FM.7.182 THE LAST BROTHER 3.NV08-09
jivadas
FM7182 THE LAST BROTHER 3.NV08-09 .z53
https://www.dropbox.com/s/csdxtj9suazwx04/fm7182%203.nv08-09%20The%20Last%20Brother%20.z53.docx?dl=0
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
FM.7.182 THE LAST BROTHER 3.NV08-09
सर्ग ७.१८२
sarga 7.182
वृद्धतापस उवाच ।
vRddha-tApasa* uvAca |
तस्मिन्_एव कदम्बे ऽस्मिन् वर्षाणि स्व.इच्छया दश ।
tasmin eva kadambe_asmin varSANi sva.icchayA daza |
स्थित्वा गौरी जगाम_अथ हर.वाम.अर्ध.मन्दिरम् ॥७।१८२।१॥
sthitvA gaurI jagAma_atha hara.vAma~ardha-mandiram ||7|182|1||
तत्.स्पर्श.मृति-सिक्तो ऽयम् कदम्ब.तरु-पुत्रकः ।
tat.sparza-mRti-sikta:_ayam kadamba.taru-putraka: |
उत्सङ्ग इव च_आसीनः न याति_एव पुराणताम् ॥७।१८२।२॥
utsaGga* iva ca_AsIna: na yAti_eva purANatAm ||7|182|2||
ततः_गौर्याम् प्रयातायाम् तद् वनम् तादृशम् महत् ।
tata: gauryAm prayAtAyAm tat vanam tAdRzam mahat |
सामान्य.वनताम् यातम् जन.वृन्द.उपजीवितम् ॥७।१८२।३॥
sAmAnya-vanatAm yAtam jana-vRnda~upajIvitam ||7|182|3||
मालवः_नाम देशो ऽस्ति तत्र_अहम् पृथिवी-पतिः ।
mAlava: nAma deza:_asti tatra_aham pRthivI-pati: |
कदाचित् त्यक्त-राज्य-श्रीः मुनीनाम् आश्रमान् भ्रमन् ॥७।१८२।४॥
kadAcit tyakta-rAjya-zrI: munInAm AzramAn bhraman ||7|182|4||
इमम् देशम् अनुप्राप्त इह च_आश्रम.वासिभिः ।
imam dezam anuprApta* iha ca_Azrama-vAsibhi: |
पूजितो ऽस्य कदम्बस्य ध्यान.निष्ठः तले स्थितः ॥७।१८२।५॥
pUjita:_asya kadambasya dhyAna-niSTha: tale sthita: ||7|182|5||
केन.चित् त्व् अथ कालेन भ्रातृभिः सप्तभिः सह ।
kena.cit tu_atha kAlena bhrAtRbhi: saptabhi: saha |
भवान् अभि.आगतः पूर्वम् तपः_अर्थम् इमम् आश्रमम् ॥७।१८२।६॥
bhavAn abhi.Agata: pUrvam tapa:_artham imam Azramam ||7|182|6||
तपस्विनो ऽष्टाउ_इह ते तथा नाम तदा_अवसन् ।
tapasvina:_aSTAu_iha te tathA nAma tadA_avasan |
यथा तपस्विनो ऽन्ये ते तेषाम् मान्याः तपस्विनः ॥७।१८२।७॥
yathA tapasvina:_anye te teSAm mAnyA: tapasvina: ||7|182|7||
कालेन_अनन्तरम् असाव् एकः श्री-पर्वतम् गतः ।
kAlena_anantaram asau_eka: zrI-parvatam gata: |
स्वामिनम् कार्तिकेयम् च द्वितीयः तपसे गतः ॥७।१८२।८॥
svAminam kArtikeyam ca dvitIya: tapase gata: ||7|182|8||
वाराणसीम् तृतीयः_तु चतुथो ऽगात्_हिमाचलम् ।
vArANasIm tRtIya: tu caturtha:_agAt_himAcalam |
इह_एव ते परे धीराः चत्वारः_अन्ये परम् तपन् ॥७।१८२।९॥
iha_eva te pare dhIrA: catvAra:_anye param tapan ||7|182|9||
सर्वेषाम् एव च_एतेषाम् प्रत्येकम् त्व् एतत्_ईप्सितम् ।
sarveSAm eva ca_eteSAm pratyekam tu_etat Ipsitam |
यथा समस्त-द्वीपाया* भुवः_अस्याः स्याम् महीपतिः ॥७।१८२।१०॥
yathA samasta-dvIpAyA* bhuva:_asyA: syAm mahIpati: ||7|182|10||
अथ सम्पादितम् तेषाम् सर्वेषाम् एतत्_ईप्सितम् ।
atha sampAditam teSAm sarveSAm etat Ipsitam |
तपः_तुष्टाभिः_इष्टाभिः_देवताभिः_वरैः_वरैः ॥७।१८२।११॥
tapa: tuSTAbhi: iSTAbhi: devatAbhi: varai: varai: ||7|182|11||
तप.तः_ते ततो याता भ्रातरः सदनम् निजम् ।
tapa.ta: te tata:_yAtA* bhrAtara: sadanam nijam |
भूमौ धर्म-युगम् भुक्त्वा वेधा ब्रह्म.पुरीम् इव ॥७।१८२।१२॥
bhUmau dharma-yugam bhuktvA vedhA brahma.purIm iva ||7|182|12||
तैः_भवत्.भ्रातृभिः_भव्य वरदान.विधौ तदा ।
tai: bhavat-bhrAtRbhi: bhavya* varadAna-vidhau tadA |
इदम् वर.उद्यता यत्नात् प्रार्थिताः स्व.इष्टदेवताः ॥७।१८२।१३॥
idam vara~udyatA yatnAt prArthitA: sva.iSTadevatA: ||7|182|13||
देवि_अस्माकम् इमे सर्वे सप्त.द्वीप_ईश्वर.स्थितौ ।
devi, asmAkam ime sarve sapta.dvIpa_Izvara-sthitau |
सत्याः प्रकृतयः सन्तु सर्व आश्रम.वासिनः ॥७।१८२।१४॥
satyA: prakRtaya: santu sarva* Azrama-vAsina: ||7|182|14||
तम् इष्ट.देवता.सार्थम् उररीकृत्य सादरम् ।
tam iSTa.devatA-sArtham urarI.kRtya sAdaram |
तेषाम् अस्त्व् एवम् इत्य् उक्त्वा जगाम_अन्तर्धिम् ईश्वरी ॥७।१८२।१५॥
teSAm astu_evam iti_uktvA jagAma_antardhim IzvarI ||7|182|15||
ते ततः सदनम् याताः_तेषाम् आश्रम.वासिनः ।
te tata: sadanam yAtA: teSAm Azrama-vAsina: |
सर्व एव गताः पश्चाद् एक एव_अस्मि नो* गतः ॥७।१८२।१६॥
sarva* eva gatA: pazcAt eka* eva_asmi no* gata: ||7|182|16||
अहम् केवलम् एकान्ते ध्यान.एक.गत=मानसः ।
aham kevalam ekAnte dhyAna~eka.gata=mAnasa: |
वागीश्वरी-कदम्बस्य तले तिष्ठामि शैलवत् ॥७।१८२।१७॥
vAk.IzvarI-kadambasya tale tiSThAmi zailavat ||7|182|17||
अथ काले वहत्य् अस्मिन् ऋतु.संवत्सर.आत्मनि ।
atha kAle vahati_asmin Rtu.saMvatsara~Atmani |
इदम् सर्वम् वनम् छिन्नम् जनैः पर्यन्त-वासिभिः ॥७।१८२।१८॥
idam sarvam vanam chinnam janai: paryanta-vAsibhi: ||7|182|18||
इदम् कदम्बम् अम्लानम् जनताः पूजयन्त्य् अलम् ।
idam kadambam amlAnam janatA: pUjayanti_alam |
वागीश्वरी=गृहम् इति माम् च_एव_एक.समाधि.गम् ॥७।१८२।१९॥
vAk-IzvarI=gRham iti mAm ca_eva_eka-samAdhi.gam ||7|182|19||
अथ_एनम् देशम् आयातौ भवन्तौ दीर्घ.तापसौ ।
atha_enam dezam AyAtau bhavantau dIrgha-tApasau |
एतत् तत् कथितम् सर्वम् ध्यान.दृष्टम् मया_अखिलम् ॥७।१८२।२०॥
etat tat kathitam sarvam dhyAna-dRSTam mayA_akhilam ||7|182|20||
तस्माद् उत्थाय हे साधू गच्छताम् गृहम् आगतौ ।
tasmAt utthAya he sAdhU gacchatAm gRham Agatau |
तत्र ते भ्रातरः सर्वे संगता दार.बन्धुभिः ॥७।१८२।२१॥
tatra te bhrAtara: sarve saMgatA* dAra-bandhubhi: ||7|182|21||
अष्टाणाम् भवताम् भव्यम् सदने स्वे भविष्यति ।
aSTANAm bhavatAm bhavyam sadane sve bhaviSyati |
महात्मनाम् ब्रह्म.लोके वसूनाम् इव संगमः ॥७।१८२।२२॥
mahAtmanAm brahma.loke vasUnAm iva saMgama: ||7|182|22||
इत्य् उक्ते तेन स मया पृष्टः परम.तापसः ।
iti_ukte tena sa* mayA pRSTa: parama-tApasa: |
संदेह.आदि-दम् आश्चर्यम् आर्याः_तद् वर्णयाम्य् अहम् ॥७।१८२।२३॥
saMdeha.Adi-dam Azcaryam AryA: tat varNayAmi_aham ||7|182|23||
एका_एव सप्त.द्वीपा_अस्ति भगवन् भूः_इयम् किल ।
ekA_eva sapta-dvIpA_asti bhagavan bhU: iyam kila |
तुल्य.कालम् भवन्त्य् अष्टौ सप्त.द्वीप.ईश्वराः कथम् ॥७।१८२।२४॥
tulya-kAlam bhavanti_aSTau sapta.dvIpa~IzvarA: katham ||7|182|24||
कदम्ब.तापस उवाच ।
kadamba.tApasa uvAca |
अ.समञ्जसम् एतावद् एव नो यावद् उच्यते ।
a-samaJjasam etAvat eva no yAvat ucyate |
इदम् अन्यद् अ.सम्बद्धतरम् संश्रूयताम् मम ॥७।१८२।२५॥
idam anyat_a-sambaddhataram saMzrUyatAm mama ||7|182|25||
एते_अष्टौ भ्रातरः तत्र तापसा देह.संक्षये ।
ete_aSTau bhrAtara: tatra tApasA* deha-saMkSaye |
सप्त.द्वीप.ईश्वराः सर्वे भविष्यन्ति गृह.उदरे ॥७।१८२।२६॥.
sapta.dvIpa~IzvarA: sarve bhaviSyanti gRha~udare ||7|182|26||.
अष्टौ ह्य् एते मही-पीठेषु_एतेषु_एतेषु सद्मसु ।
aSTau hi_ete mahI-pITheSu_eteSu_eteSu sadmasu |
सप्त.द्वीप.ईष्वरा* भूपा* भविष्यन्ति_इह मे शृणु ॥७।१८२।२७॥
sapta.dvIpa~ISvarA* bhUpA* bhaviSyanti_iha me zRNu ||7|182|27||
अस्त्य् एतेषाम् किल_अष्टानाम् भार्या.अष्टकम् अनिन्दितम् ।
asti_eteSAm kila_aSTAnAm bhAryA~aSTakam aninditam |
दिग्.अन्तराणाम् नियतम् तार.अष्टकम् इव_उज्ज्वलम् ॥७।१८२।२८॥
dig.antarANAm niyatam tAra~aSTakam iva_ujjvalam ||7|182|28||
तत्_भार्या.अष्टकम् एतेषु यातेषु तपसे चिरम् ।
tat bhAryA-aSTakam eteSu yAteSu tapase ciram |
बभूव दुःखितम् स्त्रीणाम् यत्_वियोगो ऽहि-दुःसहः ॥७।१८२।२९॥
babhUva du:khitam strINAm yat viyoga:_ahi-du:saha: ||7|182|29||
दुःखिताः प्रत्यये तेषाम् चक्रुः_ता दारुणम् तपः ।
du:khitA: pratyaye teSAm cakru: tA* dAruNam tapa: |
शत.चान्द्रायणम् तासाम् तुष्टाभूतेन पार्वती ॥७।१८२।३०॥
zata-cAndrAyaNam tAsAm tuSTAbhUtena pArvatI ||7|182|30||
अदृश्या_उवाच सा तासाम् वचो ऽन्तःपुर.मन्दिरे ।
adRzyA_uvAca sA tAsAm vaca:_anta:pura-mandire |
देवी.सपर्या.अवसरे प्रत्येकम् पृथगीश्वरी ॥७।१८२।३१॥
devI-saparyA.avasare pratyekam pRthak-IzvarI ||7|182|31||
देव्य् उवाच ।
devI_uvAca |
भर्तृ.अर्थम् अथ च_आत्मा.अर्थम् गृह्यताम् बालिके वरः ।
bhartR~artham atha ca_AtmA~artham gRhyatAm bAlike vara: |
चिरम् क्लिष्टा_असि तपसा नि.दाघेन_इव मञ्जरी ॥७।१८२।३२॥
ciram kliSTA_asi tapasA ni.dAghena_iva maJjarI ||7|182|32||
इत्य् आकर्ण्य वचः देव्या दत्त-पुष्पा चिरंटिका ।
iti_AkarNya vaca: devyA datta-puSpA ciraMTikA |
स्व.वासना.अनुसारेण कुर्वाण_एव_ईश्वरी-स्तवम् ॥७।१८२।३३॥
sva.vAsanA~anusAreNa kurvANa_eva_IzvarI-stavam ||7|182|33||
आनन्द.मन्थरा_उवाच वचनम् मृदु.भाषिणी ।
Ananda-mantharA_uvAca vacanam mRdu-bhASiNI |
आकाश.संस्थिताम् देवीम् मयुरी_इव_अभ्र.मालिकाम् ॥७।१८२।३४॥
AkAza-saMsthitAm devIm mayurI_iva_abhra-mAlikAm ||7|182|34||
चिरंटीका_उवाच ।
ciraMTIkA_uvAca |
देवि, देव.अधिदेवेन यथा ते प्रेम शम्भुना ।
devi, deva~adhidevena yathA te prema zambhunA |
भर्त्रा मम तथा प्रेमे स भर्ता_अस्तु मम_अमरः ॥७।१८२।३५॥
bhartrA mama tathA preme sa* bhartA_astu mama_amara: ||7|182|35||
देव्य् उवाच ।
devI_uvAca |
आसृष्टेः_नियतेः_दार्ढ्याद् अमरत्वम् न लभ्यते ।
AsRSTe: niyate: dArDhyAt amaratvam na labhyate |
तपोदानैर् अतो ऽन्यम् त्वम् वरम् वरय सुव्रते ॥७।१८२।३६॥
tapa:dAnai: ata:_anyam tvam varam varaya suvrate ||7|182|36||
चिरंटीका_उवाच ।
ciraMTIkA_uvAca |
अलभ्यम् एतन् मे देवि तन् मद्.भर्तुः_गृहान्तरात् ।
alabhyam etan me devi tan mat-bhartu: gRhAntarAt |
मृतस्य मा वि.निर्यातु जीवः बाह्यम् अपि क्षणात् ॥७।१८२।३७॥
mRtasya mA vi.niryAtu jIva: bAhyam api kSaNAt ||7|182|37||
देह.पातः_च मे भर्तुः_यदा स्यात्_आत्म.मन्दिरे ।
deha-pAta: ca me bhartu: yadA syAt Atma-mandire |
तद् एतद् अस्तु_इति वरः_दीयताम् अम्बिके मम ॥७।१८२।३८॥
tat etat astu_iti vara: dIyatAm ambike mama ||7|182|38||
देव्य् उवाच ।
devI_uvAca |
एवम् अस्तु सुते त्वम् च पत्यौ लोक.अन्तरास्थिते ।
evam astu sute tvam ca patyau loka~antarAsthite |
भविष्यसि प्रिया भार्या देह.अन्ते न_अत्र संशयः ॥७।१८२।३९॥
bhaviSyasi priyA bhAryA deha.ante na_atra saMzaya: ||7|182|39||
इत्य् उक्त्वा विरराम_असौ गौर्या गीर्.गमन_उदरे ।
iti_uktvA virarAma_asau gauryA gIr.gamana_udare |
मेघ.माल.अध्वनिः इव निर्.अवद्य.समुद्यता ॥७।१८२।४०॥
megha.mAla~adhvani: iva nir.avadya-samudyatA ||7|182|40||
देव्याम् गतायाम् भर्तारः_तासाम् कालेन केन.चित् ।
devyAm gatAyAm bhartAra: tAsAm kAlena kena.cit |
ते ककुब्भ्यः समाजग्मुः सर्वे प्राप्त.महावराः ॥७।१८२।४१॥
te kakubbhya: samAjagmu: sarve prApta-mahAvarA: ||7|182|41||
अद्य_अयम् अपि संयातु भार्याया निकटम् पतिः ।
adya_ayam api saMyAtu bhAryAyA nikaTam pati: |
भ्रातृणाम् बन्धवानाम् च भवत्व् अन्योन्य.संगमः ॥७।१८२।४२॥
bhrAtRNAm bandhavAnAm ca bhavatu_anyonya-saMgama: ||7|182|42||
इदम् अन्यद् अथ_एतेषाम् अ.समञ्जसम् आकुलम् ।
idam anyat atha_eteSAm a-samaJjasam Akulam |
शृणु किम्.वृत्तम् आश्चर्यम् आर्य.कार्य.उपरोधकम् ॥७।१८२।४३॥
zRNu kim.vRttam Azcaryam Arya-kArya~uparodhakam ||7|182|43||
तप्तताम् तप एतेषाम् पितरौ तौ वधू युतौ ।
taptatAm tapa* eteSAm pitarau tau vadhU yutau |
तीर्थ.मुनि.आश्रम.श्रेणीम् द्रष्टुम् दुःख.अन्वितौ गतौ ॥७।१८२।४४॥
tIrtha-muni.Azrama-zreNIm draSTum du:kha~anvitau gatau ||7|182|44||
शरीरनैर् अपेक्ष्येण पुत्राणाम् हित.काम्यया ।
zarIranai: apekSyeNa putrANAm hita-kAmyayA |
गन्तुम् कलाप.ग्रामम् तम् यत्नवन्तौ बभूवतुः ॥७।१८२।४५॥
gantum kalApa.grAmam tam yatnavantau babhUvatu: ||7|182|45||
तौ प्रयातौ मुनि.ग्राम मार्गे ददृशतुः सितम् ।
tau prayAtau muni.grAma* mArge dadRzatu: sitam |
पुरुषम् कपिलम् ह्रस्वम् भस्म.अङ्गम् च_ऊर्ध्व-मूर्ध.जम् ॥७।१८२।४६॥
puruSam kapilam hrasvam bhasma~aGgam ca_Urdhva-mUrdha.jam ||7|182|46||
धूली.लवमन.आदृत्य तम् जरत्.पान्थ.शङ्कया ।
dhUlI-lavamana~AdRtya tam jarat-pAntha-zaGkayA |
यदा तौ जग्मतुः_तेन स उवाच_अन्वितः क्रुधा ॥७।१८२।४७॥
yadA tau jagmatu: tena sa* uvAca_anvita: krudhA ||7|182|47||
स.वधूक, महा-मूर्ख, तीर्थ.अर्थी दार.संयुतः ।
sa.vadhUka, mahA-mUrkha, tIrtha~arthI dAra-saMyuta: |
माम् दुर्वास.समुल्लङ्घ्य गच्छसि_अविहिनानतिः ॥७।१८२।४८॥
mAm durvAsa.samullaGghya gacchasi_avihinAnati: ||7|182|48||
वधूनाम् ते सुतानाम् च गच्छतस् तपस.अर्जिताः ।
vadhUnAm te sutAnAm ca gacchata: tapasa.arjitA: |
विपरीता भविष्यन्ति लब्धा अपि महावराः ॥७।१८२।४९॥
viparItA* bhaviSyanti labdhA* api mahAvarA: ||7|182|49||
इत्य् उक्तवन्तम् तम् यावत् सदारः_अथ वधू.युतः ।
iti_uktavantam tam yAvat sadAra:_atha vadhU.yuta: |
सन्मानम् कुरुते तावत्_मुनिः_अन्तर्धिम् आययौ ॥७।१८२।५०॥
sanmAnam kurute tAvat muni: antardhim Ayayau ||7|182|50||
अथ तौ पितरौ तेषाम् स.वधूकौ सु.दुःखितौ ।
atha tau pitarau teSAm sa.vadhUkau su.du:khitau |
कृशीभूतौ दीन.मुखौ निराशौ गृहम् आगतौ ॥७।१८२।५१॥
kRzI.bhUtau dIna-mukhau nirAzau gRham Agatau ||7|182|51||
अतः_वदाम्य् अहम् तेषाम् न_एकम् नाम_असमञ्जसम् ।
ata: vadAmi_aham teSAm na_ekam nAma_asamaJjasam |
असमञ्जस.लक्षाणि गण्डे स्फोटाः स्फोटा इव ॥७।१८२।५२॥
asamaJjasa.lakSANi gaNDe sphoTA: sphoTA* iva ||7|182|52||
चिद्व्योम.संकल्प.महापुरे_अस्मिन्
cit.vyoma-saMkalpa-mahApure_asmin
इत्थम् विचित्राणि_अ.समञ्जसानि ।
ittham vicitrANi_a-samaJjasAni |
निःशून्य-रूपे_अपि हि सम्भवन्ति
ni:zUnya-rUpe_api hi sambhavanti
दृश्ये यथा व्योमनि दृश्य-जृम्भाः ॥७।१८२।५३॥
dRzye yathA vyomani dRzya-jRmbhA: ||7|182|53||
||
oॐm
FM.7.182
THE LORD WHO SWALLOWS SEVEN CONTINENTS
THE ELDER ASCETIC said—
तस्मिन्_एव कदम्बे ऽस्मिन् वर्षाणि स्व.इच्छया दश ।
tasmin eva kadambe_asmin varSANi sva.icchayA daza |
स्थित्वा गौरी जगाम_अथ हर.वाम.अर्ध.मन्दिरम् ॥७।१८२।१॥
sthitvA gaurI jagAma_atha hara.vAma~ardha-mandiram ||7|182|1||
.
just there
she
on this kadamba tree
for ten years dwelt contentedly
:
then took her place at hara.shiva's left
.
tasmin eva kadambe_asmin varSANi svecchayA daza | sthitvA gaurI jagAma_atha
hara.vAma~ardha-mandiram
.
*vlm.p.1 The goddess Gauri, of her own accord, lived on this same kadamba tree for a full ten years, then she left this tree of her own will in order to join her Lord Shiva on his left side.
kadamba Blossom
https://en.wikipedia.org/wiki/Neolamarckia_cadamba
तत्.स्पर्श.मृति-सिक्तो ऽयम् कदम्ब.तरु-पुत्रकः ।
tat.sparza-mRti-sikta:_ayam kadamba.taru-putraka: |
उत्सङ्ग इव च_आसीनः न याति_एव पुराणताम् ॥७।१८२।२॥
utsaGga* iva ca_AsIna: na yAti_eva purANatAm ||7|182|2||
.
tat.sparza-mRti-sikta:_ayam kadamba.taru-putraka:
by her touch withered
this little kadamba-tree
utsaGga.lap iva ca_AsIna.seated-:
na yAti_eva purANatAm does not ever come to antiquity.
*sv.2 On account of her touch this tree never grew old.
*vlm.2. This young kadamba tree, being verified by the ambrosial touch of the goddess, never becomes old, nor fades or withers; but ever remains as fresh as a child in the lap of her mother.
सञ्ज् #saJj - #utsaGga:, *utsanga: - the haunch or part above the hip, lap • any horizontal area or level (as a roof of a house) • embrace, association, union +
ततः_गौर्याम् प्रयातायाम् तद् वनम् तादृशम् महत् ।
tata: gauryAm prayAtAyAm tat vanam tAdRzam mahat |
सामान्य.वनताम् यातम् जन.वृन्द.उपजीवितम् ॥७।१८२।३॥
sAmAnya-vanatAm yAtam jana-vRnda~upajIvitam ||7|182|3||
.
tatas
gauryAm prayAtAyAm
tat_vanam tAdRzam mahat
sAmAnya-vanatAm yAtam come to the state of a common forest
jana-vRnda_upajIvitam
*sv.3. After some time the forest became an ordinary forest which the people of the area made use of.
*vlm.3. After the goddess had left this place, that great garden was converted to a common bush, and was frequented only by woodmen, who earned their livelihood by woodcutting,
मालवः_नाम देशो ऽस्ति तत्र_अहम् पृथिवी-पतिः ।
mAlava: nAma deza:_asti tatra_aham pRthivI-pati: |
कदाचित् त्यक्त-राज्य-श्रीः मुनीनाम् आश्रमान् भ्रमन् ॥७।१८२।४॥
kadAcit tyakta-rAjya-zrI: munInAm AzramAn bhraman ||7|182|4||
.
there is a place called mAlava where I was somewhen Lord of the land
but I abandoned the entire kingdom
to visit the Ashramas of the munis
...
mAlava: nAma deza:_asti tatra_aham pRthivI-pati: | kadAcit tyakta-rAjya-zrI: munInAm AzramAn bhraman
.
*vlm.p.4 As for myself, know me to be the king of the country of Malwa. I have abdicated my kingdom and have become a refuge in this hermitage of holy ascetics.
इमम् देशम् अनुप्राप्त इह च_आश्रम.वासिभिः ।
imam dezam anuprApta* iha ca_Azrama-vAsibhi: |
पूजितो ऽस्य कदम्बस्य ध्यान.निष्ठः तले स्थितः ॥७।१८२।५॥
pUjita:_asya kadambasya dhyAna-niSTha: tale sthita: ||7|182|5||
.
imam dezam anuprApta: iha ca – and having reached this place here - Azrama-vAsibhi: by the Ashrama-dwellers - pUjita: - worshipped - asya kadambasya - of his kadamba tree - dhyAna-niSTha:_tale sthita: - seated at the foot in meditation... .
.
*sv.5. I entered into deep meditation here.
*vlm.p.5 When I came to this place, I was honored by the inhabitants of this holy ashram. I made my home beneath this kadamba tree, where I have been in meditation ever since.
*vlm.5. On my resorting to this place, I was honoured here by the inhabitants of this holy asylum; and have taken any abode beneath this kadamba tree, where I have been in my meditative mood ever since that time.
#tala: -am तलः लम् [तल्.अच्] - A surface; sometimes as end.comp. without much alteration of meaning; #mahItalam महीतलम् 'surface of the earth' i. e. earth itself • the palm [flat] of the hand; sole of the foot • the shade or shelter of a tree. • #talam .लम् - A pond. • A forest, wood.
केन.चित् त्व् अथ कालेन भ्रातृभिः सप्तभिः सह ।
kena.cit tu_atha kAlena bhrAtRbhi: saptabhi: saha |
भवान् अभि.आगतः पूर्वम् तपः_अर्थम् इमम् आश्रमम् ॥७।१८२।६॥
bhavAn abhi.Agata: pUrvam tapa:_artham imam Azramam ||7|182|6||
.
but when some time had passed
then
with sevenbrothers
Your.Beingness has come to this Ashrama to make tapas
.
kena.cit tu_atha kAlena bhrAtRbhi: saptabhi: saha | bhavAn abhi.Agata: pUrvam tapa:_artham imam Azramam
.
*vlm.p.6 It was sometime ago that you, sage, came here with your seven brothers to practice religious austerities.
तपस्विनो ऽष्टाउ_इह ते तथा नाम तदा_अवसन् ।
tapasvina:_aSTAu_iha te tathA nAma tadA_avasan |
यथा तपस्विनो ऽन्ये ते तेषाम् मान्याः तपस्विनः ॥७।१८२।७॥
yathA tapasvina:_anye te teSAm mAnyA: tapasvina: ||7|182|7||
.
tapasvina:_aSTau_iha te here you among eight brothers
tathA nAma in just that way
tadA Avasan - then dwelling -
yathA tapasvina: as Ascetics
anye te - the others - teSAm mAnyAs tapasvina: - would be respected as Ascetics
.
*vlm.p.7 You eight have lived here as holy devotees since that time, respected by all the resident devotees of this place.
*vlm.7. So did you eight persons reside here as holy devotees since that time, and were respected by all the resident devotees of this place.
*sv.6-7 After some time, all of you eight brothers also came here.
कालेन_अनन्तरम् असाव् एकः श्री-पर्वतम् गतः ।
kAlena_anantaram asau_eka: zrI-parvatam gata: |
स्वामिनम् कार्तिकेयम् च द्वितीयः तपसे गतः ॥७।१८२।८॥
svAminam kArtikeyam ca dvitIya: tapase gata: ||7|182|8||
.
kAlena anantaram - in the course of time
asau eka: zrI-parvatam gata: - this one has gone to shrI.Mountain
svAminam kArtikeyam ca dvitIyas tapase gata: - and a second has gone to svAmi.kArtikeya to make tapas.
*vlm.8. It came to pass in process of time, that one of them removed from here to the Sri mountain; and then the second among them, went out to worship the lord kartikeya in another place.
वाराणसीम् तृतीयः_तु चतुथो ऽगात्_हिमाचलम् ।
vArANasIm tRtIya: tu caturtha:_agAt_himAcalam |
इह_एव ते परे धीराः चत्वारः_अन्ये परम् तपन् ॥७।१८२।९॥
iha_eva te pare dhIrA: catvAra:_anye param tapan ||7|182|9||
.
vArANasIm tRtIya: tu - while the third to Benares
caturtha:_agAt_himAcalam – the fourth went to Snow.Mountain +
iha_eva te pare dhIrA: catvAra:_anye param tapan -
.
...
and the third to vArANasI
the fourth to Snowy.Mountain
and the four others stayed to make heroic austerities
.
*vlm.9. The third has gone to Benaras and the fourth to the Himalayas; and the remaining four remained at this at this, place employed themselves to their rigorous mysterities.
*sv.8-9 After spending some time here, you went away to Sri mountain, another went to Kraunca mountain, another to Kasi and yet another to the Himalaya. The remaining four continued their penance here.
* vArANasIm tRtIyastu ... and the third to vArANasI - caturtha:_agAt_himAcalam - the fourth to Snowy.Mountain - iha_eva te pare dhIrA: - here too the heroic next of them - catvAra: anye param tapan - the four others too made tapas.
सर्वेषाम् एव च_एतेषाम् प्रत्येकम् त्व् एतत्_ईप्सितम् ।
sarveSAm eva ca_eteSAm pratyekam tu_etat Ipsitam |
यथा समस्त-द्वीपाया* भुवः_अस्याः स्याम् महीपतिः ॥७।१८२।१०॥
yathA samasta-dvIpAyA* bhuva:_asyA: syAm mahIpati: ||7|182|10||
.
sarveSAm eva ca eteSAm - and thus for all these
pratyekam tu etad Ipsitam - tho this was the single wish
yathA samasta-dvIpAyA - "that with a whole continent
bhuva: asyA: syAm mahIpati: - I would be EarthLord of the land".
*sv.10 All of them wanted to be rulers of the whole earth.
*vlm.10. It was the earnest desire of each and every one of them, it become the sovereign lord of all the seven continents of the earth.
*jd.10 - sarveSAm eva ca eteSAm - and thus for all these pratyekam tu etad Ipsitam - tho this was the single wish yathA samasta-dvIpAyA - "that with a whole continent bhuva: asyA: syAm mahIpati: - I would be EarthLord of the land.
अथ सम्पादितम् तेषाम् सर्वेषाम् एतत्_ईप्सितम् ।
atha sampAditam teSAm sarveSAm etat Ipsitam |
तपः_तुष्टाभिः_इष्टाभिः_देवताभिः_वरैः_वरैः ॥७।१८२।११॥
tapa: tuSTAbhi: iSTAbhi: devatAbhi: varai: varai: ||7|182|11||
.
so there fell to themall they wished
:
their austerities satisfied the Gods and won their wishes, boon after boon
.
*sv.11 They all obtained appropriate boons from the gods.
*vlm.11. At last they all succeeded to accomplish their objects of their self same desire, by the grace and boon which obtained from the respective deity of their adoration, that was pleased with the austerity of his particular devotee.
*jd.11 - atha sampAditam teSAm अथ संपादितं तेषां and so there befell them sarveSAm etat Ipsitam सर्वेषाम् एतद् ईप्सितम् everything they wished tapastuSTAbhi: तपस्ँतुष्टाभिः with their tapas satisfied iSTAbhi: devatAbhi: इष्टाभिर् देवताभिः with their wishes by the gods varai: varai: वरैर् वरैः with boon after boon.
तप.तः_ते ततो याता भ्रातरः सदनम् निजम् ।
tapa.ta: te tata:_yAtA* bhrAtara: sadanam nijam |
भूमौ धर्म-युगम् भुक्त्वा वेधा ब्रह्म.पुरीम् इव ॥७।१८२।१२॥
bhUmau dharma-yugam bhuktvA vedhA brahma.purIm iva ||7|182|12||
.
tapatas te tato yAtA bhrAtara: sadanam nijam bhUmau dharma-yugam bhuktvA
vedhA brahma-purIm iva - like the devout to brahma.City.
*vlm.12. The brethren returned to their habitation, when you had been employed in your devotion; and after their enjoyment of the fruition of this earth in golden age, they have ascend to the empyrean of Brahma.
*sv. After enjoying the fruits of their penance all of them returned home except you.
#bhU - #bhUma - #upAdhi - Ramana's Talk 68: "M.: bhUma (perfection) alone is. It is infinite. There arises from it this finite consciousness taking on an upAdhi (limiting adjunct). This is AbhAsa or reflection. Merge this individual consciousness into the supreme one. That is what should be done. • bhUma is the supreme - yatra na_anyat pazyati yatra nAnyat zRNoti, sa bhUma, ("Where one does not see any other, hears nothing, it is perfection"). It is indefinable and indescribable. It is as it is. bhUma alone is. Nothing else. It is the mind, which says all this." •• "D.: Transcending the mind I feel the vastness." •• "M.: Yes, yes...." • upAdhi sarva_Arambha-parityAgI sarva.upAdhi-vivarjita: | sarva_AzA‑samparityAgI jIvanmukta iti smRta:, y5074.038 <a2346> t!
तैः_भवत्.भ्रातृभिः_भव्य वरदान.विधौ तदा ।
tai: bhavat-bhrAtRbhi: bhavya* varadAna-vidhau tadA |
इदम् वर.उद्यता यत्नात् प्रार्थिताः स्व.इष्टदेवताः ॥७।१८२।१३॥
idam vara~udyatA yatnAt prArthitA: sva.iSTadevatA: ||7|182|13||
.
tai:_bhavad-bhrAtRbhi: - by those brothers of your.grace -
bhavya: varadAna-vidhau tadA idam vara_udyatA yatnAt prArthitA: sva-iSTadevatA:
.
*vlm.13. O sir, those brothers of yours, finding their respective gods propitious to them, and willing to confer blessings upon them, had made the following request of them saying:·—
*sv. After enjoying the fruits of their penance all of them returned home except you.
देवि_अस्माकम् इमे सर्वे सप्त.द्वीप_ईश्वर.स्थितौ ।
devi, asmAkam ime sarve sapta.dvIpa_Izvara-sthitau |
सत्याः प्रकृतयः सन्तु सर्व आश्रम.वासिनः ॥७।१८२।१४॥
satyA: prakRtaya: santu sarva* Azrama-vAsina: ||7|182|14||
.
devi – Goddess asmAkam ime sarve - all of us here
sapta.dvIpa_Izvara+sthitau - seated in the Lordship of Seven Lands
satyA: prakRtaya: santu - (with) True Commoners
sarva Azrama-vAsina: - all dwelling under our protection.
*vlm.14 Ye gods! make our seven brothers, the lords of the seven continents of the earth; and let all our subjects be truthful and sincere, and attached to the occupations of their respective orders.
*sv. After enjoying the fruits of their penance all of them returned home except you.
*jd.14 - devi – Goddess asmAkam ime sarve - all of us here sapta.dvIpa_Izvara+sthitau - seated in the Lordship of Seven Lands satyA: prakRtaya: santu - (with) True Commoners sarva Azrama-vAsina: - all dwelling under our protection.
तम् इष्ट.देवता.सार्थम् उररीकृत्य सादरम् ।
tam iSTa.devatA-sArtham urarI.kRtya sAdaram |
तेषाम् अस्त्व् एवम् इत्य् उक्त्वा जगाम_अन्तर्धिम् ईश्वरी ॥७।१८२।१५॥
teSAm astu_evam iti_uktvA jagAma_antardhim IzvarI ||7|182|15||
.
the boon that they requested was received and honored
:
"Let it be so for them!"
so having said, their Lady went to Inner Space
.
tam iSTa.devatA-sArtham urarI.kRtya sAdaram | teSAm astu_evam iti_uktvA jagAma_antardhim IzvarI
.
*vlm.15. The gods that were adored by them, gladly occupied their prayer; and having assented to their request, disappeared from them, and vanished in the open sky.
#urarIkR - to give assent (e.g. royal assent). - This is a very old expression. urarI.karomi became reduced to a mere urI, just as a 19th-Century American writer's "Oll Korrect" was reduced to OK and okay. It seems to be part of the >R group. urarI is at-once assenting and publishing, like the King of Ur's Secretary proclaiming his Law; or his assent to a petition.
#pyai #Apyai - ApyAya . becoming full, increasing.
*jd.15 - tam – that iSTa.devatA-sArtham - desired-godhead-request - requested boon urarI.kRtya - being given assent sAdaram sa_AdAra - with.respect teSAm astu_evam - "Let it be so for these!" iti_uktvA - so having said jagAma antardhim IzvarI - their Lady went to Middle-Space.
ते ततः सदनम् याताः_तेषाम् आश्रम.वासिनः ।
te tata: sadanam yAtA: teSAm Azrama-vAsina: |
सर्व एव गताः पश्चाद् एक एव_अस्मि नो* गतः ॥७।१८२।१६॥
sarva* eva gatA: pazcAt eka* eva_asmi no* gata: ||7|182|16||
.
te tata: sadanam yAtA:
they having-come-to a settlement
teSAm Azrama-vAsina:
of the Ashrama-dwellers
sarve eva gatA: pazcAt
all of them have gone west to the setting sun - in current NAmEng., many say "passed-on", and not a few just "passed" (or perhaps "past"), as if curtailing the verb would shorten the pain of their own dying; or perhaps they regard life as a test)
perfectly ambiguous <no> na_u, not.at.all; or na:, of us.
I alone have not passed-away.
they settled in a settlement
of Ashrama-dwellers.... But all
of them have gone beyond; and so
I alone have not passed-away.
*vlm.16. They all went afterwards to their respective habitation, and met death except this one who is now here.
*sv.16 ... all of them returned home except you.
अहम् केवलम् एकान्ते ध्यान.एक.गत=मानसः ।
aham kevalam ekAnte dhyAna~eka.gata=mAnasa: |
वागीश्वरी-कदम्बस्य तले तिष्ठामि शैलवत् ॥७।१८२।१७॥
vAk.IzvarI-kadambasya tale tiSThAmi zailavat ||7|182|17||
.
aham kevalam ekAnte - I, entirely alone
dhyAna~eka.gata=mAnasa: - in single.minded meditation
vAgIzvarI-kadambasya tale - beneath this kadamba tree of the Goddess of speech
tiSThAmi zailavat - I remain like a stone.
*vlm.17. I only have been sitting alone, devoutly intent upon meditation; and have remained as motionless as a stone, beneath this kadamba tree, which is sacred to the goddess of speech.
*jd.17 - aham kevalam ekAnte - I, entirely alone dhyAna~eka.gata=mAnasa: - in single.minded meditation vAgIzvarI-kadambasya tale - beneath this kadamba tree of the Goddess of speech tiSThAmi zailavat - I remain like a stone.
अथ काले वहत्य् अस्मिन् ऋतु.संवत्सर.आत्मनि ।
atha kAle vahati_asmin Rtu.saMvatsara~Atmani |
इदम् सर्वम् वनम् छिन्नम् जनैः पर्यन्त-वासिभिः ॥७।१८२।१८॥
idam sarvam vanam chinnam janai: paryanta-vAsibhi: ||7|182|18||
.
atha.next kAle.in.time vahati.dwelling - asmin.here - Rtu.saMvatsara~Atmani - seasons & years in self + idam sarvam vanam chinnam - this whole forest chopped janai: - by people - paryanta-vAsibhi: - dwelling hereabouts
.
*vlm.p.18 Now as the seasons and years have been rolling over my devoted head, I have lived to see this forest broken and cut down by the woodmen who live in the outskirts of these trees.
* atha.next kAle.in.time vahati.dwelling - asmin.here - Rtu.saMvatsara~Atmani - seasons & years in self + idam sarvam vanam chinnam - this whole forest chopped janai: - by people - paryanta-vAsibhi: - dwelling hereabouts
इदम् कदम्बम् अम्लानम् जनताः पूजयन्त्य् अलम् ।
idam kadambam amlAnam janatA: pUjayanti_alam |
वागीश्वरी=गृहम् इति माम् च_एव_एक.समाधि.गम् ॥७।१८२।१९॥
vAk-IzvarI=gRham iti mAm ca_eva_eka-samAdhi.gam ||7|182|19||
.
this - kadamba.burflower.tree-m amlAna.unfading-m - janatA: pUjayanti - the people worshipped alam - quite - vAk-IzvarI=gRham iti - as the home of the Goddess of Speech mAm ca_eva_eka-samAdhi.gam – and me too as one who has entered Unified Samâdhi
.
*vlm.p.19 They have spared only this unfading kadamba tree, which they made an object of their worship as the home of the goddess of speech, and me also whom they believe to be absorbed in rigorous meditation.
* idam.this - kadamba.burflower.tree-m amlAna.unfading-m - janatA: pUjayanti - the people worshipped alam - quite - vAk-IzvarI=gRham iti - as the home of the Goddess of Speech mAm ca_eva_eka-samAdhi.gam – and me too as one who has entered Unified Samâdhi
अथ_एनम् देशम् आयातौ भवन्तौ दीर्घ.तापसौ ।
atha_enam dezam AyAtau bhavantau dIrgha-tApasau |
एतत् तत् कथितम् सर्वम् ध्यान.दृष्टम् मया_अखिलम् ॥७।१८२।२०॥
etat tat kathitam sarvam dhyAna-dRSTam mayA_akhilam ||7|182|20||
.
atha - and so enam dezam AyAtau - you two having.come to this place
bhavantau dIrgha-tApasau - as two veteran ascetics etat tat.kathitam sarvam - all this that I have told dhyAna-dRSTam mayAkhilam - has been wholly seenby my meditation.
*vlm.p.20 Now sirs, as you seem to have recently come to this place and bear the appearance of aged ascetics, I have told you all that I have come to know only through my meditation.
*vlm.20. Now sirs, as you seem to have newly come to this place, and bear the appearance of aged ascetics; I have therefore related to you all that I have come to know by my cogitation only.
*jd.20 - atha - and so enam dezam AyAtau - you two having.come to this place bhavantau dIrgha-tApasau - as two veteran ascetics etat tat.kathitam sarvam - all this that I have told dhyAna-dRSTam mayAkhilam - has been wholly seenby my meditation.
तस्माद् उत्थाय हे साधू गच्छताम् गृहम् आगतौ ।
tasmAt utthAya he sAdhU gacchatAm gRham Agatau |
तत्र ते भ्रातरः सर्वे संगता दार.बन्धुभिः ॥७।१८२।२१॥
tatra te bhrAtara: sarve saMgatA* dAra-bandhubhi: ||7|182|21||
.
therefore
get up and go home, you sAdhus,
and when you get there
all your brothers will be gathered with the wives and family
...
tasmAt utthAya he sAdhU gacchatAm gRham Agatau | tatra te bhrAtara: sarve saMgatA* dAra-bandhubhi: -
.
*vlm.21. Rise then ye righteous men, and proceed to your native homes; where you will meet your brothers in the circle of their family and friends.
*sv.21-22 Now, you, too, return home and rejoin your family.
*jd.21 - tasmAt utthAya he sAdhU gacchatAm - therefore get up and go, sAdhus gRham Agatau - when you get home tatra te bhrAtara: sarve - there are all your brothers saMgatA: dAra-bandhubhi: - gathered with their wives and family.
अष्टाणाम् भवताम् भव्यम् सदने स्वे भविष्यति ।
aSTANAm bhavatAm bhavyam sadane sve bhaviSyati |
महात्मनाम् ब्रह्म.लोके वसूनाम् इव संगमः ॥७।१८२।२२॥
mahAtmanAm brahma.loke vasUnAm iva saMgama: ||7|182|22||
.
...
aSTANAm bhavatAm – of your eight brothers bhavyam sadane sve – to be in their own abode bhaviSyati – there will be mahAtmanAm brahmaloke – of the Great.selves vasUnAm iva - of the eight Vasus saMgama: - the congress
*vlm.22. You will find eight of your brothers, remaining in their abode; and resembling the eight high minded Vasus, sitting in the high heaven of Brahmá.
*sv. Now, you, too, return home and rejoin your family.
.
* aSTANAm bhavatAm – of your eight brothers bhavyam sadane sve – to be in their own abode bhaviSyati – there will be mahAtmanAm brahmaloke – of the Great.selves vasUnAm iva - of the eight Vasus saMgama: - the congress
इत्य् उक्ते तेन स मया पृष्टः परम.तापसः ।
iti_ukte tena sa* mayA pRSTa: parama-tApasa: |
संदेह.आदि-दम् आश्चर्यम् आर्याः_तद् वर्णयाम्य् अहम् ॥७।१८२।२३॥
saMdeha.Adi-dam Azcaryam AryA: tat_varNayAmi_aham ||7|182|23||
.
ity ukte tena - such being said by.him / (there.fore, after.that)
sa mayA pRSTa: parama-tApasa: - that the Supreme.Ascetic was asked by me
saMdeha_Adi.dam Azcaryam - something that makes me doubt this marvel
Arya: - o Gentlemen
tad varNayAmi_aham - that I describe
.
*vlm.23. After that great devotee had said so far, I interrupted him saying:—I have a great doubt in this wondrous relation of yours, which you will be pleased to expound it to me.
*AB. ... he AryA: ... ||
##*Arya ~ a respectable man, an inhabitant of AryAvarta; N. of the race which immigrated from Central Asia into AryAvarta (opposed to #anArya, #dasyu, #dAsa); in later times N. of the first three castes (opposed to #zUdra); •• a kind of metre of two lines (each line consisting of seven and a half feet; each foot containing four instants, except the sixth of the second line, which contains only one, and is therefore a single short syllable; hence there are thirty instants in the first line and twenty-seven in the second); [cf. Old Germ. #era; Mod. Germ. #Ehre; Irish #Erin..] jd>#R #AryA – poetic form: 12.18/12.18 mAtra-s: yasyA: pAde prathame dvAdaza mAtrAstathA tRtIye_api / aSTAdaza dvitIye caturthake paJcadaza sAryA ||7|182| Kale.
*jd.23 - ity ukte tena - such being said by.him / (there.fore, after.that) sa mayA pRSTa: parama-tApasa: - that the Supreme.Ascetic was asked by me saMdeha_Adi.dam Azcaryam - something that makes me doubt this marvel Arya: - o Gentlemen tad varNayAmi_aham - that I describe.
एका_एव सप्त.द्वीपा_अस्ति भगवन् भूः_इयम् किल ।
ekA_eva sapta-dvIpA_asti bhagavan bhU: iyam kila |
तुल्य.कालम् भवन्त्य् अष्टौ सप्त.द्वीप.ईश्वराः कथम् ॥७।१८२।२४॥
tulya-kAlam bhavanti_aSTau sapta.dvIpa~IzvarA: katham ||7|182|24||
.
ekA_eva sapta-dvIpA_asti bhagavan bhU: iyam kila | tulya-kAlam bhavanti_aSTau sapta.dvIpa~IzvarA: katham
.
ekA_eva sapta-dvIpAsti bhagavan_bhU: iyam kila - one only yet seven-Landed, Lord, this Earth is one
yet it has seven continents
but there are eight brothers
:
how can they be the Lords of Seven Lands
?
*vlm.24. We know this earth to be composed of seven continents only, how then is it possible for eight brothers, to be the lord of them all, at the one and same time.
*sv.23-24 (In reply to Kundadanta's question: "The earth is one, how can eight people rule it at the same time?" the sage said: )
*jd.24 - ekA_eva sapta-dvIpAsti bhagavan_bhU: iyam kila - one only yet seven-Landed, Lord, is this Earth. tulya-kAlam bhavanti_aSTau sapta.dvIpa_IzvarA: katham - at the same time they are eight. How can this be for the Lord of seven Lands?
THE KADAMBA.TREE ASCETIC—
kadx
अ.समञ्जसम् एतावद् एव नो यावद् उच्यते ।
a-samaJjasam etAvat eva no yAvat ucyate |
इदम् अन्यद् अ.सम्बद्धतरम् संश्रूयताम् मम ॥७।१८२।२५॥
idam anyat_a-sambaddhataram saMzrUyatAm mama ||7|182|25||
.
a-samaJjasam etAvat_eva na:*na.u yAvat ucyate idam anyat_a-sambaddhataram
saMzrUyatAm mama
.
*sv.25 This is not the only puzzling feature, there are others!
*vlm.25. The kadamba ascetic said:—It is not inconsistent what I have related to you, there are many such are seemingly incongruous, but become evident when they are explained.
एते_अष्टौ भ्रातरः तत्र तापसा देह.संक्षये ।
ete_aSTau bhrAtara: tatra tApasA* deha-saMkSaye |
सप्त.द्वीप.ईश्वराः सर्वे भविष्यन्ति गृह.उदरे ॥७।१८२।२६॥.
sapta.dvIpa~IzvarA: sarve bhaviSyanti gRha~udare ||7|182|26||.
.
when these eight brothers
there
thru their tapas
have overcome the body
each will be Lord of the seven continents in his own home
.
*vlm. ... in their domestic circles. (i. e. Each think himself as such).
*sv. ... will rule the earth within their own house, after they give up their physical bodies.
अष्टौ ह्य् एते मही-पीठेषु_एतेषु_एतेषु सद्मसु ।
aSTau hi_ete mahI-pITheSu_eteSu_eteSu sadmasu |
सप्त.द्वीप.ईष्वरा* भूपा* भविष्यन्ति_इह मे शृणु ॥७।१८२।२७॥
sapta.dvIpa~ISvarA* bhUpA* bhaviSyanti_iha me zRNu ||7|182|27||
.
as for the eight, sitting upon their earthly thrones, they will be
Lords of all the Seven Lands,
they'll be EarthLords
:
but pay attention now...
*vlm.27. All these eight brothers, will remain in their respective houses on the surface of the earth; and will there become the lords of the septuple continents, in the manner as you shall now hear from me,
*sv.26-27 In fact, all these eight brothers will rule the earth within their own house, after they give up their physical bodies.
* aSTau hi ete अष्टौ ह्य्_एते As for the eight, mahI-pITheSu_eteSu sadmasu मही-पीठेष्व्_एतेषु सद्मसु sitting on their earthly thrones, sapta.dvIpa_ISvarA सप्त.द्वीप=ईष्वराः Lords of the Seven Lands, bhUpA bhaviSyanti भूपाः भविष्यन्ति they'll become EarthLords. iha me zRNu इह मे शृणु Pay attention, now.
अस्त्य् एतेषाम् किल_अष्टानाम् भार्या.अष्टकम् अनिन्दितम् ।
asti_eteSAm kila_aSTAnAm bhAryA~aSTakam aninditam |
दिग्.अन्तराणाम् नियतम् तार.अष्टकम् इव_उज्ज्वलम् ॥७।१८२।२८॥
dig.antarANAm niyatam tAra~aSTakam iva_ujjvalam ||7|182|28||
.
asti_eteSAm kila_aSTAnAm bhAryA~aSTakam aninditam | dig.antarANAm niyatam tAra~aSTakam iva_ujjvalam
.
there are too for these eight
eight faultless wives
constant
in their brightness as eight stars
in their place as the eight corners of the world
.
*vlm.28 Therefore tell me. Where is there a duality? What object is there that deserves your friendship or hatred when all this totality is only one Infinite Deity known as transcendent understanding?
तत्_भार्या.अष्टकम् एतेषु यातेषु तपसे चिरम् ।
tat bhAryA-aSTakam eteSu yAteSu tapase ciram |
बभूव दुःखितम् स्त्रीणाम् यत्_वियोगो ऽहि-दुःसहः ॥७।१८२।२९॥
babhUva du:khitam strINAm yat viyoga:_ahi-du:saha: ||7|182|29||
.
tat_bhAryA-aSTakam eteSu yAteSu tapase ciram babhUva du:khitam strINAm yat_viyoga:_ahi-du:saha:
.
*sv.29 For, these wives of theirs were sunk in inconsolable grief when their husbands left their home for doing penance; women cannot bear separation from their husbands.
*vlm.29. After this eight brothers have departed, to conduct their protracted devotion abroad; their love born wives became disconsolate at their separation, which is altogether intolerable to faithful wives.
दुःखिताः प्रत्यये तेषाम् चक्रुः_ता दारुणम् तपः ।
du:khitA: pratyaye teSAm cakru: tA* dAruNam tapa: |
शत.चान्द्रायणम् तासाम् तुष्टाभूतेन पार्वती ॥७।१८२।३०॥
zata-cAndrAyaNam tAsAm tuSTAbhUtena pArvatI ||7|182|30||
.
du:khitA: pratyaye teSAm cakrustA dAruNam tapa:
zata-cAndrAyaNam a hundred Lunar Rites
tAsAm tuSTAbhUtena pArvatI
to satisfy the Mountain Goddess, parvatI
.
*sv.30 These women also performed intense penance.
*vlm.30. They in their great sorrow of spirit, made painful austerities to the memory of the absent lords; and conduced a hundred chandrayana vows and rites, to the satisfaction of the goddess Párvati (The olympian Juno, and the patroness of chastity).
#pratyaya
#cAndrAyaNam
भू #bhU - #bhUta - #abhUta - whatever has not been or happened.
भू #bhU - #bhUta - #AbhUta - produced , existing.
अदृश्या_उवाच सा तासाम् वचो ऽन्तःपुर.मन्दिरे ।
adRzyA_uvAca sA tAsAm vaca:_anta:pura-mandire |
देवी.सपर्या.अवसरे प्रत्येकम् पृथगीश्वरी ॥७।१८२।३१॥
devI-saparyA.avasare pratyekam pRthak-IzvarI ||7|182|31||
.
unseen she spoke these words to them
in their harem retreat
in response to their proper Goddess-worship
each of her own Lady
.
adRzyA_uvAca sA tAsAm vaca:_anta:pura-mandire | devI-saparyA.avasare pratyekam pRthak-IzvarI
.
*vlm. ... after each and every one of them had performed her daily devotion to goddess.
The GODDESS said—
भर्तृ.अर्थम् अथ च_आत्मा.अर्थम् गृह्यताम् बालिके वरः ।
bhartR~artham atha ca_AtmA~artham gRhyatAm bAlike vara: |
चिरम् क्लिष्टा_असि तपसा नि.दाघेन_इव मञ्जरी ॥७।१८२।३२॥
ciram kliSTA_asi tapasA ni.dAghena_iva maJjarI ||7|182|32||
.
bhartR-artham atha ca_AtmArtham gRhyatAm bAlike vara: ciram kliSTAsi tapasA
nidAgheneva maJjarI
.
*vlm.32. The goddess said:—0 Child, that hast been long fading away by thy austerities, like the tender shoot under the scorching sun; now accept this boon to thy heart's desire, both for thyself as also for thy husband.
*sv. Goddess Parvati was pleased with them and asked them to choose a boon.
इत्य् आकर्ण्य वचः देव्या दत्त-पुष्पा चिरंटिका ।
iti_AkarNya vaca: devyA datta-puSpA ciraMTikA |
स्व.वासना.अनुसारेण कुर्वाण_एव_ईश्वरी-स्तवम् ॥७।१८२।३३॥
sva.vAsanA~anusAreNa kurvANa_eva_IzvarI-stavam ||7|182|33||
.
iti AkarNya vaca: devyA - so having heard the voice of the Goddess
datta-puSpA ciraMTikA sva.vAsanA-anusAreNa
kurvANa_eva_IzvarI-stavam – began to sing praise of the divine lady
.
*vlm.33. Hearing this voice of the goddess of heaven, the lady Chirantiká, offered her handfuls of flowers to her, and began to address her prayer to the goddess, to her heart's satisfaction.
आनन्द.मन्थरा_उवाच वचनम् मृदु.भाषिणी ।
Ananda-mantharA_uvAca vacanam mRdu-bhASiNI |
आकाश.संस्थिताम् देवीम् मयुरी_इव_अभ्र.मालिकाम् ॥७।१८२।३४॥
AkAza-saMsthitAm devIm mayurI_iva_abhra-mAlikAm ||7|182|34||
.
Ananda-mantharA_uvAca vacanam
mRdu-bhASiNI
AkAza-saMsthitAm devIm the Space.seated Goddess
mayurI_ivAbhramAlikAm
*vlm.34. The reserved and close tongued damsel, utter her words in a slow flattering voice flushed with joy; and addressed the heavenly goddess, as the peahen accosts the rising cloud.
*sv. Goddess Parvati was pleased with them and asked them to choose a boon.
CHIRAMTIKÂ.LONGNOTE said—
देवि, देव.अधिदेवेन यथा ते प्रेम शम्भुना ।
devi, deva~adhidevena yathA te prema zambhunA |
भर्त्रा मम तथा प्रेमे स भर्ता_अस्तु मम_अमरः ॥७।१८२।३५॥
bhartrA mama tathA preme sa* bhartA_astu mama_amara: ||7|182|35||
.
Goddess,
just as you are in love with the overlord of the gods
the helpful shiva
so in love with my husband am I
:
so let my husband be an immortal
.
*jd.35 - devi देवि - Goddess devAdhidevena देव.अधिदेवेन - with the overlord of the gods yathA te prema यथा ते प्रेम - as you are in love zambhunA शम्भुना with #zambhu - the helpful shiva bhartrA mama tathA preme भर्त्रा मम तथा प्रेमे - thus I'm in love with my husband sa bhartAstu mamAmara: स भर्ता अस्तु मम अमरः - so let that husband be an immortal.
*sv.35 They said, "Just as you love your lord, we love our husbands: pray grant that they shall be immortal."
*vlm.35. Chirantiká said:—O goddess, as thou bearest eternal love to Siva-the god of gods, such is the love I bear also to my husband, O make him immortal.
*jd.35 - devi देवि - Goddess devAdhidevena देव.अधिदेवेन - with the overlord of the gods yathA te prema यथा ते प्रेम - as you are in love zambhunA शम्भुना with #zambhu - the helpful shiva bhartrA mama tathA preme भर्त्रा मम तथा प्रेमे - thus I'm in love with my husband sa bhartAstu mamAmara: स भर्ता अस्तु मम अमरः - so let that husband be an immortal.
The GODDESS said—
आसृष्टेः_नियतेः_दार्ढ्याद् अमरत्वम् न लभ्यते ।
AsRSTe: niyate: dArDhyAt_amaratvam na labhyate |
तपोदानैर् अतो ऽन्यम् त्वम् वरम् वरय सुव्रते ॥७।१८२।३६॥
tapa:dAnai:_ata:_anyam tvam varam varaya suvrate ||7|182|36||
.
AsRSTe: niyate: dArDhyAt amaratvam na labhyate tapo-dAnair_ata:_anyam tvam varam varaya suvrate
.
*sv.36 But the goddess pointed out that that was contrary to natural order and asked them to choose another boon.
*vlm.36. The goddess Replied:—Know, O goodly minded lady, that it is impossible to gain immortality, from the inflexible decree of destiny, ever since the creation of the world. No devotion, austerity nor charity can buy life, ask therefore some other blessing.
CHIRAMTIKÂ.LONGNOTE said—
अलभ्यम् एतन् मे देवि तन् मद्.भर्तुः_गृहान्तरात् ।
alabhyam etat me devi tat mat-bhartu:_gRhAntarAt |
मृतस्य मा वि.निर्यातु जीवः बाह्यम् अपि क्षणात् ॥७।१८२।३७॥
mRtasya mA vi.niryAtu jIva: bAhyam api kSaNAt ||7|182|37||
.
a-labhyam etan me devi tan mat-bhartu: gRhAntarAt mRtasya mA viniryAtu jIva: bAhyam api kSaNAt
.
*vlm.37. Chirantiká said:—0 goddess! if it be impossible to attain immortality, then ordain it thus far; that he being dead, his soul may not depart beyond the confines of this house of his.
*sv.37-38 They asked, "Even when our husbands die and cast off their bodies, may they not leave the home even for a moment."
देह.पातः_च मे भर्तुः_यदा स्यात्_आत्म.मन्दिरे ।
deha-pAta: ca me bhartu: yadA syAt Atma-mandire |
तद् एतद् अस्तु_इति वरः_दीयताम् अम्बिके मम ॥७।१८२।३८॥
tat_etat astu_iti vara: dIyatAm ambike mama ||7|182|38||
.
deha-pAtaz ca me bhartu: yadA syAd Atma-mandire tat etad astv iti vara: dIyatAm
ambike mama
.
*vlm.38. When the body of my husband, falls dead in this house; then confer me this boon, that his parted soul may never depart from this place.
*sv.37-38 They asked, "Even when our husbands die and cast off their bodies, may they not leave the home even for a moment."
The GODDESS said—
एवम् अस्तु सुते त्वम् च पत्यौ लोक.अन्तरास्थिते ।
evam astu sute tvam ca patyau loka~antarAsthite |
भविष्यसि प्रिया भार्या देह.अन्ते न_अत्र संशयः ॥७।१८२।३९॥
bhaviSyasi priyA bhAryA deha.ante na_atra saMzaya: ||7|182|39||
.
so be it, daughter
!
altho your husband is in another world you will still be his darling wife
when this body comes.to an end
:
of this there is no doubt
!
evam astu sute tvam ca patyau loka~antarAsthite | bhaviSyasi priyA bhAryA deha.ante na_atra saMzaya:
.
*vlm.p.39 "Be it so, O daughter, that your husband being gone to another world, you may still continue to be his beloved wife, even after his death.
इत्य् उक्त्वा विरराम_असौ गौर्या गीर्.गमन_उदरे ।
iti_uktvA virarAma_asau gauryA gIr.gamana_udare |
मेघ.माल.अध्वनिः इव निर्.अवद्य.समुद्यता ॥७।१८२।४०॥
megha.mAla~adhvani: iva nir.avadya-samudyatA ||7|182|40||
.
iti uktvA - so having said
virarAma asau - she paused
gauryA - by golden gaurI
gIr.gamana_udare
megha.mAlAdhvani: iva
niravadya-samudyatA she entered an unspeaking state.
*vlm.40. Saying so, the goddess Gaurí held her silence in the midst of the air; as the sound of the clouds is stopped, after its betokening the welfare of the world.
*sv.39-40 The goddess granted the boon and also granted that their husbands would rule the earth.
देव्याम् गतायाम् भर्तारः_तासाम् कालेन केन.चित् ।
devyAm gatAyAm bhartAra: tAsAm kAlena kena.cit |
ते ककुब्भ्यः समाजग्मुः सर्वे प्राप्त.महावराः ॥७।१८२।४१॥
te kakubbhya: samAjagmu: sarve prApta-mahAvarA: ||7|182|41||
.
devyAm gatAyAm - when the Goddess had gone
bhartAra:_tAsAm - the husbands kAlena kena.cit - after some time
te kakubbhya: samAjagmu: - returned together to the mountains
sarve prApta-mahAvarA: - all having got their great wish.
*vlm.41. After disappearance of the goddess in air, the husbands of these ladies returned to them from all sides, and at the lapse of some time after they had received their desired blessings.
*sv. Soon after this, the seven brothers returned home. Today the eighth will return too. There is yet another wonder in this story.
अद्य_अयम् अपि संयातु भार्याया निकटम् पतिः ।
adya_ayam api saMyAtu bhAryAyA nikaTam pati: |
भ्रातृणाम् बन्धवानाम् च भवत्व् अन्योन्य.संगमः ॥७।१८२।४२॥
bhrAtRNAm bandhavAnAm ca bhavatu_anyonya-saMgama: ||7|182|42||
.
adya ayam api saMyAtu – now let this one too join
bhAryAyA nikaTam pati: - as a husband with his wife at his side
bhrAtRNAm bandhavAnAm ca – and of brothers and relatives
bhavatu anyonya-saMgama: - let there be mutual congress/meeting – as so often a double entendre.
*vlm.42. Now was there a mutual interview of the wives with their husbands, and general meeting of the brothers with each other, and with their friend and relatives.
*sv. Soon after this, the seven brothers returned home. Today the eighth will return too. There is yet another wonder in this story.
*jd.42 - adya ayam api saMyAtu - now let this one too join bhAryAyA nikaTam pati: - as a husband with his wife at his side bhrAtRNAm bandhavAnAm ca - and of brothers and relatives bhavatu anyonya-saMgama: - let there be mutual congress/meeting – as so often a double entendre.
इदम् अन्यद् अथ_एतेषाम् अ.समञ्जसम् आकुलम् ।
idam anyat atha_eteSAm a-samaJjasam Akulam |
शृणु किम्.वृत्तम् आश्चर्यम् आर्य.कार्य.उपरोधकम् ॥७।१८२।४३॥
zRNu kim.vRttam Azcaryam Arya-kArya~uparodhakam ||7|182|43||
.
idam anyat atha - this other also eteSAm - of these
asamaJjasa.improper/unbecoming.m Akulam
zRNu kiMvRttam Azcaryam - hear a marvelous adventure
Arya-kArya_uparodhakam - obstructing their noble work.
*vlm.43. Hear now a wonderful event, which happened to them at this time; and which presented itself as an obstacle, towards the achievement of their noble purpose.
*sv. Soon after this, the seven brothers returned home. Today the eighth will return too. There is yet another wonder in this story.
अञ्ज् #aJj> #samaJj - #samaJjasa- - proper, fit, good, excellent • #asamaJjasa- - unfit, unbecoming • ‑sa: - a good-for-nothing fellow • ‑sam - nonconformity, impropriety, unbecomingness • *asamaJjasam -ind.- unbecomingly.
तप्तताम् तप एतेषाम् पितरौ तौ वधू युतौ ।
taptatAm tapa* eteSAm pitarau tau vadhU yutau |
तीर्थ.मुनि.आश्रम.श्रेणीम् द्रष्टुम् दुःख.अन्वितौ गतौ ॥७।१८२।४४॥
tIrtha-muni.Azrama-zreNIm draSTum du:kha~anvitau gatau ||7|182|44||
.
while they pursued these ascetic practices
their parents made their sorrowful way on pilgrimage
to see the shrines and houses of the munis
...
.
taptatAm tapa* eteSAm pitarau tau vadhU yutau | tIrtha-muni.Azrama-zreNIm draSTum du:kha~anvitau gatau
.
*vlm.p.44 While the brothers were employed in meditation, their parents went out with their wives to search for them. With sorrowful hearts they were wandering about the hermitages of saints.
शरीरनैर् अपेक्ष्येण पुत्राणाम् हित.काम्यया ।
zarIranai:_apekSyeNa putrANAm hita-kAmyayA |
गन्तुम् कलाप.ग्रामम् तम् यत्नवन्तौ बभूवतुः ॥७।१८२।४५॥
gantum kalApa.grAmam tam yatnavantau babhUvatu: ||7|182|45||
.
zarIranai:
apekSyeNa putrANAm regarding their sons
hita-kAmyayA wishing their welfare
gantum kalApa.grAmam tam - to go to the village of kalApa
yatnavantau babhUvatu: - the two were effortful.
*vlm.45. Unmindful of their personal pains and pleasures, for the sake of the welfare of their sons, that intended to see the village of Kalapa, which lay on their way.
*AB. zarIra-padena...
तौ प्रयातौ मुनि.ग्राम मार्गे ददृशतुः सितम् ।
tau prayAtau muni.grAma* mArge dadRzatu: sitam |
पुरुषम् कपिलम् ह्रस्वम् भस्म.अङ्गम् च_ऊर्ध्व-मूर्ध.जम् ॥७।१८२।४६॥
puruSam kapilam hrasvam bhasma~aGgam ca_Urdhva-mUrdha.jam ||7|182|46||
.
tau prayAtau muni.grAma* mArge dadRzatu: sitam - when those two were proceeding to the muni.village together + puruSam kapila.redheaded-m hrasva.short-m bhasma.ashen~aGga.body-m ca_Urdhva-mUrdha.jam - and spiky hair
.
*vlm. ... with grey and erect hairs on his head, and his body bedaubed with ashes.
* tau prayAtau muni.grAma* mArge dadRzatu: sitam - when those two were proceeding to the muni.village together + puruSam kapila.redheaded-m hrasva.short-m bhasma.ashen~aGga.body-m ca_Urdhva-mUrdha.jam - and spiky hair
धूली.लवमन.आदृत्य तम् जरत्.पान्थ.शङ्कया ।
dhUlI-lavamana~AdRtya tam jarat-pAntha-zaGkayA |
यदा तौ जग्मतुः_तेन स उवाच_अन्वितः क्रुधा ॥७।१८२।४७॥
yadA tau jagmatu: tena sa* uvAca_anvita: krudhA ||7|182|47||
.
dhUlI-lavamanA_AdRtya.respectfully tam jarat-pAntha-zaGkayA
yadA tau jagmatustena sa uvAcAnvita: krudhA
.
*sv.47 They did not respect him but treated him with suspicion.
*vlm.47. Thinking him to be an ordinary old passenger, the parents, forgot to do him due honour, and let the dust of the ground they trod upon, fly unwearily to his sacred person. This irritated the old passenger, who thus bespake to him in his ire.
स.वधूक, महा-मूर्ख, तीर्थ.अर्थी दार.संयुतः ।
sa.vadhUka, mahA-mUrkha, tIrtha~arthI dAra-saMyuta: |
माम् दुर्वास.समुल्लङ्घ्य गच्छसि_अविहिनानतिः ॥७।१८२।४८॥
mAm durvAsa.samullaGghya gacchasi_avihinAnati: ||7|182|48||
.
sa.vadhUka mahA-mUrkha tIrthArthI dAra-saMyuta:
mAm durvAsa.samullaGghya
gacchasi - you go
avihinAnati: .
*sv.48 The ascetic, who was Durvasa, was annoyed and cursed them:
*vlm.48. You great fool that are going on pilgrimage in company with thy wife and daughters-in-law; dont you heed me the sage Durvasas, that you slight to do me due reverence.
वधूनाम् ते सुतानाम् च गच्छतस् तपस.अर्जिताः ।
vadhUnAm te sutAnAm ca gacchata: tapasa.arjitA: |
विपरीता भविष्यन्ति लब्धा अपि महावराः ॥७।१८२।४९॥
viparItA* bhaviSyanti labdhA* api mahAvarA: ||7|182|49||
.
vadhUnAm te sutAnAm ca – and of your daughters and sons
gacchata: tapasA arjitA: viparItA: bhaviSyanti labdhA: api mahAvarA:
.
*sv.49 "You will pay the price for your haughtiness. Though your sons and your daughters-in-law will earn boons from the gods, those boons will produce contrary results."
*vlm.49. For this act of thy negligence, the boons so dearly earned by thy sons and daughters in law will go for nothing, and will be attained with their contrary effect.
इत्य् उक्तवन्तम् तम् यावत् सदारः_अथ वधू.युतः ।
iti_uktavantam tam yAvat sadAra:_atha vadhU.yuta: |
सन्मानम् कुरुते तावत्_मुनिः_अन्तर्धिम् आययौ ॥७।१८२।५०॥
sanmAnam kurute tAvat muni: antardhim Ayayau ||7|182|50||
.
* iti uktavantam tam - so this being told yAvat sadAra: atha vadhU.yuta: - as/so with wife and women sanmAnam kurute tAvan – paying him honor thus munir antardhim Ayayau - the muni went to Inner Space.
this being said
with wife and women honoring him so
the muni went to Inner Space
.
*vlm.50. On hearing this malediction the old parents and their daughters in law, were proceeding to do him reverence, when the ancient sage disappeared from their sight and vanished in air.
*sv. They realised their error and rushed forward to beg the ascetic's pardon. But before they could reach him, he vanished from sight.
* iti uktavantam tam - so this being told yAvat sadAra: atha vadhU.yuta: - as/so with wife and women sanmAnam kurute tAvan – paying him honor thus munir antardhim Ayayau - the muni went to Inner Space.
अथ तौ पितरौ तेषाम् स.वधूकौ सु.दुःखितौ ।
atha tau pitarau teSAm sa.vadhUkau su.du:khitau |
कृशीभूतौ दीन.मुखौ निराशौ गृहम् आगतौ ॥७।१८२।५१॥
kRzI.bhUtau dIna-mukhau nirAzau gRham Agatau ||7|182|51||
.
atha - & then
tau pitarau teSAm – both the fathers
sa.vadhUkau su.du:khitau – with their sorrowful wives
kRzI.bhUtau - tormented
dIna-mukhau – w melancholy faces
nirAzau - despondent
gRham Agatau – returned to their home.
*vlm.51. At this the parents and their daughters, were greatly dismayed and disheartened; and returned disappointed to their home, with their melancholy countenances.
*sv. They realised their error and rushed forward to beg the ascetic's pardon. But before they could reach him, he vanished from sight.
अतः_वदाम्य् अहम् तेषाम् न_एकम् नाम_असमञ्जसम् ।
ata: vadAmi_aham teSAm na_ekam nAma_asamaJjasam |
असमञ्जस.लक्षाणि गण्डे स्फोटाः स्फोटा इव ॥७।१८२।५२॥
asamaJjasa.lakSANi gaNDe sphoTA: sphoTA* iva ||7|182|52||
.
ata: vadAmi_aham - and so I say
teSAm na_ekam nAma asamaJjasam – of them not even one is unbecoming
asamaJjasa.improper/unbecoming.lakSANi
gaNDe sphoTA: sphoTA iva
.
*vlm.52. Therefore I say, there was not the only inconsistency, in each of the brothers reigning over the seven continents all at once; but there were many other odds awaiting upon themas on all human wishes; and these occuring as thickly one after the other as the sores and ulcers growing on goitres. (Or pouches on the throat).
*sv. They realised their error and rushed forward to beg the ascetic's pardon. But before they could reach him, he vanished from sight.
*AB. ... yathA gale daNDastatra SphoTAs ... ||7|182|
अञ्ज् #aJj> #samaJj - #samaJjasa- - proper, fit, good, excellent (*asamajJasam ind) • #asamaJjasa- - unfit, unbecoming • –m.- a good-for-nothing fellow • -n.- unconformity, impropriety, unbecomingness • asamaJjasam -ind.- unbecomingly.
चिद्व्योम.संकल्प.महापुरे_अस्मिन्
cit.vyoma-saMkalpa-mahApure_asmin
इत्थम् विचित्राणि_अ.समञ्जसानि ।
ittham vicitrANi_a-samaJjasAni |
निःशून्य-रूपे_अपि हि सम्भवन्ति
ni:zUnya-rUpe_api hi sambhavanti
दृश्ये यथा व्योमनि दृश्य-जृम्भाः ॥७।१८२।५३॥
dRzye yathA vyomani dRzya-jRmbhA: ||7|182|53||
.
cit.vyoma-saMkalpa-mahApure_asmin – in this Conscious.sky-conceptual-metropolis ittham.so – vicitra.wonder-Ani.s – asamaJjasa.improper/unbecoming-Ani-s ni:zUnya-rUpe_api hi – for tho in quite.empty form - sambhavanti - they come.to.be dRzye yathA vyomani - in the Percept as in the sky dRzya-jRmbhA: - perceptual appearances.
*vlm.53. There are as many oddities and vanities, always occurring in the wishes, and aerial castles of the vacuous mind; as the numberless portents and comets and meteors and unnatural sights, are seen to appear in the empty sky.
*sv. They realised their error and rushed forward to beg the ascetic's pardon. But before they could reach him, he vanished from sight.
* cit.vyoma-saMkalpa-mahApure_asmin – in this Conscious.sky-conceptual-metropolis ittham.so – vicitra.wonder-Ani.s – asamaJjasa.improper/unbecoming-Ani-s ni:zUnya-rUpe_api hi – for tho in quite.empty form - sambhavanti - they come.to.be dRzye yathA vyomani - in the Percept as in the sky dRzya-jRmbhA: - perceptual appearances.
.
oॐm
.
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cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM7183 SEVENS AND EIGHTS 3.NV10-12 .z70
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
+++
Jiva Das
FM7184 THE KADAMBA.TREE-MONK EXPOUNDS 3.NV13-14 .z48
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
FM.7.184 THE KADAMBA.TREE-MONK EXPOUNDS 3.NV13-14
सर्ग ७.१८४
sarga 7.184
सर्ग ७.१८४
sarga 7.184
कुन्ददन्त* उवाच ।
kundadanta* uvAca |
इत्य् उक्तवान् असौ पृष्टः कदम्ब-तल=तापसः ।
iti_uktavAn asau pRSTa: kadamba-tala=tApasa: |
सप्त.द्वीपा* भुवः_अष्टौ ताः कथम् भाता* गृहेषु_इति ॥७।१८४।०१॥
sapta.dvIpA* bhuva:_aSTau tA: katham bhAtA* gRheSu_iti ||7|184|01||
कदम्ब.तापस* उवाच ।
kadamba.tApasa* uvAca |
चित्.धातुः ईदृक् एव_अयम् यत् एष* व्योम-रूपी_अपि ।
cit.dhAtu: IdRk eva_ayam yat eSa* vyoma-rUpI_api |
सर्वगः यत्र यत्र_आस्ते तत्र तत्र_आत्मनि स्वयम् ॥७।१८४।०२॥
sarvaga: yatra yatra_Aste tatra tatra_Atmani svayam ||7|184|02||
आत्मानम् इत्थम् त्रैलोक्य-रूपेण_अन्येन वा निजम् ।
AtmAnam ittham trailokya-rUpeNa_anyena vA nijam |
परिपश्यति रूपम् स्वम् अत्यजन्_एव ख_आत्मकम् ॥७।१८४।०३॥
paripazyati rUpam svam atyajan_eva kha_Atmakam ||7|184|03||
कुन्ददन्त* उवाच ।
kundadanta* uvAca |
एकस्मिन् विमले शान्ते शिवे परम-कारणे ।
ekasmin vimale zAnte zive parama-kAraNe |
कथम् स्वभाव-संसिद्धा नानाता वास्तवी स्थिता ॥७।१८४।०४॥
katham svabhAva-saMsiddhA nAnAtA vAstavI sthitA ||7|184|04||
कदम्ब.तापस*उवाच ।
kadamba.tApasa*uvAca |
सर्वम् शान्तम् चित् आकाशम् नाना_अस्ति_इह न किंचन ।
sarvam zAntam cit AkAzam nAnA_asti_iha na kiMcana |
दृश्यमानम् अपि स्फारम् आवर्तात्मा यथा_अम्भसि ॥७।१८४।५॥
dRzyamAnam api sphAram AvartAtmA yathA_ambhasi ||7|184|5||
असत् स्वेषु पदार्थेषु पदार्था* इति भान्ति यत् ।
asat sveSu padArtheSu padArthA* iti bhAnti yat |
चित्.खम् स्वप्न-सुषुप्त~आत्म तत् तस्य_अच्छम् निजम् वपुः ॥७।१८४।०६॥
cit.kham svapna-suSupta~Atma tat tasya_accham nijam vapu: ||7|184|06||
स.स्पन्दः_अपि हि निःस्पन्दः पर्वतः_अपि न पर्वतः ।
sa.spanda:_api hi ni:spanda: parvata:_api na parvata: |
यथा स्वप्नेषु चित्.भावः स्वभावः_अर्थ-गतः_तथा ॥७।१८४।०७॥
yathA svapneSu cit.bhAva: svabhAva:_artha-gata:_tathA ||7|184|07||
न स्वभावा* न च_एव_अर्थाः सन्ति सर्व.आत्मक~उचिते ।
na svabhAvA* na ca_eva_arthA: santi sarva.Atmaka~ucite |
सर्ग.आदौ कचितम् रूपम् यत् यथा तत् तथा स्थितम् ॥७।१८४।०८॥
sarga.Adau kacitam rUpam yat yathA tat tathA sthitam ||7|184|08||
न च नाम परम् रूपम् कचन~अकचन~आत्मकम् ।
na ca nAma param rUpam kacana~akacana~Atmakam |
द्रव्य~आत्मा चित् च चित्.व्योम स्थितम् इत्थम् हि केवलम् ॥७।१८४।०९॥
dravya~AtmA cit ca cit.vyoma sthitam ittham hi kevalam ||7|184|09||
एका_एव चित् यथा स्वप्ने सेनायाम् जन-लक्षताम् ।
ekA_eva cit yathA svapne senAyAm jana-lakSatAm |
गता_इव_अच्छा_एव कचति तथा_एव_अस्याः पदार्थता ॥७।१८४।१०॥
gatA_iva_acchA_eva kacati tathA_eva_asyA: padArthatA ||7|184|10||
यत् स्वतः स्व.आत्मनि स्वच्छे चित्.खम् कच.कचायते ।
yat svata: sva.Atmani svacche cit.kham kaca.kacAyate |
तत् तेन_एव तत् आकारम् जगत् इति_अनुभूयते ॥७।१८४।११॥
tat tena_eva tat AkAram jagat iti_anubhUyate ||7|184|11||
अ-सति_अपि यथा वह्नौ_उष्ण-संवित्_हि भासते ।
a-sati_api yathA vahnau_uSNa-saMvit_hi bhAsate |
संवित् मात्र~आत्मके व्योम्नि तथा_अर्थः स्व.स्वभासकः ॥७।१८४।१२॥
saMvit mAtra~Atmake vyomni tathA_artha: sva.svabhAsaka: ||7|184|12||
असति_अपि यथा स्तम्भे स्वप्ने खे स्तम्भता विदः ।
asati_api yathA stambhe svapne khe stambhatA vida: |
तथा_इदम् अस्या* नानात्वम् अनन्यत् अपि च_अन्यवत् ॥७।१८४।१३॥
tathA_idam asyA* nAnAtvam ananyat api ca_anyavat ||7|184|13||
आदि-सर्गे पदार्थत्वम् तत् स्वभाव~अच्छम् एव च ।
Adi-sarge padArthatvam tat svabhAva~accham eva ca |
चित्.व्योम्ना यत् यथा बुद्धम् तत् तथा_अद्य_अपि विन्दते ॥७।१८४।१४॥
cit.vyomnA yat yathA buddham tat tathA_adya_api vindate ||7|184|14||
पुष्पे पत्रे फले स्तम्भे तरुः_एव यथा ततः ।
puSpe patre phale stambhe taru:_eva yathA tata: |
सर्वम् सर्वत्र सर्व_आत्म परम् एव तथा_अपरम् ॥७।१८४।१५॥
sarvam sarvatra sarva_Atma param eva tathA_aparam ||7|184|15||
परमार्थ~अम्बर~अम्भोधौ_आपः सर्ग-परंपरा ।
paramArtha~ambara~ambhodhau_Apa: sarga-paraMparA |
परमार्थ-महाकाशे शून्यता सर्ग-संविदः ॥७।१८४।१६॥
paramArtha-mahAkAze zUnyatA sarga-saMvida: ||7|184|16||
परमार्थः च सर्गः च पर्यायौ तरु-वृक्षवत् ।
paramArtha: ca sarga: ca paryAyau taru-vRkSavat |
बोधात् एतत् अबोधात् तु द्वैतम् दुःखाय केवलम् ॥७।१८४।१७॥
bodhAt etat abodhAt tu dvaitam du:khAya kevalam ||7|184|17||
परमार्थः जगत् च_इदम् एकम् इति_एव निश्चयः ।
paramArtha: jagat ca_idam ekam iti_eva nizcaya: |
अध्यात्म-शास्त्र-बोधेन भवेत् सा_एषा हि मुक्तता ॥७।१८४।१८॥
adhyAtma-zAstra-bodhena bhavet sA_eSA hi muktatA ||7|184|18||
संकल्पस्य वपुः ब्रह्म संकल्प-कचित्.आकृतेः ।
saMkalpasya vapu: brahma saMkalpa-kacit.AkRte: |
तत् एव जगतः रूपम् तस्मात् ब्रह्मात्मकम् जगत् ॥७।१८४।१९॥
tat eva jagata: rUpam tasmAt brahmAtmakam jagat ||7|184|19||
यतः वाचः निवर्तन्ते न निवर्तन्त* एव वा ।
yata: vAca: nivartante na nivartanta* eva vA |
विधयः प्रतिषेधाः च भाव~अभाव-दृशः तथा ॥७।१८४।२०॥
vidhaya: pratiSedhA: ca bhAva~abhAva-dRza: tathA ||7|184|20||
अमौन-मौनम् जीव~आत्म यत् पाषाणवत् आसनम् ।
amauna-maunam jIva~Atma yat pASANavat Asanam |
यत् सत् एव_असत् आभासम् तत् ब्रह्मा~अभिधम् उच्यते ॥७।१८४।२१॥
yat sat eva_asat AbhAsam tat brahmA~abhidham ucyate ||7|184|21||
सर्वस्मिन्_एक-सुघने ब्रह्मणि_एव निरामये ।
sarvasmin_eka-sughane brahmaNi_eva nirAmaye |
का प्रवृत्तिः निवृत्तिः का भाव~अभाव.आदि-वस्तुतः ॥७।१८४।२२॥
kA pravRtti: nivRtti: kA bhAva~abhAva.Adi-vastuta: ||7|184|22||
एकस्याम् एव निद्रायाम् सुषुप्त-स्वप्न=विभ्रमाः ।
ekasyAm eva nidrAyAm suSupta-svapna=vibhramA: |
यदा भान्ति_अ-विचित्रायाम् चित्रा* इव निरन्तराः ॥७।१८४।२३॥
yadA bhAnti_a-vicitrAyAm citrA* iva nirantarA: ||7|184|23||
एतस्याम् चित्.ख-सत्तायाम् तथा मूलक-सर्गकाः ।
etasyAm cit.kha-sattAyAm tathA mUlaka-sargakA: |
बहवः भान्ति_अ-चित्रायाम् चित्रा* इव निरन्तराः ॥७।१८४।२४॥
bahava: bhAnti_a-citrAyAm citrA* iva nirantarA: ||7|184|24||
द्रव्ये द्रव्य~अन्तर-श्लिष्टम् यत् कार्य~अन्तरम् आक्षिपेत् ।
dravye dravya~antara-zliSTam yat kArya~antaram AkSipet |
तद्वत् अन्तः_तथा.भूत-चित्.सारम् स्फुरणम् मिथः ॥७।१८४।२५॥
tadvat anta:_tathA.bhUta-cit.sAram sphuraNam mitha: ||7|184|25||
सर्वे पदार्थाः_चित्-सार.मात्रम् अप्रतिघाः सदा ।
sarve padArthA:_cit-sAra.mAtram apratighA: sadA |
यथा भान्ति तथा भान्ति चिन्.मात्र_एक~आत्मता-वशात् ॥७।१८४।२६॥
yathA bhAnti tathA bhAnti cin.mAtra_eka~AtmatA-vazAt ||7|184|26||
चित्.मात्र~एक~आत्म-सारत्वात् यथासंवेदनम् स्थिताः ।
cit.mAtra~eka~Atma-sAratvAt yathAsaMvedanam sthitA: |
निःस्पन्दा* निर्मनस्काराः स्फुरन्ति द्रव्य-शक्तयः ॥७।१८४।२७॥
ni:spandA* nirmanaskArA: sphuranti dravya-zaktaya: ||7|184|27||
अविद्यमानम् एव_इदम् दृश्यते_अथ_अनुभूयते ।
avidyamAnam eva_idam dRzyate_atha_anubhUyate |
जगत् स्वप्न* इव_अशेषम् स.रुद्र_उपेन्द्र-पद्मजम् ॥७।१८४।२८॥
jagat svapna* iva_azeSam sa.rudra_upendra-padmajam ||7|184|28||
विचित्राः खलु दृश्यन्ते चिज्-जले स्पन्द-रीतयः ।
vicitrA: khalu dRzyante cij-jale spanda-rItaya: |
हर्ष.अमर्ष-विषाद_उत्थ-जङ्गम-स्थावर~आत्मनि ॥७।१८४।२९॥
harSa.amarSa-viSAda_uttha-jaGgama-sthAvara~Atmani ||7|184|29||
स्वभाव-वाता-धूतस्य जगत्.जाल-चमत्कृतेः ।
svabhAva-vAtA-dhUtasya jagat.jAla-camatkRte: |
हा चित्.मरीचि.पांशु_अभ्र=नीहारस्य विसारिता ॥७।१८४।३०॥
hA cit.marIci.pAMzu_abhra=nIhArasya visAritA ||7|184|30||
यथा केशोन्द्रकम् व्योम्नि भाति व्यामल-चक्षुषः ।
yathA kezondrakam vyomni bhAti vyAmala-cakSuSa: |
तथा_एव_इयम् जगत्-भ्रान्तिः भाति_अनात्म-विदः_अम्बरे ॥७।१८४।३१॥
tathA_eva_iyam jagat-bhrAnti: bhAti_anAtma-vida:_ambare ||7|184|31||
यावत् संकल्पितम् तावत् यथा संकल्पितम् तथा ।
yAvat saMkalpitam tAvat yathA saMkalpitam tathA |
यथा संकल्प-नगरम् कचति_इदम् जगत् तथा ॥७।१८४।३२॥
yathA saMkalpa-nagaram kacati_idam jagat tathA ||7|184|32||
संकल्प-नगरे यावत् संकल्प-सकला स्थितिः ।
saMkalpa-nagare yAvat saMkalpa-sakalA sthiti: |
भवति_एव_अपि_असत्.रूपा सती_इव_अनुभवे स्थिता ॥७।१८४।३३॥
bhavati_eva_api_asat.rUpA satI_iva_anubhave sthitA ||7|184|33||
प्रवहति_एव नियतिः नियत~अर्थ-प्रदायिनी ।
pravahati_eva niyati: niyata~artha-pradAyinI |
स्थावरम् जङ्गमम् च_एव तिष्ठति_एव यथाक्रमम् ॥७।१८४।३४॥
sthAvaram jaGgamam ca_eva tiSThati_eva yathAkramam ||7|184|34||
जायते जङ्गमम् जीवात् स्थावरम् स्थावरात् अपि ।
jAyate jaGgamam jIvAt sthAvaram sthAvarAt api |
नियत्या_अधः वहति_अम्बु गच्छति_ऊर्ध्वम् अथ_अनलः ॥७।१८४।३५॥
niyatyA_adha: vahati_ambu gacchati_Urdhvam atha_anala: ||7|184|35||
वहन्ति देह.यन्त्राणि ज्योतींषि प्रतपन्ति च ।
vahanti deha.yantrANi jyotIMSi pratapanti ca |
वायवः नित्य-गतयः स्थिताः शैल~आदयः स्थिराः ॥७।१८४।३६॥
vAyava: nitya-gataya: sthitA: zaila~Adaya: sthirA: ||7|184|36||
ज्योतिर्.मयम् विवृत्तम् तु धारासार~अम्बरी.कृतम् ।
jyotir.mayam vivRttam tu dhArAsAra~ambarI.kRtam |
युग-संवत्सराद्व्यात्म काल-चक्रम् प्रवर्तते ॥७।१८४।३७॥
yuga-saMvatsarAdvyAtma kAla-cakram pravartate ||7|184|37||
भूतल~एकान्तर~अब्धि~अद्रि-संनिवेशः स्थितायते ।
bhUtala~ekAntara~abdhi~adri-saMniveza: sthitAyate |
भाव~अभाव-ग्रह~उत्सर्ग-द्रव्य-शक्तिः च तिष्ठति ॥७।१८४।३८॥
bhAva~abhAva-graha~utsarga-dravya-zakti: ca tiSThati ||7|184|38||
कुन्ददन्त* उवाच ।
kundadanta* uvAca |
प्राक्.दृष्टम् स्मृतिम् आयाति तत् स्व-संकल्पनान्यतः ।
prAk.dRSTam smRtim AyAti tat sva-saMkalpanAnyata: |
भाति प्रथम-सर्गे तु कस्य प्राक्-दृष्ट-भासनम् ॥७।१८४।३९॥
bhAti prathama-sarge tu kasya prAk-dRSTa-bhAsanam ||7|184|39||
कदम्ब.तापस*उवाच ।
kadamba.tApasa*uvAca |
अपूर्वम् दृश्यते सर्वम् स्वप्ने स्व.मरणम् यथा ।
apUrvam dRzyate sarvam svapne sva.maraNam yathA |
प्राक्.दृष्टम् दृष्टम् इति_एव तत्र_एव_अभ्यास.तः स्मृतिः ॥७।१८४।४०॥
prAk.dRSTam dRSTam iti_eva tatra_eva_abhyAsa.ta: smRti: ||7|184|40||
चित्त्वात् चित्.व्योम्नि कचति जगत् संकल्प.पत्तनम् ।
cittvAt cit.vyomni kacati jagat saMkalpa.pattanam |
न सत् न_असत् इदम् तस्मात् भात~अभातम् यतः स्वतः ॥७।१८४।४१॥
na sat na_asat idam tasmAt bhAta~abhAtam yata: svata: ||7|184|41||
चित्-प्रसादेन संकल्प-स्वप्न.आदि_अद्य_अनुभूयते ।
cit-prasAdena saMkalpa-svapna.Adi_adya_anubhUyate |
शुद्धम् चित्.व्योम संकल्प-पुरम् मा स्मर्यताम् कथम् ॥७।१८४।४२॥
zuddham cit.vyoma saMkalpa-puram mA smaryatAm katham ||7|184|42||
हर्षामर्ष-विनिर्मुक्तैः दुःखेन च सुखेन च ।
harSAmarSa-vinirmuktai: du:khena ca sukhena ca |
प्रकृतेन_एव मार्गेण ज्ञः चक्रैः इव गम्यते ॥७।१८४।४३॥
prakRtena_eva mArgeNa jJa: cakrai: iva gamyate ||7|184|43||
निद्रा-व्यपगमे स्वप्न-नगरे यादृशम् स्मृतौ ।
nidrA-vyapagame svapna-nagare yAdRzam smRtau |
चित्.व्योम~आत्मा परम् विद्धि तादृशम् त्रि.जगत्-भ्रमम् ॥७।१८४।४४॥
cit.vyoma~AtmA param viddhi tAdRzam tri.jagat-bhramam ||7|184|44||
संवित्-आभास=मात्रम् यत् जगत् इति_अभिशब्दितम् ।
saMvit-AbhAsa=mAtram yat jagat iti_abhizabditam |
तत् संवित् व्योम संशान्तम् केवलम् विद्धि न_इतरम् ॥७।१८४।४५॥
tat saMvit vyoma saMzAntam kevalam viddhi na_itaram ||7|184|45||
यस्मिन् सर्वम् यतः सर्वम् यत् सर्वम् सर्वतः_च यत् ।
yasmin sarvam yata: sarvam yat sarvam sarvata:_ca yat |
सर्वम् सर्वतया सर्वम् तत् सर्वम् सर्वदा स्थितम् ॥७।१८४।४६॥
sarvam sarvatayA sarvam tat sarvam sarvadA sthitam ||7|184|46||
यथा_इयम् संसृतिः ब्राह्मी भवतः यत् भविष्यति ।
yathA_iyam saMsRti: brAhmI bhavata: yat bhaviSyati |
यथा भानम् च दृश्यस्य तत् एतत् कथितम् मया ॥७।१८४।४७॥
yathA bhAnam ca dRzyasya tat etat kathitam mayA ||7|184|47||
उत्तिष्ठतम् प्रजतम् आस्पदम् अह्नि पद्मम्
uttiSThatam prajatam Aspadam ahni padmam
भृङ्गौ_इव_अभिमतम् आशु विधीयताम् स्वम् ।
bhRGgau_iva_abhimatam Azu vidhIyatAm svam |
तिष्ठामि दुःखम् अलम् अस्त-समाधि-संस्थम्
tiSThAmi du:kham alam asta-samAdhi-saMstham
भूयः समाधिम् अहम् अङ्ग चिरम् विशामि ॥७।१८४।४८॥
bhUya: samAdhim aham aGga ciram vizAmi ||7|184|48||
oॐm
FM.7.184
THE KADAMBA.TREE-MONK EXPOUNDS
KUNDADANTA.JASMINETOOTH said—
इत्य् उक्तवान् असौ पृष्टः कदम्ब-तल=तापसः ।
iti_uktavAn asau pRSTa: kadamba-tala=tApasa: |
सप्त.द्वीपा* भुवः_अष्टौ ताः कथम् भाता* गृहेषु_इति ॥७।१८४।०१॥
sapta.dvIpA* bhuva:_aSTau tA: katham bhAtA* gRheSu_iti ||7|184|01||
.
iti_uktavAn_asau pRSTa:
So saying
he was asked
kadamba-tala=tApasa:
the kadamba.tree_tApasa
sapta.dvIpA: bhuva:
seven Lands on earth
aSTau tA: katham
how are they eight
appearing in their homes?
bhAtA: gRheSu_iti
*vlm.1 KUNDA-danta said:—I then asked devotee sitting beneath the kadamba tree, to tell me how the seven large continents of the globe, could be contained within the narrow limits of the abodes of each of these brothers, (which is next to an impossibility).
after those words I asked the Tree.Monk this
:
from seven continents, how do U make eight lands
?
how do U house Ur armies there?
tA: katham bhAtA: gRheSv_iti ||7|184|01||
*var. TPD – kathaM bhAtA = VLM, KG – kArtha bhAtA
jd: it's hard to make sense of <bhAtA> here
VLM chooses to read <bhrAtA>
*vlm. ... the abodes of each of these brothers.
this is a reasonable guess, I think,
but the notion of warriors is the more attractive.
what do you think>
THE TREE.MONK answered—
चित्.धातुः ईदृक् एव_अयम् यत् एष* व्योम-रूपी_अपि ।
cit.dhAtu: IdRk eva_ayam yat eSa* vyoma-rUpI_api |
सर्वगः यत्र यत्र_आस्ते तत्र तत्र_आत्मनि स्वयम् ॥७।१८४।०२॥
sarvaga: yatra yatra_Aste tatra tatra_Atmani svayam ||7|184|02||
.
cit.dhAtu: IdRk_eva x
ayam x
yat eSa:_vyoma-rUpI_api x
sarvaga: x
yatra yatra_Aste - wherever it exists
tatra tatra_Atmani svayam - therever it is itself in the Self.
*vlm.2. The kadamba devotee replied:—The essence of the intellect tho so very vacuous in itself, is notwithstanding the most capacious and ubiquitous of any thing in existence; and is present in its own nature with every thing, wherever it is known to exist.
*sv.2 THE SAGE replied: The infinite consciousness, being omnipresent, shines everywhere in every way.
आत्मानम् इत्थम् त्रैलोक्य-रूपेण_अन्येन वा निजम् ।
AtmAnam ittham trailokya-rUpeNa_anyena vA nijam |
परिपश्यति रूपम् स्वम् अत्यजन्_एव ख_आत्मकम् ॥७।१८४।०३॥
paripazyati rUpam svam atyajan_eva kha_Atmakam ||7|184|03||
.
AtmAnam ittham
trailokya-rUpeNa_anyena vA
nijam
paripazyati rUpam svam
atyajan eva kha_Atmakam
*sv.3 The self perceives the worlds within itself.
*vlm.3. The soul sees itself in the form of the triple world, and every thing besides in its different nature and figure, without changing itself to any one of them. (i. e. The soul remains unchanged in all the changeful scenes of nature).
KUNDADANTA.JASMINETOOTH said—
एकस्मिन् विमले शान्ते शिवे परम-कारणे ।
ekasmin vimale zAnte zive parama-kAraNe |
कथम् स्वभाव-संसिद्धा नानाता वास्तवी स्थिता ॥७।१८४।०४॥
katham svabhAva-saMsiddhA nAnAtA vAstavI sthitA ||7|184|04||
.
ekasmin_vimale zAnte zive paramakAraNe
katham
svabhAva-saMsiddhA
nAnAtA vAstavI sthitA
*vlm.4. Kunda-danta rejoined:—But how do you attribute the quality of variety or multiplicity, to the purely simple and immutable nature of the Supreme soul, as you see them appertaining to the intrinsic character of everything else in nature. (Or as Pope says:— hat changed through all, yet in all the same; great in the earth, as in the etherial frame).
*sv.4 KUNDADANTA asked again: In one Lord, who is the infinite consciousness, how does diversity exist as if real?
*vlm. The kadamba devotee replied:—The sphere of the intellectual vacuum, is all quiet and serene, and there is nothing as any variety or multiformity in it; the changes that are apparent in its face, are no more, than the waves and eddies, whirling on the surface of the changeless main.
THE TREE.MONK answered—
सर्वम् शान्तम् चित् आकाशम् नाना_अस्ति_इह न किंचन ।
sarvam zAntam cit AkAzam nAnA_asti_iha na kiMcana |
दृश्यमानम् अपि स्फारम् आवर्तात्मा यथा_अम्भसि ॥७।१८४।५॥
dRzyamAnam api sphAram AvartAtmA yathA_ambhasi ||7|184|5||
.
it is all peaceful Conscious.Space
there's nothing different anyhow
tho it's seen.to.be vast
:
it's like whirlpools that stir the still ocean
.
*vlm. It is in the immensity of intellectual vacuity, that infinite creations seem to be continually purling about, as the rising waves are seen to be whirling in the sea; and it is in its fathomless depth that they appear to sink, like the waters subsiding in the hollow of the deep.
असत् स्वेषु पदार्थेषु पदार्था* इति भान्ति यत् ।
asat sveSu padArtheSu padArthA* iti bhAnti yat |
चित्.खम् स्वप्न-सुषुप्त~आत्म तत् तस्य_अच्छम् निजम् वपुः ॥७।१८४।०६॥
cit.kham svapna-suSupta~Atma tat tasya_accham nijam vapu: ||7|184|06||
.
asat sveSu padArtheSu
it is unreal
i/n its own things
padArthA: iti bhAnti
yat cit.kham
what
your Consciousness-sky
svapna-suSuptAtma tat
that is the soul of dreaming sleep
tasya_accham nijam vapu:
its pure innate vapus.Body
*vlm. The substantial forms of things, that rise in the unsubstantial essence of the intellect, are as the various forms of substances, seen in the dreaming state of the soul, and all which are utterly forgotten in its state of sound sleep-susupta.
*sv.5-6 THE SAGE said: There is only one infinite consciousness which is supreme peace; there is no diversity at all, tho such diversity may be experienced.
स.स्पन्दः_अपि हि निःस्पन्दः पर्वतः_अपि न पर्वतः ।
sa.spanda:_api hi ni:spanda: parvata:_api na parvata: |
यथा स्वप्नेषु चित्.भावः स्वभावः_अर्थ-गतः_तथा ॥७।१८४।०७॥
yathA svapneSu cit.bhAva: svabhAva:_artha-gata:_tathA ||7|184|07||
.
sa.spanda:_api hi ni:spanda:
Even tho with-Vibration, Vibrationless;
parvata:_api na parvata:
tho a mountain, not a mountain;
yathA svapneSu
as in dreams
cit.bhAva: svabhAva:_arthagata:_tathA -7-
*sv.7 The diversity that appears to exist is apparent and false, like dreams and deep sleep.
*vlm.7. The substantial forms of things, that rise in the unsubstantial essence of the intellect, are as the various forms of substances, seen in the dreaming state of the soul, and all which are utterly forgotten in its state of sound sleep-susupta.
न स्वभावा* न च_एव_अर्थाः सन्ति सर्व.आत्मक~उचिते ।
na svabhAvA* na ca_eva_arthA: santi sarva.Atmaka~ucite |
सर्ग.आदौ कचितम् रूपम् यत् यथा तत् तथा स्थितम् ॥७।१८४।०८॥
sarga.Adau kacitam rUpam yat yathA tat tathA sthitam ||7|184|08||
.
na svabhAvA:
na ca_eva arthA:
santi sarvAtmaka_ucite
sarga_Adau
kacitam rUpam
yad.yathA
tat.tathA sthitam
*vlm.8. As a Hill seen in dream is no hill at all, and as things appearing to be in motion in dreaming, are found afterwards to be perfectly motionless; so are all things in nature but mere unrealities, and tho as real from the real nature of soul itself, (i. e. It is the intellect that fashions everything in its own manner, and its imagination gives a form to an airy nothing).
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
न च नाम परम् रूपम् कचन~अकचन~आत्मकम् ।
na ca nAma param rUpam kacana~akacana~Atmakam |
द्रव्य~आत्मा चित् च चित्.व्योम स्थितम् इत्थम् हि केवलम् ॥७।१८४।०९॥
dravya~AtmA cit ca cit.vyoma sthitam ittham hi kevalam ||7|184|09||
.
na ca nAma param rUpam - nor is it what.U.call perfect Form
kacana_a.kacana_Atmakam - a projective nonprojection
dravya_AtmA cit ca
cit.vyoma sthitam ittham hi kevalam
*vlm.9. The intellect is an immaterial substance, and neither creates nor perceives any thing material by itself; but conceives everything as it is manifested to it in its idea in the beginning. (i. e. The ideas of things are inborn in the mind).
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
एका_एव चित् यथा स्वप्ने सेनायाम् जन-लक्षताम् ।
ekA_eva cit yathA svapne senAyAm jana-lakSatAm |
गता_इव_अच्छा_एव कचति तथा_एव_अस्याः पदार्थता ॥७।१८४।१०॥
gatA_iva_acchA_eva kacati tathA_eva_asyA: padArthatA ||7|184|10||
.
ekA_eva cit yathA svapne
just as one Consciousness in dream
senAyAm jana-lakSatAm gatA_iva
seems.to.be an army of people
acchA_eva
clearly it
kacati tatha_eva_asyA: padArthatA
projects in that way as these things.
*vlm.10. As the intellect sees a great variety of objects in dream, which it takes for realities for the time; so its belief in the reality of its ideas, causes it to conceive them as real entities.
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
* ekA_eva cit yathA svapne just as one Consciousness in dream senAyAm jana-lakSatAm gatA_iva seems.to.be an army of people acchA_eva clearly it kacati tatha_eva_asyA: padArthatA projects in that way as these things.
यत् स्वतः स्व.आत्मनि स्वच्छे चित्.खम् कच.कचायते ।
yat svata: sva.Atmani svacche cit.kham kaca.kacAyate |
तत् तेन_एव तत् आकारम् जगत् इति_अनुभूयते ॥७।१८४।११॥
tat tena_eva tat AkAram jagat iti_anubhUyate ||7|184|11||
.
yat svata: - what of.itself -
sva_Atmani - in its own self =
svacche - clearly =
cit.kham - Conscious sky =
kaca.kacAyate.projecting light -
tat tena_eva - that alone by that =
tat AkAram - that formation =
jagat iti_anubhUyate - is experienced as "the world" =
*vlm.11. The vacuous intellect, which glitters of itself in its own state of transparence; comes to find the world shinning in the same light within itself. (i. e. The world is subjective with the intellect, and not a part from our intellectual light of the same).
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
अ-सति_अपि यथा वह्नौ_उष्ण-संवित्_हि भासते ।
a-sati_api yathA vahnau_uSNa-saMvit_hi bhAsate |
संवित् मात्र~आत्मके व्योम्नि तथा_अर्थः स्व.स्वभासकः ॥७।१८४।१२॥
saMvit mAtra~Atmake vyomni tathA_artha: sva.svabhAsaka: ||7|184|12||
.
asati_api yathA vahnau – altho as in the unreal, in fire =
uSNa-saMvit hi bhAsate – since the awareness of heat appears =
saMvin.mAtra~Atmake vyomni – in a sky of mere awareness =
tathA_artha: sva.svabhAsaka:
*vlm.12. As we have the consciousness of heat in the fire, even when it is seen in a dream; so we are conscious of the presence of everything in our minds, even in the absence of the thing itself from us. (It was thus that the Brahman brothers were conscious of their lordship, even in their want of the realms themselves).
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
असति_अपि यथा स्तम्भे स्वप्ने खे स्तम्भता विदः ।
asati_api yathA stambhe svapne khe stambhatA vida: |
तथा_इदम् अस्या* नानात्वम् अनन्यत् अपि च_अन्यवत् ॥७।१८४।१३॥
tathA_idam asyA* nAnAtvam ananyat api ca_anyavat ||7|184|13||
.
a-saty api - altho in the unreal =
yathA - as =
stambhe svapne khe – solid in the dream.sky =
stambhatA vida:
tathA idam asyA: nAnAtvam – thus it is its condition of variety =
ananyad api ca anyavat – tho not differing yet differing =
*vlm.13. And as we have the idea of the solidity of a pillar, from our dream of it
in sleep; so have we the idea of the great variety of things in existence;
altho there is no diversity or difference in the nature of the One unvaried unity that pervades the whole. (And that shows its unchangeable self, as many and changed through all—Aham-bahusyam).
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
आदि-सर्गे पदार्थत्वम् तत् स्वभाव~अच्छम् एव च ।
Adi-sarge padArthatvam tat svabhAva~accham eva ca |
चित्.व्योम्ना यत् यथा बुद्धम् तत् तथा_अद्य_अपि विन्दते ॥७।१८४।१४॥
cit.vyomnA yat yathA buddham tat tathA_adya_api vindate ||7|184|14||
.
Adi-sarge
padArthatvam
tat svabhAva_accham eva ca
cit.vyomnA
yat yathA buddham
tat tathA_adya_api vindate – x.
*vlm.14. In the beginning all substances were as pure and simple, as
the essence of their maker by and after which they were made;
and they still continue to be in the same state of their ideal purity,
as they were originally made out of that airy entity and unity.
*sv. Though there seems to be movement, there is no movement; mountains are not mountains. Even as in a dream, the nature of the self alone exists as all this. But even that nature does not exist, and hence diverse objects do not exist either. Whatever was fancied by the infinite consciousness in the beginning, that alone exists as it was. Even that fancy is not real: the infinite consciousness exists as it always exists.
पुष्पे पत्रे फले स्तम्भे तरुः_एव यथा ततः ।
puSpe patre phale stambhe taru:_eva yathA tata: |
सर्वम् सर्वत्र सर्व_आत्म परम् एव तथा_अपरम् ॥७।१८४।१५॥
sarvam sarvatra sarva_Atma param eva tathA_aparam ||7|184|15||
.
just as a tree is just its leaves, flowers, and fruit, and trunk, and root
the ever everywhere allSelf, tho thought highest, is lowest too
.
*vlm.15. As the tree is diversified in the various forms of its roots and fruits, and its leaves, flowers and the trunk; so is the Supreme unity varied in all and everywhere in his self-same and undivided essence.
*sv.15-16-17 In flowers, leaves, fruits, pillars, trees and in everything as everything and everywhere, the supreme being alone exists as 'the other'.
* tarur eva yathA tata: as a tree is just-thus puSpe patre phale stambhe in its flowers, its leaves, its fruit, its trunk, sarvam sarvatra sarvAtma the all allwhere allSelf, param eva tathA aparam Supreme, is just-thus the nonSupreme/other. – a fairly untranslatable bit of wordplay: see CGloss. for the various possibilities.
परमार्थ~अम्बर~अम्भोधौ_आपः सर्ग-परंपरा ।
paramArtha~ambara~ambhodhau_Apa: sarga-paraMparA |
परमार्थ-महाकाशे शून्यता सर्ग-संविदः ॥७।१८४।१६॥
paramArtha-mahAkAze zUnyatA sarga-saMvida: ||7|184|16||
.
paramArtha_ambara_ambhodhau
Apa: sarga-paraMparA
paramArtha-mahAkAze
zUnyatA sarga-saMvida:
*vlm. It is in the fathomless ocean of the Supreme essence, that the immensity of creation is subsisting like the waters of the deep; and it is in the boundless space of that transcendent vacuum, that the infinity of the worlds have been rolling on, in their original vacuous and apparently visible forms.
*sv. In flowers, leaves, fruits, pillars, trees and in everything as everything and everywhere, the supreme being alone exists as 'the other'.
परमार्थः च सर्गः च पर्यायौ तरु-वृक्षवत् ।
paramArtha: ca sarga: ca paryAyau taru-vRkSavat |
बोधात् एतत् अबोधात् तु द्वैतम् दुःखाय केवलम् ॥७।१८४।१७॥
bodhAt etat abodhAt tu dvaitam du:khAya kevalam ||7|184|17||
.
paramArtha:_ca sarga:_ca -
both the Supreme and the Creation are
paryAyau taru-vRkSavat -
synonyms like (tree and tree) "sprout" and "shoot"
bodhAt etad
from this realization.
abodhAt tu dvaitam du:khAya kevalam
but from not-realizing it, there is only duality leading to sorrow.
*vlm.17. The transcendental and comprehensible i. e. the immaterial soul and the material world, are but commutual terms as the tree and arbour, and their difference lies in the intelligibleness of the one and unintelligibility of the other; but true intelligence leads us to the unconceivable One, while our ignorance of the same, deludes us to the knowledge of many, and tends to our distress only. (True happiness in our reliance on the unknown One only).
*sv.15-16-17 In flowers, leaves, fruits, pillars, trees and in everything as everything and everywhere, the supreme being alone exists as 'the other'.
परमार्थः जगत् च_इदम् एकम् इति_एव निश्चयः ।
paramArtha: jagat ca_idam ekam iti_eva nizcaya: |
अध्यात्म-शास्त्र-बोधेन भवेत् सा_एषा हि मुक्तता ॥७।१८४।१८॥
adhyAtma-zAstra-bodhena bhavet sA_eSA hi muktatA ||7|184|18||
.
paramArtha: jagat ca_idam ekam
iti_eva nizcaya:
adhyAtma-zAstra-bodhena
bhavet sA_eSA hi muktatA
*vlm.18. The mundane and supermundane is surely the One and same thing,
according to the deduction of spiritual philosophy
and the knowledge of this sublime truth, is sure to lead one to his ultimate liberation.
*sv.18-19 The two expressions, viz., 'the supreme being' and 'the universe' are synonymous. When, through the study of the scriptures dealing with self-knowledge, this truth is realised, there is liberation.
संकल्पस्य वपुः ब्रह्म संकल्प-कचित्.आकृतेः ।
saMkalpasya vapu: brahma saMkalpa-kacit.AkRte: |
तत् एव जगतः रूपम् तस्मात् ब्रह्मात्मकम् जगत् ॥७।१८४।१९॥
tat eva jagata: rUpam tasmAt brahmAtmakam jagat ||7|184|19||
.
saMkalpasya vapu:_brahma
saMkalpa-kacit.AkRte:
tat eva jagata: rUpam
tasmAt
brahmAtmakam jagat -
the world is a bit of_brahmic soul.
*vlm.19. The world is the product of the will of God, and the will is a power or faculty appertaining to the personality of the Deity; and the same being transmuted to the form of the world, it is proved that the world is the formal part of the Supreme soul. (Whose body nature is, and God the soul).
*sv.18-19 The two expressions, viz., 'the supreme being' and 'the universe' are synonymous. When, through the study of the scriptures dealing with self-knowledge, this truth is realised, there is liberation.
यतः वाचः निवर्तन्ते न निवर्तन्त* एव वा ।
yata: vAca: nivartante na nivartanta* eva vA |
विधयः प्रतिषेधाः च भाव~अभाव-दृशः तथा ॥७।१८४।२०॥
vidhaya: pratiSedhA: ca bhAva~abhAva-dRza: tathA ||7|184|20||
.
yata: vAca: nivartante
na nivartante eva vA
vidhaya: pratiSedhA:_ca
bhAva_a.bhAva-dRza:_tathA
*sv.20 The content or the reality of notions and thoughts is Brahman or the infinite consciousness, and that itself is the content or the reality of the world-appearance, too. Hence, the world is Brahman.
*vlm.20. He whom no words can define, and yet who defines the senses of words; who is subject to no law or prohibition, or to any state or condition of being, but appoints them for all sorts of beings, is indeed the only Lord of all.
अमौन-मौनम् जीव~आत्म यत् पाषाणवत् आसनम् ।
amauna-maunam jIva~Atma yat pASANavat Asanam |
यत् सत् एव_असत् आभासम् तत् ब्रह्मा~अभिधम् उच्यते ॥७।१८४।२१॥
yat sat eva_asat AbhAsam tat brahmA~abhidham ucyate ||7|184|21||
.
a.mauna-maunam jIva_Atma - a quietly unquiet Liv
ing self =
yat pASANavat Asanam - which has a stonelike state =
yat sat eva_asat AbhAsam - which altho real appears unreal =
tat brahmA_abhidham ucyate - that defines the brahman.Immensity...
*sv.21 Descriptions and that which is beyond description, injunctions and prohibitions, existence and non-existence, silence and non-silence, jiva and the self — all this is Brahman; the reality alone appears to be the unreal appearance.
*vlm.21. He that is ever silent but speaks through all, who is inactive as a rock but acts in all; who is always existent and appears as inexistent, is the Supreme Lord of all.
सर्वस्मिन्_एक-सुघने ब्रह्मणि_एव निरामये ।
sarvasmin_eka-sughane brahmaNi_eva nirAmaye |
का प्रवृत्तिः निवृत्तिः का भाव~अभाव.आदि-वस्तुतः ॥७।१८४।२२॥
kA pravRtti: nivRtti: kA bhAva~abhAva.Adi-vastuta: ||7|184|22||
.
sarvasmin_eka-sughane – in everything a unified / solidity, =
brahmaNi_eva nirAmaye – Immensity / without formation =
kA pravRtti: - what activ / ity =
nivRtti: kA – what inactivity? =
bhAva_a.bhAva_Adi-vastuta:
*sv.22 When all this is Brahman alone, what is activity and what is renunciation and all the rest of it?
*vlm.22. That subtile essence that constitutes the solidity of all gross bodies, and remains undecayed in all frail bodies, is the pure Brahma himself; He has no volition or nolition of creation or destruction, and there is no possession or want of the property of anything.
एकस्याम् एव निद्रायाम् सुषुप्त-स्वप्न=विभ्रमाः ।
ekasyAm eva nidrAyAm suSupta-svapna=vibhramA: |
यदा भान्ति_अ-विचित्रायाम् चित्रा* इव निरन्तराः ॥७।१८४।२३॥
yadA bhAnti_a-vicitrAyAm citrA* iva nirantarA: ||7|184|23||
.
ekasyAm eva nidrAyAm - in the one Sleep
suSupta-svapna=vibhramA: - delusive sleeping dreams
yadA bhAnti_avicitrAyAm - when they appear without variety
citrA iva nirantarA: - like a picture with nothing in it ...
*vlm.23. It is the one and invariable soul, that rests always in its state of rest and sleep, and perceives the succession of creation and destruction of the world, in its alternate states of dream and sound sleep, which present themselves as two pictures before its sight.
*sv. In one sleep there arise both sleep and a thousand dreams; even so in the one indivisible consciousness countless appearances arise. All these are essentially pure consciousness which is extremely subtle. They are really invisible tho they appear to be visible.
एतस्याम् चित्.ख-सत्तायाम् तथा मूलक-सर्गकाः ।
etasyAm cit.kha-sattAyAm tathA mUlaka-sargakA: |
बहवः भान्ति_अ-चित्रायाम् चित्रा* इव निरन्तराः ॥७।१८४।२४॥
bahava: bhAnti_a-citrAyAm citrA* iva nirantarA: ||7|184|24||
.
etasyAm cit.kha-sattAyAm x
tathA mUlaka-sargakA: |
bahava: bhAnti_a-citrAyAm x
citrA* iva nirantarA: - x
.
in this Conscious.space-reality are thus the manifest root-creations
appearing as many
:
it's like a picture with nothing in it ...
.
*vlm. It is also in the substratum of the intellect, that unnumbered worlds seem to rise and set in succession; they appear as passing pictures before the mind, without being rooted or painted therein.
*sv. In one sleep there arise both sleep and a thousand dreams; even so in the one indivisible consciousness countless appearances arise. All these are essentially pure consciousness which is extremely subtle. They are really invisible tho they appear to be visible.
द्रव्ये द्रव्य~अन्तर-श्लिष्टम् यत् कार्य~अन्तरम् आक्षिपेत् ।
dravye dravya~antara-zliSTam yat kArya~antaram AkSipet |
तद्वत् अन्तः_तथा.भूत-चित्.सारम् स्फुरणम् मिथः ॥७।१८४।२५॥
tadvat anta:_tathA.bhUta-cit.sAram sphuraNam mitha: ||7|184|25||
.
dravye dravya_antara-zliSTam
yat kArya_antaram AkSipet
tadvat antas
tathA.bhUta-cit.sAram sphuraNam mitha:
*vlm.25. As the mixing of one thing with another, produces a different effect in the mixture; so doth the union of the mind with the organs of sense, causes a variety of impressions to be imprinted in the intellect. (So the commixture of curd and sugar creates a different flavour in the condiment, gloss).
*sv. In one sleep there arise both sleep and a thousand dreams; even so in the one indivisible consciousness countless appearances arise. All these are essentially pure consciousness which is extremely subtle. They are really invisible tho they appear to be visible.
सर्वे पदार्थाः_चित्-सार.मात्रम् अप्रतिघाः सदा ।
sarve padArthA:_cit-sAra.mAtram apratighA: sadA |
यथा भान्ति तथा भान्ति चिन्.मात्र_एक~आत्मता-वशात् ॥७।१८४।२६॥
yathA bhAnti tathA bhAnti cin.mAtra_eka~AtmatA-vazAt ||7|184|26||
.
sarve padArthA: - all things
cit-sAra.mAtram - a mode of essential Consciousness
apratighA: sadA - always unopposed
yathA bhAnti - as it appears to.be
:
tathA bhAnti - thus it appears
cin.mAtra_eka_AtmatA=vazAt –
because.of its Affective nature as one self as a mode of Consciousness
.
*vlm.26. All things have their existence in the essence of the intellect only, without which nothing is knowable to any body; hence there is nothing anew in nature, except its being but a representation of the original idea in the mind: (and this is evident from the identity and similarity of the ectypes with its antitypes, gloss).
*sv. In one sleep there arise both sleep and a thousand dreams; even so in the one indivisible consciousness countless appearances arise. All these are essentially pure consciousness which is extremely subtle. They are really invisible tho they appear to be visible.
#pratigha —¶mw प्रतिघ — Hostile, adverse. — pratigha: घः - Opposition, resistance; उत्प्रतिघा इव द्विषः Śahendra.2.42. Fighting, combat, mutual beating. Anger, wrath; प्रतिघः कुतो$पि समुपेत्य नरपतिगणं समाश्रयत् Śi.15.53. m. (>han) - hindrance, obstruction, resistance, opposition (cf. apratigha); struggling against (comp.) Car.; anger, wrath, enmity Mcar. Lalit. (one of the 6 evil passions Dharmas. 67); = mUrchA L.; combat, fighting W.; an enemy ib.; opposition, contradiction L. •• #apratigha अप्रतिघ Not to be vanquished, irresistible • untroubled, unopposed - jagad apratigham sarvam zAnta.cit.vyoma sarvadA | yathA dRDham saMviditam tathA_eva_AbhAti na_anyathA y7211.014 +
चित्.मात्र~एक~आत्म-सारत्वात् यथासंवेदनम् स्थिताः ।
cit.mAtra~eka~Atma-sAratvAt yathAsaMvedanam sthitA: |
निःस्पन्दा* निर्मनस्काराः स्फुरन्ति द्रव्य-शक्तयः ॥७।१८४।२७॥
ni:spandA* nirmanaskArA: sphuranti dravya-zaktaya: ||7|184|27||
.
cin.mAtra_eka~Atma-sAratvAt
yathAsaMvedanam sthitA:
ni:spandA: nirmanaskArA:
sphuranti dravya-zaktaya: - the matertial forces project.
*vlm.27. Hence our consciousness of the identity of things with the essence of our intellect, proves them to be as immaterial and immovable as their fixed ideas in the mind.
*sv. In one sleep there arise both sleep and a thousand dreams; even so in the one indivisible consciousness countless appearances arise. All these are essentially pure consciousness which is extremely subtle. They are really invisible tho they appear to be visible.
अविद्यमानम् एव_इदम् दृश्यते_अथ_अनुभूयते ।
avidyamAnam eva_idam dRzyate_atha_anubhUyate |
जगत् स्वप्न* इव_अशेषम् स.रुद्र_उपेन्द्र-पद्मजम् ॥७।१८४।२८॥
jagat svapna* iva_azeSam sa.rudra_upendra-padmajam ||7|184|28||
.
avidyamAnam eva - tho it's not known
idam dRzyate - this is seen.to.be
atha_anubhUyate - then is experienced
jagat svapna iva - a world like dream
azeSam
sa.rudra_upendra-padmajam
*vlm.28. Thus the world which is so visible and perceptible to us, is nothing but a mere nullity in reality; and whatever appears as existing herein, together with the great gods and angels, are no more than the false visions in our dream and fancy.
*sv.28 The whole universe (including Rudra, Visnu and Brahma) is like a dream.
विचित्राः खलु दृश्यन्ते चिज्-जले स्पन्द-रीतयः ।
vicitrA: khalu dRzyante cij-jale spanda-rItaya: |
हर्ष.अमर्ष-विषाद_उत्थ-जङ्गम-स्थावर~आत्मनि ॥७।१८४।२९॥
harSa.amarSa-viSAda_uttha-jaGgama-sthAvara~Atmani ||7|184|29||
.
vicitrA: khalu dRzyante - various indeed are seen
cij-jale - in the waters of Consciousness
spanda-rItaya:
in the harSa.amarSa-viSAda_uttha-moving.still-self
*vlm.29. We see the various fluctuations and phenomena, rising in the waters of the vast ocean of the intellect; and appearing in the forms of our joy and grief, and those of moving and unmoving bodies in creation.
*sv.29-30 In that single ocean of consciousness, this diversity with all its joys and sorrows arises.
स्वभाव-वाता-धूतस्य जगत्.जाल-चमत्कृतेः ।
svabhAva-vAtA-dhUtasya jagat.jAla-camatkRte: |
हा चित्.मरीचि.पांशु_अभ्र=नीहारस्य विसारिता ॥७।१८४।३०॥
hA cit.marIci.pAMzu_abhra=nIhArasya visAritA ||7|184|30||
.
svabhAva-vAta_adhUtasya
jagaj.jAla-camatkRte: of the wonder of the world.net
hA
of the Conscious.marIci.pAMzu=foggy cloud
visAritA x
#dhU – to shake (-down an apple from a tree; -off a spider from your hand), flap a fan. . By extension, to strive against (shake a fist at???). # dhUta. shaken (like dice in a cup), fanned. # adhUta – not the preceding. . dhUtam – Buddhist morality.
*vlm.30. O that the nature and course of the world, should so obscure the bright mirror of the intellect; as to hide it under the dirt of our passions, and cover it under the clouds and snows of our ignorance.
*sv.29-30 In that single ocean of consciousness, this diversity with all its joys and sorrows arises.
यथा केशोन्द्रकम् व्योम्नि भाति व्यामल-चक्षुषः ।
yathA kezondrakam vyomni bhAti vyAmala-cakSuSa: |
तथा_एव_इयम् जगत्-भ्रान्तिः भाति_अनात्म-विदः_अम्बरे ॥७।१८४।३१॥
tathA_eva_iyam jagat-bhrAnti: bhAti_anAtma-vida:_ambare ||7|184|31||
.
yathA
kezondrakam vyomni bhAti
vyAmala-cakSuSa:
tathA_eva
iyam jagad-bhrAnti:_bhAti
anAtma-vida:_ambare
#vyAmalacakSuSaH
*vlm.31. As spectres and dissolving views appear in the air, before the sight of the dimsighted; so doth this shadow of the world appear as substance, to the view of the unspiritual myopist.
*sv.31..37 Just as one with defective vision sees strange objects in space, even so the ignorant perceive the world.
*Ott. #kezoNDraka, #kezoNDuka - net-like apparitions seen while the eyes are shut aitAr. (ed. °ण्ड्रक). •-•> "Hence there is no such thing as external world.It is like 'Keshondraka' (like the balls of hair which appear when one eye is squinted).It has no substratum. …. N.Srikanta. " http://www.advaita-vedAnta.org/archives/advaita-l/2008-April/041648.html. •• VLM reads "nebulae " in y7175.050, <kezoNDraka~Adayo vyomni yathA sad-asad=AtmakA:>.
यावत् संकल्पितम् तावत् यथा संकल्पितम् तथा ।
yAvat saMkalpitam tAvat yathA saMkalpitam tathA |
यथा संकल्प-नगरम् कचति_इदम् जगत् तथा ॥७।१८४।३२॥
yathA saMkalpa-nagaram kacati_idam jagat tathA ||7|184|32||
.
yAvat saMkalpitam tAvat x
yathA saMkalpitam tathA |
yathA saMkalpa-nagaram x
kacati_idam jagat tathA - x
.
just.as it's conceived
just.thus so it's conceived
as a conceptual city projects thus in this world
.
*vlm.32. Whatever we imagine, the same we find, and seem to enjoy for the time; and as we are delighted with the view of our imaginary city, so do we indulge ourselves in the sight of this air-drawn Utopia of the world.
*sv.31..37 Just as one with defective vision sees strange objects in space, even so the ignorant perceive the world.
संकल्प-नगरे यावत् संकल्प-सकला स्थितिः ।
saMkalpa-nagare yAvat saMkalpa-sakalA sthiti: |
भवति_एव_अपि_असत्.रूपा सती_इव_अनुभवे स्थिता ॥७।१८४।३३॥
bhavati_eva_api_asat.rUpA satI_iva_anubhave sthitA ||7|184|33||
.
saMkalpa-nagare yAvat x
saMkalpa-sakalA sthiti: |
bhavati_eva_api_asat.rUpA x
satI_iva_anubhave sthitA - x
.
in a conceptual city
its state is entirely conceptual
even so becoming
without real form as.if being situate in experience
.
*sv.31..37 Just as one with defective vision sees strange objects in space, even so the ignorant perceive the world.
*vlm.33. As we seem to enjoy our ecstasy, in the fairy land of our fancy; so we are betaken by the delusion of this unreal world, under the belief of its reality.
प्रवहति_एव नियतिः नियत~अर्थ-प्रदायिनी ।
pravahati_eva niyati: niyata~artha-pradAyinI |
स्थावरम् जङ्गमम् च_एव तिष्ठति_एव यथाक्रमम् ॥७।१८४।३४॥
sthAvaram jaGgamam ca_eva tiSThati_eva yathAkramam ||7|184|34||
.
pravahati_eva niyati: x
niyata~artha-pradAyinI |
sthAvaram jaGgamam ca_eva x
tiSThati_eva yathAkramam - x
.
niyati is the Destiny that flows in time, bestowing its destined purposes
as both still and moving things proceed in due order
.
*vlm.34. There is one eternal destiny, which ever runs apace in its wonted course; and destines all beings to continue in their alloted careers as ever before.
जायते जङ्गमम् जीवात् स्थावरम् स्थावरात् अपि ।
jAyate jaGgamam jIvAt sthAvaram sthAvarAt api |
नियत्या_अधः वहति_अम्बु गच्छति_ऊर्ध्वम् अथ_अनलः ॥७।१८४।३५॥
niyatyA_adha: vahati_ambu gacchati_Urdhvam atha_anala: ||7|184|35||
.
jAyate jaGgamam jIvAt x
sthAvaram sthAvarAt api |
niyatyA_adha: vahati_ambu x
gacchati_Urdhvam atha_anala: - x
.
moving comes from living
but stillness from stillness
:
by this ordered Destiny
water drips.down
and likewise fire flares.up
.
वहन्ति देह.यन्त्राणि ज्योतींषि प्रतपन्ति च ।
vahanti deha.yantrANi jyotIMSi pratapanti ca |
वायवः नित्य-गतयः स्थिताः शैल~आदयः स्थिराः ॥७।१८४।३६॥
vAyava: nitya-gataya: sthitA: zaila~Adaya: sthirA: ||7|184|36||
.
vahanti deha.yantrANi
jyotIMSi pratapanti ca
vAyavo nitya-gataya:
sthitA: zaila_Adaya: sthirA:
*vlm.36. It is that blind impulse, that impels the members of the body to their respective actions; and makes the luminous bodies to emit their light; it causes the winds to wind about in their continuous course, and makes the mountains to stand unmoved in their proper places.
*sv.31..37 Just as one with defective vision sees strange objects in space, even so the ignorant perceive the world.
ज्योतिर्.मयम् विवृत्तम् तु धारासार~अम्बरी.कृतम् ।
jyotir.mayam vivRttam tu dhArAsAra~ambarI.kRtam |
युग-संवत्सराद्व्यात्म काल-चक्रम् प्रवर्तते ॥७।१८४।३७॥
yuga-saMvatsarAdvyAtma kAla-cakram pravartate ||7|184|37||
.
jyotir.mayam vivRttam tu
dhArAsAra_ambarI.kRtam
yuga-saMvatsara-a.dvyAtma
kAla-cakram pravartate
*vlm.37. It makes the luminaries of heaven, to roll on in their regular revolutions, and causes the rains and dews of the sky, to pour down in their stated seasons; and it is this eternal destiny that directs the courses of years, ages and cycles, and the whole curricle of time to run its wonted course.
*sv.31..37 Just as one with defective vision sees strange objects in space, even so the ignorant perceive the world.
भूतल~एकान्तर~अब्धि~अद्रि-संनिवेशः स्थितायते ।
bhUtala~ekAntara~abdhi~adri-saMniveza: sthitAyate |
भाव~अभाव-ग्रह~उत्सर्ग-द्रव्य-शक्तिः च तिष्ठति ॥७।१८४।३८॥
bhAva~abhAva-graha~utsarga-dravya-zakti: ca tiSThati ||7|184|38||
.
bhUtala_ekAntara_abdhy-adri-saMniveza:
sthitAyate
bhAva.abhAva-graha_utsarga-dravya.zakti:_ca tiSThati
*sv.38 The notion that arises in Brahma the creator (known as the world order) brings about all these and sustains them.
*vlm.38. It is the divine ordinance, that has ordained the limits of the;, earth and the distant ocean and seas, and has fixed the position of the hills and rocks in them; it has alloted the natures and powers of all things, and prescribed the laws of rights and duties for all and every one.
AB. ... sthitavat Acarati ... ||7|184|
JASMINE.TOOTH said—
प्राक्.दृष्टम् स्मृतिम् आयाति तत् स्व-संकल्पनान्यतः ।
prAk.dRSTam smRtim AyAti tat sva-saMkalpanAnyata: |
भाति प्रथम-सर्गे तु कस्य प्राक्-दृष्ट-भासनम् ॥७।१८४।३९॥
bhAti prathama-sarge tu kasya prAk-dRSTa-bhAsanam ||7|184|39||
कदम्ब.तापस*उवाच ।
.
what is seen previously comes to smRti.Memory
tat sva-saMkalpana_anyata: x
but appearing in the first Creation
from what does previous sight arise
?
*sv.39 KUNDADANTA said: Memory arises when a past experience is revived in one's consciousness. In the beginning of creation, whose memory expands as this creation?
*vlm.39. Kunda-danta rejoined:—The reminiscence of the scenes of past life, occurs in the present state of existence, in the forms of our imagination and of desire for the same; and these inward thoughts become the gist and marrow to frame our lives in their fashion; but tell me sir, how could the first created beings in the beginning of creation could have any reminiscence, whereupon their lives and natures were moulded.
* var. KG prAghRSTa (prAgdRSTa in Comm.)
The TREE.MONK answered—
अपूर्वम् दृश्यते सर्वम् स्वप्ने स्व.मरणम् यथा ।
apUrvam dRzyate sarvam svapne sva.maraNam yathA |
प्राक्.दृष्टम् दृष्टम् इति_एव तत्र_एव_अभ्यास.तः स्मृतिः ॥७।१८४।४०॥
prAk.dRSTam dRSTam iti_eva tatra_eva_abhyAsa.ta: smRti: ||7|184|40||
.
a-pUrvam dRzyate sarvam svapne sva.maraNam yathA
everything that has not been seen before is like your own death in dream
prAg.dRSTam dRSTam iti_eva
tatra eva
abhyAsa.tas smRti: Memory thru practical repetition
.
*sv.40 THE SAGE replied: Everything is seen and experienced even tho all this had not been seen or experienced before — even as one may dream of one's own death. The very notion 'This I have seen before' when repeatedly entertained becomes a memory.
*vlm.40. The devotee replied:—All these that offer themselves to our view, are quite unprecedented and without their original patterns in the mind, and resemble the sight of our own death that we happen to see in a dream. It is the omniscience of Brahmà, that; caused the first creation, and not his memory of the past as it is with us and other created being.
चित्त्वात् चित्.व्योम्नि कचति जगत् संकल्प.पत्तनम् ।
cittvAt cit.vyomni kacati jagat saMkalpa.pattanam |
न सत् न_असत् इदम् तस्मात् भात~अभातम् यतः स्वतः ॥७।१८४।४१॥
na sat na_asat idam tasmAt bhAta~abhAtam yata: svata: ||7|184|41||
.
cittvAt
from effective Consciousness
cit.vyomni in the Conscious sky
kacati jagat saMkalpa.pattanam
projecting the world as a conceptual city
na san not being
na_asad not unbeing
idam tasmAt this from that
bhAtAbhAtam yata: svata:
*sv.41 In the space of one's own consciousness the imaginary object appears: it cannot be said that it is real or unreal.
*vlm.41. It is the nature of our intellect, to represent the imaginary city of the world in its empty vacuity; it is neither a positive reality, nor a negative unreality either; being now apparent and now lost to sight by itself.
चित्-प्रसादेन संकल्प-स्वप्न.आदि_अद्य_अनुभूयते ।
cit-prasAdena saMkalpa-svapna.Adi_adya_anubhUyate |
शुद्धम् चित्.व्योम संकल्प-पुरम् मा स्मर्यताम् कथम् ॥७।१८४।४२॥
zuddham cit.vyoma saMkalpa-puram mA smaryatAm katham ||7|184|42||
.
cit-prasAdena - by grace of Consciousness
saMkalpa-svapna_Adi - both concepts and dreams are
adya_anubhUyate - now experienced
zuddham cit.vyoma - as pure Conscious space
saMkalpa-puram mA smaryatAm katham
*sv.42 It is only by the grace (or the power) of consciousness that even dreams and the like are experienced: how then is it impossible for this pure consciousness to bring about the world-appearance as if it were revived memory?
*vlm.42. It is the clearness of the intellect, which represents the imaginary world in the manner of a dream; but the pure vacuous intellect, neither sees nor bears the remembrance of the world in itself. (It is the sight of a thing, that leaves its traces in the mind afterwards; but when there is no sight of a thing, there can be no remembrance of it).
हर्षामर्ष-विनिर्मुक्तैः दुःखेन च सुखेन च ।
harSAmarSa-vinirmuktai: du:khena ca sukhena ca |
प्रकृतेन_एव मार्गेण ज्ञः चक्रैः इव गम्यते ॥७।१८४।४३॥
prakRtena_eva mArgeNa jJa: cakrai: iva gamyate ||7|184|43||
.
harSAmarSa-vinirmuktai: w joys & sorrows
du:khena ca sukhena ca w both pleasure & pain
prakRtena_eva mArgeNa
jJa:_cakrai:_iva gamyate
*vlm.43. The wise that are devoid of joy and grief, and remain unchanged in prosperity and adversity; are men of right integrity and equanimity in their nature, and move on as equably as the wheel of fortune leads them onwardly.
jd. ... as Equal inwardly as Fortune leads them onwardly.
*sv.43-44-45 Just as at the end of deep sleep one dreams, even so in the infinite consciousness the three worlds appear. That which is called the world is pure void.
निद्रा-व्यपगमे स्वप्न-नगरे यादृशम् स्मृतौ ।
nidrA-vyapagame svapna-nagare yAdRzam smRtau |
चित्.व्योम~आत्मा परम् विद्धि तादृशम् त्रि.जगत्-भ्रमम् ॥७।१८४।४४॥
cit.vyoma~AtmA param viddhi tAdRzam tri.jagat-bhramam ||7|184|44||
.
nidrA-vyapagame svapna-nagare when Dream City has disappeared in Sleep
yAdRzam smRtau as in Memory
cit.vyoma~AtmA param viddhi know the Conscious.sky=self next
tAdRzam tri.jagad-bhramam thus to.be the Triple.world-delusion
.
*vlm.44. As the intellect retains in it, the remembrance of what it has seen in its dream; so does it bear in itself the false impression of this triple world to its end.
*sv.43-44-45 Just as at the end of deep sleep one dreams, even so in the infinite consciousness the three worlds appear. That which is called the world is pure void.
संवित्-आभास=मात्रम् यत् जगत् इति_अभिशब्दितम् ।
saMvit-AbhAsa=mAtram yat jagat iti_abhizabditam |
तत् संवित् व्योम संशान्तम् केवलम् विद्धि न_इतरम् ॥७।१८४।४५॥
tat saMvit vyoma saMzAntam kevalam viddhi na_itaram ||7|184|45||
.
saMvid-AbhAsa=mAtram yat
what is a mere projection of saMvit.Awareness
jagat iti_abhizabditam
is declared to be "the world".
tat saMvid
that Awareness,
vyoma saMzAntam
a quiescent spacious sky,
kevalam viddhi na_itaram
know to be the kevala Wholeness.
*vlm.45. It is only the reflexion of our consciousness, which passes under the name of the world; now knowing the nature of your consciousness as mere vacuousness, you will blot out the impression of the world also.
*sv.43-44-45 Just as at the end of deep sleep one dreams, even so in the infinite consciousness the three worlds appear. That which is called the world is pure void.
यस्मिन् सर्वम् यतः सर्वम् यत् सर्वम् सर्वतः_च यत् ।
yasmin sarvam yata: sarvam yat sarvam sarvata:_ca yat |
सर्वम् सर्वतया सर्वम् तत् सर्वम् सर्वदा स्थितम् ॥७।१८४।४६॥
sarvam sarvatayA sarvam tat sarvam sarvadA sthitam ||7|184|46||
.
yasmin sarvam yata: sarvam x
yat sarvam sarvata:_ca yat |
sarvam sarvatayA sarvam x
tat sarvam sarvadA sthitam - x
.
That is the All
in which is all
from which is all
and which is all
and which is on account of all
all in all always situate
.
*vwv. 1144. That Whole Being in which everything exists, from which everything originates, which is everything and is everywhere, the Whole which is complete all round, is ever-existing.
*vlm.46. That which is all and everything, and from which all have issued and in which they exist; know that All as all which fills all space, wherein all things are situated.
यथा_इयम् संसृतिः ब्राह्मी भवतः यत् भविष्यति ।
yathA_iyam saMsRti: brAhmI bhavata: yat bhaviSyati |
यथा भानम् च दृश्यस्य तत् एतत् कथितम् मया ॥७।१८४।४७॥
yathA bhAnam ca dRzyasya tat etat kathitam mayA ||7|184|47||
.
yathA_iyam saMsRti:_brAhmI –
so this saMsAric Convolution
bhavata: yat bhaviSyati - becoming what it will become
yathA bhAnam ca dRzyasya - and that appearance of a thing
tat etat kathitam mayA - is said.to.be this by me
.
*vlm.47. I have thus fully explained to you, how you may come to know this creation as its creator the—Great Brahma Himself; and have also expounded to you the means, whereby you may get rid of your impression of the phenomenal world.
*sv.46-47 What is, and in what it is and from what it is, that which is all, exists everywhere at all times.
उत्तिष्ठतम् प्रजतम् आस्पदम् अह्नि पद्मम्
uttiSThatam prajatam Aspadam ahni padmam
भृङ्गौ_इव_अभिमतम् आशु विधीयताम् स्वम् ।
bhRGgau_iva_abhimatam Azu vidhIyatAm svam |
तिष्ठामि दुःखम् अलम् अस्त-समाधि-संस्थम्
tiSThAmi du:kham alam asta-samAdhi-saMstham
भूयः समाधिम् अहम् अङ्ग चिरम् विशामि ॥७।१८४।४८॥
bhUya: samAdhim aham aGga ciram vizAmi ||7|184|48||
uttiSThatam prajatam Aspadam ahni padmam
bhRGgau_iva_abhimatam Azu vidhIyatAm svam |
tiSThAmi du:kham alam asta-samAdhi-saMstham
bhUya: samAdhim aham aGga ciram vizAmi ||7|184|48||
.
uttiSThatam
prajatam Aspadam
ahni padmam
bhRGgau_iva - as when a bumblebee =
abhimatam Azu
vidhIyatAm svam
tiSThAmi du:kham alam - I remain sad enuf =
asta-sabha-adhisaMstham
bhUya: samAdhim aham
aGga
ciram vizAmi
*sv.48 Now, arise and do what has to be done. I shall resume my contemplation; for without such contemplation there is possibility of contact with sorrow.
*vlm.48 Now rise ye Brahmans and repair to your abodes, as the bees resort to their cells and calyxes of lotuses at the dusk of the day; go and perform your evening services, while I remain here in my pensive meditation, and absorbed in my spiritual ecstasy forever.
.
oॐm
.
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
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FM7185 JASMINETOOTH'S AWAKENING 3.NV15 .z27
FM.7.150-FM.7.199
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vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
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FM.7.150-FM.7.199
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सर्ग ७.१८५
sarga 7.185
कुन्ददन्त उवाच ।
kundadanta uvAca |
जरन् मुनिः_अपि_इति_उक्त्वा ध्यान.मीलित.लोचनः ।
jaran muni:_api_iti_uktvA dhyAna-mIlita-locana: |
आसीत् अ-स्पन्दित.प्रान=मनाः चित्र इव_अर्पितः ॥७।१८५।१॥
AsIt a-spandita-prAna=manA: citra* iva_arpita: ||7|185|1||
आवाभ्याम् प्रणय.उदारैः प्रार्थितः_अपि पुनःपुनः ।
AvAbhyAm praNaya~udArai: prArthita:_api puna:puna: |
वाक्यैः संसारम् अविदन् न वचः दत्तवान् पुनः ॥७।१८५।२॥
vAkyai: saMsAram avidan na vaca: dattavAn puna: ||7|185|2||
आवाम् प्रदेश.तस् तस्मात् चलित्वा मन्दम् उत्सुकौ ।
AvAm pradeza.ta: tasmAt calitvA mandam utsukau |
दिनैः कतिपयैः प्राप्तौ गृहम् मुदित.बान्धवम् ॥७।१८५।३॥
dinai: katipayai: prAptau gRham mudita-bAndhavam ||7|185|3||
अथ तत्र_उत्सवम् कृत्वा कथाः प्रोच्य चिरम्तनीः ।
atha tatra_utsavam kRtvA kathA: procya ciramtanI: |
स्थिताः ताव*त्**_**व*यम् यावत् सप्त_अपि भ्रातरः_अथ ते ॥७।१८५।४॥
sthitA: tAvat vayam yAvat sapta_api bhrAtara:_atha te ||7|185|4||
क्रमेण विलयम् प्राप्ताः प्रलयेषु_अर्णवा इव ।
krameNa vilayam prAptA: pralayeSu_arNavA* iva |
मुक्तः_असौ मे सखा_एव_एक एक.अर्णव इव_अष्टकः ॥७।१८५।५॥
mukta:_asau me sakhA_eva_eka* eka.arNava* iva_aSTaka: ||7|185|5||
ततः कालेन सः_अपि_अस्तम् दिनान्ते_अर्क इव_आगतः ।
tata: kAlena sa:_api_astam dinAnte_arka* iva_Agata: |
अहम् दुःख-परीत.आत्मा परम् वैधुर्यम् आगतः ॥७।१८५।६॥
aham du:kha-parIta.AtmA param vaidhuryam Agata: ||7|185|6||
ततोऽहम् दु:खितो भूय: कदम्ब-तरु-तापसम् ।
tata:_aham du:khito bhUya: kadamba-taru-tApasam |
गतः दुःख.उपघाताय तत्.ज्ञानम् प्रष्टुम् आदृतः ॥७।१८५।७॥
gata: du:kha~upaghAtAya tajjJAnam praSTum AdRta: ||7|185|7||
तत्र मास.त्रयेण_असौ समाधि.विरतः_अभवत् ।
tatra mAsa-trayeNa_asau samAdhi-virata:_abhavat |
प्रणतेन मया पृष्टः सन्न्_इदम् प्रोक्तवान् अथ ॥७।१८५।८॥
praNatena mayA pRSTa: san_idam proktavAn atha ||7|185|8||
कदम्ब.तापस उवाच ।
kadamba.tApasa uvAca |
aham samAdhi-virata: sthAtum zaknomi na kSaNam |
समाधिम् एव प्रविशामि_अहम् आशु कृतत्वरः ॥७।१८५।९॥
samAdhim eva pravizAmi_aham Azu kRtatvara: ||7|185|9||
परमार्हा_उपदे*शः**_**ते* न_अभ्यासेन विना_अनघ ।
paramArhA_upadeza: te na_abhyAsena vinA_anagha |
लगति_अत्र पराम् युक्तिम् इमाम् शृणु ततः कुरु ॥७।१८५।१०॥
lagati_atra parAm yuktim imAm zRNu tata: kuru ||7|185|10||
अयोध्या.नाम पूर् अस्ति तत्र_अस्ति वसुधा.अधिपः ।
ayodhyA.nAma pUr asti tatra_asti vasudhA~adhipa: |
नाम्ना दशरथः तस्य पुत्रः राम इति श्रुतः ॥७।१८५।११॥
nAmnA dazaratha: tasya putra: rAma iti zruta: ||7|185|11||
सकाशम् तत्र गच्छ त्वम् तस्मै कुलगुरुः किल ।
sakAzam tatra gaccha tvam tasmai kulaguru: kila |
वसिष्ठ.आख्यः मुनि-श्रेष्ठः कथयिष्यति संसदि ॥७।१८५।१२॥
vasiSTha~Akhya: muni-zreSTha: kathayiSyati saMsadi ||7|185|12||
मोक्ष.उपाय.कथाम् दिव्याम् ताम् श्रुत्वा सुचिरम्, द्विज ।
mokSa.upAya-kathAm divyAm tAm zrutvA suciram, dvija |
विश्रान्तिम् एष्यसि परे पदे_अहम् इव पावने ॥७।१८५।१३॥
vizrAntim eSyasi pare pade_aham iva pAvane ||7|185|13||
इति_उक्त्वा स समाधान.रसायन.महार्णवम् ।
iti_uktvA sa samAdhAna-rasAyana-mahArNavam |
विवेश_अहम् इमम् देशम् त्वत्.सकाशम् उपागतः ॥७।१८५।१४॥
viveza_aham imam dezam tvat-sakAzam upAgata: ||7|185|14||
एषो ऽहम् एत*द् वृ*त्तम् मे सर्वम् कथितवान् अहम् ।
eSa:_aham etat.vRttam me sarvam kathitavAn aham |
यथा.वृत्तम् यथा.दृष्टम् यथा.श्रुतम् अखण्डितम् ॥७।१८५।१५॥
yathA.vRttam yathA.dRSTam yathA.zrutam akhaNDitam ||7|185|15||
राम उवाच ।
rAma* uvAca |
स.कुन्ददन्त इत्य्.आदि.कथा.कथन.कोविदः ।
sa-kundadanta* iti_Adi-kathA.kathana-kovida: |
स्थितस् ततः प्रभृति_एव मत्.समीप.गतः सदा ॥७।१८५।१६॥
sthita: tata: prabhRti_eva mat.samIpa.gata: sadA ||7|185|16||
स.कुन्ददन्त इत्य्.आदि.कथा.कथन.कोविदः ।
sa* eSa* kundadanta~Akhyo dvija: pArzve samAsthita: |
स्थितस् ततः प्रभृति_एव मत्.समीप.गतः सदा ॥७।१८५।१६॥
zrutavAn_saMhitAm etAm mokSa.upAya-abhidhAm iha ||7|185|17||
स एष* कुन्ददन्त.आख्यः मम पार्श्व-गतः द्विजः ।
sa* eSa* kundadanta~Akhya: mama pArzva-gata: dvija: |
अद्य निःसंशयः जातः न वा_इति परिपृच्छ्यताम् ॥७।१८५।१८॥
adya ni:saMzaya: jAta: na vA_iti paripRcchyatAm ||7|185|18||
इति_उक्ते राघवेण_अथ प्रोवाच वदताम्.वरः ।
iti_ukte rAghaveNa_atha provAca vadatAm.vara:: |
स वसिष्ठः मुनि-श्रेष्ठः कुन्ददन्तम् विलोकयन् ॥७।१८५।१९॥
sa vasiSTha:: muni-zreSTha:: kundadantam vilokayan ||7|185|19||
कुन्ददन्त द्विज.वर कथ्यताम् किम् त्वया_अनघ ।
kundadanta dvija.vara kathyatAm kim tvayA_anagha |
बुद्धम् श्रुतवता ज्ञेयम् मत्.उक्तम् मोक्ष.दम् परम् ॥७।१८५।२०॥
buddham zrutavatA jJeyam mat.uktam mokSa.dam param ||7|185|20||
सर्व-संशय.विच्छेदि चेत इव जयाय मे ।
sarva-saMzaya-vicchedi ceta iva jayAya me |
सर्व-संशय.विच्छेदः ज्ञातम् ज्ञेयम् अखण्डितम् ॥७।१८५।२१॥
sarva-saMzaya-viccheda:: jJAtam jJeyam akhaNDitam ||7|185|21||
ज्ञातम् ज्ञातव्यम् अमलम् दृष्टम् द्रष्टव्यम् अक्षतम् ।
jJAtam jJAtavyam amalam dRSTam draSTavyam akSatam |
प्राप्तम् प्राप्तव्यम् अखिलम् विश्रान्तः_अस्मि परे पदे ॥७।१८५।२२॥
prAptam prAptavyam akhilam vizrAnta:_asmi pare pade ||7|185|22||
बुद्धा_इयम् त्वत् इदम् सर्वम् परमार्थ-घनम् घनम् ।
buddhA_iyam tvat idam sarvam paramArtha-ghanam ghanam |
अनन्येन_आत्मनः व्योम्नि जगत्.रूपेण जृम्भितम् ॥७।१८५।२३॥
ananyena_Atmana: vyomni jagat.rUpeNa jRmbhitam ||7|185|23||
सर्व.आत्मकतया सर्व.रूपिणः सर्व.ग.आत्मनः ।
sarva.AtmakatayA sarva.rUpiNa: sarva.ga~Atmana: |
सर्वम् सर्वेण सर्वत्र सर्वदा सम्भवति_अलम् ॥७।१८५।२४॥
sarvam sarveNa sarvatra sarvadA sambhavati_alam ||7|185|24||
सम्भवन्ति जगन्ति_अन्तः सिद्धार्थ.कण-कोतरे ।
sambhavanti jaganti_anta: siddhArtha-kaNa-kotare |
न सम्भवन्ति च यथा ज्ञातम् एतत् अशेषतः ॥७।१८५।२५॥
na sambhavanti ca yathA jJAtam etat azeSata: ||7|185|25||
गृहे_अन्तः सम्भवति_एव सप्त-द्वीपा वसुंधरा ।
gRhe_anta: sambhavati_eva sapta-dvIpA vasuMdharA |
गेहम् च शून्यम् एवास्ते सत्यम् एतत् असंशयम् ॥७।१८५।२६॥
geham ca zUnyam evAste satyam etat asaMzayam ||7|185|26||
यत् यत् यदा वस्तु यथा.उदित.आत्म
yat yat yadA vastu yathA.udita.Atma
भाति_इह भूतैः_अनुभूयते च ।
bhAti_iha bhUtai:_anubhUyate ca |
तत् तत् तदा सर्व.घनः तथा_आस्ते
tat tat tadA sarva.ghana: tathA_Aste
ब्रह्म.उत्थम् आद्यन्त.विमुक्तम् अस्ति ॥७।१८५।२७॥
brahma~uttham Adyanta-vimuktam asti ||7|185|27||
॥
*o*ॐ*m*
http://en.wikipedia.org/wiki/Neolamarckia_cadamba
FM.7.185
*JASMINE.TOOTH'S AWAKENING*
*JASMINE.TOOTH said— *
जरन् मुनिः_अपि_इति_उक्त्वा ध्यान.मीलित.लोचनः ।
jaran muni:_api_iti_uktvA dhyAna-mIlita-locana: |
आसीत् अ-स्पन्दित.प्रान=मनाः चित्र इव_अर्पितः ॥७।१८५।१॥
AsIt a-spandita-prAna=manA: citra* iva_arpita: ||7|185|1||
.
jaran munir api ity uktvA - *the aging muni having said this much *
dhyAna=mIlita-locana: - *dhyAna=closed-eyes *
AsId - *he was - *a.spandita-prAna=manA: – *un.vibrant-prAna=Minded *
citre iva arpita: – *fixed like a painted image*
*. *
*sv.7.185.1 KUNDADANTA said: Having said thus, the sage immediately closed
his eyes and entered into deep contemplation.
*vlm.7.185.1 KUNDA-danta rejoined:—The old sage having said so far, closed
his eyes in meditation; and he became as motionless as a statue or picture,
without any action of his breath and mind
*AB. aspandite prANamanasI yasya ||
आवाभ्याम् प्रणय.उदारैः प्रार्थितः_अपि पुनःपुनः ।
AvAbhyAm praNaya~udArai: prArthita:_api puna:puna: |
वाक्यैः संसारम् अविदन् न वचः दत्तवान् पुनः ॥७।१८५।२॥
vAkyai: saMsAram avidan na vaca: dattavAn puna: ||7|185|2||
.
AvAbhyAm praNaya~udArai: prArthita:_api puna:puna: vAkyai: saMsAra*m *avidat
na vaca: dattavAn_puna:
.
*sv.7.185.2 His life-breath and his mind had ceased to move and therefore
he sat there like a painted picture. We tried to speak to him, but he did
not even hear us.
*vlm.7.185.2. And we prayed him with great fondness and endearment, yet he
uttered not a word unto us; because he seemed to be so rapt in his
abstraction, as to have become utterly insensible of the outer world.
आवाम् प्रदेश.तस् तस्मात् चलित्वा मन्दम् उत्सुकौ ।
AvAm pradeza.ta: tasmAt calitvA mandam utsukau |
दिनैः कतिपयैः प्राप्तौ गृहम् मुदित.बान्धवम् ॥७।१८५।३॥
dinai: katipayai: prAptau gRham mudita-bAndhavam ||7|185|3||
.
AvAm pradeza.tas tasmAt calitvA mandam utsukau dinai: katipayai: prAptau
gRham mudita-bAndhavam
*vlm.7.185.3. We then departed, from that place, with our broken hearts and
dejected countenances; and were received after a few days journey, by our
gladsome friends at home.
*sv.7.185.3-4 We were sorry to lose him. However, we moved away from there
and slowly reached the house.
अथ तत्र_उत्सवम् कृत्वा कथाः प्रोच्य चिरम्तनीः ।
atha tatra_utsavam kRtvA kathA: procya ciramtanI: |
स्थिताः ताव*त्**_**व*यम् यावत् सप्त_अपि भ्रातरः_अथ ते ॥७।१८५।४॥
sthitA: tAvat vayam yAvat sapta_api bhrAtara:_atha te ||7|185|4||
.
atha tatra utsavam kRtvA
*then there having-made a feast *
kathA: procya ci*ram*tanI:
*telling tales of long ago *
sthitA*: *tAvadvayam
*we sat like that *
yAvat_saptApi bhrAtar*o_a*tha te
*so long as there were still seven brothers. *
We made great feasts, and we would tell
each-other tales of long-ago.
We sat together then, when there
were still all seven brothers here.
#ci*ram*tana. #ci*ram*tanI. #cirantana. #cirantanI.- from ancient times;
long ago. atha tatra utsavam kRtvA kathA: procya ci*ram*tanI: ||7|185|
*vlm.7.185.4. We lived there in joyous festivity, as long as the seven
brothers were living; and passed our time in narrations of our past
adventures, and relations of the old accounts of bygone times.
*sv.7.185.3-4 We were sorry to lose him. However, we moved away from there
and slowly reached the house.
क्रमेण विलयम् प्राप्ताः प्रलयेषु_अर्णवा इव ।
krameNa vilayam prAptA: pralayeSu_arNavA* iva |
मुक्तः_असौ मे सखा_एव_एक एक.अर्णव इव_अष्टकः ॥७।१८५।५॥
mukta:_asau me sakhA_eva_eka* eka.arNava* iva_aSTaka: ||7|185|5||
.
krameNa vilayam prAptA: pralayeSu_arNavA: iva mukta:_asau me sakhA_eva_eka:
eka.arNava iva_aSTaka: - *like eight seas in one ocean*
*. *
*sv.7.185.5 In course of time all the seven brothers passed away.
*vlm.7.185.5. In course of time the eight brothers disappeared (perished)
one by one, like the seven oceans at the end of the world, in the vast
ocean of eternity; and were released like many of my friends also, from
their worldly cares.
ततः कालेन सः_अपि_अस्तम् दिनान्ते_अर्क इव_आगतः ।
अहम् दुःख-परीत.आत्मा परम् वैधुर्यम् आगतः ॥७।१८५।६॥
tata: kAlena sa:_api_astam dinAnte_arka* iva_Agata: |
aham du:kha-parIta.AtmA param vaidhuryam Agata: ||7|185|6||
.
tata: kAlena sa:_api_astam dinAnte_arka: iva_Agata: aham du:kha-parItAtmA
param vaidhuryam Agata:
.
*sv.7.185.6 Only my friend, the eighth brother, lived. Later, he too passed
away.
*vlm.7.185.6. After sometime, the only friend that I had, sunk also like
the setting sun in darkness; and I was left alone to bewail their loss in
sorrow and misery at their separation.
ततः_अहम् दुःखितः भूयः कदम्ब-तरु-तापसम् ।
tata:_aham du:khita:_bhUya: kadamba-taru-tApasam |
गतः दुःख.उपघाताय तत्.ज्ञानम् प्रष्टुम् आदृतः ॥७।१८५।७॥
gata: du:kha~upaghAtAya tajjJAnam praSTum AdRta: ||7|185|7||
.
tata:_aham du:khita: bhUyas kadamba-taru-tApasam gata: du:kha~upaghAtAya
taj-jJAnam praSTum AdRta:
.
*sv.7.185.7 I was overcome by grief. Therefore, once again I went to that
sage at the foot of the Kadamba tree.
*vlm.7.185.7. I then repaired in the sorrow of my heart, to the devotee
under the Kadamba tree; in order to derive the benefit of his advice, to
dissipate my dolor.
#han #upahan- #upaghAta . a stroke , hurt , violation; injury , damage ,
offence , wrong MBh. R. Mn. S3ak. &c; weakness , sickness , disease ,
morbid affection (cf. #puMstvopaghAta पुंस्त्वो*प° , svaropaghAta स्वरो*प°)
Sus3r.; ind.p. taking out , drawing out.
तत्र मास.त्रयेण_असौ समाधि.विरतः_अभवत् ।
tatra mAsa-trayeNa_asau samAdhi-virata:_abhavat |
प्रणतेन मया पृष्टः सन्न्_इदम् प्रोक्तवान् अथ ॥७।१८५।८॥
praNatena mayA pRSTa: san_idam proktavAn atha ||7|185|8||
.
tatra mAsa-trayeNa There after three months
asau samAdhi-virata:_abhavat he became detached from samAdhi.
praNatena After prostration
mayA pRSTa: san-n being asked by me
idam proktavAn_atha he then declared:
*sv.7.185.8 I waited upon him. After three months he opened his eyes. In
answer to my prayer, he said to me:
*vlm.7.185.8. There I waited on him for three months, until he was released
from his meditation, when upon my humble request of him, he deigned to
answer me as follows.
http://en.wikipedia.org/wiki/Neolamarckia_cadamba
*The TREE.MONK said—*
अहम् समाधि.विरतः स्थातुम् शक्नोमि न क्षणम् ।
aham samAdhi-virata: sthAtum zaknomi na kSaNam |
समाधिम् एव प्रविशामि_अहम् आशु कृतत्वरः ॥७।१८५।९॥
samAdhim eva pravizAmi_aham Azu kRtatvara: ||7|185|9||
.
The KADAMBA Tree MONK:
I can't abide to be without the state of samAdhi for one moment.
I'll enter samAdhi right.away.
I'm in a hurry!
aham samAdhi-virata: sthAtum -
zaknomi na kSaNam -
samAdhi*m *eva pravizAm*i_*aha*m *Azu –
kRtatvara:
अहं न शक्नोमि स्थातुम् – *I am not able to abide*
समाधि.विरतः क्षणम् – *without samAdhi for-a-moment *
समाधिम् एव प्रविशामि अहम् आशु – *I am entering samAdhi right away*
कृतत्वरः – *in a hurry. *
*vlm.7.185.9. The devotee replied:—I can not pass a moment, without my
employment in meditation; and must without any loss of time, resort to my
wonted devotion again.
*sv.7.185.9 "I am devoted to contemplation or samadhi. I cannot stay away
from it even for a moment.
परमार्हा_उपदे*शः**_**ते* न_अभ्यासेन विना_अनघ ।
paramArhA_upadeza: te na_abhyAsena vinA_anagha |
लगति_अत्र पराम् युक्तिम् इमाम् शृणु ततः कुरु ॥७।१८५।१०॥
lagati_atra parAm yuktim imAm zRNu tata: kuru ||7|185|10||
.
paramArhA_upadeza: te na_abhyAsena vinA anagha lagati_atra parAm yuktim
imAm zRNu tata: kuru
*sv.7.185.10 The truth does not become clear in you until it is heard again
and again and meditated upon again and again.
*vlm.7.185.10. As for you, you can not derive the benefit of my
transcendent advice to you; unless you engage yourself to practice my
precepts with all diligence.
अयोध्या.नाम पूर् अस्ति तत्र_अस्ति वसुधा.अधिपः ।
ayodhyA.nAma pUr asti tatra_asti vasudhA~adhipa: |
नाम्ना दशरथः तस्य पुत्रः राम इति श्रुतः ॥७।१८५।११॥
nAmnA dazaratha: tasya putra: rAma* iti zruta: ||7|185|11||
.
ayodhyA.nAma pU*:_*asti – *there's a city called ayodhyA*
tatra asti vasudhA-adhipa: - *there's an Earth-Lord there *
nAmnA dazaratha: – *called dasha-ratha Ten-chariots *
tasya putra: rAma iti zruta: – *his son is the famous Prince rAma.*
There is a city—ayodhyA--
there is an Earth-Lord there, the well-
known dasharatha Ten-chariots.
His famous son is Prince rAma.
*sv.7.185.11 I shall therefore tell you what to do. Go to Ayodhya. There is
a king there known as Dasaratha. His son is Rama.
*vlm.7.185.11. Now I tell you to repair to the city of Ayodyá (Oudh), where
the king dasharatha reigns, and remains with his son Ráma, (and other
children and members of his royal family).
सकाशम् तत्र गच्छ त्वम् तस्मै कुलगुरुः किल ।
sakAzam tatra gaccha tvam tasmai kulaguru: kila |
वसिष्ठ.आख्यः मुनि-श्रेष्ठः कथयिष्यति संसदि ॥७।१८५।१२॥
vasiSTha~Akhya: muni-zreSTha: kathayiSyati saMsadi ||7|185|12||
.
* sakAzam tatra gaccha tvam – *go to the Presence (Chamber) there *
tasmai – *to him *
kula-guru: kila – *the Clan-Guru himself *
vasiSTh*A*khya: – *known as vasiShTha the Best *
muni-zreSTha: – *a most excellent muni *
kathayiSyati saMsadi – *you will be told in that assembly …. *
Go to the presence there--to him,
the Guru of the Clan himself,
reknowned as vasiShTha the Best,
a very excellent muni .
You'll be told, in that Assembly ….
*sv.7.185.12 His guru Vasistha is discoursing upon the means to liberation.
*vlm.7.185.12. Do you now go to this Ráma, who has been attending on the
lectures of the sage vasiShTha, the preceptor and priest of the royal
family, and delivered before the princes assembled in the imperial court.
#kila — ind. - (a particle of asseveration or emphasis) indeed, verily,
assuredly; (or of explanation) namely &c.; "so said"", so reported",
pretendedly; (<kila> is preceded by the word on which it lays stress, and
occurs very rarely at the beginning of a sentence or verse; according to
native lexicographers <kila> may be used in communicating intelligence, and
may imply "probably", "possibly", "agreement", "dislike", "falsehood",
"inaccuracy", and "reason.") — y2008.007 — sakAzam tatra gaccha tvam tasmai
kulaguru: kila | vasiSThaAkhyo muni-zreSTha: ... ||7|185| `y7185.012
मोक्ष.उपाय.कथाम् दिव्याम् ताम् श्रुत्वा सुचिरम्, द्विज ।
mokSa.upAya-kathAm divyAm tAm zrutvA suciram, dvija |
विश्रान्तिम् एष्यसि परे पदे_अहम् इव पावने ॥७।१८५।१३॥
vizrAntim eSyasi pare pade_aham iva pAvane ||7|185|13||
.
mokSa.upAya-kathAm divyAm tAm zrutvA suciram dvija
vizrAntim eSyasi - *you will come to *pare pade - *the perfect state *
aham iva pAvane - *as I within the fire*
*.*
*sv.7.185.13 Listen to this. By that means you will attain supreme peace."
*vlm.7.185.13. You will there hear the holy sermon, on the means of
attaining; our final emancipation; and will thereby obtain your best bliss
in the divine state like that of mine.
इति_उक्त्वा स समाधान.रसायन.महार्णवम् ।
iti_uktvA sa* samAdhAna-rasAyana-mahArNavam |
विवेश_अहम् इमम् देशम् त्वत्.सकाशम् उपागतः ॥७।१८५।१४॥
viveza_aham imam dezam tvat-sakAzam upAgata: ||7|185|14||
.
iti_uktvA sa samAdhAna-rasAyana-mahArNavam viveza_aham imam dezam
tvat-sakAzam upAgata: sakAza
.
*AB. tvat-sakAzam iti rAmam pratyukti: ||7|185|
*sv.7.185.14 Having said this, he once again entered into samadhi.
*vlm.7.185.14. Saying so, he was absorbed in the cooling ocean of his
meditation; which I directed my course to this way, and arrived at last
before Ráma and this princely assembly.
एषो ऽहम् एतद् वृत्तम् मे सर्वम् कथितवान् अहम् ।
eSa:_aham etat.vRttam me sarvam kathitavAn aham |
यथा.वृत्तम् यथा.दृष्टम् यथा.श्रुतम् अखण्डितम् ॥७।१८५।१५॥
yathA.vRttam yathA.dRSTam yathA.zrutam akhaNDitam ||7|185|15||
.
eSa:_aham - *this am I *
etadvRttam me sarvam - *this whole narrative of mine *
kathitavAn_aham - *I have related *
yathA.vRttam - *as it happened*
yathA.dRSTam -* as it was seen *
yathA.zruta*m *akhaNDitam - *as it was heard, entirely. *
*sv.7.185.15 I then came to this place to be with you.
*vlm.7.185.15. Here am I, and all these are the incidents of my life, as I
have related herein, regarding all what I have heard and seen, as also all
that has passed on me.
*RÂMA said–*
स.कुन्ददन्त इत्य्.आदि.कथा.कथन.कोविदः ।
sa-kundadanta* iti_Adi-kathA.kathana-kovida: |
स्थितस् ततः प्रभृति_एव मत्.समीप.गतः सदा ॥७।१८५।१६॥
sthita: tata: prabhRti_eva mat.samIpa.gata: sadA ||7|185|16||
.
sa-kunda.danta - *the jasmine.tooth -*
iti.Adi-kathA.kathana-kovida: sthitas tata: prabhRti_eva mat.samIpa.gata:
sadA
.
sa-kunda.danta - *the jasmine.tooth -*
ityAdi kathA kathana kovida sthitas tata: prabhRti_eva mat.samIpa.gata:
sadA
.
*vlm.7.185.16. Ráma said:—The eloquent Kunda-danta that made this speech to
me, has been ever since sitting by my side in this assembly.
*sv.7.185.16-17-18 RAMA said: That Kundadanta is sitting next to me and has
devoutly heard this discourse on the means to liberation. Today he is free
from all doubts.
स.कुन्ददन्त इत्य्.आदि.कथा.कथन.कोविदः ।
sa* eSa* kundadanta~Akhyo dvija: pArzve samAsthita: |
स्थितस् ततः प्रभृति_एव मत्.समीप.गतः सदा ॥७।१८५।१६॥
zrutavAn_saMhitAm etAm mokSa.upAya-abhidhAm iha ||7|185|17||
.
*sa eSa *kundadant*A*khya: dvija: - *he, this Twiceborn called Kunda-Danta
Jasmine-Tooth*
pArzve samAsthita: - *seated before you*
zrutavAn_saMhitA*m *etAm mok*Sa.up*Aya-abhidhA*m *iha - *here having heard
this collection called "The Freedom Method".*
*vlm.7.185.17. This very Brahmin bearing the name of Kunda-danta, that has
sat here all along by me; has heard the whole of the sermon, which has been
delivered by the sage, on the means of obtaining our liberation.
*sv.7.185.16-17-18 RAMA said: That Kundadanta is sitting next to me and has
devoutly heard this discourse on the means to liberation. Today he is free
from all doubts.
#dhA - #saMdhA #saMhitA - any methodically arranged collection of texts or
verses (e.g. the #rAmAyaNa रामा*यण and #yogavAsiSTha (saMhitA*m *etAm mok
*Sa.up*Aya-abhidhAm, y7185.017), the various law-books , the medical works
of चरक and शार्ङ्गधर , the complete system of natural astrology &c [cf.
#bRhatsamhitA बृहत्-स्°] ; there is also a संहिता of the #purAna-s पुराणs
said to have been compiled by #vyA*sa *व्यास , the substance of which is
supposed to be represented by the #viSNupurANa विष्णु-पुराण) MBh. VarBr2S.
Pur. &c
स एष* कुन्ददन्त.आख्यः मम पार्श्व-गतः द्विजः ।
sa* eSa* kundadanta~Akhya: mama pArzva-gata: dvija: |
अद्य निःसंशयः जातः न वा_इति परिपृच्छ्यताम् ॥७।१८५।१८॥
adya ni:saMzaya: jAta: na vA_iti paripRcchyatAm ||7|185|18||
.
*sa eSa *kundadant*A*khya: स एष कुन्ददन्त-आख्यः – *the said Kunda-danta
Jasmine-Tooth *
mama pArzva-gato dvija: मम पार्श्वगतो द्विजः – *the Twiceborn sitting next
to me *
adya ni:saMzayo jAto na vA अद्य निःसंशयः जातः न वा – *is he now without
doubt or not*
iti paripRcchyatAm इति परिपृच्छ्यताम् – *ask him that. *
This Kunda-danta Jasmine-Tooth
—the Twiceborn sitting next to me—
ask him whether or not his doubts have been removed, now.
Ask him that!
*vlm.7.185.18. Now ask this Kunda-danta, that is sitting here by me at
present, whether he has well understood the context of this lecture, and
whether his doubts are wholly dissipated or not.
*sv.7.185.16-17-18 RAMA said: That Kundadanta is sitting next to me and has
devoutly heard this discourse on the means to liberation. Today he is free
from all doubts.
*VÂLMÎKI of the Anthill said—*
इति_उक्ते राघवेण_अथ प्रोवाच वदताम्.वरः ।
स वसिष्ठः मुनि-श्रेष्ठः कुन्ददन्तम् विलोकयन् ॥७।१८५।१९॥
iti_ukte rAghaveNa_atha provAca vadatAm.vara: |
sa* vasiSTha: muni-zreSTha: kundadantam vilokayan ||7|185|19||
.
it*i_*ukte rAghaveNa
atha provAca vadatAmvara:
*sa *vasiSTha: -* that vasiShTha *
muni-zreSTha: kundadantm vilokayan
*vlm.7.185.19. vasiShTha said:—Upon Ráma saying so to me, I looked upon
Kunda-danta, and made him the following interrogatory, saying:——
*sv.7.185.19-20 VASISTHA asked Kundadanta: Tell us what you have learnt
during the course of this discourse.
*Vasishtha said—*
http://en.wikipedia.org/wiki/Jasmine
कुन्ददन्त द्विज.वर कथ्यताम् किम् त्वया_अनघ ।
kundadanta dvija.vara kathyatAm kim tvayA_anagha |
बुद्धम् श्रुतवता ज्ञेयम् मत्.उक्तम् मोक्ष.दम् परम् ॥७।१८५।२०॥
buddham zrutavatA jJeyam mat.uktam mokSa.dam param ||7|185|20||
.
kundadanta – *Jasmine-Tooth *
dvija-vara – *best of the Twiceborn *
kathyatAm kim – *tell me what *
tvayA anagha buddham – *has been known by you, sinless one*
zrutavatA jJeyam – *by hearing what is to-be-known *
mad-uktam – *as told by me *
mokSa-dam param – *bestowing supreme Freedom. *
Kunda-danta Jasmine-Tooth, best
of the Twiceborn,--tell me just what
you have learned here, sinless boy,
by hearing what is to-be-known,
as told by me: Supreme Freedom!
*vlm.7.185.20. Tell me, Oh you goodly Brahman Kunda-danta, what you have
learnt and understood, by your long attendance upon and hearing of my
lecture, calculated to confer liberation on men.
*sv.7.185.19-20 VASISTHA asked Kundadanta: Tell us what you have learnt
during the course of this discourse.
*JASMINETOOTH said— *
सर्व-संशय.विच्छेदि चेत इव जयाय मे ।
sarva-saMzaya-vicchedi ceta* iva jayAya me |
सर्व-संशय.विच्छेदः ज्ञातम् ज्ञेयम् अखण्डितम् ॥७।१८५।२१॥
sarva-saMzaya-viccheda: jJAtam jJeyam akhaNDitam ||7|185|21||
.
sarva-saMzaya-vicchedi ceta iva jayAya me
sarvasaMzayavicchedo jJAtam jJeyam akhaNDitam
*sv.7.185.21 KUNDADANTA replied: Conquest of the mind alone is the
destruction of all doubts. I have knowledge in which there is no
contradiction.
*vlm.7.185.21. Kunda-danta replied:—Sir, your lecture has wholly removed
the doubts of my mind, and I find myself now as perfect master of myself,
by my victory over all selfish passions, and by my knowledge of the
knowable One.
ज्ञातम् ज्ञातव्यम् अमलम् दृष्टम् द्रष्टव्यम् अक्षतम् ।
jJAtam jJAtavyam amalam dRSTam draSTavyam akSatam |
प्राप्तम् प्राप्तव्यम् अखिलम् विश्रान्तः_अस्मि परे पदे ॥७।१८५।२२॥
prAptam prAptavyam akhilam vizrAnta:_asmi pare pade ||7|185|22||
.
jJAtam jJAtavya*m *amalam – *I've known what's to-be-known, the Immaculate*
dRSTam draSTavya*m *akSatam – *seeing what's to-be-seen, the Flawless *
prAptam prAptavya*m *akhilam – *getting what's to-be-got, the Whole *
vizrAnta: asmi_pare pade - *I am reposed in the Supreme State. *
I have known what's to-be-known, the Immaculate. And I have seen
what's to-be-seen, the Flawless. I have got what's to-be-got, the Whole.
Now I rest in the Supreme State.
#akhila – without a gap, entire.
*sv.7.185.22 All my doubts are at rest. I am firmly established in the
supreme state.
*vlm.7.185.22. I have known the immaculate One that is to be known, and
seen the undecaying One that is worth our seeing; I have obtained all that
is worth our obtaining, and I have found my repose in the state of
transcendent felic*iti_*
बुद्धा_इयम् त्वत् इदम् सर्वम् परमार्थ-घनम् घनम् ।
buddhA_iyam tvat idam sarvam paramArtha-ghanam ghanam |
अनन्येन_आत्मनः व्योम्नि जगत्.रूपेण जृम्भितम् ॥७।१८५।२३॥
ananyena_Atmana: vyomni jagat.rUpeNa jRmbhitam ||7|185|23||
.
buddhA_iyam tva*t *idam sarvam paramArtha-ghanam ghanam
ananyena_Atmana: vyomni jagad-rUpeNa jRmbhitam
*AB. tvat tvatta iyam Atma-cit mayA buddhA | ... ||
*sv.7.185.23 I have learnt this from you: the infinite self or
consciousness alone exists in the infinite space as this world.
*vlm.7.185.23. I have known this plenum, to be the condensation of that
trancendental essence; and that this world is no other, than a
manifestation of this self-same soul.
सर्व.आत्मकतया सर्व.रूपिणः सर्व.ग.आत्मनः ।
sarva.AtmakatayA sarva.rUpiNa: sarva.ga~Atmana: |
सर्वम् सर्वेण सर्वत्र सर्वदा सम्भवति_अलम् ॥७।१८५।२४॥
sarvam sarveNa sarvatra sarvadA sambhavati_alam ||7|185|24||
.
sarva.AtmakatayA sarva.rUpiNa: sarva.gAtmana:
sarvam sarveNa sarvatra sarvadA sambhavati_alam
.
*sv.7.185.24 Everything exists in everything as everything everywhere for
ever.
*vlm.7.185.24. The universal soul being also the soul of every individual,
is likewise the soul inherent in all forms of things; it is only the
self-existent soul, that becomes apparent in all existences and all places.
सम्भवन्ति जगन्ति_अन्तः सिद्धार्थ.कण-कोतरे ।
sambhavanti jaganti_anta: siddhArtha-kaNa-kotare |
न सम्भवन्ति च यथा ज्ञातम् एतत् अशेषतः ॥७।१८५।२५॥
na sambhavanti ca yathA jJAtam etat azeSata: ||7|185|25||
.
sambhavanti jaganty anta:
siddhArtha-kaNa-kotare
na sambhavanti ca yathA
jJAtam etad azeSata:
.
*sv.7.185.25 The whole universe exists in a mustard seed; but when the
reality is known the universe does not exist in a mustard seed.
*vlm.7.185.25. It is possible for the human mind, which is minuter than the
molecule of a mustard seed, to contain the whole world in itself; though it
is naught but a mere zero, before the clear sight of the intelligent.
गृहे_अन्तः सम्भवति_एव सप्त-द्वीपा वसुंधरा ।
gRhe_anta: sambhavati_eva sapta-dvIpA vasuMdharA |
गेहम् च शून्यम् एवास्ते सत्यम् एतत् असंशयम् ॥७।१८५।२६॥
geham ca zUnyam evAste satyam etat asaMzayam ||7|185|26||
.
gRhe anta: sa*mb*havati – *in a room there arises *
eva sapta-dvIpA vasuMdharA – *this very world with its seven continents *
geham ca zUnyam eva aste – *and this house is quite empty *
satyam etad asaMzayam – *so it is, without a doubt. *
Within a room arises this,
the world with seven continents;
but the whole house is quite empty—
so it is, there's not any doubt.
*sv.7.185.26 The universe exists in a house; but the house itself is pure
void.
*vlm.7.185.26. It is possible also for a little room, to contain the seven
continents of the earth (in its map or picture); though the room itself is
no more than a mere empty space.
यत् यत् यदा वस्तु यथा.उदित.आत्म
yat yat yadA vastu yathA.udita.Atma
भाति_इह भूतैः_अनुभूयते च ।
bhAti_iha bhUtai:_anubhUyate ca |
तत् तत् तदा सर्व.घनः तथा_आस्ते
tat tat tadA sarva.ghana: tathA_Aste
ब्रह्म.उत्थम् आद्यन्त.विमुक्तम् अस्ति ॥७।१८५।२७॥
brahma~uttham Adyanta-vimuktam asti ||7|185|27||
.
ya*t *ya*t *yadA vastu yathoditAtma
bhAtIha bhUtai*:_*anubhUyate ca
tat_tatt_adA sarva.ghana*: *tathAste
brahmottha*m *Adyanta-vimukta*m *asti
*sv.7.185.27 It is Brahman or the infinite consciousness alone that appears
as all this and is experienced as all this.
*vlm.7.185.27. Whatever object is perceptible to us at any time or place,
is only the concrete form of the divine spirit; which is quite apart from
every thing in the discrete.
*.*
*o*ॐ*m*
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो भवेत् ।
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
https://www.dropbox.com/s/465aswm2vraxqnc/fm7186%203.nv15..18%20Understanding%20the%20Higher%20Meaning%20.z90.docx?dl=0
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
>
>
>
>
>
>
>
>
>
>
>
>
>
> FM.7.184
>
>
>
> *THE KADAMBA.TREE-MONK EXPOUNDS*
>
>
>
> *KUNDADANTA.JASMINETOOTH *said*—*
>
>
> इत्य् उक्तवान् असौ पृष्टः कदम्ब-तल=तापसः ।
>
> iti_uktavAn asau pRSTa: kadamba-tala=tApasa: |
>
> सप्त.द्वीपा* भुवः_अष्टौ ताः कथम् भाता* गृहेषु_इति ॥७।१८४।०१॥
>
> sapta.dvIpA* bhuva:_aSTau tA: katham bhAtA* gRheSu_iti ||7|184|01||
>
> .
>
> So saying
>
> he was asked
>
> kadamba-tala=tApasa:
>
> the kadamba.tree_tApasa
>
> sapta.dvIpA: bhuva:
>
> seven Lands on earth
>
> aSTau tA: katham
>
> how are they eight
>
> appearing in their homes?
>
> bhAtA: gRheSu_iti
>
> *vlm.1 KUNDA-danta said:—I then asked devotee sitting beneath the kadamba
> tree, to tell me how the seven large continents of the globe, could be
> contained within the narrow limits of the abodes of each of these brothers,
> (which is next to an impossibility).
>
> after those words I asked the Tree.Monk this
>
> :
>
>
> *? *
>
> *how do U house Ur armies there? *
> tA: katham bhAtA: gRheSv_iti ||7|184|01||
>
> *var. TPD – kathaM bhAtA = VLM, KG – kArtha bhAtA
>
> jd: it's hard to make sense of <bhAtA> here
>
> *vlm. ... the abodes of each of these brothers.
>
> this is a reasonable guess, I think,
>
> but the notion of warriors is the more attractive.
>
> what do you think>
>
>
>
>
>
> चित्.धातुः ईदृक् एव_अयम् यत् एष* व्योम-रूपी_अपि ।
>
> cit.dhAtu: IdRk eva_ayam yat eSa* vyoma-rUpI_api |
>
> सर्वगः यत्र यत्र_आस्ते तत्र तत्र_आत्मनि स्वयम् ॥७।१८४।०२॥
>
> sarvaga: yatra yatra_Aste tatra tatra_Atmani svayam ||7|184|02||
>
> .
>
> cit.dhAtu: IdRk_eva x
>
> ayam x
>
>
> sarvaga: x
>
> yatra yatra_Aste - *wherever it exists *
>
> tatra tatra_Atmani svayam - *therever it is itself in the Self. *
> *vlm.2. The kadamba devotee replied:—The essence of the intellect tho so
> very vacuous in itself, is notwithstanding the most capacious and
> ubiquitous of any thing in existence; and is present in its own nature with
> every thing, wherever it is known to exist.
>
> *sv.2 THE SAGE replied: The infinite consciousness, being omnipresent,
> shines everywhere in every way.
>
>
>
> आत्मानम् इत्थम् त्रैलोक्य-रूपेण_अन्येन वा निजम् ।
>
> AtmAnam ittham trailokya-rUpeNa_anyena vA nijam |
>
> परिपश्यति रूपम् स्वम् अत्यजन्_एव ख_आत्मकम् ॥७।१८४।०३॥
>
> paripazyati rUpam svam atyajan_eva kha_Atmakam ||7|184|03||
>
> .
>
> AtmAnam ittham
>
> trailokya-rUpeNa_anyena vA
>
> nijam
>
> paripazyati rUpam svam
>
> atyajan eva kha_Atmakam
>
> *sv.3 The self perceives the worlds within itself.
>
> *vlm.3. The soul sees itself in the form of the triple world, and every
> thing besides in its different nature and figure, without changing itself
> to any one of them. (i. e. The soul remains unchanged in all the changeful
> scenes of nature).
>
>
>
>
>
> एकस्मिन् विमले शान्ते शिवे परम-कारणे ।
>
> ekasmin vimale zAnte zive parama-kAraNe |
>
> कथम् स्वभाव-संसिद्धा नानाता वास्तवी स्थिता ॥७।१८४।०४॥
>
> katham svabhAva-saMsiddhA nAnAtA vAstavI sthitA ||7|184|04||
>
> .
>
> ekasmin_vimale zAnte zive paramakAraNe
>
> katham
>
> svabhAva-saMsiddhA
>
> nAnAtA vAstavI sthitA
>
> *vlm.4. Kunda-danta rejoined:—But how do you attribute the quality of
> variety or multiplicity, to the purely simple and immutable nature of the
> Supreme soul, as you see them appertaining to the intrinsic character of
> everything else in nature. (Or as Pope says:— hat changed through all, yet
> in all the same; great in the earth, as in the etherial frame).
>
> *sv.4 KUNDADANTA asked again: In one Lord, who is the infinite
> consciousness, how does diversity exist as if real?
>
> *vlm. The kadamba devotee replied:—The sphere of the intellectual vacuum,
> is all quiet and serene, and there is nothing as any variety or
> multiformity in it; the changes that are apparent in its face, are no more,
> than the waves and eddies, whirling on the surface of the changeless main.
>
>
>
>
>
> सर्वम् शान्तम् चित् आकाशम् नाना_अस्ति_इह न किंचन ।
>
> sarvam zAntam cit AkAzam nAnA_asti_iha na kiMcana |
>
> दृश्यमानम् अपि स्फारम् आवर्तात्मा यथा_अम्भसि ॥७।१८४।५॥
>
> dRzyamAnam api sphAram AvartAtmA yathA_ambhasi ||7|184|5||
>
> .
>
>
> *there's nothing different anyhow*
>
> *tho it's seen.to.be <http://seen.to.be> vast*
>
> *:*
>
> *it's like whirlpools that stir the still ocean*
>
> *.*
> *vlm. It is in the immensity of intellectual vacuity, that infinite
> creations seem to be continually purling about, as the rising waves are
> seen to be whirling in the sea; and it is in its fathomless depth that they
> appear to sink, like the waters subsiding in the hollow of the deep.
>
>
>
> असत् स्वेषु पदार्थेषु पदार्था* इति भान्ति यत् ।
>
> asat sveSu padArtheSu padArthA* iti bhAnti yat |
>
> चित्.खम् स्वप्न-सुषुप्त~आत्म तत् तस्य_अच्छम् निजम् वपुः ॥७।१८४।०६॥
>
> cit.kham svapna-suSupta~Atma tat tasya_accham nijam vapu: ||7|184|06||
>
> .
>
> asat sveSu padArtheSu
>
>
> *i/n its own things*
> padArthA: iti bhAnti
>
> yat cit.kham
>
>
> *your Consciousness-sky *
>
> svapna-suSuptAtma tat
>
> *that is the soul of dreaming sleep *
>
> tasya_accham nijam vapu:
>
> *its pure innate vapus.Body *
> *vlm. The substantial forms of things, that rise in the unsubstantial
> essence of the intellect, are as the various forms of substances, seen in
> the dreaming state of the soul, and all which are utterly forgotten in its
> state of sound sleep-susupta.
>
> *sv.5-6 THE SAGE said: There is only one infinite consciousness which is
> supreme peace; there is no diversity at all, tho such diversity may be
> experienced.
>
>
>
> स.स्पन्दः_अपि हि निःस्पन्दः पर्वतः_अपि न पर्वतः ।
>
> sa.spanda:_api hi ni:spanda: parvata:_api na parvata: |
>
> यथा स्वप्नेषु चित्.भावः स्वभावः_अर्थ-गतः_तथा ॥७।१८४।०७॥
>
> yathA svapneSu cit.bhAva: svabhAva:_artha-gata:_tathA ||7|184|07||
>
> .
>
> sa.spanda:_api hi ni:spanda:
>
> Even tho with-Vibration, Vibrationless;
>
> parvata:_api na parvata:
>
> tho a mountain, not a mountain;
>
> yathA svapneSu
>
> as in dreams
>
>
> kacana_a.kacana_Atmakam - *a projective nonprojection *
>
> dravya_AtmA cit ca
>
> *cit.*vyoma sthitam ittham hi kevalam
> *vlm.9. The intellect is an immaterial substance, and neither creates nor
> perceives any thing material by itself; but conceives everything as it is
> manifested to it in its idea in the beginning. (i. e. The ideas of things
> are inborn in the mind).
>
> *sv. Though there seems to be movement, there is no movement; mountains
> are not mountains. Even as in a dream, the nature of the self alone exists
> as all this. But even that nature does not exist, and hence diverse objects
> do not exist either. Whatever was fancied by the infinite consciousness in
> the beginning, that alone exists as it was. Even that fancy is not real:
> the infinite consciousness exists as it always exists.
>
>
>
> एका_एव चित् यथा स्वप्ने सेनायाम् जन-लक्षताम् ।
>
> ekA_eva cit yathA svapne senAyAm jana-lakSatAm |
>
> गता_इव_अच्छा_एव कचति तथा_एव_अस्याः पदार्थता ॥७।१८४।१०॥
>
> gatA_iva_acchA_eva kacati tathA_eva_asyA: padArthatA ||7|184|10||
>
> .
>
> ekA_eva cit yathA svapne
>
>
> senAyAm jana-lakSatAm gatA_iva
>
> *seems.to.be <http://seems.to.be> an army of people *
>
> acchA_eva
>
> *clearly it *
>
> kacati tatha_eva_asyA: padArthatA
>
> *projects in that way as these things. *
> *vlm.10. As the intellect sees a great variety of objects in dream, which
> it takes for realities for the time; so its belief in the reality of its
> ideas, causes it to conceive them as real entities.
>
> *sv. Though there seems to be movement, there is no movement; mountains
> are not mountains. Even as in a dream, the nature of the self alone exists
> as all this. But even that nature does not exist, and hence diverse objects
> do not exist either. Whatever was fancied by the infinite consciousness in
> the beginning, that alone exists as it was. Even that fancy is not real:
> the infinite consciousness exists as it always exists.
>
> jana-lakSatAm gatA_iva *seems.to.be <http://seems.to.be> an army of
> people *acchA_eva *clearly it *kacati tatha_eva_asyA: padArthatA *projects
>
>
>
>
> yat svata: sva.Atmani svacche cit.kham kaca.kacAyate |
>
> तत् तेन_एव तत् आकारम् जगत् इति_अनुभूयते ॥७।१८४।११॥
>
> tat tena_eva tat AkAram jagat iti_anubhUyate ||7|184|11||
>
> .
>
>
> sva_Atmani *- in its own self = *
>
> svacche *- clearly = *
>
> cit.kham *- Conscious sky = *
>
> kaca.kacAyate*.projecting light - *
>
> tat tena_eva *- that alone by that = *
>
> tat AkAram *- that formation = *
>
> jagat it*i_*anubhUyate *- is experienced as "the world" = *
> *vlm.11. The vacuous intellect, which glitters of itself in its own state
> of transparence; comes to find the world shinning in the same light within
> itself. (i. e. The world is subjective with the intellect, and not a part
> from our intellectual light of the same).
>
> *sv. Though there seems to be movement, there is no movement; mountains
> are not mountains. Even as in a dream, the nature of the self alone exists
> as all this. But even that nature does not exist, and hence diverse objects
> do not exist either. Whatever was fancied by the infinite consciousness in
> the beginning, that alone exists as it was. Even that fancy is not real:
> the infinite consciousness exists as it always exists.
>
>
>
> अ-सति_अपि यथा वह्नौ_उष्ण-संवित्_हि भासते ।
>
> a-sati_api yathA vahnau_uSNa-saMvit_hi bhAsate |
>
> संवित् मात्र~आत्मके व्योम्नि तथा_अर्थः स्व.स्वभासकः ॥७।१८४।१२॥
>
> saMvit mAtra~Atmake vyomni tathA_artha: sva.svabhAsaka: ||7|184|12||
>
> .
>
>
> uSNa-saMvit hi bhAsate *– since the awareness of heat appears = *
>
> saMvin.mAtr*a~A*tmake vyomni *– in a sky of mere awareness = *
> tathA_artha: sva.svabhAsaka:
>
> *vlm.12. As we have the consciousness of heat in the fire, even when it is
> seen in a dream; so we are conscious of the presence of everything in our
> minds, even in the absence of the thing itself from us. (It was thus that
> the Brahman brothers were conscious of their lordship, even in their want
> of the realms themselves).
>
> *sv. Though there seems to be movement, there is no movement; mountains
> are not mountains. Even as in a dream, the nature of the self alone exists
> as all this. But even that nature does not exist, and hence diverse objects
> do not exist either. Whatever was fancied by the infinite consciousness in
> the beginning, that alone exists as it was. Even that fancy is not real:
> the infinite consciousness exists as it always exists.
>
>
>
> असति_अपि यथा स्तम्भे स्वप्ने खे स्तम्भता विदः ।
>
> asati_api yathA stambhe svapne khe stambhatA vida: |
>
> तथा_इदम् अस्या* नानात्वम् अनन्यत् अपि च_अन्यवत् ॥७।१८४।१३॥
>
> tathA_idam asyA* nAnAtvam ananyat api ca_anyavat ||7|184|13||
>
> .
>
>
> yathA *- as = *
>
> stambhe svapne khe *– solid in the dream.sky = *
>
> stambhatA vida:
>
> tathA idam asyA: nAnAtvam *– thus it is its condition of variety = *
>
> ananyad api ca anyavat *– tho not differing yet differing = *
> *vlm.13. And as we have the idea of the solidity of a pillar, from our
> dream of it
>
> in sleep; so have we the idea of the great variety of things in existence;
>
> altho there is no diversity or difference in the nature of the One
> unvaried unity that pervades the whole. (And that shows its unchangeable
> self, as many and changed through all—Aham-bahusyam).
>
> *sv. Though there seems to be movement, there is no movement; mountains
> are not mountains. Even as in a dream, the nature of the self alone exists
> as all this. But even that nature does not exist, and hence diverse objects
> do not exist either. Whatever was fancied by the infinite consciousness in
> the beginning, that alone exists as it was. Even that fancy is not real:
> the infinite consciousness exists as it always exists.
>
>
>
> आदि-सर्गे पदार्थत्वम् तत् स्वभाव~अच्छम् एव च ।
>
> Adi-sarge padArthatvam tat svabhAva~accham eva ca |
>
> चित्.व्योम्ना यत् यथा बुद्धम् तत् तथा_अद्य_अपि विन्दते ॥७।१८४।१४॥
>
> cit.vyomnA yat yathA buddham tat tathA_adya_api vindate ||7|184|14||
>
> .
>
> Adi-sarge
>
> padArthatvam
>
> tat svabhAva_accham eva ca
>
>
> yat yathA buddham
>
> tat tathA_adya_api vindate* – x. *
> *vlm.14. In the beginning all substances were as pure and simple, as
>
> the essence of their maker by and after which they were made;
>
> and they still continue to be in the same state of their ideal purity,
>
> as they were originally made out of that airy entity and unity.
>
> *sv. Though there seems to be movement, there is no movement; mountains
> are not mountains. Even as in a dream, the nature of the self alone exists
> as all this. But even that nature does not exist, and hence diverse objects
> do not exist either. Whatever was fancied by the infinite consciousness in
> the beginning, that alone exists as it was. Even that fancy is not real:
> the infinite consciousness exists as it always exists.
>
>
>
> पुष्पे पत्रे फले स्तम्भे तरुः_एव यथा ततः ।
>
> puSpe patre phale stambhe taru:_eva yathA tata: |
>
> सर्वम् सर्वत्र सर्व_आत्म परम् एव तथा_अपरम् ॥७।१८४।१५॥
>
> sarvam sarvatra sarva_Atma param eva tathA_aparam ||7|184|15||
>
> .
>
> root*
>
> *the ever everywhere allSelf, tho thought highest, is lowest too*
>
> *.*
> *vlm.15. As the tree is diversified in the various forms of its roots and
> fruits, and its leaves, flowers and the trunk; so is the Supreme unity
> varied in all and everywhere in his self-same and undivided essence.
>
> *sv.15-16-17 In flowers, leaves, fruits, pillars, trees and in everything
> as everything and everywhere, the supreme being alone exists as 'the
> other'.
>
> stambhe *in its flowers, its leaves, its fruit, its trunk, *sarvam
> sarvatra sarvAtma *the all allwhere allSelf, *param eva tathA aparam *Supreme,
> is just-thus the nonSupreme/other.* – a fairly untranslatable bit of
>
>
>
> परमार्थ~अम्बर~अम्भोधौ_आपः सर्ग-परंपरा ।
>
> paramArtha~ambara~ambhodhau_Apa: sarga-paraMparA |
>
> परमार्थ-महाकाशे शून्यता सर्ग-संविदः ॥७।१८४।१६॥
>
> paramArtha-mahAkAze zUnyatA sarga-saMvida: ||7|184|16||
>
> .
>
> paramArtha_ambara_ambhodhau
>
> Apa: sarga-paraMparA
>
> paramArtha-mahAkAze
>
> zUnyatA sarga-saMvida:
>
> *vlm. It is in the fathomless ocean of the Supreme essence, that the
> immensity of creation is subsisting like the waters of the deep; and it is
> in the boundless space of that transcendent vacuum, that the infinity of
> the worlds have been rolling on, in their original vacuous and apparently
> visible forms.
>
> *sv. In flowers, leaves, fruits, pillars, trees and in everything as
> everything and everywhere, the supreme being alone exists as 'the other'.
>
>
>
> परमार्थः च सर्गः च पर्यायौ तरु-वृक्षवत् ।
>
> paramArtha: ca sarga: ca paryAyau taru-vRkSavat |
>
> बोधात् एतत् अबोधात् तु द्वैतम् दुःखाय केवलम् ॥७।१८४।१७॥
>
> bodhAt etat abodhAt tu dvaitam du:khAya kevalam ||7|184|17||
>
> .
>
> paramArtha:_ca sarga:_ca -
>
>
> paryAyau taru-vRkSavat -
>
> *synonyms like (tree and tree) "sprout" and "shoot" *
>
> bodhAt etad
>
> *from this realization. *
> abodhAt tu dvaitam du:khAya kevalam
>
> saMkalpa-kacit.AkRte:
>
> tat eva jagata: rUpam
>
> tasmAt
>
> brahmAtmakam jagat -
>
> *vlm.19. The world is the product of the will of God, and the will is a
> power or faculty appertaining to the personality of the Deity; and the same
> being transmuted to the form of the world, it is proved that the world is
> the formal part of the Supreme soul. (Whose body nature is, and God the
> soul).
>
> *sv.18-19 The two expressions, viz., 'the supreme being' and 'the
> universe' are synonymous. When, through the study of the scriptures dealing
> with self-knowledge, this truth is realised, there is liberation.
>
>
>
> यतः वाचः निवर्तन्ते न निवर्तन्त* एव वा ।
>
> yata: vAca: nivartante na nivartanta* eva vA |
>
> विधयः प्रतिषेधाः च भाव~अभाव-दृशः तथा ॥७।१८४।२०॥
>
> vidhaya: pratiSedhA: ca bhAva~abhAva-dRza: tathA ||7|184|20||
>
> .
>
> yata: vAca: nivartante
>
> na nivartante eva vA
>
> vidhaya: pratiSedhA:_ca
>
> *sv.20 The content or the reality of notions and thoughts is Brahman or
> the infinite consciousness, and that itself is the content or the reality
> of the world-appearance, too. Hence, the world is Brahman.
>
> *vlm.20. He whom no words can define, and yet who defines the senses of
> words; who is subject to no law or prohibition, or to any state or
> condition of being, but appoints them for all sorts of beings, is indeed
> the only Lord of all.
>
>
>
> अमौन-मौनम् जीव~आत्म यत् पाषाणवत् आसनम् ।
>
> amauna-maunam jIva~Atma yat pASANavat Asanam |
>
> यत् सत् एव_असत् आभासम् तत् ब्रह्मा~अभिधम् उच्यते ॥७।१८४।२१॥
>
> yat sat eva_asat AbhAsam tat brahmA~abhidham ucyate ||7|184|21||
>
> .
>
>
> *ing self = *
>
> yat pASANavat Asanam *- which has a stonelike state = *
>
> yat sat eva_asat AbhAsam *- which altho real appears unreal = *
>
> tat brahmA_abhidham ucyate *- that defines the brahman.Immensity... *
> *sv.21 Descriptions and that which is beyond description, injunctions and
> prohibitions, existence and non-existence, silence and non-silence, jiva
> and the self — all this is Brahman; the reality alone appears to be the
> unreal appearance.
>
> *vlm.21. He that is ever silent but speaks through all, who is inactive as
> a rock but acts in all; who is always existent and appears as inexistent,
> is the Supreme Lord of all.
>
>
>
> सर्वस्मिन्_एक-सुघने ब्रह्मणि_एव निरामये ।
>
> sarvasmin_eka-sughane brahmaNi_eva nirAmaye |
>
> का प्रवृत्तिः निवृत्तिः का भाव~अभाव.आदि-वस्तुतः ॥७।१८४।२२॥
>
> kA pravRtti: nivRtti: kA bhAva~abhAva.Adi-vastuta: ||7|184|22||
>
> .
>
>
> brahmaN*i_*eva nirAmaye* – Immensity / without formation = *
>
> kA pravRtti:* - what activ / ity = *
>
> nivRtti: kA* – what inactivity? = *
> bhAva_a.bhAva_Adi-vastuta:
>
> *sv.22 When all this is Brahman alone, what is activity and what is
> renunciation and all the rest of it?
>
> *vlm.22. That subtile essence that constitutes the solidity of all gross
> bodies, and remains undecayed in all frail bodies, is the pure Brahma
> himself; He has no volition or nolition of creation or destruction, and
> there is no possession or want of the property of anything.
>
>
>
> एकस्याम् एव निद्रायाम् सुषुप्त-स्वप्न=विभ्रमाः ।
>
> ekasyAm eva nidrAyAm suSupta-svapna=vibhramA: |
>
> यदा भान्ति_अ-विचित्रायाम् चित्रा* इव निरन्तराः ॥७।१८४।२३॥
>
> yadA bhAnti_a-vicitrAyAm citrA* iva nirantarA: ||7|184|23||
>
> .
>
>
> suSupta-svapna=vibhramA: - *delusive sleeping dreams *
>
> yadA bhAnti_avicitrAyAm - *when they appear without variety *
>
> citrA iva nirantarA: - *like a picture with nothing in it ... *
> *vlm.23. It is the one and invariable soul, that rests always in its state
> of rest and sleep, and perceives the succession of creation and destruction
> of the world, in its alternate states of dream and sound sleep, which
> present themselves as two pictures before its sight.
>
> *sv. In one sleep there arise both sleep and a thousand dreams; even so in
> the one indivisible consciousness countless appearances arise. All these
> are essentially pure consciousness which is extremely subtle. They are
> really invisible tho they appear to be visible.
>
>
>
> एतस्याम् चित्.ख-सत्तायाम् तथा मूलक-सर्गकाः ।
>
> etasyAm cit.kha-sattAyAm tathA mUlaka-sargakA: |
>
> बहवः भान्ति_अ-चित्रायाम् चित्रा* इव निरन्तराः ॥७।१८४।२४॥
>
> bahava: bhAnti_a-citrAyAm citrA* iva nirantarA: ||7|184|24||
>
> .
>
> etasyAm cit.kha-sattAyAm x
>
> tathA mUlaka-sargakA: |
>
> bahava: bhAnti_a-citrAyAm x
>
> citrA* iva nirantarA: - x
>
> .
>
>
> *appearing as many*
>
> *:*
>
> *it's like a picture with nothing in it ...*
>
> *.*
>
> cit-sAra.mAtram - *a mode of essential Consciousness*
>
> apratighA: sadA - *always *unopposed
>
> yathA bhAnti - *as it appears to.be <http://to.be> *
>
> :
>
> tathA bhAnti - *thus it appears *
>
> cin.mAtra_eka_AtmatA=vazAt –
>
> *because.of its Affective nature as one self as a mode of Consciousness*
>
> *. *
> *vlm.26. All things have their existence in the essence of the intellect
> only, without which nothing is knowable to any body; hence there is nothing
> anew in nature, except its being but a representation of the original idea
> in the mind: (and this is evident from the identity and similarity of the
> ectypes with its antitypes, gloss).
>
> *sv. In one sleep there arise both sleep and a thousand dreams; even so in
> the one indivisible consciousness countless appearances arise. All these
> are essentially pure consciousness which is extremely subtle. They are
> really invisible tho they appear to be visible.
>
> #pratigha —¶mw प्रतिघ — Hostile, adverse. — pratigha: घः - Opposition,
> resistance; उत्प्रतिघा इव द्विषः Śahendra.2.42. Fighting, combat, mutual
> beating. Anger, wrath; प्रतिघः कुतो$पि समुपेत्य नरपतिगणं समाश्रयत्
> Śi.15.53. m. (>han) - hindrance, obstruction, resistance, opposition (cf.
> apratigha); struggling against (comp.) Car.; anger, wrath, enmity Mcar.
> Lalit. (one of the 6 evil passions Dharmas. 67); = mUrchA L.; combat,
>
>
>
> चित्.मात्र~एक~आत्म-सारत्वात् यथासंवेदनम् स्थिताः ।
>
> cit.mAtra~eka~Atma-sAratvAt yathAsaMvedanam sthitA: |
>
> निःस्पन्दा* निर्मनस्काराः स्फुरन्ति द्रव्य-शक्तयः ॥७।१८४।२७॥
>
> ni:spandA* nirmanaskArA: sphuranti dravya-zaktaya: ||7|184|27||
>
> .
>
> yathAsaMvedanam sthitA:
>
> ni:spandA: nirmanaskArA:
>
> *vlm.27. Hence our consciousness of the identity of things with the
> essence of our intellect, proves them to be as immaterial and immovable as
> their fixed ideas in the mind.
>
> *sv. In one sleep there arise both sleep and a thousand dreams; even so in
> the one indivisible consciousness countless appearances arise. All these
> are essentially pure consciousness which is extremely subtle. They are
> really invisible tho they appear to be visible.
>
>
>
> अविद्यमानम् एव_इदम् दृश्यते_अथ_अनुभूयते ।
>
> avidyamAnam eva_idam dRzyate_atha_anubhUyate |
>
> जगत् स्वप्न* इव_अशेषम् स.रुद्र_उपेन्द्र-पद्मजम् ॥७।१८४।२८॥
>
> jagat svapna* iva_azeSam sa.rudra_upendra-padmajam ||7|184|28||
>
> .
>
>
> idam dRzyate - *this is seen.to.be <http://seen.to.be> *
>
> atha_anubhUyate - *then is experienced *
>
> jagat svapna iva - *a world like dream *
> azeSam
>
> sa.rudra_upendra-padmajam
>
> *vlm.28. Thus the world which is so visible and perceptible to us, is
> nothing but a mere nullity in reality; and whatever appears as existing
> herein, together with the great gods and angels, are no more than the false
> visions in our dream and fancy.
>
> *sv.28 The whole universe (including Rudra, Visnu and Brahma) is like a
> dream.
>
>
>
> विचित्राः खलु दृश्यन्ते चिज्-जले स्पन्द-रीतयः ।
>
> vicitrA: khalu dRzyante cij-jale spanda-rItaya: |
>
> हर्ष.अमर्ष-विषाद_उत्थ-जङ्गम-स्थावर~आत्मनि ॥७।१८४।२९॥
>
> harSa.amarSa-viSAda_uttha-jaGgama-sthAvara~Atmani ||7|184|29||
>
> .
>
>
> cij-jale - *in the waters of Consciousness *
>
> spanda-rItaya:
>
> *in the *harSa.amarSa-viSAda_uttha-*moving.still*-*self *
> *vlm.29. We see the various fluctuations and phenomena, rising in the
> waters of the vast ocean of the intellect; and appearing in the forms of
> our joy and grief, and those of moving and unmoving bodies in creation.
>
> *sv.29-30 In that single ocean of consciousness, this diversity with all
> its joys and sorrows arises.
>
>
>
> स्वभाव-वाता-धूतस्य जगत्.जाल-चमत्कृतेः ।
>
> svabhAva-vAtA-dhUtasya jagat.jAla-camatkRte: |
>
> हा चित्.मरीचि.पांशु_अभ्र=नीहारस्य विसारिता ॥७।१८४।३०॥
>
> hA cit.marIci.pAMzu_abhra=nIhArasya visAritA ||7|184|30||
>
> .
>
> svabhAva-vAta_adhUtasya
>
>
> hA
>
> *of the Conscious*.marIci.pAMzu=*foggy cloud *
>
> visAritA *x *
> as external world.It is like 'Keshondraka' (like the balls of hair which
> appear when one eye is squinted).It has no substratum. …. N.Srikanta. "
> http://www.advaita-vedAnta.org/archives/advaita-l/2008-April/041648.html
> •• VLM reads "nebulae " in y7175.050, <kezoNDrak*a~A*dayo vyomni yathA
>
>
>
> यावत् संकल्पितम् तावत् यथा संकल्पितम् तथा ।
>
> yAvat saMkalpitam tAvat yathA saMkalpitam tathA |
>
> यथा संकल्प-नगरम् कचति_इदम् जगत् तथा ॥७।१८४।३२॥
>
> yathA saMkalpa-nagaram kacati_idam jagat tathA ||7|184|32||
>
> .
>
> yAvat saMkalpitam tAvat x
>
> yathA saMkalpitam tathA |
>
> yathA saMkalpa-nagaram x
>
>
> *. *
>
> *just.as <http://just.as> it's conceived*
>
> *just.thus so it's conceived*
>
> *as a conceptual city projects thus in this world*
>
> *.*
>
> **vlm.32. Whatever we imagine, the same we find, and seem to enjoy for the
> indulge ourselves in the sight of this air-drawn Utopia of the world. *
>
> *sv.31..37 Just as one with defective vision sees strange objects in
> space, even so the ignorant perceive the world.
>
>
>
> संकल्प-नगरे यावत् संकल्प-सकला स्थितिः ।
>
> saMkalpa-nagare yAvat saMkalpa-sakalA sthiti: |
>
> भवति_एव_अपि_असत्.रूपा सती_इव_अनुभवे स्थिता ॥७।१८४।३३॥
>
> bhavati_eva_api_asat.rUpA satI_iva_anubhave sthitA ||7|184|33||
>
> .
>
> saMkalpa-nagare yAvat x
>
> saMkalpa-sakalA sthiti: |
>
> bhavati_eva_api_asat.rUpA x
>
>
> *. *
>
> *in a conceptual city*
>
> *its state is entirely conceptual*
>
> *even so becoming*
>
> *without real form **as.if being situate in experience*
>
> *.*
> *sv.31..37 Just as one with defective vision sees strange objects in
> space, even so the ignorant perceive the world.
>
>
>
> प्रवहति_एव नियतिः नियत~अर्थ-प्रदायिनी ।
>
> pravahati_eva niyati: niyata~artha-pradAyinI |
>
> स्थावरम् जङ्गमम् च_एव तिष्ठति_एव यथाक्रमम् ॥७।१८४।३४॥
>
> sthAvaram jaGgamam ca_eva tiSThati_eva yathAkramam ||7|184|34||
>
> .
>
> pravahati_eva niyati: x
>
> niyata~artha-pradAyinI |
>
> sthAvaram jaGgamam ca_eva x
>
>
> *. *
>
> *niyati is the Destiny that flows in time, bestowing its destined purposes*
>
> *as both still and moving things proceed in due order*
>
> *.*
> *vlm.34. There is one eternal destiny, which ever runs apace in its wonted
> course; and destines all beings to continue in their alloted careers as
> ever before.
>
>
>
> जायते जङ्गमम् जीवात् स्थावरम् स्थावरात् अपि ।
>
> jAyate jaGgamam jIvAt sthAvaram sthAvarAt api |
>
> नियत्या_अधः वहति_अम्बु गच्छति_ऊर्ध्वम् अथ_अनलः ॥७।१८४।३५॥
>
> niyatyA_adha: vahati_ambu gacchati_Urdhvam atha_anala: ||7|184|35||
>
> .
>
> jAyate jaGgamam jIvAt x
>
> sthAvaram sthAvarAt api |
>
> niyatyA_adha: vahati_ambu x
>
>
> *. *
>
> *moving comes from living*
>
> *but stillness from stillness*
>
> *:*
>
> *by this ordered Destiny*
>
> *water drips.down*
>
> *and likewise fire flares.up*
>
> *.*
>
>
> प्राक्.दृष्टम् स्मृतिम् आयाति तत् स्व-संकल्पनान्यतः ।
>
> prAk.dRSTam smRtim AyAti tat sva-saMkalpanAnyata: |
>
> भाति प्रथम-सर्गे तु कस्य प्राक्-दृष्ट-भासनम् ॥७।१८४।३९॥
>
> bhAti prathama-sarge tu kasya prAk-dRSTa-bhAsanam ||7|184|39||
>
> कदम्ब.तापस*उवाच ।
>
> .
>
>
> tat sva-saMkalpana_anyata: *x *
>
> *but appearing in the first Creation *
>
> *from what does previous sight arise*
>
> *? *
> *sv.39 KUNDADANTA said: Memory arises when a past experience is revived in
> one's consciousness. In the beginning of creation, whose memory expands as
> this creation?
>
> *vlm.39. Kunda-danta rejoined:—The reminiscence of the scenes of past
> life, occurs in the present state of existence, in the forms of our
> imagination and of desire for the same; and these inward thoughts become
> the gist and marrow to frame our lives in their fashion; but tell me sir,
> how could the first created beings in the beginning of creation could have
> any reminiscence, whereupon their lives and natures were moulded.
>
> * var. KG prAghRSTa (prAgdRSTa in Comm.)
>
>
>
>
>
> अपूर्वम् दृश्यते सर्वम् स्वप्ने स्व.मरणम् यथा ।
>
> apUrvam dRzyate sarvam svapne sva.maraNam yathA |
>
> प्राक्.दृष्टम् दृष्टम् इति_एव तत्र_एव_अभ्यास.तः स्मृतिः ॥७।१८४।४०॥
>
> prAk.dRSTam dRSTam iti_eva tatra_eva_abhyAsa.ta: smRti: ||7|184|40||
>
> .
>
> a-pUrvam dRzyate sarvam svapne sva.maraNam yathA
>
>
> prAg.dRSTam dRSTam it*i_*eva
>
> tatra eva
>
> abhyAsa.tas smRti: *Memory thru practical repetition*
>
> *. *
> *sv.40 THE SAGE replied: Everything is seen and experienced even tho all
> this had not been seen or experienced before — even as one may dream of
> one's own death. The very notion 'This I have seen before' when repeatedly
> entertained becomes a memory.
>
> *vlm.40. The devotee replied:—All these that offer themselves to our view,
> are quite unprecedented and without their original patterns in the mind,
> and resemble the sight of our own death that we happen to see in a dream.
> It is the omniscience of Brahmà, that; caused the first creation, and not
> his memory of the past as it is with us and other created being.
>
>
>
> चित्त्वात् चित्.व्योम्नि कचति जगत् संकल्प.पत्तनम् ।
>
> cittvAt cit.vyomni kacati jagat saMkalpa.pattanam |
>
> न सत् न_असत् इदम् तस्मात् भात~अभातम् यतः स्वतः ॥७।१८४।४१॥
>
> na sat na_asat idam tasmAt bhAta~abhAtam yata: svata: ||7|184|41||
>
> .
>
> cittvAt
>
>
> cit.vyomni *in the Conscious sky *
>
> kacati jagat saMkalpa.pattanam
>
> *projecting the world as a conceptual city *
>
> na san *not being *
>
> na_asad *not unbeing *
>
> idam tasmAt *this from that *
> bhAtAbhAtam yata: svata:
>
> *sv.41 In the space of one's own consciousness the imaginary object
> appears: it cannot be said that it is real or unreal.
>
> *vlm.41. It is the nature of our intellect, to represent the imaginary
> city of the world in its empty vacuity; it is neither a positive reality,
> nor a negative unreality either; being now apparent and now lost to sight
> by itself.
>
>
>
> चित्-प्रसादेन संकल्प-स्वप्न.आदि_अद्य_अनुभूयते ।
>
> cit-prasAdena saMkalpa-svapna.Adi_adya_anubhUyate |
>
> शुद्धम् चित्.व्योम संकल्प-पुरम् मा स्मर्यताम् कथम् ॥७।१८४।४२॥
>
> zuddham cit.vyoma saMkalpa-puram mA smaryatAm katham ||7|184|42||
>
> .
>
>
> saMkalpa-svapna_Adi - *both concepts and dreams are *
>
> adya_anubhUyate - *now experienced *
>
> zuddham *cit.*vyoma - *as pure Conscious space*
> saMkalpa-puram mA smaryatAm katham
>
> *sv.42 It is only by the grace (or the power) of consciousness that even
> dreams and the like are experienced: how then is it impossible for this
> pure consciousness to bring about the world-appearance as if it were
> revived memory?
>
> *vlm.42. It is the clearness of the intellect, which represents the
> imaginary world in the manner of a dream; but the pure vacuous intellect,
> neither sees nor bears the remembrance of the world in itself. (It is the
> sight of a thing, that leaves its traces in the mind afterwards; but when
> there is no sight of a thing, there can be no remembrance of it).
>
>
>
> हर्षामर्ष-विनिर्मुक्तैः दुःखेन च सुखेन च ।
>
> harSAmarSa-vinirmuktai: du:khena ca sukhena ca |
>
> प्रकृतेन_एव मार्गेण ज्ञः चक्रैः इव गम्यते ॥७।१८४।४३॥
>
> prakRtena_eva mArgeNa jJa: cakrai: iva gamyate ||7|184|43||
>
> .
>
>
> du:khena ca sukhena ca *w both pleasure & pain *
> prakRtena_eva mArgeNa
>
> jJa:_cakrai:_iva gamyate
>
> *vlm.43. The wise that are devoid of joy and grief, and remain unchanged
> in prosperity and adversity; are men of right integrity and equanimity in
> their nature, and move on as equably as the wheel of fortune leads them
> onwardly.
>
> jd. ... as Equal inwardly as Fortune leads them onwardly.
>
> *sv.43-44-45 Just as at the end of deep sleep one dreams, even so in the
> infinite consciousness the three worlds appear. That which is called the
> world is pure void.
>
>
>
> निद्रा-व्यपगमे स्वप्न-नगरे यादृशम् स्मृतौ ।
>
> nidrA-vyapagame svapna-nagare yAdRzam smRtau |
>
> चित्.व्योम~आत्मा परम् विद्धि तादृशम् त्रि.जगत्-भ्रमम् ॥७।१८४।४४॥
>
> cit.vyoma~AtmA param viddhi tAdRzam tri.jagat-bhramam ||7|184|44||
>
> .
>
>
> yAdRzam smRtau *as in Memory *
>
> cit.vyom*a~A*tmA param viddhi *know the Conscious.sky=self *next
>
> tAdRzam tri.jagad-bhramam *thus to.be <http://to.be> the
> Triple.world-delusion*
>
> *. *
> *vlm.44. As the intellect retains in it, the remembrance of what it has
> seen in its dream; so does it bear in itself the false impression of this
> triple world to its end.
>
> *sv.43-44-45 Just as at the end of deep sleep one dreams, even so in the
> infinite consciousness the three worlds appear. That which is called the
> world is pure void.
>
>
>
> संवित्-आभास=मात्रम् यत् जगत् इति_अभिशब्दितम् ।
>
> saMvit-AbhAsa=mAtram yat jagat iti_abhizabditam |
>
> तत् संवित् व्योम संशान्तम् केवलम् विद्धि न_इतरम् ॥७।१८४।४५॥
>
> tat saMvit vyoma saMzAntam kevalam viddhi na_itaram ||7|184|45||
>
> .
>
> saMvid-AbhAsa=mAtram yat
>
>
> jagat iti_abhizabditam
>
> *is declared to be "the world". *
>
> tat saMvid
>
> *that Awareness, *
>
> vyoma saMzAntam
>
> *a quiescent spacious sky, *
>
> kevalam viddhi na_itaram
>
> *know to be the kevala Wholeness. *
> *vlm.45. It is only the reflexion of our consciousness, which passes under
> the name of the world; now knowing the nature of your consciousness as mere
> vacuousness, you will blot out the impression of the world also.
>
> *sv.43-44-45 Just as at the end of deep sleep one dreams, even so in the
> infinite consciousness the three worlds appear. That which is called the
> world is pure void.
>
>
>
> यस्मिन् सर्वम् यतः सर्वम् यत् सर्वम् सर्वतः_च यत् ।
>
> yasmin sarvam yata: sarvam yat sarvam sarvata:_ca yat |
>
> सर्वम् सर्वतया सर्वम् तत् सर्वम् सर्वदा स्थितम् ॥७।१८४।४६॥
>
> sarvam sarvatayA sarvam tat sarvam sarvadA sthitam ||7|184|46||
>
> .
>
> yasmin sarvam yata: sarvam x
>
> yat sarvam sarvata:_ca yat |
>
> sarvam sarvatayA sarvam x
>
>
> *. *
>
> *That is the All*
>
> *in which is all*
>
> *from which is all*
>
> *and which is all*
>
> *and which is on account of all*
>
> *all in all always situate*
>
> *.*
> *vwv. 1144. That Whole Being in which everything exists, from which
> everything originates, which is everything and is everywhere, the Whole
> which is complete all round, is ever-existing.
>
> *vlm.46. That which is all and everything, and from which all have issued
> and in which they exist; know that All as all which fills all space,
> wherein all things are situated.
>
>
>
> यथा_इयम् संसृतिः ब्राह्मी भवतः यत् भविष्यति ।
>
> yathA_iyam saMsRti: brAhmI bhavata: yat bhaviSyati |
>
> यथा भानम् च दृश्यस्य तत् एतत् कथितम् मया ॥७।१८४।४७॥
>
> yathA bhAnam ca dRzyasya tat etat kathitam mayA ||7|184|47||
>
> .
>
> yathA_iyam saMsRti:_brAhmI –
>
>
> bhavata: yat bhaviSyati - *becoming what it will become *
>
> yathA bhAnam ca dRzyasya - *and that appearance of a thing *
>
> tat etat kathitam mayA - *is said.to.be <http://said.to.be> this by me*
>
> *. *
> *vlm.47. I have thus fully explained to you, how you may come to know this
> creation as its creator the—Great Brahma Himself; and have also expounded
> to you the means, whereby you may get rid of your impression of the
> phenomenal world.
>
> *sv.46-47 What is, and in what it is and from what it is, that which is
> all, exists everywhere at all times.
>
>
>
> उत्तिष्ठतम् प्रजतम् आस्पदम् अह्नि पद्मम्
>
> uttiSThatam prajatam Aspadam ahni padmam
>
> भृङ्गौ_इव_अभिमतम् आशु विधीयताम् स्वम् ।
>
> bhRGgau_iva_abhimatam Azu vidhIyatAm svam |
>
> तिष्ठामि दुःखम् अलम् अस्त-समाधि-संस्थम्
>
> tiSThAmi du:kham alam asta-samAdhi-saMstham
>
> भूयः समाधिम् अहम् अङ्ग चिरम् विशामि ॥७।१८४।४८॥
>
> bhUya: samAdhim aham aGga ciram vizAmi ||7|184|48||
>
> uttiSThatam prajatam Aspadam ahni padmam
>
> bhRGgau_iva_abhimatam Azu vidhIyatAm svam |
>
> tiSThAmi du:kham alam asta-samAdhi-saMstham
>
> bhUya: samAdhim aham aGga ciram vizAmi ||7|184|48||
>
> .
>
> uttiSThatam
>
> prajatam Aspadam
>
> ahni padmam
>
>
> abhimatam Azu
>
> vidhIyatAm svam
>
> tiSThAmi du:kham alam *- I remain sad enuf = *
> asta-sabha-adhisaMstham
>
> bhUya: samAdhim aham
>
> aGga
>
> ciram vizAmi
>
> *sv.48 Now, arise and do what has to be done. I shall resume my
> contemplation; for without such contemplation there is possibility of
> contact with sorrow.
>
> *vlm.48 Now rise ye Brahmans and repair to your abodes, as the bees resort
> to their cells and calyxes of lotuses at the dusk of the day; go and
> perform your evening services, while I remain here in my pensive
> meditation, and absorbed in my spiritual ecstasy forever.
>
>
>
>
> *o*ॐ*m*
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
> next Canto:
>
> FM7185 JASMINETOOTH'S AWAKENING 3.NV15 .z27
>
>
> https://www.dropbox.com/s/mmszhzo4zy5eobq/fm7185%203.nv14%20JasmineTooth%27s%20AWAKENING%20.z27.docx?dl=0
>
> FM.7.150-FM.7.199
>
> https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
>
>
>
> +++
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
> On Tue, Nov 10, 2020 at 10:09 AM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> FM7182 THE LAST BROTHER 3.NV08-09 .z53
>>
>>
>> https://www.dropbox.com/s/csdxtj9suazwx04/fm7182%203.nv08-09%20The%20Last%20Brother%20.z53.docx?dl=0
>>
>> FM.7.150-FM.7.199
>>
>> https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
>>
>>
>>
>> FM.7.182 THE LAST BROTHER 3.NV08-09
>>
>> सर्ग ७.१८२
>>
>> sarga 7.182
>>
>> वृद्धतापस उवाच ।
>>
>> vRddha-tApasa* uvAca |
>>
>> tasmin eva kadambe_asmin varSANi sva.icchayA daza |
>>
>> स्थित्वा गौरी जगाम_अथ हर.वाम.अर्ध.मन्दिरम् ॥७।१८२।१॥
>>
>> sthitvA gaurI jagAma_atha hara.vAma~ardha-mandiram ||7|182|1||
>>
>> तत्.स्पर्श.मृति-सिक्तो ऽयम् कदम्ब.तरु-पुत्रकः ।
>>
>> tat.sparza-mRti-sikta:_ayam kadamba.taru-putraka: |
>>
>> उत्सङ्ग इव च_आसीनः न याति_एव पुराणताम् ॥७।१८२।२॥
>>
>> utsaGga* iva ca_AsIna: na yAti_eva purANatAm ||7|182|2||
>>
>> tata: gauryAm prayAtAyAm tat vanam tAdRzam mahat |
>>
>> सामान्य.वनताम् यातम् जन.वृन्द.उपजीवितम् ॥७।१८२।३॥
>>
>> sAmAnya-vanatAm yAtam jana-vRnda~upajIvitam ||7|182|3||
>>
>> mAlava: nAma deza:_asti tatra_aham pRthivI-pati: |
>>
>> कदाचित् त्यक्त-राज्य-श्रीः मुनीनाम् आश्रमान् भ्रमन् ॥७।१८२।४॥
>>
>> kadAcit tyakta-rAjya-zrI: munInAm AzramAn bhraman ||7|182|4||
>>
>> इमम् देशम् अनुप्राप्त इह च_आश्रम.वासिभिः ।
>>
>> imam dezam anuprApta* iha ca_Azrama-vAsibhi: |
>>
>> पूजितो ऽस्य कदम्बस्य ध्यान.निष्ठः तले स्थितः ॥७।१८२।५॥
>>
>> pUjita:_asya kadambasya dhyAna-niSTha: tale sthita: ||7|182|5||
>>
>> केन.चित् त्व् अथ कालेन भ्रातृभिः सप्तभिः सह ।
>>
>> kena.cit tu_atha kAlena bhrAtRbhi: saptabhi: saha |
>>
>> भवान् अभि.आगतः पूर्वम् तपः_अर्थम् इमम् आश्रमम् ॥७।१८२।६॥
>>
>> bhavAn abhi.Agata: pUrvam tapa:_artham imam Azramam ||7|182|6||
>>
>> तपस्विनो ऽष्टाउ_इह ते तथा नाम तदा_अवसन् ।
>>
>> tapasvina:_aSTAu_iha te tathA nAma tadA_avasan |
>>
>> यथा तपस्विनो ऽन्ये ते तेषाम् मान्याः तपस्विनः ॥७।१८२।७॥
>>
>> yathA tapasvina:_anye te teSAm mAnyA: tapasvina: ||7|182|7||
>>
>> कालेन_अनन्तरम् असाव् एकः श्री-पर्वतम् गतः ।
>>
>> kAlena_anantaram asau_eka: zrI-parvatam gata: |
>>
>> स्वामिनम् कार्तिकेयम् च द्वितीयः तपसे गतः ॥७।१८२।८॥
>>
>> svAminam kArtikeyam ca dvitIya: tapase gata: ||7|182|8||
>>
>> vArANasIm tRtIya: tu caturtha:_agAt_himAcalam |
>>
>> इह_एव ते परे धीराः चत्वारः_अन्ये परम् तपन् ॥७।१८२।९॥
>>
>> iha_eva te pare dhIrA: catvAra:_anye param tapan ||7|182|9||
>>
>> sarveSAm eva ca_eteSAm pratyekam tu_etat Ipsitam |
>>
>> यथा समस्त-द्वीपाया* भुवः_अस्याः स्याम् महीपतिः ॥७।१८२।१०॥
>>
>> yathA samasta-dvIpAyA* bhuva:_asyA: syAm mahIpati: ||7|182|10||
>>
>> atha sampAditam teSAm sarveSAm etat Ipsitam |
>>
>>
>> tapa: tuSTAbhi: iSTAbhi: devatAbhi: varai: varai: ||7|182|11||
>>
>> tapa.ta: te tata:_yAtA* bhrAtara: sadanam nijam |
>>
>> भूमौ धर्म-युगम् भुक्त्वा वेधा ब्रह्म.पुरीम् इव ॥७।१८२।१२॥
>>
>> bhUmau dharma-yugam bhuktvA vedhA brahma.purIm iva ||7|182|12||
>>
>> tai: bhavat-bhrAtRbhi: bhavya* varadAna-vidhau tadA |
>>
>> इदम् वर.उद्यता यत्नात् प्रार्थिताः स्व.इष्टदेवताः ॥७।१८२।१३॥
>>
>> idam vara~udyatA yatnAt prArthitA: sva.iSTadevatA: ||7|182|13||
>>
>> devi, asmAkam ime sarve sapta.dvIpa_Izvara-sthitau |
>>
>> satyA: prakRtaya: santu sarva* Azrama-vAsina: ||7|182|14||
>>
>> तम् इष्ट.देवता.सार्थम् उररीकृत्य सादरम् ।
>>
>> tam iSTa.devatA-sArtham urarI.kRtya sAdaram |
>>
>> teSAm astu_evam iti_uktvA jagAma_antardhim IzvarI ||7|182|15||
>>
>> te tata: sadanam yAtA: teSAm Azrama-vAsina: |
>>
>> sarva* eva gatA: pazcAt eka* eva_asmi no* gata: ||7|182|16||
>>
>> अहम् केवलम् एकान्ते ध्यान.एक.गत=मानसः ।
>>
>> aham kevalam ekAnte dhyAna~eka.gata=mAnasa: |
>>
>> वागीश्वरी-कदम्बस्य तले तिष्ठामि शैलवत् ॥७।१८२।१७॥
>>
>> vAk.IzvarI-kadambasya tale tiSThAmi zailavat ||7|182|17||
>>
>> अथ काले वहत्य् अस्मिन् ऋतु.संवत्सर.आत्मनि ।
>>
>> atha kAle vahati_asmin Rtu.saMvatsara~Atmani |
>>
>> इदम् सर्वम् वनम् छिन्नम् जनैः पर्यन्त-वासिभिः ॥७।१८२।१८॥
>>
>> idam sarvam vanam chinnam janai: paryanta-vAsibhi: ||7|182|18||
>>
>> इदम् कदम्बम् अम्लानम् जनताः पूजयन्त्य् अलम् ।
>>
>> idam kadambam amlAnam janatA: pUjayanti_alam |
>>
>> वागीश्वरी=गृहम् इति माम् च_एव_एक.समाधि.गम् ॥७।१८२।१९॥
>>
>> vAk-IzvarI=gRham iti mAm ca_eva_eka-samAdhi.gam ||7|182|19||
>>
>> अथ_एनम् देशम् आयातौ भवन्तौ दीर्घ.तापसौ ।
>>
>> atha_enam dezam AyAtau bhavantau dIrgha-tApasau |
>>
>> एतत् तत् कथितम् सर्वम् ध्यान.दृष्टम् मया_अखिलम् ॥७।१८२।२०॥
>>
>> etat tat kathitam sarvam dhyAna-dRSTam mayA_akhilam ||7|182|20||
>>
>> tasmAt utthAya he sAdhU gacchatAm gRham Agatau |
>>
>> tatra te bhrAtara: sarve saMgatA* dAra-bandhubhi: ||7|182|21||
>>
>> अष्टाणाम् भवताम् भव्यम् सदने स्वे भविष्यति ।
>>
>> aSTANAm bhavatAm bhavyam sadane sve bhaviSyati |
>>
>> महात्मनाम् ब्रह्म.लोके वसूनाम् इव संगमः ॥७।१८२।२२॥
>>
>> mahAtmanAm brahma.loke vasUnAm iva saMgama: ||7|182|22||
>>
>> इत्य् उक्ते तेन स मया पृष्टः परम.तापसः ।
>>
>> iti_ukte tena sa* mayA pRSTa: parama-tApasa: |
>>
>> saMdeha.Adi-dam Azcaryam AryA: tat varNayAmi_aham ||7|182|23||
>>
>> ekA_eva sapta-dvIpA_asti bhagavan bhU: iyam kila |
>>
>> तुल्य.कालम् भवन्त्य् अष्टौ सप्त.द्वीप.ईश्वराः कथम् ॥७।१८२।२४॥
>>
>> tulya-kAlam bhavanti_aSTau sapta.dvIpa~IzvarA: katham ||7|182|24||
>>
>> कदम्ब.तापस उवाच ।
>>
>> kadamba.tApasa uvAca |
>>
>> a-samaJjasam etAvat eva no yAvat ucyate |
>>
>> इदम् अन्यद् अ.सम्बद्धतरम् संश्रूयताम् मम ॥७।१८२।२५॥
>>
>> idam anyat_a-sambaddhataram saMzrUyatAm mama ||7|182|25||
>>
>> एते_अष्टौ भ्रातरः तत्र तापसा देह.संक्षये ।
>>
>> ete_aSTau bhrAtara: tatra tApasA* deha-saMkSaye |
>>
>> सप्त.द्वीप.ईश्वराः सर्वे भविष्यन्ति गृह.उदरे ॥७।१८२।२६॥.
>>
>> sapta.dvIpa~IzvarA: sarve bhaviSyanti gRha~udare ||7|182|26||.
>>
>> अष्टौ ह्य् एते मही-पीठेषु_एतेषु_एतेषु सद्मसु ।
>>
>> aSTau hi_ete mahI-pITheSu_eteSu_eteSu sadmasu |
>>
>> सप्त.द्वीप.ईष्वरा* भूपा* भविष्यन्ति_इह मे शृणु ॥७।१८२।२७॥
>>
>> sapta.dvIpa~ISvarA* bhUpA* bhaviSyanti_iha me zRNu ||7|182|27||
>>
>> अस्त्य् एतेषाम् किल_अष्टानाम् भार्या.अष्टकम् अनिन्दितम् ।
>>
>> asti_eteSAm kila_aSTAnAm bhAryA~aSTakam aninditam |
>>
>> दिग्.अन्तराणाम् नियतम् तार.अष्टकम् इव_उज्ज्वलम् ॥७।१८२।२८॥
>>
>> dig.antarANAm niyatam tAra~aSTakam iva_ujjvalam ||7|182|28||
>>
>> tat bhAryA-aSTakam eteSu yAteSu tapase ciram |
>>
>> babhUva du:khitam strINAm yat viyoga:_ahi-du:saha: ||7|182|29||
>>
>> du:khitA: pratyaye teSAm cakru: tA* dAruNam tapa: |
>>
>> zata-cAndrAyaNam tAsAm tuSTAbhUtena pArvatI ||7|182|30||
>>
>> AsRSTe: niyate: dArDhyAt amaratvam na labhyate |
>>
>> tapa:dAnai: ata:_anyam tvam varam varaya suvrate ||7|182|36||
>>
>> चिरंटीका_उवाच ।
>>
>> ciraMTIkA_uvAca |
>>
>> alabhyam etan me devi tan mat-bhartu: gRhAntarAt |
>>
>> मृतस्य मा वि.निर्यातु जीवः बाह्यम् अपि क्षणात् ॥७।१८२।३७॥
>>
>> mRtasya mA vi.niryAtu jIva: bAhyam api kSaNAt ||7|182|37||
>>
>> deha-pAta: ca me bhartu: yadA syAt Atma-mandire |
>>
>> tat etat astu_iti vara: dIyatAm ambike mama ||7|182|38||
>>
>> देव्य् उवाच ।
>>
>> devI_uvAca |
>>
>> एवम् अस्तु सुते त्वम् च पत्यौ लोक.अन्तरास्थिते ।
>>
>> evam astu sute tvam ca patyau loka~antarAsthite |
>>
>> भविष्यसि प्रिया भार्या देह.अन्ते न_अत्र संशयः ॥७।१८२।३९॥
>>
>> bhaviSyasi priyA bhAryA deha.ante na_atra saMzaya: ||7|182|39||
>>
>> इत्य् उक्त्वा विरराम_असौ गौर्या गीर्.गमन_उदरे ।
>>
>> iti_uktvA virarAma_asau gauryA gIr.gamana_udare |
>>
>> मेघ.माल.अध्वनिः इव निर्.अवद्य.समुद्यता ॥७।१८२।४०॥
>>
>> megha.mAla~adhvani: iva nir.avadya-samudyatA ||7|182|40||
>>
>> devyAm gatAyAm bhartAra: tAsAm kAlena kena.cit |
>>
>> ते ककुब्भ्यः समाजग्मुः सर्वे प्राप्त.महावराः ॥७।१८२।४१॥
>>
>> te kakubbhya: samAjagmu: sarve prApta-mahAvarA: ||7|182|41||
>>
>> अद्य_अयम् अपि संयातु भार्याया निकटम् पतिः ।
>>
>> adya_ayam api saMyAtu bhAryAyA nikaTam pati: |
>>
>> भ्रातृणाम् बन्धवानाम् च भवत्व् अन्योन्य.संगमः ॥७।१८२।४२॥
>>
>> bhrAtRNAm bandhavAnAm ca bhavatu_anyonya-saMgama: ||7|182|42||
>>
>> idam anyat atha_eteSAm a-samaJjasam Akulam |
>>
>> शृणु किम्.वृत्तम् आश्चर्यम् आर्य.कार्य.उपरोधकम् ॥७।१८२।४३॥
>>
>> zRNu kim.vRttam Azcaryam Arya-kArya~uparodhakam ||7|182|43||
>>
>> तप्तताम् तप एतेषाम् पितरौ तौ वधू युतौ ।
>>
>> taptatAm tapa* eteSAm pitarau tau vadhU yutau |
>>
>> तीर्थ.मुनि.आश्रम.श्रेणीम् द्रष्टुम् दुःख.अन्वितौ गतौ ॥७।१८२।४४॥
>>
>> tIrtha-muni.Azrama-zreNIm draSTum du:kha~anvitau gatau ||7|182|44||
>>
>> zarIranai: apekSyeNa putrANAm hita-kAmyayA |
>>
>> गन्तुम् कलाप.ग्रामम् तम् यत्नवन्तौ बभूवतुः ॥७।१८२।४५॥
>>
>> gantum kalApa.grAmam tam yatnavantau babhUvatu: ||7|182|45||
>>
>> तौ प्रयातौ मुनि.ग्राम मार्गे ददृशतुः सितम् ।
>>
>> tau prayAtau muni.grAma* mArge dadRzatu: sitam |
>>
>> पुरुषम् कपिलम् ह्रस्वम् भस्म.अङ्गम् च_ऊर्ध्व-मूर्ध.जम् ॥७।१८२।४६॥
>>
>> puruSam kapilam hrasvam bhasma~aGgam ca_Urdhva-mUrdha.jam ||7|182|46||
>>
>>
>> dhUlI-lavamana~AdRtya tam jarat-pAntha-zaGkayA |
>>
>> यदा तौ जग्म*तुः**_**ते*न स उवाच_अन्वितः क्रुधा ॥७।१८२।४७॥
>> yadA tau jagmatu: tena sa* uvAca_anvita: krudhA ||7|182|47||
>>
>> sa.vadhUka, mahA-mUrkha, tIrtha~arthI dAra-saMyuta: |
>>
>> माम् दुर्वास.समुल्लङ्घ्य गच्छसि_अविहिनानतिः ॥७।१८२।४८॥
>>
>> mAm durvAsa.samullaGghya gacchasi_avihinAnati: ||7|182|48||
>>
>> vadhUnAm te sutAnAm ca gacchata: tapasa.arjitA: |
>>
>> viparItA* bhaviSyanti labdhA* api mahAvarA: ||7|182|49||
>>
>> इत्य् उक्तवन्तम् तम् यावत् सदारः_अथ वधू.युतः ।
>>
>> iti_uktavantam tam yAvat sadAra:_atha vadhU.yuta: |
>>
>> sanmAnam kurute tAvat muni: antardhim Ayayau ||7|182|50||
>>
>> अथ तौ पितरौ तेषाम् स.वधूकौ सु.दुःखितौ ।
>>
>> atha tau pitarau teSAm sa.vadhUkau su.du:khitau |
>>
>> kRzI.bhUtau dIna-mukhau nirAzau gRham Agatau ||7|182|51||
>>
>> ata: vadAmi_aham teSAm na_ekam nAma_asamaJjasam |
>>
>> असमञ्जस.लक्षाणि गण्डे स्फोटाः स्फोटा इव ॥७।१८२।५२॥
>>
>> asamaJjasa.lakSANi gaNDe sphoTA: sphoTA* iva ||7|182|52||
>>
>> चिद्व्योम.संकल्प.महापुरे_अस्मिन्
>>
>> cit.vyoma-saMkalpa-mahApure_asmin
>>
>> इत्थम् विचित्राणि_अ.समञ्जसानि ।
>>
>> ittham vicitrANi_a-samaJjasAni |
>>
>> निःशून्य-रूपे_अपि हि सम्भवन्ति
>>
>> ni:zUnya-rUpe_api hi sambhavanti
>>
>> दृश्ये यथा व्योमनि दृश्य-जृम्भाः ॥७।१८२।५३॥
>>
>> dRzye yathA vyomani dRzya-jRmbhA: ||7|182|53||
>>
>> ||
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> FM.7.182
>>
>>
>>
>> *THE LORD WHO SWALLOWS SEVEN CONTINENTS*
>>
>>
>>
>> *THE ELDER ASCETIC said**—*
>>
>>
>>
>> तस्मि*न्**_**ए*व कद*म्बे ऽ*स्मिन् वर्षाणि स्व.इच्छया दश ।
>> tasmin eva kadambe_asmin varSANi sva.icchayA daza |
>>
>> स्थित्वा गौरी जगाम_अथ हर.वाम.अर्ध.मन्दिरम् ॥७।१८२।१॥
>>
>> sthitvA gaurI jagAma_atha hara.vAma~ardha-mandiram ||7|182|1||
>>
>> .
>>
>>
>> *she *
>>
>> *on this kadamba tree*
>>
>> *for ten years dwelt contentedly*
>>
>> *:*
>>
>> *then took her place at hara.shiva's left*
>>
>> *. *
>> tasmin eva kadambe_asmin varSANi svecchayA daza | sthitvA gaurI
>> jagAma_atha
>>
>> hara.vAma~ardha-mandiram
>>
>> .
>>
>> *vlm.p.1 The goddess Gauri, of her own accord, lived on this same kadamba
>> tree for a full ten years, then she left this tree of her own will in order
>> to join her Lord Shiva on his left side.
>>
>>
>>
>>
>>
>>
>>
>> kadamba Blossom
>>
>> https://en.wikipedia.org/wiki/Neolamarckia_cadamba
>>
>>
>>
>> तत्.स्पर्श.मृति-सिक्तो ऽयम् कदम्ब.तरु-पुत्रकः ।
>>
>> tat.sparza-mRti-sikta:_ayam kadamba.taru-putraka: |
>>
>> उत्सङ्ग इव च_आसीनः न याति_एव पुराणताम् ॥७।१८२।२॥
>>
>> utsaGga* iva ca_AsIna: na yAti_eva purANatAm ||7|182|2||
>>
>> .
>>
>> tat.sparza-mRti-sikta:_ayam kadamba.taru-putraka:
>>
>>
>> *this little kadamba-tree *
>>
>> utsaGga.*lap* iva ca_AsIna*.seated*-:
>>
>> na yAti_eva purANatAm *does not ever come to antiquity. *
>> *sv.2 On account of her touch this tree never grew old.
>>
>> *vlm.2. This young kadamba tree, being verified by the ambrosial touch of
>> the goddess, never becomes old, nor fades or withers; but ever remains as
>> fresh as a child in the lap of her mother.
>>
>> association, union +
>>
>>
>>
>> tata: gauryAm prayAtAyAm tat vanam tAdRzam mahat |
>>
>> सामान्य.वनताम् यातम् जन.वृन्द.उपजीवितम् ॥७।१८२।३॥
>>
>> sAmAnya-vanatAm yAtam jana-vRnda~upajIvitam ||7|182|3||
>>
>> .
>>
>> tatas
>>
>> gauryAm prayAtAyAm
>>
>>
>> sAmAnya-vanatAm yAtam *come to the state of a common forest *
>> jana-vRnda_upajIvitam
>>
>> *sv.3. After some time the forest became an ordinary forest which the
>> people of the area made use of.
>>
>> *vlm.3. After the goddess had left this place, that great garden was
>> converted to a common bush, and was frequented only by woodmen, who earned
>> their livelihood by woodcutting,
>>
>>
>>
>> mAlava: nAma deza:_asti tatra_aham pRthivI-pati: |
>>
>> कदाचित् त्यक्त-राज्य-श्रीः मुनीनाम् आश्रमान् भ्रमन् ॥७।१८२।४॥
>>
>> kadAcit tyakta-rAjya-zrI: munInAm AzramAn bhraman ||7|182|4||
>>
>> .
>>
>>
>> *but I abandoned the entire kingdom*
>>
>> *to visit the Ashramas of the munis*
>>
>> *...*
>> mAlava: nAma deza:_asti tatra_aham pRthivI-pati: | kadAcit
>> tyakta-rAjya-zrI: munInAm AzramAn bhraman
>>
>> .
>>
>> *vlm.p.4 As for myself, know me to be the king of the country of Malwa. I
>> have abdicated my kingdom and have become a refuge in this hermitage of
>> holy ascetics.
>>
>>
>>
>> इमम् देशम् अनुप्राप्त इह च_आश्रम.वासिभिः ।
>>
>> imam dezam anuprApta* iha ca_Azrama-vAsibhi: |
>>
>> पूजितो ऽस्य कदम्बस्य ध्यान.निष्ठः तले स्थितः ॥७।१८२।५॥
>>
>> pUjita:_asya kadambasya dhyAna-niSTha: tale sthita: ||7|182|5||
>>
>> .
>>
>> *by the Ashrama-dwellers - *pUjita: - *worshipped* - asya kadambasya *-
>> of his kadamba tree - *dhyAna-niSTha:_tale sthita: - *seated at the foot
>> in meditation... . *
>> .
>>
>> *sv.5. I entered into deep meditation here.
>>
>> *vlm.p.5 When I came to this place, I was honored by the inhabitants of
>> this holy ashram. I made my home beneath this kadamba tree, where I have
>> been in meditation ever since.
>>
>> *vlm.5. On my resorting to this place, I was honoured here by the
>> inhabitants of this holy asylum; and have taken any abode beneath this
>> kadamba tree, where I have been in my meditative mood ever since that time.
>>
>> earth' i. e. earth itself • the palm [flat] of the hand; sole of the
>> foot • the shade or shelter of a tree. • #talam .लम् - A pond. • A
>> forest, wood.
>>
>>
>>
>> केन.चित् त्व् अथ कालेन भ्रातृभिः सप्तभिः सह ।
>>
>> kena.cit tu_atha kAlena bhrAtRbhi: saptabhi: saha |
>>
>> भवान् अभि.आगतः पूर्वम् तपः_अर्थम् इमम् आश्रमम् ॥७।१८२।६॥
>>
>> bhavAn abhi.Agata: pUrvam tapa:_artham imam Azramam ||7|182|6||
>>
>> .
>>
>>
>> *then*
>>
>> *with sevenbrothers*
>>
>> *Your.Beingness has come to this Ashrama to make tapas*
>>
>> *. *
>> kena.cit tu_atha kAlena bhrAtRbhi: saptabhi: saha | bhavAn abhi.Agata:
>> pUrvam tapa:_artham imam Azramam
>>
>> .
>>
>> *vlm.p.6 It was sometime ago that you, sage, came here with your seven
>> brothers to practice religious austerities.
>>
>>
>>
>> तपस्विनो ऽष्टाउ_इह ते तथा नाम तदा_अवसन् ।
>>
>> tapasvina:_aSTAu_iha te tathA nAma tadA_avasan |
>>
>> यथा तपस्विनो ऽन्ये ते तेषाम् मान्याः तपस्विनः ॥७।१८२।७॥
>>
>> yathA tapasvina:_anye te teSAm mAnyA: tapasvina: ||7|182|7||
>>
>> .
>>
>>
>> tathA nAma *in just that way *
>>
>> tadA Avasan -* then dwelling - *
>>
>> yathA tapasvina: *as Ascetics *
>>
>> anye te - *the others - *teSAm mAnyA*s t*apasvina: - *would be respected
>> as Ascetics*
>>
>> *. *
>> *vlm.p.7 You eight have lived here as holy devotees since that time,
>> respected by all the resident devotees of this place.
>>
>> *vlm.7. So did you eight persons reside here as holy devotees since that
>> time, and were respected by all the resident devotees of this place.
>>
>> *sv.6-7 After some time, all of you eight brothers also came here.
>>
>>
>>
>> कालेन_अनन्तरम् असाव् एकः श्री-पर्वतम् गतः ।
>>
>> kAlena_anantaram asau_eka: zrI-parvatam gata: |
>>
>> स्वामिनम् कार्तिकेयम् च द्वितीयः तपसे गतः ॥७।१८२।८॥
>>
>> svAminam kArtikeyam ca dvitIya: tapase gata: ||7|182|8||
>>
>> .
>>
>>
>> asau eka: zrI-parvatam gata: - *this one has gone to shrI.Mountain *
>>
>> svAminam kArtikeyam ca dvitIyas tapase gata: - *and a second has gone to
>>
>> *vlm.8. It came to pass in process of time, that one of them removed from
>> here to the Sri mountain; and then the second among them, went out to
>> worship the lord kartikeya in another place.
>>
>>
>>
>> vArANasIm tRtIya: tu caturtha:_agAt_himAcalam |
>>
>> इह_एव ते परे धीराः चत्वारः_अन्ये परम् तपन् ॥७।१८२।९॥
>>
>> iha_eva te pare dhIrA: catvAra:_anye param tapan ||7|182|9||
>>
>> .
>>
>>
>> caturtha:_agAt_himAcalam –* the fourth went to Snow.Mountain + *
>>
>> iha_eva te pare dhIrA: catvAra:_anye param tapan *-*
>>
>> *. *
>>
>> *...*
>>
>> *and the third to vArANasI*
>>
>> *the fourth to Snowy.Mountain*
>>
>> *and the four others stayed to make heroic austerities*
>>
>> *.*
>> *vlm.9. The third has gone to Benaras and the fourth to the Himalayas;
>> and the remaining four remained at this at this, place employed themselves
>> to their rigorous mysterities.
>>
>> *sv.8-9 After spending some time here, you went away to Sri mountain,
>> another went to Kraunca mountain, another to Kasi and yet another to the
>> Himalaya. The remaining four continued their penance here.
>>
>> - *the fourth to Snowy.Mountain - *iha_eva te pare dhIrA: - *here too
>> the heroic next of them - *catvAra: anye param tapan - *the four others
>> too made tapas. *
>>
>>
>>
>> सर्वेषाम् एव च_एतेषाम् प्रत्येकम् त्व् एत*त्**_**ई*प्सितम् ।
>> sarveSAm eva ca_eteSAm pratyekam tu_etat Ipsitam |
>>
>> यथा समस्त-द्वीपाया* भुवः_अस्याः स्याम् महीपतिः ॥७।१८२।१०॥
>>
>> yathA samasta-dvIpAyA* bhuva:_asyA: syAm mahIpati: ||7|182|10||
>>
>> .
>>
>>
>> pratyekam tu etad Ipsitam - *tho this was the single wish *
>>
>> yathA samasta-dvIpAyA - "*that with a whole continent *
>>
>> bhuva: asyA: syAm mahIpati: - *I would be EarthLord of the land". *
>> *sv.10 All of them wanted to be rulers of the whole earth.
>>
>> *vlm.10. It was the earnest desire of each and every one of them, it
>> become the sovereign lord of all the seven continents of the earth.
>>
>> etad Ipsitam - *tho this was the single wish *yathA samasta-dvIpAyA - "*that
>> with a whole continent *bhuva: asyA: syAm mahIpati: - *I would be
>> EarthLord of the land. *
>>
>>
>>
>> अथ सम्पादितम् तेषाम् सर्वेषाम् एत*त्**_**ई*प्सितम् ।
>> atha sampAditam teSAm sarveSAm etat Ipsitam |
>>
>>
>> tapa: tuSTAbhi: iSTAbhi: devatAbhi: varai: varai: ||7|182|11||
>>
>> .
>>
>>
>> *:*
>>
>> *their austerities satisfied the Gods and won their wishes, boon after
>> boon*
>>
>> *.*
>> *sv.11 They all obtained appropriate boons from the gods.
>>
>> *vlm.11. At last they all succeeded to accomplish their objects of their
>> self same desire, by the grace and boon which obtained from the respective
>> deity of their adoration, that was pleased with the austerity of his
>> particular devotee.
>>
>> them *sarveSAm eta*t I*psitam सर्वेषाम् एतद् ईप्सितम् *everything they
>> wished *tapa*st*uSTAbhi: तपस्ँतुष्टाभिः *with their tapas satisfied *
>> iSTAbhi*: d*evatAbhi: इष्टाभिर् देवताभिः *with their wishes by the gods *
>> varai*: v*arai: वरैर् वरैः *with boon after boon. *
>>
>>
>>
>> तप.*तः**_**ते* ततो या*ता* भ्रातरः सदनम् निजम् ।
>> tapa.ta: te tata:_yAtA* bhrAtara: sadanam nijam |
>>
>> भूमौ धर्म-युगम् भुक्त्वा वेधा ब्रह्म.पुरीम् इव ॥७।१८२।१२॥
>>
>> bhUmau dharma-yugam bhuktvA vedhA brahma.purIm iva ||7|182|12||
>>
>> .
>>
>> tapatas te tato yAtA bhrAtara: sadanam nijam bhUmau dharma-yugam bhuktvA
>>
>>
>>
>> *vlm.12. The brethren returned to their habitation, when you had been
>> employed in your devotion; and after their enjoyment of the fruition of
>> this earth in golden age, they have ascend to the empyrean of Brahma.
>>
>> *sv. After enjoying the fruits of their penance all of them returned home
>> except you.
>>
>> #bhU - #bhUma - #upAdhi - Ramana's Talk 68: "M.: bhUma (perfection) alone
>> is. It is infinite. There arises from it this finite consciousness taking
>> on an upAdhi (limiting adjunct). This is AbhAsa or reflection. Merge this
>> individual consciousness into the supreme one. That is what should be done.
>> sa *bhUma, ("Where one does not see any other, hears nothing, it is
>> alone is. Nothing else. It is the mind, which says all this." •• "D.:
>> Transcending the mind I feel the vastness." •• "M.: Yes, yes...." • upAdhi
>>
>>
>>
>> tai: bhavat-bhrAtRbhi: bhavya* varadAna-vidhau tadA |
>>
>> इदम् वर.उद्यता यत्नात् प्रार्थिताः स्व.इष्टदेवताः ॥७।१८२।१३॥
>>
>> idam vara~udyatA yatnAt prArthitA: sva.iSTadevatA: ||7|182|13||
>>
>> .
>>
>> bhavya: varadAna-vidhau tadA idam vara_udyatA yatnAt prArthitA:
>> sva-iSTadevatA:
>>
>> .
>>
>> *vlm.13. O sir, those brothers of yours, finding their respective gods
>> propitious to them, and willing to confer blessings upon them, had made the
>> following request of them saying:·—
>>
>> *sv. After enjoying the fruits of their penance all of them returned home
>> except you.
>>
>>
>>
>> devi, asmAkam ime sarve sapta.dvIpa_Izvara-sthitau |
>>
>> सत्याः प्रकृतयः सन्तु सर्व आश्रम.वासिनः ॥७।१८२।१४॥
>>
>> satyA: prakRtaya: santu sarva* Azrama-vAsina: ||7|182|14||
>>
>> .
>>
>>
>> sapta.dvIpa_Izvara+sthitau - *seated in the Lordship of Seven Lands*
>>
>> satyA: prakRtaya: santu - (with) *True Commoners*
>>
>> sarva Azrama-vAsina: - *all dwelling under our protection.*
>> *vlm.14 Ye gods! make our seven brothers, the lords of the seven
>> continents of the earth; and let all our subjects be truthful and sincere,
>> and attached to the occupations of their respective orders.
>>
>> *sv. After enjoying the fruits of their penance all of them returned home
>> except you.
>>
>> - *seated in the Lordship of Seven Lands* satyA: prakRtaya: santu -
>> (with) *True Commoners* sarva Azrama-vAsina: - *all dwelling under our
>> protection.*
>>
>>
>> तम् इष्ट.देवता.सार्थम् उररीकृत्य सादरम् ।
>>
>> tam iSTa.devatA-sArtham urarI.kRtya sAdaram |
>>
>> तेषाम् अस्त्व् एवम् इत्य् उक्त्वा जगाम_अन्तर्धिम् ईश्वरी ॥७।१८२।१५॥
>>
>> teSAm astu_evam iti_uktvA jagAma_antardhim IzvarI ||7|182|15||
>>
>> .
>>
>>
>> *:*
>>
>> *"Let it be so for them!"*
>>
>> *so having said, their Lady went to Inner Space*
>>
>> *.*
>> tam iSTa.devatA-sArtham urarI.kRtya sAdaram | teSAm astu_evam iti_uktvA
>> jagAma_antardhim IzvarI
>>
>> .
>>
>> *vlm.15. The gods that were adored by them, gladly occupied their prayer;
>> and having assented to their request, disappeared from them, and vanished
>> in the open sky.
>>
>> 19th-Century American writer's "Oll Korrect" was reduced to OK and okay. It
>> seems to be part of the >R group. urarI is at-once assenting and
>> publishing, like the King of Ur's Secretary proclaiming his Law; or his
>> assent to a petition.
>>
>> #pyai #Apyai - ApyAya . becoming full, increasing.
>>
>> boon *urarI.kRtya - *being given assent *sAdaram sa_AdAra - *with.respect
>> *teSAm astu_evam - *"Let it be so for these!" *it*i_u*ktvA - *so having
>> said* jagAma antardhim IzvarI - *their Lady went to Middle-Space. *
>>
>>
>>
>> ते ततः सदनम् या*ताः**_**ते*षाम् आश्रम.वासिनः ।
>> te tata: sadanam yAtA: teSAm Azrama-vAsina: |
>>
>> sarva* eva gatA: pazcAt eka* eva_asmi no* gata: ||7|182|16||
>>
>> .
>>
>> te tata: sadanam yAtA:
>>
>>
>> teSAm Azrama-vAsina:
>>
>> *of the Ashrama-dwellers *
>>
>> sarve eva gatA: pazcAt
>>
>> *all of them have gone west to the setting sun* - in current NAmEng.,
>> if curtailing the verb would shorten the pain of their own dying; or
>> perhaps they regard life as a test)
>>
>>
>> perfectly ambiguous <no> na_u, *not.at.all*; or na:, *of us.*
>>
>> *I alone have not passed-away. *
>> they settled in a settlement
>>
>> of Ashrama-dwellers.... But all
>>
>> of them have gone beyond; and so
>>
>> I alone have not passed-away.
>>
>> *vlm.16. They all went afterwards to their respective habitation, and met
>> death except this one who is now here.
>>
>> *sv.16 ... all of them returned home except you.
>>
>>
>>
>> अहम् केवलम् एकान्ते ध्यान.एक.गत=मानसः ।
>>
>> aham kevalam ekAnte dhyAna~eka.gata=mAnasa: |
>>
>> वागीश्वरी-कदम्बस्य तले तिष्ठामि शैलवत् ॥७।१८२।१७॥
>>
>> vAk.IzvarI-kadambasya tale tiSThAmi zailavat ||7|182|17||
>>
>> .
>>
>>
>> dhyAna~eka.gata=mAnasa: - *in single.minded meditation *
>>
>> vAgIzvarI-kadambasya tale - *beneath this kadamba tree of the Goddess of
>> speech *
>>
>> tiSThAmi zailavat - *I remain like a stone. *
>> *vlm.17. I only have been sitting alone, devoutly intent upon meditation;
>> and have remained as motionless as a stone, beneath this kadamba tree,
>> which is sacred to the goddess of speech.
>>
>> - *in single.minded meditation *vAgIzvarI-kadambasya tale - *beneath
>> this kadamba tree of the Goddess of speech *tiSThAmi zailavat - *I
>> remain like a stone. *
>>
>>
>> अथ काले वहत्य् अस्मिन् ऋतु.संवत्सर.आत्मनि ।
>>
>> atha kAle vahati_asmin Rtu.saMvatsara~Atmani |
>>
>> इदम् सर्वम् वनम् छिन्नम् जनैः पर्यन्त-वासिभिः ॥७।१८२।१८॥
>>
>> idam sarvam vanam chinnam janai: paryanta-vAsibhi: ||7|182|18||
>>
>> .
>>
>> Rtu.saMvatsara~Atmani -* seasons & years in self + *idam sarvam vanam
>> chinnam -* this whole forest chopped *janai: *-* *by people - *paryanta-vAsibhi:
>> - *dwelling hereabouts*
>>
>> *. *
>> *vlm.p.18 Now as the seasons and years have been rolling over my devoted
>> head, I have lived to see this forest broken and cut down by the woodmen
>> who live in the outskirts of these trees.
>>
>> Rtu.saMvatsara~Atmani -* seasons & years in self + *idam sarvam vanam
>> chinnam -* this whole forest chopped *janai: *-* *by people - *paryanta-vAsibhi:
>> - *dwelling hereabouts*
>>
>>
>> इदम् कदम्बम् अम्लानम् जनताः पूजयन्त्य् अलम् ।
>>
>> idam kadambam amlAnam janatA: pUjayanti_alam |
>>
>> वागीश्वरी=गृहम् इति माम् च_एव_एक.समाधि.गम् ॥७।१८२।१९॥
>>
>> vAk-IzvarI=gRham iti mAm ca_eva_eka-samAdhi.gam ||7|182|19||
>>
>> .
>>
>> pUjayanti -* the people worshipped *alam -* quite - *vAk-IzvarI=gRham
>> iti -* as the home of the Goddess of Speech *mAm ca_eva_eka-samAdhi.gam*
>> – and me too as one who has entered Unified Samâdhi*
>>
>> *. *
>> *vlm.p.19 They have spared only this unfading kadamba tree, which they
>> made an object of their worship as the home of the goddess of speech, and
>> me also whom they believe to be absorbed in rigorous meditation.
>>
>> pUjayanti -* the people worshipped *alam -* quite - *vAk-IzvarI=gRham
>> iti -* as the home of the Goddess of Speech *mAm ca_eva_eka-samAdhi.gam*
>> – and me too as one who has entered Unified Samâdhi*
>>
>>
>> अथ_एनम् देशम् आयातौ भवन्तौ दीर्घ.तापसौ ।
>>
>> atha_enam dezam AyAtau bhavantau dIrgha-tApasau |
>>
>> एतत् तत् कथितम् सर्वम् ध्यान.दृष्टम् मया_अखिलम् ॥७।१८२।२०॥
>>
>> etat tat kathitam sarvam dhyAna-dRSTam mayA_akhilam ||7|182|20||
>>
>> .
>>
>>
>> bhavantau dIrgha-tApasau - *as two veteran ascetics *etat tat.kathitam
>> sarvam - *all this that I have told *dhyAna-dRSTam may*A*khilam - *has
>>
>> *vlm.p.20 Now sirs, as you seem to have recently come to this place and
>> bear the appearance of aged ascetics, I have told you all that I have come
>> to know only through my meditation.
>>
>> *vlm.20. Now sirs, as you seem to have newly come to this place, and bear
>> the appearance of aged ascetics; I have therefore related to you all that I
>> have come to know by my cogitation only.
>>
>> this place *bhavantau dIrgha-tApasau - *as two veteran ascetics *etat
>> tat.kathitam sarvam - *all this that I have told *dhyAna-dRSTam may*A*khilam
>> - *has been wholly seenby my meditation. *
>>
>> तस्मा*द् उ*त्थाय हे साधू गच्छताम् गृहम् आगतौ ।
>> tasmAt utthAya he sAdhU gacchatAm gRham Agatau |
>>
>> tatra te bhrAtara: sarve saMgatA* dAra-bandhubhi: ||7|182|21||
>>
>> .
>>
>>
>> *get up and go home, you sAdhus, *
>>
>> *and when you get there*
>>
>> *all your brothers will be gathered with the wives and family*
>>
>> *... *
>> tasmAt utthAya he sAdhU gacchatAm gRham Agatau | tatra te bhrAtara: sarve
>>
>> *. *
>> *vlm.21. Rise then ye righteous men, and proceed to your native homes;
>> where you will meet your brothers in the circle of their family and friends.
>>
>> *sv.21-22 Now, you, too, return home and rejoin your family.
>>
>> sAdhus *gRham Agatau - *when you get home* tatra te bhrAtara: sarve - *there
>> are all your brothers* saMgatA: dAra-bandhubhi: - *gathered with their
>> wives and family.*
>>
>>
>> अष्टाणाम् भवताम् भव्यम् सदने स्वे भविष्यति ।
>>
>> aSTANAm bhavatAm bhavyam sadane sve bhaviSyati |
>>
>> महात्मनाम् ब्रह्म.लोके वसूनाम् इव संगमः ॥७।१८२।२२॥
>>
>> mahAtmanAm brahma.loke vasUnAm iva saMgama: ||7|182|22||
>>
>> .
>>
>> ...
>>
>> in their own abode *bhaviSyati *– there will be *mahAtmanAm brahmaloke *–
>> of the Great.selves *vasUnAm iva -* of the eight Vasus *saMgama: *- the
>> congress *
>> *vlm.22. You will find eight of your brothers, remaining in their abode;
>> and resembling the eight high minded Vasus, sitting in the high heaven of
>> Brahmá.
>>
>> *sv. Now, you, too, return home and rejoin your family.
>>
>>
>> *** aSTANAm bhavatAm *– of your eight brothers *bhavyam sadane sve *– to
>> be in their own abode *bhaviSyati *– there will be *mahAtmanAm
>> brahmaloke *– of the Great.selves *vasUnAm iva -* of the eight Vasus *saMgama:
>> *- the congress *
>>
>>
>> इत्य् उक्ते तेन स मया पृष्टः परम.तापसः ।
>>
>> iti_ukte tena sa* mayA pRSTa: parama-tApasa: |
>>
>> saMdeha.Adi-dam Azcaryam AryA: tat_varNayAmi_aham ||7|182|23||
>>
>> .
>>
>>
>> sa mayA pRSTa: parama-tApasa: - *that the Supreme.Ascetic was asked by
>> me*
>>
>> saMdeha_Adi.dam Azcaryam - *something that makes me doubt this marvel *
>>
>> Arya: - *o Gentlemen *
>>
>> tad varNayAmi*_*aham - *that I describe*
>>
>> *. *
>> *vlm.23. After that great devotee had said so far, I interrupted him
>> saying:—I have a great doubt in this wondrous relation of yours, which you
>> will be pleased to expound it to me.
>>
>> *AB. ... he AryA: ... ||
>>
>> ##*Arya ~ a respectable man, an inhabitant of AryAvarta; N. of the race
>> which immigrated from Central Asia into AryAvarta (opposed to #anArya,
>> #dasyu, #dAsa); in later times N. of the first three castes (opposed to
>> #zUdra); •• a kind of metre of two lines (each line consisting of seven and
>> a half feet; each foot containing four instants, except the sixth of the
>> second line, which contains only one, and is therefore a single short
>> syllable; hence there are thirty instants in the first line and
>> twenty-seven in the second); [cf. Old Germ. #era; Mod. Germ. #Ehre; Irish
>> #Erin..] jd>#R #AryA – poetic form: 12.18/12.18 mAtra-s: yasyA: pAde
>>
>> after.that) sa *mayA pRSTa: parama-tApasa: - *that the Supreme.Ascetic
>> was asked by me* saMdeha_Adi.dam Azcaryam - *something that makes me
>> doubt this marvel *Arya: - *o Gentlemen *tad varNayAmi*_*aham - *that I
>> describe. *
>>
>>
>>
>> एका_एव सप्त.द्वीपा_अस्ति भगवन् *भूः**_**इ*यम् किल ।
>> ekA_eva sapta-dvIpA_asti bhagavan bhU: iyam kila |
>>
>> तुल्य.कालम् भवन्त्य् अष्टौ सप्त.द्वीप.ईश्वराः कथम् ॥७।१८२।२४॥
>>
>> tulya-kAlam bhavanti_aSTau sapta.dvIpa~IzvarA: katham ||7|182|24||
>>
>> .
>>
>> ekA_eva sapta-dvIpA_asti bhagavan bhU: iyam kila | tulya-kAlam
>> bhavanti_aSTau sapta.dvIpa~IzvarA: katham
>>
>> .
>>
>> seven-Landed, Lord, this Earth is one*
>>
>> *yet it has seven continents*
>>
>> *but there are eight brothers*
>>
>> *:*
>>
>> *how can they be the Lords of Seven Lands*
>>
>> *?*
>> *vlm.24. We know this earth to be composed of seven continents only, how
>> then is it possible for eight brothers, to be the lord of them all, at the
>> one and same time.
>>
>> *sv.23-24 (In reply to Kundadanta's question: "The earth is one, how can
>> eight people rule it at the same time?" the sage said: )
>>
>> yet seven-Landed, Lord, is this Earth. *tulya-kAlam bhavanti*_*aSTau
>> sapta.dvIpa_IzvarA: katham - *at the same time they are eight. How can
>> this be for the Lord of seven Lands? *
>>
>>
>>
>> *THE KADAMBA.TREE ASCETIC—*
>> kadx
>>
>> अ.समञ्जसम् एतावद् एव नो यावद् उच्यते ।
>>
>> a-samaJjasam etAvat eva no yAvat ucyate |
>>
>> इदम् अन्यद् अ.सम्बद्धतरम् संश्रूयताम् मम ॥७।१८२।२५॥
>>
>> idam anyat_a-sambaddhataram saMzrUyatAm mama ||7|182|25||
>>
>> .
>>
>> a-samaJjasam etAvat_eva na:*na.u yAvat ucyate idam anyat_a-sambaddhataram
>>
>> saMzrUyatAm mama
>>
>> .
>>
>> *sv.25 This is not the only puzzling feature, there are others!
>>
>> *vlm.25. The kadamba ascetic said:—It is not inconsistent what I have
>> related to you, there are many such are seemingly incongruous, but become
>> evident when they are explained.
>>
>>
>>
>> एते_अष्टौ भ्रातरः तत्र तापसा देह.संक्षये ।
>>
>> ete_aSTau bhrAtara: tatra tApasA* deha-saMkSaye |
>>
>> सप्त.द्वीप.ईश्वराः सर्वे भविष्यन्ति गृह.उदरे ॥७।१८२।२६॥.
>>
>> sapta.dvIpa~IzvarA: sarve bhaviSyanti gRha~udare ||7|182|26||.
>>
>> .
>>
>>
>> *there*
>>
>> *thru their tapas*
>>
>> *have overcome the body*
>>
>> *each will be Lord of the seven continents in his own home*
>>
>> *.*
>> *vlm. ... in their domestic circles. (i. e. Each think himself as such).
>>
>> *sv. ... will rule the earth within their own house, after they give up
>> their physical bodies.
>>
>>
>>
>> अष्टौ ह्य् एते मही-पीठेषु_एतेषु_एतेषु सद्मसु ।
>>
>> aSTau hi_ete mahI-pITheSu_eteSu_eteSu sadmasu |
>>
>> सप्त.द्वीप.ईष्वरा* भूपा* भविष्यन्ति_इह मे शृणु ॥७।१८२।२७॥
>>
>> sapta.dvIpa~ISvarA* bhUpA* bhaviSyanti_iha me zRNu ||7|182|27||
>>
>> .
>>
>>
>> *Lords of all the Seven Lands,*
>>
>> *they'll be EarthLords*
>>
>> *:*
>>
>> *but pay attention now...*
>> *vlm.27. All these eight brothers, will remain in their respective houses
>> on the surface of the earth; and will there become the lords of the
>> septuple continents, in the manner as you shall now hear from me,
>>
>> *sv.26-27 In fact, all these eight brothers will rule the earth within
>> their own house, after they give up their physical bodies.
>>
>> * aSTau hi ete अष्टौ ह्य्_एते As for the eight, mahI-pITheSu_eteSu
>> sadmasu मही-पीठेष्व्_एतेषु सद्मसु sitting on their earthly thrones,
>> sapta.dvIpa_ISvarA सप्त.द्वीप=ईष्वराः Lords of the Seven Lands, bhUpA
>> bhaviSyanti भूपाः भविष्यन्ति they'll become EarthLords. iha me zRNu इह मे
>> शृणु Pay attention, now.
>>
>>
>>
>> अस्त्य् एतेषाम् किल_अष्टानाम् भार्या.अष्टकम् अनिन्दितम् ।
>>
>> asti_eteSAm kila_aSTAnAm bhAryA~aSTakam aninditam |
>>
>> दिग्.अन्तराणाम् नियतम् तार.अष्टकम् इव_उज्ज्वलम् ॥७।१८२।२८॥
>>
>> dig.antarANAm niyatam tAra~aSTakam iva_ujjvalam ||7|182|28||
>>
>> .
>>
>> asti_eteSAm kila_aSTAnAm bhAryA~aSTakam aninditam | dig.antarANAm niyatam
>> tAra~aSTakam iva_ujjvalam
>>
>> .
>>
>>
>> *eight faultless wives*
>>
>> *constant *
>>
>> *in their brightness as eight stars*
>>
>> *in their place as the eight corners of the world*
>>
>> *. *
>> *vlm.28 Therefore tell me. Where is there a duality? What object is there
>> that deserves your friendship or hatred when all this totality is only one
>> Infinite Deity known as transcendent understanding?
>>
>>
>>
>> tat bhAryA-aSTakam eteSu yAteSu tapase ciram |
>>
>> babhUva du:khitam strINAm yat viyoga:_ahi-du:saha: ||7|182|29||
>>
>> .
>>
>> yat*_*viyoga:_ahi-du:saha:
>> .
>>
>> *sv.29 For, these wives of theirs were sunk in inconsolable grief when
>> their husbands left their home for doing penance; women cannot bear
>> separation from their husbands.
>>
>> *vlm.29. After this eight brothers have departed, to conduct their
>> protracted devotion abroad; their love born wives became disconsolate at
>> their separation, which is altogether intolerable to faithful wives.
>>
>>
>>
>> du:khitA: pratyaye teSAm cakru: tA* dAruNam tapa: |
>>
>> शत.चान्द्रायणम् तासाम् तुष्टाभूतेन पार्वती ॥७।१८२।३०॥
>>
>> zata-cAndrAyaNam tAsAm tuSTAbhUtena pArvatI ||7|182|30||
>>
>> .
>>
>>
>> zata-cAndrAyaNam *a hundred Lunar Rites *
>>
>> tAsAm tuSTAbhUtena pArvatI
>>
>> *to satisfy the Mountain Goddess, parvatI*
>>
>> *. *
>> *sv.30 These women also performed intense penance.
>>
>> *vlm.30. They in their great sorrow of spirit, made painful austerities
>> to the memory of the absent lords; and conduced a hundred chandrayana vows
>> and rites, to the satisfaction of the goddess Párvati (The olympian Juno,
>> and the patroness of chastity).
>>
>> #pratyaya
>>
>> #cAndrAyaNam
>>
>>
>> भू #bhU - #bhUta - #*AbhUta *- produced , existing.
>>
>>
>>
>> अदृश्या_उवाच सा तासाम् वचो ऽन्तःपु*र.*मन्दिरे ।
>> adRzyA_uvAca sA tAsAm vaca:_anta:pura-mandire |
>>
>> देवी.सपर्या.अवसरे प्रत्येकम् पृथगीश्वरी ॥७।१८२।३१॥
>>
>> devI-saparyA.avasare pratyekam pRthak-IzvarI ||7|182|31||
>>
>> .
>>
>>
>> *in their harem retreat*
>>
>> *in response to their proper Goddess-worship*
>>
>> *each of her own Lady*
>>
>> *.*
>> adRzyA_uvAca sA tAsAm vaca:_anta:pura-mandire | devI-saparyA.avasare
>> pratyekam pRthak-IzvarI
>>
>> .
>>
>> *vlm. ... after each and every one of them had performed her daily
>> devotion to goddess.
>>
>>
>>
>>
>>
>> भर्तृ.अर्थम् अथ च_आत्मा.अर्थम् गृह्यताम् बालिके वरः ।
>>
>> bhartR~artham atha ca_AtmA~artham gRhyatAm bAlike vara: |
>>
>> चिरम् क्लिष्टा_असि तपसा नि.दाघेन_इव मञ्जरी ॥७।१८२।३२॥
>>
>> ciram kliSTA_asi tapasA ni.dAghena_iva maJjarI ||7|182|32||
>>
>> .
>>
>> bhartR-artham atha ca_AtmArtham gRhyatAm bAlike vara: ciram kliSTAsi
>> tapasA
>>
>> nidAgheneva maJjarI
>>
>> .
>>
>> *vlm.32. The goddess said:—0 Child, that hast been long fading away by
>> thy austerities, like the tender shoot under the scorching sun; now accept
>> this boon to thy heart's desire, both for thyself as also for thy husband.
>>
>> *sv. Goddess Parvati was pleased with them and asked them to choose a
>> boon.
>>
>>
>>
>> इत्य् आकर्ण्य वचः देव्या दत्त-पुष्पा चिरंटिका ।
>>
>> iti_AkarNya vaca: devyA datta-puSpA ciraMTikA |
>>
>> स्व.वासना.अनुसारेण कुर्वाण_एव_ईश्वरी-स्तवम् ॥७।१८२।३३॥
>>
>> sva.vAsanA~anusAreNa kurvANa_eva_IzvarI-stavam ||7|182|33||
>>
>> .
>>
>>
>> datta-puSpA ciraMTikA sva.vAsanA-anusAreNa
>>
>> kurvANa_eva_IzvarI-stavam *– began to sing praise of the divine lady*
>>
>> *. *
>> *vlm.33. Hearing this voice of the goddess of heaven, the lady
>> Chirantiká, offered her handfuls of flowers to her, and began to address
>> her prayer to the goddess, to her heart's satisfaction.
>>
>>
>>
>> आनन्द.मन्थरा_उवाच वचनम् मृदु.भाषिणी ।
>>
>> Ananda-mantharA_uvAca vacanam mRdu-bhASiNI |
>>
>> आकाश.संस्थिताम् देवीम् मयुरी_इव_अभ्र.मालिकाम् ॥७।१८२।३४॥
>>
>> AkAza-saMsthitAm devIm mayurI_iva_abhra-mAlikAm ||7|182|34||
>>
>> .
>>
>>
>> mRdu-bhASiNI
>>
>> AkAza-saMsthitAm devIm *the Space.seated Goddess *
>>
>> mayurI_iv*A*bhramAlikAm
>> *vlm.34. The reserved and close tongued damsel, utter her words in a slow
>> flattering voice flushed with joy; and addressed the heavenly goddess, as
>> the peahen accosts the rising cloud.
>>
>> *sv. Goddess Parvati was pleased with them and asked them to choose a
>> boon.
>>
>>
>>
>>
>>
>> देवि, देव.अधिदेवेन यथा ते प्रेम शम्भुना ।
>>
>> devi, deva~adhidevena yathA te prema zambhunA |
>>
>> भर्त्रा मम तथा प्रेमे स भर्ता_अस्तु मम_अमरः ॥७।१८२।३५॥
>>
>> bhartrA mama tathA preme sa* bhartA_astu mama_amara: ||7|182|35||
>>
>> .
>>
>>
>> *just as you are in love with the overlord of the gods*
>>
>> *the helpful shiva*
>>
>> *so in love with my husband am I*
>>
>> *:*
>>
>> *so let my husband be an immortal*
>>
>> *. *
>>
>> *jd.35 - devi देवि - *Goddess* dev*A*dhidevena देव*.**अ*धिदेवेन - *with
>> the overlord of the gods *yathA te prema यथा ते प्रेम - *as you are in
>> love *zambhunA शम्भुना with #zambhu - *the helpful shiva *bhartrA mama
>> tathA preme भर्त्रा मम तथा प्रेमे - *thus I'm in love with my husband sa
>> *bhart*A*stu mam*A*mara: स भर्ता अस्तु मम अमरः - *so let that husband be
>>
>> *sv.35 They said, "Just as you love your lord, we love our husbands: pray
>> grant that they shall be immortal."
>>
>> *vlm.35. Chirantiká said:—O goddess, as thou bearest eternal love to
>> Siva-the god of gods, such is the love I bear also to my husband, O make
>> him immortal.
>>
>> the overlord of the gods *yathA te prema यथा ते प्रेम - *as you are in
>> love *zambhunA शम्भुना with #zambhu - *the helpful shiva *bhartrA mama
>> tathA preme भर्त्रा मम तथा प्रेमे - *thus I'm in love with my husband sa
>> *bhart*A*stu mam*A*mara: स भर्ता अस्तु मम अमरः - *so let that husband be
>> an immortal.*
>>
>>
>>
>> *The GODDESS said—*
>>
>>
>>
>> आसृ*ष्टेः**_**नि*य*तेः**_**दा*र्ढ्या*द् अ*मरत्वम् न लभ्यते ।
>> AsRSTe: niyate: dArDhyAt_amaratvam na labhyate |
>>
>> tapa:dAnai:_ata:_anyam tvam varam varaya suvrate ||7|182|36||
>>
>> .
>>
>>
>> .
>>
>> *sv.36 But the goddess pointed out that that was contrary to natural
>> order and asked them to choose another boon.
>>
>> *vlm.36. The goddess Replied:—Know, O goodly minded lady, that it is
>> impossible to gain immortality, from the inflexible decree of destiny, ever
>> since the creation of the world. No devotion, austerity nor charity can buy
>> life, ask therefore some other blessing.
>>
>>
>>
>>
>>
>> अलभ्यम् एतन् मे देवि तन् मद्.भर्तुः_गृहान्तरात् ।
>>
>> alabhyam etat me devi tat mat-bhartu:_gRhAntarAt |
>>
>> मृतस्य मा वि.निर्यातु जीवः बाह्यम् अपि क्षणात् ॥७।१८२।३७॥
>>
>> mRtasya mA vi.niryAtu jIva: bAhyam api kSaNAt ||7|182|37||
>>
>> .
>>
>> a-labhyam etan me devi tan mat-bhartu: gRhAntarAt mRtasya mA viniryAtu
>> jIva: bAhyam api kSaNAt
>>
>> .
>>
>> *vlm.37. Chirantiká said:—0 goddess! if it be impossible to attain
>> immortality, then ordain it thus far; that he being dead, his soul may not
>> depart beyond the confines of this house of his.
>>
>> *sv.37-38 They asked, "Even when our husbands die and cast off their
>> bodies, may they not leave the home even for a moment."
>>
>>
>>
>> deha-pAta: ca me bhartu: yadA syAt Atma-mandire |
>>
>> tat_etat astu_iti vara: dIyatAm ambike mama ||7|182|38||
>>
>> .
>>
>> deha-pAtaz ca me bhartu: yadA syAd Atma-mandire tat etad astv iti vara: dIyatAm
>>
>>
>> ambike mama
>>
>> .
>>
>> *vlm.38. When the body of my husband, falls dead in this house; then
>> confer me this boon, that his parted soul may never depart from this place.
>>
>> *sv.37-38 They asked, "Even when our husbands die and cast off their
>> bodies, may they not leave the home even for a moment."
>>
>>
>>
>>
>>
>> एवम् अस्तु सुते त्वम् च पत्यौ लोक.अन्तरास्थिते ।
>>
>> evam astu sute tvam ca patyau loka~antarAsthite |
>>
>> भविष्यसि प्रिया भार्या देह.अन्ते न_अत्र संशयः ॥७।१८२।३९॥
>>
>> bhaviSyasi priyA bhAryA deha.ante na_atra saMzaya: ||7|182|39||
>>
>> .
>>
>>
>> *!*
>>
>> *altho your husband is in another world you will still be his darling
>> wife*
>>
>> *when this body comes.to <http://comes.to> an end*
>>
>> *: *
>>
>> *of this there is no doubt*
>>
>> *! *
>> evam astu sute tvam ca patyau loka~antarAsthite | bhaviSyasi priyA bhAryA
>> deha.ante na_atra saMzaya:
>>
>> .
>>
>> *vlm.p.39 "Be it so, O daughter, that your husband being gone to another
>> world, you may still continue to be his beloved wife, even after his death.
>>
>>
>>
>> इत्य् उक्त्वा विरराम_असौ गौर्या गीर्.गमन_उदरे ।
>>
>> iti_uktvA virarAma_asau gauryA gIr.gamana_udare |
>>
>> मेघ.माल.अध्वनिः इव निर्.अवद्य.समुद्यता ॥७।१८२।४०॥
>>
>> megha.mAla~adhvani: iva nir.avadya-samudyatA ||7|182|40||
>>
>> .
>>
>>
>> virarAma asau - *she paused *
>>
>> gauryA - *by golden gaurI *
>>
>> gIr.gamana_udare
>>
>> megha.mAl*A*dhvani: iva
>>
>> niravadya-samudyatA *she entered an unspeaking state. *
>> *vlm.40. Saying so, the goddess Gaurí held her silence in the midst of
>> the air; as the sound of the clouds is stopped, after its betokening the
>> welfare of the world.
>>
>> *sv.39-40 The goddess granted the boon and also granted that their
>> husbands would rule the earth.
>>
>>
>>
>> devyAm gatAyAm bhartAra: tAsAm kAlena kena.cit |
>>
>> ते ककुब्भ्यः समाजग्मुः सर्वे प्राप्त.महावराः ॥७।१८२।४१॥
>>
>> te kakubbhya: samAjagmu: sarve prApta-mahAvarA: ||7|182|41||
>>
>> .
>>
>>
>> bhartAra:_tAsAm - *the husbands *kAlena kena.cit - *after some time *
>>
>> te kakubbhya: samAjagmu: - *returned together to the mountains *
>>
>> sarve prApta-mahAvarA: - *all having got their great wish. *
>> *vlm.41. After disappearance of the goddess in air, the husbands of these
>> ladies returned to them from all sides, and at the lapse of some time after
>> they had received their desired blessings.
>>
>> *sv. Soon after this, the seven brothers returned home. Today the eighth
>> will return too. There is yet another wonder in this story.
>>
>>
>>
>> अद्य_अयम् अपि संयातु भार्याया निकटम् पतिः ।
>>
>> adya_ayam api saMyAtu bhAryAyA nikaTam pati: |
>>
>> भ्रातृणाम् बन्धवानाम् च भवत्व् अन्योन्य.संगमः ॥७।१८२।४२॥
>>
>> bhrAtRNAm bandhavAnAm ca bhavatu_anyonya-saMgama: ||7|182|42||
>>
>> .
>>
>>
>> bhAryAyA nikaTam pati: - as *a husband with his wife at his side *
>>
>> bhrAtRNAm bandhavAnAm ca – *and of brothers and relatives *
>>
>> bhavatu anyonya-saMgama: - *let there be mutual congress/meeting – *as
>> so often a *double entendre**.*
>> *vlm.42. Now was there a mutual interview of the wives with their
>> husbands, and general meeting of the brothers with each other, and with
>> their friend and relatives.
>>
>> *sv. Soon after this, the seven brothers returned home. Today the eighth
>> will return too. There is yet another wonder in this story.
>>
>> nikaTam pati: - as *a husband with his wife at his side *bhrAtRNAm
>> bandhavAnAm ca - *and of brothers and relatives *bhavatu
>> anyonya-saMgama: - *let there be mutual congress/meeting – *as so often
>> a *double entendre**.*
>>
>>
>>
>> इदम् अन्य*द् अ*थ_एतेषाम् अ.समञ्जसम् आकुलम् ।
>> idam anyat atha_eteSAm a-samaJjasam Akulam |
>>
>> शृणु किम्.वृत्तम् आश्चर्यम् आर्य.कार्य.उपरोधकम् ॥७।१८२।४३॥
>>
>> zRNu kim.vRttam Azcaryam Arya-kArya~uparodhakam ||7|182|43||
>>
>> .
>>
>>
>> asamaJjasa.*improper/unbecoming*.m Akulam
>>
>> zRNu kiMvRttam Azcaryam - *hear a marvelous adventure *
>>
>> Arya-kArya_uparodhakam - *obstructing their noble work. *
>> *vlm.43. Hear now a wonderful event, which happened to them at this time;
>> and which presented itself as an obstacle, towards the achievement of their
>> noble purpose.
>>
>> *sv. Soon after this, the seven brothers returned home. Today the eighth
>> will return too. There is yet another wonder in this story.
>>
>> - *unfit, unbecoming • *‑sa:* - a good-for-nothing fellow • *‑sam -*
>> nonconformity, impropriety, unbecomingness • *asamaJjasam *-ind.-*
>>
>>
>>
>> तप्तताम् तप एतेषाम् पितरौ तौ वधू युतौ ।
>>
>> taptatAm tapa* eteSAm pitarau tau vadhU yutau |
>>
>> तीर्थ.मुनि.आश्रम.श्रेणीम् द्रष्टुम् दुःख.अन्वितौ गतौ ॥७।१८२।४४॥
>>
>> tIrtha-muni.Azrama-zreNIm draSTum du:kha~anvitau gatau ||7|182|44||
>>
>> .
>>
>>
>> *their parents made their sorrowful way on pilgrimage*
>>
>> *to see the shrines and houses of the munis*
>>
>> *...*
>> .
>>
>> taptatAm tapa* eteSAm pitarau tau vadhU yutau | tIrtha-muni.Azrama-zreNIm
>> draSTum du:kha~anvitau gatau
>>
>> .
>>
>> *vlm.p.44 While the brothers were employed in meditation, their parents
>> went out with their wives to search for them. With sorrowful hearts they
>> were wandering about the hermitages of saints.
>>
>>
>>
>> शरीरनैर् अपेक्ष्येण पुत्राणाम् हित.काम्यया ।
>>
>> zarIranai:_apekSyeNa putrANAm hita-kAmyayA |
>>
>> गन्तुम् कलाप.ग्रामम् तम् यत्नवन्तौ बभूवतुः ॥७।१८२।४५॥
>>
>> gantum kalApa.grAmam tam yatnavantau babhUvatu: ||7|182|45||
>>
>> .
>>
>> zarIranai:
>>
>>
>> hita-kAmyayA *wishing their welfare *
>>
>> gantum kalApa.grAmam tam - *to go to the village of kalApa *
>>
>> yatnavantau babhUvatu: - *the two were effortful. *
>> *vlm.45. Unmindful of their personal pains and pleasures, for the sake of
>> the welfare of their sons, that intended to see the village of Kalapa,
>> which lay on their way.
>>
>> *AB. zarIra-padena...
>>
>>
>>
>> तौ प्रयातौ मुनि.ग्राम मार्गे ददृशतुः सितम् ।
>>
>> tau prayAtau muni.grAma* mArge dadRzatu: sitam |
>>
>> पुरुषम् कपिलम् ह्रस्वम् भस्म.अङ्गम् च_ऊर्ध्व-मूर्ध.जम् ॥७।१८२।४६॥
>>
>> puruSam kapilam hrasvam bhasma~aGgam ca_Urdhva-mUrdha.jam ||7|182|46||
>>
>> .
>>
>> proceeding to the muni.village together + *puruSam kapila.*redheaded-*m
>> hrasva*.short-*m bhasma.*ashen*~aGga.*body*-m ca_Urdhva-mUrdha.jam *-* *and
>> spiky hair*
>>
>> *. *
>> *vlm. ... with grey and erect hairs on his head, and his body bedaubed
>> with ashes.
>>
>> were proceeding to the muni.village together + *puruSam kapila.
>> *redheaded-*m hrasva*.short-*m bhasma.*ashen*~aGga.*body*-m
>> ca_Urdhva-mUrdha.jam *-* *and spiky hair*
>>
>>
>>
>> धूली.लवमन.आदृत्य तम् जर*त्.*पान्थ.शङ्कया ।
>>
>> dhUlI-lavamana~AdRtya tam jarat-pAntha-zaGkayA |
>>
>> यदा तौ जग्म*तुः**_**ते*न स उवाच_अन्वितः क्रुधा ॥७।१८२।४७॥
>> yadA tau jagmatu: tena sa* uvAca_anvita: krudhA ||7|182|47||
>>
>> .
>>
>>
>> yadA tau jagmatu*st*ena* sa *uvAc*A*nvita: krudhA
>> .
>>
>> *sv.47 They did not respect him but treated him with suspicion.
>>
>> *vlm.47. Thinking him to be an ordinary old passenger, the parents,
>> forgot to do him due honour, and let the dust of the ground they trod upon,
>> fly unwearily to his sacred person. This irritated the old passenger, who
>> thus bespake to him in his ire.
>>
>>
>>
>> sa.vadhUka, mahA-mUrkha, tIrtha~arthI dAra-saMyuta: |
>>
>> माम् दुर्वास.समुल्लङ्घ्य गच्छसि_अविहिनानतिः ॥७।१८२।४८॥
>>
>> mAm durvAsa.samullaGghya gacchasi_avihinAnati: ||7|182|48||
>>
>> .
>>
>>
>> mAm durvAsa.samullaGghya
>>
>> gacchasi - *you go *
>>
>> avihinAnati: *. *
>> *sv.48 The ascetic, who was Durvasa, was annoyed and cursed them:
>>
>> *vlm.48. You great fool that are going on pilgrimage in company with thy
>> wife and daughters-in-law; dont you heed me the sage Durvasas, that you
>> slight to do me due reverence.
>>
>>
>>
>> vadhUnAm te sutAnAm ca gacchata: tapasa.arjitA: |
>>
>> विपरीता भविष्यन्ति लब्धा अपि महावराः ॥७।१८२।४९॥
>>
>> viparItA* bhaviSyanti labdhA* api mahAvarA: ||7|182|49||
>>
>> .
>>
>> gacchata: tapasA arjitA: viparItA: bhaviSyanti labdhA: api mahAvarA:
>>
>> .
>>
>> *sv.49 "You will pay the price for your haughtiness. Though your sons and
>> your daughters-in-law will earn boons from the gods, those boons will
>> produce contrary results."
>>
>> *vlm.49. For this act of thy negligence, the boons so dearly earned by
>> thy sons and daughters in law will go for nothing, and will be attained
>> with their contrary effect.
>>
>>
>>
>> इत्य् उक्तवन्तम् तम् यावत् सदारः_अथ वधू.युतः ।
>>
>> iti_uktavantam tam yAvat sadAra:_atha vadhU.yuta: |
>>
>> sanmAnam kurute tAvat muni: antardhim Ayayau ||7|182|50||
>>
>> .
>>
>> vadhU.yuta: *- as/so with wife and women *sanmAnam kurute tAvan *–
>> paying him honor thus *munir antardhim Ayayau - *the muni went to Inner
>> Space. *
>>
>> *this being said*
>>
>> *with wife and women honoring him so*
>>
>> *the muni went to Inner Space*
>>
>> *.*
>> *vlm.50. On hearing this malediction the old parents and their daughters
>> in law, were proceeding to do him reverence, when the ancient sage
>> disappeared from their sight and vanished in air.
>>
>> *sv. They realised their error and rushed forward to beg the ascetic's
>> pardon. But before they could reach him, he vanished from sight.
>>
>> vadhU.yuta: *- as/so with wife and women *sanmAnam kurute tAvan *–
>> paying him honor thus *munir antardhim Ayayau - *the muni went to Inner
>> Space. *
>>
>>
>> अथ तौ पितरौ तेषाम् स.वधूकौ सु.दुःखितौ ।
>>
>> atha tau pitarau teSAm sa.vadhUkau su.du:khitau |
>>
>> कृशीभूतौ दीन.मुखौ निराशौ गृहम् आगतौ ॥७।१८२।५१॥
>>
>> kRzI.bhUtau dIna-mukhau nirAzau gRham Agatau ||7|182|51||
>>
>> .
>>
>>
>> tau pitarau teSAm *– both the fathers *
>>
>> sa.vadhUkau su.du:khitau *– with their sorrowful wives *
>>
>> kRzI.bhUtau *- tormented *
>>
>> dIna-mukhau *– w melancholy faces *
>>
>> nirAzau *- despondent *
>>
>> gRham Agatau *– returned to their home. *
>> *vlm.51. At this the parents and their daughters, were greatly dismayed
>> and disheartened; and returned disappointed to their home, with their
>> melancholy countenances.
>>
>> *sv. They realised their error and rushed forward to beg the ascetic's
>> pardon. But before they could reach him, he vanished from sight.
>>
>>
>>
>> ata: vadAmi_aham teSAm na_ekam nAma_asamaJjasam |
>>
>> असमञ्जस.लक्षाणि गण्डे स्फोटाः स्फोटा इव ॥७।१८२।५२॥
>>
>> asamaJjasa.lakSANi gaNDe sphoTA: sphoTA* iva ||7|182|52||
>>
>> .
>>
>>
>> teSAm na_ekam nAma asamaJjasam – *of them not even one is unbecoming *
>>
>> asamaJjasa.*improper/unbecoming*.lakSANi
>> gaNDe sphoTA: sphoTA iva
>>
>> .
>>
>> *vlm.52. Therefore I say, there was not the only inconsistency, in each
>> of the brothers reigning over the seven continents all at once; but there
>> were many other odds awaiting upon themas on all human wishes; and these
>> occuring as thickly one after the other as the sores and ulcers growing on
>> goitres. (Or pouches on the throat).
>>
>> *sv. They realised their error and rushed forward to beg the ascetic's
>> pardon. But before they could reach him, he vanished from sight.
>>
>>
>> अञ्ज् #aJj> #samaJj - #*samaJjasa- - *proper, fit, good, excellent
>> (*asamajJasam ind) • #*asamaJjasa- - *unfit, unbecoming • *–m.-* a
>> good-for-nothing fellow • *-n.-* unconformity, impropriety,
>> unbecomingness • asamaJjasam *-ind.-* unbecomingly.
>>
>>
>> चिद्व्योम.संकल्प.महापुरे_अस्मिन्
>>
>> cit.vyoma-saMkalpa-mahApure_asmin
>>
>> इत्थम् विचित्राणि_अ.समञ्जसानि ।
>>
>> ittham vicitrANi_a-samaJjasAni |
>>
>> निःशून्य-रूपे_अपि हि सम्भवन्ति
>>
>> ni:zUnya-rUpe_api hi sambhavanti
>>
>> दृश्ये यथा व्योमनि दृश्य-जृम्भाः ॥७।१८२।५३॥
>>
>> dRzye yathA vyomani dRzya-jRmbhA: ||7|182|53||
>>
>> .
>>
>> *conceptual*-*metropolis *ittham.*so* *– *vicitra.*wonder-*Ani.*s – *
>> asamaJjasa.*improper/unbecoming-*Ani-*s *ni:zUnya-rUp*e_a*pi hi –* for
>> tho in quite.empty form - *sambhavanti - *they **come.to.be
>> <http://come.to.be> *dRzye yathA vyomani -* in the Percept as in the sky
>> *dRzya-jRmbhA: *- perceptual appearances. *
>> *vlm.53. There are as many oddities and vanities, always occurring in the
>> wishes, and aerial castles of the vacuous mind; as the numberless portents
>> and comets and meteors and unnatural sights, are seen to appear in the
>> empty sky.
>>
>> *sv. They realised their error and rushed forward to beg the ascetic's
>> pardon. But before they could reach him, he vanished from sight.
>>
>> *conceptual*-*metropolis *ittham.*so* *– *vicitra.*wonder-*Ani.*s – *
>> asamaJjasa.*improper/unbecoming-*Ani-*s *ni:zUnya-rUp*e_a*pi hi –* for
>> tho in quite.empty form - *sambhavanti - *they **come.to.be
>> <http://come.to.be> *dRzye yathA vyomani -* in the Percept as in the sky
>> *dRzya-jRmbhA: *- perceptual appearances. *
>>
>>
>>
>> *.*
>>
>> *o*ॐ*m*
>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> FM7183 SEVENS AND EIGHTS 3.NV10-12 .z70
>>
>>
>> https://www.dropbox.com/s/3mv191udfg66srk/fm7183%203.nv10..12%20SEVENS%20AND%20EIGHTS%20.z70.docx?dl=0
>>
>> FM.7.150-FM.7.199
>>
>> https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
>>
>>
>>
>> +++
>>
>> --
>> You received this message because you are subscribed to the Google Groups
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>> To unsubscribe from this group and stop receiving emails from it, send an
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>> https://groups.google.com/d/msgid/yoga-vasishtha/846bfd36-ff2d-4431-ba9d-00abf4c7b3a0o%40googlegroups.com
>> .
>>
>
Jiva Das
Fm 7183 SEVENS AND EIGHTS 3.NV10.12
Oॐm
jd:
Today and for the next two days
we will have the pleasure to explore the great question of
The Battle of Boons and Curses.
In a widely.published newspaper.column
by Billy Graham,
the mid.20th.CEntury's much.renowned tax.deductible Christian Fount of Salvation,
and multimillionaire,
Pastor Billy was asked about a Holy Quarrel,
where two people are praying for opposite things:
what happens then?
it's not like Election Prayers where the majority rules.
this is just between the two brothers.
does God take sides?
Reverend Billy replied to the effect that the winner would be
the one who prayed harder.
There is a different approach in the Psalms, whose marvelous Curse is
"He much loved cursing: may it come upon him!
He loved not blessing: may it be far from him!"
Now hurry on to see how this Freedom Method deals with this matter
in this tale
told to the Taapasa monk.
Fm .7.183
Tale of the Tree Yogin
SEVENS AND EIGHTS
KUNDADANTA.JASMINETOOTH said—
ततः पृष्टो मया तत्र स गौर्य्.आश्रम.तापसः ।
tata: pRSTa: mayA tatra sa* gauri.Azrama.tApasa: |
ताप.संशुष्क.दर्भ.अग्र.जरा.जर्जर.मूर्ध.जः ॥७।१८३।१॥
tApa.samzuSka.darbha*agra.jarA.jarjara.mUrdha.ja: ||7|183|1||
.
tatas.thence/thus pRSTa.asked/questioned: mayA.w.me tatra.there/then sas.he/it Gaurii.Âshrama.tApasa.penitential/devotee/ascetic: = tApa.heat\pain.sam zuSka.bone.dry/withered.darbha.bunch.of.grass*agra.tip/point/end.jarA.senility.jarjara.withered/senile.mUrdha.forehead/head/top/summit/leader.ja.born:
.
tata: pRSTa: mayA tatra . then and there the tApasa of gaurI.Ashrama was asked by me
tApa.samzuSka.darbhAgra.jarAjarjara.mUrdha.ja: . ...
*vlm.1 Kunda.Danta rejoined:—I then asked the hermit of Gourí's asylum, whose head was hoary with age,
and whose hair resembled the dried blades of withered grass.
* tatas.thence/thus pRSTa.asked/questioned: mayA.w.me tatra.there/then sas.he/it Gaurii.Âshrama.tApasa.penitential/devotee/ascetic: = pa.heat\pain.sam zuSka.bone.dry/withered.darbha.bunch.of.grass*agra.tip/point/end.jarA.senility.jarjara.withered/senile.mUrdha.forehead/head/top/summit/leader.ja.born:
एकैव सप्त.द्वीपास्ति वसुधा यत्र तत्र ते ।
ekA eva sapta.dvIpA asti vasudhA yatra tatra te |
सप्त.द्वीप.ईश्वरा अष्टौ भवन्ति कथम् उत्तमाः ॥७।१८३।२॥
sapta.dvIpezvarA* aSTau bhavanti katham uttamA: ||7|183|2||
.
ekAs.ones eva.even/only/indeed sapta.seven.dvîpa.Land.a asti.existing/being / vasudhA.earth yatra.where tatra.there/then te.they/you = sapta.seven.dvîpa.Land.Izvara.lord/Lord* aSTau.eight bhavan.becoming/coming.to.be.ti katham.how? uttama.highest/utmost.a:
.
* यत्र – Where एका एव – one only सप्त.द्वीपा – with seven Lands
अस्ति वसुधा * – is the Earth, तत्र ते – there they are
सप्त.द्वीपेश्वराः – seven Land.Lords
अष्टौ भवन्ति – become eight कथम् उत्तमाः – What.about the last?
*vlm.2. There are but seven continents only, that composed this earth;
how then could every one of the eight brothers, become the sole lord of earth
at one and the same time
?
*sv.1.2 KUNDADANTA said: O sage, the earth is one; how can there be seven rulers of the earth simultaneously?
the Earth is one only,
composed of seven Lands with seven Lords.
But here there must be eight Land.Lords,
not seven.
What.about the last?
* ekAs.ones eva.even/only/indeed sapta.seven.dvîpa.Land.a asti.existing/being / vasudhA.earth yatra.where tatra.there/then te.they/you = sapta.seven.dvîpa.Land.Izvara.lord/Lord* aSTau.eight bhavan.becoming/coming.to.be.ti katham.how? uttama.highest/utmost.a:
यस्य जीवस्य सदनान् न.अस्ति निर्गमनम् बहिः ।
yasya jIvasya sadanAt na asti nirgamanam bahi: |
स करोति कथम् सप्त.द्वीप.ईशत्वेन दिग्.जयम् ॥७।१८३।३॥
sa* karoti katham sapta.dvIpa*Izatvena dik.jayam ||7|183|3||
.
sadana*.At
nirgamana*.m
.
of/for the yasya.whom/which jIva.Lifer/life.form.sya sadana*.At /
na.no/t asti.existing/being nirgamana*.m bahir.outside/external = sas.he/it karoti.do/making katham.how? sapta.seven.dvîpa.Land*Izatva.Dominance.ena dik.place.jaya.conquering/winning/victory\gain.m
.
yasya jIvasya –
of the Living.jIva for which
sadanAn nAsti nirgamanam bahi: .
there is no going outside his house
sa karoti katham sapta.dvIpa Izatvena dig.jayam
how is there made world.conquest by the seven Land.Lords?
*sv.3 One who does not leave his own house, how does he become the emperor of the earth?
*vlm.3. Again how could a person, that had no egress from his house, conquer the seven continents abroad, or govern them himself; (by sitting quietly at home).
yasya jIvasya sadanAnnAsti nirgamanam bahi: |
sa karoti katham saptadvIpezatvena digjayam ||7|183|3||
यैर् वरा वरदैर् दत्ताः शापैस् ते तद्.विरुद्धताम् ।
yais varA* varadai: dattA: zApai: te tat.viruddhatAm |
कथम् गच्छन्ति गच्छन्ति कथम् छाया हि तापताम् ॥७।१८३।४॥
katham gacchanti gacchanti katham chAyA hi tApatAm ||7|183|4||
.
varada*.i:
dattA*:
viruddha**
.
yais.with/bmo.which.ones vara.Boon varada*.i: dattA*: /
zApa.Curse.i: te.they/you tat.that.one.viruddha**.tA.ness/state.m =
katham.how? gacchan.going.to.ti gacchanti \
katham chAyA.shadow hi.for/since tApa.heat\pain.tA.ness/state.m
.
yair varA: varadair dattA: by what Boongivers Boons are given
zApai:
* katham gacchanti te tad.viruddhatAm
* katham gacchanti chAyA: hi tApatAm
*vlm.4: How could they that had the Boon on one hand, and its contrary Curse on the other, could go in either way which are opposed to one another, as the cool shade of trees and the heat of sunshine.
*sv.4.5.6 When a person has earned both blessings (Boons) and Curses which contradicdeach other, what is his fate?
@@@
मिथो ऽशक्याम् कथम् धर्मौ स्थितिम् एकत्र गच्छतः ।
mitha: azakyAm katham dharmau sthitim ekatra gacchata: |
आधार एव*आधेयत्वम् करोति कथम् आत्मनि ॥७।१८३।५॥
AdhAra* eva Adheyatvam karoti katham Atmani ||7|183|5||
.
mitha: azakyAm katham dharmau sthitim ekatra gacchata: =
AdhAra* eva Adheyatvam karoti katham Atmani ||7|183|5||
.
*vlm.5. How can opposite qualities reside together at the same time, which is as impossible as the container and contained to become the same thing. (Here the blessing of the gods and the Curse of the sage, must counteract one another, and neither of them could effect anything).
*sv.4.5.6 When a person has earned both blessings (Boons) and Curses which contradicdeach other, what is his fate?
x
The TÂPASA of Gaurî's Âshrama—
सम्पश्यसि किम् एतेषाम् भो साधो शृण्व् अनन्तरम् ।
sampazyasi kim eteSAm bho sAdho zRNu anantaram |
अष्टमे अस्मिन् सु.सम्प्राप्ते तम् प्रदेशम् स.बान्धवम् ॥७।१८३।६॥
aSTame'smin su.samprApte tam pradezam sa.bAndhavam ||7|183|6||
.
sampazyasi kim eteSAm bho sAdho zRNu anantaram aSTame'smin su.samprApte tam pradezam sa.bAndhavam
.
*vlm.6. The Hermit of the asylum returned:—Attend, O holy man, to my relation of the sequel of their tale; and you will come to see the sequence of their contrary fates.
इतः भवन्तौ तम् देशम् आसाद्य सुख.संस्थितौ ।
ita: bhavantau tam dezam AsAdya sukha.samsthitau |
स्व.बन्धु=सुख.संस्थानौ कम्चित्.कालम् भविष्यतः ॥७।१८३।७॥
sva.bandhu=sukha.samsthAnau kamcit.kAlam bhaviSyata: ||7|183|7||
.
ita: bhavantau tam dezam AsAdya sukha.samsthitau | sva.bandhu=sukha.samsthAnau kamcit.kAlam bhaviSyata:
.
hereafter
you two gentlemen having got there
and having godestablished happily within a happy family ménage
you will remain there for some time
.
*sv.7 THE SAGE said to the ascetic: You will see how all these are made possible! You will soon return home and be reunited with the family.
*vlm.7. As for you two you will reach to your home, after eight days from this place; and there meet with your relatives, with whom you will live happily for some time.
ita: bhavantau hereafter you two gentlemen tam dezam AsAdya having reached thatplace sukha.samsthitau happily established there sva.bandhu=sukha.samsthAnau in a happy family situation kamcit.kAlam bhaviSyata: you will be there for some time.
ततः ते ऽष्टौ मरिष्यन्ति भ्रातरः क्रमशः गृहे ।
बान्धवः अथ करिष्यन्ति तेषाम् देहान् तत् अग्निताम् ॥७।१८३।८॥
tata: te'STau mariSyanti bhrAtara: kramaza: gRhe |
bAndhava: atha kariSyanti teSAm dehAn tat agnitAm ||7|183|8||
.
tata: te'STau mariSyanti bhrAtara: kramaza: gRhe | bAndhava: atha kariSyanti teSAm dehAn tat agnitAm
.
thus those eight brothers will die
each in his turn
at home
and their relations
then
will make arrangements to transform their bodies into flame
.
*vlm.p.8 These eight brothers also, having joined with their families at home, will breathe their last in course of time. Their bodies will be burnt by their friends and relations.
*vlm. ... will breathe their last .... *jd. yes, vlm, they will fade away and pass on to their heavenly home... but <mariSyanti> means "they will die", not "breathe their last"!
तेषाम् ते संवित्.आकाशाः पृथक्.पृथक्=अवस्थिताः ।
मुहूर्त.मात्रम् स्थास्यन्ति सुषुप्त.स्था* जडा इव ॥७।१८३।९॥
teSAm te samvit*AkAzA: pRthak.pRthak=avasthitA: |
muhUrta.mAtram sthAsyanti suSupta.sthA* jaDA* iva ||7|183|9||
.
teSAm te samvid.AkAzA:
pRthak.pRthag=avasthitA: |
muhUrta.mAtram sthAsyanti
suSupta.sthA jaDA iva . .
तेषां* संविद्.आकाशाः – Their Awareness.spaces
पृथक्.पृथग्=अवस्थिताः – separately having place
मुहूर्तँमात्रं *ते स्थास्यन्ति – they stayed for the measure of a muhUrta (48 min.) – an hour
सुषुप्त.स्थाः जडाः इव – as inert as deep.sleepers.
*sv.9 All of you will remain separately in the space of consciousness for a brief while, as if in deep sleep.
*vlm.p.9 Then their conscious souls will remain separately in the air for a little while in a state of sluggishness, such as in the insensibility of sleep.
*vlm.9. Then their conscious souls, will remain separately in air for a little while; and there continue in a state of torpidity, as in the insensibility of sleep.
Their various Awareness.spaces separately found their place,
and they remained the measure of an hour,
mute,
as.if deep.asleep.
एतस्मिन् अन्तरे तेषाम् तानि कर्माणि धर्मतः ।
etasmin antare teSAm tAni karmANi dharmata: |
एकत्र संघटिष्यन्ति वर.शाप=आत्मकानि खे ॥७।१८३।१०॥
ekatra samghaTiSyanti varazApa=AtmakAni khe ||7|183|10||
.
etasmin antare teSAm tAni karmANi dharmata: ekatra samghaTiSyanti varazApa=AtmakAni khe
.
*sv.10 In the meantime, all your karmas (the Boons and the Curses) will gather around you.
*vlm.10. All this interval their acts will appear, in the vacuous space of their minds, for the sake of receiving their retributive justice; and also the blessing of gods and the Curse of the sage, will wait on them at his time,
कर्माणि तान्य् अधिष्ठातृ.देव=रूपाणि पेटकम् ।
karmANi tAni adhiSThAtR.deva=rUpANi peTakam |
वर.शाप=शरीराणि करिष्यन्ति पृथक्.पृथक् ॥७।१८३।११॥
vara.zApa=zarIrANi kariSyanti pRthak.pRthak ||7|183|11||
.
karmANi tAni adhiSThAtR.deva=rUpANi peTakam varazApa=zarIrANi kariSyanti pRthak.pRthak
.
*sv.11 The Boons will assume their own forms and the Curses will assume their forms, too.
*vlm.11. The acts will appear in the shapes of the persons to whom they were done and the blessings and imprecation likewise will assume their particular forms, in order to make their appearence before them.
वरास् ते ऽत्र गमिष्यन्ति सुभगाः पद्म.पाणयः ।
ब्रह्म.दण्ड.आयुधाः चन्द्र.धवल.अङ्गाः चतुर्.भुजाः ॥७।१८३।१२॥
varA: te'tra gamiSyanti subhagA: padma.pANaya: |
brahma.daNDa*AyudhA: candra.dhavala*aGgA: catur.bhujA: ||7|183|12||
.
varAs te 'tra gamiSyanti . those Boons here will go subhagA: . well.favored
padma.pANaya: . lotuses in hand brahma.daNDAyudhA: . with Brahmic staff and weaponry candra.dhavalAGgA: . and moonlike bodies catur.bhujA: . four.armed
.
*sv.12 The Boons will have a pleasant countenance and lotus.like palms, four arms and a mace.
*vlm.12. The blessings will assume the forms of fair moon.bright bodies, having four arms on each, and holding a lotus bud, a club and other weapons in each of them.
varAste'tra gamiSyanti . those Boons here will go subhagA: . well.favored
padma.pANaya: . lotuses in hand brahma.daNDAyudhA: . with Brahmic staff and weaponry candra.dhavalAGgA: . and moonlike bodies catur.bhujA: . four.armed
शापः तत्र भविष्यन्ति त्रि.नेत्राः शूल.पाणयः ।
zApa: tatra bhaviSyanti tri.netrA: zUla.pANaya: |
भीषणाः कृष्ण.मेघ.आभा* द्वि.भुजा* भ्रुकुटी=मुखाः ॥७।१८३।१३॥
bhISaNA: kRSNa.megha*AbhA* dvi.bhujA* bhrukuTI=mukhA: ||7|183|13||
.
the Curses there will be three.eyed Shivas
with trident in their hands
fearsome as a thunder.cloud
with just two arms and an angrily wrinkled brow
.
#bhru .> #bhrUkuTI bhrukuTI #bhrUkuti m. . frown, wrinkled brow.
*sv.13 The Curses will be fierce.looking, dark, two armed, three eyed and will hold a trident.
*vlm.13. The Curse will take the forms of Siva with his three eyes, and holding the lance and mace in his either hand; and having a dark terrific body, with a surly grim and frowning countenance.
The BOONS will say—
सु.दूरम् गम्यताम् शापाः कालो ऽस्माकम् उपागतः ।
su.dUram gamyatAm zApA: kAla: asmAkam upAgata: |
ऋतूनाम् इव तन् नाम कः समर्थो ऽति.वर्तितुम् ॥७।१८३।१४॥
RtUnAm iva tat nAma ka: samartha: ati.vartitum ||7|183|14||
.
go,away, far.away, you Curses
!
our time has come—just like the seasons—who can resist it
?
*sv.14 The Boons will say to the Curses: "Go away, you Curses: our time has arrived and you cannot transgress it. "
*vlm.14. The Boons will vauntingly say:—Avaunt thou acCursed Curse! it is now our time to work; as it is with the seasons to act their parts at their proper times.
The CURSES answer—
गम्यताम् हे वरा दूरम् कालो ऽस्माकम् उप.आगतः ।
gamyatAm he varA dUram kAla: asmAkam upa.Agata: |
ऋतूणाम् इव तत् नाम कः समर्थो ऽतिवर्तितुम् ॥७।१८३।१५॥
RtUNAm iva tat nAma ka: samartha: ativartitum ||7|183|15||
.
bugger.off, Boons, go faraway!
our time has come!
your winter's here!
we're like the seasons
:
who in the world can halt our course?
*sv. "Go away, you Boons: it is our time and no one can transgress it. "
*vlm.15. The Curse will say in his turn:—Be afar from here; ye blessed blessings, and do not intrude upon my time; it will take effect as any one of the seasons, nor is there any body capable of counteracting its wonted course.
The BOONS—
कृता भवन्तः मुनिना वयम् दिनकृता कृताः ।
kRtA bhavanta: muninA vayam dinakRtA kRtA: |
मुनीनाम् च अधिकः देवः भगवन्तम् पुरा यतः ॥७।१८३।१६॥
munInAm cAdhika: deva: bhagavantam purA yata: ||7|183|16||
.
kRtA: bhavanta: muninA you are made by a muni
vayam dinakRtA kRtA: we are made by Sun
munInAm cAdhika: deva: bhagavantam purA yata:
.
*vlm. ... now as preference is given to the first born God of light, over a human being (who is the last work of God); it is proper that we should have our precedence here (in the present case).
**part. #adhi . #adhika . additional • surpassing (in number or quantity or quality) • more numerous • abundant • .am .n.. surplus, abundance, redundancy, hyperbole • #adhikam .ind.. exceedingly, too much • more.
Vasishtha said—
प्रवदत्सु परेष्वेवम् शापाः क्रुद्ध.धियः वरान् ।
pravadatsu pareSu evam zApA: kruddha.dhiya: varAn |
विवस्वता कृता यूयम् वयम् रुद्र.आंशतः कृताः ॥७।१८३।१७॥
vivasvatA kRtA* yUyam vayam rudra*Am zata: kRtA: ||7|183|17||
.
making their response to this
the Curses angrily declared to the Boons
:
you are made by vivasvat the Sun,
we are made of parts of rudra the Terrible shiva
.
pravadatsu pareSu evam zApA: kruddha.dhiya: varAn | vivasvatA kRtA* yUyam vayam rudra*Am zata: kRtA:
.
*vlm.p.17 Upon the blessings saying so, the personified curse of the sage Durvasa became enraged and replied, "I am no less the creator of a god than you since we are born of the god Rudra by his wife Rudrani.
देवानाम् अधिकः रुद्रः रुद्र.अंश.प्रभवः मुनिः ।
devAnAm adhika: rudra: rudra*amza.prabhava: muni: |
इत्य् उक्त्वा प्रोद्यता तेषाम् चक्रुः शृङ्गाण्य् अगा इव ॥७।१८३।१८॥
iti uktvA prodyatA teSAm cakru: zRGgANi agA* iva ||7|183|18||
.
devAnAm adhika: rudra: . rudra is chief of the gods
rudrAm za.prabhava: muni: . the muni is a ray of rudraradiance
iti uktvA prodyatA teSAm cakru: zRGgANi agA: iva
.
*vlm.18. Rudra is the greatest of gods, and the sage was born with a portion of Rudra's prowess; saying so the acCursed Curse lifted up its head, as high as the exalted summit of a mountain.
*sv. But the Curses will reply: "You have indeed been created by the sun, but we are born of a part of lord Rudra himself who is superior even to the devas or gods; the sage is a part or limb of lord Rudra." Saying this, the Curses will lift up their trident ready to strike.
शापेषु उद्यत.शृङ्गेषु वरा इदम् अरातिषु ।
zApeSu udyata.zRGgeSu varA* idam arAtiSu |
विहसन्तः प्रवक्ष्यन्ति प्रमेयी.कृत.निश्चयम् ॥७।१८३।१९॥
vihasanta: pravakSyanti prameyI.kRta.nizcayam ||7|183|19||
.
zApeSu udyata.zRGgeSu varA* idam arAtiSu | vihasanta: pravakSyanti prameyI.kRta.nizcayam
.
*vlm.19. On seeing the haughty high·.headedness of the personation of Curse; the personified image of the Boon smiled scornfully at him, and then made his reply in his speech of well weighed words.
*vlm.p.19 On seeing the haughty high.headedness of the personification of curse, the personified image of the blessing smiled scornfully at him. He replied with a speech of well weighed words.
*sv. But the Curses will reply: "You have indeed been created by the sun, but we are born of a part of lord Rudra himself who is superior even to the devas or gods; the sage is a part or limb of lord Rudra." Saying this, the Curses will lift up their trident ready to strike.
हे शापाः पापताम् त्यक्त्वा कार्यस्य अन्तो विचार्यताम् ।
यत् कार्यम् कलहस्य अन्ते तत् एव आदौ विचार्यताम् ॥७।१८३।२०॥
he zApA: pApatAm tyaktvA kAryasya anta: vicAryatAm |
yat kAryam kalahasya ante tadeva Adau vicAryatAm ||7|183|20||
.
he zApA: O you Curses pApatAm tyaktvA having forsaken wickedness
kAryasyAnta: vicAryatAm yat kAryam kalahasyAnte
tadeva Adau vicAryatAm let us examine That in the beginning
.
*sv.20 The Boons will thereupon say, "O Curses, consider whadevil flows from our quarrel here. Abandon your aggressive attitude and let us decide what is the best course of action.
*vlm.p.20 "O you criminal curse, leave your wickedness and think on the end of this affair. Think about what is to be done after we are done arguing.
*vlm.20. O thou miscreant Curse, leave thy wickedness and think on the end of this affair; as also about what is to be done, after termination of all this altercation of ours.
पितामह.पुरीम् गत्वा कलहान् ते विनिर्नायः ।
pitAmaha.purIm gatvA kalahAn te vinirnAya: |
कर्तव्यः अस्माभिः एतत् किम् आदौ न इह विधीयते ॥७।१८३।२१॥
kartavya: asmAbhi: etat kim Adau na iha vidhIyate ||7|183|21||
.
pitAmaha.purIm gatvA kalahAn te vinirnAya: | kartavya: asmAbhi: etat kim Adau na iha vidhIyate
.
"if we should go to the city of the Grandfather
to bring our quarrel to anend
a decision would be made for us
:
why not make a decision here and now?"
*vlm.p.21 We must go to the father of the gods to get a decision on this case. It is better if we go now as sooner or later he is the one to make the determination."
शापैः वर.उक्तम् आकर्ण्य बाढम् इत्य् उररी.कृतम् ।
zApai: vara*uktam AkarNya bADhamiti urarI.kRtam |
कः न गृह्नाति मूढः अपि वाक्यम् युक्ति.समन्वितम् ॥७।१८३।२२॥
ka: na gRhnAti mUDha: api vAkyam yukti.samanvitam ||7|183|22||
.
zApair vara*uktam AkarNya – by the Curses the Boon.words having given.ear .
bADha.annoying/absurd.m
iti urarI.kRtam . so given assent
ka: na gRhnAti mUDha: api . whatsort of fool does nodgrasp
vAkyam yukti.samanvitam . a saying possessed of reason?
*vlm.7.183.22. The Curse on hearing these words of the personified Boon replied, well, I agree to what you say; because a fool even cannot decline to accept the reasonable proposal of a person.
*sv.22 The Curses will agree: surely, even a fool agrees to wise counsel.
ततः शापा वरैः सार्धम् यास्यन्ति ब्रह्मणः पुरम् ।
tata: zApA* varai: sArdham yAsyanti brahmaNa: puram |
महानुभावा हि गतिः सदा संदेह.नाशने ॥७।१८३।२३॥
mahAnubhAvA* hi gati: sadA samdeha.nAzane ||7|183|23||
.
then
the Curses will come together with the Boons to the city of brahmA
–
for the experience of the great ones
is always the best way to remove a doubt
.
*jd.23 . tata: zApA: varai: sArdham yAsyanti brahmaNa: puram . then the Curses together with the Boons came to brahmA's city. mahAnubhAvA hi gati: sadA samdeha.nAzane . for the experience of the great is always the best way to remove a doubt
.
*vlm.23. Then the Curses agreed to resort to the abode of Brahmá; in company with the divine Boon; because the great minded gods are always resorted to by the wise, for the dissipation of their doubts.
*sv.23.24 They will all go to Brahma and inform him of the dispute.
*jd.23 . tata: zApA: varai: sArdham yAsyanti brahmaNa: puram . then the Curses together with the Boons came to brahmA's city. mahAnubhAvA hi gati: sadA samdeha.nAzane . for the experience of the great is always the best way to remove a doubt.
प्रणाम.पूर्वम् तत् सर्वम् यथावृत्तम् परस्परम् ।
praNAma.pUrvam tat sarvam yathAvRttam parasparam |
ब्रह्मणे कथयिष्यन्ति श्रुत्वा तेषाम् स वक्ष्यति ॥७।१८३।२४॥
brahmaNe kathayiSyanti zrutvA teSAm sa* vakSyati ||7|183|24||
.
all having honored him
they will relate to brahmA how things stood between them
and having heard them he will say
:
praNAma.pUrvam tat sarvam . bowing.down before himall .
yathAvRttam parasparam . as.it.happened mutually +
brahmaNe kathayiSyanti . to Brahmaa they'll relate .
zrutvA teSAm sa* vakSyati – having heard from them he'll say—
.
*vlm.24. They bended down before Brahmá, and related all that had occured between them; and the god on hearing the whole on both sides, replied to themin the following manner.
BRAHm  said—
वर.शाप.अधिपा भो.भो ये अन्तःसारा जयन्ति ते ।
vara.zApa*adhipA* bho.bho ye'nta:sArA jayanti te |
के अन्तःसारा इति मिथः नूनम् अन्विष्यताम् स्वयम् ॥७।१८३।२५॥
ke'nta:sArA* iti mitha: nUnam anviSyatAm svayam ||7|183|25||
.
vara.zApAdhipA bho.bho ye anta:sArA jayanti te ke'nta:sArA iti mitho nUnam anviSyatAm svayam
.
*vlm.25. Brahmá said:—Hearken unto me, ye master of blessing and Curse, and let him have the precedence of the either, that is possessed of intrinsic merit and essence.
*sv. Brahma will say to them: "Whichever of you has truth within will win the dispute. Therefore, look within and see what the inner contents are."
इति श्रुत्वा प्रविष्टाः ते सारताम् सम्.अवेक्षितुम् ।
iti zrutvA praviSTA: te sAratAm sam.avekSitum |
वराणाम् हृदयम् शापाः शापानाम् हृदयम् वराः ॥७।१८३।२६॥
varANAm hRdayam zApA: zApAnAm hRdayam varA: ||7|183|26||
.
iti zrutvA praviSTAste sAratAm samavekSitum varANAm hRdayam zApA: zApAnAm hRdayam varA:
.
*vlm.26. Upon hearing this from the month of the Great god, they both entered in their turn into the heart of one another, in order to sound their understandings, and descry their respective parts.
*sv. Brahma will say to them: "Whichever of you has truth within will win the dispute. Therefore, look within and see what the inner contents are."
ते परस्परम् अन्विष्य स्वयम् हृदय.सारताम् ।
te parasparam anviSya svayam hRdaya.sAratAm |
ज्ञात्वा च समवायेन प्रवक्ष्यन्ति पितामहम् ॥७।१८३।२७॥
jJAtvA ca samavAyena pravakSyanti pitAmaham ||7|183|27||
.
when they have mutually tested the state of their heart.essences
then having known this together
they will address the Grandfather
–
* te parasparam anviSya . when they have mutually investigated svayam hRdaya.sAratAm . the state of their heart.essences jJAtvA ca samavAyena . and having known this together pravakSyanti pitAmaham . they will address the Grandfather–
.
*vlm.27. They then having searched into the eternal essentialities of one another, and having known their respective characters; came out in presence of the God, and besought him by turns.
*sv. Brahma will say to them: "Whichever of you has truth within will win the dispute. Therefore, look within and see what the inner contents are."
*Ott. #samavAya समवायः . Combination, union, conjunction, aggregate, collection • A number, multitude, heap • Close connection, cohesion • Intimate union, constant and inseparable connection [Connexion] • (invaiz. phil.) inseparable inherence or existence of one thing in another, one of the seven categories +
* te parasparam anviSya . when they have mutually investigated svayam hRdaya.sAratAm . the state of their heart.essences jJAtvA ca samavAyena . and having known this together pravakSyanti pitAmaham . they will address the Grandfather–
The CURSES—
जिताः प्रजा.नाथ वयम् न अन्तःसारा वयम् यतः ।
jitA: prajA.nAtha vayam nAnta:sArA* vayam yata: |
अन्तःसारा वरा एव वज्र.स्तम्भा इव अचलाः ॥७।१८३।२८॥
anta:sArA* varA* eva vajra.stambhA* iva acalA: ||7|183|28||
.
we're beaten, lord of the people,
for we have no inner essence
:
the inner essence of the Boons is as powerful as a thunderbolt
.
jitA: prajA.nAtha vayam nAnta:sArA* vayam yata: | anta:sArA* varA* eva vajra.stambhA* ivAcalA:
.
*sv. ... for there is nothing worthy in us.
*vlm.p.28 The Curse said, "I am overcome, O lord of creatures, by my adversary. I have no internal merit in myself. I find the blessings of my foe are as sound and solid as a hard rock or a powerful thunderbolt.
*vlm. ... having no internal merit in myself, and finding the Curses of my foe, to be as sound and solid as
the hard stony rock and the strong thunderbolt.
वयम् किल इमे भगवन् वराः शापाः च सर्वदा ।
vayam kila ime bhagavan varA: zApA: ca sarvadA |
ननु संवित्.मया एव देहः अन्यः अस्माकम् अस्ति नो ॥७।१८३।२९॥
nanu samvit.mayA* eva deha: anya: asmAkam asti no ||7|183|29||
.
we Boons and Curses
cerainly, Lord.bhagavan, always
we're made of mere Awareness
:
there's no other kind of body for us
.
*vayam kila ime bhagavanvarA: zApA: ca sarvadA . we the Boons and Curses cerainly, Lord.bhagavan, always . nanu samvit.mayA* eva deha: anya: asmAkam asti no . we are only jusda construction of Awareness : there's no other body for us adall
*sv.29 All of us, O Lord, both the Boons and the Curses, are in fact pure consciousness; and we do nodeven possess a body."
*vlm.29. But both ourselves and the blessings, being always but intellectual beings, we have no material body whatever to boast of at anytime.
*vayam kila ime bhagavanvarA: zApA: ca sarvadA . we the Boons and Curses cerainly, Lord.bhagavan, always . nanu samvit.mayA* eva deha: anya: asmAkam asti no . we are only jusda construction of Awareness : there's no other body for us adall
वरदस्य हि या संवित् वरः दत्त इति स्थिता ।
varadasya hi yA samvit vara: datta* iti sthitA |
सा एव अर्थिनि मया लब्धः वरः अयम् इति तिष्ठति ॥७।१८३।३०॥
sA evArthini mayA labdha: vara: ayamiti tiSThati ||7|183|30||
.
varadasya hi yA samvit vara: datta:
iti sthitA . is present so
sA evArthini mayA labdho
vara: ayamiti tiSThati
.
*vlm.30. The Boon replied:—The intellectual blessing, which its giver (the god in the sun), has given to its askers the Brahmans, is here present before you; and this is entrusted to my charge (to be delivered unto them).
*sv.The Curses will further say: "The consciousness which grants the Boon through the giver of the Boon considers in the receiver of the Boon 'I have received the Boon. ' The same consciousness experiences suitable embodiment and the fruits of the Boons.
विज्ञप्ति.मात्र=कचनम् देहम् सा एव फलम् ततः ।
पश्यत्य् अनुभवत्य् अत्ति देश.काल.शत=भ्रमैः ॥७।१८३।३१॥
vijJapti.mAtra=kacanam deham sA eva phalam tata: |
pazyati anubhavati atti deza.kAlazata=bhramai: ||7|183|31||
.
vijJapti.mAtra=kacanam . a projection as a mode of request
deham sA eva phalam tata: . Body is the fruit from That
pazyati anubhavati atti –
itsees, experiences, eats (atti..and so is #Atman)
deza.kAlazata=bhramai: .
with/in hundreds of Place.Time.wanderings.
*vlm.31. The body of every one is the evolution of one's intelligence, and it is this body which enjoys the consequence of the Curse or blessing that is passed on one according to his knowledge of it; whether it is in his eating or drinking or in his feeling of the same, in all his wandering at all times and places.
*sv.The Curses will further say: "The consciousness which grants the Boon through the giver of the Boon considers in the receiver of the Boon 'I have received the Boon. ' The same consciousness experiences suitable embodiment and the fruits of the Boons.
* vijJapti.mAtra=kacanam . a projection as a mode of request deham sA eva phalam tata: . Body is the fruit from That pazyati anubhavati atti – itsees, experiences, eats (atti..and so is #Atman) deza.kAlazata=bhramai: . with/in hundreds of Place.Time.wanderings.
वरद.आत्मा गृहीत्वात् चित्.काल.अन्तर.सम्भृता ।
varada*AtmA gRhItvAt cit.kAla*antara.sambhRtA |
यदा तदा अन्तःसारा असौ दुःजया न तु शाप.जा ॥७।१८३।३२॥
yadA tadA anta:sArA asau du:jayA na tu zApa.jA ||7|183|32||
.
when
the Boongivenself
is attached Consciousness assembled in the course of time
then
its inner essence is hard to overcome
but not Curse.born
.
varada*AtmA gRhItvAt cit.kAla*antara.sambhRtA | yadA tadA anta:sArA asau
du:jayA na tu zApa.jA
.
*vlm.32. The blessing received fromits donor, is strengthened in the mind of the done in time; and this acting forcibly within one's self, overcomes at last the power or effect of the Curse.
वर.प्रदानम् वरदैः वरदानाम् वर.अर्थिभिः ।
vara.pradAnam varadai: varadAnAm vara*arthibhi: |
यदा सुचिरम् अभ्यस्तम् वराणाम् सारता तदा ॥७।१८३।३३॥
yadA suciram abhyastam varANAm sAratA tadA ||7|183|33||
.
vara.pradAnam . of the Boon.granting
varadai: . by the Boongivers
+
varadAnAm . of the Boongivers
varArthibhi: . by the Boonseekers
yadA suciram . when, for long
=
abhyastam . having practiced /seated it
varANAm sAratA . there is the Essentiality of the Boons
tadA . then ....
*sv.33 Therefore, the granting of the Boon by those who grant the Boons and the receiving of the Boon by those who sought the Boons are firmly grounded in their consciousness and therefore form part of their essence.
*vlm.33. The donors bestowal of a blessing, to his supplicants for it, becomes strong and effectual only when it is deeply rooted and duly fostered in ones self. (i. e. A good given us by others, is of no good, unless we cultivate it well ourselves).
*jd.33 . vara.pradAnam . of the Boon.granting varadai: . by the Boongivers varadAnAm . of the Boongivers varArthibhi: . by the Boonseekers yadA suciram . when, for long abhyastam . having practiced /seated it varANAm sAratA . there is the Essentiality of the Boons tadA . then ....
यत् एव सुचिरम् संवित् अभ्यस्यति तत् एव सा ।
yadeva suciram samvit abhyasyati tadeva sA |
सारम् एव आशु भवति भवति आशु च तन्.मयी ॥७।१८३।३४॥
sAram eva Azu bhavati bhavati Azu ca tan.mayI ||7|183|34||
.
yadeva suciram samvit . what is very long Awareness .
abhyasyati . will rule / be practiced .
tadeva sA . that only she .
sAram eva Azu bhavati . that very Essence soon becomes .
bhavati Azu ca tan.mayI and soon becomes a mode of That.
*sv. Hence they are invincible to us.
*vlm. It is by means of the continued culture of our conscious goodness, and by the constant habit of thinking of our desert, that these become perfected in one's self, and convert their possessor to their form.
शुद्धानाम् अति.शुद्धा एव सम्वित् जयति संविदाम् ।
zuddhAnAm ati.zuddhA eva samvit jayati samvidAm |
अ.शुद्धानाम् तु अ.शुद्धा एव कालात् साम्यम् न विद्यते ॥७।१८३।३५॥
azuddhAnAm tu azuddhA eva kAlAt sAmyam na vidyate ||7|183|35||
.
zuddhAnAm . of the pure ones
atizuddhA eva – even the very pure
samvit jayati – Awareness bears +
samvidAm – but the Awareness
azuddhAnAm tu . of the impure
azuddhA eva
kAlAt sAmyam na vidyate
.
*vlm.35. The pure and contrite conscience alone, consummates one's consciousness in time; but the impure conscience of the evil minded, never finds its peace and tranquility. Hence the Brahmans' thoughts of the blessing, had taken the possession of their minds, and not that of the Curse: because the earlier one, has the priority over the latter, though it be that of a minute only; (as the law of primogeniture, supercedes the claim of youngsters to state); and there is no rule ….
*sv.35.36 The pure conquer the impure at all times.
क्षण.अंशेन अपि यः ज्येष्ठः न्यायः तेन अवपूर्यते ।
kSaNa*amzenApi ya: jyeSTha: nyAya: tenAvapUryate |
न अर्थे न्याय.अन्तरम् किम्चित् कर्तुम् उत्सहते मदम् ॥७।१८३।३६॥
nArthe nyAya*antaram kimcit kartum utsahate madam ||7|183|36||
.
kSaNAm zenApi
ya: jyeSTha: nyAya: tena avapUryate
nArthe nyAyAntaram kimcit
kartum utsahate madam
*sv. The pure conquer the impure at all times.
*vlm. Nor force of pride to counteract this law. (Hence the blessing of the god, being prior to the Curse of the sage, must have its precedence over the latter).
*sv. The pure conquer the impure at all times.
समेन.उभय.कोटि.स्थम् मिश्रम् वस्तु भवेत् समम् ।
वर.शाप=विलासेन क्षिर.मिश्रम् यथा पयः ॥७।१८३।३७॥
samena*ubhaya.koTi.stham mizram vastu bhavet samam |
vara.zApa.vilAsena kSira.mizram yathA paya: ||7|183|37||
.
samena
ubhaya.koTi.stham mizram
vastu bhavet samam
vara.zApa.vilAsena
kSira.mizram yathA paya: . like milk mixed into water.
#koTi .> #koTistha – by the thousands
*sv.37 Only if the Boons and the Curses are of equal force, do they yield mixed results like milk mixed with water.
*vlm.37. But where both sides are of equal force, there both of them have their joindeffect upon the same thing; so the Curse and blessing being conjoined together, must remain as the commingling of milk with water.
समाभ्याम् वर.शापाभ्याम् अथवा चित् द्वि.रूपताम् ।
samAbhyAm varazApAbhyAm athavA cit dvi.rUpatAm |
स्वयम् एव अनुभवति स्वप्नेष्व् इव पुरा.आत्मिका ॥७।१८३।३८॥
svayam eva anubhavati svapneSu iva purA*AtmikA ||7|183|38||
.
samAbhyAm varazApAbhyAm . of these equally powerful Boons & Curses
athavA . otherwise
cit dvi.rUpatAm svayam eva anubhavati
otherwise Consciousness itself experiences a double form
as.if it were the former self...
*sv.38 These results are experienced by the person as if in a dream.
*vlm.38. The equal force of the blessing and Curse, must produce a double or divided effect on the mind of man; as a person dreaming of the fairy city in his sleep, thinks himself as turned to one of its citizens (without losing the idea of his own personality: so a man has a different idea of himself, in different states of his life).
शिक्षितम् त्वत्त एव इति यत् तत् एव तव प्रभो ।
zikSitam tvatta* eva iti yat tadeva tava prabho |
पुनः प्रतीपम् पठितम् शीघ्रम् यामः नमः अस्तु ते ॥७।१८३।३९॥
puna: pratIpam paThitam zIghram yAma: nama: astu te ||7|183|39||
.
zikSitam tvatta eva iti so it has been taught by you
yat tadeva tava prabho
puna: pratIpam paThitam zIghram
yAmo
nama: astu te
*sv.39 Lord, give us leave to go."
*vlm.39. Now pardon me, O Lord for my repetition of the same truths before thee that I have learnt from thee, and permit me now to take leave of thee, and depart to my place.
इत्य् उक्त्वा स स्वयम्.शापः क्व अपि शाप.गणे ययौ ।
iti uktvA sa* svayam.zApa: kvApi zApa.gaNe yayau |
प्रशान्ते तिमिरे दृष्टे व्योम्नि केशोण्ड्रकम् यथा ॥७।१८३।४०॥
prazAnte timire dRSTe vyomni kezoNDrakam yathA ||7|183|40||
.
iti uktvA sa* svayam.zApa: kvApi zApa.gaNe yayau
so having said
the selfsame Curse wentsomewhere among the crowd of Curses
prazAnte timire dRSTe vyomni
when darkness is seenin the sky
kezoNDrakam yathA like floaters in the eye
.
*vlm.40. Upon his saying so, the Curse felt, ashamed in itself, and fled away from the presence of the god; as the ghosts and goblings fly away from the air, at the dispersion of darkness from the sky.
*Ott. #kezoNDraka, #kezoNDuka – prob. "floaters", spots in an aging retina • net.like apparitions seen while the eyes are shut aitAr. (ed. °ण्ड्रक). •.•> "Hence there is no such thing as external world.It is like 'Keshondraka' (like the balls of hair which appear when one eye is squinted). It has no substratum. …. N.Srikanta. " http://www.advaita.vedAnta.org/archives/advaita.l/2008.April/041648.html. •• VLm reads "nebulae " in y7175.050, <kezoNDraka Adayo vyomni yathA sad.asad=AtmakA:>.
अथ अन्यः वर.पूगः ऽत्र गृह.निर्गम.रोधकः ।
atha anya: vara.pUga: atra gRha.nirgamarodhaka: |
स्थानि.स्थानम् इव आदेशः समान अर्थो ऽभ्यपूरयत् ॥७।१८३।४१॥
sthAni.sthAnamiva Adeza: samAnArtha: abhyapUrayat ||7|183|41||
.
atha anya: then another
varapUga: of the Assembly of Boons
atra gRha.nirgama.rodhaka: sthAni.sthAnamiva Adeza: samAnArtha: abhyapUrayat
.
*sv.41 Another situation will arise.
*vlm.41. Then the other blessing, (which was given by the Goddess Gaurí to the ladies of these brothers), concerning the restriction of their departed ghosts, to the confines of their house, came forward and presented itself before Brahmá in lieu of the Curse, and began to plead his Curse, as a substitute does for his constituent.
*Ott. #pum s .> #pum ga, #puGga . (cf. #puJja) .> #pUga: . a gathering • court • assembly • the betel.nut tree. #varapUga . the Assembly of Blessings in y7183. &c. • a multitude, *ogha, &c.
The gathered Curses will say—
सप्त.द्वीप.ईश=जीवानाम् निर्याणम् शव.पद्मनः ।
sapta.dvIpeza=jIvAnAm niryANam zava.padmana: |
देव.ईश, विद्मः न वयम् अन्ध.कूपात् इव अम्भसाम् ॥७।१८३।४२॥
deveza, vidma: na vayam andha.kUpAt ivAmbhasAm ||7|183|42||
.
saptadvIpeza=jIvAnAm .
Lord of the living.jIvas of the Seven Lands
niryANam zava.padmana: . who emerge from their corpse.lotuses
deveza . , Lord of the gods,
vidma: na vayam . we do notknow
andha.kUpAt ivAmbhasAm . –it's like water froma deep well–
...
.
*AB. zApa.sthAne niviSTA: zApasthAnakA: …
*vlm.42. He said:—I know not, O Lord of Gods, how human souls can fly over the seven continents of the earth, after their separation from their dead bodies; (Deign to explain this therefore unto me.)
*sv.42 Here the very Boon that the jivas of the brothers would not leave the house, turns into a Curse and challenges the Boon that they would rule the whole earth.
#niviSTa. . entered, settled down, gone to rest; lying, resting, dwelling, staying, sitting, sticking in, on, or at; turned to, intent upon (loc.); established, founded; occupied, cultivated.
सप्त.द्वीप.ईश्वरान् एतान् इमे द्वीपेषु सद्मसु ।
sapta.dvIpa.IzvarAn etAn ime dvIpeSu sadmasu |
कारयन्ति वरा वर्या वीरा दिग्.विजयम् रणे ॥७।१८३।४३॥
kArayanti varA* varyA* vIrA* dik.vijayam raNe ||7|183|43||
.
saptadvIpa IzvarAn etAn – how those Lords of the Seven Lands
ime varA: – the Boons
dvIpeSu sadmasu – in the palaces of their Lands
kArayanti . will be granted
varyA: vIrA: dig.vijayam raNe . as great heroes conquering the quarters in battle.
*vlm.43. I am the same blessing of the goddess, that promised: unto them their dominion over the seven continents in their own house; and also their conquest of the whole earth within its confines.
To those Lords of the Seven Lands .
ime * varA: – the Boons .
dvIpeSu sadmasu – in the palaces of their Lands .
kArayanti * . will be granted .
varyA: vIrA: dig.vijayam raNe . as great heroes conquering the quarters in battle.
*jd.43 . saptadvIpa IzvarAn etAn – to those Lords of the Seven Lands ime varA: – the Boons dvIpeSu sadmasu – in the palaces of their Lands kArayanti . will be granted varyA: vIrA: dig.vijayam raNe . as great heroes conquering the quarters in battle.
तत् एवम् अ.निवर्ये अस्मिन् विरोधे विबुध ईश्वर ।
tadevam a.nivarye'sminvirodhe vibudha Izvara |
यत् अनुष्ठेयम् अस्माभिः तत् आ.दिश शिवाय नः ॥७।१८३।४४॥
yat anuSTheyam asmAbhistadAdiza zivAya na: ||7|183|44||
.
tadevam anivarye
asmin virodhe
vibudhezvara . , Lord of the Gods,
yat anuSTheyam asmAbhi:
tadAdiza zivAya na:
#Adiz
*AB. ... yadAdizyam tadAdizA ... ||
*vlm.44. Now tell me, O Lord of Gods, how am I to restrain their spirits to the narrow limits of their own abodes; and at the same time confer the domain of the septuple earth, to each and every one of them, (as it is destined to them by the blessing of the God of day.)
*sv.43.44.45 The former will appeal to Brahma the creator for a ruling. Brahma will say: "Though the two Boons seem to be conflicting on the surface, indeed both them have already been fulfilled.
THE GOD BRAHm  said—
सप्त.द्वीप.ईश्वर=वरा गृह.रोध.वाराः च हे ।
कामः सम्पन्न एव इह भवताम् भवताम् अपि ॥७।१८३।४५॥
sapta.dvIpa.Izvara.varA* gRha.rodha.vArA: ca he |
kAma: sampanna* eva iha bhavatAm bhavatAm api ||7|183|45||
.
sapta.dvIpa Izvara.varA –
you Boons of Lordship of the Seven Lands, .
gRharodha.vArAz ca he –
and you Boons of their Remaining Home, .
kAma: sampanna eva iha –
the wishes are hereby fulfIled .
bhavatAm bhavatAm api –
for you, and also for you.
Boons of the Lordship of Seven
Lands, and Boons of their Staying Home,
both wishes are hereby fulfIled
for you, and also for you too.
*vlm.45. Brahmá responded:—Hear me, O thou blessing of conferring the realms of the seven continents on each of them; and thou the Boon of detaining their departed spirits within the confines of these mansions; that both of you are successful in executing your respective purposes on them.
*sv.43.44.45 The former will appeal to Brahma the creator for a ruling. Brahma will say: "Though the two Boons seem to be conflicting on the surface, indeed both them have already been fulfilled.
* sapta.dvIpa Izvara.varA – you Boons of Lordship of the Seven Lands, . gRharodha.vArAz ca he – and you Boons of their Remaining Home, . kAma: sampanna eva iha – the wishes are hereby fulfIled . bhavatAm bhavatAm api – for you, and also for you.
व्रजत एतत् अपेक्षत्वम् यावत् न इष्टौ अपि क्षणात् ।
vrajata etat apekSatvam yAvat na iSTau api kSaNAt |
चिरम् चिरया सदने सप्त.द्वीप.ईश्वराः स्थिताः ॥७।१८३।४६॥
ciram cirayA sadane saptadvIpezvarA: sthitA: ||7|183|46||
.
vrajata etat apekSatvam yAvan na iSTau api kSaNAt ciram cirayA sadane
saptadvIpezvarA: sthitA: seated as Lord of the Seven Lands
.
*vlm.46. Now do you retire from this place with full assurance in yourselves, that the delivered ghosts of these brothers; will never quit nor ever depart from their present abodes after their demise; but continue to reside there forever more; with the belief of their being the Lords of the seven regions of this earth. (It is the firm belief of the mind of the possession of anything, that makes it the true possessor thereof, much more than its actual enjoyment of the same).
*sv.46.47 For the eight brothers exist within their own house, yet they also exist as the rulers of the whole world since their physical bodies have been shed."
सम्.अनन्तरम् एव एते देह.पातात् स्व.सद्मसु ।
sam.anantaram eva ete deha.pAtAt sva.sadmasu |
सप्त.द्वीप ईश्वराः सर्वे सम्पन्नाः परमम् वराः ॥७।१८३।४७॥
saptadvIpa IzvarA: sarve sampannA: paramam varA: ||7|183|47||
.
immediately.thereupon they went,
after leaving the body, into their own palaces
:
all seven Land.Lords
attained perfectly their Boons
.
sam.anantaram eva ete deha.pAtAt sva.sadmasu | saptadvIpa IzvarA: sarve sampannA: paramam varA: .
.
*vlm.47. Their souls will remain at proper distances from each other, after the loss and extinction of their frail bodies; and will deem themselves as lords of the seven regions of earth, though dwelling in the empty air of their own abodes.
*sv.46.47 For the eight brothers exist within their own house, yet they also exist as the rulers of the whole world since their physical bodies have been shed."
*jd.47 samanantaram eva ete . immediately.thereupon they went deha.pAtAt sva.sadmasu . from fleeing the body (death) into their own palaces: saptadvIpezvarA: sarve . all seven Land.Lords sampannA: paramam varA: . attained perfectly their Boons.
कुतः भू.मण्डलान्य् अष्टौ सप्त.द्वीपानि भूतयः ।
kuta: bhU.maNDalAni aSTau saptadvIpAni bhUtaya: |
एकम् एव इह भू.पीठम् श्रुतम् दृष्टम् च न इतरत् ॥७।१८३।४८॥
ekam eva iha bhU.pITham zrutam dRSTam ca na itarat ||7|183|48||
.
कुतस् भूँमण्डलान्य् अष्टौ –
"but how can there be eight Kingdoms of Earth?"
the seven continental Powers are only one earthly throne here
श्रुतं दृष्टं च – as heard and known – as far as we can tell. न इतरत् – Not otherwise. .*sv.48 All the Boons will now question Brahma: "We have heard that there is only one earth.
*vlm.48. How could there be the eight regions and seven continents of the earth, when to all appearance the surface of the earth, presents but a flat level everywhere.
"How can there be eight Kingdoms on Earth?"
"The seven Land Powers have—"
"Only one earthly throne here!"
"So we hear..."
"Far.as.we.can.tell."
कथम् च एतानि तिष्ठन्ति कस्मिंश्चित् गृह.कोशके ।
katham ca etAni tiSThanti kasmin*cit gRha.kozake |
पद्म.अक्ष.कोशके सूक्ष्मे कथम् भान्ति मतंग.जाः ॥७।१८३।४९॥
padma*akSa.kozake sUkSme katham bhAnti matamga.jA: ||7|183|49||
.
katham ca etAni tiSThanti kasmin*cit gRha.kozake | padma*akSa.kozake sUkSme
katham bhAnti matamga.jA:
.
and how do they abide here whatever their place?
in the fragile eye of a lotus
do elephants appear
?
*sv.49 How is it possible for all the eight brothers to rule the earth and yet remain in their own house?"
*vlm.49. Tell us Lord! where are these different divisions of the earth situated, and in what part of their petty abode; and is it not as impossible for the small place of their house to contain this wide earth in it, as it is for the little cell of a lotus bud to hide an elephant in its pericarp.
BRAHm  said—
युक्तम् युष्माभिः अस्माभिः सर्वम् व्योम.आत्मकम् जगत् ।
yuktam yuSmAbhi: asmAbhi: sarvam vyoma*Atmakam jagat |
स्थितम् चित्.परमाणु=अन्तर् अन्तःस्वप्नो ऽनुभूयते ॥७।१८३।५०॥
sthitam cit.paramANu=antar anta:svapna: anubhUyate ||7|183|50||
.
everything
including you and us
has the nature of the spacious sky
set within the supreme consciousness.atom
it is experienced as within a dream
.
yuktam yuSmAbhi: asmAbhi: sarvam vyoma*Atmakam jagat | sthitam cit.paramANu=antar anta:svapna: anubhUyate
.
* "set" sthita – situate, "set" like a jewel, or a theater stage, not like the sun.
*sv. "Your world and our world are all pure void and they exist within a subatomic particle, as a dream.object is experienced within oneself.
भाति यत् परमस्य अणोः अन्तस्थ.स्व.गृह.उदरे ।
bhAti yat paramasya aNo: antastha.sva.gRha*udare |
स्फुरितम् तत् किम् आश्चार्यम् कः स्मयः प्रकृतेः क्रमे ॥७।१८३।५१॥
sphuritam tat kim AzcAryam ka: smaya: prakRte: krame ||7|183|51||
.
bhAti yat paramasyANo: antastha.sva.gRha udare sphuritam tat kim AzcAryam
ka: smaya: prakRte: krame
.
*sv.51 What is then so astonishing about the eight brothers experiencing the existence of several worlds in their own house?
*vlm.51. If it were possible for the minute granule of their vacuous minds, to contain the figures of their houses and their domestic circles within itself, why should it be thought impossible for them, to compress the greater and lesser circle of this earth also, within their ample space.
मृतेः अनन्तरम् भाति यथास्थितम् इदम् जगत् ।
शून्यात्मा एव घन.आकारम् तस्मिन् एव क्षणे चितः ॥७।१८३।५२॥
mRte: anantaram bhAti yathAsthitamidam jagat |
zUnyAtmA eva ghana.AkAram tasmin eva kSaNe cita: ||7|183|52||
.
after death
withouda break
this world appears as.is
:
only a vacuous nature
a thickening.cloud.embodiment
in aninstant of Consciousness
.
mRte: anantaram bhAti yathAsthitamidam jagat | zUnyAtmA eva ghana.AkAram tasmin eva kSaNe cita:
.
*vlm.p.52 "After the death of a person, the world exhibits itself in the minute atom of his mind. This is only an empty mass of the visible and material world in its invisible and imaginary figure.
*sv. ... a dense void . within one's own mind....
अणौ अपि जगत् माति यत्र तत्र गृह.उदरे ।
aNau api jagat mAti yatra tatra gRha*udare |
सप्त.द्वीपा वसुमती कचनी इति किम् अद्भुतम् ॥७।१८३।५३॥
sapta.dvIpA vasumatI kacanI iti kim adbhutam ||7|183|53||
.
aNau api jagat mAti yatra tatra gRha*udare | sapta.dvIpA vasumatI kacanI iti kim adbhutam
.
altho it's in an atom that the world is measured.out
there in the shelter of a house
the Earth with seven Lands is projected
:
what's so wonderful about that
...
*vlm.53. It is in this invisible particle of the mind, that the world is seen in its abstract form, within the precincts of the body and abode of every body; and this earth appears to be drawn in it as in a map, with all its sevenfold continents and the contents thereof.
*vlm.p.53 In this invisible particle of the mind, the world is seen in its abstract form within the precincts of the body in each person’s home. This earth appears drawn like on a map, with all its sevenfold continents and their contents.
यत् भाति इदम् च चित्तत्वम् जगत्त्वम् न जगत् क्वचित् ।
yat bhAti idam ca cittatvam jagattvam na jagat kvacit |
चित्.मात्रम् एव तत् भाति शून्यत्वेन यथा अम्बरम् ॥७।१८३।५४॥
cit.mAtram eva tat bhAti zUnyatvena yathA ambaram ||7|183|54||
.
yat bhAti idam ca cittatvam . and whatprojects This is mental Affectivity
jagattvam na jagat kvacit . its worldly conditionis not the world at.all
tat bhAti . thatshines/projects
cinmAtram eva . only measured Consciousness
zUnyatvena yathAmbaram – as by vacuity is the sky.
.
*vlm.54. Whatever is manifest in the mind, is a mere mental conception and inborn in the mind, and there is no such thing as an extraneous or material world in reality. It is the vacant mind that presents these vagaries of the world and all other visibles before its vision, as the vacuous firmament shows the variety of atmospherial appearances to our sight.
*vlm.p.54 Whatever manifests in the mind is only a mere mental conception inborn in the mind. In reality, there is no such thing as an extraneous or material world. The vacant mind presents these fanciful ideas of the world and everything else that is visible, just as the empty sky shows varieties of atmospheric appearances to our sight."
*sv.54.55 Whatever is is the infinite consciousness; there is naught known as the earth."
*jd.54 – yat bhAti idam ca cittatvam . and whatprojects This is mental Affectivity jagattvam na jagat kvacit . its worldly nature is not the world at.all tat bhAti . thatshines/projects cinmAtram eva . only measured Consciousness zUnyatvena yathAmbaram . like the sky, by emptiness.
इति ते ब्रह्मणा प्रोक्ता वरदेन वराः ततः ।
तान् आधिभौतिक.भ्रान्ति.मयान् संत्यज्य देहकान् ॥७।१८३।५५॥
iti te brahmaNA proktA varadena varA: tata: |
tAn Adhibhautika.bhrAnti.mayAn samtyajya dehakAn ||7|183|55||
.
iti te brahmaNA proktA*
varadena varA:
tata: |
tAn Adhibhautika.bhrAnti.mayAn samtyajya dehakAn .
.
so were presented by the Boongiver brahmA to them
these Boons
thus
forsook those gross.body.delusion.made embodiments.
* Adhibhautika gross body (the Walker) / AtivAhika subtle body (the Traveler)
*vlm.55. The personified benediction, having learnt this abstract truth, from the mouth of the divine Brahmá, who had conferred this Boon to the Brahmanical brothers, abandoned his erroneous conception of the material world, and repaired to the abode of the desceased bretheren, that had been released from the mistake of their mortal bodies.
*sv.54.55 Whatever is is the infinite consciousness; there is naught known as the earth."
प्रणम्य अजम् समम् जग्मुः आतिवाहिक.देहिनः ।
praNamya ajam samam jagmu: AtivAhika.dehina: |
सप्त.द्वीपे च देवानाम् गृह.कोशान्कवत् जनान् ॥७।१८३।५६॥
saptadvIpe ca devAnAm gRha.kozAnkavat janAn ||7|183|56||
.
praNamyAjam samam . bowing before the unborn alike
jagmu: AtivAhika.dehina: . the Traveler.bodies went +
saptadvIpe ca devAnAm
gRha.kozAnkavat janAn |
house.kozAnkavat
janAn them people
*vlm.56. The personated blessing bow down to the bounteous Brahmá, and departing from his presence with speed, enter into the parlour of the eight brother kings, in his eight.fold spiritual personallity (called the ashta siddhi).
*sv.56.57 When Brahma says this the Boons will bow to him, and, having abandoned their false notion of a physical existence, will resume their subtle existence.
यावत् ते तत्र सम्पन्नाः सप्त.द्वीप.अधिनायकाः ।
yAvat te tatra sampannA: sapta.dvIpa.adhi.nAyakA: |
अष्टौ अपि इष्ट.आपुष्टानाम् दिन.अष्टक.मही.भुजाम् ॥७।१८३।५७॥
aSTau api iSTa*ApuSTAnAm dina*aSTaka.mahI.bhujAm ||7|183|57||
.
while they there became overlords of the seven Lands
aSTau api iSTa ApuSTAnAm dinASTaka.mahI.bhujAm
*AB.
*vlm.57. They beheld the brothers there in their respective residences, each sitting as the Lord of the earth with its septuple continents, and all of them employed in the performance of their sacrifices and enjoyment of their blessings, like the eight Lordly manus for the whole period of a day of Brahmá.
*sv.56.57 When Brahma says this the Boons will bow to him, and, having abandoned their false notion of a physical existence, will resume their subtle existence.
ते परस्परम् अज्ञाता अज्ञाः च अन्योन्य.बन्धवः ।
te parasparam ajJAtA* ajJA: ca anyonya.bandhava: |
अन्योन्य.भू.मण्डल.गा अन्योन्य.अभिमते हिताः ॥७।१८३।५८॥
anyonya.bhU.maNDala.gA anyonya*abhimate hitA: ||7|183|58||
.
they were unknown to.each.other
ajJA: cAnyonya.bandhava: अज्ञाः च अन्योन्य.बन्धवः – and unknown their mutual relationships
anyonya.bhUmaNDala.gA: अन्योन्य.भूमण्डल.गाः gone to their mutual territories
anyonyAbhimate hitA: अन्योन्य.अभिमते हिताः – allies in their mutual purposes...
*sv.58 Then and there the eight brothers, unknown to one another, will become the rulers of the earth.
*vlm.58. They were all friendly to each other, though unacquainted with the respective provinces of one another; each of them was employed in his concern with the world, without clashing with the authority of another over it.
* te parasparam ajJAtA: ते परस्परम् अज्ञाताः – they were unknown to.each.other ajJA: cAnyonya.bandhava: अज्ञाः च अन्योन्य.बन्धवः – and unknown their mutual relationships anyonya.bhUmaNDala.gA: अन्योन्य.भूमण्डल.गाः gone to their mutual territories anyonyAbhimate hitA: अन्योन्य.अभिमते हिताः – allies in their mutual purposes...
तेषाम् कश्चित् गृहस्य अन्तर् एव तारुण्य.सुन्दरः ।
उज्जयिन्याम् महापुर्याम् राजधान्याम् सुखे स्थितः ॥७।१८३।५९॥
teSAm kazcit gRhasyAntar eva tAruNya.sundara: |
ujjayinyAm mahApuryAm rAjadhAnyAm sukhe sthita: ||7|183|59||
.
a certain one of them–a very beautiful youngster–
is in his home in ujjayini, the capital city, seated happily in his palace
.
teSAm kazcit gRhasyAntar eva tAruNya.sundara: | ujjayinyAm mahApuryAm
rAjadhAnyAm sukhe sthita:
.
*vlm.p.59 One of them, handsome in the bloom of his youth, held his happy reign over the great city of Ujjain located in the precincts of his own house, or rather, in the boundaries of his own mind.
शाकद्वीप.आस्पदः कश्चित् नागलोक.जिगीषया ।
zAkadvIpa*Aspada: kazcit nAgaloka.jigISayA |
विचरत्य् अब्धि.जठरे सर्व.दिक् विजय.उद्यतः ॥७।१८३।६०॥
vicarati abdhi.jaThare sarvadik vijaya*udyata: ||7|183|60||
.
abiding in Teakland
one of them wishes to conquer the Snake people
so
he explores the heart of Ocean* making conquests onevery side
.
* the Snake capital, bhogavatI, is undersea.
*vlm.p.60 Another had his empire over the country of Sakadwipa where he settled to conquer the Naagas. He sails as a privateer over wide foreign seas, victorious on every side.
कुश.द्वीप.राजधान्याम् निराधिः सकल.प्रजाः ।
kuza.dvIparAja.dhAnyAm nirAdhi: sakala.prajA: |
कृत.दिक्.विजयः कश्चित् सुप्तः कानन.अवलम्बितः ॥७।१८३।६१॥
kRta.dik.vijaya: kazcit supta: kAnana*avalambita: ||7|183|61||
.
kuzadvIparAjadhAnyAm nirAdhi: sakala.prajA: | kRta.dik.vijaya: kazcit supta: kAnana*avalambita:
.
in his capital of kusha.GrassLand
where the people are untroubled
one of them
having conquered the four quarters of his Land
is asleep in a lover's embrace
.
*vlm.p.61 Another reigns secure in his capital of Kusadwipa conferring perfect security to his subjects from all dangers. Like a hero who has conquered his enemies, he rests in peace on the bosom of his beloved.
शाल्मलि.द्वीप.शैल.इन्द्र.सिरःपुर्याः सरोवरे ।
zAlmali.dvIpazaila.indra.sira:puryA: sarovare |
जल.लीलारतः कश्चित् सह.विद्याधरी.गणैः ॥७।१८३।६२॥
jala.lIlArata: kazcit saha.vidyAdharI.gaNai: ||7|183|62||
.
zAlmali.dvIpazaila.indra.sira:puryA: sarovare |
jala.lIlArata: kazcit
saha.vidyAdharI.gaNai: .
.
in the capital of Cottontree.Land
in a lotus.pond
one of them delights in waterplay
with a crowd of water.nymphs
.
*vlm.p.62 One of the brothers indulges himself playing with the celestial vidyadhari nymphs, skimming over the waters of the lakes on mountain tops, and in the gushing waterfalls on mountain sides.
क्रौञ्च.द्वीपे हेम.पुरे सप्त.द्वीप.विवर्धिते ।
krauJca.dvIpe hema.pure saptadvIpa.vivardhite |
प्रवृत्तः वाजि.मेधेन कश्चित् यष्टुम् दिन.अष्टकम् ॥७।१८३।६३॥
pravRtta: vAji.medhena kazcit yaSTum dina*aSTakam ||7|183|63||
.
krauJca.dvIpe – in Curlewland
hema.pure – in a golden city
saptadvIpa.vivardhite – enriched by the Seven Lands
pravRtta: – is engaged
vAji.medhena – with/in a Steed Sacrifice . ??? This is not an exact synonym for azvamedha. metrically, both az.va and vA.ji scan as 2.1, L.S. guru.laghu. Or am I wrongly speculating? Is the speaker using a fancy vocabulary?
kazcit yaSTum – to offer something
dinASTakam – for eighddays.
*vlm.63. Another one is engaged these eight days in conducting his horse sacrifice in his royal abode at Krauncha dwípa, which he has greatly aggrandised with his accumulated gold, from the other continents.
*sv.63.64 Another will rule Krauncadvipa.
#vAji – spirited horse, steed #vAjimedha: – a Horse.Sacrifice, azvamedha.
#vRt .> #pravRt .> #pravRtta . happening
#vRdh #vivRdh #vivardhana.m . the act of cutting off, cutting, dividing; . a.A/I . augmenting, increasing, furthering, promoting (tasya or comp.); n. . growth, increase, prosperity . vivardhanIya . adj. . to be increased or furthered . vivardhayiSu . adj. . (fr. Desid. of Caus.) wishing to increase or augment mbh. . y2016.005 #vivardhin #vivardhinI . increasing, augmenting, furthering, enhancing (only in f. <inI>, and at the end of a zloka) #vivardhita. vi.vardhita विवर्धित p.p. . Increased, augmented. • Advanced, promoted, furthered. • Gratified, satisfied. • Cut, divided. .¶mw .•• .
in Curlewland, in a palace
in a city of gold, mined from
all seven Lands, one brother will make
a Sacrifice of Steeds, giving
something each day for eight full days.
उद्यतः शाल्मलि.द्वीपे कश्चित् द्वीपान्त.चरिणा ।
udyata: zAlmali.dvIpe kazcit dvIpAnta.cariNA |
योद्धुम् उद्धृत.दिक्.दन्ति.दन्त.आकृष्ट.कुल.आचलः ॥७।१८३।६४॥
yoddhumuddhRta.dik.danti.danta*AkRSTa.kula.Acala: ||7|183|64||
.
udyata:
in Cottontree.Land
kazcit dvIpAnta.cariNA
yoddhum
uddhRta.dig.danti.dantAkRSTa.kulAcala:
*vlm.64 Another one is employed in waging a battle in the Sálmali continents, where his war elephants have assembled, and have been uprooting the boundary mountain from their basis with robust tusks.
*sv. Another will rule Krauncadvipa.
गोमेद.द्वीपकः कश्चित् पुंष्कर.द्वीप.राट्.सुताम् ।
gomeda.dvIpaka: kazcit pum Skara.dvIparAT.sutAm |
समानेतुम् वशात् व्याति कषत् सेनः अष्टमः अभवत् ॥७।१८३।६५॥
samAnetum vazAt vyAti kaSat sena: aSTama: abhavat ||7|183|65||
.
gomeda.dvIpaka: kazcit
pum Skara.dvIparAT sutAm
samAnetum vazAt vyAti
kaSat sena: aSTama: abhavat
*sv.65 and another Gomedadvipa,
*vlm.65. The monarch of the Gomedha continent, who had been the eight and last of the Brahman brothers, was smitten with love for the princess of the Pushkara dwípa; upon which he mustered a large armament for ravishing her in warfare.
पुष्कर.द्वीपकः कश्चित् लोकालोक.अद्रि.भूभुजः ।
puSkara.dvIpaka: kazcit lokAloka*adri.bhU.bhuja: |
दूतेन सह निर्यातः धन.भूमि.दिदृक्षया ॥७।१८३।६६॥
dUtena saha niryAta: dhana.bhUmi.didRkSayA ||7|183|66||
.
puSkara.dvIpaka: kazcit
lokAloka.adri.bhUbhuja: . the Lokaaloka Earth.m aster .
dUtena saha niryAta: . with his driver hvg entered
dhana.bhUmi.didRkSayA . to learn about the rich country
#didRkSA – being desirous to see/know.
*sv.66 and the last will rule Puskaradvipa.
*vlm.66. The monarch of the Pushkara continent, who was also the master of the mountainous regions of Lokáloka; set out with his deputy to inspect the land of the gold mines.
प्रत्येकम् इत्थम् एतेषाम् द्वीप.द्वीप.अधिनाथताम् ।
pratyekam ittham eteSAm dvIpa.dvIpa*adhinAthatAm |
कुर्वताम् स्व.गृह.आकाशे दृष्ट्वा स्व.प्रतिभा.उचिताम् ॥७।१८३।६७॥
kurvatAm sva.gRha*AkAze dRSTvA sva.pratibhA*ucitAm ||7|183|67||
.
pratyekam ittham eteSAm thus of each of these
dvIpa.dvIpAdhinAthatAm . the state of Land.Overlord of his land
kurvatAm svagRha AkAze having made in his own home.space
dRSTvA sva.pratibhA ucitAm – having seenits own projection arise....
.
*jd. "Land.Overlord" . dvIpadvIpAdhinAthatA is an example of Title.compounding at its best. it has one clear content, and, like a German train.conductor's title, runs trippingly tonguewise:
dvIpa=dvIpa.adhinAtha+tA, the land's=land.Overlord+state,
the state of being Land.OverLord over your Land.
*vlm.67. Thus every one of these brothers, thought himself to be the Lord of his respective province, as his imagination portrayed unto himin the region of his mind.
* pratyekam ittham eteSAm thus of each of these dvIpa.dvIpAdhinAthatAm . the state of Land.Overlord of his land kurvatAm svagRha AkAze having made in his own home.space dRSTvA sva.pratibhA ucitAm – having seenits own projection arise....
त्यक्त.अभिमानिक.आकारा द्विविधाः ते वराः ततः ।
tyakta*abhimAnika*AkArA* dvividhA: te varA: tata: |
तत् संविद्भिः गृहेषु अन्तर् एकताम् खानि खैः इव ॥७।१८३।६८॥
tat samvidbhi: gRheSu antar ekatAm khAni khai: iva ||7|183|68||
.
tyaktAbhimAnika AkArA: dvividhAste varAstata: tat samvidbhi: gRheSu antar ekatAm
khAni khai: iva like spaces inspaces.
*vlm.68. The Boons then, having relinquished there several forms and personalities, became united and one with the consciousness of the Brahmans, and felt and saw whatever passed in them, as if they were passing in themselves likewise. (The divine blessing on them being no other than the approbation of their conscience).
*sv. Thus both the Boons will duly be fulfilled.
##khan . to dig, to CHANnel .> #kham . a hollow space • interior, personal #kha space (that may be glad or sad, su.kha.du:kha, good.space or bad; there are five such spaces for the five sense.organs. .> #sarva.bhUta Atma=bhUtatvAt sarva.gatvAn mahAkRti: | yAni tasya anuSaktAni paJca khAni indriyANy alam, y7080.021. it is subtle #AkAza. •• Like all "space" words, it often indicates "sky "—as in #kha.ga, the sky.faring bird • the sky is Earth's personal #kha space. das....@gmail.com. .> #kham . "So says the Sruti . etasmAt jAyate prANa: mana: sarvendriyAni ca kham vAyurUpa.pRthivI &c." VLm on y3001.014.
मन् #man .> #abhiman .> #abhimAna: . intention to injure, insidiousness • high opinion of one's self, self.conceit, pride, haughtiness • (in sAGkhya phil) #abhimati • conception (especially an erroneous one regarding one's self) +
यास्यन्ति ते भविष्यन्ति सम्प्राप्त.अभिमताः चिरम् ।
yAsyanti te bhaviSyanti samprApta*abhimatA: ciram |
सप्त.द्वीप.ईश्वराः तुष्टा* ननु अष्टौ अपि तुष्टिमत् ॥७।१८३।६९॥
sapta.dvIpezvarA: tuSTA* nanu aSTau api tuSTimat ||7|183|69||
.
they will come to become possessed of what they wished
for so long
:
the Lords of Seven Lands are content
yedaneighth is also satisfied
.
yAsyanti te bhaviSyanti samprApta*abhimatA: ciram | sapta.dvIpezvarA: tuSTA* nanu aSTau api tuSTimat .
.
*vlm.69. So these brothers became and found in themselves, what they had long been longing, after, in their respective lordship over the seven regions of the earth, which they continued to enjoy ever since to their heart's content.
इति एते प्र.विकसित.उदित.क्रिया.अर्थाः
प्राप्स्यन्ति प्रवितत.बुद्धयः तपोभिः ।
अन्तर् यत् स्फुरति विदः तदेव बाह्ये
न आप्तम् कैस् तद्.उचित.कर्मभिः किल इति ॥७।१८३।७०॥
iti ete pra.vikasita*udita.kriyA*arthA:
prApsyanti pravitata.buddhaya: tapobhi: |
antar yat sphurati vidastadeva bAhye
na Aptam kaistat.ucita.karmabhi: kila iti ||7|183|70||
.
iti
ete pravikasita udita.kriyA.arthA:
prApsyanti pravitata.buddhayastapobhi:x
anta: yat sphurati vidastadeva bAhye
na Aptam kaistad.ucita.karmabhi: kila iti
*vlm.70. It was in this manner that these men of enlarged understandings, obtained what they sought in their minds, by means of their austere devotion and firm devotedness to their purpose. So it is with the learned that they find everything beside them; whatever they are intent upon in their minds, by means of their acting upon the same principle, and using the proper means conducing to thadend.
*sv.67.70 Thus both the Boons will duly be fulfilled.
@@@
DN7183 SEVENS AND EIGHTS 3.NV10.12
सर्ग ७.१८०
sarga 7.180
सर्ग ७.१८३
sarga 7.183
कुन्ददन्त उवाच ।
kundadanta* uvAca |
ततः पृष्टः मया तत्र स गौरि.आश्रम.तापसः ।
tata: pRSTa: mayA tatra sa* gauri.Azrama.tApasa: |
ताप.संशुष्क.दर्भ.अग्र.जरा.जर्जर.मूर्ध.जः ॥७।१८३।१॥
tApa.samzuSka.darbha*agra.jarA.jarjara.mUrdha.ja: ||7|183|1||
एका एव सप्त.द्वीपा अस्ति वसुधा यत्र तत्र ते ।
ekA eva sapta.dvIpA asti vasudhA yatra tatra te |
सप्त.द्वीप.ईश्वरा अष्टौ भवन्ति कथम् उत्तमाः ॥७।१८३।२॥
sapta.dvIpa*IzvarA* aSTau bhavanti katham uttamA: ||7|183|2||
यस्य जीवस्य सदनात् न अस्ति निर्गमनम् बहिः ।
yasya jIvasya sadanAt na asti nirgamanam bahi: |
स करोति कथम् सप्त.द्वीप.ईशत्वेन दिक्.जयम् ॥७।१८३।३॥
sa* karoti katham sapta.dvIpa*Izatvena dik.jayam ||7|183|3||
यैः वरा वरदैः दत्ताः शापैः ते तत्.विरुद्धताम् ।
yais varA* varadai: dattA: zApai: te tat.viruddhatAm |
कथम् गच्छन्ति गच्छन्ति कथम् छाया हि तापताम् ॥७।१८३।४॥
katham gacchanti gacchanti katham chAyA hi tApatAm ||7|183|4||
मिथः अशक्याम् कथम् धर्मौ स्थितिम् एकत्र गच्छतः ।
mitha: azakyAm katham dharmau sthitim ekatra gacchata: |
आधार एव आधेयत्वम् करोति कथम् आत्मनि ॥७।१८३।५॥
AdhAra* eva Adheyatvam karoti katham Atmani ||7|183|5||
सम्पश्यसि किम् एतेषाम् भो साधो शृण्व् अनन्तरम् ।
sampazyasi kim eteSAm bho sAdho zRNu anantaram |
अष्टमे अस्मिन् सु.सम्प्राप्ते तम् प्रदेशम् स.बान्धवम् ॥७।१८३।६॥
aSTame asmin su.samprApte tam pradezam sa.bAndhavam ||7|183|6||
इतः भवन्तौ तम् देशम् आसाद्य सुख.संस्थितौ ।
ita: bhavantau tam dezam AsAdya sukha.samsthitau |
स्व.बन्धु=सुख.संस्थानौ कम्चित्.कालम् भविष्यतः ॥७।१८३।७॥
sva.bandhu=sukha.samsthAnau kamcit.kAlam bhaviSyata: ||7|183|7||
ततः ते ऽष्टौ मरिष्यन्ति भ्रातरः क्रमशः गृहे ।
tata: te aSTau mariSyanti bhrAtara: kramaza: gRhe |
बान्धवः अथ करिष्यन्ति तेषाम् देहान् तत् अग्निताम् ॥७।१८३।८॥
bAndhava: atha kariSyanti teSAm dehAn tat agnitAm ||7|183|8||
तेषाम् ते संवित्.आकाशाः पृथक्.पृथक्=अवस्थिताः ।
teSAm te samvit*AkAzA: pRthak.pRthak=avasthitA: |
मुहूर्त.मात्रम् स्थास्यन्ति सुषुप्त.स्था* जडा इव ॥७।१८३।९॥
muhUrta.mAtram sthAsyanti suSupta.sthA* jaDA* iva ||7|183|9||
एतस्मिन् अन्तरे तेषाम् तानि कर्माणि धर्मतः ।
etasmin antare teSAm tAni karmANi dharmata: |
एकत्र संघटिष्यन्ति वर.शाप=आत्मकानि खे ॥७।१८३।१०॥
ekatra samghaTiSyanti vara.zApa=AtmakAni khe ||7|183|10||
कर्माणि तान्य् अधिष्ठातृ.देव=रूपाणि पेटकम् ।
karmANi tAni adhiSThAtR.deva=rUpANi peTakam |
वर.शाप=शरीराणि करिष्यन्ति पृथक्.पृथक् ॥७।१८३।११॥
vara.zApa=zarIrANi kariSyanti pRthak.pRthak ||7|183|11||
वरास् ते ऽत्र गमिष्यन्ति सुभगाः पद्म.पाणयः ।
varA: te atra gamiSyanti subhagA: padma.pANaya: |
ब्रह्म.दण्ड.आयुधाः चन्द्र.धवल.अङ्गाः चतुर्.भुजाः ॥७।१८३।१२॥
brahma.daNDa*AyudhA: candra.dhavala*aGgA: catur.bhujA: ||7|183|12||
शापः तत्र भविष्यन्ति त्रि.नेत्राः शूल.पाणयः ।
zApa: tatra bhaviSyanti tri.netrA: zUla.pANaya: |
भीषणाः कृष्ण.मेघ.आभा* द्वि.भुजा* भ्रुकुटी=मुखाः ॥७।१८३।१३॥
bhISaNA: kRSNa.megha*AbhA* dvi.bhujA* bhrukuTI=mukhA: ||7|183|13||
वरा वदिष्यन्ति ।
varA* vadiSyanti |
सु.दूरम् गम्यताम् शापाः कालो ऽस्माकम् उपागतः ।
su.dUram gamyatAm zApA: kAla: asmAkam upAgata: |
ऋतूनाम् इव तन् नाम कः समर्थो ऽति.वर्तितुम् ॥७।१८३।१४॥
RtUnAm iva tan nAma ka: samartha: ati.vartitum ||7|183|14||
शापा वदिष्यन्ति ।
zApA* vadiSyanti |
गम्यताम् हे वरा दूरम् कालो ऽस्माकम् उप.आगतः ।
gamyatAm he varA dUram kAla: asmAkam upa.Agata: |
ऋतूणाम् इव तत् नाम कः समर्थो ऽतिवर्तितुम् ॥७।१८३।१५॥
RtUNAm iva tat nAma ka: samartha: ativartitum ||7|183|15||
कृता भवन्तः मुनिना वयम् दिनकृता कृताः ।
kRtA bhavanta: muninA vayam dinakRtA kRtA: |
मुनीनाम् च अधिकः देवः भगवन्तम् पुरा यतः ॥७।१८३।१६॥
munInAm ca adhika: deva: bhagavantam purA yata: ||7|183|16||
प्रवदत्सु परेष्वेवम् शापाः क्रुद्ध.धियः वरान् ।
pravadatsu pareSu evam zApA: kruddha.dhiya: varAn |
विवस्वता कृता यूयम् वयम् रुद्र.आंशतः कृताः ॥७।१८३।१७॥
vivasvatA kRtA* yUyam vayam rudra*Am zata: kRtA: ||7|183|17||
देवानाम् अधिकः रुद्रः रुद्र.अंश.प्रभवः मुनिः ।
devAnAm adhika: rudra: rudra*amza.prabhava: muni: |
इत्य् उक्त्वा प्रोद्यता तेषाम् चक्रुः शृङ्गाण्य् अगा इव ॥७।१८३।१८॥
iti uktvA prodyatA teSAm cakru: zRGgANi agA* iva ||7|183|18||
शापेषु उद्यत.शृङ्गेषु वरा इदम् अरातिषु ।
zApeSu udyata.zRGgeSu varA* idam arAtiSu |
विहसन्तः प्रवक्ष्यन्ति प्रमेयी.कृत.निश्चयम् ॥७।१८३।१९॥
vihasanta: pravakSyanti prameyI.kRta.nizcayam ||7|183|19||
हे शापाः पापताम् त्यक्त्वा कार्यस्य अन्तो विचार्यताम् ।
he zApA: pApatAm tyaktvA kAryasya anta: vicAryatAm |
यत् कार्यम् कलहस्य अन्ते तत् एव आदौ विचार्यताम् ॥७।१८३।२०॥
yat kAryam kalahasya ante tat eva Adau vicAryatAm ||7|183|20||
पितामह.पुरीम् गत्वा कलहान् ते विनिर्नायः ।
pitAmaha.purIm gatvA kalahAn te vinirnAya: |
कर्तव्यः अस्माभिः एतत् किम् आदौ न इह विधीयते ॥७।१८३।२१॥
kartavya: asmAbhi: etat kim Adau na iha vidhIyate ||7|183|21||
शापैः वर.उक्तम् आकर्ण्य बाढम् इत्य् उररी.कृतम् ।
zApai: vara*uktam AkarNya bADham iti urarI.kRtam |
कः न गृह्नाति मूढः अपि वाक्यम् युक्ति.समन्वितम् ॥७।१८३।२२॥
ka: na gRhnAti mUDha: api vAkyam yukti.samanvitam ||7|183|22||
ततः शापा वरैः सार्धम् यास्यन्ति ब्रह्मणः पुरम् ।
tata: zApA* varai: sArdham yAsyanti brahmaNa: puram |
महानुभावा हि गतिः सदा संदेह.नाशने ॥७।१८३।२३॥
mahAnubhAvA* hi gati: sadA samdeha.nAzane ||7|183|23||
प्रणाम.पूर्वम् तत् सर्वम् यथावृत्तम् परस्परम् ।
praNAma.pUrvam tat sarvam yathAvRttam parasparam |
ब्रह्मणे कथयिष्यन्ति श्रुत्वा तेषाम् स वक्ष्यति ॥७।१८३।२४॥
brahmaNe kathayiSyanti zrutvA teSAm sa* vakSyati ||7|183|24||
वर.शाप.अधिपा भो.भो ये अन्तःसारा जयन्ति ते ।
vara.zApa*adhipA* bho.bho ye anta:sArA jayanti te |
के अन्तःसारा इति मिथः नूनम् अन्विष्यताम् स्वयम् ॥७।१८३।२५॥
ke anta:sArA* iti mitha: nUnam anviSyatAm svayam ||7|183|25||
इति श्रुत्वा प्रविष्टाः ते सारताम् सम्.अवेक्षितुम् ।
iti zrutvA praviSTA: te sAratAm sam.avekSitum |
वराणाम् हृदयम् शापाः शापानाम् हृदयम् वराः ॥७।१८३।२६॥
varANAm hRdayam zApA: zApAnAm hRdayam varA: ||7|183|26||
ते परस्परम् अन्विष्य स्वयम् हृदय.सारताम् ।
te parasparam anviSya svayam hRdaya.sAratAm |
ज्ञात्वा च समवायेन प्रवक्ष्यन्ति पितामहम् ॥७।१८३।२७॥
jJAtvA ca samavAyena pravakSyanti pitAmaham ||7|183|27||
जिताः प्रजा.नाथ वयम् न अन्तःसारा वयम् यतः ।
jitA: prajA.nAtha vayam na anta:sArA* vayam yata: |
अन्तःसारा वरा एव वज्र.स्तम्भा इव अचलाः ॥७।१८३।२८॥
anta:sArA* varA* eva vajra.stambhA* iva acalA: ||7|183|28||
वयम् किल इमे भगवन् वराः शापाः च सर्वदा ।
vayam kila ime bhagavan varA: zApA: ca sarvadA |
ननु संवित्.मया एव देहः अन्यः अस्माकम् अस्ति नो ॥७।१८३।२९॥
nanu samvit.mayA* eva deha: anya: asmAkam asti no ||7|183|29||
वरदस्य हि या संवित् वरः दत्त इति स्थिता ।
varadasya hi yA samvit vara: datta* iti sthitA |
सा एव अर्थिनि मया लब्धः वरः अयम् इति तिष्ठति ॥७।१८३।३०॥
sA eva arthini mayA labdha: vara: ayam iti tiSThati ||7|183|30||
विज्ञप्ति.मात्र=कचनम् देहम् सा एव फलम् ततः ।
vijJapti.mAtra=kacanam deham sA eva phalam tata: |
पश्यत्य् अनुभवत्य् अत्ति देश.काल.शत=भ्रमैः ॥७।१८३।३१॥
pazyati anubhavati atti deza.kAla.zata=bhramai: ||7|183|31||
वरद.आत्मा गृहीत्वात् चित्.काल.अन्तर.सम्भृता ।
varada*AtmA gRhItvAt cit.kAla*antara.sambhRtA |
यदा तदा अन्तःसारा असौ दुःजया न तु शाप.जा ॥७।१८३।३२॥
yadA tadA anta:sArA asau du:jayA na tu zApa.jA ||7|183|32||
वर.प्रदानम् वरदैः वरदानाम् वर.अर्थिभिः ।
vara.pradAnam varadai: varadAnAm vara*arthibhi: |
यदा सुचिरम् अभ्यस्तम् वराणाम् सारता तदा ॥७।१८३।३३॥
yadA suciram abhyastam varANAm sAratA tadA ||7|183|33||
यत् एव सुचिरम् संवित् अभ्यस्यति तत् एव सा ।
yat eva suciram samvit abhyasyati tat eva sA |
सारम् एव आशु भवति भवति आशु च तन्.मयी ॥७।१८३।३४॥
sAram eva Azu bhavati bhavati Azu ca tan.mayI ||7|183|34||
शुद्धानाम् अति.शुद्धा एव सम्वित् जयति संविदाम् ।
zuddhAnAm ati.zuddhA eva samvit jayati samvidAm |
अ.शुद्धानाम् तु अ.शुद्धा एव कालात् साम्यम् न विद्यते ॥७।१८३।३५॥
a.zuddhAnAm tu a.zuddhA eva kAlAt sAmyam na vidyate ||7|183|35||
क्षण.अंशेन अपि यः ज्येष्ठः न्यायः तेन अवपूर्यते ।
kSaNa*amzena api ya: jyeSTha: nyAya: tena avapUryate |
न अर्थे न्याय.अन्तरम् किम्चित् कर्तुम् उत्सहते मदम् ॥७।१८३।३६॥
na arthe nyAya*antaram kimcit kartum utsahate madam ||7|183|36||
समेन.उभय.कोटि.स्थम् मिश्रम् वस्तु भवेत् समम् ।
samena*ubhaya.koTi.stham mizram vastu bhavet samam |
वर.शाप=विलासेन क्षिर.मिश्रम् यथा पयः ॥७।१८३।३७॥
vara.zApa=vilAsena kSira.mizram yathA paya: ||7|183|37||
समाभ्याम् वर.शापाभ्याम् अथवा चित् द्वि.रूपताम् ।
samAbhyAm vara.zApAbhyAm athavA cit dvi.rUpatAm |
स्वयम् एव अनुभवति स्वप्नेष्व् इव पुरा.आत्मिका ॥७।१८३।३८॥
svayam eva anubhavati svapneSu iva purA*AtmikA ||7|183|38||
शिक्षितम् त्वत्त एव इति यत् तत् एव तव प्रभो ।
zikSitam tvatta eva iti yat tat eva tava prabho |
पुनः प्रतीपम् पठितम् शीघ्रम् यामः नमः अस्तु ते ॥७।१८३।३९॥
puna: pratIpam paThitam zIghram yAma: nama: astu te ||7|183|39||
इत्य् उक्त्वा स स्वयम्.शापः क्व अपि शाप.गणे ययौ ।
iti uktvA sa* svayam.zApa: kva api zApa.gaNe yayau |
प्रशान्ते तिमिरे दृष्टे व्योम्नि केशोण्ड्रकम् यथा ॥७।१८३।४०॥
prazAnte timire dRSTe vyomni kezoNDrakam yathA ||7|183|40||
अथ अन्यः वर.पूगः ऽत्र गृह.निर्गम.रोधकः ।
atha anya: vara.pUga: atra gRha.nirgama.rodhaka: |
स्थानि.स्थानम् इव आदेशः समान अर्थो ऽभ्यपूरयत् ॥७।१८३।४१॥
sthAni.sthAnam iva Adeza: samAna artha: abhyapUrayat ||7|183|41||
सप्त.द्वीप.ईश=जीवानाम् निर्याणम् शव.पद्मनः ।
sapta.dvIpa*Iza=jIvAnAm niryANam zava.padmana: |
देव.ईश, विद्मः न वयम् अन्ध.कूपात् इव अम्भसाम् ॥७।१८३।४२॥
deva*Iza, vidma: na vayam andha.kUpAt iva ambhasAm ||7|183|42||
सप्त.द्वीप.ईश्वरान् एतान् इमे द्वीपेषु सद्मसु ।
sapta.dvIpa*IzvarAn etAn ime dvIpeSu sadmasu |
कारयन्ति वरा वर्या वीरा दिग्.विजयम् रणे ॥७।१८३।४३॥
kArayanti varA* varyA* vIrA* dik.vijayam raNe ||7|183|43||
तत् एवम् अ.निवर्ये अस्मिन् विरोधे विबुध ईश्वर ।
tat evam a.nivarye asmin virodhe vibudha Izvara |
यत् अनुष्ठेयम् अस्माभिः तत् आ.दिश शिवाय नः ॥७।१८३।४४॥
yat anuSTheyam asmAbhi: tat A.diza zivAya na: ||7|183|44||
सप्त.द्वीप.ईश्वर=वरा गृह.रोध.वाराः च हे ।
sapta.dvIpa*Izvara=varA gRha.rodha.vArA: ca he |
कामः सम्पन्न एव इह भवताम् भवताम् अपि ॥७।१८३।४५॥
kAma: sampanna* eva iha bhavatAm bhavatAm api ||7|183|45||
व्रजत एतत् अपेक्षत्वम् यावत् न इष्टौ अपि क्षणात् ।
vrajata etat apekSatvam yAvat na iSTau api kSaNAt |
चिरम् चिरया सदने सप्त.द्वीप.ईश्वराः स्थिताः ॥७।१८३।४६॥
ciram cirayA sadane saptadvIpezvarA: sthitA: ||7|183|46||
सम्.अनन्तरम् एव एते देह.पातात् स्व.सद्मसु ।
sam.anantaram eva ete deha.pAtAt sva.sadmasu |
सप्त.द्वीप ईश्वराः सर्वे सम्पन्नाः परमम् वराः ॥७।१८३।४७॥
saptadvIpa IzvarA: sarve sampannA: paramam varA: ||7|183|47||
कुतः भू.मण्डलान्य् अष्टौ सप्त.द्वीपानि भूतयः ।
kuta: bhU.maNDalAni aSTau saptadvIpAni bhUtaya: |
एकम् एव इह भू.पीठम् श्रुतम् दृष्टम् च न इतरत् ॥७।१८३।४८॥
ekam eva iha bhU.pITham zrutam dRSTam ca na itarat ||7|183|48||
कथम् च एतानि तिष्ठन्ति कस्मिंश्चित् गृह.कोशके ।
katham ca etAni tiSThanti kasmin*cit gRha.kozake |
पद्म.अक्ष.कोशके सूक्ष्मे कथम् भान्ति मतंग.जाः ॥७।१८३।४९॥
padma*akSa.kozake sUkSme katham bhAnti matamga.jA: ||7|183|49||
brahmovAca |
brahmA uvAca |
युक्तम् युष्माभिः अस्माभिः सर्वम् व्योम.आत्मकम् जगत् ।
yuktam yuSmAbhi: asmAbhi: sarvam vyoma*Atmakam jagat |
स्थितम् चित्.परमाणु=अन्तर् अन्तःस्वप्नो ऽनुभूयते ॥७।१८३।५०॥
sthitam cit.paramANu=antar anta:svapna: anubhUyate ||7|183|50||
भाति यत् परमस्य अणोः अन्तस्थ.स्व.गृह.उदरे ।
bhAti yat paramasyANo: antastha.sva.gRha*udare |
स्फुरितम् तत् किम् आश्चार्यम् कः स्मयः प्रकृतेः क्रमे ॥७।१८३।५१॥
sphuritam tat kim AzcAryam ka: smaya: prakRte: krame ||7|183|51||
मृतेः अनन्तरम् भाति यथास्थितम् इदम् जगत् ।
mRte: anantaram bhAti yathAsthitam idam jagat |
शून्यात्मा एव घन.आकारम् तस्मिन् एव क्षणे चितः ॥७।१८३।५२॥
zUnyAtmA eva ghana.AkAram tasmin eva kSaNe cita: ||7|183|52||
अणौ अपि जगत् माति यत्र तत्र गृह.उदरे ।
aNau api jagat mAti yatra tatra gRha*udare |
सप्त.द्वीपा वसुमती कचनी इति किम् अद्भुतम् ॥७।१८३।५३॥
sapta.dvIpA vasumatI kacanI iti kim adbhutam ||7|183|53||
यत् भाति इदम् च चित्तत्वम् जगत्त्वम् न जगत् क्वचित् ।
yat bhAti idam ca cittatvam jagattvam na jagat kvacit |
चित्.मात्रम् एव तत् भाति शून्यत्वेन यथा अम्बरम् ॥७।१८३।५४॥
cit.mAtram eva tat bhAti zUnyatvena yathA ambaram ||7|183|54||
इति ते ब्रह्मणा प्रोक्ता वरदेन वराः ततः ।
iti te brahmaNA proktA varadena varA: tata: |
तान् आधिभौतिक.भ्रान्ति.मयान् संत्यज्य देहकान् ॥७।१८३।५५॥
tAn Adhibhautika.bhrAnti.mayAn samtyajya dehakAn ||7|183|55||
प्रणम्य अजम् समम् जग्मुः आतिवाहिक.देहिनः ।
praNamya ajam samam jagmu: AtivAhika.dehina: |
सप्त.द्वीपे च देवानाम् गृह.कोशान्कवत् जनान् ॥७।१८३।५६॥
sapta.dvIpe ca devAnAm gRha.kozAnkavat janAn ||7|183|56||
यावत् ते तत्र सम्पन्नाः सप्त.द्वीप.अधि.नायकाः ।
yAvat te tatra sampannA: sapta.dvIpa.adhi.nAyakA: |
अष्टौ अपि इष्ट.आपुष्टानाम् दिन.अष्टक.मही.भुजाम् ॥७।१८३।५७॥
aSTau api iSTa*ApuSTAnAm dina*aSTaka.mahI.bhujAm ||7|183|57||
ते परस्परम् अज्ञाता अज्ञाः च अन्योन्य.बन्धवः ।
te parasparam ajJAtA* ajJA: ca anyonya.bandhava: |
अन्योन्य.भू.मण्डल.गा अन्योन्य.अभिमते हिताः ॥७।१८३।५८॥
anyonya.bhU.maNDala.gA anyonya*abhimate hitA: ||7|183|58||
तेषाम् कश्चित् गृहस्य अन्तर् एव तारुण्य.सुन्दरः ।
teSAm kazcit gRhasya antar eva tAruNya.sundara: |
उज्जयिन्याम् महापुर्याम् राजधान्याम् सुखे स्थितः ॥७।१८३।५९॥
ujjayinyAm mahApuryAm rAjadhAnyAm sukhe sthita: ||7|183|59||
शाकद्वीप.आस्पदः कश्चित् नागलोक.जिगीषया ।
zAkadvIpa*Aspada: kazcit nAgaloka.jigISayA |
विचरत्य् अब्धि.जठरे सर्व.दिक् विजय.उद्यतः ॥७।१८३।६०॥
vicarati abdhi.jaThare sarva.dik vijaya*udyata: ||7|183|60||
कुश.द्वीप.राजधान्याम् निराधिः सकल.प्रजाः ।
kuza.dvIpa.rAjadhAnyAm nirAdhi: sakala.prajA: |
कृत.दिक्.विजयः कश्चित् सुप्तः कानन.अवलम्बितः ॥७।१८३।६१॥
kRta.dik.vijaya: kazcit supta: kAnana*avalambita: ||7|183|61||
शाल्मलि.द्वीप.शैल.इन्द्र.सिरःपुर्याः सरोवरे ।
zAlmali.dvIpa.zaila.indra.sira:puryA: sarovare |
क्रौञ्च.द्वीपे हेम.पुरे सप्त.द्वीप.विवर्धिते ।
krauJca.dvIpe hema.pure sapta.dvIpa.vivardhite |
जल.लीलारतः कश्चित् सह.विद्याधरी.गणैः ॥७।१८३।६२॥
jala.lIlArata: kazcit saha.vidyAdharI.gaNai: ||7|183|62||
प्रवृत्तः वाजि.मेधेन कश्चित् यष्टुम् दिन.अष्टकम् ॥७।१८३।६३॥
pravRtta: vAji.medhena kazcit yaSTum dina*aSTakam ||7|183|63||
उद्यतः शाल्मलि.द्वीपे कश्चित् द्वीपान्त.चरिणा ।
udyata: zAlmali.dvIpe kazcit dvIpAnta.cariNA |
योद्धुम् उद्धृत.दिक्.दन्ति.दन्त.आकृष्ट.कुल.आचलः ॥७।१८३।६४॥
yoddhum uddhRta.dik.danti.danta*AkRSTa.kula.Acala: ||7|183|64||
गोमेद.द्वीपकः कश्चित् पुंष्कर.द्वीप.राट्.सुताम् ।
gomeda.dvIpaka: kazcit pum Skara.dvIpa.rAT.sutAm |
समानेतुम् वशात् व्याति कषत् सेनः अष्टमः अभवत् ॥७।१८३।६५॥
samAnetum vazAt vyAti kaSat sena: aSTama: abhavat ||7|183|65||
पुष्कर.द्वीपकः कश्चित् लोकालोक.अद्रि.भूभुजः ।
puSkara.dvIpaka: kazcit lokAloka*adri.bhUbhuja: |
दूतेन सह निर्यातः धन.भूमि.दिदृक्षया ॥७।१८३।६६॥
dUtena saha niryAta: dhana.bhUmi.didRkSayA ||7|183|66||
प्रत्येकम् इत्थम् एतेषाम् द्वीप.द्वीप.अधिनाथताम् ।
pratyekam ittham eteSAm dvIpa.dvIpa*adhinAthatAm |
कुर्वताम् स्व.गृह.आकाशे दृष्ट्वा स्व.प्रतिभा.उचिताम् ॥७।१८३।६७॥
kurvatAm sva.gRha*AkAze dRSTvA sva.pratibhA*ucitAm ||7|183|67||
त्यक्त.अभिमानिक.आकारा द्विविधाः ते वराः ततः ।
tyakta*abhimAnika*AkArA* dvividhA: te varA: tata: |
तत् संविद्भिः गृहेषु अन्तर् एकताम् खानि खैः इव ॥७।१८३।६८॥
tat samvidbhi: gRheSu antar ekatAm khAni khai: iva ||7|183|68||
यास्यन्ति ते भविष्यन्ति सम्प्राप्त.अभिमताः चिरम् ।
yAsyanti te bhaviSyanti samprApta*abhimatA: ciram |
सप्त.द्वीप.ईश्वराः तुष्टा* ननु अष्टौ अपि तुष्टिमत् ॥७।१८३।६९॥
sapta.dvIpa*IzvarA: tuSTA* nanu aSTau api tuSTimat ||7|183|69||
इति एते प्र.विकसित.उदित.क्रिया.अर्थाः
iti ete pra.vikasita*udita.kriyA*arthA:
प्राप्स्यन्ति प्रवितत.बुद्धयः तपोभिः ।
prApsyanti pravitata.buddhaya: tapobhi: |
अन्तर् यत् स्फुरति विदः तदेव बाह्ये
antar yat sphurati vida: tadeva bAhye
न आप्तम् कैस् तद्.उचित.कर्मभिः किल इति ॥७।१८३।७०॥
na Aptam kai: tat.ucita.karmabhi: kila iti ||7|183|70||
॥
.
oॐm
चित् संवित्त्या.उच्यते जीव:
cit sam vittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
sam kalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam aham kAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/Fm .3.67.21
next Canto:
चित् संवित्त्या.उच्यते जीव:
cit samvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
samkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahamkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/Fm .3.67.21
next Canto:
Fm 7184 THE KADAm BA.TREE.m ONK EXPOUNDS 3.NV13.14 .z48
Fm .7.150.Fm .7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/Fm .7.150.Fm .7.199.docx?dl=0
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
FM7185 JASMINETOOTH'S AWAKENING 3.NV15 .z27
FM.7.150-FM.7.199
https://www.dropbox.com/s/f96jxsmgm56ly5y/FM.7.150-FM.7.199.docx?dl=0
FM.7.185 JASMINETOOTH'S AWAKENING 3.NV15
सर्ग ७.१८५
sarga 7.185
कुन्ददन्त उवाच ।
kundadanta uvAca |
जरन् मुनिः_अपि_इति_उक्त्वा ध्यान.मीलित.लोचनः ।
jaran muni:_api_iti_uktvA dhyAna-mIlita-locana: |
आसीत् अ-स्पन्दित.प्रान=मनाः चित्र इव_अर्पितः ॥७।१८५।१॥
AsIt a-spandita-prAna=manA: citra* iva_arpita: ||7|185|1||
आवाभ्याम् प्रणय.उदारैः प्रार्थितः_अपि पुनःपुनः ।
AvAbhyAm praNaya~udArai: prArthita:_api puna:puna: |
वाक्यैः संसारम् अविदन् न वचः दत्तवान् पुनः ॥७।१८५।२॥
vAkyai: saMsAram avidan na vaca: dattavAn puna: ||7|185|2||
आवाम् प्रदेश.तस् तस्मात् चलित्वा मन्दम् उत्सुकौ ।
AvAm pradeza.ta: tasmAt calitvA mandam utsukau |
दिनैः कतिपयैः प्राप्तौ गृहम् मुदित.बान्धवम् ॥७।१८५।३॥
dinai: katipayai: prAptau gRham mudita-bAndhavam ||7|185|3||
अथ तत्र_उत्सवम् कृत्वा कथाः प्रोच्य चिरम्तनीः ।
atha tatra_utsavam kRtvA kathA: procya ciramtanI: |
स्थिताः तावत्_वयम् यावत् सप्त_अपि भ्रातरः_अथ ते ॥७।१८५।४॥
sthitA: tAvat vayam yAvat sapta_api bhrAtara:_atha te ||7|185|4||
क्रमेण विलयम् प्राप्ताः प्रलयेषु_अर्णवा इव ।
krameNa vilayam prAptA: pralayeSu_arNavA* iva |
मुक्तः_असौ मे सखा_एव_एक एक.अर्णव इव_अष्टकः ॥७।१८५।५॥
mukta:_asau me sakhA_eva_eka* eka.arNava* iva_aSTaka: ||7|185|5||
ततः कालेन सः_अपि_अस्तम् दिनान्ते_अर्क इव_आगतः ।
tata: kAlena sa:_api_astam dinAnte_arka* iva_Agata: |
अहम् दुःख-परीत.आत्मा परम् वैधुर्यम् आगतः ॥७।१८५।६॥
aham du:kha-parIta.AtmA param vaidhuryam Agata: ||7|185|6||
ततोऽहम् दु:खितो भूय: कदम्ब-तरु-तापसम् ।
tata:_aham du:khito bhUya: kadamba-taru-tApasam |
गतः दुःख.उपघाताय तत्.ज्ञानम् प्रष्टुम् आदृतः ॥७।१८५।७॥
gata: du:kha~upaghAtAya tajjJAnam praSTum AdRta: ||7|185|7||
तत्र मास.त्रयेण_असौ समाधि.विरतः_अभवत् ।
tatra mAsa-trayeNa_asau samAdhi-virata:_abhavat |
प्रणतेन मया पृष्टः सन्न्_इदम् प्रोक्तवान् अथ ॥७।१८५।८॥
praNatena mayA pRSTa: san_idam proktavAn atha ||7|185|8||
कदम्ब.तापस उवाच ।
kadamba.tApasa uvAca |
अहम् समाधि.विरतः स्थातुम् शक्नोमि न क्षणम् ।
aham samAdhi-virata: sthAtum zaknomi na kSaNam |
समाधिम् एव प्रविशामि_अहम् आशु कृतत्वरः ॥७।१८५।९॥
samAdhim eva pravizAmi_aham Azu kRtatvara: ||7|185|9||
परमार्हा_उपदेशः_ते न_अभ्यासेन विना_अनघ ।
paramArhA_upadeza: te na_abhyAsena vinA_anagha |
लगति_अत्र पराम् युक्तिम् इमाम् शृणु ततः कुरु ॥७।१८५।१०॥
lagati_atra parAm yuktim imAm zRNu tata: kuru ||7|185|10||
अयोध्या.नाम पूर् अस्ति तत्र_अस्ति वसुधा.अधिपः ।
ayodhyA.nAma pUr asti tatra_asti vasudhA~adhipa: |
नाम्ना दशरथः तस्य पुत्रः राम इति श्रुतः ॥७।१८५।११॥
nAmnA dazaratha: tasya putra: rAma iti zruta: ||7|185|11||
सकाशम् तत्र गच्छ त्वम् तस्मै कुलगुरुः किल ।
sakAzam tatra gaccha tvam tasmai kulaguru: kila |
वसिष्ठ.आख्यः मुनि-श्रेष्ठः कथयिष्यति संसदि ॥७।१८५।१२॥
vasiSTha~Akhya: muni-zreSTha: kathayiSyati saMsadi ||7|185|12||
मोक्ष.उपाय.कथाम् दिव्याम् ताम् श्रुत्वा सुचिरम्, द्विज ।
mokSa.upAya-kathAm divyAm tAm zrutvA suciram, dvija |
विश्रान्तिम् एष्यसि परे पदे_अहम् इव पावने ॥७।१८५।१३॥
vizrAntim eSyasi pare pade_aham iva pAvane ||7|185|13||
इति_उक्त्वा स समाधान.रसायन.महार्णवम् ।
iti_uktvA sa samAdhAna-rasAyana-mahArNavam |
विवेश_अहम् इमम् देशम् त्वत्.सकाशम् उपागतः ॥७।१८५।१४॥
viveza_aham imam dezam tvat-sakAzam upAgata: ||7|185|14||
एषो ऽहम् एतद् वृत्तम् मे सर्वम् कथितवान् अहम् ।
eSa:_aham etat.vRttam me sarvam kathitavAn aham |
यथा.वृत्तम् यथा.दृष्टम् यथा.श्रुतम् अखण्डितम् ॥७।१८५।१५॥
yathA.vRttam yathA.dRSTam yathA.zrutam akhaNDitam ||7|185|15||
राम उवाच ।
oॐm
http://en.wikipedia.org/wiki/Neolamarckia_cadamba
FM.7.185
JASMINE.TOOTH'S AWAKENING
JASMINE.TOOTH said—
जरन् मुनिः_अपि_इति_उक्त्वा ध्यान.मीलित.लोचनः ।
jaran muni:_api_iti_uktvA dhyAna-mIlita-locana: |
आसीत् अ-स्पन्दित.प्रान=मनाः चित्र इव_अर्पितः ॥७।१८५।१॥
AsIt a-spandita-prAna=manA: citra* iva_arpita: ||7|185|1||
.
jaran munir api ity uktvA - the aging muni having said this much
dhyAna=mIlita-locana: - dhyAna=closed-eyes
AsId - he was - a.spandita-prAna=manA: – un.vibrant-prAna=Minded
citre iva arpita: – fixed like a painted image
.
*sv.7.185.1 KUNDADANTA said: Having said thus, the sage immediately closed his eyes and entered into deep contemplation.
*vlm.7.185.1 KUNDA-danta rejoined:—The old sage having said so far, closed his eyes in meditation; and he became as motionless as a statue or picture, without any action of his breath and mind
*AB. aspandite prANamanasI yasya ||
आवाभ्याम् प्रणय.उदारैः प्रार्थितः_अपि पुनःपुनः ।
AvAbhyAm praNaya~udArai: prArthita:_api puna:puna: |
वाक्यैः संसारम् अविदन् न वचः दत्तवान् पुनः ॥७।१८५।२॥
vAkyai: saMsAram avidan na vaca: dattavAn puna: ||7|185|2||
.
AvAbhyAm praNaya~udArai: prArthita:_api puna:puna: vAkyai: saMsAram avidat na vaca: dattavAn_puna:
.
*sv.7.185.2 His life-breath and his mind had ceased to move and therefore he sat there like a painted picture. We tried to speak to him, but he did not even hear us.
*vlm.7.185.2. And we prayed him with great fondness and endearment, yet he uttered not a word unto us; because he seemed to be so rapt in his abstraction, as to have become utterly insensible of the outer world.
आवाम् प्रदेश.तस् तस्मात् चलित्वा मन्दम् उत्सुकौ ।
AvAm pradeza.ta: tasmAt calitvA mandam utsukau |
दिनैः कतिपयैः प्राप्तौ गृहम् मुदित.बान्धवम् ॥७।१८५।३॥
dinai: katipayai: prAptau gRham mudita-bAndhavam ||7|185|3||
.
AvAm pradeza.tas tasmAt calitvA mandam utsukau dinai: katipayai: prAptau gRham mudita-bAndhavam
*vlm.7.185.3. We then departed, from that place, with our broken hearts and dejected countenances; and were received after a few days journey, by our gladsome friends at home.
*sv.7.185.3-4 We were sorry to lose him. However, we moved away from there and slowly reached the house.
अथ तत्र_उत्सवम् कृत्वा कथाः प्रोच्य चिरम्तनीः ।
atha tatra_utsavam kRtvA kathA: procya ciramtanI: |
स्थिताः तावत्_वयम् यावत् सप्त_अपि भ्रातरः_अथ ते ॥७।१८५।४॥
sthitA: tAvat vayam yAvat sapta_api bhrAtara:_atha te ||7|185|4||
.
atha tatra utsavam kRtvA
then there having-made a feast
kathA: procya ciramtanI:
telling tales of long ago
sthitA: tAvadvayam
we sat like that
yAvat_saptApi bhrAtaro_atha te
so long as there were still seven brothers.
We made great feasts, and we would tell
each-other tales of long-ago.
We sat together then, when there
were still all seven brothers here.
#ciramtana. #ciramtanI. #cirantana. #cirantanI.- from ancient times; long ago. atha tatra utsavam kRtvA kathA: procya ciramtanI: ||7|185|
*vlm.7.185.4. We lived there in joyous festivity, as long as the seven brothers were living; and passed our time in narrations of our past adventures, and relations of the old accounts of bygone times.
*sv.7.185.3-4 We were sorry to lose him. However, we moved away from there and slowly reached the house.
क्रमेण विलयम् प्राप्ताः प्रलयेषु_अर्णवा इव ।
krameNa vilayam prAptA: pralayeSu_arNavA* iva |
मुक्तः_असौ मे सखा_एव_एक एक.अर्णव इव_अष्टकः ॥७।१८५।५॥
mukta:_asau me sakhA_eva_eka* eka.arNava* iva_aSTaka: ||7|185|5||
.
krameNa vilayam prAptA: pralayeSu_arNavA: iva mukta:_asau me sakhA_eva_eka:
eka.arNava iva_aSTaka: - like eight seas in one ocean
.
The TREE.MONK said—
<span lang="EN-US" style="font-family:Mangal,s