever they happen.
Whereas infinite benefits are related to the gift of what
we wish, the victory is related to the help Tara brings
us to overcome fear and danger.
Taranatha's commentary explicates the first two
lines of this stanza in the following way: "Homage to
[her who holds the mantra coming from] the Crown
of the Blessed One [Vairochana], to her who enjoys the
infinite [of the benefits] and victory [brought by the

- 101 -

mantra on all adverse circumstances]." Taranatha uses
the term "mantra" here but it seems that it is to
designate the praise and not the mantra itself.
THE CHILDREN OF THE CONQUERORS: they are the
bodhisattvas of the tenth stages, called the Children of
the Buddhas (Conquerors).
ALL PERFECTIONS: designates the ten paramitas, that
is, the six paramitas we have seen in the previous
stanza (giving, ethics, patience, effort, concentration,
and wisdom) to which are added:
- paramita of skillful means
- paramita of wishes
- paramita of power
- paramita of pristine knowledge (jnana)
Stanza 5

1!l'~~l~'ij~'~~1
y~~~'~~'~Qj~'~~'~0{0-lflq'Cl1~'0-l1

1qE:Cl1~~q~~t:r~q~~~0-l~~51
1~~'q~~q~q~Qj~q~~~0-l1
HOMAGE TO HER WHO FILLS THE DESIRE, SKY, AND
DIRECTIONS,
WITH THE SYLLABLES TUTTARA AND HUNG
WHO STAMPS THE SEVEN WORLDS WITH HER FEET,
WHO POSSESSES THE POWER TO SUMMON THEM.

TUTTARA AND HUNG: mantras used by Tara to
accomplish the activity mentioned in the stanza.
DESIRE: sphere of desire. Buddhist cosmology divides
the possibilities of existence into three spheres or
domains, that is, the sphere of desire (hells, hungry
- 102 -

ghosts, animals, human beings, demi-gods, and some
categories of gods), the sphere of form (other
categories of gods in more subtle levels), the sphere of
formless (other categories of gods in even more subtle
levels). "Desire" designates the first of these three
spheres.
THE SKY: comprises form and formless spheres.
Desire and sky refer to the particular universe in
which we live, our solar system as we would say
today.
DIRECTIONS: in infinite space, an infinite number of
universes evolves, each comprising a desire sphere, a
form sphere, and formless sphere (therefore there are
many solar systems). Tara's activity occurs in the ten
directions (four cardinal points, four intermediate
points, zenith, and nadir) and applies to all the
universes, not just ours.
THE SEVEN WORLDS: seven levels of existence
inhabited by seven classes of beings
- nagas: spirits of water and earth currents
- pretas: (hungry ghosts) classes of beings who are
always starving
asuras: (demi-gods) powerful, proud, and
quarrelsome beings
- human beings
- vidhyadharas (knowledge holders): designates here,
it seems, the individuals who, after having developed
psychic powers (yogic powers) live in nonhuman
levels, nonetheless without having attained liberation
- kinnara: beings with a human body and' a horse's
head
- devas: gods of the three spheres (desire, form, and
formless)

- 103 -

STAMPS AND POSSESSES THE POWER TO SUMMON THEM:
metaphors signifying that in her might, Tara can easily
exert her influence on the seven worlds. She can
summon these beings and cover them with her
compassionate activity: to ward off the negative
activity they endure, liberate them from suffering, and
establish them in happiness.
Stanza 6

l~~~C4lq~~~~~~ql

~z::,~~l~~~qz::,~~~i'~~l
...,...,.-

"'

l~z::,-q~C4lz::,~~=r~~~~z::,,

1~~~~~l~~~~~~~~q~~~1
HOMAGE TO HER WHO IS HONORED BY INDRA, AGNI,
BRAHMA, VA YU AND OTHER GODS,
WHO IS PRAISED BY SPIRITS, BLOOD DRINKING SPIRITS,
CELESTIAL SPIRITS, AND LOCAL DEITIES.

The first two lines underline Tara's greatness by
stating the honors given to her by the great gods of
Vedic India.
lNDRA: King of the gods
AGNI: Fire god who reigns over the rishis
BRAHMA: creator of the universe
VAYU: wind god, protector of works and the arts
OTHER GODS: other vedic gods
The two last lines refer to homage paid by other
classes of beings usually opposed to the dharma and
who live in the realms of the asuras or pretas.
SPIRITS: some beings called in Sanskrit rakshasa

- 104 -

BLOOD DRINKING SPIRITS: spirits having invaded a
corpse and feeding on human blood
CELESTIAL SPIRITS: musician spirits eating scents
(Sanskrit, gandharva)
LOCAL DEITIES: classes of beings (Sanskrit, yaksha)
governed by Vairavana (Namthose)

Stanza 7

HOMAGE TO HER WHO WITH TRAT AND P'AT,
DESTROYS ADVERSE MACHINATIONS,
WHO, STAMPING WITH HER FOOT, RIGHT LEG FOLDED, LEFT
EXTENDED,
BLAZES WITHIN A GLOWING FIRE.

TRAT and P'AT: syllables used by Tara to accomplish
the activity mentioned in this stanza (Tibetans say
"tray" and "pay"). These two syllables are associated
with violent activity.
ADVERSE MACHINATIONS: enemies are those who seek
to harm individuals or the dharma by using various
methods such as weapons, poisons, mantras, and so
on. Tara has the power to overcome all their
machinations.
STAMPING WITH HER FOOT, right leg folded, left leg
extended: to overcome the enemies, Tara not only uses
mantras TRAT and P'AT but she takes a posture called
wrathful. Standing on her left foot, she steps on

- 105 -

negative spirits to subdue them, right leg folded and
left leg extended.
BLAZES WITHIN A GLOWING FIRE: Tara's body is
blazing and produces immense flames. This fire first
forces Yama (god of death) and all those who could
harm our lives to flee away; secondly, the fire
surrounds us with protection.
Stanza 8

1~'!lq,a;Cllai.~~~~-q~~
<'\..,...

..,...

1~~'~~q~'L:l'~Col-q:t,'~e:Col~'~1

1,&'~~'<1Cll'~'~~~:t,'~~'~~~l
..,...
1~~'c:rs:l~~'Q~'~'~~''!l~~'~1

-

HOMAGE TO TURE, THE VERY FRIGHTFUL, .
WHO HAS COMPLETE VICTORY OVER THE DEMON'S WARRIORS,
WHO KILLS ALL THE ENEMIES
BY FROWNING HER LOTUS FACE.



TURE: in Sanskrit, swift, Tara's attri bute; also

designates a part of the mantra; Tara uses the power
of this part to exert her activity.
THE VERY FRIGHfFUL: Tara's nature is to be at peace.
However, when circumstances demand it, she can take
on a wrathful and violent aspect, capable of causing
fright.
DEMON'S WARRIORS: those who oppose the virtuous
activity and dharma practice, and those who
propagate present suffering and causes for future
suffering.

- 106 -

WHO HAS COMPLETE VICTORY: it is with her wrathful
attitude that Tara vanquishes the demon's warriors,
since a peaceful attitude would not subdue them.
BY FROWNING HER LOTUS FACE: the preceding lines
meant that Tara's body has taken on a wrathful
expression. . The fourth line specifies that this
expression appears to her face, to the point of
wrinkling it.
WHO KILLS ALL THE ENEMIES: enemies are those
previously designated with the expression "demon's
warriors," those who engage in unwholesome activity
and become obstacles to the dharma. When Tara
"kills" them, this means that she deprives them
physically and mentally of their harmful power.
Taranatha gives a second interpretation for this
stanza, no longer considering outer enemies but inner
enemies.
THE VERY FRIGHTENING: primordial awareness, union
of bliss and emptiness, frightening for unfortunate
beings.
TORE: threading swiftly the higher paths, we attain
buddhahood.
THE DEMON'S WARRIORS: conflicting emotions (desire,
hatred, jealousy, and so on) and the thoughts
stemming from them.
FROWNING HER FACE: here, symbolizes the creation
phase of deity meditation, that is, the moment when
the practitioner imagines himself or herself in the form
of the deity and develops "divine pride." This div~e
pride vanquishes conflicting emotions and allows us
ultimately to obtain the Wisdom Body, blissemptiness, a term used in the tantras as an equivalent
of the Absolute Body.

- 107-

ENEMIES: the veils of the mind, conquered by
primordial wisdom. These veils are:
- The veil of conflicting emotions that disappears at
the first stage of the bodhisattva.
- The veil of dualistic knowledge that begins to
disappear at the first stage and is completely
eliminated with attaining buddhahood.
Stanza 9

HOMAGE TO HER WHOSE FINGERS IN THE MUDRA SYMBOL

OF THE THREE JEWELS ADORN THE HEART,
WHO BY RADIATING THE RAYS OF HER OWN UGHT,
ADORNS THE WHEEL OF ALL DIRECTIONS.

MUDRA SYMBOL OF THE THREE JEWELS: Tara, as she
is usually represented, with the left hand holding a
lotus stem accomplishes a mudra called "mudra of the
Three Jewels" (The Three Jewels being the Buddha,
Dharma, and Sangha). The mudra symbol of the Three
Jewels mentioned here, according to Taranatha, is
completely different. Hands are joined at heart level,
the middle fingers pressing each other, the other
slightly folded fingers touch ' each other at their
extremities. Together, they form a lotus bud that
symbolizes the Three Jewels, but in reality is called
"lotus mudra."

- 108-

The previously described mudra
requires,that the hands be placed in front of the heart.
BY RAOIATING THE RAYS OF HER OWN LIGHT: After
Tara places her hands in the lotus mudra, her entire
body radiates infinite rays of light.
AOORNS: Light radiated by Tara's body illuminates
and beautifies the universe while spreading outward.
THE WHEEL OF ALL OIRECf IONS: designates all the
. universes spread throughout the immensity of space.
It is said that a long time ago, Tara performed the
lotus mudra, consecrated it with her mantra, and
declared that anyone who accomplishes it will
immediately invoke her presence. The light with
which Tara fills the universe r;epresents her
spontaneous arrival when one of her followers calls
upon her with the mantra. 14
. AOORN THE HEART:

Stanza 10

l~~'qz6~':I\':ra'~~q'I~rq~~'I:J~l

l~~~:rr~~~~q~~~l
,q~~~r:l\qq~~1il:l\'Ul~l
l~~~~~~~ry~~q~a~E(~~l
HOMAGE TO PERFECT JOY, TO HER WHOSE SPARKLING TIARA
SPREADS GARLANDS OF UGHT
WHO WITH GREAT LAU.GHTER AND TUTIARA
SUBJUGA TES DEMONS AND THEIR WORLDS.

PERFECf JOY:

Tara's body provides beings with

perfect joy.
the various precious stones that make
her tiara shine of their own radiance.
SPARKLING:

- 109 -

the lumin ous rays
of garlan ds that
form
the
take
radiat ing from the tiara
multi ply and propa gate themselves.
WITH GREAT LAUGHTER AND TUTTARA: to discipline
demons, Tara uses her laugh ter and mantra.
SUBJUGATES DEMONS AND THEIR WORLDS: Some
world s are ruled by demo ns or by tempo ral deities.
Tara has the powe r to subdu e them.
SPREADS GARLANDS OF LIGHT:

Stanza 11

l~Q]~C'lJ~Q]~~~:qq.lQ]~~o.l~l
l I;\o.l~~~~Q]~~l\~~o.l~~o.ll

lfffQ]~l\'Q]arqq~'~'ij'~~l

-

-

lZ'.:l"~~I;\o.l~Q~~o.l~l\mC'lJo.ll

HOMA GE TO HER WHO HAS THE POWER TO SUMMON
THE HOSTS OF THE GUARDIANS OF EARTH,
WHO DELNERS FROM ALL MISFORTUNE
WITH HUNG AND MOVING HER FROWNING FOREHEAD.

refers, first, to some
deities called goddesses of the earth, and secondly to
the kings ruling huma n beings.
TO SUMMON: under lines Tara's greatness; all
powe rful beings obey her.
GUARDIANS OF THE EARTH:

WITH HUNG AND MOVING HER FROWNING FOREHEAD:

signs of anger symbolizing Tara's force, able to brush
away any misfortune.
DELIVERS FROM ALL MISFORTUNE: misfo rtune as
expla ined here is the "lack of happi ness" ; it
encompasses all scarcity such as lack of food, clothing,

- 110 -

material belongings, or whatever, including lack of
inner happiness. Tara frees beings from all suffering.
Stanza 12

,1~~~I'l.l~rq~~~~~~q~~1
. lq~~q~~~~<~~aqq:I;:~l

... ...,..

...,..

'"

ll\l'l.l~q~~~~q~~q~~~I'l.l~l

wr1~l\'1~'a:rr~'l\q'~e:~'~1
HOMAGE TO HER WHOSE TIARA IS A MOON CRESCENT,
ABLAZE WITH ALL ADORNMENTS,
WHO UNCEASINGLY SPREADS THE UGHT
FROM AMITABHA sm ING IN HER FULL HAIR.

The two first lines praise the tiara shaped in a
moon crescent and the ornaments inlaid with precious
stones adorning Tara's body and shining with a
radiance that emanates in all directions.
AMITABHA s ITTiNG IN HER FULL HAIR: in the knot that
gathers part of her hair on top of her head, there is
Amitabha Buddha (whose name means Infinite Light)
proclaiming that Tara belongs to the lotus family ruled
by Amitabha.
WHO UNCEASINGLY SPREADS THE LIGHT: Amitabha's
body itself constantly radiates light that spreads all
around Tara.

- 111 -

Stanza 13
1~~I1C5~q~~r~.rs;r~~'5:l'~:2\1

1r:7;q:2\q~~t\q~~~~~~~~1

..,...

..,...

1~Ul~q~t\~~t1.l~q~~~'{l~~~q~:2\l~r:7;1

1l~~~t\~~~~:2\~~~~1

HOMAGE TO HER WHO DWELLS AMID GARLANDS
BLAZING LIKE THE FIRE AT THE END OF TIME,
WHO, RIGHT LEG EXTENDED AND LEFT FOLDED,
SWIRLING, GWES JOY AND DESTROYS THE HORDE OF ENEMIES.

THE FIRE AT THE END OF TIME: according to
traditional cosmology, at the end of a kalpa (cosmic
era) the world would be set ablaze, destroyed, and
consumed by an immense fire.
SWIRLING: Tara stands up. "Swirling" indicates the
swift and various movements of her dance.
RIGHT LEG EXTENDED, LEFT FOLDED: this does not
mean that Tara holds a fixed posture. These are only
examples of her leg movements during the dance.
GIVES JOY: the effect of this dance is to provide joy to
beneficent beings.
DESTROYS THE HORDE OF ENEMIES: this is the second
effect of the dance, destroying harmful human or
nonhuman beingsY

- 112 -

Stanza 14

HOMAGE TO HER WHO STRIKES THE GROUND WITH THE PALM
OF HER HAND AND STAMPS IT WITH HER FOOT,
WHO FROWNING HER EYEBROWS, WITH THE SYLLABLE HUNG
SHA TIERS THE SEVEN UNDERGROUND LEVELS.

STRIKES THE GROUND WITH THE PALM OF HER HAND:

the complete movement done by Tara is first to clap
her hands, then, to strike the ground. The ground
designates here the surface of the world in its totality.
Tara demonstrates by this hand movement, as well as
stamping the ground with her left foot, that she
dominates the world.
WITH THE SYLLABLE HUNG: Tara emits this syllable
through her nose.
THE SEVEN UNDERGROUND LEVELS: Taranatha's
commentary gives the list of the seven underground
worlds without specifying their characteristics.
Generally, these are the nagas, ogres, and other
creatures' dwellings. One may recall that in traditional
cosmology, the Earth is a flat disc upon which the
oceans and continents are placed. The seven levels are
listed as follows:
- the base
- the superior base
- the baseless
- the base itself
- 113 -

- the base of vital essence
- the good base
- the pure base.
Stanza 15

1~~~nJq~~~~~~~1
"....,....
"

1~~'q~~''1'~~~nJ'~~'~1

1~~w~~'UJ~~~~~q~1
1~~~~~t:fq"(~~~~~~1
HOMAGE TO HER WHO IS HAPPINESS, VIRTUE, AND PEACE
WHO LIVES IN PEACE BEYOND SUFFERING,
WHO CONQUERS THE GREATLY HARMFUL DEEDS
WITH THE PURITY OF SOHA AND OM.

HAPPINESS, VIRTUE, AND PEACE are permanent
qualities of Tara and also qualities through which she
helps beings.
- she grants them happiness in this very life
- she makes them accomplish virtues, that is, positive .
activity as the foundation of happiness for future lives.
- to fortunate disciples, she sh~ws the path to peace,
that is, liberation.

PEACE BEYOND SUFFERING: beyond suffering
designates nirvana. As previously, not only has Tara
attained this nirvana but she provides access to it for
her followers. The "peace" of the previous line applied
to the path to nirvana, whereas the "peace" of this
second line refers to obtaining nirvana.
SOHA and OM: mantras used by Tara.
PURITY: these mantras are pure, that is, perfectly
au thentic. This explains their benefits.

- 114 -

CONQUERS THE GREATLY HARMFUL DEEDS: by the
mantras that she utters, Tara dissipates harmful deeds
themselves and the suffering coming from them.
Other interpretations of the commentary refer to
the five wisdoms according to the ultimate truth:
HAPPINESS: discriminating wisdom
VIRTUE: mirror-like wisdom
PEACE: wisdom of equality
PEACE BEYOND SUFFERING: dharma datu wisdom


CONQUERS

THE

GREATLY

HARMFUL

DEEDS:

accomplishing wisdom
SOHA AND OM: Tara's mind, possessing the five
wisdoms, is endowed with a dynamic that manifests
in the form of "fearless sound" or "sound of
emptiness," which is the mantra. The deity's mantras,
symbolized here by SOHA and OM, are the expression
of the Absolute Body. The deity and her mantra are
truly inseparable. The mantra OM TARE TUTTARE TURE
SOHA is none other than Tara.
Stanza 16

HOMAGE TO HER WHO COMPLETELY DELIGHTS HER
ENTOURAGE
WHO DESTROYS THE BODIES OF ENEMIES,
To THE LIBERATING ONE COMING FROM THE MANTRIC HUNG
WHO EMITS THE UTTERANCE OF THE TEN SYLLABLES.

- 115 -

WHO COMPLETELY DEUGHTS HER ENTOURAGE: the
natural effect of Tara's compassion is to provide joy
for the bodhisattvas, the Vajrayana followers having
attained realization, for the practitioners, and her
followers in general. "Completely" means that her
entourage is immense and goes out in all directions. 16
ENEMIES: those opposed to the practice of the
dharma or also conflicting emotions in the mind of
beings.
HUNG: the seed syllable from which Tara appears in
her wrathful form described here as blazing with light.
(The seed syllable of Tara in her peaceful form is

TAM.)

Tara's mantra
OM TARE TUTIARE TURE SOHA is considered inseparable
from Tara herself. From the seed syllable appears the
mantra or the deity herself.
THE UTIERANCE OF THE TEN SYLLABLES:

Stanza 17

HOMAGE TO TURE WHO STAMPS WITH HER FOOT,

To WHOM HUNG IS THE SEED SYLLABLE,
WHO SHAKES MOUNT MERU, MANDARA,
KAILASH, AND THE THREE WORLDS.

TURE:

Sanskrit term meaning "swift," one of Tara's

names.

- 116 -

STAMPS WITH HER FOOT: indicates that Tara dons a
wrathful form here.
MOUNT MERU: the mountain forming the central axis
of the world in buddhist cosmology.
MANDARA: a mountain.
KAILASH: a sacred mountain in Western Tibet,
looked upon as Chakrasamvara's dwelling by
buddhists and as Shiva's dwelling by hindus.
THE THREE WORLDS: on earth, underground, and
above earth.
Stanza 18

1~~'qa5~'~~'~~'~~~~'1
l~~'l'1~ry~~~~~~q~~~~l
12%:.~~~qr1~ra~~~1
1~'l1~~~~~~~%:.~~~~1
HOMAGE TO HER WHO HOLOS IN HER HAND THE HAREMARKED MOON
IN THE FORM OF THE GOOS' LAKE
WHO TOTALLY DISPELS POISON
BY RECITING TWICE TARA AND P'AT.

THE HARE-MARKED MOON: the moon. In the East,
people distinguish a hare on the moon (or a rabbit),
clearly drawn, with its two large ears standing straight
up.
THE GODS' LAKE: another metaphor for the moon,
compared to a perfectly round lake, very beautiful,
filled with white, clear, and fresh water.
TARA AND P'AT: Mantras used by Tara to neutralize
poisons.
- 117-

DISPELS POISON: poisons are of two kinds,
"immobile" (mineral and herbal poisons) and mobile
(poisonous animals or dangerous animals such as
rabid dogs).

Stanza 19

l~QjqcErlJ~t~rlQj~~cJ.l~~rlJ~
l~l~~qcJ.l%~~q~~cJ.ll
---" " "
1\l~'~~'Qj'a5'l~q'qq'q~l'~~1

-"

...,.

1~ll~cilrlJcJ.l~q~rlJcJ.l1

HOMAGE TO HER WHO IS HONORED BY HOSTS OF GODS, KINGS,
GODS, AND HORSE-HEADED BEINGS,
WHO DISPELS CONFLICTS AND BAD DREAMS
WITH HER ARMOR OF RESPLENDENT JOY.

HOSTS OF GODS: gods of the desire sphere gathered
in six classes whose dwellings rise in tiers above
Mount Meru.
KINGS: sovereigns governing a whole universe called
"chakravartins," as well as other kings.
GODS, refers here to the local deities who inhabit a
mountain, a lake, or a forest.
HONORED BY: the powerful beings mentioned above
show their allegiance to Tara by bowing down to her
feet.
HORSE-HEADED BEINGS: musicians with a human
body and the head of a horse (Sanskrit, kinnara).
ARMOR: mantras consecrated by Tara and the
mudras that she accomplishes provide to those who
do her practice a protection comparable to an armor.

- 118 -

JOY: this armor gives joy and happiness to the minds
of those who wear it.
RESPLENDENT: the armor gives a brilliance to the
body and speech.
DISPELS CONFLICTS AND BAD DREAMS: the other effect
of the armor provided by Tara's mantras and mudras.

Stanza 20

l~~n.i~~~c:1~~"t.lql

l~~~~~:q.~:rr~:E\cr~~~~l
"'..,...
"'
lr;:E\~~~c:1~~al:E\~~1

11~a~~~~~~~~~~~~1
HOMAGE TO HER WHOSE TWO EYES SHINE
WITH THE RADIANCE OF THE SUN AND MOON
WHO DISPELS VIRULENT EPIDEMICS
WITH TWO HARA AND WITH TUTTARA.

WHOSE TWO EYES SHINE: the radiance of Tara's sight
of compassion is such that it frees beings of inferior
realms and other worlds from their suffering, and
establishes a state of happiness for them.
HARA AND TUTTARA: mantras through which Tara
dispels epidemics. Beside the literal meaning,
Taranatha gives a more general interpretation:
HARA AND TUTTARA: represents recitation of Tara's
mantra.
VIRULENT EPIDEMICS: conflicting emotions (anger,
desire-attachment, blindness, pride, jealousy, and so
on).
WHOSE TWO EYES SHINE WITH THE RADIANCE OF THE
SUN AND MOON: by the light of the right eye, Tara

- 119 -

scares violent beings and burns away negative activity
and suffering like the sun. By the light of her left eye,
comparable to nectar flowing out of the moon, she
gives life, w~alth, and happiness.
Stanza 21

l~~~ClJ~~l~~~~~~r~l'C.llt\ll
1~''l~'~'l~~~'l~'~~'~1
1~~~l~~~It\I~~l~~~It\I~~lt\Il
l~Et~It\I~a~~q~~l~l
HOMAGE TO HER WHO THROUGH THE THREE ESTABLISHED
PRINCIPLES
FULLY POSSESSES THE POWER OF PACIFYING
To TURE, THE SUBLIME, VICTOR
OF THE SPIRITS, BWOD-DRINKING SPIRITS, AND LOCAL DEITIES.

Taranatha successively applies the four modes of
interpretation of a tantra to this stanza.

Literal Meaning
THE THREE PRlNCIPLES: the.three "suchnesses," or the
three qualities characterizing realization
- the base: emptiness
.
- the path: absence of belief in the reality of
phenomena
- the result: nonaspiration, absence of expectation
ESTABLISHED: the three principles are established to
lead beings to genuine happiness and perfect
awakening
FULLY POSSESSES THE POWER OF PACIFYING: thanks to
the three principles, Tara rids beings of the two veils
- 120 -

(veil of conflicting emotions and veil of dualistic
knowledge) and establishes them in the peace of
awakening
SPIRITS: term covering 18 categories of spirits
provoking illness and other difficulties
BLOOD-DRINKlNG SPIRITS: represent here the power of
_black magic
LOCAL DEITIES: in Sanskrit, yakshas
TURE: the swift one
VICTOR: Tara gains victory over all that causes evil.

Common Meaning
THE THREE PRINCIPLES: the three syllables OM, AH,
HUNG (essence of the body, speech, and mind) placed
at the three places on Tara's body (forehead, throat,
and heart)
POWER OF PACIFYING: the power to protect beings
against any obstacle.

Hidden Meaning
THE THREE PRINCIPLES: appearance, expansion, and
attainment designate here the three steps of the
manifestation of clear light in the six yogas of Naropa
ESTABLISHED: the succession of the above three steps
POWER OF PACIFYING: the peace in the instant,
complete emptiness, and clear light stemming from
the three steps
SPIRITS: subtle channels (Sanskrit, nadi)
BLOOD-DRINKlNG SPIRITS: the energy
drops"
(Sanskrit, bindu) that are found or circulating in the
channels at the same time as the subtle winds
LOCAL DEITIES: thoughts that disappear in the clear
light.
/I

- 121 -

Ultimate Meaning

the vajra-body, vajra-speech,
and vajra-mind. "Vajra" here signifies the state of full
awakening, buddhahood.
ESTABLISHED: these three vajras are the primordial
nature of phenomena
FULLY POSSESSES THE POWER TO PACIFY: given that the
three vajras are primordially present, that they are
from this time forward the peace of realization, one
establishes oneself by meditating in the state where
one is inseparable from them
SPIRITS: suffering
BLOOD-DRINIGNG SPIRITS: karma
LOCAL DEITIES: conflicting emotions
THE SUBLIME: once victory is gained over suffering,
karma, and conflicting emotions, there is the
primordial awareness that is great felicity.
THE THREE PRINCIPLES:

Concluding lines

l~q~~~~a-q~l-q~~lr::.l

1~~~nrq-~~\~~~%~1
SUCH ARE THE PRAISE OF THE ROOT MANTRA
AND THE TWENTY-GNE-FOLD HOMAGE.

THE ROOT MANTRA: Tara's mantra OM TARE TUITARE
TURE SOHA is distributed throughout the text of the

praise.
THE TWENTY-ONE-FOLD HOMAGE:

with the word "homage."

- 122 -

each stanza starts




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Liz to Aoi Tori -- -- Kyoto Animation -- 1 ep -- Novel -- Drama Music School -- Liz to Aoi Tori Liz to Aoi Tori -- Liz's days of solitude come to an end when she meets a blue bird in the form of a young girl. Although their relationship blossoms, Liz must make a heart-wrenching decision in order to truly realize her love for Blue Bird. -- -- High school seniors and close friends Mizore Yoroizuka and Nozomi Kasaki are tasked to play the lead instruments in the third movement of Liz and the Blue Bird, a concert band piece inspired by this fairy tale. The introverted and reserved Mizore plays the oboe, representing the kind and gentle Liz. Meanwhile, the radiant and popular Nozomi plays the flute, portraying the cheerful and energetic Blue Bird. -- -- However, as they rehearse, the distance between Mizore and Nozomi seems to grow. Their disjointed duet disappoints the band, and with graduation on the horizon, uncertainty about the future spurs complicated emotions. With little time to improve as their performance draws near, they desperately attempt to connect with their respective characters. But when Mizore and Nozomi consider the story from a brand-new perspective, will the girls find the strength to face harsh realities? -- -- A spin-off film adaptation of the Hibike Euphonium! series, Liz to Aoi Tori dances between the parallels of a charming fairy tale, a moving musical piece, and a delicate high school friendship. -- -- Movie - Apr 21, 2018 -- 85,893 8.21
Magi: Sinbad no Bouken (TV) -- -- Lay-duce -- 13 eps -- Manga -- Action Adventure Fantasy Magic Shounen -- Magi: Sinbad no Bouken (TV) Magi: Sinbad no Bouken (TV) -- In the small, impoverished Tison Village of the Parthevia Empire, a boy, Sinbad, is born to the jaded ex-soldier Badr and his kind-hearted wife Esra. His birth creates a radiant surge throughout the rukh, a declaration of a singularity to those who stand at the pinnacle of magical might: the "Child of Destiny" is here. Despite his country being plagued by economic instability and the repercussions of war, Sinbad leads a cheerful life—until a stranger's arrival shatters his peaceful world, and tragedy soon befalls him. -- -- Years later, mysterious edifices called "dungeons" have been erected all over the world. Rumored to contain great power and treasures, these dungeons piqued the interest of adventurers and armies alike; though to this day, none have returned therefrom. Sinbad, now 14, has grown into a charming and talented young boy. Inspired by the shocking events of his childhood and by his father's words, he yearns to begin exploring the world beyond his village. As though orchestrated by fate, Sinbad meets an enigmatic traveler named Yunan. Stirred by Sinbad's story and ambitions, Yunan directs him to a dungeon which he claims holds the power Sinbad needs to achieve his goals—the "power of a king." -- -- Magi: Sinbad no Bouken tells the epic saga of Sinbad's early life as he travels the world, honing his skill and influence, while gathering allies and power to become the High King of the Seven Seas. -- -- 364,891 7.89
Radiant 2nd Season -- -- Lerche -- 21 eps -- Other -- Action Adventure Magic Fantasy -- Radiant 2nd Season Radiant 2nd Season -- Second season of Radiant. -- 73,100 7.60
Radiant 2nd Season -- -- Lerche -- 21 eps -- Other -- Action Adventure Magic Fantasy -- Radiant 2nd Season Radiant 2nd Season -- Second season of Radiant. -- -- Licensor: -- Funimation -- 73,100 7.60
Radiant -- -- Lerche -- 21 eps -- Other -- Action Adventure Fantasy Magic -- Radiant Radiant -- Nemeses—powerful and mysterious demonic entities that fall from the sky and vaporize anything they touch. The only ones who can combat these creatures are Sorcerers, those who have survived an encounter with a Nemesis but were infected in the process. -- -- Seth, a Sorcerer from Pompo Hills, sets out on an adventure to exterminate all these Nemeses. Accompanying him are Doc and Mélie, fellow Sorcerers who share his ideal. Their main objective is to bring about a world where Sorcerers are no longer persecuted for being infected, and to that end, desire to destroy the source of the Nemeses themselves: the mythical Radiant. -- -- 151,188 6.86
Radiant -- -- Lerche -- 21 eps -- Other -- Action Adventure Fantasy Magic -- Radiant Radiant -- Nemeses—powerful and mysterious demonic entities that fall from the sky and vaporize anything they touch. The only ones who can combat these creatures are Sorcerers, those who have survived an encounter with a Nemesis but were infected in the process. -- -- Seth, a Sorcerer from Pompo Hills, sets out on an adventure to exterminate all these Nemeses. Accompanying him are Doc and Mélie, fellow Sorcerers who share his ideal. Their main objective is to bring about a world where Sorcerers are no longer persecuted for being infected, and to that end, desire to destroy the source of the Nemeses themselves: the mythical Radiant. -- -- -- Licensor: -- Funimation -- 151,188 6.86
Xiong Bing Lian -- -- - -- 33 eps -- Original -- Action Military Sci-Fi Mystery Space Supernatural Mecha -- Xiong Bing Lian Xiong Bing Lian -- Sun Goddess of the Solari, Leona came to Earth in 2014. The genetics of God hidden on Earth has started to awaken. The first few awakenings include the Power of the Galaxy and God of War. An invasion by the alien Tao Tie, just to entertain Death God Karthus, are on the way to Earth. -- -- The Angels, the Devils and God seminary groups that have been monitoring the genetics of God on Earth make their moves. The God Seminary assembled the scattered warriors across Earth who carry the genetics of God to form the Black Troops. Radiant Dawn, Leona, lead the team and train them combat techniques to fight against the invasion. -- -- Morgana, the Fallen Angel came to Earth to sow the seed of darkness and plot to destroy the Holy Kayle. Angel Yan was send to Earth, informing the invasion of Styx galaxy by Tao Tie. -- -- Earth has just become the battlefield for the war of different civilizations. As the disasters continue, the Black Troops will realize they are fighting more than what they are asked for. -- -- (Source: HaxTalks) -- ONA - Jun 1, 2017 -- 887 6.09
AYK Radiant
Clouds and the Earth's Radiant Energy System
Fire Emblem: Radiant Dawn
Gradiant (foundation)
HMS Radiant (1916)
Hyperradiant Fresnel lens
Irradiant (album)
Jean-Michel Basquiat: The Radiant Child
Lumwana Radiants F.C.
Mean radiant temperature
New Radiant S.C.
New Radiant Storm King
Radiant
Radiant3 Productions
Radiant AI
Radiant Angel
Radiant Baby
Radiant barrier
Radiant Child
Radiant Child: The Story of Young Artist Jean-Michel Basquiat
Radiant Door
Radiant energy
Radiant exitance
Radiant exposure
Radiant flux
Radiant Future Records
Radiant heating and cooling
Radiant Historia
Radiant Identities
Radiant intensity
Radiant Logic
Radiant (manfra)
Radiant (meteor shower)
Radiant One
Radiant Radish
Radiant Sea: A Collection of Bootleg Rarities and Two New Songs
Radiant Silvergun
Radiant (software)
Radiant Systems
Radiant (yacht)
Sakura Wars: The Radiant Gorgeous Blooming Cherry Blossoms
Solarflesh A Gospel of Radiant Divinity
Tales of the World: Radiant Mythology
Tales of the World: Radiant Mythology 2
Tales of the World: Radiant Mythology 3
User:Radiant!
User:Radiant!/Classification of admins


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