fm6052 2.sp18..19 arjuna - COUNCIL OF THE GODS .z39
jivadas
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fm6052 2.sp18..19 arjuna - COUNCIL OF THE GODS .z39
Oॐm
COUNCIL OF THE GODS
beginning
"The Tale of Arjuna", a condensation of bhagavad.gItA, y6052-y6061.
oॐm
Tags: #heyopAdeya, #heyAdeya, #Adeya, #lalitA
#tt. #heyopAdeya: Dos and Don'ts: ethical standards. —#dA —#deya -adj.- what ought to be given-out, displayed; • Virtue, according-to the many priesthoods. —#adeya - improper to be given, (*adeyam अम्) a bribe. —#Adeya - acceptable, to be received. —#upAdeya- उपादेय upa-A=deya, (A ambig) - to be taken or received (A-deya); • not to be refused (a-deya); • to be allowed. • What is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing moral and ethical judgments. —#heya . to be rejected or avoided. •-• —#heyopAdeya, #heyAdeya –to be rejected or accepted; con or pro (quid pro quo); -•• <idam puNyam upAdeyam - this Holy Thing is to be done, - heyam pApam idam tu_iti - not to be done however is Sin/Crime/Treason/Heresy like this>. y6052015 • —#anupAdeya - a.heyam an.upAdeyam an-Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •-•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures. The source of these scriptures is the Vedas and based on certain procedures followed by our ancestors. These are the rules and regulations that permit certain actions and prohibit certain other actions." zrI-lalitA-sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya-varjita-304
vasiShTha said—
01|o/
यो जिवस्य_आदि.त: स्वप्नो नाना-कलन-कोमल: ।
तम् इमाम् विद्धि सम्सारम् न सत्यम् न_अपि_अ-सन्.मयम् ॥१॥
yo jivasya_Adi.ta: svapno nAnA-kalana-komala: |
tam imAm viddhi saMsAram na satyam na.api_a-san.mayam ||6.52.1||
.
what seems to be a jIva's dream variously shuddering and calm,
know This to be the saMsAra.Convolution
:
neither what's So nor what's not.So
.
~vlm. Know Ráma, this world to be as a dream, which is common to all living beings, and is fraught with many agreeable scenes, so as to form the daily romance of their lives, which is neither true nor entirely false.
~sv.1 VASISTHA continued: What is known as this saMsAra (world-appearance) is but the original dream of the jiva (the first person).
02|Ø
न पुंस इव जीवस्य स्वप्न: सम्भवति क्वचित् ।
na puMsa* iva jIvasya svapna: sambhavati kvacit |
तेन.एते जाग्रतो भावा जाग्रत्-स्वप्न-कृतो अत्र हि ॥२॥
tena_ete jAgrato_bhAvA:_jAgrat-svapna-kRto_atra hi ||2||
.
dreams aren't the same for a Human being and a Jiva Being.
The Human sees his dream as life. The Living*jiva sees his life as dream.
*jd.na - not - puMse iva - as-if in a person -
jIvasya svapna: sambhavati kvacit - a dream of the living *jIva comes-to-be -
tena - for That / therefore -
ete jAgrata:_bhAvA: - these Waking States -
jAgrat-svapna=kRta:_atra hi - for they are waking-dream=made -
na puMsa: iva - not the same for the Human -- svapna: sambhavati - do dreams appear -- jIvasya - as for the Jiva Being -- kva-cit - where-ever,... -- tena ete jAgrata: bhAvA: - ...thus, these waking experiences -- ||are|| -- kRta: - made of -- jAgrat-svapna- Waking-dream—||i.e. Waking for the Jiva Being, Dream for the Human being|| -- atra hi - ||are|| 'here' indeed
~sv.2 The dream of the jiva is not like the dream of a person: the former's dream is experienced as the wakeful state. Hence it is that the wakeful state is considered a dream.
~vlm.2. But as it is not likely that the living souls of men should be always asleep; therefore their waking state is to be accounted as one of dreaming also. (Life is a dream. Addison).
03|Ø
जीव-स्वप्नम् इमम् दीर्घम् क्षिप्रता-प्रति.भासत: ।
jIva-svapnam imam dIrgham kSipratA-prati.bhAsata: |
अ-सत्यम् अप्य् अवस्तुत्वाद् विद्धि वेद्य-विदाम् वर ॥३॥
a-satyam api_ avastutvAt_ viddhi vedya-vidAm vara ||3||
.
*jd. jIva-svapnam - Living*jiva-dream —
imam dIrgham - this long one —
kSipratA-pratibhAsata: - x =
asatyam api_ avastutvAt - x =
viddhi vedya-vidAm vara - know, of knowsome-knowers the best! —
This long Jiva-dream
because it
shines bright and vibrant, though it's unSuch.
Because it is not substantial
#pratibhAs prati>bhAs - A. pratibhAsate, to manifest one's self. appear as or look like or as (nom.) (nAnA-tvena, 'to appear different' VedAntas.) • to shine, be brilliant, have a bright appearance —
#pratibhAsa prati-bhAsa - m. appearance-as ||of self||, looking-like, similitude, Vedantas. SAh • ||shining-forth||, appearing or occurring to the mind
vastu - worth money; substantial; real; - avastu a-vastu - worthless; insubstantial; unreal
avastu a-vastu - worthless; insubstantial; unreal; - vastu - worth money; substantial; real
#vastu n. any really existing or abiding substance or essence, thing, object, article (also applied to living beings); the Such, the Vastness; (in phil.) the real (opp. to avastu, "that which does not really exist, the unreal"; <advitIyavastu>, "the one real substance or essence which has no second"); worthy object, object of or for (comp.); affair, circumstance; subject, subject-matter, contents, theme (of a speech), plot (of a drama or poem); (in music) a kind of composition; natural disposition, essential property; the pith or substance of anything; f. becoming light, dawning, morning (gen.vasto:, in the morning; <vastor vasto:>, "every morning"; <vastor asyA:>, "this morning"; <prati vasto:>, "towards morning"; dat.vastave. vastu- substantial, real ;
~sv.3 The jiva's long dream is instantly materialised, though it is unreal and unsubstantial.
~vlm.3. Life is a longer dream than the short lived ones in our sleep; and know it, intelligent Ráma, to be as untrue as it is unsubstantial and airy in its nature.
04|o/
स्वप्नात् स्वप्न-अन्तरम् इव गच्छन्तो जीव-जीवका: ।
svapnAt svapna-antaram iva gacchanto_ jIva-jIvakA: |
अ.सत्यम् एव पश्यन्ति घन-सत्यतया.अनघ ॥४॥
a.satyam eva pazyanti ghana-satyatayA.anagha ||4||
.
*jd. svapnAt svapna-antaram iva - as from one dream to another = gacchanta: jIva-jIvakA: - they go, living Lifelings =
a-satyam eva pazyanti - altho an unreality they see =
ghana-satyatayA - materialized as a state of Being.So, = anagha - dear boy.
~vlm.4. The living souls of the living world, continually pass from dream to dream, and they view the unrealities of the world as a positive realities in their nature.
~sv.4-7 The jiva goes from one dream to another within that dream; and as this misconception of the dream as the reality becomes denser, it is experienced as if it were real and the real is ignored as unreal.
*jd. svapnAt svapna-antaram iva - as from one dream to another = gacchanta: jIva-jIvakA: - they go, living Lifelings = a-satyam eva pazyanti - altho an unreality they see = ghana-satyatayA - materialized as a state of Being.So, = anagha - dear boy.
05|Ø
अ.जडे जडता तात जडे च .अ.जडता.उदिता ।
a.jaDe jaDatA tAta jaDe ca.a.jaDatA_uditA |
अ.सत्ये सत्यता जीव-जीव-अनुभव-मोहित: ॥५॥
a.satye satyatA jIva-jIva-anubhava-mohita: ||5||
.
*jd. a-jaDe jaDatA tAta - x =
jaDe ca ajaDatA uditA - x =
a-satye satyatA - x =
jIva-jIva-anubhava-mohita: - x.
~vlm.5. They ascribe solidity to the subtile, and subtilety to what is solid; they see the unreal as real, and think the unliving as living in their ignorance.
06|Ø
भानो: ऽप्य् अन्तर् अखिलम् पश्यntas त्रिजगद्-भूमम् ।
bhAno:_api_ anta:_ akhilam pazyanta:_trijagat_bhUmam |
भ्रमन्ति स्वप्न-सम्भ्रान्ता इव जीवा भिदा-अलिभि: ॥६॥
bhramanti svapna-sambhrAntA:_ iva jIvA:_ bhida-alibhi: ||6||
.
bhAno:_api_ antar - of the sun even inside =
akhilam - the whole =
pazyanta: are seen, trijagat_bhUmam – the Three Worlds' Perfection =
bhramanti - like roving =
svapna-sambhrAntA:_ iva jIvA: - like dream.wandering jIvas =
bhid-Alibhi: / - x.
~vlm.6. They consider the revolution of all worlds, to be confined in the solar system; and rove about like somnambuletors and fleeting bees about the living soul, which they differentiate from the supreme.
VA - जीवा भिदा-आलिभिः
- jivas, stung by bees (of imaginations)?
भानोर् - which light is meant?
AS: Here is the full translation:
Even in the interior of the Sun, lifeforms (jIvAH) move about as if in a dream,
with an illusion of the three worlds (tri-jagat-bhrama) with a series of
imagined variations (bhid+Ali).
Here the word is Ali(line, row, etc.) and not ali(bee).
I don't know where you saw the light(:-)), unless inside the Sun.
#AbhAsa आभास — reflection, Talks. • in Talk 68 ramaNa notes: "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."
07|o/
सर्व.गत्वात्_अनन्तत्वात्_स्वस्य जीवस्य जीवत: ।
यद् भावयन्ति चेतन्ति तद् एव_आशु_इति सत्यवत् ॥७॥
sarva.gatvAt_anantatvAt_svasya jIvasya jIvata: |
yad_bhAvayanti cetanti tad_eva_Azu_iti satyavat ||7||
.
*jd. sarva-gatvAd-anantatvAt-svasya jIvasya jIvata: - x =
yat_bhAvayanti cetanti tat_evAzv iti satyavat – x.
~vlm.7. They consider and meditate in their minds, the living soul as a separate reality, owing to its ubequity and immortality, and as the source of their own lives. (This is the living liberation-jivanmukti of Buddhists, who consider their living souls as absolute agent of themselves).
08|Ø
पुण्डरिकाक्ष-निर्दिष्टाम् अ.सम्सक्ति-गतिम् शुभाम् ।
puNDarikAkSa-nirdiSTAm a.saMsakti-gatim zubhAm |
याम् आलिङ्ग्य महा.बाहो जीवन्.मुक्तो महा.मुनि: ॥८॥
yAm AliGgya mahA.bAho jIvan.mukto_ mahA.muni: ||8||
.
puNDarikAkSa-nirdiSTAm - x =
asaMsakti-gatim zubhAm - x +
yAm AliGgya - x =
mahAbAho - x =
jIvanmukta: mahAmuni: - x.
~sv.8-10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
~vlm.8. Hear me to relate to you the best lesson of indifference(i. e. the unattachment to the world and life), which, the lotus-eyed lord (Krishna) taught to Arjuna, Ad whereby that sagely prince became liberated in life time. (Here is an anachronism f antedating Krishnárjuna prior to Ráma).
VA - what is यामालिङ्ग्य
AS: It breaks as two words yAm AliGgya and means embracing the detachment (phrased as yAm asaMsaktim)
09|o/
पाण्डो: पुत्रो_अर्जुनो नाम सुखम् जीवितम् आत्मन: ।
क्षिपयिष्यति निर्दुःखम् यथा क्षेपय जीवितम् ॥९॥
pANDo: putro_arjuno nAma sukham jIvitam Atmana: |
kSipayiSyati nirduHkham yathA kSepaya jIvitam ||9||
.
they call him *arjuna the Straight;
he's the son of *pANDu the White;
and he will spend a griefless life
in himSelf. Do you do so too.
pANDo: putra: arjuna: nAma –
arjuna called the Bright, son of *pANDu the White -
kSipayiSyati - will pass - >kSip commonly refers to shooting arrows -
sukham jIvitam Atmana: - a happy lifetime in/of the Self -
nirduHkham - sorrowlessly. -
yathA kSepaya jIvitam - So let your life be spent!
#arjuna- अर्जुन - (cf. ऋज्र्/अ and √ रज्) white , clear (the colour of the day RV. vi , 9 , 1 ; of the dawn RV. i , 49 , 3); –m.- #arjuna: - Arjuna the Straight, the third of the #pANDava पाण्डव princes (who was a son of #indra इन्द्र and kuntI कुन्ती) MBh. &c; •-•> #arjunopAkhyAna -n.- "The Tale of Arjuna", YV's condensation of bhagavad.gItA, y6052-y6061.
~vlm.9. Thus Arjuna the son of Pandu will happily pass his life, and which I hope yon will imitate, if you want to pass your days without any grief or sorrow.
~sv.8-10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
rAma asked—
10|o/
राम उवाच ।
भविष्यति कदा ब्रह्मन् सो_अर्जुन: पाण्डु-नन्दन: ।
कीदृशीम् च हरिस्_तस्य कथयिष्यति_अ.सक्तताम् ॥१०॥
bhaviSyati kadA brahman_so_arjuna: pANDu-nandana: |
kIdRzIm ca haris_tasya kathayiSyati_a.saktatAm ||10||
.
when will this Arjuna, praised by
the *pANDus, *brAhmaNa, come-to-
be? and how is it that *hari
will teach him about Detachment?
bhaviSyati kadA brahman –
when till he be, o *brAhmaNa =
so'rjuna: pANDunandana: -
that arjuna, darling of the *pANDu.s =
kIdRzIm ca haris –
and what-sort is this *hari =
tasya kathayiSyati asaktatAm –
who will speak.of his *a-sakta Detachment?
~sv.8-10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
~vlm.10. Ráma said--Tell me sir, when will this Arjuna the son of Pandu, will come to be born on earth, and who is this *hari of his, that is to deliver this lesson of indifference to the world to him.
vasiShTha said—
11|Ø
अस्ति सन्.मात्रम् आत्मा.इति परिकल्पित-नामकम् ।
asti san.mAtram AtmA_iti parikalpita-nAmakam |
स्थितम् आत्मन्य् अन्.आद्यन्ते नभसि.इव महा.नभ: ॥११॥
sthitam Atmani_an.Adyante nabhasi_iva mahA.nabha: ||11||
.
वसिष्ठ उवाच VASISHTHA: अस्ति सन्-मात्रम् आत्म इति The soul is a measure of being-So परिकल्पित-नामकम् given an imaginary name स्थितम् आत्मनि अनाद्यन्ते seated in the boundless Self, नभसि इव महानभः a great sky in the spacious sky... -11-
~sv.11-12 The entire universe appears in the one ocean of cosmic consciousness;...
~vlm.11. Vasishtha replied--There is only the entity of one soul, to whom this appellation is applied by fiction only. He remains in himself from time without beginning and end, as the sky is situated in vacUm.
n|o/
दृश्यते विमले तस्मिन्-न् अयम् सम्सार-विभ्रम: ।
कटक-आदि यथा हेम्नि तरङ्ग-आदि यथा.अम्भसि ॥१२॥
dRzyate vimale tasmin-n ayam saMsAra-vibhrama: |
kaTaka-Adi yathA hemni taraGga-Adi yathA.ambhasi ||12||
.
dRzyate vimale tasmin –
there is seen, in that purity, -
ayam saMsAra-vibhrama: -
this saMsAric delusion -
kaTaka-Adi yathA hemni –
like bracelets &c in gold -
taraGga-Adi yathA ambhasi –
like waves &c in water....
~sv.11-12 The entire universe appears in the one ocean of cosmic consciousness;...
~vlm.12. We behold in him the phantasmagoria of this extended world, as we see the different ornaments in gold, and the waves and bellows in the sea. (Identity of the cause and effect of the producer and produced).
13|Ø
चतुर्दश-विधा भूत-जातय: प्रस्फुरन्त्य् अलम् ।
caturdaza-vidhA bhUta-jAtaya: prasphuranti_alam |
तस्मिन् सम्सार-जाले ऽस्मिञ् जाले शकुनयो यथा ॥१३॥
tasmin_saMsAra-jAle_asmiJ_jAle zakunayo yathA ||13||
.
~sv.13-16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
~vlm.13. The fourteen kinds of created beings display themselves in him; and in him is the network of this universe, wherin all these worlds are suspended, as birds hanging in the net in which they are caught.
n|o/
तत्र_एते यम-चन्द्र-अर्क-शक्र=आद्या: शंसित-क्रमा: ।
भूत-पञ्चक-संसार-लोकपालत्वम् आगता: ॥१४॥
tatra_ete yama-candra-arka-zakra=AdyA: zaMsita-kramA: |
bhUta-paJcaka-saMsAra-lokapAlatvam AgatA: ||14||
*jd.
tatra ete - x =
yama-candra-arka-zakra-AdyA: - x =
zaMsita-kramA: - x =
bhUta-paJcaka-saMsAra-lokapAlatvam - x =
AgatA: - x =
~vlm.14. In him reside the deities Indra and yama and the sun and moon, who are renowned and hallowed in the scriptures; and in him abide the five elemental creation, and they that have become the regents (of heaven and earth).
~sv.13-16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
n|o/
इदम् पुण्यम् उपादेयम् हेयम् पापम् इदम् त्व् इति ।
तै: स्व सम्कल्प-घटिताद् वेदनात् स्थापिता स्थिति: ॥१५॥
idam puNyam upAdeyam heyam pApam idam tv iti |
tai: sva‑samkalpa-ghaTitAd vedanAt sthApitA sthiti: ||15||
*jd.
idam puNyam upAdeyam - "This is holy, and to be done =
heyam pApam idam tv iti - but this is sin, and to avoid" =
tai: sva‑samkalpa-ghaTitAd - x =
vedanAt sthApitA sthiti: - x.
#heyopAdeya: Dos and Don'ts: ethical standards. —#dA —#deya -adj.- what ought to be given-out, displayed; • Virtue, according-to the many priesthoods. —
#adeya - improper to be given, (*adeyam अम्) a bribe. —#Adeya - acceptable, to be received. —#upAdeya- उपादेय upa-A=deya, (A ambig) - to be taken or received (A-deya); • not to be refused (a-deya); • to be allowed. • What is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing moral and ethical judgments. —#heya . to be rejected or avoided. •-• —#heyopAdeya, #heyAdeya –to be rejected or accepted; con or pro (quid pro quo); -•• <idam puNyam upAdeyam - this Holy Thing is to be done, - heyam pApam idam tu_iti - not to be done however is Sin/Crime/Treason/Heresy like this>. y6052015 • —#anupAdeya - a.heyam an.upAdeyam an-Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •-•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures. The source of these scriptures is the Vedas and based on certain procedures followed by our ancestors. These are the rules and regulations that permit certain actions and prohibit certain other actions." zrI-lalitA-sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya-varjita-304
~sv.13-16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
~vlm.15. That the one thing is virtue and therefore expedient, and the other is vice and therefore improper, are both placed in him as his ordinances (or eternal laws); and depending on the free agency (sancalpa) of men, to accept or reject the one or the other for good or evil. (Hence there is no positive virtue or vice, nor good the author of good and evil; but it is the obedience or disobedience to his fixed laws, that amounts to the one or other).
n|o/
तस्य_अद्य यावद् अनघ प्रवाह-पतिते निजे ।
कर्मणि_अचल-सम्काश=स्थिरम् चित्तम् अवस्थितम् ॥१६॥
tasya.adya yAvad_anagha pravAha-patite nije |
karmaNi_acala-samkAza=sthiram cittam avasthitam ||16||
*jd.
tasya - x =
adya yAvad - x =
anagha - x =
pravAha-patite nije - x =
karmaNi - x =
acala-samkAza=sthiram cittam avasthitam – x.
~vlm.16. It is obedience to the Divine ordinance, that the gods are still employed in their fixed charges with their steady minds.
17|Ø
भगवान् स यम: किंचिद् गते प्रति-चतुर्.युगे ।
bhagavAn_sa yama: kiMcit_gate prati-catur.yuge |
तप: प्रकुरुते भूत-दलनात् पाप-शङ्कया ॥१७॥
tapa: prakurute bhUta-dalanAt pApa-zaGkayA ||17||
.
His Worship yama, Lord of Death,
in the last Age of some Æon, somewhen, used to make fierce tapas,
after the demise of Beings
for the atonement of their sin
.
~sv.17-18 However, when the people become predominantly sinful, *yama the god of death sometimes engages himself in meditation for some years, during which the population increases and explodes. The gods, frightened by this population explosion, resort to various devices to reduce it. All this has happened again and again countless times. The present ruler (*yama) is Vaivasvata. He, too, will have to perform meditation for some time.
~vlm.17. The lord yama is accustomed to make his penance, at the end of every four yugas (or kalpa age), on account of his greatness in destruction of the creatures of god. (*yama the Indian Pluto and god of death.)
*jd.17 - bhagavAn sa: yama: - the Lord *yama = kiMcid gate prati=catur-yuge - went-away sometime in the fourth Yuga. = tapa: prakurute - He made Tapas = bhUta-dalanAt - after the Destruction of Beings = pApa-zaGkayA - for the atonement of sin.
#dalana‑ #dalanI - splitting, tearing asunder, dispelling bhp.7.10.59 bhartR.3.47; - dalanam - breaking (of the heart) GIt.5.2; destruction naiS.4.116 kathAs. lxxv.62; causing to burst, splitting — y1021.017
\
कदा.चिद् अष्टौ वर्षाणि दश द्वादश वा.अपि च ।
kadA.cit_ aSTau varSANi daza dvAdaza vA_api ca |
कदा.चित् पञ्च-सप्त-आदि कदा.चित् षोडश_अपि च ॥१८॥
kadA.cit paJca-sapta-Adi kadA.cit SoDaza.api ca ||18||
.
somewhen 8 years
—or even 10, or 12—
somewhen 5, 7—more!—somewhen as much as 16 years
...
~sv. All this has happened again and again countless times.
~vlm.18. Sometimes he sat penitant for eight years, and all others for a dozen of years, often times he made his penace for five or seven years, and many times for full sixteen years.
* kadA.cit_ aSTau varSANi – somewhen eight years - daza dvAdaza vApi ca – or even ten or twelve - kadA.cit paJca-sapta-Adi – somewhen five, or seven, or more - kadA.cit SoDaza api ca – somewhen as much as sixteen years ... -18- -
उदासीनवद् आसीने तस्मिन् नियम-संस्थितौ ।
न हिनस्ति जगज्.जाले मृत्यु:_भूतानि कानिचित् ॥१९॥
udAsInavad_AsIne tasmin_niyama-saMsthitau |
na hinasti jagaj.jAle mRtyu:_bhUtAni kAnicit ||19||
.
udAsInavad AsIne - x =
tasmin niyama-saMsthitau - x =
na hinasti jagaj-jAle mRtyur – Death did not kill =
bhUtAni kAnicit – any creatures whatever.
~vlm.19. On a certain occasion as yama sat observant of his austerity, and indifferent to his duty, death ceased to hunt after living beings in all the worlds.
~sv.19-26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
#udAsIna‑ ut-AsIna, outside-sitting — having the Awareness apart from karmic activity (witnessing it): a quality of MahAkartA, the Great Doer, udAsIna: kartRtAm ca karma-akarma-AcaraM:_ ca ya: | samam yAty antar atyantam mahAkartA sa ucyate, y6115.018 ~ sitting apart, indifferent, free from Affection; inert, inactive; (in law) not involved in a lawsuit; — udAsina: ‑ a stranger, neutral; one who is neither friend nor foe; a stoic, philosopher, ascetic. — udAsInatA - indifference, apathy —#AsIna - sitting, seated. MW
तेन नीरन्ध्र-भूत-ओघ-नि:सम्चारम् महीतलम् ।
भवति प्रावृषि स्वेदी कुञ्जरो मशकै:_इव ॥२०॥
tena nIrandhra-bhUta-ogha-ni:samcAram mahItalam |
bhavati prAvRSi svedI kuJjaro mazakai:_iva ||20||
*jd.
tena - thereby -
nIrandhra=bhUta-ogha=ni:samcAram -
solid=Being-flood=impassable - a flood of Beings, impenetrable - nirandhra is without openings or pores—squashed like a sponge! -
mahI-talam - the Earth-surface -
bhavati prAvRSi - becomes, in the Rains, -
svedI - "sweating" - swarming -
kuJjara: mazakair iva - like mosquitos on an elephant.
#nIrandhra- nir-randhra - without a gap or hole; thick, like a swarm of mosquitos, tena nIrandhra-bhUta-ogha-ni:samcAram mahItalam | bhavati prAvRSi svedI kuJjaro mazakair iva || y6052.020
~sv.19-26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
~vlm.20. Hence the multitude of living beings filled the surface of the earth, and made ground pathless and impassable by others. They multiplied like the filth born gnats in the rainy weather, that obstruct the passage of elephants.
thereby Earth's surface has a flood
of beings, just as when the Rains
bring swarms of bugs to plug the trunks
of the overrun elephants.
अथ_एतानि विचित्राणि भूतानि बहु-युक्तिभि: ।
क्षिपयन्ति सुरा: राम भुव: भार-निवृत्तये ॥२१॥
atha_etAni vicitrANi bhUtAni bahu-yuktibhi: |
kSipayanti surA: rAma bhuva: bhAra-nivRttaye ||21||
*jd.
अथ_एतानि विचित्राणि भूतानि And then these various beings बहु-युक्तिभिः (with many reasonings / for many reasons) क्षिपयन्ति सुराः these Brightlings will cause destruction,
राम *rAma, भुवः भार-निवृत्तये for relief of the burden of the Earth. - In Scrooge's words, "Decrease the surplus population"! *This will be done by means of the *bhArata war celebrated in the great epic, #mahAbhArata. -21-
~vlm.21. Then the gods sat together in council, and after various deliberations come to determine the exterpation of all living beings, for relieving the over burdened earth. (This was to be done by the Bhárata war celebrated in the geat epic of the Mahábhárata).
~sv.19-26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
And then these various beings--for many reasons—these *sura Brightlings will cause destruction, to relieve of the burden of the Earth.
एवम् युग-सहस्राणि व्यवहार-शतानि च ।
समतीतानि_अनन्तानि ब्ःउतानि च जगन्ति च ॥२२॥
evam yuga-sahasrANi vyavahAra-zatAni ca |
samatItAni_anantAni bhUtAni ca jaganti ca ||22||
so there are thousands of Ages and hundreds of events = samatItAni_anantAni bhUtAni ca jaganti ca समतीतान्य्_अनन्तानि ब्ःउतानि च जगन्ति च - and the endless passage of beings and worlds.
~vlm.22. In this way many ages have passed away, and many changes have taken place in the usages of the people, and unnumbered living beings have passed and gone with the revolutions of the worlds.
~sv.19-26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
*jd.22 evam yuga-sahasrANi vyavahAra-zatAni ca - एवं युग-सहस्राणि व्यवहार-शतानि च - so there are thousands of Ages and hundreds of events = samatItAni_anantAni bhUtAni ca jaganti ca समतीतान्य्_अनन्तानि ब्ःउतानि च जगन्ति च - and the endless passage of beings and worlds.
23|o/
वैवस्वतो ऽद्य तु यम: य: एष: पितृ-नायक: ।
अनेन tv_अधुना साधो परिक्षीणेषु केषुचित् ॥२३॥
vaivasvato_adya tu yama: ya: eSa: pitR-nAyaka: |
anena tu_adhunA sAdho parikSINeSu keSucit ||23||
.
vaivasvata:_adya tu – but now the son of the Sun vivasvat =
yama: ya: eSa: pitR-nAyaka: - who is this Lord of the Fathers =
anena tu_adhunA sAdho - but by this now, sir.sAdhu, =
parikSINeSu keSucit – x.
~vlm.23. Now it will come to pass, that this yama the son of the sun and the lord of the regions of the dead; will again perform his penance in the aforesaid manner after the expiration of many ages to come.
#vivasvat -
#vaivasvata – the seventh or present manu (the son of vivasvat, brother of yama, the Lord of Death) +
वस् #vas -> #vivas -> #vivasvat -adj.- shining forth, diffusing light, matutinal (applied to Ushas agni • sadane vivasvata m, "at the seat of Fire") • - m. - "the Brilliant one", N. of the Sun (sometimes regarded as one of the eight Adityas or sons of *aditi, his father being kazyapa • elsewhere he is said to be a son of DAkshAyani and kazyapa • in epic poetry he is held to be the father of manu vaivasvata or, according to another legend, of manu sAvarni by sAvarnA • father of the Ashvins by saranyU, and elsewhere as father of both yama and yamI, and therefore a kind of parent of the human race) • ... the seventh or present manu (more properly called vaivasvata, as son of Vivasvat) - y2016.009 - For rAma's lineage see y6117)
24|o/
युगेषु_अघ-विघाताय वर्षाणि द्वादश_आत्मना ।
व्रतचर्य_इह कर्तव्या दूरास्त-जन=कर्षणा ॥२४॥
yugeSu_agha-vighAtAya varSANi dvAdaza_AtmanA |
vratacarya_iha kartavyA dUrAsta-jana=karSaNA ||24||
*jd.
yugeSu - x =
agha-vighAtAya - x =
varSANi dvAdaza - x =
AtmanA - x =
vratacarya_iha kartavyA dUrAsta-jana=karSaNA – x.
~AB. aghAnAm pApAnAm ...
~vlm.24. He will again resume his penitance for a dozen of years, for the atonement of his sin of destroying the living; when he will abstain from his wonted conduct of destroying the lives of human beings.
~sv.19-26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
25|o/
तेन_इयम् उर्वी नीरन्ध्रा भूतै:_मर्त्यै:_अ.मृत्युभि: ।
दीना प्रपन्ना गुल्मेव भार-भूतैर् भविष्यति ॥२५॥
tena_iyam urvI nIrandhrA bhUtai:_martyai:_a.mRtyubhi: |
dInA prapannA gulmeva bhAra-bhUtair bhaviSyati ||25||
*jd.
tena
iyam urvI
nIrandhrA
bhUtair martyair amRtyubhi:
dInA prapannA gulmA_iva
bhAra-bhUtai:_bhaviSyati - x -25- -
~sv.19-26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
~vlm.25. At that time, well the earth be filled with deathless mortals, so as this wretched earth will covered and overburthened with them, as with dense forest trees.
तेनेयमुर्वी नीरन्ध्रा भूतैर्मर्त्यैरमृत्युभिः ।
दीना प्रपन्ना गुल्मेव भारभूतैर्भविष्यति ।। २५
VA - can गुल्म-इव here mean not trees and bushes, but "a chronic
enlargement of the spleen or any glandular enlargement in the abdomen
(as that of the mesenteric gland " (or just "disease")?
AS: Yes, that sounds appropriate.
I also see a typo, प्रपन्ना गुल्मेव -> प्रपन्नगुल्मेव (in fact
this is what AB paraphrases. As such it means overgrown with gulmas- the living
entities.
26|Ø
भू-भार-परिभूत-अङ्गी हरिम् शरणम् एष्यति ।
bhU-bhAra-paribhUta-aGgI harim zaraNam eSyati |
कान्ता दस्यु-पराभूता दीना पतिम् इव प्रिया ॥२६॥
kAntA dasyu-parAbhUtA dInA patim iva priyA ||26||
.
*jd. bhU-bhAra-paribhUta-aGgI –
Earth-bhAra-paribhUta-aGgI =
harim zaraNam eSyati – to hari for refuge will go =
kAntA dasyu-parAbhUtA dInA - x =
patim iva priyA – to her husband like a good wife.
~sv.19-26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
~vlm.26. The earth groaning under her burden, and oppressed by tyrany and lawlessness, will have recourse to *hari for her redress, as when a virtuous wife resorts to her husband from the aggression of Dasyus.
27|Ø
हरिर् देह-द्वयेन_अथ महीम् अवतरिष्यति ।
hari:_ deha-dvayena.atha mahIm avatariSyati |
देव-अंशैर् अखिलै: सार्धम् नर-नारायणम् गतै: ॥२७॥
deva-aMzai:_ akhilai: sArdham nara-nArAyaNam gatai: ||27||
.
*jd. hari:_ deha-dvayena atha - and so *hari, with a twofold body =
mahIm avatariSyati - will cross.over to the Earth =
deva-aMzai:_ akhilai: sArdham - x =
nara-nArAyaNam gatai: - x.
~vlm.27. For this reason, *hari will be incarnate in two bodies, joined with the powers of all the gods, and will appear on earth in two persons of Nara and Náráyana, the one a man and the other the lord *hari himself.
~sv.27-28 He will incarnate as lord Krsna, along with his alter ego named Arjuna.
28|o/
वसुदेव-सुतस्_त्व्_एको "वासुदेव" इति श्रुत: ।
देहो भविष्यति हरे:_द्वितीय: पाण्डवो_अर्जुन: ॥२८॥
vasudeva-sutas_tv_eko "vAsudeva" iti zruta: |
deho bhaviSyati hare:_dvitIya: pANDavo_arjuna: ||28||
*jd.28 -
vasudeva-suta: tu eka: - one, the son of Vasu-deva Wealth-god -
"vAsudeva" iti zruta: - known as "VAsudeva" - the family patronymic - vasu is wealth, or treasure: the wealth of the rich, the treasure of the Earth -
deha: bhaviSyati hare: - will become the body of *hari -
dvitIya: pANDava: arjuna: - the second is the PAndava, Arjuna the Bright.
#vasudeva-: - the father of kRSNa कृष्ण (he was the son of zUra शूर , a descendant of yadu यदु of the lunar line , and was also called Anaka-dundhubhi आनक-दुन्दुभि q.v. , because at his birth the gods , foreseeing that viSNu विष्णु would take a human form in his family , sounded the drums of heaven for joy ; he was a brother of कुन्ती orपृथा , the mother of the पण्डु princes , who were thus cousins of कृष्ण ; » 1. कृष्ण) MBh.&c
~sv.27-28 He will incarnate as lord Krsna, along with his alter ego named Arjuna.
~vlm.28. With one body *hari will become the son of vasudeva, and will thence be called vásudeva; and with the other he will be the son of Pandu and will thereby be named the Pándava Arjuna or Arjuna the Pándava.
29|o/
युधिष्ठिर: इति ख्यात: धर्म-पुत्र: भविष्यति ।
अम्भोधि-मखला-भूप: पाण्डो: पुत्र स धर्मवित् ॥२९॥
yudhiSThira: iti khyAta: dharma-putra: bhaviSyati |
ambhodhi-makhalA-bhUpa: pANDo: putra sa dharmavit ||29||
*jd.29 –
yudhiSThira: iti khyAta: dharma-putra: bhaviSyati - x =
ambhodhi-makhalA-bhUpa: pANDo: putra sa dharmavit – x.
~vlm.29. Pandu will have another son by name of yudhisthira, who will adopt the title of the son of Dharma or righteousness, for his acquaintance with politics, and he will reign over the earth to its utmost limit of the ocean.
~sv.29 His elder brother will be Yudhisthira or the son of Dharma, who will be the embodiment of righteousness.
illo. Mongoose & Cobra
http://en.wikipedia.org/wiki/Indian_Grai_ Mongoose
30|o/
दुर्योधन इति ख्यातस् तस्य भ्राता पितृ-व्यज: ।
भविष्यति दृढ-द्वन्द्वो भीमो बभ्रुर् अहेर् इव ॥३०॥
duryodhana iti khyAtas tasya bhrAtA pitR-vyaja: |
bhaviSyati dRDha-dvandvo bhImo babhrur aher iva ||30||
.
*jd.
duryodhana iti khyAta: - The famed "hard.fighting" *dur.yodhana, -
tasya bhrAtA - his (Arjuna's) brother -
pitRvya.ja: - the father's brother's son -
bhaviSyati dRDha-dvandva: - will-become the firmly quarreling -
bhImo - Bhima the Fearsome -
babhrur aher iva - as of a mongoose and a snake. -30- -
#prim. —#pitRvya -adj.- father's brother, paternal uncle _MBh.&c.; the same relation found in Scand. <fahrbroer>. •-•> #pitRvyaja -adj.- his son or daughter, y6052.030.
#prim.#dva —#dvaMdva, #dvandva -n.- (the repeated nom. of *dva) - pair, couple _MBh.&c. •• #dvaMdvam, #dvaMdve, or #dvaMdvena -ind.- by two , face to face (in conflict, or secretly); • a pair of opposites (e.g. heat and cold , joy and sorrow &c.) _MBh.&c. • strife , quarrel • fight (esp. a duel) _MBh. •-•> –m.- (re #samAsa; rarely n.) - a copulative compound (or any compound in which the members if uncompounded would be in the same case and connected by the conjunction "and"). •• the astro. sign Gemini _Gol. •• a complication of two disorders , a compound affection of two humours L.
#prim. #babhru - "BROwn" - deep-brown , reddish-brown , tawny _RV. - A mongoose perhaps related to the Indian Gray; the "ichneumon" of Pliny.
~sv.30-34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
~vlm.30. He will have his rival with Duryodhana his cousin by his paternal uncle, and there will be a dreadful war between them as between a snake and weasel.
31|o/
अन्योन्यम् हरतोर् उर्वी तयो: संग्राम-लोलयो: ।
अष्टादश_अत्र_अक्षौहिण्यो घटिष्यन्ति_अत्र भीषणा: ॥३१॥
anyonyam harato:_ urvI tayo: samgrAma-lolayo: |
aSTAdaza.atra.akSauhiNyo ghaTiSyanti_atra bhISaNA: ||31||
*jd.
anyonyam harato:_urvI - x =
tayo: samgrAma-lolayo: - x =
aSTAdaza atra akSauhiNya: - x =
ghaTiSyanty atra bhISaNA: - x.
~sv.30-34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
~vlm.31. The belligerent princes will wage, a furious war for the possession of the earth, with forces of eighteen legions on both sides. (Those of Duryodhana were eleven legions, and Yudhisthia were seven).
32|o/
तत्-क्षयेण विभारत्वम् भुवो विष्णु: करिष्यति ।
राघवा_अर्जुन-देहेन बृहद्-गाण्डीव-धन्वना ॥३२॥
tat-kSayeNa vibhAratvam bhuvo viSNu: kariSyati |
rAghavA_arjuna-dehena bRhat_gANDIva-dhanvanA ||32||
*jd.
tat-kSayeNa vibhAratvam bhuvo
viSNu: kariSyati
rAghava arjuna-dehena - a *rAghava, by-means.of the body of Arjuna
bRhat_gANDIva-dhanvanA - with his mighty bow GAndîva.
#bhU #bhuvas - ind. (orig. nom. or voc. pl. of #bhU भ्/ऊ) the air , atmosphere (one of the 3 sacred utterances or #vyAhRti-s व्याहृतिs [q.v.] uttered between bhUr भूर् , earth , and svar स्वर्[qq. vv.] , heaven ; it comes 2nd of the series when 7 or 14 worlds are enumerated RTL. 403 , 102 , n. 1) VS. Br. &c (it becomes भुवर् in भुवर्-लोक , " the world of the air " VP. )
~vlm.32. The God Vishnu will cause Arjuna to slay them all by his great bow of gándiva, and thereby relieve the earth of her burden of riotous peoples.
~sv.30-34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
33|o/
विष्णोर् अर्जुन.नाम-आदौ प्राकृतम् भावम् आस्थित: ।
हर्षामर्ष-अन्वितो देहो नर-धर्मा भविष्यति ॥३३॥
viSNo:_ arjuna.nAma-Adau prAkRtam bhAvam Asthita: |
harSAmarSa-anvito deho nara-dharmA bhaviSyati ||33||
.
*jd.
viSNo:_arjuna.nAma-Adau prAkRtam bhAvam Asthita: - x =
harSAmarSa-anvito deho nara-dharmA bhaviSyati – x.
~vlm.33. The incarnation of vishnu in the form of Arjuna, will comprise all the qualities incident to humanity; and will be fraught with the feelings of joy and vengeance, which are connatural with mankind.
~sv.30-34 ...; and thus will Visnu dispose of the burden on the earth.
34|Ø
सेना=द्वय-गतान् दृष्ट्वा स्व-जनान् मरण-उन्मुखान् ।
senA=dvaya-gatAn dRSTvA sva-janAn maraNa-unmukhAn |
विषादम् एष्यत्य् उद्योगम् युद्धाय न करिष्यति ॥३४॥
viSAdam eSyaty udyogam yuddhAya na kariSyati ||34||
.
*jd. *dRSTvA - having seen - senA=dvaya-gatAn - armies=twofold-gone - the armies joined in battle - sva-janAn maraNa-unmukhAn – looking.for the death of their.own people -
viSAdam eSyaty udyogam yuddhAya na kariSyati -
~vlm.34. Seeing the battle array on both sides, and friends and kinsmen ready to meet their fate, pity and grief will seize the heart of Arjuna, and he will cease from engaging in the war.
~sv.30-34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
35|Ø
तम् अर्जुन-अभिधम् देहम् प्राप्त-कार्य-एक-सिद्धये ।
tam arjuna-abhidham deham prApta-kArya-eka-siddhaye |
हरिर् बुद्धेन देहेन बोधयिष्यति राघव ॥३५॥
harir buddhena dehena bodhayiSyati rAghava ||35||
.
*jd.
तम् अर्जुन-अभिधम् देहम् That body called "Arjuna the Straight" --> प्राप्त-कार्य-एक-सिद्धये when he has got/learned the single way of duty हरिर् बुद्धेन देहेन *hari with an awakened body (of *kRSNa) बोधयिष्यति राघव will awaken (*arjuna), O *rAghava. -35-
~vlm.35. *hari will then with his intelligent form of krishna, persuade his insensible person of Arjuna, to perform his part of a hero for crowning his valour with success.
~sv.35 Krsna and Arjuna will play the roles of simple human beings. When Arjuna sees that the armies on both sides are composed of his own kinsmen, he will become despondent and will refuse to fight. At that time, lord Krsna will instruct him in the highest wisdom and bring about a spiritual awakening in him.
तम् अर्जुन-अभिधम् देहम् That body called "Arjuna the Straight" -> प्राप्त-कार्य-एक-सिद्धये when he has got/learned the single way of duty हरिर् बुद्धेन देहेन *hari with an awakened body (of *kRSNa) बोधयिष्यति राघव will awaken (*arjuna), O *rAghava. -35-
36|Ø
न जायते म्रियते वा कदा.चिन्.न्
नायम् भूत्वा भविता वा न भूय: ।
अजो नित्य: शाश्वतोऽयम् पुराणो
न हन्यते हन्यमाने शरीरे ॥३६॥
न जायते म्रियते वा कदा.चिन्.न्
na jAyate mriyate vA kadA.cin
नायम् भूत्वा भविता वा न भूय: ।
nAyam bhUtvA bhavitA vA na bhUya: |
अजो नित्य: शाश्वतोऽयम् पुराणो
ajo nitya: zAzvato_ayam purANo
न हन्यते हन्यमाने शरीरे ॥३६॥
na hanyate hanyamAne zarIre ||36||
.
*jd. na jAyate mriyate vA kadA.cin – not being born he does not die whenever =
nAyam bhUtvA bhavitA vA na bhUya: - x =
ajo nitya: zAzvato_ayam purANo - x =
na hanyate hanyamAne zarIre – not destroyed when the body is destroyed.
~vlm.36. He taught him the immortality of the soul by telling him that, the soul is never born nor does it die at any time, nor had it a prior birth, nor is it new born to be born again on earth, it is unborn and ever lasting, and is indestructible with the destruction of the body.
~sv.36-39 He will tell Arjuna: "This (self) is neither born nor does it die; it is eternal and is not killed when this body is killed. He who thinks that it kills or that it is killed, he is ignorant. How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal and which is of the nature of pure consciousness and untainted. You are unborn and eternal!"
37|o/
य एनम् वेत्ति हन्तारम् यश् च .एनम् मन्यते हतम् ।
ya* enam vetti hantAram ya:_ ca_enam manyate hatam |
उभौ तौ न विजानीतो न.अयम् हन्ति न हन्यते ॥३७॥
ubhau tau na vijAnIto_ na_ayam hanti na hanyate ||37||
.
*jd.
ya: enam vetti hantAram - x =
ya: ca enam manyate hatam ‑
ubhau tau na vijAnIta: - x =
na ayam hanti na hanyate – x.
~vlm.37. He who thinks the soul to be the slayer of or slain by any body, is equally ignorant of its nature, never kills nor is ever killed by any body.
~sv.36-39 He will tell Arjuna: "This (self) is neither born nor does it die; it is eternal and is not killed when this body is killed. He who thinks that it kills or that it is killed, he is ignorant. How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed?..."
38|o/
अनन्तस्यैक-रूपस्य सत: सूक्ष्मस्य खाद् अपि ।
आत्मन: परमेशस्य किम् कथम् केन नश्यति ॥३८॥
anantasya_eka-rUpasya sata: sUkSmasya khAt_ api |
Atmana: paramezasya kim katham kena nazyati ||38||
.
*jd. anantasya eka-rUpasya – of a boundless single form =
sata: sUkSmasya khAd api – of reality the very subtle sky =
Atmana: paramezasya – of the Lord of Self =
kim katham kena nazyati – what is, how is, by whom is destroyed?
~vlm.38. It is immortal and uniform with itself, and more rare and subtile than the air and vacuity; the soul which is the form of the great god himself, is never and in noway destroyed by any body.
~sv.36-39 He will tell Arjuna: "... How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal and which is of the nature of pure consciousness and untainted. You are unborn and eternal!"
39|Ø
अनन्तम् अव्यक्तम् अनादि-मध्यम्
anantam avyaktam anAdi-madhyam
आत्मानम् आलोकय सम्विद् आत्मन् ।
AtmAnam Alokaya samvit‑Atman |
सम्विद् वपु: स्फारम् अलब्ध-दोषम्
samvit‑vapu: sphAram alabdha-doSam
अजो ऽसि नित्यो ऽसि निरामयो ऽसि ॥३९॥
ajo_asi nityo_asi nirAmayo_asi ||39||
.
*jd. anantam avyaktam anAdi-madhyam - x =
AtmAnam Alokaya samvid‑Atman - x =
samvid‑vapu: sphAram alabdha-doSam - x =
ajo_asi nityo_asi nirAmayo_asi – x.
~vlm.39. O Rama, that art conscious of yourself, know your soul to be immortal and unknown, and without its beginning, middle and end; it is of the form of consciousness and clear without any soil, so by thinking yourself as such, you become the unborn, eternal and undecaying soul yourself.
~sv.36-39 He will tell Arjuna: "This (self) is neither born nor does it die; it is eternal and is not killed when this body is killed. He who thinks that it kills or that it is killed, he is ignorant. How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal and which is of the nature of pure consciousness and untainted. You are unborn and eternal!"
DAILY READINGS wd 20September
fm6053 2.sp20..22 THE TWO FORMS OF viShNu .z66
fm7150 3.sp20..21 parama the ABSOLUTE .z57
fm3098 1.sp19-20 THE FLAGELLANT RUNNERS .z45
Group Page
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 ।
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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Jiva Das
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
FM6052 ARJUNA . COUNCIL OF THE GODS 2.SP18.19 .z39
oॐm
FM.6.52
COUNCIL OF THE GODS
beginning
"The Tale of Arjuna", a condensation of bhagavad.gItA, fm6052.fm6061.
oॐm
#tt. #heyopAdeya: Dos and Don'ts: ethical standards. —#dA —#deya .adj.. what ought to be given.out, displayed; • Virtue, according.to the many priesthoods. —#adeya . improper to be given, (*adeyam अम्) a bribe. —#Adeya . acceptable, to be received. —#upAdeya. उपादेय upa~A=deya, (A ambig) . to be taken or received (A.deya); • not to be refused (a.deya); • to be allowed. • What is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing moral and ethical judgments. —#heya . to be rejected or avoided. •.• —#heyopAdeya, #heyAdeya –to be rejected or accepted; con or pro (quid pro quo); .•• <idam puNyam upAdeyam . this Holy Thing is to be done, . heyam pApam idam tu iti . not to be done however is Sin/Crime/Treason/Heresy like this>. y6052015 • —#anupAdeya . a.heyam an.upAdeyam an.Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •.•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures. The source of these scriptures is the Vedas and based on certain procedures followed by our ancestors. These are the rules and regulations that permit certain actions and prohibit certain other actions." zrI.lalitA.sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya.varjita.304
VASISHTHA said—
यो जिवस्य आदि.तः स्वप्नो नाना.कल.न.कोमलः ।
ya: jivasya Adi.ta: svapna: nAnA.kalana.komala: |
तम् इमाम् विद्धि संसारम् .न सत्यम् .न अप्य् अ.सन्.मयम् ॥६|५२|१॥
tam imAm viddhi saMsAram na satyam na api a.san.mayam ||6|52|1||
.
What seems to be the Jîva.Lifer's dream variously shimmering and calm—
know This to be the Samsaara.Convolution—
neither what's So nor what's not.So
.
*sv.1 VASISTHA continued: What is known as this saMsAra (world.appearance) is but the original dream of the jiva (the first person).
*vlm. Know Ráma, this world to be as a dream, which is common to all living beings, and is fraught with many agreeable scenes, so as to form the daily romance of their lives, which is neither true nor entirely false.
* yas.this.who/which of/for the Living.jIva .sya Aditas.from.the.beginning svapna.dream: nAnA.various.kalana.effecting/producing.komala.tender/pleasant: tam.it/him imAm.this viddhi.know! Samsâra.Convolution.m na.no/t satya.true/so.m na.no/t api.even/tho a.non.sanmaya.mode.of.being.m
.न पुंस* इव जीवस्य स्वप्नः सम्भवति क्वचित् ।
na puMsa* iva jIvasya svapna: sambhavati kvacit |
ते.न एते जाग्रतो भावाः जाग्रत्.स्वप्न.कृतः अत्र हि ॥६|५२|२॥
tena ete jAgrata: bhAvA: jAgrat.svapna.kRta: atra hi ||6|52|2||
.
dreams aren't the same for a Human being and a Jiva Being.
The Human sees his dream as life. The Living*jiva sees his life as dream
.
na.no/t puMs.human.as iva.like/as.if of/for the Living.jIva.sya svapna.dream: sambhavat.manifest/becoming.i kvacit.somewhere/wherever tena.thereby/therewith ete.these.ones jAgrat.Waking.a: bhAva.becoming.state/feeling.sense.A: jAgrat.Waking.svapna.dream.kRta.made/done: - jAgratsvapna.in a state of waking and sleep RV. x , 164 , 5 ; m. du. a state of waking and sleep Mn. i , 57
atra.here hi.for/since
.
*sv.2 The dream of the jiva is not like the dream of a person: the former's dream is experienced as the wakeful state. Hence it is that the wakeful state is considered a dream.
*vlm.2. But as it is not likely that the living souls of men should be always asleep; therefore their waking state is to be accounted as one of dreaming also. (Life is a dream. Addison).
जीव.स्वप्नम् इमम् दीर्घम् क्षिप्रता.प्रतिभासतः ।
jIva.svapnam imam dIrgham kSipratA.pratibhAsata: |
अ.सत्यम् अप्य् अवस्तुत्वात् विद्धि वेद्य.विदाम् वर ॥६|५२|३॥
a.satyam api avastutvAt viddhi vedya.vidAm vara ||6|52|3||
.
Living.jIva .svapna.dream.m imam.this.there dIrgha.long.m / kSipra*.tA.ness.pratibhAsa.projection/appearance.tas.from/thru = asatya.unreal/not.So.m api.even/tho avastutva.insubstantiality.At \ viddhi.know! of/for the vedya.to.be.known.vid.knower/scholar.s.Am vara
.
This long Jiva.dream
because it
shines bright and vibrant, though it's unSuch.
Because it is not substantial
.
#pratibhAs prati>bhAs . A. pratibhAsate, to manifest one's self. appear as or look like or as (nom.) (nAnA.tvena, 'to appear different' VedAntas.) • to shine, be brilliant, have a bright appearance —
.
#vastu n. any really existing or abiding substance or essence, thing, object, article (also applied to living beings); the Such, the Vastness; (in phil.) the real (opp. to avastu, "that which does not really exist, the unreal"; <advitIyavastu>, "the one real substance or essence which has no second"); worthy object, object of or for (comp.); affair, circumstance; subject, subject.matter, contents, theme (of a speech), plot (of a drama or poem); (in music) a kind of composition; natural disposition, essential property; the pith or substance of anything; f. becoming light, dawning, morning (gen.vasto:, in the morning; <vastor vasto:>, "every morning"; <vastor asyA:>, "this morning"; <prati vasto:>, "towards morning"; dat.vastave. vastu. substantial, real ;
*sv.3 The jiva's long dream is instantly materialised, though it is unreal and unsubstantial.
*vlm.3. Life is a longer dream than the short lived ones in our sleep; and know it, intelligent Ráma, to be as untrue as it is unsubstantial and airy in its nature.
स्वप्नात् स्वप्न~अन्तरम् इव गच्छन्तो जीव.जीवकाः ।
svapnAt svapna~antaram iva gacchanta: jIva.jIvakA: |
अ.सत्यम् एव पश्यन्ति घ.न.सत्यतया, अ.नघ ॥६|५२|४॥
a.satyam eva pazyanti ghana.satyatayA, anagha ||6|52|4||
.
From one dream to another dream the living Lifers go:
altho it's unreality, they see materiality,
a state of Being.So, dear.boy
.
*vlm.… they view the unrealities of the world as a positive realities in their nature.
*sv.4.7 The jiva goes from one dream to another within that dream; and as this misconception of the dream as the reality becomes denser, it is experienced as if it were real and the real is ignored as unreal.
*jd. svapnAt svapna~antaram iva . as from one dream to another gacchanta: jIva.jIvakA: . they go, living Lifelings a.satyam eva pazyanti . altho an unreality they see ghana.satyatayA . materialized as a state of Being.So, anagha . dear boy.
अ.जडे जडता, तात, जडे च अ.जडता उदिता ।
a.jaDe jaDatA, tAta, jaDe ca a.jaDatA uditA |
अ.सत्ये सत्यता जीव.जीव~अनुभव.मोहितः ॥६|५२|५॥
a.satye satyatA jIva.jIva~anubhava.mohita: ||6|52|5||
.
whin the a.non.jaDa.dense/inert.e jaDa.dense/inert.tA.ness tAata.o.child/dear* / whin the jaDa.dense/inert.e ca.and/also a.non.jaDa.dense/inert.tA.ness udita.upcome/arisen.A = whin the a.non.satya.true/so.e satya.true/so.tA.ness/state Living.jIva .Living.jIva .anubhava.experience/apprehension, perception.mohita.deluded:
.
*vlm.5. They ascribe solidity to the subtile, and subtilety to what is solid; they see the unreal as real, and think the unliving as living in their ignorance.
* whin the a.non.jaDa.dense/inert.e jaDa.dense/inert.tA.ness tAata.o.child/dear* / whin the jaDa.dense/inert.e ca.and/also a.non.jaDa.dense/inert.tA.ness udita.upcome/arisen.A = whin the a.non.satya.true/so.e satya.true/so.tA.ness/state Living.jIva .Living.jIva .anubhava.experience/apprehension, perception.mohita.deluded:
भानोर् अप्य् अन्तः अखिलम् पश्यन्तः त्रिजगत् भूमम् ।
bhAno: api anta: akhilam pazyanta: trijagat bhUmam |
भ्रमन्ति स्वप्न.सम्भ्रान्ता* इव जीवा* भिद~अलिभिः ॥६|५२|६॥
bhramanti svapna.sambhrAntA* iva jIvA* bhida~alibhi: ||6|52|6||
.
bhAno: api antar . of the sun even inside
akhilam . the whole
pazyanta: are seen, trijagat bhUmam – the Three Worlds' Perfection
bhramanti . like roving
svapna.sambhrAntA: iva jIvA: . like dream.wandering jIvas
bhidA.Ali.bhi:
.
*vlm.6. They consider the revolution of all worlds, to be confined in the solar system; and rove about like somnambuletors and fleeting bees about the living soul, which they differentiate from the supreme.
VA . जीवा भिदा.आलिभिः .
jivas, stung by bees (of imaginations)?
भानोर् .
which light is meant?
AS: Here is the full translation: Even in the
interior of the Sun, lifeforms (jIvAH) move about as if in a dream, with an
illusion of the three worlds (tri.jagat.bhrama) with a series of imagined
variations (bhid+Ali). Here the word is Ali(line, row, etc.) and not ali(bee).
I don't know where you saw the light(:.)), unless inside the Sun.
*jd. I don't know how you can disregard poaaible readings: bhid.Ali / bhidA.Ali / bhidA.ali
#AbhAsa आभास — reflection, Talks. • in Talk 68 ramaNa notes: "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."
*bhidA.splitting/piercing\division\difference/species/kind
सर्व.गत्वाद् अ.नन्तत्वात् स्वस्य जीवस्य जीवतः ।
sarva.gatvAt anantatvAt svasya jIvasya jIvata: |
यत् भावयन्ति चेतन्ति तत् एव आशु इति सत्यवत् ॥६|५२|७॥
yat bhAvayanti cetanti tat eva Azu iti satyavat ||6|52|7||
.
from/thru sarvagatva.omnimobiliity.At anantatva.boundless.condition.At of/for the svasya.of.its.own jIva.Lifer/life.form.sya jIva.Lifer/life.form.tas.from/thru yat.which/what bhAavayan*.ti cetan*.ti tad.that.one eva.even/only/indeed Azu.quickly\swift/a.horse iti.so/"thus" satya.true/so.vat.like/-ful
.
*vlm.7. They consider and meditate in their minds, the living soul as a separate reality, owing to its ubequity and immortality, and as the source of their own lives. (This is the living liberation.jivanmukti of Buddhists, who consider their living souls as absolute agent of themselves).
* from/thru sarvagatva.omnimobiliity.At anantatva.boundless.condition.At of/for the svasya.of.its.own jIva.Lifer/life.form.sya jIva.Lifer/life.form.tas.from/thru yat.which/what bhAavayan*.ti cetan*.ti tad.that.one eva.even/only/indeed Azu.quickly\swift/a.horse iti.so/"thus" satya.true/so.vat.like/-ful
पुण्डरिकाक्ष.निर्दिष्टाम् अ.संसक्ति.गतिम् शुभाम् ।
puNDarikAkSa.nirdiSTAm a.saMsakti.gatim zubhAm |
याम् आलिङ्ग्य, महाबाहो, जीवन्.मुक्तो महा.मुनिः ॥६|५२|८॥
yAm AliGgya, mahAbAho, jIvan.mukta: mahA.muni: ||6|52|8||
.
puNDarikAkSa.lotus.petal-eyed.nirdiSTa*.Am asaMsakti*.gati.path.m zubha.pleasant/good.Am yAm.she.who/which AaliGgya* mahAbAho.Master.Archer, jIvanmukta.Living.free: mahAmuni*:
.
*sv.8.10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
*vlm.8. Hear me to relate to you the best lesson of indifference(i. e. the unattachment to the world and life), which, the lotus.eyed lord (Krishna) taught to Arjuna, Ad whereby that sagely prince became liberated in life time. (Here is an anachronism f antedating Krishnárjuna prior to Ráma).
*VA . what is यामालिङ्ग्य
*AS: It breaks as two words yAm AliGgya and means embracing the detachment (phrased as yAm asaMsaktim)
पाण्डोः पुत्रो ऽर्जुनः नाम सुखम् जीवितम् आत्मनः ।
pANDo: putra: arjuna: nAma sukham jIvitam Atmana: |
क्षिपयिष्यति निर्दुःखम् यथा क्षेपय जीवितम् ॥६|५२|९॥
kSipayiSyati nirdu:kham yathA kSepaya jIvitam ||6|52|9||
.
pANDu.o: putra: arjuna: naAma sukha.m jIvita.m Atmanas kSipayiSyat.i nirdu:kha.m
yathAa kSepaya jIvita.m
.
they call him *arjuna the Straight;
he's the son of *pANDu the White;
and he will spend a griefless life
in himSelf. Do you do so too.
pANDo: putra: arjuna: nAma –
arjuna called the Bright, son of *pANDu the White .
kSipayiSyati . will pass . >kSip commonly refers to shooting arrows .
sukham jIvitam Atmana: . a happy lifetime in/of the Self .
nirdu:kham . sorrowlessly. .
yathA kSepaya jIvitam . So let your life be spent!
#arjuna . (cf. ऋज्र्/अ and √ रज्) white , clear (the colour of the day RV. vi , 9 , 1 ; of the dawn RV. i , 49 , 3); –m.. #arjuna: . Arjuna the Straight, the third of the #pANDava पाण्डव princes (who was a son of #indra इन्द्र and kuntI कुन्ती) MBh. &c; •.•> #arjunopAkhyAna .n.. "The Tale of Arjuna", YV's condensation of bhagavad.gItA, y6052.y6061.
*vlm.9. Thus Arjuna the son of Pandu will happily pass his life, and which I hope yon will imitate, if you want to pass your days without any grief or sorrow.
*sv.8.10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
RÂMA asked—
भविष्यति कदा, ब्रह्मन्, सो ऽर्जुनः पाण्डु..नन्दनः ।
bhaviSyati kadA, brahman, sa: arjuna: pANDu.nandana: |
कीदृशीम् च हरिस् तस्य कथयिष्यत्य् अ.सक्तताम् ॥६|५२|१०॥
kIdRzIm ca hari: tasya kathayiSyati a.saktatAm ||6|52|10||
.
when will this Arjuna, praised by
the *pANDus, *brAhmaNa, come.to.
be? and how is it that Hari
will teach him about Detachment
?
*sv.8.10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
*vlm.10. Ráma said..Tell me sir, when will this Arjuna the son of Pandu, will come to be born on earth, and who is this *hari of his, that is to deliver this lesson of indifference to the world to him.
VASISHTHA said—
अस्ति सन्.मात्रम् आत्मा इति परिकल्पित.नामकम् ।
asti san.mAtram AtmA iti parikalpita.nAmakam |
स्थितम् आत्मनि अन्.आद्यन्ते .नभसि इव महा..नभः ॥६|५२|११॥
sthitam Atmani an.Adyante nabhasi iva mahA.nabha: ||6|52|11||
.
asti.existing/being sanmAatra*.m Atma.Self.A iti parikalpita.imagined\decided.nAamaka*.m sthita.situate/existent.m whin the Atmani.in/when.Self an.not-/un-.Adi.beginning.&.anta.end.e nabhas.spacious.sky.i iva.like/as.if mahA.great.nabhas.spacious.sky .
.
sanmAatra*.m
nAamaka*.m
.
वसिष्ठ उवाच VASISHTHA: अस्ति सन्.मात्रम् आत्म इति The soul is a measure of being.So परिकल्पित.नामकम् given an imaginary name स्थितम् आत्मनि अनाद्यन्ते seated in the boundless Self, .नभसि इव महा.नभः a great sky in the spacious sky... .11.
*sv.11.12 The entire universe appears in the one ocean of cosmic consciousness;...
*vlm.11. Vasishtha replied..There is only the entity of one soul, to whom this appellation is applied by fiction only. He remains in himself from time without beginning and end, as the sky is situated in vacUm.
दृश्यते विमले तस्मिन्* अयम् संसार.विभ्रमः ।
dRzyate vimale tasmin* ayam saMsAra.vibhrama: |
कटक.आदि यथा हेम्नि तरङ्ग.आदि यथा.अम्भसि ॥६|५२|१२॥
kaTaka.Adi yathA hemni taraGga.Adi yathA.ambhasi ||6|52|12||
.
dRzyate vimale tasmin – there is seen, in that purity, .
ayam saMsAra.vibhrama: . this saMsAric delusion .
kaTaka.Adi yathA hemni – like bracelets &c in gold .
taraGga.Adi yathA ambhasi – like waves &c in water
....
*sv.11.12 The entire universe appears in the one ocean of cosmic consciousness;...
*vlm.12. We behold in him the phantasmagoria of this extended world, as we see the different ornaments in gold, and the waves and bellows in the sea. (Identity of the cause and effect of the producer and produced).
चतुर्दश.विधा* भूत.जातयः प्रस्फुरन्ति अलम् ।
caturdaza.vidhA* bhUta.jAtaya: prasphuranti alam |
तस्मिन् संसार.जाले अस्मिन् जाले शकु.नय: यथा ॥६|५२|१३॥
tasmin saMsAra.jAle asmin jAle zakunaya: yathA ||6|52|13||
.
caturdaza.vidhA . fourteen various
bhUta.jAtaya: . classes of Beings
prasphuranti alam |
tasmin saMsAra.jAle asmin jAle
zakunayo* yathA .
.
*sv.13.16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
*vlm.13. The fourteen kinds of created beings display themselves in him; and in him is the network of this universe, wherin all these worlds are suspended, as birds hanging in the net in which they are caught.
तत्र एते यम.चन्द्र~अर्क.शक्र~आद्याः शंसित.क्रमाः ।
tatra ete yama.candra~arka.zakra~AdyA: zaMsita.kramA: |
भूत.पञ्चक.संसार.लोकपालत्वम् आगताः ॥६|५२|१४॥
bhUta.paJcaka.saMsAra.lokapAlatvam AgatA: ||6|52|14||
*jd.
tatra ete
yama.candra~arka.zakra~AdyA:
zaMsita.kramA:
bhUta.paJcaka.saMsAra.lokapAlatvam
AgatA:
*vlm.14. In him reside the deities Indra and yama and the sun and moon, who are renowned and hallowed in the scriptures; and in him abide the five elemental creation, and they that have become the regents (of heaven and earth).
*sv.13.16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
इदम् पुण्यम् उपादेयम् हेयम् पापम् इदम् तु इति ।
idam puNyam upAdeyam heyam pApam idam tu iti |
तैः स्व सम्कल्प.घटितात् वेदनात् स्थापिता स्थितिः ॥६|५२|१५॥
tai: sva.samkalpa.ghaTitAt vedanAt sthApitA sthiti: ||6|52|15||
*jd.
idam puNyam upAdeyam . "This is holy, and to be done
heyam pApam idam tv iti . but this is sin, and to avoid" =
tai: sva.samkalpa.ghaTitAd
vedanAt sthApitA sthiti: . .
#heyopAdeya: Dos and Don'ts: ethical standards. —#dA —#deya .adj.. what ought to be given.out, displayed; • Virtue, according.to the many priesthoods. —
#adeya . improper to be given, (*adeyam अम्) a bribe. —#Adeya . acceptable, to be received. —#upAdeya. उपादेय upa~A=deya, (A ambig) . to be taken or received (A.deya); • not to be refused (a.deya); • to be allowed. • What is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing moral and ethical judgments. —#heya . to be rejected or avoided. •.• —#heyopAdeya, #heyAdeya –to be rejected or accepted; con or pro (quid pro quo); .•• <idam puNyam upAdeyam . this Holy Thing is to be done, . heyam pApam idam tu iti . not to be done however is Sin/Crime/Treason/Heresy like this>. y6052015 • —#anupAdeya . a.heyam an.upAdeyam an.Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •.•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures. The source of these scriptures is the Vedas and based on certain procedures followed by our ancestors. These are the rules and regulations that permit certain actions and prohibit certain other actions." zrI.lalitA.sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya.varjita.304
*sv.13.16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
*vlm.15. That the one thing is virtue and therefore expedient, and the other is vice and therefore improper, are both placed in him as his ordinances (or eternal laws); and depending on the free agency (sancalpa) of men, to accept or reject the one or the other for good or evil. (Hence there is no positive virtue or vice, nor good the author of good and evil; but it is the obedience or disobedience to his fixed laws, that amounts to the one or other).
तस्य अद्य यावत्, अ.नघ, प्रवाह.पतिते निजे ।
tasya adya yAvat, anagha, pravAha.patite nije |
कर्मणि अचल.सम्काश=स्थिरम् चित्तम् अवस्थितम् ॥६|५२|१६॥
karmaNi acala.samkAza=sthiram cittam avasthitam ||6|52|16||
*jd.
tasya
adya yAvad
anagha
pravAha.patite nije karmaNi – when continuously fallen.into native karma
acala.samkAza=sthiram cittam avasthitam – .
*vlm.16. It is obedience to the Divine ordinance, that the gods are still employed in their fixed charges with their steady minds.
वह् #vah .> #pravAha m. . a stream, river, current, running water (#pravAhe.mUtrita. n. "pissing in a river", doing a useless action) • continuous flow, unbroken succession, continuity • continuous employment • continuous train of thought • flowing or streaming forth (cf. #vaha) • course of action +
भगवान् स* यमः किंचित् गते प्रति.चतुर्.युगे ।
bhagavAn sa* yama: kiMcit gate prati.catur.yuge |
तपः प्रकुरुते भूत.दलनात् पाप.शङ्कया ॥६|५२|१७॥
tapa: prakurute bhUta.dalanAt pApa.zaGkayA ||6|52|17||
.
Yama, the Lord of death, when a fourth Yuga had gone.by, after the Destruction of Beings, made Tapas for the atonement of sin.
.
*vlm. The lord yama is accustomed to make his penance, at the end of every four yugas (or kalpa age), on account of his greatness in destruction of the creatures of god. (yama the Indian Pluto and god of death.)
*jd.17 . bhagavAn sa: yama: . the Lord *yama kiMcid gate prati=catur.yuge . went.away sometime in the fourth Yuga. tapa: prakurute . He made Tapas bhUta.dalanAt . after the Destruction of Beings pApa.zaGkayA . for the atonement of sin.
#dalana. #dalanI . splitting, tearing asunder, dispelling bhp.7.10.59 bhartR.3.47; . dalanam . breaking (of the heart) GIt.5.2; destruction naiS.4.116 kathAs. lxxv.62; causing to burst, splitting — y1021.017
कदाचिद् अष्टौ वर्षाणि दश द्वादश वा अपि च ।
kadAcit aSTau varSANi daza dvAdaza vA api ca |
कदाचित् पञ्च.सप्त.आदि कदाचित् षोडश अपि च ॥६|५२|१८॥
kadAcit paJca.sapta.Adi kadAcit SoDaza api ca ||6|52|18||
.
somewhen 8 years
—or even 10, or 12—
somewhen 5, 7—more!—somewhen as much as 16 years
...
*vlm.18. Sometimes he sat penitant for eight years, and all others for a dozen of years, often times he made his penace for five or seven years, and many times for full sixteen years.
* kadAcit aSTau varSANi – somewhen eight years . daza dvAdaza vApi ca – or even ten or twelve . kadAcit paJca.sapta.Adi – somewhen five, or seven, or more . kadAcit SoDaza api ca – somewhen as much as sixteen years ... .18. .
उदासी.नवत् आसीने तस्मिन् नियम.संस्थितौ ।
udAsInavat AsIne tasmin niyama.saMsthitau |
.न हि.नस्ति जगत्~जाले मृत्युः भूतानि कानिचित् ॥६|५२|१९॥
na hinasti jagat~jAle mRtyu: bhUtAni kAnicit ||6|52|19||
.
udAsInavad AsIne
tasmin niyama.saMsthitau
na hinasti jagaj.jAle mRtyur – Death did not kill
bhUtAni kAnicit – any creatures whatever.
*vlm.19. On a certain occasion as yama sat observant of his austerity, and indifferent to his duty, death ceased to hunt after living beings in all the worlds.
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
#udAsIna. ut.AsIna, outside.sitting — having the Awareness apart from karmic activity (witnessing it): a quality of MahAkartA, the Great Doer, udAsIna: kartRtAm ca karma~akarma~AcaraM: ca ya: | saMam yAty antar atyantam mahAkartA sa* ucyate, y6115.018 ~ sitting apart, indifferent, free from Affection; inert, inactive; (in law) not involved in a lawsuit; — udAsina: . a stranger, neutral; one who is neither friend nor foe; a stoic, philosopher, ascetic. — udAsInatA . indifference, apathy —#AsIna . sitting, seated. MW
ते.न नीरन्ध्र.भूत~ओघ.निःसम्चारम् महीतलम् ।
tena nIrandhra.bhUta~ogha.ni:samcAram mahItalam |
भवति प्रावृषि स्वेदी कुञ्जरः मशकैः इव ॥६|५२|२०॥
bhavati prAvRSi svedI kuJjara: mazakai: iva ||6|52|20||
*jd.
tena . thereby .
nIrandhra=bhUta~ogha=ni:samcAram .
solid=Being.flood=impassable . a flood of Beings, impenetrable . nirandhra is without openings or pores—squashed like a sponge! .
mahI.talam . the Earth.surface .
bhavati prAvRSi . becomes, in the Rains, .
svedI . "sweating" . swarming .
kuJjara: mazakair iva . like mosquitos on an elephant.
#nIrandhra. nir.randhra . without a gap or hole; thick, like a swarm of mosquitos, tena nIrandhra.bhUta~ogha.ni:samcAram mahItalam | bhavati prAvRSi svedI kuJjaro mazakair iva ||6|52| y6052.020
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
*vlm.20. Hence the multitude of living beings filled the surface of the earth, and made ground pathless and impassable by others. They multiplied like the filth born gnats in the rainy weather, that obstruct the passage of elephants.
thereby Earth's surface has a flood
of beings, just as when the Rains
bring swarms of bugs to plug the trunks
of the overrun elephants.
अथ एतानि विचित्राणि भूतानि बहु.युक्तिभिः ।
atha etAni vicitrANi bhUtAni bahu.yuktibhi: |
क्षिपयन्ति सुरा* राम भुवः भार.निवृत्तये ॥६|५२|२१॥
kSipayanti surA* rAma bhuva: bhAra.nivRttaye ||6|52|21||
*jd.
अथ एतानि विचित्राणि भूतानि And then these various beings बहु.युक्तिभिः (with many reasonings / for many reasons) क्षिपयन्ति सुराः these Brightlings will cause destruction,
राम *rAma, भुवः भार.निवृत्तये for relief of the burden of the Earth. . In Scrooge's words, "Decrease the surplus population"! *This will be done by means of the *bhArata war celebrated in the great epic, #mahAbhArata. .21.
*vlm.21. Then the gods sat together in council, and after various deliberations come to determine the exterpation of all living beings, for relieving the over burdened earth. (This was to be done by the Bhárata war celebrated in the geat epic of the Mahábhárata).
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
And then these various beings..for many reasons—these *sura Brightlings will cause destruction, to relieve of the burden of the Earth.
एवम् युग.सहस्राणि व्यवहार.शतानि च ।
evam yuga.sahasrANi vyavahAra.zatAni ca |
समतीतानि अ.नन्तानि भूतानि च जगन्ति च ॥६|५२|२२॥
samatItAni anantAni bhUtAni ca jaganti ca ||6|52|22||
.
so there are thousands of Ages with hundreds of events
in the endless passage of beings and worlds
.
*vlm.22. In this way many ages have passed away, and many changes have taken place in the usages of the people, and unnumbered living beings have passed and gone with the revolutions of the worlds.
*jd.22 evam yuga.sahasrANi vyavahAra.zatAni ca . एवं युग.सहस्राणि व्यवहार.शतानि च . so there are thousands of Ages and hundreds of events saMatItAni anantAni bhUtAni ca jaganti ca समतीतान्य् अ.नन्तानि ब्ःउतानि च जगन्ति च . and the endless passage of beings and worlds.
वैवस्वतः अद्य तु यमः य* एषः पितृ.नायकः ।
vaivasvata: adya tu yama: ya* eSa: pitR.nAyaka: |
अने.न तु अधुना, साधो, परिक्षीणेषु केषुचित् ॥६|५२|२३॥
anena tu adhunA, sAdho, parikSINeSu keSucit ||6|52|23||
.
vaivasvata: adya tu – but now the son of the Sun vivasvat =
yama: ya: eSa: pitR.nAyaka: . who is this Lord of the Fathers
anena tu adhunA sAdha: . but by this now, sir.sAdhu,
parikSINeSu keSucit – .
*vlm.23. Now it will come to pass, that this yama the son of the sun and the lord of the regions of the dead; will again perform his penance in the aforesaid manner after the expiration of many ages to come.
#vivasvat .
#vaivasvata – the seventh or present manu (the son of vivasvat, brother of yama, the Lord of Death) +
वस् #vas .> #vivas .> #vivasvat .adj.. shining forth, diffusing light, matutinal (applied to Ushas agni • sadane vivasvata m, "at the seat of Fire") • . m. . "the Brilliant one", N. of the Sun (sometimes regarded as one of the eight Adityas (the sons of *aditi), his father being kazyapa • in epic poetry he is held to be the father of the Manu vaivasvata • said.to.be father of the Ashvins by saranyU, and elsewhere as father of both yama and yamI, and therefore a kind of parent of the human race) • the seventh or present manu (more properly called vaivasvata, as son of Vivasvat) . y2016.009 . for rAma's lineage see y6117)
युगेषु अघ.विघाताय वर्षाणि द्वादश आत्मना ।
yugeSu agha.vighAtAya varSANi dvAdaza AtmanA |
व्रतचर्य इह कर्तव्या दूरास्त.ज.न=कर्षणा ॥६|५२|२४॥
vratacarya iha kartavyA dUrAsta.jana=karSaNA ||6|52|24||
.
*jd.
yugeSu – thru the Ages
agha.vighAtAya
varSANi dvAdaza – for a dozen years
AtmanA
vratacarya iha kartavyA
dUrAsta.jana=karSaNA – .
~AB. aghAnAm pApAnAm ...
*vlm.24. He will again resume his penitance for a dozen of years, for the atonement of his sin of destroying the living; when he will abstain from his wonted conduct of destroying the lives of human beings.
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
ते.न इयम् उर्वी नीरन्ध्रा भूतैः मर्त्यैः अ.मृत्युभिः ।
tena iyam urvI nIrandhrA bhUtai: martyai: a.mRtyubhi: |
दीना प्रपन्ना गुल्मा इव भार.भूतैः भविष्यति ॥६|५२|२५॥
dInA prapannA gulmA iva bhAra.bhUtai: bhaviSyati ||6|52|25||
*jd.
tena
iyam urvI
nIrandhrA
bhUtair martyair amRtyubhi:
dInA prapannA gulmA iva
bhAra.bhUtai: bhaviSyati . .25. .
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
*vlm.25. At that time, well the earth be filled with deathless mortals, so as this wretched earth will covered and overburthened with them, as with dense forest trees.
~VA . can गुल्म.इव here mean not trees and bushes, but "a chronic
enlargement of the spleen or any glandular enlargement in the abdomen
(as that of the mesenteric gland " (or just "disease")?
~AS: Yes, that sounds appropriate.
I also see a typo, प्रपन्ना गुल्मेव .> प्रपन्नगुल्मेव (in fact this is what AB
paraphrases. As such it means overgrown with gulmas. the living entities.
भू.भार.परिभूत~अङ्गी हरिम् शरणम् एष्यति ।
bhU.bhAra.paribhUta~aGgI harim zaraNam eSyati |
कान्ता दस्यु.पराभूता दीना पतिम् इव प्रिया ॥६|५२|२६॥
kAntA dasyu.parAbhUtA dInA patim iva priyA ||6|52|26||
.
*jd. bhU.bhAra.paribhUta~aGgI –
Earth.bhAra.paribhUta~aGgI =
harim zaraNam eSyati – to hari for refuge will go =
kAntA dasyu.parAbhUtA dInA
patim iva priyA – to her husband like a good wife.
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
*vlm.26. The earth groaning under her burden, and oppressed by tyrany and lawlessness, will have recourse to *hari for her redress, as when a virtuous wife resorts to her husband from the aggression of Dasyus.
हरिः देह.द्वये.न अथ महीम् अवतरिष्यति ।
hari: deha.dvayena atha mahIm avatariSyati |
देव~अंशैः अखिलैः सार्धम् .नर.नारायणम् गतैः ॥६|५२|२७॥
deva~aMzai: akhilai: sArdham nara.nArAyaNam gatai: ||6|52|27||
.
*jd. hari: deha.dvayena atha . and so *hari, with a twofold body
mahIm avatariSyati . will cross.over to the Earth =
deva~aMzai: akhilai: sArdham
nara.nArAyaNam gatai: . .
*vlm.27. For this reason, *hari will be incarnate in two bodies, joined with the powers of all the gods, and will appear on earth in two persons of Nara and Náráyana, the one a man and the other the lord *hari himself.
*sv.27.28 He will incarnate as lord Krsna, along with his alter ego named Arjuna.
वसुदेव.सुतः तु एकः "वासुदेव" इति श्रुतः ।
vasudeva.suta: tu eka: "vAsudeva" iti zruta: |
देहः भविष्यति हरेः द्वितीयः पाण्डवः अर्जुनः ॥६|५२|२८॥
deha: bhaviSyati hare: dvitIya: pANDava: arjuna: ||6|52|28||
*jd.28 .
vasudeva.suta: tu eka: . one, the son of Vasu.deva Wealth.god .
"vAsudeva" iti zruta: . known as "VAsudeva" . the family patronymic . vasu is wealth, or treasure: the wealth of the rich, the treasure of the Earth .
deha: bhaviSyati hare: . will become the body of *hari .
dvitIya: pANDava: arjuna: . the second is the PAndava, Arjuna the Bright.
#vasudeva.: . the father of kRSNa कृष्ण (he was the son of zUra शूर , a descendant of yadu यदु of the lunar line , and was also called Anaka.dundhubhi आ.नक.दुन्दुभि q.v. , because at his birth the gods , foreseeing that viSNu विष्णु would take a human form in his family , sounded the drums of heaven for joy ; he was a brother of कुन्ती orपृथा , the mother of the पण्डु princes , who were thus cousins of कृष्ण ; » 1. कृष्ण) MBh.&c
*sv.27.28 He will incarnate as lord Krsna, along with his alter ego named Arjuna.
*vlm.28. With one body *hari will become the son of vasudeva, and will thence be called vásudeva; and with the other he will be the son of Pandu and will thereby be named the Pándava Arjuna or Arjuna the Pándava.
युधिष्ठिर* इति ख्यातः धर्म.पुत्रः भविष्यति ।
yudhiSThira* iti khyAta: dharma.putra: bhaviSyati |
अम्भोधि.मखला.भूपः पाण्डोः पुत्र स* धर्मवित् ॥६|५२|२९॥
ambhodhi.makhalA.bhUpa: pANDo: putra sa* dharmavit ||6|52|29||
.
*jd.29 –
yudhiSThira: iti khyAta: dharma.putra: bhaviSyati
ambhodhi.makhalA.bhUpa: pANDo: putra sa* dharmavit – .
*vlm.29. Pandu will have another son by name of yudhisthira, who will adopt the title of the son of Dharma or righteousness, for his acquaintance with politics, and he will reign over the earth to its utmost limit of the ocean.
*sv.29 His elder brother will be Yudhisthira or the son of Dharma, who will be the embodiment of righteousness.
Mongoose & Cobra
http://en.wikipedia.org/wiki/Indian Grai Mongoose
दुर्योध.न* इति ख्यातः तस्य भ्राता पितृ.व्यजः ।
duryodhana* iti khyAta: tasya bhrAtA pitR.vyaja: |
भविष्यति दृढ.द्वन्द्वः भीमः बभ्रुः अहेः इव ॥६|५२|३०॥
bhaviSyati dRDha.dvandva: bhIma: babhru: ahe: iva ||6|52|30||
.
*jd.
duryodhana iti khyAta: . The famed "hard.fighting" *dur.yodhana, .
tasya bhrAtA . his (Arjuna's) brother .
pitRvya.ja: . the father's brother's son .
bhaviSyati dRDha.dvandva: . will.become the firmly quarreling .
bhImo . Bhima the Fearsome .
babhrur aher iva . as of a mongoose and a snake. .30. .
#prim. —#pitRvya .adj.. father's brother, paternal uncle MBh.&c.; the same relation found in Scand. <fahrbroer>. •.•> #pitRvyaja .adj.. his son or daughter, y6052.030.
#prim.#dva —#dvaMdva, #dvandva .n.. (the repeated nom. of *dva) . pair, couple MBh.&c. •• #dvaMdvam, #dvaMdve, or #dvaMdvena .ind.. by two , face to face (in conflict, or secretly); • a pair of opposites (e.g. heat and cold , joy and sorrow &c.) MBh.&c. • strife , quarrel • fight (esp. a duel) MBh. •.•> –m.. (re #samAsa; rarely n.) . a copulative compound (or any compound in which the members if uncompounded would be in the same case and connected by the conjunction "and"). •• the astro. sign Gemini Gol. •• a complication of two disorders , a compound affection of two humours L.
#prim. #babhru . "BROwn" . deep.brown , reddish.brown , tawny RV. . A mongoose perhaps related to the Indian Gray; the "ichneumon" of Pliny.
*sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
*vlm.30. He will have his rival with Duryodhana his cousin by his paternal uncle, and there will be a dreadful war between them as between a snake and weasel.
अन्योन्यम् हरतोः उर्वी तयोः संग्राम.लोलयोः ।
anyonyam harato: urvI tayo: saMgrAma.lolayo: |
अष्टादश अत्र अक्षौहिण्यः घटिष्यन्ति अत्र भीषणाः ॥६|५२|३१॥
aSTAdaza atra akSauhiNya: ghaTiSyanti atra bhISaNA: ||6|52|31||
.
*jd.
anyonyam harato: urvI
tayo: saMgrAma.lolayo:
aSTAdaza atra akSauhiNya:
ghaTiSyanty atra bhISaNA: . .
*sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
*vlm.31. The belligerent princes will wage, a furious war for the possession of the earth, with forces of eighteen legions on both sides. (Those of Duryodhana were eleven legions, and Yudhisthia were seven).
तत्.क्षयेण विभारत्वम् भुवः विष्णुः करिष्यति, ।
tat.kSayeNa vibhAratvam bhuva: viSNu: kariSyati, |
राघव, अर्जु.न.देहे.न बृहत् गाण्डीव.धन्वना ॥६|५२|३२॥
rAghava, arjuna.dehena bRhat gANDIva.dhanvanA ||6|52|32||
.
*jd.
tat.kSayeNa vibhAratvam bhuva:
viSNu: kariSyati
rAghava arjuna.dehena . a *rAghava, by.means.of the body of Arjuna
bRhat gANDIva.dhanvanA . with his mighty bow GAndîva.
#bhU #bhuvas . ind. (orig. nom. or voc. pl. of #bhU भ्/ऊ) the air , atmosphere (one of the 3 sacred utterances or #vyAhRti.s व्याहृतिs [q.v.] uttered between bhUr भूर् , earth , and svar स्वर्[qq. vv.] , heaven ; it comes 2nd of the series when 7 or 14 worlds are enumerated RTL. 403 , 102 , n. 1) VS. Br. &c (it becomes भुवर् in भुवर्.लोक , " the world of the air " VP. )
*vlm.32. The God Vishnu will cause Arjuna to slay them all by his great bow of gándiva, and thereby relieve the earth of her burden of riotous peoples.
*sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
विष्णोः अर्जु.न.नाम~आदौ प्राकृतम् भावम् आस्थितः ।
viSNo: arjuna.nAma~Adau prAkRtam bhAvam Asthita: |
हर्षामर्ष~अन्वितः देहः .नर.धर्मा भविष्यति ॥६|५२|३३॥
harSAmarSa~anvita: deha: nara.dharmA bhaviSyati ||6|52|33||
.
*jd.
viSNo: arjuna.nAma~Adau prAkRtam bhAvam Asthita:
harSAmarSa~anvita: deha: nara.dharmA bhaviSyati – .
*vlm.33. The incarnation of vishnu in the form of Arjuna, will comprise all the qualities incident to humanity; and will be fraught with the feelings of joy and vengeance, which are connatural with mankind.
*sv.30.34 ...; and thus will Visnu dispose of the burden on the earth.
सेनाद्वय.गतान् दृष्ट्वा स्व.जनान् मरण~उन्मुखान् ।
senAdvaya.gatAn dRSTvA sva.janAn maraNa~unmukhAn |
विषादम् एष्यत्य् उद्योगम् युद्धाय .न करिष्यति ॥६|५२|३४॥
viSAdam eSyati udyogam yuddhAya na kariSyati ||6|52|34||
.
*jd. *dRSTvA . having seen . senA=dvaya.gatAn . armies=twofold.gone . the armies joined in battle . sva.janAn maraNa~unmukhAn – looking.for the death of their.own people .
viSAdam eSyaty udyogam yuddhAya na kariSyati .
*vlm.34. Seeing the battle array on both sides, and friends and kinsmen ready to meet their fate, pity and grief will seize the heart of Arjuna, and he will cease from engaging in the war.
*sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
तम् अर्जु.न~अभिधम् देहम् प्राप्त.कार्य~एक.सिद्धये ।
tam arjuna~abhidham deham prApta.kArya~eka.siddhaye |
हरिः बुद्धे.न देहे.न बोधयिष्यति, राघव ॥६|५२|३५॥
hari: buddhena dehena bodhayiSyati, rAghava ||6|52|35||
.
tam arjuna~abhidham deham
prApta.kArya~eka.siddhaye |
hari: buddhena dehena
bodhayiSyati, rAghava .
.
तम् अर्जु.न.अभिधम् देहम् That body called "Arjuna the Straight" ..> प्राप्त.कार्य.एक.सिद्धये when he has got/learned the single way of duty हरिर् बुद्धे.न देहे.न *hari with an awakened body (of *kRSNa) बोधयिष्यति राघव will awaken (*arjuna), O *rAghava. .35.
*vlm.35. *hari will then with his intelligent form of krishna, persuade his insensible person of Arjuna, to perform his part of a hero for crowning his valour with success.
*sv.35 Krsna and Arjuna will play the roles of simple human beings. When Arjuna sees that the armies on both sides are composed of his own kinsmen, he will become despondent and will refuse to fight. At that time, lord Krsna will instruct him in the highest wisdom and bring about a spiritual awakening in him.
तम् अर्जु.न.अभिधम् देहम् That body called "Arjuna the Straight" .> प्राप्त.कार्य.एक.सिद्धये when he has got/learned the single way of duty हरिर् बुद्धे.न देहे.न *hari with an awakened body (of *kRSNa) बोधयिष्यति राघव will awaken (*arjuna), O *rAghava.
.न जायते म्रियते वा कदाचित्
na jAyate mriyate vA kadAcit
नायम् भूत्वा भविता वा .न भूयः ।
nAyam bhUtvA bhavitA vA na bhUya: |
अजः नित्यः शाश्वतः अयम् पुराणः
aja: nitya: zAzvata: ayam purANa:
.न हन्यते हन्यमाने शरीरे ॥६|५२|३६॥
na hanyate hanyamAne zarIre ||6|52|36||
.
*jd. na jAyate mriyate vA kadAcit – not being born he does not die whenever =
nAyam bhUtvA bhavitA vA na bhUya:
ajo nitya: zAzvata: ayam purANo
na hanyate hanyamAne zarIre – not destroyed when the body is destroyed.
*vlm.36. He taught him the immortality of the soul by telling him that, the soul is never born nor does it die at any time, nor had it a prior birth, nor is it new born to be born again on earth, it is unborn and ever lasting, and is indestructible with the destruction of the body.
*sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it die; it is eternal and is not killed when this body is killed. He who thinks that it kills or that it is killed, he is ignorant. How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal and which is of the nature of pure consciousness and untainted. You are unborn and eternal!"
य* ए.नम् वेत्ति हन्तारम् यः च ए.नम् मन्यते हतम् ।
ya* enam vetti hantAram ya: ca enam manyate hatam |
उभौ तौ .न विजानीतः .न अयम् हन्ति .न हन्यते ॥६|५२|३७॥
ubhau tau na vijAnIta: na ayam hanti na hanyate ||6|52|37||
.
enam
manyat.e
hata
vijAnIta
hanti
hanyat*.e
.
yas.this.who/which enam* vetti.knowing hantAa.ram / yas.this.who/which ca.and/also enam* manyat.e hata.m = ubhau.both.ones tau.they.two na.no/t vijAnIta*: \ na.no/t ayam. this.here hanti* na hanyat*.e
.
*vlm.37. He who thinks the soul to be the slayer of or slain by any body, is equally ignorant of its nature, never kills nor is ever killed by any body.
*sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it die; it is eternal and is not killed when this body is killed. He who thinks that it kills or that it is killed, he is ignorant. How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed?..."
अ.नन्तस्य एक.रूपस्य सतः सूक्ष्मस्य खाद् अपि ।
anantasya eka.rUpasya sata: sUkSmasya khAt api |
आत्मनः परमेशस्य किम् कथम् के.न .नश्यति ॥६|५२|३८॥
Atmana: paramezasya kim katham kena nazyati ||6|52|38||
.
*jd. anantasya eka.rUpasya – of a boundless single form
sata: sUkSmasya khAd api – of reality the very subtle sky =
Atmana: paramezasya – of the Lord of Self
kim katham kena nazyati – what is, how is, by whom is destroyed?
.
*vlm.38. It is immortal and uniform with itself, and more rare and subtile than the air and vacuity; the soul which is the form of the great god himself, is never and in noway destroyed by any body.
*sv.36.39 He will tell Arjuna: "... How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal and which is of the nature of pure consciousness and untainted. You are unborn and eternal!"
अनन्तम् अव्यक्तम् अनादि.मध्यम्
anantam avyaktam anAdi.madhyam
आत्मा.नम् आलोकय संवित्~आत्मन् ।
AtmAnam Alokaya saMvit~Atman |
सम्वित्~वपुः स्फारम् अलब्ध.दोषम्
samvit~vapu: sphAram alabdha.doSam
अजः असि नित्यः असि निरामयः असि ॥६|५२|३९॥
aja: asi nitya: asi nirAmaya: asi ||6|52|39||
.
it is boundless/endless, unmanifest.m an.not-/un-.Adi.&c.madhya.middle.m without beginning or end AtmAnam.thm.self ~Alokaya.behold! saMvid.awareness.Atma.Self.n – behold the Self as Awareness.self =saMvid.awareness.vapus.embodiment ~sphAra.expanding/vast.m alabdha.untaken/ungot.doSa.vice/sin.m
you're unborn
you're eternal
you're.uninfected
.
*vlm.39. O Rama, that art conscious of yourself, know your soul to be immortal and unknown, and without its beginning, middle and end; it is of the form of consciousness and clear without any soil, so by thinking yourself as such, you become the unborn, eternal and undecaying soul yourself.
*sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it die; it is eternal and is not killed when this body is killed. He who thinks that it kills or that it is killed, he is ignorant. How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal and which is of the nature of pure consciousness and untainted. You are unborn and eternal!"
* ananta.boundless/endless ~avyakta.unmanifest.m an.not-/un-.Adi.&c.madhya.middle.m without beginning or end AtmAnam.thm.self ~Alokaya.behold! saMvid.awareness.Atma.Self.n – behold the Self as Awareness.self =saMvid.awareness.vapus.embodiment ~sphAra.expanding/vast.m alabdha.untaken/ungot.doSa.vice/sin.m aja.unborn: asi.you.are/sword you're unborn nitya.eternal/constant: asi.you.are/sword you're eternal nirAmaya: asi – you're untainted
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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
+++
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
FM6053 THE TWO FORMS OF VISHNU 2.SP20.22 .z66
DN6052 ARJUNA . COUNCIL OF THE GODS 2.SP18.19
वसिष्ठ उवाच ।
vasiSTha uvAca |
यो जिवस्य आदि.तः स्वप्नो नाना.कल.न.कोमलः ।
ya: jivasya Adi.ta: svapna: nAnA.kalana.komala: |
तम् इमाम् विद्धि संसारम् .न सत्यम् .न अप्य् अ.सन्.मयम् ॥६|५२|१॥
tam imAm viddhi saMsAram na satyam na api a.san.mayam ||6|52|1||
.न पुंस* इव जीवस्य स्वप्नः सम्भवति क्वचित् ।
na puMsa* iva jIvasya svapna: sambhavati kvacit |
ते.न एते जाग्रतो भावाः जाग्रत्.स्वप्न.कृतः अत्र हि ॥६|५२|२॥
tena ete jAgrata: bhAvA: jAgrat.svapna.kRta: atra hi ||6|52|2||
जीव.स्वप्नम् इमम् दीर्घम् क्षिप्रता.प्रति.भासतः ।
jIva.svapnam imam dIrgham kSipratA.prati.bhAsata: |
अ.सत्यम् अप्य् अवस्तुत्वात् विद्धि वेद्य.विदाम् वर ॥६|५२|३॥
a.satyam api avastutvAt viddhi vedya.vidAm vara ||6|52|3||
स्वप्नात् स्वप्न~अन्तरम् इव गच्छन्तो जीव.जीवकाः ।
svapnAt svapna~antaram iva gacchanta: jIva.jIvakA: |
अ.सत्यम् एव पश्यन्ति घ.न.सत्यतया, अ.नघ ॥६|५२|४॥
a.satyam eva pazyanti ghana.satyatayA, anagha ||6|52|4||
अ.जडे जडता, तात, जडे च अ.जडता उदिता ।
a.jaDe jaDatA, tAta, jaDe ca a.jaDatA uditA |
अ.सत्ये सत्यता जीव.जीव~अनुभव.मोहितः ॥६|५२|५॥
a.satye satyatA jIva.jIva~anubhava.mohita: ||6|52|5||
भानोर् अप्य् अन्तः अखिलम् पश्यन्तः त्रिजगत् भूमम् ।
bhAno: api anta: akhilam pazyanta: trijagat bhUmam |
भ्रमन्ति स्वप्न.सम्भ्रान्ता* इव जीवा* भिद~अलिभिः ॥६|५२|६॥
bhramanti svapna.sambhrAntA* iva jIvA* bhida~alibhi: ||6|52|6||
सर्व.गत्वाद् अ.नन्तत्वात् स्वस्य जीवस्य जीवतः ।
sarva.gatvAt anantatvAt svasya jIvasya jIvata: |
यत् भावयन्ति चेतन्ति तत् एव आशु इति सत्यवत् ॥६|५२|७॥
yat bhAvayanti cetanti tat eva Azu iti satyavat ||6|52|7||
पुण्डरिकाक्ष.निर्दिष्टाम् अ.संसक्ति.गतिम् शुभाम् ।
puNDarikAkSa.nirdiSTAm a.saMsakti.gatim zubhAm |
याम् आलिङ्ग्य, महाबाहो, जीवन्.मुक्तो महा.मुनिः ॥६|५२|८॥
yAm AliGgya, mahAbAho, jIvan.mukta: mahA.muni: ||6|52|8||
पाण्डोः पुत्रो ऽर्जुनः नाम सुखम् जीवितम् आत्मनः ।
pANDo: putra: arjuna: nAma sukham jIvitam Atmana: |
क्षिपयिष्यति निर्दुःखम् यथा क्षेपय जीवितम् ॥६|५२|९॥
kSipayiSyati nirdu:kham yathA kSepaya jIvitam ||6|52|9||
राम उवाच ।
rAma uvAca |
भविष्यति कदा, ब्रह्मन्, सो ऽर्जुनः पाण्डु..नन्दनः ।
bhaviSyati kadA, brahman, sa: arjuna: pANDu.nandana: |
कीदृशीम् च हरिस् तस्य कथयिष्यत्य् अ.सक्तताम् ॥६|५२|१०॥
kIdRzIm ca hari: tasya kathayiSyati a.saktatAm ||6|52|10||
वसिष्ठ उवाच ।
vasiSTha uvAca |
अस्ति सन्.मात्रम् आत्मा इति परिकल्पित.नामकम् ।
asti san.mAtram AtmA iti parikalpita.nAmakam |
स्थितम् आत्मनि अन्.आद्यन्ते .नभसि इव महा..नभः ॥६|५२|११॥
sthitam Atmani an.Adyante nabhasi iva mahA.nabha: ||6|52|11||
दृश्यते विमले तस्मिन्* अयम् संसार.विभ्रमः ।
dRzyate vimale tasmin* ayam saMsAra.vibhrama: |
कटक.आदि यथा हेम्नि तरङ्ग.आदि यथा.अम्भसि ॥६|५२|१२॥
kaTaka.Adi yathA hemni taraGga.Adi yathA.ambhasi ||6|52|12||
चतुर्दश.विधा* भूत.जातयः प्रस्फुरन्ति अलम् ।
caturdaza.vidhA* bhUta.jAtaya: prasphuranti alam |
तस्मिन् संसार.जाले अस्मिन् जाले शकु.नय: यथा ॥६|५२|१३॥
tasmin saMsAra.jAle asmin jAle zakunaya: yathA ||6|52|13||
तत्र एते यम.चन्द्र~अर्क.शक्र~आद्याः शंसित.क्रमाः ।
tatra ete yama.candra~arka.zakra~AdyA: zaMsita.kramA: |
भूत.पञ्चक.संसार.लोकपालत्वम् आगताः ॥६|५२|१४॥
bhUta.paJcaka.saMsAra.lokapAlatvam AgatA: ||6|52|14||
इदम् पुण्यम् उपादेयम् हेयम् पापम् इदम् तु इति ।
idam puNyam upAdeyam heyam pApam idam tu iti |
तैः स्व सम्कल्प.घटितात् वेदनात् स्थापिता स्थितिः ॥६|५२|१५॥
tai: sva.samkalpa.ghaTitAt vedanAt sthApitA sthiti: ||6|52|15||
तस्य अद्य यावत्, अ.नघ, प्रवाह.पतिते निजे ।
tasya adya yAvat, anagha, pravAha.patite nije |
कर्मणि अचल.सम्काश=स्थिरम् चित्तम् अवस्थितम् ॥६|५२|१६॥
karmaNi acala.samkAza=sthiram cittam avasthitam ||6|52|16||
भगवान् स* यमः किंचित् गते प्रति.चतुर्.युगे ।
bhagavAn sa* yama: kiMcit gate prati.catur.yuge |
तपः प्रकुरुते भूत.दलनात् पाप.शङ्कया ॥६|५२|१७॥
tapa: prakurute bhUta.dalanAt pApa.zaGkayA ||6|52|17||
कदाचिद् अष्टौ वर्षाणि दश द्वादश वा अपि च ।
kadAcit aSTau varSANi daza dvAdaza vA api ca |
कदाचित् पञ्च.सप्त.आदि कदाचित् षोडश अपि च ॥६|५२|१८॥
kadAcit paJca.sapta.Adi kadAcit SoDaza api ca ||6|52|18||
उदासी.नवत् आसीने तस्मिन् नियम.संस्थितौ ।
udAsInavat AsIne tasmin niyama.saMsthitau |
.न हि.नस्ति जगत्~जाले मृत्युः भूतानि कानिचित् ॥६|५२|१९॥
na hinasti jagat~jAle mRtyu: bhUtAni kAnicit ||6|52|19||
ते.न नीरन्ध्र.भूत~ओघ.निःसम्चारम् महीतलम् ।
tena nIrandhra.bhUta~ogha.ni:samcAram mahItalam |
भवति प्रावृषि स्वेदी कुञ्जरः मशकैः इव ॥६|५२|२०॥
bhavati prAvRSi svedI kuJjara: mazakai: iva ||6|52|20||
अथ एतानि विचित्राणि भूतानि बहु.युक्तिभिः ।
atha etAni vicitrANi bhUtAni bahu.yuktibhi: |
क्षिपयन्ति सुरा* राम भुवः भार.निवृत्तये ॥६|५२|२१॥
kSipayanti surA* rAma bhuva: bhAra.nivRttaye ||6|52|21||
एवम् युग.सहस्राणि व्यवहार.शतानि च ।
evam yuga.sahasrANi vyavahAra.zatAni ca |
समतीतानि अ.नन्तानि भूतानि च जगन्ति च ॥६|५२|२२॥
samatItAni anantAni bhUtAni ca jaganti ca ||6|52|22||
वैवस्वतः अद्य तु यमः य* एषः पितृ.नायकः ।
vaivasvata: adya tu yama: ya* eSa: pitR.nAyaka: |
अने.न तु अधुना, साधो, परिक्षीणेषु केषुचित् ॥६|५२|२३॥
anena tu adhunA, sAdho, parikSINeSu keSucit ||6|52|23||
युगेषु अघ.विघाताय वर्षाणि द्वादश आत्मना ।
yugeSu agha.vighAtAya varSANi dvAdaza AtmanA |
व्रतचर्य इह कर्तव्या दूरास्त.ज.न=कर्षणा ॥६|५२|२४॥
vratacarya iha kartavyA dUrAsta.jana=karSaNA ||6|52|24||
ते.न इयम् उर्वी नीरन्ध्रा भूतैः मर्त्यैः अ.मृत्युभिः ।
tena iyam urvI nIrandhrA bhUtai: martyai: a.mRtyubhi: |
दीना प्रपन्ना गुल्मा इव भार.भूतैः भविष्यति ॥६|५२|२५॥
dInA prapannA gulmA iva bhAra.bhUtai: bhaviSyati ||6|52|25||
भू.भार.परिभूत~अङ्गी हरिम् शरणम् एष्यति ।
bhU.bhAra.paribhUta~aGgI harim zaraNam eSyati |
कान्ता दस्यु.पराभूता दीना पतिम् इव प्रिया ॥६|५२|२६॥
kAntA dasyu.parAbhUtA dInA patim iva priyA ||6|52|26||
हरिः देह.द्वये.न अथ महीम् अवतरिष्यति ।
hari: deha.dvayena atha mahIm avatariSyati |
देव~अंशैः अखिलैः सार्धम् .नर.नारायणम् गतैः ॥६|५२|२७॥
deva~aMzai: akhilai: sArdham nara.nArAyaNam gatai: ||6|52|27||
वसुदेव.सुतः तु एकः "वासुदेव" इति श्रुतः ।
vasudeva.suta: tu eka: "vAsudeva" iti zruta: |
देहः भविष्यति हरेः द्वितीयः पाण्डवः अर्जुनः ॥६|५२|२८॥
deha: bhaviSyati hare: dvitIya: pANDava: arjuna: ||6|52|28||
युधिष्ठिर* इति ख्यातः धर्म.पुत्रः भविष्यति ।
yudhiSThira* iti khyAta: dharma.putra: bhaviSyati |
अम्भोधि.मखला.भूपः पाण्डोः पुत्र स* धर्मवित् ॥६|५२|२९॥
ambhodhi.makhalA.bhUpa: pANDo: putra sa* dharmavit ||6|52|29||
दुर्योध.न* इति ख्यातः तस्य भ्राता पितृ.व्यजः ।
duryodhana* iti khyAta: tasya bhrAtA pitR.vyaja: |
भविष्यति दृढ.द्वन्द्वः भीमः बभ्रुः अहेः इव ॥६|५२|३०॥
bhaviSyati dRDha.dvandva: bhIma: babhru: ahe: iva ||6|52|30||
अन्योन्यम् हरतोः उर्वी तयोः संग्राम.लोलयोः ।
anyonyam harato: urvI tayo: saMgrAma.lolayo: |
अष्टादश अत्र अक्षौहिण्यः घटिष्यन्ति अत्र भीषणाः ॥६|५२|३१॥
aSTAdaza atra akSauhiNya: ghaTiSyanti atra bhISaNA: ||6|52|31||
तत्.क्षयेण विभारत्वम् भुवः विष्णुः करिष्यति, ।
tat.kSayeNa vibhAratvam bhuva: viSNu: kariSyati, |
राघव, अर्जु.न.देहे.न बृहत् गाण्डीव.धन्वना ॥६|५२|३२॥
rAghava, arjuna.dehena bRhat gANDIva.dhanvanA ||6|52|32||
विष्णोः अर्जु.न.नाम~आदौ प्राकृतम् भावम् आस्थितः ।
viSNo: arjuna.nAma~Adau prAkRtam bhAvam Asthita: |
हर्षामर्ष~अन्वितः देहः .नर.धर्मा भविष्यति ॥६|५२|३३॥
harSAmarSa~anvita: deha: nara.dharmA bhaviSyati ||6|52|33||
सेनाद्वय.गतान् दृष्ट्वा स्व.जनान् मरण~उन्मुखान् ।
senAdvaya.gatAn dRSTvA sva.janAn maraNa~unmukhAn |
विषादम् एष्यत्य् उद्योगम् युद्धाय .न करिष्यति ॥६|५२|३४॥
viSAdam eSyati udyogam yuddhAya na kariSyati ||6|52|34||
तम् अर्जु.न~अभिधम् देहम् प्राप्त.कार्य~एक.सिद्धये ।
tam arjuna~abhidham deham prApta.kArya~eka.siddhaye |
हरिः बुद्धे.न देहे.न बोधयिष्यति, राघव ॥६|५२|३५॥
hari: buddhena dehena bodhayiSyati, rAghava ||6|52|35||
.न जायते म्रियते वा कदाचित्
na jAyate mriyate vA kadAcit
नायम् भूत्वा भविता वा .न भूयः ।
nAyam bhUtvA bhavitA vA na bhUya: |
अजः नित्यः शाश्वतः अयम् पुराणः
aja: nitya: zAzvata: ayam purANa:
.न हन्यते हन्यमाने शरीरे ॥६|५२|३६॥
na hanyate hanyamAne zarIre ||6|52|36||
य* ए.नम् वेत्ति हन्तारम् यः च ए.नम् मन्यते हतम् ।
ya* enam vetti hantAram ya: ca enam manyate hatam |
उभौ तौ .न विजानीतः .न अयम् हन्ति .न हन्यते ॥६|५२|३७॥
ubhau tau na vijAnIta: na ayam hanti na hanyate ||6|52|37||
अ.नन्तस्य एक.रूपस्य सतः सूक्ष्मस्य खाद् अपि ।
anantasya eka.rUpasya sata: sUkSmasya khAt api |
आत्मनः परमेशस्य किम् कथम् के.न .नश्यति ॥६|५२|३८॥
Atmana: paramezasya kim katham kena nazyati ||6|52|38||
अ.नन्तम् अव्यक्तम् अनादि.मध्यम्
anantam avyaktam anAdi.madhyam
आत्मा.नम् आलोकय संवित्~आत्मन् ।
AtmAnam Alokaya saMvit~Atman |
सम्वित्~वपुः स्फारम् अलब्ध.दोषम्
samvit~vapu: sphAram alabdha.doSam
अजः असि नित्यः असि निरामयः असि ॥६|५२|३९॥
aja: asi nitya: asi nirAmaya: asi ||6|52|39||
.
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
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
<https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>
FM6052 ARJUNA . COUNCIL OF THE GODS 2.SP18.19 .z39
https://www.dropbox.com/s/ntsk69sco9krbeo/fm6052%202.sp18.19%20COUNCIL%20OF%20THE%20GODS%20.z39.docx?dl=0
*o**ॐ**m*
FM.6.52
*COUNCIL OF THE GODS*
*beginning*
*"The Tale of Arjuna", a condensation of bhagavad.gItA, FM6052~FM6061.*
*o*ॐ*m*
#tt. #*heyopAdeya*: Dos and Don'ts: ethical standards. —#dA —#*deya*
*.adj..* what ought to be given.out, displayed; • Virtue, according.to the
many priesthoods. —#adeya . improper to be given, (*adey*am* अम्) a bribe.
—#Adeya . acceptable, to be received. —#*upAdeya.* उपादेय up*a~A*=deya, (A
to be allowed. • What is acceptable to the sort of holy person called
Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the
*. to be rejected or avoided. •.• —#*heyopAdeya*, #heyAdeya –to be rejected
Holy Thing is to be done, . heyam pApam idam tu iti . not to be done
and acceptance (do this and do not do this) are laid down by scriptures.
The source of these scriptures is the Vedas and based on certain procedures
followed by our ancestors. These are the rules and regulations that permit
certain actions and prohibit certain other actions." zrI.lalitA.sahasr. "
http://www.scribd.com/doc/58896110/264/Heyopadeya.varjita.304
*VASISHTHA said—*
यो जिवस्य आदि.तः स्वप्नो नाना.कल.न.कोमलः ।
ya: jivasya Adi.ta: svapna: nAnA.kalana.komala: |
तम् इमाम् विद्धि संसारम् .न सत्यम् .न अप्य् अ.सन्.मयम् ॥६|५२|१॥
tam imAm viddhi saMsAram na satyam na api a.san.mayam ||6|52|1||
.
*know This to be the Samsaara.Convolution—*
*neither what's So nor what's not.So*
*. *
*sv.1 VASISTHA continued: What is known as this saMsAra (world.appearance)
is but the original dream of the jiva (the first person).
*vlm. Know Ráma, this world to be as a dream, which is common to all living
beings, and is fraught with many agreeable scenes, so as to form the daily
romance of their lives, which is neither true nor entirely false.
*from.the.beginning* svapna*.dream*: nAnA.*various*.kalana.
*effecting/producing*.komala.*tender/pleasant*: tam.*it/him* imAm*.this*
viddhi*.know!* *Samsâra.Convolution*.m na*.no/t* satya*.true/so*.m na*.no/t*
api*.even/tho* a*.non*.sanmaya.*mode.of.being*.m
.न पुंस* इव जीवस्य स्वप्नः सम्भवति क्वचित् ।
na puMsa* iva jIvasya svapna: sambhavati kvacit |
ते.न एते जाग्रतो भावाः जाग्रत्.स्वप्न.कृतः अत्र हि ॥६|५२|२॥
tena ete jAgrata: bhAvA: jAgrat.svapna.kRta: atra hi ||6|52|2||
.
*The Human sees his dream as life. The Living*jiva sees his life as dream*
*. *
na*.no/t* puMs.*human*.as iva.*like/as.if of/for the * *Living.jIva*.sya
svapna*.dream*: sambhavat.*manifest/becoming*.i kvacit.*somewhere/wherever*
tena.*thereby/therewith* ete.*these.ones* jAgrat.*Waking*.a: bhAva.
*becoming.state/feeling.sense*.A: jAgrat.*Waking*.svapna*.dream*.kRta.
*made/done*: - jAgratsvapna.*in a state of waking and sleep* RV. x , 164 ,
5 ; m. du. *a state of waking and sleep* Mn. i , 57
atra.*here* hi*.for/since*
.
*sv.2 The dream of the jiva is not like the dream of a person: the former's
dream is experienced as the wakeful state. Hence it is that the wakeful
state is considered a dream.
*vlm.2. But as it is not likely that the living souls of men should be
always asleep; therefore their waking state is to be accounted as one of
dreaming also. (Life is a dream. Addison).
जीव.स्वप्नम् इमम् दीर्घम् क्षिप्रता.प्रतिभासतः ।
jIva.svapnam imam dIrgham kSipratA.pratibhAsata: |
अ.सत्यम् अप्य् अवस्तुत्वात् विद्धि वेद्य.विदाम् वर ॥६|५२|३॥
a.satyam api avastutvAt viddhi vedya.vidAm vara ||6|52|3||
.
kSipra*.tA.*ness*.pratibhAsa*.projection/appearance*.tas.*from/thru* =
asatya.*unreal/not.So*.m api*.even/tho* avastutva.*insubstantiality*.At \
viddhi*.know! **of/for the* vedya.*to.be.known*.vid.*knower/scholar*.*s.*Am
vara
.
*This long Jiva.dream *
*because it *
*shines bright and vibrant, though it's unSuch. *
*Because it is not substantial *
.
#pratibhAs prati>bhAs . A. pratibhAsate, to manifest one's self. appear as
or look like or as (nom.) (nAnA.tvena, 'to appear different' VedAntas.) •
to shine, be brilliant, have a bright appearance —
.
(in phil.) the real (opp. to avastu, "that which does not really exist, the
unreal"; <advitIyavastu>, "the one real substance or essence which has no
second"); worthy object, object of or for (comp.); affair, circumstance;
subject, subject.matter, contents, theme (of a speech), plot (of a drama or
poem); (in music) a kind of composition; natural disposition, essential
<vastor asyA:>, "this morning"; <prati vasto:>, "towards morning";
dat.vastave. vastu. substantial, real ;
*sv.3 The jiva's long dream is instantly materialised, though it is unreal
and unsubstantial.
*vlm.3. Life is a longer dream than the short lived ones in our sleep; and
know it, intelligent Ráma, to be as untrue as it is unsubstantial and airy
in its nature.
स्वप्नात् स्वप्न~अन्तरम् इव गच्छन्तो जीव.जीवकाः ।
svapnAt svapna~antaram iva gacchanta: jIva.jIvakA: |
अ.सत्यम् एव पश्यन्ति घ.न.सत्यतया, अ.नघ ॥६|५२|४॥
a.satyam eva pazyanti ghana.satyatayA, anagha ||6|52|4||
.
*altho it's unreality, they see materiality,*
*a state of Being.So, dear.boy*
*. *
*vlm.… they view the unrealities of the world as a positive realities in
their nature.
*sv.4.7 The jiva goes from one dream to another within that dream; and as
this misconception of the dream as the reality becomes denser, it is
experienced as if it were real and the real is ignored as unreal.
jIva.jIvakA: *. they go, living Lifelings *a.satyam eva pazyanti *. altho
an unreality they see *ghana.satyatayA *. materialized as a state of
Being.So, *anagha *. dear boy. *
अ.जडे जडता, तात, जडे च अ.जडता उदिता ।
a.jaDe jaDatA, tAta, jaDe ca a.jaDatA uditA |
अ.सत्ये सत्यता जीव.जीव~अनुभव.मोहितः ॥६|५२|५॥
a.satye satyatA jIva.jIva~anubhava.mohita: ||6|52|5||
.
*o.child/dear** / *whin the* jaDa.*dense/inert*.e ca*.and/also* a*.non*
.jaDa.*dense/inert*.tA.*ness* udita*.upcome/arisen*.A = *whin the *a*.non*
.satya*.true/so*.e satya*.true/so*.tA.*ness/state* *Living.jIva *.*Living.jIva
*.anubhava*.experience/apprehension, perception*.mohita.*deluded*:
.
*vlm.5. They ascribe solidity to the subtile, and subtilety to what is
solid; they see the unreal as real, and think the unliving as living in
their ignorance.
tAata.*o.child/dear** / *whin the* jaDa.*dense/inert*.e ca*.and/also* a
*.non*.jaDa.*dense/inert*.tA.*ness* udita*.upcome/arisen*.A = *whin the *a
*.non*.satya*.true/so*.e satya*.true/so*.tA.*ness/state* *Living.jIva
*.*Living.jIva
*.anubhava*.experience/apprehension, perception*.mohita.*deluded*:
भानोर् अप्य् अन्तः अखिलम् पश्यन्तः त्रिजगत् भूमम् ।
भ्रमन्ति स्वप्न.सम्भ्रान्ता* इव जीवा* भिद~अलिभिः ॥६|५२|६॥
bhramanti svapna.sambhrAntA* iva jIvA* bhida~alibhi: ||6|52|6||
.
akhilam . *the whole *
pazyanta: *are seen, *trijagat bhUmam *– the Three Worlds' Perfection *
bhramanti *. like roving *
svapna.sambhrAntA*: *iva jIvA: *. like dream.wandering jIvas *
bhidA.Ali.bhi:
.
*vlm.6. They consider the revolution of all worlds, to be confined in the
solar system; and rove about like somnambuletors and fleeting bees about
the living soul, which they differentiate from the supreme.
VA . जीवा भिदा.आलिभिः . jivas, stung by bees (of imaginations)?
भानोर् . which light is meant?
AS: Here is the full translation: Even in the interior of the Sun,
lifeforms (jIvAH) move about as if in a dream, with an illusion of the
three worlds (tri.jagat.bhrama) with a series of imagined variations
(bhid+Ali). Here the word is Ali(line, row, etc.) and not ali(bee).
I don't know where you saw the light(:.)), unless inside the Sun.
*jd. I don't know how you can disregard poaaible readings: bhid.Ali /
bhidA.Ali / bhidA.ali
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."
सर्व.गत्वाद् अ.नन्तत्वात् स्वस्य जीवस्य जीवतः ।
sarva.gatvAt anantatvAt svasya jIvasya jIvata: |
यत् भावयन्ति चेतन्ति तत् एव आशु इति सत्यवत् ॥६|५२|७॥
yat bhAvayanti cetanti tat eva Azu iti satyavat ||6|52|7||
.
*of/for the* svasya.*of.its.own* jIva.*Lifer/life.form.*sya jIva.
*Lifer/life.form*.tas.*from/thru* yat.*which/what* bhAavayan*.ti cetan*.ti
tad*.that.one* eva.*even/only/indeed* Azu.*quickly\swift/a.horse* iti.
*so/"thus"* satya*.true/so*.vat*.like/-ful*
.
*vlm.7. They consider and meditate in their minds, the living soul as a
separate reality, owing to its ubequity and immortality, and as the source
of their own lives. (This is the living liberation.jivanmukti of Buddhists,
who consider their living souls as absolute agent of themselves).
*of/for the* svasya.*of.its.own* jIva.*Lifer/life.form.*sya jIva.
*Lifer/life.form*.tas.*from/thru* yat.*which/what* bhAavayan*.ti cetan*.ti
tad*.that.one* eva.*even/only/indeed* Azu.*quickly\swift/a.horse* iti.
*so/"thus"* satya*.true/so*.vat*.like/-ful*
पुण्डरिकाक्ष.निर्दिष्टाम् अ.संसक्ति.गतिम् शुभाम् ।
puNDarikAkSa.nirdiSTAm a.saMsakti.gatim zubhAm |
याम् आलिङ्ग्य, महाबाहो, जीवन्.मुक्तो महा.मुनिः ॥६|५२|८॥
yAm AliGgya, mahAbAho, jIvan.mukta: mahA.muni: ||6|52|8||
.
*.pleasant/good*.Am yAm.*she.who/which* AaliGgya* mahAbAho.*Master.Archer,*
jIvanmukta.*Living.free*: mahAmuni*:
.
*sv.8.10 Be wise and live like Arjuna who will become enlightened through
the Lord's instruction.
*vlm.8. Hear me to relate to you the best lesson of indifference(i. e. the
unattachment to the world and life), which, the lotus.eyed lord (Krishna)
taught to Arjuna, Ad whereby that sagely prince became liberated in life
time. (Here is an anachronism f antedating Krishnárjuna prior to Ráma).
*VA . what is यामालिङ्ग्य
*AS: It breaks as two words yAm AliGgya and means embracing the detachment
(phrased as yAm asaMsaktim)
पाण्डोः पुत्रो ऽर्जुनः नाम सुखम् जीवितम् आत्मनः ।
pANDo: putra: arjuna: nAma sukham jIvitam Atmana: |
क्षिपयिष्यति निर्दुःखम् यथा क्षेपय जीवितम् ॥६|५२|९॥
kSipayiSyati nirdu:kham yathA kSepaya jIvitam ||6|52|9||
.
*.namely/for.example* / sukha.*good/pleasure*.m jIvita.
*lived/living(creature)*.m Atmanas.*re.self* = kSipayiSyat*.i nirdu:kha.
*sorrowless*.m \ yathA.*as* kSepaya* jIvita.*lived/living(creature)*.m
*. *
*they call him *arjuna the Straight; *
*he's the son of *pANDu the White; *
*and he will spend a griefless life *
*in himSelf. Do you do so too. *
pANDo: putra: arjuna: nAma –
*arjuna called the Bright, son of *pANDu the White . *
kSipayiSyati . will pass . >kSip commonly refers to shooting arrows .
sukham jIvitam Atmana: . a happy lifetime in/of the Self .
yathA kSepaya jIvitam . So let your life be spent!
#arjuna . (cf. ऋज्र्/अ and √ रज्) white , clear (the colour of the day RV. vi
, 9 , 1 ; of the dawn RV. i , 49 , 3); –m.. #arjuna: . Arjuna the Straight,
the third of the #pANDava पाण्डव princes (who was a son of #indra इन्द्र and
kuntI कुन्ती) MBh. &c; •.•> #arjunopAkhyAna .n.. "The Tale of Arjuna", YV's
condensation of bhagavad.gItA, y6052.y6061.
*vlm.9. Thus Arjuna the son of Pandu will happily pass his life, and which
I hope yon will imitate, if you want to pass your days without any grief or
sorrow.
*sv.8.10 Be wise and live like Arjuna who will become enlightened through
the Lord's instruction.
nAma.namely/for.example / sukha.good/pleasure.m
jIvita.lived/living(creature).m Atmanas.re.self = kSipayiSyat*.i
nirdu:kha.sorrowless.m \ yathA.as kSepaya* jIvita.lived/living(creature).m
*RAAMA** asked—*
भविष्यति कदा, ब्रह्मन्, सो ऽर्जुनः पाण्डु..नन्दनः ।
bhaviSyati kadA, brahman, sa: arjuna: pANDu.nandana: |
कीदृशीम् च हरिस् तस्य कथयिष्यत्य् अ.सक्तताम् ॥६|५२|१०॥
kIdRzIm ca hari: tasya kathayiSyati a.saktatAm ||6|52|10||
.
*the *pANDus, *brAhmaNa, come.to <http://come.to>.*
*be? and how is it that Hari *
*will teach him about Detachment*
*? *
*sv.8.10 Be wise and live like Arjuna who will become enlightened through
the Lord's instruction.
*vlm.10. Ráma said..Tell me sir, when will this Arjuna the son of Pandu,
will come to be born on earth, and who is this *hari of his, that is to
deliver this lesson of indifference to the world to him.
अस्ति सन्.मात्रम् आत्मा इति परिकल्पित.नामकम् ।
asti san.mAtram AtmA iti parikalpita.nAmakam |
स्थितम् आत्मनि अन्.आद्यन्ते .नभसि इव महा..नभः ॥६|५२|११॥
sthitam Atmani an.Adyante nabhasi iva mahA.nabha: ||6|52|11||
.
*.imagined\decided*.nAamaka*.m sthita.*situate/existent*.m *whin the*
Atmani.*in/when.Self* an.*not-/un-*.Adi*.beginning.&*.anta.*end*.e nabhas.
*spacious.sky*.i iva.*like/as.if* mahA*.great*.nabhas.*spacious.sky* .
*. *
sanmAatra*.m
nAamaka*.m
*. *
वसिष्ठ उवाच VASISHTHA: अस्ति सन्.मात्रम् आत्म इति The soul is a measure of
being.So परिकल्पित.नामकम् given an imaginary name स्थितम् आत्मनि अनाद्यन्ते
seated in the boundless Self, .नभसि इव महा.नभः a great sky in the spacious
sky... .11.
*sv.11.12 The entire universe appears in the one ocean of cosmic
consciousness;...
*vlm.11. Vasishtha replied..There is only the entity of one soul, to whom
this appellation is applied by fiction only. He remains in himself from
time without beginning and end, as the sky is situated in vacUm.
दृश्यते विमले तस्मिन्* अयम् संसार.विभ्रमः ।
dRzyate vimale tasmin* ayam saMsAra.vibhrama: |
कटक.आदि यथा हेम्नि तरङ्ग.आदि यथा.अम्भसि ॥६|५२|१२॥
kaTaka.Adi yathA hemni taraGga.Adi yathA.ambhasi ||6|52|12||
.
ayam saMsAra.vibhrama: . *this saMsAric delusion . *
kaTak*a.Adi* yathA hemni – *like bracelets &c in gold . *
taraGg*a.Adi* yathA ambhasi – *like waves &c in water*
*.... *
*sv.11.12 The entire universe appears in the one ocean of cosmic
consciousness;...
*vlm.12. We behold in him the phantasmagoria of this extended world, as we
see the different ornaments in gold, and the waves and bellows in the sea.
(Identity of the cause and effect of the producer and produced).
चतुर्दश.विधा* भूत.जातयः प्रस्फुरन्ति अलम् ।
caturdaza.vidhA* bhUta.jAtaya: prasphuranti alam |
तस्मिन् संसार.जाले अस्मिन् जाले शकु.नय: यथा ॥६|५२|१३॥
tasmin saMsAra.jAle asmin jAle zakunaya: yathA ||6|52|13||
.
bhUta*.what.has.become/being/spirit*.jAti.*class*.a: *. classes of Beings*
prasphuran.ti alam*.enuf/fully* |
tasmin*.there/then* *Samsaara.Convolution*.jAla*.net.work <http://net.work>*
.*e *asmin*.here/in.this* jala*.water*a.e
zakuni*.a: yathA.*as/how*
.
*sv.13.16 in that universe dwell fourteen types of beings. This universe
has already had *yama, Candra, Surya and others as its presiding deities.
They have established the tenets of right conduct.
*vlm.13. The fourteen kinds of created beings display themselves in him;
and in him is the network of this universe, wherin all these worlds are
suspended, as birds hanging in the net in which they are caught.
तत्र एते यम.चन्द्र~अर्क.शक्र~आद्याः शंसित.क्रमाः ।
tatra ete yama.candra~arka.zakra~AdyA: zaMsita.kramA: |
भूत.पञ्चक.संसार.लोकपालत्वम् आगताः ॥६|५२|१४॥
bhUta.paJcaka.saMsAra.lokapAlatvam AgatA: ||6|52|14||
tatra*.there/then* ete.*these.ones* *Yama, Lord.of.Death*.candra.*moon*
~arka.*sun/star*./zakra*~Adya.*primal*,A: zaMsita*.krama.*order/process*.A:
=
bhUta*.what.has.become/being/spirit*.paJcaka.*quintad*.saMsAra*.\lokapAla.
*World.Protector*.tva.*ity*.m Agata.*having.gone.to <http://having.gone.to>*.A:
.
*vlm.14. In him reside the deities Indra and yama and the sun and moon, who are
renowned and hallowed in the scriptures; and in him abide the five
elemental creation, and they that have become the regents (of heaven and
earth).
*sv.13.16 in that universe dwell fourteen types of beings. This universe
has already had *yama, Candra, Surya and others as its presiding deities.
They have established the tenets of right conduct.
इदम् पुण्यम् उपादेयम् हेयम् पापम् इदम् तु इति ।
idam puNyam upAdeyam heyam pApam idam tu iti |
तैः स्व सम्कल्प.घटितात् वेदनात् स्थापिता स्थितिः ॥६|५२|१५॥
.
idam puNyam upAdeyam . *"This is holy, and to be done *
heya*.m pApa*.fault.sin*.m idam*.this.here* tu.*but/yet/altho*
iti.*so/"thus"* . *but this is sin, and to avoid" =*
tais.*by.with that* sva.*Urself/itself*.saMkalpa.*motive/concept*.ghaTita*.Ad
vedana*. knowing.how*.At sthApitA* sthiti.*state/condition*:
*. *
*heyopAdeya: Dos and Don'ts: ethical standards. —#dA —#deya .adj.. what
*adeya . improper to be given, (*adeyam अम्) a bribe. —#Adeya . acceptable,
to be received. —#upAdeya. उपादेय up*a~A*=deya, (A ambig) . to be taken or
acceptable to the sort of holy person called Reverend, or Venerable, or
108Shri, or His Holiness, or any other name the High Priesthood assume,
when pronouncing moral and ethical judgments. —#heya . to be rejected or
avoided. •.• —#heyopAdeya, #heyAdeya –to be rejected or accepted; con or
pro (quid pro quo); .•• <idam puNyam upAdeyam . this Holy Thing is to be
done, . heyam pApam idam tu iti . not to be done however is
Sin/Crime/Treason/Heresy like this>. y6052015 • —#anupAdeya . a.heyam
an.upAdeyam an.Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti
kiJcana, vcUDa.467. •.•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She
has nothing to reject and nothing to accept. Rejection and acceptance (do
this and do not do this) are laid down by scriptures. The source of these
scriptures is the Vedas and based on certain procedures followed by our
ancestors. These are the rules and regulations that permit certain actions
and prohibit certain other actions." zrI.lalitA.sahasr. "
http://www.scribd.com/doc/58896110/264/Heyopadeya.varjita.304
*sv.13.16 in that universe dwell fourteen types of beings. This universe
has already had *yama, Candra, Surya and others as its presiding deities.
They have established the tenets of right conduct.
*vlm.15. That the one thing is virtue and therefore expedient, and the
other is vice and therefore improper, are both placed in him as his
ordinances (or eternal laws); and depending on the free agency (sancalpa)
of men, to accept or reject the one or the other for good or evil. (Hence
there is no positive virtue or vice, nor good the author of good and evil;
but it is the obedience or disobedience to his fixed laws, that amounts to
the one or other).
तस्य अद्य यावत्, अ.नघ, प्रवाह.पतिते निजे ।
कर्मणि अचल.सम्काश=स्थिरम् चित्तम् अवस्थितम् ॥६|५२|१६॥
.
tasya adya yAvat, anagha, / pravAha.patite nije =
karmaNi acala.saMkAza\sthiram cittam avasthitam
.
pravAha.patite nije karmaNi *– when continuously fallen.into native karma *
.
*vlm.16. It is obedience to the Divine ordinance, that the gods are still
employed in their fixed charges with their steady minds.
continuous flow, unbroken succession, continuity • continuous employment •
continuous train of thought • flowing or streaming forth (cf. #vaha) •
course of action +
भगवान् स* यमः किंचित् गते प्रति.चतुर्.युगे ।
bhagavAn sa* yama: kiMcit gate prati.catur.yuge |
तपः प्रकुरुते भूत.दलनात् पाप.शङ्कया ॥६|५२|१७॥
tapa: prakurute bhUta.dalanAt pApa.zaGkayA ||6|52|17||
.
after the Destruction of Beings, made Tapas for the atonement of sin. *
*.*
*vlm. The lord yama is accustomed to make his penance, at the end of every
four yugas (or kalpa age), on account of his greatness in destruction of
the creatures of god. (yama the Indian Pluto and god of death.)
bhagavAn sa: yama: . *the Lord *yama *kiMcid gate prati=catur.yuge .
atonement of sin. *
#dalana. #dalanI . splitting, tearing asunder, dispelling bhp.7.10.59
bhartR.3.47; . dalanam . breaking (of the heart) GIt.5.2; destruction
naiS.4.116 kathAs. lxxv.62; causing to burst, splitting — y1021.017
कदाचिद् अष्टौ वर्षाणि दश द्वादश वा अपि च ।
kadAcit aSTau varSANi daza dvAdaza vA api ca |
कदाचित् पञ्च.सप्त.आदि कदाचित् षोडश अपि च ॥६|५२|१८॥
kadAcit paJca.sapta.Adi kadAcit SoDaza api ca ||6|52|18||
.
*—or even 10, or 12—*
*somewhen 5, 7—more!—somewhen as much as 16 years*
*...*
*vlm.18. Sometimes he sat penitant for eight years, and all others for a
dozen of years, often times he made his penace for five or seven years, and
many times for full sixteen years.
even ten or twelve . *kadA*cit* paJca.sapt*a.Adi* – *somewhen five, or
seven, or more . *kadA*cit* SoDaza api ca – *somewhen as much as sixteen
years ... .18. . *
उदासी.नवत् आसीने तस्मिन् नियम.संस्थितौ ।
udAsInavat AsIne tasmin niyama.saMsthitau |
.न हि.नस्ति जगत्~जाले मृत्युः भूतानि कानिचित् ॥६|५२|१९॥
.
udAsInavad AsIne
tasmin niyama.saMsthitau
bhUtAni kAnicit – *any creatures whatever. *
*vlm.19. On a certain occasion as yama sat observant of his austerity, and
indifferent to his duty, death ceased to hunt after living beings in all
the worlds.
*sv.19.26 When, on account of that the population of the earth will
multiply very fast, all the gods will appeal to lord Visnu to come to their
aid.
#udAsIna. ut.AsIna, outside.sitting — having the Awareness apart from
karmic activity (witnessing it): a quality of MahAkartA, the Great Doer,
atyantam mahAkartA* sa* *ucyate, y6115.018 ~ sitting apart, indifferent,
udAsina: . a stranger, neutral; one who is neither friend nor foe; a stoic,
philosopher, ascetic. — udAsInatA . indifference, apathy —#AsIna . sitting,
seated. MW
ते.न नीरन्ध्र.भूत~ओघ.निःसम्चारम् महीतलम् ।
tena nIrandhra.bhUta~ogha.ni:samcAram mahItalam |
भवति प्रावृषि स्वेदी कुञ्जरः मशकैः इव ॥६|५२|२०॥
*jd.
tena . thereby .
solid=Being.flood=impassable . a flood of Beings, impenetrable . nirandhra
is without openings or pores—squashed like a sponge! .
mahI.talam . the Earth.surface .
bhavati prAvRSi . becomes, in the Rains, .
svedI . "sweating" . swarming .
kuJjara: mazakair iva . like mosquitos on an elephant.
#nIrandhra. nir.randhra . without a gap or hole; thick, like a swarm of
*sv.19.26 When, on account of that the population of the earth will
multiply very fast, all the gods will appeal to lord Visnu to come to their
aid.
*vlm.20. Hence the multitude of living beings filled the surface of the
earth, and made ground pathless and impassable by others. They multiplied
like the filth born gnats in the rainy weather, that obstruct the passage
of elephants.
*of beings, just as when the Rains *
*bring swarms of bugs to plug the trunks *
*of the overrun elephants. *
अथ एतानि विचित्राणि भूतानि बहु.युक्तिभिः ।
atha etAni vicitrANi bhUtAni bahu.yuktibhi: |
क्षिपयन्ति सुरा* राम भुवः भार.निवृत्तये ॥६|५२|२१॥
kSipayanti surA* rAma bhuva: bhAra.nivRttaye ||6|52|21||
*jd.
अथ एतानि विचित्राणि भूतानि And then these various beings बहु.युक्तिभिः
(with many reasonings / for many reasons) क्षिपयन्ति सुराः these
Brightlings will cause destruction,
राम *rAma, भुवः भार.निवृत्तये for relief of the burden of the Earth. . In
Scrooge's words, "Decrease the surplus population"! *This will be done by
means of the *bhArata war celebrated in the great epic, #mahAbhArata. .21.
*vlm.21. Then the gods sat together in council, and after various
deliberations come to determine the exterpation of all living beings, for
relieving the over burdened earth. (This was to be done by the Bhárata war
celebrated in the geat epic of the Mahábhárata).
*sv.19.26 When, on account of that the population of the earth will
multiply very fast, all the gods will appeal to lord Visnu to come to their
aid.
will cause destruction, to relieve of the burden of the Earth. *
एवम् युग.सहस्राणि व्यवहार.शतानि च ।
evam yuga.sahasrANi vyavahAra.zatAni ca |
समतीतानि अ.नन्तानि भूतानि च जगन्ति च ॥६|५२|२२॥
samatItAni anantAni bhUtAni ca jaganti ca ||6|52|22||
*so there are thousands of Ages with hundreds of events *
*in the endless passage of beings and worlds*
*.*
**vlm.22. In this way many ages have passed away, and many changes have
passed and gone with the revolutions of the worlds.*
शतानि च . *so there are thousands of Ages and hundreds of events saM*atItAni
anantAni bhUtAni ca jaganti ca समतीतान्य् अ.नन्तानि ब्ःउतानि च जगन्ति च . *and
vaivasvata: adya tu yama: ya* eSa: pitR.nAyaka: |
अने.न तु अधुना, साधो, परिक्षीणेषु केषुचित् ॥६|५२|२३॥
anena tu adhunA, sAdho, parikSINeSu keSucit ||6|52|23||
.
yama: ya: eSa: pitR.nAyaka: *. *who* is this Lord of the Fathers *
anena tu adhunA sAd*ha: . but by this now, sir.sAdhu, *
parikSINeSu keSucit
.
*vlm.23. Now it will come to pass, that this yama the son of the sun and
the lord of the regions of the dead; will again perform his penance in the
aforesaid manner after the expiration of many ages to come.
#*vaivasvata – *the seventh or present manu (the son of vivasvat, brother
Fire") • . m. . "the Brilliant one", N. of the Sun (sometimes regarded as
one of the eight Adityas (the sons of *aditi), his father being kazyapa •
in epic poetry he is held to be the father of the Manu vaivasvata •
said.to.be father of the Ashvins by saranyU, and elsewhere as father of
both yama and yamI, and therefore a kind of parent of the human race) • the
seventh or present manu (more properly called vaivasvata, as son of
Vivasvat) . y2016.009 . for rAma's lineage see y6117)
युगेषु अघ.विघाताय वर्षाणि द्वादश आत्मना ।
yugeSu agha.vighAtAya varSANi dvAdaza AtmanA |
व्रतचर्य इह कर्तव्या दूरास्त.ज.न=कर्षणा ॥६|५२|२४॥
vratacarya iha kartavyA dUrAsta.jana=karSaNA ||6|52|24||
.
agha.vighAtAya
varSANi dvAdaza *– for a dozen years *
AtmanA
vratacarya iha kartavyA
dUrAsta.jana=karSaNA
.
*vlm.24. He will again resume his penitance for a dozen of years, for the
atonement of his sin of destroying the living; when he will abstain from
his wonted conduct of destroying the lives of human beings.
*sv.19.26 When, on account of that the population of the earth will
multiply very fast, all the gods will appeal to lord Visnu to come to their
aid.
ते.न इयम् उर्वी नीरन्ध्रा भूतैः मर्त्यैः अ.मृत्युभिः ।
दीना प्रपन्ना गुल्मा इव भार.भूतैः भविष्यति ॥६|५२|२५॥
.
tena
iyam urvI
nIrandhrA
bhUtair martyair amRtyubhi:
dInA prapannA gulmA iva
*sv.19.26 When, on account of that the population of the earth will
multiply very fast, all the gods will appeal to lord Visnu to come to their
aid.
*vlm.25. At that time, well the earth be filled with deathless mortals, so
as this wretched earth will covered and overburthened with them, as with
dense forest trees.
~VA . can गुल्म.इव here mean not trees and bushes, but "a chronic
enlargement of the spleen or any glandular enlargement in the abdomen
(as that of the mesenteric gland " (or just "disease")?
~AS: Yes, that sounds appropriate.
I also see a typo, प्रपन्ना गुल्मेव .> प्रपन्नगुल्मेव (in fact this is what
AB paraphrases. As such it means overgrown with gulmas. the living
entities.
भू.भार.परिभूत~अङ्गी हरिम् शरणम् एष्यति ।
bhU.bhAra.paribhUta~aGgI harim zaraNam eSyati |
कान्ता दस्यु.पराभूता दीना पतिम् इव प्रिया ॥६|५२|२६॥
kAntA dasyu.parAbhUtA dInA patim iva priyA ||6|52|26||
.
*Earth*.bhAra.paribhUt*a~a*GgI* =*
harim zaraNam eSyati *– to hari for refuge will go =*
kAntA dasyu.parAbhUtA dInA
patim iva priyA *– to her husband like a good wife*
*. *
*sv.19.26 When, on account of that the population of the earth will
multiply very fast, all the gods will appeal to lord Visnu to come to their
aid.
*vlm.26. The earth groaning under her burden, and oppressed by tyrany and
lawlessness, will have recourse to *hari for her redress, as when a
virtuous wife resorts to her husband from the aggression of Dasyus.
हरिः देह.द्वये.न अथ महीम् अवतरिष्यति ।
देव~अंशैः अखिलैः सार्धम् .नर.नारायणम् गतैः ॥६|५२|२७॥
.
*jd. hari*: *deha.dvayena atha . *and so *hari, with a twofold body*
mahIm avatariSyati . *will cross.over to the Earth* =
dev*a~a*Mzai*: *akhilai: sArdham
nara.nArAyaNam gatai:
.
*vlm.27. For this reason, *hari will be incarnate in two bodies, joined
with the powers of all the gods, and will appear on earth in two persons of
Nara and Náráyana, the one a man and the other the lord *hari himself.
*sv.27.28 He will incarnate as lord Krsna, along with his alter ego named
Arjuna.
वसुदेव.सुतः तु एकः "वासुदेव" इति श्रुतः ।
देहः भविष्यति हरेः द्वितीयः पाण्डवः अर्जुनः ॥६|५२|२८॥
deha: bhaviSyati hare: dvitIya: pANDava: arjuna: ||6|52|28||
vasudeva.suta: tu eka: . one, the son of Vasu.deva Wealth.god .
"vAsudeva" iti zruta: . known as "VAsudeva" . the family patronymic . vasu
is wealth, or treasure: the wealth of the rich, the treasure of the Earth .
deha: bhaviSyati hare: . will become the body of *hari .
dvitIya: pANDava: arjuna: . the second is the PAndava, Arjuna the Bright.
#vasudeva.: . the father of kRSNa कृष्ण (he was the son of zUra शूर , a
descendant of yadu यदु of the lunar line , and was also called
Anaka.dundhubhi आ.नक.दुन्दुभि q.v. , because at his birth the gods ,
foreseeing that viSNu विष्णु would take a human form in his family ,
sounded the drums of heaven for joy ; he was a brother of कुन्ती orपृथा ,
the mother of the पण्डु princes , who were thus cousins of कृष्ण ; » 1.
कृष्ण) MBh.&c
*sv.27.28 He will incarnate as lord Krsna, along with his alter ego named
Arjuna.
*vlm.28. With one body *hari will become the son of vasudeva, and will
thence be called vásudeva; and with the other he will be the son of Pandu
and will thereby be named the Pándava Arjuna or Arjuna the Pándava.
युधिष्ठिर* इति ख्यातः धर्म.पुत्रः भविष्यति ।
अम्भोधि.मखला.भूपः पाण्डोः पुत्र स* धर्मवित् ॥६|५२|२९॥
ambhodhi.makhalA.bhUpa: pANDo: putra sa* dharmavit ||6|52|29||
.
.
*vlm.29. Pandu will have another son by name of yudhisthira, who will adopt
the title of the son of Dharma or righteousness, for his acquaintance with
politics, and he will reign over the earth to its utmost limit of the
ocean.
*sv.29 His elder brother will be Yudhisthira or the son of Dharma, who will
be the embodiment of righteousness.
Mongoose & Cobra
http://en.wikipedia.org/wiki/Indian Grai Mongoose
दुर्योध.न* इति ख्यातः तस्य भ्राता पितृ.व्यजः ।
duryodhana* iti khyAta: tasya bhrAtA pitR.vyaja: |
भविष्यति दृढ.द्वन्द्वः भीमः बभ्रुः अहेः इव ॥६|५२|३०॥
bhaviSyati dRDha.dvandva: bhIma: babhru: ahe: iva ||6|52|30||
.
tasya bhrAtA . his (Arjuna's) brother .
pitRvya.ja: . the father's brother's son .
bhaviSyati dRDha.dvandva: . will.become the firmly quarreling .
bhImo . Bhima the Fearsome .
babhrur aher iva . as of a mongoose and a snake
#prim. —#pitRvya .adj.. father's brother, paternal uncle MBh.&c.; the* same*
daughter, y6052.030.
#prim.#dva —#dvaMdva, #dvandva .n.. (the repeated nom. of *dva) . pair,
couple MBh.&c. •• #dvaMdvam, #dvaMdve, or #dvaMdvena .ind.. by two , face
to face (in conflict, or secretly); • a pair of opposites (e.g. heat and
cold , joy and sorrow &c.) MBh.&c. • strife , quarrel • fight (esp. a duel)
MBh. •.•> –m.. (re #samAsa; rarely n.) . a copulative compound (or any
a complication of two disorders , a compound affection of two humours L.
#prim. #babhru . "BROwn" . deep.brown , reddish.brown , tawny RV. . A
mongoose perhaps related to the Indian Gray; the "ichneumon" of Pliny.
*sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's
brother. In this battle between cousins 18 divisions of armed forces will
be killed; and thus will Visnu dispose of the burden on the earth.
*vlm.30. He will have his rival with Duryodhana his cousin by his paternal
uncle, and there will be a dreadful war between them as between a snake and
weasel.
अन्योन्यम् हरतोः उर्वी तयोः संग्राम.लोलयोः ।
anyonyam harato: urvI tayo: saMgrAma.lolayo: |
अष्टादश अत्र अक्षौहिण्यः घटिष्यन्ति अत्र भीषणाः ॥६|५२|३१॥
aSTAdaza atra akSauhiNya: ghaTiSyanti atra bhISaNA: ||6|52|31||
.
tayo:* saM*grAma.lolayo:
aSTAdaza atra akSauhiNya:
ghaTiSyanty atra bhISaNA:
.
brother. In this battle between cousins 18 divisions of armed forces will
be killed; and thus will Visnu dispose of the burden on the earth.
*vlm.31. The belligerent princes will wage, a furious war for the
possession of the earth, with forces of eighteen legions on both sides.
(Those of Duryodhana were eleven legions, and Yudhisthia were seven).
तत्.क्षयेण विभारत्वम् भुवः विष्णुः करिष्यति, ।
tat.kSayeNa vibhAratvam bhuva: viSNu: kariSyati, |
राघव, अर्जु.न.देहे.न बृहत् गाण्डीव.धन्वना ॥६|५२|३२॥
rAghava, arjuna.dehena bRhat gANDIva.dhanvanA ||6|52|32||
.
viSNu: kariSyati
rAghava arjuna.dehena . a *rAghava, by.means.of the body of Arjuna
bRhat gANDIva.dhanvanA . with his mighty bow GAndîva.
#bhU #bhuvas . ind. (orig. nom. or voc. pl. of #bhU भ्/ऊ) the air ,
atmosphere (one of the 3 sacred utterances or #vyAhRti.s व्याहृतिs [q.v.]
uttered between bhUr भूर् , earth , and svar स्वर्[qq. vv.] , heaven ; it
comes 2nd of the series when 7 or 14 worlds are enumerated RTL. 403 , 102 ,
n. 1) VS. Br. &c (it becomes भुवर् in भुवर्.लोक , " the world of the air "
VP. )
*vlm.32. The God Vishnu will cause Arjuna to slay them all by his great bow
of gándiva, and thereby relieve the earth of her burden of riotous peoples.
*sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's
brother. In this battle between cousins 18 divisions of armed forces will
be killed; and thus will Visnu dispose of the burden on the earth.
विष्णोः अर्जु.न.नाम~आदौ प्राकृतम् भावम् आस्थितः ।
viSNo: arjuna.nAma~Adau prAkRtam bhAvam Asthita: |
हर्षामर्ष~अन्वितः देहः .नर.धर्मा भविष्यति ॥६|५२|३३॥
harSAmarSa~anvita: deha: nara.dharmA bhaviSyati ||6|52|33||
.
harSAmarSa~anvita: deha: nara.dharmA bhaviSyati
.
*vlm.33. The incarnation of vishnu in the form of Arjuna, will comprise all
the qualities incident to humanity; and will be fraught with the feelings
of joy and vengeance, which are connatural with mankind.
*sv.30.34 ...; and thus will Visnu dispose of the burden on the earth.
सेनाद्वय.गतान् दृष्ट्वा स्व.जनान् मरण~उन्मुखान् ।
senAdvaya.gatAn dRSTvA sva.janAn maraNa~unmukhAn |
विषादम् एष्यत्य् उद्योगम् युद्धाय .न करिष्यति ॥६|५२|३४॥
viSAdam eSyati udyogam yuddhAya na kariSyati ||6|52|34||
.
armies joined in battle* . sva.janAn maraN*a~u*nmukhAn – *looking.for the
death of their.own people .*
viSAdam eSyaty udyogam yuddhAya na kariSyati .
*vlm.34. Seeing the battle array on both sides, and friends and kinsmen
ready to meet their fate, pity and grief will seize the heart of Arjuna,
and he will cease from engaging in the war.
*sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's
brother. In this battle between cousins 18 divisions of armed forces will
be killed; and thus will Visnu dispose of the burden on the earth.
तम् अर्जु.न~अभिधम् देहम् प्राप्त.कार्य~एक.सिद्धये ।
tam arjuna~abhidham deham prApta.kArya~eka.siddhaye |
हरिः बुद्धे.न देहे.न बोधयिष्यति, राघव ॥६|५२|३५॥
.
tam.*it/him* *Arjuna.Straightshooter*~abhidha*.m deha*.body*.m /
prApta.*got.to/reached <http://got.to/reached>*.kArya.*effect*~eka.*one*
.siddhi.*attainment/success/empowerment*.e =
hari.*antelope/deer**: with/by.means.of *buddha.*realized/awake*.ena deha
*.body*.ena \
bodhayiSyat*.i, *Râghava*
*. *
whenever =*
nAyam bhUtvA bhavitA vA na bhUya:
na hanyate hanyamAne zarIre *– not destroyed when the body is destroyed. *
*vlm.36. He taught him the immortality of the soul by telling him that, the
soul is never born nor does it die at any time, nor had it a prior birth,
nor is it new born to be born again on earth, it is unborn and ever
lasting, and is indestructible with the destruction of the body.
*sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it
this infinite being, which is one without a second and which is subtler
than space, destroyed? Arjuna, behold the self which is infinite,
unmanifest, eternal and which is of the nature of pure consciousness and
untainted. You are unborn and eternal!"
य* ए.नम् वेत्ति हन्तारम् यः च ए.नम् मन्यते हतम् ।
उभौ तौ .न विजानीतः .न अयम् हन्ति .न हन्यते ॥६|५२|३७॥
.
enam
manyat.e
hata
vijAnIta
hanti
hanyat*.e
.
ca*.and/also* enam* manyat.e hata.m = ubhau.*both.ones* tau.*they.two* na
*.no/t* vijAnIta*: \ na*.no/t* ayam.* this.here* hanti* na hanyat*.e
.
*vlm.37. He who* t*hinks the soul to be the slayer of or slain by any body,
body.
*sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it
this infinite being, which is one without a second and which is subtler
than space, destroyed?..."
अ.नन्तस्य एक.रूपस्य सतः सूक्ष्मस्य खाद् अपि ।
anantasya eka.rUpasya sata: sUkSmasya khAt api |
आत्मनः परमेशस्य किम् कथम् के.न .नश्यति ॥६|५२|३८॥
Atmana: paramezasya kim katham kena nazyati ||6|52|38||
.
sata: sUkSmasya khAd api *– of reality the very subtle sky =*
Atmana: paramezasya *– of the Lord of Self *
kim katham kena nazyati *– what is, how is, by whom is destroyed?*
*. *
*vlm.38. It is immortal and uniform with itself, and more rare and subtile
than the air and vacuity; the soul which is the form of the great god
himself, is never and in noway destroyed by any body.
*sv.36.39 He will tell Arjuna: "... How, why and by whom is this infinite
being, which is one without a second and which is subtler than space,
destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal
and which is of the nature of pure consciousness and untainted. You are
unborn and eternal!"
अनन्तम् अव्यक्तम् अनादि.मध्यम्
anantam avyaktam anAdi.madhyam
आत्मा.नम् आलोकय संवित्~आत्मन् ।
AtmAnam Alokaya saMvit~Atman |
सम्वित्~वपुः स्फारम् अलब्ध.दोषम्
samvit~vapu: sphAram alabdha.doSam
अजः असि नित्यः असि निरामयः असि ॥६|५२|३९॥
aja: asi nitya: asi nirAmaya: asi ||6|52|39||
.
*middle*.m *without beginning or end* AtmAnam*.thm.self* ~Alokaya.*behold!*
saMvid.*awareness*.Atma.*Self*.n *– behold the Self as Awareness.self =*
saMvid.*awareness*.vapus.*embodiment* ~sphAra*.expanding/vast*.m alabdha.
*untaken/ungot*.doSa.*vice/sin*.m
*you're unborn*
*you're eternal*
*you're.uninfected*
*. *
*vlm.39. O Rama, that art conscious of yourself, know your soul to be
immortal and unknown, and without its beginning, middle and end; it is of
the form of consciousness and clear without any soil, so by thinking
yourself as such, you become the unborn, eternal and undecaying soul
yourself.
*sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it
this infinite being, which is one without a second and which is subtler
than space, destroyed? Arjuna, behold the self which is infinite,
unmanifest, eternal and which is of the nature of pure consciousness and
untainted. You are unborn and eternal!"
.madhya.*middle*.m *without beginning or end* AtmAnam*.thm.self* ~Alokaya.
*behold!* saMvid.*awareness*.Atma.*Self*.n *– behold the Self as
Awareness.self =*saMvid.*awareness*.vapus.*embodiment* ~sphAra
*.expanding/vast*.m alabdha.*untaken/ungot*.doSa.*vice/sin*.m aja.*unborn*:
asi.*you.are/sword** you're unborn* nitya.*eternal/constant*: asi.
*you.are/sword** you're eternal* nirAmay*a: *asi *– you're untainted*
@@@
•
*o*ॐ*m*
•
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
चित् संवित्त्या.उच्यते जीव:
संकल्पात्स मनो भवेत् ।
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
+++
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
तस्य अद्य यावत्, अ.नघ, प्रवाह.पतिते निजे ।
tasya adya yAvat, anagha, pravAha.patite nije |
कर्मणि अचल.सम्काश=स्थिरम् चित्तम् अवस्थितम् ॥६|५२|१६॥
On Mon, Sep 20, 2021 at 7:30 AM Jiva Das <das....@gmail.com> wrote:
>
>
> FM.6.50.FM.6.99
>
> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
> <https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50-FM.6.99.docx?dl=0>
> FM6052 ARJUNA . COUNCIL OF THE GODS 2.SP18.19 .z39
>
>
> https://www.dropbox.com/s/ntsk69sco9krbeo/fm6052%202.sp18.19%20COUNCIL%20OF%20THE%20GODS%20.z39.docx?dl=0
>
>
>
>
>
> *o**ॐ**m*
>
>
>
>
>
>
>
> FM.6.52
>
>
>
> *COUNCIL OF THE GODS*
>
>
>
> *beginning*
>
> *"The Tale of Arjuna", a condensation of bhagavad.gItA, fm6052.fm6061.*
>
>
>
> *o*ॐ*m*
>
>
>
> #tt. #*heyopAdeya*: Dos and Don'ts: ethical standards. —#dA —#*deya*
> *.adj..* what ought to be given.out, displayed; • Virtue, according.to
> the many priesthoods. —#adeya . improper to be given, (*adey*am* अम्) a
> bribe. —#Adeya . acceptable, to be received. —#*upAdeya.* उपादेय up*a~A*=deya,
> • to be allowed. • What is acceptable to the sort of holy person called
> Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the
> *. to be rejected or avoided. •.• —#*heyopAdeya*, #heyAdeya –to be
> . this Holy Thing is to be done, . heyam pApam idam tu iti . not to be
> done however is Sin/Crime/Treason/Heresy like this>. y6052015 • —#
> brahma na iha nAnA asti kiJcana, vcUDa.467. •.•> #*heyopadeyavarjitA* –"a
> Rejection and acceptance (do this and do not do this) are laid down by
> scriptures. The source of these scriptures is the Vedas and based on
> certain procedures followed by our ancestors. These are the rules and
> regulations that permit certain actions and prohibit certain other
> actions." zrI.lalitA.sahasr. "
> http://www.scribd.com/doc/58896110/264/Heyopadeya.varjita.304
>
>
>
> *VASISHTHA said—*
>
>
> यो जिवस्य आदि.तः स्वप्नो नाना.कल.न.कोमलः ।
>
> ya: jivasya Adi.ta: svapna: nAnA.kalana.komala: |
>
> तम् इमाम् विद्धि संसारम् .न सत्यम् .न अप्य् अ.सन्.मयम् ॥६|५२|१॥
>
> tam imAm viddhi saMsAram na satyam na api a.san.mayam ||6|52|1||
>
> .
>
>
> *know This to be the Samsaara.Convolution—*
>
> *neither what's So nor what's not.So*
>
> *. *
> *sv.1 VASISTHA continued: What is known as this saMsAra (world.appearance)
> is but the original dream of the jiva (the first person).
>
> *vlm. Know Ráma, this world to be as a dream, which is common to all
> living beings, and is fraught with many agreeable scenes, so as to form the
> daily romance of their lives, which is neither true nor entirely false.
>
> *from.the.beginning* svapna*.dream*: nAnA.*various*.kalana.
> *effecting/producing*.komala.*tender/pleasant*: tam.*it/him* imAm*.this*
> viddhi*.know!* *Samsâra.Convolution*.m na*.no/t* satya*.true/so*.m na
> *.no/t* api*.even/tho* a*.non*.sanmaya.*mode.of.being*.m
>
>
> .न पुंस* इव जीवस्य स्वप्नः सम्भवति क्वचित् ।
>
> na puMsa* iva jIvasya svapna: sambhavati kvacit |
>
> ते.न एते जाग्रतो भावाः जाग्रत्.स्वप्न.कृतः अत्र हि ॥६|५२|२॥
>
> tena ete jAgrata: bhAvA: jAgrat.svapna.kRta: atra hi ||6|52|2||
>
> .
>
>
> *The Human sees his dream as life. The Living*jiva sees his life as dream*
>
> *. *
>
> na*.no/t* puMs.*human*.as iva.*like/as.if of/for the * *Living.jIva*.sya
> svapna*.dream*: sambhavat.*manifest/becoming*.i kvacit.
> *somewhere/wherever* tena.*thereby/therewith* ete.*these.ones* jAgrat.
> *Waking*.a: bhAva.*becoming.state/feeling.sense*.A: jAgrat.*Waking*.svapna
> *.dream*.kRta.*made/done*: - jAgratsvapna.*in a state of waking and sleep*
> RV. x , 164 , 5 ; m. du. *a state of waking and sleep* Mn. i , 57
>
> atra.*here* hi*.for/since*
> .
>
> *sv.2 The dream of the jiva is not like the dream of a person: the
> former's dream is experienced as the wakeful state. Hence it is that the
> wakeful state is considered a dream.
>
> *vlm.2. But as it is not likely that the living souls of men should be
> always asleep; therefore their waking state is to be accounted as one of
> dreaming also. (Life is a dream. Addison).
>
>
>
> जीव.स्वप्नम् इमम् दीर्घम् क्षिप्रता.प्रतिभासतः ।
>
> jIva.svapnam imam dIrgham kSipratA.pratibhAsata: |
>
> अ.सत्यम् अप्य् अवस्तुत्वात् विद्धि वेद्य.विदाम् वर ॥६|५२|३॥
>
> a.satyam api avastutvAt viddhi vedya.vidAm vara ||6|52|3||
>
> .
>
> kSipra*.tA.*ness*.pratibhAsa*.projection/appearance*.tas.*from/thru* =
> asatya.*unreal/not.So*.m api*.even/tho* avastutva.*insubstantiality*.At \
> viddhi*.know! **of/for the* vedya.*to.be.known*.vid.*knower/scholar*.*s.*Am
> vara
>
> .
>
> *This long Jiva.dream *
>
> *because it *
>
> *shines bright and vibrant, though it's unSuch. *
>
> *Because it is not substantial *
> .
>
> #pratibhAs prati>bhAs . A. pratibhAsate, to manifest one's self. appear as
> or look like or as (nom.) (nAnA.tvena, 'to appear different' VedAntas.) •
> to shine, be brilliant, have a bright appearance —
>
> .
>
> (in phil.) the real (opp. to avastu, "that which does not really exist, the
> unreal"; <advitIyavastu>, "the one real substance or essence which has no
> second"); worthy object, object of or for (comp.); affair, circumstance;
> subject, subject.matter, contents, theme (of a speech), plot (of a drama or
> poem); (in music) a kind of composition; natural disposition, essential
> morning"; <vastor asyA:>, "this morning"; <prati vasto:>, "towards
> morning"; dat.vastave. vastu. substantial, real ;
>
> *sv.3 The jiva's long dream is instantly materialised, though it is unreal
> and unsubstantial.
>
> *vlm.3. Life is a longer dream than the short lived ones in our sleep; and
> know it, intelligent Ráma, to be as untrue as it is unsubstantial and airy
> in its nature.
>
>
>
> स्वप्नात् स्वप्न~अन्तरम् इव गच्छन्तो जीव.जीवकाः ।
>
> svapnAt svapna~antaram iva gacchanta: jIva.jIvakA: |
>
> अ.सत्यम् एव पश्यन्ति घ.न.सत्यतया, अ.नघ ॥६|५२|४॥
>
> a.satyam eva pazyanti ghana.satyatayA, anagha ||6|52|4||
>
> .
>
>
> *altho it's unreality, they see materiality,*
>
> *a state of Being.So, dear.boy*
>
> *. *
> *vlm.… they view the unrealities of the world as a positive realities in
> their nature.
>
> *sv.4.7 The jiva goes from one dream to another within that dream; and as
> this misconception of the dream as the reality becomes denser, it is
> experienced as if it were real and the real is ignored as unreal.
>
> jIva.jIvakA: *. they go, living Lifelings *a.satyam eva pazyanti *. altho
> an unreality they see *ghana.satyatayA *. materialized as a state of
> Being.So, *anagha *. dear boy. *
>
>
> अ.जडे जडता, तात, जडे च अ.जडता उदिता ।
>
> a.jaDe jaDatA, tAta, jaDe ca a.jaDatA uditA |
>
> अ.सत्ये सत्यता जीव.जीव~अनुभव.मोहितः ॥६|५२|५॥
>
> a.satye satyatA jIva.jIva~anubhava.mohita: ||6|52|5||
>
> .
>
> tAata.*o.child/dear** / *whin the* jaDa.*dense/inert*.e ca*.and/also* a
> *.non*.jaDa.*dense/inert*.tA.*ness* udita*.upcome/arisen*.A = *whin the *a
> *.non*.satya*.true/so*.e satya*.true/so*.tA.*ness/state* *Living.jIva *.*Living.jIva
> *.anubhava*.experience/apprehension, perception*.mohita.*deluded*:
> .
>
> *vlm.5. They ascribe solidity to the subtile, and subtilety to what is
> solid; they see the unreal as real, and think the unliving as living in
> their ignorance.
>
> tAata.*o.child/dear** / *whin the* jaDa.*dense/inert*.e ca*.and/also* a
> *.non*.jaDa.*dense/inert*.tA.*ness* udita*.upcome/arisen*.A = *whin the *a
> *.non*.satya*.true/so*.e satya*.true/so*.tA.*ness/state* *Living.jIva *.*Living.jIva
> *.anubhava*.experience/apprehension, perception*.mohita.*deluded*:
>
>
> भानोर् अप्य् अन्तः अखिलम् पश्यन्तः त्रिजगत् भूमम् ।
>
> भ्रमन्ति स्वप्न.सम्भ्रान्ता* इव जीवा* भिद~अलिभिः ॥६|५२|६॥
>
> bhramanti svapna.sambhrAntA* iva jIvA* bhida~alibhi: ||6|52|6||
>
> .
>
>
> akhilam . *the whole *
>
> pazyanta: *are seen, *trijagat bhUmam *– the Three Worlds' Perfection *
>
> bhramanti *. like roving *
>
> svapna.sambhrAntA*: *iva jIvA: *. like dream.wandering jIvas *
> bhidA.Ali.bhi:
>
> .
>
> *vlm.6. They consider the revolution of all worlds, to be confined in the
> solar system; and rove about like somnambuletors and fleeting bees about
> the living soul, which they differentiate from the supreme.
>
> VA . जीवा भिदा.आलिभिः . jivas, stung by bees (of imaginations)?
> भानोर् . which light is meant?
>
> AS: Here is the full translation: Even in the interior of the Sun,
> lifeforms (jIvAH) move about as if in a dream, with an illusion of the
> three worlds (tri.jagat.bhrama) with a series of imagined variations
> (bhid+Ali). Here the word is Ali(line, row, etc.) and not ali(bee).
> I don't know where you saw the light(:.)), unless inside the Sun.
>
> *jd. I don't know how you can disregard poaaible readings: bhid.Ali /
> bhidA.Ali / bhidA.ali
>
> 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."
>
>
>
> सर्व.गत्वाद् अ.नन्तत्वात् स्वस्य जीवस्य जीवतः ।
>
> sarva.gatvAt anantatvAt svasya jIvasya jIvata: |
>
> यत् भावयन्ति चेतन्ति तत् एव आशु इति सत्यवत् ॥६|५२|७॥
>
> yat bhAvayanti cetanti tat eva Azu iti satyavat ||6|52|7||
>
> .
>
> *of/for the* svasya.*of.its.own* jIva.*Lifer/life.form.*sya jIva.
> *Lifer/life.form*.tas.*from/thru* yat.*which/what* bhAavayan*.ti
> cetan*.ti tad*.that.one* eva.*even/only/indeed* Azu.
> *quickly\swift/a.horse* iti.*so/"thus"* satya*.true/so*.vat*.like/-ful*
> .
>
> *vlm.7. They consider and meditate in their minds, the living soul as a
> separate reality, owing to its ubequity and immortality, and as the source
> of their own lives. (This is the living liberation.jivanmukti of Buddhists,
> who consider their living souls as absolute agent of themselves).
>
> *boundless.condition*.At *of/for the* svasya.*of.its.own* jIva.
> *Lifer/life.form.*sya jIva.*Lifer/life.form*.tas.*from/thru* yat.
> *which/what* bhAavayan*.ti cetan*.ti tad*.that.one* eva.*even/only/indeed*
> Azu.*quickly\swift/a.horse* iti.*so/"thus"* satya*.true/so*.vat
> *.like/-ful*
>
>
> पुण्डरिकाक्ष.निर्दिष्टाम् अ.संसक्ति.गतिम् शुभाम् ।
>
> puNDarikAkSa.nirdiSTAm a.saMsakti.gatim zubhAm |
>
> याम् आलिङ्ग्य, महाबाहो, जीवन्.मुक्तो महा.मुनिः ॥६|५२|८॥
>
> yAm AliGgya, mahAbAho, jIvan.mukta: mahA.muni: ||6|52|8||
>
> .
>
> zubha*.pleasant/good*.Am yAm.*she.who/which* AaliGgya* mahAbAho.
> *Master.Archer,* jIvanmukta.*Living.free*: mahAmuni*:
> .
>
> *sv.8.10 Be wise and live like Arjuna who will become enlightened through
> the Lord's instruction.
>
> *vlm.8. Hear me to relate to you the best lesson of indifference(i. e. the
> unattachment to the world and life), which, the lotus.eyed lord (Krishna)
> taught to Arjuna, Ad whereby that sagely prince became liberated in life
> time. (Here is an anachronism f antedating Krishnárjuna prior to Ráma).
>
> *VA . what is यामालिङ्ग्य
>
> *AS: It breaks as two words yAm AliGgya and means embracing the detachment
> (phrased as yAm asaMsaktim)
>
>
>
> पाण्डोः पुत्रो ऽर्जुनः नाम सुखम् जीवितम् आत्मनः ।
>
> pANDo: putra: arjuna: nAma sukham jIvitam Atmana: |
>
> क्षिपयिष्यति निर्दुःखम् यथा क्षेपय जीवितम् ॥६|५२|९॥
>
> kSipayiSyati nirdu:kham yathA kSepaya jIvitam ||6|52|9||
>
> .
>
> pANDu.o: putra: arjuna: naAma sukha.m jIvita.m Atmanas kSipayiSyat.i
> nirdu:kha.m
>
> yathAa kSepaya jIvita.m
>
>
> *they call him *arjuna the Straight; *
>
> *he's the son of *pANDu the White; *
>
> *and he will spend a griefless life *
>
> *in himSelf. Do you do so too. *
>
> pANDo: putra: arjuna: nAma –
>
> *arjuna called the Bright, son of *pANDu the White . *
> kSipayiSyati . will pass . >kSip commonly refers to shooting arrows .
>
> sukham jIvitam Atmana: . a happy lifetime in/of the Self .
>
> yathA kSepaya jIvitam . So let your life be spent!
>
> #arjuna . (cf. ऋज्र्/अ and √ रज्) white , clear (the colour of the day
> RV. vi , 9 , 1 ; of the dawn RV. i , 49 , 3); –m.. #arjuna: . Arjuna the
> Straight, the third of the #pANDava पाण्डव princes (who was a son of
> #indra इन्द्र and kuntI कुन्ती) MBh. &c; •.•> #arjunopAkhyAna .n.. "The
> Tale of Arjuna", YV's condensation of bhagavad.gItA, y6052.y6061.
>
> *vlm.9. Thus Arjuna the son of Pandu will happily pass his life, and which
> I hope yon will imitate, if you want to pass your days without any grief or
> sorrow.
>
> *sv.8.10 Be wise and live like Arjuna who will become enlightened through
> the Lord's instruction.
>
>
>
>
>
> भविष्यति कदा, ब्रह्मन्, सो ऽर्जुनः पाण्डु..नन्दनः ।
>
> bhaviSyati kadA, brahman, sa: arjuna: pANDu.nandana: |
>
> कीदृशीम् च हरिस् तस्य कथयिष्यत्य् अ.सक्तताम् ॥६|५२|१०॥
>
> kIdRzIm ca hari: tasya kathayiSyati a.saktatAm ||6|52|10||
>
> .
>
>
> *the *pANDus, *brAhmaNa, come.to <http://come.to>.*
>
> *be? and how is it that Hari *
>
> *will teach him about Detachment*
>
> *? *
> *sv.8.10 Be wise and live like Arjuna who will become enlightened through
> the Lord's instruction.
>
> *vlm.10. Ráma said..Tell me sir, when will this Arjuna the son of Pandu,
> will come to be born on earth, and who is this *hari of his, that is to
> deliver this lesson of indifference to the world to him.
>
>
>
>
>
> अस्ति सन्.मात्रम् आत्मा इति परिकल्पित.नामकम् ।
>
> asti san.mAtram AtmA iti parikalpita.nAmakam |
>
> स्थितम् आत्मनि अन्.आद्यन्ते .नभसि इव महा..नभः ॥६|५२|११॥
>
> sthitam Atmani an.Adyante nabhasi iva mahA.nabha: ||6|52|11||
>
> .
>
> *.imagined\decided*.nAamaka*.m sthita.*situate/existent*.m *whin the*
> Atmani.*in/when.Self* an.*not-/un-*.Adi*.beginning.&*.anta.*end*.e nabhas.
> *spacious.sky*.i iva.*like/as.if* mahA*.great*.nabhas.*spacious.sky* .
>
> *. *
>
> sanmAatra*.m
>
> nAamaka*.m
>
> *. *
> वसिष्ठ उवाच VASISHTHA: अस्ति सन्.मात्रम् आत्म इति The soul is a measure
> of being.So परिकल्पित.नामकम् given an imaginary name स्थितम् आत्मनि
> अनाद्यन्ते seated in the boundless Self, .नभसि इव महा.नभः a great sky in
> the spacious sky... .11.
>
> *sv.11.12 The entire universe appears in the one ocean of cosmic
> consciousness;...
>
> *vlm.11. Vasishtha replied..There is only the entity of one soul, to whom
> this appellation is applied by fiction only. He remains in himself from
> time without beginning and end, as the sky is situated in vacUm.
>
>
>
> दृश्यते विमले तस्मिन्* अयम् संसार.विभ्रमः ।
>
> dRzyate vimale tasmin* ayam saMsAra.vibhrama: |
>
> कटक.आदि यथा हेम्नि तरङ्ग.आदि यथा.अम्भसि ॥६|५२|१२॥
>
> kaTaka.Adi yathA hemni taraGga.Adi yathA.ambhasi ||6|52|12||
>
> .
>
>
> ayam saMsAra.vibhrama: . *this saMsAric delusion . *
>
> kaTak*a.Adi* yathA hemni – *like bracelets &c in gold . *
>
> taraGg*a.Adi* yathA ambhasi – *like waves &c in water*
>
> *.... *
> *sv.11.12 The entire universe appears in the one ocean of cosmic
> consciousness;...
>
> *vlm.12. We behold in him the phantasmagoria of this extended world, as we
> see the different ornaments in gold, and the waves and bellows in the sea.
> (Identity of the cause and effect of the producer and produced).
>
>
>
> चतुर्दश.विधा* भूत.जातयः प्रस्फुरन्ति अलम् ।
>
> caturdaza.vidhA* bhUta.jAtaya: prasphuranti alam |
>
> तस्मिन् संसार.जाले अस्मिन् जाले शकु.नय: यथा ॥६|५२|१३॥
>
> tasmin saMsAra.jAle asmin jAle zakunaya: yathA ||6|52|13||
>
> .
>
>
> bhUta.jAtaya: *. classes of Beings*
>
> prasphuranti alam |
>
> tasmin saMsAra.jAl*e a*smin jAle
> zakunayo* yathA .
>
> .
>
> *sv.13.16 in that universe dwell fourteen types of beings. This universe
> has already had *yama, Candra, Surya and others as its presiding deities.
> They have established the tenets of right conduct.
>
> *vlm.13. The fourteen kinds of created beings display themselves in him;
> and in him is the network of this universe, wherin all these worlds are
> suspended, as birds hanging in the net in which they are caught.
>
>
>
> तत्र एते यम.चन्द्र~अर्क.शक्र~आद्याः शंसित.क्रमाः ।
>
> tatra ete yama.candra~arka.zakra~AdyA: zaMsita.kramA: |
>
> भूत.पञ्चक.संसार.लोकपालत्वम् आगताः ॥६|५२|१४॥
>
> bhUta.paJcaka.saMsAra.lokapAlatvam AgatA: ||6|52|14||
>
> *jd.
>
> tatra ete
>
> zaMsita.kramA:
>
> bhUta.paJcaka.saMsAra.lokapAlatvam
>
> AgatA:
>
> *vlm.14. In him reside the deities Indra and yama and the sun and moon, who are
> renowned and hallowed in the scriptures; and in him abide the five
> elemental creation, and they that have become the regents (of heaven and
> earth).
>
> *sv.13.16 in that universe dwell fourteen types of beings. This universe
> has already had *yama, Candra, Surya and others as its presiding deities.
> They have established the tenets of right conduct.
>
>
>
> इदम् पुण्यम् उपादेयम् हेयम् पापम् इदम् तु इति ।
>
> idam puNyam upAdeyam heyam pApam idam tu iti |
>
> तैः स्व सम्कल्प.घटितात् वेदनात् स्थापिता स्थितिः ॥६|५२|१५॥
>
> tai: sva.samkalpa.ghaTitAt vedanAt sthApitA sthiti: ||6|52|15||
>
> *jd.
>
>
> heyam pApam idam tv iti . *but this is sin, and to avoid" =*
>
> tai: sva.samkalpa.ghaTitAd
>
> vedanAt sthApitA sthiti: *. . *
> #heyopAdeya: Dos and Don'ts: ethical standards. —#dA —#deya .adj.. what
> ought to be given.out, displayed; • Virtue, according.to the many
> priesthoods. —
>
> #adeya . improper to be given, (*adeyam अम्) a bribe. —#Adeya .
> allowed. • What is acceptable to the sort of holy person called Reverend,
> or Venerable, or 108Shri, or His Holiness, or any other name the High
> Priesthood assume, when pronouncing moral and ethical judgments. —#heya .
> to be rejected or avoided. •.• —#heyopAdeya, #heyAdeya –to be rejected or
> accepted; con or pro (quid pro quo); .•• <idam puNyam upAdeyam . this Holy
> Thing is to be done, . heyam pApam idam tu iti . not to be done however is
> Sin/Crime/Treason/Heresy like this>. y6052015 • —#anupAdeya . a.heyam
> an.upAdeyam an.Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti
> kiJcana, vcUDa.467. •.•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She
> has nothing to reject and nothing to accept. Rejection and acceptance (do
> this and do not do this) are laid down by scriptures. The source of these
> scriptures is the Vedas and based on certain procedures followed by our
> ancestors. These are the rules and regulations that permit certain actions
> and prohibit certain other actions." zrI.lalitA.sahasr. "
> http://www.scribd.com/doc/58896110/264/Heyopadeya.varjita.304
> *sv.13.16 in that universe dwell fourteen types of beings. This universe
> has already had *yama, Candra, Surya and others as its presiding deities.
> They have established the tenets of right conduct.
>
> *vlm.15. That the one thing is virtue and therefore expedient, and the
> other is vice and therefore improper, are both placed in him as his
> ordinances (or eternal laws); and depending on the free agency (sancalpa)
> of men, to accept or reject the one or the other for good or evil. (Hence
> there is no positive virtue or vice, nor good the author of good and evil;
> but it is the obedience or disobedience to his fixed laws, that amounts to
> the one or other).
>
>
>
> तस्य अद्य यावत्, अ.नघ, प्रवाह.पतिते निजे ।
>
> कर्मणि अचल.सम्काश=स्थिरम् चित्तम् अवस्थितम् ॥६|५२|१६॥
>
> karmaNi acala.samkAza=sthiram cittam avasthitam ||6|52|16||
>
> *jd.
>
> tasya
>
> adya yAvad
>
> anagha
>
> *
>
> acala.samkAza=sthiram cittam avasthitam *– . *
> *vlm.16. It is obedience to the Divine ordinance, that the gods are still
> employed in their fixed charges with their steady minds.
>
> continuous flow, unbroken succession, continuity • continuous employment •
> continuous train of thought • flowing or streaming forth (cf. #vaha) •
> course of action +
>
>
>
> भगवान् स* यमः किंचित् गते प्रति.चतुर्.युगे ।
>
> bhagavAn sa* yama: kiMcit gate prati.catur.yuge |
>
> तपः प्रकुरुते भूत.दलनात् पाप.शङ्कया ॥६|५२|१७॥
>
> tapa: prakurute bhUta.dalanAt pApa.zaGkayA ||6|52|17||
>
> .
>
> after the Destruction of Beings, made Tapas for the atonement of sin. *
>
> *.*
> *vlm. The lord yama is accustomed to make his penance, at the end of every
> four yugas (or kalpa age), on account of his greatness in destruction of
> the creatures of god. (yama the Indian Pluto and god of death.)
>
> He made Tapas bhUta.dalanAt . after the Destruction of Beings pApa.zaGkayA
> #dalana. #dalanI . splitting, tearing asunder, dispelling bhp.7.10.59
> bhartR.3.47; . dalanam . breaking (of the heart) GIt.5.2; destruction
> naiS.4.116 kathAs. lxxv.62; causing to burst, splitting — y1021.017
>
>
>
> कदाचिद् अष्टौ वर्षाणि दश द्वादश वा अपि च ।
>
> kadAcit aSTau varSANi daza dvAdaza vA api ca |
>
> कदाचित् पञ्च.सप्त.आदि कदाचित् षोडश अपि च ॥६|५२|१८॥
>
> kadAcit paJca.sapta.Adi kadAcit SoDaza api ca ||6|52|18||
>
> .
>
>
> *—or even 10, or 12—*
>
> *somewhen 5, 7—more!—somewhen as much as 16 years*
>
> *...*
> *vlm.18. Sometimes he sat penitant for eight years, and all others for a
> dozen of years, often times he made his penace for five or seven years, and
> many times for full sixteen years.
>
> – *or even ten or twelve . *kadA*cit* paJca.sapt*a.Adi* – *somewhen five,
> or seven, or more . *kadA*cit* SoDaza api ca – *somewhen as much as
> sixteen years ... .18. . *
>
>
> उदासी.नवत् आसीने तस्मिन् नियम.संस्थितौ ।
>
> udAsInavat AsIne tasmin niyama.saMsthitau |
>
> .न हि.नस्ति जगत्~जाले मृत्युः भूतानि कानिचित् ॥६|५२|१९॥
>
> .
>
> udAsInavad AsIne
>
> tasmin niyama.saMsthitau
>
>
> bhUtAni kAnicit – *any creatures whatever. *
> *vlm.19. On a certain occasion as yama sat observant of his austerity, and
> indifferent to his duty, death ceased to hunt after living beings in all
> the worlds.
>
> *sv.19.26 When, on account of that the population of the earth will
> multiply very fast, all the gods will appeal to lord Visnu to come to their
> aid.
>
> #udAsIna. ut.AsIna, outside.sitting — having the Awareness apart from
> karmic activity (witnessing it): a quality of MahAkartA, the Great Doer,
> antar atyantam mahAkartA* sa* *ucyate, y6115.018 ~ sitting apart,
> a lawsuit; — udAsina: . a stranger, neutral; one who is neither friend
> nor foe; a stoic, philosopher, ascetic. — udAsInatA . indifference, apathy
> —#AsIna . sitting, seated. MW
>
>
>
> ते.न नीरन्ध्र.भूत~ओघ.निःसम्चारम् महीतलम् ।
>
> tena nIrandhra.bhUta~ogha.ni:samcAram mahItalam |
>
> भवति प्रावृषि स्वेदी कुञ्जरः मशकैः इव ॥६|५२|२०॥
>
> *jd.
>
> tena . thereby .
>
> solid=Being.flood=impassable . a flood of Beings, impenetrable . nirandhra
> is without openings or pores—squashed like a sponge! .
>
> mahI.talam . the Earth.surface .
>
> bhavati prAvRSi . becomes, in the Rains, .
>
> svedI . "sweating" . swarming .
>
> kuJjara: mazakair iva . like mosquitos on an elephant.
>
> #nIrandhra. nir.randhra . without a gap or hole; thick, like a swarm of
>
> *sv.19.26 When, on account of that the population of the earth will
> multiply very fast, all the gods will appeal to lord Visnu to come to their
> aid.
>
> *vlm.20. Hence the multitude of living beings filled the surface of the
> earth, and made ground pathless and impassable by others. They multiplied
> like the filth born gnats in the rainy weather, that obstruct the passage
> of elephants.
>
>
> *of beings, just as when the Rains *
>
> *bring swarms of bugs to plug the trunks *
>
> *of the overrun elephants. *
>
>
> अथ एतानि विचित्राणि भूतानि बहु.युक्तिभिः ।
>
> atha etAni vicitrANi bhUtAni bahu.yuktibhi: |
>
> क्षिपयन्ति सुरा* राम भुवः भार.निवृत्तये ॥६|५२|२१॥
>
> kSipayanti surA* rAma bhuva: bhAra.nivRttaye ||6|52|21||
>
> *jd.
>
> अथ एतानि विचित्राणि भूतानि And then these various beings बहु.युक्तिभिः
> (with many reasonings / for many reasons) क्षिपयन्ति सुराः these
> Brightlings will cause destruction,
>
> राम *rAma, भुवः भार.निवृत्तये for relief of the burden of the Earth. . In
> Scrooge's words, "Decrease the surplus population"! *This will be done by
> means of the *bhArata war celebrated in the great epic, #mahAbhArata. .21.
>
> *vlm.21. Then the gods sat together in council, and after various
> deliberations come to determine the exterpation of all living beings, for
> relieving the over burdened earth. (This was to be done by the Bhárata war
> celebrated in the geat epic of the Mahábhárata).
>
> *sv.19.26 When, on account of that the population of the earth will
> multiply very fast, all the gods will appeal to lord Visnu to come to their
> aid.
>
> will cause destruction, to relieve of the burden of the Earth. *
>
>
> एवम् युग.सहस्राणि व्यवहार.शतानि च ।
>
> evam yuga.sahasrANi vyavahAra.zatAni ca |
>
> समतीतानि अ.नन्तानि भूतानि च जगन्ति च ॥६|५२|२२॥
>
> samatItAni anantAni bhUtAni ca jaganti ca ||6|52|22||
>
>
> *so there are thousands of Ages with hundreds of events *
>
> *in the endless passage of beings and worlds*
>
> *.*
>
> **vlm.22. In this way many ages have passed away, and many changes have
> passed and gone with the revolutions of the worlds.*
>
> व्यवहार.शतानि च . *so there are thousands of Ages and hundreds of events
> saM*atItAni anantAni bhUtAni ca jaganti ca समतीतान्य् अ.नन्तानि ब्ःउतानि च
> जगन्ति च . *and the endless passage of beings and worlds.*
>
>
> वैवस्वतः अद्य तु यमः य* एषः पितृ.नायकः ।
>
> vaivasvata: adya tu yama: ya* eSa: pitR.nAyaka: |
>
> अने.न तु अधुना, साधो, परिक्षीणेषु केषुचित् ॥६|५२|२३॥
>
> anena tu adhunA, sAdho, parikSINeSu keSucit ||6|52|23||
>
> .
>
>
> yama: ya: eSa: pitR.nAyaka: *. *who* is this Lord of the Fathers *
>
> anena tu adhunA sAd*ha: . but by this now, sir.sAdhu, *
> parikSINeSu keSucit – .
>
> *vlm.23. Now it will come to pass, that this yama the son of the sun and
> the lord of the regions of the dead; will again perform his penance in the
> aforesaid manner after the expiration of many ages to come.
>
>
> #*vaivasvata – *the seventh or present manu (the son of vivasvat, brother
>
> Fire") • . m. . "the Brilliant one", N. of the Sun (sometimes regarded as
> one of the eight Adityas (the sons of *aditi), his father being kazyapa •
> in epic poetry he is held to be the father of the Manu vaivasvata •
> said.to.be father of the Ashvins by saranyU, and elsewhere as father of
> both yama and yamI, and therefore a kind of parent of the human race) • the
> seventh or present manu (more properly called vaivasvata, as son of
> Vivasvat) . y2016.009 . for rAma's lineage see y6117)
>
>
>
> युगेषु अघ.विघाताय वर्षाणि द्वादश आत्मना ।
>
> yugeSu agha.vighAtAya varSANi dvAdaza AtmanA |
>
> व्रतचर्य इह कर्तव्या दूरास्त.ज.न=कर्षणा ॥६|५२|२४॥
>
> vratacarya iha kartavyA dUrAsta.jana=karSaNA ||6|52|24||
>
> .
>
> *jd.
>
>
> agha.vighAtAya
>
> varSANi dvAdaza *– for a dozen years *
>
> AtmanA
>
> vratacarya iha kartavyA
>
> dUrAsta.jana=karSaNA *– . *
> ~AB. aghAnAm pApAnAm ...
>
> *vlm.24. He will again resume his penitance for a dozen of years, for the
> atonement of his sin of destroying the living; when he will abstain from
> his wonted conduct of destroying the lives of human beings.
>
> *sv.19.26 When, on account of that the population of the earth will
> multiply very fast, all the gods will appeal to lord Visnu to come to their
> aid.
>
>
>
> ते.न इयम् उर्वी नीरन्ध्रा भूतैः मर्त्यैः अ.मृत्युभिः ।
>
> दीना प्रपन्ना गुल्मा इव भार.भूतैः भविष्यति ॥६|५२|२५॥
>
> *jd.
>
> tena
>
> iyam urvI
>
> nIrandhrA
>
> bhUtair martyair amRtyubhi:
>
> dInA prapannA gulmA iva
>
> *sv.19.26 When, on account of that the population of the earth will
> multiply very fast, all the gods will appeal to lord Visnu to come to their
> aid.
>
> *vlm.25. At that time, well the earth be filled with deathless mortals, so
> as this wretched earth will covered and overburthened with them, as with
> dense forest trees.
>
> ~VA . can गुल्म.इव here mean not trees and bushes, but "a chronic
> enlargement of the spleen or any glandular enlargement in the abdomen
> (as that of the mesenteric gland " (or just "disease")?
>
> ~AS: Yes, that sounds appropriate.
> I also see a typo, प्रपन्ना गुल्मेव .> प्रपन्नगुल्मेव (in fact this is
> what AB paraphrases. As such it means overgrown with gulmas. the living
> entities.
>
>
>
> भू.भार.परिभूत~अङ्गी हरिम् शरणम् एष्यति ।
>
> bhU.bhAra.paribhUta~aGgI harim zaraNam eSyati |
>
> कान्ता दस्यु.पराभूता दीना पतिम् इव प्रिया ॥६|५२|२६॥
>
> kAntA dasyu.parAbhUtA dInA patim iva priyA ||6|52|26||
>
> .
>
>
> *Earth*.bhAra.paribhUt*a~a*GgI* =*
>
> harim zaraNam eSyati *– to hari for refuge will go =*
>
> kAntA dasyu.parAbhUtA dInA
>
> patim iva priyA *– to her husband like a good wife. *
> *sv.19.26 When, on account of that the population of the earth will
> multiply very fast, all the gods will appeal to lord Visnu to come to their
> aid.
>
> *vlm.26. The earth groaning under her burden, and oppressed by tyrany and
> lawlessness, will have recourse to *hari for her redress, as when a
> virtuous wife resorts to her husband from the aggression of Dasyus.
>
>
>
> हरिः देह.द्वये.न अथ महीम् अवतरिष्यति ।
>
> देव~अंशैः अखिलैः सार्धम् .नर.नारायणम् गतैः ॥६|५२|२७॥
>
>
> .
>
> *jd. hari*: *deha.dvayena atha . *and so *hari, with a twofold body*
>
> mahIm avatariSyati . *will cross.over to the Earth* =
>
> dev*a~a*Mzai*: *akhilai: sArdham
>
> nara.nArAyaNam gatai: *. . *
> *vlm.27. For this reason, *hari will be incarnate in two bodies, joined
> with the powers of all the gods, and will appear on earth in two persons of
> Nara and Náráyana, the one a man and the other the lord *hari himself.
>
> *sv.27.28 He will incarnate as lord Krsna, along with his alter ego named
> Arjuna.
>
>
>
> वसुदेव.सुतः तु एकः "वासुदेव" इति श्रुतः ।
>
> देहः भविष्यति हरेः द्वितीयः पाण्डवः अर्जुनः ॥६|५२|२८॥
>
> *jd.28 .
>
> vasudeva.suta: tu eka: . one, the son of Vasu.deva Wealth.god .
>
> "vAsudeva" iti zruta: . known as "VAsudeva" . the family patronymic . vasu
> is wealth, or treasure: the wealth of the rich, the treasure of the Earth .
>
> deha: bhaviSyati hare: . will become the body of *hari .
>
> dvitIya: pANDava: arjuna: . the second is the PAndava, Arjuna the Bright.
>
> #vasudeva.: . the father of kRSNa कृष्ण (he was the son of zUra शूर , a
> descendant of yadu यदु of the lunar line , and was also called
> Anaka.dundhubhi आ.नक.दुन्दुभि q.v. , because at his birth the gods ,
> foreseeing that viSNu विष्णु would take a human form in his family ,
> sounded the drums of heaven for joy ; he was a brother of कुन्ती orपृथा ,
> the mother of the पण्डु princes , who were thus cousins of कृष्ण ; » 1.
> कृष्ण) MBh.&c
>
> *sv.27.28 He will incarnate as lord Krsna, along with his alter ego named
> Arjuna.
>
> *vlm.28. With one body *hari will become the son of vasudeva, and will
> thence be called vásudeva; and with the other he will be the son of Pandu
> and will thereby be named the Pándava Arjuna or Arjuna the Pándava.
>
>
>
> युधिष्ठिर* इति ख्यातः धर्म.पुत्रः भविष्यति ।
>
> अम्भोधि.मखला.भूपः पाण्डोः पुत्र स* धर्मवित् ॥६|५२|२९॥
>
> ambhodhi.makhalA.bhUpa: pANDo: putra sa* dharmavit ||6|52|29||
>
> .
>
> *jd.29 –
>
> yudhiSThira: iti khyAta: dharma.putra: bhaviSyati
>
> *vlm.29. Pandu will have another son by name of yudhisthira, who will
> adopt the title of the son of Dharma or righteousness, for his acquaintance
> with politics, and he will reign over the earth to its utmost limit of the
> ocean.
>
> *sv.29 His elder brother will be Yudhisthira or the son of Dharma, who will
> be the embodiment of righteousness.
>
>
>
>
>
> Mongoose & Cobra
>
> http://en.wikipedia.org/wiki/Indian Grai Mongoose
>
>
> दुर्योध.न* इति ख्यातः तस्य भ्राता पितृ.व्यजः ।
>
> भविष्यति दृढ.द्वन्द्वः भीमः बभ्रुः अहेः इव ॥६|५२|३०॥
>
> .
>
> *jd.
>
> duryodhana iti khyAta: . The famed "hard.fighting" *dur.yodhana, .
>
> tasya bhrAtA . his (Arjuna's) brother .
>
> pitRvya.ja: . the father's brother's son .
>
> bhaviSyati dRDha.dvandva: . will.become the firmly quarreling .
>
> bhImo . Bhima the Fearsome .
>
> babhrur aher iva . as of a mongoose and a snake. .30. .
>
> same* relation found in Scand. <fahrbroer>. •.•> #pitRvyaja .adj.. his
>
> #prim.#dva —#dvaMdva, #dvandva .n.. (the repeated nom. of *dva) . pair,
> couple MBh.&c. •• #dvaMdvam, #dvaMdve, or #dvaMdvena .ind.. by two , face
> to face (in conflict, or secretly); • a pair of opposites (e.g. heat and
> cold , joy and sorrow &c.) MBh.&c. • strife , quarrel • fight (esp. a duel)
> MBh. •.•> –m.. (re #samAsa; rarely n.) . a copulative compound (or any
> a complication of two disorders , a compound affection of two humours L.
>
> #prim. #babhru . "BROwn" . deep.brown , reddish.brown , tawny RV. . A
> mongoose perhaps related to the Indian Gray; the "ichneumon" of Pliny.
>
> *sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's
> brother. In this battle between cousins 18 divisions of armed forces will
> be killed; and thus will Visnu dispose of the burden on the earth.
>
> *vlm.30. He will have his rival with Duryodhana his cousin by his paternal
> uncle, and there will be a dreadful war between them as between a snake and
> weasel.
>
>
>
> अन्योन्यम् हरतोः उर्वी तयोः संग्राम.लोलयोः ।
>
> anyonyam harato: urvI tayo: saMgrAma.lolayo: |
>
> अष्टादश अत्र अक्षौहिण्यः घटिष्यन्ति अत्र भीषणाः ॥६|५२|३१॥
>
> aSTAdaza atra akSauhiNya: ghaTiSyanti atra bhISaNA: ||6|52|31||
>
> .
>
> *jd.
>
>
> tayo:* saM*grAma.lolayo:
>
> aSTAdaza atra akSauhiNya:
>
> ghaTiSyanty atra bhISaNA: *. . *
> *sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's
> brother. In this battle between cousins 18 divisions of armed forces will
> be killed; and thus will Visnu dispose of the burden on the earth.
>
> *vlm.31. The belligerent princes will wage, a furious war for the
> possession of the earth, with forces of eighteen legions on both sides.
> (Those of Duryodhana were eleven legions, and Yudhisthia were seven).
>
>
>
> तत्.क्षयेण विभारत्वम् भुवः विष्णुः करिष्यति, ।
>
> tat.kSayeNa vibhAratvam bhuva: viSNu: kariSyati, |
>
> राघव, अर्जु.न.देहे.न बृहत् गाण्डीव.धन्वना ॥६|५२|३२॥
>
> rAghava, arjuna.dehena bRhat gANDIva.dhanvanA ||6|52|32||
>
> .
>
> *jd.
>
> viSNu: kariSyati
>
> rAghava arjuna.dehena . a *rAghava, by.means.of the body of Arjuna
>
> bRhat gANDIva.dhanvanA . with his mighty bow GAndîva.
>
> #bhU #bhuvas . ind. (orig. nom. or voc. pl. of #bhU भ्/ऊ) the air ,
> atmosphere (one of the 3 sacred utterances or #vyAhRti.s व्याहृतिs [q.v.]
> uttered between bhUr भूर् , earth , and svar स्वर्[qq. vv.] , heaven ; it
> comes 2nd of the series when 7 or 14 worlds are enumerated RTL. 403 , 102
> , n. 1) VS. Br. &c (it becomes भुवर् in भुवर्.लोक , " the world of the
> air " VP. )
>
> *vlm.32. The God Vishnu will cause Arjuna to slay them all by his great
> bow of gándiva, and thereby relieve the earth of her burden of riotous
> peoples.
>
> *sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's
> brother. In this battle between cousins 18 divisions of armed forces will
> be killed; and thus will Visnu dispose of the burden on the earth.
>
>
>
> विष्णोः अर्जु.न.नाम~आदौ प्राकृतम् भावम् आस्थितः ।
>
> viSNo: arjuna.nAma~Adau prAkRtam bhAvam Asthita: |
>
> हर्षामर्ष~अन्वितः देहः .नर.धर्मा भविष्यति ॥६|५२|३३॥
>
> harSAmarSa~anvita: deha: nara.dharmA bhaviSyati ||6|52|33||
>
> .
>
> *jd.
>
>
> harSAmarS*a~a*nv*ita: *de*ha: n*ara.dharmA bhaviSyati *– . *
> *vlm.33. The incarnation of vishnu in the form of Arjuna, will comprise
> all the qualities incident to humanity; and will be fraught with the
> feelings of joy and vengeance, which are connatural with mankind.
>
> *sv.30.34 ...; and thus will Visnu dispose of the burden on the earth.
>
>
>
> सेनाद्वय.गतान् दृष्ट्वा स्व.जनान् मरण~उन्मुखान् ।
>
> senAdvaya.gatAn dRSTvA sva.janAn maraNa~unmukhAn |
>
> विषादम् एष्यत्य् उद्योगम् युद्धाय .न करिष्यति ॥६|५२|३४॥
>
> viSAdam eSyati udyogam yuddhAya na kariSyati ||6|52|34||
>
> .
>
> armies joined in battle* . sva.janAn maraN*a~u*nmukhAn – *looking.for the
> death of their.own people .*
> viSAdam eSyaty udyogam yuddhAya na kariSyati .
>
> *vlm.34. Seeing the battle array on both sides, and friends and kinsmen
> ready to meet their fate, pity and grief will seize the heart of Arjuna,
> and he will cease from engaging in the war.
>
> *sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's
> brother. In this battle between cousins 18 divisions of armed forces will
> be killed; and thus will Visnu dispose of the burden on the earth.
>
>
>
> तम् अर्जु.न~अभिधम् देहम् प्राप्त.कार्य~एक.सिद्धये ।
>
> tam arjuna~abhidham deham prApta.kArya~eka.siddhaye |
>
> हरिः बुद्धे.न देहे.न बोधयिष्यति, राघव ॥६|५२|३५॥
>
> .
>
> tam arjuna~abhidham deham
>
> prApta.kArya~eka.siddhaye |
>
>
> bodhayiSyati, rAghava .
>
> *. *
> whenever =*
> nAyam bhUtvA bhavitA vA na bhUya:
>
>
> na hanyate hanyamAne zarIre *– not destroyed when the body is destroyed. *
> *vlm.36. He taught him the immortality of the soul by telling him that,
> the soul is never born nor does it die at any time, nor had it a prior
> birth, nor is it new born to be born again on earth, it is unborn and ever
> lasting, and is indestructible with the destruction of the body.
>
> *sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it
> this infinite being, which is one without a second and which is subtler
> than space, destroyed? Arjuna, behold the self which is infinite,
> unmanifest, eternal and which is of the nature of pure consciousness and
> untainted. You are unborn and eternal!"
>
>
>
> य* ए.नम् वेत्ति हन्तारम् यः च ए.नम् मन्यते हतम् ।
>
> उभौ तौ .न विजानीतः .न अयम् हन्ति .न हन्यते ॥६|५२|३७॥
>
> .
>
> enam
>
> manyat.e
>
> hata
>
> vijAnIta
>
> hanti
>
> hanyat*.e
>
> .
>
> *.this.who/which* ca*.and/also* enam* manyat.e hata.m = ubhau.*both.ones*
> tau.*they.two* na*.no/t* vijAnIta*: \ na*.no/t* ayam.* this.here* hanti*
> na hanyat*.e
>
> .
>
> *vlm.37. He who* t*hinks the soul to be the slayer of or slain by any
> any body.
>
> *sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it
> this infinite being, which is one without a second and which is subtler
> than space, destroyed?..."
>
>
>
> अ.नन्तस्य एक.रूपस्य सतः सूक्ष्मस्य खाद् अपि ।
>
> anantasya eka.rUpasya sata: sUkSmasya khAt api |
>
> आत्मनः परमेशस्य किम् कथम् के.न .नश्यति ॥६|५२|३८॥
>
> Atmana: paramezasya kim katham kena nazyati ||6|52|38||
>
> .
>
>
> sata: sUkSmasya khAd api *– of reality the very subtle sky =*
>
> Atmana: paramezasya *– of the Lord of Self *
>
> kim katham kena nazyati *– what is, how is, by whom is destroyed?*
>
> *. *
> *vlm.38. It is immortal and uniform with itself, and more rare and subtile
> than the air and vacuity; the soul which is the form of the great god
> himself, is never and in noway destroyed by any body.
>
> *sv.36.39 He will tell Arjuna: "... How, why and by whom is this infinite
> being, which is one without a second and which is subtler than space,
> destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal
> and which is of the nature of pure consciousness and untainted. You are
> unborn and eternal!"
>
>
>
> अनन्तम् अव्यक्तम् अनादि.मध्यम्
>
> anantam avyaktam anAdi.madhyam
>
> आत्मा.नम् आलोकय संवित्~आत्मन् ।
>
> AtmAnam Alokaya saMvit~Atman |
>
> सम्वित्~वपुः स्फारम् अलब्ध.दोषम्
>
> samvit~vapu: sphAram alabdha.doSam
>
> अजः असि नित्यः असि निरामयः असि ॥६|५२|३९॥
>
> aja: asi nitya: asi nirAmaya: asi ||6|52|39||
>
> .
>
> *middle*.m *without beginning or end* AtmAnam*.thm.self* ~Alokaya.
> *behold!* saMvid.*awareness*.Atma.*Self*.n *– behold the Self as
> Awareness.self =*saMvid.*awareness*.vapus.*embodiment* ~sphAra
> *.expanding/vast*.m alabdha.*untaken/ungot*.doSa.*vice/sin*.m
>
> *you're unborn*
>
> *you're eternal*
>
> *you're.uninfected*
>
> *. *
> *vlm.39. O Rama, that art conscious of yourself, know your soul to be
> immortal and unknown, and without its beginning, middle and end; it is of
> the form of consciousness and clear without any soil, so by thinking
> yourself as such, you become the unborn, eternal and undecaying soul
> yourself.
>
> *sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it
> this infinite being, which is one without a second and which is subtler
> than space, destroyed? Arjuna, behold the self which is infinite,
> unmanifest, eternal and which is of the nature of pure consciousness and
> untainted. You are unborn and eternal!"
>
> *.&c*.madhya.*middle*.m *without beginning or end* AtmAnam*.thm.self*
> ~Alokaya.*behold!* saMvid.*awareness*.Atma.*Self*.n *– behold the Self as
> Awareness.self =*saMvid.*awareness*.vapus.*embodiment* ~sphAra
> *.expanding/vast*.m alabdha.*untaken/ungot*.doSa.*vice/sin*.m aja.*unborn*:
> asi.*you.are/sword** you're unborn* nitya.*eternal/constant*: asi.
> *you.are/sword** you're eternal* nirAmay*a: *asi *– you're untainted*
>
>
>
> @@@
>
>
>
> •
>
> *o*ॐ*m*
>
> •
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
>
> संकल्पात्स मनो भवेत् ।
>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया.इति.आदि अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>
> +++
>
>
>
> FM.6.50.FM.6.99
>
> https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
>
> On Tue, Sep 19, 2017 at 9:05 PM jivadas <das....@gmail.com> wrote:
>
>> \work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>> fm6052 2.sp18..19 arjuna - COUNCIL OF THE GODS .z39
>>
>>
>> https://www.dropbox.com/s/ntsk69sco9krbeo/fm6052%202.sp18-19%20COUNCIL%20OF%20THE%20GODS%20.z39.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *COUNCIL OF THE GODS*
>>
>>
>>
>>
>> beginning
>>
>> "The Tale of Arjuna", a condensation of bhagavad.gItA, y6052-y6061.
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> Tags: #heyopAdeya, #heyAdeya, #Adeya, #lalitA
>>
>>
>>
>>
>>
>> *-adj.-* what ought to be given-out, displayed; • Virtue, according-to
>> the many priesthoods. —#adeya - improper to be given, (*adey*am* अम्) a
>> bribe. —#Adeya - acceptable, to be received. —#*upAdeya*- उपादेय upa-A=deya,
>> • to be allowed. • What is acceptable to the sort of holy person called
>> Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the
>> *. to be rejected or avoided. •-• —#*heyopAdeya*, #heyAdeya –to be
>> - this Holy Thing is to be done, - heyam pApam idam tu_iti - not to be
>> done however is Sin/Crime/Treason/Heresy like this>. y6052015 • —#
>> this) are laid down by scriptures. The source of these scriptures is the
>> Vedas and based on certain procedures followed by our ancestors. These are
>> the rules and regulations that permit certain actions and prohibit certain
>> other actions." zrI-lalitA-sahasr. "
>> http://www.scribd.com/doc/58896110/264/Heyopadeya-varjita-304
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *01*|o/
>> यो जिवस्य_आदि.त: स्वप्नो नाना-कलन-कोमल: ।
>>
>> तम् इमाम् विद्धि सम्सारम् न सत्यम् न_अपि_अ-सन्.मयम् ॥१॥
>>
>> yo jivasya_Adi.ta: svapno nAnA-kalana-komala: |
>>
>> tam imAm viddhi saMsAram na satyam na.api_a-san.mayam ||6.52.1||
>>
>> .
>>
>>
>> *know This to be the saMsAra.Convolution*
>>
>> *: *
>>
>> * neither what's So nor what's not.So*
>>
>> *. *
>> ~vlm. Know Ráma, this world to be as a dream, which is common to all
>> living beings, and is fraught with many agreeable scenes, so as to form the
>> daily romance of their lives, which is neither true nor entirely false.
>>
>> ~sv.1 VASISTHA continued: What is known as this saMsAra
>> (world-appearance) is but the original dream of the jiva (the first
>> person).
>>
>>
>>
>> न पुंस इव जीवस्य स्वप्न: सम्भवति क्वचित् ।
>>
>> na puMsa* iva jIvasya svapna: sambhavati kvacit |
>>
>> तेन.एते जाग्रतो भावा जाग्रत्-स्वप्न-कृतो अत्र हि ॥२॥
>>
>> tena_ete jAgrato_bhAvA:_jAgrat-svapna-kRto_atra hi ||2||
>>
>> .
>>
>>
>> *The Human sees his dream as life. The Living*jiva sees his life as
>> dream. *
>>
>> *jd.na -* not - *puMse iva - as-if in a person -
>> jIvasya svapna: sambhavati kvacit - a dream of the living *jIva
>> comes-to-be -
>>
>> tena - for That / therefore -
>>
>> ete jAgrata:_bhAvA: - these Waking States -
>>
>> jAgrat-svapna=kRta:_atra hi - for they are waking-dream=made -
>>
>> na puMsa: iva - not the same for the Human -- svapna: sambhavati - do
>> dreams appear -- jIvasya - as for the Jiva Being -- kva-cit -
>> where-ever,... -- tena ete jAgrata: bhAvA: - ...thus, these waking
>> experiences -- ||are|| -- kRta: - made of -- jAgrat-svapna-
>> Waking-dream—||i.e. Waking for the Jiva Being, Dream for the Human being||
>> -- atra hi - ||are|| 'here' indeed
>>
>> ~sv.2 The dream of the jiva is not like the dream of a person: the
>> former's dream is experienced as the wakeful state. Hence it is that the
>> wakeful state is considered a dream.
>>
>> ~vlm.2. But as it is not likely that the living souls of men should be
>> always asleep; therefore their waking state is to be accounted as one of
>> dreaming also. (Life is a dream. Addison).
>>
>>
>>
>> जीव-स्वप्नम् इमम् दीर्घम् क्षिप्रता-प्रति.भासत: ।
>>
>> jIva-svapnam imam dIrgham kSipratA-prati.bhAsata: |
>>
>> अ-सत्यम् अप्य् अवस्तुत्वाद् विद्धि वेद्य-विदाम् वर ॥३॥
>>
>> a-satyam api_ avastutvAt_ viddhi vedya-vidAm vara ||3||
>>
>> .
>>
>>
>> imam dIrgham - *this long one* —
>>
>> kSipratA-pratibhAsata: * - x = *
>>
>> asatyam api_ avastutvAt * - x = *
>>
>> viddhi vedya-vidAm vara - *know, of knowsome-knowers the best!* —
>> This long Jiva-dream
>>
>> because it
>>
>> shines bright and vibrant, though it's unSuch.
>>
>> Because it is not substantial
>>
>> #pratibhAs prati>bhAs - A. pratibhAsate, to manifest one's self. appear
>> as or look like or as (nom.) (nAnA-tvena, 'to appear different' VedAntas.)
>> • to shine, be brilliant, have a bright appearance —
>>
>> #pratibhAsa prati-bhAsa - m. appearance-as ||of self||, looking-like,
>> similitude, Vedantas. SAh • ||shining-forth||, appearing or occurring to
>> the mind
>>
>> vastu - worth money; substantial; real; - avastu a-vastu - worthless;
>> insubstantial; unreal
>>
>> avastu a-vastu - worthless; insubstantial; unreal; - vastu - worth money;
>> substantial; real
>>
>> (in phil.) the real (opp. to avastu, "that which does not really exist, the
>> unreal"; <advitIyavastu>, "the one real substance or essence which has no
>> second"); worthy object, object of or for (comp.); affair, circumstance;
>> subject, subject-matter, contents, theme (of a speech), plot (of a drama or
>> poem); (in music) a kind of composition; natural disposition, essential
>> morning"; <vastor asyA:>, "this morning"; <prati vasto:>, "towards
>> morning"; dat.vastave. vastu- substantial, real ;
>>
>> ~sv.3 The jiva's long dream is instantly materialised, though it is
>> unreal and unsubstantial.
>>
>> ~vlm.3. Life is a longer dream than the short lived ones in our sleep;
>> and know it, intelligent Ráma, to be as untrue as it is unsubstantial and
>> airy in its nature.
>>
>>
>>
>> स्वप्नात् स्वप्न-अन्तरम् इव गच्छन्तो जीव-जीवका: ।
>>
>> svapnAt svapna-antaram iva gacchanto_ jIva-jIvakA: |
>>
>> अ.सत्यम् एव पश्यन्ति घन-सत्यतया.अनघ ॥४॥
>>
>> a.satyam eva pazyanti ghana-satyatayA.anagha ||4||
>>
>> .
>>
>> jIva-jIvakA: * - they go, living Lifelings = *
>>
>> a-satyam eva pazyanti * - altho an unreality they see = *
>>
>> ghana-satyatayA * - materialized as a state of Being.So, = *anagha * -
>> dear boy. *
>> ~vlm.4. The living souls of the living world, continually pass from dream
>> to dream, and they view the unrealities of the world as a positive
>> realities in their nature.
>>
>> experienced as if it were real and the real is ignored as unreal. *
>>
>> jIva-jIvakA: * - they go, living Lifelings = *a-satyam eva pazyanti * -
>> altho an unreality they see = *ghana-satyatayA * - materialized as a
>> state of Being.So, = *anagha * - dear boy. *
>>
>>
>>
>> *05*|*Ø*
>> अ.जडे जडता तात जडे च .अ.जडता.उदिता ।
>>
>> a.jaDe jaDatA tAta jaDe ca.a.jaDatA_uditA |
>>
>> अ.सत्ये सत्यता जीव-जीव-अनुभव-मोहित: ॥५॥
>>
>> a.satye satyatA jIva-jIva-anubhava-mohita: ||5||
>>
>> .
>>
>>
>> jaDe ca ajaDatA uditA *- x =*
>>
>> a-satye satyatA *- x =*
>>
>> jIva-jIva-anubhava-mohita: *- x. *
>> ~vlm.5. They ascribe solidity to the subtile, and subtilety to what is
>> solid; they see the unreal as real, and think the unliving as living in
>> their ignorance.
>>
>>
>>
>> भानो: ऽप्य् अन्तर् अखिलम् पश्यntas त्रिजगद्-भूमम् ।
>>
>> bhAno:_api_ anta:_ akhilam pazyanta:_trijagat_bhUmam |
>>
>> भ्रमन्ति स्वप्न-सम्भ्रान्ता इव जीवा भिदा-अलिभि: ॥६॥
>>
>> bhramanti svapna-sambhrAntA:_ iva jIvA:_ bhida-alibhi: ||6||
>>
>> .
>>
>>
>> akhilam - *the whole = *
>>
>> pazyanta: *are seen, *trijagat_bhUmam *– the Three Worlds' Perfection =*
>>
>> bhramanti * - like roving = *
>>
>> svapna-sambhrAntA:_ iva jIvA: * - like dream.wandering jIvas = *
>>
>> bhid-Alibhi: / *- x. *
>> ~vlm.6. They consider the revolution of all worlds, to be confined in the
>> solar system; and rove about like somnambuletors and fleeting bees about
>> the living soul, which they differentiate from the supreme.
>>
>> VA - जीवा भिदा-आलिभिः - jivas, stung by bees (of imaginations)?
>> भानोर् - which light is meant?
>>
>> AS: Here is the full translation:
>> Even in the interior of the Sun, lifeforms (jIvAH) move about as if in a
>> dream, with an illusion of the three worlds (tri-jagat-bhrama) with a
>> series of imagined variations (bhid+Ali).
>> Here the word is Ali(line, row, etc.) and not ali(bee).
>> I don't know where you saw the light(:-)), unless inside the Sun.
>>
>> 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."
>>
>>
>>
>> सर्व.गत्वात्_अनन्तत्वात्_स्वस्य जीवस्य जीवत: ।
>>
>> यद् भावयन्ति चेतन्ति तद् एव_आशु_इति सत्यवत् ॥७॥
>>
>> sarva.gatvAt_anantatvAt_svasya jIvasya jIvata: |
>>
>> yad_bhAvayanti cetanti tad_eva_Azu_iti satyavat ||7||
>>
>> .
>>
>>
>> yat_bhAvayanti cetanti tat_evAzv iti satyavat *– x. *
>> ~vlm.7. They consider and meditate in their minds, the living soul as a
>> separate reality, owing to its ubequity and immortality, and as the source
>> of their own lives. (This is the living liberation-jivanmukti of Buddhists,
>> who consider their living souls as absolute agent of themselves).
>>
>>
>>
>> पुण्डरिकाक्ष-निर्दिष्टाम् अ.सम्सक्ति-गतिम् शुभाम् ।
>>
>> puNDarikAkSa-nirdiSTAm a.saMsakti-gatim zubhAm |
>>
>> याम् आलिङ्ग्य महा.बाहो जीवन्.मुक्तो महा.मुनि: ॥८॥
>>
>> yAm AliGgya mahA.bAho jIvan.mukto_ mahA.muni: ||8||
>>
>> .
>>
>>
>> asaMsakti-gatim zubhAm *- x + *
>>
>> yAm AliGgya - *x = *
>>
>> mahAbAho - *x = *
>>
>> jIvanmukta: mahAmuni: *- x. *
>> ~sv.8-10 Be wise and live like Arjuna who will become enlightened through
>> the Lord's instruction.
>>
>> ~vlm.8. Hear me to relate to you the best lesson of indifference(i. e.
>> the unattachment to the world and life), which, the lotus-eyed lord
>> (Krishna) taught to Arjuna, Ad whereby that sagely prince became liberated
>> in life time. (Here is an anachronism f antedating Krishnárjuna prior to
>> Ráma).
>>
>> VA - what is यामालिङ्ग्य
>>
>> AS: It breaks as two words yAm AliGgya and means embracing the detachment
>> (phrased as yAm asaMsaktim)
>>
>>
>>
>> पाण्डो: पुत्रो_अर्जुनो नाम सुखम् जीवितम् आत्मन: ।
>>
>> क्षिपयिष्यति निर्दुःखम् यथा क्षेपय जीवितम् ॥९॥
>>
>> pANDo: putro_arjuno nAma sukham jIvitam Atmana: |
>>
>> kSipayiSyati nirduHkham yathA kSepaya jIvitam ||9||
>>
>> .
>>
>>
>> *he's the son of *pANDu the White; *
>>
>> *and he will spend a griefless life *
>>
>> *in himSelf. Do you do so too. *
>>
>> pANDo: putra: arjuna: nAma –
>>
>> *arjuna called the Bright, son of *pANDu the White - *
>> kSipayiSyati - will pass - >kSip commonly refers to shooting arrows -
>>
>> sukham jIvitam Atmana: - a happy lifetime in/of the Self -
>>
>> nirduHkham - sorrowlessly. -
>>
>> yathA kSepaya jIvitam - So let your life be spent!
>>
>> #arjuna- अर्जुन - (cf. ऋज्र्/अ and √ रज्) white , clear (the colour of
>> the day RV. vi , 9 , 1 ; of the dawn RV. i , 49 , 3); –m.- #arjuna: -
>> Arjuna the Straight, the third of the #pANDava पाण्डव princes (who was a
>> son of #indra इन्द्र and kuntI कुन्ती) MBh. &c; •-•> #arjunopAkhyAna
>> -n.- "The Tale of Arjuna", YV's condensation of bhagavad.gItA, y6052-y6061.
>>
>> ~vlm.9. Thus Arjuna the son of Pandu will happily pass his life, and
>> which I hope yon will imitate, if you want to pass your days without any
>> grief or sorrow.
>>
>> ~sv.8-10 Be wise and live like Arjuna who will become enlightened through
>> the Lord's instruction.
>>
>>
>>
>>
>>
>>
>> *10*|o/
>> राम उवाच ।
>>
>> भविष्यति कदा ब्रह्मन् सो_अर्जुन: पाण्डु-नन्दन: ।
>>
>> कीदृशीम् च हरिस्_तस्य कथयिष्यति_अ.सक्तताम् ॥१०॥
>>
>> bhaviSyati kadA brahman_so_arjuna: pANDu-nandana: |
>>
>> kIdRzIm ca haris_tasya kathayiSyati_a.saktatAm ||10||
>>
>> .
>>
>>
>> *the *pANDus, *brAhmaNa, come-to-*
>>
>> *be? and how is it that *hari *
>>
>> *will teach him about Detachment? *
>>
>> bhaviSyati kadA brahman –
>>
>> *when till he be, o *brAhmaNa = *
>>
>> so'rjuna: pANDunandana: -
>>
>> *that arjuna, darling of the *pANDu.s = *
>>
>> kIdRzIm ca haris –
>>
>> *and what-sort is this *hari =*
>>
>> tasya kathayiSyati asaktatAm –
>>
>> *who will speak.of his *a-sakta Detachment? *
>> ~sv.8-10 Be wise and live like Arjuna who will become enlightened through
>> the Lord's instruction.
>>
>> ~vlm.10. Ráma said--Tell me sir, when will this Arjuna the son of Pandu,
>> will come to be born on earth, and who is this *hari of his, that is to
>> deliver this lesson of indifference to the world to him.
>>
>>
>>
>>
>>
>>
>>
>>
>> *11*|*Ø*
>> अस्ति सन्.मात्रम् आत्मा.इति परिकल्पित-नामकम् ।
>>
>> asti san.mAtram AtmA_iti parikalpita-nAmakam |
>>
>> स्थितम् आत्मन्य् अन्.आद्यन्ते नभसि.इव महा.नभ: ॥११॥
>>
>> sthitam Atmani_an.Adyante nabhasi_iva mahA.nabha: ||11||
>>
>> .
>>
>> वसिष्ठ उवाच VASISHTHA: अस्ति सन्-मात्रम् आत्म इति The soul is a measure
>> of being-So परिकल्पित-नामकम् given an imaginary name स्थितम् आत्मनि
>> अनाद्यन्ते seated in the boundless Self, नभसि इव महानभः a great sky in
>> the spacious sky... -11-
>>
>> ~sv.11-12 The entire universe appears in the one ocean of cosmic
>> consciousness;...
>>
>> ~vlm.11. Vasishtha replied--There is only the entity of one soul, to whom
>> this appellation is applied by fiction only. He remains in himself from
>> time without beginning and end, as the sky is situated in vacUm.
>>
>>
>>
>> दृश्यते विमले तस्मिन्-न् अयम् सम्सार-विभ्रम: ।
>>
>> कटक-आदि यथा हेम्नि तरङ्ग-आदि यथा.अम्भसि ॥१२॥
>>
>> dRzyate vimale tasmin-n ayam saMsAra-vibhrama: |
>>
>> kaTaka-Adi yathA hemni taraGga-Adi yathA.ambhasi ||12||
>>
>> .
>>
>> dRzyate vimale tasmin –
>>
>>
>> ayam saMsAra-vibhrama: -
>>
>> *this saMsAric delusion - *
>>
>> kaTaka-Adi yathA hemni –
>>
>> *like bracelets &c in gold - *
>>
>> taraGga-Adi yathA ambhasi –
>>
>> *like waves &c in water.... *
>> ~sv.11-12 The entire universe appears in the one ocean of cosmic
>> consciousness;...
>>
>> ~vlm.12. We behold in him the phantasmagoria of this extended world, as
>> we see the different ornaments in gold, and the waves and bellows in the
>> sea. (Identity of the cause and effect of the producer and produced).
>>
>>
>>
>> चतुर्दश-विधा भूत-जातय: प्रस्फुरन्त्य् अलम् ।
>>
>> caturdaza-vidhA bhUta-jAtaya: prasphuranti_alam |
>>
>> तस्मिन् सम्सार-जाले ऽस्मिञ् जाले शकुनयो यथा ॥१३॥
>>
>> tasmin_saMsAra-jAle_asmiJ_jAle zakunayo yathA ||13||
>>
>> .
>>
>> ~sv.13-16 in that universe dwell fourteen types of beings. This universe
>> has already had *yama, Candra, Surya and others as its presiding deities.
>> They have established the tenets of right conduct.
>>
>> ~vlm.13. The fourteen kinds of created beings display themselves in him;
>> and in him is the network of this universe, wherin all these worlds are
>> suspended, as birds hanging in the net in which they are caught.
>>
>>
>>
>> तत्र_एते यम-चन्द्र-अर्क-शक्र=आद्या: शंसित-क्रमा: ।
>>
>> भूत-पञ्चक-संसार-लोकपालत्वम् आगता: ॥१४॥
>>
>> tatra_ete yama-candra-arka-zakra=AdyA: zaMsita-kramA: |
>>
>> bhUta-paJcaka-saMsAra-lokapAlatvam AgatA: ||14||
>>
>> *jd.
>>
>>
>> yama-candra-arka-zakra-AdyA: *- x =*
>>
>> zaMsita-kramA: *- x =*
>>
>> bhUta-paJcaka-saMsAra-lokapAlatvam *- x =*
>>
>> AgatA: *- x = *
>> ~vlm.14. In him reside the deities Indra and yama and the sun and moon,
>> who are renowned and hallowed in the scriptures; and in him abide the five
>> elemental creation, and they that have become the regents (of heaven and
>> earth).
>>
>> ~sv.13-16 in that universe dwell fourteen types of beings. This universe
>> has already had *yama, Candra, Surya and others as its presiding deities.
>> They have established the tenets of right conduct.
>>
>>
>>
>> इदम् पुण्यम् उपादेयम् हेयम् पापम् इदम् त्व् इति ।
>>
>> तै: स्व सम्कल्प-घटिताद् वेदनात् स्थापिता स्थिति: ॥१५॥
>>
>> idam puNyam upAdeyam heyam pApam idam tv iti |
>>
>> tai: sva‑samkalpa-ghaTitAd vedanAt sthApitA sthiti: ||15||
>>
>> *jd.
>>
>>
>> heyam pApam idam tv iti - *but this is sin, and to avoid" =*
>>
>> tai: sva‑samkalpa-ghaTitAd *- x =*
>>
>> vedanAt sthApitA sthiti: *- x. *
>> तस्य_अद्य यावद् अनघ प्रवाह-पतिते निजे ।
>>
>> कर्मणि_अचल-सम्काश=स्थिरम् चित्तम् अवस्थितम् ॥१६॥
>>
>> tasya.adya yAvad_anagha pravAha-patite nije |
>>
>> karmaNi_acala-samkAza=sthiram cittam avasthitam ||16||
>>
>> *jd.
>>
>>
>> adya yAvad *- x =*
>>
>> anagha *- x =*
>>
>> pravAha-patite nije *- x =*
>>
>> karmaNi *- x =*
>>
>> acala-samkAza=sthiram cittam avasthitam *– x. *
>> ~vlm.16. It is obedience to the Divine ordinance, that the gods are still
>> employed in their fixed charges with their steady minds.
>>
>>
>>
>> भगवान् स यम: किंचिद् गते प्रति-चतुर्.युगे ।
>>
>> bhagavAn_sa yama: kiMcit_gate prati-catur.yuge |
>>
>> तप: प्रकुरुते भूत-दलनात् पाप-शङ्कया ॥१७॥
>>
>> tapa: prakurute bhUta-dalanAt pApa-zaGkayA ||17||
>>
>> .
>>
>>
>> *in the last Age of some Æon, somewhen, used to make fierce tapas,*
>>
>> *after the demise of Beings*
>>
>> *for the atonement of their sin*
>>
>> *.*
>> ~sv.17-18 However, when the people become predominantly sinful, *yama the
>> god of death sometimes engages himself in meditation for some years, during
>> which the population increases and explodes. The gods, frightened by this
>> population explosion, resort to various devices to reduce it. All this has
>> happened again and again countless times. The present ruler (*yama) is
>> Vaivasvata. He, too, will have to perform meditation for some time.
>>
>> ~vlm.17. The lord yama is accustomed to make his penance, at the end of
>> every four yugas (or kalpa age), on account of his greatness in destruction
>> of the creatures of god. (*yama the Indian Pluto and god of death.)
>>
>> - He made Tapas = bhUta-dalanAt - after the Destruction of Beings =
>> #dalana‑ #dalanI - splitting, tearing asunder, dispelling bhp.7.10.59
>> bhartR.3.47; - dalanam - breaking (of the heart) GIt.5.2; destruction
>> naiS.4.116 kathAs. lxxv.62; causing to burst, splitting — y1021.017
>>
>> कदा.चिद् अष्टौ वर्षाणि दश द्वादश वा.अपि च ।
>>
>> kadA.cit_ aSTau varSANi daza dvAdaza vA_api ca |
>>
>> कदा.चित् पञ्च-सप्त-आदि कदा.चित् षोडश_अपि च ॥१८॥
>>
>> kadA.cit paJca-sapta-Adi kadA.cit SoDaza.api ca ||18||
>>
>> .
>>
>>
>> *—or even 10, or 12—*
>>
>> *somewhen 5, 7—more!—somewhen as much as 16 years*
>>
>> *...*
>> ~sv. All this has happened again and again countless times.
>>
>> ~vlm.18. Sometimes he sat penitant for eight years, and all others for a
>> dozen of years, often times he made his penace for five or seven years, and
>> many times for full sixteen years.
>>
>> ca – *or even ten or twelve - *kadA.cit paJca-sapta-Adi – *somewhen
>> five, or seven, or more - *kadA.cit SoDaza api ca – *somewhen as much as
>> sixteen years ... -18- - *
>>
>>
>>
>>
>> उदासीनवद् आसीने तस्मिन् नियम-संस्थितौ ।
>>
>> न हिनस्ति जगज्.जाले मृत्यु:_भूतानि कानिचित् ॥१९॥
>>
>> udAsInavad_AsIne tasmin_niyama-saMsthitau |
>>
>> na hinasti jagaj.jAle mRtyu:_bhUtAni kAnicit ||19||
>>
>> .
>>
>>
>> tasmin niyama-saMsthitau *- x =*
>>
>> na hinasti jagaj-jAle mRtyur *– Death did not kill =*
>>
>> bhUtAni kAnicit – *any creatures whatever. *
>>
>> *of beings, just as when the Rains *
>>
>> *bring swarms of bugs to plug the trunks *
>>
>> *of the overrun elephants. *
>>
>>
>>
>>
>> अथ_एतानि विचित्राणि भूतानि बहु-युक्तिभि: ।
>>
>> क्षिपयन्ति सुरा: राम भुव: भार-निवृत्तये ॥२१॥
>>
>> atha_etAni vicitrANi bhUtAni bahu-yuktibhi: |
>>
>> kSipayanti surA: rAma bhuva: bhAra-nivRttaye ||21||
>>
>> *jd.
>>
>> अथ_एतानि विचित्राणि भूतानि And then these various beings बहु-युक्तिभिः
>> (with many reasonings / for many reasons) क्षिपयन्ति सुराः these
>> Brightlings will cause destruction,
>>
>> राम *rAma, भुवः भार-निवृत्तये for relief of the burden of the Earth. -
>> In Scrooge's words, "Decrease the surplus population"! *This will be done
>> by means of the *bhArata war celebrated in the great epic, #mahAbhArata.
>> -21-
>>
>> ~vlm.21. Then the gods sat together in council, and after various
>> deliberations come to determine the exterpation of all living beings, for
>> relieving the over burdened earth. (This was to be done by the Bhárata war
>> celebrated in the geat epic of the Mahábhárata).
>>
>> ~sv.19-26 When, on account of that the population of the earth will
>> multiply very fast, all the gods will appeal to lord Visnu to come to their
>> aid.
>>
>> will cause destruction, to relieve of the burden of the Earth. *
>>
>>
>>
>>
>> एवम् युग-सहस्राणि व्यवहार-शतानि च ।
>>
>> समतीतानि_अनन्तानि ब्ःउतानि च जगन्ति च ॥२२॥
>>
>> evam yuga-sahasrANi vyavahAra-zatAni ca |
>>
>> samatItAni_anantAni bhUtAni ca jaganti ca ||22||
>>
>> bhUtAni ca jaganti ca समतीतान्य्_अनन्तानि ब्ःउतानि च जगन्ति च - *and the
>>
>> taken place in the usages of the people, and unnumbered living beings have
>> passed and gone with the revolutions of the worlds.
>>
>> ~sv.19-26 When, on account of that the population of the earth will
>> multiply very fast, all the gods will appeal to lord Visnu to come to their
>> aid.
>>
>> व्यवहार-शतानि च - *so there are thousands of Ages and hundreds of events
>> = *samatItAni_anantAni bhUtAni ca jaganti ca समतीतान्य्_अनन्तानि ब्ःउतानि
>> च जगन्ति च - *and the endless passage of beings and worlds.*
>>
>>
>>
>> *23*|o/
>> वैवस्वतो ऽद्य तु यम: य: एष: पितृ-नायक: ।
>>
>> अनेन tv_अधुना साधो परिक्षीणेषु केषुचित् ॥२३॥
>>
>> vaivasvato_adya tu yama: ya: eSa: pitR-nAyaka: |
>>
>> anena tu_adhunA sAdho parikSINeSu keSucit ||23||
>>
>> .
>>
>>
>> yama: ya: eSa: pitR-nAyaka: *- who is this Lord of the Fathers =*
>>
>> anena tu_adhunA sAdho * - but by this now, sir.sAdhu, = *
>> parikSINeSu keSucit – x.
>>
>> ~vlm.23. Now it will come to pass, that this yama the son of the sun and
>> the lord of the regions of the dead; will again perform his penance in the
>> aforesaid manner after the expiration of many ages to come.
>>
>>
>> #*vaivasvata – *the seventh or present manu (the son of vivasvat,
>>
>> Fire") • - m. - "the Brilliant one", N. of the Sun (sometimes regarded as
>> one of the eight Adityas or sons of *aditi, his father being kazyapa •
>> elsewhere he is said to be a son of DAkshAyani and kazyapa • in epic poetry
>> he is held to be the father of manu vaivasvata or, according to another
>> legend, of manu sAvarni by sAvarnA • father of the Ashvins by saranyU, and
>> elsewhere as father of both yama and yamI, and therefore a kind of parent
>> of the human race) • ... the seventh or present manu (more properly called
>> vaivasvata, as son of Vivasvat) - y2016.009 - For rAma's lineage see y6117)
>>
>>
>>
>> युगेषु_अघ-विघाताय वर्षाणि द्वादश_आत्मना ।
>>
>> व्रतचर्य_इह कर्तव्या दूरास्त-जन=कर्षणा ॥२४॥
>>
>> yugeSu_agha-vighAtAya varSANi dvAdaza_AtmanA |
>>
>> vratacarya_iha kartavyA dUrAsta-jana=karSaNA ||24||
>>
>> *jd.
>>
>>
>> agha-vighAtAya *- x =*
>>
>> varSANi dvAdaza *- x =*
>>
>> AtmanA *- x =*
>>
>> vratacarya_iha kartavyA dUrAsta-jana=karSaNA *– x. *
>> ~AB. aghAnAm pApAnAm ...
>>
>> ~vlm.24. He will again resume his penitance for a dozen of years, for the
>> atonement of his sin of destroying the living; when he will abstain from
>> his wonted conduct of destroying the lives of human beings.
>>
>> ~sv.19-26 When, on account of that the population of the earth will
>> multiply very fast, all the gods will appeal to lord Visnu to come to their
>> aid.
>>
>>
>>
>> भू-भार-परिभूत-अङ्गी हरिम् शरणम् एष्यति ।
>>
>> bhU-bhAra-paribhUta-aGgI harim zaraNam eSyati |
>>
>> कान्ता दस्यु-पराभूता दीना पतिम् इव प्रिया ॥२६॥
>>
>> kAntA dasyu-parAbhUtA dInA patim iva priyA ||26||
>>
>> .
>>
>>
>> *Earth*-bhAra-paribhUta-aGgI* =*
>>
>> harim zaraNam eSyati *– to hari for refuge will go =*
>>
>> kAntA dasyu-parAbhUtA dInA * - x = *
>>
>> patim iva priyA *– to her husband like a good wife. *
>> ~sv.19-26 When, on account of that the population of the earth will
>> multiply very fast, all the gods will appeal to lord Visnu to come to their
>> aid.
>>
>> ~vlm.26. The earth groaning under her burden, and oppressed by tyrany and
>> lawlessness, will have recourse to *hari for her redress, as when a
>> virtuous wife resorts to her husband from the aggression of Dasyus.
>>
>>
>>
>> हरिर् देह-द्वयेन_अथ महीम् अवतरिष्यति ।
>>
>> hari:_ deha-dvayena.atha mahIm avatariSyati |
>>
>> देव-अंशैर् अखिलै: सार्धम् नर-नारायणम् गतै: ॥२७॥
>>
>> deva-aMzai:_ akhilai: sArdham nara-nArAyaNam gatai: ||27||
>>
>> .
>>
>>
>> mahIm avatariSyati - *will cross.over to the Earth* =
>>
>> deva-aMzai:_ akhilai: sArdham * - x = *
>>
>> nara-nArAyaNam gatai: *- x. *
>> ~vlm.27. For this reason, *hari will be incarnate in two bodies, joined
>> with the powers of all the gods, and will appear on earth in two persons of
>> Nara and Náráyana, the one a man and the other the lord *hari himself.
>>
>> ~sv.27-28 He will incarnate as lord Krsna, along with his alter ego named
>> Arjuna.
>>
>>
>>
>> वसुदेव-सुतस्_त्व्_एको "वासुदेव" इति श्रुत: ।
>>
>> देहो भविष्यति हरे:_द्वितीय: पाण्डवो_अर्जुन: ॥२८॥
>>
>> vasudeva-sutas_tv_eko "vAsudeva" iti zruta: |
>>
>> deho bhaviSyati hare:_dvitIya: pANDavo_arjuna: ||28||
>>
>> *jd.28 -
>>
>> vasudeva-suta: tu eka: - one, the son of Vasu-deva Wealth-god -
>>
>> "vAsudeva" iti zruta: - known as "VAsudeva" - the family patronymic -
>> vasu is wealth, or treasure: the wealth of the rich, the treasure of the
>> Earth -
>>
>> deha: bhaviSyati hare: - will become the body of *hari -
>>
>> dvitIya: pANDava: arjuna: - the second is the PAndava, Arjuna the Bright.
>>
>> #vasudeva-: - the father of kRSNa कृष्ण (he was the son of zUra शूर , a
>> descendant of yadu यदु of the lunar line , and was also called
>> Anaka-dundhubhi आनक-दुन्दुभि q.v. , because at his birth the gods ,
>> foreseeing that viSNu विष्णु would take a human form in his family ,
>> sounded the drums of heaven for joy ; he was a brother of कुन्ती orपृथा ,
>> the mother of the पण्डु princes , who were thus cousins of कृष्ण ; » 1.
>> कृष्ण) MBh.&c
>>
>> ~sv.27-28 He will incarnate as lord Krsna, along with his alter ego named
>> Arjuna.
>>
>> ~vlm.28. With one body *hari will become the son of vasudeva, and will
>> thence be called vásudeva; and with the other he will be the son of Pandu
>> and will thereby be named the Pándava Arjuna or Arjuna the Pándava.
>>
>>
>>
>> युधिष्ठिर: इति ख्यात: धर्म-पुत्र: भविष्यति ।
>>
>> अम्भोधि-मखला-भूप: पाण्डो: पुत्र स धर्मवित् ॥२९॥
>>
>> yudhiSThira: iti khyAta: dharma-putra: bhaviSyati |
>>
>> ambhodhi-makhalA-bhUpa: pANDo: putra sa dharmavit ||29||
>>
>> *jd.29 –
>>
>>
>> ambhodhi-makhalA-bhUpa: pANDo: putra sa dharmavit *– x. *
>> ~vlm.29. Pandu will have another son by name of yudhisthira, who will
>> adopt the title of the son of Dharma or righteousness, for his acquaintance
>> with politics, and he will reign over the earth to its utmost limit of the
>> ocean.
>>
>> ~sv.29 His elder brother will be Yudhisthira or the son of Dharma, who
>> will be the embodiment of righteousness.
>>
>>
>>
>>
>>
>>
>>
>> illo. Mongoose & Cobra
>>
>> http://en.wikipedia.org/wiki/Indian_Grai_ Mongoose
>>
>>
>>
>>
>>
>> *30*|o/
>> अन्योन्यम् हरतोर् उर्वी तयो: संग्राम-लोलयो: ।
>>
>> अष्टादश_अत्र_अक्षौहिण्यो घटिष्यन्ति_अत्र भीषणा: ॥३१॥
>>
>> anyonyam harato:_ urvI tayo: samgrAma-lolayo: |
>>
>> aSTAdaza.atra.akSauhiNyo ghaTiSyanti_atra bhISaNA: ||31||
>>
>> *jd.
>>
>>
>> tayo: samgrAma-lolayo: *- x =*
>>
>> aSTAdaza atra akSauhiNya: *- x =*
>>
>> ghaTiSyanty atra bhISaNA: *- x. *
>> ~sv.30-34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's
>> brother. In this battle between cousins 18 divisions of armed forces will
>> be killed; and thus will Visnu dispose of the burden on the earth.
>>
>> ~vlm.31. The belligerent princes will wage, a furious war for the
>> possession of the earth, with forces of eighteen legions on both sides.
>> (Those of Duryodhana were eleven legions, and Yudhisthia were seven).
>>
>>
>>
>> तत्-क्षयेण विभारत्वम् भुवो विष्णु: करिष्यति ।
>>
>> राघवा_अर्जुन-देहेन बृहद्-गाण्डीव-धन्वना ॥३२॥
>>
>> tat-kSayeNa vibhAratvam bhuvo viSNu: kariSyati |
>>
>> rAghavA_arjuna-dehena bRhat_gANDIva-dhanvanA ||32||
>>
>> *jd.
>>
>> tat-kSayeNa vibhAratvam bhuvo
>>
>> viSNu: kariSyati
>>
>> rAghava arjuna-dehena - a *rAghava, by-means.of the body of Arjuna
>>
>> bRhat_gANDIva-dhanvanA - with his mighty bow GAndîva.
>>
>> #bhU #bhuvas - ind. (orig. nom. or voc. pl. of #bhU भ्/ऊ) the air ,
>> atmosphere (one of the 3 sacred utterances or #vyAhRti-s व्याहृतिs
>> [q.v.] uttered between bhUr भूर् , earth , and svar स्वर्[qq. vv.] ,
>> heaven ; it comes 2nd of the series when 7 or 14 worlds are enumerated
>> RTL. 403 , 102 , n. 1) VS. Br. &c (it becomes भुवर् in भुवर्-लोक , " the
>> world of the air " VP. )
>>
>> ~vlm.32. The God Vishnu will cause Arjuna to slay them all by his great
>> bow of gándiva, and thereby relieve the earth of her burden of riotous
>> peoples.
>>
>> ~sv.30-34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's
>> brother. In this battle between cousins 18 divisions of armed forces will
>> be killed; and thus will Visnu dispose of the burden on the earth.
>>
>>
>>
>> विष्णोर् अर्जुन.नाम-आदौ प्राकृतम् भावम् आस्थित: ।
>>
>> हर्षामर्ष-अन्वितो देहो नर-धर्मा भविष्यति ॥३३॥
>>
>> viSNo:_ arjuna.nAma-Adau prAkRtam bhAvam Asthita: |
>>
>> harSAmarSa-anvito deho nara-dharmA bhaviSyati ||33||
>>
>> .
>>
>> *jd.
>>
>>
>> harSAmarSa-anvito deho nara-dharmA bhaviSyati *– x. *
>> ~vlm.33. The incarnation of vishnu in the form of Arjuna, will comprise
>> all the qualities incident to humanity; and will be fraught with the
>> feelings of joy and vengeance, which are connatural with mankind.
>>
>> ~sv.30-34 ...; and thus will Visnu dispose of the burden on the earth.
>>
>>
>>
>> सेना=द्वय-गतान् दृष्ट्वा स्व-जनान् मरण-उन्मुखान् ।
>>
>> senA=dvaya-gatAn dRSTvA sva-janAn maraNa-unmukhAn |
>>
>> विषादम् एष्यत्य् उद्योगम् युद्धाय न करिष्यति ॥३४॥
>>
>> viSAdam eSyaty udyogam yuddhAya na kariSyati ||34||
>>
>> .
>>
>> armies joined in battle* - sva-janAn maraNa-unmukhAn – *looking.for the
>> death of their.own people -*
>> viSAdam eSyaty udyogam yuddhAya na kariSyati -
>>
>> ~vlm.34. Seeing the battle array on both sides, and friends and kinsmen
>> ready to meet their fate, pity and grief will seize the heart of Arjuna,
>> and he will cease from engaging in the war.
>>
>> ~sv.30-34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's
>> brother. In this battle between cousins 18 divisions of armed forces will
>> be killed; and thus will Visnu dispose of the burden on the earth.
>>
>>
>>
>> तम् अर्जुन-अभिधम् देहम् प्राप्त-कार्य-एक-सिद्धये ।
>>
>> tam arjuna-abhidham deham prApta-kArya-eka-siddhaye |
>>
>> हरिर् बुद्धेन देहेन बोधयिष्यति राघव ॥३५॥
>>
>> harir buddhena dehena bodhayiSyati rAghava ||35||
>>
>> .
>>
>> *jd.
>>
>> तम् अर्जुन-अभिधम् देहम् That body called "Arjuna the Straight" -->
>> प्राप्त-कार्य-एक-सिद्धये when he has got/learned the single way of duty
>> हरिर् बुद्धेन देहेन *hari with an awakened body (of *kRSNa) बोधयिष्यति
>> राघव will awaken (*arjuna), O *rAghava. -35-
>>
>> ~vlm.35. *hari will then with his intelligent form of krishna, persuade
>> his insensible person of Arjuna, to perform his part of a hero for crowning
>> his valour with success.
>>
>> ~sv.35 Krsna and Arjuna will play the roles of simple human beings. When
>> Arjuna sees that the armies on both sides are composed of his own kinsmen,
>> he will become despondent and will refuse to fight. At that time, lord
>> Krsna will instruct him in the highest wisdom and bring about a spiritual
>> awakening in him.
>>
>> तम् अर्जुन-अभिधम् देहम् That body called "Arjuna the Straight" -> प्राप्त
>> -कार्य-एक-सिद्धये when he has got/learned the single way of duty हरिर्
>> बुद्धेन देहेन *hari with an awakened body (of *kRSNa) बोधयिष्यति राघव
>> will awaken (*arjuna), O *rAghava. -35-
>>
>>
>>
>> न जायते म्रियते वा कदा.चिन्.न्
>>
>> नायम् भूत्वा भविता वा न भूय: ।
>>
>> अजो नित्य: शाश्वतोऽयम् पुराणो
>>
>> न हन्यते हन्यमाने शरीरे ॥३६॥
>>
>> न जायते म्रियते वा कदा.चिन्.न्
>>
>> na jAyate mriyate vA kadA.cin
>>
>> नायम् भूत्वा भविता वा न भूय: ।
>>
>> nAyam bhUtvA bhavitA vA na bhUya: |
>>
>> अजो नित्य: शाश्वतोऽयम् पुराणो
>>
>> ajo nitya: zAzvato_ayam purANo
>>
>> न हन्यते हन्यमाने शरीरे ॥३६॥
>>
>> na hanyate hanyamAne zarIre ||36||
>>
>> .
>>
>> whenever =*
>>
>> nAyam bhUtvA bhavitA vA na bhUya: *- x =*
>>
>> ajo nitya: zAzvato_ayam purANo *- x =*
>>
>> na hanyate hanyamAne zarIre *– not destroyed when the body is destroyed.
>> *
>>
>> the soul is never born nor does it die at any time, nor had it a prior
>> birth, nor is it new born to be born again on earth, it is unborn and ever
>> lasting, and is indestructible with the destruction of the body.
>>
>> ~sv.36-39 He will tell Arjuna: "This (self) is neither born nor does it
>> die; it is eternal and is not killed when this body is killed. He who
>> thinks that it kills or that it is killed, he is ignorant. How, why and by
>> whom is this infinite being, which is one without a second and which is
>> subtler than space, destroyed? Arjuna, behold the self which is infinite,
>> unmanifest, eternal and which is of the nature of pure consciousness and
>> untainted. You are unborn and eternal!"
>>
>>
>>
>> य एनम् वेत्ति हन्तारम् यश् च .एनम् मन्यते हतम् ।
>>
>> ya* enam vetti hantAram ya:_ ca_enam manyate hatam |
>>
>> उभौ तौ न विजानीतो न.अयम् हन्ति न हन्यते ॥३७॥
>>
>> ubhau tau na vijAnIto_ na_ayam hanti na hanyate ||37||
>>
>> .
>>
>> *jd.
>>
>> ya: ca enam manyate hatam ‑
>>
>>
>> na ayam hanti na hanyate *– x. *
>> ~vlm.37. He who thinks the soul to be the slayer of or slain by any body,
>> is equally ignorant of its nature, never kills nor is ever killed by any
>> body.
>>
>> ~sv.36-39 He will tell Arjuna: "This (self) is neither born nor does it
>> die; it is eternal and is not killed when this body is killed. He who
>> thinks that it kills or that it is killed, he is ignorant. How, why and by
>> whom is this infinite being, which is one without a second and which is
>> subtler than space, destroyed?..."
>>
>>
>>
>> अनन्तस्यैक-रूपस्य सत: सूक्ष्मस्य खाद् अपि ।
>>
>> आत्मन: परमेशस्य किम् कथम् केन नश्यति ॥३८॥
>>
>> anantasya_eka-rUpasya sata: sUkSmasya khAt_ api |
>>
>> Atmana: paramezasya kim katham kena nazyati ||38||
>>
>> .
>>
>>
>> sata: sUkSmasya khAd api *– of reality the very subtle sky =*
>>
>> Atmana: paramezasya *– of the Lord of Self =*
>>
>> kim katham kena nazyati *– what is, how is, by whom is destroyed? *
>> ~vlm.38. It is immortal and uniform with itself, and more rare and
>> subtile than the air and vacuity; the soul which is the form of the great
>> god himself, is never and in noway destroyed by any body.
>>
>> ~sv.36-39 He will tell Arjuna: "... How, why and by whom is this infinite
>> being, which is one without a second and which is subtler than space,
>> destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal
>> and which is of the nature of pure consciousness and untainted. You are
>> unborn and eternal!"
>>
>>
>>
>> अनन्तम् अव्यक्तम् अनादि-मध्यम्
>>
>> anantam avyaktam anAdi-madhyam
>>
>> आत्मानम् आलोकय सम्विद् आत्मन् ।
>>
>> AtmAnam Alokaya samvit‑Atman |
>>
>> सम्विद् वपु: स्फारम् अलब्ध-दोषम्
>>
>> samvit‑vapu: sphAram alabdha-doSam
>>
>> अजो ऽसि नित्यो ऽसि निरामयो ऽसि ॥३९॥
>>
>> ajo_asi nityo_asi nirAmayo_asi ||39||
>>
>> .
>>
>>
>> AtmAnam Alokaya samvid‑Atman *- x =*
>>
>> samvid‑vapu: sphAram alabdha-doSam *- x =*
>>
>> ajo_asi nityo_asi nirAmayo_asi *– x. *
>> ~vlm.39. O Rama, that art conscious of yourself, know your soul to be
>> immortal and unknown, and without its beginning, middle and end; it is of
>> the form of consciousness and clear without any soil, so by thinking
>> yourself as such, you become the unborn, eternal and undecaying soul
>> yourself.
>>
>> ~sv.36-39 He will tell Arjuna: "This (self) is neither born nor does it
>> die; it is eternal and is not killed when this body is killed. He who
>> thinks that it kills or that it is killed, he is ignorant. How, why and by
>> whom is this infinite being, which is one without a second and which is
>> subtler than space, destroyed? Arjuna, behold the self which is infinite,
>> unmanifest, eternal and which is of the nature of pure consciousness and
>> untainted. You are unborn and eternal!"
>>
>>
>>
>>
>>
>> DAILY READINGS wd 20September
>>
>>
>>
>> fm6053 2.sp20..22 THE TWO FORMS OF viShNu .z66
>>
>>
>> https://www.dropbox.com/s/1jae7l4dkasimrh/fm6053%202.sp20..22%20THE%20TWO%20FORMS%20OF%20viShNu%20.z66.docx?dl=0
>>
>> fm7150 3.sp20..21 parama the ABSOLUTE .z57
>>
>>
>> https://www.dropbox.com/s/j4x4unyds8z07ih/fm7150%203.sp20..21%20parama%20the%20ABSOLUTE%20.z57.docx?dl=0
>>
>> fm3098 1.sp19-20 THE FLAGELLANT RUNNERS .z45
>>
>>
>> https://www.dropbox.com/s/93zlb8mlbl2b12x/fm3098%201.sp19..20%20THE%20FLAGELLANT%20RUNNERS%20.z45.docx?dl=0
>>
>>
>>
>> Group Page
>>
>> 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
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> Wordviewer is a free tool from Microsoft
>>
>> that permits proper formatting
>>
>> if you are not a Word user
>>
>> downloadable at
>>
>>
>>
>> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>>
>>
>>
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>> .
Jiva Das
FM6052 ARJUNA . COUNCIL OF THE GODS 2.SP18.19 .z39
oॐm
FM.6.52
COUNCIL OF THE GODS
beginning
"The Tale of Arjuna", a condensation of bhagavad.gItA, FM6052~FM6061.
oॐm
#tt. #heyopAdeya: Dos and Don'ts: ethical standards. —#dA —#deya .adj.. what ought to be given.out, displayed; • Virtue, according.to the many priesthoods. —#adeya . improper to be given, (*adeyam अम्) a bribe. —#Adeya . acceptable, to be received. —#upAdeya. उपादेय upa~A=deya, (A ambig) . to be taken or received (A.deya); • not to be refused (a.deya); • to be allowed. • What is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing moral and ethical judgments. —#heya . to be rejected or avoided. •.• —#heyopAdeya, #heyAdeya –to be rejected or accepted; con or pro (quid pro quo); .•• <idam puNyam upAdeyam . this Holy Thing is to be done, . heyam pApam idam tu iti . not to be done however is Sin/Crime/Treason/Heresy like this>. y6052015 • —#anupAdeya . a.heyam an.upAdeyam an.Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •.•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures. The source of these scriptures is the Vedas and based on certain procedures followed by our ancestors. These are the rules and regulations that permit certain actions and prohibit certain other actions." zrI.lalitA.sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya.varjita.304
VASISHTHA said—
यो जिवस्य आदि.तः स्वप्नो नाना.कल.न.कोमलः ।
ya: jivasya Adi.ta: svapna: nAnA.kalana.komala: |
तम् इमाम् विद्धि संसारम् .न सत्यम् .न अप्य् अ.सन्.मयम् ॥६|५२|१॥
tam imAm viddhi saMsAram na satyam na api a.san.mayam ||6|52|1||
.
What seems to be the Jîva.Lifer's dream variously shimmering and calm—
know This to be the Samsaara.Convolution—
neither what's So nor what's not.So
.
*sv.1 VASISTHA continued: What is known as this saMsAra (world.appearance) is but the original dream of the jiva (the first person).
*vlm. Know Ráma, this world to be as a dream, which is common to all living beings, and is fraught with many agreeable scenes, so as to form the daily romance of their lives, which is neither true nor entirely false.
* yas.this.who/which of/for the Living.jIva .sya Aditas.from.the.beginning svapna.dream: nAnA.various.kalana.effecting/producing.komala.tender/pleasant: tam.it/him imAm.this viddhi.know! Samsâra.Convolution.m na.no/t satya.true/so.m na.no/t api.even/tho a.non.sanmaya.mode.of.being.m
.न पुंस* इव जीवस्य स्वप्नः सम्भवति क्वचित् ।
na puMsa* iva jIvasya svapna: sambhavati kvacit |
ते.न एते जाग्रतो भावाः जाग्रत्.स्वप्न.कृतः अत्र हि ॥६|५२|२॥
tena ete jAgrata: bhAvA: jAgrat.svapna.kRta: atra hi ||6|52|2||
.
dreams aren't the same for a Human being and a Jiva Being.
The Human sees his dream as life. The Living*jiva sees his life as dream
.
na.no/t puMs.human.as iva.like/as.if of/for the Living.jIva.sya svapna.dream: sambhavat.manifest/becoming.i kvacit.somewhere/wherever tena.thereby/therewith ete.these.ones jAgrat.Waking.a: bhAva.becoming.state/feeling.sense.A: jAgrat.Waking.svapna.dream.kRta.made/done: - jAgratsvapna.in a state of waking and sleep RV. x , 164 , 5 ; m. du. a state of waking and sleep Mn. i , 57
atra.here hi.for/since
.
*sv.2 The dream of the jiva is not like the dream of a person: the former's dream is experienced as the wakeful state. Hence it is that the wakeful state is considered a dream.
*vlm.2. But as it is not likely that the living souls of men should be always asleep; therefore their waking state is to be accounted as one of dreaming also. (Life is a dream. Addison).
जीव.स्वप्नम् इमम् दीर्घम् क्षिप्रता.प्रतिभासतः ।
jIva.svapnam imam dIrgham kSipratA.pratibhAsata: |
अ.सत्यम् अप्य् अवस्तुत्वात् विद्धि वेद्य.विदाम् वर ॥६|५२|३॥
a.satyam api avastutvAt viddhi vedya.vidAm vara ||6|52|3||
.
Living.jIva .svapna.dream.m imam.this.there dIrgha.long.m / kSipra*.tA.ness.pratibhAsa.projection/appearance.tas.from/thru = asatya.unreal/not.So.m api.even/tho avastutva.insubstantiality.At \ viddhi.know! of/for the vedya.to.be.known.vid.knower/scholar.s.Am vara
.
This long Jiva.dream
because it
shines bright and vibrant, though it's unSuch.
Because it is not substantial
.
#pratibhAs prati>bhAs . A. pratibhAsate, to manifest one's self. appear as or look like or as (nom.) (nAnA.tvena, 'to appear different' VedAntas.) • to shine, be brilliant, have a bright appearance —
.
#vastu n. any really existing or abiding substance or essence, thing, object, article (also applied to living beings); the Such, the Vastness; (in phil.) the real (opp. to avastu, "that which does not really exist, the unreal"; <advitIyavastu>, "the one real substance or essence which has no second"); worthy object, object of or for (comp.); affair, circumstance; subject, subject.matter, contents, theme (of a speech), plot (of a drama or poem); (in music) a kind of composition; natural disposition, essential property; the pith or substance of anything; f. becoming light, dawning, morning (gen.vasto:, in the morning; <vastor vasto:>, "every morning"; <vastor asyA:>, "this morning"; <prati vasto:>, "towards morning"; dat.vastave. vastu. substantial, real ;
*sv.3 The jiva's long dream is instantly materialised, though it is unreal and unsubstantial.
*vlm.3. Life is a longer dream than the short lived ones in our sleep; and know it, intelligent Ráma, to be as untrue as it is unsubstantial and airy in its nature.
स्वप्नात् स्वप्न~अन्तरम् इव गच्छन्तो जीव.जीवकाः ।
svapnAt svapna~antaram iva gacchanta: jIva.jIvakA: |
अ.सत्यम् एव पश्यन्ति घ.न.सत्यतया, अ.नघ ॥६|५२|४॥
a.satyam eva pazyanti ghana.satyatayA, anagha ||6|52|4||
.
From one dream to another dream the living Lifers go:
altho it's unreality, they see materiality,
a state of Being.So, dear.boy
.
*vlm.… they view the unrealities of the world as a positive realities in their nature.
*sv.4.7 The jiva goes from one dream to another within that dream; and as this misconception of the dream as the reality becomes denser, it is experienced as if it were real and the real is ignored as unreal.
*jd. svapnAt svapna~antaram iva . as from one dream to another gacchanta: jIva.jIvakA: . they go, living Lifelings a.satyam eva pazyanti . altho an unreality they see ghana.satyatayA . materialized as a state of Being.So, anagha . dear boy.
अ.जडे जडता, तात, जडे च अ.जडता उदिता ।
a.jaDe jaDatA, tAta, jaDe ca a.jaDatA uditA |
अ.सत्ये सत्यता जीव.जीव~अनुभव.मोहितः ॥६|५२|५॥
a.satye satyatA jIva.jIva~anubhava.mohita: ||6|52|5||
.
whin the a.non.jaDa.dense/inert.e jaDa.dense/inert.tA.ness tAata.o.child/dear* / whin the jaDa.dense/inert.e ca.and/also a.non.jaDa.dense/inert.tA.ness udita.upcome/arisen.A = whin the a.non.satya.true/so.e satya.true/so.tA.ness/state Living.jIva .Living.jIva .anubhava.experience/apprehension, perception.mohita.deluded:
.
*vlm.5. They ascribe solidity to the subtile, and subtilety to what is solid; they see the unreal as real, and think the unliving as living in their ignorance.
* whin the a.non.jaDa.dense/inert.e jaDa.dense/inert.tA.ness tAata.o.child/dear* / whin the jaDa.dense/inert.e ca.and/also a.non.jaDa.dense/inert.tA.ness udita.upcome/arisen.A = whin the a.non.satya.true/so.e satya.true/so.tA.ness/state Living.jIva .Living.jIva .anubhava.experience/apprehension, perception.mohita.deluded:
भानोर् अप्य् अन्तः अखिलम् पश्यन्तः त्रिजगत् भूमम् ।
bhAno: api anta: akhilam pazyanta: trijagat bhUmam |
भ्रमन्ति स्वप्न.सम्भ्रान्ता* इव जीवा* भिद~अलिभिः ॥६|५२|६॥
bhramanti svapna.sambhrAntA* iva jIvA* bhida~alibhi: ||6|52|6||
.
bhAno: api antar . of the sun even inside
akhilam . the whole
pazyanta: are seen, trijagat bhUmam – the Three Worlds' Perfection
bhramanti . like roving
svapna.sambhrAntA: iva jIvA: . like dream.wandering jIvas
bhidA.Ali.bhi:
.
*vlm.6. They consider the revolution of all worlds, to be confined in the solar system; and rove about like somnambuletors and fleeting bees about the living soul, which they differentiate from the supreme.
VA . जीवा भिदा.आलिभिः .
jivas, stung by bees (of imaginations)?
भानोर् .
which light is meant?
AS: Here is the full translation: Even in the
interior of the Sun, lifeforms (jIvAH) move about as if in a dream, with an
illusion of the three worlds (tri.jagat.bhrama) with a series of imagined
variations (bhid+Ali). Here the word is Ali(line, row, etc.) and not ali(bee).
I don't know where you saw the light(:.)), unless inside the Sun.
*jd. I don't know how you can disregard poaaible readings: bhid.Ali / bhidA.Ali / bhidA.ali
#AbhAsa आभास — reflection, Talks. • in Talk 68 ramaNa notes: "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."
*bhidA.splitting/piercing\division\difference/species/kind
सर्व.गत्वाद् अ.नन्तत्वात् स्वस्य जीवस्य जीवतः ।
sarva.gatvAt anantatvAt svasya jIvasya jIvata: |
यत् भावयन्ति चेतन्ति तत् एव आशु इति सत्यवत् ॥६|५२|७॥
yat bhAvayanti cetanti tat eva Azu iti satyavat ||6|52|7||
.
from/thru sarvagatva.omnimobiliity.At anantatva.boundless.condition.At of/for the svasya.of.its.own jIva.Lifer/life.form.sya jIva.Lifer/life.form.tas.from/thru yat.which/what bhAavayan*.ti cetan*.ti tad.that.one eva.even/only/indeed Azu.quickly\swift/a.horse iti.so/"thus" satya.true/so.vat.like/-ful
.
*vlm.7. They consider and meditate in their minds, the living soul as a separate reality, owing to its ubequity and immortality, and as the source of their own lives. (This is the living liberation.jivanmukti of Buddhists, who consider their living souls as absolute agent of themselves).
* from/thru sarvagatva.omnimobiliity.At anantatva.boundless.condition.At of/for the svasya.of.its.own jIva.Lifer/life.form.sya jIva.Lifer/life.form.tas.from/thru yat.which/what bhAavayan*.ti cetan*.ti tad.that.one eva.even/only/indeed Azu.quickly\swift/a.horse iti.so/"thus" satya.true/so.vat.like/-ful
पुण्डरिकाक्ष.निर्दिष्टाम् अ.संसक्ति.गतिम् शुभाम् ।
puNDarikAkSa.nirdiSTAm a.saMsakti.gatim zubhAm |
याम् आलिङ्ग्य, महाबाहो, जीवन्.मुक्तो महा.मुनिः ॥६|५२|८॥
yAm AliGgya, mahAbAho, jIvan.mukta: mahA.muni: ||6|52|8||
.
puNDarikAkSa.lotus.petal-eyed.nirdiSTa*.Am asaMsakti*.gati.path.m zubha.pleasant/good.Am yAm.she.who/which AaliGgya* mahAbAho.Master.Archer, jIvanmukta.Living.free: mahAmuni*:
.
*sv.8.10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
*vlm.8. Hear me to relate to you the best lesson of indifference(i. e. the unattachment to the world and life), which, the lotus.eyed lord (Krishna) taught to Arjuna, Ad whereby that sagely prince became liberated in life time. (Here is an anachronism f antedating Krishnárjuna prior to Ráma).
*VA . what is यामालिङ्ग्य
*AS: It breaks as two words yAm AliGgya and means embracing the detachment (phrased as yAm asaMsaktim)
पाण्डोः पुत्रो ऽर्जुनः नाम सुखम् जीवितम् आत्मनः ।
pANDo: putra: arjuna: nAma sukham jIvitam Atmana: |
क्षिपयिष्यति निर्दुःखम् यथा क्षेपय जीवितम् ॥६|५२|९॥
kSipayiSyati nirdu:kham yathA kSepaya jIvitam ||6|52|9||
.
of Paandu.o: putra.son\doll: Arjuna.Straightshooter: nAma.namely/for.example / sukha.good/pleasure.m jIvita.lived/living(creature).m Atmanas.re.self = kSipayiSyat*.i nirdu:kha.sorrowless.m \ yathA.as kSepaya* jIvita.lived/living(creature).m
.
they call him *arjuna the Straight;
he's the son of *pANDu the White;
and he will spend a griefless life
in himSelf. Do you do so too.
pANDo: putra: arjuna: nAma –
arjuna called the Bright, son of *pANDu the White .
kSipayiSyati . will pass . >kSip commonly refers to shooting arrows .
sukham jIvitam Atmana: . a happy lifetime in/of the Self .
nirdu:kham . sorrowlessly. .
yathA kSepaya jIvitam . So let your life be spent!
#arjuna . (cf. ऋज्र्/अ and √ रज्) white , clear (the colour of the day RV. vi , 9 , 1 ; of the dawn RV. i , 49 , 3); –m.. #arjuna: . Arjuna the Straight, the third of the #pANDava पाण्डव princes (who was a son of #indra इन्द्र and kuntI कुन्ती) MBh. &c; •.•> #arjunopAkhyAna .n.. "The Tale of Arjuna", YV's condensation of bhagavad.gItA, y6052.y6061.
*vlm.9. Thus Arjuna the son of Pandu will happily pass his life, and which I hope yon will imitate, if you want to pass your days without any grief or sorrow.
*sv.8.10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
* of Paandu.o: putra.son\doll: Arjuna.Straightshooter: nAma.namely/for.example / sukha.good/pleasure.m jIvita.lived/living(creature).m Atmanas.re.self = kSipayiSyat*.i nirdu:kha.sorrowless.m \ yathA.as kSepaya* jIvita.lived/living(creature).m
RAAMA asked—
भविष्यति कदा, ब्रह्मन्, सो ऽर्जुनः पाण्डु..नन्दनः ।
bhaviSyati kadA, brahman, sa: arjuna: pANDu.nandana: |
कीदृशीम् च हरिस् तस्य कथयिष्यत्य् अ.सक्तताम् ॥६|५२|१०॥
kIdRzIm ca hari: tasya kathayiSyati a.saktatAm ||6|52|10||
.
when will this Arjuna, praised by
the *pANDus, *brAhmaNa, come.to.
be? and how is it that Hari
will teach him about Detachment
?
*sv.8.10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
*vlm.10. Ráma said..Tell me sir, when will this Arjuna the son of Pandu, will come to be born on earth, and who is this *hari of his, that is to deliver this lesson of indifference to the world to him.
VASISHTHA said—
अस्ति सन्.मात्रम् आत्मा इति परिकल्पित.नामकम् ।
asti san.mAtram AtmA iti parikalpita.nAmakam |
स्थितम् आत्मनि अन्.आद्यन्ते .नभसि इव महा..नभः ॥६|५२|११॥
sthitam Atmani an.Adyante nabhasi iva mahA.nabha: ||6|52|11||
.
asti.existing/being sanmAatra*.m Atma.Self.A iti parikalpita.imagined\decided.nAamaka*.m sthita.situate/existent.m whin the Atmani.in/when.Self an.not-/un-.Adi.beginning.&.anta.end.e nabhas.spacious.sky.i iva.like/as.if mahA.great.nabhas.spacious.sky .
.
sanmAatra*.m
nAamaka*.m
.
वसिष्ठ उवाच VASISHTHA: अस्ति सन्.मात्रम् आत्म इति The soul is a measure of being.So परिकल्पित.नामकम् given an imaginary name स्थितम् आत्मनि अनाद्यन्ते seated in the boundless Self, .नभसि इव महा.नभः a great sky in the spacious sky... .11.
*sv.11.12 The entire universe appears in the one ocean of cosmic consciousness;...
*vlm.11. Vasishtha replied..There is only the entity of one soul, to whom this appellation is applied by fiction only. He remains in himself from time without beginning and end, as the sky is situated in vacUm.
दृश्यते विमले तस्मिन्* अयम् संसार.विभ्रमः ।
dRzyate vimale tasmin* ayam saMsAra.vibhrama: |
कटक.आदि यथा हेम्नि तरङ्ग.आदि यथा.अम्भसि ॥६|५२|१२॥
kaTaka.Adi yathA hemni taraGga.Adi yathA.ambhasi ||6|52|12||
.
dRzyate vimale tasmin – there is seen, in that purity, .
ayam saMsAra.vibhrama: . this saMsAric delusion .
kaTaka.Adi yathA hemni – like bracelets &c in gold .
taraGga.Adi yathA ambhasi – like waves &c in water
....
*sv.11.12 The entire universe appears in the one ocean of cosmic consciousness;...
*vlm.12. We behold in him the phantasmagoria of this extended world, as we see the different ornaments in gold, and the waves and bellows in the sea. (Identity of the cause and effect of the producer and produced).
चतुर्दश.विधा* भूत.जातयः प्रस्फुरन्ति अलम् ।
caturdaza.vidhA* bhUta.jAtaya: prasphuranti alam |
तस्मिन् संसार.जाले अस्मिन् जाले शकु.नय: यथा ॥६|५२|१३॥
tasmin saMsAra.jAle asmin jAle zakunaya: yathA ||6|52|13||
.
*caturdaza.fourteen.vidhA.form/kind fourteen various
bhUta.what.has.become/being/spirit.jAti.class.a: . classes of Beings
prasphuran.ti alam.enuf/fully |
tasmin.there/then Samsaara.Convolution.jAla.net.work.e asmin.here/in.this jala.watera.e
zakuni*.a: yathA.as/how
.
*sv.13.16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
*vlm.13. The fourteen kinds of created beings display themselves in him; and in him is the network of this universe, wherin all these worlds are suspended, as birds hanging in the net in which they are caught.
तत्र एते यम.चन्द्र~अर्क.शक्र~आद्याः शंसित.क्रमाः ।
tatra ete yama.candra~arka.zakra~AdyA: zaMsita.kramA: |
भूत.पञ्चक.संसार.लोकपालत्वम् आगताः ॥६|५२|१४॥
bhUta.paJcaka.saMsAra.lokapAlatvam AgatA: ||6|52|14||
.
tatra.there/then ete.these.ones Yama, Lord.of.Death.candra.moon~arka.sun/star./zakra*~Adya.primal,A: zaMsita*.krama.order/process.A: =
bhUta.what.has.become/being/spirit.paJcaka.quintad.saMsAra*.\lokapAla.World.Protector.tva.ity.m Agata.having.gone.to.A:
.
*vlm.14. In him reside the deities Indra and yama and the sun and moon, who are renowned and hallowed in the scriptures; and in him abide the five elemental creation, and they that have become the regents (of heaven and earth).
*sv.13.16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
इदम् पुण्यम् उपादेयम् हेयम् पापम् इदम् तु इति ।
idam puNyam upAdeyam heyam pApam idam tu iti |
तैः स्व सम्कल्प.घटितात् वेदनात् स्थापिता स्थितिः ॥६|५२|१५॥
tai: sva.saMkalpa.ghaTitAt vedanAt sthApitA sthiti: ||6|52|15||
.
idam puNyam upAdeyam . "This is holy, and to be done
heya*.m pApa.fault.sin.m idam.this.here tu.but/yet/altho
iti.so/"thus" . but this is sin, and to avoid" =
tais.by.with that sva.Urself/itself.saMkalpa.motive/concept.ghaTita*.Ad
vedana. knowing.how.At sthApitA* sthiti.state/condition:
.
*heyopAdeya: Dos and Don'ts: ethical standards. —#dA —#deya .adj.. what ought to be given.out, displayed; • Virtue, according.to the many priesthoods. —
*adeya . improper to be given, (*adeyam अम्) a bribe. —#Adeya . acceptable, to be received. —#upAdeya. उपादेय upa~A=deya, (A ambig) . to be taken or received (A.deya); • not to be refused (a.deya); • to be allowed. • What is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing moral and ethical judgments. —#heya . to be rejected or avoided. •.• —#heyopAdeya, #heyAdeya –to be rejected or accepted; con or pro (quid pro quo); .•• <idam puNyam upAdeyam . this Holy Thing is to be done, . heyam pApam idam tu iti . not to be done however is Sin/Crime/Treason/Heresy like this>. y6052015 • —#anupAdeya . a.heyam an.upAdeyam an.Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •.•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures. The source of these scriptures is the Vedas and based on certain procedures followed by our ancestors. These are the rules and regulations that permit certain actions and prohibit certain other actions." zrI.lalitA.sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya.varjita.304
*sv.13.16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
*vlm.15. That the one thing is virtue and therefore expedient, and the other is vice and therefore improper, are both placed in him as his ordinances (or eternal laws); and depending on the free agency (sancalpa) of men, to accept or reject the one or the other for good or evil. (Hence there is no positive virtue or vice, nor good the author of good and evil; but it is the obedience or disobedience to his fixed laws, that amounts to the one or other).
तस्य अद्य यावत्, अ.नघ, प्रवाह.पतिते निजे ।
tasya adya yAvat, anagha, pravAha.patite nije |
कर्मणि अचल.सम्काश=स्थिरम् चित्तम् अवस्थितम् ॥६|५२|१६॥
karmaNi acala.saMkAza=sthiram cittam avasthitam ||6|52|16||
.
tasya adya yAvat, anagha, / pravAha.patite nije =
karmaNi acala.saMkAza\sthiram cittam avasthitam
.
pravAha.patite nije karmaNi – when continuously fallen.into native karma
.
*vlm.16. It is obedience to the Divine ordinance, that the gods are still employed in their fixed charges with their steady minds.
वह् #vah .> #pravAha m. . a stream, river, current, running water (#pravAhe.mUtrita. n. "pissing in a river", doing a useless action) • continuous flow, unbroken succession, continuity • continuous employment • continuous train of thought • flowing or streaming forth (cf. #vaha) • course of action +
भगवान् स* यमः किंचित् गते प्रति.चतुर्.युगे ।
bhagavAn sa* yama: kiMcit gate prati.catur.yuge |
तपः प्रकुरुते भूत.दलनात् पाप.शङ्कया ॥६|५२|१७॥
tapa: prakurute bhUta.dalanAt pApa.zaGkayA ||6|52|17||
.
Yama, the Lord of death, when a fourth Yuga had gone.by, after the Destruction of Beings, made Tapas for the atonement of sin.
.
*vlm. The lord yama is accustomed to make his penance, at the end of every four yugas (or kalpa age), on account of his greatness in destruction of the creatures of god. (yama the Indian Pluto and god of death.)
.
bhagavAn sa: yama: . the Lord *yama kiMcid gate prati=catur.yuge . went.away sometime in the fourth Yuga. tapa: prakurute . He made Tapas bhUta.dalanAt . after the Destruction of Beings pApa.zaGkayA . for the atonement of sin.
#dalana. #dalanI . splitting, tearing asunder, dispelling bhp.7.10.59 bhartR.3.47; . dalanam . breaking (of the heart) GIt.5.2; destruction naiS.4.116 kathAs. lxxv.62; causing to burst, splitting — y1021.017
कदाचिद् अष्टौ वर्षाणि दश द्वादश वा अपि च ।
kadAcit aSTau varSANi daza dvAdaza vA api ca |
कदाचित् पञ्च.सप्त.आदि कदाचित् षोडश अपि च ॥६|५२|१८॥
kadAcit paJca.sapta.Adi kadAcit SoDaza api ca ||6|52|18||
.
somewhen 8 years
—or even 10, or 12—
somewhen 5, 7—more!—somewhen as much as 16 years
...
*vlm.18. Sometimes he sat penitant for eight years, and all others for a dozen of years, often times he made his penace for five or seven years, and many times for full sixteen years.
* kadAcit aSTau varSANi – somewhen eight years . daza dvAdaza vApi ca – or even ten or twelve . kadAcit paJca.sapta.Adi – somewhen five, or seven, or more . kadAcit SoDaza api ca – somewhen as much as sixteen years ... .18. .
उदासी.नवत् आसीने तस्मिन् नियम.संस्थितौ ।
udAsInavat AsIne tasmin niyama.saMsthitau |
.न हि.नस्ति जगत्~जाले मृत्युः भूतानि कानिचित् ॥६|५२|१९॥
na hinasti jagat~jAle mRtyu: bhUtAni kAnicit ||6|52|19||
.
udAsInavad AsIne
tasmin niyama.saMsthitau
na hinasti jagaj.jAle mRtyur – Death did not kill
bhUtAni kAnicit – any creatures whatever.
*vlm.19. On a certain occasion as yama sat observant of his austerity, and indifferent to his duty, death ceased to hunt after living beings in all the worlds.
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
#udAsIna. ut.AsIna, outside.sitting — having the Awareness apart from karmic activity (witnessing it): a quality of MahAkartA, the Great Doer, udAsIna: kartRtAm ca karma~akarma~AcaraM: ca ya: | saMam yAty antar atyantam mahAkartA sa* ucyate, y6115.018 ~ sitting apart, indifferent, free from Affection; inert, inactive; (in law) not involved in a lawsuit; — udAsina: . a stranger, neutral; one who is neither friend nor foe; a stoic, philosopher, ascetic. — udAsInatA . indifference, apathy —#AsIna . sitting, seated. MW
ते.न नीरन्ध्र.भूत~ओघ.निःसम्चारम् महीतलम् ।
tena nIrandhra.bhUta~ogha.ni:samcAram mahItalam |
भवति प्रावृषि स्वेदी कुञ्जरः मशकैः इव ॥६|५२|२०॥
bhavati prAvRSi svedI kuJjara: mazakai: iva ||6|52|20||
*jd.
tena . thereby .
nIrandhra=bhUta~ogha=ni:samcAram .
solid=Being.flood=impassable . a flood of Beings, impenetrable . nirandhra is without openings or pores—squashed like a sponge! .
mahI.talam . the Earth.surface .
bhavati prAvRSi . becomes, in the Rains, .
svedI . "sweating" . swarming .
kuJjara: mazakair iva . like mosquitos on an elephant.
#nIrandhra. nir.randhra . without a gap or hole; thick, like a swarm of mosquitos, tena nIrandhra.bhUta~ogha.ni:samcAram mahItalam | bhavati prAvRSi svedI kuJjaro mazakair iva ||6|52| y6052.020
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
*vlm.20. Hence the multitude of living beings filled the surface of the earth, and made ground pathless and impassable by others. They multiplied like the filth born gnats in the rainy weather, that obstruct the passage of elephants.
thereby Earth's surface has a flood
of beings, just as when the Rains
bring swarms of bugs to plug the trunks
of the overrun elephants.
अथ एतानि विचित्राणि भूतानि बहु.युक्तिभिः ।
atha etAni vicitrANi bhUtAni bahu.yuktibhi: |
क्षिपयन्ति सुरा* राम भुवः भार.निवृत्तये ॥६|५२|२१॥
kSipayanti surA* rAma bhuva: bhAra.nivRttaye ||6|52|21||
*jd.
अथ एतानि विचित्राणि भूतानि And then these various beings बहु.युक्तिभिः (with many reasonings / for many reasons) क्षिपयन्ति सुराः these Brightlings will cause destruction,
राम *rAma, भुवः भार.निवृत्तये for relief of the burden of the Earth. . In Scrooge's words, "Decrease the surplus population"! *This will be done by means of the *bhArata war celebrated in the great epic, #mahAbhArata. .21.
*vlm.21. Then the gods sat together in council, and after various deliberations come to determine the exterpation of all living beings, for relieving the over burdened earth. (This was to be done by the Bhárata war celebrated in the geat epic of the Mahábhárata).
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
And then these various beings..for many reasons—these *sura Brightlings will cause destruction, to relieve of the burden of the Earth.
एवम् युग.सहस्राणि व्यवहार.शतानि च ।
evam yuga.sahasrANi vyavahAra.zatAni ca |
समतीतानि अ.नन्तानि भूतानि च जगन्ति च ॥६|५२|२२॥
samatItAni anantAni bhUtAni ca jaganti ca ||6|52|22||
.
so there are thousands of Ages with hundreds of events
in the endless passage of beings and worlds
.
*vlm.22. In this way many ages have passed away, and many changes have taken place in the usages of the people, and unnumbered living beings have passed and gone with the revolutions of the worlds.
*jd.22 evam yuga.sahasrANi vyavahAra.zatAni ca . एवं युग.सहस्राणि व्यवहार.शतानि च . so there are thousands of Ages and hundreds of events saMatItAni anantAni bhUtAni ca jaganti ca समतीतान्य् अ.नन्तानि ब्ःउतानि च जगन्ति च . and the endless passage of beings and worlds.
वैवस्वतः अद्य तु यमः य* एषः पितृ.नायकः ।
vaivasvata: adya tu yama: ya* eSa: pitR.nAyaka: |
अने.न तु अधुना, साधो, परिक्षीणेषु केषुचित् ॥६|५२|२३॥
anena tu adhunA, sAdho, parikSINeSu keSucit ||6|52|23||
.
vaivasvata: adya tu – but now the son of the Sun vivasvat =
yama: ya: eSa: pitR.nAyaka: . who is this Lord of the Fathers
anena tu adhunA sAdha: . but by this now, sir.sAdhu,
parikSINeSu keSucit
.
*vlm.23. Now it will come to pass, that this yama the son of the sun and the lord of the regions of the dead; will again perform his penance in the aforesaid manner after the expiration of many ages to come.
#vivasvat .
#vaivasvata – the seventh or present manu (the son of vivasvat, brother of yama, the Lord of Death) +
वस् #vas .> #vivas .> #vivasvat .adj.. shining forth, diffusing light, matutinal (applied to Ushas agni • sadane vivasvata m, "at the seat of Fire") • . m. . "the Brilliant one", N. of the Sun (sometimes regarded as one of the eight Adityas (the sons of *aditi), his father being kazyapa • in epic poetry he is held to be the father of the Manu vaivasvata • said.to.be father of the Ashvins by saranyU, and elsewhere as father of both yama and yamI, and therefore a kind of parent of the human race) • the seventh or present manu (more properly called vaivasvata, as son of Vivasvat) . y2016.009 . for rAma's lineage see y6117)
युगेषु अघ.विघाताय वर्षाणि द्वादश आत्मना ।
yugeSu agha.vighAtAya varSANi dvAdaza AtmanA |
व्रतचर्य इह कर्तव्या दूरास्त.ज.न=कर्षणा ॥६|५२|२४॥
vratacarya iha kartavyA dUrAsta.jana=karSaNA ||6|52|24||
.
yugeSu – thru the Ages
agha.vighAtAya
varSANi dvAdaza – for a dozen years
AtmanA
vratacarya iha kartavyA
dUrAsta.jana=karSaNA
.
*AB. aghAnAm pApAnAm ...
*vlm.24. He will again resume his penitance for a dozen of years, for the atonement of his sin of destroying the living; when he will abstain from his wonted conduct of destroying the lives of human beings.
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
ते.न इयम् उर्वी नीरन्ध्रा भूतैः मर्त्यैः अ.मृत्युभिः ।
tena iyam urvI nIrandhrA bhUtai: martyai: a.mRtyubhi: |
दीना प्रपन्ना गुल्मा इव भार.भूतैः भविष्यति ॥६|५२|२५॥
dInA prapannA gulmA iva bhAra.bhUtai: bhaviSyati ||6|52|25||
.
tena
iyam urvI
nIrandhrA
bhUtair martyair amRtyubhi:
dInA prapannA gulmA iva
bhAra.bhUtai: bhaviSyati . .25. .
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
*vlm.25. At that time, well the earth be filled with deathless mortals, so as this wretched earth will covered and overburthened with them, as with dense forest trees.
~VA . can गुल्म.इव here mean not trees and bushes, but "a chronic
enlargement of the spleen or any glandular enlargement in the abdomen
(as that of the mesenteric gland " (or just "disease")?
~AS: Yes, that sounds appropriate.
I also see a typo, प्रपन्ना गुल्मेव .> प्रपन्नगुल्मेव (in fact this is what AB
paraphrases. As such it means overgrown with gulmas. the living entities.
भू.भार.परिभूत~अङ्गी हरिम् शरणम् एष्यति ।
bhU.bhAra.paribhUta~aGgI harim zaraNam eSyati |
कान्ता दस्यु.पराभूता दीना पतिम् इव प्रिया ॥६|५२|२६॥
kAntA dasyu.parAbhUtA dInA patim iva priyA ||6|52|26||
.
*jd. bhU.bhAra.paribhUta~aGgI –
Earth.bhAra.paribhUta~aGgI =
harim zaraNam eSyati – to hari for refuge will go =
kAntA dasyu.parAbhUtA dInA
patim iva priyA – to her husband like a good wife
.
*sv.19.26 When, on account of that the population of the earth will multiply very fast, all the gods will appeal to lord Visnu to come to their aid.
*vlm.26. The earth groaning under her burden, and oppressed by tyrany and lawlessness, will have recourse to *hari for her redress, as when a virtuous wife resorts to her husband from the aggression of Dasyus.
हरिः देह.द्वये.न अथ महीम् अवतरिष्यति ।
hari: deha.dvayena atha mahIm avatariSyati |
देव~अंशैः अखिलैः सार्धम् .नर.नारायणम् गतैः ॥६|५२|२७॥
deva~aMzai: akhilai: sArdham nara.nArAyaNam gatai: ||6|52|27||
.
*jd. hari: deha.dvayena atha . and so *hari, with a twofold body
mahIm avatariSyati . will cross.over to the Earth =
deva~aMzai: akhilai: sArdham
nara.nArAyaNam gatai:
.
*vlm.27. For this reason, *hari will be incarnate in two bodies, joined with the powers of all the gods, and will appear on earth in two persons of Nara and Náráyana, the one a man and the other the lord *hari himself.
*sv.27.28 He will incarnate as lord Krsna, along with his alter ego named Arjuna.
वसुदेव.सुतः तु एकः "वासुदेव" इति श्रुतः ।
vasudeva.suta: tu eka: "vAsudeva" iti zruta: |
देहः भविष्यति हरेः द्वितीयः पाण्डवः अर्जुनः ॥६|५२|२८॥
deha: bhaviSyati hare: dvitIya: pANDava: arjuna: ||6|52|28||
.
vasudeva.suta: tu eka: . one, the son of Vasu.deva Wealth.god .
"vAsudeva" iti zruta: . known as "VAsudeva" . the family patronymic . vasu is wealth, or treasure: the wealth of the rich, the treasure of the Earth .
deha: bhaviSyati hare: . will become the body of *hari .
dvitIya: pANDava: arjuna: . the second is the PAndava, Arjuna the Bright.
#vasudeva.: . the father of kRSNa कृष्ण (he was the son of zUra शूर , a descendant of yadu यदु of the lunar line , and was also called Anaka.dundhubhi आ.नक.दुन्दुभि q.v. , because at his birth the gods , foreseeing that viSNu विष्णु would take a human form in his family , sounded the drums of heaven for joy ; he was a brother of कुन्ती orपृथा , the mother of the पण्डु princes , who were thus cousins of कृष्ण ; » 1. कृष्ण) MBh.&c
*sv.27.28 He will incarnate as lord Krsna, along with his alter ego named Arjuna.
*vlm.28. With one body *hari will become the son of vasudeva, and will thence be called vásudeva; and with the other he will be the son of Pandu and will thereby be named the Pándava Arjuna or Arjuna the Pándava.
युधिष्ठिर* इति ख्यातः धर्म.पुत्रः भविष्यति ।
yudhiSThira* iti khyAta: dharma.putra: bhaviSyati |
अम्भोधि.मखला.भूपः पाण्डोः पुत्र स* धर्मवित् ॥६|५२|२९॥
ambhodhi.makhalA.bhUpa: pANDo: putra sa* dharmavit ||6|52|29||
.
yudhiSThira: iti khyAta: dharma.putra: bhaviSyati
ambhodhi.makhalA.bhUpa: pANDo: putra sa* dharmavit
.
*vlm.29. Pandu will have another son by name of yudhisthira, who will adopt the title of the son of Dharma or righteousness, for his acquaintance with politics, and he will reign over the earth to its utmost limit of the ocean.
*sv.29 His elder brother will be Yudhisthira or the son of Dharma, who will be the embodiment of righteousness.
Mongoose & Cobra
http://en.wikipedia.org/wiki/Indian Grai Mongoose
दुर्योध.न* इति ख्यातः तस्य भ्राता पितृ.व्यजः ।
duryodhana* iti khyAta: tasya bhrAtA pitR.vyaja: |
भविष्यति दृढ.द्वन्द्वः भीमः बभ्रुः अहेः इव ॥६|५२|३०॥
bhaviSyati dRDha.dvandva: bhIma: babhru: ahe: iva ||6|52|30||
.
duryodhana iti khyAta: . The famed "hard.fighting" *dur.yodhana, .
tasya bhrAtA . his (Arjuna's) brother .
pitRvya.ja: . the father's brother's son .
bhaviSyati dRDha.dvandva: . will.become the firmly quarreling .
bhImo . Bhima the Fearsome .
babhrur aher iva . as of a mongoose and a snake
.
#prim. —#pitRvya .adj.. father's brother, paternal uncle MBh.&c.; the same relation found in Scand. <fahrbroer>. •.•> #pitRvyaja .adj.. his son or daughter, y6052.030.
#prim.#dva —#dvaMdva, #dvandva .n.. (the repeated nom. of *dva) . pair, couple MBh.&c. •• #dvaMdvam, #dvaMdve, or #dvaMdvena .ind.. by two , face to face (in conflict, or secretly); • a pair of opposites (e.g. heat and cold , joy and sorrow &c.) MBh.&c. • strife , quarrel • fight (esp. a duel) MBh. •.•> –m.. (re #samAsa; rarely n.) . a copulative compound (or any compound in which the members if uncompounded would be in the same case and connected by the conjunction "and"). •• the astro. sign Gemini Gol. •• a complication of two disorders , a compound affection of two humours L.
#prim. #babhru . "BROwn" . deep.brown , reddish.brown , tawny RV. . A mongoose perhaps related to the Indian Gray; the "ichneumon" of Pliny.
*sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
*vlm.30. He will have his rival with Duryodhana his cousin by his paternal uncle, and there will be a dreadful war between them as between a snake and weasel.
अन्योन्यम् हरतोः उर्वी तयोः संग्राम.लोलयोः ।
anyonyam harato: urvI tayo: saMgrAma.lolayo: |
अष्टादश अत्र अक्षौहिण्यः घटिष्यन्ति अत्र भीषणाः ॥६|५२|३१॥
aSTAdaza atra akSauhiNya: ghaTiSyanti atra bhISaNA: ||6|52|31||
.
anyonyam harato: urvI
tayo: saMgrAma.lolayo:
aSTAdaza atra akSauhiNya:
ghaTiSyanty atra bhISaNA:
.
*sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
*vlm.31. The belligerent princes will wage, a furious war for the possession of the earth, with forces of eighteen legions on both sides. (Those of Duryodhana were eleven legions, and Yudhisthia were seven).
तत्.क्षयेण विभारत्वम् भुवः विष्णुः करिष्यति, ।
tat.kSayeNa vibhAratvam bhuva: viSNu: kariSyati, |
राघव, अर्जु.न.देहे.न बृहत् गाण्डीव.धन्वना ॥६|५२|३२॥
rAghava, arjuna.dehena bRhat gANDIva.dhanvanA ||6|52|32||
.
tat.kSayeNa vibhAratvam bhuva:
viSNu: kariSyati
rAghava arjuna.dehena . a *rAghava, by.means.of the body of Arjuna
bRhat gANDIva.dhanvanA . with his mighty bow GAndîva.
#bhU #bhuvas . ind. (orig. nom. or voc. pl. of #bhU भ्/ऊ) the air , atmosphere (one of the 3 sacred utterances or #vyAhRti.s व्याहृतिs [q.v.] uttered between bhUr भूर् , earth , and svar स्वर्[qq. vv.] , heaven ; it comes 2nd of the series when 7 or 14 worlds are enumerated RTL. 403 , 102 , n. 1) VS. Br. &c (it becomes भुवर् in भुवर्.लोक , " the world of the air " VP. )
*vlm.32. The God Vishnu will cause Arjuna to slay them all by his great bow of gándiva, and thereby relieve the earth of her burden of riotous peoples.
*sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
विष्णोः अर्जु.न.नाम~आदौ प्राकृतम् भावम् आस्थितः ।
viSNo: arjuna.nAma~Adau prAkRtam bhAvam Asthita: |
हर्षामर्ष~अन्वितः देहः .नर.धर्मा भविष्यति ॥६|५२|३३॥
harSAmarSa~anvita: deha: nara.dharmA bhaviSyati ||6|52|33||
.
viSNo: arjuna.nAma~Adau prAkRtam bhAvam Asthita:
harSAmarSa~anvita: deha: nara.dharmA bhaviSyati
.
*vlm.33. The incarnation of vishnu in the form of Arjuna, will comprise all the qualities incident to humanity; and will be fraught with the feelings of joy and vengeance, which are connatural with mankind.
*sv.30.34 ...; and thus will Visnu dispose of the burden on the earth.
सेनाद्वय.गतान् दृष्ट्वा स्व.जनान् मरण~उन्मुखान् ।
senAdvaya.gatAn dRSTvA sva.janAn maraNa~unmukhAn |
विषादम् एष्यत्य् उद्योगम् युद्धाय .न करिष्यति ॥६|५२|३४॥
viSAdam eSyati udyogam yuddhAya na kariSyati ||6|52|34||
.
*jd. *dRSTvA . having seen . senA=dvaya.gatAn . armies=twofold.gone . the armies joined in battle . sva.janAn maraNa~unmukhAn – looking.for the death of their.own people .
viSAdam eSyaty udyogam yuddhAya na kariSyati .
*vlm.34. Seeing the battle array on both sides, and friends and kinsmen ready to meet their fate, pity and grief will seize the heart of Arjuna, and he will cease from engaging in the war.
*sv.30.34 His cousin, Duryodhana will fight a duel with Bhima, Arjuna's brother. In this battle between cousins 18 divisions of armed forces will be killed; and thus will Visnu dispose of the burden on the earth.
तम् अर्जु.न~अभिधम् देहम् प्राप्त.कार्य~एक.सिद्धये ।
tam arjuna~abhidham deham prApta.kArya~eka.siddhaye |
हरिः बुद्धे.न देहे.न बोधयिष्यति, राघव ॥६|५२|३५॥
hari: buddhena dehena bodhayiSyati, rAghava ||6|52|35||
.
tam.it/him Arjuna.Straightshooter~abhidha*.m deha.body.m /
prApta.got.to/reached.kArya.effect~eka.one.siddhi.attainment/success/empowerment.e =
hari.antelope/deer: with/by.means.of buddha.realized/awake.ena deha.body.ena \
bodhayiSyat*.i, Râghava
.
तम् अर्जु.न.अभिधम् देहम् That body called "Arjuna the Straight" ..> प्राप्त.कार्य.एक.सिद्धये when he has got/learned the single way of duty हरिर् बुद्धे.न देहे.न *hari with an awakened body (of *kRSNa) बोधयिष्यति राघव will awaken (*arjuna), O *rAghava. .35.
*vlm.35. *hari will then with his intelligent form of krishna, persuade his insensible person of Arjuna, to perform his part of a hero for crowning his valour with success.
*sv.35 Krsna and Arjuna will play the roles of simple human beings. When Arjuna sees that the armies on both sides are composed of his own kinsmen, he will become despondent and will refuse to fight. At that time, lord Krsna will instruct him in the highest wisdom and bring about a spiritual awakening in him.
तम् अर्जु.न.अभिधम् देहम् That body called "Arjuna the Straight" .> प्राप्त.कार्य.एक.सिद्धये when he has got/learned the single way of duty हरिर् बुद्धे.न देहे.न *hari with an awakened body (of *kRSNa) बोधयिष्यति राघव will awaken (*arjuna), O *rAghava.
.न जायते म्रियते वा कदाचित्
na jAyate mriyate vA kadAcit
नायम् भूत्वा भविता वा .न भूयः ।
nAyam bhUtvA bhavitA vA na bhUya: |
अजः नित्यः शाश्वतः अयम् पुराणः
aja: nitya: zAzvata: ayam purANa:
.न हन्यते हन्यमाने शरीरे ॥६|५२|३६॥
na hanyate hanyamAne zarIre ||6|52|36||
.
*jd. na jAyate mriyate vA kadAcit – not being born he does not die whenever =
nAyam bhUtvA bhavitA vA na bhUya:
ajo nitya: zAzvata: ayam purANo
na hanyate hanyamAne zarIre – not destroyed when the body is destroyed.
*vlm.36. He taught him the immortality of the soul by telling him that, the soul is never born nor does it die at any time, nor had it a prior birth, nor is it new born to be born again on earth, it is unborn and ever lasting, and is indestructible with the destruction of the body.
*sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it die; it is eternal and is not killed when this body is killed. He who thinks that it kills or that it is killed, he is ignorant. How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal and which is of the nature of pure consciousness and untainted. You are unborn and eternal!"
य* ए.नम् वेत्ति हन्तारम् यः च ए.नम् मन्यते हतम् ।
ya* enam vetti hantAram ya: ca enam manyate hatam |
उभौ तौ .न विजानीतः .न अयम् हन्ति .न हन्यते ॥६|५२|३७॥
ubhau tau na vijAnIta: na ayam hanti na hanyate ||6|52|37||
.
enam
manyat.e
hata
vijAnIta
hanti
hanyat*.e
.
yas.this.who/which enam* vetti.knowing hantAa.ram / yas.this.who/which ca.and/also enam* manyat.e hata.m = ubhau.both.ones tau.they.two na.no/t vijAnIta*: \ na.no/t ayam. this.here hanti* na hanyat*.e
.
*vlm.37. He who thinks the soul to be the slayer of or slain by any body, is equally ignorant of its nature, never kills nor is ever killed by any body.
*sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it die; it is eternal and is not killed when this body is killed. He who thinks that it kills or that it is killed, he is ignorant. How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed?..."
अ.नन्तस्य एक.रूपस्य सतः सूक्ष्मस्य खाद् अपि ।
anantasya eka.rUpasya sata: sUkSmasya khAt api |
आत्मनः परमेशस्य किम् कथम् के.न .नश्यति ॥६|५२|३८॥
Atmana: paramezasya kim katham kena nazyati ||6|52|38||
.
*jd. anantasya eka.rUpasya – of a boundless single form
sata: sUkSmasya khAd api – of reality the very subtle sky =
Atmana: paramezasya – of the Lord of Self
kim katham kena nazyati – what is, how is, by whom is destroyed?
.
*vlm.38. It is immortal and uniform with itself, and more rare and subtile than the air and vacuity; the soul which is the form of the great god himself, is never and in noway destroyed by any body.
*sv.36.39 He will tell Arjuna: "... How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal and which is of the nature of pure consciousness and untainted. You are unborn and eternal!"
अनन्तम् अव्यक्तम् अनादि.मध्यम्
anantam avyaktam anAdi.madhyam
आत्मा.नम् आलोकय संवित्~आत्मन् ।
AtmAnam Alokaya saMvit~Atman |
सम्वित्~वपुः स्फारम् अलब्ध.दोषम्
samvit~vapu: sphAram alabdha.doSam
अजः असि नित्यः असि निरामयः असि ॥६|५२|३९॥
aja: asi nitya: asi nirAmaya: asi ||6|52|39||
.
it is boundless/endless, unmanifest.m an.not-/un-.Adi.&c.madhya.middle.m without beginning or end AtmAnam.thm.self ~Alokaya.behold! saMvid.awareness.Atma.Self.n – behold the Self as Awareness.self =saMvid.awareness.vapus.embodiment ~sphAra.expanding/vast.m alabdha.untaken/ungot.doSa.vice/sin.m
you're unborn
you're eternal
you're.uninfected
.
*vlm.39. O Rama, that art conscious of yourself, know your soul to be immortal and unknown, and without its beginning, middle and end; it is of the form of consciousness and clear without any soil, so by thinking yourself as such, you become the unborn, eternal and undecaying soul yourself.
*sv.36.39 He will tell Arjuna: "This (self) is neither born nor does it die; it is eternal and is not killed when this body is killed. He who thinks that it kills or that it is killed, he is ignorant. How, why and by whom is this infinite being, which is one without a second and which is subtler than space, destroyed? Arjuna, behold the self which is infinite, unmanifest, eternal and which is of the nature of pure consciousness and untainted. You are unborn and eternal!"
* ananta.boundless/endless ~avyakta.unmanifest.m an.not-/un-.Adi.&c.madhya.middle.m without beginning or end AtmAnam.thm.self ~Alokaya.behold! saMvid.awareness.Atma.Self.n – behold the Self as Awareness.self =saMvid.awareness.vapus.embodiment ~sphAra.expanding/vast.m alabdha.untaken/ungot.doSa.vice/sin.m aja.unborn: asi.you.are/sword you're unborn nitya.eternal/constant: asi.you.are/sword you're eternal nirAmaya: asi – you're untainted
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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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FM.6.50.FM.6.99
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FM6053 THE TWO FORMS OF VISHNU 2.SP20.22 .z66
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FM6052 ARJUNA . COUNCIL OF THE GODS 2.SP18.19 .z39
oॐm
FM.6.52
COUNCIL OF THE GODS
beginning
"The Tale of Arjuna", a condensation of bhagavad.gItA, FM6052~FM6061.
oॐm
#tt. #heyopAdeya: Dos and Don'ts: ethical standards. —#dA —#deya .adj.. what ought to be given.out, displayed; • Virtue, according.to the many priesthoods. —#adeya . improper to be given, (*adeyam अम्) a bribe. —#Adeya . acceptable, to be received. —#upAdeya. उपादेय upa~A=deya, (A ambig) . to be taken or received (A.deya); • not to be refused (a.deya); • to be allowed. • What is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing moral and ethical judgments. —#heya . to be rejected or avoided. •.• —#heyopAdeya, #heyAdeya –to be rejected or accepted; con or pro (quid pro quo); .•• <idam puNyam upAdeyam . this Holy Thing is to be done, . heyam pApam idam tu iti . not to be done however is Sin/Crime/Treason/Heresy like this>. y6052015 • —#anupAdeya . a.heyam an.upAdeyam an.Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •.•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures. The source of these scriptures is the Vedas and based on certain procedures followed by our ancestors. These are the rules and regulations that permit certain actions and prohibit certain other actions." zrI.lalitA.sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya.varjita.304
VASISHTHA said—
यो जिवस्य आदि.तः स्वप्नो नाना.कल.न.कोमलः ।
ya: jivasya Adi.ta: svapna: nAnA.kalana.komala: |
तम् इमाम् विद्धि संसारम् .न सत्यम् .न अप्य् अ.सन्.मयम् ॥६|५२|१॥
tam imAm viddhi saMsAram na satyam na api a.san.mayam ||6|52|1||
.
What seems to be the Jîva.Lifer's dream variously shimmering and calm—
know This to be the Samsaara.Convolution—
neither what's So nor what's not.So
.
*sv.1 VASISTHA continued: What is known as this saMsAra (world.appearance) is but the original dream of the jiva (the first person).
*vlm. Know Ráma, this world to be as a dream, which is common to all living beings, and is fraught with many agreeable scenes, so as to form the daily romance of their lives, which is neither true nor entirely false.
* yas.this.who/which of/for the Living.jIva .sya Aditas.from.the.beginning svapna.dream: nAnA.various.kalana.effecting/producing.komala.tender/pleasant: tam.it/him imAm.this viddhi.know! Samsâra.Convolution.m na.no/t satya.true/so.m na.no/t api.even/tho a.non.sanmaya.mode.of.being.m
.न पुंस* इव जीवस्य स्वप्नः सम्भवति क्वचित् ।
na puMsa* iva jIvasya svapna: sambhavati kvacit |
ते.न एते जाग्रतो भावाः जाग्रत्.स्वप्न.कृतः अत्र हि ॥६|५२|२॥
tena ete jAgrata: bhAvA: jAgrat.svapna.kRta: atra hi ||6|52|2||
.
dreams aren't the same for a Human being and a Jiva Being.
The Human sees his dream as life. The Living*jiva sees his life as dream
.
na.no/t puMs.human.as iva.like/as.if of/for the Living.jIva.sya svapna.dream: sambhavat.manifest/becoming.i kvacit.somewhere/wherever tena.thereby/therewith ete.these.ones jAgrat.Waking.a: bhAva.becoming.state/feeling.sense.A: jAgrat.Waking.svapna.dream.kRta.made/done: - jAgratsvapna.in a state of waking and sleep RV. x , 164 , 5 ; m. du. a state of waking and sleep Mn. i , 57
atra.here hi.for/since
.
*sv.2 The dream of the jiva is not like the dream of a person: the former's dream is experienced as the wakeful state. Hence it is that the wakeful state is considered a dream.
*vlm.2. But as it is not likely that the living souls of men should be always asleep; therefore their waking state is to be accounted as one of dreaming also. (Life is a dream. Addison).
जीव.स्वप्नम् इमम् दीर्घम् क्षिप्रता.प्रतिभासतः ।
jIva.svapnam imam dIrgham kSipratA.pratibhAsata: |
अ.सत्यम् अप्य् अवस्तुत्वात् विद्धि वेद्य.विदाम् वर ॥६|५२|३॥
a.satyam api avastutvAt viddhi vedya.vidAm vara ||6|52|3||
.
Living.jIva .svapna.dream.m imam.this.there dIrgha.long.m / kSipra*.tA.ness.pratibhAsa.projection/appearance.tas.from/thru = asatya.unreal/not.So.m api.even/tho avastutva.insubstantiality.At \ viddhi.know! of/for the vedya.to.be.known.vid.knower/scholar.s.Am vara
.
This long Jiva.dream
because it
shines bright and vibrant, though it's unSuch.
Because it is not substantial
.
#pratibhAs prati>bhAs . A. pratibhAsate, to manifest one's self. appear as or look like or as (nom.) (nAnA.tvena, 'to appear different' VedAntas.) • to shine, be brilliant, have a bright appearance —
.
#vastu n. any really existing or abiding substance or essence, thing, object, article (also applied to living beings); the Such, the Vastness; (in phil.) the real (opp. to avastu, "that which does not really exist, the unreal"; <advitIyavastu>, "the one real substance or essence which has no second"); worthy object, object of or for (comp.); affair, circumstance; subject, subject.matter, contents, theme (of a speech), plot (of a drama or poem); (in music) a kind of composition; natural disposition, essential property; the pith or substance of anything; f. becoming light, dawning, morning (gen.vasto:, in the morning; <vastor vasto:>, "every morning"; <vastor asyA:>, "this morning"; <prati vasto:>, "towards morning"; dat.vastave. vastu. substantial, real ;
*sv.3 The jiva's long dream is instantly materialised, though it is unreal and unsubstantial.
*vlm.3. Life is a longer dream than the short lived ones in our sleep; and know it, intelligent Ráma, to be as untrue as it is unsubstantial and airy in its nature.
स्वप्नात् स्वप्न~अन्तरम् इव गच्छन्तो जीव.जीवकाः ।
svapnAt svapna~antaram iva gacchanta: jIva.jIvakA: |
अ.सत्यम् एव पश्यन्ति घ.न.सत्यतया, अ.नघ ॥६|५२|४॥
a.satyam eva pazyanti ghana.satyatayA, anagha ||6|52|4||
.
From one dream to another dream the living Lifers go:
altho it's unreality, they see materiality,
a state of Being.So, dear.boy
.
*vlm.… they view the unrealities of the world as a positive realities in their nature.
*sv.4.7 The jiva goes from one dream to another within that dream; and as this misconception of the dream as the reality becomes denser, it is experienced as if it were real and the real is ignored as unreal.
*jd. svapnAt svapna~antaram iva . as from one dream to another gacchanta: jIva.jIvakA: . they go, living Lifelings a.satyam eva pazyanti . altho an unreality they see ghana.satyatayA . materialized as a state of Being.So, anagha . dear boy.
अ.जडे जडता, तात, जडे च अ.जडता उदिता ।
a.jaDe jaDatA, tAta, jaDe ca a.jaDatA uditA |
अ.सत्ये सत्यता जीव.जीव~अनुभव.मोहितः ॥६|५२|५॥
a.satye satyatA jIva.jIva~anubhava.mohita: ||6|52|5||
.
whin the a.non.jaDa.dense/inert.e jaDa.dense/inert.tA.ness tAata.o.child/dear* / whin the jaDa.dense/inert.e ca.and/also a.non.jaDa.dense/inert.tA.ness udita.upcome/arisen.A = whin the a.non.satya.true/so.e satya.true/so.tA.ness/state Living.jIva .Living.jIva .anubhava.experience/apprehension, perception.mohita.deluded:
.
*vlm.5. They ascribe solidity to the subtile, and subtilety to what is solid; they see the unreal as real, and think the unliving as living in their ignorance.
* whin the a.non.jaDa.dense/inert.e jaDa.dense/inert.tA.ness tAata.o.child/dear* / whin the jaDa.dense/inert.e ca.and/also a.non.jaDa.dense/inert.tA.ness udita.upcome/arisen.A = whin the a.non.satya.true/so.e satya.true/so.tA.ness/state Living.jIva .Living.jIva .anubhava.experience/apprehension, perception.mohita.deluded:
भानोर् अप्य् अन्तः अखिलम् पश्यन्तः त्रिजगत् भूमम् ।
bhAno: api anta: akhilam pazyanta: trijagat bhUmam |
भ्रमन्ति स्वप्न.सम्भ्रान्ता* इव जीवा* भिद~अलिभिः ॥६|५२|६॥
bhramanti svapna.sambhrAntA* iva jIvA* bhida~alibhi: ||6|52|6||
.
bhAno: api antar . of the sun even inside
akhilam . the whole
pazyanta: are seen, trijagat bhUmam – the Three Worlds' Perfection
bhramanti . like roving
svapna.sambhrAntA: iva jIvA: . like dream.wandering jIvas
bhidA.Ali.bhi:
.
*vlm.6. They consider the revolution of all worlds, to be confined in the solar system; and rove about like somnambuletors and fleeting bees about the living soul, which they differentiate from the supreme.
VA . जीवा भिदा.आलिभिः . jivas, stung by bees (of imaginations)?
भानोर् . which light is meant?AS: Here is the full translation: Even in the interior of the Sun, lifeforms (jIvAH) move about as if in a dream, with an illusion of the three worlds (tri.jagat.bhrama) with a series of imagined variations (bhid+Ali). Here the word is Ali(line, row, etc.) and not ali(bee).
I don't know where you saw the light(:.)), unless inside the Sun.*jd. I don't know how you can disregard poaaible readings: bhid.Ali / bhidA.Ali / bhidA.ali
#AbhAsa आभास — reflection, Talks. • in Talk 68 ramaNa notes: "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."
*bhidA.splitting/piercing\division\difference/species/kind
सर्व.गत्वाद् अ.नन्तत्वात् स्वस्य जीवस्य जीवतः ।
sarva.gatvAt anantatvAt svasya jIvasya jIvata: |
यत् भावयन्ति चेतन्ति तत् एव आशु इति सत्यवत् ॥६|५२|७॥
yat bhAvayanti cetanti tat eva Azu iti satyavat ||6|52|7||
.
from/thru sarvagatva.omnimobiliity.At anantatva.boundless.condition.At of/for the svasya.of.its.own jIva.Lifer/life.form.sya jIva.Lifer/life.form.tas.from/thru yat.which/what bhAavayan*.ti cetan*.ti tad.that.one eva.even/only/indeed Azu.quickly\swift/a.horse iti.so/"thus" satya.true/so.vat.like/-ful
.
*vlm.7. They consider and meditate in their minds, the living soul as a separate reality, owing to its ubequity and immortality, and as the source of their own lives. (This is the living liberation.jivanmukti of Buddhists, who consider their living souls as absolute agent of themselves).
* from/thru sarvagatva.omnimobiliity.At anantatva.boundless.condition.At of/for the svasya.of.its.own jIva.Lifer/life.form.sya jIva.Lifer/life.form.tas.from/thru yat.which/what bhAavayan*.ti cetan*.ti tad.that.one eva.even/only/indeed Azu.quickly\swift/a.horse iti.so/"thus" satya.true/so.vat.like/-ful
पुण्डरिकाक्ष.निर्दिष्टाम् अ.संसक्ति.गतिम् शुभाम् ।
puNDarikAkSa.nirdiSTAm a.saMsakti.gatim zubhAm |
याम् आलिङ्ग्य, महाबाहो, जीवन्.मुक्तो महा.मुनिः ॥६|५२|८॥
yAm AliGgya, mahAbAho, jIvan.mukta: mahA.muni: ||6|52|8||
.
puNDarikAkSa.lotus.petal-eyed.nirdiSTa*.Am asaMsakti*.gati.path.m zubha.pleasant/good.Am yAm.she.who/which AaliGgya* mahAbAho.Master.Archer, jIvanmukta.Living.free: mahAmuni*:
.
*sv.8.10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
*vlm.8. Hear me to relate to you the best lesson of indifference(i. e. the unattachment to the world and life), which, the lotus.eyed lord (Krishna) taught to Arjuna, Ad whereby that sagely prince became liberated in life time. (Here is an anachronism f antedating Krishnárjuna prior to Ráma).
*VA . what is यामालिङ्ग्य
*AS: It breaks as two words yAm AliGgya and means embracing the detachment (phrased as yAm asaMsaktim)
पाण्डोः पुत्रो ऽर्जुनः नाम सुखम् जीवितम् आत्मनः ।
pANDo: putra: arjuna: nAma sukham jIvitam Atmana: |
क्षिपयिष्यति निर्दुःखम् यथा क्षेपय जीवितम् ॥६|५२|९॥
kSipayiSyati nirdu:kham yathA kSepaya jIvitam ||6|52|9||
.
of Paandu.o: putra.son\doll: Arjuna.Straightshooter: nAma.namely/for.example / sukha.good/pleasure.m jIvita.lived/living(creature).m Atmanas.re.self = kSipayiSyat*.i nirdu:kha.sorrowless.m \ yathA.as kSepaya* jIvita.lived/living(creature).m
.
they call him *arjuna the Straight;
he's the son of *pANDu the White;
and he will spend a griefless life
in himSelf. Do you do so too.
pANDo: putra: arjuna: nAma –
arjuna called the Bright, son of *pANDu the White .
kSipayiSyati . will pass . >kSip commonly refers to shooting arrows .
sukham jIvitam Atmana: . a happy lifetime in/of the Self .
nirdu:kham . sorrowlessly. .
yathA kSepaya jIvitam . So let your life be spent!
#arjuna . (cf. ऋज्र्/अ and √ रज्) white , clear (the colour of the day RV. vi , 9 , 1 ; of the dawn RV. i , 49 , 3); –m.. #arjuna: . Arjuna the Straight, the third of the #pANDava पाण्डव princes (who was a son of #indra इन्द्र and kuntI कुन्ती) MBh. &c; •.•> #arjunopAkhyAna .n.. "The Tale of Arjuna", YV's condensation of bhagavad.gItA, y6052.y6061.
*vlm.9. Thus Arjuna the son of Pandu will happily pass his life, and which I hope yon will imitate, if you want to pass your days without any grief or sorrow.
*sv.8.10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
* of Paandu.o: putra.son\doll: Arjuna.Straightshooter: nAma.namely/for.example / sukha.good/pleasure.m jIvita.lived/living(creature).m Atmanas.re.self = kSipayiSyat*.i nirdu:kha.sorrowless.m \ yathA.as kSepaya* jIvita.lived/living(creature).m
RAAMA asked—
भविष्यति कदा, ब्रह्मन्, सो ऽर्जुनः पाण्डु..नन्दनः ।
bhaviSyati kadA, brahman, sa: arjuna: pANDu.nandana: |
कीदृशीम् च हरिस् तस्य कथयिष्यत्य् अ.सक्तताम् ॥६|५२|१०॥
kIdRzIm ca hari: tasya kathayiSyati a.saktatAm ||6|52|10||
.
when will this Arjuna, praised by
the *pANDus, *brAhmaNa, come.to.
be? and how is it that Hari
will teach him about Detachment
?
*sv.8.10 Be wise and live like Arjuna who will become enlightened through the Lord's instruction.
*vlm.10. Ráma said..Tell me sir, when will this Arjuna the son of Pandu, will come to be born on earth, and who is this *hari of his, that is to deliver this lesson of indifference to the world to him.
VASISHTHA said—
अस्ति सन्.मात्रम् आत्मा इति परिकल्पित.नामकम् ।
asti san.mAtram AtmA iti parikalpita.nAmakam |
स्थितम् आत्मनि अन्.आद्यन्ते .नभसि इव महा..नभः ॥६|५२|११॥
sthitam Atmani an.Adyante nabhasi iva mahA.nabha: ||6|52|11||
.
asti.existing/being sanmAatra*.m Atma.Self.A iti parikalpita.imagined\decided.nAamaka*.m sthita.situate/existent.m whin the Atmani.in/when.Self an.not-/un-.Adi.beginning.&.anta.end.e nabhas.spacious.sky.i iva.like/as.if mahA.great.nabhas.spacious.sky .
.
sanmAatra*.m
nAamaka*.m
.
वसिष्ठ उवाच VASISHTHA: अस्ति सन्.मात्रम् आत्म इति The soul is a measure of being.So परिकल्पित.नामकम् given an imaginary name स्थितम् आत्मनि अनाद्यन्ते seated in the boundless Self, .नभसि इव महा.नभः a great sky in the spacious sky... .11.
*sv.11.12 The entire universe appears in the one ocean of cosmic consciousness;...
*vlm.11. Vasishtha replied..There is only the entity of one soul, to whom this appellation is applied by fiction only. He remains in himself from time without beginning and end, as the sky is situated in vacUm.
दृश्यते विमले तस्मिन्* अयम् संसार.विभ्रमः ।
dRzyate vimale tasmin* ayam saMsAra.vibhrama: |
कटक.आदि यथा हेम्नि तरङ्ग.आदि यथा.अम्भसि ॥६|५२|१२॥
kaTaka.Adi yathA hemni taraGga.Adi yathA.ambhasi ||6|52|12||
.
dRzyate vimale tasmin – there is seen, in that purity, .
ayam saMsAra.vibhrama: . this saMsAric delusion .
kaTaka.Adi yathA hemni – like bracelets &c in gold .
taraGga.Adi yathA ambhasi – like waves &c in water
....
*sv.11.12 The entire universe appears in the one ocean of cosmic consciousness;...
*vlm.12. We behold in him the phantasmagoria of this extended world, as we see the different ornaments in gold, and the waves and bellows in the sea. (Identity of the cause and effect of the producer and produced).
चतुर्दश.विधा* भूत.जातयः प्रस्फुरन्ति अलम् ।
caturdaza.vidhA* bhUta.jAtaya: prasphuranti alam |
तस्मिन् संसार.जाले अस्मिन् जाले शकु.नय: यथा ॥६|५२|१३॥
tasmin saMsAra.jAle asmin jAle zakunaya: yathA ||6|52|13||
.
*caturdaza.fourteen.vidhA.form/kind fourteen various
bhUta.what.has.become/being/spirit.jAti.class.a: . classes of Beings
prasphuran.ti alam.enuf/fully |
tasmin.there/then Samsaara.Convolution.jAla.net.work.e asmin.here/in.this jala.watera.e
zakuni*.a: yathA.as/how
.
*sv.13.16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
*vlm.13. The fourteen kinds of created beings display themselves in him; and in him is the network of this universe, wherin all these worlds are suspended, as birds hanging in the net in which they are caught.
तत्र एते यम.चन्द्र~अर्क.शक्र~आद्याः शंसित.क्रमाः ।
tatra ete yama.candra~arka.zakra~AdyA: zaMsita.kramA: |
भूत.पञ्चक.संसार.लोकपालत्वम् आगताः ॥६|५२|१४॥
bhUta.paJcaka.saMsAra.lokapAlatvam AgatA: ||6|52|14||
.
tatra.there/then ete.these.ones Yama, Lord.of.Death.candra.moon~arka.sun/star./zakra*~Adya.primal,A: zaMsita*.krama.order/process.A: =
bhUta.what.has.become/being/spirit.paJcaka.quintad.saMsAra*.\lokapAla.World.Protector.tva.ity.m Agata.having.gone.to.A:
.
*vlm.14. In him reside the deities Indra and yama and the sun and moon, who are renowned and hallowed in the scriptures; and in him abide the five elemental creation, and they that have become the regents (of heaven and earth).
*sv.13.16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
इदम् पुण्यम् उपादेयम् हेयम् पापम् इदम् तु इति ।
idam puNyam upAdeyam heyam pApam idam tu iti |
तैः स्व सम्कल्प.घटितात् वेदनात् स्थापिता स्थितिः ॥६|५२|१५॥
tai: sva.saMkalpa.ghaTitAt vedanAt sthApitA sthiti: ||6|52|15||
.
idam puNyam upAdeyam . "This is holy, and to be done
heya*.m pApa.fault.sin.m idam.this.here tu.but/yet/altho
iti.so/"thus" . but this is sin, and to avoid" =
tais.by.with that sva.Urself/itself.saMkalpa.motive/concept.ghaTita*.Ad
vedana. knowing.how.At sthApitA* sthiti.state/condition:
.
*heyopAdeya: Dos and Don'ts: ethical standards. —#dA —#deya .adj.. what ought to be given.out, displayed; • Virtue, according.to the many priesthoods. —
*adeya . improper to be given, (*adeyam अम्) a bribe. —#Adeya . acceptable, to be received. —#upAdeya. उपादेय upa~A=deya, (A ambig) . to be taken or received (A.deya); • not to be refused (a.deya); • to be allowed. • What is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing moral and ethical judgments. —#heya . to be rejected or avoided. •.• —#heyopAdeya, #heyAdeya –to be rejected or accepted; con or pro (quid pro quo); .•• <idam puNyam upAdeyam . this Holy Thing is to be done, . heyam pApam idam tu iti . not to be done however is Sin/Crime/Treason/Heresy like this>. y6052015 • —#anupAdeya . a.heyam an.upAdeyam an.Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •.•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures. The source of these scriptures is the Vedas and based on certain procedures followed by our ancestors. These are the rules and regulations that permit certain actions and prohibit certain other actions." zrI.lalitA.sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya.varjita.304
*sv.13.16 in that universe dwell fourteen types of beings. This universe has already had *yama, Candra, Surya and others as its presiding deities. They have established the tenets of right conduct.
*vlm.15. That the one thing is virtue and therefore expedient, and the other is vice and therefore improper, are both placed in him as his ordinances (or eternal laws); and depending on the free agency (sancalpa) of men, to accept or reject the one or the other for good or evil. (Hence there is no positive virtue or vice, nor good the author of good and evil; but it is the obedience or disobedience to his fixed laws, that amounts to the one or other).
तस्य अद्य यावत्, अ.नघ, प्रवाह.पतिते निजे ।
tasya adya yAvat, anagha, pravAha.patite nije |
कर्मणि अचल.सम्काश=स्थिरम् चित्तम् अवस्थितम् ॥६|५२|१६॥
karmaNi acala.saMkAza=sthiram cittam avasthitam ||6|52|16||
.
tasya adya yAvat, anagha, / pravAha.patite nije =
karmaNi acala.saMkAza\sthiram cittam avasthitam
.
pravAha.patite nije karmaNi – when continuously fallen.into native karma
.
*vlm.16. It is obedience to the Divine ordinance, that the gods are still employed in their fixed charges with their steady minds.
वह् #vah .> #pravAha m. . a stream, river, current, running water (#pravAhe.mUtrita. n. "pissing in a river", doing a useless action) • continuous flow, unbroken succession, continuity • continuous employment • continuous train of thought • flowing or streaming forth (cf. #vaha) • course of action +
भगवान् स* यमः किंचित् गते प्रति.चतुर्.युगे ।
bhagavAn sa* yama: kiMcit gate prati.catur.yuge |
तपः प्रकुरुते भूत.दलनात् पाप.शङ्कया ॥६|५२|१७॥
tapa: prakurute bhUta.dalanAt pApa.zaGkayA ||6|52|17||
.
Yama, the Lord of death, when a fourth Yuga had gone.by, after the Destruction of Beings, made Tapas for the atonement of sin.
.
*vlm. The lord yama is accustomed to make his penance, at the end of every four yugas (or kalpa age), on account of his greatness in destruction of the creatures of god. (yama the Indian Pluto and god of death.)
.
bhagavAn sa: yama: . the Lord *yama kiMcid gate prati=catur.yuge . went.away sometime in the fourth Yuga. tapa: prakurute . He made Tapas bhUta.dalanAt . after the Destruction of Beings pApa.zaGkayA . for the atonement of sin.
#dalana. #dalanI . splitting, tearing asunder, dispelling bhp.7.10.59 bhartR.3.47; . dalanam . breaking (of the heart) GIt.5.2; destruction naiS.4.116 kathAs. lxxv.62; causing to burst, splitting — y1021.017
कदाचिद् अष्टौ वर्षाणि दश द्वादश वा अपि च ।
kadAcit aSTau varSANi daza dvAdaza vA api ca |
कदाचित् पञ्च.सप्त.आदि कदाचित् षोडश अपि च ॥६|५२|१८॥
kadAcit paJca.sapta.Adi kadAcit SoDaza api ca ||6|52|18||
.
somewhen 8 years
—or even 10, or 12—
somewhen 5, 7—more!—somewhen as much as 16 years
...
*vlm.18. Sometimes he sat penitant for eight years, and all others for a dozen of years, often times he made his penace for five or seven years, and many times for full sixteen years.
* kadAcit aSTau varSANi – somewhen eight years . daza dvAdaza vApi ca – or even ten or twelve . kadAcit paJca.sapta.Adi – somewhen five, or seven, or more . kadAcit SoDaza api ca – somewhen as much as sixteen years ... .18. .
उदासी.नवत् आसीने तस्मिन् नियम.संस्थितौ ।
udAsInavat AsIne tasmin niyama.saMsthitau |
.न हि.नस्ति जगत्~जाले मृत्युः भूतानि कानिचित् ॥६|५२|१९॥
na hinasti jagat~jAle mRtyu: bhUtAni kAnicit ||6|52|19||
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