fm5004 1.fb01 rAma's Night .z33
jivadas
fm5004 1.fb01 rAma's Night .z33
work in progress .v17
work in progress .v15,16
latest update:
https://www.dropbox.com/s/y8b1rfmdrhzi1t6/fm5004%201.fb01%20rAma%27s%20Night%20.z33.docx?dl=0
Oॐm
~sv. VASISTHA said: O rAma, have you deeply contemplated the teachings I have communicated to you? Did you reflect over them during the night and have you inscribed them on the tablet of your heart? Do you remember ...?
vAlmIki of the ANTHILL said—
मेघ-गम्भीरया वाचा विश्रब्ध-पद-सुन्दरम् ।
megha-gambhIrayA vAcA vizrabdha-pada-sundaram |
इदम् दशरथो वाक्यम् उवाच मुनि-नायकम् ॥५।४।१॥
idam dazaratha:_ vAkyam uvAca muni-nAyakam ||1||
.
in a cloud-thundering voice
full of beautiful confidence
this is what dasha.ratha said to the muni.lord
:
The rAjA.King dasharatha.Charioteer said—
भगवन्_ह्य्_अस्तनेन त्वम् वाक्य-संदर्भ-जन्मना ।
bhagavan_hi_astanena tvam vAkya-saMdarbha-janmanA |
कच्.चिन्_मुक्तो_sसि खेदेन तप:-कार्श्य-अतिशायिना ॥५।४।२॥
kac.cin_mukta:_asi khedena tapa:-kArzya-atizAyinA ||02||
.
Lord.bhagavan
hi_astanena tvam - x =
vAkya-saMdarbha-janmanA - x +
kac.cit_mukta:_asi khedena - x =
tapa:-kArzya-atizAyinA - x.
~m.2 O Bhagwan, are you now relieved of the pain caused by the extraordinary effort to speak to us?
~sv.1-2 Opening the day's proceedings, DASArATHA said: O blessed Lord, I hope you have thoroughly recovered from the strain of yesterday's discourse.
~vlm.2. Venerable sir, said he, your speech of yesterday bespeaks of your intellectual light, and your getting over all afflictions by your extremely emaciating austerities.
#saMdarbha
ह्य्_अस्तन-उक्तो य आनन्दी विविक्तो वचसाम् गुण: ।
hi_astana-ukta:_ ya AnandI vivikta:_ vacasAm guNa: |
अमृत-आवर्षणेन_इव तेन_एव_आश्वासिता वयम् ॥५।४।३॥
amRta-AvarSaNena_iva tena_eva_AzvAsitA vayam ||03||
.
hi_astana-ukta: ya_ AnandI - x =
vivikta:_ vacasAm guNa: - x +
amRta-AvarSaNena_iva - x =
tena_eva_AzvAsitA vayam - by it alone are we comforted.
#AvarSa downpour
~m.3 We are deeply gratified by the rain of nectar-like words poured on us yesterday.
~sv.3 For our part, we feel highly elevated by the words of supreme wisdom that you uttered yesterday.
~vlm.3. Your words of yesterday, have delighted us by their perspicacity and gracefulness, as by a shower of enlivening ambrosia.
चन्द्र-अंशव इव_उत्सार्य तमांस्य्_असृत-निर्मला: ।
candra-aMzava iva_utsArya tamAMsi_asRta-nirmalA: |
अन्त:शीतलयन्त्य्_एता महताम् अमला गिर: ॥५।४।४॥
anta:zItalayanti_etA mahatAm amalA gira: ||4||
.
it is projected like
moonbeams
that give an inner coolness to the vast surrounding darkness
—
yes, such is the greatness of your speech
!
अपूर्व-आह्लाद-दायिन्य:_उच्चैस्_तर-पद-आश्रया: ।
अतिमोह-अपहारिण्य: सूक्तय: हि महीयसाम् ॥५।४।५॥
apUrva-AhlAda-dAyinya:_uccai:_tara-pada-AzrayA: |
atimoha-apahAriNya: sUktaya: hi mahIyasAm ||05||
.
apUrva-AhlAda-dAyinya: - x =
uccais - x =
tara-pada-AzrayA: - x =
atimoha-apahAriNya: - x =
sUktaya: hi mahIyasAm - x.
~vlm.5. The good sayings of the great, afford the highest joy resulting from their imparting a knowledge of the Supreme, and by their dispelling the gloom of ignorance all at once.
~m.4-5 Pure and clear speech of the wise and noble souls cools the hearts of people like moon beams which drive away darkness and make the night clear and bright. These words cause great delight, leading one to the supreme state. They steal away the deep delusions of people.
~sv.5-6 They drive away the impurities caused in us by our own evil deeds.
आत्म.रत्न-अवलोक-एक-दीपका सरस-आत्मिका ।
Atma.ratna-avaloka-eka-dIpakA sarasa-AtmikA |
यस्माद्_युक्ति.लता_उदेति स वन्द्य: सुजन-द्रुम: ॥५।४।६॥
yasmAt_yukti.latA_udeti sa vandya: sujana-druma: ||06||
.
Atma.ratna-avaloka-eka-dIpakA - x =
sarasa-AtmikA - x +
yasmAt yukti.latA - x =
udeti - x =
sa: vandya: sujana-druma: - x.
~m.6 Full of essence, these words are like a lamp that lead to the light of Self. From such a tree of good words sprouts the creeper of reason and right strategy (for spiritual growth)
~sv.5-6 They drive away the impurities caused in us by our own evil deeds.
~vlm.6. The knowledge of the inestimable gem of our soul, is the best light that we can have in this world; and the learned man is as a tree beset by the creepers of reason and good sense.
~VA. they (words of the wise) are the
essence of self, the only available light (lamp) and jewel of the inner
essence, from them grows the creeper of logic around the tree of a good
respectable person.
~AS. First, I note a typo.
jd: The typo appears in both KG and VLM, but is shown correctly in TPD and ABComm.
~AS. The word in line 2 should be
yasmAdyuktilatodeti = from whom the vine of good argument arises (appears
by surrounding it). The complete meaning is: A good person around whom the vine
of good reason arises is praiseworthy (vandyaH) being the only lamp
illuminating the jewel called AtmA_and which is filled with valuable
knowledge. (There is a pun here: sarasa means with juice/essence and lamp has
it, but the good person has knowledge which lights up the lamp.) • I
cannot resist quoting from scriptures "raso vai sa: " He (brahman
) is the rasa!
दुर्.ईहितम् दुर्.विहितम् सर्व सज्जन-सूक्तय: ।
dur.Ihitam dur.vihitam sarva-sajjana-sUktaya: |
प्रमार्जयन्ति शीत-अंशोस्_तम: काण्डम् इव_अङ्घ्रय: ॥५।४।७॥
pramArjayanti zIta-aMzo:_tama: kANDam iva_aGghraya: ||07||
.
dur.Ihitam - x =
dur.vihitam – ill.ordered =
sarva.sajjana-su.uktaya: - x +
pramArjayanti - x =
zIta-aMzo: - x =
tama: - x =
kANDam iva_aGghraya: - x.
~m.7 The words of good and noble people cleanse people of all bad and evil thoughts and desires. They are like cool moon-beams driving away darkness.
~sv.7-8-9 The evil tendencies like craving, greed, etc., are weakened by your wisdom.
~vlm.7. The sayings of the wise serve to purge away our improper desires and doings, as the moon-beams dispel the thick gloom of night.
अङ्घ् #aGgh -> अङ्घ्रि #aGghri -m.- a foot • foot of a seat • the root of a tree [cf. #aMhri]. •‑• #aGghripa = #padapa, a foot-drinker tree.
Ø #kANDa - kANDam - portion of a work, AV,VS, (= #khaNDa), as in the veda.s #brahmakANDam - the portion dealing with the *brAhmaNa Immensity, and #kriyAkANDa-m, dealing with ritual works. -> #akANDe -ind.- unexpectedly, causelessly.
तृष्णा-लोभादयो_अस्माकम् संसार-निगडा मुने ।
tRSNA-lobhAdaya:_asmAkam saMsAra-nigaDA mune |
तव उक्त्या तनुताम् याता: शरदि_इव_आसित-अम्बुदा: ॥५।४।८॥
tava uktyA tanutAm yAtA: zaradi_iva_Asita-ambudA: ||08||
.
our thirst to get things is the fetter of samsAra, muni,
by your words, to Thinness we are come,
zaradi iva like autumnal a/Asita-ambudA: darkset rain-clouds.
tRSNA-lobhAdayo_asmAkam saMsAra-nigaDA mune -
Thirst-Greed.&c for-us are samsAra-fetters, muni,
tava uktyA tanutAm yAtA: -
by your words, to Thinness we are come =
zaradi iva - like autumnal =
a/Asita-ambudA: -
darkset rain-clouds.
m.8 O sage, all desires, avarice and greed, which bind one to the world, are reduced by your words.
~sv.7-8-9 The evil tendencies like craving, greed, etc., are weakened by your wisdom.
~vlm.8. Your sayings, O sage, serve to lessen our desires and avarice which enchain us to this world, as the autumnal winds diminish the black clouds in the sky. {I read it rather as rainclouds releasing their rain, thus losing their thickness. jd}
*AB. tanutAm alpa-vizeSatAm ||
सम्.प्रवृत्ता वयम् द्रष्टुम् आत्मानम् अपकल्मषम् ।
sampravRttA vayam draSTum AtmAnam apakalmaSam |
रस-अञ्जनानीत-दृशो जात्य्-अन्धा इव काञ्चनम् ॥५।४।९॥
rasa-aJjanAnIta-dRza:_ jAti-andhA iva kAJcanam ||09||
.
sampravRttA vayam draSTum - x =
AtmAnam apakalmaSam - of the faultless self +
rasa-aJjanAnIta-dRza:_ - x =
jAty-andhA:_ iva kAJcanam - x.
~m.9 We, who are engrossed in the world, are now able to perceive the pure Self.
~sv.7-8-9 The evil tendencies like craving, greed, etc., are weakened by your wisdom.
~vlm.9. Your lectures have made us perceive the pure soul in its clear light, as the eye-salve of antimony (collyrium antigoni nigrum); makes the born-blind man to see the pure gold with his eyes.
वृत् #vRt -> #vRtta -> #pravRtta -> #sampravRtta- - gone forward, proceeded, set off • arisen, existent, present [opp. #nivRtta], near at hand • commenced, begun • passed, gone by • setting about anything (inf, tasmai, or tasmin) • engaged in (tasmin or comp.) +
#apakalmaSa
संसार.वासना-नाम्नी मिहिका हृदय-अम्बरे ।
saMsAra.vAsanA-nAmnI mihikA hRdaya-ambare |
प्रवृत्ता तनुताम् गन्तुम् त्वद्.उक्ति-शरदेव न: ॥५।४।१०॥
pravRttA tanutAm gantum tvad.ukti-zaradeva na: ||10||
.
saMsAra.vAsanA-nAmnI - what is called the samsAra-vAsanA =
mihikA hRdaya-ambare - x +
pravRttA tanutAm gantum - x =
tvad.ukti-zaradeva na: - x.
~m.10 The fog of vasana of the world in our hearts, which is active in us, is (fast) disappearing with your words like the autumn clouds.
~sv.10-11 Our deluded belief in the reality of this world-appearance is also provided with a powerful challenge.
~vlm.10. The mist of wordly desires, which has overspread the atmosphere of our minds, is now beginning to disperse by the autumnal breeze of your sayings.
mandAra Blossom
http://en.wikipedia.org/wiki/Erythrina
मुने मन्दार-मञ्जर्यस्_तरङ्गा वा_अमृत-अम्भस: ।
mune mandAra-maJjarya:_taraGgA vA_amRta-ambhasa: |
न तथा ह्लादयन्त्य्_अन्तर्_यथा_उदार-धियाम् गिर: ॥५।४।११॥
na tathA hlAdayanti_antar_yathA_udAra-dhiyAm gira: ||11||
.
muni,
bouquets of mandAra blossoms
give joy,
and waves of nectar
refresh us within
but how much more do the high thoughts of your speech
!
rAma said—
यद्.यद्_राघव संयाति महा.जन-स.पर्यया ।
yat.yat_rAghava saMyAti mahA.jana-sa.paryayA |
दिनम् तद्_इह सालोकम् शेषास्_त्व्_अन्धा दिन-आलय: ॥५।५।१२॥
dinam tat_iha sAlokam zeSA:_tu_andhA dina-Alaya: ||12||
.
yat.yat - whatever =
rAghava =
saMyAti - x =
mahA.jana-saparyayA - x =
dinam tat iha sa-Alokam – that day here is full of light =
zeSA: tu andhA:_ dina-Alaya: - any other day is darkness!
~m.12 O raghava, that day when we can serve great people, is the brightest. The rest (of the days) are dark.
~sv.12 O rAma, only that day on which such sages are worshipped can be regarded as fruitful; the other days are of darkness.
~vlm.12. O my Ráma! those days are truly lightsome, that you spend in your attendance on the wise; otherwise the rest of the days of one's life time, are indeed darksome and dismal.
राम राजीव.पत्राक्ष प्रकृत-अर्थम् इह-अव्ययम् ।
rAma rAjIva.patrAkSa prakRta-artham iha_avyayam |
मुनिम् आबोधय पुन: प्रसादे सम्.अवस्थितम् ॥५।४।१३॥
munim Abodhaya puna: prasAde sam.avasthitam ||13||
.
rAma, lotus-eyes,
prakRta-artham iha avyayam - x =
munim Abodhaya puna: - x =
prasAde - x =
sam.avasthitam - x.
~m.13 O rama, my lotus eyed son, please pray to the sage that he should give us again the light about the Imperishable.
~sv.13 This is your best opportunity: enquire and learn from the sage that which is worth learning.
~vlm.13. O my lotus-eyed Ráma! propose now what more you have to know about the imperishable soul, as the sage is favourably disposed to communicate everything to you.
~VA. o lotus-eyed rama, ask again for
imperishable reality the sage, while he is well-disposed.
~AS. I agree with the gist of the meaning. The literal meaning is: O lotus-eyed
rama, again remind the Sage about the current discussion of the
imperishable reality while he is properly disposed (to respond).
इत्य्_उक्तो भूभृता तत्र राम-अभिमुखम् आस्थित: ।
iti_ukta:_ bhUbhRtA tatra rAma-abhimukham Asthita: |
उवाच_इदम् उदारात्मा वसिष्ठो भगवान्_मुनि: ॥५।४।१४॥
uvAca_idam udArAtmA vasiSTha:_ bhagavAn_muni: ||14||
.
iti ukta: bhUbhRtA –
this being said by that Supporter of the Earth =
tatra rAma-abhimukham –
there to the attentive rAma =
Asthita: -
directed =
uvAca idam udAra-AtmA vasiSTha: bhagavAn muni: -
spoke this high soul the Lord bhagavan muni vasiShTha.
*jd.14 – bhU-bhRt Earth Bearer = a mountain
but is also one of the many ridiculous titles of the King.
~m.14 When Dasaratha said thus, Sage Vasista looked at Sri rama, who was seated in front of him, and spoke thus.
~sv.14-15 VASISTHA said: O rAma, have you deeply contemplated the teachings I have communicated to you?
~vlm.14. After the king had ended his speech, the venerable and high-minded sage Vasishtha, who was seated before Ráma, addressed him saying:—
vasiShTha said—
राघव स्व.कुल-एक-इन्दो यन्_मया_उक्तम् महामते ।
rAghava sva.kula-eka-indo yan_mayA_uktam mahAmate |
कच्.चित्_स्मरसि वाक्य-अर्थम् पूर्व-अपर-विचारितम् ॥५।४।१५॥
kac.cit_smarasi vAkya-artham pUrva-apara-vicAritam ||15||
.
rAghava
you're a bright moon in your clan
clever enough to hear what I say
do you remember that was told
with logical analysis
...
* pUrva-apara-vicArita – study of the Given & what follows from it.
~m.15 Sri Vasista: O raghava, the moon of your dynasty, and of great intellect, have you deliberated reflected on what I told you earlier?
~sv.14-15 VASISTHA said: O rAma, have you deeply contemplated the teachings I have communicated to you?
~vlm.15. Vasishtha said:—O Ráma—the moon of your race, do you remember all that I have told you ere this, and have you reflected on the sense of my sayings from first to the last.
उत्पत्तीनाम् विचित्राणाम् सत्त्व.आदि-गुण=भेदत: ।
utpattInAm vicitrANAm sattva.Adi-guNa=bhedata: |
कच्.चित्_स्मरसि सर्वासाम् विभागम् अरि.मर्दन ॥५।४।१६॥
kac.cit_smarasi sarvAsAm vibhAgam ari.mardana ||16||
.
...
about the variety of creations
thru the distinct guNa.Qualities like sattva?
what do you remember about all that analysis,
Slayer.of.the.Foe?
~m.16 The genesis of the many living beings is interesting due to the differentiation by qualities. Did you recall and reflect on that part of our scriptual teaching?
~vlm. ... the triple nature of goodness &c; and their subdivision into various kinds?
कश्चित् सर्वम् अ-सर्वम् च सद्_अ-सच्_च सदा_उदितम् ।
kazcit sarvam a-sarvam ca sat_a-sat_ca sadA_uditam |
रूपम् स्मरसि वेत्स्य्_एव विविक्तम् परमात्मन: ॥५।४।१७॥
rUpam smarasi vetsi_eva viviktam paramAtmana: ||17||
.
ka:cit sarvam a-sarvam ca - x =
sat_a-sat_ca sadA_uditam - x +
rUpam smarasi vetsi_eva - x =
viviktam paramAtmana: - x.
~m.17 Only by reflecting on the shape of the finite, the infinite, the existent and non existent that arise/emerge out of that pure Existent, one can know the Paramatman.
~sv.16-17-18-19 Did you reflect over them during the night and have you inscribed them on the tablet of your heart?
~vlm.17. Do you remember what I said regarding the One in all, and not as the all, and the One Reality ever appearing as unreality; and do you retain in your mind the nature and form of the Supreme Spirit, that I have expounded to you?
यथा_इदम् उदितम् विश्वम् विश्वेशाद्_एव च_ईश्वरात् ।
yathA_idam uditam vizvam vizvezAt_eva ca_IzvarAt |
कच्.चित्_स्मरसि तत्_साधो साधु-वाद-एक-भाजन ॥५।४।१८॥
kac.cit_smarasi tat_sAdho sAdhu-vAda-eka-bhAjana ||18||
.
yathA_idam uditam vizvam – as this universe has arisen
vizvezAt_eva ca_IzvarAt - x +
kac.cit_smarasi tat - x =
o sAdhu =
sAdhu-vAda-eka-bhAjana - x.
~m.18 O gentle one, who is worthy of the blessings of saints, do your remember the process of the emergence of the Universe from and due to the Lord of the Universe?
~sv.16-17-18-19 Did you reflect over them during the night and have you inscribed them on the tablet of your heart?
~vlm.18. Do you, O righteous Ráma, that art deserving of every praise, bear in your mind, how this world came to appear from the Lord God of all?
रूपम् कच्चिद्_अविद्याया बलाद्_भङ्गुरम् आततम् ।
rUpam kaccit_avidyAyA:_ balAt_bhaGguram Atatam |
अनन्तम् अन्तवच्_चैव सम्यक्-स्मरसि सन्मते ॥५।४।१९॥
anantam antavat_ca_eva samyak-smarasi sanmate ||19||
.
rUpam kaccit - whatever form =
avidyAyA: balAt - because of Ignorance =
bhaGguram Atatam - x +
anantam antavat_ca_eva - x =
samyak-smarasi sanmate - x.
~m.19 All this visible world is due to ignorance. It is fragile like a water bubble. All this perishable and finite configuration (that is visible) is that Infinite alone. Do you remember this integrated perception?
~sv.16-17-18-19 Did you reflect over them during the night and have you inscribed them on the tablet of your heart?
~vlm.19. Do you fully retain in your memory the nature of illusion, and how it is destroyed by the efforts of the understanding; and how the Infinite and Eternal appears as finite and temporal as space and time? (These though infinite appear limited to us).
चित्तम् एव नरो नान्यद्_इति यत्_प्रतिपादितम् ।
cittam eva naro nAnyat_iti yat_pratipAditam |
लक्ष्मण-आदि-विचारेण कच्चित्_स्मरसि साधु तत् ॥५।४।२०॥
lakSmaNa-Adi-vicAreNa kaccit_smarasi sAdhu tat ||20||
.
cittam eva nara:_ na_anyat -
a Human is not other than Affective mind =
iti yat_pratipAditam -
such is what I explained +
lakSmaNa-Adi-vicAreNa -
in answer to the inquiries of lakShMaNa & the others
sAdhu, do you remember that?
~m.20 'This (wavering) mind-stuff alone is the human being, nothing else.' This was formulated and espoused. By deliberating on its characteristics, do you remember the proposition?
~vlm.20. Do you, O blessed Ráma! keep in your mind, that man is no other than his mind, as I have explained to you by its proper definition and arguments?
पद् #pad -> #pratipAdita- - caused to attain, given (in marriage), presented • stated, proved, explained, taught mbh. - (p.-tvam) • caused, effected, produced +
वाक्य-अर्थश्_च_अखिल: कच्चित्_त्वया राम विचारित: ।
vAkya-artha:_ca_akhila: kaccit_tvayA rAma vicArita: |
ह्यस्तनस्य विचारस्य रात्रौ हृदि निवेशत: ॥५।४।२१॥
hi_astanasya vicArasya rAtrau hRdi nivezata: ||21||
.
as.for the complete meaning of my words
—
whatever you have studied, rAma, on that day
when night comes
look.into it in your heart
over and over again
...
भूयो-भूय: परामृष्टम् हृदये सु.नियोजितम् ।
bhUyo-bhUya: parAmRSTam hRdaye su.niyojitam |
प्रयोजनम् फलत्य्_उच्चैस्_न हेला-हत=संस्थिते: ॥५।४।२२॥
prayojanam phalati_uccai:_na helA-hata=saMsthite: ||22||
.
for
again & again
when you take these words into your heart and apply them
then your application yields the highest fruit
but
not if you neglect such things
.
~sv. For it is only by frequent remembrance of such teachings that they attain clarity.
~vlm. ... by repeated reflection in the mind ...
~m.22 By reflecting again and again repeatedly alone, something gets established in the heart.
भाजनम् त्वम् विविक्तानाम् वचसाम् शुद्धि-शालिनाम् ।
bhAjanam tvam viviktAnAm vacasAm zuddhi-zAlinAm |
विविक्त-हृदय: कण्ठे मुक्तानाम् इव राघव ॥५।४।२३॥
vivikta-hRdaya: kaNThe muktAnAm iva rAghava ||23||
.
you are a jewel
:
your discerning words
of clarity and content
your discerning Heart
:
you're a pearl necklace
rAghava
!
~m.23 O raghava, you are worthy of wise words which can cleanse a person, like one who has a wide neck is fit to wear a necklace of pearls.
~vlm.23. You are then only the proper receptacle of a rational discourse and a holy sermon, when you retain them like brilliant pearls in the chest of your capacious and reasoning breast.
~VA. you are
receptacle for pure and great words, rama, like pure-hearted (is a worthy
recipient) of pearl necklace on their necks' ~AS. I agree.
*jd.23
- bhAjanam tvam – you are a model = viviktAnAm
vacasAm – of discerning words = zuddhi-zAlinAm
– of purifying content = vivikta-hRdaya:
- a discerning Heart = kaNThe – on the neck = muktAnAm iva rAghava - as-if of pearls, rAghava.
vAlmIki of the ANTHILL—
कमल-आसन-पुत्रेण मुनिना स.महौजसा ।
kamala-Asana-putreNa muninA sa.mahA.ojasA |
एवम् वितीर्ण-अवसro_ राम: वाक्यम् उवाच ह ॥५।४।२४॥
evam vitIrNa-avasara:_ rAma: vAkyam uvAca ha ||24||
.
when
the son of the lotus-throned brahmA, had spoken, that mighty hero
then
rAma
let-loose a downpour of words
&
this is what he said
:
rAma said—
भगवन्_सर्व-धर्म=ज्ञ तव_एव_एतद्_विजृम्भितम् ।
bhagavan_sarva-dharma=jJa tava_eva_etat_vijRmbhitam |
यद्_अहम् परम-उदारो बुद्धवान्_वचनम् तव ॥५।४।२५॥
yat_aham parama-udAra:_ buddhavAn_vacanam tava ||25||
.
bhagavan_sarva-dharma=jJa - Lord, knower of all dharma =
tava_eva etad – by you fully this =
vijRmbhitam yat – whch has been expanded =
aham parama-udAra: - I in the absolute sense =
buddhavAn vacanam tava - having realized your words
...
~m.25 O all knowing Bhagwan, even my ability to understand your great teaching is the result of your grace.
~vlm.25. Ráma replied;—you Sir, who are acquainted with all sástras and creeds have expounded to me, the sacred truths, and I have, O noble Sir, fully comprehended their purport.
यद्_आदिशसि तत्_सर्वम् तथा_एव न तद्_अन्यथा ।
yat_Adizasi tat_sarvam tathA_eva na tat_anyathA |
अपास्त-निद्रेण मया वाक्य-अर्थो हृदि चिन्तित: ॥५।४।२६॥
apAsta-nidreNa mayA vAkya-artho hRdi cintita: ||26||
.
everything that you have directed
just as you said, not otherwise,
I've done
:
I've lost my sleep
carefully considering the meaning of your words
.
भव-अन्धकार-क्षतये भवता_उक्ति-विवस्वता ।
bhava-andhakAra-kSataye bhavatA_ukti-vivasvatA |
ह्यः-प्रसादितम् आह्लादि वाग्-रश्मि-पदलम् प्रभो ॥५।४।२७॥
hya:-prasAditam AhlAdi vAg-razmi-padalam prabho ||27||
.
bhava-andhakAra-kSataye - x =
bhavatA_ukti-vivasvatA - x =
hya:-prasAditam – yesterday offered =
AhlAdi - x =
vAg-razmi-padalam - x =
prabho - x.
~vlm.27. Your words like sun-beams dispel the darkness of the world, and your radiant words of yesterday, delighted me like the rays of the rising sun.
~m.27 O Lord, the sun of your words has decimated the darkness of this mutable world and spread the sunbeams of delight (in me).
तद्-अतीतम् अदीनात्मन्_सर्वम् अन्तः-कृतम् मया ।
tad-atItam adInAtman_sarvam anta:-kRtam mayA |
रम्यम् पुण्यम् पवित्रम् च रत्न-वृन्दम् इव_अन्वितम् ॥५।४।२८॥
ramyam puNyam pavitram ca ratna-vRndam iva_anvitam ||28||
.
tad-atItam - x =
adInAtman - o untroubled soul =
sarvam anta:-kRtam mayA – everything has been made within me =
ramyam puNyam pavitram ca - x =
ratna-vRndam iva anvitam - x.
~m.28 I have internalised all that beautiful and sacred teaching and preserved it in me like a pearl casket.
~sv.28 Thus have I enshrined that truth in my heart.
~vlm.28. O great sir, I have carefully preserved the substance of all your past lectures in my mind, as one preserves the most valuable and brilliant gems in a casket.
हित-अनुबन्धि हृद्यम् च पुण्यम् आनन्द-साधनम् ।
शिरसा ध्रियते कै:_नो सिद्धै:_त्वद्-अनुशासनम् ॥५।४।२९॥
hita-anubandhi hRdyam ca puNyam Ananda-sAdhanam |
zirasA dhriyate kai:_no siddhai:_tvad-anuzAsanam ||29||
.
hita-anubandhi hRdyam ca - x =
puNyam Ananda-sAdhanam - x +
zirasA dhriyate bears - on his head =
kai: no siddhai: tvad-anuzAsanam - x.
~m.29 Who will not preserve that charming, wholesome teaching which causes joy? Even the accomplished must follow that as a command.
~sv.29-30 Who will not bear your teachings on his head, knowing that they confer the highest bliss on him?
~vlm.29. What accomplished man is there, that will not bear on his head the blessings of admonitions, which are so very pure and holy, and so very charming and delightful at the same time?
प्रतिक्षिपन्त: संसार-मिहिक-आचरणम् वयम् ।
pratikSipanta: saMsAra-mihika-AcaraNam vayam |
प्रसन्नास्_त्वत्-प्रसादेन वर्षान्त इव वासरा: ॥५।४।३०॥
prasannA:_tvat-prasAdena varSAnta_ iva vAsarA: ||30||
.
wandering in the fog of saMsAra-fog
we find it all made clear
by your grace
like the days after the Rains
.
आपात-मधुर-आरम्भम् मध्ये सौभाग्य-वर्धनम् ।
ApAta-madhura-Arambham madhye saubhAgya-vardhanam |
अनुत्तम-फल-उदर्कम् पुण्यम् त्वद्.अनुशासनम् ॥५।४।३१॥
anuttama-phala-udarkam puNyam tvad.anuzAsanam ||31||
.
in this sweet undertaking, once begun
good-fortune grows to bear the incomparable fruit
that we merit thru your teaching
.
~m.31 Your teaching is dripping with sweetness right from the beginning. (When reflected upon) it increases delight and prosperity. It gives the highest fruits.
विकासि-सितम् अम्लानम् आह्लादित-शुभ-अशुभम् ।
त्वद्-वच:=कुसुमम् नित्यम् श्रीमत्-फलदम् अस्तु न: ॥५।४।३२॥
vikAsi-sitam amlAnam AhlAdita-zubha-azubham |
tvad-vaca:=kusumam nityam zrImat-phaladam astu na: ||32||
.
your speech like a blooming, white, fresh
flower, which delights all
auspicious or inauspicious (good or evil),
may it be always yield us glorious fruit (zrI-mat-phaladam).
vikAsi-sitam - bright-blooming =
amlAnam - unwithering =
AhlAdita-zubha-azubham - delighting.with/outpouring the auspicious and inauspicious =
tvad-vacaH=kusumam - the flower of your words =
nityam zrImat-phaladam astu na: - let-be ever the bestower of blessed fruit to us.
~m.32 It is like a blossom, fully blown, pure and delightful, and auspicious. For us this flower of your teaching is like a perennial flower.
~sv.31-32 At the same time, they are extremely sweet to hear, they promote every type of auspiciousness and they bring us the incomparable experience.
~vlm.32. Your flowery speech is ever delightsome to us, by the quality of its blooming and unfading beauty, and by virtue of its conferring our lasting good to us.
~VA. your speech is eternal flower blooming
with pure bright
> delightful flower of punya_and papam??? and giving us great fruits
*~AS.
*AB. sitam svaccham zubhram vA
| ... ||
सकल-शास्त्र-विकार-विशारद
sakala-zAstra-vikAra-vizArada
प्रसृत-पुण्य-जल-एक-महाह्रद ।
prasRta-puNya-jala-eka-mahAhrada |
भज भृशम् वितत-व्रत संप्रति
bhaja bhRzam vitata-vrata samprati
प्रसृतताम् हत-किल्बिष संततिम् ॥५।४।३३॥
prasRtatAm hata-kilbiSa saMtatim ||33||
.
sakala-zAstra-vikAra-vizArada -
you who are learned in all varieties of shAstra
prasRta-puNya-jala-eka-mahAhrada –
issuing from the one great flood of sacred water =
bhaja bhRzam - grant quickly
vitata-vrata samprati - x =
prasRtatAm - x =
hata-kilbiSa saMtatim - x.
~m.33 You are accomplished in all scriptures and sciences. You are like a lake of virtuous waters. You are a man of many vows. Please reveal to us more of that knowledge.
~sv.33 Hence, O Lord, I pray: resume your most excellent discourse.
~vlm.33. O sir, that are learned in all sástras, that art the channel of the holy waters of divine knowledge, that art firm in thy protracted vows of purity, do thou expurgate us of the dross of our manifold sins by your purifying lectures.
> *~VA. o muni, you are learned in
shastras, you are ocean of waters
> of great punya,
> continue now to expand teaching which deliver from sin.
*~AS. The second line should be: ~ you are the one great reservoir releasing
waters of puNya. the last two lines should be You who is [sic] extending your
undertaking (vitatavrata), please continue the production of
sin-destroying creations. The last two lines have a somewhat twisted sentence
structure, typical in Sanskrit but a literal translation sounds strange.
oॐm
Jiva Das
FM5004 RÂMA'S NIGHT 1.FB04 .z33
https://www.dropbox.com/s/y8b1rfmdrhzi1t6/fm5004%201.fb01%20rAma%27s%20Night%20.z33.docx?dl=0
FM.5.1-FM.5.24
https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0
oॐm
FM.5.4
RÂMA'S NIGHT
VÂLMÌKI OF THE ANTHILL said—
मेघ.गम्भीरया वाचा विश्रब्ध.पद.सुन्दरम् ।
megha.gambhIrayA vAcA vizrabdha.pada.sundaram |
इदम् दशरथः वाक्यम् उवाच मुनि.नायकम् ॥५।४।१॥
idam dazaratha: vAkyam uvAca muni.nAyakam ||5|4|1||
.
in a voice that rumbled like a thundercloud
full of beautiful confidence
this is what Dasharatha.Charioteer said to the Muni.lord
:
by/with a megha.cloud.gambhira.deeply/grave.yA vAc.voice.A
*
~*zrabdha is not 2B found
< *vizrabdha = vi.zrabdha - confiding , confident , fearless , tranquil , ##< *zrabdha < *vizrabdha = vi.zrabdha - confiding , confident , fearless , tranquil , calm MBh. Ka1v. &c. ; trusting in , relying on (%{prati}) Ma1lav. ; showing or inspiring confidence Ka1v. BhP. ; (only L.) trusted "' ; excessive "' ; firm "' ; `" mean "' &c. ; (%{am}) ind. confidingly , quietly , without fear or reserve Mn. MBh. &c. ; %{-kArya} mfn. one who has confidential business to transact S3ak. ; %{-tA} f. %{-tva} n. trustiness , trustworthiness W. ; %{-navo7DhA} f. a confiding bride (one of the several classes into which brides are divided) MW. ; %{-pralAppin} mfn. talking confidingly or confidentially S3ak. ; %{-supta} mfn. sleeping peacefully
.pada.sundara.m | idam dazaratha: vAkya.m uvaaca muni.naayaka.m
.
megha.gambhIray
vizrabdha.pada.sundara
idam dazaratha
vAkya
uvAca muni.nAyaka
.
*VLMitra.p.p.1. vAlmIki continued:—Then King Dasharata made this speech to the chief of sages, speaking in a voice that sounded like a deep cloud and in words equally graceful as they were worthy of confidence.
THE RÂJÂ.KING DASHARATHA.CHARIOTEER declared—
भगवन्, ह्यस्तनेन त्वम् वाक्य.संदर्भ.जन्मना ।
bhagavan, hyastanena tvam vAkya.saMdarbha.janmanA |
कच्चित् मुक्तः_असि खेदेन तपःकार्श्य.अतिशायिना ॥५।४।२॥
kaccit mukta:_asi khedena tapa:kArzya.atizAyinA ||5|4|2||
.
bhagavan, hyastanena tvam vAkya.saMdarbha.janmanA | kaccit mukta:_asi khedena tapa:kArzya.atizAyinA
.
Lord.Bhagavan
hi.for/since by/with the astana.ina tvam.you
by/with the vAkya.saMdarbha.janma.birth.nA +
kaccit.whateverthing
~2*mukta.loosed/Free: asi.you.are\sword by/with the kheda.ina
Tapas.Heat..kArzya.atizAyi.nA
.
astana
vAkya
saMdarbha
~2*kheda
~2*kArzya
~2*atizAyi
.
*m.2 O Bhagwan, are you now relieved of the pain caused by the extraordinary effort to speak to us?
*sv.1.2 Opening the day's proceedings, Dasaratha said: O blessed Lord, I hope you have thoroughly recovered from the strain of yesterday's discourse.
*VLMitra.p.2. Venerable sir, said he, your speech of yesterday bespeaks of your intellectual light, and your getting over all afflictions by your extremely emaciating austerities.
#saMdarbha
हि_अस्तन.उक्तः_य आनन्दी विविक्तः वचसाम् गुणः ।
hi_astana.ukta:_ya* AnandI vivikta: vacasAm guNa: |
अमृत.आवर्षणेन_इव तेन_एव_आश्वासिता वयम् ॥५।४।३॥
amRta.AvarSaNena_iva tena_eva_AzvAsitA vayam ||5|4|3||
.
*astana
AnandI
vivikta
vacasAm
amRta.AvarSaNena_iva
tena_eva_AzvAsitA vayam by it alone are we comforted
.
hi.for/since
astana
ukta.said/told: yas.who/which
AnandI vivikta: vacasAm guNa.quality/virtue: +
amRta.AvarSaNa.ina_iva
tena_eva_AzvAsitA vayam by it alone are we comforted
.
*m.3 We are deeply gratified by the rain of nectar.like words poured on us yesterday.
*sv.3 For our part, we feel highly elevated by the words of supreme wisdom that you uttered yesterday.
*VLMitra.p.3. Your words of yesterday, have delighted us by their perspicacity and gracefulness, as by a shower of enlivening ambrosia.
चन्द्र.अंशव इव_उत्सार्य तमांसि_असृत.निर्मलाः ।
candra.aMzava* iva_utsArya tamAMsi_asRta.nirmalA: |
अन्तःशीतलयन्ति_एता महताम् अमला* गिरः ॥५।४।४॥
anta:zItalayanti_etA* mahatAm amalA* gira: ||5|4|4||
.
candra.aMzava* iva_utsArya tamAMsi_asRta.nirmalA: |
anta:zItalayanti_etA*
mahatAm / mahat.Am
amalA* gira:
.
it is projected like moonbeams
that give an inner coolness to the vast surrounding darkness
—
yes, such is the greatness of your speech
!
*VLMitra.p.p.4 The pure words of the wise are as cooling and edifying to the inner soul as clear and nectar.like moonbeaMs. They both serve to cool and dispel the gloom of the earth.
अपूर्व.आह्लाद.दायिन्य* उच्चैः तर.पद.आश्रयाः ।
apUrva.AhlAda.dAyinya* uccai: tara.pada.AzrayA: |
अतिमोह.अपहारिण्यः सूक्तयः_हि महीयसाम् ॥५।४।५॥
atimoha.apahAriNya: sUktaya:_hi mahIyasAm ||5|4|5||
.
apUrva.AhlAda.dAyinya: uccais tara.pada.effective.state/condition.AzrayA: atimoha.apahAriNya: sUktaya: hi mahIyasAm
.
*apUrva
*AhlAda
*dAyi
*uccais
*tara
*Azraya
*apahAri
*sUkti
*mahIyasAm
~2*atimoha.hyperdelusion
.
*VLMitra.p.5. The good sayings of the great, afford the highest joy resulting from their imparting a knowledge of the Supreme, and by their dispelling the gloom of ignorance all at once.
*m.4.5 Pure and clear speech of the wise and noble souls cools the hearts of people like moon beaMs which drive away darkness and make the night clear and bright. These words cause great delight, leading one to the supreme state. They steal away the deep delusions of people.
*sv.5.6 They drive away the impurities caused in us by our own evil deeds.
आत्म.रत्न.अवलोक.एक.दीपका सरस.आत्मिका ।
Atma.ratna.avaloka.eka.dIpaka.a sarasa.Atmika.a |
यस्मात् युक्ति.लता_उदेति स वन्द्यः सुजन.द्रुमः ॥५।४।६॥
yasmAt yukti.latA_udeti sa* vandya: sujana.druma: ||5|4|6||
.
Atma.self/Self\soul.ratna.jewel.avaloka.eka.one/single.dIpaka.a sarasa.Atmika.a + yasmAt.whence/from.which yukti.latA.vine/creeper
udeti.arises sas.he/it vandya: sujana.druma.tree: .
.
*avaloka
*dIpaka
*sarasa
*Atmika
.
*m.6 Full of essence, these words are like a lamp that lead to the light of Self. From such a tree of good words sprouts the creeper of reason and right strategy (for spiritual growth)
*sv.5.6 They drive away the impurities caused in us by our own evil deeds.
*VLMitra.p.6. The knowledge of the inestimable gem of our soul, is the best light that we can have in this world; and the learned man is as a tree beset by the creepers of reason and good sense.
*VA. they (words of
the wise) are the essence of self, the only available light (lamp) and jewel of
the inner essence, from them grows the creeper of logic around the tree of a
good respectable person.
*AS. First, I note a typo.
jd: The typo appears in both KG and VLM, but is shown correctly in TPD and ABComm.
*AS. The word
in line 2 should be yasmAdyuktilatodeti = from whom the vine of good
argument arises (appears by surrounding it). The complete meaning is: A good
person around whom the vine of good reason arises is praiseworthy (vandya:)
being the only lamp illuminating the jewel called AtmA_and which is filled
with valuable knowledge. (There is a pun here: sarasa means with juice/essence
and lamp has it, but the good person has knowledge which lights up the
lamp.) • I cannot resist quoting from scriptures "raso vai sa: " He
(brahman ) is the rasa!
दुर्.ईहितम् दुर्.विहितम् सर्व.सज्जन.सूक्तयः ।
dur.Ihita.m dur.vihita.m sarva.sajjana.sUktaya: |
प्रमार्जयन्ति शीत.अंशोः तमः काण्डम् इव_अङ्घ्रयः ॥५।४।७॥
pramArjayanti zIta.aMzo: tama: kANDam iva_aGghraya: ||5|4|7||
.
unto durIhita.ill.wished.m durvihita.ill.prescribed
sarva.all/every.sajjana.good.person.su.very.ukti.saying/speech/word\terms .a: + pramArjay>.anti of/for the zitAMzu.cool.ray.o:
tamas.dark kANDa.m iva_aGghraya:
.
pramArjay<.anti
kANDa
aGghri
.
*m.7 The words of good and noble people cleanse people of all bad and evil thoughts and desires. They are like cool moon.beaMs driving away darkness.
*sv.7.8.9 The evil tendencies like craving, greed, etc., are weakened by your wisdom.
*VLMitra.p.7. The sayings of the wise serve to purge away our improper desires and doings, as the moon.beams dispel the thick gloom of night.
अङ्घ् #aGgh .> अङ्घ्रि #aGghri *m.. a foot • foot of a seat • the root of a tree [cf. #aMhri]. •.• #aGghripa = #padapa, a foot.drinker tree.
O* #kANDa kANDam portion of a work, AV,VS, (= #khaNDa), as in the veda.s #brahmakANDam the portion dealing with the *brAhmaNa Immensity, and #kriyAkANDa.m, dealing with ritual works. .> #akANDe .ind.. unexpectedly, causelessly.
तृष्णा.लोभ.आदयः_अस्माकम् संसार.निगडा* मुने ।
tRSNA.lobha.Adaya:_asmAkam saMsAra.nigaDA* mune |
तव_उक्त्या तनुताम् याताः शरदि_इव_आसित.अम्बुदाः ॥५।४।८॥
tava_uktyA tanutAm yAtA: zaradi_iva_Asita.ambudA: ||5|4|8||
.
our thirst to get things is the fetter of saMsAra, muni,
by your words, to Thinness we are come,
zaradi iva like autumnal a/Asita.ambudA: darkset rain.clouds.
tRSNA.lobhAdayo_asmAkam saMsAra.nigaDA mune
Thirst.Greed.&c for.us are saMsAra.fetters, muni,
tava uktyA tanutAm yAtA:
by your words, to Thinness we are come =
zaradi iva
like autumnal =
a/Asita.ambudA:
darkset rain.clouds
.
*Murty.8 O sage, all desires, avarice and greed, which bind one to the world, are reduced by your words.
*sv.7.8.9 The evil tendencies like craving, greed, etc., are weakened by your wisdom.
*VLMitra.p.8. Your sayings, O sage, serve to lessen our desires and avarice which enchain us to this world, as the autumnal winds diminish the black clouds in the sky. {I read it rather as rainclouds releasing their rain, thus losing their thickness. jd}
*AB. tanutAm alpa.vizeSatAm ||5|4|
सम्प्रवृत्ता* वयम् द्रष्टुम् आत्मानम् अपकल्मषम् ।
sampravRttA* vayam draSTum AtmAnam apakalmaSam |
रस.अञ्जन.आनीत.दृशः जाति.अन्धा इव काञ्चनम् ॥५।४।९॥
rasa.aJjana.AnIta.dRza: jAti.andhA* iva kAJcanam ||5|4|9||
.
sampravRtta.a vayam.us draSTum of/for the Atma.self/Self\soul.s.anam apakalmaSa.m of the faultless self +
rasa.flavor/feeling.a.non.jJAna.knowledge/Wisdom.AnIta.dRz.a: jAti.andhakAra.blinding.a: iva.like/as.if kAJcana.gold.m
.
~2*sampravRtta.proceeded,/present[opp. #nivRtta]/near.at.hand • commenced, begun • passed, gone by • setting about anything (inf, tasmai, or tasmin) • engaged in (tasmin or comp.)
draSTum
apakalmaSa of the faultless self +
rasa
AnIta
dRz
jAti
andha
.
*m.9 We, who are engrossed in the world, are now able to perceive the pure Self.
*sv.7.8.9 The evil tendencies like craving, greed, etc., are weakened by your wisdom.
*VLMitra.p.9. Your lectures have made us perceive the pure soul in its clear light, as the eye.salve of antimony (collyrium antigoni nigrum); makes the born.blind man to see the pure gold with his eyes.
#apakalmaSa
##vRt < *vRtta < *pravRtta < *sampravRtta. gone forward, proceeded, set off • arisen, existent, present [opp. #nivRtta], near at hand • commenced, begun • passed, gone by • setting about anything (inf, tasmai, or tasmin) • engaged in (tasmin or comp.) +
संसार.वासना.नाम्नी मिहिका हृदय.अम्बरे ।
saMsAra.vAsanA.nAmnI mihika.a hRdaya.ambare |
प्रवृत्ता तनुताम् गन्तुम् त्वद्.उक्ति.शरद् एव नः ॥५।४।१०॥
pravRttA tanutAm gantum tvat.ukti.zarat eva na: ||5|4|10||
.
saMsAra.vAsanA.nAmnI what is called the saMsAra.vAsanA =
mihika.a hRdaya.ambare +
pravRttA tanutAm gantum
tvad.ukti.zaradeva na:
.
*m.10 The fog of vasana of the world in our hearts, which is active in us, is (fast) disappearing with your words like the autumn clouds.
*sv.10.11 Our deluded belief in the reality of this world.appearance is also provided with a powerful challenge.
.
*VLMitra.p.10. The mist of wordly desires, which has overspread the atmosphere of our minds, is now beginning to disperse by the autumnal breeze of your sayings.
Mandâra Blossom
http://en.wikipedia.org/wiki/Erythrina
मुने मन्दार.मञ्जर्यः तरङ्गाः वा_अमृत.अम्भसः ।
mune mandAra.maJjarya: taraGgA: vA_amRta.ambhasa: |
न तथा ह्लादयन्ति_अन्तर् यथा_उदार.धियाम् गिरः ॥५।४।११॥
na tathA hlAdayanti_antar yathA_udAra.dhiyAm gira: ||5|4|11||
.
Muni,
bouquets of Mandâra blossoms
give joy,
and waves of nectar
refresh us within
but how much more do the high thoughts of your speech
!
*VLMitra.p.p.11 Your sayings of sound wisdom, O great sage, have poured a flood of pure delight into our souls, just as the breezy waves of nectar.like water or the breath of mandara flowers infuse into the heart.
यत्.यत्, राघव, संयाति महा.जन.स.पर्यया ।
yat.yat, rAghava, saMyAti mahA.jana.sa.paryayA |
दिनम् तत्_इह सालोकम् शेषाः tv अन्धा* दिन.आलयः ॥५।४।१२॥
dinam tat iha sAlokam zeSA: tu_andhA* dina.Alaya: ||5|4|12||
.
yat.yat whatever =
rAghava =
saMyAti
mahA.jana.saparyayA
dinam tat iha sa.Alokam – that day here is full of light =
zeSA: tu andhA:_ dina.Alaya: any other day is darkness!
*m.12 O raghava, that day when we can serve great people, is the brightest. The rest (of the days) are dark.
*sv.12 O rAma, only that day on which such sages are worshipped can be regarded as fruitful; the other days are of darkness.
*VLMitra.p.12. O my Ráma! those days are truly lightsome, that you spend in your attendance on the wise; otherwise the rest of the days of one's life time, are indeed darksome and dismal.
राम, राजीव.पत्राक्ष, प्रकृत.अर्थम् इह_अव्ययम् ।
rAma, rAjIva.patrAkSa, prakRta.artha.m iha_avyaya.m |
मुनिम् आबोधय पुनः प्रसादे सम्.अवस्थितम् ॥५।४।१३॥
munim Abodhaya puna: prasAde sam.avasthita.m ||5|4|13||
.
Râma, lotus.eyes,
prakRta.artha.m iha avyaya.m
munim Abodhaya puna:
prasAde
samavasthita.m
.
prakRta
artha.m iha avyaya.m
munim Abodhaya puna:
prasAde
samavasthita.m
.
*m.13 O rama, my lotus eyed son, please pray to the sage that he should give us again the light about the Imperishable.
*sv.13 This is your best opportunity: enquire and learn from the sage that which is worth learning.
*VLMitra.p.13. O my lotus.eyed Ráma! propose now what more you have to know about the imperishable soul, as the sage is favourably disposed to communicate everything to you.
*VA. o lotus.eyed
rama, ask again for imperishable reality the sage, while he is well.disposed.
*AS. I agree with the gist of the meaning. The literal meaning is: O
lotus.eyed rama, again remind the Sage about the current discussion of the
imperishable reality while he is properly disposed (to respond).
इति_उक्तः भूभृता तत्र राम.अभिमुखम् आस्थितः ।
iti_ukta: bhUbhRtA tatra rAma.abhimukha.m Asthita: |
उवाच_इदम् उदार.आत्मा वसिष्ठः_भगवान् मुनिः ॥५।४।१४॥
uvAca_idam udAra.AtmA vasiSTha:_bhagavAn muni: ||5|4|14||
.
iti ukta: bhUbhRtA –
this being said by that Supporter of the Earth =
tatra rAma.abhimukha.m –
there to the attentive rAma =
Asthita:
directed =
uvAca idam udAra.AtmA vasiSTha: bhagavAn muni:
spoke this high soul the Lord bhagavan muni vasiShTha.
*jd.14 – bhU.bhRt Earth Bearer = a mountain
but is also one of the many ridiculous titles of the King.
*m.14 When Dasaratha said thus, Sage Vasista looked at Sri rama, who was seated in front of him, and spoke thus.
*sv.14.15 VASISTHA said: O rAma, have you deeply contemplated the teachings I have communicated to you?
*VLMitra.p.14. After the king had ended his speech, the venerable and high.minded sage Vasishtha, who was seated before Ráma, addressed him saying:—
VASISHTHA said—
राघव, स्व.कुल.एक.इन्दो, यत् मया_उक्तम् महामते ।
rAghava, sva.kula.eka.indo, yat mayA_uktam mahAmate |
कच्चित्_स्मरसि वाक्य.अर्थम् पूर्व.अपर.विचारितम् ॥५।४।१५॥
kaccit_smarasi vAkya.artha.m pUrva.apara.vicArita.m ||5|4|15||
.
Râghava, you're a bright moon in your clan
clever enough to hear what I say
do you remember what was explained to you with logical analysis
...
hey Râghava, sva.Ur.own.kula.eka.one/single.indu.moon.o,
yat mayA_uktam mahAmate |
kaccit_smarasi vAkya.artha.m
pUrva.apara.vicArita.m
.
rAghava, sva.kula.eka.indo,
yat mayA_uktam mahAmate |
kaccit_smarasi vAkya.artha.m
pUrva.apara.vicArita.m
.
* pUrva.apara.vicArita – study of the Given & what follows from it.
*m.15 Sri Vasista: O raghava, the moon of your dynasty, and of great intellect, have you deliberated reflected on what I told you earlier?
*sv.14.15 VASISTHA said: O rAma, have you deeply contemplated the teachings I have communicated to you?
*VLMitra.p.15. Vasishtha said:—O Ráma—the moon of your race, do you remember all that I have told you ere this, and have you reflected on the sense of my sayings from first to the last.
उत्पत्तीनाम् विचित्राणाम् सत्त्व.आदि.गुण=भेदतः ।
utpattInAm vicitrANAm sattva.Adi.guNa=bhedata: |
कच्चित् स्मरसि सर्वासाम् विभागम् अरि.मर्दन ॥५।४।१६॥
kaccit smarasi sarvAsAm vibhAgam ari.mardana ||5|4|16||
.
...
about the variety of creations
thru the distinct guNa.Qualities like sattva?
what do you remember about all that analysis,
Slayer.of.the.Foe?
*m.16 The genesis of the many living beings is interesting due to the differentiation by qualities. Did you recall and reflect on that part of our scriptual teaching?
*VLMitra.p the triple nature of goodness &c; and their subdivision into various kinds?
कश्चित् सर्वम् असर्वम् च सद् असत्_च सदा_उदितम् ।
kazcit sarvam asarvam ca sat_asat_ca sadA_udita.m |
रूपम् स्मरसि वेत्सि_एव विविक्तम् परमात्मनः ॥५।४।१७॥
rUpam smarasi vetsi_eva viviktam paramAtmana: ||5|4|17||
.
ka:cit sarvam a.sarvam ca
sat_a.sat_ca sadA_udita.m +
rUpam smarasi vetsi_eva
viviktam paramAtmana: .
*m.17 Only by reflecting on the shape of the finite, the infinite, the existent and non existent that arise/emerge out of that pure Existent, one can know the Paramatman.
*sv.16.17.18.19 Did you reflect over them during the night and have you inscribed them on the tablet of your heart?
*VLMitra.p.17. Do you remember what I said regarding the One in all, and not as the all, and the One Reality ever appearing as unreality; and do you retain in your mind the nature and form of the Supreme Spirit, that I have expounded to you?
यथा_इदम् उदितम् विश्वम् विश्वेशाद् एव च_ईश्वरात् ।
yathA_idam udita.m vizvam vizvezAt_eva ca_IzvarAt |
कच्चित् स्मरसि तत्, साधो, साधु.वाद.एक.भाजन ॥५।४।१८॥
kaccit smarasi tat, sAdho, sAdhu.vAda.eka.bhAjana ||5|4|18||
.
yathA_idam udita.m vizvam – as this universe has arisen
vizvezAt_eva ca_IzvarAt +
kac.cit_smarasi tat
o sAdhu =
sAdhu.vAda.eka.bhAjana .
*m.18 O gentle one, who is worthy of the blessings of saints, do your remember the process of the emergence of the Universe from and due to the Lord of the Universe?
*sv.16.17.18.19 Did you reflect over them during the night and have you inscribed them on the tablet of your heart?
*VLMitra.p.18. Do you, O righteous Ráma, that art deserving of every praise, bear in your mind, how this world came to appear from the Lord God of all?
रूपम् कच्चिद् अविद्यायाः बलात्_भङ्गुरम् आततम् ।
rUpam kaccit avidyAyA: balAt bhaGguram Atatam |
अनन्तम् अन्तवत् च_एव सम्यक् स्मरसि सन्मते ॥५।४।१९॥
anantam antavat ca_eva samyak smarasi sanmate ||5|4|19||
.
rUpam kaccit whatever form =
avidyAyA: balAt because of Ignorance =
bhaGguram Atatam +
anantam antavat_ca_eva
samyak.smarasi sanmate
.
*m.19 All this visible world is due to ignorance. It is fragile like a water bubble. All this perishable and finite configuration (that is visible) is that Infinite alone. Do you remember this integrated perception?
*sv.16.17.18.19 Did you reflect over them during the night and have you inscribed them on the tablet of your heart?
*VLMitra.p.19. Do you fully retain in your memory the nature of illusion, and how it is destroyed by the efforts of the understanding; and how the Infinite and Eternal appears as finite and temporal as space and time? (These though infinite appear limited to us).
चित्तम् एव नरः_न_अन्यत्_इति यत् प्रतिपादितम् ।
cittam eva nara:_na_anyat iti yat pratipAdita.m |
लक्ष्मण.आदि.विचारेण कच्चित् स्मरसि साधु तत् ॥५।४।२०॥
lakSmaNa.Adi.vicAreNa kaccit smarasi sAdhu tat ||5|4|20||
.
cittam eva nara:_ na_anyat
a Human is not other than Affective mind =
iti yat_pratipAdita.m
such is what I explained +
lakSmaNa.Adi.vicAreNa
in answer to the inquiries of lakShMaNa & the others
sAdhu, do you remember that?
*m.20 'This (wavering) mind.stuff alone is the human being, nothing else.' This was formulated and espoused. By deliberating on its characteristics, do you remember the proposition?
*VLMitra.p.20. Do you, O blessed Ráma! keep in your mind, that man is no other than his mind, as I have explained to you by its proper definition and arguments?
पद् #pad .> #pratipAdita. caused to attain, given (in marriage), presented • stated, proved, explained, taught mbh. (p..tvam) • caused, effected, produced +
वाक्य.अर्थः च_अखिलः कच्चित् त्वया, राम, विचारितः ।
vAkya.artha: ca_akhila: kaccit tvayA, rAma, vicArita: |
ह्यस्तनस्य विचारस्य रात्रौ हृदि निवेशतः ॥५।४।२१॥
hyastanasya vicArasya rAtrau hRdi nivezata: ||5|4|21||
.
as.for the complete meaning of my words
—
whatever you have studied, rAma, on that day
when night comes
look.into it in your heart
over and over again
...
vAkya.artha: ca_akhila: kaccit
tvayA, rAma, vicArita: |
hyastanasya vicArasya
rAtrau hRdi nivezata:
.
*VLMitra.p.p.21 Have you, rAma, considered well the meanings of my words, and did you reflect in your mind at night yesterday’s reasoning?
भूयःभूयः परामृष्टम् हृदये सु.नियोजितम् ।
bhUya:bhUya: parAmRSTam hRdaye su.niyojita.m |
प्रयोजनम् फलति_उच्चैः न हेला.हत=संस्थितेः ॥५।४।२२॥
prayojanam phalati_uccai: na helA.hata=saMsthite: ||5|4|22||
.
for
again & again
when you take these words into your heart and apply them
then your application yields the highest fruit
but
not if you neglect such things
.
bhUya:bhUya: parAmRSTam
hRdaye su.niyojita.m |
prayojanam phalati_uccai:
na helA.hata=saMsthite:
.
*sv. For it is only by frequent remembrance of such teachings that they attain clarity.
*VLMitra.p by repeated reflection in the mind ...
*m.22 By reflecting again and again repeatedly alone, something gets established in the heart.
भाजनम् त्वम् विविक्तानाम् वचसाम् शुद्धि.शालिनाम् ।
bhAjanam tvam viviktAnAm vacasAm zuddhi.zAlinAm |
विविक्त.हृदयः कण्ठे मुक्तानाम् इव राघव ॥५।४।२३॥
vivikta.hRdaya: kaNThe muktAnAm iva rAghava ||5|4|23||
.
you are a jewel
:
your discerning words
of clarity and content
your discerning Heart
:
you're a pearl necklace
rAghava
!
*m.23 O raghava, you are worthy of wise words which can cleanse a person, like one who has a wide neck is fit to wear a necklace of pearls.
*VLMitra.p.23. You are then only the proper receptacle of a rational discourse and a holy sermon, when you retain them like brilliant pearls in the chest of your capacious and reasoning breast.
*VA. you are
receptacle for pure and great words, rama, like pure.hearted (is a worthy
recipient) of pearl necklace on their necks' *AS. I agree.
*jd.23 bhAjanam tvam – you are a model =
viviktAnAm vacasAm – of discerning
words = zuddhi.zAlinAm – of
purifying content = vivikta.hRdaya: a
discerning Heart = kaNThe – on the
neck = muktAnAm iva rAghava as.if of
pearls, rAghava.
VÂLMÌKI OF THE ANTHILL said—
कमल.आसन.पुत्रेण मुनिना स.महा.ओजसा ।
kamala.Asana.putreNa muninA sa.mahA.ojasA |
एवम् वितीर्ण.अवसरः_रामः_वाक्यम् उवाच ह ॥५।४।२४॥
evam vitIrNa.avasara:_rAma:_vAkyam uvAca ha ||5|4|24||
.
when
the son of the lotus.throned brahmA, had spoken, that mighty hero
then
rAma
let.loose a downpour of words
&
this is what he said
:
kamala.Asana.putreNa
muninA sa.mahA.ojasA |
evam vitIrNa.avasara:
rAma:_vAkyam uvAca ha
.
*VLMitra.p.p.24 vAlmIki said:—rAma being thus addressed by the sage, the valiant progeny of the lotus.seated brahma found his time to answer him in the following manner.
RÂMA said—
भगवन्, सर्व.धर्म=ज्ञ, तव_एव_एतत् विजृम्भितम् ।
bhagavan, sarva.dharma=jJa, tava_eva_etat vijRmbhita.m |
यद् अहम् परम.उदार* बुद्धवान् वचनम् तव ॥५।४।२५॥
yat aha.m parama.udAra* buddhavAn vacanam tava ||5|4|25||
.
bhagavan_sarva.dharma=jJa Lord, knower of all dharma =
tava_eva etad – by you fully this =
vijRmbhita.m yat – whch has been expanded =
aha.m parama.udAra: I in the absolute sense =
buddhavAn vacanam tava having realized your words
...
*m.25 O all knowing Bhagwan, even my ability to understand your great teaching is the result of your grace.
*VLMitra.p.25. Ráma replied;—you Sir, who are acquainted with all sástras and creeds have expounded to me, the sacred truths, and I have, O noble Sir, fully comprehended their purport.
यत् आ.दिशसि तत् सर्वम् तथा_एव न तद् अन्यथा ।
yat A.dizasi tat sarvam tathA_eva na tat anyathA |
अपास्त.निद्रेण मया वाक्य.अर्थः हृदि चिन्तितः ॥५।४।२६॥
apAsta.nidreNa mayA vAkya.artha: hRdi cintita: ||5|4|26||
.
everything that you have directed
just as you said, not otherwise,
I've done
:
I've lost my sleep
carefully considering the meaning of your words
.
yat A.dizasi tat sarvam
tathA_eva na tat anyathA |
apAsta.nidreNa mayA
vAkya.artha: hRdi cintita:
.
*VLMitra.p.p.26 I have deposited everything that you said verbatim in the casket of my heart. I have well considered the meaning of your words during the stillness of my sleepless night.
भव.अन्धकार.क्षतये भवता_उक्ति.विवस्वता ।
bhava.andhakAra.kSataye bhavatA_ukti.vivasvatA |
ह्यःप्रसादितम् आह्लादि वाक्.रश्मि.पदलम्, प्रभो ॥५।४।२७॥
hya:prasAdita.m AhlAdi vAk.razmi.padalam, prabho ||5|4|27||
.
bhava.andhakAra.kSataye
bhavatA_ukti.vivasvatA
hya:.prasAdita.m – yesterday offered =
AhlAdi
vAg.razmi.padalam
prabho
.
*VLMitra.p.27. Your words like sun.beaMs dispel the darkness of the world, and your radiant words of yesterday, delighted me like the rays of the rising sun.
*m.27 O Lord, the sun of your words has decimated the darkness of this mutable world and spread the sunbeaMs of delight (in me).
तद् अतीतम् अदीन.आत्मन् सर्वम् अन्तःकृतम् मया ।
tat atItam adIna.Atman sarvam anta:kRtam mayA |
रम्यम् पुण्यम् पवित्रम् च रत्न.वृन्दम् इव_अन्वितम् ॥५।४।२८॥
ramyam puNyam pavitram ca ratna.vRndam iva_anvita.m ||5|4|28||
.
tad.atItam
adInAtman o untroubled soul =
sarvam anta:.kRtam mayA – everything has been made within me =
ramyam puNyam pavitram ca
ratna.vRndam iva anvita.m
.
*m.28 I have internalised all that beautiful and sacred teaching and preserved it in me like a pearl casket.
*sv.28 Thus have I enshrined that truth in my heart.
*VLMitra.p.28. O great sir, I have carefully preserved the substance of all your past lectures in my mind, as one preserves the most valuable and brilliant geMs in a casket.
हित.अनुबन्धि हृद्यम् च पुण्यम् आनन्द.साधनम् ।
hita.anubandhi hRdyam ca puNyam Ananda.sAdhanam |
शिरसा ध्रियते कैः नो सिद्धैः त्वत्.अनुशासनम् ॥५।४।२९॥
zirasA dhriyate kai: no siddhai: tvat.anuzAsanam ||5|4|29||
.
hita.anubandhi hRdyam ca
puNyam Ananda.sAdhanam +
zirasA dhriyate bears on his head =
kai: no siddhai: tvad.anuzAsanam
.
*m.29 Who will not preserve that charming, wholesome teaching which causes joy? Even the accomplished must follow that as a command.
*sv.29.30 Who will not bear your teachings on his head, knowing that they confer the highest bliss on him?
*VLMitra.p.29. What accomplished man is there, that will not bear on his head the blessings of admonitions, which are so very pure and holy, and so very charming and delightful at the same time?
प्रतिक्षिपन्तः संसार.मिहिक.आचरणम् वयम् ।
pratikSipanta: saMsAra.mihika.AcaraNam vayam |
प्रसन्नाः त्वत्.प्रसादेन वर्षान्त इव वासराः ॥५।४।३०॥
prasannA: tvat.prasAdena varSAnta* iva vAsarA: ||5|4|30||
.
pratikSipanta:
saMsAra.mihika.AcaraNam vayam |
prasannA: tvat.prasAdena
varSAnta_ iva vAsarA:
.
*VLMitra.p.p.30 We have shaken off the dark veil of the ignorance of this world and have become as enlightened by your favor as autumn days after rain clouds disperse.
wandering in the fog of saMsAra.fog
we find it all made clear
by your grace
like the days after the Rains.
आपात.मधुर.आरम्भम् मध्ये सौभाग्य.वर्धनम् ।
ApAta.madhura.Arambha.m madhye saubhAgya.vardhanam |
अनुत्तम.फल.उदर्कम् पुण्यम् त्वत्.अनुशासनम् ॥५।४।३१॥
anuttama.phala.udarkam puNyam tvat.anuzAsanam ||5|4|31||
.
in this sweet undertaking, once begun
good.fortune grows to bear the incomparable fruit
that we merit thru your teaching
.
ApAta.madhura.Arambha.m
madhye saubhAgya.vardhanam |
anuttama.phala.udarkam
puNyam tvat.anuzAsanam
.
*VLMitra.p.p.31 First your instructions are sweet and graceful, then they are enlightening in the middle, then at the end they are sacred by the holiness they confer.
*m.31 Your teaching is dripping with sweetness right from the beginning. (When reflected upon) it increases delight and prosperity. It gives the highest fruits.
विकासि.सितम् अम्लानम् आह्लादित.शुभ.अशुभम् ।
vikAsi.sita.m amlAnam AhlAdita.zubha.azubha.m |
त्वत्.वचःकुसुमम् नित्यम् श्रीमत्.फलदम् अस्तु नः ॥५।४।३२॥
tvat.vaca:kusumam nityam zrImat.phaladam astu na: ||5|4|32||
.
your speech like a
blooming, white, fresh flower, which delights all
auspicious or inauspicious (good or evil),
may it be always yield us glorious fruit (zrI.mat.phaladam).
vikAsi.sita.m bright.blooming =
amlAnam unwithering =
AhlAdita.zubha.azubha.m delighting.with/outpouring the auspicious and inauspicious =
tvad.vaca:=kusumam the flower of your words =
nityam zrImat.phaladam astu na: let.be ever the bestower of blessed fruit to us
.
*m.32 It is like a blossom, fully blown, pure and delightful, and auspicious. For us this flower of your teaching is like a perennial flower.
*sv.31.32 At the same time, they are extremely sweet to hear, they promote every type of auspiciousness and they bring us the incomparable experience.
*VLMitra.p.32. Your flowery speech is ever delightsome to us, by the quality of its blooming and unfading beauty, and by virtue of its conferring our lasting good to us.
*VA. your speech is eternal flower blooming with pure bright
> delightful flower of punya_and papam??? and giving us great fruits
**AS.
*AB. sita.m svaccha.m zubhram vA | ... ||
सकल.शास्त्र.विकार.विशारद
sakala.zAstra.vikAra.vizArada
प्रसृत.पुण्य.जल.एक.महाह्रद ।
prasRta.puNya.jala.eka.mahAhrada |
भज भृशम् वितत.व्रत* सम्प्रति
bhaja bhRzam vitata.vrata* samprati
प्रसृतताम् हत.किल्बिष संततिम् ॥५।४।३३॥
prasRtatAm hata.kilbiSa saMtatim ||5|4|33||
.
sakala-zAstra-vikAra-vizArada -
you who are learned in all varieties of shAstra
prasRta-puNya-jala-eka-mahAhrada –
issuing from the one great flood of sacred water =
bhaja bhRzam - grant quickly
vitata-vrata samprati - =
prasRtatAm - =
hata-kilbiSa saMtatim -
*m.33 You are accomplished in all scriptures and sciences. You are like a lake of virtuous waters. You are a man of many vows. Please reveal to us more of that knowledge.
*sv.33 Hence, O Lord, I pray: resume your most excellent discourse.
*VLMitra.p.33. O sir, that are learned in all sástras, that art the channel of the holy waters of divine knowledge, that art firm in thy protracted vows of purity, do thou expurgate us of the dross of our manifold sins by your purifying lectures.
*VA. o muni, you are learned in shastras, you are ocean of waters
of great punya, continue now to expand teaching which deliver from sin.
*AS. The second line should be: ~ you are the one great reservoir releasing waters of puNya. the last two lines should be You who is {sic} extending your undertaking (vitatavrata), please continue the production of sin-destroying creations. The last two lines have a somewhat twisted sentence structure, typical in Sanskrit but a literal translation sounds strange.
#kilbiSa -n.- (ifc. f. ~A) fault , offence , sin , guilt RV. v , 34 , 4 AV. VS. &c. (once m. BhP. iii , 28 , 11) ; injustice , injury MBh. i , 882 ; disease L.
.
oॐm
.
next Canto
fm5005
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DN5004 RÂMA'S NIGHT
सर्ग ५.४
sarga 5.4
वाल्मीकिर् उवाच ।
vAlmIki:_uvAca |
मेघ.गम्भीरया वाचा विश्रब्ध.पद.सुन्दरम् ।
megha.gambhIrayA vAcA vizrabdha.pada.sundara.m |
इदम् दशरथः वाक्यम् उवाच मुनि.नायकम् ॥५।४।१॥
ida.m dazaratha:_vAkyam uvAca muni.nAyakam ||5|4|1||
दशरथ उवाच ।
dazaratha uvAca |
भगवन्, ह्यस्तनेन त्वम् वाक्य.संदर्भ.जन्मना ।
bhagavan, hyastanena tvam vAkya.saMdarbha.janmanA |
कच्चित् मुक्तः_असि खेदेन तपःकार्श्य.अतिशायिना ॥५।४।२॥
kaccit mukta:_asi khedena tapa:kArzya.atizAyinA ||5|4|2||
hy अस्तन.उक्तः_य आनन्दी विविक्तः वचसाम् गुणः ।
hi_astana.ukta:_ya* AnandI vivikta:_vacasAm guNa: |
अमृत.आवर्षणेन_इव तेन_एव_आश्वासिता वयम् ॥५।४।३॥
amRta.AvarSaNena_iva tena_eva_AzvAsitA vayam ||5|4|3||
चन्द्र.अंशव इव_उत्सार्य तमांस्य् असृत.निर्मलाः ।
candra.aMzava* iva_utsArya tamAMsi_asRta.nirmalA: |
अन्तःशीतलयnत्य् एता महताम् अमला गिरः ॥५।४।४॥
anta:zItalayanti_etA* mahatAm amalA* gira: ||5|4|4||
अपूर्व.आह्लाद.दायिन्य उच्चैः तर.पद.आश्रयाः ।
apUrva.AhlAda.dAyinya* uccai: tara.pada.AzrayA: |
अतिमोह.अपहारिण्यः सूक्तyo हि महीयसाम् ॥५।४।५॥
atimoha.apahAriNya: sUktaya:_hi mahIyasAm ||5|4|5||
आत्म.रत्न.अवलोक.एक.दीपका सरस.आत्मिका ।
Atma.ratna.avaloka.eka.dIpakA sarasa.AtmikA |
यस्मात् युक्ति.लता_उदेति स वन्द्यः सुजन.द्रुमः ॥५।४।६॥
yasmAt yukti.latA_udeti sa* vandya: sujana.druma: ||5|4|6||
दुर्.ईहितम् दुर्.विहितम् सर्व.सज्जन.सूक्तयः ।
dur.Ihitam dur.vihitam sarva.sajjana.sUktaya: |
प्रमार्जयन्ति शीत.अंशोः तमः काण्डम् इव_अङ्घ्रयः ॥५।४।७॥
pramArjayanti zIta.aMzo: tama: kANDam iva_aGghraya: ||5|4|7||
तृष्णा.लोभ.आदyo अस्माकम् संसार.निगडा* मुने ।
tRSNA.lobha.Adaya:_asmAkam saMsAra.nigaDA* mune |
तव_उक्त्या तनुताम् याताः शरदि_इव_आसित.अम्बुदाः ॥५।४।८॥
tava_uktyA tanutAm yAtA: zaradi_iva_Asita.ambudA: ||5|4|8||
सम्प्रवृत्ता वयम् द्रष्टुम् आत्मानम् अपकल्मषम् ।
sampravRttA* vayam draSTum AtmAnam apakalmaSa.m |
रस.अञ्जन.आनीत.दृशो जात्य् अन्धा इव काञ्चनम् ॥५।४।९॥
rasa.aJjana.AnIta.dRza: jAti.andhA* iva kAJcanam ||5|4|9||
संसार.वासना.नाम्नी मिहिका हृदय.अम्बरे ।
saMsAra.vAsanA.nAmnI mihikA hRdaya.ambare |
प्रवृत्ता तनुताम् गन्तुम् त्वd.उक्ति.शरद् एव नः ॥५।४।१०॥
pravRttA tanutAm gantum tvat.ukti.zarat eva na: ||5|4|10||
मुने मन्दार.मञ्जर्यः तरङ्गाः वा_अमृत.अम्भसः ।
mune mandAra.maJjarya: taraGgA:_vA_amRta.ambhasa: |
न तथा ह्लादयnत्य् अन्तर् यथा_उदार.धियाम् गिरः ॥५।४।११॥
na tathA hlAdayanti_antar yathA_udAra.dhiyAm gira: ||5|4|11||
यद्.यद्, राघव, संयाति महा.जन.स.पर्यया ।
yat.yat, rAghava, saMyAti mahA.jana.sa.paryayA |
दिनम् तद् इह सालोकम् शेषाः त्व् अन्धा* दिन.आलयः ॥५।४।१२॥
dinam tat iha sAlokam zeSA: tu_andhA* dina.Alaya: ||5|4|12||
राम, राजीव.पत्राक्ष, प्रकृत.अर्थम् इह_अव्ययम् ।
rAma, rAjIva.patrAkSa, prakRta.artham iha_avyayam |
मुनिम् आबोधय पुनर् प्रसादे सम्.अवस्थितम् ॥५।४।१३॥
munim Abodhaya puna: prasAde sam.avasthitam ||5|4|13||
वाल्मीकिर् उवाच ।
vAlmIki:_uvAca |
इत्य् उक्तः भूभृता तत्र राम.अभिमुखम् आस्थितः ।
iti_ukta: bhUbhRtA tatra rAma.abhimukham Asthita: |
उवाच_इदम् उदार.आत्मा वसिष्ठः_भगवान् मुनिः ॥५।४।१४॥
uvAca_ida.m udAra.AtmA vasiSTha:_bhagavAn muni: ||5|4|14||
वसिष्ठ उवाच ।
vasiSTha uvAca |
राघव, स्व.कुल.एक.इन्दो, यद् मया_उक्तम् महामते ।
rAghava, sva.kula.eka.indo, yat mayA_uktam mahAmate |
कच्चित् स्मरसि वाक्य.अर्थम् पूर्व.अपर.विचारितम् ॥५।४।१५॥
kaccit smarasi vAkya.artham pUrva.apara.vicAritam ||5|4|15||
उत्पत्तीनाम् विचित्राणाम् सत्त्व.आदि.गुण=भेदतः ।
utpattInAm vicitrANAm sattva.Adi.guNa=bhedata: |
कच्चित् स्मरसि सर्वासाम् विभागम् अरि.मर्दन ॥५।४।१६॥
kaccit smarasi sarvAsAm vibhAgam ari.mardana ||5|4|16||
कश्चित् सर्वम् असर्वम् च सद् असच् च सदा_उदितम् ।
kazcit sarvam asarvam ca sat asat ca sadA_uditam |
रूपम् स्मरसि वेत्सि_एव विविक्तम् परमात्मनः ॥५।४।१७॥
rUpam smarasi vetsi_eva viviktam paramAtmana: ||5|4|17||
यथा_इदम् उदितम् विश्वम् विश्वेशाद् एव च_ईश्वरात् ।
yathA_ida.m uditam vizvam vizvezAt eva ca_IzvarAt |
कच्चित् स्मरसि तत्, साधो, साधु.वाद.एक.भाजन ॥५।४।१८॥
kaccit smarasi tat, sAdho, sAdhu.vAda.eka.bhAjana ||5|4|18||
रूपम् कच्चिद् अविद्यायाः बलाद् भङ्गुरम् आततम् ।
rUpam kaccit avidyAyA: balAt bhaGgura.m Atatam |
अनन्तम् अन्तवच् च_एव सम्यक् स्मरसि सन्मते ॥५।४।१९॥
anantam antavat ca_eva saMyak smarasi sanmate ||5|4|19||
चित्तम् एव नरः न_अन्यद् इति यत् प्रतिपादितम् ।
citta.m eva nara:_na_anyat iti yat pratipAditam |
लक्ष्मण.आदि.विचारेण कच्चित् स्मरसि साधु तत् ॥५।४।२०॥
lakSmaNa.Adi.vicAreNa kaccit smarasi sAdhu tat ||5|4|20||
वाक्य.अर्थः च_अखिलः कच्चित् त्वया, राम, विचारितः ।
vAkya.artha: ca_akhila: kaccit tvayA, rAma, vicArita: |
ह्यस्तनस्य विचारस्य रात्रौ हृदि निवेशतः ॥५।४।२१॥
hyastanasya vicArasya rAtrau hRdi nivezata: ||5|4|21||
भूयःभूयः परामृष्टम् हृदये सु.नियोजितम् ।
bhUya:bhUya: parAmRSTam hRdaye su.niyojitam |
प्रयोजनम् फलत्य् उच्चैः न हेला.हत=संस्थितेः ॥५।४।२२॥
prayojanam phalati_uccai: na helA.hata=saMsthite: ||5|4|22||
भाजनम् त्वम् विविक्तानाम् वचसाम् शुद्धि.शालिनाम् ।
bhAjanam tvam vivikta.s.anAm vacasAm zuddhi.zAlinAm |
विविक्त.हृदयः कण्ठे मुक्तानाम् इव राघव ॥५।४।२३॥
vivikta.hRdaya: kaNThe mukta.s.anAm iva rAghava ||5|4|23||
वाल्मीकिर् उवाच ।
vAlmIki:_uvAca |
कमल.आसन.पुत्रेण मुनिना स.महा.ओजसा ।
kamala.Asana.putreNa muninA sa.mahA.ojasA |
एवम् वितीर्ण.अवसरः_रामः_वाक्यम् उवाच ह ॥५।४।२४॥
evam vitIrNa.avasara:_rAma:_vAkyam uvAca ha ||5|4|24||
राम उवाच ।
rAma* uvAca |
भगवन्, सर्व.धर्म=ज्ञ, तव_एव_एतद् विजृम्भितम् ।
bhagavan, sarva.dharma=jJa, tava_eva_etat vijRmbhitam |
यद् अहम् परम.उदार* बुद्धवान् वचनम् तव ॥५।४।२५॥
yat aham parama.udAra* buddhavAn vacanam tava ||5|4|25||
यद् आ.दिशसि तत् सर्वम् तथा_एव न तद् अन्यथा ।
yat A.dizasi tat sarvam tathA_eva na tat anyathA |
अपास्त.निद्रेण मया वाक्य.अर्थः हृदि चिन्तितः ॥५।४।२६॥
apAsta.nidreNa mayA vAkya.artha: hRdi cintita: ||5|4|26||
भव.अन्धकार.क्षतये भवता_उक्ति.विवस्वता ।
bhava.andhakAra.kSataye bhavatA_ukti.vivasvatA |
ह्यःप्रसादितम् आह्लादि वाक्.रश्मि.पदलम्, प्रभो ॥५।४।२७॥
hya:prasAditam AhlAdi vAk.razmi.padalam, prabho ||5|4|27||
तद् अतीतम् अदीन.आत्मन् सर्वम् अन्तःकृतम् मया ।
tat atItam adIna.Atman sarvam anta:kRtam mayA |
रम्यम् पुण्यम् पवित्रम् च रत्न.वृन्दम् इव_अन्वितम् ॥५।४।२८॥
raMyam puNyam pavitra.m ca ratna.vRnda.m iva_anvitam ||5|4|28||
हित.अनुबन्धि हृद्यम् च पुण्यम् आनन्द.साधनम् ।
hita.anubandhi hRdyam ca puNyam Ananda.sAdhanam |
शिरसा ध्रियते कैः नो सिद्धैः त्वद्.अनुशासनम् ॥५।४।२९॥
zirasA dhriyate kai: no siddhai: tvat.anuzAsanam ||5|4|29||
प्रतिक्षिपन्तः संसार.मिहिक.आचरणम् वयम् ।
pratikSipanta: saMsAra.mihika.AcaraNam vayam |
प्रसन्नाः त्वत्.प्रसादेन वर्षान्त इव वासराः ॥५।४।३०॥
prasannA: tvat.prasAdena varSAnta* iva vAsarA: ||5|4|30||
आपात.मधुर.आरम्भम् मध्ये सौभाग्य.वर्धनम् ।
ApAta.madhura.Arambham madhye saubhAgya.vardhanam |
अनुत्तम.फल.उदर्कम् पुण्यम् त्वद्.अनुशासनम् ॥५।४।३१॥
anuttama.phala.udarkam puNyam tvat.anuzAsanam ||5|4|31||
विकासि.सितम् अम्लानम् आह्लादित.शुभ.अशुभम् ।
vikAsi.sitam amlAnam AhlAdita.zubha.azubham |
त्वद्.वचःकुसुमम् नित्यम् श्रीमत्.फलदम् अस्तु नः ॥५।४।३२॥
tvat.vaca:kusumam nityam zrImat.phalada.m astu na: ||5|4|32||
सकल.शास्त्र.विकार.विशारद
sakala.zAstra.vikAra.vizArada
प्रसृत.पुण्य.जल.एक.महाह्रद ।
prasRta.puNya.jala.eka.mahAhrada |
भज भृशम् वितत.व्रत सम्प्रति
bhaja bhRzam vitata.vrata* samprati
प्रसृतताम् हत.किल्बिष संततिम् ॥५।४।३३॥
prasRtatAm hata.kilbiSa saMtatim ||5|4|33||
||
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM5004 RAAMA'S NIGHT 1.FB04 .z33
oॐm
FM.5.4
RAAMA'S NIGHT
VAALMIIKI OF THE ANTHILL said—
मेघ.गम्भीरया वाचा विश्रब्ध.पद.सुन्दरम् । इदम् दशरथः वाक्यम् उवाच मुनि.नायकम् ॥५।४।१॥
megha.gambhIrayA vAcA vizrabdha.pada.sundaram idam dazaratha: vAkyam uvAca muni.nAyakam
.
megha.gambhIrayA vAcA vizrabdha.pada.sundaram idam dazaratha: vAkyam uvAca muni.nAyakam
.
in a voice that rumbled like a thundercloud
full of beautiful confidence
this is what Dasharatha.Charioteer said to the Muni.lord
:
by/with a megha.cloud.gambhira.deeply/grave.yA vAc.voice.A
*
*vizrabdha.confiding/confident/fearless/tranquil
*VLMitra.p.p.1. vAlmIki continued:—Then King Dasharata made this speech to the chief of sages, speaking in a voice that sounded like a deep cloud and in words equally graceful as they were worthy of confidence.
THE RAAJAA.KING DASHARATHA.CHARIOTEER declared—
VAALMIIKI OF THE ANTHILL said—
कमल.आसन.पुत्रेण मुनिना स.महा.ओजसा ।
kamala.Asana.putreNa muninA sa.mahA.ojasA |
एवम् वितीर्ण.अवसरः_रामः_वाक्यम् उवाच ह ॥५।४।२४॥
evam vitIrNa.avasara:_rAma:_vAkyam uvAca ha ||5|4|24||
.
when
the son of the lotus.throned brahmA, had spoken, that mighty hero
then
rAma
let.loose a downpour of words
&
this is what he said
:
kamala.Asana.putreNa
muninA sa.mahA.ojasA |
evam vitIrNa.avasara:
rAma:_vAkyam uvAca ha
.
*VLMitra.p.p.24 vAlmIki said:—rAma being thus addressed by the sage, the valiant progeny of the lotus.seated brahma found his time to answer him in the following manner.
RAAMA said—
अनुत्तम.फल.उदर्कम् पुण्यम् त्वत्.अनुशासनम् ॥५।४।३१॥
ApAta.madhura.Arambha.m madhye saubhAgya.vardhanam |
anuttama.phala.udarkam puNyam tvat.anuzAsanam ||5|4|31||
.
in this sweet undertaking, once begun
good.fortune grows to bear the incomparable fruit
that we merit thru your teaching
.
ApAta.madhura.Arambha.m
madhye saubhAgya.vardhanam |
anuttama.phala.udarkam
puNyam tvat.anuzAsanam
.
*VLMitra.p.p.31 First your instructions are sweet and graceful, then they are enlightening in the middle, then at the end they are sacred by the holiness they confer.
*m.31 Your teaching is dripping with sweetness right from the beginning. (When reflected upon) it increases delight and prosperity. It gives the highest fruits.
विकासि.सितम् अम्लानम् आह्लादित.शुभ.अशुभम् ।
त्वत्.वचःकुसुमम् नित्यम् श्रीमत्.फलदम् अस्तु नः ॥५।४।३२॥
vikAsi.sita.m amlAnam AhlAdita.zubha.azubha.m tvat.vaca:kusumam nityam zrImat.phaladam astu na:
.
*vikAsi.blooming.
sita*
.m na.not.
mlAna*.m AhlAdita.zubha.azubha.m tvat.vaca:kusumam nityam zrImat.phaladam astu na:
.
your speech like a blooming, white, fresh
flower, which delights all
auspicious or inauspicious (good or evil),
may it be always yield us glorious fruit (zrI.mat.phaladam).
vikAsi.sita.m bright.blooming =
amlAnam unwithering =
AhlAdita.zubha.azubha.m delighting.with/outpouring the auspicious and inauspicious =
tvad.vaca:=kusumam the flower of your words =
nityam zrImat.phaladam astu na: let.be ever the bestower of blessed fruit to us
.
*m.32 It is like a blossom, fully blown, pure and delightful, and auspicious. For us this flower of your teaching is like a perennial flower.
*sv.31.32 At the same time, they are extremely sweet to hear, they promote every type of auspiciousness and they bring us the incomparable experience.
*VLMitra.p.32. Your flowery speech is ever delightsome to us, by the quality of its blooming and unfading beauty, and by virtue of its conferring our lasting good to us.
*VA. your speech is eternal flower blooming
with pure bright
> delightful flower of punya_and papam??? and giving us great fruits
**AS.
*AB. sita.m svaccha.m zubhram vA | ... ||
सकल.शास्त्र.विकार.विशारद
प्रसृत.पुण्य.जल.एक.महाह्रद ।
sakala.zAstra.vikAra.vizArada
prasRta.puNya.jala.eka.mahAhrada |
भज भृशम् वितत.व्रत* सम्प्रति
प्रसृतताम् हत.किल्बिष संततिम् ॥५।४।३३॥
bhaja bhRzam vitata.vrata* samprati prasRtatAm hata.kilbiSa saMtatim
.
*sakala.entire
.zAstra.vikAra.vizArada .
you who are learned in all varieties of shAstra
prasRta.puNya.jala.eka.mahAhrada –
issuing from the one great flood of sacred water =
bhaja bhRzam . grant quickly
vitata.vrata samprati . =
prasRtatAm . =
hata.kilbiSa saMtatim .
*m.33 You are accomplished in all scriptures and sciences. You are like a lake of virtuous waters. You are a man of many vows. Please reveal to us more of that knowledge.
*sv.33 Hence, O Lord, I pray: resume your most excellent discourse.
*VLMitra.p.33. O sir, that are learned in all sástras, that art the channel of the holy waters of divine knowledge, that art firm in thy protracted vows of purity, do thou expurgate us of the dross of our manifold sins by your purifying lectures.
*VA. o muni, you are learned in shastras, you
are ocean of waters
of great punya, continue now to expand teaching which deliver from sin.
*AS. The second line should be: ~ you are the one great reservoir releasing waters of puNya. the last two lines should be You who is {sic} extending your undertaking (vitatavrata), please continue the production of sin.destroying creations. The last two lines have a somewhat twisted sentence structure, typical in Sanskrit but a literal translation sounds strange.
*kilbiSa.fault/offence/sin/guilt
.
oॐm
.
next Canto
fm5005
DN5004 RAAMA'S NIGHT