fm5032 2.mr15 TRANSFIGURATION .z33

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Mar 15, 2017, 8:59:39 PM3/15/17

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fm5032 2.mr15 TRANSFIGURATION .z33

work in progress .v17

work in progress .v15,16

latest update:

https://www.dropbox.com/s/xu1mh49zzsrsody/fm5032%202.mr15%20TRANSFIGURATION%20.z33.docx?dl=0

Oॐm

vasiShTha said—

प्रह्रादे इति संचिन्त्य कृत्वा नारायणीम् तनुम् । पुन: संचिन्तयाम्.आस पूजार्थम् असुर-द्विज: ॥५।३२।१॥

prahrAde iti saMcintya kRtvA nArAyaNIm tanum | puna: saMcintayAm.Asa pUjArtham asura-dvija: ||5|32|1||

the twiceborn asura.Darkling prahrAda the Joyful

thinking so

made an image of nArAyaNa.Manway

and further contemplated it worshipfully

~m.1 Thus prahrAda made his body filled (mentally) with the attributes of viShNu. He then proceeded to worship viShNu.

~sv. Having thus transfigured himself into the very image of viShNu, prahrAda thought of worshipping viShNu.

~vlm.1 VASISHTHA continued:—After Prahláda had meditated on viShNu in the aforesaid manner, he made an image of him as Náráyana himself, and thought upon worshipping that enemy of the Asura race. (Here viShNu—the chief of Vishas and destroyer of Asuras, is represented as the spirit of Náráyana, and worshipped in that form).

वपुषो वैष्णवाद्_अस्मान्_मा भून्_मूर्ति: परावरा । अयम् प्राण-प्रवाहेण बहिर्_विष्णु: स्थितो_ऽपर: ॥२॥

vapuSa:_ vaiSNavAt_asmAn_mA bhUn_mUrti: parAvarA | ayam prANa-pravAheNa bahi:_viSNu: sthito_'para: ||

02||

vapuSa: X

vaiSNavAt asmAt X

mA bhUt_mUrti: parAvarA X

ayam X

prANa-pravAheNa X

bahir X

viSNu: sthita: apara:

~vlm.2. And that this figure might not be otherwise than the form of viShNu himself, he invoked the Spirit of viShNu to be settled in this his out-ward figure also. (This was done by incantation of Pranpratishthá, or the charm of enlivening an idol in thought).

वैनतेय-समारूढ: स्फुरच्-छक्ति-चतुष्टय: । शङ्ख-चक्र-गदा-पाणि: श्यामल-अङ्गश्_चतुर्भुज: ॥३॥

vainateya-samArUDha: sphurac-chakti-catuSTaya: | zaGkha-cakra-gadA-pANi: zyAmala-aGga:_caturbhuja: ||03||

vainateya-samArUDha:

sphurac-chakti-catuSTaya:

x +

zaGkha-cakra-gadA-pANi:

zyAmala-aGga:

caturbhuja:

four-armed

~vlm.3. It was seated on the back of the heavenly bird Garuda, arrayed with the quadruple attributes (of will, intelligence, action and mercy), and armed with the fourfold arms holding the conchshell, discus, club and a lotus.

~m.3-4 He is mounted on 'Vinateya'. He is powered with the four powers (will, knowledge, action and grace). He holds in his hands conch, mace, and disc. He has a body with blue halo and four hands.

~sv.3-4 He thought, "Here stands another viShNu who is also seated on his vehicle Garuda, who is endowed with all the divine qualities and powers, who bears all the insignia relative to the status of viShNu.

चन्द्र-अर्क.नयन: श्रीमान्.कान्त.नन्दक.नन्दन: । पद्मपाणिर्_विशालाक्ष: शार्ङ्ग.धन्वा महाद्युति: ॥४॥

candra-arka.nayana: zrImAn.kAnta.nandaka.nandana: | padmapANi:_vizAlAkSa: zArGga.dhanvA mahAdyuti: ||04||

candra-arka.nayana:

the sun and moon his eyes that guide him >nI

zrImAn.kAnta.nandaka.nandana: X

padmapANi:_vizAlAkSa: X

zArGga.dhanvA mahAdyuti: - x.

~sv.3-4 He thought, "Here stands another viShNu who is also seated on his vehicle Garuda, who is endowed with all the divine qualities and powers, who bears all the insignia relative to the status of viShNu.

~vlm.4. His two eye-balls flashed, like the orbs of the sun and moon in their outstretched sockets; his palms were as red as lotuses, and his bow saranga and the sword nandaka hang on his two shoulders and sides.

~m.3-4 He is mounted on 'Vinateya'. He is powered with the four powers (will, knowledge, action and grace). He holds in his hands conch, mace, and disc. He has a body with blue halo and four hands.

~m.4 Sun and moon are his eyes. He is prosperous and wide-eyed. He holds the bow called 'sarangna' and looks brilliant and splendorous.

तद्_एनम् पूजयाम्य्_आशु परिवार-समन्वितम् । सपर्यया मनोमय्या सर्व.संभार-रम्यया ॥५॥

tat_enam pUjayAmi_Azu parivAra-samanvitam | saparyayA manomayyA sarva.saMbhAra-ramyayA ||05||

tat_enam pUjayAmi_Azu parivAra-samanvitam X

saparyayA manomayyA sarvasaMbhAra-ramyayA - x.

~sv.5-6 I shall now worship him according to the tradition relating to such worship, but mentally."

~vlm.5. I will worship this image, said he, with all my adherents and dependants, with an abundance of grateful offerings agreeable to my taste.

तत एनम् महादेवम् पूजयिष्याम्य्_अहम् पुन: । पूजया बाह्य-samभोग-महत्या बहु-रत्नया ॥६॥

tata enam mahAdevam pUjayiSyAmi_aham puna: | pUjayA bAhya-sambhoga-mahatyA bahu-ratnayA ||06||

tata:

therefore

enam mahAdevam

this Great.God

pUjayiSyAmi aham

I will worship

puna:

again

pUjayA

with worship

bAhya-saMbhoga-mahatyA

with great external pleasures

bahu-ratnayA – with many jewels

~vlm.6. I will worship this great god always, with all kinds of offering of precious gems and jewels, and all sorts of articles for bodily use and enjoyment.

भुज् #bhuj -> #sambhuj -> #sambhogam - complete enjoyment, pleasure, delight in (comp) • carnal or sensual enjoyment, sexual union with (comp) • (in rhet) a subdivision of the sRGgAra or sentiment of love (described as "successful love leading to union", and opp. to vipralambha, "disappointed love, separation") - s.-vat - having enjoyment, leading a joyous life - y2013.026 - s.kAya: - "body of enjoyment", one of the three bodies of a Buddha –s.kSama - suitable for enjoyment - s.-vezman - n. - "enjoyment-room", the chamber of a concubine.

*jd.6 - tata: - therefore = enam mahAdevam - this Great.God = pUjayiSyAmi aham - I will worship = puna: – again = pUjayA - with worship = bAhya-saMbhoga-mahatyA - with great external pleasures = bahu-ratnayA – with many jewels.

प्रह्राद इति संचिन्त्य संभार-भर-भारिणा । मनसा पूजयाम्.आस माधवम् कमला-धवम् ॥७॥

prahrAda_ iti saMcintya saMbhAra-bhara-bhAriNA | manasA pUjayAm.Asa mAdhavam kamalA-dhavam ||07||

prahrAde iti saMcintya

after prahrAda had contemplated so =

saMbhAra-bhara-bhAriNA

with his pleasure-burden-bearer

manasA

Mind

pUjayAm.Asa

he worshipped

mAdhavam

the springtime viShNu,

kamalA-dhavam

as Lord of the roseate lakShmI...

#dhava: a man, lord, husband.

*ABComm. kamalA lakSMIs tasyA dhavam patim ||

~vlm.7. Having thus made up his mind, Prahláda collected an abundance of various things, and made offerings of them in his mind, in his worship of Mádhava-the lord of Lakshmi. (Má and Ráma are titles of Lakshmi).

*AB. ... dhavam patim ||

भृ #bhR -> #bhAra: -> #sambhAra: - bringing together, collecting (= <sambhRti>) • preparation, equipment, provision, necessaries, materials, requisite, collection of things required for any purpose (with Buddhists twofold, viz.1. <puNya-s.>, "meritorious acts", and 2. <jJAna-s.>, "science" • others add 3. <zamatha-s.>, "quietude", and 4. <vidarzana-s.>, "farsightedness" dharmas.117) • = <-yajus> • property, wealth • fulness, completeness • multitude, number, quantity • high degree, excess of (love, anger &c.) • maintenance, support, nourishment • - s.-tva ‑ n. ‑ the state of (being) a requisite • - s.-zIla ‑ n. ‑ (with Buddhists) the virtue of possessing the requisites (see above) dharmas.106.

*jd.7 - prahrAde iti saMcintya – after prahrAda had contemplated so = saMbhAra-bhara-bhAriNA – with his pleasure-burden-bearer = manasA - Mind = pUjayAm.Asa – he worshipped = mAdhavam - the springtime viShNu, = kamalA-dhavam – as Lord of the roseate lakShmI.

रत्न-ओघ-पात्र-पटलै:_चन्दन-आदि=विलेपनै: । धूपै:_दीपै:_विचित्रै:_च नाना.विभव-भूषणै: ॥८॥

ratna-ogha-pAtra-paTalai:_candana-Adi=vilepanai: | dhUpai:_dIpai:_vicitrai:_ca nAnA.vibhava-bhUSaNai: ||8||

...

with richly jeweled vessels,

with sandalwood anointing,

with incense,

and with a multitude of lights glittering everywhere

...

illo: mandAra

मन्दार-माlA-वलनै:_हेम-अब्ज-पटल-उत्करै: । कल्प.वृक्ष-लता-गुच्छैर् रत्न-स्तबक-मण्डलै: ॥९॥

mandAra-mAlA-valanai:_hema-abja-paTala-utkarai: | kalpa.vRkSa-latA-gucchair ratna-stabaka-maNDalai: ||09||

...mandAra-mAlA-valanai: -

w mandAra-mAlA-valanas =

hema-abja-paTala-utkarai: -

w hema-abja-paTala-utkaras =

kalpa.vRkSa-latA-gucchair –

w Doomsday.Treea-vines-bushes =

ratna-stabaka-maNDalai: -

w jewel-stabaka-maNDalas.

mandAra

avalana

hema-abja-paTala-utkara

kalpa.vRkSa-latA-guccha

ratna-stabaka

~vlm.9. He presented wreaths of Mandara flowers, and chains of lotuses made of gold, together with garlands of leaves and flowers of kalpa plants, and bouquets and nosegays studded with gems and pearls.

After this he also worshipped viShNu with external rites and rituals. Upon completion of this worship, prahrAda rejoiced.

पल्लवैर्_दिव्य-वृक्षाणाम् नाना-कुसुम-दामभि: । कीम्किरातैर्_बकै: कुन्दैश्_चम्पकैर्_अस्तितोत्फलै: ॥१०॥

pallavai:_divya-vRkSANAm nAnA-kusuma-dAmabhi: | kIMkirAtai:_bakai: kundai:_campakai:_astitotphalai: ||10||

pallavai:_divya-vRkSANAm

nAnA-kusuma-dAmabhi:

x +

kIMkirAtai:_bakai: kundai:

campakai:_astitotphalai:

after this he also worshipped viShNu with external rites and rituals. Upon completion of this worship, prahrAda rejoiced.

~vlm.10. He hung hangings of leaves and leaflets of heavenly arbors, and chaplets and trimmings of various kinds of flowers, as vakas and kundas, kinkiratas and white, blue and red lotuses.

कह्लारै: कुमुदै: काशै: खर्जूरै:_चूत-किंशुकै: । अशोकै:_मदनै:_बिल्वै: कर्णिकारै: किरातकै: ॥११॥

kahlArai: kumudai: kAzai: kharjUrai:_cUta-kiMzukai: | azokai:_madanai:_bilvai: karNikArai: kirAtakai: ||11||

kahlArai: kumudai: kAzai:

kharjUrai:_cUta-kiMzukai:

x +

azokai:

w ashoka.Ungrieving flowers

madanai:_bilvai:

karNikArai:

kirAtakai:

w the krAta Mountaineers

#kahlAra

#kumuda

#kAza

#kharjUra

#cUta-kiMzuka

#azoka

#madana

#bilva

#karNikAra

~vlm.11. There were wreaths of kahlara, Kunda, Kása and Kinsuka flowers; and clusters of Asoka, Madana, Bela and kánikára blossoms likewise.

कदम्बैर्_बकुलैर्_निम्बै: सिन्दुवारै: सयूथकै: । पारिभद्रैर्_गुग्गुलीभिर्_बिन्दुकै: पुष्पक-उत्करै: ॥१२॥

kadambai:_bakulai:_nimbai: sinduvArai: sayUthakai: | pAribhadrai:_guggulIbhi:_bindukai: puSpaka-utkarai: ||12||

kadambai:_bakulai:_nimbai: sinduvArai: sayUthakai: X

pAribhadrai:_guggulIbhi:_bindukai: puSpaka-utkarai: - x.

~vlm.12. There were florets of the Kadamba, Vakala, nimba, Sindhuvára and Yálhikas also; and likewise heaps of páribhadra, gugguli and Venduka flowers.

प्रियङ्गु-पटलै: पाटै: पाटलैर्_धातु-पाटलै: । आम्रैर्_आम्रातकैर्_गव्यैर्_हरीतक-विभीतकै: ॥१३॥

priyaGgu-paTalai: pATai: pATalai:_dhAtu-pATalai: | Amrai:_AmrAtakai:_gavyai:_harItaka-vibhItakai: ||13||

priyaGgu-paTalai: pATai:

pATalai:_dhAtu-pATalai:

x +

Amrai:_AmrAtakai:_gavyai:

harItaka-vibhItakai:

~vlm.13. There were strings of priyangu, patala, páta and pátala flowers; and also the blossoms of ámra, ámrataka and gavyas; and the bulbs of haritaki and vibhitaki myrabolans.

शालताल-तमलाणाम् लता-कुसुम-पल्लवै: । कोमलै: कलिकाजालै: सहकारै: सकुङ्कुमै: ॥१४॥

zAlatAla-tamalANAm latA-kusuma-pallavai: | komalai: kalikAjAlai: sahakArai: sakuGkumai: ||14||

zAlatAla-tamalANAm

latA-kusuma-pallavai:

x +

komalai: kalikA-jAlai:

sahakArai: sa.kuGkumai:

~vlm.14. The flowers of Sála and tamála trees, were strung together with their leaves; and the tender buds of Sahakáras, were fastened together with their farinaceous [mealy] pistils.

केतकै: शत-पन्नैश्_च तथैला-मञ्जरी-गणै: । सर्व-सौन्दर्य-संमानै: स्वयम् आत्मार्पणैर्_अपि ॥१५॥

ketakai: zata-pannai:_ca tathailA-maJjarI-gaNai: | sarva-saundarya-saMmAnai: svayam AtmArpaNai:_api ||15||

and with screw-pines dropping a thousand flowers

Pandanu odori 111025-19693 bml.JPG

tathA elA-maJjarI-gaNai:

with blossoming cardamom trees

sarva-saundarya-saMmAnai:

and every sort of beauty

svayam AtmArpaNai:_api

~vlm.15. There were the ketakas and centipetalous flowers, and the shoots of ela cardamums; together with everything beautiful to sight and the tender of one's soul likewise.

हरिम् परमया भक्त्या जगद्-विभव-भाव्यया । मनसा पूजयाम्.आस प्रह्रादो_ऽन्तःपुरे पतिम् ॥१६॥

harim paramayA bhaktyA jagad-vibhava-bhAvyayA | manasA pUjayAm.Asa prahrAda:_ anta:pure patim ||16||

harim

paramayA bhaktyA

with supreme devotion

jagad-vibhava-bhAvyayA

x +

manasA

with Mind

pUjayAm.Asa

he worshipped

prahrAda:_anta:pure patim

~m.15-16 . 'I shall worship, him mentally and with all the necessary paraphernalia. Deciding thus, prahrAda worshipped Lord viShNu with varieties of flowers and river waters. He rendered unto him all that is his and worshipped him mentally, increasingly.

~vlm.16. Thus did Práhlada worship his lord Hari in the inner apartment of his house, with offerings of all the richest things in the world, joined with true faith and earnestness of his mind and spirit.

*vlm. The flowers and offerings mentioned in this place, are all of a white hue, and specially sacred to viShNu, as there are others peculiar to other deities, whose priests and votaries must carefully distinguish from one another. The adoration of viShNu consists, in the offering of the following articles, and observance of the rites as mentioned below; viz. Fumigation of incense and lighting of lamps, presentation of offerings, of food, raiment, and jewels suited to the adorer's taste and best means, and presents of betel leaves, umbrellas, mirrors and chowri flappers. Lastly, scattering of handfuls of flowers, turning round the idol and making obeisance &c.

अथ देव-गृहे तस्मिन्_बाह्यार्थै: परिपूर्णया । पूजया पूजयाम्.आस दानवेशो जनार्दनम् ॥१७॥

atha deva-gRhe tasmin_bAhyArthai: paripUrNayA | pUjayA pUjayAm.Asa dAnavezo janArdanam ||17||

atha deva-gRhe tasmin

and so there in the god-house

bAhyArthai: paripUrNayA pUjayA

with internal and external worship

pUjayAm.Asa dAnaveza: janArdanam

the Lord of the dAnavas worshipped janArdana viShNu

~m.17-20 . This became his daily routine and major occupation. Since then all his people and subjects became devotees of Lord viShNu. People follow the king!

~vlm.17. Thus did the monarch of Dánavas, worship his lord Hari externally in his holy temple, furnished with all kind of valuable things on earth. (The external worship followed that of his internal worship in faith and spirit. These two are distinctly called the mánasa and bájhya pujas and observed one after the other by every orthodox Hindu, except the Brahmos and ascetics who reject the latter formality.

*jd.17 - atha deva-gRhe tasmin - and so there in the god-house = bAhyArthai: paripUrNayA pUjayA - with internal and external worship = pUjayAm.Asa dAnaveza: janArdanam - the Lord of the dAnavas worshipped janArdana viShNu.

बहिर्-द्रव्यैर्_अनेन एव क्रमेण परमेश्वरम् । पुन:पुन: पूजयित्वा तुष्टिमान्दानवो_ऽभवत् ॥१८॥

bahir-dravyai:_anena eva krameNa paramezvaram | puna:puna: pUjayitvA tuSTimAn_dAnavo_'bhavat ||18||

bahir-dravyai: x

anena eva krameNa x

paramezvaram x +

puna:.puna: pUjayitvA x

tuSTimAn dAnava: abhavat – contented the dAnava.Demon was.

~vlm.18. The Dánava sovereign became the more and more gratified in his spirit, in proportion as he adored his god with more and more of his valuable outer offerings.

~m.17-20 . This became his daily routine and major occupation. Since then all his people and subjects became devotees of Lord viShNu. People follow the king!

तत:_तत: प्रभृत्ये/व प्रह्राद: परम.ईश्वरम् । तथा_एव प्रत्यहम् भक्त्या पूजयाम्.आस पूर्णया ॥१९॥

tata:_tata: prabhRtye/va prahrAda: parama.Izvaram | tathA_eva pratyaham bhaktyA pUjayAm.Asa pUrNayA ||19||

then

after that

he made mental sacrifice unto the Supreme Lord

and

every day

performed the Rites and Rituals

अथ तस्मिन्_पुरे दैत्या:_तत: प्रभृति वैष्णवा: । सर्वे/अ: एव_अभवन्_भव्या राजा हि_आचार-कारणम् ॥२०॥

atha tasmin_pure daityA:_tata: prabhRti vaiSNavA: | sarve/a: eva_abhavan_bhavyA rAjA hi_AcAra-kAraNam ||20||

atha tasmin_pure

so there in the city the Demons

tata: prabhRti vaiSNavA: x +

sarve/a: eva_abhavan_bhavyA

rAjA hi_AcAra-kAraNam

#prabhRti

~m.17-20 . This became his daily routine and major occupation. Since then all his people and subjects became devotees of Lord viShNu. People follow the king!

~sv.20 Seeing him and following his example, all the demons in the kingdom also became staunch devotees of viShNu.

~vlm.20. It came to pass that the Daityas one and all turned Vaishnavas; after the example of their king; and worshipped Hari in their city and temples without intermission.

जगाम वार्ता गगनम् देव.लोकम् अथ_अरि.हन् । विष्णो:_द्वेषम् परित्यज्य भक्ता दैत्या: स्थिता इति ॥२१॥

jagAma vArtA gaganam deva.lokam atha_ari.han | viSNo:_dveSam parityajya bhaktA daityA: sthitA iti ||21||

jagAma vArtA gaganam

deva.lokam atha_ari.han

x +

viSNo:_dveSam parityajya

having abandoned enmity for viShNu

bhaktA daityA: sthitA iti

~sv.21 And, the rumour spread like wild fire in heaven that the demons who had till lately been enemies of viShNu, had suddenly become his devotees!

~m.21-24 . O Rama, the news that all 'daityas' had become devotees of viShNu, spread in the heaven. Then Indra and other gods started wondering why the 'daityas' had become devotees of viShNu. Then they rushed to Lord viShNu, seated on the great Sesha in the milk ocean, and informed him thus of the strange transformation of 'daityas'.

~vlm.21. This intelligence reached to heaven and to the abode of the gods, that the Daityas having renounced their enmity to viShNu, have turned his faithful believers and worshippers in toto.

* Brahmá was the god of Brahmanas, and viShNu was worshipped by the early Vaisya colonists of India; while *shiva or *mahA.deva was the deity of the aboriginal daitya.Demon tribe. These peoples after long contention came to be amalgamated into one great body of the Hindus, by their adoption of the mixed creed of the said triality or trinity, under the designation of the Triune duty. Still there are many people that have never been united under this triad, and maintain their several creeds with tenacity. See Wilson's Hindu Religion.

देवा विस्मयम् आजग्मु: शक्र-आद्या: समरुद्गणा: । गृहीता वैष्णवी भक्तिर्_दैत्यै: किम् इति राघव ॥२२॥

devA vismayam Ajagmu: zakra-AdyA: samarudgaNA: | gRhItA vaiSNavI bhakti:_daityai: kim iti rAghava ||22||

devA vismayam Ajagmu:

the Gods were amazed

zakrAd?yA: samarudgaNA:

x +

gRhItA vaiSNavI bhakti:

daityai: kim iti rAghava

~sv. The gods in heaven were bewildered: how could demons become devotees! They quickly approached viShNu and asked him.

~vlm.22. The Devas were all astonished to learn, that the Daityas had accepted the Vaishnava faith; and even Indra marvelled with the body of Rudras about him, how the Daityas came to be so at once.

क्षीरोदे भोगि-भोग=स्थम् विबुधा: विस्मय-आकुला: । जग्मु:_अम्बरम् उत्सृज्य हरिम् आहव-शालिनम् ॥२३॥

kSIrode bhogi-bhoga=stham vibudhA: vismaya-AkulA: | jagmu:_ambaram utsRjya harim Ahava-zAlinam ||23||

kSIrode

in Milk.Ocean

bhogi-bhoga=stham

vibudhA: vismaya-AkulA:

x +

jagmu:_ambaram utsRjya harim Ahava-zAlinam

~vlm.23. The astonished Devas then left their celestial abode, and repaired to the warlike viShNu, reposing on his serpent couch in the milky ocean.

~m.21-24 ... Then they rushed to Lord viShNu, seated on the great Sesha in the milk ocean, and informed him thus of the strange transformation of 'daityas'.

तत्र_एनम् दैत्य-वृत्तान्तम् कथयाम्.आसुर्_अस्य ते । पप्रच्छु:_च_एनम् आसीनम् अपूर्व-आश्चर्य-विस्मयम् ॥२४॥

tatra_enam daitya-vRttAntam kathayAm.Asu:_asya te | papracchu:_ca_enam AsInam apUrva-Azcarya-vismayam ||24||

tatra_enam daitya-vRttAntam

kathayAm.Asu:

they told.about

asya te

x +

papracchu:_ca_enam AsInam

apUrva-Azcarya-vismayam

~sv. The gods in heaven were bewildered: how could demons become devotees! They quickly approached viShNu and asked him.

~vlm.24. They related to him the whole account of the Daityas, and they asked him as he sat down, the cause of their conversion, wherewith they were so much astonished.

some Gods asked—

किम् एतद्_भगवन्_दैत्या विरुद्धा ये सदैव ते । ते हि तन्मयताम् याता माया इयम् इति भाव्यते ॥२५॥

kim etat_bhagavan_daityA viruddhA ye sadaiva te | te hi tanmayatAm yAtA mAyA iyam iti bhAvyate ||25||

how can it be, Lord?

the daitya.Demons have

always

been your enemies,

now they want to embrace your faith?

which appears to us as an act of magic or their hypocrisy.

~vlm.+

"kim etat_

"How is this, Lord.bhagavan?

the Demons who have always been your enemies

te hi tanmayatAm

yAtA: mAyA iyam x

iti bhAvyate

~sv. The Celestial Beings . O Lord, what is the reason for the strange behaviour of the 'daityas' who normally hate you? ...

~sv.25 THE GODS said: Lord, what is this mystery? The demons are your traditional enemies. That they should turn into your devotees appears to be unreal and a trick.

क्व किल अत्यन्त-दुर्वृत्ता दानवा दलित-अद्रय: । क्व पाश्चात्य-महाजन्म-लभ्या भक्तिर्_जनार्दने ॥२६॥

kva kila atyanta-durvRttA dAnavA dalita-adraya: | kva pAzcAtya-mahAjanma-labhyA bhakti:_janArdane ||26||

kva kila atyanta-durvRttA

dAnavA dalita-adraya:

x +

kva pAzcAtya-mahAjanma-labhyA

bhakti:_janArdane

~vlm.26. How different is their present transformation to the Vaishnava faith, which is acquired only after many transmigrations of the soul, from their former spirit of insurrection, in which they broke down the rocks and mountains.

~sv. Where is the diabolical nature of the demons; and where is devotion to you which arises only during the last incarnation of a jîva? Good and divine qualities just do not go with these demons: it sounds so incongruous. Surely, the qualities of a being are always in accordance with the fundamental nature of that being.

प्राकृतो गुणवाञ्_जात इत्य्_एषा भगवन्_कथा । अकाल-पुष्प.मालेव सुखायोद्वेजनाय च ॥२७॥

prAkRta:_ guNavAn_jAta iti_eSA bhagavan_kathA | akAla-puSpa.mAleva sukhAya_udvejanAya ca ||27||

prAkRta: guNavAn_jAta:

"A commoner become virtuous" - this is divine snobbery... =

iti eSA bhagavan kathA

such a Tale is this one, Lord, =

a.kAla-puSpa.mAlA iva - likewise a flower-garland that is out-of-season =

sukhAya udvejanAya ca

is good news but frightening/disgusting distressing ???

#vij -> #udvij -> #udvega -> #udvejana

~vlm.27. The rumour that a clown has become a learned man, is as gladsome as it is doubtful also, as the news of the budding of blossoms out of season.

~sv. The Celestial Beings . ... It is creating fear in us to hear that a stupid has become a learned person. ...

*AS: The AB commentary actually paraphrases prAkRta as pAmara a lowly, wicked person. After all, one is talking about an asura named prahrAda (or prahlAda more below). Thus, a person expected to be wicked turns out to be with exceptional qualities is a cause of surprise!

AS: A garland made from flowers born out of season.

sukhAya udvejanAya ca is good news but frightening/disgusting distressing ???

AS: is a cause for happiness (sukhAya it is an unexpected benefit) but also a cause of concern (udvejanAya one is worried whether it is a good omen or promises unexpected surprises!)

#vij #udvij #udvega #udvejana

~vlm.27. The rumour that a clown has become a learned man, is as gladsome as it is doubtful also, as the news of the budding of blossoms out of season.

"A yokel becomes gentrified"

is the tale that you're telling, Lord!

When flowers bloom out of season

it is good—but disturbing—news. -27-

Two of my three texts have "prahrAda', the other has 'prahlAda'. I suspect that this has something to do with northern and southern dialects. Or is it a sectarian difference?

*AS: The name prahrAda and prahlAda are considered equivalent because of the usual principle "ralayor abhedaH" r and l are equivalent. This is frequently used to make meanings out of unusual words and is attributed to common variation in pronunciation.
In this particular case, both words can be given distinct meanings using respective roots hrAd or hlAd. They can respectively mean extra loud or extra pleasing.
The common modern "spelling" is prahlAda. The text with AB commentary has prahrAda.

I have one more comment on ~sv. Where is the diabolical nature of the demons; and where is devotion to you which arises only during the last incarnation of a jîva? Good and divine qualities just do not go with these demons: it sounds so incongruous. Surely, the qualities of a being are always in accordance with the fundamental nature of that being.
AS: The question in this paraphrase can be misleading. It is only rhetoric!
This is a standard construction in Sanskrit. The famous commentator mallinAtha has thus explained it in raghuvaMza commentary:
kvau iti mahadantaram darzayata: the two "kva" indicate great separation (between concepts).
These demons, behaving badly and destroying mountains (where good people live; and the devotion to viSNu which can be achieved only after many births (pazcatya-mahA-janma-labhyA); how can they be together?

"A yokel becomes gentrified"

is the tale that you're telling, Lord!

When flowers bloom out of season

it is good—but disturbing—news.

नोपपन्नम् हि यद्_यत्र तत्र तत्र विराजते । मध्ये काचकलापस्य महामूल्यो मणिर्_यथा ॥२८॥

na_upapannam hi yat_yatra tatra tatra virAjate | madhye kAca-kala-apasya mahAmUlya: maNi:_yathA ||28||

na upapannam hi yad

yatra tatra

tatra virAjate

x +

madhye kAcakalApasya

mahAmUlya:_ maNi:_yathA

x +

~sv. The Celestial Beings . ... A diamond is out of place in a heap of glass pieces. A dog can not romance with a goat. The qualities of a being determine the actions. What is happening is improper. The grief caused by such union of incongruencies is worse than pain caused by a diamond needle when it pierces a limb. A lotus can not thrive on land. Every thing will be proper only in its proper environment. Where is devotion to Lord viShNu and where are these people who constantly indulge in worldly things, who are lowly in behavior? O Lord, it is like an oasis beeing surrounded by bad people. The dovotion of daityas to you is not giving us any comfort or happiness..

~sv. ... Good and divine qualities just do not go with these demons: it sounds so incongruous. Surely, the qualities of a being are always in accordance with the fundamental nature of that being.

~vlm.28. Nothing is graceful without its proper place, as a rich jewel loses its value, when it is set with worthless pebbles. (The show of goodness of the vile, is a matter of suspicion).

यो यो यादृग्-गुणो जन्तु: स ताम् एव एति संस्थितिम् । सदृशेष्व्_अप्य्_अजेषु श्वा न मध्ये रमते क्वचित् ॥२९॥

ya:_ ya:_ yAdRg-guNa: jantu: sa tAm eva eti saMsthitim | sadRzeSu_api_ajeSu zvA na madhye ramate kvacit ||29||

ya:_ ya:_ yAdRk-guNa: jantu:

sa:_ tAm eva eti saMsthitim

x +

sadRzeSu_api_ajeSu zvA

na madhye ramate kvacit

~sv. The Celestial Beings . The Celestial Beings . ... Every thing will be proper only in its proper environment. Where is devotion to Lord viShNu and where are these people who constantly indulge in worldly things, who are lowly in behavior? O Lord, it is like an oasis beeing surrounded by bad people. The dovotion of daityas to you is not giving us any comfort or happiness.

~vlm.29. All animals have their dispositions conforming with their own natures; how then can the pure faith of viShNu, agree with the doggish natures of the Daityas?

न तथा दुःखयत्य्_अङ्गे मज्जन्त्यो वज्र-सूचय: । वैसादृश्येन संबद्धा यथैता वस्तु-दृष्टय: ॥३०॥

na tathA du:khayati_aGge majjantya:_ vajra-sUcaya: | vaisAdRzyena saMbaddhA yathaitA vastu-dRSTaya: ||30||

na tathA du:khayati_aGge

majjantya:_ vajra-sUcaya:

x +

vaisAdRzyena saMbaddhA

yathaitA vastu-dRSTaya:

it's all more shocking than a thunderbolt, this seeming incongruity.

~m. The Celestial Beings . ... What is happening is improper. The grief caused by such union of incongruencies is worse than pain caused by a diamond needle when it pierces a limb.

~sv.30-31-32-33 To hear that these demons have become your devotees overnight is almost painful. If it were said that they had gradually evolved into higher states of being, cultivated good qualities and then become your devotees, we could very well understand it. But that someone who has been of wicked disposition has all at once become your devotee, is incredible.

~vlm.30. It does not grieve us so much to be pierced with thorns and needles in our bodies, as to see things of opposite natures, to be set in conjunction with one another.

#badh -> #sambadh -> #saMbadh -> #sambaddha. #saMbaddha mfn. bound or tied together , joined , connected S3Br. Ka1tyS3r.; connected in sense , coherent , having meaning; connected or covered or filled with , belonging or relating to (instr. or comp.) Mn. MBh. &c

#dRz see, know, perceive #sadRza similar #sAdRzya #visadRzya vi.sadRzya dissimilar #vaisAdRzya-m dissimilarity, difference.

*jd.30 - na tathA du:khayati_aGge they do not thus pain us in the body, majjantya: vajra-sUcaya: being struck by piercing thunderbolts thorns and needles, vlm; diamond needles, m. vaisAdRzyena saMbaddhA: yathA as these dissimilar connexions, etA: vastu-dRSTaya: these apparent realities.

यद्यत्र क्रम-संप्राप्तम् उपपन्नम् अनिन्दितम् । तदेव राजते तत्र जले_ऽम्भोजम् न.तु स्थले ॥३१॥

yadyatra krama-saMprAptam upapannam aninditam | tadeva rAjate tatra jale_'mbhojam na.tu sthale ||31||

yadyatra

what where / if here

krama-saMprAptam

upapannam aninditam

x +

tadeva rAjate tatra

jale ambhojam na.tu sthale

a lotus in water but not on land

~vlm.31. Whatever is naturally adapted to its time and place, the same seems to suit it then and there; hence the lotus has its grace in water and not upon the land.

~sv. ... A lotus can not thrive on land. Every thing will be proper only in its proper environment. ...

क्व_अधम: प्राकृतारम्भो हीन-कर्म-रति: सदा । वराको दानवो हीन-जातिर्_भक्ति: क्व वैष्णवी ॥३२॥

kva_adhama: prAkRtArambha:_ hIna-karma-rati: sadA | varAka:_ dAnava:_ hIna-jAti:_bhakti: kva vaiSNavI ||32||

kva adhama: prAkRta-Arambha: x

hIna-karma-rati: sadA x +

varAka: dAnava: x

hIna-jAti:_bhakti: kva vaiSNavI

~sv. The Celestial Beings . O Lord, what is the reason for the strange behaviour of the 'daityas' who normally hate you? Where are these killers and destroyers of 'rishis' and their hermitages and where is devotion to you which is worthy of great brahmins? ... Where is devotion to Lord viShNu and where are these people who constantly indulge in worldly things, who are lowly in behavior? O Lord, it is like an oasis beeing surrounded by bad people. The dovotion of daityas to you is not giving us any comfort or happiness.

~sv.30-31-32-33 … that someone who has been of wicked disposition has all at once become your devotee, is incredible.

~vlm.32. Where are the vile Daityas, prone to their misdeeds at all times; and how far is the Vaishnava faith from them that can never appreciate its merit.

कमलिनी पुरुष-ऊषर-भूतता

kamalinI puruSa-USara-bhUtatA

सुखयति_इह यथा न दुराश्रया: ।

sukhayati_iha yathA na durAzrayA: |

दिति-सुत:_अपि हि माधव-भक्तिमान्_

diti-suta:_api hi mAdhava-bhaktimAn_

इति कथा न तथा_ईश सुखया न: ॥३३॥

iti kathA na tathA_Iza sukhayA na: ||33||

kamalinI puruSa-USara-bhUtatA

a lotus that is like a salty person =

sukhayati iha –

gives pleasure here =

yathA na durAzrayA

diti-suta:_api hi

mAdhava-bhaktimAn

iti kathA

na tathA_Iza: sukhayA na: - not thus is the Lord for our happiness.

~vlm.33. O lord! as we are never glad to learn a lotus-bed to be left to parch in the desert soil; so we can never rejoice at the thought, that the race of demons will place their faith in viShNu—the lord of gods.

~sv. The Celestial Beings . ... A lotus can not thrive on land. Every thing will be proper only in its proper environment. Where is devotion to Lord viShNu and where are these people who constantly indulge in worldly things, who are lowly in behavior? O Lord, it is like an oasis beeing surrounded by bad people. The dovotion of daityas to you is not giving us any comfort or happiness.

#US to be sick; —> #USara -adj.-salty, saline; • #USaram saline soil, MBh.&c.

oॐm

ÂUUMmmmm....

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

+++

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oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!

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fm5032 2.mr15 TRANSFIGURATION .z33.docx

Jiva Das

unread,

Mar 16, 2021, 5:39:50 PM3/16/21

to yoga vasishtha

FM5032 TRANSFIGURATION 2.MR18 .z33

https://www.dropbox.com/s/xu1mh49zzsrsody/fm5032%202.mr18%20TRANSFIGURATION%20.z33.docx?dl=0

FM.5.25.FM.5.49.

https://www.dropbox.com/s/6v8w5si1r26sbyj/FM.5.25.FM.5.49....docx?dl=0

FM.5.32 TRANSFIGURATION

सर्ग ५.३२

sarga 5.32

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

प्रह्राद* इति संचिन्त्य कृत्वा नारायणीम् तनुम् ।

prahrAda: iti saMcintya kRtvA nArAyaNIm tanum |

पुनः संचिन्तयाम्.आस पूजार्थम् असुर.द्विजः ॥५।३२।१॥

puna: saMcintayAm.Asa pUjA.artham asura.dvija: ||5|32|1||

वपुषो वैष्णवाद्_अस्मान् मा भून् मूर्ति: परावरा ।

vapuSa:_vaiSNavAt_asmAn_mA bhUn_mUrti: parAvarA |

अयम् प्राण.प्रवाहेण बहिर् विष्णु: स्थितो_ऽपर: ॥५।३२।२॥

ayam prANa.pravAheNa bahi:_viSNu: sthita:_apara: ||5|32|02||

वैनतेय.समारूढ: स्फुरच्.छक्ति.चतुष्टय: ।

vainateya.samArUDha: sphurat.zakti.catuSTaya: |

शङ्ख.चक्र.गदा.पाणि: श्यामल.अङ्गश् चतुर्भुज: ॥५।३२।३॥

zaGkha.cakra.gadA.pANi: zyAmala.aGga:_caturbhuja: ||5|32|03||

चन्द्र.अर्क.नयनः श्रीमान्.कान्त.नन्दक.नन्दनः ।

candra.arka.nayana: zrImAn.kAnta.nandaka.nandana: |

पद्मपाणिर् विशालाक्षः शार्ङ्ग.धन्वा महाद्युतिः ॥५।३२।४॥

padmapANi:_vizAla.akSa: zArGga.dhanvA mahAdyuti: ||5|32|04||

तद्_एनम् पूजयाम्य्_आशु परिवार.समन्वितम् ।

tat_enam pUjayAmi_Azu parivAra.samanvitam |

सपर्यया मनोमय्या सर्व.सम्भार.रम्यया ॥५।३२।५॥

saparyayA manomayyA sarva.sambhAra.ramyayA ||5|32|05||

तत एनम् महादेवम् पूजयिष्याम्य्_अहम् पुनः ।

tata* enam mahAdevam pUjayiSyAmi_aham puna: |

पूजया बाह्य.सम्भोग.महत्या बहु.रत्नया ॥५।३२।६॥

pUjayA bAhya.sambhoga.mahatyA bahu.ratnayA ||5|32|06||

प्रह्राद* इति संचिन्त्य सम्भार.भर.भारिणा ।

prahrAda* iti saMcintya sambhAra.bhara.bhAriNA |

मनसा पूजयाम्.आस माधवम् कमला.धवम् ॥५।३२।७॥

manasA pUjayAm.Asa mAdhavam kamalA.dhavam ||5|32|07||

रत्न.ओघ.पात्र.पटलैश् चन्दन.आदि.विलेपनै: ।

धूपैर् दीपैर् विचित्रैश् च नाना.विभव.भूषणै: ॥५।३२।८॥

मन्दार.माला.वलनैर् हेम.अब्ज.पटल.उत्करैः ।

mandAra.mAlA.valanai:_hema.abja.paTala.utkarai: |

कल्प.वृक्ष.लता.गुच्छैर् रत्न.स्तबक.मण्डलैः ॥५।३२।९॥

kalpa.vRkSa.latA.gucchai:_ratna.stabaka.maNDalai: ||5|32|09||

पल्लवैर् दिव्य.वृक्षाणाम् नाना.कुसुम.दामभि: ।

pallavai:_divya.vRkSANAm nAnA.kusuma.dAmabhi: |

कीम्किरातैर् बकै: कुन्दैश् चम्पकैर् अस्तितोत्फलै: ॥५।३२।१०॥

kIMkirAtai:_bakai: kundai:_campakai:_astita.utphalai: ||5|32|10||

कह्लारैः कुमुदै: काशैः खर्जूरैश् चूत.किंशुकै: ।

kahlArai: kumudai: kAzai: kharjUrai:_cUta.kiMzukai: |

अशोकैर् मदनैर् बिल्वैः कर्णिकारैः किरातकैः ॥५।३२।११॥

azokai:_madanai:_bilvai: karNikArai: kirAtakai: ||5|32|11||

कदम्बैर् बकुलैर् निम्बैः सिन्दुवारैः सयूथकैः ।

kadambai:_bakulai:_nimbai: sinduvArai: sayUthakai: |

पारिभद्रैर् गुग्गुलीभिर् बिन्दुकैः पुष्पक.उत्करैः ॥५।३२।१२॥

pAribhadrai:_guggulIbhi:_bindukai: puSpaka.utkarai: ||5|32|12||

प्रियङ्गु.पटलैः पाटैः पाटलैर् धातु.पाटलैः ।

priyaGgu.paTalai: pATai: pATalai:_dhAtu.pATalai: |

आम्रैर् आम्रातकैर् गव्यैर् हरीतक.विभीतकैः ॥५।३२।१३॥

Amrai:_AmrAtakai:_gavyai:_harItaka.vibhItakai: ||5|32|13||

शालताल.तमलाणाम् लता.कुसुम.पल्लवैः ।

zAlatAla.tamalANAm latA.kusuma.pallavai: |

कोमलैः कलिकाजालैः सहकारैः सकुङ्कुमैः ॥५।३२।१४॥

komalai: kalikAjAlai: sahakArai: sa.kuGkumai: ||5|32|14||

केतकैः शत.पन्नैश् च तथा_एला.मञ्जरी.गणैः ।

ketakai: zata.pannai:_ca tathA_elA.maJjarI.gaNai: |

सर्व.सौन्दर्य.सम्मानैः स्वयम् आत्मार्पणैर् अपि ॥५।३२।१५॥

sarva.saundarya.sammAnai: svayam AtmArpaNai:_api ||5|32|15||

हरिम् परमया भक्त्या जगद्.विभव.भाव्यया ।

harim paramayA bhaktyA jagat.vibhava.bhAvyayA |

मनसा पूजयाम्.आस प्रह्रादो_ऽन्तःपुरे पतिम् ॥५।३२।१६॥

manasA pUjayAm.Asa prahrAda:_*nta:pure patim ||5|32|16||

अथ देव.गृहे तस्मिन् बाह्यार्थै: परिपूर्णया ।

atha deva.gRhe tasmin bAhyArthai: paripUrNayA |

पूजया पूजयाम्.आस दानवेशो_जनार्दनम् ॥५।३२।१७॥

pUjayA pUjayAm.Asa dAnava.Iza:_janArdanam ||5|32|17||

बहिर्.द्रव्यैर् अनेन_एव क्रमेण परमेश्वरम् ।

bahir.dravyai:_anena_eva krameNa parama.Izvaram |

पुन:पुन: पूजयित्वा तुष्टिमान् दानवो_ऽभवत् ॥५।३२।१८॥

puna:puna: pUjayitvA tuSTimAn dAnava:_*bhavat ||5|32|18||

तत:_तत: प्रभृtya प्रह्राद: परम.ईश्वरम् ।

tata:_tata: prabhRtya_iva prahrAda: parama.Izvaram |

तथा_एव प्रत्यहम् भक्त्या पूजयाम्.आस पूर्णया ॥५।३२।१९॥

tathA_eva pratyaham bhaktyA pUjayAm.Asa pUrNayA ||5|32|19||

अथ तस्मिन् पुरे दैत्यास्_ततः प्रभृति वैष्णवाः ।

atha tasmin pure daityA:_tata: prabhRti vaiSNavA: |

सर्वे एव_अभवन् भव्या राजा हि_आचार.कारणम् ॥५।३२।२०॥

sarva* eva_abhavan_bhavyA rAjA hi_AcAra.kAraNam ||5|32|20||

जगाम वार्ता गगनम् देव.लोकम् अथ_अरि.हन् ।

jagAma vArtA gaganam deva.lokam atha_ari.han |

विष्णोर् द्वेषम् परित्यज्य भक्ता दैत्याः स्थिता* इति ॥५।३२।२१॥

viSNo:_dveSam parityajya bhaktA: daityA: sthitA iti ||5|32|21||

देवा* विस्मयम् आजग्मु: शक्र.आद्या: समरुद्गणा: ।

devA: vismayam Ajagmu: zakra.AdyA: samarudgaNA: |

गृहीता वैष्णवी भक्तिर् दैत्यै: किम् इति राघव ॥५।३२।२२॥

gRhItA vaiSNavI bhakti:_daityai: kim iti rAghava ||5|32|22||

क्षीरोदे भोगि.भोग=स्थम् विबुधा* विस्मय.आकुलाः ।

kSIrode bhogi.bhoga=stham vibudhA: vismaya.AkulA: |

जग्मुर् अम्बरम् उत्सृज्य हरिम् आहव.शालिनम् ॥५।३२।२३॥

jagmu:_ambaram utsRjya harim Ahava.zAlinam ||5|32|23||

तत्र_एनम् दैत्य.वृत्तान्तम् कथयाम्.आसुर् अस्य ते ।

tatra_enam daitya.vRttAntam kathayAm.Asu:_asya te |

पप्रच्छुश् च_एनम् आसीनम् अपूर्व.आश्चर्य.विस्मयम् ॥५।३२।२४॥

papracchu:_ca_enam AsInam apUrva.Azcarya.vismayam ||5|32|24||

किम् एतद्_भगवन् दैत्या* विरुद्धा* ये सआ_इव ते ।

kim etat_bhagavan_daityA: viruddhA: ye sadA_iva te |

ते हि तन्मयताम् याता माया इयम् इति भाव्यते ॥५।३२।२५॥

te hi tat.mayatAm yAtA mAyA iyam iti bhAvyate ||5|32|25||

क्व किल_अत्यन्त.दुर्वृत्ता दानवा* दलित.अद्रय: ।

kva kila_atyanta.durvRttA* dAnavA* dalita.adraya: |

क्व पाश्चात्य.महाजन्म.लभ्या भक्तिर् जनार्दने ॥५।३२।२६॥

kva pAzcAtya.mahA.janma.labhyA bhakti:_janArdane ||5|32|26||

प्राकृतो गुणवाञ्_जात* इत्य्_एषा भगवन् कथा ।

prAkRta:_guNavAn_jAta* iti_eSA bhagavan kathA |

अकाल.पुष्प.माला_इव सुखाय_उद्वेजनाय च ॥५।३२।२७॥

akAla.puSpa.mAlA_iva sukhAya_udvejanAya ca ||5|32|27||

न_उपपन्नम् हि यद्_यत्र तत्र तत्र विराजते ।

na_upapannam hi yat_yatra tatra tatra virAjate |

मध्ये काचकलापस्य महामूल्यो मणिर् यथा ॥५।३२।२८॥

madhye kAca.kala.apasya mahAmUlya: maNi:_yathA ||5|32|28||

यो_यो_यादृग्.गुणो_जन्तु: स* ताम् एव_एति संस्थितिम् ।

ya:_ya:_yAdRk.guNa:_jantu: sa: tAm eva_eti saMsthitim |

सदृशेष्व्_अप्य् अजेषु श्वा न मध्ये रमते क्वचित् ॥५।३२।२९॥

sadRzeSu_api_ajeSu zvA na madhye ramate kvacit ||5|32|29||

न तथा दुःखयत्य्_अङ्गे मज्जन्त्यो_वज्र.सूचयः ।

na tathA du:khayati_aGge majjantya:_vajra.sUcaya: |

वैसादृश्येन सम्बद्धा* यथा_एता वस्तु.दृष्टयः ॥५।३२।३०॥

vaisAdRzyena sambaddhA* yathA_etA* vastu.dRSTaya: ||5|32|30||

यद्यत्र क्रम.सम्प्राप्तम् उपपन्नम् अनिन्दितम् ।

yadyatra krama.samprAptam upapannam aninditam |

तदेव राजते तत्र जले_ऽम्भोजम् न.तु स्थले ॥५।३२।३१॥

tadeva rAjate tatra jale_*mbhojam na.tu sthale ||5|32|31||

क्व_अधमः प्राकृतारम्भो_हीन.कर्म.रतिः सदा ।

kva_adhama: prAkRta.Arambha:_hIna.karma.rati: sadA |

वराको_दानवो_हीन.जातिर् भक्तिः क्व वैष्णवी ॥५।३२।३२॥

varAka:_dAnava:_hIna.jAti:_bhakti: kva vaiSNavI ||5|32|32||

कमलिनी पुरुष.ऊषर.भूतता

kamalinI puruSa.USara.bhUtatA

सुखयति_इह यथा न दुराश्रया: ।

sukhayati_iha yathA na durÂzrayA: |

दिति.सुतो ऽपि हि माधव.भक्तिमान्

diti.suta:_api hi mAdhava.bhaktimAn_

इति कथा न तथा_ईश सुखया नः ॥५।३२।३३॥

iti kathA na tathA_Iza sukhayA na: ||5|32|33||

oॐm

FM.5.32

TRANSFIGURATION

VASISHTHA THE PLENTIFUL said—

प्रह्राद* इति संचिन्त्य कृत्वा नारायणीम् तनुम् ।

prahrAda: iti saMcintya kRtvaa nArAyaNIm tanum |

पुनः संचिन्तयाम्.आस पूजार्थम् असुर.द्विजः ॥५।३२।१॥

puna: saMcintayAm.Asa pUjA.artham asura.dvija: ||5|32|1||

prahrAda* iti saMcintya kRtvaa nArAyaNIm tanum | puna: saMcintayAm.Asa

pUjA.artham asura.dvija:

the twiceborn asura.Darkling prahrAda the Joyful

thinking so

made an image of nArAyaNa.Manway

and further contemplated it worshipfully

*Murty.1 Thus prahrAda made his body filled (mentally) with the attributes of Vishnu. He then proceeded to worship Vishnu.

*sv. Having thus transfigured himself into the very image of Vishnu, prahrAda thought of worshipping Vishnu.

*vlm.1 VASISHTHA continued:—After Prahláda had meditated on Vishnu in the aforesaid manner, he made an image of him as Náráyana himself, and thought upon worshipping that enemy of the Asura race. (Here Vishnu—the chief of Vishas and destroyer of Asuras, is represented as the spirit of Náráyana, and worshipped in that form).

वपुषो वैष्णवाद्_अस्मान् मा भून् मूर्ति: परावरा ।

vapuSa:_vaiSNavAt_asmAn_mA bhUn_mUrti: parAvarA |

अयम् प्राण.प्रवाहेण बहिर् विष्णु: स्थितो_ऽपर: ॥५।३२।२॥

ayam prANa.pravAheNa bahi:_viSNu: sthita:_apara: ||5|32|02||

vapuSa: vaiSNavAt asmAt mA bhUn_. lands??? abhUt??? mUrti: parAvarA

ayam prANa.pravAheNa bahir viSNu: sthita: apara:

*vlm.2. And that this figure might not be otherwise than the form of Vishnu himself, he invoked the Spirit of Vishnu to be settled in this his out.ward figure also. (This was done by incantation of Pranpratishthá, or the charm of enlivening an idol in thought).

वैनतेय.समारूढ: स्फुरच्.छक्ति.चतुष्टय: ।

vainateya.samArUDha: sphurat.zakti.catuSTaya: |

शङ्ख.चक्र.गदा.पाणि: श्यामल.अङ्गश् चतुर्भुज: ॥५।३२।३॥

zaGkha.cakra.gadA.pANi: zyAmala.aGga:_caturbhuja: ||5|32|03||

vainateya.samArUDha: sphurac.chakti.catuSTaya: + zaGkha.cakra.gadA.pANi:

zyAmala.aGga: caturbhuja: four.armed.

*vlm.3. It was seated on the back of the heavenly bird Garuda, arrayed with the quadruple attributes (of will, intelligence, action and mercy), and armed with the fourfold arms holding the conchshell, discus, club and a lotus.

*Murty.3.4 He is mounted on 'Vinateya'. He is powered with the four powers (will, knowledge, action and grace). He holds in his hands conch, mace, and disc. He has a body with blue halo and four hands.

*sv.3.4 He thought, "Here stands another Vishnu who is also seated on his vehicle Garuda, who is endowed with all the divine qualities and powers, who bears all the insignia relative to the status of Vishnu.

चन्द्र.अर्क.नयनः श्रीमान्.कान्त.नन्दक.नन्दनः ।

candra.arka.nayana: zrImAn.kAnta.nandaka.nandana: |

पद्मपाणिर् विशालाक्षः शार्ङ्ग.धन्वा महाद्युतिः ॥५।३२।४॥

padmapANi:_vizAla.akSa: zArGga.dhanvaa mahAdyuti: ||5|32|04||

candra.arka.nayana: the sun and moon his eyes that guide him >nI

zrImAn.kAnta.nandaka.nandana: padmapANi:_vizAlAkSa: zArGga.dhanvaa mahAdyuti:

*vlm.4. His two eye.balls flashed, like the orbs of the sun and moon in their outstretched sockets; his palms were as red as lotuses, and his bow saranga and the sword nandaka hang on his two shoulders and sides.

*Murty.4 Sun and moon are his eyes. He is prosperous and wide.eyed. He holds the bow called 'sarangna' and looks brilliant and splendorous.

तद् एनम् पूजयाम्य् आशु परिवार.समन्वितम् ।

tat_enam pUjayAmi_Azu parivAra.samanvita.m |

सपर्यया मनो.मय्या सर्व.संभार.रम्यया ॥५।३२।५॥

saparyayA mano.mayyA sarvasaMbhAra.ramyayA ||5|32|5||

tat_enam pUjayAmi_Azu parivAra.samanvita.m saparyayA mano.mayyA sarvasaMbhAra.ramyayA

*sv.5.6 I shall now worship him according to the tradition relating to such worship, but mentally."

*vlm.5. I will worship this image, said he, with all my adherents and dependants, with an abundance of grateful offerings agreeable to my taste.

तत एनम् महादेवम् पूजयिष्याम्य्_अहम् पुनः ।

tata* enam mahAdevam pUjayiSyAmi_aham puna: |

पूजया बाह्य.सम्भोग.महत्या बहु.रत्नया ॥५।३२।६॥

pUjayA bAhya.sambhoga.mahatyA bahu.ratnayA ||5|32|06||

tata: therefore enam mahAdevam this Great.God pUjayiSyAmi aham I will worship

puna: again pUjayA with worship bAhya.saMbhoga.mahatyA with great external pleasures bahu.ratnayA – with many jewels

*vlm.6. I will worship this great god always, with all kinds of offering of precious gems and jewels, and all sorts of articles for bodily use and enjoyment.

भुज् #bhuj . #sambhuj . #sambhogam . complete enjoyment, pleasure, delight in (comp) • carnal or sensual enjoyment, sexual union with (comp) • (in rhet) a subdivision of the sRGgAra or sentiment of love (described as "successful love leading to union", and opp. to vipralambha, "disappointed love, separation") . s..vat . having enjoyment, leading a joyous life . y2013.026 . s.kAya: . "body of enjoyment", one of the three bodies of a Buddha –s.kSama . suitable for enjoyment . s..vezman . n. . "enjoyment.room", the chamber of a concubine.

*jd.6 . tata: . therefore = enam mahAdevam . this Great.God = pUjayiSyAmi aham . I will worship = puna: – again = pUjayA . with worship = bAhya.saMbhoga.mahatyA . with great external pleasures = bahu.ratnayA – with many jewels.

प्रह्राद* इति संचिन्त्य सम्भार.भर.भारिणा ।

prahrAda* iti saMcintya sambhAra.bhara.bhAriNA |

मनसा पूजयाम्.आस माधवम् कमला.धवम् ॥५।३२।७॥

manasA pUjayAm.Asa mAdhavam kamalA.dhavam ||5|32|07||

prahrAde iti saMcintya after prahrAda had contemplated so =

saMbhAra.bhara.bhAriNA with his pleasure.burden.bearer

manasA Mind pUjayAm.Asa he worshipped mAdhavam the springtime Vishnu,

kamalA.dhavam as Lord of the roseate lakShmI...

#dhava: a man, lord, husband.

*ABComm. kamalA lakSMIs tasyA dhavam patim ||5|32|

*vlm.7. Having thus made up his mind, Prahláda collected an abundance of various things, and made offerings of them in his mind, in his worship of Mádhava.the lord of Lakshmi. (Má and Ráma are titles of Lakshmi).

*AB. ... dhavam patim ||5|32|

भृ #bhR . #bhAra: . #sambhAra: . bringing together, collecting (= <sambhRti>) • preparation, equipment, provision, necessaries, materials, requisite, collection of things required for any purpose (with Buddhists twofold, viz.1. <puNya.s.>, "meritorious acts", and 2. <jJAna.s.>, "science" • others add 3. <zamatha.s.>, "quietude", and 4. <vidarzana.s.>, "farsightedness" dharmas.117) • = <.yajus> • property, wealth • fulness, completeness • multitude, number, quantity • high degree, excess of (love, anger &c.) • maintenance, support, nourishment • . s..tva . n. . the state of (being) a requisite • . s..zIla . n. . (with Buddhists) the virtue of possessing the requisites (see above) dharmas.106.

*jd.7 . prahrAde iti saMcintya – after prahrAda had contemplated so = saMbhAra.bhara.bhAriNA – with his pleasure.burden.bearer = manasA . Mind = pUjayAm.Asa – he worshipped = mAdhavam . the springtime Vishnu, = kamalA.dhavam – as Lord of the roseate lakShmI.

रत्न.ओघ.पात्र.पटलैश् चन्दन.आदि.विलेपनै: ।

ratna.ogha.pAtra.paTalai:_candana.Adi.vilepanai: |

धूपैर् दीपैर् विचित्रैश् च नाना.विभव.भूषणै: ॥५।३२।८॥

dhUpai:_dIpai:_vicitrai:_ca nAnA.vibhava.bhUSaNai: ||5|32|8||

...

with richly jeweled vessels,

with sandalwood anointing,

with incense,

and with a multitude of lights glittering everywhere

...

ratna.ogha.pAtra.paTalai:_candana.Adi.vilepanai: | dhUpai:_dIpai:_vicitrai:_ca nAnA.vibhava.bhUSaNai:

vlm

illo: mandAra

मन्दार.माला.वलनैर् हेम.अब्ज.पटल.उत्करैः ।

mandAra.mAlA.valanai:_hema.abja.paTala.utkarai: |

कल्प.वृक्ष.लता.गुच्छैर् रत्न.स्तबक.मण्डलैः ॥५।३२।९॥

kalpa.vRkSa.latA.gucchai:_ratna.stabaka.maNDalai: ||5|32|09||

w mandAra.mAlA.valanas = w hema.abja.paTala.utkaras = w kalpa.vRkSa.latA.gucchair – ratna.stabaka.maNDalai: .

*vlm.9. He presented wreaths of Mandara flowers, and chains of lotuses made of gold, together with garlands of leaves and flowers of kalpa plants, and bouquets and nosegays studded with gems and pearls.

After this he also worshipped Vishnu with external rites and rituals. Upon completion of this worship, prahrAda rejoiced.

पल्लवैर् दिव्य.वृक्षाणाम् नाना.कुसुम.दामभि: ।

pallavai:_divya.vRkSANAm nAnA.kusuma.dAmabhi: |

कीम्किरातैर् बकै: कुन्दैश् चम्पकैर् अस्तितोत्फलै: ॥५।३२।१०॥

kIMkirAtai:_bakai: kundai:_campakai:_astita.utphalai: ||5|32|10||

pallavai: divya.vRkSANAm nAnA.kusuma.dAmabhi: with strings of many flowers

kIMkirAtai:_bakai: kundai: campakai:_astitotphalai:

after this he also worshipped Vishnu with external rites and rituals. Upon completion of this worship, prahrAda rejoiced.

*vlm.10. He hung hangings of leaves and leaflets of heavenly arbors, and chaplets and trimmings of various kinds of flowers, as vakas and kundas, kinkiratas and white, blue and red lotuses.

कह्लारैः कुमुदै: काशैः खर्जूरैश् चूत.किंशुकै: ।

kahlArai: kumudai: kAzai: kharjUrai:_cUta.kiMzukai: |

अशोकैर् मदनैर् बिल्वैः कर्णिकारैः किरातकैः ॥५।३२।११॥

azokai:_madanai:_bilvai: karNikArai: kirAtakai: ||5|32|11||

kahlArai: kumudai: kAzai: kharjUrai:_cUta.kiMzukai: + azokai: w ashoka.Ungrieving flowers madanai: bilvai: w wood.apples karNikArai: w lotus.pods kirAtakai:

w kirAta Mountaineers

*vlm.11. There were wreaths of kahlara, Kunda, Kása and Kinsuka flowers; and clusters of Asoka, Madana, Bela and kánikára blossoms likewise.

बिल् #bil, #vil . #bilba, #bilva . the wood.apple tree and its fruit • sacred to #ziva. Also called "bel"or "bael". In y6017.002, it is a symbol of clarity, like the clear.fleshed gooseberry.

*Ott.biol. #karNikAram . lotus pod, pericarp +

कदम्बैर् बकुलैर् निम्बैः सिन्दुवारैः सयूथकैः ।

kadambai:_bakulai:_nimbai: sinduvArai: sayUthakai: |

पारिभद्रैर् गुग्गुलीभिर् बिन्दुकैः पुष्पक.उत्करैः ॥५।३२।१२॥

pAribhadrai:_guggulIbhi:_bindukai: puSpaka.utkarai: ||5|32|12||

kadambai:_bakulai:_nimbai: sinduvArai: sayUthakai: pAribhadrai:_guggulIbhi:

bindukai: puSpaka.utkarai:

*vlm.12. There were florets of the Kadamba, Vakala, nimba, Sindhuvára and Yálhikas also; and likewise heaps of páribhadra, gugguli and Venduka flowers.

प्रियङ्गु.पटलैः पाटैः पाटलैर् धातु.पाटलैः ।

priyaGgu.paTalai: pATai: pATalai:_dhAtu.pATalai: |

आम्रैर् आम्रातकैर् गव्यैर् हरीतक.विभीतकैः ॥५।३२।१३॥

Amrai:_AmrAtakai:_gavyai:_harItaka.vibhItakai: ||5|32|13||

priyaGgu.paTalai: pATai: pATalai:_dhAtu.pATalai: + Amrai:_AmrAtakai:_gavyai:

harItaka.vibhItakai:

*vlm.13. There were strings of priyangu, patala, páta and pátala flowers; and also the blossoms of ámra, ámrataka and gavyas; and the bulbs of haritaki and vibhitaki myrabolans.

शालताल.तमलाणाम् लता.कुसुम.पल्लवैः ।

zAlatAla.tamalANAm latA.kusuma.pallavai: |

कोमलैः कलिकाजालैः सहकारैः सकुङ्कुमैः ॥५।३२।१४॥

komalai: kalikAjAlai: sahakArai: sa.kuGkumai: ||5|32|14||

zAlatAla.tamalANAm latA.kusuma.pallavai: + komalai: kalikA.jAlai:

sahakArai: sa.kuGkumai:

*vlm.14. The flowers of Sála and tamála trees, were strung together with their leaves; and the tender buds of Sahakáras, were fastened together with their farinaceous [mealy] pistils.

केतकैः शत.पन्नैश् च तथा_एला.मञ्जरी.गणैः ।

ketakai: zata.pannai:_ca tathA_elA.maJjarI.gaNai: |

सर्व.सौन्दर्य.सम्मानैः स्वयम् आत्मार्पणैर् अपि ॥५।३२।१५॥

sarva.saundarya.sammAnai: svayam AtmArpaNai:_api ||5|32|15||

ketakai: zata.pannai:_ca and with screw.pines dropping a thousand flowers

tathA elA.maJjarI.gaNai: with blossoming cardamom trees

sarva.saundarya.saMmAnai: and every sort of beauty

svayam AtmArpaNai:_api

*vlm.15. There were the ketakas and centipetalous flowers, and the shoots of ela cardamums; together with everything beautiful to sight and the tender of one's soul likewise.

हरिम् परमया भक्त्या जगद्.विभव.भाव्यया ।

harim paramayA bhaktyA jagat.vibhava.bhAvyayA |

मनसा पूजयाम्.आस प्रह्रादो_ऽन्तःपुरे पतिम् ॥५।३२।१६॥

manasA pUjayAm.Asa prahrAda:_*nta:pure patim ||5|32|16||

harim paramayA bhaktyA with supreme devotion jagad.vibhava.bhAvyayA +

manasA with Mind pUjayAm.Asa he worshipped prahrAda:_anta:pure patim

*Murty.15.16 . 'I shall worship, him mentally and with all the necessary paraphernalia. Deciding thus, prahrAda worshipped Lord Vishnu with varieties of flowers and river waters. He rendered unto him all that is his and worshipped him mentally, increasingly.

*vlm.16. Thus did Práhlada worship his lord Hari in the inner apartment of his house, with offerings of all the richest things in the world, joined with true faith and earnestness of his mind and spirit.

*vlm. The flowers and offerings mentioned in this place, are all of a white hue, and specially sacred to Vishnu, as there are others peculiar to other deities, whose priests and votaries must carefully distinguish from one another. The adoration of Vishnu consists, in the offering of the following articles, and observance of the rites as mentioned below; viz. Fumigation of incense and lighting of lamps, presentation of offerings, of food, raiment, and jewels suited to the adorer's taste and best means, and presents of betel leaves, umbrellas, mirrors and chowri flappers. Lastly, scattering of handfuls of flowers, turning round the idol and making obeisance &c.

अथ देव.गृहे तस्मिन् बाह्यार्थै: परिपूर्णया ।

atha deva.gRhe tasmin bAhyArthai: paripUrNayA |

पूजया पूजयाम्.आस दानवेशो_जनार्दनम् ॥५।३२।१७॥

pUjayA pUjayAm.Asa dAnava.Iza:_janArdanam ||5|32|17||

atha deva.gRhe tasmin

and so there in the god.house

bAhyArthai: paripUrNayA pUjayA

with internal and external worship

pUjayAm.Asa dAnaveza: janArdanam

the Lord of the dAnavas worshipped janArdana Vishnu

*Murty.17.20 . This became his daily routine and major occupation. Since then all his people and subjects became devotees of Lord Vishnu. People follow the king!

*vlm.17. Thus did the monarch of Dánavas, worship his lord Hari externally in his holy temple, furnished with all kind of valuable things on earth. (The external worship followed that of his internal worship in faith and spirit. These two are distinctly called the mánasa and bájhya pujas and observed one after the other by every orthodox Hindu, except the Brahmos and ascetics who reject the latter formality.

*jd.17 . atha deva.gRhe tasmin . and so there in the god.house = bAhyArthai: paripUrNayA pUjayA . with internal and external worship = pUjayAm.Asa dAnaveza: janArdanam . the Lord of the dAnavas worshipped janArdana Vishnu.

बहिर्.द्रव्यैर् अनेन_एव क्रमेण परमेश्वरम् ।

bahir.dravyai:_anena_eva krameNa parama.Izvara.m |

पुन:पुन: पूजयित्वा तुष्टिमान् दानवो_ऽभवत् ॥५।३२।१८॥

puna:puna: pUjayitvaa tuSTimAn dAnava:_*bhavat ||5|32|18||

bahir.dravyai: anena eva krameNa paramezvara.m + puna:.puna: pUjayitvaa

tuSTimAn dAnava: abhavat – contented the dAnava.Demon was

*vlm.18. The Dánava sovereign became the more and more gratified in his spirit, in proportion as he adored his god with more and more of his valuable outer offerings.

*Murty.17.20 . This became his daily routine and major occupation. Since then all his people and subjects became devotees of Lord Vishnu. People follow the king!

तत:_तत: प्रभृtya प्रह्राद: परम.ईश्वरम् ।

tata:_tata: prabhRtya_iva prahrAda: parama.Izvara.m |

तथा_एव प्रत्यहम् भक्त्या पूजयाम्.आस पूर्णया ॥५।३२।१९॥

tathA_eva pratyaham bhaktyA pUjayAm.Asa pUrNayA ||5|32|19||

then

after that

he made mental sacrifice unto the Supreme Lord

and

every day

performed the Rites and Rituals

tata:_tata: prabhRtya_iva prahrAda: parama.Izvara.m | tathA_eva pratyaham bhaktyA pUjayAm.Asa pUrNayA

*vlm.

अथ तस्मिन् पुरे दैत्यास्_ततः प्रभृति वैष्णवाः ।

atha tasmin pure daityA:_tata: prabhRti vaiSNava.a: |

सर्वे एव_अभवन् भव्या राजा हि_आचार.कारणम् ॥५।३२।२०॥

sarva* eva_abhavan_bhavyA rAjA hi_AcAra.kAraNam ||5|32|20||

atha tasmin_pure so there in the city the Demons tata: prabhRti vaiSNava.a: +

sarve/a: eva_abhavan_bhavyA rAjA hi_AcAra.kAraNam

*Murty.17.20 . This became his daily routine and major occupation. Since then all his people and subjects became devotees of Lord Vishnu. People follow the king!

*sv.20 Seeing him and following his example, all the demons in the kingdom also became staunch devotees of Vishnu.

*vlm.20. It came to pass that the Daityas one and all turned Vaishnavas; after the example of their king; and worshipped Hari in their city and temples without intermission.

जगाम वार्ता गगनम् देव.लोकम् अथ_अरि.हन् ।

jagAma vArtA gaganam deva.lokam atha_ari.han |

विष्णोर् द्वेषम् परित्यज्य भक्ता दैत्याः स्थिता* इति ॥५।३२।२१॥

viSNo:_dveSam parityajya bhakta.a: daitya.a: sthitA iti ||5|32|21||

jagAma vArtA gaganam deva.lokam atha_ari.han + viSNo:_dveSam parityajya having abandoned enmity for Vishnu bhaktA daitya.a: sthitA iti

*sv.21 And, the rumour spread like wild fire in heaven that the demons who had till lately been enemies of Vishnu, had suddenly become his devotees!

*Murty.21.24 . O Rama, the news that all 'daityas' had become devotees of Vishnu, spread in the heaven. Then Indra and other gods started wondering why the 'daityas' had become devotees of Vishnu. Then they rushed to Lord Vishnu, seated on the great Sesha in the milk ocean, and informed him thus of the strange transformation of 'daityas'.

*vlm.21. This intelligence reached to heaven and to the abode of the gods, that the Daityas having renounced their enmity to Vishnu, have turned his faithful believers and worshippers in toto.

* Brahmá was the god of Brahmanas, and Vishnu was worshipped by the early Vaisya colonists of India; while *shiva or *mahA.deva was the deity of the aboriginal daitya.Demon tribe. These peoples after long contention came to be amalgamated into one great body of the Hindus, by their adoption of the mixed creed of the said triality or trinity, under the designation of the Triune duty. Still there are many people that have never been united under this triad, and maintain their several creeds with tenacity. See Wilson's Hindu Religion.

देवा* विस्मयम् आजग्मु: शक्र.आद्या: समरुद्गणा: ।

deva.a: vismayam Ajagmu: zakra.AdyA: samarudgaNa.a: |

गृहीता वैष्णवी भक्तिर् दैत्यै: किम् इति राघव ॥५।३२।२२॥

gRhItA vaiSNavI bhakti:_daityai: kim iti rAghava ||5|32|22||

devaa vismaya.m Ajagmus the Gods were amazed

zakrAd?ya.a: samarudgaNa.a: +

gRhItA vaiSNavI bhakti:

daityai: kim iti rAghava

*sv. The gods in heaven were bewildered: how could demons become devotees! They quickly approached Vishnu and asked him.

*vlm.22. The Devas were all astonished to learn, that the Daityas had accepted the Vaishnava faith; and even Indra marvelled with the body of Rudras about him, how the Daityas came to be so at once.

क्षीरोदे भोगि.भोग=स्थम् विबुधा* विस्मय.आकुलाः ।

kSIrode bhogi.bhoga=stha.m vibudha.a: vismaya.Akula.a: |

जग्मुर् अम्बरम् उत्सृज्य हरिम् आहव.शालिनम् ॥५।३२।२३॥

jagmu:_ambara.m utsRjya harim Ahava.zAlinam ||5|32|23||

kSIroda.i in Milk.Ocean bhogi.bhoga.enjoyment.stha.set/situate.m vibudha.very.wise/sage/God.a: vismaya.amazed/aghast.Akula.confused/full.of\crowded.place.a: +

jagmus ambara.m utsRjya hari.m Ahava.zAlin.am

kSIroda. Milk.Ocean

bhoga

jagmus

ambara

utsRjya

hari

Ahava

zAlin

*vlm.23. The astonished Devas then left their celestial abode, and repaired to the warlike Vishnu, reposing on his serpent couch in the milky ocean.

*Murty.21.24 ... Then they rushed to Lord Vishnu, seated on the great Sesha in the milk ocean, and informed him thus of the strange transformation of 'daityas'.

तत्र_एनम् दैत्य.वृत्तान्तम् कथयाम्.आसुर् अस्य ते ।

tatra_enam daitya.vRttAntam kathayAm.Asu:_asya te |

पप्रच्छुश् च_एनम् आसीनम् अपूर्व.आश्चर्य.विस्मयम् ॥५।३२।२४॥

papracchu:_ca_enam AsInam apUrva.Azcarya.vismayam ||5|32|24||

tatra_enam daitya.vRttAntam kathayAm.Asu: they told.about

asya te + papracchu:_ca_enam AsInam apUrva.Azcarya.vismayam

*sv. The gods in heaven were bewildered: how could demons become devotees! They quickly approached Vishnu and asked him.

*vlm.24. They related to him the whole account of the Daityas, and they asked him as he sat down, the cause of their conversion, wherewith they were so much astonished.

SOME GODS asked—

किम् एतद्_भगवन् दैत्या* विरुद्धा* ये सआ_इव ते ।

kim etat_bhagavan_daitya.a: viruddha.a: ye sadA_iva te |

ते हि तन्मयताम् याता माया इयम् इति भाव्यते ॥५।३२।२५॥

te hi tat.mayatAm yAtA mAyA iyam iti bhAvyate ||5|32|25||

how can it be, Lord?

the daitya.Demons have

always

been your enemies,

now they want to embrace your faith?

which appears to us as an act of magic or their hypocrisy.

"kim etat_"How is this, Lord.bhagavan? daitya.a: viruddha.a: ye sadA_iva te |

the Demons who have always been your enemies te hi tanmayatAm

yAta.a: mAyA iyam iti bhAvyate

*vlm.+

*sv. The Celestial Beings . O Lord, what is the reason for the strange behaviour of the 'daityas' who normally hate you? ...

*sv.25 THE GODS said: Lord, what is this mystery? The demons are your traditional enemies. That they should turn into your devotees appears to be unreal and a trick.

क्व किल_अत्यन्त.दुर्वृत्ता दानवा* दलित.अद्रय: ।

kva kila_atyanta.durvRttA* dAnavA* dalita.adraya: |

क्व पाश्चात्य.महाजन्म.लभ्या भक्तिर् जनार्दने ॥५।३२।२६॥

kva pAzcAtya.mahA.janma.labhyA bhakti:_janArdane ||5|32|26||

kva kila atyanta.durvRttA dAnavaa dalita.adraya: + kva pAzcAtya.mahAjanma.labhyA

bhakti:_janArdane

*vlm.26. How different is their present transformation to the Vaishnava faith, which is acquired only after many transmigrations of the soul, from their former spirit of insurrection, in which they broke down the rocks and mountains.

*sv. Where is the diabolical nature of the demons; and where is devotion to you which arises only during the last incarnation of a jîva? Good and divine qualities just do not go with these demons: it sounds so incongruous. Surely, the qualities of a being are always in accordance with the fundamental nature of that being.

प्राकृतो गुणवाञ्_जात* इत्य्_एषा भगवन् कथा ।

prAkRta:_guNavAn_jAta* iti_eSA bhagavan kathA |

अकाल.पुष्प.माला_इव सुखाय_उद्वेजनाय च ॥५।३२।२७॥

akAla.puSpa.mAlA_iva sukhAya_udvejanAya ca ||5|32|27||

prAkRta: guNa.quality/virtue.vAn.-ous jAta: "A commoner become virtuous" this is divine snobbery... iti.so/"thus" eSaa Bhagavan kathA.tale/story such a Tale is this one, Lord, a.non.kAla.time/Time.puSpa.flower/blossom.maala.a iva.like/as.if likewise a flower.garland that is out.of.season sukha.good.space/pleasure.aya udvejana.aya ca.and/also/too

is good news but frightening/disgusting distressing ???

prAkRta

jAta

eSaa

: "A commoner become virtuous" this is divine snobbery...

maala

udvejana

#vij . #udvij . #udvega . #udvejana

*vlm.27. The rumour that a clown has become a learned man, is as gladsome as it is doubtful also, as the news of the budding of blossoms out of season.

*sv. The Celestial Beings . ... It is creating fear in us to hear that a stupid has become a learned person. ...

AS: A garland made from flowers born out of season.

sukhAya udvejanAya ca is good news but frightening/disgusting distressing ???

AS: is a cause for happiness (sukhAya it is an unexpected benefit) but also a cause of concern (udvejanAya one is worried whether it is a good omen or promises unexpected surprises!)

#vij #udvij #udvega #udvejana

*vlm.27. The rumour that a clown has become a learned man, is as gladsome as it is doubtful also, as the news of the budding of blossoms out of season.

"A yokel becomes gentrified"

is the tale that you're telling, Lord!

When flowers bloom out of season

it is good—but disturbing—news. .27.

Two of my three texts have "prahrAda', the other has 'prahlAda'. I suspect that this has something to do with northern and southern dialects. Or is it a sectarian difference?

I have one more comment on *sv. Where is the diabolical nature of the demons; and where is devotion to you which arises only during the last incarnation of a jîva? Good and divine qualities just do not go with these demons: it sounds so incongruous. Surely, the qualities of a being are always in accordance with the fundamental nature of that being.
*AS: The question in this paraphrase can be misleading. It is only rhetoric!

This is a standard construction in Sanskrit. The famous commentator mallinAtha has thus explained it in raghuvaMza commentary:

kvau iti mahadantara.m darzayata: the two "kva" indicate great separation (between concepts).
These demons, behaving badly and destroying mountains (where good people live; and the devotion to viSNu which can be achieved only after many births (pazcatya.mahA.janma.labhyA); how can they be together?

"A yokel becomes gentrified"

is the tale that you're telling, Lord!

When flowers bloom out of season

it is good—but disturbing—news.

न_उपपन्नम् हि यद्_यत्र तत्र तत्र विराजते ।

na_upapanna.m hi yat_yatra tatra tatra virAjate |

मध्ये काचकलापस्य महामूल्यो मणिर् यथा ॥५।३२।२८॥

madhye kAca.kala.apasya mahAmUlya: maNi:_yathA ||5|32|28||

na upapanna.m hi yad yatra tatra tatra virAjate + madhye kAcakalApasya

mahAmUlya:_maNi:_yathA

*sv. The Celestial Beings . ... A diamond is out of place in a heap of glass pieces. A dog can not romance with a goat. The qualities of a being determine the actions. What is happening is improper. The grief caused by such union of incongruencies is worse than pain caused by a diamond needle when it pierces a limb. A lotus can not thrive on land. Every thing will be proper only in its proper environment. Where is devotion to Lord Vishnu and where are these people who constantly indulge in worldly things, who are lowly in behavior? O Lord, it is like an oasis beeing surrounded by bad people. The dovotion of daityas to you is not giving us any comfort or happiness..

*sv. ... Good and divine qualities just do not go with these demons: it sounds so incongruous. Surely, the qualities of a being are always in accordance with the fundamental nature of that being.

*vlm.28. Nothing is graceful without its proper place, as a rich jewel loses its value, when it is set with worthless pebbles. (The show of goodness of the vile, is a matter of suspicion).

यो_यो_यादृग्.गुणो_जन्तु: स* ताम् एव_एति संस्थितिम् ।

ya:_ya:_yAdRk.guNa:_jantu: sa: tAm eva_eti saMsthitim |

सदृशेष्व्_अप्य् अजेषु श्वा न मध्ये रमते क्वचित् ॥५।३२।२९॥

sadRzeSu_api_ajeSu zvaa na madhye ramate kvacit ||5|32|29||

ya:_ya:_yAdRk.guNa: jantu: sa:_tAm eva eti saMsthitim + sadRzeSu_api_ajeSu zvaa

na madhye ramate kvacit

*sv. The Celestial Beings . The Celestial Beings . ... Every thing will be proper only in its proper environment. Where is devotion to Lord Vishnu and where are these people who constantly indulge in worldly things, who are lowly in behavior? O Lord, it is like an oasis beeing surrounded by bad people. The dovotion of daityas to you is not giving us any comfort or happiness.

*vlm.29. All animals have their dispositions conforming with their own natures; how then can the pure faith of Vishnu, agree with the doggish natures of the Daityas?

न तथा दुःखयत्य्_अङ्गे मज्जन्त्यो_वज्र.सूचयः ।

na tathA du:khayati_aGge majjantya:_vajra.sUcaya: |

वैसादृश्येन सम्बद्धा* यथा_एता वस्तु.दृष्टयः ॥५।३२।३०॥

vaisAdRzyena sambaddhA* yathA_etA* vastu.dRSTaya: ||5|32|30||

na.no/not tathA.thus/thatwise du:khay.ati.-s/-es aGga.body/limb\truly\in.fact.e they do not thus pain us in the body,

majjantya: vajra.lightning.bolt.sUci.a: being struck by piercing thunderbolts thorns and needles, vlm; diamond needles, m. vaisAdRzya.ina saMbaddha.a: yathA as these dissimilar connexions, etAs vastu.dRSTi.a: these apparent realities.

du:khay.ati

majjantya:

vajra

sUci

vaisAdRzya

saMbaddha

etA

it's all more shocking than a thunderbolt, this seeming incongruity.

*Murty. The Celestial Beings . ... What is happening is improper. The grief caused by such union of incongruencies is worse than pain caused by a diamond needle when it pierces a limb.

*sv.30.31.32.33 To hear that these demons have become your devotees overnight is almost painful. If it were said that they had gradually evolved into higher states of being, cultivated good qualities and then become your devotees, we could very well understand it. But that someone who has been of wicked disposition has all at once become your devotee, is incredible.

*vlm.30. It does not grieve us so much to be pierced with thorns and needles in our bodies, as to see things of opposite natures, to be set in conjunction with one another.

#dRz see, know, perceive #sadRza similar #sAdRzya #visadRzya vi.sadRzya dissimilar #vaisAdRzya.m dissimilarity, difference.

#badh . #sambadh . #saMbadh . #sambaddha. #saMbaddha mfn. bound or tied together , joined , connected S3Br. Ka1tyS3r.; connected in sense , coherent , having meaning; connected or covered or filled with , belonging or relating to (instr. or comp.) Mn. MBh. &c

*jd.30 . na tathA du:khayati_aGge they do not thus pain us in the body, majjantya: vajra.sUcaya: being struck by piercing thunderbolts thorns and needles, vlm; diamond needles, m. vaisAdRzyena saMbaddha.a: yathA as these dissimilar connexions, eta.a: vastu.dRSTaya: these apparent realities.

यद्यत्र क्रम.सम्प्राप्तम् उपपन्नम् अनिन्दितम् ।

yadyatra krama.samprApta.m upapanna.m anindita.m |

तदेव राजते तत्र जले_ऽम्भोजम् न.तु स्थले ॥५।३२।३१॥

tadeva rAjate tatra jale_*mbhoja.m na.tu sthale ||5|32|31||

{yad_yatra what where / yadi_atra if here} krama.saMprApta.m upapanna.m anindita.m + {tat_eva / tadA_iva} rAjate tatra jale ambhoja.m na.tu sthala.e a lotus in water but not on land

*vlm.31. Whatever is naturally adapted to its time and place, the same seems to suit it then and there; hence the lotus has its grace in water and not upon the land.

*sv. ... A lotus can not thrive on land. Every thing will be proper only in its proper environment. ...

क्व_अधमः प्राकृतारम्भो_हीन.कर्म.रतिः सदा ।

kva_adhama: prAkRta.Arambha:_hIna.karma.rati: sadA |

वराको_दानवो_हीन.जातिर् भक्तिः क्व वैष्णवी ॥५।३२।३२॥

varAka:_dAnava:_hIna.jAti:_bhakti: kva vaiSNavI ||5|32|32||

kva adhama: prAkRta.Arambha: hIna.karma.rati: sadA + varAka: dAnava: hIna.jAti:_bhakti: kva vaiSNavI

*sv. The Celestial Beings . O Lord, what is the reason for the strange behaviour of the 'daityas' who normally hate you? Where are these killers and destroyers of 'rishis' and their hermitages and where is devotion to you which is worthy of great brahmins? ... Where is devotion to Lord Vishnu and where are these people who constantly indulge in worldly things, who are lowly in behavior? O Lord, it is like an oasis beeing surrounded by bad people. The dovotion of daityas to you is not giving us any comfort or happiness.

*sv.30.31.32.33 … that someone who has been of wicked disposition has all at once become your devotee, is incredible.

*vlm.32. Where are the vile Daityas, prone to their misdeeds at all times; and how far is the Vaishnava faith from them that can never appreciate its merit.

कमलिनी पुरुष.ऊषर.भूतता

kamalinI puruSa.USara.bhUtatA

सुखयति_इह यथा न दुराश्रया: ।

sukhayati_iha yathA na durÂzraya.a: |

दिति.सुतो ऽपि हि माधव.भक्तिमान्

diti.suta:_api hi mAdhava.bhaktimAn_

इति कथा न तथा_ईश सुखया नः ॥५।३२।३३॥

iti kathA na tathA_Iza sukhayA na: ||5|32|33||

kamalinI puruSa.USara.bhUtatA a lotus that is like a salty person =

sukhayati iha – gives pleasure here =

yathA na durAzrayA diti.suta:_api hi mAdhava.bhaktimAn iti kathA

na tathA_Iza: sukhayA na: . not thus is the Lord for our happiness.

*vlm.33. O lord! as we are never glad to learn a lotus.bed to be left to parch in the desert soil; so we can never rejoice at the thought, that the race of demons will place their faith in Vishnu—the lord of gods.

*sv. The Celestial Beings . ... A lotus can not thrive on land. Every thing will be proper only in its proper environment. Where is devotion to Lord Vishnu and where are these people who constantly indulge in worldly things, who are lowly in behavior? O Lord, it is like an oasis beeing surrounded by bad people. The dovotion of daityas to you is not giving us any comfort or happiness.

#US to be sick; —> #USara .adj..salty, saline; • #USara.m saline soil, MBh.&c.

oॐm

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FM5033 VISHNU VISITS PRAHRÂDa.a: A POEM OF REFUGE mr19 .z27

https://www.dropbox.com/s/nlq86pjkjc8bukk/fm5033.mr19%20Vishnu%20VISITS%20%20prahrAda%20A%20Poem%20of%20Refuge%20.z27.docx?dl=0

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

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

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

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Jiva Das

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Jun 18, 2021, 9:15:12 AM6/18/21

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FM5032 TRANSFIGURATION 2.MR18 .z33

https://www.dropbox.com/s/xu1mh49zzsrsody/fm5032%202.mr18%20TRANSFIGURATION%20.z33.docx?dl=0

FM.5.25.FM.5.49.

https://www.dropbox.com/s/6v8w5si1r26sbyj/FM.5.25.FM.5.49....docx?dl=0

oॐm

FM.5.32

TRANSFIGURATION

VASISHTHA THE PLENTIFUL said—

प्रह्राद* इति संचिन्त्य कृत्वा नारायणीम् तनुम् ।

prahrAda: iti saMcintya kRtvaa nArAyaNIm tanum |

पुनः संचिन्तयाम्.आस पूजार्थम् असुर.द्विजः ॥५।३२।१॥

puna: saMcintayAm.Asa pUjA.artham asura.dvija: ||5|32|1||

prahrAda* iti saMcintya kRtvaa nArAyaNIm tanum | puna: saMcintayAm.Asa

pUjA.artham asura.dvija:

the twiceborn asura.Darkling prahrAda the Joyful

thinking so

made an image of nArAyaNa.Manway

and further contemplated it worshipfully

*Murty.1 Thus prahrAda made his body filled (mentally) with the attributes of Vishnu. He then proceeded to worship Vishnu.

*sv. Having thus transfigured himself into the very image of Vishnu, prahrAda thought of worshipping Vishnu.

वपुषो वैष्णवाद्_अस्मान् मा भून् मूर्ति: परावरा ।

vapuSa:_vaiSNavAt_asmAn_mA bhUn_mUrti: parAvarA |

अयम् प्राण.प्रवाहेण बहिर् विष्णु: स्थितो_ऽपर: ॥५।३२।२॥

ayam prANa.pravAheNa bahi:_viSNu: sthita:_apara: ||5|32|2||

vapuSa: vaiSNavAt asmAt mA bhUn_. lands??? abhUt??? mUrti: parAvarA

ayam prANa.pravAheNa bahir viSNu: sthita: apara:

वैनतेय.समारूढ: स्फुरच्.छक्ति.चतुष्टय: ।

vainateya.samArUDha: sphurat.zakti.catuSTaya: |

शङ्ख.चक्र.गदा.पाणि: श्यामल.अङ्गश् चतुर्भुज: ॥५।३२।३॥

zaGkha.cakra.gadA.pANi: zyAmala.aGga:_caturbhuja: ||5|32|3||

vainateya.samArUDha: sphurac.chakti.catuSTaya: + zaGkha.cakra.gadA.pANi:

zyAmala.aGga: caturbhuja: four.armed.

चन्द्र.अर्क.नयनः श्रीमान्.कान्त.नन्दक.नन्दनः ।

candra.arka.nayana: zrImAn.kAnta.nandaka.nandana: |

पद्मपाणिर् विशालाक्षः शार्ङ्ग.धन्वा महाद्युतिः ॥५।३२।४॥

padmapANi:_vizAla.akSa: zArGga.dhanvaa mahAdyuti: ||5|32|4||

candra.arka.nayana: the sun and moon his eyes that guide him >nI

zrImAn.kAnta.nandaka.nandana: padmapANi:_vizAlAkSa: zArGga.dhanvaa mahAdyuti:

*Murty.4 Sun and moon are his eyes. He is prosperous and wide.eyed. He holds the bow called 'sarangna' and looks brilliant and splendorous.

तद् एनम् पूजयाम्य् आशु परिवार.समन्वितम् ।

tat_enam pUjayAmi_Azu parivAra.samanvita.m |

सपर्यया मनो.मय्या सर्व.संभार.रम्यया ॥५।३२।५॥

saparyayA mano.mayyA sarvasaMbhAra.ramyayA ||5|32|5||

tat_enam pUjayAmi_Azu parivAra.samanvita.m saparyayA mano.mayyA sarvasaMbhAra.ramyayA

*sv.5.6 I shall now worship him according to the tradition relating to such worship, but mentally."

*vlm.5. I will worship this image, said he, with all my adherents and dependants, with an abundance of grateful offerings agreeable to my taste.

तत एनम् महादेवम् पूजयिष्याम्य्_अहम् पुनः ।

tata* enam mahAdevam pUjayiSyAmi_aham puna: |

पूजया बाह्य.सम्भोग.महत्या बहु.रत्नया ॥५।३२।६॥

pUjayA bAhya.sambhoga.mahatyA bahu.ratnayA ||5|32|6||

tata: therefore enam mahAdevam this Great.God pUjayiSyAmi aham I will worship

puna: again pUjayA with worship bAhya.saMbhoga.mahatyA with great external pleasures bahu.ratnayA – with many jewels

*vlm.6. I will worship this great god always, with all kinds of offering of precious gems and jewels, and all sorts of articles for bodily use and enjoyment.

प्रह्राद* इति संचिन्त्य सम्भार.भर.भारिणा ।

prahrAda* iti saMcintya sambhAra.bhara.bhAriNA |

मनसा पूजयाम्.आस माधवम् कमला.धवम् ॥५।३२।७॥

manasA pUjayAm.Asa mAdhavam kamalA.dhavam ||5|32|7||

मन्दार.माला.वलनैर् हेम.अब्ज.पटल.उत्करैः ।

mandAra.mAlA.valanai:_hema.abja.paTala.utkarai: |

कल्प.वृक्ष.लता.गुच्छैर् रत्न.स्तबक.मण्डलैः ॥५।३२।९॥

kalpa.vRkSa.latA.gucchai:_ratna.stabaka.maNDalai: ||5|32|9||

FM5033

DN5032 TRANSFIGURATION

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |

vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

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