fm3105.1sp27..29 THE KING WAKES UP .z28

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Sep 28, 2019, 11:02:38 AM9/28/19

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fm3105.1sp27..29 THE KING WAKES UP .z28

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Oॐm

Vasishtha said -

3.105.01

मुहूर्त-द्वितयेन_अथ बोधम् आप महीपति: ।

muhUrta-dvitayena_atha bodham Apa mahIpati: |

प्रावृषेण्य.अम्बु-निर्मुक्तम् अम्भो रुहम् इव_उत्तमम् ॥३|१०५|१॥

prAvRSeNya.ambu-nirmuktam ambha:_ruham iva_uttamam ||3|105|1||

after an hour or two

the EarthLord

has recovered his understanding

a waterborne lotus unfolds after a long rain

muhUrta.xx+-dvitaya.xx+ena atha.&then/so + bodha.xx+m Apa mahIpati: - the GreatLord = prAvRSeNya.ambu-nirmuktam = ambha: ruham iva_uttamam

*vlm.p.1. After a couple of hours the king returned to his senses, like the lotus flower resuming its beauty after the mists of the rainy weather are over.

2 He shook his body decorated with ornaments upon his saddle, like a mountain shakes with its peaks and woods at an earthquake. 3 His seat also shook under him as he came to his senses and moved his body, just like the seat of Shiva on Kailash Mountain is shaken by the movement of the world-supporting elephant.

#bodha -mfn. knowing , understanding [realizing] • m. waking.up , becoming awake AV. MBh. &c. • the opening of a blossom, its bloom • the taking effect (of spells • acc. with #yA - #prayA , "to begin to take effect") ib. • exciting (a perfume) Var. • awakening , arousing W. • making known , informing MW. • Knowledge personified as a son of Buddhi +

02 आसनात्साङ्गदोत्तंस: प्रबुद्धो ऽसाव्_अकम्पयत् । सवनभोगशृङ्गाग्र्यः भूकम्प इव पर्वतः ॥३।१०५।२॥

•

आसनात् स.अङ्गद.उत्तंस: प्रबुद्ध: असौ_अकम्पयत् ।

स-वन-भोग-शृङ्ग.अग्र्य: भू.कम्प* इव पर्वत: ॥३|१०५|२॥

AsanAt sa.aGgada.uttaMsa: prabuddha: asau_akampayat |
sa-vana-bhoga-zRGga.agrya: bhU.kampa* iva parvata: ||3|105|2||

AsanAt sa.aGgada.uttaMsa: = prabuddha: asau_akampayat = sa-vana-bhoga-zRGga.agrya: = bhU.kampa* iva parvata:

he wakes

he trembles

he shakes

on his seat

a mountain with its peaks and woods

shaking

with the quaking of the earth

*sv. ... to tremble as if in fear.

*vlm.p.1. Vasishtha continued: - After a couple of hours the king returned to his senses, like the lotus flower resuming its beauty after the mists of the rainy weather are over.

बभूवाथ प्रबुद्धो ऽसावासनोपरि कम्पितः । विक्षुब्ध इव पातालवारणे शङ्कराचल: ॥३।१०५।३॥

•

बभूव_अथ प्रबुद्धो ऽसाव्_आसन-उपरि कम्पित: ।

babhUva_atha prabuddha:_asau_Asana-upari kampita: |
विक्षुब्ध* इव पाताल-वारणे शङ्कर.अचल: ॥३|१०५|३॥

vikSubdha* iva pAtAla-vAraNe zaGkara.acala: ||3|105|3||

babhUva_atha prabuddha:_asau_x

Asana-upari kampita: x
vikSubdha* iva x

pAtAla-vAraNe x

zaGkara.acala:

now

he's wide.awake

his seat rocks beneath him

like

when Shiva.Shankara's mountain was shaken by

the Elephant from Netherworld

*vlm.p.1.After a couple of hours the king returned to his senses, like the lotus flower resuming its beauty after the mists of the rainy weather are over.

*vlm.2 He shook his body decorated with ornaments upon his saddle, like a mountain shakes with its peaks and woods at an earthquake.

*vlm.3 His seat also shook under him as he came to his senses and moved his body, just like the seat of Shiva on Kailash Mountain is shaken by the movement of the world-supporting elephant.

??? if you know this story, or can find it in a Pauranic Encyclopedia entry'

please respond by posting to the gGroup or dasdotji...@gmail.com

01 02 03

पतन्तम् धारयामासुस्तं पुरोगा नृपं भुजैः । मेरुं प्रलयविक्षुब्धं कुलशैलास्तटैरिव ॥३।१०५।४॥

•

पतन्तम् धारयाम्.आसुस् तम् पुरोगा* नृपम् भुजै: ।

patantam dhArayAm.Asu:_tam pura:.gA* nRpam bhujai: |
मेरुम् प्रलय-विक्षुब्धम् कुल-शैला: तटै: इव ॥३|१०५|४॥

merum pralaya-vikSubdham kula-zailA: taTai: iva ||3|105|4||

he is dazed

he is supported by attendants on each arm

Doomsday-shaken Mount.Meru hovering.over its lesser hills

patantam dhArayAm.Asu: tam puroga.leader/Officers+A: nRpam bhujai: + merum pralaya-vikSubdham kula-zailA: taTai: iva +

*vlm.4. As he was about to fall down from the horseback, he was held up by and supported upon the arms of his attendants; as the mount Meru is kept from falling, by the hills at its feet and sides.

पुरोगैर् धार्यमाणासौ पर्याकुलमतिर्नृपः । वीचिविक्षोभितस्येन्दोर्बभार वनमाः श्रियः ॥३।१०५।५॥

•

पुरोगै: धार्यमाणा_असौ पर्याकुल-मति: नृप: ।

purogai: dhAryamANA_asau paryAkula-mati: nRpa: |
वीचि-विक्षोभितस्य_इन्दो: बभार वनमा: श्रिय: ॥३|१०५|५॥

vIci-vikSobhitasya_indo: babhAra vanamA: zriya: ||3|105|5||

the body of the troubled King was carried by his Officers

the moon's reflection fluttered by a stirring wave

*vlm. ...; as the still waters of the sea bear the figure of the moon that is disturbed by the waves.

*AS. The analogy is somewhat strange. The King is compared to the moon - He had (lit. carried babhAra) the glorious appearance of the moon in water images disturbed by waves. This is probably the oldest description of what is called "crowd surfing" (:-))

को ऽयम् प्रदेश: कस्य_इयम् सभा_इति स* नृप: शनै: ।

ka:_ayam pradeza: kasya_iyam sabhA_iti sa* nRpa: zanai: |

दध्वान मज्जद्-अम्भो.ज-कोश.स्थ* इव षट्पद: ॥३|१०५|६॥

dadhvAna majjat-ambha:ja-koza.stha* iva SaTpada: ||3|105|6||

"What country is this?

whose is this court?"

the King asks

he is like a bee

untrapped

from a watery lotus.blossom

*vlm.6. The king asked them softly saying, what place was it and whose court it was; as the bee shut up in the flower cup of the lotus, asked it when it is about to sink in the water saying: - Ah! where am I, and where am I going?

04 05 06

अथोवाच सभा देव किमेतदिति सादरम् । रणन्मधुकरी भानुम् दृष्टराहुमिवाब्जिनी ॥३।१०५।७॥

•

अथ_उवाच सभा, देव, किम् एतत्_इति सादरम् ।

atha_uvAca sabhA, deva, kim etat_iti sAdaram |
रणन्-मधु.करी भानुम् दृष्ट-राहुम् इव_अब्जिनी ॥३|१०५|७॥

raNan-madhu.karI bhAnum dRSTa-rAhum iva_abjinI ||3|105|7||

then one of the Courtiers asks

- respectfully -

"Lord, what's going-on?"

(as the lotus said to the sun as it eclipsed)

atha_uvAca sabhA, deva, kim etat_iti sAdaram |
raNan-madhu.karI bhAnum dRSTa-rAhum iva_abjinI

*vlm.7. The Courtiers then respectfully asked the king, what was the matter with him; with a voice as sweet as the lotus utters to the sun when he is eclipsed by Ráhu.

अथैनं परिपप्रच्छु: पुरोगा मन्त्रिणस्तथा । प्रलयोल्लाससंत्रस्तम् मार्कण्डेयमिवामराः ॥३।१०५।८॥

अथ_एनम् परिपप्रच्छु: पुरोगा* मन्त्रिणस्_तथा ।

atha_enam paripapracchu: purogA* mantriNa: tathA |

प्रलय-उल्लास-संत्रस्तम् मार्कण्डेयम् इव_अमरा: ॥३|१०५|८॥

pralaya-ullAsa-saMtrastam mArkaNDeyam iva_amarA: ||3|105|8||

atha_enam paripapracchu: x

purogA* mantriNa: tathA x

pralaya-ullAsa-saMtrastam x

mArkaNDeyam iva_amarA:

his closest ministers question him

full of concern

they're

like amara.Immortals

like when they sought the advice of the wise mArkaNDeya

*jd. most Ministers advise the King; these are advised by him.

??? as above.

A MINISTER -

त्वयीत्थम् संस्थिते देव वयमत्यन्तमाकु लाः । अभेद्यमपि भिन्दन्ति निर्निमित्तं भ्रमा मनः ॥३।१०५।९॥

त्वयि_इत्थम् संस्थिते देव वयम् अत्यन्तम् आकुलाः ।

tvayi_ittham saMsthite, deva, vayam atyantam AkulA: |

अभेद्यम् अपि भिन्दन्ति निर्निमित्तम् भ्रमा* मनः ॥३।१०५।९॥

abhedyam api bhindanti nir.nimittam bhramA* mana: ||3|105|9||

tvayi_ittham saMsthite, deva, vayam atyantam AkulA: = abhedyam api bhindanti = nir.nimittam bhramA* mana:

while

you were thus in that state, Your.Divinity, we

were constantly concerned

for they break even the unbreakable

for.no.reason

such are the delusions of the Mind

*vlm. ... the stoutest hearts are broken by accidents proceeding from unknown causes.

07 08 09

आपातरमणीयेषु पर्यन्तविरसेषु च । भोगेष्वि कल्पेषु केषु ते लुलितं मनः ॥३।१०५।१०॥

आपात-रमणीयेषु पर्यन्त-विरसेषु च ।

ApAta-ramaNIyeSu paryanta-viraseSu ca |
भोगेष्व्_इव विकल्पेषु केषु ते लुलितम् मन: ॥३|१०५|१०॥

bhogeSu_iva vikalpeSu keSu te lulitam mana: ||3|105|10||

tell us

what delights you fell.into and later disenjoyed

like all your pleasures

tell us whatever choices

your Mind may have swung between

ApAta-ramaNIyeSu = paryanta-viraseSu ca = bhogeSu_iva vikalpeSu = keSu te lulitam mana:

*vlm. What were those pleasant objects of your desire, that so much bewitched your mind? Since you know that all the objects which appear pleasant for the present, prove to be bitter at the end. Gaudia principium nostri, sunt saepe doloris. {Our praises of princes are often our sorrows. Ovid. Pleasure is often the introduction to pain, and amid the roses fierce repentance rears, her snaky crest. Thomson. So: Pleasure is pain, when drunk without a rein.

सततोदारवृत्तासु कथासु परिशीतलम् । मनस्ते निर्मलं कस्मात्सम्भ्रमेषु निमज्जति ॥३|१०५|११॥

सतत.उदार-वृत्तासु कथासु परिशीतलम् ।

satata.udAra-vRttAsu kathAsu parizItalam |
मनस् ते निर्मलम् कस्मात् सम्भ्रमेषु निमज्जति ॥३|१०५|११॥

mana: te nirmalam kasmAt sambhrameSu nimajjati ||3|105|11||

satatA-udAra-vRttAsu kathAsu

pari.zItalam
mana:_te nirmalam – your immaculate Mind =

kasmAt_sambhrameSu nimajjati - how does it drown in these delusions?

affected by spells, drugs, etc., not one whose mind is fully developed. "

*vlm*jd. How could your clear understanding, which has been pacified by the grand doctrines and precepts of the wise, fall in to the false fascinations of the foolish? (Falsum gaudium javat, quemnisi mendosum. False pleasure pleases, none but the base).

*vlm.How could your clear understanding, which has been pacified by the grand doctrines and precepts of the wise, fall in to the false fascinations of the foolish? (Falsum gaudium javat, quemnisi mendosum. False pleasure pleases, none but the base).

तुच्छालम्बनमालूनविशीर्णं लोक-वृत्तिषु । मनो मोहमपादत्ते न महत्त्वविजृम्भितम् ॥३।१०५।१२॥

•

तुच्छ.आलम्बनम् आलून-विशीर्णम् लोक-वृत्तिषु ।

tuccha.Alambanam AlUna-vizIrNam loka-vRttiSu |

मनो मोहम् अपादत्ते न महत्त्व-विजृम्भितम् ॥३|१०५|१२॥

mana: moham apAdatte na mahattva-vijRmbhitam ||3|105|12||

and shattered by its common thoughts,

Mind bestows Delusion

not the marks of greatness

tuccha.Alambanam + AlUna-vizIrNam + loka-vRttiSu + mana: moham apAdatte + na mahattva-vijRmbhitam

supported by the trivial

*vlm.12. The minds of fools are fascinated by the trivial and tawdry trifles of common people; but they are of no value to the high minded as one like yourself.

Øtt. >लम्ब् #lamb -> #Alambana: - depending on • hanging from • supporting, sustaining • • (in rhetoric) the connection of a sensation with its cause • a mental exercise such as silent repetition of a prayer {seating the mantra in the Heart • (with Buddhists) the five sensory attributes of things •• Alambana-pratyaya, the substantial cause, VS1 409 n. •• #Alambya – having supported, sustained - bahi: kumbhakam Alambya {supported by external restraint of breath for a long time ciram bhUyo na zocyate U do not grieve again, y6025.051.

10 11 12

सातत्येन हि यैवास्य मनसो वृत्तिरुत्थिता । शरीरमदमत्तासु तामेवैतद्विधावति ॥३|१०५|१३॥

सातत्येन हि या_एव_अस्य मनसो वृत्तिर् उत्थिता ।

sAtatyena hi yA_eva_asya manasa:_vRtti:_utthitA |

शरीर-मद-मत्तासु ताम् एव_एतद् विधावति ॥३|१०५|१३॥

zarIra-mada-mattAsu tAm eva_etat vidhAvati ||3|105|13||

and

constantly

whatever may be the vRtti.Motion of his Mind

someone who is mad about Body

runs after that alone

sAtatyena.continually, permanently+ hi yA_eva_asya manasa:_vRtti:_utthitA = zarIra-mada-mattAsu tAm eva_etat vidhAvati

*vlm.13. Those who are elated by the pride of their bodies, have their minds always excited by ungovernable passions, which take their lead through life. (Pride is innate in beauty).

*VA. He only, whose mind constantly dwells in excitement about the body, only he is runs {sic in delusion. *AS.I agree.

अतुच्छालम्बनं धीरं प्रबुद्धं गुणहारि च । तवापि हि मनश्चित्रमालूनमिव लक्ष्यते ॥३।१०५।१४॥

अ-तुच्छ.आलम्बनम् धीरम् प्रबुद्धम् गुण.हारि च ।

a-tuccha.Alambanam dhIram prabuddham guNa.hAri ca |
तव_अपि हि मनश् चित्रम् आलूनम् इव लक्ष्यते ॥३|१०५|१४॥

tava_api hi mana: citram AlUnam iva lakSyate ||3|105|14||

a-tuccha.Alambanam dhIram prabuddham guNa.hAri ca tava_api hi manaH citram AlUnam iva lakSyate

not devoted to triviality, awakened, full of virtue

even a Mind like yours

strangely

you seem to have lost

vlm. ... it is strange to find it out of its wits.

अनभ्यस्तविवेकं हि देशकालवशानुगम् । मन्त्रौषधिवशं याति मनो नौदारवृत्तिमत् ॥३।१०५।१५॥

•

अन्.अभ्यस्त-विवेकम् हि देश.काल-वश.अनुगम् ।

an.abhyasta-vivekam hi deza.kAla-vaza.anugam |
मन्त्र.ओषधि-वशम् याति मनो न_उदार-वृत्तिमत् ॥३|१०५|१५॥

mantra.oSadhi-vazam yAti mana: na_udAra-vRttimat ||3|105|15||

for

not being practiced in viveka.Discernment

conforming to the force of of Place & Time

the force of mantras & herbs comes to a Mind not inwardly developed

anabhyasta.not.practiced+viveka.Discernment/Unravelling+m

hi.for/indeed-

deza.Place(not Space)+.kAla.Time+-vaza.anuga.following/m |
Mantra.oSadhi.Herb/Drug+-vaza.force/power+m yAti.come/go.ing + manas.Manas.Mind + na.no/not-

*udAra.xx+

*vRtti.xx+

#udAra - mf(A and I)n. ( R), high, lofty, exalted • great, best • noble, illustrious, generous • upright, honest MBh. S3ak. S3is3. &c. • liberal, gentle, munificent • sincere, proper, right • eloquent • unperplexed L. • exciting, effecting RV. x, 45, 5 • active, energetic Sarvad. • m. rising fog or vapour (in some cases personified as spirits or deities) AV. AitBr. • a sort of grain with long stalks L. • a figure in rhetoric (attributing nobleness to an inanimate object) +

#vRtti - f. rolling, rolling down (of tears) S3ak. iv, 5 • 14 • mode of life or conduct, course of action, behaviour, (esp.) moral conduct, kind or respectful behaviour or treatment (also v.l. for vRtta) Gr2S3rS. Mn. MBh. &c. • general usage, common practice, rule Pra1t. • mode of being, nature, kind, character, disposition ib. Ka1v. • state, condition Tattvas. • being, existing, occurring or appearing in (loc. or comp.) La1t2y. Hariv. Ka1v. &c. • practice, business, devotion or addiction to, occupation with (often ifc. "employed about", "engaged in", "practising") MBh. Ka1v. &c. • profession, maintenance, subsistence, livelihood (often ifc. • cf. uJcha-v- • vRttiM-kR or klRp [Caus.] with instr., "to live on or by" • with gen., "to get or procure a maintenance for" • only certain means of subsistence are allowed to a Bra1hman see Mn. iv, 4-6) S3rS. Mn. MBh. &c. • wages, hire, Pan5cav. • working, activity, function MaitrUp. Kap. Veda7ntas. &c. • mood (of the mind) Veda7ntas. • the use or occurrence of a word in a partic. sense (loc.), its function or force Pa1n2. Sa1h. Sch. on Ka1tyS3r. &c. • mode or measure of pronunciation and recitation (said to be threefold, viz. vilambitA, madhyamA, and drutA q.v.) Pra1t. • (in gram.) a complex formation which requires explanation or separation into its parts (as distinguished from a simple or uncompounded form e.g. any word formed with Kr2it or Taddhita affixes, any compound and even duals and plurals which are regarded as Dvandva compounds, of which only one member is left, and all derivative verbs such as desideratives &c.) • style of composition (esp. dram. style, said to be of four kinds, viz. 1. Kais3iki1, 2. Bha1rati1 3. Sa1tvati1, 4. A1rabhat2i1, qq.vv. • the first three are described as suited to the S3r2in3ga1ra, Vi1ra, and Raudra Rasas respectively, the last as common to all) Bhar. Das3ar. &c. • (in rhet.) alliteration, frequent repetition of the same consonant (five kinds enumerated, scil. madhurA, prau9DhA, puruSA, lalitA, and bhadrA) Das3ar., Introd. • final rhythm of a verse (= or v.l. for vRtta q.v.) • a commentary, comment, gloss, explanation (esp. on a Su1tra) • N. of the wife of a Rudra BhP.

#mat -

*mat.xx+

*vlm.15. The mind unpracticed to reasoning, is led away by the currents of time and place, but the nobleminded are not subject to the influence of incantations and enchanting spells.

*sv. ... Moreover, only he who has not cultivated wisdom is adversely affected by spells, drugs, etc., not one whose mind is fully developed. "

13 14 15

नित्यमात्तविवेकस्य कथमालूनशीर्णता । धुनोति विततम् चेतो वात्येव विबुधाचलम् ॥३।१०५।१६॥

•

नित्यम् आत्त-विवेकस्य कथम् आलून-शीर्णता ।

nityam Atta-vivekasya katham AlUna-zIrNatA |

धुनोति विततम् चेतो वात्या_इव विबुध.अचलम् ॥३|१०५|१६॥

dhunoti vitatam ceta: vAtyA_iva vibudha.acalam ||3|105|16||

nityam Atta-vivekasya = katham

always

getting.hold.of Discernment =

how?

AlUna-zIrNatA
dhunoti vitatam

chetas.Affectivity

vAtyA_iva as by the wind

vibudha-acalam - x.

AlUna-zIrNatA = dhunoti vitatam ceta: = vAtyA_iva vibudha.acalam

16 The feelings of sickness and error, sorrow and danger, and the passing of time and distance of place all rise in the mind like the leaves and branches of trees.

*vlm.p.16 It is impossible for the reasoning mind to be weakened or deranged. A high mind, like towering Mount Meru, is not to be shaken by the boisterous winds."

#budh - #vibudh - #vibudha - adj. - very wise or learned; - vibudha: - a wise or learned man, teacher, Pandit •• in comp., the gods - v.-guru –m.- "teacher of the gods", 'bRhaspati, the planet Jupiter •• v.-#taTinI -f.- "River of the gods", the #gaGgA • mountain of... <vibudha-acalam merum> y3105.016 ABComm.

*vlm.16. It is impossible for the reasoning mind to be weakend or deranged, the high mind like the

इति जात.अनुगीर्णस्य भूपते: कान्ति: आननम् ।

iti jAta.anugIrNasya bhUpate: kAnti: Ananam |
भूषयाम्.आस शीत.अंशुम् मास.अन्त* इव पूर्णता ॥३|१०५|१७॥

bhUSayAm.Asa zIta.aMzum mAsa.anta* iva pUrNatA ||3|105|17||

iti jAta.anugIrNasya + bhUpate: kAnti: Ananam + bhUSayAm.Asa zIta.aMzum + mAsa.anta* iva pUrNatA

his companions consoled him

the King's face resumed its color

the new.moon's face gathers its brightness and grows full

*vlm.17. Thus consoled by his companions, the countenance of of the king resumed its colour; as the face of the full moon collects its brightness, in the bright fortnight of the month.

रराज राजा सौम्यास्यम् उन्मीलित-विलोचन: ।

rarAja rAjA saumyAsyam unmIlita-vilocana: |
गते हिमर्ताव्_उल्लासि पुष्प-ओघ* इव माधव: ॥३|१०५|१८॥

gate himartau_ullAsi puSpa-ogha* iva mAdhava: ||3|105|18||

the rAjA.King was wide.eyed, sir, with radiance

it was as.if winter were done & blossoms flooded the new spring

rarAja rAjA saumyAsyam + unmIlita-vilocana: + gate himartau_ullAsi = puSpa-ogha* iva mAdhava:

*vlm.18. The moon - like face of the king was brightened by his full open eyes, as the vernal season is beautified by the blooming blossoms, after the winter frost has passed away.

*VA. what is rarAja? *AS. ... He shone - or I would translate "was pleasant with a calm face" (saumyAsyam rarAja).

सु #su -> #soma -> #sauMya - adj.A/I - relating or belonging to Soma (the juice or the sacrifice or the moon-god) • cool and moist (opp. to <agneya>, "hot and dry") • northern (saumyena, "to the north") • "resembling the moon", placid, gentle, mild • - sauMya - voc. = "O gentle Sir!" "O good Sir!" "O excellent man!" as the proper mode of addressing a brAhmaNa) • auspicious (said of birds, planets) • #sauMya: - a Soma sacrifice • an adherent, worshipper • a brAhmaNa •-• Comp. #saumyAkRti- - having an agreeable appearance • #sauMya-prabhAva - of gentle nature • #sauMyatA - f. the state of being cool and moist • gentleness, placidity • benevolence • beauty • #sauMyatvam - gentleness, mildness • benevolence • beauty • #sauMyavapus adj. having an agreeable form • #sauMya-vAra: - "Mercury's day", Wednesday +

16 17 18

अथातिसम्भ्रमाश्चर्यखिन्नास्मृतिमुखो बभौ । आसन्नमृत्युरालोक्य राहुमिन्दुरीवांबरे ॥३।१०५।१९॥

अथ_अति.सम्भ्रम.आश्चर्य-खिन्न.आस्मृति-मुखो बभौ ।

atha_ati.sambhrama.Azcarya-khinna.AsmRti-mukha: babhau |
आसन्न-मृत्युर् आलोक्य राहुम् इन्दुर् इव_अम्बरे ॥३।१०५।१९॥

Asanna-mRtyu: Alokya rAhum indu: iva_ambare ||3|105|19||

atha - x -

ati.sambhrama-Azcarya=khinnA-smRti-mukha: -

super.amazingly-wonderful=depressive-Memory+faced =

babhau – he shone -
Asanna-mRtyuH_Alokya rAhum induH_iva_ambare - as the moon sees the eclipse-dragon `rAhu bringing his death. -19- -

*vlm.19. The king's face shone forth with astonishment, and it was mixed with fear, at the remembrance? of the charm, of the magician; as the moon shines pale in the sky, after her deliverance from the shadow of an eclipse.

*sv.17-18-19-20 Hearing this, the king partly regained his composure, though upon looking at the juggler he trembled as if in fear and said to him:

ऐन्द्रजालिकमालोक्य प्रोवाचाथ हसन्निइव । बभ्रुं हिंसात्मकं दृष्ट्वा सर्परूपीव तक्षकः ॥३।१०५।२०॥

•

ऐन्द्र-जालिकम् आलोक्य प्रोवाच_अथ हसन्न्_इव ।

aindra-jAlikam Alokya provAca_atha hasan_iva |

बभ्रुम् हिंस.आत्मकम् दृष्ट्वा सर्प-रूपी_इव तक्षक: ॥३|१०५|२०॥

babhrum hiMsa.Atmakam dRSTvA sarpa-rUpI_iva takSaka: ||3|105|20||

aindra-jAlikam Alokya - he beheld the Illusionist = provAca_atha hasan-n_iva - and addressed him with a sneer =
babhrum – a mongoose = hiMsa-Atmakam dRSTvA – seen in its hateful nature =

sarpa-rUpI_iva - like a serpent-form =

takSaka: - a cutter.

???

*vlm.20. He saw the magician and said to him with a smile, as the serpent takshaka addresses his enemy - the weasel.

https://en.wikipedia.org/wiki/Takshaka

जाल्म जाल-जटालेन किम् एतद् भवता कृतम् ।

jAlma jAla-jaTAlena kim etat bhavatA kRtam |

येन_अ-स्पन्द-प्रसन्नो ऽब्धि: क्षणाद् एत्य प्रसन्नताम् ॥३|१०५|२१॥

yena_a-spanda-prasanna:_abdhi: kSaNAt etya prasannatAm ||3|105|21||

you monster

what have you done

why did you weave your net?

whereby

all-at.once,

the undisturbed water

is brought to enfigure things

jAlma jAla-jaTAlena + kim etat bhavatA kRtam + yena_a-spanda-prasanna:_abdhi: + kSaNAt etya prasannatAm

*vlm.21. ... as a gale disturbs the calm of the sea.

jd.21 - jAlma jAla-jaTAlena

kim etat_bhavatA kRtam
yena_aspanda-prasanna:_abdhi: kSaNAt_etya prasannatAm – x.

#jaTAla

*vlm.21. You trickster, said he, what was this snare which thou didst entrap me in, and how was it that thou didst perturb my tranquil soul by thy wily trick, as a gale disturbs the calm of the sea.

#jAlma, #jAlmI, #jAlmaka, #jAlmakI - contemptible, vile (livelihood) `mbh. v, 4518; xI, 3897 • cruel (= #krUra) `Lex.

19 20 21

चित्रम् चित्रा हि देवस्य पदार्थशतशक्तयः । सुशक्तमपि मे चित्तं याभिर्मोहे निवेशितम् ॥३।१०५।२२॥

चित्रम् चित्रा* हि देवस्य पदार्थ-शत-शक्तयः ।

citram citrA: hi devasya padArtha-zata-zaktaya: |

सु.शक्तम् अपि मे चित्तम् याभिर् मोहे निवेशितम् ॥३।१०५।२२॥

su.zaktam api me cittam yAbhi: mohe nivezitam ||3|105|22||

citram – it's a wonder =

citrA:_hi – for wonders are =

devasya padArtha-zata-zaktaya: - the hundredfold powers of a `deva.god =
su.zaktam api me cittam – capable even for my affective mind -

yAbhir – w/ which wonders =

mohe nivezitam – entered into Delusion -22- -

nivezita

*vlm.22. How wonderful are the captivating powers of spells, which they have derived from the Lord, and whose influence had overpowered on the strongest sense of my mind.

*sv. "O magician, what have you done to me? You have spread a net of illusion over me. Truly even the wise are overpowered by the jugglery of Maya; even as, though I am still in this body, within a short period I experienced wonderful hallucinations. "

क्व वयं लोकपर्यायकृतान्तपदवेदिनः । क्व मनो मोहदायिन्यो वितता: प्रकृतापद: ॥३।१०५।२३॥

•

क्व वयम् लोक-पर्याय-कृतान्त-पद-वेदिन: ।

kva vayam loka-paryAya-kRtAnta-pada-vedina: |

क्व मनो मोह-दायिन्यो वितता: प्रकृत.आपद: ॥३|१०५|२३॥

kva mana: moha-dAyinya: vitatA: prakRta.Apada: ||3|105|23||

kva

vayam

world-paryAya-Doomsday-pada-vedina: -

x =
kva

manas

moha-dAyinya:

vitatA:

prakRta-Apada: - x.

*AB. ... sAmpratam anubhUtA Apada: ||3|105|

*vlm.23. What are these bodies of men, that are subject to death and disease; and what are our minds that are so susceptible of errors, and lead us to continued dangers.

*VA. we don’t know the end-state of repeating world; where mind given to delusion, leading to misfortune???

*AS. The double "kva kva" is a standard cute construction in Sanskrit. Its literal meaning is simple "where is X and where is Y?" The implied meaning is that X is so far apart from Y, that there is no comparison! One of them is far superior to the other. The superior one can be X or Y. Where are we who only understand (vedinaH) results of varied actions of worldly people (loka-paryAya-kRta-anta-pada), and where are these events affecting us vitatA: ApadaH) and causing confusion in minds! The "where" does not sound good in English and should probably be replaced by straight sentences. *VA. amazingly, the construct kva-kva can be translated straight into Russian with the same sense :o))).

अप्यभ्यस्तमहाज्ञानं मनस्तिष्ठति देहके । कदाचिन्मोहमादत्ते क्षणं मतिमतामपि ॥३।१०५।२४॥

•

अप्य्_अभ्यस्त-महा.ज्ञानम् मनस् तिष्ठति देहके ।

api_abhyasta-mahA.jJAnam mana:_tiSThati dehake |

कदा.चिन् मोहम् आदत्ते क्षणम् मतिमताम् अपि ॥३|१०५|२४॥

kadA.cit_moham Adatte kSaNam matimatAm api ||3|105|24||

altho you may be practised in great Wisdom

Mind

remains in embodiment

whenever there is delusion

bestowing trouble

even on the very clever

* api_abhyasta-mahA.jJAnam - Though practicing great Wisdom, - mana:_tiSThati dehake - the Mind rests in embodiment - kadAcin_moham Adatte kSaNam matimatAm api - whenever it is given to delusion, at-once, even for the intelligent.

*vlm.24. The mind residing in the body, may be fraught with the highest knowledge, and yet the minds of the wisest of men, are liable to errors and illusion. (Hominis est errare. To err is human).

22 23 24

इदमाश्चर्यमाख्यानं श्रूयतां रे सभासदः ।

मम शाम्बरिकेणेह यन्मुहूर्तं प्रदर्शितम् ॥३।१०५।२५॥

इदमाश्चर्यमाख्यानं श्रूयताम् रे सभासदः ।

idam Azcaryam AkhyAnam zrUyatAm re sabhAsada: |

मम शाम्बरिकेण_इह यन् मुहूर्तम् प्रदर्शितम् ॥३।१०५।२५॥

mama zAmbarikeNa_iha yat_muhUrtam pradarzitam ||3|105|25||

idam Azcaryam AkhyAnam = zrUyatAm re sabhAsada: = mama zAmbarikeNa iha = yat muhUrtam pradarzitam

pay attention now

I tell this strangely wonderful story,

what was done to me

by the magician

as I saw it this past hour

#re - ind. a vocative particle (generally used contemptuously or to express disrespect • often doubled) `KSS.&c

#sabhAsa – A buttock! and of course sa-bhAsa.

*vlm.25. Hear ye courtiers! the wonderful tale of the adventures, winch I passed through under this sorcery, from the moment that I had met this magician at first.

दृष्टवान् अहम् एतस्मिन् बह्वी: कार्य-दशाश् चला: ।

dRSTavAn aham etasmin bahvI: kArya-dazA: calA: |

मुहूर्तम् प्रार्थितो ऽध्वस्त-शक्र-सृष्टिर् इव_अब्जज: ॥३|१०५|२६॥

muhUrtam prArthita:_a-dhvasta-zakra-sRSTi: iva_abjaja: ||3|105|26||

I have seen here

many deeds and changing conditions

all in an hour

in the same way that bali saw an army

when deceived by Indra's Net

dRSTavAn aham etasmin = bahvI: kArya-dazA: calA: = muhUrtam prArthita: = a-dhvasta-zakra-sRSTi: iva_abjaja:

*AS. The AB commentary gives the complete background story. Once Bali captured `indra (#zakra) finding him alone, but by his magical powers `indra created the appearance of a whole army, confusing Bali. Bali, in turn, invited brahmA to come free him from the illusion. Then #brahmA (abja.ja) came and observed the `indra creation for a short while (muhUrtam). The King #lavaNa is comparing himself to that brahmA. Like brahmA, he was also amazed and watch with interest, before destroying it.

*jd. #abja "Water.born" is a descriptive epithet of a lotus; abja.ja "(lotus)-born" is an epithet of brahmA • A #muhurta is "a while". More specifically it is the comfortable samskRta hour (of 48 minutes).

*vlm.26. I have seen so many passing scenes in one single moment under this wizard, as had been shown of old by Brahma in his destruction of the theurgy of Indra. (The mighty Sakra spread his Indrajála or the web of his sorcery in order to frustrate the attempts of the valiant Bali against him, and was at last foiled himself by the Brahma vidyâ of Brahmá).

इत्य्_उक्त्वा_उन्मुख-नेत्रेषु सभ्येषु स* हसन्न् इव ।

iti_uktvA_unmukha-netreSu sabhyeSu sa* hasan* iva |

राजा वर्णयितुम् चित्रम् वृत्तान्तम् उपचक्रमे ॥३|१०५|२७॥

rAjA varNayitum citram vRttAntam upa.cakrame ||3|105|27||

this being said,

the King

wide.eyed and smiling

began to tell the court

what

had happened to him

iti_uktvA_unmukha-netreSu + sabhyeSu sa* hasan* iva + rAjA varNayitum citram + vRttAntam upa.cakrame

*vlm.27. Having said so, the king began to relate smilingly to his courtiers, the strange wonders which he had beheld in his state of hallucination.

25 26 27

The KING -

इह विविधपदार्थसंकुलायाम् हृदनदपत्तनपर्वताकुलायाम् ।

कुलशिखरिसमुद्रसंकरायाम् भुवि विभवावलितो ऽस्त्ययं प्रदेशः ॥३।१०५।२८॥

इह विविध-पदार्थ-संकुलायाम्

iha vividha-padArtha-saMkulAyAm
हृद-नद-पत्तन-पर्वत-आकुलायाम् ।

hRda-nada-pattana-parvata-AkulAyAm |
कुल-शिखरि-समुद्र-संकरायाम्

kula-zikhari-samudra-saMkarAyAm
भुवि विभवा-वलितो ऽस्त्य्_अयम् प्रदेशः ॥३।१०५।२८॥

bhuvi vibhavA-valita:_asti_ayam pradeza: ||3|105|28||

iha vividha-padArtha-saMkulAyAm = hRda-nada-pattana-parvata-AkulAyAm = kula-zikhari-samudra-saMkarAyAm = bhuvi vibhavA-valita:_asti_ayam pradeza:

*vlm.28. The king said: - I beheld a region full with objects of various kinds, such as rivers and lakes, cities and mountains, with many boundary hills, and the ocean girding the earth around.

*VA. in here, (I saw) many various objects, rivers, cities, mountains, many peaks, ocean surrounding the earth, - such is that place.

*AS.The AB commentary suggests that the King begins with a description of his own kingdom to be contrasted with "that place" in the next sarga. I agree with it.

oॐm

next Canto:

fm3106 1.sp28..30 Flying the Horse .v72

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+++

सर्ग ३.१०५

वसिष्ठ उवाच ।

vasiSTha* uvAca |

मुहूर्त-द्वितयेन_अथ बोधम् आप महीपति: ।

muhUrta-dvitayena_atha bodham Apa mahIpati: |

प्रावृषेण्य.अम्बु-निर्मुक्तम् अम्भो रुहम् इव_उत्तमम् ॥३|१०५|१॥

prAvRSeNya.ambu-nirmuktam ambha:_ruham iva_uttamam ||3|105|1||

आसनात् स.अङ्गद.उत्तंस: प्रबुद्ध: असौ_अकम्पयत् ।

AsanAt sa.aGgada.uttaMsa: prabuddha: asau_akampayat |
स-वन-भोग-शृङ्ग.अग्र्य: भू.कम्प* इव पर्वत: ॥३|१०५|२॥

sa-vana-bhoga-zRGga.agrya: bhU.kampa* iva parvata: ||3|105|2||

बभूव_अथ प्रबुद्धो ऽसाव्_आसन-उपरि कम्पित: ।

babhUva_atha prabuddha:_asau_Asana-upari kampita: |
विक्षुब्ध* इव पाताल-वारणे शङ्कर.अचल: ॥३|१०५|३॥

vikSubdha* iva pAtAla-vAraNe zaGkara.acala: ||3|105|3||

पतन्तम् धारयाम्.आसुस् तम् पुरोगा* नृपम् भुजै: ।

patantam dhArayAm.Asu:_tam pura:.gA* nRpam bhujai: |
मेरुम् प्रलय-विक्षुब्धम् कुल-शैला: तटै: इव ॥३|१०५|४॥

merum pralaya-vikSubdham kula-zailA: taTai: iva ||3|105|4||

पुरोगै: धार्यमाणा_असौ पर्याकुल-मति: नृप: ।

purogai: dhAryamANA_asau paryAkula-mati: nRpa: |
वीचि-विक्षोभितस्य_इन्दो: बभार वनमा: श्रिय: ॥३|१०५|५॥

vIci-vikSobhitasya_indo: babhAra vanamA: zriya: ||3|105|5||

को ऽयम् प्रदेश: कस्य_इयम् सभा_इति स* नृप: शनै: ।

ka:_ayam pradeza: kasya_iyam sabhA_iti sa* nRpa: zanai: |

दध्वान मज्जद्-अम्भो.ज-कोश.स्थ* इव षट्पद: ॥३|१०५|६॥

dadhvAna majjat-ambha:ja-koza.stha* iva SaTpada: ||3|105|6||

अथ_उवाच सभा, देव, किम् एतत्_इति सादरम् ।

atha_uvAca sabhA, deva, kim etat_iti sAdaram |
रणन्-मधु.करी भानुम् दृष्ट-राहुम् इव_अब्जिनी ॥३|१०५|७॥

raNan-madhu.karI bhAnum dRSTa-rAhum iva_abjinI ||3|105|7||

अथ_एनम् परिपप्रच्छु: पुरोगा* मन्त्रिणस्_तथा ।

atha_enam paripapracchu: purogA* mantriNa: tathA |

प्रलय-उल्लास-संत्रस्तम् मार्कण्डेयम् इव_अमरा: ॥३|१०५|८॥

pralaya-ullAsa-saMtrastam mArkaNDeyam iva_amarA: ||3|105|8||

त्वयि_इत्थम् संस्थिते देव वयम् अत्यन्तम् आकुलाः ।

tvayi_ittham saMsthite, deva, vayam atyantam AkulA: |

अभेद्यम् अपि भिन्दन्ति निर्निमित्तम् भ्रमा* मनः ॥३।१०५।९॥

abhedyam api bhindanti nir.nimittam bhramA* mana: ||3|105|9||

आपात-रमणीयेषु पर्यन्त-विरसेषु च ।

ApAta-ramaNIyeSu paryanta-viraseSu ca |
भोगेष्व्_इव विकल्पेषु केषु ते लुलितम् मन: ॥३|१०५|१०॥

bhogeSu_iva vikalpeSu keSu te lulitam mana: ||3|105|10||

सतत.उदार-वृत्तासु कथासु परिशीतलम् ।

satata.udAra-vRttAsu kathAsu parizItalam |
मनस् ते निर्मलम् कस्मात् सम्भ्रमेषु निमज्जति ॥३|१०५|११॥

mana: te nirmalam kasmAt sambhrameSu nimajjati ||3|105|11||

तुच्छ.आलम्बनम् आलून-विशीर्णम् लोक-वृत्तिषु ।

tuccha.Alambanam AlUna-vizIrNam loka-vRttiSu |

मनो मोहम् अपादत्ते न महत्त्व-विजृम्भितम् ॥३|१०५|१२॥

mana: moham apAdatte na mahattva-vijRmbhitam ||3|105|12||

सातत्येन हि या_एव_अस्य मनसो वृत्तिर् उत्थिता ।

sAtatyena hi yA_eva_asya manasa:_vRtti:_utthitA |

शरीर-मद-मत्तासु ताम् एव_एतद् विधावति ॥३|१०५|१३॥

zarIra-mada-mattAsu tAm eva_etat vidhAvati ||3|105|13||

अ-तुच्छ.आलम्बनम् धीरम् प्रबुद्धम् गुण.हारि च ।

a-tuccha.Alambanam dhIram prabuddham guNa.hAri ca |
तव_अपि हि मनश् चित्रम् आलूनम् इव लक्ष्यते ॥३|१०५|१४॥

tava_api hi mana: citram AlUnam iva lakSyate ||3|105|14||

अन्.अभ्यस्त-विवेकम् हि देश.काल-वश.अनुगम् ।

an.abhyasta-vivekam hi deza.kAla-vaza.anugam |
मन्त्र.ओषधि-वशम् याति मनो न_उदार-वृत्तिमत् ॥३|१०५|१५॥

mantra.oSadhi-vazam yAti mana: na_udAra-vRttimat ||3|105|15||

नित्यम् आत्त-विवेकस्य कथम् आलून-शीर्णता ।

nityam Atta-vivekasya katham AlUna-zIrNatA |

धुनोति विततम् चेतो वात्या_इव विबुध.अचलम् ॥३|१०५|१६॥

dhunoti vitatam ceta: vAtyA_iva vibudha.acalam ||3|105|16||

इति जात.अनुगीर्णस्य भूपते: कान्ति: आननम् ।

iti jAta.anugIrNasya bhUpate: kAnti: Ananam |
भूषयाम्.आस शीत.अंशुम् मास.अन्त* इव पूर्णता ॥३|१०५|१७॥

bhUSayAm.Asa zIta.aMzum mAsa.anta* iva pUrNatA ||3|105|17||

रराज राजा सौम्यास्यम् उन्मीलित-विलोचन: ।

rarAja rAjA saumyAsyam unmIlita-vilocana: |
गते हिमर्ताव्_उल्लासि पुष्प-ओघ* इव माधव: ॥३|१०५|१८॥

gate himartau_ullAsi puSpa-ogha* iva mAdhava: ||3|105|18||

अथ_अति.सम्भ्रम.आश्चर्य-खिन्न.आस्मृति-मुखो बभौ ।

Asanna-mRtyu: Alokya rAhum indu: iva_ambare ||3|105|19||

ऐन्द्र-जालिकम् आलोक्य प्रोवाच_अथ हसन्न्_इव ।

aindra-jAlikam Alokya provAca_atha hasan_iva |

बभ्रुम् हिंस.आत्मकम् दृष्ट्वा सर्प-रूपी_इव तक्षक: ॥३|१०५|२०॥

babhrum hiMsa.Atmakam dRSTvA sarpa-rUpI_iva takSaka: ||3|105|20||

जाल्म जाल-जटालेन किम् एतद् भवता कृतम् ।

jAlma jAla-jaTAlena kim etat bhavatA kRtam |

येन_अ-स्पन्द-प्रसन्नो ऽब्धि: क्षणाद् एत्य प्रसन्नताम् ॥३|१०५|२१॥

yena_a-spanda-prasanna:_abdhi: kSaNAt etya prasannatAm ||3|105|21||

चित्रम् चित्रा* हि देवस्य पदार्थ-शत-शक्तयः ।

citram citrA: hi devasya padArtha-zata-zaktaya: |

सु.शक्तम् अपि मे चित्तम् याभिर् मोहे निवेशितम् ॥३।१०५।२२॥

su.zaktam api me cittam yAbhi: mohe nivezitam ||3|105|22||

क्व वयम् लोक-पर्याय-कृतान्त-पद-वेदिन: ।

kva vayam loka-paryAya-kRtAnta-pada-vedina: |

क्व मनो मोह-दायिन्यो वितता: प्रकृत.आपद: ॥३|१०५|२३॥

kva mana: moha-dAyinya: vitatA: prakRta.Apada: ||3|105|23||

अप्य्_अभ्यस्त-महा.ज्ञानम् मनस् तिष्ठति देहके ।

api_abhyasta-mahA.jJAnam mana:_tiSThati dehake |

कदा.चिन् मोहम् आदत्ते क्षणम् मतिमताम् अपि ॥३|१०५|२४॥

kadA.cit_moham Adatte kSaNam matimatAm api ||3|105|24||

इदमाश्चर्यमाख्यानं श्रूयताम् रे सभासदः ।

idam Azcaryam AkhyAnam zrUyatAm re sabhAsada: |

मम शाम्बरिकेण_इह यन् मुहूर्तम् प्रदर्शितम् ॥३।१०५।२५॥

mama zAmbarikeNa_iha yat_muhUrtam pradarzitam ||3|105|25||

दृष्टवान् अहम् एतस्मिन् बह्वी: कार्य-दशाश् चला: ।

dRSTavAn aham etasmin bahvI: kArya-dazA: calA: |

मुहूर्तम् प्रार्थितो ऽध्वस्त-शक्र-सृष्टिर् इव_अब्जज: ॥३|१०५|२६॥

muhUrtam prArthita:_a-dhvasta-zakra-sRSTi: iva_abjaja: ||3|105|26||

इत्य्_उक्त्वा_उन्मुख-नेत्रेषु सभ्येषु स* हसन्न् इव ।

iti_uktvA_unmukha-netreSu sabhyeSu sa* hasan* iva |

राजा वर्णयितुम् चित्रम् वृत्तान्तम् उपचक्रमे ॥३|१०५|२७॥

rAjA varNayitum citram vRttAntam upa.cakrame ||3|105|27||

राजा_उवाच ।

rAjA_uvAca |

इह विविध-पदार्थ-संकुलायाम्

iha vividha-padArtha-saMkulAyAm
हृद-नद-पत्तन-पर्वत-आकुलायाम् ।

hRda-nada-pattana-parvata-AkulAyAm |
कुल-शिखरि-समुद्र-संकरायाम्

kula-zikhari-samudra-saMkarAyAm
भुवि विभवा-वलितो ऽस्त्य्_अयम् प्रदेशः ॥३।१०५।२८॥

bhuvi vibhavA-valita:_asti_ayam pradeza: ||3|105|28||

॥

३१०६

fm3106 1.sp28..30 Flying the Horse .v72

https://www.dropbox.com/s/hx1xm5zu1yclepl/fm3106%201.sp28..30%20Flying%20the%20Horse%20.z72.docx?dl=0

+++

FM.3.105

Vasishtha said -

01 02 03 04 05 06 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27

The King declared -

+++

23|24|25|26|09|09|28|01|02|04|05|26|03|08|06|14|07|08|11|02|02|12|03|13|14|15|16|17|18|19|20|27|21|22|23|24|14|08|25|10|27|28|01|03|04|05|03|02|06|07|09|26|10|11|12|13|27|15|16|17|18|19|20|21|22|10|

fm3105.1sp28 THE KING WAKES UP .z28.docx

Jiva Das

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Mar 4, 2021, 8:18:23 AM3/4/21

to yoga vasishtha

FM3105 1SP27.29 THE KING WAKES UP .z28

https://www.dropbox.com/s/vwdz6mdci733kub/fm3105.1sp27.28%20THE%20KING%20WAKES%20UP%20.z28.docx?dl=0

FM.3.100.FM.3.122//

https://www.dropbox.com/s/tqgtkd20bkzgfdn/FM3.100.FM.3.122.docx?dl=0

FM.3.105 1SP27.29 THE KING WAKES UP

सर्ग ३.१०५

sarga 3.105

वसिष्ठ उवाच ।

vasiSTha* uvAca |

मुहूर्त.द्वितयेन_अथ बोधम् आप महीपति: ।

muhUrta.dvitayena_atha bodham Apa mahIpati: |

प्रावृषेण्य.अम्बु.निर्मुक्तम् अम्भो रुहम् इव_उत्तमम् ॥३|१०५|१॥

prAvRSeNya.ambu.nirmuktam ambha:_ruham iva_uttamam ||3|105|1||

आसनात् स.अङ्गद.उत्तंस: प्रबुद्ध: असौ_अकम्पयत् ।

AsanAt sa.aGgada.uttaMsa: prabuddha: asau_akampayat |
स.वन.भोग.शृङ्ग.अग्र्य: भू.कम्प* इव पर्वतH ॥३|१०५|२॥

sa.vana.bhoga.zRGga.agrya: bhU.kampa* iva parvata: ||3|105|2||

बभूव_अथ प्रबुद्धो ऽसाव्_आसन.उपरि कम्पित: ।

babhUva_atha prabuddha:_asau_Asana.upari kampita: |
विक्षुब्ध* इव पाताल.वारणे शङ्कर.अचलH ॥३|१०५|३॥

vikSubdha* iva pAtAla.vAraNe zaGkara.acala: ||3|105|3||

पतन्तम् धारयाम्.आसुस् तम् पुरोगा* नृपम् भुजै: ।

patantam dhArayAm.Asu:_tam pura:.gA* nRpam bhujai: |

मेरुम् प्रलय.विक्षुब्धम् कुल.शैलाः तटै: इव ॥३|१०५|४॥

merum pralaya.vikSubdham kula.zailA: taTai: iva ||3|105|4||

पुरोगै: धार्यमाणा_असौ पर्याकुल.मति: नृप: ।

purogai: dhAryamANA_asau paryAkula.mati: nRpa: |
वीचि.विक्षोभितस्य_इन्दो: बभार वनमा: श्रियH ॥३|१०५|५॥

vIci.vikSobhitasya_indo: babhAra vanamA: zriya: ||3|105|5||

को ऽयम् प्रदेश: कस्य_इयम् सभा_इति स नृप: शनैः ।

ka:_ayam pradeza: kasya_iyam sabhA_iti sa* nRpa: zanai: |

दध्वान मज्जद्.अम्भोज.कोश.स्थ* इव षट्पदः ॥३|१०५|६॥

dadhvAna majjat.ambha:ja.koza.stha* iva SaTpada: ||3|105|6||

अथ_उवाच सभा, देव, किम् एतद् इति सादरम् ।

atha_uvAca sabhA, deva, kim etat_iti sAdaram |

रणन्.मधु.करी भानुम् दृष्ट.राहुम् इव_अब्जिनी ॥३|१०५|७॥

raNan.madhu.karI bhAnum dRSTa.rAhum iva_abjinI ||3|105|7||

अथ_एनम् परिपप्रच्छु: पुरोगा* मन्त्रिणस्_तथा ।

atha_enam paripapracchu: purogA* mantriNa: tathA |

प्रलय.उल्लास.संत्रस्तम् मार्कण्डेयम् इव_अमराH ॥३|१०५|८॥

pralaya.ullAsa.saMtrastam mArkaNDeyam iva_amarA: ||3|105|8||

त्वयि_इत्थम् संस्थिते देव वयम् अत्यन्तम् आकुलाः ।

tvayi_ittham saMsthite, deva, vayam atyantam AkulA: |

अभेद्यम् अपि भिन्दन्ति निर्निमित्तम् भ्रमा* मनः ॥३।१०५।९॥

abhedyam api bhindanti nir.nimittam bhramA* mana: ||3|105|9||

आपात.रमणीयेषु पर्यन्त.विरसेषु च ।

ApAta.ramaNIyeSu paryanta.viraseSu ca |

भोगेष्व्_इव विकल्पेषु केषु ते लुलितम् मनः ॥३|१०५|१०॥

bhogeSu_iva vikalpeSu keSu te lulitam mana: ||3|105|10||

सतत.उदार.वृत्तासु कथासु परिशीतलम् ।

satata.udAra.vRttAsu kathAsu parizItalam |

मनस् ते निर्मलम् कस्मात् सम्भ्रमेषु निमज्जति ॥३|१०५|११॥

mana: te nirmalam kasmAt sambhrameSu nimajjati ||3|105|11||

तुच्छ.आलम्बनम् आलून.विशीर्णम् लोक.वृत्तिषु ।

tuccha.Alambanam AlUna.vizIrNam loka.vRttiSu |

मनो मोहम् अपादत्ते न महत्त्व.विजृम्भितम् ॥३|१०५|१२॥

mana: moham apAdatte na mahattva.vijRmbhitam ||3|105|12||

सातत्येन हि या_एव_अस्य मनसो वृत्तिर् उत्थिता ।

sAtatyena hi yA_eva_asya manasa:_vRtti:_utthitA |

शरीर.मद.मत्तासु ताम् एव_एतद् विधावति ॥३|१०५|१३॥

zarIra.mada.mattAsu tAm eva_etat vidhAvati ||3|105|13||

अ.तुच्छ.आलम्बनम् धीरम् प्रबुद्धम् गुण.हारि च ।

a.tuccha.Alambanam dhIram prabuddham guNa.hAri ca |

तव_अपि हि मनश् चित्रम् आलूनम् इव लक्ष्यते ॥३|१०५|१४॥

tava_api hi mana: citram AlUnam iva lakSyate ||3|105|14||

अन्.अभ्यस्त.विवेकम् हि देश.काल.वश.अनुगम् ।

an.abhyasta.vivekam hi deza.kAla.vaza.anugam |
मन्त्र.ओषधि.वशम् याति मनो न_उदार.वृत्तिमत् ॥३|१०५|१५॥

mantra.oSadhi.vazam yAti mana: na_udAra.vRttimat ||3|105|15||

नित्यम् आत्त.विवेकस्य कथम् आलून.शीर्णता ।

nityam Atta.vivekasya katham AlUna.zIrNatA |

धुनोति विततम् चेतो वात्या_इव विबुध.अचलम् ॥३|१०५|१६॥

dhunoti vitatam ceta: vAtyA_iva vibudha.acalam ||3|105|16||

इति जात.अनुगीर्णस्य भूपते: कान्तिर् आननम् ।

iti jAta.anugIrNasya bhUpate: kAnti: Ananam |
भूषयाम्.आस शीत.अंशुम् मास.अन्त* इव पूर्णता ॥३|१०५|१७॥

bhUSayAm.Asa zIta.aMzum mAsa.anta* iva pUrNatA ||3|105|17||

रराज राजा सौम्यास्यम् उन्मीलित.विलोचनः ।

rarAja rAjA saumyAsyam unmIlita.vilocana: |
गते हिमर्ताव्_उल्लासि पुष्प.ओघ* इव माधवः ॥३|१०५|१८॥

gate himartau_ullAsi puSpa.ogha* iva mAdhava: ||3|105|18||

अथ_अति.सम्भ्रम.आश्चर्य.खिन्न.आस्मृति.मुखो बभौ ।

atha_ati.sambhrama.Azcarya.khinna.AsmRti.mukha: babhau |
आसन्न.मृत्युर् आलोक्य राहुम् इन्दुर् इव_अम्बरे ॥३।१०५।१९॥

Asanna.mRtyu: Alokya rAhum indu: iva_ambare ||3|105|19||

ऐन्द्र.जालिकम् आलोक्य प्रोवाच_अथ हसन्न् इव ।

aindra.jAlikam Alokya provAca_atha hasan*iva |

बभ्रुम् हिंस.आत्मकम् दृष्ट्वा सर्प.रूपी_इव तक्षकः ॥३|१०५|२०॥

babhrum hiMsa.Atmakam dRSTvA sarpa.rUpI_iva takSaka: ||3|105|20||

जाल्म जाल.जटालेन किम् एतद् भवता कृतम् ।

jAlma jAla.jaTAlena kim etat bhavatA kRtam |

येन_अ.स्पन्द.प्रसन्नो ऽब्धि: क्षणाद् एत्य प्रसन्नताम् ॥३|१०५|२१॥

yena_a.spanda.prasanna:_abdhi: kSaNAt etya prasannatAm ||3|105|21||

चित्रम् चित्रा* हि देवस्य पदार्थ.शत.शक्तयः ।

citram citrA: hi devasya padArtha.zata.zaktaya: |

सु.शक्तम् अपि मे चित्तम् याभिर् मोहे निवेशितम् ॥३।१०५।२२॥

su.zaktam api me cittam yAbhi: mohe nivezitam ||3|105|22||

क्व वयम् लोक.पर्याय.कृतान्त.पद.वेदिनः ।

kva vayam loka.paryAya.kRtAnta.pada.vedina: |

क्व मनो मोह.दायिन्यो वितताः प्रकृत.आपदः ॥३|१०५|२३॥

kva mana: moha.dAyinya: vitatA: prakRta.Apada: ||3|105|23||

अप्य् अभ्यस्त.महा.ज्ञानम् मनस् तिष्ठति देहके ।

api_abhyasta.mahA.jJAnam mana:_tiSThati dehake |

कदा.चिन् मोहम् आदत्ते क्षणम् मतिमताम् अपि ॥३|१०५|२४॥

kadA.cit_moham Adatte kSaNam matimatAm api ||3|105|24||

इदमाश्चर्यमाख्यानं श्रूयताम् रे सभासदः ।

idam Azcaryam AkhyAnam zrUyatAm re sabhAsada: |

मम शाम्बरिकेण_इह यन् मुहूर्तम् प्रदर्शितम् ॥३।१०५।२५॥

mama zAmbarikeNa_iha yat_muhUrtam pradarzitam ||3|105|25||

दृष्टवान् अहम् एतस्मिन् बह्वीः कार्य.दशाश् चलाः ।

dRSTavAn aham etasmin bahvI: kArya.dazA: calA: |

मुहूर्तम् प्रार्थितो ऽध्वस्त.शक्र.सृष्टिर् इव_अब्जजः ॥३|१०५|२६॥

muhUrtam prArthita:_a.dhvasta.zakra.sRSTi: iva_abjaja: ||3|105|26||

इत्य् उक्त्वा_उन्मुख.नेत्रेषु सभ्येषु स हसन्न् इव ।

iti_uktvA_unmukha.netreSu sabhyeSu sa* hasan* iva |

राजा वर्णयितुम् चित्रम् वृत्तान्तम् उपचक्रमे ॥३|१०५|२७॥

rAjA varNayitum citram vRttAntam upa.cakrame ||3|105|27||

राजा_उवाच ।

rAjA_uvAca |

इह विविध.पदार्थ.संकुलायाम्

iha vividha.padArtha.saMkulAyAm
हृद.नद.पत्तन.पर्वत.आकुलायाम् ।

hRda.nada.pattana.parvata.AkulAyAm |
कुल.शिखरि.समुद्र.संकरायाम्

kula.zikhari.samudra.saMkarAyAm
भुवि विभवा.वलितो ऽस्त्य् अयम् प्रदेशः ॥३।१०५।२८॥

bhuvi vibhavA.valita:_asti_ayam pradeza: ||3|105|28||

॥

oॐm

VASISHTHA THE PLENTIFUL said -

मुहूर्त.द्वितयेन_अथ बोधम् आप महीपति: ।

muhUrta.dvitayena_atha bodham Apa mahIpati: |

प्रावृषेण्य.अम्बु.निर्मुक्तम् अम्भो रुहम् इव_उत्तमम् ॥३|१०५|१॥

prAvRSeNya.ambu.nirmuktam ambha:_ruham iva_uttamam ||3|105|1||

after an hour or two

then the EarthLord

has recovered his understanding

a waterborne lotus unfolds after a long rain

by/with a muhUrta.hour/long.while/48min. dvitaya.a.pair.ena atha.&then/so + bodha.realizing/awaking\blossoming.m Apa.got mahIpati.EarthLord.: = prAvRSeNya.ambu.nirmuktam = ambha: ruham iva_uttamam

*vlm.p.1. After a couple of hours the king returned to his senses, like the lotus flower resuming its beauty after the mists of the rainy weather are over.

आसनात् स.अङ्गद.उत्तंस: प्रबुद्ध: असौ_अकम्पयत् ।

AsanAt sa.aGgada.uttaMsa: prabuddha: asau_akampayat |
स.वन.भोग.शृङ्ग.अग्र्य: भू.कम्प इव पर्वतः ॥३|१०५|२॥

sa.vana.bhoga.zRGga.agrya: bhU.kampa* iva parvata: ||3|105|2||

he wakes

he trembles

he shakes

on his seat

a mountain with its peaks and woods

shaking

with the quaking of the earth

AsanAt sa.aGgada.uttaMsa: = prabuddha: asau_akampayat = a.vana.bhoga.zRGga.agrya: = bhU.kampa* iva parvata:

*sv. . to tremble as if in fear.

*vlm.p.2 He shook his body decorated with ornaments upon his saddle, like a mountain shakes with its peaks and woods at an earthquake.

बभूव_अथ प्रबुद्धो ऽसाव्_आसन.उपरि कम्पित: ।

babhUva_atha prabuddha:_asau_Asana.upari kampita: |
विक्षुब्ध इव पाताल.वारणे शङ्कर.अचलः ॥३|१०५|३॥

vikSubdha* iva pAtAla.vAraNe zaGkara.acala: ||3|105|3||

now

he's wide.awake

his seat rocks beneath him

like

when Shiva.Shankara's mountain was shaken by

the Elephant from Netherworld

babhUva_atha prabuddha:_asau Asana.upari kampita: vikSubdha* iva pAtAla.vAraNe

zaGkara.acala:

*vlm.3 His seat also shook under him as he came to his senses and moved his body, just like the seat of Shiva on Kailash Mountain is shaken by the movement of the world.supporting elephant.

??? if you know this story, or can find it in a Pauranic Encyclopedia entry'

please respond by posting to the gGroup or Contact das.jiva {at} gmail.com

पतन्तम् धारयाम्.आसुस् तम् पुरोगा* नृपम् भुजै: ।

patantam dhArayAm.Asu:_tam pura:.gA* nRpam bhujai: |

मेरुम् प्रलय.विक्षुब्धम् कुल.शैलाः तटै: इव ॥३|१०५|४॥

merum pralaya.vikSubdham kula.zailA: taTai: iva ||3|105|4||

he is dazed

he is supported by attendants on each arm

Doomsday.shaken Mount.Meru hovering.over its lesser hills

patantam dhArayAm.Asu: tam puroga.leader/Officers+A: nRpam bhujai: + merum pralaya.vikSubdham kula.zailA: taTai: iva +

*vlm.4. As he was about to fall down from the horseback, he was held up by and supported upon the arms of his attendants; as the mount Meru is kept from falling, by the hills at its feet and sides.

पुरोगै: धार्यमाणा_असौ पर्याकुल.मति: नृप: ।

purogai: dhAryamANA_asau paryAkula.mati: nRpa: |
वीचि.विक्षोभितस्य_इन्दो: बभार वनमा: श्रियH ॥३|१०५|५॥

vIci.vikSobhitasya_indo: babhAra vanamA: zriya: ||3|105|5||

the body of the troubled King was carried by his Officers

the moon's reflection fluttered by a stirring wave

purogai: dhAryamANA_asau paryAkula.mati: nRpa: vIci.vikSobhitasya_indo: babhAra vanamA: zriya:

*vlm. .; as the still waters of the sea bear the figure of the moon that is disturbed by the waves.

*AS. The analogy is somewhat strange. The King is compared to the moon . He had (lit. carried babhAra) the glorious appearance of the moon in water images disturbed by waves. This is probably the oldest description of what is called "crowd surfing" (:.))

को ऽयम् प्रदेश: कस्य_इयम् सभा_इति स नृप: शनैः ।

ka:_ayam pradeza: kasya_iyam sabhA_iti sa* nRpa: zanai: |

दध्वान मज्जद्.अम्भोज.कोश.स्थ इव षट्पदः ॥३|१०५|६॥

dadhvAna majjat.ambha:ja.koza.stha* iva SaTpada: ||3|105|6||

"What country is this?

whose is this court?"

the King asks

he is like a bee

untrapped

from a watery lotus.blossom

ka:_ayam pradeza: kasya_iyam sabhA_iti sa* nRpa: zanai: | dadhvAna majjat.ambha:ja.koza.stha* iva SaTpada:

अथ_उवाच सभा, देव, किम् एतद् इति सादरम् ।

atha_uvAca sabhA, deva, kim etat_iti sAdaram |

रणन्.मधु.करी भानुम् दृष्ट.राहुम् इव_अब्जिनी ॥३|१०५|७॥

raNan.madhu.karI bhAnum dRSTa.rAhum iva_abjinI ||3|105|7||

then one of the Courtiers asks

. respectfully .

"Lord, what's going.on?"

(as the lotus said to the sun as it eclipsed)

atha_uvAca sabhA, deva, kim etat_iti sAdaram raNan.madhu.karI bhAnum dRSTa.rAhum iva_abjinI

*vlm.7. The Courtiers then respectfully asked the king, what was the matter with him; with a voice as sweet as the lotus utters to the sun when he is eclipsed by Ráhu.

अथ_एनम् परिपप्रच्छु: पुरोगा* मन्त्रिणस्_तथा ।

atha_enam paripapracchu: purogA* mantriNa: tathA |

प्रलय.उल्लास.संत्रस्तम् मार्कण्डेयम् इव_अमराH ॥३|१०५|८॥

pralaya.ullAsa.saMtrastam mArkaNDeyam iva_amarA: ||3|105|8||

his closest ministers question him

full of concern

they're

like amara.Immortals

like when they sought the advice of the wise mArkaNDeya

atha_enam paripapracchu: purogA* mantriNa: tathA pralaya.ullAsa.saMtrastam mArkaNDeyam iva_amarA:

*jd. most Ministers advise the King; these are advised by him.

??? as above.

A MINISTER .

त्वयि_इत्थम् संस्थिते देव वयम् अत्यन्तम् आकुलाः ।

tvayi_ittham saMsthite, deva, vayam atyantam AkulA: |

अभेद्यम् अपि भिन्दन्ति निर्निमित्तम् भ्रमा मनः ॥३।१०५।९॥

abhedyam api bhindanti nir.nimittam bhramA* mana: ||3|105|9||

while

you were thus in that state, Your.Divinity, we

were constantly concerned

for they break even the unbreakable

for.no.reason

such are the delusions of the Mind

tvayi_ittham saMsthite, deva, vayam atyantam AkulA: = abhedyam api bhindanti = nir.nimittam bhramA* mana:

*vlm. . the stoutest hearts are broken by accidents proceeding from unknown causes.

आपात.रमणीयेषु पर्यन्त.विरसेषु च ।

ApAta.ramaNIyeSu paryanta.viraseSu ca |

भोगेष्व्_इव विकल्पेषु केषु ते लुलितम् मनः ॥३|१०५|१०॥

bhogeSu_iva vikalpeSu keSu te lulitam mana: ||3|105|10||

tell us

what delights you fell.into and later disenjoyed

like all your pleasures

tell us whatever choices

your Mind may have swung between

ApAta.ramaNIyeSu = paryanta.viraseSu ca = bhogeSu_iva vikalpeSu = keSu te lulitam mana:

सतत.उदार.वृत्तासु कथासु परिशीतलम् ।

satata.udAra.vRttAsu kathAsu parizItalam |

मनस् ते निर्मलम् कस्मात् सम्भ्रमेषु निमज्जति ॥३|१०५|११॥

mana: te nirmalam kasmAt sambhrameSu nimajjati ||3|105|11||

satatA.udAra.vRttAsu kathAsu pari.zItalam mana:_te nirmalam – your immaculate Mind = kasmAt_sambhrameSu nimajjati . how does it drown in these delusions?

affected by spells, drugs, etc., not one whose mind is fully developed. "

तुच्छ.आलम्बनम् आलून.विशीर्णम् लोक.वृत्तिषु ।

tuccha.Alambanam AlUna.vizIrNam loka.vRttiSu |

मनो मोहम् अपादत्ते न महत्त्व.विजृम्भितम् ॥३|१०५|१२॥

mana: moham apAdatte na mahattva.vijRmbhitam ||3|105|12||

and shattered by its common thoughts,

Mind bestows Delusion

not the marks of greatness

tuccha.x.Alambana.x.m AlUna.cut.off/chopped/plucked.vizIrNa.x.m whin loka.world/people.vRtti.existence/livelihood/conduct/behavior(esp. good)/usage/(verbal)function

.Su manas.Mind moha.delusion.m apAdatte.x. na.not mahattva.magnanimity.vijRmbhita.gaped/opened/expanded.m

. supported by the trivial

*vlm.12. The minds of fools are fascinated by the trivial and tawdry trifles of common people; but they are of no value to the high minded as one like yourself.

##lamb . #Alambana: . depending on • hanging from • supporting, sustaining • • (in rhetoric) the connection of a sensation with its cause • a mental exercise such as silent repetition of a prayer {seating the mantra in the Heart • (with Buddhists) the five sensory attributes of things •• Alambana.pratyaya, the substantial cause, VS1 409 n. •• #Alambya – having supported, sustained . bahi: kumbhakam Alambya {supported by external restraint of breath for a long time ciram bhUyo na zocyate U do not grieve again, y6025.051.

सातत्येन हि या_एव_अस्य मनसो वृत्तिर् उत्थिता ।

sAtatyena hi yA_eva_asya manasa:_vRtti:_utthitA |

शरीर.मद.मत्तासु ताम् एव_एतद् विधावति ॥३|१०५|१३॥

zarIra.mada.mattAsu tAm eva_etat vidhAvati ||3|105|13||

and

constantly

whatever may be the vRtti.Motion of his Mind

someone who is mad about Body

runs after that alone

by/with sAtatyena.continually, permanently hi.for/indeed

yA.x eva_asya manasa:_vRtti:_utthitA = zarIra.mada.mattAsu tAm eva_etat vidhAvati

*vlm.13. Those who are elated by the pride of their bodies, have their minds always excited by ungovernable passions, which take their lead through life. (Pride is innate in beauty).

*VA. He only, whose mind constantly dwells in excitement about the body, only he is runs {sic in delusion. *AS.I agree.

अ.तुच्छ.आलम्बनम् धीरम् प्रबुद्धम् गुण.हारि च ।

a.tuccha.Alambanam dhIram prabuddham guNa.hAri ca |

तव_अपि हि मनश् चित्रम् आलूनम् इव लक्ष्यते ॥३|१०५|१४॥

tava_api hi mana: citram AlUnam iva lakSyate ||3|105|14||

not devoted to triviality, awakened, full of virtue

even a Mind like yours

strangely

you seem to have lost

a.tuccha.Alambanam dhIram prabuddham guNa.hAri ca tava_api hi manaH citram AlUnam iva lakSyate

vlm. . it is strange to find it out of its wits.

अन्.अभ्यस्त.विवेकम् हि देश.काल.वश.अनुगम् ।

an.abhyasta.vivekam hi deza.kAla.vaza.anugam |
मन्त्र.ओषधि.वशम् याति मनो न_उदार.वृत्तिमत् ॥३|१०५|१५॥

mantra.oSadhi.vazam yAti mana: na_udAra.vRttimat ||3|105|15||

for

not being practiced in viveka.Discernment

conforming to the force of of Place & Time

the force of mantras & herbs comes to a Mind not inwardly developed

anabhyasta.not.practiced+viveka.Discernment/Unravelling+m

hi.for/indeed.

deza.Place(not Space)+.kAla.Time+.vaza.anuga.following/m |
Mantra.oSadhi.Herb/Drug+.vaza.force/power+m yAti.come/go.ing + manas.Manas.Mind + na.no/not.

#udAra . mf(A and I)n. ( R), high, lofty, exalted • great, best • noble, illustrious, generous • upright, honest MBh. S3ak. S3is3. &c. • liberal, gentle, munificent • sincere, proper, right • eloquent • unperplexed L. • exciting, effecting RV. , 45, 5 • active, energetic Sarvad. • m. rising fog or vapour (in some cases personified as spirits or deities) AV. AitBr. • a sort of grain with long stalks L. • a figure in rhetoric (attributing nobleness to an inanimate object) +

#vRtti . f. rolling, rolling down (of tears) S3ak. iv, 5 • 14 • mode of life or conduct, course of action, behaviour, (esp.) moral conduct, kind or respectful behaviour or treatment (also v.l. for vRtta) Gr2S3rS. Mn. MBh. &c. • general usage, common practice, rule Pra1t. • mode of being, nature, kind, character, disposition ib. Ka1v. • state, condition Tattvas. • being, existing, occurring or appearing in (loc. or comp.) La1t2y. Hariv. Ka1v. &c. • practice, business, devotion or addiction to, occupation with (often ifc. "employed about", "engaged in", "practising") MBh. Ka1v. &c. • profession, maintenance, subsistence, livelihood (often ifc. • cf. uJcha.v. • vRttiM.kR or klRp [Caus.] with instr., "to live on or by" • with gen., "to get or procure a maintenance for" • only certain means of subsistence are allowed to a Bra1hman see Mn. iv, 4.6) S3rS. Mn. MBh. &c. • wages, hire, Pan5cav. • working, activity, function MaitrUp. Kap. Veda7ntas. &c. • mood (of the mind) Veda7ntas. • the use or occurrence of a word in a partic. sense (loc.), its function or force Pa1n2. Sa1h. Sch. on Ka1tyS3r. &c. • mode or measure of pronunciation and recitation (said to be threefold, viz. vilambitA, madhyamA, and drutA q.v.) Pra1t. • (in gram.) a complex formation which requires explanation or separation into its parts (as distinguished from a simple or uncompounded form e.g. any word formed with Kr2it or Taddhita affixes, any compound and even duals and plurals which are regarded as Dvandva compounds, of which only one member is left, and all derivative verbs such as desideratives &c.) • style of composition (esp. dram. style, said to be of four kinds, viz. 1. Kais3iki1, 2. Bha1rati1 3. Sa1tvati1, 4. A1rabhat2i1, qq.vv. • the first three are described as suited to the S3r2in3ga1ra, Vi1ra, and Raudra Rasas respectively, the last as common to all) Bhar. Das3ar. &c. • (in rhet.) alliteration, frequent repetition of the same consonant (five kinds enumerated, scil. madhurA, prau9DhA, puruSA, lalitA, and bhadrA) Das3ar., Introd. • final rhythm of a verse (= or v.l. for vRtta q.v.) • a commentary, comment, gloss, explanation (esp. on a Su1tra) • N. of the wife of a Rudra BhP.

#mat .

*mat.xx+

*vlm.15. The mind unpracticed to reasoning, is led away by the currents of time and place, but the nobleminded are not subject to the influence of incantations and enchanting spells.

*sv. . Moreover, only he who has not cultivated wisdom is adversely affected by spells, drugs, etc., not one whose mind is fully developed. "

नित्यम् आत्त.विवेकस्य कथम् आलून.शीर्णता ।

nityam Atta.vivekasya katham AlUna.zIrNatA |

धुनोति विततम् चेतो वात्या_इव विबुध.अचलम् ॥३|१०५|१६॥

dhunoti vitatam ceta: vAtyA_iva vibudha.acalam ||3|105|16||

nityam Atta.vivekasya = katham

always

getting.hold.of Discernment =

how?

AlUna.zIrNatA dhunoti vitatam

cetas.Affectivity

vAtyA_iva as by the wind

vibudha.acalam AlUna.zIrNatA dhunoti vitatam cetas vAtyA iva vibudha.acalam

*?.16 The feelings of sickness and error, sorrow and danger, and the passing of time and distance of place all rise in the mind like the leaves and branches of trees.

*vlm.p.16 It is impossible for the reasoning mind to be weakened or deranged. A high mind, like towering Mount Meru, is not to be shaken by the boisterous winds."

##budh . #vibudh . *vibudha . adj. . very wise or learned; . vibudha: . a wise or learned man, teacher, Pandit •• in comp., the gods . v.guru –m. "teacher of the gods", 'bRhaspati, the planet Jupiter •• v.#taTinI .f. "River of the gods", the #gaGgA • mountain of. <vibudha.acalam merum> y3105.016 ABComm.

*vlm.16. It is impossible for the reasoning mind to be weakend or deranged, the high mind like the

इति जात.अनुगीर्णस्य भूपते: कान्तिर् आननम् ।

iti jAta.anugIrNasya bhUpate: kAnti: Ananam |

भूषयाम्.आस शीत.अंशुम् मास.अन्त इव पूर्णता ॥३|१०५|१७॥

bhUSayAm.Asa zIta.aMzum mAsa.anta* iva pUrNatA ||3|105|17||

iti jAta.anugIrNasya + bhUpate: kAnti: Ananam + bhUSayAm.Asa zIta.aMzum + mAsa.anta* iva pUrNatA

his companions consoled him

the King's face resumed its color

the new.moon's face gathers its brightness and grows full

*vlm.17. Thus consoled by his companions, the countenance of of the king resumed its colour; as the face of the full moon collects its brightness, in the bright fortnight of the month.

रराज राजा सौम्यास्यम् उन्मीलित.विलोचनः ।

rarAja rAjA saumyAsyam unmIlita.vilocana: |
गते हिमर्ताव्_उल्लासि पुष्प.ओघ इव माधवः ॥३|१०५|१८॥

gate himartau_ullAsi puSpa.ogha* iva mAdhava: ||3|105|18||

the rAjA.King was wide.eyed, sir, with radiance

it was as.if winter were done & blossoms flooded the new spring

rarAja rAjA saumyAsyam + unmIlita.vilocana: + gate himartau_ullAsi = puSpa.ogha* iva mAdhava:

*vlm.18. The moon . like face of the king was brightened by his full open eyes, as the vernal season is beautified by the blooming blossoms, after the winter frost has passed away.

*VA. what is rarAja? *AS. . He shone . or I would translate "was pleasant with a calm face" (saumyAsyam rarAja).

##su . #soma . #sauMya . adj.A/I . relating or belonging to Soma (the juice or the sacrifice or the moon.god) • cool and moist (opp. to <agneya>, "hot and dry") • northern (saumyena, "to the north") • "resembling the moon", placid, gentle, mild • . sauMya . voc. = "O gentle Sir!" "O good Sir!" "O excellent man!" as the proper mode of addressing a brAhmaNa) • auspicious (said of birds, planets) • #sauMya: . a Soma sacrifice • an adherent, worshipper • a brAhmaNa •.• Comp. #saumyAkRti. . having an agreeable appearance • #sauMya.prabhAva . of gentle nature • #sauMyatA . f. the state of being cool and moist • gentleness, placidity • benevolence • beauty • #sauMyatvam . gentleness, mildness • benevolence • beauty • #sauMyavapus adj. having an agreeable form • #sauMya.vAra: . "Mercury's day", Wednesday +

अथ_अति.सम्भ्रम.आश्चर्य.खिन्न.आस्मृति.मुखो बभौ ।

Asanna.mRtyu:_Alokya rAhum indu:_iva_ambare ||3|105|19||

atha.next/then

ati.sambhrama.Azcarya=khinnA.smRti.mukha: .

super.amazingly.wonderful=depressive.Memory+faced =

babhau – he shone .
Asanna.mRtyu: Alokya rAhum induH_iva_ambare . as the moon sees the eclipse.dragon `rAhu bringing his death. .19. .

*sv.17.18.19.20 Hearing this, the king partly regained his composure, though upon looking at the juggler he trembled as if in fear and said to him:

ऐन्द्र.जालिकम् आलोक्य प्रोवाच_अथ हसन्न् इव ।

aindra.jAlikam Alokya provAca_atha hasan*iva |

बभ्रुम् हिंस.आत्मकम् दृष्ट्वा सर्प.रूपी_इव तक्षकः ॥३|१०५|२०॥

babhrum hiMsa.Atmakam dRSTvA sarpa.rUpI_iva takSaka: ||3|105|20||

aindra.jAlikam Alokya . he beheld the Illusionist = provAca_atha hasan.n_iva . and addressed him with a sneer =
babhrum – a mongoose = hiMsa.Atmakam dRSTvA – seen in its hateful nature =

sarpa.rUpI_iva . like a serpent.form =

takSaka: . a cutter.

???

*vlm.20. He saw the magician and said to him with a smile, as the serpent takshaka addresses his enemy . the weasel.

https://en.wikipedia.org/wiki/Takshaka

जाल्म जाल.जटालेन किम् एतद् भवता कृतम् ।

jAlma jAla.jaTAlena kim etat bhavatA kRtam |

येन_अ.स्पन्द.प्रसन्नो ऽब्धि: क्षणाद् एत्य प्रसन्नताम् ॥३|१०५|२१॥

yena_a.spanda.prasanna:_abdhi: kSaNAt etya prasannatAm ||3|105|21||

you monster

what have you done

why did you weave your net?

whereby

all.at.once,

the undisturbed water

is brought to enfigure things

hey jAlma.contemptible/cruel, by/with jAla.net.jaTAla.ena + kim etat bhavatA kRtam + yena_a.spanda.prasanna:_abdhi: + kSaNAt etya prasannatAm

*vlm.p.21 "You trickster,"said the king. "What was this snare that you used to trap me? How did you disturb my tranquil soul by your wily trick, like a gale disturbs the calm of the sea?"

.*jAlma.contemptible/cruel

#jAlma, #jAlmI, #jAlmaka, #jAlmakI . contemptible, vile (livelihood) `mbh. v, 4518; I, 3897 • cruel (= #krUra) `Lex.

चित्रम् चित्रा हि देवस्य पदार्थ.शत.शक्तयः ।

citram citrA: hi devasya padArtha.zata.zaktaya: |

सु.शक्तम् अपि मे चित्तम् याभिर् मोहे निवेशितम् ॥३।१०५।२२॥

su.zaktam api me cittam yAbhi: mohe nivezitam ||3|105|22||

citram – it's a wonder = citrA:_hi – for wonders are = devasya padArtha.zata.zaktaya: . the hundredfold powers of a `deva.god =
su.zaktam api me cittam – capable even for my affective mind .

yAbhir – w/ which wonders = moha.delusion.e nivezita.placed.at/turned.to/intent.upon/engaged.in.m – entered into Delusion

*vlm.22. How wonderful are the captivating powers of spells, which they have derived from the Lord, and whose influence had overpowered on the strongest sense of my mind.

nivezita

* citram – it's a wonder = citrA:_hi – for wonders are = devasya padArtha.zata.zaktaya: . the hundredfold powers of a `deva.god = su.zaktam api me cittam – capable even for my affective mind . yAbhir – w/ which wonders = moha.delusion.e nivezita.placed.at/turned.to/intent.upon/engaged.in.m – entered into Delusion

क्व वयम् लोक.पर्याय.कृतान्त.पद.वेदिनः ।

kva vayam loka.paryAya.kRtAnta.pada.vedina: |

क्व मनो मोह.दायिन्यो वितताः प्रकृत.आपदः ॥३|१०५|२३॥

kva mana: moha.dAyinya: vitatA: prakRta.Apada: ||3|105|23||

kva.where vayam.we world.paryAya.revolving/succession/synonym (in.a.list) .pada.condition.vedi.s.na: . manas.Mind moha.delusion..dAyi.s.nya: vitata. spread.out/extended/diffused/extensive/far.spreading.A: prakRta.Apada:

vedi

dAyi

prakRta

Apada

*AB. . sAmpratam anubhUtA Apada: ||

*vlm.23. What are these bodies of men, that are subject to death and disease; and what are our minds that are so susceptible of errors, and lead us to continued dangers.

*VA. we don’t know the end.state of repeating world; where mind given to delusion, leading to misfortune???

*AS. The double "kva kva" is a standard cute construction in Sanskrit. Its literal meaning is simple "where is X and where is Y?" The implied meaning is that X is so far apart from Y, that there is no comparison! One of them is far superior to the other. The superior one can be X or Y. Where are we who only understand (vedinaH) results of varied actions of worldly people (loka.paryAya.kRta.anta.pada), and where are these events affecting us vitatA: ApadaH) and causing confusion in minds! The "where" does not sound good in English and should probably be replaced by straight sentences. *VA. amazingly, the construct kva.kva can be translated straight into Russian with the same sense :o))).

अप्य् अभ्यस्त.महा.ज्ञानम् मनस् तिष्ठति देहके ।

api_abhyasta.mahA.jJAnam mana:_tiSThati dehake |

कदा.चिन् मोहम् आदत्ते क्षणम् मतिमताम् अपि ॥३|१०५|२४॥

kadA.cit_moham Adatte kSaNam matimatAm api ||3|105|24||

altho you may be practised in great Wisdom

Mind

remains in embodiment

whenever there is delusion

bestowing trouble

even on the very clever

* api_abhyasta.mahA.jJAnam . Though practicing great Wisdom, . mana:_tiSThati dehake . the Mind rests in embodiment . kadAcin_moham Adatte kSaNam matimatAm api . whenever it is given to delusion, at.once, even for the intelligent

abhyasta

jJAna

tiSThat

kadAcin

Adatte

matimat

*vlm.24. The mind residing in the body, may be fraught with the highest knowledge, and yet the minds of the wisest of men, are liable to errors and illusion. (Hominis est errare. To err is human).

इदमाश्चर्यमाख्यानं श्रूयताम् रे सभासदः ।

idam Azcaryam AkhyAnam zrUyatAm re sabhAsada: |

मम शाम्बरिकेण_इह यन् मुहूर्तम् प्रदर्शितम् ॥३।१०५।२५॥

mama zAmbarikeNa_iha yat_muhUrtam pradarzitam ||3|105|25||

pay attention now

I tell this strangely wonderful story,

what was done to me

by the magician

as I saw it this past hour

idam.this.here Azcarya.strange/surprising.m AkhyAna.Tale/legend.m zrUyatAm.you.shd.hear re.?"you"!

sabhAsada: = mama zAmbarikeNa iha = yat muhUrtam pradarzitam

Azcarya.strange/surprising

AkhyAna.Tale/legend

zrUyatAm

sabhAsada

zAmbarika

muhUrta

pradarzita

*vlm.25. Hear ye courtiers! the wonderful tale of the adventures, winch I passed through under this sorcery, from the moment that I had met this magician at first.

#*re . ind. a vocative particle (generally used contemptuously or to express disrespect • often doubled) `KSS.&c

#sabhAsa – A buttock! and of course sa.bhAsa.

दृष्टवान् अहम् एतस्मिन् बह्वीः कार्य.दशाश् चलाः ।

dRSTavAn aham etasmin bahvI: kArya.dazA: calA: |

मुहूर्तम् प्रार्थितो ऽध्वस्त.शक्र.सृष्टिर् इव_अब्जजः ॥३|१०५|२६॥

muhUrtam prArthita:_a.dhvasta.zakra.sRSTi: iva_abjaja: ||3|105|26||

I have seen here

many deeds and changing conditions

all in an hour

in the same way that bali saw an army

when deceived by Indra's Net

dRSTavAn aham.I etasmin.here/in.this = bahu.much/many.vI: kArya.daza.ten.a: cala.moving/stirring/variable.a: muhUrta.m prArthita: a.non.dhvasta.decayed/perished\vanished/bestrewn/covered with.zakra.sRSTi: iva.like/as.if abjaja:

dRSTavAn

kArya

muhUrta

prArthita

zakra

sRSTi

abjaja

*jd. #abja "Water.born" is a descriptive epithet of a lotus; abja.ja "(lotus).born" is an epithet of brahmA • A #muhurta is "a while". More specifically it is the comfortable samskRta hour (of 48 minutes).

इत्य् उक्त्वा_उन्मुख.नेत्रेषु सभ्येषु स हसन्न् इव ।

iti_uktvA_unmukha.netreSu sabhyeSu sa* hasan* iva |

राजा वर्णयितुम् चित्रम् वृत्तान्तम् उपचक्रमे ॥३|१०५|२७॥

rAjA varNayitum citram vRttAntam upa.cakrame ||3|105|27||

this being said,

the King

wide.eyed and smiling

began to tell the court

what

had happened to him

iti.so/"thus" uktvA unmukha.facing/looking.at/regarding.netra.eye.eSu + sabhya.eSu sas.he/it hasan.smiling/laffing iva.like/as.if + rAjA varNayitum citra.m vRttAnta.m upacakrame

uktvA

sabhya

rAjA

varNayitum

citra

vRttAnta

upacakrame

*vlm.27. Having said so, the king began to relate smilingly to his courtiers, the strange wonders which he had beheld in his state of hallucination.

THE KING--

इह विविध.पदार्थ.संकुलायाम्

iha vividha.padArtha.saMkulAyAm
हृद.नद.पत्तन.पर्वत.आकुलायाम् ।

hRda.nada.pattana.parvata.AkulAyAm |
कुल.शिखरि.समुद्र.संकरायाम्

kula.zikhari.samudra.saMkarAyAm
भुवि विभवा.वलितो ऽस्त्य् अयम् प्रदेशः ॥३।१०५।२८॥

bhuvi vibhavA.valita:_asti_ayam pradeza: ||3|105|28||

iha.here/in/this.world/now vividha.padArtha.word.meaning/thing.saMkula.ayAm hRda.nada.pattana.parvata.rugged/mountain.Akula.ayAm kula.zikhari.samudra.saMkara.ayAm bhuvi vibhavA.valita: asti.existing/being ayam.this pradeza.destination/region\example:

vividha

saMkula

hRda.nada.

pattana

Akula

kula

zikhari

samudra

saMkara

bhuvi

vibhavA.valita

*vlm.28. The king said: . I beheld a region full with objects of various kinds, such as rivers and lakes, cities and mountains, with many boundary hills, and the ocean girding the earth around.

*VA. in here, (I saw) many various objects, rivers, cities, mountains, many peaks, ocean surrounding the earth, . such is that place.

*AS.The AB commentary suggests that the King begins with a description of his own kingdom to be contrasted with "that place" in the next sarga. I agree with it.

oॐm

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vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
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