FM.7.130 ON FIRE 3.AG18
jivadas
FM.7.100-FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
FM7130 ON FIRE 3.AG18 .z35
https://www.dropbox.com/s/mp3vmgjlds85l2z/fm7130%203.ag18%20On%20Fire.z35.docx?dl=0
FM.7.130 ON FIRE 3.AG18
सर्ग ७.१३०
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
अथ राम* उवाच_अस्य मुने केन विपश्चितः ।
atha rAma* uvAca_asya mune kena vipazcita: |
स्याद् उपायेन दुःख.अन्तः प्राक्तन.आत्म.उदयाद् इति ॥७।१३०।१॥
syAt_upAyena du:kha.anta: prAktana.atma.udayAt_iti ||7|130|1||
येन_एव_अभ्युदिता यस्य तस्य तेन विना गतिः ।
yena_eva_abhyuditA yasya tasya tena vinA gati: |
न शोभते न सुखदा न हिताय न सत्.फला ॥७।१३०।०२॥
na zobhate na sukhadA na hitAya na sat.phalA ||7|130|02||
विपश्चितो ऽग्निः शरणम् तत् प्रवेशाद् अयम् मृगः ।
vipazcita:_agni: zaraNam tat pravezAt_ayam mRga: |
पूर्व.रूपम् अवाप्नोति निर्मलम् कनकम् यथा ॥७।१३०।०३॥
pUrva.rUpam avApnoti nirmalam kanakam yathA ||7|130|03||
करोम्य्__एतद् अहम् सर्वम् दृश्यताम् दर्शयामि वः ।
karomi_etat_aham sarvam dRzyatAm darzayAmi va: |
अग्नि-प्रवेशम् हरिणः करोत्य्_एषो ऽधुना पुरः ॥७।१३०।०४॥
agni-pravezam hariNa: karoti_eSa:_adhunA pura: ||7|130|04||
इत्य्_उक्त्वा स* मुनिस् तत्र वसिष्ठः श्रेष्ठ-चेष्टितः ।
iti_uktvA sa* muni:_tatra vasiSTha: zreSTha-ceSTita: |
उपस्पृश्य यथा.न्यायम् स्व.कमण्डलु-वारिणा ॥७।१३०।०५॥
upaspRzya yathA.nyAyam sva.kamaNDalu-vAriNA ||7|130|05||
दध्यावन्_इन्धनम् वह्निम् ज्वाला-पुञ्जमय.आत्मकम् ।
dadhyAvan_indhanam vahnim jvAlA-puJjamaya.atmakam |
तद्_ध्यानेन सभा-मध्याज् ज्वाला-जालम् समुद्ययौ ॥७।१३०।०६॥
tat_dhyAnena sabhA-madhyAt_jvAlA-jAlam sam.udyayau ||7|130|06||
अङ्गार.रहित.आकारम् इन्धनेन विवर्जितम् ।
aGgAra.rahita.akAram indhanena vivarjitam |
स्वच्छम् धम.धम.आयन्तम् अधूमम् अपकज्जलम् ॥७।१३०।०७॥
svaccham dhama.dhama.ayantam adhUmam apakajjalam ||7|130|07||
मुग्ध.मुग्ध-कचत् कान्ति हेम-मन्दिर-सुन्दरम् ।
mugdha.mugdha-kacat kAnti hema-mandira-sundaram |
उत्फल्ल-किम्शुक.आकारम् संध्या.अम्बुदवत्.उत्थितम् ॥७।१३०।०८॥
utphalla-kimzuka.akAram saMdhyA.ambudavat.utthitam ||7|130|08||
दूर.अपसृत-सभ्यम् तज् ज्वाल.अजालम् विलोकयन् ।
dUra.apasRta-sabhyam tat_jvAla.ajAlam vilokayan |
मृगः प्राग्.भक्ति-भावेन प्रोल्ललास* विलोकितैः ॥७।१३०।०९॥
mRga: prAk.bhakti-bhAvena prollalAsa* vilokitai: ||7|130|09||
तम् समालोकयन् वह्निम् विविक्षुः क्षीण-दुष्.कृतः ।
tam samAlokayan vahnim vivikSu: kSINa-duS.kRta: |
पश्चाद् उपसमार_आशु दूरम् सिंह* इव_उत्पतन् ॥७।१३०।१०॥
pazcAt_upasamAra_Azu dUram siMha* iva_utpatan ||7|130|10||
एतस्मिन्न्_अन्तरे ध्याने विचार्य मुनि-पुङ्गवः ।
etasmin_antare dhyAne vicArya muni-puGgava: |
मृगम् विलोकितैः क्षीण-पापम् कुर्वन्न्_उवाच ह ॥७।१३०।११॥
mRgam vilokitai: kSINa-pApam kurvan_uvAca ha ||7|130|11||
संस्मृत्य प्राक्तनीम् भक्तिम् भगवन् हव्य-वाहन ।
saMsmRtya prAktanIm bhaktim bhagavan havya-vAhana |
कुरु कारुण्यतः कान्तम् मृगम् एनम् विपश्चितम् ॥७।१३०।१२॥
kuru kAruNyata: kAntam mRgam enam vipazcitam ||7|130|12||
वदत्य्_एवम् मुनौ दूराद् धावित्वा नृप-संसदि ।
vadati_evam munau dUrAt_dhAvitvA nRpa-saMsadi |
मृगो ऽग्निम् वेग-निर्मुक्तः शरो लक्ष्यम् इव_आविशत् ॥७।१३०।१३॥
mRga:_agnim vega-nirmukta: zara:_lakSyam iva_Avizat ||7|130|13||
ज्वाला.जालम् प्रविष्टो ऽसाव्_आदर्श* इव बिम्बितः ।
jvAlA.jAlam praviSTa:_asAu_Adarza* iva bimbita: |
संध्या.अभ्र* इव विश्रान्तो दृष्टः स्पष्ट-शरीरकः ॥७।१३०।१४॥
saMdhyA.abhra* iva vizrAnta:_dRSTa: spaSTa-zarIraka: ||7|130|14||
स* पश्यत्स्व्_एव सभ्येषु मृगो ऽथ नरताम् अगात् ।
sa* pazyatsu_eva sabhyeSu mRga:_atha naratAm agAt |
ज्वाल.उदरे नभस्य्_अभ्र-लवो रूप.अन्तरम् यथा ॥७।१३०।१५॥
jvAla.udare nabhasi_abhra-lava:_rUpa.antaram yathA ||7|130|15||
अदृश्यत_अथ ज्वालायाम् अन्तः.कनक-कान्तिमान् ।
adRzyata_atha jvAlAyAm anta:.kanaka-kAntimAn |
पुरुषः पावन.आकारः कान्त.अवयव-सुन्दरः ॥७।१३०।१६॥
puruSa: pAvana.akAra: kAnta.avayava-sundara: ||7|130|16||
अर्क-बिम्ब* इव_आदित्यश् चन्द्र-बिम्ब* इव_उडुपः ।
arka-bimba* iva_Aditya:_candra-bimba* iva_uDupa: |
महाम्भसि_इव वरुणः संध्या.अभ्र* इव वा शशी ॥७।१३०।१७॥
mahAmbhasi_iva varuNa: saMdhyA.abhra* iva vA zazI ||7|130|17||
चक्षुःकनीनिक.आकोशे मुकुरे सलिले मणौ ।
cakSu:kanInika.akoze mukure salile maNau |
प्रतिबिम्ब* इव_अर्क.आभो भक्तिना_आधार-पावकः ॥७।१३०।१८॥
pratibimba* iva_arka.abha:_bhaktinA_AdhAra-pAvaka: ||7|130|18||
अनन्तरम् सभा-मध्या dx वातैर् दीप* इवाहतः ।
anantaram sabhA-madhyAt_vAtai:_dIpa* ivÂhata: |
ज्वाला.जालम् ययौ क्वा_अपि संध्या.अम्बुद* इव_अम्बरात् ॥७।१३०।१९॥
jvAlA.jAlam yayau kvA_api saMdhyA.ambuda* iva_ambarAt ||7|130|19||
कुटी.कुड्येषु भग्नेषु प्रतिबिम्ब* इव_अमरः ।
kuTI.kuDyeSu bhagneSu pratibimba* iva_amara: |
अतिष्ठत् पुरुषस् तत्र पटान् नट* इव_उद्गतः ॥७।१३०।२०॥
atiSThat puruSa:_tatra paTAn naTa* iva_udgata: ||7|130|20||
अक्ष.माल.आधरः शान्तो हेम-यज्ञ.उपवीतवान् ।
akSa.mAla.adhara: zAnta:_hema-yajJa.upavItavAn |
अग्नि-शौच.अम्बर*छन्नः सद्यश् चन्द्र* इव_उदितः ॥७।१३०।२१॥
agni-zauca.ambara*channa: sadya:_candra* iva_udita: ||7|130|21||
अहो भा* इति सभ्य.उक्त्या तस्य वेषस्य भासनात् ।
aho bhA* iti sabhya.uktyA tasya veSasya bhAsanAt |
भास्वान् इव विशालाभो भास* इत्य्_एष* शब्दितः ॥७।१३०।२२॥
bhAsvAn iva vizAlAbha:_bhAsa* iti_eSa* zabdita: ||7|130|22||
असौ मूर्त* इव_आभासो भास-नाम्ना भविष्यति ।
asau mUrta* iva_AbhAsa:_bhAsa-nAmnA bhaviSyati |
समास्थैः कैश्चिद् इत्य्_उक्तम् तेन भासः स* उच्यते ॥७।१३०।२३॥
samAsthai: kai:cit_iti_uktam tena bhAsa: sa* ucyate ||7|130|23||
अथ_उपविश्य तत्र_एव स* भासो ध्यान-संस्थितः ।
atha_upavizya tatra_eva sa* bhAsa:_dhyAna-saMsthita: |
आत्म.उदन्तम् अशेषेण सस्मार प्राक्तनम् तनौ ॥७।१३०।२४॥
Atma.udantam azeSeNa sasmAra prAktanam tanau ||7|130|24||
सभालोके गत-स्पन्दे स्मयेन_आत्मनि तिष्ठति ।
sabhAloke gata-spande smayena_Atmani tiSThati |
भासो मुहूर्त-मात्रेण दृष्ट्वा स्व.उदन्तम् अक्षतम् ॥७।१३०।२५॥
bhAsa:_muhUrta-mAtreNa dRSTvA sva.udantam akSatam ||7|130|25||
आययौ पूर्व-जन्मभ्यो ध्यानालोकाद् व्यबुध्यत ।
Ayayau pUrva-janmabhya:_dhyAnAlokAt_vyabudhyata |
सभाम् आलोकयाम्.आस* समुत्थाय यथाक्रमम् ॥७।१३०।२६॥
sabhAm AlokayAm.Asa* sam.utthAya yathAkramam ||7|130|26||
स* च_आगत्य वसिष्ठाय प्रणामम् अकरोन्_मुदा ।
sa* ca_Agatya vasiSThAya praNAmam akarot_mudA |
ज्ञान.अर्क-प्राणद, ब्रह्मन्, नमस्ते ऽस्त्व्_इत्य्_उदाहरन् ॥७।१३०।२७॥
jJAna.arka-prANada, brahman, namaste_astu_iti_udAharan ||7|130|27||
तम् उवाच वसिष्ठो ऽपि हस्तेन शिरसि स्पृशन् ।
tam uvAca vasiSTha:_api hastena zirasi spRzan |
अद्य ते सुचिराद् राजन्न् अविद्यायाः क्षयो ऽस्त्व्_इति ॥७।१३०।२८॥
adya te sucirAt_rAjan*avidyAyA: kSaya:_astu_iti ||7|130|28||
रामम् जय_इति जल्पन्तम् नतम् दशारथो_ऽथ तम् ।
rAmam jaya_iti jalpantam natam dazAratha:_atha tam |
आसनात् किम्चिद् उत्तिष्ठन् समुवाच हसन्न्_इव ॥७।१३०।२९॥
AsanAt kim.cit_uttiSThan samuvAca hasan_iva ||7|130|29||
स्वागतम् ते ऽस्तु भो राजन्न्_इदम् आसनम् आस्यताम् ।
svAgatam te_astu bho rAjan_idam Asanam AsyatAm |
अनेक.भव-सम्भार-भ्रान्ति विश्रम्यताम् इह ॥७।१३०।३०॥
aneka.bhava-sambhAra-bhrAnti vizramyatAm iha ||7|130|30||
वाल्मीकिर् उवाच ।
vAlmIki:_uvAca |
वदत्य्_एवम् दशरथे विपश्चिद् भास.नाम-भृत् ।
vadati_evam dazarathe vipazcit=bhAsa.nAma-bhRt |
विवेश विष्तरे विश्वामित्र.आदीन् प्रणमन् मुनीन् ॥७।१३०।३१॥
viveza viStare vizvAmitra.adIn praNaman munIn ||7|130|31||
अहो बत चिरम् कालम् आलानेन_इव दन्तिना ।
aho bata ciram kAlam AlAnena_iva dantinA |
वन्येन_अविद्यया दुःखम् अनुभूतम् विपश्चिता ॥७।१३०।३२॥
vanyena_avidyayA du:kham anubhUtam vipazcitA ||7|130|32||
अ-सम्यक्.बोध=दुर्दृष्टेर् अहो नु विषमा गतिः ।
a-samyak.bodha=dur.dRSTe:_aho nu viSamA gati: |
व्योम्न्य्_एव दर्शयत्य्_एषा सर्गाडम्बर-सम्भ्रमम् ॥७।१३०।३३॥
vyomni_eva darzayati_eSA sargADambara-sambhramam ||7|130|33||
कियन्त्य्_आश्चर्यम् एतानि जगन्ति वितत.आत्मनि ।
kiyanti_Azcaryam etAni jaganti vitata.atmani |
संततानि चिरम् तानि विभ्रान्तानि विपश्चिता ॥७।१३०।३४॥
saMtatAni ciram tAni vibhrAntAni vipazcitA ||7|130|34||
व्योम.आत्मनो ऽपि महिमायम् अहो न कीदृग्
vyoma.atmana:_api mahimAyam aho na kIdRk_
अस्य स्वभाव-विभवस्य चिद्.आत्म-वृत्तेः ।
asya svabhAva-vibhavasya cit.Atma-vRtte: |
यः शून्य* एव परमात्म-घने ऽम्बरे ऽन्तर्
ya: zUnya* eva paramAtma-ghane_ambare_antar
एवम्.विधानि वि.विधानि जगन्ति भान्ति ॥७।१३०।३५॥
evam.vidhAni vi.vidhAni jaganti bhAnti ||7|130|35||
॥
•
oॐm
•
VASISHTHA said—
अथ राम* उवाच_अस्य मुने केन विपश्चितः ।
atha rAma* uvAca_asya mune kena vipazcita: |
स्याद् उपायेन दुःख.अन्तः प्राक्तन.आत्म.उदयाद् इति ॥७।१३०।१॥
syAt_upAyena du:kha.anta: prAktana.atma.udayAt_iti ||7|130|1||
.
then *rAma asked him:
"muni, how did *vipashchit, after his long suffering, reach his present state?"
and then rAma asked of him: = mune – "muni, =
केन विपश्चितः स्याद् उपायेन -by what means would there be for *vipashchit =
दुःख-अन्तः -after his suffering = प्राक्तन-आत्म-उदयाद् इति -his rising to this present state?"
*sv.1 RAMA asked: O sage, how, by whom and by what means will this deer be freed from its unfortunate state of existence?
*vlm.1 VALMIKI related;—rAma then asked Vasishtha, to tell him by what means Vipaschit was released from his brutish shape and restored to his human form again.
येन_एव_अभ्युदिता यस्य तस्य तेन विना गतिः ।
yena_eva_abhyuditA yasya tasya tena vinA gati: |
न शोभते न सुखदा न हिताय न सत्.फला ॥७।१३०।०२॥
na zobhate na sukhadA na hitAya na sat.phalA ||7|130|02||
.
yena_eva_abhyuditA yasya tasya tena vinA gati: na zobhate na sukhadA na hitAya na sat.phalA
.
येन एव_अभ्युदिता -How this (state) has arisen, यस्य -for whom,
तस्य -of him तेन विना गतिः -without that (suffering), the path
न शोभते -is not beautiful, न सुख.दा -nor pleasure.giving
न हिताय -nor beneficial न सत्फला -nor fruitful.
*sv.2 VASISTHA replied: The way out of this misfortune is that which was its original cause. Any other path is not the right one and it will not be productive of happiness, welfare or fruition.
*vlm.2. Vasishtha said:—The way by which a person has had his rise, is the only means that conduces to his success, welfare and happiness in life; (and a departure from this course, brings on his ruin).
* RKhare – Not only does the author of the Yogavāsiṣṭha regard other systems of philosophy with respect, but also thinks that it is advisable for every man to stick to his own method of spiritual realization, provided he meets with success and makes progress through it. He says, “That method by which a man makes progress is the best for him. He should not change it for another, which might not look right to him, nor pleases him, nor be useful to him (YV 7.130.2.).”
विपश्चितो ऽग्निः शरणम् तत् प्रवेशाद् अयम् मृगः ।
vipazcita:_agni: zaraNam tat pravezAt_ayam mRga: |
पूर्व.रूपम् अवाप्नोति निर्मलम् कनकम् यथा ॥७।१३०।०३॥
pUrva.rUpam avApnoti nirmalam kanakam yathA ||7|130|03||
.
vipazcita:_agni: zaraNam -for the Scholar King fire is a refuge =
tat_pravezAt_ayam mRga: -that thru.entering this Deer =
pUrva.rUpam avApnoti -a former form attains =
nirmalam kanakam yathA – refined gold is so.
#praveza
*sv.3 The king vipazcit adored the fire; and by entering into the fire this deer will regain its former state, just as gold regains its lustre by being purified in the fire.
*vlm.3. Vipaschit had been a worshipper, and it is by his re entrance in to the refuge of that deity only; that his changed form of the stag, may be altered and restored to its former figure, of bright and unalloyed gold.
करोम्य्__एतद् अहम् सर्वम् दृश्यताम् दर्शयामि वः ।
karomi_etat_aham sarvam dRzyatAm darzayAmi va: |
अग्नि-प्रवेशम् हरिणः करोत्य्_एषो ऽधुना पुरः ॥७।१३०।०४॥
agni-pravezam hariNa: karoti_eSa:_adhunA pura: ||7|130|04||
.
here's what I'll do:
I'll offer you a show:
"The Stag Enters the Fire",
here and now, right-before your eyes
!
करोमि_एतद् अहं सर्वं – I shall do all this = दृश्यतां दर्शयामि वः – I'll show you a show = अग्नि-प्रवेशं हरिणः करोति – the stag enters the fire = एषः अधुना पुरः – this now before you
.
karomi_etat_aham sarvam dRzyatAm darzayAmi va: agni-pravezam hariNa: karoti_eSa:_adhunA pura:
.
*sv.4 Behold, I shall make this deer enter into the fire.
*vlm.4. I will now try the means of his restoration in your presence, as you may all witness it with your open eyes; and this stag will of itself enter into the fire before your sight.
इत्य्_उक्त्वा स* मुनिस् तत्र वसिष्ठः श्रेष्ठ-चेष्टितः ।
iti_uktvA sa* muni:_tatra vasiSTha: zreSTha-ceSTita: |
उपस्पृश्य यथा.न्यायम् स्व.कमण्डलु-वारिणा ॥७।१३०।०५॥
upaspRzya yathA.nyAyam sva.kamaNDalu-vAriNA ||7|130|05||
.
iti uktvA sa* muni:_tatra vasiSTha: zreSTha-ceSTita: upaspRzya yathAnyAyam sva.kamaNDalu-vAriNA
.
*vlm.5. Válmiki related:—Saying so, the benevolent sage, touched his water pot with his hand, and muttered his mantras upon it in the proper form. (i.e. with fixed attention).
*sv.5-6 VALMIKI said: So saying, the sage Vasistha sipped water from his sacred water-pot and created a fire in the middle of the hall, without any fuel.
दध्यावन्_इन्धनम् वह्निम् ज्वाला-पुञ्जमय.आत्मकम् ।
dadhyAvan_indhanam vahnim jvAlA-puJjamaya.atmakam |
तद्_ध्यानेन सभा-मध्याज् ज्वाला-जालम् समुद्ययौ ॥७।१३०।०६॥
tat_dhyAnena sabhA-madhyAt_jvAlA-jAlam sam.udyayau ||7|130|06||
.
dadhyAvan-indhanam vahnim jvAlA-puJjamaya.atmakam tad.dhyAnena sabhA-madhyAt
jvAlA-jAlam samudyayau
.
*vlm.6. He thought intently upon the god of fire, with his flashing flames all around him; and immediately there sprang a blaze of fire, upon his reflection on it; (in the midst of the royal hall).
*sv.5-6 VALMIKI said: So saying, the sage Vasistha sipped water from his sacred water-pot and created a fire in the middle of the hall, without any fuel.
अङ्गार.रहित.आकारम् इन्धनेन विवर्जितम् ।
aGgAra.rahita.akAram indhanena vivarjitam |
स्वच्छम् धम.धम.आयन्तम् अधूमम् अपकज्जलम् ॥७।१३०।०७॥
svaccham dhama.dhama.ayantam adhUmam apakajjalam ||7|130|07||
.
aGgAra.rahita.akAram indhanena vivarjitam svaccham dhama.dhama.ayantam adhUmam apakajjalam
.
*sv.7-8 It burned brightly without any sparks and without any smoke.
*vlm.7. This was a pure flame, kindled without any coal or fuel, and burning with a rumbling noise, without emitting any smoke or soot or sloe.
*AB. bahulam dve_.. ||
#dhama.dhama.ayantam adhUmam apakajjalam
मुग्ध.मुग्ध-कचत् कान्ति हेम-मन्दिर-सुन्दरम् ।
mugdha.mugdha-kacat kAnti hema-mandira-sundaram |
उत्फल्ल-किम्शुक.आकारम् संध्या.अम्बुदवत्.उत्थितम् ॥७।१३०।०८॥
utphalla-kimzuka.akAram saMdhyA.ambudavat.utthitam ||7|130|08||
.
mugdha.mugdha-kacat-kAnti hema-mandira-sundaram utphalla-kimzuka.akAram
saMdhyA.ambudavat-utthitam – like a sunset/rise raincloud risen. =
.
*sv.7-8 It burned brightly without any sparks and without any smoke.
*vlm.8. Brighter and brighter it burnt in its beauty, and shone as a dome of gold, by shedding a golden lustre all about; it was as flushing as the blushing kinsuka blossom, and as glowing as the evening clouds of heaven
दूर.अपसृत-सभ्यम् तज् ज्वाल.अजालम् विलोकयन् ।
dUra.apasRta-sabhyam tat_jvAla.ajAlam vilokayan |
मृगः प्राग्.भक्ति-भावेन प्रोल्ललास* विलोकितैः ॥७।१३०।०९॥
mRga: prAk.bhakti-bhAvena prollalAsa* vilokitai: ||7|130|09||
.
dUra.apasRta-sabhyam taj-jvAlAjAlam vilokayan mRga: prAg.bhakti-bhAvena prollalAsa* vilokitai:
.
*vlm.9. The assembled host receded backward, upon beholding the spreading flame; but the stag flushed with the fervour of of its former faith, on seeing its adored deity manifest before its sight.
*sv.9-10 The people in the assembly moved away from the centre of the hall. The deer was delighted to see that fire. It began to frisk about in delight.
#apasRta #prollalAsa* #vilokita
तम् समालोकयन् वह्निम् विविक्षुः क्षीण-दुष्.कृतः ।
tam samAlokayan vahnim vivikSu: kSINa-duS.kRta: |
पश्चाद् उपसमार_आशु दूरम् सिंह* इव_उत्पतन् ॥७।१३०।१०॥
pazcAt_upasamAra_Azu dUram siMha* iva_utpatan ||7|130|10||
.
tam samAlokayan vahnim -watching that Fire =
vivikSu: kSINa-duS.kRta:
pazcAt.next =
#Ara – cry, howl - *samAra - #upasamAra – with a roar, fm7.130.10 =
Azu dUram -suddenly from afar =
simha* iva_utpatan – leapt like a lion.
*vlm.10. As it looked on the fire with its ardent desire, he got rid of his sins, as if they were burnt away by its flames; and then advancing slowly towards it, he jumped at once amidst the blaze, as a lion springs aloft on his prey.
*sv.9-10 The people in the assembly moved away from the centre of the hall. The deer was delighted to see that fire. It began to frisk about in delight.
***var. KG typa:_.. upasasamArAzu_..
एतस्मिन्न्_अन्तरे ध्याने विचार्य मुनि-पुङ्गवः ।
etasmin_antare dhyAne vicArya muni-puGgava: |
मृगम् विलोकितैः क्षीण-पापम् कुर्वन्न्_उवाच ह ॥७।१३०।११॥
mRgam vilokitai: kSINa-pApam kurvan_uvAca ha ||7|130|11||
.
etasmin.whin.this antara.within/inner.e dhyAna.meditation/thott.e vicArya.hvg.inquired muni.Muni.puGgava.xx.: mRga.animal/deer.m by/with vilokita.look/glance/consideration.s.i: thm kSINa.weakened.pApa.fault.sin.m kurvan.do/making uvAca.said/spoke ha.xx
.
*vlm.11. At this moment, the muni moved his mind to meditation, and found the sins of the prince were burnt away from his soul; and then addressed the god, saying:—
*sv.11 Vasistha was in a deep state of contemplation and blessed the deer that it should be freed from its past sinful tendencies.
संस्मृत्य प्राक्तनीम् भक्तिम् भगवन् हव्य-वाहन ।
saMsmRtya prAktanIm bhaktim bhagavan havya-vAhana |
कुरु कारुण्यतः कान्तम् मृगम् एनम् विपश्चितम् ॥७।१३०।१२॥
kuru kAruNyata: kAntam mRgam enam vipazcitam ||7|130|12||
.
saMsmRtya prAktana.Im bhakti.m bhagavan O. havya.food/sacrifice.xx.vAhana.current/flow\carrier kuru.make/do kAruNya.pity/compassion.tas.after/from kAnta.m mRga.animal/deer.m enAm.this.f. vipazcit.the.Scholarite.am
.
संस्मृत्य प्राक्तनीम् भक्तिम् -Recollecting his prior devotion,
भगवन् हव्य-वाहन -o-Lord Bearer of Sacrifices,
कुरु कारुण्यतः -cause out of compassion
कान्तम् मृगम् एनम् विपश्चितम् -this beautiful beast to be (again) the scholarly *vipashchit. – or VLM, the handsome *vipashchit. -12-
#kR 2 -#>kAru – a bard, praiser. -#kAruNya -n.-compassion , kindness MBh. R. &c
*vlm.12. O lord, that bearest the sacrificial butter to the celestials, recall to thy mind the past acts of the prince, in his faith to thee; and kindly restore him, to his former handsome figure again.
*sv.12 He further prayed to the fire-god: "Remembering his previous existence, O fire, please restore to this deer his old form as the king vipazcit."
वदत्य्_एवम् मुनौ दूराद् धावित्वा नृप-संसदि ।
vadati_evam munau dUrAt_dhAvitvA nRpa-saMsadi |
मृगो ऽग्निम् वेग-निर्मुक्तः शरो लक्ष्यम् इव_आविशत् ॥७।१३०।१३॥
mRga:_agnim vega-nirmukta: zara:_lakSyam iva_Avizat ||7|130|13||
.
vadati evam munau dUrAt_dhAvitvA nRpa-saMsadi mRga: agnim vega-nirmukta:
zara: lakSyam iva avizat
.
*vlm.13. As the sage was praying in this manner, he saw the stag to be released from the flame, and running towards the assembled princes, with the velocity of an arrow flying towards its butt end or mark.
ज्वाला.जालम् प्रविष्टो ऽसाव्_आदर्श* इव बिम्बितः ।
jvAlA.jAlam praviSTa:_asAu_Adarza* iva bimbita: |
संध्या.अभ्र* इव विश्रान्तो दृष्टः स्पष्ट-शरीरकः ॥७।१३०।१४॥
saMdhyA.abhra* iva vizrAnta:_dRSTa: spaSTa-zarIraka: ||7|130|14||
.
jvAlAjAlam praviSTa:_asau
Adarze iva bimbita: -as.if reflected in a mirror +
saMdhyAbhra iva vizrAnta: dRSTa: spaSTa-zarIraka:
.
*vlm.p.14 Having been in the burning fire, he appeared like a flaming body. The assembly saw him in this form as bright as the appearance of an evening cloud.
स* पश्यत्स्व्_एव सभ्येषु मृगो ऽथ नरताम् अगात् ।
sa* pazyatsu_eva sabhyeSu mRga:_atha naratAm agAt |
ज्वाल.उदरे नभस्य्_अभ्र-लवो रूप.अन्तरम् यथा ॥७।१३०।१५॥
jvAla.udare nabhasi_abhra-lava:_rUpa.antaram yathA ||7|130|15||
.
there the entire assembly saw
what was similar to a cloud taking a new different shape:
there, in the very heart of fire, the stag took-on a human form
.
*vlm.p.15 Thus the deer was changed to the form of a man before the sight of the assembled princes, just as a spot of cloud is seen to assume another figure in the face of the bright vault of heaven.
sa* pazyatsu_eva sabhyeSu mRga:_atha naratAm agAt jvAla.udare nabhasi abhra-lava:_rUpa.antaram yathA
.
अदृश्यत_अथ ज्वालायाम् अन्तः.कनक-कान्तिमान् ।
adRzyata_atha jvAlAyAm anta:.kanaka-kAntimAn |
पुरुषः पावन.आकारः कान्त.अवयव-सुन्दरः ॥७।१३०।१६॥
puruSa: pAvana.akAra: kAnta.avayava-sundara: ||7|130|16||
.
अदृश्यता_अथ ज्वालायाम् -Then something unseen in the flame,
अन्तः.कनक-कान्तिमान् -as beautiful as-if made of gold,
पुरुषः -a person, पावन-आकारः -a formation of fire,
कान्त-अवयव-सुन्दरः -handsomely beautiful in its parts.
.
*vlm.16. It was seen amidst the flame, to assume a figure as that of pure gold; which afterwards took the form of a man, of handsome shape and appearance. (So the funeral fire purifies the soul of its impurities, and gives it a brighter form afterwards).
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
*अदृश्यता_अथ ज्वालायाम् -Then something unseen in the flame, अन्तः.कनक-कान्तिमान् -as beautiful as-if made of gold, पुरुषः -a person, पावन-आकारः -a formation of fire, कान्त-अवयव-सुन्दरः -handsomely beautiful in its parts.
अर्क-बिम्ब* इव_आदित्यश् चन्द्र-बिम्ब* इव_उडुपः ।
arka-bimba* iva_Aditya:_candra-bimba* iva_uDupa: |
महाम्भसि_इव वरुणः संध्या.अभ्र* इव वा शशी ॥७।१३०।१७॥
mahAmbhasi_iva varuNa: saMdhyA.abhra* iva vA zazI ||7|130|17||
.
arka-bimbe iva_Aditya: candra-bimbe iva_uDupa: mahAmbhasi_iva varuNa: saMdhyA.abhre iva vA zazI
.
*vlm.17. He appeared as the orb of the sun, or as the disc of the moon in the sky; or as the god Varuna in the waters of the deep, or as the evening cloud or rising moon.
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
चक्षुःकनीनिक.आकोशे मुकुरे सलिले मणौ ।
cakSu:kanInika.akoze mukure salile maNau |
प्रतिबिम्ब* इव_अर्क.आभो भक्तिना_आधार-पावकः ॥७।१३०।१८॥
pratibimba* iva_arka.abha:_bhaktinA_AdhAra-pAvaka: ||7|130|18||
.
cakSu:kanInika.a.koze -Contained in the pupil of his eye -
mukure salile maNau -ina mirror, in the water, in a jewel, -
pratibimbe iva -as-if in a reflection -
arka.abha: bhaktinA_AdhAra-pAvaka: -
.
*vlm.18. There was the reflexion of the sun in the pupils of his eyes, as it was reflected on the surface of water, or on a mirror or bright gem; and the fire of his faith, blazed serenely in the sockets of his eyeballs.
#kan – to shine, be merry -#kanIna कनीन -adj.-young, youthful_RV.; #kanInI कनीनी -the pupil of the eye_Lex.; the little finge:_Lex. -#kanInika – the pupil of the eye (of Karkatî Crab), sUkSma-randhra-IkSaNa-svaccha-dRSTa-jyoti:kanInikA, y3070.008.
अनन्तरम् सभा-मध्या dx वातैर् दीप* इवाहतः ।
anantaram sabhA-madhyAt_vAtai:_dIpa* ivÂhata: |
ज्वाला.जालम् ययौ क्वा_अपि संध्या.अम्बुद* इव_अम्बरात् ॥७।१३०।१९॥
jvAlA.jAlam yayau kvA_api saMdhyA.ambuda* iva_ambarAt ||7|130|19||
.
anantaram sabhAmadhyAt vAtai:_dIpa ivÂhata: jvAlAjAlam yayau kvA_api saMdhyA.ambuda iva_ambarAt
.
*vlm.19. Shortly afterwards this blaze of light disappeared from the court, as the light of a lamp, is blown away by the breath of wind; or as the tinges of evening clouds; vanish in the sky under the shades of night.
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
कुटी.कुड्येषु भग्नेषु प्रतिबिम्ब* इव_अमरः ।
kuTI.kuDyeSu bhagneSu pratibimba* iva_amara: |
अतिष्ठत् पुरुषस् तत्र पटान् नट* इव_उद्गतः ॥७।१३०।२०॥
atiSThat puruSa:_tatra paTAn naTa* iva_udgata: ||7|130|20||
.
kuTI.xx.kuDya.xx.eSu bhagna.xx.eSu pratibimba.xx.e iva.like/as.if amara.immortal/God.: atiSThat.stood/remained. puruSa.personality/Person.: tatra.there paTa2.xx.An naTa2.xx.: iva.like/as.if udgita.xx.:
.
*vlm.20. The man then stood as plainly in the hall, as the idol of a deity is seen to stand in a dilapidated temple (without its brightness); or as an actor is seen behind the scene (without his dress).
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
अक्ष.माल.आधरः शान्तो हेम-यज्ञ.उपवीतवान् ।
akSa.mAla.adhara: zAnta:_hema-yajJa.upavItavAn |
अग्नि-शौच.अम्बर*छन्नः सद्यश् चन्द्र* इव_उदितः ॥७।१३०।२१॥
agni-zauca.ambara*channa: sadya:_candra* iva_udita: ||7|130|21||
.
akSamAla.adhara: zAnta: hema-yajJa.upavItavAn agni-zauca.ambara-channa: sadya: candra iva udita:
.
*vlm.21. He stood silent holding a rosary on his hand, and having his sacred thread, hanging down a chain of gold about his neck; he wore a robe of pure white blanched by the fiery heat; and appeared as the bright moon, rising before the assembly.
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
*AB. agnidAhenaiva zaucam nairmalyam yasya yathAvidhair ambaraiz channa: ||
अहो भा* इति सभ्य.उक्त्या तस्य वेषस्य भासनात् ।
aho bhA* iti sabhya.uktyA tasya veSasya bhAsanAt |
भास्वान् इव विशालाभो भास* इत्य्_एष* शब्दितः ॥७।१३०।२२॥
bhAsvAn iva vizAlAbha:_bhAsa* iti_eSa* zabdita: ||7|130|22||
.
aho bhA iti sabhya.uktyA tasya veSasya bhAsanAt bhAsvAn iva vizAlAbha: bhAsa* iti_eSa_zabdita:
.
*vlm.22. On seeing the brightness of his person and attire, the courtiers all and every one, cried out saying, "O to the lustre;" and because he was as lustrous as day light, he was named, "Lustre" by all.
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
*AB. "eSa bhAsa" iti nAmnA zabdito janair ukta: ||
#bhA -#bhA -m.-the planet Venus, or its Lord (#zukra); –f.-(a beam of) light; splendor; -n.-a star, asterism, lunar mansion, solar sign.
असौ मूर्त* इव_आभासो भास-नाम्ना भविष्यति ।
asau mUrta* iva_AbhAsa:_bhAsa-nAmnA bhaviSyati |
समास्थैः कैश्चिद् इत्य्_उक्तम् तेन भासः स* उच्यते ॥७।१३०।२३॥
samAsthai: kai:cit_iti_uktam tena bhAsa: sa* ucyate ||7|130|23||
.
asau mUrta_iva_AbhAsa: bhAsa-nAmnA bhaviSyati samAsthai: kaiz.cit_iti_uktam tena bhAsa: sa* ucyate
.
*vlm.23. The courtiers also confirmed it by saying that, because he is as bright as brightness itself, let him be styled the "bright or Bhás," the name that he bore on him ever afterwards.
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
अथ_उपविश्य तत्र_एव स* भासो ध्यान-संस्थितः ।
atha_upavizya tatra_eva sa* bhAsa:_dhyAna-saMsthita: |
आत्म.उदन्तम् अशेषेण सस्मार प्राक्तनम् तनौ ॥७।१३०।२४॥
Atma.udantam azeSeNa sasmAra prAktanam tanau ||7|130|24||
.
atha -next = upavizya tatra_eva
sa: this bhAsa the Bright dhyAna-saMsthita: -settled in Meditation =
Atma.udantam azeSeNa sasmAra prAktanam tanau
.
*vlm.24. He sat in the hall in his meditative mood, and remembered all the incidents of his past life and former body.
*sv.24 bhAsa* realised in a moment, by deep contemplation, all that had happened in his previous incarnations.
सभालोके गत-स्पन्दे स्मयेन_आत्मनि तिष्ठति ।
sabhAloke gata-spande smayena_Atmani tiSThati |
भासो मुहूर्त-मात्रेण दृष्ट्वा स्व.उदन्तम् अक्षतम् ॥७।१३०।२५॥
bhAsa:_muhUrta-mAtreNa dRSTvA sva.udantam akSatam ||7|130|25||
.
sabhAloke gata-spande smayena_Atmani tiSThati bhAsa:_muhUrta-mAtreNa dRSTvA sva.udantam akSatam
.
*vlm.25. The assembly was struck with wonder, and remained quite motionless and speechless and absorbed in thought; as Bhásha was reflecting in his mind the adventures of his past life.
*sv.25 In the meantime, the excitement and the conversation in the assembly had subsided and there was silence once again.
आययौ पूर्व-जन्मभ्यो ध्यानालोकाद् व्यबुध्यत ।
Ayayau pUrva-janmabhya:_dhyAnAlokAt_vyabudhyata |
सभाम् आलोकयाम्.आस* समुत्थाय यथाक्रमम् ॥७।१३०।२६॥
sabhAm AlokayAm.Asa* sam.utthAya yathAkramam ||7|130|26||
.
Ayayau pUrva-janmabhya: dhyAnAlokAt_vy.abudhyata sabhAm AlokayAm.Asa* samutthAya yathAkramam
.
*vlm.26. Then the prince rose from his reverie after a short while, and advanced towards the assembly, under his newly obtained title of Bhásha or the light.
*sv.26 bhAsa* arose and proceeded towards the sage Vasistha and bowed to him.
स* च_आगत्य वसिष्ठाय प्रणामम् अकरोन्_मुदा ।
sa* ca_Agatya vasiSThAya praNAmam akarot_mudA |
ज्ञान.अर्क-प्राणद, ब्रह्मन्, नमस्ते ऽस्त्व्_इत्य्_उदाहरन् ॥७।१३०।२७॥
jJAna.arka-prANada, brahman, namaste_astu_iti_udAharan ||7|130|27||
.
sas.he/it ca.and/also Agatya.having.come.to vasiSTha.the.Plentiful.Aya praNAma.xx.m akarot.made/did mudA.xx hey jJAna.Wisdom/Knowledge.arka.sun/star.prANada.xx., Brahmin, namaste.xx. astu.xx. iti.so/"thus" udAharan.xx
.
*vlm.27. He advanced at first towards Vasishtha, and saluted him with delight; and then addressed him saying:—" I bow down, sir, before thee, as the giver of my life and light of knowledge of myself."
*sv.27 The sage, in turn, blessed him saying, "May the ignorance under which you have been labouring for so long leave you".
तम् उवाच वसिष्ठो ऽपि हस्तेन शिरसि स्पृशन् ।
tam uvAca vasiSTha:_api hastena zirasi spRzan |
अद्य ते सुचिराद् राजन्न् अविद्यायाः क्षयो ऽस्त्व्_इति ॥७।१३०।२८॥
adya te sucirAt_rAjan*avidyAyA: kSaya:_astu_iti ||7|130|28||
.
tam uvAca vasiSTha:_api hastena zirasi spRzan adya te sucirAt_rAjan*avidyAyA: kSaya:_astu_iti
.
*vlm.p.28 Vasishtha raised him by touching his head with his hand, saying "May your protracted ignorance, O prince, disappear this day and forever after.
तम् उवाच वसिष्ठः_अपि -Vasishtha moreover said to him,
हस्तेन शिरसि स्पृशन् -touching his head with his hand,
अद्य ते सु-चिरात् राजन् -"Now for you after a good-long.while -28-
अविद्यायाः क्षयः_अस्तु_इति -let there be destruction of your ignorance." -28-
*vlm.28. Vasishtha raised him by touching his head with his hand; and said; "May thy protracted ignorance, O prince, dissipate this day and for ever after.
*sv.28 Then bhAsa* saluted rAma and hailed him.
रामम् जय_इति जल्पन्तम् नतम् दशारथो_ऽथ तम् ।
rAmam jaya_iti jalpantam natam dazAratha:_atha tam |
आसनात् किम्चिद् उत्तिष्ठन् समुवाच हसन्न्_इव ॥७।१३०।२९॥
AsanAt kim.cit_uttiSThan samuvAca hasan_iva ||7|130|29||
.
rAmam jaya iti jalpantam natam dazAratha:_atha tam AsanAt_kim.cit_uttiSThan
samuvAca hasan.n iva
.
*vlm.29. Victory to rAma, said Bhásha, and bowed down to Dasharatha; who rising a little from his seat, thus accosted him smilingly and said:—
*sv.29 After this, the king dazaratha welcomed bhAsa: "Welcome, O king. Be seated here. You have wandered far and wide and for a very long time in this saMsAra. Now rest here."
स्वागतम् ते ऽस्तु भो राजन्न्_इदम् आसनम् आस्यताम् ।
svAgatam te_astu bho rAjan_idam Asanam AsyatAm |
अनेक.भव-सम्भार-भ्रान्ति विश्रम्यताम् इह ॥७।१३०।३०॥
aneka.bhava-sambhAra-bhrAnti vizramyatAm iha ||7|130|30||
.
svAgatam te_astu bho rAjan.n idam Asanam AsyatAm aneka.bhava-sambhAra-bhrAnti vizramyatAm iha
.
*vlm.30. Dasharatha said;—You are welcome, O prince! be seated on this seat; you have wandered through many difficulties of the world, now take your rest here.
*sv.30-31 bhAsa* took his seat among the sages in the assembly.
VAALMIIKI OF THE ANTHILL said—
वदत्य्_एवम् दशरथे विपश्चिद् भास.नाम-भृत् ।
vadati_evam dazarathe vipazcit=bhAsa.nAma-bhRt |
विवेश विष्तरे विश्वामित्र.आदीन् प्रणमन् मुनीन् ॥७।१३०।३१॥
viveza viStare vizvAmitra.adIn praNaman munIn ||7|130|31||
.
vadati_evam dazarathe vipazcid-bhAsanAmabhRt viveza viStare vizvAmitra.adIn praNaman munIn
.
*vlm.31. Válmiki related:—Thus accosted by the king, the prince now bearing the name of Bhásha, took his seat on a cushionion, after making his salutation, to the venerable sages Vivlmamitra and others.
*sv.30-31 bhAsa* took his seat among the sages in the assembly.
अहो बत चिरम् कालम् आलानेन_इव दन्तिना ।
aho bata ciram kAlam AlAnena_iva dantinA |
वन्येन_अविद्यया दुःखम् अनुभूतम् विपश्चिता ॥७।१३०।३२॥
vanyena_avidyayA du:kham anubhUtam vipazcitA ||7|130|32||
.
aho bata ciram kAlam -O what a long time =
AlAnena_iva dantinA – w a chain like a tethered tusker elephant =
vanyena_avidyayA -w wild Ignorance = du:kham anubhUtam vipazcitA – trouble was experienced by the Scholar
.
*sv.32 King dazaratha continued: "Alas, like a tethered elephant, this king vipazcit had to undergo countless trials and tribulations.
*vlm.32. Dasharatha exclaimed:—O the pains, that Vipaschit has so long undergone, under the thraldom of Ignorance; in the manner of a wild elephant, tied in fetters at his feet by ruthless huntsmen.
अ-सम्यक्.बोध=दुर्दृष्टेर् अहो नु विषमा गतिः ।
a-samyak.bodha=dur.dRSTe:_aho nu viSamA gati: |
व्योम्न्य्_एव दर्शयत्य्_एषा सर्गाडम्बर-सम्भ्रमम् ॥७।१३०।३३॥
vyomni_eva darzayati_eSA sargADambara-sambhramam ||7|130|33||
.
a-samyag.bodha=dur.dRSTe: aho nu viSamA gati: vyomni_eva darzayati_eSA sargADambara-sambhramam .
*vlm.33. O to what miseries is man exposed, owing to his want of precise understanding, and by his false knowledge of the reality of these worlds, that are seen to be revolving in empty shape.
*sv.33-34-35 What a great calamity follows imperfect vision of the reality and the perverse understanding of the truth. Though essentially unreal and non-existent, it is amazing what power this illusion has, that it can seemingly create such diverse worlds in the infinite consciousness, and such varied experiences."
कियन्त्य्_आश्चर्यम् एतानि जगन्ति वितत.आत्मनि ।
kiyanti_Azcaryam etAni jaganti vitata.atmani |
संततानि चिरम् तानि विभ्रान्तानि विपश्चिता ॥७।१३०।३४॥
saMtatAni ciram tAni vibhrAntAni vipazcitA ||7|130|34||
.
kiyanti_Azcaryam etAni jaganti vitata.atmani saMtatAni ciram tAni vibhrAntAni vipazcitA
.
*vlm.34. How wondrous are these worlds, so extensive and so remote, which Vipaschit has traversed out, and how incredible are the pains, through which he has passed so long.
*sv.33-34-35 What a great calamity follows imperfect vision of the reality and the perverse understanding of the truth. Though essentially unreal and non-existent, it is amazing what power this illusion has, that it can seemingly create such diverse worlds in the infinite consciousness, and such varied experiences."
व्योम.आत्मनो ऽपि महिमायम् अहो न कीदृग्
vyoma.atmana:_api mahimAyam aho na kIdRk_
अस्य स्वभाव-विभवस्य चिद्.आत्म-वृत्तेः ।
asya svabhAva-vibhavasya cit.Atma-vRtte: |
यः शून्य* एव परमात्म-घने ऽम्बरे ऽन्तर्
ya: zUnya* eva paramAtma-ghane_ambare_antar
एवम्.विधानि वि.विधानि जगन्ति भान्ति ॥७।१३०।३५॥
evam.vidhAni vi.vidhAni jaganti bhAnti ||7|130|35||
.
@ vyoma.spacious.sky..Atman.self.a: api.even\very mahimA.greatness/might/glory ayam.this aho.O.yes! na.not kIdRg.xx asya.his/its svabhAva.self.nature.vibhava.xx.sya @ cidAtmA.Conscious.self.vRtti.xx.e: yas.who/which zUnye.in.empty/in.void eva.indeed\only/very paramAtma.SuperSelf.ghana.cloud/fog/thick.e ambare.in.sky antar.inner evamvidha.of.such.kind.s.Ani vividhA.different/various.s.Ani jaganti.xx bhAnti.appearing/shining
.
*vlm.35. O how wonderful is the nature and glory, of the inane Intellect of the vacuous spirit of the Supreme, that exhibits in empty air, the blank thoughts of his all comprehensive mind, as sole and substantial ones (to the apprehension of ignorant mortals).
*sv.33-34-35 What a great calamity follows imperfect vision of the reality and the perverse understanding of the truth. Though essentially unreal and non-existent, it is amazing what power this illusion has, that it can seemingly create such diverse worlds in the infinite consciousness, and such varied experiences."
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oॐm
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FM7131 THE BRIGHT SAMSAARA 3.AG19-21.z58
FM.7.131
Jiva Das
FM.7.100-FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
FM7130 ON FIRE 3.AG18 .z35
https://www.dropbox.com/s/mp3vmgjlds85l2z/fm7130%203.ag18%20On%20Fire.z35.docx?dl=0
FM7130
•
oॐm
•
FM7130
ON FIRE
VASISHTHA THE PLENTIFUL declared–
अथ राम* उवाच_अस्य मुने केन विपश्चितः ।
atha rAma* uvAca_asya mune kena vipazcita: |
स्याद् उपायेन दुःख.अन्तः प्राक्तन.आत्म.उदयाद् इति ॥७।१३०।१॥
syAt_upAyena du:kha.anta: prAktana.atma.udayAt_iti ||7|130|1||
.
then *rAma asked him:
"muni, how did *vipashchit, after his long suffering, reach his present state?"
and then rAma asked of him: = mune – "muni, =
केन विपश्चितः स्याद् उपायेन .by what means would there be for *vipashchit =
दुःख.अन्तः .after his suffering = प्राक्तन.आत्म.उदयाद् इति .his rising to this present state?"
*sv.1 RAMA asked: O sage, how, by whom and by what means will this deer be freed from its unfortunate state of existence?
*vlm.1 VALMIKI related;—rAma then asked Vasishtha, to tell him by what means Vipaschit was released from his brutish shape and restored to his human form again.
येन_एव_अभ्युदिता यस्य तस्य तेन विना गतिः ।
yena_eva_abhyuditA yasya tasya tena vinA gati: |
न शोभते न सुखदा न हिताय न सत्.फला ॥७।१३०।२॥
na zobhate na sukhadA na hitAya na sat.phalA ||7|130|2||
.
yena_eva_abhyuditA yasya tasya tena vinA gati: na zobhate na sukhadA na hitAya na sat.phalA
.
येन एव_अभ्युदिता .How this (state) has arisen, यस्य .for whom,
तस्य .of him तेन विना गतिः .without that (suffering), the path
न शोभते .is not beautiful, न सुख.दा .nor pleasure.giving
न हिताय .nor beneficial न सत्फला .nor fruitful.
*sv.2 VASISTHA replied: The way out of this misfortune is that which was its original cause. Any other path is not the right one and it will not be productive of happiness, welfare or fruition.
*vlm.2. Vasishtha said:—The way by which a person has had his rise, is the only means that conduces to his success, welfare and happiness in life; (and a departure from this course, brings on his ruin).
* RKhare – Not only does the author of the Yogavāsiṣṭha regard other systems of philosophy with respect, but also thinks that it is advisable for every man to stick to his own method of spiritual realization, provided he meets with success and makes progress through it. He says, “That method by which a man makes progress is the best for him. He should not change it for another, which might not look right to him, nor pleases him, nor be useful to him (YV 7.130.2.).”
विपश्चितो ऽग्निः शरणम् तत् प्रवेशाद् अयम् मृगः ।
vipazcita:_agni: zaraNam tat pravezAt_ayam mRga: |
पूर्व.रूपम् अवाप्नोति निर्मलम् कनकम् यथा ॥७।१३०।३॥
pUrva.rUpam avApnoti nirmalam kanakam yathA ||7|130|3||
.
vipazcita:_agni: zaraNam .for the Scholar King fire is a refuge =
tat_pravezAt_ayam mRga: .that thru.entering this Deer =
pUrva.rUpam avApnoti .a former form attains =
nirmalam kanakam yathA – refined gold is so.
#praveza
*sv.3 The king vipazcit adored the fire; and by entering into the fire this deer will regain its former state, just as gold regains its lustre by being purified in the fire.
*vlm.3. Vipaschit had been a worshipper, and it is by his re entrance in to the refuge of that deity only; that his changed form of the stag, may be altered and restored to its former figure, of bright and unalloyed gold.
करोम्य्__एतद् अहम् सर्वम् दृश्यताम् दर्शयामि वः ।
karomi_etat_aham sarvam dRzyatAm darzayAmi va: |
अग्नि.प्रवेशम् हरिणः करोत्य्_एषो ऽधुना पुरः ॥७।१३०।४॥
agni.pravezam hariNa: karoti_eSa:_adhunA pura: ||7|130|4||
.
here's what I'll do:
I'll offer you a show:
"The Stag Enters the Fire",
here and now, right.before your eyes
!
करोमि_एतद् अहं सर्वं – I shall do all this = दृश्यतां दर्शयामि वः – I'll show you a show = अग्नि.प्रवेशं हरिणः करोति – the stag enters the fire = एषः अधुना पुरः – this now before you
.
karomi_etat_aham sarvam dRzyatAm darzayAmi va: agni.pravezam hariNa: karoti_eSa:_adhunA pura:
.
*sv.4 Behold, I shall make this deer enter into the fire.
*vlm.4. I will now try the means of his restoration in your presence, as you may all witness it with your open eyes; and this stag will of itself enter into the fire before your sight.
इत्य्_उक्त्वा स* मुनिस् तत्र वसिष्ठः श्रेष्ठ.चेष्टितः ।
iti_uktvA sa* muni:_tatra vasiSTha: zreSTha.ceSTita: |
उपस्पृश्य यथा.न्यायम् स्व.कमण्डलु.वारिणा ॥७।१३०।५॥
upaspRzya yathA.nyAyam sva.kamaNDalu.vAriNA ||7|130|5||
.
iti uktvA sa* muni:_tatra vasiSTha: zreSTha.ceSTita: upaspRzya yathAnyAyam sva.kamaNDalu.vAriNA
.
*vlm.5. Válmiki related:—Saying so, the benevolent sage, touched his water pot with his hand, and muttered his mantras upon it in the proper form. (i.e. with fixed attention).
*sv.5.6 VALMIKI said: So saying, the sage Vasistha sipped water from his sacred water.pot and created a fire in the middle of the hall, without any fuel.
दध्यावन्_इन्धनम् वह्निम् ज्वाला.पुञ्जमय.आत्मकम् ।
dadhyAvan_indhanam vahnim jvAlA.puJjamaya.atmakam |
तद्_ध्यानेन सभा.मध्याज् ज्वाला.जालम् समुद्ययौ ॥७।१३०।६॥
tat_dhyAnena sabhA.madhyAt_jvAlA.jAlam sam.udyayau ||7|130|6||
.
dadhyAvan.indhanam vahnim jvAlA.puJjamaya.atmakam tad.dhyAnena sabhA.madhyAt
jvAlA.jAlam samudyayau
.
*vlm.6. He thought intently upon the god of fire, with his flashing flames all around him; and immediately there sprang a blaze of fire, upon his reflection on it; (in the midst of the royal hall).
*sv.5.6 VALMIKI said: So saying, the sage Vasistha sipped water from his sacred water.pot and created a fire in the middle of the hall, without any fuel.
अङ्गार.रहित.आकारम् इन्धनेन विवर्जितम् ।
aGgAra.rahita.akAram indhanena vivarjitam |
स्वच्छम् धम.धम.आयन्तम् अधूमम् अपकज्जलम् ॥७।१३०।७॥
svaccham dhama.dhama.ayantam adhUmam apakajjalam ||7|130|7||
.
aGgAra.rahita.akAram indhanena vivarjitam svaccham dhama.dhama.ayantam adhUmam apakajjalam
.
*sv.7.8 It burned brightly without any sparks and without any smoke.
*vlm.7. This was a pure flame, kindled without any coal or fuel, and burning with a rumbling noise, without emitting any smoke or soot or sloe.
*AB. bahulam dve_.. ||
#dhama.dhama.ayantam adhUmam apakajjalam
मुग्ध.मुग्ध.कचत् कान्ति हेम.मन्दिर.सुन्दरम् ।
mugdha.mugdha.kacat kAnti hema.mandira.sundaram |
उत्फल्ल.किम्शुक.आकारम् संध्या.अम्बुदवत्.उत्थितम् ॥७।१३०।८॥
utphalla.kimzuka.akAram saMdhyA.ambudavat.utthitam ||7|130|8||
.
mugdha.mugdha.kacat.kAnti hema.mandira.sundaram utphalla.kimzuka.akAram
saMdhyA.ambudavat.utthitam – like a sunset/rise raincloud risen. =
.
*sv.7.8 It burned brightly without any sparks and without any smoke.
*vlm.8. Brighter and brighter it burnt in its beauty, and shone as a dome of gold, by shedding a golden lustre all about; it was as flushing as the blushing kinsuka blossom, and as glowing as the evening clouds of heaven
दूर.अपसृत.सभ्यम् तज् ज्वाल.अजालम् विलोकयन् ।
dUra.apasRta.sabhyam tat_jvAla.ajAlam vilokayan |
मृगः प्राग्.भक्ति.भावेन प्रोल्ललास* विलोकितैः ॥७।१३०।९॥
mRga: prAk.bhakti.bhAvena prollalAsa* vilokitai: ||7|130|9||
.
dUra.apasRta.sabhyam taj.jvAlAjAlam vilokayan mRga: prAg.bhakti.bhAvena prollalAsa* vilokitai:
.
*vlm.9. The assembled host receded backward, upon beholding the spreading flame; but the stag flushed with the fervour of of its former faith, on seeing its adored deity manifest before its sight.
*sv.9.10 The people in the assembly moved away from the centre of the hall. The deer was delighted to see that fire. It began to frisk about in delight.
#apasRta #prollalAsa* #vilokita
तम् समालोकयन् वह्निम् विविक्षुः क्षीण.दुष्.कृतः ।
tam samAlokayan vahnim vivikSu: kSINa.duS.kRta: |
पश्चाद् उपसमार_आशु दूरम् सिंह* इव_उत्पतन् ॥७।१३०।१०॥
pazcAt_upasamAra_Azu dUram siMha* iva_utpatan ||7|130|10||
.
tam samAlokayan vahnim .watching that Fire =
vivikSu: kSINa.duS.kRta:
pazcAt.next =
#Ara – cry, howl . *samAra . #upasamAra – with a roar, fm7.130.10 =
Azu dUram .suddenly from afar =
simha* iva_utpatan – leapt like a lion.
*vlm.10. As it looked on the fire with its ardent desire, he got rid of his sins, as if they were burnt away by its flames; and then advancing slowly towards it, he jumped at once amidst the blaze, as a lion springs aloft on his prey.
*sv.9.10 The people in the assembly moved away from the centre of the hall. The deer was delighted to see that fire. It began to frisk about in delight.
***var. KG typa:_.. upasasamArAzu_..
एतस्मिन्न्_अन्तरे ध्याने विचार्य मुनि.पुङ्गवः ।
etasmin_antare dhyAne vicArya muni.puGgava: |
मृगम् विलोकितैः क्षीण.पापम् कुर्वन्न्_उवाच ह ॥७।१३०।११॥
mRgam vilokitai: kSINa.pApam kurvan_uvAca ha ||7|130|11||
.
etasmin.whin.this antara.within/inner.e dhyAna.meditation/thott.e vicArya.hvg.inquired muni.Muni.puGgava.।: mRga.animal/deer.m by/with vilokita.look/glance/consideration.s.i: thm kSINa.weakened.pApa.fault.sin.m kurvan.do/making uvAca.said/spoke ha.xx
.
*vlm.11. At this moment, the muni moved his mind to meditation, and found the sins of the prince were burnt away from his soul; and then addressed the god, saying:—
*sv.11 Vasistha was in a deep state of contemplation and blessed the deer that it should be freed from its past sinful tendencies.
संस्मृत्य प्राक्तनीम् भक्तिम् भगवन् हव्य.वाहन ।
saMsmRtya prAktanIm bhaktim bhagavan havya.vAhana |
कुरु कारुण्यतः कान्तम् मृगम् एनम् विपश्चितम् ॥७।१३०।१२॥
kuru kAruNyata: kAntam mRgam enam vipazcitam ||7|130|12||
.
saMsmRtya prAktana.Im bhakti.m bhagavan O. havya.food/sacrifice.।vAhana.current/flow\carrier kuru.make/do kAruNya.pity/compassion.tas.after/from kAnta.m mRga.animal/deer.m enAm.this.f. vipazcit.the.Scholarite.am
.
Recollecting his prior devotion,
o.Lord Bearer of Sacrifices,
cause out of compassion
this beautiful beast to be (again) the scholarly *vipashchit. – or VLM, the handsome *vipashchit.
*vlm.12. O lord, that bearest the sacrificial butter to the celestials, recall to thy mind the past acts of the prince, in his faith to thee; and kindly restore him, to his former handsome figure again.
*sv.12 He further prayed to the fire.god: "Remembering his previous existence, O fire, please restore to this deer his old form as the king vipazcit."
वदत्य्_एवम् मुनौ दूराद् धावित्वा नृप.संसदि ।
vadati_evam munau dUrAt_dhAvitvA nRpa.saMsadi |
मृगो ऽग्निम् वेग.निर्मुक्तः शरो लक्ष्यम् इव_आविशत् ॥७।१३०।१३॥
mRga:_agnim vega.nirmukta: zara:_lakSyam iva_Avizat ||7|130|13||
.
vadati evam munau dUrAt_dhAvitvA nRpa.saMsadi mRga: agnim vega.nirmukta:
zara: lakSyam iva avizat
.
*vlm.13. As the sage was praying in this manner, he saw the stag to be released from the flame, and running towards the assembled princes, with the velocity of an arrow flying towards its butt end or mark.
ज्वाला.जालम् प्रविष्टो ऽसाव्_आदर्श* इव बिम्बितः ।
jvAlA.jAlam praviSTa:_asAu_Adarza* iva bimbita: |
संध्या.अभ्र* इव विश्रान्तो दृष्टः स्पष्ट.शरीरकः ॥७।१३०।१४॥
saMdhyA.abhra* iva vizrAnta:_dRSTa: spaSTa.zarIraka: ||7|130|14||
.
jvAlAjAlam praviSTa:_asau
Adarze iva bimbita: .as.if reflected in a mirror +
saMdhyAbhra iva vizrAnta: dRSTa: spaSTa.zarIraka:
.
*vlm.p.14 Having been in the burning fire, he appeared like a flaming body. The assembly saw him in this form as bright as the appearance of an evening cloud.
स* पश्यत्स्व्_एव सभ्येषु मृगो ऽथ नरताम् अगात् ।
sa* pazyatsu_eva sabhyeSu mRga:_atha naratAm agAt |
ज्वाल.उदरे नभस्य्_अभ्र.लवो रूप.अन्तरम् यथा ॥७।१३०।१५॥
jvAla.udare nabhasi_abhra.lava:_rUpa.antaram yathA ||7|130|15||
.
there the entire assembly saw
what was similar to a cloud taking a new different shape:
there, in the very heart of fire, the stag took.on a human form
.
*vlm.p.15 Thus the deer was changed to the form of a man before the sight of the assembled princes, just as a spot of cloud is seen to assume another figure in the face of the bright vault of heaven.
sa* pazyatsu_eva sabhyeSu mRga:_atha naratAm agAt jvAla.udare nabhasi abhra.lava:_rUpa.antaram yathA
.
अदृश्यत_अथ ज्वालायाम् अन्तः.कनक.कान्तिमान् ।
adRzyata_atha jvAlAyAm anta:.kanaka.kAntimAn |
पुरुषः पावन.आकारः कान्त.अवयव.सुन्दरः ॥७।१३०।१६॥
puruSa: pAvana.akAra: kAnta.avayava.sundara: ||7|130|16||
.
अदृश्यता_अथ ज्वालायाम् .Then something unseen in the flame,
अन्तः.कनक.कान्तिमान् .as beautiful as.if made of gold,
पुरुषः .a person, पावन.आकारः .a formation of fire,
कान्त.अवयव.सुन्दरः .handsomely beautiful in its parts.
.
*vlm.16. It was seen amidst the flame, to assume a figure as that of pure gold; which afterwards took the form of a man, of handsome shape and appearance. (So the funeral fire purifies the soul of its impurities, and gives it a brighter form afterwards).
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
*अदृश्यता_अथ ज्वालायाम् .Then something unseen in the flame, अन्तः.कनक.कान्तिमान् .as beautiful as.if made of gold, पुरुषः .a person, पावन.आकारः .a formation of fire, कान्त.अवयव.सुन्दरः .handsomely beautiful in its parts.
अर्क.बिम्ब* इव_आदित्यश् चन्द्र.बिम्ब* इव_उडुपः ।
arka.bimba* iva_Aditya:_candra.bimba* iva_uDupa: |
महाम्भसि_इव वरुणः संध्या.अभ्र* इव वा शशी ॥७।१३०।१७॥
mahAmbhasi_iva varuNa: saMdhyA.abhra* iva vA zazI ||7|130|17||
.
arka.bimbe iva_Aditya: candra.bimbe iva_uDupa: mahAmbhasi_iva varuNa: saMdhyA.abhre iva vA zazI
.
*vlm.17. He appeared as the orb of the sun, or as the disc of the moon in the sky; or as the god Varuna in the waters of the deep, or as the evening cloud or rising moon.
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
चक्षुःकनीनिक.आकोशे मुकुरे सलिले मणौ ।
cakSu:kanInika.akoze mukure salile maNau |
प्रतिबिम्ब* इव_अर्क.आभो भक्तिना_आधार.पावकः ॥७।१३०।१८॥
pratibimba* iva_arka.abha:_bhaktinA_AdhAra.pAvaka: ||7|130|18||
.
cakSu:kanInika.a.koze .Contained in the pupil of his eye .
mukure salile maNau .ina mirror, in the water, in a jewel, .
pratibimbe iva .as.if in a reflection .
arka.abha: bhaktinA_AdhAra.pAvaka: .
.
*vlm.18. There was the reflexion of the sun in the pupils of his eyes, as it was reflected on the surface of water, or on a mirror or bright gem; and the fire of his faith, blazed serenely in the sockets of his eyeballs.
#kan – to shine, be merry .#kanIna कनीन .adj..young, youthful_RV.; #kanInI कनीनी .the pupil of the eye_Lex.; the little finge:_Lex. .#kanInika – the pupil of the eye (of Karkatî Crab), sUkSma.randhra.IkSaNa.svaccha.dRSTa.jyoti:kanInikA, y3070.008.
अनन्तरम् सभा.मध्या dx वातैर् दीप* इवाहतः ।
anantaram sabhA.madhyAt_vAtai:_dIpa* ivÂhata: |
ज्वाला.जालम् ययौ क्वा_अपि संध्या.अम्बुद* इव_अम्बरात् ॥७।१३०।१९॥
jvAlA.jAlam yayau kvA_api saMdhyA.ambuda* iva_ambarAt ||7|130|19||
.
anantaram sabhAmadhyAt vAtai:_dIpa ivÂhata: jvAlAjAlam yayau kvA_api saMdhyA.ambuda iva_ambarAt
.
*vlm.19. Shortly afterwards this blaze of light disappeared from the court, as the light of a lamp, is blown away by the breath of wind; or as the tinges of evening clouds; vanish in the sky under the shades of night.
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
कुटी.कुड्येषु भग्नेषु प्रतिबिम्ब* इव_अमरः ।
kuTI.kuDyeSu bhagneSu pratibimba* iva_amara: |
अतिष्ठत् पुरुषस् तत्र पटान् नट* इव_उद्गतः ॥७।१३०।२०॥
atiSThat puruSa:_tatra paTAn naTa* iva_udgata: ||7|130|20||
.
kuTI.।kuDya.।eSu bhagna.।eSu pratibimba.।e iva.like/as.if amara.immortal/God.: atiSThat.stood/remained. puruSa.personality/Person.: tatra.there paTa2.।An naTa2.।: iva.like/as.if udgita.।:
.
*vlm.20. The man then stood as plainly in the hall, as the idol of a deity is seen to stand in a dilapidated temple (without its brightness); or as an actor is seen behind the scene (without his dress).
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
अक्ष.माल.आधरः शान्तो हेम.यज्ञ.उपवीतवान् ।
akSa.mAla.adhara: zAnta:_hema.yajJa.upavItavAn |
अग्नि.शौच.अम्बर*छन्नः सद्यश् चन्द्र* इव_उदितः ॥७।१३०।२१॥
agni.zauca.ambara*channa: sadya:_candra* iva_udita: ||7|130|21||
.
akSamAla.adhara: zAnta: hema.yajJa.upavItavAn agni.zauca.ambara.channa: sadya: candra iva udita:
.
*vlm.21. He stood silent holding a rosary on his hand, and having his sacred thread, hanging down a chain of gold about his neck; he wore a robe of pure white blanched by the fiery heat; and appeared as the bright moon, rising before the assembly.
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
*AB. agnidAhenaiva zaucam nairmalyam yasya yathAvidhair ambaraiz channa: ||
अहो भा* इति सभ्य.उक्त्या तस्य वेषस्य भासनात् ।
aho bhA* iti sabhya.uktyA tasya veSasya bhAsanAt |
भास्वान् इव विशालाभो भास* इत्य्_एष* शब्दितः ॥७।१३०।२२॥
bhAsvAn iva vizAlAbha:_bhAsa* iti_eSa* zabdita: ||7|130|22||
.
aho bhA iti sabhya.uktyA tasya veSasya bhAsanAt bhAsvAn iva vizAlAbha: bhAsa* iti_eSa_zabdita:
.
*vlm.22. On seeing the brightness of his person and attire, the courtiers all and every one, cried out saying, "O to the lustre;" and because he was as lustrous as day light, he was named, "Lustre" by all.
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
*AB. "eSa bhAsa" iti nAmnA zabdito janair ukta: ||
#bhA .#bhA .m..the planet Venus, or its Lord (#zukra); –f..(a beam of) light; splendor; .n..a star, asterism, lunar mansion, solar sign.
असौ मूर्त* इव_आभासो भास.नाम्ना भविष्यति ।
asau mUrta* iva_AbhAsa:_bhAsa.nAmnA bhaviSyati |
समास्थैः कैश्चिद् इत्य्_उक्तम् तेन भासः स* उच्यते ॥७।१३०।२३॥
samAsthai: kai:cit_iti_uktam tena bhAsa: sa* ucyate ||7|130|23||
.
asau mUrta_iva_AbhAsa: bhAsa.nAmnA bhaviSyati samAsthai: kaiz.cit_iti_uktam tena bhAsa: sa* ucyate
.
*vlm.23. The courtiers also confirmed it by saying that, because he is as bright as brightness itself, let him be styled the "bright or Bhás," the name that he bore on him ever afterwards.
*sv. He was radiant and handsome. As soon as he arose in the fire, the fire vanished from sight. All the assembled sages with one voice exclaimed "Ah, what radiance (bha) does this person possess! He shines (bhasa) like the sun. Surely, he shall become famous as bhAsa." Hence, he came to be known as bhAsa.
अथ_उपविश्य तत्र_एव स* भासो ध्यान.संस्थितः ।
atha_upavizya tatra_eva sa* bhAsa:_dhyAna.saMsthita: |
आत्म.उदन्तम् अशेषेण सस्मार प्राक्तनम् तनौ ॥७।१३०।२४॥
Atma.udantam azeSeNa sasmAra prAktanam tanau ||7|130|24||
.
atha .next = upavizya tatra_eva
sa: this bhAsa the Bright dhyAna.saMsthita: .settled in Meditation =
Atma.udantam azeSeNa sasmAra prAktanam tanau
.
*vlm.24. He sat in the hall in his meditative mood, and remembered all the incidents of his past life and former body.
*sv.24 bhAsa* realised in a moment, by deep contemplation, all that had happened in his previous incarnations.
सभालोके गत.स्पन्दे स्मयेन_आत्मनि तिष्ठति ।
sabhAloke gata.spande smayena_Atmani tiSThati |
भासो मुहूर्त.मात्रेण दृष्ट्वा स्व.उदन्तम् अक्षतम् ॥७।१३०।२५॥
bhAsa:_muhUrta.mAtreNa dRSTvA sva.udantam akSatam ||7|130|25||
.
sabhAloke gata.spande smayena_Atmani tiSThati bhAsa:_muhUrta.mAtreNa dRSTvA sva.udantam akSatam
.
*vlm.25. The assembly was struck with wonder, and remained quite motionless and speechless and absorbed in thought; as Bhásha was reflecting in his mind the adventures of his past life.
*sv.25 In the meantime, the excitement and the conversation in the assembly had subsided and there was silence once again.
आययौ पूर्व.जन्मभ्यो ध्यानालोकाद् व्यबुध्यत ।
Ayayau pUrva.janmabhya:_dhyAnAlokAt_vyabudhyata |
सभाम् आलोकयाम्.आस* समुत्थाय यथाक्रमम् ॥७।१३०।२६॥
sabhAm AlokayAm.Asa* sam.utthAya yathAkramam ||7|130|26||
.
Ayayau pUrva.janmabhya: dhyAnAlokAt_vy.abudhyata sabhAm AlokayAm.Asa* samutthAya yathAkramam
.
*vlm.26. Then the prince rose from his reverie after a short while, and advanced towards the assembly, under his newly obtained title of Bhásha or the light.
*sv.26 bhAsa* arose and proceeded towards the sage Vasistha and bowed to him.
स* च_आगत्य वसिष्ठाय प्रणामम् अकरोन्_मुदा ।
sa* ca_Agatya vasiSThAya praNAmam akarot_mudA |
ज्ञान.अर्क.प्राणद, ब्रह्मन्, नमस्ते ऽस्त्व्_इत्य्_उदाहरन् ॥७।१३०।२७॥
jJAna.arka.prANada, brahman, namaste_astu_iti_udAharan ||7|130|27||
.
sas.he/it ca.and/also Agatya.having.come.to vasiSTha.the.Plentiful.Aya praNAma.।m akarot.made/did mudA.xx hey jJAna.Wisdom/Knowledge.arka.sun/star.prANada.।, Brahmin, namaste.। astu.। iti.so/"thus" udAharan.xx
.
*vlm.27. He advanced at first towards Vasishtha, and saluted him with delight; and then addressed him saying:—" I bow down, sir, before thee, as the giver of my life and light of knowledge of myself."
*sv.27 The sage, in turn, blessed him saying, "May the ignorance under which you have been labouring for so long leave you".
तम् उवाच वसिष्ठो ऽपि हस्तेन शिरसि स्पृशन् ।
tam uvAca vasiSTha:_api hastena zirasi spRzan |
अद्य ते सुचिराद् राजन्न् अविद्यायाः क्षयो ऽस्त्व्_इति ॥७।१३०।२८॥
adya te sucirAt_rAjan*avidyAyA: kSaya:_astu_iti ||7|130|28||
.
tam uvAca vasiSTha:_api hastena zirasi spRzan adya te sucirAt_rAjan*avidyAyA: kSaya:_astu_iti
.
*vlm.p.28 Vasishtha raised him by touching his head with his hand, saying "May your protracted ignorance, O prince, disappear this day and forever after.
Vasishtha moreover said to him,
touching his head with his hand,
"Now for you after a good.long.while .28.
et there be destruction of your ignorance." .28.
.
*vlm.28. Vasishtha raised him by touching his head with his hand; and said; "May thy protracted ignorance, O prince, dissipate this day and for ever after.
*sv.28 Then bhAsa* saluted rAma and hailed him.
रामम् जय_इति जल्पन्तम् नतम् दशारथो_ऽथ तम् ।
rAmam jaya_iti jalpantam natam dazAratha:_atha tam |
आसनात् किम्चिद् उत्तिष्ठन् समुवाच हसन्न्_इव ॥७।१३०।२९॥
AsanAt kim.cit_uttiSThan samuvAca hasan_iva ||7|130|29||
.
rAmam jaya iti jalpantam natam dazAratha:_atha tam AsanAt_kim.cit_uttiSThan
samuvAca hasan.n iva
.
*vlm.29. Victory to rAma, said Bhásha, and bowed down to Dasharatha; who rising a little from his seat, thus accosted him smilingly and said:—
*sv.29 After this, the king dazaratha welcomed bhAsa: "Welcome, O king. Be seated here. You have wandered far and wide and for a very long time in this saMsAra. Now rest here."
स्वागतम् ते ऽस्तु भो राजन्न्_इदम् आसनम् आस्यताम् ।
svAgatam te_astu bho rAjan_idam Asanam AsyatAm |
अनेक.भव.सम्भार.भ्रान्ति विश्रम्यताम् इह ॥७।१३०।३०॥
aneka.bhava.sambhAra.bhrAnti vizramyatAm iha ||7|130|30||
.
svAgatam te_astu bho rAjan.n idam Asanam AsyatAm aneka.bhava.sambhAra.bhrAnti vizramyatAm iha
.
*vlm.30. Dasharatha said;—You are welcome, O prince! be seated on this seat; you have wandered through many difficulties of the world, now take your rest here.
*sv.30.31 bhAsa* took his seat among the sages in the assembly.
VÂLMÎKI OF THE ANTHILL said—
वदत्य्_एवम् दशरथे विपश्चिद् भास.नाम.भृत् ।
vadati_evam dazarathe vipazcit=bhAsa.nAma.bhRt |
विवेश विष्तरे विश्वामित्र.आदीन् प्रणमन् मुनीन् ॥७।१३०।३१॥
viveza viStare vizvAmitra.adIn praNaman munIn ||7|130|31||
.
vadati_evam dazarathe vipazcid.bhAsanAmabhRt viveza viStare vizvAmitra.adIn praNaman munIn
.
*vlm.31. Válmiki related:—Thus accosted by the king, the prince now bearing the name of Bhásha, took his seat on a cushionion, after making his salutation, to the venerable sages Vivlmamitra and others.
*sv.30.31 bhAsa* took his seat among the sages in the assembly.
अहो बत चिरम् कालम् आलानेन_इव दन्तिना ।
aho bata ciram kAlam AlAnena_iva dantinA |
वन्येन_अविद्यया दुःखम् अनुभूतम् विपश्चिता ॥७।१३०।३२॥
vanyena_avidyayA du:kham anubhUtam vipazcitA ||7|130|32||
.
aho bata ciram kAlam .O what a long time =
AlAnena_iva dantinA – w a chain like a tethered tusker elephant =
vanyena_avidyayA .w wild Ignorance = du:kham anubhUtam vipazcitA – trouble was experienced by the Scholar
.
*sv.32 King dazaratha continued: "Alas, like a tethered elephant, this king vipazcit had to undergo countless trials and tribulations.
*vlm.32. Dasharatha exclaimed:—O the pains, that Vipaschit has so long undergone, under the thraldom of Ignorance; in the manner of a wild elephant, tied in fetters at his feet by ruthless huntsmen.
अ.सम्यक्.बोध=दुर्दृष्टेर् अहो नु विषमा गतिः ।
a.samyak.bodha=dur.dRSTe:_aho nu viSamA gati: |
व्योम्न्य्_एव दर्शयत्य्_एषा सर्गाडम्बर.सम्भ्रमम् ॥७।१३०।३३॥
vyomni_eva darzayati_eSA sargADambara.sambhramam ||7|130|33||
.
a.samyag.bodha=dur.dRSTe: aho nu viSamA gati: vyomni_eva darzayati_eSA sargADambara.sambhramam
.
*vlm.33. O to what miseries is man exposed, owing to his want of precise understanding, and by his false knowledge of the reality of these worlds, that are seen to be revolving in empty shape.
*sv.33.34.35 What a great calamity follows imperfect vision of the reality and the perverse understanding of the truth. Though essentially unreal and non.existent, it is amazing what power this illusion has, that it can seemingly create such diverse worlds in the infinite consciousness, and such varied experiences."
कियन्त्य्_आश्चर्यम् एतानि जगन्ति वितत.आत्मनि ।
kiyanti_Azcaryam etAni jaganti vitata.atmani |
संततानि चिरम् तानि विभ्रान्तानि विपश्चिता ॥७।१३०।३४॥
saMtatAni ciram tAni vibhrAntAni vipazcitA ||7|130|34||
.
kiyanti_Azcaryam etAni jaganti vitata.atmani saMtatAni ciram tAni vibhrAntAni vipazcitA
.
*vlm.34. How wondrous are these worlds, so extensive and so remote, which Vipaschit has traversed out, and how incredible are the pains, through which he has passed so long.
*sv.33.34.35 What a great calamity follows imperfect vision of the reality and the perverse understanding of the truth. Though essentially unreal and non.existent, it is amazing what power this illusion has, that it can seemingly create such diverse worlds in the infinite consciousness, and such varied experiences."
व्योम.आत्मनो ऽपि महिमायम् अहो न कीदृग्
vyoma.atmana:_api mahimAyam aho na kIdRk_
अस्य स्वभाव.विभवस्य चिद्.आत्म.वृत्तेः ।
asya svabhAva.vibhavasya cit.Atma.vRtte: |
यः शून्य* एव परमात्म.घने ऽम्बरे ऽन्तर्
ya: zUnya* eva paramAtma.ghane_ambare_antar
एवम्.विधानि वि.विधानि जगन्ति भान्ति ॥७।१३०।३५॥
evam.vidhAni vi.vidhAni jaganti bhAnti ||7|130|35||
.
re vyoma.spacious.sky..Atman.self.a: api.even\very mahimA.greatness/might/glory ayam.this aho.O.yes! na.not kIdRg.xx asya.his/its svabhAva.self.nature.vibhava.।sya re cidAtmA.Conscious.self.vRtti.।e: yas.who/which zUnye.in.empty/in.void eva.indeed\only/very paramAtma.SuperSelf.ghana.cloud/fog/thick.e ambare.in.sky antar.inner evamvidha.of.such.kind.s.Ani vividhA.different/various.s.Ani ~*jaganti.worlds bhAnti.appearing/shining
.
*vlm.35. O how wonderful is the nature and glory, of the inane Intellect of the vacuous spirit of the Supreme, that exhibits in empty air, the blank thoughts of his all comprehensive mind, as sole and substantial ones (to the apprehension of ignorant mortals).
*sv.33.34.35 What a great calamity follows imperfect vision of the reality and the perverse understanding of the truth. Though essentially unreal and non.existent, it is amazing what power this illusion has, that it can seemingly create such diverse worlds in the infinite consciousness, and such varied experiences."
FM7131
DN7130 ON FIRE 3.AG18
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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