fm1001 1.ja01-03 OVERTURE .z66
jivadas
DAILY READINGS th 3 January, 2019
fm4046 2.ja03 On LIVING-FREE .z33
https://www.dropbox.com/s/zkxsqa1fm9rr2tv/fm4046%202.ja03%20On%20LIVING-FREE%20.z33.docx?dl=0
fm6119 3.ja03 Pervasion of the Self .z11
fm1002 1.ja03 A Visit from brahmA the Immense .z29
fm1001 1.ja01-03 OVERTURE .z66
https://www.dropbox.com/s/x1ybvsqcn05r6e9/fm1001%201.ja01-03%20OVERTURE%20.z66.docx?dl=0
Oॐm
THE 3-YEAR COURSE
The entire FM.Files have been arranged as a Daybook
with each day assigned a Canto
(some longer Cantos are given to 2 or 3 days).
FM (The Freedom Method) is for those who want to make a practical study of the work more commonly known as YV (Yoga.Va'sishtha),
supplementing the Sanskrit text
with my literal English translation,
and other translated versions, where we differ.
The samskRta text is given in devanAgari script (DN) and Harvard-Kyoto coding (HK),
in which the DN text has been made easier to read.
The sandhi.liaisons have been broken,
with words separated by a set of hyphens,
in what might be called the "easyreadingclearerdivisionmethod"
(easy.reading-clearer=division+method).
The HK code is
a अ A आ i इ I ई u उ U ऊ
e ए ai ऐ o ओ au औ
aM अम्
aH अ:
क ka ख kha ग ga घ gha ङ Ga
च ca छ cha ज ja झ jha ञ Ja ज्ञ jJa / jna
ट Ta ठ Tha ड Da ढ Dha ण Na
त ta थ tha द da ध dha न na
प pa फ pha ब ba भ bha म ma
य ya र ra ल la व va
श za ष Sa स sa
ह ha
The visarga <:> is normally <H>, but I find the H obtrusive. The colon <:>,has the same form as visarga.
In Classical anskrit Visarga should not be pronounced as "huh"; rather it is a diminished, lisped <s>
which is scarcely heard, and disappears entirely before soft consonants:
so "rAmaH uvAca" = <rAma uvAca> and is transcribed as <rAma* uvAca>.
Note also icchA / icChA
In text, I often use jnAna anga for jJAna aGga.
anusvAra is <M>, but will most often be replaced by <m>. You may need to search both ways, for example <saMsAra> and <samsAra>.
The FREEDOM METHOD:
the Yoga TREASURY of vasiSTha The Supreme,
called mokSha.upAya, or yoga-vAsiShTha
in the Greater rAmAyaNa of vAlmIki of the Anthill.
BEGINNING
jd:
Like most Eastern spiritual works, this begins with an invocation:
not of gaNapati,
nor any God
nor "God"
but rather of that nameless
That
tat तत् सत् sat
which will be our three-years' journey and our goal in this long course of study.
INVOCATION
the first three verses form an Invocation
which is a late addition to the text by that wise student Anonymous
and most elegant in its statement.
it would well be memorized by any serious student of this work,
and daily recalled,
until the meaning of its saMskRta terms becomes naturally understood.
to the extent that YV presents a doctrine, the first three verses are the essence of that doctrine.
but before we begin, I offer my own invocation of my guru bhagavan ramaNa maharShi, by remembering his useful saMskRta verse:
http://www.flickr.com/photos/pilgrimsandmystics/3047191275/
हृदय.कुहर-मध्ये केवल-ब्रह्म=मात्रं
ह्य्_अहम् अहम् इति साक्षाद्_आत्म-रूपेन भाति ।
हृदि विश मनसा त्वं चिन्वता मज्जता वा
पवन-चलन=रोधाद्_आत्म-निष्थो भव त्वम् ॥१|१|
hRdaya.kuhara-madhye kevala-brahma=mAtraM
hi_aham aham iti sAkSAt_Atma-rUpena bhAti |
hRdi viza manasA tvam cinvatA majjatA vA
pavana-calana=rodhAt_Atma-niStha: bhava tvam ||1|1|
.
within the Cavern of the Heart,
a mode of the whole brahman
(witnessing as "I-I")
shines as a self that assumes a form
:
enter the Heart
with manas.Mind meditating wholeness
or
immerge in it
restraining the Airs
.
be settled in yourSelf
.
oॐm
INVOCATION
1.1.1
यतः सर्वाणि भूतानि प्रतिभान्ति स्थितानि च ।
yata: sarvANi bhUtAni pratibhAnti sthitAni ca |
यत्र_एव_उपशमम् यान्ति तस्मै सत्य.आत्मने नमः ॥१|१|१॥
yatra_eva_upazamam yAnti tasmai satya.Atmane nama: ||1|1|1||
.
To that from which all beings and things project
–where too they come to Quietude–
to that Self of Reality give praise
!
~vlm.p.1 Hail the Eternal. Om, salutation to that Reality from whom all beings proceed, by whom they are manifest, upon whom they depend, and in whom they become extinct.
* yata: sarvANi bhUtAni - from which all beings - pratibhAnti sthitAni ca - project and are situate = yatra_eva – where too - upazamam yAnti – to Quietude they come - tasmai satya.Atmane nama: - to that Self of Reality give praise!
2
ज्ञाता ज्ञानम् तथा ज्ञेयम् द्रष्टा दर्शन-दृश्य=भूः ।
jJAtA jJAnam tathA jJeyam draSTA darzana-dRzya=bhU: |
कर्ता हेतुः क्रिया यस्मात् तस्मै ज्ञप्ति.आत्मने नमः ॥१|१|२॥
kartA hetu: kriyA yasmAt tasmai jJapti.Atmane nama: ||1|1|2||
.
The knower, knowledge, what's to.be.known;
the Seer, the ground of sights to.be.seen;
the doer, cause, & action
:
to that from.which all these proceed, the Self of envisionment
give praise
!
~vlm.p.2 He is the knower, the knowledge and all that is to be known. He is the seer, the act of seeing, and all that is to be seen. He is the actor, the cause and the effect, therefore salutation to He who is all knowledge himself.
* jJAtA jJAnam tathA jJeyam - the knower, knowledge thus to.be.known; - draSTA darzana-dRzya=bhU: – the Seer, the ground of sights to.be.seen; - kartA hetu: kriyA – the doer, cause, & deed – yasmAt – from.which these are, - tasmai jJapti.Atmane nama: - to.that Self of envisionment give praise!
3
स्फुरन्ति शिकरा* यस्मात् आनन्दस्य_अम्बरे_अवनौ ।
sphuranti zikarA* yasmAt Anandasya_ambare_avanau |
सर्वेषाम् जीवनम् तस्मै ब्रह्म.आनन्द.आत्मने नमः ॥१|१|३॥
sarveSAm jIvanam tasmai brahma.Ananda.Atmane nama: ||1|1|3||
.
Showers pour from it
:
in a joyous sky on earth, the life of all
:
to that Self of Joy in this Immensity give praise
!
~vlm.p.3 Salutation to He who is supreme bliss itself, from whom flow the dews of delight both in heaven and earth, and who is the life of all.
AUUMmmmm....
jd:
Wherever the text begins, we do not know who is narrating it:
the text begins anonymously,
as a Tale told in a special form which we encounter in other Samskrt storybooks,
and which many Westerners have encountered
in the complete Thousand and One Nights.
Here we find stories nested within stories,
the first of which will end only in the final chapters of y7, Nirva'na Concluded.
+++
NARRATOR:
1.1.4
सुतीक्ष्ण: ब्राह्मणः कःचित् संशय.आकृष्ट-मानसः।
sutIkSNa: brAhmaNa: ka:cit saMzaya.AkRSTa-mAnasa:|
अगस्तेः आश्रमम् गत्वा मुनिम् पप्रच्छ सादरम्॥४॥
agaste: Azramam gatvA munim papraccha sAdaram ||1|1|4||
.
There was a Brahmin boy, known as Suti'kshna.Pinpoint for his sharp wits, who
was overcome by doubt
.
He went to the A'shrama of Agasti the Mountain.Man
&
he questioned the quiet Muni (with great respect)
.
~vlm.p.4 One Sutikshna, a brAhmaNa whose mind was full of questions, went to the hermitage of Agastya and respectfully asked the sage,
* sutIkSNa: brAhmaNa: ka:cit – There was a Brahmin boy, known as Suti'kshna.Pinpoint for his sharp wits, who was overcome by doubt. - saMzaya.AkRSTa-mAnasa: + agaste: Azramam gatvA - he went to the A'shrama of Agasti the Mountain.Man - and questioned the quiet Muni (with great respect).
Pinpoint asked —
5
भगवन् धर्म-तत्त्व.ज्ञ सर्व-शास्त्र-वि.निश्चित ।
bhagavan dharma-tattva.jJa sarva-zAstra-vi.nizcita |
संशयः_अस्ति महान् एकः त्वम् एतम् कृपया वद ॥१|१|५॥
saMzaya:_asti mahAn eka: tvam etam kRpayA vada ||1|1|5||
.
Lord.Bhagavan, you know everything,
all of the truths of the Sha'stra.teachings!
but there's a doubt–a great one–troubling me
:
take pity and explain it
.
~vlm.p.5 "O great sage! You are informed in all the ways and truths of virtue, and know all the scriptures with certainty. I am in a great doubt, and I pray you will kindly remove it.
* Lord.Bhagavan - dharma-tattva.jJa – Dharma-Thatness-Knower - sarva-zAstra-vi.nizcita – all-Sha'stra-certain - saMzaya:_asti - a doubt there is - mahAn eka: - a great one - tvam etam kRpayA vada – you should mercifully tell.
6
मोक्षस्य कारणम् कर्म ज्ञानम् वा मोक्ष-साधनम् ।
mokSasya kAraNam karma jJAnam vA mokSa-sAdhanam |
उभयम् वा वि.निश्चित्य एकम् कथय कारणम् ॥१|१|६॥
ubhayam vA vi.nizcitya ekam kathaya kAraNam ||1|1|6||
.
Moksha is Freedom
:
what is the cause of it,
Karmic.Action or Jna'na.Wisdom
or
are they both the means of getting Freedom
?
tell me clearly what's the cause
.
*jd. saMskRta makes a distinction of "knowledge" in the roots #vid and #jnA –
both jnAna and vidyA can be translated as "knowledge",
the first intuitive, as realization; the second deductive, as science.
I use capitalization to distinguish them: vidyA.knowledge/science, jJAna ; Knowledge/Intuition
(but when jnAna-yoga is implied, I use the term "Wisdom").
"Karma" activity here has the special sense of ritual worship.
~vlm.p.6 Tell me, in your opinion, whether liberation results from a man’s acts or his knowledge or both?"
* mokSasya - of mokSha.Freedom – kAraNam – is the cause Karmic.Action or Jna'na.Wisdom vA - mokSa-sAdhanam – or are both the means to attain Freedom - ubhayam vA - vi.nizcitya* ekam kathaya kAraNam – tell me certainly the cause.
*jd. saMskRta makes a distinction of "knowledge" in the roots #vid and #jnA – both jnAna and vidyA
can be translated as "knowledge", the first intuitive, as realization; the second deductive, as science.
I use capitalization to distinguish them: vidyA.knowledge/science, jJAna ; Knowledge/Intuition
(but when jnAna-yoga is implied, I use the term "Wisdom").
"Karma" activity here has the special sense of ritual worship.
Agasti The Mountain Man answered—
7
उभाभ्याम् एव पक्षाभ्याम् यथा खे पक्षिणाम् गतिः ।
ubhAbhyAm eva pakSAbhyAm yathA khe pakSiNAm gati: |
तथा_एव ज्ञान-कर्मभ्याम् जायते परमम् पदम् ॥१|१|७॥
tathA_eva jJAna-karmabhyAm jAyate paramam padam ||1|1|7||
.
In the sky
birds travel on two wings
:
so too do Wisdom & Worship ascend to the highest state
.
~vlm.p.7 Agastya replied:—As the birds fly in the air with both wings, so the highest state of emancipation is attained through both knowledge and acts.
* ubhAbhyAm eva pakSAbhyAm yathA – as on both wings - khe pakSiNAm gati: - in the sky is the path of birds - tathA_eva jJAna-karmabhyAm - thus too do Wisdom & Karma = jAyate paramam padam – rise to the highest state.
8
केवलात् कर्मणः ज्ञानात् न.हि मोक्षः_अभिजायते ।
kevalAt karmaNa: jJAnAt na.hi mokSa:_abhijAyate |
किम्तु_उभाभ्याम् भवेत् मोक्षः साधनम् तु_उभयम् विदुः ॥१|१|८॥
kim.tu_ubhAbhyAm bhavet mokSa: sAdhanam tu_ubhayam vidu: ||1|1|8||
.
But
not by Works alone / nor by Wisdom alone
is Freedom won
but
only by both working together
:
thus
the way to Freedom is twofold
.
* #mokSa - release from the cyclical flow of birth, life, death and rebirth • Moksha.Freedom (most commonly translated as "liberation", for which <mukti> is more appropriate).
kevalAt - alone/fully = karmaNa: jJAnAt - thru Karma or thru Wisdom = na.hi – not at.all is - mokSa:_abhijAyate – Freedom won.
मोक्ष् #mokS - #mokSa - release from the cyclical flow of birth, life, death and rebirth • Moksha.Freedom (most commonly translated as "liberation", for which <mukti> is more appropriate).
~vlm.p.8 Neither our acts nor knowledge alone produces liberation, but both together are the means.
9
अस्मिन् अर्थे पुरावृत्तम् इतिहासम् वदामि ते ।
asmin arthe purAvRttam itihAsam vadAmi te |
कारुण्य~आख्यः पुरा कःचित् ब्राह्मणः_अधीत-वेदकः ॥१|१|९॥
kAruNya~Akhya: purA ka:cit brAhmaNa:_adhIta-vedaka: ||1|1|9||
.
In this regard, let me tell you a story first told long ago
:
there was a lad
—Karunya.Pitiful—
a Bra'hmana student, a graduate in Vedic Studies
.
~vlm.p.9 I will recite to you an example from old traditions, a story of a brAhmaNa named Karunya, who was learned in the Vedas in the days of old.
* asmin arthe - in this connection – purAvRttam itihAsam - a tale that was first told long ago – vadAmi te - let me tell you about - kAruNya~Akhya: - Karunya.Pitiful - purA - long.ago = ka:cit brAhmaNa:_adhIta-vedaka: - a Bra'hmana student, a graduate in Vedic Studies.
10
अग्निवेश्यस्य पुत्रः_अभूत् वेद-वेदाङ्ग-परगः ।
गुरोः अधीत-विद्यः सन् आजगाम गृहम् प्रति ॥१|१|१०॥
agnivezyasya putra:_abhUt veda-vedAGga-paraga: |
guro: adhIta-vidya: san AjagAma gRham prati ||1|1|10||
.
he was the son of Agniveshya.Firekeep
.
having completed his course of Vedic teaching
certified by his Guru
he came back home
.
~vlm.p.10 He was the son of Agnivesya and accomplished in the Vedas and all their branches. After finishing his studies with his teacher, he returned to his own home.
* agnivezyasya putra:_abhUt - he was the son of Agniveshya.Firekeep. - veda-vedAGga-paraga: - having completed his course of Vedic teaching - guro: adhIta-vidya: san – certified by his Guru - AjagAma gRham prati - he came back home.
11
तस्थौ_अकर्म.कृत् तूष्णीम् संशयानः गृहे तदा ।
tasthau_akarma.kRt tUSNIm saMzayAna: gRhe tadA |
अग्निवेश्यः विलोक्य_अथ पुत्रम् कर्म-विवर्जितम् ॥१|१|११॥
agnivezya: vilokya_atha putram karma-vivarjitam ||1|1|11||
प्राह एतद् वचो निन्द्यम् गुरु: पुत्रम् हिताय च ।
prAha etat vaca: nindyam guru: putram hitAya ca |
.
and
he sat there
doing nothing
silent in the silent house
full of doubt
.
his father agniveshya.Firekeep saw him thus neglecting his karmic duties
&
spoke these words of fatherly rebuke
:
*jd: the father's name, agni.vezya-Firekeep, refers.to the most ancient place of worship: when man discovered fire, but had not yet learned the use of the fire-stick,
he had to make a place to keep the fire alive–this was the Firekeep,
of which sutIkSNa's father would be the priestly attendant.
~vlm.p.11 He remained a skeptic at home, reluctant and impassive to do anything. When his father Agnivesya saw his son so slack in his duties, he upbraided him for his good.
* tasthau_akarma.kRt – and he sat there doing nothing - tUSNIm - silent - saMzayAna: - full of doubt - gRhe tadA – in his home then.
FIREKEEP said—
12-13
किम् एतत्, पुत्र, कुरुषे पालनम् न स्व-कर्मणः ॥१|१|१२॥
kim etat, putra, kuruSe pAlanam na sva-karmaNa: ||1|1|12||
अकर्म-निरतः सिद्धिम् कथम् प्राप्स्यसि तत् वद ।
akarma-nirata: siddhim katham prApsyasi tat vada |
कर्मणः_अस्मात् निवृत्तेः किम् कारणम् तत् निवेद्यताम् ॥१|१|१३॥
karmaNa:_asmAt nivRtte: kim kAraNam tat nivedyatAm ||1|1|13||
.
if you don't attend to your duties,
how will you get Siddhi.Empowerment
tell me that!
when you turn away from Karma.Works
what is the reason
?
~vlm.p.12 Agnivesya said, "My son, why do you not discharge your duties? Why are you not observing the daily rituals and the injunctions of the holy scriptures?
~vlm.p.13. Tell me how can you succeed in anything if you remain inactive? How can you attain salvation? Tell me why you are not doing anything."
* kim etat, putra – What is this, son? – kuruSe pAlanam na sva-karmaNa: - you don't attend to your duties - akarma-nirata: - if you don't attend to your duties - siddhim katham prApsyasi – how will you get Siddhi.Empowerment - tat vada - tell me that - karmaNa:_asmAt nivRtte: - when you turn away from Karma.Works - kim kAraNam tat nivedyatAm - what comes next
Karunya.Pitiful (citing scripture)—
14-15
यावत् जीवम् अग्निहोत्रम् नित्यम् संध्याम् उपासयेत् ।
yAvat_jIvam agnihotram nityam saMdhyAm upAsayet |
प्रवृत्ति-रूपः धर्मः_अयम् श्रुत्या स्मृत्या च चोदिताः ॥१|१|१४॥
pravRtti-rUpa: dharma:_ayam zrutyA smRtyA ca coditA: ||1|1|14||
न धनेन भवेत् मोक्षः कर्मणा प्रजया न वा ।
na dhanena bhavet mokSa: karmaNA prajayA na vA |
त्याग-मात्रेण किम्तु_एके यतयः_अश्नन्ति च_अमृतम् ॥१|१|१५॥
tyAga-mAtreNa kim.tu_eke yataya:_aznanti ca_amRtam ||1|1|15||
.
"So long as thou'rt alive,
thou shalt perform the Fire Sacrifice, the agnihotra"
—
this is Dharma—
so say the spoken and written teachings, both.
but
"Not by riches nor worship nor by progeny cometh mokSha.Freedom:
only by forsaking them doth a seeker attain deathlessness"
—
so says another scripture
.
~vlm.p.14 Karunya replied, "The offering of daily oblations, and performance of morning and evening devotions during life, are inculcated in the Veda and law as the active duties.
~vlm.p.15 But it is neither by acts or riches, nor by means of children that one obtains his liberation. It is solely by self-denial that the great souls taste the ambrosia (of emancipation).
16
इति श्रुत्योः द्वयोः मध्ये किम् कर्तव्यम् मया, गुरो ।
iti zrutyo: dvayo: madhye kim kartavyam mayA, guro |
इति संदिग्धताम् गत्वा तूष्णीम् भूतः_अस्मि कर्मणि ॥१|१|१६॥
iti saMdigdhatAm gatvA tUSNIm bhUta:_asmi karmaNi ||1|1|16||
.
here
between these two scriptural teachings
what am I to do
?
Father, Teacher,
such is the doubt I feel, that's why I've been neglectful of my duties
.
~vlm.p.16 Tell me my father! Which of these rules am I to observe? Doubtful of this I have become indifferent to acts."
Agasti of the Mountain—
17
इति_उक्त्वा तात विप्रः_असौ कारुण्यः मौनम् आगतः ।
iti_uktvA tAta vipra:_asau kAruNya: maunam Agata: |
तथा-विधम् सुतम् दृष्ट्वा पुनः प्राह गुरुः सुतम् ॥१|१|१७॥
tathA-vidham sutam dRSTvA puna: prAha guru: sutam ||1|1|17||
.
&
so
my boy
–
with these sad words
that young Brahmin Pitiful grew silent
.
when the father-guru saw his son so
he said this to him
:
~vlm.p.17 Agnivesya said, "Hear me, my son."After so saying, Karunya held his silence. His father seeing him quiet, continued speaking.
FIRE.KEEP said—
18
शृणु, पुत्र, कथाम् एकाम् तत् अर्थम् हृदये_अखिलम् ।
zRNu, putra, kathAm ekAm tat artham hRdaye_akhilam |
मत्तः_अवधार्य, पुत्र, त्वम् यथा_इच्छसि तथा कुरु ॥१|१|१८॥
matta:_avadhArya, putra, tvam yathA_icchasi tathA kuru ||1|1|18||
.
pay attention, my boy
:
I'm going to tell you a story
.
take it to heart & think.it.over carefully
:
then, son,
do
whatever you may wish to do
.
~vlm.p.18 "My son, let me tell you a story. When you have fully considered its meaning, you may do as you like."
19
सुरुचिः नाम काचित् स्त्रीः अप्सरःगण* उत्तमा ।
suruci: nAma kAcit strI: apsara:gaNa* uttamA |
उपविष्टा हिमवतः शिखरे शिखि-संवृते ॥१|१|१९॥
upaviSTA himavata: zikhare zikhi-saMvRte ||1|1|19||
.
there was
a very seductive Apsara.Nymph
called Suruchi.Sunbeam
&
one day
she
flew down to the highest peak in the Snowy Mountains
where peacocks go to play
.
* an apsara or apsarasa is one of the many inhabitants of Indra's heaven
whom we will meet in these tales.
~vlm.p.19 Agnivesya speaking:—There was a lady named Suruchi, the best of the apsara nymphs, who was seated on the mountain peak of Himalaya, surrounded by peacocks.
20
रमन्ते काम-संतप्ताः किम्नर्यः यत्र किम्नरैः ।
ramante kAma-saMtaptA: kimnarya: yatra kimnarai: |
स्वर्धुनि_ओघेन संसृष्टे महाघ~ओघ-विनाशिना ॥१|१|२०॥
svardhuni_oghena saMsRSTe mahAgha~ogha-vinAzinA ||1|1|20||
.
they play
inflamed by their desire
:
the Whatnot girls with Whatnot boys
play
till the River of Heaven gushes.forth to wash away their sins
.
* kiMnara
"what-human", another species of Celestial in the Heaven of Indra the
Crafty.
~vlm.p.20 Here kinnaras inflamed by love sported with their mates, and the fall of heavenly streams (Ganga and Yamuna) served to cleanse the gravest sins of men.
21
दूतम् इन्द्रस्य गच्छन्तम् अन्तरिक्षे ददर्श सा ।
dUtam indrasya gacchantam antarikSe dadarza sA |
तम् उवाच महाभागा सुरुचिः च_अप्सरःवरा ॥१|१|२१॥
tam uvAca mahAbhAgA suruciH ca_apsara: varA ||1|1|21||
.
A Messenger of the Crafty God Indra was traveling thru inner.space
:
Suruchi.Sunbeam saw him & spoke with him
and that very delightful Sunbeam said
—
~vlm.p.21 She saw a messenger of indra making his way through the sky. Then Suruchi, this most fortunate and best of apsaras, addressed the messenger.
Suruchi.Sunbeam said–
22
देवदूत महाभाग कुत* आगम्यते त्वया ।
devadUta mahAbhAga kuta* Agamyate tvayA |
अधुना कुत्र गन्ता_असि तत्-सर्वम् कृपया वद ॥१|१|२२॥
adhunA kutra gantA_asi tat-sarvam kRpayA vada ||1|1|22||
.
Divine heavenly Messenger
wherever did you come from
&
where do you go today
?
I
am so very curious
:
you
must tell me everything
!
~vlm.p.22 Suruchi said, "O you messenger of Gods, tell me kindly from where you come and what place are you going at present?"
The God.King Indra's Messenger said—
23
साधु पृष्टम् त्वया सुभ्रू यथावत् कथयामि ते ।
sAdhu pRSTam tvayA subhrU yathAvat kathayAmi te |
अरिष्टनेमी राजर्षिः दत्त्वा राज्यम् सुताय वै ॥१|१|२३॥
ariSTanemI rAjarSi: dattvA rAjyam sutAya vai ||1|1|23||
.
that's a good question that you ask
(you with such beautiful eyebrows!)
so
I
will
tell you everything
:
there is a Royal.RShi called ariShTa.nemi-Axle.bar
.
he was
once
a Ra'ja'.King
but he gave his kingdom to his son
.
~vlm.p.23 The divine messenger replied, "Well have you asked, O pretty browed maid, and I will tell you all as it is. The royal sage, King Arishtanemi, has given his realm to his son,
24
वीतरागः स* धर्म~आत्मा निर्ययौ तपसे वनम् ।
vItarAga: sa* dharma.AtmA niryayau tapase vanam |
तपः चरति_असौ राजा पर्वते गन्धमादने ॥१|१|२४॥
tapa: carati_asau rAjA parvate gandhamAdane ||1|1|24||
.
now
free of passion
that dharmic soul has gone to the forest
to make his Tapas.Offering
on Gandha-madana Mountain, the peak of Maddening Perfume
.
* tapas in the present context is physical austerity thru painful practices.
tapas in a higher sense is the essence of prANic energy
evidenced in bodily heat
.
~vlm.p.24 and with religious indifference to the world, has set out to the forest to practice asceticism. He is performing his austerities on the Gandha-madana Mountains.
25
कार्यम् कृत्वा मया तत्र तत* आगम्यते_अधुना ।
kAryam kRtvA mayA tatra tata* Agamyate_adhunA |
गन्ता_अस्मि पार्श्वे शक्रस्य तम् वृत्तान्तम् निवेदितुम् ॥१|१|२५॥
gantA_asmi pArzve zakrasya tam vRttAntam niveditum ||1|1|25||
.
I've done my duty there and now I'm on my way today
back
to the presence of the Mighty Indra
to give him my report
.
~vlm.p.25 I am now coming from there after discharge of my errand, and returning to indra’s palace to report the matter."
The Nymph Suruchi.Sunbeam asked—
26
वृत्तान्तः कः_अभवत् तत्र कथयस्व मम प्रभः ।
vRttAnta: ka:_abhavat tatra kathayasva mama prabha: |
प्रष्टु.कामा विनीता_अस्मि न_उद्वेगम् कर्तुम् अर्हसि ॥१|१|२६॥
praSTu.kAmA vinItA_asmi na_udvegam kartum arhasi ||1|1|26||
.
so
what adventure happened there
?
tell me the story, sir, I'm in suspense
—
you should never refuse a girl what she truly wants to know
.
~vlm.p.26 Suruchi said, "Tell me, my lord, what has taken place there? I am humbly very curious. You should not cause me the pain of anxiety."
The Messenger said—
27
शृणु भद्रे यथावृत्तम् विस्तरेण वदामि ते ।
zRNu bhadre yathAvRttam vistareNa vadAmi te |
तस्मिन् राज्ञि वने तत्र तपः चरति दुस्तरम् ॥१|१|२७॥
tasmin rAjJi vane tatra tapa: carati dustaram ||1|1|27||
.
Listen, lovely girl, I'll tell you everything!
so...
in the woods
the king was making hard Tapas
:
he is a serious yogin
.
~vlm.p.27 The messenger replied:—Hear me, gentle maid. I will describe everything as it has occurred.
28-29
इति_अहम् देवराजेन सुभ्रूः आज्ञापितः तदा ।
iti_aham deva.rAjena subhrU: AjJApita: tadA |
दूत त्वम् तत्र गच्छ_आशु गृहीत्वा_इदम् विमानकम् ॥१|१|२८॥
dUta tvam tatra gaccha_Azu gRhItvA_idam vimAnakam ||1|1|28||
अप्सरःगण-संयुक्तम् नाना-वादित्र-शोभितम् ।
apsara:gaNa-saMyuktam nAnA-vAditra-zobhitam |
गन्धर्व-सिद्ध-यक्षैः च किम्नर~आद्यैः च शोभितम् ॥१|१|२९॥
gandharva-siddha-yakSai: ca kimnara+Adyai: ca zobhitam ||1|1|29||
.
then
—(they're my-brows!)—
the Godking gave me his command
:
Indra the Crafty God.King said–
Get on your way now, Messenger,
take this mind-controlled aircar
&
take an orchestra
&
some Gandharva.Choristers
&
some Siddha.Adepts
&
some Yaksha.Warders
&
Kimnara.Whatnots
:
a Circus of Wonders
!
~vlm.p.28 On hearing that the king was practicing the utmost rigors of asceticism in that forest, indra, the lord of gods, asked me to take this heavenly car and proceed at once to the spot. 29 "Take this car,"said indra, "bearing the apsaras equipped with all their musical instruments, and furnished with a band of gandharvas, siddha spiritual masters, yakshas and kinnaras.
30-31
ताल-वेणु-मृदङ्ग+आदि-पर्वते गन्धमादने ।
tAla-veNu-mRdaGga+Adi-parvate gandhamAdane |
नाना-वृक्ष-समाकीर्णे गत्वा तस्मिन् गिरौ शुभे ॥१|१|३०॥
nAnA-vRkSa-samAkIrNe gatvA tasmin girau zubhe ||1|1|30||
अरिष्टनेमिम् राजानम्, दूत, आरोप्य विमानके ।
ariSTanemim rAjAnam, dUta, Aropya vimAnake |
आनय स्वर्ग-भोगाय नगरीम् अमरावतीम् ॥१|१|३१॥
Anaya svarga-bhogAya nagarIm amarAvatIm ||1|1|31||
.
fly
to the Mount of Maddening Perfume
and land
amongst the palms, bamboos, and sugarcanes
.
bring
this Ra'ja', this AriShta.nemi-Axle.bar, to my Immortal City
where he can enjoy my heaven
.
~vlm.p.30 Convey them,"said indra, "with all their string instruments, flutes and drums to the woodland mount of Gandha-madana.
~vlm.p.31 There, having placed King Arishtanemi in the car, bring him to the enjoyment of heavenly delight in this city of Amaravati, the seat of immortals."
The MESSENGER—
32
इति_आज्ञाम् प्राप्य शक्रस्य गृहीत्वा तत् विमानकम् ।
iti_AjJAm prApya zakrasya gRhItvA tat vimAnakam |
सर्व~उपस्कर-संयुक्तम् तस्मिन् अद्रौ_अहम् ययौ ॥१|१|३२॥
sarva.upaskara-saMyuktam tasmin adrau_aham yayau ||1|1|32||
.
Orders are orders, so...
obedient to indra
I
board this beautiful aircar, fully equipped as I described
and set.out back to the Mount of Maddening Perfume
.
~vlm. Receiving this instruction from indra and taking the car with all its equipment, I proceeded to that mountain.
33-34
आगत्य पर्वते तस्मिन् राज्ञः गत्वा_आश्रमम् मया ।
Agatya parvate tasmin rAjJa: gatvA_Azramam mayA |
निवेदिता महेन्द्रस्य सर्वाज्ञ~अरिष्टनेमये ॥१|१|३३॥
niveditA mahendrasya sarvAjJa~ariSTanemaye ||1|1|33||
इति मत् वचनम् श्रुत्वा संशयानः_अवदत् शुभे ।
iti mat vacanam zrutvA saMzayAna:_avadat_zubhe |
.
I landed on the mountain-top
went to Axlebar's Ashrama
and gave him my message,
the command of Indra the Crafty, King of the Gods
.
and there, honey, he heard my words and made me this doubtful reply
:
~vlm.p.33 Having arrived at the mountain and advanced to the king’s hermitage, I delivered the orders of the great indra to him.
~vlm.p.34 Hearing my words, O happy lady, King Arishtanemi reluctantly spoke to me saying, "I wish to ask you something, O messenger, which I hope you will answer.
KING Axlebar said—
34
प्रष्टुम् इच्छामि दूत त्वाम् तत् मे त्वम् वक्तुम् अर्हसि ॥१|१|३४॥
praSTum icchAmi dUta tvAm tat me tvam vaktum arhasi ||1|1|34||
.
I want to ask you something, Messenger
:
I hope that you can answer me
.
~vlm.p.34 Hearing my words, O happy lady, King Arishtanemi reluctantly spoke to me saying, "I wish to ask you something, O messenger, which I hope you will answer.
35
गुणा* दोषाः च के तत्र स्वर्गे वद मम_अग्रतः ।
ज्ञात्वा स्थितिम् तु तत्रत्याम् करिष्ये_अहम् यथा-रुचि ॥१|१|३५॥
guNA* doSA: ca ke tatra svarge vada mama_agrata: |
jJAtvA sthitim tu tatratyAm kariSye_aham yathA-ruci ||1|1|35||
.
what
are the virtues & vices of life in Heaven
?
tell me directly
when I know that
—what kind of place it is to live in—
then
I will do what seems best
.
~vlm.p.35 Tell me what good and what evil are in heaven, so that I may decide whether I want to settle there."
I answered him—
36-37
स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमम् सुखम् ।
svarge puNyasya sAmagryA bhujyate paramam sukham |
उत्तमेन तु पुण्येन प्राप्नोति स्वर्गम् उत्तमम् ॥१|१|३६॥
uttamena tu puNyena prApnoti svargam uttamam ||1|1|36||
मध्यमेन तथा मध्यः स्वर्गः भवति न_अन्यथा ।
madhyamena tathA madhya: svarga: bhavati na_anyathA |
कणिष्ठेन तु पुण्येन स्वर्गः भवति तादृशः ॥१|१|३७॥
kaNiSThena tu puNyena svarga: bhavati tAdRza: ||1|1|37||
.
The Heaven of the holy as a whole is perfect pleasure
:
but Highest Heaven is got by the most highly holy;
but for the middling, there is Middle Heaven instead;
and for the least holy Heaven it is likewise less
.
~vlm.p.36 I answered, saying, "In heaven there is ample reward for merit, conferring perfect bliss (to all); but it is the degree of merit that leads one to higher heavens.
~vlm.p.37 By moderate virtue, one is certainly entitled to a middle station. Virtue of an inferior order leads a person to a lower position.
38-39
पर~उत्कर्ष~असहिष्णुत्वम् स्पर्धा च_एव समैः च तैः ।
para~utkarSa~asahiSNutvam spardhA ca_eva samai: ca tai: |
कनिष्ठेन च संतोषः यावत् पुण्य~अक्षयः भवेत् ॥१|१|३८॥
kaniSThena ca saMtoSa: yAvat puNya~akSaya: bhavet ||1|1|38||
क्षीणे पुण्ये विशन्ति_एतम् मर्त्य.लोकम् च मानवाः ।
kSINe puNye vizanti_etam martya.lokam ca mAnavA: |
इति+आदि गुण-दोषाः च स्वर्गे राजन् अवस्थिताः ॥१|१|३९॥
iti+Adi guNa-doSA: ca svarge rAjan avasthitA: ||1|1|39||
.
When there is envy of superiors, rivalry with equals,
satisfaction with diminished Holiness of inferiors
then Holiness is lost, and humans return to the realm of death.
Such are the virtues & vices, Your Majesty, that exist in Heaven."
:
~vlm.p.38 But one’s virtue is destroyed by impatience at the excellence of his betters, by haughtiness to his equals, and by joy at the inferiority of others.
कृष् #kRS - #utkRS - #utkarSa - superior, eminent • much, excessive Lex. exaggerated, boastful yAjJ • attractive • #utkarSa m. - pulling upwards, drawing, pulling • elevation, increase, rising to something better, prosperity • excellence, eminence, r, KSS.&c • excess, abundance.
* para.more~utkarSa.superior/eminent~asahiSNutva.impatience/envy-m – spardhA.rivalry/envy - ca_eva samai: ca tai: - for those who are equal - kaniSThena ca - or else inferior - saMtoSa: yAvat puNya~akSaya: bhavet - their contentment in.this.way Holiness becomes diminished.
~vlm.p.39 When one’s virtue is thus destroyed, he must enter the abode of mortals. These and the like are the effects of good and evil in heaven."
40
इति श्रुत्वा वचः भद्रे स* राजा प्रति.अभाषत ।
iti zrutvA vaca: bhadre sa* rAjA pratyabhAsata |
न_इच्छामि देवदूत_अहम् स्वर्गम् ईदृग्-विधम् फलम् ॥१|१|४०॥
na_icchAmi devadUta_aham svargam IdRk-vidham phalam ||1|1|40||
.
so I told him
&
hearing these words, my dear...
The rAjA.King Arishtanemi replied:
"I don't want it!
Divine Messenger, this is not for me
—
this tit.for.tat Heaven."
41
अतः परम् महोग्रम् च तपः कृत्वा कलेवरम् ।
ata: param mahogram ca tapa: kRtvA kalevaram |
त्यक्ष्यामि_अहम् अ-शुद्धम् हि जीर्णाम् त्वचम् इव_उरगः ॥१|१|४१॥
tyakSyAmi_aham a-zuddham hi jIrNAm tvacam iva_uraga: ||1|1|41||
.
so then
once I've made some very fierce tapas
—some great austerity—
I'll discard this rotten old carcass
&
slip my skin like a snake
.
~vlm.p.41 Henceforth I will practice the most austere form of asceticism and abandon this my unhallowed human frame in the same way as a snake abandons his time-worn skin.
42
देवदूत विमान_इदम् गृहीत्वा त्वम् यथागतः ।
तथा गच्छ महेन्द्रस्य संनिधौ त्वम् नमः_अस्तु ते ॥१|१|४२॥
devadUta vimAna_idam gRhItvA tvam yathAgata: |
tathA gaccha mahendrasya saMnidhau tvam nama:_astu te ||1|1|42||
.
heavenly Messenger
take this contraption of yours
and go back the way you came
into the presence of Great indra
.
and so I wish you well
.
~vlm.p.42 Be pleased, O messenger of the Gods, to return with your heavenly car to the presence of the great indra from where you came. Travel in good fortune."
The Messenger continued—
43-44
इति_उक्तः_अहम् गतः भद्रे शक्रस्य_अग्रे निवेदितम् ।
यथावृतम् निवेद्य_अथ महत्-आश्चर्यताम् गतः ॥१|१|४३॥
पुनः प्राह महेन्द्रः माम् श्लक्ष्णम् मधुरया गिरा ।
iti_ukta:_aham gata: bhadre zakrasya_agre niveditam |
yathAvRtam nivedya_atha mahat-A:caryatAm gata: ||1|1|43||
puna: prAha mahendra: mAm zlakSNam madhurayA girA |
.
so I heard
so I went, dear girl,
and so I was debriefed by Indra.Shakra
and when he heard my report
he was very much amazed
.
but that great Lord answered me in a sweetly mellow voice
—
Lord.Indra said—
44-45
दूत गच्छ पुनः तत्र तम् राजानम् नय_आश्रमम् ॥१|१|४४॥
dUta gaccha puna: tatra tam rAjAnam naya_Azramam ||1|1|44||
वाल्मीकेः ज्ञात-तत्त्वस्य स्वबोध~अर्थम् विरागिणम् ।
vAlmIke: jJAta-tattvasya svabodha~artham virAgiNam |
संदेशम् मम वाल्मीकेः महर्षेः त्वम् निवेदय ॥१|१|४५॥
saMdezam mama vAlmIke: maharSe: tvam nivedaya ||1|1|45||
.
Messenger
:
you will go back there and lead him to an A'shrama
where there is a certain Va'lmi'ki they call the Anthill Man
:
he knows about the truth of Thatness
and dispassion that leads to Realization
.
you should give the Great.RShi this message from me
:
*jd. Thatness - <tattva> - is commonly translated as "Truth";
literally it is "the condition of being That";
but in this Freedom Method it is particularly the "That" of the Great Sayings
<OM tat sat> and the ambiguous <tat tvam asi / tattvam asi>.
Much more will be said of it in the many pages to come.
46
महर्षे त्वम् विनीताय राजा_अस्मै वीतरागिणे ।
maharSe tvam vinItAya rAjA_asmai vItarAgiNe |
न स्वर्गम् इच्छते तत्त्वम् प्रबोधय महामुने ॥१|१|४६॥
na svargam icchate tattvam prabodhaya mahAmune ||1|1|46||
तेन सम्सार-दुःखार्तः मोक्षम् एष्यति च क्रमात् ।
tena samsAra-du:khArta: mokSam eSyati ca kramAt |
.
when you've brought the Ra'ja' there
explain to the Great.Rshi how His Majesty wants no heaven,
but rather his awakening to Thatness
for that is how the miserable sorrows of Samsa'ra lead to Moksha.Freedom
.
The Messenger continued—
47
इति_उक्त्वा देव.राजेन प्रेषितः_अहम् तत् अन्तिके ॥१|१|४७॥
iti_uktvA deva.rAjena preSita:_aham tat antike ||1|1|47||
.
so
the Godking sent me back
...
48
मया_आगत्य पुनः तत्र राजा वल्मीक-जन्मने।
mayA_Agatya puna: tatra rAjA valmIka-janmane|
निवेदितः महेन्द्रस्य राज्ञा मोक्षस्य साधनम्॥४८॥
nivedita: mahendrasya rAjJA mokSasya sAdhanam||48||
.
and
when I brought the rAjA there,
I told the Anthill Man how Great.indra wished him
to show the path to Freedom for the King
.
Va'lmi'ki of the ANTHILL continued—
49
ततः वल्मीक-जन्म_असौ राजानम् सम्.अपृच्छत ।
tata: valmIka-janma_asau rAjAnam sam.apRcchata |
अनामयम् अति.प्रीत्या कुशल-प्रश्न-वार्तया ॥१|१|४९॥
anAmayam ati.prItyA kuzala-prazna-vArtayA ||1|1|49||
.
thus
the anthill.born sage
addressed this Ra'ja'.King
with friendly questioning about his health and his prosperity
.
The Ra'ja' continued—
50
भगवन् धर्म-तत्त्व-ज्ञ ज्ञात-ज्ञेय-विदाम् वर ।
bhagavan dharma-tattva-jJa jJAta-jJeya-vidAm vara |
कृतार्थः_अहम् भवत्-दृष्ट्या तत् एव कुशलम् मम ॥१|१|५०॥
kRtArtha:_aham bhavat-dRSTyA tat eva kuzalam mama ||1|1|50||
.
Lord
you're the Knower of dharmic Truth
the foremost of those what understand
what's known and what's to.be.known
:
I have my goal fulfilled merely in seeing you
that alone is my health and prosperity
!
51
भगवन् प्रष्टुम् इच्छामि तत् अविघ्नेन मे वद ।
bhagavan praSTum icchAmi tat avighnena me vada |
सम्सार-बन्ध-दुःख~आर्तैः कथम् मुञ्चामि तत् वद ॥१|१|५१॥
samsAra-bandha-du:kha~Artai: katham muJcAmi tat vada ||1|1|51||
.
Lord,
I have something to ask,
please answer unreservedly
.
this saMsAra
is bondage and sorrow and suffering
.
how I am to be released from it
:
tell me that
.
VAL'MI'KI of the ANTHILL said—
52
शृणु राजन् प्रवक्ष्यामि रामयणम् अखण्डितम् ।
श्रुत्वा_अवर्धाय यत्नेन जीवन्मुक्तः भविष्यसि ॥१|१|५२॥
zRNu rAjan pravakSyAmi rAmayaNam akhaNDitam |
zrutvA_avardhAya yatnena jIvanmukta: bhaviSyasi ||1|1|52||
.
Then hear this, Your Majesty
:
I am going to relate to you
the entire Ra'ma'yana
"rAma's Journey"
.
hear it
consider it
practice it
:
you will become Living.Free
.
53
वसिष्ठ-राम-संवादम् मोक्ष.उपाय-कथाम् शुभाम् ।
vasiSTha-rAma-saMvAdam mokSa.upAya-kathAm zubhAm |
ज्ञात-स्वभावः राजेन्द्र वदामि श्रूयताम् बुध ॥१|१|५३॥
jJAta-svabhAva: rAjendra vadAmi zrUyatAm budha ||1|1|53||
.
The Dialogs of Vasishtha and Ra'ma
is an excellent Freedom.Method I know.about
with many stories.
I'll tell it to Your Majesty; give it your wise attention
.
~vlm.p.53 O great and intelligent king, listen as I repeat the sacred conversation that took place between rAma and vasiShTha relating the way of liberation, which I well know from my own knowledge."
*vasiSTha.rAma-saMvAdam the dialogs of vasiShTha and rAma mokSopAya-kathAm zubhAm is a happy Freedom.Method I know.about with many stories. jJAta-svabhAva: rAjendra vadAmi zrUyatAm budha Lord rAjA, I'll tell it to you; give it your wise attention
The King asked—
54
कः रामः कीदृशः कस्य बद्धः वा मुक्त* एव वा ।
ka: rAma: kIdRza: kasya baddha: vA mukta* eva vA |
एतत् मे निश्चितम् ब्रूहि ज्ञानम् तत्त्व.विदाम् वर ॥१|१|५४॥
etat me nizcitam brUhi jJAnam tattva.vidAm vara ||1|1|54||
.
Who is this rAma
?
what sort of man is he
?
how was he bound
?
how was he freed
?
you
are the wisest of the wise: kindly explain all this to me
.
ANTHILL said—
55
शाप-व्याज-वशात् एवम् राज-वेष-धरः हरिः ।
zApa-vyAja-vazAt evam rAja-veSa-dhara: hari: |
आहृत~अज्ञान-सम्पन्नः किम्चित् ज्ञः_असौ भवत् प्रभुः ॥१|१|५५॥
AhRta~ajJAna-sampanna: kimcit_jJa:_asau bhavat prabhu: ||1|1|55||
.
the lord Hari
was transformed into the body of a prince
&
he, altho wise, fell into ignorance
.
~vlm.p.55 *vAlmIki said, "Vishnu was cursed to take the form of a prince with an assumed ignorance like that of men of little understanding."
The King—
56
चित्.आनन्द-स्वरूपे हि रामे च_एतनि_अ-विग्रहे ।
cit.Ananda-svarUpe hi rAme ca_etani_a-vigrahe |
शापस्य कारणम् ब्रूहि कः शप्ता चेति मे वद ॥१|१|५६॥
zApasya kAraNam brUhi ka: zaptA ceti me vada ||1|1|56||
.
if
hari was Consciousness-Joy itself
Perfect Awareness in the flesh
how
was he cursed;
and what cursed him?
kindly explain me that
.
ANTHILL said—
57
सनत्कुमारः निष्काम* अवसत् ब्रह्म-पद्मनि ।
sanatkumAra: niSkAma* avasat brahma-padmani |
वैकुण्ठात् आगतः विष्णुः_त्रैलोक्य~अधिपतिः प्रभुः ॥१|१|५७॥
vaikuNThAt Agata: viSNu:_trailokya~adhipati: prabhu: ||1|1|57||
.
Sanat.kuma'ra, the Old.Boy
desireless
dwelt in brahmA's Lotus.land
.
Vishnu
master and overlord of the three worlds
once visited there from his Vaikuntha home
.
~vlm.p.57 *vAlmIki replied:—~vlm.p.Sanatkumara, what was devoid of desires, had been residing at the abode of Brahma, to which viSNu, the lord of the three worlds, was a visitor from Vaikuntha.
58
ब्राह्मणा पूजितः तत्र सत्य-लोक-निवासिभिः ।
brAhmaNA pUjita: tatra satya-loka-nivAsibhi: |
विना कुमारम् तम् दृष्ट्वा हि_उवाच प्रभुः ईश्वरः ॥१|१|५८॥
vinA kumAram tam dRSTvA hi_uvAca prabhu: Izvara: ||1|1|58||
.
he
was honored in the proper way
by Brahma' the Immense
and all the dwellers in Satya.World
except
this Kuma'ra the Boy
.
so
the Lord had this to say
:
59
सनत्कुमार स्तब्धः_असि निष्कामः गर्व-चेष्टया ।
sanatkumAra stabdha:_asi niSkAma: garva-ceSTayA |
अतः_त्वम् भव-कामार्तः शर-जन्म_इति नामतः ॥१|१|५९॥
ata:_tvam bhava-kAmArta: zara-janma_iti nAmata: ||1|1|59||
.
"Old Boy, Sanat-kuma'ra
—
you may be free from desire
but you're full of
pride
and arrogant
.
because of this you will take birth as
Karttikeya, the Reed-born!"
60
तेन_अपि शापितः विष्णुः सर्व-ज्ञत्वम् तव_अस्ति यत् ।
tena_api zApita: viSNu: sarva-jJatvam tava_asti yat |
किम्चित्-कालम् हि तत् त्यक्त्वा त्वम् अज्ञानी भविष्यसि ॥१|१|६०॥
kimcit-kAlam hi tat tyaktvA tvam ajJAnI bhaviSyasi ||1|1|60||
.
and he cursed Vishnu also
:
"For all of your omniscience,
there'll come a time when you become as ignorant as any man!"
~vlm.p.60 In return, Sanatkumara denounced viSNu by saying, "Even as all discerning as you are, you shall have to sacrifice your omniscience for some time, and live as an ignorant mortal."
61
भृगुः भार्याम् हताम् दृष्ट्वा हि_उवाच क्रोध-मृच्छितः ।
bhRgu: bhAryAm hatAm dRSTvA hi_uvAca krodha-mRcchita: |
विष्णो तव_अपि भार्याया वियोगः हि भविष्यति ॥१|१|६१॥
viSNo tava_api bhAryAyA viyoga: hi bhaviSyati ||1|1|61||
.
when Usha', Bhrgu's wife conspired with the Darklings against Vishnu
she was beheaded by his Wheel of Fire
.
blind with anger, Bhrgu the Fiery said
:
"Vishnu, you too will be separated from your wife!"
~vlm.p.61 There was another curse pronounced upon viSNu by the sage bhRgu who, seeing his wife killed by viSNu, became incensed with anger and said, "viSNu you shall have also to be deprived of your wife."
62
वृन्दया शापितः विष्णुः छलनम् यत् त्वया कृतम् ।
vRndayA zApita: viSNu: chalanam yat tvayA kRtam |
अतः_त्वम् स्त्री-वियोगम् तु वचनान् मम यास्यसि ॥१|१|६२॥
ata:_tvam strI-viyogam tu vacanAn mama yAsyasi ||1|1|62||
.
Vishnu was cursed by Vrnda'
—
"For this adultery
soon you'll be separated from your wife,
I give you my word!"
~AS. "Since you perpetuated trickery (by causing me to lose my fidelity by your pretending to be my husband), hence by my word, you will face the separation from your wife!" - vRndA was later incarnated as the tulasI plant, which is worshiped with viSNu and she is often remarried with viSNu in annual ceremony!
63
भार्या हि देवदत्तस्य पयोष्णी-तीर-संस्थिता ।
bhAryA hi devadattasya payoSNI-tIra-saMsthitA |
नृसिंह-वेष-धृक्~विष्णुम् दृष्ट्वा पञ्चत्वम् आगता ॥१|१|६३॥
nRsiMha-veSa-dhRk~viSNum dRSTvA paJcatvam AgatA ||1|1|63||
.
the wife of Deva.datta the God-gift
standing by Payoshni River
saw Nr.simha the Man.Lion
which frightened her to death
.
~vlm.p.63 Again, when the pregnant wife of Devadatta was killed from fear on seeing the man-lion figure of viSNu (Narasimha),
64
तेन शप्तः हि नृ.हरिः दुःख-आर्तः स्त्री-वियोगतः ।
tena zapta: hi nR.hari: du:kha-Arta: strI-viyogata: |
तव_अपि भार्यया सार्धम् वियोगः हि भविष्यसि ॥१|१|६४॥
tava_api bhAryayA sArdham viyoga: hi bhaviSyasi ||1|1|64||
.
so
Devadatta cursed Vishnu to separation from his wife
:
"sudden and soon you also will see what it is to lose your wife!"
65
भृगुणा_एवम् कुमारेण शापितः देव-शर्मणा ।
bhRguNA_evam kumAreNa zApita: deva-zarmaNA |
वृन्दया शापितः विष्णुः तेन मानुष्यताम् गतः ॥१|१|६५॥
vRndayA zApita: viSNu: tena mAnuSyatAm gata: ||1|1|65||
.
&
so
by Bhrgu
&
by Kuma'ra
cursed
—
by Deva.sharma
&
by Vrnda'
cursed
Vishnu thereby has come to the state of Humankind
.
66
एतत् ते कथितम् सर्वम् शाप-व्याजस्य कारणम् ।
etat_te kathitam sarvam zApa-vyAjasya kAraNam |
इदानीम् वच्मि तत्-सर्वम् सावधान-मतिः शृणु ॥१|१|६६॥
idAnIm vacmi tat-sarvam sAvadhAna-mati: zRNu ||1|1|66||
.
so
it has been told to you
:
all this business of causes and curses being settled in your thoughts,
pay attention now
.
oॐm
NOTE On some Technical Terms of the Invocation
these notes offer a helpful reference for future reading.
what is not clear in them will be more than fully expounded, with many illustrative stories, in the Cantos and Books to come.
THAT: "That" is the 'tat' of the mahA-vAkya Great-Saying, Om TAT SAT.
BEINGS and THINGS: bhUta Beings are things which have become in Time—for example, the You that you call "I". sthita Things are things which are situate in Place. a *bhUta becomes. a *sthita is.
ARISE/SUBSUME: YV, after the two introductory books [on Dispassion, and Seeking],
and before the great Treatise on nirvANa [Books 6 and 7], has three Books that deal with the saMsAra. ¶ Book 4 deals with utpatti.Outfall, the state of the arising of Beings and Things. Book 5 is concerned with the sthiti State of the Beings and Things. And Book 6 tells how they subsume, and come at last to upashama.Peace.
SAT SUCH: "sat" is usually translated as "Being", or "Existence", but it comprehends both these terms. I use "sat Such" or "So", and often "[apparently] real" in the "sattA Suchness".
the first couplet of the Invocation refers to the first part of the triad sat-chit-Ananda, reality-Consciousness-Joy.
the second couplet refers to chit.Consciousness, seen in its own triad of Knowledge-Perception-Action.
jnAna KNOWLEDGE/WISDOM: in the generic sense jnAna.Wisdom is our whole object of study. in this verse it is used analytically, as jnAna Knowledge. and this Knowledge has its own triad: jnAtr Knower, jnAna Knowledge, and jneya Knowable (the to-be-known). ¶ By a neat trick, the Poet-Philosopher makes the word jnAna the generic super-category, Wisdom; and then, neatly, creates the category Knowledge; and then, trickily, divides it into three sub-categories, one of which is Knowledge itself!
darshana PERCEPTION: another triad, in this beautiful Invocation, which merits frequent re-reading as you proceed in your study of this masterpiece. The draShTA.Perceiver 'sees' the manifest sat.Such. s.he perceives the dArshana.Perception; s/he sees the sight in the dRshya.bhU-Percept.Field.
KARMA: this triad includes kartR Doer/Actor, hetu Cause, and kriyA Action. it is worth some thought. (Swami VenkatesAnanda (SV) translates <hetu> as "Doing", which is adequate but not precise. 'hetu' is well-defined as 'Cause' in all the logical systems. such matters will be dealt with in the General Introduction.|| ¶ religious "karma" is also translated as "Worship" or "Works" in the verses where Ritual Worship is being discussed.
jnapti KNOWING/EXPERIENCE: In this translation, the term <jJapti> or jnapti will be read as either "Knowing" or "Experience", depending on context. ¶ In Queen LîlA's Space Journey, in the Book of utpatti Outfall, it will also indicate the Subtle Body, as it is developed through dhAraNA Imagining, to create a saMsAra where this Great Tale can be told.
The third couplet refers to Ananda Joy, which is without catgories.
Ananda: The term "Bliss" was irreparably ruined by some poor imitators of the Victorian poets. (Wordsworth's "inward eye which is the bliss of soltude" is pretty good, but not good enough. His imitators fell from that low plateau.) "Ecstasy" too has been corrupted in recent years: "I'm totally ecstatic about . . . ." Your new car? ¶ Etymologically, the term is <A-nanda>, that towards‑which (A‑) there is praise, A-nanda Praiseworthy. I have preferred the tame term "Joy". just what it truly means, is for vasiSTha to know, and you (with the help of the teenage rAma) to find out.
brahman/brahma: In Sanskrit, these two terms (brahmA the personal Creator God, and brahman the impersonal Immensity) become ambiguously indistinguishable. this is because when <brahman> is joined to another word, it becomes <brahma>. So here, the compound term would be <brahma~Ananda>. but the rules of saMskRta require that when two vowels are conjoined, they must become another. So when <a> meets <u>, the pair unite as <o>. Similarly, when the short vowel <a> or the long vowel <A> contacts another <a> or <A>, the letters combine into a single <A>. ¶ In this way, brahma~Ananda becomes <brahmAnanda>, brahmAnanda. but, as you have probably noticed, if we are speaking of the Ananda.Joy of brahmA the Creator, <brahmA-Ananda>, brahmA-Ananda, must also become brahmAnanda. either reading is (or both are) acceptable, but should be chosen according to context.
I
call this type of construction "fuzzy", transcribing it as Â.
oॐm
DAILY READINGS th 3 January, 2019
fm4046 2.ja03 On LIVING-FREE .z33
https://www.dropbox.com/s/zkxsqa1fm9rr2tv/fm4046%202.ja03%20On%20LIVING-FREE%20.z33.docx?dl=0
fm6119 3.ja03 Pervasion of the Self .z11
fm1002 1.ja03 A Visit from brahmA the Immense .z29
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_भवेत् ।
saMkalpAt sa:_mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahamkAra:
माया_इति_आदि_अभिधम् तत:॥
mAyA_iti+Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
Jiva Das
FM1001 OVERTURE 1.ja01-03 .z66
https://www.dropbox.com/s/4nlgcf1tgbfnpy0/fm1001%201.ja01-03%20OVERTURE%20.z66.docx?dl=0
FM.1.1-FM.1.33 end
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0
1.vairAgya
https://www.dropbox.com/s/ig0euiqpt1h8f6x/1.vairagya.docx?dl=0
oॐm
THE 3-YEAR COURSE
The entire FM.Files have been arranged as a Daybook
with each day assigned a Canto
(some longer Cantos are given to 2 or 3 days).
FM (The Freedom Method) is for those who want to make a practical study of
the work more commonly known as YV (Yoga.Vaasishtha),
supplementing the Sanskrit text
with my literal English translation,
and other translated versions, where we differ.
The samskRta text is given in देवनागर् script (DN) and Harvard-Kyoto coding (HK),
in which the DN text has been made easier to read for non.Indian students.
My text has been compiled from three major sources:
VLM: the Vihara Lal Mitra bilingual English edition;
TPD: the Thakkur Prasad Dwivedi edition, with Hindi translation
KG: the Kanta Gupta edition (many misprints);
The sandhi.liaisons have been broken,
with words separated by a set of hyphens,
in what might be called the "easyreadingclearerdivisionmethod"
(easy.reading-clearer=division+method).
The HK code is
a अ A आ i इ I ई u उ U ऊ
e ए ai ऐ o ओ au औ
aM अम्
aH अ:
क ka ख kha ग ga घ gha ङ Ga
च ca छ cha ज ja झ jha ञ Ja ज्ञ jJa / jna
ट Ta ठ Tha ड Da ढ Dha ण Na
त ta थ tha द da ध dha न na
प pa फ pha ब ba भ bha म ma
य ya र ra ल la व va
श za ष Sa स sa
ह ha
The visarga <:> is normally <H>, but I find the H obtrusive.
The colon <:>,has the same form as visarga.
In Classical Samskrta, the visarga should not be pronounced as "huh";
rather it is a diminished, lisped <s> which is scarcely heard,
and disappears entirely before vowels:
so "rAma: uvAca" becomes <rAma uvAca> and is transcribed as <rAma* uvAca>.
In text, I often use jJAna anga for jJAna aGga.
anusvAra is <M>, but will most often be replaced by <m>. You may need to search both ways, for example <saMsAra> and <samsAra>.
The FREEDOM METHOD:
the Yoga TREASURY
of VASISHTHA the PLENTIFUL,
called mokSha.upAya, or Yoga.Vaasishtha
in the Greater Raamaayana of Vaalmîki of the Anthill.
BEGINNING
JD: Like most Eastern spiritual works, this begins with an invocation:
not of gaNapati,
nor any God
nor "God"
but rather of that nameless
That
tat तत् सत् sat
which will be our three-years' journey and our goal in this long course of study.
INVOCATION
The first three verses form an INVOCATION
which is a late addition to the text by that wise student Anonymous
and most elegant in its statement.
As a serious student of this work,
you would do well to memorize these three verses,
and recall them whenever you begin to read the daily sarga
until the meaning of its *saMskRta terms becomes naturally understood.
To the extent that YV presents a doctrine,
the first three verses are the essence of that doctrine.
but before we begin, I offer my own invocation of my guru, bhagavan ramaNa maharShi,
by remembering his useful saMskRta verse:
http://www.flickr.com/photos/pilgrimsandmystics/3047191275/
हृदय.कुहर-मध्ये केवल.ब्रह्म-मात्रं
hRdaya.kuhara-madhye kevala.brahma-mAtram
ह्य् अहम्.अहम् इति साक्षाद् आत्म.रूपेन भाति ।
hi "aham.aham" iti sAkSAt Atma.rUpena bhAti |
हृदि विश मनसा त्वं चिन्वता मज्जता वा
hRdi viza manasA tvam cinvatA majjatA vA
पवन.चलन-रोधाद् आत्म.निष्थो भव त्वम् ॥१|१|
pavana-calana=rodhAt Atma-niStha: bhava tvam ||1|1|
.
within the Cavern of the Heart
a mode of the Brahmic.Immensity
(witnessing as the "I-I")
shines
as a self that assumes a form
:
enter the Heart
with Manas.Mind meditating wholeness
or
immerge in it
restraining the Airs
.
be settled in yourSelf
.
FM.1.1 OVERTURE 1.ja01-03 .z66
यतः सर्वाणि भूतानि प्रतिभान्ति स्थितानि च ।
yata: sarvANi bhUtAni pratibhAnti sthitAni ca |
यत्र एव उपशमम् यान्ति तस्मै सत्य.आत्मने नमः ॥१।१।१॥
yatra_eva_upazamam yAnti tasmai satya.Atmane nama: ||1|1|1||
ज्ञाता ज्ञानम् तथा ज्ञेयम् द्रष्टा दर्शन.दृश्य=भूः ।
jJAtA jJAnam tathA jJeyam draSTA darzana.dRzya=bhU: |
कर्ता हेतुः क्रिया यस्मात् तस्मै ज्ञpty.आत्मने नमः ॥१|१|२॥
kartA hetu: kriyA yasmAt tasmai jJapti.Atmane nama: ||1|1|2||
स्फुरन्ति शिकरा यस्माद् आनन्दस्य अम्बरे ऽवनौ ।
sphuranti zikarA* yasmAt Anandasya_ambare_avanau |
सर्वेषाम् जीवनम् तस्मै ब्रह्म.आनन्द.आत्मने नमः ॥१|१|३॥
sarveSAm jIvanam tasmai brahma.Ananda.Atmane nama: ||1|1|3||
सुतीक्ष्णो ब्राह्मणः kazचित् संशय.आकृष्ट.मानसः।
sutIkSNa: brAhmaNa: ka:cit saMzaya.AkRSTa.mAnasa:|
अगster आश्रमम् गत्वा मुनिम् पप्रच्छ सादरम्॥४॥
agaste: Azramam gatvA munim papraccha sAdaram ||1|1|4||
सुतीक्ष्ण* उवाच ।
sutIkSNa:_uvAca |
भगवन् धर्म.तत्त्व.ज्ञ सर्व.शास्त्र.विनिश्चित ।
bhagavan dharma.tattva.jJa sarva.zAstra.vinizcita |
संशयो ऽस्ति महान् एkas त्वम् एतम् कृपया वद ॥१|१|५॥
saMzaya:_asti mahAn eka: tvam etam kRpayA vada ||1|1|5||
मोक्षस्य कारणम् कर्म ज्ञानम् वा मोक्ष.साधनम् ।
mokSasya kAraNam karma jJAnam vA mokSa.sAdhanam |
उभयम् वा विनिश्चित्य एकम् कथय कारणम् ॥१|१|६॥
ubhayam vA vi.nizcitya ekam kathaya kAraNam ||1|1|6||
उभाभ्याम् एव पक्षाभ्याम् यथा खे पक्षिणाम् गतिः ।
ubhAbhyAm eva pakSAbhyAm yathA khe pakSiNAm gati: |
तथा एव ज्ञान.कर्मभ्याम् जायते परमम् पदम् ॥१|१|७॥
tathA_eva jJAna.karmabhyAm jAyate paramam padam ||1|1|7||
केवलात् कर्मNo ज्ञानाn न.हि मोkSo 'भिजायते ।
kevalAt karmaNa: jJAnAt na.hi mokSa:_abhijAyate |
किम्तु उभाभ्याम् भवेन् मोक्षः साधनम् तु उभयम् विदुः ॥१|१|८॥
kim.tu_ubhAbhyAm bhavet mokSa: sAdhanam tu_ubhayam vidu: ||1|1|8||
अस्मिन् अर्थे पुरावृत्तम् इतिहासम् वदामि ते ।
asmin arthe purAvRttam itihAsam vadAmi te |
कारुण्य~आख्यः पुरा kazचिd ब्राह्मNo 'धीत.वेदकः ॥१|१|९॥
kAruNya~Akhya: purA ka:cit brAhmaNa:_adhIta.vedaka: ||1|1|9||
अग्निवेश्यस्य पुtro 'भूd वेद.वेदाङ्ग.परगः ।
गुror अधीत.विद्यः सन् आजगाम गृहम् प्रति ॥१|१|१०॥
agnivezyasya putra:_abhUt veda.vedAGga.paraga: |
guro: adhIta.vidya: san AjagAma gRham prati ||1|1|10||
तsthAv अकर्म.कृत् तूष्णीम् संशयानः_गृहे तदा ।
tasthau_akarma.kRt tUSNIm saMzayAna: gRhe tadA |
अग्निवेश्यः_विलोक्य अथ पुत्रम् कर्म.विवर्जितम् ॥१|१|११॥
agnivezya: vilokya_atha putram karma.vivarjitam ||1|1|11||
प्राह एतद् वचो निन्द्यम् गुरु: पुत्रम् हिताय च ।
prAha etat vaca: nindyam guru: putram hitAya ca |
अग्निवेश्य* उवाच ।
agnivezya:_uvAca |
किम् एतत्, पुत्र, कुरुषे पालनम् न स्व.कर्मणः ॥१|१|१२॥
kim etat, putra, kuruSe pAlanam na sva.karmaNa: ||1|1|12||
अकर्म.निरतः सिद्धिम् कथम् प्राप्स्यसि तd वद ।
akarma.nirata: siddhim katham prApsyasi tat vada |
कर्मNo 'स्मात् निवृत्तेः किम् कारणम् तत् निवेद्यताम् ॥१|१|१३॥
karmaNa:_asmAt nivRtte: kim kAraNam tat nivedyatAm ||1|1|13||
करुण्य* उवाच ।
karuNya:_uvAca |
यावत्_जीवम् अग्निहोत्रम् नित्यम् संध्याम् उपासयेत् ।
yAvat_jIvam agnihotram nityam saMdhyAm upAsayet |
प्रवृत्ति.रूपः_धर्मः_अयम् श्रुत्या स्मृत्या च चोदिताः ॥१|१|१४॥
pravRtti.rUpa: dharma:_ayam zrutyA smRtyA ca coditA: ||1|1|14||
न धनेन भवेन् मोक्षः कर्मणा प्रजया न वा ।
na dhanena bhavet mokSa: karmaNA prajayA na vA |
त्याग.मात्रेण किम्तु_एके यतयो ऽश्नन्ति च अमृतम् ॥१|१|१५॥
tyAga.mAtreNa kim.tu_eke yataya:_aznanti ca_amRtam ||1|1|15||
इति श्रुत्योः_द्वयोः_मध्ये किम् कर्तव्यम् मया, गुरो ।
iti zrutyo: dvayo: madhye kim kartavyam mayA, guro |
इति संदिग्धताम् गत्वा तूष्णीम् भूto 'स्मि कर्मणि ॥१|१|१६॥
iti saMdigdhatAm gatvA tUSNIm bhUta:_asmi karmaNi ||1|1|16||
अगस्तिर् उवाच ।
agasti:_uvAca |
इty उक्त्वा तात विप्रः_असौ कारुण्यः_मौनम् आगतः ।
iti_uktvA tAta vipra:_asau kAruNya: maunam Agata: |
तथा.विधम् सुतम् दृष्ट्वा पुनः प्राह गुरुः सुतम् ॥१|१|१७॥
tathA.vidham sutam dRSTvA puna: prAha guru: sutam ||1|1|17||
अग्निवेश्य* उवाच ।
agnivezya:_uvAca |
शृणु, पुत्र, कथाम् एकाम् तd अर्थम् हृदये_अखिलम् ।
zRNu, putra, kathAm ekAm tat artham hRdaye_akhilam |
मत्तः_अवधार्य, पुत्र, त्वम् यथा_इच्छसि तथा कुरु ॥१|१|१८॥
matta:_avadhArya, putra, tvam yathA_icchasi tathA kuru ||1|1|18||
सुरुचिः_नाम काचित् स्त्रीः_अप्सroगण उत्तमा ।
suruci: nAma kAcit strI: apsara:gaNa* uttamA |
उपविष्टा हिमवतः शिखरे शिखि.संवृते ॥१|१|१९॥
upaviSTA himavata: zikhare zikhi.saMvRte ||1|1|19||
रमन्ते काम.संतप्ताः किम्नर्यः_यत्र किम्नरैः ।
ramante kAma.saMtaptA: kimnarya: yatra kimnarai: |
स्वर्धुनि_ओघेन संसृष्टे महाघ~ओघ.विनाशिना ॥१|१|२०॥
svardhuni_oghena saMsRSTe mahAgha~ogha.vinAzinA ||1|1|20||
दूतम् इन्द्रस्य गच्छन्तम् अन्तरिक्षे ददर्श सा ।
dUtam indrasya gacchantam antarikSe dadarza sA |
तम् उवाच महाभागा सुरुचिः_च अप्सरः_वरा ॥१|१|२१॥
tam uvAca mahAbhAgA suruci: ca_apsara: varA ||1|1|21||
सुरुचिर् उवाच ।
suruci: uvAca |
देवदूत महाभाग कुत आगम्यते त्वया ।
devadUta mahAbhAga kuta* Agamyate tvayA |
अधुना कुत्र गन्ता असि तत्.सर्वम् कृपया वद ॥१|१|२२॥
adhunA kutra gantA_asi tat.sarvam kRpayA vada ||1|1|22||
देवदूत उवाच ।
devadUta:_uvAca |
साधु पृष्टम् त्वया सुभ्रू यथावत् कथयामि ते ।
sAdhu pRSTam tvayA subhrU yathAvat kathayAmi te |
अरिष्टनेमी राजर्षिः दत्त्वा राज्यम् सुताय वै ॥१|१|२३॥
ariSTanemI rAjarSi: dattvA rAjyam sutAya vai ||1|1|23||
वीतरागः स धर्म~आत्मा निर्ययौ तपसे वनम् ।
vItarAga: sa* dharma.AtmA niryayau tapase vanam |
तpaz चरty_असौ राजा पर्वते गन्धमादने ॥१|१|२४॥
tapa: carati_asau rAjA parvate gandhamAdane ||1|1|24||
कार्यम् कृत्वा मया तत्र तत आगम्यते_अधुना ।
kAryam kRtvA mayA tatra tata* Agamyate_adhunA |
गन्ता अस्मि पार्श्वे शक्रस्य तम् वृत्तान्तम् निवेदितुम् ॥१|१|२५॥
gantA_asmi pArzve zakrasya tam vRttAntam niveditum ||1|1|25||
सुरुचिर् उवाच ।
suruci: uvAca |
वृत्तान्तः कः_अभवत् तत्र कथयस्व मम प्रभः ।
vRttAnta: ka:_abhavat tatra kathayasva mama prabha: |
प्रष्टु.कामा विनीता अस्मि न उद्वेगम् कर्तुम् अर्हसि ॥१|१|२६॥
praSTu.kAmA vinItA_asmi na_udvegam kartum arhasi ||1|1|26||
देवदूत उवाच ।
devadUta:_uvAca |
शृणु भद्रे यथावृत्तम् विस्तरेण वदामि ते ।
zRNu bhadre yathAvRttam vistareNa vadAmi te |
तस्मिन् राज्ञि वने तत्र तpaz चरति दुस्तरम् ॥१|१|२७॥
tasmin rAjJi vane tatra tapa: carati dustaram ||1|1|27||
इty_अहम् देवराजेन सुभ्रूः_आज्ञापितः_तदा ।
iti_aham deva.rAjena subhrU: AjJApita: tadA |
दूत त्वम् तत्र गच्छ आशु गृहीत्वा_इदम् विमानकम् ॥१|१|२८॥
dUta tvam tatra gaccha_Azu gRhItvA_idam vimAnakam ||1|1|28||
अप्सroगण.संयुक्तम् नाना.वादित्र.शोभितम् ।
apsara:gaNa.saMyuktam nAnA.vAditra.zobhitam |
गन्धर्व.सिद्ध.यक्षैः_च किम्नर~आद्यैः_च शोभितम् ॥१|१|२९॥
gandharva.siddha.yakSai: ca kimnara+Adyai: ca zobhitam ||1|1|29||
ताल.वेणु.मृदङ्ग+आदि.पर्वते गन्धमादने ।
tAla.veNu.mRdaGga+Adi.parvate gandhamAdane |
नाना.वृक्ष.समाकीर्णे गत्वा तस्मिन् गिरौ शुभे ॥१|१|३०॥
nAnA.vRkSa.samAkIrNe gatvA tasmin girau zubhe ||1|1|30||
अरिष्टनेमिम् राजानम्, दूत, आरोप्य विमानके ।
ariSTanemim rAjAnam, dUta, Aropya vimAnake |
आनय स्वर्ग.भोगाय नगरीम् अमरावतीम् ॥१|१|३१॥
Anaya svarga.bhogAya nagarIm amarAvatIm ||1|1|31||
देवदूत उवाच ।
devadUta:_uvAca |
इति_आज्ञाम् प्राप्य शक्रस्य गृहीत्वा तत्_विमानकम् ।
iti_AjJAm prApya zakrasya gRhItvA tat vimAnakam |
सर्व~उपस्कर.संयुक्तम् तस्मिन् अद्रौ_अहम् ययौ ॥१|१|३२॥
sarva.upaskara.saMyuktam tasmin adrau_aham yayau ||1|1|32||
आगत्य पर्वते तस्मिन् राज्ञः_गत्वा आश्रमम् मया ।
Agatya parvate tasmin rAjJa: gatvA_Azramam mayA |
निवेदिता महेन्द्रस्य सर्वाज्ञ~अरिष्टनेमये ॥१|१|३३॥
niveditA mahendrasya sarvAjJa~ariSTanemaye ||1|1|33||
इति मd वचनम् श्रुत्वा संशयानः_अवदत्_शुभे ।
iti mat vacanam zrutvA saMzayAna:_avadat*_zubhe |
अरिष्टनेमिर् उवाच ।
ariSTanemi:_uvAca |
प्रष्टुम् इच्छामि दूत त्वाम् तत्_मे त्वम् वक्तुम् अर्हसि ॥१|१|३४॥
praSTum icchAmi dUta tvAm tat me tvam vaktum arhasi ||1|1|34||
गुणा दोSaz च के तत्र स्वर्गे वद मम अग्रतः ।
guNA* doSA: ca ke tatra svarge vada mama_agrata: |
ज्ञात्वा स्थितिम् तु तत्रत्याम् करिष्ये_अहम् यथा.रुचि ॥१|१|३५॥
jJAtvA sthitim tu tatratyAm kariSye_aham yathA.ruci ||1|1|35||
देवदूत उवाच ।
devadUta:_uvAca |
स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमम् सुखम् ।
svarge puNyasya sAmagryA bhujyate paramam sukham |
उत्तमेन तु पुण्येन प्राप्नोति स्वर्गम् उत्तमम् ॥१|१|३६॥
uttamena tu puNyena prApnoti svargam uttamam ||1|1|36||
मध्यमेन तथा मध्यः स्वrgo भवति न अन्यथा ।
madhyamena tathA madhya: svarga: bhavati na_anyathA |
कणिष्ठेन तु पुण्येन स्वrgo भवति तादृशः ॥१|१|३७॥
kaNiSThena tu puNyena svarga: bhavati tAdRza: ||1|1|37||
पर~उत्कर्ष~असहिष्णुत्वम् स्पर्धा च_एव समैः_च तैः ।
para~utkarSa~asahiSNutvam spardhA ca_eva samai: ca tai: |
कनिष्ठेन च संतोषः_यावत् पुण्य~अक्षयः_भवेत् ॥१|१|३८॥
kaniSThena ca saMtoSa: yAvat puNya~akSaya: bhavet ||1|1|38||
क्षीणे पुण्ये विशन्ति_एतम् मर्त्य.लोकम् च मानवाः ।
kSINe puNye vizanti_etam martya.lokam ca mAnavA: |
इति_आदि गुण.दोSaz च स्वर्गे राजन् अवस्थिताः ॥१|१|३९॥
iti+Adi guNa.doSA: ca svarge rAjan avasthitA: ||1|1|39||
राजा उवाच ।
rAjA_uvAca |
इति श्रुत्वा वचः_भद्रे स राजा प्रति.अभाषत ।
iti zrutvA vaca: bhadre sa* rAjA pratyabhAsata |
न_इच्छामि देवदूत अहम् स्वर्गम् ईदृग्.विधम् फलम् ॥१|१|४०॥
na_icchAmi devadUta_aham svargam IdRk.vidham phalam ||1|1|40||
अतः परम् महोग्रम् च तपः कृत्वा कलेवरम् ।
ata: param mahogram ca tapa: kRtvA kalevaram |
त्यक्ष्यामि_अहम् अशुद्धम् हि जीर्णाम् त्वचम् इव उरगः ॥१|१|४१॥
tyakSyAmi_aham a.zuddham hi jIrNAm tvacam iva_uraga: ||1|1|41||
देवदूत विमान_इदम् गृहीत्वा त्वम् यथागतः ।
devadUta vimAna_idam gRhItvA tvam yathAgata: |
तथा गच्छ महेन्द्रस्य संनिधौ त्वम् नमः_अस्तु ते ॥१|१|४२॥
tathA gaccha mahendrasya saMnidhau tvam nama:_astu te ||1|1|42||
देवदूत उवाच ।
devadUta:_uvAca |
इty उक्तः_अहम् गतः_भद्रे शक्रस्य अग्रे निवेदितम् ।
iti_ukta:_aham gata: bhadre zakrasya_agre niveditam |
इन्द्र* उवाच ।
indra:_uvAca |
यथावृतम् निवेद्य अथ महd.आश्चर्यताम् गतः ॥१|१|४३॥
yathAvRtam nivedya_atha mahat.AzcaryatAm gata: ||1|1|43||
पुनः प्राह महेन्द्रः_माम् श्लक्ष्णम् मधुरया गिरा ।
puna: prAha mahendra: mAm zlakSNam madhurayA girA |
दूत गच्छ पुनः_तत्र तम् राजानम् नय आश्रमम् ॥१|१|४४॥
dUta gaccha puna: tatra tam rAjAnam naya_Azramam ||1|1|44||
वाल्मीकेः_ज्ञात.तत्त्वस्य स्वबोध~अर्थम् विरागिणम् ।
vAlmIke: jJAta.tattvasya svabodha~artham virAgiNam |
संदेशम् मम वाल्मीकेः_महर्षेः_त्वम् निवेदय ॥१|१|४५॥
saMdezam mama vAlmIke: maharSe: tvam nivedaya ||1|1|45||
महर्षे त्वम् विनीताय राजा अस्मै वीतरागिणे ।
maharSe tvam vinItAya rAjA_asmai vItarAgiNe |
न स्वर्गम् इच्छते तत्त्वम् प्रबोधय महामुने ॥१|१|४६॥
na svargam icchate tattvam prabodhaya mahAmune ||1|1|46||
तेन सम्सार.दुःखार्तः_मोक्षम् एष्यति च क्रमात् ।
tena samsAra.du:khArta: mokSam eSyati ca kramAt |
देवदूत उवाच ।
devadUta:_uvAca |
इty उक्त्वा देव.राजेन प्रेषिto 'हम् तd अन्तिके ॥१|१|४७॥
iti_uktvA deva.rAjena preSita:_aham tat antike ||1|1|47||
मया आगत्य पुनः_तत्र राजा वल्मीक.जन्मने।
mayA_Agatya puna: tatra rAjA valmIka.janmane|
निवेदितः महेन्द्रस्य राज्ञा मोक्षस्य साधनम्॥४८॥
nivedita: mahendrasya rAjJA mokSasya sAdhanam ||1|1|48||
ततः_वल्मीक.जन्म असौ राजानम् सम्.अपृच्छत ।
tata: valmIka.janma_asau rAjAnam sam.apRcchata |
अनामयम् अति.प्रीत्या कुशल.प्रश्न.वार्तया ॥१|१|४९॥
anAmayam ati.prItyA kuzala.prazna.vArtayA ||1|1|49||
भगवन् धर्म.तत्त्व.ज्ञ ज्ञात.ज्ञेय.विदाम् वर ।
bhagavan dharma.tattva.jJa jJAta.jJeya.vidAm vara |
कृतार्थः_अहम् भवd.दृष्ट्या तत्_एव कुशलम् मम ॥१|१|५०॥
kRtArtha:_aham bhavat.dRSTyA tat eva kuzalam mama ||1|1|50||
भगवन् प्रष्टुम् इच्छामि तd अविघ्नेन मे वद ।
bhagavan praSTum icchAmi tat avighnena me vada |
सम्सार.बन्ध.दुःख~आर्तैः कथम् मुञ्चामि तd वद ॥१|१|५१॥
samsAra.bandha.du:kha~Artai: katham muJcAmi tat vada ||1|1|51||
वाल्मीकिर् उवाच ।
vAlmIki*_uvAca |
शृणु राजन् प्रवक्ष्यामि रामयणम् अखण्डितम् ।
zRNu rAjan pravakSyAmi rAmayaNam akhaNDitam |
श्रुत्वा अवर्धाय यत्नेन जीवन्मुक्तः_भविष्यसि ॥१|१|५२॥
zrutvA_avardhAya yatnena jIvanmukta: bhaviSyasi ||1|1|52||
वसिष्ठ.राम.संवादम् मोक्ष.उपाय.कथाम् शुभाम् ।
vasiSTha.rAma.saMvAdam mokSa.upAya.kathAm zubhAm |
ज्ञात.स्वभावः_राजेन्द्र वदामि श्रूयताम् बुध ॥१|१|५३॥
jJAta.svabhAva: rAjendra vadAmi zrUyatAm budha ||1|1|53||
राजा उवाच ।
rAjA_uvAca |
कः_रामः कीदृशः कस्य बद्धः_वा मुक्त एव वा ।
ka: rAma: kIdRza: kasya baddha: vA mukta* eva vA |
एतत्_मे निश्चितम् ब्रूहि ज्ञानम् तत्त्व.विदाम् वर ॥१|१|५४॥
etat me nizcitam brUhi jJAnam tattva.vidAm vara ||1|1|54||
वाल्मीकिर् उवाच ।
vAlmIki*_uvAca |
शाप.व्याज.वशात्_एवम् राज.वेष.धरः_हरिः ।
zApa.vyAja.vazAt evam rAja.veSa.dhara: hari: |
आहृत~अज्ञान.सम्पन्नः किम्चित्_ज्ञः_असौ भवत् प्रभुः ॥१|१|५५॥
AhRta~ajJAna.sampanna: kimcit_jJa:_asau bhavat prabhu: ||1|1|55||
राजा उवाच ।
rAjA_uvAca |
चिd.आनन्द.स्वरूपे हि रामे च_एतनि_अविग्रहे ।
cit.Ananda.svarUpe hi rAme ca_etani_a.vigrahe |
शापस्य कारणम् ब्रूहि कः शप्ता चेति मे वद ॥१|१|५६॥
zApasya kAraNam brUhi ka: zaptA ca itii me vada ||1|1|56||
वाल्मीकिर् उवाच ।
vAlmIki*_uvAca |
सनत्कुमारः निष्काम* अवसत् ब्रह्म.पद्मनि ।
sanatkumAra: niSkAma* avasat brahma.padmani |
वैकुण्ठात् आगतः_विष्णुः_त्रैलोक्य~अधिपतिः प्रभुः ॥१|१|५७॥
vaikuNThAt Agata: viSNu:_trailokya~adhipati: prabhu: ||1|1|57||
ब्राह्मणा पूजितः_तत्र सत्य.लोक.निवासिभिः ।
brAhmaNA pUjita: tatra satya.loka.nivAsibhi: |
विना कुमारम् तम् दृष्ट्वा हि_उवाच प्रभुः_ईश्वरः ॥१|१|५८॥
vinA kumAram tam dRSTvA hi_uvAca prabhu: Izvara: ||1|1|58||
सनत्कुमार स्तब्धः_असि निष्कामः_गर्व.चेष्टया ।
sanatkumAra stabdha:_asi niSkAma: garva.ceSTayA |
अतः_त्वम् भव.कामार्तः शर.जन्म_इति नामतः ॥१|१|५९॥
ata:_tvam bhava.kAmArta: zara.janma_iti nAmata: ||1|1|59||
तेन अपि शापितः_विष्णुः सर्व.ज्ञत्वम् तव अस्ति यत् ।
tena_api zApita: viSNu: sarva.jJatvam tava_asti yat |
किम्चित्.कालम् हि तत् त्यक्त्वा त्वम् अज्ञानी भविष्यसि ॥१|१|६०॥
kimcit.kAlam hi tat tyaktvA tvam ajJAnI bhaviSyasi ||1|1|60||
भृगुः_भार्याम् हताम् दृष्ट्वा हि_उवाच क्रोध.मृच्छितः ।
bhRgu: bhAryAm hatAm dRSTvA hi_uvAca krodha.mRcchita: |
विष्णो तव अपि भार्याया वियोगो हि भविष्यति ॥१|१|६१॥
viSNo tava_api bhAryAyA viyoga: hi bhaviSyati ||1|1|61||
वृन्दया शापितः_विष्णुः छलनम् यत् त्वया कृतम् ।
vRndayA zApita: viSNu: chalanam yat tvayA kRtam |
अतः_त्वम् स्त्री.वियोगम् तु वचनान् मम यास्यसि ॥१|१|६२॥
ata:_tvam strI.viyogam tu vacanAn mama yAsyasi ||1|1|62||
भार्या हि देवदत्तस्य पयोष्णी.तीर.संस्थिता ।
bhAryA hi devadattasya payoSNI.tIra.saMsthitA |
नृसिंह.वेष.धृg.विष्णुम् दृष्ट्वा पञ्चत्वम् आगता ॥१|१|६३॥
nRsiMha.veSa.dhRk~viSNum dRSTvA paJcatvam AgatA ||1|1|63||
तेन शप्तः_हि नृ.हरिः_दुःख.आर्तः स्त्री.वियोगतः ।
tena zapta: hi nR.hari: du:kha.Arta: strI.viyogata: |
तव अपि भार्यया सार्धम् वियोगो हि भविष्यसि ॥१|१|६४॥
tava_api bhAryayA sArdham viyoga: hi bhaviSyasi ||1|1|64||
भृगुणा एवम् कुमारेण शापितः_देव.शर्मणा ।
bhRguNA_evam kumAreNa zApita: deva.zarmaNA |
वृन्दया शापितः_विष्णुः_तेन मानुष्यताम् गतः ॥१|१|६५॥
vRndayA zApita: viSNu: tena mAnuSyatAm gata: ||1|1|65||
एतत् ते कथितम् सर्वम् शाप.व्याजस्य कारणम् ।
etat te kathitam sarvam zApa.vyAjasya kAraNam |
इदानीम् वच्मि तत्.सर्वम् सावधान.मतिः शृणु ॥१|१|६६॥
idAnIm vacmi tat.sarvam sAvadhAna.mati: zRNu ||1|1|66||
||
oॐm
INVOCATION
यतः सर्वाणि भूतानि प्रतिभान्ति स्थितानि च ।
yata: sarvANi bhUtAni pratibhAnti sthitAni ca |
यत्र एव उपशमम् यान्ति तस्मै सत्य.आत्मने नमः ॥१।१।१॥
yatra_eva_upazamam yAnti tasmai satya.Atmane nama: ||1|1|1||
.
To that from which all beings and things project
–where too they come to Quietude–
to that Self of Reality give praise
!
*vlm.p.1 Hail the Eternal. Om, salutation to that Reality from whom all beings proceed, by whom they are manifest, upon whom they depend, and in whom they become extinct.
* yata: sarvANi bhUtAni . from which all beings . pratibhAnti sthitAni ca . project and are situate = yatra_eva – where too . upazamam yAnti – to Quietude they come . tasmai satya.Atmane nama: . to that Self of Reality give praise!
ज्ञाता ज्ञानम् तथा ज्ञेयम् द्रष्टा दर्शन.दृश्य=भूः ।
jJAtA jJAnam tathA jJeyam draSTA darzana.dRzya=bhU: |
कर्ता हेतुः क्रिया यस्मात् तस्मै ज्ञpty.आत्मने नमः ॥१|१|२॥
kartA hetu: kriyA yasmAt tasmai jJapti.Atmane nama: ||1|1|2||
.
The Knower, knowledge, what's to.be.known;
the Seer, the ground of sights to.be.seen;
the Doer, cause, & action
:
to that from.which all these proceed, the Self of envisionment
give praise
!
*vlm.p.2 He is the knower, the knowledge and all that is to be known. He is the seer, the act of seeing, and all that is to be seen. He is the actor, the cause and the effect, therefore salutation to He who is all knowledge himself.
* jJAtA jJAnam tathA jJeyam . the knower, knowledge thus to.be.known; . draSTA darzana.dRzya=bhU: – the Seer, the ground of sights to.be.seen; . kartA hetu: kriyA – the doer, cause, & deed – yasmAt – from.which these are, . tasmai jJapti.Atmane nama: . to.that Self of envisionment give praise!
स्फुरन्ति शिकरा यस्माद् आनन्दस्य अम्बरे ऽवनौ ।
sphuranti zikarA* yasmAt Anandasya_ambare_avanau |
सर्वेषाम् जीवनम् तस्मै ब्रह्म.आनन्द.आत्मने नमः ॥१|१|३॥
sarveSAm jIvanam tasmai brahma.Ananda.Atmane nama: ||1|1|3||
.
Showers pour from a joyous sky
to earth
the life of all
:
to that Self of Joy in this Immensity give praise
!
sphuran.ti zikara.A* yasmaat of the Ananda.Happiness.sya whin the ambara.sky.e avani.earth\river.au | of thz sarva.all/every.eSaam jîvana.m tasmai brahmaananda.Atma.Âtmâ/self.ne namas
.
sphuran
zikara
jîvana
tasmai
brahmaananda
namas
.
*vlm.p.3 Salutation to He who is supreme bliss itself, from whom flow the dews of delight both in heaven and earth, and who is the life of all.
oॐm
Wherever the text begins, we do not know who is narrating it:
the text begins anonymously,
as a Tale told in a special form which we encounter in other Samskrt storybooks,
and which many Westerners have encountered
in the complete Thousand and One Nights.
Here we find stories nested within stories,
the first of which will end only in the final chapters of y7, Nirvaana Concluded.
+++
NARRATOR:
सुतीक्ष्णो ब्राह्मणः kazचित् संशय.आकृष्ट.मानसः।
sutIkSNa_ brAhmaNa: ka:cit saMzaya.AkRSTa.mAnasa:|
अगster आश्रमम् गत्वा मुनिम् पप्रच्छ सादरम्॥४॥
agaste: Azramam gatvA munim papraccha sAdaram ||1|1|4||
.
There was a Brahmin boy, known as Sutîkshna.Pinpoint for his sharp wits, who
was overcome by doubt
.
He went to the âshrama of AGASTI the Mountain.Man
&
he questioned the quiet Muni (with great respect)
.
*vlm.p.4 One Sutikshna, a brAhmaNa whose mind was full of questions, went to the hermitage of Agastya and respectfully asked the sage,
* sutIkSNa: brAhmaNa: ka:cit – There was a Brahmin boy, known as Sutîkshna.Pinpoint for his sharp wits, who was overcome by doubt. . saMzaya.AkRSTa.mAnasa: + agaste: Azramam gatvA . he went to the âshrama of AGASTI the Mountain.Man . and questioned the quiet Muni (with great respect).
PINPOINT asked —
भगवन् धर्म.तत्त्व.ज्ञ सर्व.शास्त्र.विनिश्चित ।
bhagavan dharma.tattva.jJa sarva.zAstra.vinizcita |
संशयो ऽस्ति महान् एkas त्वम् एतम् कृपया वद ॥१|१|५॥
saMzaya:_asti mahAn eka: tvam etam kRpayA vada ||1|1|5||
.
Lord.Bhagavan, you know everything,
all of the truths of the Shâstra.teachings!
but there's a doubt (a great one) troubling me
:
take pity and explain it
.
*vlm.p.5 "O great sage! You are informed in all the ways and truths of virtue, and know all the scriptures with certainty. I am in a great doubt, and I pray you will kindly remove it.
* Lord.Bhagavan . dharma.tattva.jJa – Dharma.Thatness.Knower . sarva.zAstra.vinizcita – all.Shâstra.certain . saMzaya:_asti . a doubt there is . mahAn eka: . a great one . tvam etam kRpayA vada – you should mercifully tell.
मोक्षस्य कारणम् कर्म ज्ञानम् वा मोक्ष.साधनम् ।
mokSasya kAraNam karma jJAnam vA mokSa.sAdhanam |
उभयम् वा विनिश्चित्य एकम् कथय कारणम् ॥१|१|६॥
ubhayam vA vi.nizcitya ekam kathaya kAraNam ||1|1|6||
.
Moksha is Freedom
:
what is the cause of it,
Karmic.Action or Jnâna.Wisdom
or
are they both the means of getting Freedom
?
tell me clearly what's the cause
.
*jd. saMskRta makes a distinction of "knowledge" in the roots >vid and >jJA –
both jJAna and vidyA can be translated as "knowledge",
the first intuitive, as realization; the second deductive, as science.
I use capitalization to distinguish them:
vidyA.knowledge/science / jJAna.Knowledge/Intuition\Wisdom
(but when jJAna.yoga is implied, I use the term "Wisdom").
"Karma" (activity) here has the special sense of ritual worship.
*vlm.p.6 Tell me, in your opinion, whether liberation results from a man’s acts or his knowledge or both?"
* mokSasya . of mokSha.Freedom – kAraNam – is the cause Karmic.Action or Jnâna.Wisdom vA . mokSa.sAdhanam – or are both the means to attain Freedom . ubhayam vA . vi.nizcitya* ekam kathaya kAraNam – tell me certainly the cause.
AGASTI THE MOUNTAIN MAN ANSWERED—
उभाभ्याम् एव पक्षाभ्याम् यथा खे पक्षिणाम् गतिः ।
ubhAbhyAm eva pakSAbhyAm yathA khe pakSiNAm gati: |
तथा एव ज्ञान.कर्मभ्याम् जायते परमम् पदम् ॥१|१|७॥
tathA_eva jJAna.karmabhyAm jAyate paramam padam ||1|1|7||
.
In the sky
birds travel on two wings
:
so too do Wisdom & Worship ascend to the highest state
.
*vlm.p.7 Agastya replied:—As the birds fly in the air with both wings, so the highest state of emancipation is attained through both knowledge and acts.
* ubhAbhyAm eva pakSAbhyAm yathA – as on both wings . khe pakSiNAm gati: . in the sky is the path of birds . tathA_eva jJAna.karmabhyAm . thus too do Wisdom & Karma = jAyate paramam padam – rise to the highest state.
केवलात् कर्मNo ज्ञानाn न.हि मोkSo 'भिजायते ।
kevalAt karmaNa: jJAnAt na.hi mokSa:_abhijAyate |
किम्तु उभाभ्याम् भवेन् मोक्षः साधनम् तु उभयम् विदुः ॥१|१|८॥
kim.tu_ubhAbhyAm bhavet mokSa: sAdhanam tu_ubhayam vidu: ||1|1|8||
.
But
not by Works alone / nor by Wisdom alone
is Freedom won
but
only by both working together
:
thus
the way to Freedom is twofold
.
##*mokSa = release from the cyclical flow of birth, life, death and rebirth • Moksha.Freedom (most commonly translated as "liberation", for which <mukti> is more appropriate) +
kevalAt . alone/fully = karmaNa: jJAnAt . thru Karma or thru Wisdom = na.hi – not at.all is . mokSa:_abhijAyate – Freedom won.
*vlm.p.8 Neither our acts nor knowledge alone produces liberation, but both together are the means.
अस्मिन् अर्थे पुरावृत्तम् इतिहासम् वदामि ते ।
asmin arthe purAvRttam itihAsam vadAmi te |
कारुण्य~आख्यः पुरा kazचिd ब्राह्मNo 'धीत.वेदकः ॥१|१|९॥
kAruNya~Akhya: purA ka:cit brAhmaNa:_adhIta.vedaka: ||1|1|9||
.
In this regard, let me tell you a story first told long ago
:
there was a lad
—Karunya.Pitiful—
a Brâhmana student, a graduate in Vedic Studies
.
*vlm.p.9 I will recite to you an example from old traditions, a story of a brAhmaNa named Karunya, who was learned in the Vedas in the days of old.
* asmin arthe . in this connection – purAvRttam itihAsam . a tale that was first told long ago – vadAmi te . let me tell you about . kAruNya~Akhya: . Karunya.Pitiful . purA . long.ago = ka:cit brAhmaNa:_adhIta.vedaka: . a Brâhmana student, a graduate in Vedic Studies.
अग्निवेश्यस्य पुtro 'भूd वेद.वेदाङ्ग.परगः ।
agnivezyasya putra:_abhUt veda.vedAGga.paraga: |
गुror अधीत.विद्यः सन् आजगाम गृहम् प्रति ॥१|१|१०॥
guro: adhIta.vidya: san AjagAma gRham prati ||1|1|10||
.
he was the son of Agniveshya.Firekeep
.
having completed his course of Vedic teaching
certified by his Guru
he came back home
.
*vlm.p.10 He was the son of Agnivesya and accomplished in the Vedas and all their branches. After finishing his studies with his teacher, he returned to his own home.
* agnivezyasya putra:_abhUt . he was the son of Agniveshya.Firekeep. . veda.vedAGga.paraga: . having completed his course of Vedic teaching . guro: adhIta.vidya: san – certified by his Guru . AjagAma gRham prati . he came back home.
तsthAv अकर्म.कृत् तूष्णीम् संशयानः_गृहे तदा ।
tasthau_akarma.kRt tUSNIm saMzayAna: gRhe tadA |
अग्निवेश्यः_विलोक्य अथ पुत्रम् कर्म.विवर्जितम् ॥१|१|११॥
agnivezya: vilokya_atha putram karma.vivarjitam ||1|1|11||
प्राह एतद् वचो निन्द्यम् गुरु: पुत्रम् हिताय च ।
prAha etat vaca: nindyam guru: putram hitAya ca |
.
and
he sat there
doing nothing
silent in the silent house
full of doubt
.
his father agniveshya.Firekeep saw him thus neglecting his karmic duties
&
spoke these words of fatherly rebuke
:
*jd: the father's name, agni.vezya.Firekeep, refers.to the most ancient place of worship: when man discovered fire, but had not yet learned the use of the fire.stick,
he had to make a place to keep the fire alive–this was the Firekeep,
of which sutIkSNâs father would be the priestly attendant.
*vlm.p.11 He remained a skeptic at home, reluctant and impassive to do anything. When his father Agnivesya saw his son so slack in his duties, he upbraided him for his good.
* tasthau_akarma.kRt – and he sat there doing nothing . tUSNIm . silent . saMzayAna: . full of doubt . gRhe tadA – in his home then.
FIREKEEP said—
किम् एतत्, पुत्र, कुरुषे पालनम् न स्व.कर्मणः ॥१|१|१२॥
kim etat, putra, kuruSe pAlanam na sva.karmaNa: ||1|1|12||
अकर्म.निरतः सिद्धिम् कथम् प्राप्स्यसि तd वद ।
akarma.nirata: siddhim katham prApsyasi tat vada |
कर्मNo 'स्मात् निवृत्तेः किम् कारणम् तत् निवेद्यताम् ॥१|१|१३॥
karmaNa:_asmAt nivRtte: kim kAraNam tat nivedyatAm ||1|1|13||
.
if you don't attend to your duties,
how will you get Siddhi.Empowerment
tell me that!
when you turn away from Karma.Works
what is the reason
?
*vlm.p.12 Agnivesya said, "My son, why do you not discharge your duties? Why are you not observing the daily rituals and the injunctions of the holy scriptures?
*vlm.p.13. Tell me how can you succeed in anything if you remain inactive? How can you attain salvation? Tell me why you are not doing anything."
* kim etat, putra – What is this, son? – kuruSe pAlanam na sva.karmaNa: . you don't attend to your duties . akarma.nirata: . if you don't attend to your duties . siddhim katham prApsyasi – how will you get Siddhi.Empowerment . tat vada . tell me that . karmaNa:_asmAt nivRtte: . when you turn away from Karma.Works . kim kAraNam tat nivedyatAm . what comes next
KARUNYA.PITIFUl (citing scripture)—
यावत्_जीवम् अग्निहोत्रम् नित्यम् संध्याम् उपासयेत् ।
yAvat_jIvam agnihotram nityam saMdhyAm upAsayet |
प्रवृत्ति.रूपः_धर्मः_अयम् श्रुत्या स्मृत्या च चोदिताः ॥१|१|१४॥
pravRtti.rUpa: dharma:_ayam zrutyA smRtyA ca coditA: ||1|1|14||
न धनेन भवेन् मोक्षः कर्मणा प्रजया न वा ।
na dhanena bhavet mokSa: karmaNA prajayA na vA |
त्याग.मात्रेण किम्तु_एके यतयो ऽश्नन्ति च अमृतम् ॥१|१|१५॥
tyAga.mAtreNa kim.tu_eke yataya:_aznanti ca_amRtam ||1|1|15||
.
"So long as thou'rt alive,
thou shalt perform the Fire Sacrifice, the agnihotra"
—
this is Dharma—
so say the spoken and written teachings, both.
but
"Not by riches nor worship nor by progeny cometh mokSha.Freedom:
only by forsaking them doth a seeker attain deathlessness"
—
so says another scripture
.
*vlm.p.14 Karunya replied, "The offering of daily oblations, and performance of morning and evening devotions during life, are inculcated in the Veda and law as the active duties.
*vlm.p.15 But it is neither by acts or riches, nor by means of children that one obtains his liberation. It is solely by self.denial that the great souls taste the ambrosia (of emancipation).
इति श्रुत्योः_द्वयोः_मध्ये किम् कर्तव्यम् मया, गुरो ।
iti zrutyo: dvayo: madhye kim kartavyam mayA, guro |
इति संदिग्धताम् गत्वा तूष्णीम् भूto 'स्मि कर्मणि ॥१|१|१६॥
iti saMdigdhatAm gatvA tUSNIm bhUta:_asmi karmaNi ||1|1|16||
.
here
between these two scriptural teachings
what am I to do
?
Father, Teacher,
such is the doubt I feel, that's why I've been neglectful of my duties
.
*vlm.p.16 Tell me my father! Which of these rules am I to observe? Doubtful of this I have become indifferent to acts."
AGASTI OF THE MOUNTAIN—
इty उक्त्वा तात विप्रः_असौ कारुण्यः_मौनम् आगतः ।
iti_uktvA tAta vipra:_asau kAruNya: maunam Agata: |
तथा.विधम् सुतम् दृष्ट्वा पुनः प्राह गुरुः सुतम् ॥१|१|१७॥
tathA.vidham sutam dRSTvA puna: prAha guru: sutam ||1|1|17||
.
&
so
my boy
–
with these sad words
that young Brahmin Pitiful grew silent
.
when the father.guru saw his son so
he said this to him
:
*vlm.p.17 Agnivesya said, "Hear me, my son."After so saying, Karunya held his silence. His father seeing him quiet, continued speaking.
FIRE.KEEP said—
शृणु, पुत्र, कथाम् एकाम् तd अर्थम् हृदये_अखिलम् ।
zRNu, putra, kathAm ekAm tat artham hRdaye_akhilam |
मत्तः_अवधार्य, पुत्र, त्वम् यथा_इच्छसि तथा कुरु ॥१|१|१८॥
matta:_avadhArya, putra, tvam yathA_icchasi tathA kuru ||1|1|18||
.
pay attention, my boy
:
I'm going to tell you a story
.
take it to heart & think.it.over carefully
:
then, son,
do
whatever you may wish to do
.
*vlm.p.18 "My son, let me tell you a story. When you have fully considered its meaning, you may do as you like."
सुरुचिः_नाम काचित् स्त्रीः_अप्सroगण उत्तमा ।
suruci: nAma kAcit strI: apsara:gaNa* uttamA |
उपविष्टा हिमवतः शिखरे शिखि.संवृते ॥१|१|१९॥
upaviSTA himavata: zikhare zikhi.saMvRte ||1|1|19||
.
there was
a very seductive Apsara.Nymph
called Suruchi.Sunbeam
&
one day
she
flew down to the highest peak in the Snowy Mountains
where peacocks go to play
.
* an apsara or apsarasa is one of the many inhabitants of Indrâs heaven
whom we will meet in these tales.
*vlm.p.19 Agnivesya speaking:—There was a lady named Suruchi, the best of the apsara nymphs, who was seated on the mountain peak of Himalaya, surrounded by peacocks.
रमन्ते काम.संतप्ताः किम्नर्यः_यत्र किम्नरैः ।
ramante kAma.saMtaptA: kimnarya: yatra kimnarai: |
स्वर्धुनि_ओघेन संसृष्टे महाघ~ओघ.विनाशिना ॥१|१|२०॥
svardhuni_oghena saMsRSTe mahAgha~ogha.vinAzinA ||1|1|20||
.
they play
inflamed by their desire
:
the Whatnot girls with Whatnot boys
play
till the River of Heaven gushes.forth to wash away their sins
.
* kiMnara "what.human", another species of Celestial in the
Heaven of Indra the Crafty.
*vlm.p.20 Here kinnaras inflamed by love sported with their mates, and the fall of heavenly streams (Ganga and Yamuna) served to cleanse the gravest sins of men.
दूतम् इन्द्रस्य गच्छन्तम् अन्तरिक्षे ददर्श सा ।
dUtam indrasya gacchantam antarikSe dadarza sA |
तम् उवाच महाभागा सुरुचिः_च अप्सरः_वरा ॥१|१|२१॥
tam uvAca mahAbhAgA suruci: ca_apsara: varA ||1|1|21||
.
A Messenger of the Crafty God Indra was traveling thru inner.space
:
Suruchi.Sunbeam saw him & spoke with him
and that very delightful Sunbeam said
—
*vlm.p.21 She saw a messenger of indra making his way through the sky. Then Suruchi, this most fortunate and best of apsaras, addressed the messenger.
SURUCHI.SUNBEAM SAID–
देवदूत महाभाग कुत आगम्यते त्वया ।
devadUta mahAbhAga kuta* Agamyate tvayA |
अधुना कुत्र गन्ता असि तत्.सर्वम् कृपया वद ॥१|१|२२॥
adhunA kutra gantA_asi tat.sarvam kRpayA vada ||1|1|22||
.
Divine heavenly Messenger
wherever did you come from
&
where do you go today
?
I
am so very curious
:
you
must tell me everything
!
devadUta.Divine.Messenger mahAbhAga.Great.Enjoyer kutas.why?how aagamyate tvayA.by/with.you | adhunaa kutra.?where/when gantaa asi tat.it/he/that.sarva.all/every.m kRpaa.yA vada.tell!say
.
Agamyate
adhunA
.
*vlm.p.22 Suruchi said, "O you messenger of Gods, tell me kindly from where you come and what place are you going at present?"
THE GOD.KING INDRA'S MESSENGER SAID—
साधु पृष्टम् त्वया सुभ्रू यथावत् कथयामि ते ।
sAdhu pRSTam tvayA subhrU yathAvat kathayAmi te |
अरिष्टनेमी राजर्षिः दत्त्वा राज्यम् सुताय वै ॥१|१|२३॥
ariSTanemI rAjarSi: dattvA rAjyam sutAya vai ||1|1|23||
.
that's a good question that you ask
(you with such beautiful eyebrows!)
so
I
will
tell you everything
:
there is a Royal.RShi called ariShTa.nemi.Axle.bar
.
he was
once
a Râjâ.King
but he gave his kingdom to his son
.
saadhu pRSTa.asked.m tvayA.by/with.you subhruu yathaavat kathay.Ami te.they/you | Arishtanemi raajarSi: dattvA rAjya.kingdom.m to the suta.Aya vai.indeed!
.
sAdhu
subhrU
yathAvat
kathay
.
*vlm.p.23 The divine messenger replied, "Well have you asked, O pretty browed maid, and I will tell you all as it is. The royal sage, King Arishtanemi, has given his realm to his son,
वीतरागः स धर्म~आत्मा निर्ययौ तपसे वनम् ।
vItarAga: sa* dharma.AtmA niryayau tapase vanam |
तpaz चरty_असौ राजा पर्वते गन्धमादने ॥१|१|२४॥
tapa: carati_asau rAjA parvate gandhamAdane ||1|1|24||
.
now
free of passion
that dharmic soul has gone to the forest
to make his Tapas.Offering
on Gandha.madana Mountain, the peak of Maddening Perfume
.
* tapas in the present context is physical austerity thru painful practices.
tapas in a higher sense is the essence of prANic energy
evidenced in bodily heat
.
*vlm.p.24 and with religious indifference to the world, has set out to the forest to practice asca itiicism. He is performing his austerities on the Gandha.madana Mountains.
कार्यम् कृत्वा मया तत्र तत आगम्यते_अधुना ।
kAryam kRtvA mayA tatra tata* Agamyate_adhunA |
गन्ता अस्मि पार्श्वे शक्रस्य तम् वृत्तान्तम् निवेदितुम् ॥१|१|२५॥
gantA_asmi pArzve zakrasya tam vRttAntam niveditum ||1|1|25||
.
I've done my duty there and now I'm on my way today
back
to the presence of the Mighty Indra
to give him my report
.
*vlm.p.25 I am now coming from there after discharge of my errand, and returning to indrâs palace to report the matter."
THE NYMPH SURUCHI.SUNBEAM ASKED—
वृत्तान्तः कः_अभवत् तत्र कथयस्व मम प्रभः ।
vRttAnta: ka:_abhavat tatra kathayasva mama prabha: |
प्रष्टु.कामा विनीता अस्मि न उद्वेगम् कर्तुम् अर्हसि ॥१|१|२६॥
praSTu.kAmA vinItA_asmi na_udvegam kartum arhasi ||1|1|26||
.
so
what adventure happened there
?
tell me the story, sir, I'm in suspense
—
you should never refuse a girl what she truly wants to know
.
*vlm.p.26 Suruchi said, "Tell me, my lord, what has taken place there? I am humbly very curious. You should not cause me the pain of anxiety."
THE MESSENGER SAID—
शृणु भद्रे यथावृत्तम् विस्तरेण वदामि ते ।
zRNu bhadre yathAvRttam vistareNa vadAmi te |
तस्मिन् राज्ञि वने तत्र तpaz चरति दुस्तरम् ॥१|१|२७॥
tasmin rAjJi vane tatra tapa: carati dustaram ||1|1|27||
.
Listen, lovely girl, I'll tell you everything!
so...
in the woods
the king was making hard Tapas
:
he is a serious yogin
.
*vlm.p.27 The messenger replied:—Hear me, gentle maid. I will describe everything as it has occurred.
इty_अहम् देवराजेन सुभ्रूः_आज्ञापितः_तदा ।
iti_aham deva.rAjena subhrU: AjJApita: tadA |
दूत त्वम् तत्र गच्छ आशु गृहीत्वा_इदम् विमानकम् ॥१|१|२८॥
dUta tvam tatra gaccha_Azu gRhItvA_idam vimAnakam ||1|1|28||
अप्सroगण.संयुक्तम् नाना.वादित्र.शोभितम् ।
apsara:gaNa.saMyuktam nAnA.vAditra.zobhitam |
गन्धर्व.सिद्ध.यक्षैः_च किम्नर~आद्यैः_च शोभितम् ॥१|१|२९॥
gandharva.siddha.yakSai: ca kimnara+Adyai: ca zobhitam ||1|1|29||
.
then
—(they're my.brows!)—
the Godking gave me his command
:
INDRA THE CRAFTY GOD.KING SAID–
Get on your way now, Messenger,
take this mind.controlled aircar
&
take an orchestra
&
some Gandharva.Choristers
&
some Siddha.Adepts
&
some Yaksha.Warders
&
Kimnara.Whatnots
:
a Circus of Wonders
!
*vlm.p.28 On hearing that the king was practicing the utmost rigors of asca itiicism in that forest, indra, the lord of gods, asked me to take this heavenly car and proceed at once to the spot. 29 "Take this car,"said indra, "bearing the apsaras equipped with all their musical instruments, and furnished with a band of gandharvas, siddha spiritual masters, yakshas and kinnaras.
ताल.वेणु.मृदङ्ग+आदि.पर्वते गन्धमादने ।
tAla.veNu.mRdaGga+Adi.parvate gandhamAdane |
नाना.वृक्ष.समाकीर्णे गत्वा तस्मिन् गिरौ शुभे ॥१|१|३०॥
nAnA.vRkSa.samAkIrNe gatvA tasmin girau zubhe ||1|1|30||
अरिष्टनेमिम् राजानम्, दूत_आरोप्य विमानके ।
ariSTanemim rAjAnam, dUta, Aropya vimAnake |
आनय स्वर्ग.भोगाय नगरीम् अमरावतीम् ॥१|१|३१॥
Anaya svarga.bhogAya nagarIm amarAvatIm ||1|1|31||
.
fly
to the Mount of Maddening Perfume
and land
amongst the palms, bamboos, and sugarcanes
.
bring
this Râjâ, this AriShta.nemi.Axle.bar, to my Immortal City
where he can enjoy my heaven
.
*vlm.p.30 Convey them,"said indra, "with all their string instruments, flutes and drums to the woodland mount of Gandha.madana.
*vlm.p.31 There, having placed King Arishtanemi in the car, bring him to the enjoyment of heavenly delight in this city of Amaravati, the seat of immortals."
The MESSENGER—
इति_आज्ञाम् प्राप्य शक्रस्य गृहीत्वा तत्_विमानकम् ।
iti_AjJAm prApya zakrasya gRhItvA tat vimAnakam |
सर्व~उपस्कर.संयुक्तम् तस्मिन् अद्रौ_अहम् ययौ ॥१|१|३२॥
sarva.upaskara.saMyuktam tasmin adrau_aham yayau ||1|1|32||
.
Orders are orders, so...
obedient to indra
I
board this beautiful aircar, fully equipped as I described
and set.out back to the Mount of Maddening Perfume
.
*vlm. Receiving this instruction from indra and taking the car with all its equipment, I proceeded to that mountain.
आगत्य पर्वते तस्मिन् राज्ञः_गत्वा आश्रमम् मया ।
Agatya parvate tasmin rAjJa: gatvA_Azramam mayA |
निवेदिता महेन्द्रस्य सर्वाज्ञ~अरिष्टनेमये ॥१|१|३३॥
niveditA mahendrasya sarvAjJa~ariSTanemaye ||1|1|33||
इति मd वचनम् श्रुत्वा संशयानः_अवदत्_शुभे ।
iti mat vacanam zrutvA saMzayAna:_avadat*_zubhe |
.
I landed on the mountain.top
went to Axlebar's Ashrama
and gave him my message,
the command of Indra the Crafty, King of the Gods
.
and there, honey, he heard my words and made me this doubtful reply
:
*vlm.p.33 Having arrived at the mountain and advanced to the king’s hermitage, I delivered the orders of the great indra to him.
*vlm.p.34 Hearing my words, O happy lady, King Arishtanemi reluctantly spoke to me saying, "I wish to ask you something, O messenger, which I hope you will answer.
KING Axlebar said—
प्रष्टुम् इच्छामि दूत त्वाम् तत्_मे त्वम् वक्तुम् अर्हसि ॥१|१|३४॥
praSTum icchAmi dUta tvAm tat me tvam vaktum arhasi ||1|1|34||
.
I want to ask you something, Messenger
:
I hope that you can answer me
.
*vlm.p.34 Hearing my words, O happy lady, King Arishtanemi reluctantly spoke to me saying, "I wish to ask you something, O messenger, which I hope you will answer.
गुणा दोSaz च के तत्र स्वर्गे वद मम अग्रतः ।
guNA* doSA: ca ke tatra svarge vada mama_agrata: |
ज्ञात्वा स्थितिम् तु तत्रत्याम् करिष्ये_अहम् यथा.रुचि ॥१|१|३५॥
jJAtvA sthitim tu tatratyAm kariSye_aham yathA.ruci ||1|1|35||
.
what
are the virtues & vices of life in Heaven
?
tell me directly
when I know that
—what kind of place it is to live in—
then
I will do what seems best
.
*vlm.p.35 Tell me what good and what evil are in heaven, so that I may decide whether I want to settle there."
I answered him—
स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमम् सुखम् ।
svarge puNyasya sAmagryA bhujyate paramam sukham |
उत्तमेन तु पुण्येन प्राप्नोति स्वर्गम् उत्तमम् ॥१|१|३६॥
uttamena tu puNyena prApnoti svargam uttamam ||1|1|36||
मध्यमेन तथा मध्यः स्वrgo भवति न अन्यथा ।
madhyamena tathA madhya: svarga: bhavati na_anyathA |
कणिष्ठेन तु पुण्येन स्वrgo भवति तादृशः ॥१|१|३७॥
kaNiSThena tu puNyena svarga: bhavati tAdRza: ||1|1|37||
.
The Heaven of the holy as a whole is perfect pleasure
:
but Highest Heaven is got by the most highly holy;
but for the middling, there is Middle Heaven instead;
and for the least holy Heaven it is likewise less
.
*vlm.p.36 I answered, saying, "In heaven there is ample reward for merit, conferring perfect bliss (to all); but it is the degree of merit that leads one to higher heavens.
*vlm.p.37 By moderate virtue, one is certainly entitled to a middle station. Virtue of an inferior order leads a person to a lower position.
पर~उत्कर्ष~असहिष्णुत्वम् स्पर्धा च_एव समैः_च तैः ।
para~utkarSa~asahiSNutvam spardhA ca_eva samai: ca tai: |
कनिष्ठेन च संतोषः_यावत् पुण्य~अक्षयः_भवेत् ॥१|१|३८॥
kaniSThena ca saMtoSa: yAvat puNya~akSaya: bhavet ||1|1|38||
क्षीणे पुण्ये विशन्ति_एतम् मर्त्य.लोकम् च मानवाः ।
kSINe puNye vizanti_etam martya.lokam ca mAnavA: |
इति_आदि गुण.दोSaz च स्वर्गे राजन् अवस्थिताः ॥१|१|३९॥
iti+Adi guNa.doSA: ca svarge rAjan avasthitA: ||1|1|39||
.
When there is envy of superiors, rivalry with equals,
satisfaction with diminished Holiness of inferiors
then Holiness is lost, and humans return to the realm of death.
Such are the virtues & vices, Your Majesty, that exist in Heaven."
:
*vlm.p.38 But one’s virtue is destroyed by impatience at the excellence of his betters, by haughtiness to his equals, and by joy at the inferiority of others.
##kRS . #utkRS . #utkarSa . superior, eminent • much, excessive Lex. exaggerated, boastful yAjJ • attractive • #utkarSa m. . pulling upwards, drawing, pulling • elevation, increase, rising to something better, prosperity • excellence, eminence, r, KSS.&c • excess, abundance.
* para.more~utkarSa.superior/eminent~asahiSNutva.impatience/envy.m – spardhA.rivalry/envy . ca_eva samai: ca tai: . for those who are equal . kaniSThena ca . or else inferior . saMtoSa: yAvat puNya~akSaya: bhavet . their contentment in.this.way Holiness becomes diminished.
*vlm.p.39 When one’s virtue is thus destroyed, he must enter the abode of mortals. These and the like are the effects of good and evil in heaven."
इति श्रुत्वा वचः_भद्रे स राजा प्रति.अभाषत ।
iti zrutvA vaca: bhadre sa* rAjA pratyabhAsata |
न_इच्छामि देवदूत अहम् स्वर्गम् ईदृग्.विधम् फलम् ॥१|१|४०॥
na_icchAmi devadUta_aham svargam IdRk.vidham phalam ||1|1|40||
.
so I told him
&
hearing these words, my dear...
The rAjA.King Arishtanemi replied:
"I don't want it!
Divine Messenger, this is not for me
—
this tit.for.tat Heaven."
अतः परम् महोग्रम् च तपः कृत्वा कलेवरम् ।
ata: param mahogram ca tapa: kRtvA kalevaram |
त्यक्ष्यामि_अहम् अशुद्धम् हि जीर्णाम् त्वचम् इव उरगः ॥१|१|४१॥
tyakSyAmi_aham a.zuddham hi jIrNAm tvacam iva_uraga: ||1|1|41||
.
so then
once I've made some very fierce tapas
—some great austerity—
I'll discard this rotten old carcass
&
slip my skin like a snake
.
*vlm.p.41 Henceforth I will practice the most austere form of asca itiicism and abandon this my unhallowed human frame in the same way as a snake abandons his time.worn skin.
देवदूत विमान_इदम् गृहीत्वा त्वम् यथागतः ।
devadUta vimAna_idam gRhItvA tvam yathAgata: |
तथा गच्छ महेन्द्रस्य संनिधौ त्वम् नमः_अस्तु ते ॥१|१|४२॥
tathA gaccha mahendrasya saMnidhau tvam nama:_astu te ||1|1|42||
.
heavenly Messenger
take this contraption of yours
and go back the way you came
into the presence of Great indra
.
and so I wish you well
.
*vlm.p.42 Be pleased, O messenger of the Gods, to return with your heavenly car to the presence of the great indra from where you came. Travel in good fortune."
The Messenger continued—
इty उक्तः_अहम् गतः_भद्रे शक्रस्य अग्रे निवेदितम् ।
iti_ukta:_aham gata: bhadre zakrasya_agre niveditam |
यथावृतम् निवेद्य अथ महd.आश्चर्यताम् गतः ॥१|१|४३॥
yathAvRtam nivedya_atha mahat.AzcaryatAm gata: ||1|1|43||
पुनः प्राह महेन्द्रः_माम् श्लक्ष्णम् मधुरया गिरा ।
puna: prAha mahendra: mAm zlakSNam madhurayA girA |
.
so I heard
so I went, dear girl,
and so I was debriefed by Indra.Shakra
and when he heard my report
he was very much amazed
.
but that great Lord answered me in a sweetly mellow voice
—
LORD.INDRA said—
दूत गच्छ पुनः_तत्र तम् राजानम् नय आश्रमम् ॥१|१|४४॥
dUta gaccha puna: tatra tam rAjAnam naya_Azramam ||1|1|44||
वाल्मीकेः_ज्ञात.तत्त्वस्य स्वबोध~अर्थम् विरागिणम् ।
vAlmIke: jJAta.tattvasya svabodha~artham virAgiNam |
संदेशम् मम वाल्मीकेः_महर्षेः_त्वम् निवेदय ॥१|१|४५॥
saMdezam mama vAlmIke: maharSe: tvam nivedaya ||1|1|45||
.
Messenger
:
you will go back there and lead him to an âshrama
where there is a certain Vâlmi'ki they call the Anthill Man
:
he knows about the truth of Thatness
and dispassion that leads to Realization
.
you should give the Great.RShi this message from me
:
*jd. Thatness . <tattva> . is commonly translated as "Truth";
literally it is "the condition of being That";
but in this Freedom Method it is particularly the "That" of the Great Sayings
<OM tat sat> and the ambiguous <tat tvam asi / tattvam asi>.
Much more will be said of it in the many pages to come.
महर्षे त्वम् विनीताय राजा अस्मै वीतरागिणे ।
maharSe tvam vinItAya rAjA_asmai vItarAgiNe |
न स्वर्गम् इच्छते तत्त्वम् प्रबोधय महामुने ॥१|१|४६॥
na svargam icchate tattvam prabodhaya mahAmune ||1|1|46||
तेन सम्सार.दुःखार्तः_मोक्षम् एष्यति च क्रमात् ।
tena samsAra.du:khArta: mokSam eSyati ca kramAt |
.
when you've brought the Râjâ there
explain to the Great.Rshi how His Majesty wants no heaven,
but rather his awakening to Thatness
for that is how the miserable sorrows of Samsâra lead to Moksha.Freedom
.
THE MESSENGER continued—
इty उक्त्वा देव.राजेन प्रेषिto 'हम् तd अन्तिके ॥१|१|४७॥
iti_uktvA deva.rAjena preSita:_aham tat antike ||1|1|47||
.
so
the Godking sent me back
...
iti uktvA deva.rAjena preSita: aham tat antike
.
*vlm.
मया आगत्य पुनः_तत्र राजा वल्मीक.जन्मने।
mayA_Agatya puna: tatra rAjA valmIka.janmane|
निवेदितः महेन्द्रस्य राज्ञा मोक्षस्य साधनम्॥४८॥
nivedita: mahendrasya rAjJA mokSasya sAdhanam||48||
.
and
when I brought the rAjA there,
I told the Anthill Man how Great.indra wished him
to show the path to Freedom for the King
.
mayA_Agatya puna: tatra rAjA valmIka.janmane | निवेदितः महेन्द्रस्य राज्ञा मोक्षस्य साधनम्
nivedita: mahendrasya rAjJA mokSasya sAdhanam
.
*vlm.
VÂLMÎKI of the ANTHILL continued—
ततः_वल्मीक.जन्म असौ राजानम् सम्.अपृच्छत ।
tata: valmIka.janma_asau rAjAnam sam.apRcchata |
अनामयम् अति.प्रीत्या कुशल.प्रश्न.वार्तया ॥१|१|४९॥
anAmayam ati.prItyA kuzala.prazna.vArtayA ||1|1|49||
.
thus
the anthill.born sage
addressed this Râjâ.King
with friendly questioning about his health and his prosperity
.
tata: valmIka.janma_asau rAjAnam sam.apRcchata | anAmayam ati.prItyA kuzala.prazna.vArtayA
.
*vlm.
THE RÂJÂ continued—
भगवन् धर्म.तत्त्व.ज्ञ ज्ञात.ज्ञेय.विदाम् वर ।
bhagavan dharma.tattva.jJa jJAta.jJeya.vidAm vara |
कृतार्थः_अहम् भवd.दृष्ट्या तत्_एव कुशलम् मम ॥१|१|५०॥
kRtArtha:_aham bhavat.dRSTyA tat eva kuzalam mama ||1|1|50||
.
Lord
you're the Knower of dharmic Truth
the foremost of those what understand
what's known and what's to.be.known
:
I have my goal fulfilled merely in seeing you
that alone is my health and prosperity
!
भगवन् प्रष्टुम् इच्छामि तd अविघ्नेन मे वद ।
bhagavan praSTum icchAmi tat avighnena me vada |
सम्सार.बन्ध.दुःख~आर्तैः कथम् मुञ्चामि तd वद ॥१|१|५१॥
samsAra.bandha.du:kha~Artai: katham muJcAmi tat vada ||1|1|51||
.
Lord,
I have something to ask,
please answer unreservedly
.
this saMsAra
is bondage and sorrow and suffering
.
how I am to be released from it
:
tell me that
.
VÂLMÎKÎ of the ANTHILL said—
शृणु राजन् प्रवक्ष्यामि रामयणम् अखण्डितम् ।
zRNu rAjan pravakSyAmi rAmayaNam akhaNDitam |
श्रुत्वा अवर्धाय यत्नेन जीवन्मुक्तः_भविष्यसि ॥१|१|५२॥
zrutvA_avardhAya yatnena jIvanmukta: bhaviSyasi ||1|1|52||
.
Then hear this, Your Majesty
:
I am going to relate to you
the entire Râmâyana
"rAmâs Journey"
.
hear it
consider it
practice it
:
you will become Living.Free
.
zRNu rAjan pravakSyAmi rAmayaNam akhaNDitam | zrutvA_avardhAya yatnena jIvanmukta: bhaviSyasi
.
*VLMitra.p.52 vAlmIki said, "Hear me O king! I will relate the entire Râmayana to you. By hearing and understanding you will be saved even while in this life.
वसिष्ठ.राम.संवादम् मोक्ष.उपाय.कथाम् शुभाम् ।
vasiSTha.rAma.saMvAdam mokSa.upAya.kathAm zubhAm |
ज्ञात.स्वभावः_राजेन्द्र वदामि श्रूयताम् बुध ॥१|१|५३॥
jJAta.svabhAva: rAjendra vadAmi zrUyatAm budha ||1|1|53||
.
The Dialogs of Vasishtha and Râma
is an excellent Freedom.Method I know.about
with many stories.
I'll tell it to Your Majesty; give it your wise attention
.
*vlm.p.53 O great and intelligent king, listen as I repeat the sacred conversation that took place between rAma and vasiShTha relating the way of liberation, which I well know from my own knowledge."
*vasiSTha.rAma.saMvAdam the dialogs of vasiShTha and rAma mokSopAya.kathAm zubhAm is a happy Freedom.Method I know.about with many stories. jJAta.svabhAva: rAjendra vadAmi zrUyatAm budha Lord rAjA, I'll tell it to you; give it your wise attention
THE KING asked—
कः_रामः कीदृशः कस्य बद्धः_वा मुक्त एव वा ।
ka: rAma: kIdRza: kasya baddha: vA mukta* eva vA |
एतत्_मे निश्चितम् ब्रूहि ज्ञानम् तत्त्व.विदाम् वर ॥१|१|५४॥
etat me nizcitam brUhi jJAnam tattva.vidAm vara ||1|1|54||
.
Who is this rAma
?
what sort of man is he
?
how was he bound
?
how was he freed
?
you
are the wisest of the wise: kindly explain all this to me
.
ka: rAma: kIdRza: kasya baddha: vA mukta* eva vA | etat me nizcitam brUhi jJAnam tattva.vidAm vara
.
*VLMitra.p.54 The king replied, "O best of sages, tell me precisely who and what this Râma was. What was his bondage and how did he become free of it?"
ANTHILL said—
शाप.व्याज.वशात्_एवम् राज.वेष.धरः_हरिः ।
zApa.vyAja.vazAt evam rAja.veSa.dhara: hari: |
आहृत.अज्ञान.सम्पन्नः किम्चित्_ज्ञः_असौ भवत् प्रभुः ॥१|१|५५॥
AhRta~ajJAna.sampanna: kimcit_jJa:_asau bhavat prabhu: ||1|1|55||
.
the lord Hari
was transformed into the body of a prince
&
he, altho wise, fell into ignorance
.
zApa.vyAja.vazAt evam rAja.veSa.dhara: hari: | AhRta~ajJAna.sampanna: kimcit_jJa:_asau bhavat prabhu:
.
*vlm.p.55 *vAlmIki said, "Vishnu was cursed to take the form of a prince with an assumed ignorance like that of men of little understanding."
THE KING—
चिd.आनन्द.स्वरूपे हि रामे च_एतनि_अविग्रहे ।
cit.Ananda.svarUpe hi rAme ca_etani_a.vigrahe |
शापस्य कारणम् ब्रूहि कः शप्ता चेति मे वद ॥१|१|५६॥
zApasya kAraNam brUhi ka: zaptA ca itii me vada ||1|1|56||
.
if
hari was Consciousness.Joy itself
Perfect Awareness in the flesh
how
was he cursed;
and what cursed him?
kindly explain me that
.
cit.Ananda.svarUpe hi rAme ca_etani_a.vigrahe | zApasya kAraNam brUhi ka: zaptA ca itii me vada
.
*VLMitra.p.56 The king said, "Tell me who was the author of that curse, and how it could befall Râma, who was the personification of consciousness and joy, and the very image of wisdom."
ANTHILL said—
सनत्कुमारः निष्काम* अवसत् ब्रह्म.पद्मनि ।
sanatkumAra: niSkAma* avasat brahma.padmani |
वैकुण्ठात् आगतः_विष्णुः_त्रैलोक्य~अधिपतिः प्रभुः ॥१|१|५७॥
vaikuNThAt Agata: viSNu:_trailokya~adhipati: prabhu: ||1|1|57||
.
Sanat.kumâra, the Old.Boy
desireless
dwelt in brahmA's Lotus.land
.
Vishnu
master and overlord of the three worlds
once visited there from his Vaikuntha home
.
sanatkumAra: niSkAma* avasat brahma.padmani | vaikuNThAt Agata: viSNu:_trailokya~adhipati: prabhu:
.
*vlm.p.Sanatkumara, what was devoid of desires, had been residing at the abode of Brahma, to which viSNu, the lord of the three worlds, was a visitor from Vaikuntha.
ब्राह्मणा पूजितः_तत्र सत्य.लोक.निवासिभिः ।
brAhmaNA pUjita: tatra satya.loka.nivAsibhi: |
विना कुमारम् तम् दृष्ट्वा हि_उवाच प्रभुः_ईश्वरः ॥१|१|५८॥
vinA kumAram tam dRSTvA hi_uvAca prabhu: Izvara: ||1|1|58||
.
he
was honored in the proper way
by Brahmâ the Immense
and all the dwellers in Satya.World
except
this Kumâra the Boy
.
so
the Lord had this to say
:
brAhmaNA pUjita: tatra satya.loka.nivAsibhi: | vinA kumAram tam dRSTvA hi_uvAca prabhu: Izvara:
.
*VLMitra.p.58 The lord god Vishnu was welcomed by all the inhabitants of the brahmaloka as well as by brahma himself, except by Sanatkumara. The god Vishnu addressed Sanatkumara,
सनत्कुमार स्तब्धः_असि निष्कामः_गर्व.चेष्टया ।
sanatkumAra stabdha:_asi niSkAma: garva.ceSTayA |
अतः_त्वम् भव.कामार्तः शर.जन्म_इति नामतः ॥१|१|५९॥
ata:_tvam bhava.kAmArta: zara.janma_iti nAmata: ||1|1|59||
.
"Old Boy, Sanat.kumâra
—
you may be free from desire
but you're full of
pride
and arrogant
.
because of this you will take birth as
Karttikeya, the Reed.born!"
.
sanatkumAra stabdha:_asi niSkAma: garva.ceSTayA | ata:_tvam bhava.kAmArta: zara.janma_iti nAmata:
.
*VLMitra.p.59 "Sanatkumara, it is ignorance that makes you forsake your desires for fear of rebirth, therefore you must be born under the name of Sara-janma to be troubled with desires."
तेन अपि शापितः_विष्णुः सर्व.ज्ञत्वम् तव अस्ति यत् ।
tena_api zApita: viSNu: sarva.jJatvam tava_asti yat |
किम्चित्.कालम् हि तत् त्यक्त्वा त्वम् अज्ञानी भविष्यसि ॥१|१|६०॥
kimcit.kAlam hi tat tyaktvA tvam ajJAnI bhaviSyasi ||1|1|60||
.
and he cursed Vishnu also
:
"For all of your omniscience,
there'll come a time when you become as ignorant as any man!"
.
tena_api zApita: viSNu: sarva.jJatvam tava_asti yat | kimcit.kAlam hi tat tyaktvA tvam ajJAnI bhaviSyasi
.
*vlm.p.60 In return, Sanatkumara denounced viSNu by saying, "Even as all discerning as you are, you shall have to sacrifice your omniscience for some time, and live as an ignorant mortal."
भृगुः_भार्याम् हताम् दृष्ट्वा हि_उवाच क्रोध.मृच्छितः ।
bhRgu: bhAryAm hatAm dRSTvA hi_uvAca krodha.mRcchita: |
विष्णो तव अपि भार्याया वियोगो हि भविष्यति ॥१|१|६१॥
viSNo tava_api bhAryAyA viyoga: hi bhaviSyati ||1|1|61||
.
when Ushâ, Bhrgu's wife conspired with the Darklings against Vishnu
she was beheaded by his Wheel of Fire
.
blind with anger, Bhrgu the Fiery said
:
"Vishnu, you too will be separated from your wife!"
.
bhRgu: bhAryAm hatAm dRSTvA hi_uvAca krodha.mRcchita: | viSNo tava_api bhAryAyA viyoga: hi bhaviSyati
.
*vlm.p.61 There was another curse pronounced upon viSNu by the sage bhRgu who, seeing his wife killed by viSNu, became incensed with anger and said, "viSNu you shall have also to be deprived of your wife."
वृन्दया शापितः_विष्णुः छलनम् यत् त्वया कृतम् ।
vRndayA zApita: viSNu: chalanam yat tvayA kRtam |
अतः_त्वम् स्त्री.वियोगम् तु वचनान् मम यास्यसि ॥१|१|६२॥
ata:_tvam strI.viyogam tu vacanAn mama yAsyasi ||1|1|62||
.
Vishnu was cursed by Vrndâ
—
"For this adultery
soon you'll be separated from your wife,
I give you my word!"
.
vRndayA zApita: viSNu: chalanam yat tvayA kRtam | ata:_tvam strI.viyogam tu vacanAn mama yAsyasi
.
*VLMitra.p.62 Vishnu was again cursed by Vrinda to be deprived of his wife, on account of his beguiling her (in the form of her husband).
*ASatthaye. "Since you perpetuated trickery (by causing me to lose my fidelity by your pretending to be my husband), hence by my word, you will face the separation from your wife!" . vRndA was later incarnated as the tulasI plant, which is worshiped with viSNu and she is often remarried with viSNu in annual ceremony!
भार्या हि देवदत्तस्य पयोष्णी.तीर.संस्थिता ।
bhAryA hi devadattasya payoSNI.tIra.saMsthitA |
नृसिंह.वेष.धृg.विष्णुम् दृष्ट्वा पञ्चत्वम् आगता ॥१|१|६३॥
nRsiMha.veSa.dhRk~viSNum dRSTvA paJcatvam AgatA ||1|1|63||
.
the wife of Deva.datta the God.gift
standing by Payoshni River
saw Nr.simha the Man.Lion
which frightened her to death
.
bhAryA hi devadattasya payoSNI.tIra.saMsthitA | nRsiMha.veSa.dhRk~viSNum dRSTvA paJcatvam AgatA
.
*vlm.p.63 Again, when the pregnant wife of Devadatta was killed from fear on seeing the man.lion figure of viSNu (Narasimha),
तेन शप्तः_हि नृ.हरिः_दुःख.आर्तः स्त्री.वियोगतः ।
tena zapta: hi nR.hari: du:kha.Arta: strI.viyogata: |
तव अपि भार्यया सार्धम् वियोगो हि भविष्यसि ॥१|१|६४॥
tava_api bhAryayA sArdham viyoga:_hi bhaviSyasi ||1|1|64||
.
so
Devadatta cursed Vishnu to separation from his wife
:
"sudden and soon you also will see what it is to lose your wife!"
.
tena zapta: hi nR.hari: du:kha.Arta: strI.viyogata: | tava_api bhAryayA sArdham viyoga:_hi bhaviSyasi
.
*VLMitra.p.64 the leonine Vishnu was denounced by the husband who was sorely afflicted at the loss of his wife.
भृगुणा एवम् कुमारेण शापितः_देव.शर्मणा ।
bhRguNA_evam kumAreNa zApita: deva.zarmaNA |
वृन्दया शापितः_विष्णुः_तेन मानुष्यताम् गतः ॥१|१|६५॥
vRndayA zApita: viSNu: tena mAnuSyatAm gata: ||1|1|65||
.
&
so
by Bhrgu
&
by Kumâra
cursed
—
by Deva.sharma
&
by Vrndâ
cursed
Vishnu thereby has come to the state of Humankind
.
bhRguNA_evam kumAreNa zApita: deva.zarmaNA | vRndayA zApita: viSNu: tena mAnuSyatAm gata:
.
*VLMitra.p.65 Thus cursed by bhRgu, Sanatkumara, Devadatta and Vrinda, Vishnu was obliged to be born on this earth in the figure of a human being.
एतत् ते कथितम् सर्वम् शाप.व्याजस्य कारणम् ।
etat te kathitam sarvam zApa.vyAjasya kAraNam |
इदानीम् वच्मि तत्.सर्वम् सावधान.मतिः शृणु ॥१|१|६६॥
idAnIm vacmi tat.sarvam sAvadhAna.mati: zRNu ||1|1|66||
.
so
it has been told to you
:
all this business of causes and curses being settled in your thoughts,
pay attention now
.
etat te kathitam sarvam zApa.vyAjasya kAraNam | idAnIm vacmi tat.sarvam sAvadhAna.mati: zRNu
.
*VLMitra.p.66 I have explained to you the causes of all the curses passed on Vishnu. Now I will tell you other things, and you will have to listen carefully.
oॐm
NOTE On some Technical Terms of the Invocation
these notes offer a helpful reference for future reading.
what is not clear in them will be more than fully expounded, with many illustrative stories, in the Cantos and Books to come.
THAT: "That" is the 'tat' of the mahA-vAkya Great-Saying, Om TAT SAT.
BEINGS and THINGS: bhUta Beings are things which have become in Time—for example, the You that you call "I". sthita Things are things which are situate in Place. a *bhUta becomes. a *sthita is.
ARISE/SUBSUME: YV, after the two introductory books [on Dispassion, and Seeking],
and before the great Treatise on nirvANa [Books 6 and 7], has three Books that deal with the saMsAra. ¶ Book 4 deals with utpatti.Outfall, the state of the arising of Beings and Things. Book 5 is concerned with the sthiti State of the Beings and Things. And Book 6 tells how they subsume, and come at last to upashama.Peace.
SAT SUCH: "sat" is usually translated as "Being", or "Existence", but it comprehends both these terms. I use "sat Such" or "So", and often "[apparently] real" in the "sattA Suchness".
the first couplet of the Invocation refers to the first part of the triad sat-chit-Ananda, reality-Consciousness-Joy.
the second couplet refers to chit.Consciousness, seen in its own triad of Knowledge-Perception-Action.
jJAna KNOWLEDGE/WISDOM: in the generic sense jJAna.Wisdom is our whole object of study. in this verse it is used analytically, as jJAna Knowledge. and this Knowledge has its own triad: jJAtr Knower, jJAna Knowledge, and jneya Knowable (the to-be-known). ¶ By a neat trick, the Poet-Philosopher makes the word jJAna the generic super-category, Wisdom; and then, neatly, creates the category Knowledge; and then, trickily, divides it into three sub-categories, one of which is Knowledge itself!
darshana PERCEPTION: another triad, in this beautiful Invocation, which merits frequent re-reading as you proceed in your study of this masterpiece. The draShTA.Perceiver 'sees' the manifest sat.Such. s.he perceives the dArshana.Perception; s/he sees the sight in the dRshya.bhU-Percept.Field.
KARMA: this triad includes kartR Doer/Actor, hetu Cause, and kriyA Action. it is worth some thought. (Swami VenkatesAnanda (SV) translates <hetu> as "Doing", which is adequate but not precise. 'hetu' is well-defined as 'Cause' in all the logical systems. such matters will be dealt with in the General Introduction.|| ¶ religious "karma" is also translated as "Worship" or "Works" in the verses where Ritual Worship is being discussed.
jnapti KNOWING/EXPERIENCE: In this translation, the term <jJapti> or jnapti will be read as either "Knowing" or "Experience", depending on context. ¶ In Queen LîlA's Space Journey, in the Book of utpatti Outfall, it will also indicate the Subtle Body, as it is developed through dhAraNA Imagining, to create a saMsAra where this Great Tale can be told.
The third couplet refers to Ananda Joy, which is without catgories.
Ananda: The term "Bliss" was irreparably ruined by some poor imitators of the Victorian poets. (Wordsworth's "inward eye which is the bliss of soltude" is pretty good, but not good enough. His imitators fell from that low plateau.) "Ecstasy" too has been corrupted in recent years: "I'm totally ecstatic about . . . ." Your new car? ¶ Etymologically, the term is <A-nanda>, that towards‑which (A‑) there is praise, A-nanda Praiseworthy. I have preferred the tame term "Joy". just what it truly means, is for vasiSTha to know, and you (with the help of the teenage rAma) to find out.
brahman/brahma: In Sanskrit, these two terms (brahmA the personal Creator God, and brahman the impersonal Immensity) become ambiguously indistinguishable. this is because when <brahman> is joined to another word, it becomes <brahma>. So here, the compound term would be <brahma~Ananda>. but the rules of saMskRta require that when two vowels are conjoined, they must become another. So when <a> meets <u>, the pair unite as <o>. Similarly, when the short vowel <a> or the long vowel <A> contacts another <a> or <A>, the letters combine into a single <A>. ¶ In this way, brahma~Ananda becomes <brahmAnanda>, brahmAnanda. but, as you have probably noticed, if we are speaking of the Ananda.Joy of brahmA the Creator, <brahmA-Ananda>, brahmA-Ananda, must also become brahmAnanda. either reading is (or both are) acceptable, but should be chosen according to context.
I call this type of
construction "fuzzy", transcribing it as Â.
.
oॐm
.
Group Page
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Complete YVFiles https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
next Canto:
FM1002 A VISIT FROM BRAHMÂ THE IMMENSE 1.JA03 .z29
FM.1.1-FM.1.33 ||
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0
1.vairAgya
https://www.dropbox.com/s/ig0euiqpt1h8f6x/1.vairagya.docx?dl=0
+++
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
FM1001 OVERTURE 1.ja01.03 .z66
https://www.dropbox.com/s/4nlgcf1tgbfnpy0/fm1001%201.ja01.03%20OVERTURE%20.z66.docx?dl=0
<https://www.dropbox.com/s/4nlgcf1tgbfnpy0/fm1001%201.ja01-03%20OVERTURE%20.z66.docx?dl=0>
FM.1.1.FM.1.33 end
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1.FM.1.33%20end.docx?dl=0
1.vairAgya
https://www.dropbox.com/s/ig0euiqpt1h8f6x/1.vairagya.docx?dl=0
*o*ॐ*m*
.
*THE 3.YEAR COURSE*
The entire FM.Files have been arranged as a Daybook
with each day assigned a Canto
FM (The Freedom Method) is for those who want to make
a practical study
supplementing the Sanskrit text
with my literal English translation,
The *Samskrta* text is given in देवनागर् script (DN) and Harvard.Kyoto
in which the DN text has been made easier to read for non.Indian students.
My text has been compiled from three major sources:
VLM: the Vihara Lal Mitra bilingual English edition;
TPD: the Thakkur Prasad Dwivedi edition, with Hindi translation
KG: the Kanta Gupta edition (many misprints);
The sandhi.liaisons have been broken,
with words separated by a set of hyphens,
in what might be called the "easyreadingclearerdivisionmethod"
The HK code is
a अ A आ i इ I ई u उ U ऊ
क ka
kx kax kaax kix kiix kux kuux k.rx kex kaix kox kaux kaHx
ख kha
ग ga
घ gha
ङ Ga
च ca
छ cha
ज ja
झ jha
ञ Ja
ट Ta
ठ Tha
ड Da
ढ Dha
ण Na
त ta
थ tha
द da
ध dha
न na
प pa
फ pha
ब ba
भ bha
म ma
य ya
र ra
ल la
व va
श za
ष Sa
स sa
ह ha
with the colon: which removes the Hint of the Hindi "aha".
Visarga should be uttered when the tip of the tongue
nearly
touches the teeth.
The sarga here is the letter <s>
a fat sibilant
that thins to a lisp.
<s> thins to a ghost.
The Hindi <aha> is not right.
In Classical Samskrta, the visarga should not be pronounced as "huh";
rather it is a diminished, lisped <s> which is scarcely heard,
and disappears entirely before vowels:
so "rAma: uvAca" becomes <rAma uvAca> and is transcribed as <rAma* uvAca>.
anusvAra is <M>, but will most often be replaced by <m>. You may need to
search both ways, for example <saMsAra> and <samsAra>.
*the Yoga TREASURY *
*of VASISHTHA the PLENTIFUL,*
*called Moksha.Upaya, *
*the Yoga.Vaasishtha*
*in the Greater Raamaayana of Vaalmîki of the Anthill*
*.*
BEGINNING
JD (the Translator):
*Like most Eastern spiritual works, this begins with an invocation, *
*but not for the favor of Ganapati the Elephant nor any other God, *
*never the nameless "God"*
but rather the nameless That
(the That that is So, the <tat> that is <sat>)
which it will be our three.years' journey and our goal in this long course
of study
.
*INVOCATION *
The first three verses of FM form an INVOCATION
which is a final.touch to the text by that wise scholar
Anonymous,
and is most elegant in its statement.
As a serious student of this work,
you would do well to memorize these three verses,
and recall them whenever you begin to read the daily sarga
until the meaning of its *saMskRta terms becomes naturally understood.
To the extent that YV presents a doctrine,
the first three verses are the essence of that doctrine.
but before we begin, I offer my own invocation of my guru, bhagavan ramaNa
maharShi,
by remembering his useful saMskRta verse:
http://www.flickr.com/photos/pilgrimsandmystics/3047191275/
hRdaya.kuhara.madhye kevala.brahma.mAtra.m
ह्य् *अ*हम्*.*अहम् इति साक्षाद् *आ*त्म*.*रूपेन भाति ।
hi "aham.aham" iti sAkSAt Atma.rUpa.iNa bhAti |
हृदि विश मनसा त्वं चिन्वता मज्जता वा
पवन*.*चलन*.*रोधाद् *आ*त्म*.*निष्थो भव त्वम् ॥१*|*१*|*
pavana.calana=rodhAt Atma.niStha: bhava* tvam *||1|1|
.
*within the Cavern of the Heart *
*a mode of the Brahmic.Immensity *
*(witnessing as the "I.I")*
*projects as a self that assumes a form*
*: *
*enter the Heart*
*with Manas.Mind meditating wholeness *
*or *
*immerge in it *
*restraining the Airs*
*.*
*be settled in yourSelf*
*.*
*o*ॐ*m*
*INVOCATION *
यतः सर्वाणि भूतानि प्रतिभान्ति स्थितानि च ।
yata: sarvANi bhUtAni pratibhAnti sthitAni ca |
yatra eva upaz*ama.m *yAnti tasmai satya.Atmane nama: ||1|1|1||
.
*To tha**t from which all beings and things project*
*–where too they come to Quietude–*
*to that Self of Reality*
*Homage*
*!*
ज्ञाता ज्ञानम् तथा ज्ञेयम् द्रष्टा दर्शन.दृश्य=भूः ।
कर्ता हेतुः क्रिया यस्मात् तस्मै ज्ञप्त्यात्मने नमः ॥१|१|२॥
kartA hetu: kriyA yasmAt tasmai jJapti.Atmane nama: ||1|1|2||
.
*the Seer, the ground of sights to.be.seen;*
*the Doer, cause, & activity*
*: *
*to that from.which all these proceed, the Self of envisionment*
*Homage*
*! *
स्फुरन्ति शिकरा यस्माद् आनन्दस्याम्बरे ऽवनौ ।
sphuranti zikarA* yasmAt Ananda.sya ambare avanau |
सर्वेषाम् जीवनम् तस्मै ब्रह्म.आनन्द.आत्मने नमः ॥१|१|३॥
.
*Showers pour from a joyous sky *
*to earth *
*the life of all*
*:*
*to that Self of Joy in this Immensity Homage*
*! *
sphur*.anti zikara*.A* *yasmAt.*from.which* *of the*
Ananda.*Happiness*.sya *whin
the* *ambara*.sky*.e *avani*.earth\river*.au | *of thz* *sarva*.all/every*
.*eSAm.*of.these* j*î*vana*.m *tasmai.*to.that.one self of immense
Happiness* brahmAnanda.Atma.*AAtmaa/self*.na: namas.*Homage! *
.
*vlm.p.3 Salutation to He who is supreme bliss itself, from whom flow the
dews of delight both in heaven and earth, and who is the life of all.
Wherever the text begins, we do not know who is narrating it:
the text begins anonymously,
as a Tale told in a special form which we encounter in other Samskrt
storybooks,
and which many Westerners have encountered
Here we find stories nested within stories,
Concluded.
+++
*NARRATOR: *
सुतीक्ष्णो ब्राह्मणः कश्चित् संशयाकृष्टमानसः।
sutIkSNa brAhmaNa: kazcit saMzaya.AkRSTa.mAnasa:|
अगस्तेराश्रमम् गत्वा मुनिम् पप्रच्छ सादरम्॥४॥
agaste: Azr*ama.m *gatvA munim papraccha sAdAra.m ||1|1|4||
.
*There was a Brahmin boy,*
*known as Sutiîkshna.Pinpoint for his sharp wits,*
*who once became overcome by doubt*
*.*
*He went to the aashrama of Agasti the Mountain.Man*
*&*
*he questioned the quiet Muni*
*(with great respect)*
*. *
*PINPOINT asked —*
भगवन् धर्म.तत्त्व.ज्ञ सर्व.शास्त्र.विनिश्चित ।
bhagavan dharma.tattva.jJa sarva.zAstra.vinizcita |
saMzaya: asti mahAn eka:* tvam *eta.m kRpayA vada ||1|1|5||
.
*Lord.Bhagavan, you know everything,*
*all of the truths of the Shaastra.teachings!*
*but there's a doubt** (a great one**) troubling me*
*:*
*take pity and explain it*
*.*
मोक्षस्य कारणम् कर्म ज्ञानम् वा मोक्ष.साधनम् ।
उभयम् वा विनिश्चित्य एकम् कथय कारणम् ॥१|१|६॥
.
*Moksha is Freedom:*
*what is the cause of it? .. Karmic*.Action or Jnaana.Wisdom*
*o**&r*
*are they both the means of getting Freedom? tell me clearly*
*what's the cause*
*?*
vlm. Tell me, in your opinion, whether liberation results from
a man’s acts or his knowledge or both?"
*jd. saMskRta makes a distinction of "knowledge" in the roots >vid and >jJA
–
both jJAna and vidyA can be translated as "knowledge",
the first intuitive, as realization; the second deductive, as science.
I use capitalization to distinguish them:
(but when *jJA*na.yoga is implied, I use the term "Wisdom").
*AGASTI THE MOUNTAIN MAN ANSWERED**—*
उभाभ्याम् एव पक्षाभ्याम् यथा खे पक्षिणाम् गतिः ।
ubhAbhyAm eva pakSAbhyAm yathA khe pakSiNAm gati: |
tathA eva jJAna.karmabhyAm jAyate par*ama.m *padam ||1|1|7||
.
*In the sky*
*birds travel on two wings*
*:*
*likewise thru Wisdom & Worship one ascends to the highest state*
*.*
*vlm. … highest state of emancipation is attained through both knowledge
and acts.
केवलात् कर्मणो ज्ञानान्न.हि मोक्षो ऽभिजायते ।
kevalAt karmaNa: jJAnAt na.hi mokSa: abhijAyate |
किम्तु,उभाभ्याम् भवेन् मोक्षः साधनम् तु,उभयम् विदुः ॥१|१|८॥
kim.tu ubhAbhyAm bhavet mokSa: sAdhana.m tu ubha*ya.m *vidu: ||1|1|8||
.
*However not by Works alone / nor by Wisdom alone is Freedom won,*
*but only by both working together: thus the way to Freedom is twofold*
*. *
*mokSa = release from the cyclical flow of birth, life, death and rebirth •
Moksha.Freedom (most commonly translated as "liberation", for which <mukti>
is more appropriate) +
कारुण्य*आख्यः पुरा kazचिd ब्राह्मणो *ऽ*धीत.वेदकः ॥१|१|९॥
kAruNya*Akhya: purA kazcit brAhmaNa: adhIta.vedaka: ||1|1|9||
.
*In this regard, let me tell you a story first told long ago about a lad*
*—Kaarunya.Pitiful—*
*a Braahmana student, a graduate in Vedic Studies*
*. *
अग्निवेश्यस्य पुत्रो ऽद् वेद.वेदाङ्ग.परगः ।
agnivezya.sya putra: abhUt veda.vedAGga.paraga: |
गुरो* rax *धीत.विद्यः सन् आजगाम गृहम् प्रति ॥१|१|१०॥
guro: adhIta.vidya: san AjagAma gRha.m prati ||1|1|10||
.
*He was the son of Agniveshya.Firekeep;*
*having completed his course of Vedic teaching*
*now certified by his Guru*
*he came back home*
*. *
तस्थाव् अकर्मकृत् तूष्णीम् संशयानो गृहे तदा ।
tasthau a.karma.kRt tUSNIm saMzayAna: g*Rha.i *tadA |
अग्निवेश्योर् विलोक्य.अथ पुत्रम् कर्म.विवर्जितम् ॥१|१|११॥
agnivezya: vilokya atha putra.m karma.vivarjita.m ||1|1|11||
प्राह.एतद् वचो निन्द्यम् गुरु: पुत्रम् हिताय च ।
prAha etat vaca: nind*ya.m *guru: putra.m hitAya ca |
.
*but*
*he sat theredoing nothing*
*silent in the silent house*
*full of doubt*
*.*
*his father Agniveshya.Firekeep saw him thus neglecting his karmic duties*
*&*
*spoke to him these words of fatherly rebuke*
*: *
*jd: the father's name, agni.vezya.Firekeep, refers.to the most ancient
place of worship: when man discovered fire, but had not yet learned the use
of the fire.stick,
of which sutIkSNaas father would be the priestly attendant.
*vlm.p.11 He remained a skeptic at home, reluctant and impassive to do
anything. When his father Agnivesya saw his son so slack in his duties, he
upbraided him for his good.
किम् एतत्, पुत्र, कुरुषे पालनम् न स्व.कर्मणः ॥१|१|१२॥
अकर्म.निरतः सिद्धिम् कथम् प्राप्स्यसि तद् वद ।
akarma.nirata: siddhim katha.m prApsyasi tat vada |
कर्मणो ऽस्मान् निवृत्तेः किम् कारणम् तन् निवेद्यताम् ॥१|१|१३॥
karmaNa: asmAt nivRtte: kim kAraNa.m tat nivedyatAm ||1|1|13||
.
*if you don't attend to your duties,*
*how will you get Siddhi.Empowerment*
*tell me that!*
*when you turn away from Karma.Works*
*what is the reason*
*?*
*KARUNYA.PITIFUl *(citing scripture)*—*
यावज् जीव* max *ग्निहोत्रम् नित्यम् संध्याम् उपासयेत् ।
yAvat jIva.m agnihotra.m nit*ya.m *saMdhyAm upAsayet |
प्रवृत्ति.रूपो धर्मो ऽयम् श्रुत्या स्मृत्या च चोदिताः ॥१|१|१४॥
pravRtti.rUpa: dharma: a*ya.m *zrutyA smRtyA ca coditA: ||1|1|14||
न धनेन भवेन् मोक्षः कर्मणा प्रजया न वा ।
त्याग.मात्रेण किम्तु एम्त्व् एके यतयो ऽश्नन्ति च अमृतम् ॥१।१।१५॥
tyAga.mAtra.iNa kim.tu eke yataya: aznanti ca amRta.m ||1|1|15||
.
*"So long as thou'rt alive,*
*thou shalt perform the Fire Sacrifice, the Agnihotra"*
*—this is Dharma—*
*so say the spoken and written teachings, both,but*
*"Not by riches nor worship nor by progeny cometh mokSha.Freedom:*
*only by forsaking them doth a seeker attain deathlessness"*
*—*
*so says another scripture*
*.*
इति श्रुत्योः द्वयोः मध्ये किम् कर्तव्यम् मया, गुरो ।
इति संदिग्धताम् गत्वा तूष्णीम् भूतो ऽस्मि कर्मणि ॥१|१|१६॥
iti saMdigdhatAm gatvA tUSNIm bhUta: asmi karmaNi ||1|1|16||
.
*here*
*between these two scriptural teachings*
*what am I to do*
*?*
*Father, Teacher,*
*such is the doubt I feel, that's why I've been neglectful of my duties*
*.*
*AGASTI OF THE MOUNTAIN—*
इ* tyux *क्त्वा तात विप्रो ऽसौ कारु ण्यो मौन maa गतः ।
iti uktvA tAta vipra: asau kAruNya: mauna.m Agata: |
तथाविधम् सुतम् दृष्ट्वा पुनः प्राह गुरुः सुतम् ॥१|१|१७॥
tathA.vidha.m suta.m dRSTvA punar prAha guru: suta.m ||1|1|17||
.
iti.*"so"* #*uktvA.*having.said* #*tAta.*Daddy* *vipra.*Seer*: #*asau.*he*
*Kaarunya.Pitiful*: #*mauna.*Quiet*.m Agata.*come.to <http://come.to>*: |
#*tathA.*thus*.vidha*.m #*suta.*son*.m dRSTvA.*having.see/known* #*punar.
*again* #*prAha.*declared the* *Guru*: *to his* suta.*son*.m
.
#*asau.*he*
#*mauna.*Quiet*
#*prAha.*declared*
#*punar.*again*
#*suta.*son*
#*tAta.*Daddy*
#*tathA.*thus*
#*uktvA.*having.said*
#*vipra.*Seer*
tathAvidham*
vidha*
.
*&*
*so*
*my boy*
*–*
*that young Brahmin Pitiful grew silent*
*. *
*when the father.guru saw his son so*
*he said this to him*
*: *
**vlm.*p.17 Agnivesya said, "Hear me, my son."After so saying, Kaarunya
शृणु, पुत्र, कथाम् एकाम् त*d **अ*र्थम् हृद*ये* *अ*खिलम् ।
zRNu, putra, kathAm ekAm tat artha.m hRdaye akhilam |
म*त्तः* *अ*वधार्य, पुत्र, त्वम् यथा इच्छसि तथा कुरु ॥१|१|१८॥
matta: avadhArya, putra,* tvam *yathA icchasi tathA kuru ||1|1|18||
.
*pay attention, my boy*
*:*
*I'm going to tell you a story*
*.*
*take it to heart & think.it.over carefully*
*:*
*then, son,*
*do*
*whatever you may wish to do*
*.*
*vlm.p.18 "My son, let me tell you a story. When you have fully considered
its meaning, you may do as you like."
suruci: nAma kAcit strI: apsara:gaNa* uttamA |
उपविष्टा हिमवतः शिखरे शिखि.संवृते ॥१|१|१९॥
upaviSTA himavata: zikhare zikhi.saMvRte ||1|1|19||
.
*a very seductive Apsara.Nymph*
*called Suruchi.Sunbeam*
*&*
*one day*
*she*
*flew down to the highest peak in the Snowy Mountains*
*where peacocks go to play*
*.*
* an apsara or apsarasa is one of the many inhabitants of Indraas heaven
whom we will meet in these tales.
surrounded by peacocks.
ramante kAma.saMtaptA: kimnarya: yatra kimnar*a.i: *|
स्वर्धु*नि* *ओ*घेन संसृष्टे महाघ*ओघ.विनाशिना ॥१|१|२०॥
svardhuni ogha.iNa saMsRSTe mahAgha*ogha.vinAzinA ||1|1|20||
.
*they play*
*inflamed by their desire*
*:*
*the Whatnot girls with Whatnot boys*
*play*
*till the River of Heaven gushes.forth to wash away their sins*
*. ** kiMnara "what.human", another species of Celestial in the Heaven of
*vlm.p.20 Here kinnaras inflamed by love sported with their mates, and the
fall of heavenly streams (Ganga and Yamuna) served to cleanse the gravest
sins of men.
dUta.m indra.sya gacchanta.m antarikSe dadarza sA |
तम् उवाच महाभागा सुरु*चिः* *च* *अ*प्स*रः* *व*रा ॥१|१|२१॥
ta.m uvAca mahAbhAgA suruci: ca apsara: varA ||1|1|21||
.
*A Messenger of the Crafty God Indra was traveling thru inner.space
<http://inner.space>*
:
*Suruchi.Sunbeam saw him & spoke with him*
*and that very delightful Sunbeam said*
*—*
*vlm.p.21 She saw a messenger of indra making his way through the sky. Then
Suruchi, this most fortunate and best of apsaras, addressed the messenger.
देवदूत महाभाग कुत आगम्यते त्वया ।
devadUta mahAbhAga kuta* Agamyate tvayA |
अधुना कुत्र गन्ता असि तत्.सर्वम् कृपया वद ॥१|१|२२॥
.
*Divine heavenly Messenger*
*wherever did you come from*
*&*
*where do you go today*
*?*
*I*
*am so very curious*
*:*
*you*
*must tell me everything*
*!*
devadUta*.Divine.Messenger* mahAbhAga.*Great.Enjoyer* kutas*.why?how*
aagamyate tvayA.*by/with.you* | adhunaa kutra.*?where/when* gantaa asi tat.
*it/he/that*.sarva*.all/every*.m kRpaa.yA vada.*tell!say*
.
Agamyate
adhunA
.
*vlm.p.22 Suruchi said, "O you messenger of Gods, tell me kindly from where
you come and what place are you going at present?"
साधु पृष्टम् त्वया सुभ्रू यथावत् कथयामि ते ।
अरिष्टनेमी राजर्षिः दत्त्वा राज्यम् सुताय वै ॥१|१|२३॥
.
*that's a good question that you ask*
*(you with such beautiful eyebrows!)*
*so*
*I*
*will*
*tell you everything*
*:*
*there is a Royal.RShi called ariShTa.nemi.Axle.bar*
*.*
*he was*
*once*
*a Raajaa.King*
*but he gave his kingdom to his son*
*.*
saadhu pRSTa*.asked*.m tvayA.*by/with.you* subhruu yathaavat kathay.Ami te.
*they/you* | *Arishtanemi* raajarSi: dattvA rAjya*.kingdom*.m *to the*
suta.Aya vai*.indeed!*
.
sAdhu
subhrU
yathAvat
kathay
.
*vlm.p.23 The divine messenger replied, "Well have you asked, O pretty
browed maid, and I will tell you all as it is. The royal sage, King
Arishtanemi, has given his realm to his son,
vItarAga: sa* dharma.AtmA niryayau tapase vana.m |
त*paz **च*र*ty **अ*सौ राजा पर्वते गन्धमादने ॥१|१|२४॥
tapa: carati asau rAjA parvate gandhamAdane ||1|1|24||
.
*now *
*free of passion*
*that dharmic soul has gone to the forest*
*to make his Tapas.Offering *
*on Gandha.madana Mountain, the peak of Maddening Perfume*
*. *
* tapas in the present context is physical austerity thru painful practices.
tapas in a higher sense is the essence of prANic energy
evidenced in bodily heat
.
*vlm.p.24 and with religious indifference to the world, has set out to the
forest to practice asca itiicism. He is performing his austerities on the
Gandha.madana Mountains.
kAr*ya.m *kRtvA mayA tatra tata* Agamyate adhunA |
गन्ता अस्मि पार्श्वे शक्रस्य तम् वृत्तान्तम् निवेदितुम् ॥१|१|२५॥
.
*I've done my duty there and now I'm on my way today*
*back*
*to the presence of the Mighty Indra*
*to give him my report*
*.*
**vlm.*p.25 I am now coming from there after discharge of my errand, and
returning to indraas palace to report the matter."
*THE NYMPH SURUCHI.SUNBEAM ASKED—*
वृत्तान्तः *कः **अ*भवत् तत्र कथयस्व मम प्रभः ।
vRttAnta: ka: abhavat tatra kathayasva mama prabha: |
प्रष्टु.कामा विनीता अस्मि न उद्वेगम् कर्तु* max *र्हसि ॥१|१|२६॥
praSTu.kAmA vinItA asmi na udvegam kartum arhasi ||1|1|26||
.
*so*
*what adventure happened there*
*?*
*tell me the story, sir, I'm in suspense*
*—*
*you should never refuse a girl what she truly wants to know*
*.*
**vlm.*p.26 Suruchi said, "Tell me, my lord, what has taken place there? I
शृणु भद्रे यथावृत्तम् विस्तरेण वदामि ते ।
तस्मिन् राज्ञि वने तत्र त*paz **च*रति दुस्तरम् ॥१|१|२७॥
tasmin rAjJi vane tatra tapa: carati dustAra.m ||1|1|27||
.
*Listen, lovely girl, I'll tell you everything!*
*so...*
*in the woods*
*the king was making hard Tapas*
*:*
*he is a serious yogin*
*.*
**vlm.*p.27 The messenger replied:—Hear me, gentle maid. I will describe
iti aha.m deva.rAja.iNa subhrU: AjJApita: tadA |
दूत त्वम् तत्र गच्छ आशु गृहीत्वा इदम् विमानकम् ॥१|१|२८॥
dUta* tvam *tatra gaccha Azu gRhItvA idam vimAnakam ||1|1|28||
अप्स*ro**ग*ण.संयुक्तम् नाना.वादित्र.शोभितम् ।
apsara:gaNa.saMyukta.m nAnA.vAditra.zobhita.m |
गन्धर्व.सिद्ध.य*क्षैः* *च* किम्नर*आ*द्यैः* *च* शोभितम् ॥१|१|२९॥
gandharva.siddha.yakS*a.i: *ca kimnara+Ady*a.i: *ca zobhita.m ||1|1|29||
.
*then*
*—(they're my.brows!)—*
*the Godking gave me his command*
*:*
*INDRA THE CRAFTY GOD.KING SAID**–*
*Get on your way now, Messenger,*
*take this mind.controlled aircar*
*&*
*take an orchestra*
*&*
*some Gandharva.Choristers*
*&*
*some Siddha.Adepts*
*&*
*some Yaksha.Warders*
*&*
*Kimnara.Whatnots*
*:*
*a Circus of Wonders*
*!*
*vlm.p.28 On hearing that the king was practicing the utmost rigors of asca
itiicism in that forest, indra, the lord of gods, asked me to take this
heavenly car and proceed at once to the spot. 29 "Take this car,"said
indra, "bearing the apsaras equipped with all their musical instruments,
and furnished with a band of gandharvas, siddha spiritual masters, yakshas
and kinnaras.
ताल.वेणु.मृदङ्ग+आदि.पर्वते गन्धमादने ।
tAla.veNu.mRdaGga+Adi.parvate gandhamAdane |
नाना.वृक्ष.समाकीर्णे गत्वा तस्मिन् गिरौ शुभे ॥१|१|३०॥
nAnA.vRkSa.samAkIrNe gatvA tasmin girau zubhe ||1|1|30||
ariSTanemim rAjAnam, dUta, Aropya vimAnake |
Anaya svarga.bhogAya nagarIm amarAvatIm ||1|1|31||
.
*to the Mount of Maddening Perfume*
*and land*
*amongst the palms, bamboos, and sugarcanes*
*.*
*bring*
*this Raajaa, this AriShta.nemi.Axle.bar, to my Immortal City*
*where he can enjoy my heaven*
*.*
**vlm.*p.30 Convey them,"said indra, "with all their string instruments,
immortals."
इ*ति* *आ*ज्ञाम् प्राप्य शक्रस्य गृहीत्वा त*त्* *वि*मानकम् ।
iti AjJAm prApya zakra.sya gRhItvA tat vimAnakam |
सर्व*उपस्कर.संयुक्तम् तस्मिन् अ*द्रौ* *अ*हम् ययौ ॥१|१|३२॥
sarva.upaskara.saMyukta.m tasmin adrau aha.m yayau ||1|1|32||
.
*Orders are orders, so...*
*obedient to indra*
*I*
*board this beautiful aircar, fully equipped as I described*
*and set.out back to the Mount of Maddening Perfume*
*.*
*vlm. Receiving this instruction from indra and taking the car with all its
equipment, I proceeded to that mountain.
Agatya parvate tasmin rAjJa: gatvA Azr*ama.m *mayA |
निवेदिता महेन्द्रस्य सर्वाज्ञ*अरिष्टनेमये ॥१|१|३३॥
niveditA mahendra.sya sarvAjJa*ariSTanemaye ||1|1|33||
इति म*d **व*चनम् श्रुत्वा संशया*नः* *अ*वद*त्* *शु*भे ।
iti mat vacana.m zrutvA saMzayAna: avada*t* z*ubhe |
.
*I landed on the mountain.top*
*went to Axlebar's Ashrama*
*and gave him my message,*
*the command of Indra the Crafty, King of the Gods*
*.*
*and there, honey, he heard my words and made me this doubtful reply*
*:*
*vlm.p.33 Having arrived at the mountain and advanced to the king’s
hermitage, I delivered the orders of the great indra to him.
*vlm.p.34 Hearing my words, O happy lady, King Arishtanemi reluctantly
spoke to me saying, "I wish to ask you something, O messenger, which I hope
you will answer.
प्रष्टुम् इच्छामि दूत त्वाम् त*त्* *मे* त्वम् वक्तु* max *र्हसि ॥१|१|३४॥
praSTum icchAmi dUta* tvam *tat me* tvam *vaktum arhasi ||1|1|34||
.
*I want to ask you something, Messenger*
*:*
*I hope that you can answer me*
*.*
*vlm.p.34 Hearing my words, O happy lady, King Arishtanemi reluctantly
spoke to me saying, "I wish to ask you something, O messenger, which I hope
you will answer.
guNA* doSA: ca ke tatra svarge vada mama agrata: |
ज्ञात्वा स्थितिम् तु तत्रत्याम् करि*ष्ये* *अ*हम् यथा.रुचि ॥१|१|३५॥
jJAtvA sthitim tu tatratyAm kariSye aha.m yathA.ruci ||1|1|35||
.
*what*
*are the virtues & vices of life in Heaven*
*?*
*tell me directly*
*when I know that*
*—what kind of place it is to live in—*
*then*
*I will do what seems best*
*. *
*vlm.p.35 Tell me what good and what evil are in heaven, so that I may
decide whether I want to settle there."
स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमम् सुखम् ।
उत्तमेन तु पुण्येन प्राप्नोति स्वर्गम् उत्तमम् ॥१|१|३६॥
मध्यमेन तथा मध्यः स्व*rgo **भ*वति न अन्यथा ।
madhyama.iNa tathA madhya: svarga: bhavati na anyathA |
कणिष्ठेन तु पुण्येन स्व*rgo **भ*वति तादृशः ॥१|१|३७॥
kaNiSTha.iNa tu puNya.iNa svarga: bhavati tAdRza: ||1|1|37||
.
*The Heaven of the holy as a whole is perfect pleasure*
*:*
*but Highest Heaven is got by the most highly holy;*
*but for the middling, there is Middle Heaven instead;*
*and for the least holy Heaven it is likewise less*
*. *
**vlm.*p.36 I answered, saying, "In heaven there is ample reward for merit,
one to higher heavens.
para*utkarSa*asahiSNutva.m spardhA ca eva sam*a.i: *ca t*a.i: *|
कनिष्ठेन च संतो*षः* *या*वत् पुण्य*अक्ष*यः* *भ*वेत् ॥१|१|३८॥
kaniSTha.iNa ca saMtoSa: yAvat puNya*akSaya: bhavet ||1|1|38||
क्षीणे पुण्ये विश*न्ति* *ए*तम् मर्त्य.लोकम् च मानवाः ।
kSINe puNye vizanti eta.m martya.lokam ca mAnavA: |
इ*ति* *आ*दि गुण.दो*Saz **च* स्वर्गे राजन् अवस्थिताः ॥१|१|३९॥
iti+Adi guNa.doSA: ca svarge rAjan avasthitA: ||1|1|39||
.
*satisfaction with diminished Holiness of inferiors *
*then Holiness is lost, and humans return to the realm of death.*
*Such are the virtues & vices, Your Majesty, that exist in Heaven."*
*: *
**vlm.*p.38 But one’s virtue is destroyed by impatience at the excellence
of others.
exaggerated, boastful yAjJ • attractive • #*utkarSa m. *pulling upwards,
prosperity • excellence, eminence, r, KSS.&c • excess, abundance.
spardhA.*rivalry/envy *ca eva sam*a.i: *ca t*a.i: **for those who are equal
*kaniSTha.iNa ca *or else inferior *saMtoSa: yAvat puNya*akSaya: bhavet *their
iti zrutvA vaca: bhadre sa* rAjA pratyabhAsata |
na icchAmi devadUta aha.m svargam IdRk.vidha.m phalam ||1|1|40||
.
*so I told him*
*&*
*hearing these words, my dear...*
*The rAjA.King Arishtanemi replied:*
*"I don't want it!*
*Divine Messenger, this is not for me*
*—*
*this tit.for.tat Heaven."*
अतः परम् महोग्रम् च तपः कृत्वा कलेवरम् ।
त्यक्ष्या*मि* *अ*ह* max *शुद्धम् हि जीर्णाम् त्वचम् इव.उरगः ॥१|१|४१॥
tyakSyAmi aha.m a.zuddha.m hi jIrNAm tvacam iva uraga: ||1|1|41||
.
*so then*
*once I've made some very fierce tapas*
*—some great austerity—*
*I'll discard this rotten old carcass*
*&*
*slip my skin like a snake*
*.*
**vlm.*p.41 Henceforth I will practice the most austere form of asca
snake abandons his time.worn skin.
devadUta vimAna idam gRhItvA* tvam *yathAgata: |
तथा गच्छ महेन्द्रस्य संनिधौ त्वम् न*मः* *अ*स्तु ते ॥१|१|४२॥
tathA gaccha mahendra.sya saMnidhau* tvam *nama: astu te ||1|1|42||
.
*heavenly Messenger*
*take this contraption of yours*
*and go back the way you came*
*into the presence of Great indra*
*.*
*and so I wish you well*
*.*
**vlm.*p.42 Be pleased, O messenger of the Gods, to return with your
in good fortune."
इ*ty **उक्तः **अ*हम् ग*तः* *भ*द्रे शक्रस्याग्रे निवेदितम् ।
iti ukta: aha.m gata: bhadre zakra.sya agre nivedita.m |
यथावृतम् निवेद्य *अ*थ मह*d.**आ*श्चर्यताम् गतः ॥१|१|४३॥
yathAvRta.m nivedya atha mahat.AzcaryatAm gata: ||1|1|43||
पुनः प्राह म*हेन्द्रः* *मा*म् श्लक्ष्णम् मधुरया गिरा ।
punar prAha mahendra: mAm zlakSNa.m madhurayA girA |
.
*so I heard*
*so I went, dear girl,*
*and so I was debriefed by Indra.Shakra*
*and when he heard my report*
*he was very much amazed*
*.*
*but that great Lord answered me in a sweetly mellow voice*
*—*
*LORD.INDRA said—*
दूत गच्छ पु*नः* *त*त्र तम् राजानम् नय *आ*श्रमम् ॥१|१|४४॥
dUta gaccha punar tatra ta.m rAjAna.m naya Azr*ama.m *||1|1|44||
वाल्मी*केः* *ज्ञा*त.तत्त्वस्य स्वबोध*अर्थम् विरागिणम् ।
vAlmIke: jJAta.tattva.sya svabodha*artha.m virAgiNa.m |
संदेशम् मम वाल्मी*केः* *म*ह*र्षेः* *त्व*म् निवेदय ॥१|१|४५॥
saMdezam mama vAlmIke: maharSe:* tvam *nivedaya ||1|1|45||
.
*Messenger*
*:*
*you will go back there and lead him to an Aashrama*
*where there is a certain Vaalmi'ki they call the Anthill Man*
*:*
*he knows about the truth of Thatness*
*and dispassion that leads to Realization*
*.*
*you should give the Great.RShi this message from me*
*:*
*jd. Thatness <tattva> is commonly translated as "Truth";
literally it is "the condition of being That";
but in this Freedom Method it is particularly the "That" of the Great
Sayings
Much more will be said of it in the many pages to come.
maharSe* tvam *vinItAya rAjA asmai vItarAgiNe |
न स्वर्गम् इच्छते तत्त्वम् प्रबोधय महामुने ॥१|१|४६॥
तेन सम्सार.दुःखा*र्तः* *मो*क्षम् एष्यति च क्रमात् ।
ta.iNa samsAra.du:khArta: mok*Sa.m *eSyati ca kramAt |
.
*when you've brought the Raajaa there*
*explain to the Great.Rshi how His Majesty wants no heaven,*
*but rather his awakening to Thatness*
*for that is how the miserable sorrows of Samsaara lead to Moksha.Freedom*
*. *
*THE MESSENGER continued—*
इ*ty **उ*क्त्वा देव.राजेन प्रेषि*to '*हम् त*d **अ*न्तिके ॥१|१|४७॥
iti uktvA deva.rAja.iNa preSita: aha.m tat antike ||1|1|47||
.
*so*
*the Godking sent me back*
*...*
iti uktvA deva.rAja.iNa preSita: aha.m tat antike
.
*vlm.
मया *आ*गत्य पु*नः* *त*त्र राजा वल्मीक.जन्मने।
mayA Agatya punar tatra rAjA valmIka.janmane|
निवेदितः महेन्द्रस्य राज्ञा मोक्षस्य साधनम्॥४८॥
.
*and*
*when I brought the rAjA there,*
*I told the Anthill Man how Great.indra wished him*
*to show the path to Freedom for the King*
*.*
mayA Agatya punar tatra rAjA valmIka.janmane | निवेदितः महेन्द्रस्य राज्ञा
.
*vlm.
*VAALMIIKI of the ANTHILL continued—*
त*तः* *व*ल्मीक.जन्म *अ*सौ राजानम् सम्.अपृच्छत ।
tata: valmIka.janma asau rAjAna.m sam.apRcchata |
अनामय* max *ति.प्रीत्या कुशल.प्रश्न.वार्तया ॥१|१|४९॥
anAma*ya.m *ati.prItyA kuzala.prazna.vArtayA ||1|1|49||
.
*thus*
*the anthill.born sage*
*addressed this Raajaa.King*
*with friendly questioning about his health and his prosperity*
*.*
tata: valmIka.janma asau rAjAna.m sam.apRcchata | anAma*ya.m *ati.prItyA
kuzala.prazna.vArtayA
.
*vlm.
*THE RAAJAA continued—*
भगवन् धर्म.तत्त्व.ज्ञ ज्ञात.ज्ञेय.विदाम् वर ।
bhagavan dharma.tattva.jJa jJAta.jJeya.vidAm vara |
kRtArtha: aha.m bhavat.dRSTyA tat eva kuzalam mama ||1|1|50||
.
*Lord*
*you're the Knower of dharmic Truth*
*the foremost of those what understand*
*what's known and what's to.be.known*
*:*
*I have my goal fulfilled merely in seeing you*
*that alone is my health and prosperity*
*!*
भगवन् प्रष्टुम् इच्छामि त*d **अ*विघ्नेन मे वद ।
bhagavan praSTum icchAmi tat avighna.iNa me vada |
सम्सार.बन्ध.दुःख*आर्तैः कथम् मुञ्चामि त*d **व*द ॥१|१|५१॥
samsAra.bandha.du:kha*Art*a.i: *katha.m muJcAmi tat vada ||1|1|51||
.
*Lord,*
*I have something to ask,*
*please answer unreservedly*
*.*
*this saMsAra*
*is bondage and sorrow and suffering*
*.*
*how I am to be released from it*
*:*
*tell me that*
*.*
*VAALMIIKII of the ANTHILL said—*
शृणु राजन् प्रवक्ष्यामि रामयण* max *खण्डितम् ।
zRNu rAjan pravakSyAmi rAmayaNa.m akhaNDita.m |
श्रुत्वा *अ*वर्धाय यत्नेन जीवन्मु*क्तः* *भ*विष्यसि ॥१|१|५२॥
zrutvA avardhAya yatna.iNa jIvanmukta: bhaviSyasi ||1|1|52||
.
*Then hear this, Your Majesty*
*:*
*I am going to relate to you*
*the entire Raamaayana*
*"rAmaas Journey"*
*.*
*hear it*
*consider it*
*practice it*
*:*
*you will become Living.Free*
*.*
zRNu rAjan pravakSyAmi rAmayaNa.m akhaNDita.m | zrutvA avardhAya yatna.iNa
.
*VLMitra.p.52 vAlmIki said, "Hear me O king! I will relate the entire
वसिष्ठ.राम.संवादम् मोक्ष.उपाय.कथाम् शुभाम् ।
vasiSTha.rAma.saMvAdam mokSa.upAya.kathAm zubhAm |
jJAta.svabhAva: rAjendra vadAmi zrUyatAm budha ||1|1|53||
.
*is an excellent Freedom.Method I know.about*
*with many stories.*
*I'll tell it to Your Majesty; give it your wise attention*
*.*
*vlm.p.53 O great and intelligent king, listen as I repeat the sacred
conversation that took place between rAma and vasiShTha relating the way of
liberation, which I well know from my own knowledge."
zubhAm *is a happy Freedom.Method I know.about with many stories. *
jJAta.svabhA*va: *rAjendra vadAmi zrUyatAm budha* Lord rAjA, I'll tell it
to you; give it your wise attention*
*THE KING asked—*
*कः **रा*मः कीदृशः कस्य ब*द्धः* *वा* मुक्त एव वा ।
ka: rAma: kIdRza: ka.sya baddha: vA mukta* eva vA |
एत*त्* *मे* निश्चितम् ब्रूहि ज्ञानम् तत्त्व.विदाम् वर ॥१|१|५४॥
etat me nizcita.m brUhi jJAna.m tattva.vidAm vara ||1|1|54||
*. *
*Who is this rAma*
*?*
*what sort of man is he*
*?*
*how was he bound*
*?*
*how was he freed*
*?*
*you*
*are the wisest of the wise: kindly explain all this to me*
*.*
ka: rAma: kIdRza: ka.sya baddha: vA mukta* eva vA | etat me nizcita.m brUhi
jJAna.m tattva.vidAm vara
.
*VLMitra.p.54 The king replied, "O best of sages, tell me precisely who and
*ANTHILL said—*
शाप.व्याज.वशा*त्* *ए*वम् राज.वेष.ध*रः* *ह*रिः ।
zApa.vyAja.vazAt eva.m rAja.veSa.dhara: hari: |
आहृत.अज्ञान.सम्पन्नः किम्चि*त्* *ज्ञः **अ*सौ भवत् प्रभुः ॥१|१|५५॥
AhRta*ajJAna.sampanna: ki*Mc*it jJa: asau bhavat prabhu: ||1|1|55||
.
*the lord Hari*
*was transformed into the body of a prince*
*&*
*he, altho wise, fell into ignorance*
*.*
zApa.vyAja.vazAt eva.m rAja.veSa.dhara: hari: | AhRta*ajJAna.sampanna: ki
*Mc*it jJa: asau bhavat prabhu:
.
*vlm.p.55 *vAlmIki said, "Vishnu was cursed to take the form of a prince
with an assumed ignorance like that of men of little understanding."
चि*d.**आ*नन्द.स्वरूपे हि रामे च एत*नि* *अ*विग्रहे ।
cit.Ananda.svarUpe hi rAme ca etani a.vigrahe |
शापस्य कारणम् ब्रूहि कः शप्ता चेति मे वद ॥१|१|५६॥
.
*if*
*hari was Consciousness.Joy itself*
*Perfect Awareness in the flesh*
*how*
*was he cursed;*
*and what cursed him?*
*kindly explain me that*
*.*
cit.Ananda.svarUpe hi rAme ca etani a.vigrahe | zApa.sya kAraNa.m brUhi ka:
.
*VLMitra.p.56 The king said, "Tell me who was the author of that curse, and
सनत्कुमारः निष्काम* अवसत् ब्रह्म.पद्मनि ।
sanatkumAra: niSkAma* avasat brahma.padmani |
vaikuNThAt Agata: viSNu: trailokya*adhipati: prabhu: ||1|1|57||
.
*Sanat.kumaara, the Old.Boy*
*desireless*
*dwelt in brahmA's Lotus.land*
*.*
*Vishnu*
*master and overlord of the three worlds*
*once visited there from his Vaikuntha home*
*.*
sanatkumAra: niSkAma* avasat brahma.padmani | vaikuNThAt Agata: viSNu:
.
*vlm.p.Sanatkumara, what was devoid of desires, had been residing at the
abode of Brahma, to which viSNu, the lord of the three worlds, was a
visitor from Vaikuntha.
brAhmaNA pUjita: tatra satya.loka.nivAsibhi: |
विना कुमारम् तम् दृष्ट्वा *हि **उ*वाच प्र*भुः* *ई*श्वरः ॥१|१|५८॥
vinA kumAra.m ta.m dRSTvA hi uvAca prabhu: Izvara: ||1|1|58||
.
*he*
*was honored in the proper way*
*by Brahmaa the Immense*
*and all the dwellers in Satya.World*
*except*
*this Kumaara the Boy*
*.*
*so*
*the Lord had this to say*
*:*
brAhmaNA pUjita: tatra satya.loka.nivAsibhi: | vinA kumAra.m ta.m dRSTvA hi
.
*VLMitra.p.58 The lord god Vishnu was welcomed by all the inhabitants of
the brahmaloka as well as by brahma himself, except by Sanatkumara. The god
Vishnu addressed Sanatkumara,
sanatkumAra stabdha: asi niSkAma: garva.ceSTayA |
अ*तः* *त्व*म् भव.कामार्तः शर.जन्म इति नामतः ॥१|१|५९॥
ata:* tvam *bhava.kAmArta: zara.janma iti nAmata: ||1|1|59||
.
*"Old Boy, Sanat.kumaara*
*—*
*you may be free from desire*
*but you're full of*
*pride*
*and arrogant*
*.*
*because of this you will take birth as*
*Karttikeya, the Reed.born!"*
.
sanatkumAra stabdha: asi niSkAma: garva.ceSTayA | ata:* tvam *bhava.kAmArta:
zara.janma iti nAmata:
.
*VLMitra.p.59 "Sanatkumara, it is ignorance that makes you forsake your
desires for fear of rebirth, therefore you must be born under the name of
तेन अपि शापि*तः* *वि*ष्णुः सर्व.ज्ञत्वम् तव अस्ति यत् ।
ta.iNa api zApita: viSNu: sarva.jJatva.m tava asti yat |
किम्चित्.कालम् हि तत् त्यक्त्वा त्व* max *ज्ञानी भविष्यसि ॥१|१|६०॥
ki*Mc*it.kAlam hi tat tyaktvA* tvam *ajJAnI bhaviSyasi ||1|1|60||
.
*and he cursed Vishnu also*
*:*
*"For all of your omniscience,*
*there'll come a time when you become as ignorant as any man!" *
.
ta.iNa api zApita: viSNu: sarva.jJatva.m tava asti yat | ki*Mc*it.kAlam hi
tat tyaktvA* tvam *ajJAnI bhaviSyasi
.
*vlm.p.60 In return, Sanatkumara denounced viSNu by saying, "Even as all
discerning as you are, you shall have to sacrifice your omniscience for
some time, and live as an ignorant mortal."
bhRgu: bhAryAm hatAm dRSTvA hi uvAca krodha.mRcchita: |
विष्णो तव अपि भार्याया वियोगो हि भविष्यति ॥१|१|६१॥
.
*when Ushaa, Bhrgu's wife conspired with the Darklings against Vishnu*
*she was beheaded by his Wheel of Fire*
*.*
*blind with anger, Bhrgu the Fiery said*
*:*
*"Vishnu, you too will be separated from your wife!"*
*. *
bhRgu: bhAryAm hatAm dRSTvA hi uvAca krodha.mRcchita: | viSNo tava api
.
*vlm.p.61 There was another curse pronounced upon viSNu by the sage bhRgu
who, seeing his wife killed by viSNu, became incensed with anger and said,
"viSNu you shall have also to be deprived of your wife."
vRndayA zApita: viSNu: chalana.m yat tvayA kRta.m |
अ*तः* *त्व*म् स्त्री.वियोगम् तु वचनान् मम यास्यसि ॥१|१|६२॥
ata:* tvam *strI.viyogam tu vacanAn mama yAsyasi ||1|1|62||
.
*Vishnu was cursed by Vrndaa*
*—*
*"For this adultery*
*soon you'll be separated from your wife,*
*I give you my word!"*
.
vRndayA zApita: viSNu: chalana.m yat tvayA kRta.m | ata:* tvam *strI.viyogam
.
*VLMitra.p.62 Vishnu was again cursed by Vrinda to be deprived of his wife,
on account of his beguiling her (in the form of her husband).
*ASatthaye. "Since you perpetuated trickery (by causing me to lose my
fidelity by your pretending to be my husband), hence by my word, you will
viSNu in annual ceremony!
भार्या हि देवदत्तस्य पयोष्णी.तीर.संस्थिता ।
नृसिंह.वेष.धृग्विष्णुम् दृष्ट्वा पञ्चत्व maa गता ॥१|१|६३॥
nRsiMha.veSa.dhRk*viSNum dRSTvA paJcatva.m AgatA ||1|1|63||
.
0*bhAryA.*wife* 0*hi.*for/since/indeed of/for Devadatta*.sya *Payoshnii*
.0*tIra.*bank/shore*.saMsthita.*standing.still/resting/constant*.a |
*Nrsimha*.veSa.*work/activity\dress/appearance\working/active*.dhRk.
*bearing*.*Vishnu*.m dRSTvA*.having.see/known* paJcatva.*elementality/death*.m
Agata.*come.to <http://come.to>*.a
.
*the wife of Deva.datta the God.gift*
*standing by Payoshni River*
*saw Nr.simha the Man.Lion*
*which frightened her to death*
*.*
bhAryA hi devadatta.sya payoSNI.tIra.saMsthitA | nRsiMha.veSa.dhRk*viSNum
dRSTvA paJcatva.m AgatA
*.*
*vlm.p.63 Again, when the pregnant wife of Devadatta was killed from fear
on seeing the man.lion figure of viSNu (Narasimha),
ta.ina zapta: hi nR.hari: du:kha.Arta: strI.viyogata: |
तव.अपि भार्यया सार्धम् वियोगो हि भविष्यसि ॥१|१|६४॥
tava api bhAryayA sArdha.m viyoga: hi bhaviSyasi ||1|1|64||
.
*so*
*Devadatta cursed Vishnu to separation from his wife*
*:*
*"sudden and soon you also will see what it is to lose your wife!"*
.
ta.iNa zapta: hi nR.hari: du:kha.Arta: strI.viyogata: | tava api bhAryayA
sArdha.m viyoga: hi bhaviSyasi
.
*VLMitra.p.64 the leonine Vishnu was denounced by the husband who was
sorely afflicted at the loss of his wife.
bhRguNA eva.m kumAra.iNa zApita: deva.zarmaNA |
वृन्दया शापितः विष्णुः तेन मानुष्यताम् गतः ॥१|१|६५॥
.
*By Bhrgu*NA evam.*so* kumAra*.iNa 1*zApita.*cursed*:
1*deva.*God/Divinity*.1*zarma*.NA
|
vRnda*.yA zApita.*cursed*: *Vishnu*: 1*ta.ina .*thereby* mAnuSya*.tA.*ness*.m
1*gata.*gone.to <http://gone.to>*:
.
1*deva.*God/Divinity *
1*gata.*gone.to <http://gone.to>*:
1*ta.ina .*thereby*
1*zApita.*cursed*:
1*mAnuSya.*humanity*
.
*&*
*so*
*by Bhrgu*
*&*
*by Kumaara*
*cursed*
*—*
*by Deva.sharma*
*&*
*by Vrndaa*
*cursed*
*Vishnu thereby has come to the state of Humankind*
*.*
VLMitra.p.65 Thus cursed by bhRgu, Sanatkumara, Devadatta and Vrinda,
एतत् ते कथितम् सर्वम् शाप.व्याजस्य कारणम् ।
इदानीम् वच्मि तत्.सर्वम् सावधान.मतिः शृणु ॥१|१|६६॥
.
etat.*this* te.*you/they* kathita.*told.to <http://told.to>*.m sarvam.
*everything* zApa.*curse*.vyAja.*fraud/artful/artificia/fake*.sya kAraNa.
*cause*.m | idAnIm.*right.now* vacmi.*I.say* tat.*that/him*.sarva.
*all/every*.m sAvadhAna*.by/with.attention/attentiveness/intentness*.mati.
*thinking*: zRNu.*hear!pay.attention*
*.*
*so*
*it has been told to you*
*:*
*all this business of causes and curses being settled in your thoughts,*
*pay attention now*
*. *
*VLMitra.p.66 I have explained to you the causes of all the curses passed
on Vishnu. Now I will tell you other things, and you will have to listen
carefully.
NOTE On some Technical Terms of the Invocation
these notes offer a helpful reference for future reading.
what is not clear in them will be more than fully expounded, with many
illustrative stories, in the Cantos and Books to come.
BEINGS and THINGS: bhUta Beings are things which have become in Time—for
example, the You that you call "I". sthita Things are things which are
situate in Place. a *bhUta becomes. a *sthita is.
ARISE/SUBSUME: YV, after the two introductory books [on Dispassion, and
Seeking],
and before the great Treatise on nirvANa [Books 6 and 7], has three Books
that deal with the saMsAra. ¶ Book 4 deals with utpatti.Outfall, the state
of the arising of Beings and Things. Book 5 is concerned with the sthiti
State of the Beings and Things. And Book 6 tells how they subsume, and come
at last to upashama.Peace.
SAT SUCH: "sat" is usually translated as "Being", or "Existence", but it
comprehends both these terms. I use "sat Such" or "So", and often
"[apparently] real" in the "sattA Suchness".
the first couplet of the Invocation refers to the first part of the triad
the second couplet refers to chit.Consciousness, seen in its own triad of
jJAna KNOWLEDGE/WISDOM: in the generic sense jJAna.Wisdom is our whole
object of study. in this verse it is used analytically, as jJAna Knowledge.
and this Knowledge has its own triad: jJAtr Knower, jJAna Knowledge, and
makes the word jJAna the generic super.category, Wisdom; and then, neatly,
darshana PERCEPTION: another triad, in this beautiful Invocation, which
perceives the dArshana.Perception; s/he sees the sight in the
KARMA: this triad includes kartR Doer/Actor, hetu Cause, and kriyA Action.
it is worth some thought. (Swami VenkatesAnanda (SV) translates <hetu> as
General Introduction.|| ¶ religious "karma" is also translated as "Worship"
or "Works" in the verses where Ritual Worship is being discussed.
jnapti KNOWING/EXPERIENCE: In this translation, the term <jJapti> or
jnapti will be read as either "Knowing" or "Experience", depending on
context. ¶ In Queen LîlA's Space Journey, in the Book of utpatti Outfall,
it will also indicate the Subtle Body, as it is developed through dhAraNA
Imagining, to create a saMsAra where this Great Tale can be told.
The third couplet refers to Ananda Joy, which is without catgories.
Ananda: The term "Bliss" was irreparably ruined by some poor imitators of
the Victorian poets. (Wordsworth's "inward eye which is the bliss of
soltude" is pretty good, but not good enough. His imitators fell from that
low plateau.) "Ecstasy" too has been corrupted in recent years: "I'm
<A.nanda>, that towards.which (A.) there is praise, A.nanda Praiseworthy. I
brahman/brahma: In Sanskrit, these two terms (brahmA the personal Creator
God, and brahman the impersonal Immensity) become ambiguously
indistinguishable. this is because when <brahman> is joined to another
word, it becomes <brahma>. So here, the compound term would be
as <o>. Similarly, when the short vowel <a> or the long vowel <A> contacts
another <a> or <A>, the letters combine into a single <A>. ¶ In this way,
context.
.
*o*ॐ*m*
.
fm1002 1.ja03 A Visit from brahmA the Immense .z29
https://www.dropbox.com/s/87rvm939016gzvc/fm1002%201.ja03%20A%20Visit%20from%20brahmA%20the%20Immense%20.z29.docx?dl=0
*Bharadva'ja.Skylark*
*to this one.pointed study*
*as the sea brings the diver to its pearls*
*o*ॐ*m*
*A Visit from Brahmaa the Immense *
सर्ग १.२
वाल्मीकिर् उवाच ।
य: विभाति॒ अवभास.आत्मा तस्मै सर्व.आत्मने नम: ॥१।१।१॥
अहम् बद्ध: विमुक्त: स्याम् इति यस्य॒अस्ति निश्चय: ।
न॒अत्यन्त* max *ज्ञ: न: तज्ज्ञ: स:॒अस्मिन् शास्त्रे॒अधिकारवान् ॥१।१।२॥
कथा.उपायान् विचार्य॒आदौ मोक्ष*उपयान् इमान् अथ ।
य: विचारयति प्राज्ञ: न स* भूय:॒अभिजायते ॥१।१।३॥
अस्मिन् रामायणे राम.कथा.उपायान् महा.बलान् ।
एतान् तु प्रथमम् कृत्वा पुरा॒अहम्, अरिमर्दन ॥१।१।४॥
शिष्याय॒अस्मि विनीताय भरद्वाजाय धीमते ।
एक.अग्र: दत्तवान् तस्मै मणि* max *ब्धि: इव॒अर्थिने ॥१।१।५॥
तत* एते कथा.उपाया* भरद्वाजेन धीमता ।
कस्मिन्.चित् मेरु.गहने ब्रह्मण:॒अग्र* उदाहृत: ॥१।१।६॥
अथ॒अस्य तुष्ट: भगवान् ब्रह्मा लोक.पितामह: ।
वरम् पुत्र गृहाणा॒इति तम् उवाच महाशय: ॥१।१।७॥
भगवन् भूत.भव्येश वर:॒अयम् मे अद्य रोचते ।
येन इयम् जनता दु:खान् मुच्यते तत् उदाहर ॥१।१।८॥
गुरुम् वाल्मीकि* max *त्र॒आशु प्रार्थयस्व प्रयत्नत: ।
तेन॒इदम् यत् सम्.आरब्धम् रामायण* max *.निन्दितम् ॥१।१।९॥
तस्मिन् श्रुते नर: मोहात् समग्रात् संतरिष्यति ।
सेतुना॒इव॒अम्बुधे: पार* max *पार.गुण.शालिना ॥१।१।१०॥
इति उक्त्वा स* भरद्वाजम् परमेष्ठी मत्.आश्रमम् ।
अभि.आगच्छत् समम् तेन भरद्वाजेन भूत.कृत् ॥१।१।११॥
तूर्णम् संपूजित: देव: स:॒अर्घ्य.पाद्य.आदिना मया ।
अवोचन् माम् महा.सत्त्व: सर्व.भूत.हिते रत: ॥१।१।१२॥
ब्रह्मा॒उवाच ।
राम.स्वभाव.कथनात् अस्मात् वरमुने त्वया ।
न॒उद्वेगात् स* परित्याज्य आसमाप्ते: अ.निन्दितात् ॥१।१।१३॥
ग्रन्थेन॒अनेन लोक:॒अय* max *स्मात् संसार.संकटात् ।
समुत्तरिष्यति क्षिप्रम् पोतेन॒इव॒आशु सागरात् ॥१।१।१४॥
वक्तुम् तत् एवम् एव॒अर्थ* max *ह maa गतवान् अयम् ।
कुरु लोक.हित.अर्थम् त्वम् शास्त्रम् इति उक्तवान् अज: ॥१।१।१५॥
वल्मीकिर् उवाच ।
वाल्मीकि: उवाच ।
मम पुण्य*आश्रमात् तस्मात् क्षणात् अन्तर्द्धि maa गत: ।
मुहूर्त*अभ्युत्थित: प्रोच्चै: तरङ्ग इव वारिण: ॥१।१।१६॥
तस्मिन् प्रयाते भगवति अहम् विस्मय maa गत: ।
पुन: तत्र भरद्वाज* max *पृच्छम् स्वस्थया धिया ॥१।१।१७॥
किम् एतत् ब्रह्मणा प्रोक्तम् भरद्वाज वद आशु मे ।
इति उक्तेन पुन: प्रोक्तम् भरद्वाजेन तेन मे ॥१।१।१८॥
भरद्वज* उवाच ।
एतत् उक्तम् भगवता यथा रामायणम् कुरु ।
सर्व.लोक.हित.अर्थाय संसार*अर्णव.तारकम् ॥१।१।१९॥
मह्यम् च भगवन् ब्रूहि कथम् संसार.संकटे ।
राम: व्यवहृत: हि॒अस्मिन् भरत: च महामना: ॥१।१।२०॥
शत्रुघ्न: लक्ष्मण: च अपि सीता च अपि यशस्विनी ।
राम*अनुयायिन: ते वा मन्त्रि.पुत्रा महाधिय: ॥१।१।२१॥
निर्.दुःखिताम् यथा एते नु प्राप्तास् तद् ब्रुहि मे स्फुटम् ।
तथा एव अहम् भविष्यामि ततो जनतया सह ॥१।१।२२॥
भरद्वाजेन राज*इन्द्र वदे* tyux *क्तो ऽस्मि सादरम् ।
तदा कर्तुम् विभोर् आज्ञा* max *हम् कर्तुम् प्रवृत्तवान् ॥१।१।२३॥
शृणु वत्स भरद्वाज यथापृष्टम् वदामि ते ।
श्रुतेन येन सम्मोह* max *लम् दूरे करिष्यसि ॥१।१।२४॥
तथा व्यवहर प्राज्ञ यथा व्यवहृतः सुखी ।
सर्व*असंसक्तया बुद्ध्या रामो राजीव.लोचनः ॥१।१।२५॥
लक्ष्मणो भरतश् च एव शत्रुघ्नश् च महामनाः ।
कौसल्या च सुमित्रा च सीता दशरथस् तथा ॥१।१।२६॥
कृत*अस्त्रश् च अविरोधश् च बोधपारम् उपागताः ।
वसिष्ठो वामदेवश् च मन्त्रिणो ऽष्टौ तथा इतरे ॥१।१।२७॥
धृष्टिर् जयन्तो भासश् च सत्यो विजय एव च ।
विभीषणः सुषेणश् च हनुमान् इन्द्रजित् तथा ॥१।१।२८॥
एते ऽष्टौ मन्त्रिनः प्रोक्ताः सम.नीराग.चेतसः ।
जीवन्मुक्ता महात्मनो यथाप्राप्त*अनुवर्तिनः ॥१।१।२९॥
॥.
*Vaalmiiki of the ANTHILL said—*
दिवि भूमौ तथा.आकाशे बहि* rax *न्तश् च मे विभुः ।
divi bhUmau tathA AkAze bahi: anta: ca me vibhu: |
यो विभात्य् अवभास.आत्मा तस्मै सर्व.आत्मने नमः ॥१।२।१॥
ya: vibhAti avabhAsa.AtmA tasmai sarva.Atmane nama: ||1|2|1||
.
divi bhUmau
*in the sky in the immensity* *
tathA AkAze
*thus too in Space *
bahi: anta: ca me
*outside and inside me *
0*vibhu.
*a pervading expanse *: *+ *
ya: vibhAti avabhAsa.AtmA
tasmai sarva.Atmane nama:
*which is overshone with Self*
*of That One Self in All be praise*
*! *
*vlm.1. Salutation to the Lord, the universal soul, shining manifest in
heaven, earth and the sky, and both within and without myself.
*Ott.bhU .> #bhUma भूम #bhU .> #*bhUma* Ramana's Talk 68: "M.: bhUma
(perfection) alone is. It is infinite. There arises from it this finite
consciousness taking on an #upAdhi (limiting adjunct). This is #AbhAsa or
reflection. Merge this individual consciousness into the supreme one. That
is what should be done. • bhUma is the supreme yatra *na a*nyat pazyati
yatra nAnyat zRNoti, sa* bhUma, ("Where one does not see any other, hears
nothing, it is perfection"). It is indefinable and indescribable. It is as
it is. bhUma alone is. Nothing else. It is the mind, which says all this. "
•• "D.: Transcending the mind I feel the vastness. " •• "M.: Yes, yes.... "
• *upAdhi* sarva.Arambha.parityAgI sarva.upAdhi.vivarjita: |
sarva.AzA.samparityAgI jIvanmukta iti smRta y5074.038, vwv.2346> #*bhUma* –
the *brahman.Immensity* (used in cchAndogya.upaniSad 23.1); literally the
*aggregate* of all existing things • {>bhU, becoming + >mA, making –ma} •
bhUman, the singular noun, means abundance, *Plenty*, wealth. •
http://www.advaita.org.uk/sanskrit/terms
b.htm <http://www.advaita.org.uk/sanskrit/terms_b.htm> • SECTION 23 The
Infinite 1. yo vai bhUma tat sukha.m ... The term ‘Bhuma’ used in this
Upanishad is a novel word of its own kind which cannot be easily
translated. It has a pregnant significance within itself which implies
absoluteness in quantity as well as in quality, an uncontaminated
character, permanency of every type, immortality, infinity and eternity.
All these ideas are embedded in the very concept of what the Upanishad
calls ‘Bhuma’. Well, we can translate it in no other way than to call it
the *Absolute Being*. The Brahman of all the Upanishads is the same as the
Bhuma mentioned here in this Chhandogya Upanishad. That alone is
happiness. http://www.swami.krishnananda.org/chhand/Chhandogya
Upanishad.pdf
<http://www.swami-krishnananda.org/chhand/Chhandogya_Upanishad.pdf>
2
*aha.m baddha: vimukta: syAm iti ya.sya asti nizcaya: |*
*na atyanta.m ajJa: na: tajjJa: sa: asmin zAstre adhikAravAn ||1|2|2||*
aha.m baddha: vimukta: syAm iti y*a.sya *asti nizcaya: |
na atyan*ta.m *ajJa: na: tajjJa: sa: asmin zAstre adhikAravAn ||1|2|2||
.
aha.m baddha: vimukta: syAm x
iti y*a.sya *asti nizcaya: |
na atyan*ta.m *ajJa: na: tajjJa: x
sa: asmin zAstre adhikAravAn
*. *
.
*"I am bound and I would be free!"*
*whoever knows this certainly*
*—who's neither Know.nothing nor Know.it.all—*
*is qualified for this Sha'stra* *
*. *
#*zAstra* – Sha'stra manual, a comprehensive textbook on Jnana Yoga,
covering the #utpatti. Utpatti.Outfall, #sthiti.State/
Stasis/Manifestation, and #upazama. Upashama Downfall/Quietude.
#*zAstra* *.n..* teaching, advice • any instrument of teaching, • manual of
rules, prob from a manual of archery taught, like yv.FM, to Kshattriya
Warriors, and so • a religious or scientific treatise in manual form • the
word #zAstra. is often found end.comp. as applied collectively to whole
departments of knowledge e.g. #vedAnta.z a work on the vedAnta philosophy
or the whole body of teaching on that subject • #dharma.z a law.book or
whole body of written laws • #kAvya.z a poetical work or poetry in general
• #zilpi.z works on the mechanical arts • #kAma.z erotic compositions •
#alaMkAra z rhetoric, &c) • a body of teaching (in general), scripture,
science pur.
*vlm.2. One convinced of his constraint (in this mortal world), and
desiring his liberation from it, and, who is neither wholly ignorant of,
nor quite conversant with divine knowledge, is entitled to (the perusal of)
this work.
*AS. Whoever has made a definite assessment that "I am bound (by this
world) and I shall be free (from it)" (in other words, one who is mumukSu),
and one who is not totally ignorant and at the same time does not possess
the ultimate knowledge; is eligible to study this zAstra.
*x*
*03 *
*kathA.upAyAn vicArya Adau mokSa*upayAn imAn atha | *
*ya: vicArayati prAjJa: na sa* bhUya: abhijAyate ||1|2|3||*
kathA.upAyAn vicArya Adau mokSa*upayAn imAn atha |
ya: vicArayati prAjJa: na sa* bhUya: abhijAyate ||1|2|3||
.
kathA.upAyAn vicArya Adau x
mokSa*upayAn imAn atha |
ya: vicArayati prAjJa: x
na sa* bhUya: abhijAyate
*. *
*first*
*read the Tales*
*then*
*the Freedom Method dialog*
*:*
*whoever studies this way*
*such a wise man does not again take birth*
*.*
*vlm.3. The wise man, who having well considered the narrative (of Ráma) as
the first step, comes afterwards to think on the means of liberation (as
are expounded herein), he shall verily be exempt from transmigration (of
his soul).
*sv.1.3 He who deliberates on the means of liberation propounded in this
scripture in the form of stories surely attains liberation from the
repetitive history (of birth and death).
*x04*|o/
*asmin rAmAyaNe rAma.kathA.upAyAn mahA.balAn |*
*etAn tu prathama.m kRtvA purA aham, arimardana ||1|2|4||*
asmin rAmAyaNe rAma.kathA.upAyAn mahA.balAn |
etAn tu prath*ama.m *kRtvA purA aham, arimardana ||1|2|4||
.
asmin rAmAyaNe x
rAma.kathA.upAyAn mahA.balAn |
etAn tu prath*ama.m *kRtvA x
purA aham, arimardana
*. *
*In **Ra'ma's Way there is a Story.telling Method of power*
*:*
*I made it first long long ago, Destroyer of the Foe*
*!*
*vlm.4. Know, O destroyer of thy enemies! that I have first embodied the
history of Ráma in this Rámáyana.
*y05*
*ziSyAya asmi vinItAya bharadvAjAya dhImate |*
*eka.agra: dattavAn tasmai maNim abdhi: iva arthine ||1|2|5||*
ziSyAya asmi vinItAya bharadvAjAya dhImate |
eka.agra: dattavAn tasmai maNim abdhi: iva arthine ||1|2|5||
.
ziSyAya asmi vinItAya bharadvAjAya dhImate |
eka.agra: dattavAn tasmai maNim abdhi: iva arthine
*. *
*I have brought my brilliant student*
*Bharadva'ja.Skylark*
*to this one.pointed study*
*as the sea brings the diver to its pearls*
*. *
*vlm.5. And I have given the same to my attentive pupil the obedient and
intelligent Bharadwája, as the sea yields his gems to their seeker.
*x*
*06 *
*tata* ete kathA.upAyA* bharadvAja.ina dhImatA |*
*kasmin.cit meru.gahane brahmaNa: agra* udAhRta: ||1|2|6||*
tata* ete kathA.upAyA* bharadvAja.ina dhImatA |
kasmin.cit meru.gahane brahmaNa: agra* udAhRta: ||1|2|6||
.
*& *
*then this Story.path was sung by my bright student Skylark *
*somewhere in a forest on Mount Meru *
*{the center of our world} *
*to the creator Brahma' the Immense*
*. *
*vlm.6. These historical preparatories were rehearsed by the learned
Bharadwája in the presence of Brahmá, seated in a certain forest of the
Sumeru Mountain.
*x07*
*atha a.sya tuSTa: bhagavAn brahmA loka.pitAmaha: |*
*vAra.m putra gRhANA iti ta.m uvAca mahAzaya: ||1|2|7||*
atha *a.sya *tuSTa: bhagavAn brahmA loka.pitAmaha: |
vAra.m putra gRhANA iti *ta.m *uvAca mahAzaya: ||1|2|7||
.
atha *a.sya *tuSTa: x
bhagavAn brahmA loka.pitAmaha: |
vAra.m putra gRhANA x
iti *ta.m *uvAca mahAzaya: ||1|2|7||
*. *
*and the Ancestor of the Worlds Brahma' was pleased*
*&*
*said to him*
*:*
*BRAHMA' the Immense declared—*
*Sonny, ask me whatever you desire and I will grant your wish!*
*SKYLARK said—*
*08*
*bhagavan bhUta.bhavyeza vara: aya.m me adya rocate |*
*ya.ina iya.m janatA du:khAn mucyate tat udAhara ||1|2|8||*
bhagavan bhUta.bhavyeza vara: a*ya.m *me adya rocate |
ya.ina i*ya.m *janatA du:khAn mucyate tat udAhara ||1|2|8||
.
bhagavan x
bhUta.bhavyeza vara: x
a*ya.m *me adya rocate |
ya.ina i*ya.m *janatA du:khAn mucyate tat udAhara
*. *
*Lord.Bhagavan*
*—master of times past and to.come—*
*this is the boon I ask of you*
*:*
*grant me whatever frees the people of their suffering*
*.*
*vlm.8. Bharadwája said:—"Oh thou lord, that art master of the past and
future times, grant me the desired boon of communicating to me the means
whereby people arc liberated from their miseries."
*Brahma' replied—*
*x*
09
*gurum vAlmIkim atra Azu prArthayasva prayatnata: |*
*ta.ina idam yat sam.Arabdha.m rAmAyaNam a.nindita.m ||1|2|9||*
gurum vAlmIkim atra Azu prArthayasva prayatnata: |
ta.ina idam yat sam.Arabdha.m rAmAyaNam a.nindita.m ||1|2|9||
*.*
*for this you should get instruction from the guru*
*vAlmIki the Anthill Man,*
*by studying the entire rAmAyaNa*
*.*
*vlm.9. Brahmá said:—"Go ask diligently of thy preceptor Válmíki, to
complete the faultless Rámáyana that he has undertaken (to write).
10
*tasmin zrute nara: mohAt samagrAt saMtariSyati |*
*setunA iva ambudhe: pAra.m apAra.guNa.zAlinA ||1|2|10||*
tasmin zrute nara: mohAt samagrAt saMtariSyati |
setunA iva ambudhe: pAra.m apAra.guNa.zAlinA ||1|2|10||
.
tasmin zrute nara: mohAt x
samagrAt saMtariSyati |
setunA iva ambudhe: pAra.m x
apAra.guNa.zAlinA
*. *
*studying it *
*a Human *
*gets free from all delusion*
*. *
*it is like a bridge across an ocean*
*: *
*it is an iconic gemstone of virtue*
*. *
*vwv. ... possessing great excellence.
*vlm. ... in the same manner as they pass over the sea by the bridge built
over it by the great Ráma...
*VAL'MI'KI **of the ANTHILL continued—*
11
*iti uktvA sa* bharadvAjam parameSThI mat.Azrama.m |*
*abhi.Agacchat sama.m ta.ina bharadvAja.ina bhUta.kRt ||1|2|11||*
iti uktvA sa* bharadvAjam parameSThI mat.Azr*ama.m *|
abhi.Agacchat s*ama.m *ta.ina bharadvAja.ina bhUta.kRt ||1|2|11||
.
iti uktvA sa* bharadvAjam x
parameSThI mat.Azr*ama.m *|
abhi.Agacchat s*ama.m *ta.ina x
bharadvAja.ina bhUta.kRt
*. *
*this being said *
*that Power of Powers Brahma', the Maker of All*
*came along with the clever Skylark *
*came straight here to the Anthill.Ashrama*
*.*
*vlm.11. Válmíki said:—Saying this to Bharadwája, the supreme maker of all
beings (Brahmá) accompanied him to my hermitage.
*sv.11 Not content with that, brahmA accompanied by the sage Bharadvaja
arrived at my hermitage.
*x*
*z12 *
*tUrNam saMpUjita: deva: sa: arghya.pAdya.AdinA mayA |*
*avocan mAm mahA.sattva: sarva.bhUta.hita.i rata: ||1|2|12||*
tUrNam saMpUjita: deva: sa: arghya.pAdya.AdinA mayA |
avocan mAm mahA.sattva: sarva.bhUta.*hita.i *rata: ||1|2|12||
.
tUrNam saMpUjita: deva: sa: arghya.pAdya.AdinA mayA |
avocan mAm mahA.sattva: sarva.bhUta.*hita.i *rata: ||1|2|12||
*x*
*I made haste to worship the God *
*giving him drink *
*bathing his feet*
*& *
*then he spoke*
*: *
*the Great.reality, friend of all creatures *
*spoke *
*to me*
*! *
*vlm.12. In right earnest was the god welcomed by me with the argha and
offerings of water and the like, when the lord of truth spoke to me for the
good of all creatures.
*Brahma' said—*
*13 *
*rAma.svabhAva.kathanAt asmAt varamune tvayA |*
*na udvegAt sa* parityAjya AsamApte: a.ninditAt ||1|2|13||*
rAma.svabhAva.kathanAt asmAt varamune tvayA |
na udvegAt sa* parityAjya AsamApte: a.ninditAt ||1|2|13||
.
rAma.svabhAva.kathanAt x
asmAt varamune tvayA |
na udvegAt sa* parityAjya x
AsamApte: a.ninditAt
*. *
*Your tale of the Adventures of **Ra'ma*
*—*
*best of munis, do not tire of it*
*but*
*finish it*
*in its faultless entirety*
*.*
*vlm.13. brahmA spake to me saying:—"Do not Oh sage! give up your
undertaking until its final completion. No pains ought to be spared to make
the history of Ráma as faultless as it ought to be.
14
*grantha.ina ana.ina loka: aya.m asmAt saMsAra.saMkaTa.at
<http://saMsAra.saMkaTa.at> |*
*samuttariSyati kSipra.m pota.ina iva Azu sAgarAt ||1|2|14||*
grantha.ina ana.ina loka: a*ya.m *asmAt saMsAra.saMkaTa.at |
samuttariSyati kSipra.m pota.ina iva Azu sAgarAt ||1|2|14||
.
grantha.ina ana.ina loka: a*ya.m *x
asmAt saMsAra.saMkaTa.at |
samuttariSyati kSipra.m x
pota.ina iva Azu sAgarAt
*. *
*it is by means of this work that the narrow strait of *
*Samsa'ra *
*this world *
*can be crossed easily *
*as if by a swift clipper ship*
*. *
*x*
*z15*
*vaktum tat eva.m eva artha.m aha.m AgatavAn aya.m |*
*kuru loka.hita.artha.m tvam zAstra.m iti uktavAn aja: ||1|2|15||*
*. *
vaktum tat e*va.m *eva artha.m aha.m AgatavAn a*ya.m *|
kuru loka.hita.artha.m* tvam *zAstra.m iti uktavAn aja: ||1|2|15||
.
vaktum tat e*va.m *eva artha.m x
aha.m AgatavAn a*ya.m *|
kuru loka.hita.artha.m* tvam *x
zAstra.m iti uktavAn aja:
*. *
*I've come to tell you *
*how *
*you should create this Sha'stra *
*for the benefit of the world*
*. *
*vlm.15. Again said the increate Brahmá to me:—"I come to tell this very
thing to you, that you complete the work for the benefit of mankind."
*vAlmIki of the ANTHILL said—*
16
*mama puNya*AzramAt tasmAt kSaNAt antarddhim Agata: |*
*muhUrta*abhyutthita: procca.i: taraGga iva vAriNa: ||1|2|16||*
mama puNya*AzramAt tasmAt kSaNAt antarddhim Agata: |
muhUrta*abhyutthita: procc*a.i: *taraGga iva vAriNa: ||1|2|16||
.
mama puNya*AzramAt tasmAt x
kSaNAt antarddhim Agata: |
muhUrta*abhyutthita: procc*a.i: *x
taraGga iva vAriNa:
*. *
*From my sacred A'shrama *
*from there *
*suddenly *
*he's gone to Inner.Space *
*after a little hour's visit *
*gone like a wave that sinks *
*softly *
*in the sea*
*. *
*vlm.16. Then Oh king, the God disappeared from my sacred hermitage in a
moment, just as the wave subsides in the water no sooner it has heaved
itself.
*y17*
*tasmin prayAte bhagavati aha.m vismaya.m Agata: |*
*puna: tatra bharadvAjam apRccha.m svasthayA dhiyA ||1|2|17||*
tasmin prayAte bhagavati aha.m visma*ya.m *Agata: |
puna: tatra bharadvAjam apRccha.m svasthayA dhiyA ||1|2|17||
.
tasmin prayAte bhagavati x
aha.m visma*ya.m *Agata: |
punas tatra bharadvAjam x
apRccha.m svasthayA dhiyA
*. *
*I was totally overcome by this experience*
*: *
*but then *
*at last *
*came to my senses *
*and put this question to young Skylark*
*: *
*x*
18
*kim etat brahmaNA prokta.m bharadvAja vada Azu me |*
*iti ukta.ina puna: prokta.m bharadvAja.ina ta.ina me ||1|2|18||*
kim etat brahmaNA prok*ta.m *bharadvAja vada Azu me |
iti ukta.ina puna: prok*ta.m *bharadvAja.ina ta.ina me ||1|2|18||
.
kim etat brahmaNA prok*ta.m *x
bharadvAja vada Azu me |
iti ukta.ina puna: prok*ta.m *x
bharadvAja.ina ta.ina me
*. *
*"what was it that the Lord brahmA said to me, Skylark?*
*what did he say?"*
*& *
*the clever Skylark then told me just what brahmA had said*
*. *
*SKYLARK said—*
*19*
*bharadvAja* uvAca | *
*etat ukta.m bhagavatA yathA rAmAyaNam kuru |*
*sarva.loka.hita.arthAya saMsAra*arNava.tArakam ||1|2|19||*
etat uk*ta.m *bhagavatA yathA rAmAyaNam kuru |
sarva.loka.hita.arthAya saMsAra*arNava.tArakam ||1|2|19||
.
etat uk*ta.m *bhagavatA x
yathA rAmAyaNam kuru |
sarva.loka.hita.arthAya x
saMsAra*arNava.tArakam
.
*19This is what the Lord said*
*: *
*that you should complete the Ra'ma'yana*
*for the benefit of all people*
*crossing Samsa'ra.Ocean*
*. *
*20 *
*mahya.m ca bhagavan brUhi katha.m saMsAra.saMkaTe |*
*rAma: vyavahRta: hi asmin bharata: ca mahAmanA: ||1|2|20||*
mah*ya.m *ca bhagavan brUhi katha.m saMsAra.saMkaTe |
rAma: vyavahRta: hi asmin bharata: ca mahAmanA: ||1|2|20||
.
mah*ya.m *ca bhagavan brUhi x
katha.m saMsAra.saMkaTe |
rAma: vyavahRta: hi asmin x
bharata: ca mahAmanA:
*. *
*tell me, Lord, about what **Ra'ma did *
*in the strait of saMsAra *
*and Bharata the Bearer *
*...*
*vlm.20. "Now Sir" said Bharadwája, "explain to me how the great minded
Ráma and Bharata conducted themselves amidst the troubles of this world.
*x*
*z21 *
*zatrughna: lakSmaNa: ca api sItA ca api yazasvinI |*
*rAma*anuyAyina: te vA mantri.putrA mahAdhiya: ||1|2|21||*
zatrughna: lakSmaNa: ca api sItA ca api yazasvinI |
rAma*anuyAyina: te vA mantri.putrA mahAdhiya: ||1|2|21||
.
zatrughna: lakSmaNa: ca api sItA ca api yazasvinI |
rAma*anuyAyina: te vA mantri.putrA mahAdhiya: ||1|2|21||
*...*
*Shatru.ghna Foe.slayer *
*and Lakshmana the Lucky *
*and the renowned Si'ta' the Fair also*
*and **Ra'ma's followers, the learned sons of ministers*
*...*
*22*|*Ø*
निर्.दु:खिताम् यथा एते नु प्राप्तास् तद् ब्रुहि मे स्फुटम् ।
nir.du:khitAm yathA ete nu prAptA: tat bruhi me sphu*Ta.m *|
तथा एव sहम् भविष्यामि ततो जनतया सह ॥१।१।२२॥
tathA eva aha.m bhaviSyAmi tata: janatayA saha ||1|2|22||
.
*tell me *
*in plain language *
*how all these got free from sorrow *
*so that I too can do so *
*and anyone else born to this world *
*can do the same*
*. *
*vlm.22. "Tell me clearly how they escaped all its miseries, that I may do
the same with the rest of mankind: (for our salvation)."
*vAlmIki of the ANTHILL said—*
*23*|*Ø*
भरद्वाजेन राज*इन्द्र वदे* tyux *क्तो ऽस्मि सादरम् ।
bharadvAja.ina rAja*indra vadeti ukt*a: a*smi sAdAra.m |
तदा कर्तुम् विभोर् आज्ञा* max *हम् कर्तुम् प्रवृत्तवान् ॥१।१।२३॥
tadA kartum vibho: AjJAm aha.m kartum pravRttavAn ||1|2|23||
.
*so *
*bharadvAja.Skylark commanded me *
*(with due respect) *
*as brahmA's deputy*
*: *
*& *
*I proceeded thereupon to do what I was ordered.to <http://ordered.to>*
*. *
*I told him*
*: *
*24*|*Ø*
शृणु वत्स भरद्वाज यथापृष्टम् वदामि ते ।
zRNu vatsa bharadvAja yathApRS*Ta.m *vadAmi te |
श्रुतेन येन सम्मोह* max *लम् दूरे करिष्यसि ॥१।१।२४॥
zruta.ina ya.ina sammoha.m alam dUre kariSyasi ||1|2|24||
.
*"listen *
*Skylark *
*and I'll tell you what you want to hear*
*: *
*& *
*hearing it *
*you'll leave all your bewilderment behind you!" *
jd: Here we may suppose valmIki to recite the entire rAmAyaNa.
*25*|o/
तथा व्यवहर प्राज्ञ यथा व्यवहृतः सुखी ।
tathA vyavahara prAjJa yathA vyavahRta: sukhI |
सर्व*असंसक्तया बुद्ध्या रामो राजीव.लोचनः ॥१।१।२५॥
sarva.asaMsaktayA buddhyA rAma: rAjIva.locana: ||1|2|25||
.
*then *
*when I had sung rAma's Way*
*:*
*"so, wise boy, you should carry on like lotus.eyed rAma *
*with a detached Intellect *
*happily*
*. *
\
लक्ष्मणो भरतश् च एव शत्रुघ्नश् च महामना: ।
lakSmaNa: bharata: ca eva zatrughna: ca mahAmanA: |
कौसल्या च सुमित्रा च सीता दशरथस् तथा ॥१।१।२६॥
kausalyA ca sumitrA ca sItA dazaratha: tathA ||1|2|26||
कृत*अस्त्रश् च ऽविरोधश् च बोधपारम् उपागता: ।
kRta*astra: ca a.virodha: ca bodhapAra.m upAgatA: |
वसिष्ठो वामदेवश् च मन्त्रिणो ऽष्टौ तथा इतरे ॥१।१।२७॥
vasiSTha: vAmadeva: ca mantriN*a: a*STau tathA itare ||1|2|27||
.
*"be like*
*lakShmana.Luckyman & bharata the Bearer & and shatru.ghna Foe.slayer*
*his three brothers, all of them great.minded*
*:*
*be like*
*their mothers*
*kausalyA & sumitrA*
*—be like sItA the Fair—*
*and rAma's father who was the match for any ten chariots*
*the rAjA dasha.ratha the Charioteer*
*.*
*be like*
*rAma's companion kRtAstra*
*the master of astra Weapons*
*:*
*&*
*be like*
*virodha the Quarrelsome*
*.*
*be like*
*the wise bodha.para*
*like*
*vasiShTha the Treasure*
*like*
*vAma.deva the Divine*
*.*
*vlm.27. With Kritástra and the two friends of Ráma, and Vasishtha and
Vámadeva, and the eight ministers of state as well as many others, had
reached the summit of knowledge (by this means).
*28*|o/
धृष्टिर् जयन्तो भासश् च सत्यो विजय एव च ।
dhRSTi: jayanta: bhAsa: ca satya: vijaya* eva ca |
विभीषणः सुषेणश् च हनुमान् इन्द्रजित् तथा ॥१।१।२८॥
vibhISaNa: suSeNa: ca hanumAn indrajit tathA ||1|2|28||
.
*"be like*
*the eight great ministers*
*:*
*dhRShTi the Bold *
*& *
*jayanta the Victorious *
*& *
*bhAsa the Bright *
*& *
*satya the True *
*& *
*vijaya the Victor*
*. *
*be like*
*the frightful vibhIShaNa *
*or *
*suSheNa the Sharpshooter *
*(not to forget the jawsome hanuman!) *
*29*|o/
एते ऽष्टौ मन्त्रिनः प्रोक्ताः सम.नीराग.चेतसः ।
ete aSTau mantrina: proktA: sama.nIrAga.cetasa: |
जीवन्मुक्ता महात्मनो यथाप्राप्त*अनुवर्तिन: ॥१।१।२९॥
jIvanmuktA: mahAtmana: yathAprApta*anuvartina: ||1|2|29||
.
*"those eight great ministers that I mention are*
*of equable and detached minds*
*: *
*they're Great Souled mahAtmas *
*Living.Free *
*& *
*taking the world just.as.it.comes*
*. *
*be like them*
*in all your offerings, your charity, your conduct, your remembrance*
*. *
*then, son *
*be free from sorrow in this world*
*. *
एतैर्यथा हुतम् दत्तम् गृहीतमुष्हितम् स्मृतम् ।
et*a.i: *yathA huta.m datta.m gRhIta.m uSita.m smRta.m |
तथा चेद्वर्तसे पुत्र मुक्त एवासि संकटात् ॥१।१।३०॥
tathA cet vartase putra mukta* eva asi saMkaTa.at ||1|2|30||
.
etais.*by/with.these* yathA.*as* huta.*offering*.m datta.*given*.m gRhIta.
*grasped.received*.m uSita.
*passed.time/dwelt\having.stopped/stayed/dwelt/lived*.m smRta.*remembered*.m
tathA.*thus* cet.*if* vart.*happen/go.on/continue*.ase putra.*son* mukta.
*free/freed* eva.*only/indeed* asi.*you.are\sword* saMkaTa.
*narrow/strait\thick\dense/difficult/hard\strait\difficulty*.at
.
vlm.30. Well my son, if you follow the manner in which these men observed
sacrificial rites, gave and received their offerings, and how they lived
and thought, you are at once freed from the turmoils (of life).
*o*ॐ*m*
FM.1.3
*THE PILGRIMAGE*
*Bharadvaaja.SKYLARK asked**–*
जीवन्मुक्तस्थितिम् ब्रह्मन् कृत्वा राघवमादितः ।
jIvanmukta.sthitim brahman kRtvA rAgha*va.m *Adita: |
क्रमात् कथय मे नित्यम् भविष्यामि सुखी यथा ॥१।३।१॥
kramAt kathaya me nit*ya.m *bhaviSyAmi sukhI yathA ||1|3|1||
.
*first*
*tell me about the R*aa*ghava's state of Living.Free*
*.*
*then*
*tell me how I will be happy forever*
*.*
*. *
*vlm.1. Bharadwaja said, "O brahmin, first tell me about rAma, then
enlighten me by degrees with the knowledge of how to attain liberation in
this life so that I may be happy forever."
*VAALMIIKI OF THE ANTHILL said—*
भ्रमस्य जागतस्यास्य जातस्याकाशवर्णवत् ।
bhram*a.sya *jAgat*a.sya a.sya *jAt*a.sya *AkAza.varNavat |
अपुनः स्मरणम् मन्ये साधो विस्मरणम् वरम् ॥१।३।२॥
apuna: smaraNam manye sAdho vismaraNam vAra.m ||1|3|2||
.
*I don't much care.for this mirage, this world of birth:*
*it's a rainbow* in an emptiness*
*!*
*I don't dwell on such things, S*aa*dhu: ignoring them is best.*
*.*
0*bhrama.*delusion*
.sya jAgata..sya *of the worldly wandering* = asya.*of.this.one* jaata.sya *of
this birth* = AkAza*.Space/sky*.varNa.vat*.like* *like a colored sky = *a
*.non*.punar*.again*.smaraNa.*remembering*.m*.no more remembering,* =
manye*.I.think/opine
*as* I think, = S*aa*dhu,* = vismaraNa.*forgetting*.m vara.m – *forgetting
is better *
.
*vlm.2 Valmiki replied:—Know, holy saint, that the things seen in this
world are deceiving, even as the *blueness of the sky* is an optical
illusion. Therefore it is better to efface them in oblivion rather than to
keep their memory.
*jd. Swami Venkatesha also translates <AkAza.varNa> as "blueness of the
sky". Literally it has two senses: "space.colored" or "sky.colored". In
Raamaayana (Raama's Way), it has the sense of "sky". in the Vedanta.Sutr*a
i*t has the sense of "luminiferous ether", the vehicle of light and sound—a
medium which Einstein rejected as part of his relativistic universe. in
yoga.vAsiSTha the word has these senses in the early books; but in the
nirvANa Books, it develops the sense of <zunyatA> Emptiness. ¶ I have
preferred the image of the rainbow (Indra's Bow) to the simpler blueness of
the Swami. Many other examples of AkAza.varNas will be seen before this
tale is totally told: spots before the eyes; castles in the air; the tip of
a torch being whirled at night in a Wheel of Fire; a rope mistaken for a
snake; a fart in an earthquake!
*LK. The illusion of ths world is like various colors seen in sky. I regard
that comple forgetfullness of this world the best that which doesn't give
the memory of this world again. * I think the second translation is better
then the first because, question has been asked by Bhardwaj to tell him the
way by which He would be liberated. This verse and consequent verses lays
the foundation on method of studying shastras because using them only one
can have an unmoving conviction that the world is unreality.
दृश्यात्यन्ताभावबोधम् विना तन्नानुभूयते ।
dRzya.atyanta.a.bhAva.bodha.m vinA tat na anubhUyate |
कदाचित्केनचिन्नाम स्वबोधो ऽन्विष्यतामतः ॥१।३।३॥
kadAcit ka.ina cit nAma sva.bodha: anviSyatAm ata: ||1|3|3||
.
*unless you realize that what.is.seen is quite without being*
*That*
*is not experienced*
*.*
*seek That Wisdom, however, in whatever way you can*
*...*
dRzya.atyanta.a.bhAva.bodha.m
vinA tan na anubhUyate |
kadA*cit *ka.ina *cit *nAma
sva.bodha: anviSyatAm ata:
*vlm. All visible objects have no actual existence. We have no idea of them
except through sensation. Inquire into these apprehensions and you will
never find them as real.
unless you realize that what.is.seen is quite without being
*LK I feel this is wrong because, very clearly in the next verse Valmiki
says there's no way to attain liberation other than study of shastras. So a
better translation I think is as follows:
You cannot experience That without completely knowing the nonbeing of this
phenomen no matter when, and whatever way you proceed surely.
Therefore seek that wisdom (i.e. to know non being of phenomenon which is
only possible by studying rigorously of shastras).
0*jIvanmukta.*Living.Free*
0*kathay.*tell/describe*
0*kRtvA.*done/made* *Raaghava*
0*nityam.*always*
0*sthiti.*situation/state*
Adita*
kramAt*
mAdita*
स च इह सम्भवत्य् एव तद् अर्थम् इद maa ततम् ।
sa* ca iha sambhavati eva tat artha.m idam At*ata.m *|
शास्त्र maa कर्णयसि चेत् तत्त्व maa प्स्यसि न अन्यथा ॥१।३।४॥
zAstra.m AkarNayasi cet tatt*va.m *Apsyasi na anyathA ||1|3|4||
.
*...*
*and it indeed develops*
*(That Goal, this vastness)*
*if you if you give ear to the Sh*aa*stra*
*:*
*so you will attain Thatness, not otherwise*
*.*
sa* ca iha sambhavati eva tat artha.m idam At*ata.m *| zAstra.m AkarNayasi
cet
tatt*va.m *Apsyasi na anyathA
.
*vlm.p.4 It is possible to attain this knowledge. It is fully expounded
here. If you will listen attentively, you shall get at the truth and not
otherwise.
जगद्.भ्रमो ऽयम् दृश्यो ऽपि न अस्त्य् एव इत्य् अनुभूयते ।
jagat*bhrama: a*ya.m *dRzya: api na asti eva iti anubhUyate |
वर्णो व्योम्न* इव अखेदाद् विचारेन अमुना अनघ ॥१।३।५॥
varNa: vyomna* iva akhedAt vicAra.ina amunA anagha ||1|3|5||
.
*this world of delusion*
*tho apparent*
*does not, in fact, arise at.all*
*:*
*it is a rainbow, nothing more*
*.*
*look.into this, dear boy*
*!*
jagat*bhrama: a*ya.m *dRzya: api na asti eva iti anubhUyate | varNa:
vyomna* iva akhedAt vicAra.ina amunA anagha
.
*vlm.p.5 The conception of this world is a mistake. Though we actually see
it, it never exists. It appears in the same light, O sinless saint, as the
different colors in the sky.
दृश्यम् नास्ति इति बोधेन मनसो दृश्य.मार्जनम् ।
dRz*ya.m *na asti iti bodha.ina manasa: dRzya.mArja*na.m *|
सम्पन्नम् चेत् तद् उत्पन्ना परा निर्वाण.निर्वृतिः ॥१।३।६॥
sampan*na.m *cet tat utpannA parA nirvANa.nirvRti: ||1|3|6||
.
*"What is perceived does not exist"*
*—*
*by such realization*
*Manas.Mind*
*is cleansed of its perceptions*
*. *
*if that is accomplished*
*the outfall is perfect unlimited Nirv*aa*na*
*. *
dRz*ya.m *na asti iti bodha.ina manasa: dRzya.mArja*na.m *| sampan*na.m *cet
tat utpannA
parA nirvANa.nirvRti:
.
*. *
*vlm.p.6 The conviction that the objects we see do not exist of themselves
leads to the removal of their impressions from the mind. Thus perfected,
supreme and eternal bliss of self.extinction springs in the mind.
अन्यथा शास्त्र.गर्तेषु लुठताम् भवताम् इह ।
anyathA zAstra.garteSu luThatAm bhavatAm iha |
भवत्य् अकृत्रिम.अज्ञानम् कल्पै* rax *पि न निर्वृतिः ॥१।३।७॥
bhavati a.kRtrima.a.jJA*na.m *kalp*a.i: *api na nirvRti: ||1|3|7||
.
*otherwise*
*from the wallowing of Your Graces*
*in Sh*aa*stra.pits .*
*there comes undisguised ignorance*
*:*
*for.ages no Nirv*aa*nic state*
*.*
anyathA zAstra.garteSu luThatAm bhavatAm iha bhavati a.kRtrima.a.jJA*na.m *
kalp*a.i: *api na nirvRti:
.
*vlm. Otherwise, there is no peace to be had for men like you, rolling in
the depths of studies for thousands of years and unacquainted with true
knowledge.
##kR #karta #*garta*: गर्तः a hollow, large hole, cave, grave [hole in the
ground] • The hollow of the loins •• #gartakAzraya .Azraya – a
hole.dweller, a troglodyte like the Australian wombat • #*gartaka* a small
hole, <sva.aGguli.vraNa.gartake>, y3070.043.
##vR #vRti surrounding, covering • a hedge #*nirvRti* in mbh.&c. every sort
of "bliss" • in #kADambarI, extinction (a lamp running.out.of oil). *•*
without a #vRti.
अशेषेण परित्यागो वासनानाम् य उत्तमः ।
azeSeNa parityAga: vAsanAnAm ya* uttama: |
मोक्ष इ* tyux *च्यते ब्रह्मन् स एव विमल.क्रमः ॥१।३।८॥
mokSa* iti ucyate brahman sa* eva vimala.krama: ||1|3|8||
.
*entire abandonment of V*aa*san*aa*.Conditioning is said to be*
*the highest Moksha.Freedom*
*:*
*it is indeed the faultless way*
*. *
azeSeNa parityAga: vAsanAnAm ya* uttama: | mokSa* iti ucyate brahman sa*
eva vimala.krama:
.
*vlm.p.8 Complete abandonment of desires (vasana, mental conditioning) is
called the best state of liberation (moksha) and is the only pure step
towards happiness.
*vlm. ... desires ... *sv. ... conditioning ...
* the concept of vAsanA will be exhaustively dealt.with in Cantos to come.
it is at the heart of the yv.FM concept of attachment and bondage.
vAsanA can be compared with the History on your computer.
it may be called a Track, or Imprint or Engram
(in behaviorist psychology, and pseudoScientology, as well as recent
googlespeak).
SV describes it as "conditioning".
vAsanA वासना is NOT properly translated as "desire",
since its scope includes both the desirable and undesirable.
the religious death.delusion creates the vAsanA of "Hell", for example,
which is desired only by masochistic Believers.
क्षीणायाम् वासनायाम् तु चेयो गलति सत्वरम् ।
kSINAyAm vAsanAyAm tu ceta: galati satvAra.m |
क्षीणायाम् शीत.संतत्याम् ब्रह्मन् हिम.कणो यथा ॥१।३।९॥
kSINAyAm zIta.saMtatyAm brahman hima.kaNa: yathA ||1|3|9||
.
*for*
*when the vAsanA.Imprint fades*
*the Affected Consciousness quickly leaks away*
*just as it happens when heat meets the chill in a snow.flake*
*.*
kSINAyAm vAsanAyAm tu ceta: galati satvAra.m |
kSINAyAm zIta.saMtatyAm brahman hima.kaNa: yathA
* cit.Consciousness is like water; vAsanAs are like snowflakes, and like
snowflakes they must melt away.
*vlm.p. ... leads to the extinction of mental actions, in the same manner
as the absence of cold melts small particles of ice.
अयम् वासनया देहो ध्रियते भूत.पञ्जरः ।
a*ya.m *vAsanayA deha: dhriyate bhUta.paJjara: |
तनुना अन्तर्.निविष्टेन मुक्तौघस् तन्तुना यथा ॥१।३।१०॥
tanunA antar.niviSTa.ina mukta*ogha: tantunA yathA ||1|3|10||
.
*this body.Imprinting becomes a creature.cage*
*to.which the body enters.in <http://enters.in>*
*as thread slips.thru a string of pearls*
*.*
a*ya.m *vAsanayA deha: dhriyate bhUta.paJjara: tanunA antar.niviSTa.ina
mukta*ogha: tantunA yathA
.
*vlm.p.10 Our desires uphold our living bodies and bind us tightly to our
bodily prison like ropes.
These being loosened, the inner soul is liberated.
*LK. This body which is made up of 5 elements is supported by Vaasanaas in
the same manner as a necklace of pearls is supported by the subtle thin
thread inside of it.
**vlm.10 Our desires uphold our living bodies and bind us tightly to our
bodily prison like ropes. These being loosened, the inner soul is
liberated.*
*AB. manasi naSTe api sthUla.deh*a ev*a bandha: sthAsyatItyAzaGkhyAha.a*ya.m
*iti | bhUta.paJjaro bhUta.samudAyArabdha: bhUtAnAm prANi.pakSiNAm
paJjara.sthAnIyo vA | tathA ca ||1|3| sarva.*|| vAsanAkSaye so'pi nivartat*a
i*ty artha: ||1|3|
विष्ट् #viST #niviST #*niviSTa *entered, settled down, gone to rest; lying,
resting, dwelling, staying, sitting, sticking in, on, or at; turned to,
intent upon (tasmin); established, founded; occupied, cultivated.
वासना द्वि.विधा प्रोक्ता शुद्धा च मलिना तथा ।
vAsanA dvi.vidhA proktA zuddhA ca malinA tathA |
मलिना जन्मनो हेतुः शुद्धा जन्म.विनाशिनी ॥१।३।११॥
malinA janmana: hetu: zuddhA janma.vinAzinI ||1|3|11||
.
*there are two sorts of Imprint*
*—*
*the good / the evil*
*.*
*while the evil Imprints we accumulate are the linking.cause*
*of our being.born*
*the good ones attend birth's end*
*.*
vAsanA dvi.vidhA proktA zuddhA ca malinA tathA | malinA janmana: hetu:
zuddhA janma.vinAzinI
.
*vlm.p.11 Mental conditioning is of two kinds: pure and impure.
The impure ones cause reincarnation, while the pure ones serve to destroy
it.
अज्ञान.सुघnAकारा घन.अहम्कार.शालिनी ।
a.jJAna.su.ghana.akArA ghana.aham.kAra.zAlinI |
पुनर्.जन्म.करी प्रोक्ता मलिना वासना बुधैः ॥१।३।१२॥
punar.janma.karI proktA malinA vAsanA budh*a.i: *||1|3|12||
.
*embodied in dense ignorance*
*stuck.fast in its "I"dentity*
*this product of another birth is declared to be a malign Imprint*
*by the realized*
*.*
*vlm.12 An impure desire is like a mist of ignorance, the stubborn feeling
that one is the individual ego. The wise say that individual ego is the
cause of rebirth.
पुनर्.जन्म*अङ्कुरम् त्यक्त्वास्थिता सम्भृष्ट.बीज.वत् ।
punar.janma.aGkura.m tyaktvAsthitA sambhRSTa.bIja.vat |
देह*अर्थम् ध्रियते ज्ञात.ज्ञेया शुद्धा इति च उच्यते ॥१।३।१३॥.
deha.artha.m dhriyate jJAta.jJeyA zuddhA iti ca ucyate ||1|3|13||.
.
*the rebirth.shoot is abandoned*
*when*
*an Imprint dries to parched seed*
*and *
*a body is supported by a benign Imprint*
*(so.as <http://so.as> to.have Known what's to.be.Known, so it is said)*
*. *
*vlm. ... a parched seed ... incapable of ... the germ of rebirth. It only
supports the present body.
*. *
punar.janma.aGkura.m tyaktvaasthitA sambhRSTa.bIja.vat | deha.artha.m
dhriyate jJAta.jJeyA zuddhA iti ca ucyate
.
*vlm. A pure desire is like a parched seed that is incapable of bringing
forth the germ of rebirth. It only supports the present body.
अ.पुनर्जन्म.करणी जीवन्मुक्तेषु देहिषु ।
a.punar.janma.karaNI jIvan.mukteSu dehiSu |
वासना विद्यते शुद्धा देहे चक्र इव भ्रमः ॥१।३।१४॥
vAsanA* vidyate zuddhA: dehe cakra* iva bhrama: ||1|3|14||
.
*the lack of a cause of rebirth in the bodies of the Living.Free*
*is pure V*aa*san*aa*.Imprinting of delusion*
*like a spinning torch*
*.*
a.punar.janma.karaNI jIvan.mukteSu dehiSu | vAsanA* vidyate zuddhA: dehe
cakra* iva bhrama:
.
*vlm.14 Pure desires, unattended with rebirth, reside in the bodies of men
who are living.liberated. They are like unmoving wheels.
http://www.paradise.found.in.maui.com/luau.in.maui.html
<http://www.paradise-found-in-maui.com/luau-in-maui.html>
scroll down for Fire Ceremony
ये शुद्ध.वासना भूयो न जन्म.अनर्थ.भाजनम् ।
ye zuddha.vAsanA* bhUya: na janma.anartha.bhAja*na.m *|
ज्ञात.ज्ञेयास् त उच्यन्ते जीवन्मुक्ता महा.धियः ॥१।३।१५॥
jJAta.jJeyA: te ucyante jIvan.muktA: mahA.dhiya: ||1|3|15||
.
*what is a pure Imprinting*
*does not increase our useless.birth.enjoyment*
*.*
*it is to have Known what's to.be.Known*
*—*
*so say the great thinkers*
*the Living.Free*
*.*
ye zuddha.vAsanA* bhUya: na janma.anartha.bhAja*na.m *| jJAta.jJeyA: ta*
ucyante
jIvan.muktA: mahA.dhiya:
.
*vlm.15 Those who have pure desires are not liable for rebirth. They are
said to be knowing in all things that ought to be known. These are called
the living.liberated and are of superior intelligence.
जीवन्मुक्ति.पदम् प्राप्तो यथा रामो महा.मतिः ।
jIvanmukti.padam prApta: yathA rAma: mahA.mati: |
तत् ते ऽहम् शृणु वक्ष्यामि जरा.मरण.शान्तये ॥१।३।१६॥
tat te aha.m zRNu vakSyAmi jarA.maraNa.zAntaye ||1|3|16||
.
*how Raama with his clever thought once got this state of Living.Free*
*:*
*that is what I am *
*—pay attention now—*
*going to explain to you*
*:*
*it puts an end to senility & death*
*.*
jIvanmukti.padam prApta: *having got the condition of Living.Free *
yathA rAma: mahA.mati: *as the thorful Raama *
tat te aha.m zRNu vakSyAmi jarA.maraNa.zAntaye
.
*vlm.16 I will explain to you how the high minded rAma attained the state
of liberation in life. Listen to this so that old age and death may not
come upon you.
भरद्वाज महा.बुद्ध: राम.क्रमम् इमम् शुभम् ।
bharadvAja mahA.buddha: rAma.kr*ama.m *imam zubha.m |
शृणु वक्ष्यामि तेन एव सर्वम् ज्ञास्यसि सर्वदा ॥१।३।१७॥
zRNu vakSyAmi ta.ina eva sar*va.m *jJAsyasi sarvadA ||1|3|17||
.
*Bharadv*aa*ja.Skylark*
*a Great Intellect*
*in this Pure rAma.narrative*
*—pay attention now—*
*I'm going to tell you something*
*whereby*
*you will know everything*
*always*
*:*
bharadvAja mahA.buddha: rAma.kr*ama.m *imam zubha.m | zRNu vakSyAmi ta.ina
eva sx
ar*va.m *jJAsyasi sarvadA
.
*vlm.17 Hear, O highly intelligent Bharadwaja, the auspicious course and
conduct of rAmaas life, whereby you will be able to understand everything
at all times.
विद्या.गृहाद् विनिष्क्रम्य रामो राजीव.लोचनः ।
vidyA.gRhAt viniSkramya rAma: rAjIva.locana: |
दिवसान्य् अनयद् गेहे लीलाभि* rax *.कुतःभयः ॥१।३।१८॥
divasAni anayat gehe lIlAbhi: a.kuta:bhaya: ||1|3|18||
.
*when he had completed his schooling and come home*
*the lotus.eyed boy*
*Raama*
*for many days pleasured himself, with nothing to fear*
*.*
vidyA.gRhAt viniSkramya rAma: rAjIva.locana: | divasAni anayat gehe
lIlAbhi: a.kuta:bhaya:
.
*vlm.18 The lotus.eyed rAma, after coming out of his school, remained for
many days at home in his diversions without anything to fear.
अथ गच्छति काले तु पालयत्य् अवनिम् नृपे ।
atha gacchati kAle tu pAlayati avanim nRpe |
प्रजासु वीत.शोकासु स्थितासु विगत.ज्वरम् ॥१।३।१९॥
praj*a.asu *vIta.zok*a.asu *sthit*a.asu *vigata.jvAra.m ||1|3|19||
.
atha gacchati kAle tu pAlayati avanim nRpe | praj*a.asu *vIta.zok*a.asu *
sthit*a.asu *vigata.jvaram
.
*and*
*in due course he ruled the land as the rAjA's son*
*and*
*he released his people from the grip of suffering and senility*
तीर्थ.पुण्यआश्रम.श्रेणीर् द्रष्टुम् उत्काण्ठितम् मनः ।
tIrtha.puNya.azrama.zreNI: draSTum utkANThi*ta.m *mana: |
रामस्याभूद् भृशम् तत्र कदाचिद् गुण.शालिनः ॥१।३।२०॥
rAm*a.sya *abhUt bhRzam tatra kadAcit guNa.zAlina: ||1|3|20||
.
*there came a time when*
*Raamas mind*
*(possessed of every virtue)*
*was eager to visit sacred shrines and *aa*shramas on pilgrimage*
*.*
*vlm.20 At one time, rAmaas mind, virtuous as he was, became anxious to see
the different places of pilgrimage, cities and hermitages.
राघवः चिन्तयित्वा एवम् उपेत्य चरणौ पितुः ।
rAghava: cintayitvA e*va.m *upetya caraNau pitu: |
हंसः पद्माव् इव नवौ जग्राह नख.केसरौ ॥१।३।२१॥
haMsa: padmau iva navau jagrAha nakha.kesarau ||1|3|21||
.
rAghava: cintayitvA e*va.m *upetya caraNau pitu: haMsa: padmau iva navau
jagrAha nakha.kesarau
.
*with this in mind*
*the best descendant of **Raghu.Swift approached his father*
*like a swan gliding to a lotus*
*and touched his feet*
*.*
*vlm.21 So with this view, rAma approached his father’s feet. He touched
the nails of his toes like a swan lays hold of lotus buds.
*RAAMA said—*
तीर्थानि देव.सद्मानि वनान्य् आयतनानि च ।
tIrthAni deva.sadmAni vanAni AyatanAni ca |
द्रष्टुम् उत्कण्ठितम् तात मम इदम् नाथ मानसम् ॥१।३।२२॥
draSTum utkaNThi*ta.m *tAta mama idam nAtha mAnasam ||1|3|22||
.
*grottos*
*!*
*Godhouses*
*!!*
*forests*
*!!!*
*to see them*
*...*
*I'm so eager*
*Daddy*
*—my Lord—*
*about this idea*
*...*
*vlm.22 "O my father,"he said, "my mind desires to see the different places
of pilgrimage, temples of Gods, forests and homes of men.
तद् एता* max *र्थिताम् पूर्वाम् स.फलाम् कर्तु* max *र्हसि ।
tat etAm arthitAm pUrvAm sa.phalAm kartum arhasi |
न सो ऽस्ति भुवने नाथ त्वया यो ऽर्थी न मानितः ॥१।३।२३॥
na sa: asti bhuvane nAtha tvayA ya: arthI na mAnita: ||1|3|23||
.
*You say*
*whatever people ask of you, you give*
*—*
*so*
*you should grant this to me*
*.*
*it never happened, that you denied a fair request to anyone*
*!*
tat etAm arthitAm pUrvAm sa.phalAm kartum arhasi na sa: asti bhuvane nAtha
tvayA ya: arthI na mAnita:
.
*vlm.23 My lord, grant me this petition, as there is no petitioner of yours
on earth whom you did ever dishonor."
*VAALMIIKI OF THE ANTHILL said—*
इति सम्प्रार्थितो राजा वसिष्ठेन समम् तदा ।
iti samprArthita: rAjA vasiSTha.ina s*ama.m *tadA |
विचार्य अमुञ्चद् एव एनम् रामम् प्रथम* max *र्थिनम् ॥१।३।२४॥
vicArya amuJcat eva a.ina m rAmam prath*ama.m *arthi*na.m *||1|3|24||
.
*&*
*so*
*(but first conferring with Vasishtha the Supreme)*
*the King granted Raama*
*his very first request*
*.*
iti samprArthita: rAjA vasiSTha.ina s*ama.m *tadA vicArya amuJcat eva a.ina
m rAmam prath*ama.m *arthi*na.m *
.
samprArthita
vicArya
amuJcat
a.ina m
arthin
.
*vlm.p.24 Thus solicited by rAma, the king consulted with vasiShTha, and
after much reflection granted him the first request that rAma ever made.
शुभे नक्षत्र.दिवसे भ्रातृभ्याम् सह राघवः ।
zubhe nakSatra.divase bhrAtRbhyAm saha rAghava: |
मङ्गलालम्कृत.वपुः कृत.स्वस्त्ययनो द्विजैः ॥१।३।२५॥
maGgala.alamkRta.vapu: kRta.svasty*ayana: dvij*a.i: *||1|3|25||
.
*one day*
*when the stars were right*
*Raama.R*aa*ghava*
*born in the House of **Raghu.Swift*
*fared forth*
*with his brothers*
*in showers of flowers*
*while*
*the Twiceborn encircled them with Auspicious Blessings*
*.*
zubhe nakSatra.divase *on a day with a lucky star .*
bhrAtRbhyAm saha rAghava: *R*aa*ghava with his brothers *
maGgala.alamkRta.vapu: *a body adorned with special marks *
kRta.svasty*ayana: dvij*a.i: *
*. *
*vlm.25 On a day of lucky stars, rAma set out on his journey with his two
brothers, Lakshman and Satrughna, having his body adorned with auspicious
marks, and having received the blessings pronounced on him by the priests.
वसिष्ठ.प्रहितैर् विप्रैः शास्त्र.ज्ञैश् च समन्वितः ।
vasiSTha.prahit*a.i: *vipr*a.i: *zAstra.jJ*a.i: *ca samanvita: |
स्निग्धैः कतिपयैर् एव राज.पुत्र.वरैः सह ॥१।३।२६॥
snigdh*a.i: *katipay*a.i: *eva rAja.putra.var*a.i: *saha ||1|3|26||
.
*led by Vasishtha the Treasury*
*the Sh*aa*stra.erudite Seers proceeded*
*with a few friends who had been chosen by the Prince*
*. *
vasiSTha.prahit*a.i: *vipr*a.i: by *
zAstra.jJ*a.i: *ca samanvita: snigdh*a.i: *katipay*a.i: *eva
rAja.putra.var*a.i: *saha *with those best of princes…. *
*. *
#dhA #pradhA #*prahita* urged.on, stirred.up; led, sent by • hurled.at `R.
• .end.comp.. directed or turned towards, cast.upon (as eyes, the mind) •
sent.out (as messengers) • sent away, banished to (dat.) R. • sent to or
towards or against +
#i #anvi #anvita #samanvita connected or associated with, completely
possessed of, fully endowed with, possessing, full of (instr. or comp) •
corresponding or answering to (comp).
#vip #*vipra* Braahmin Seer, sage +
zAstrajJa
zAstrajJa
samanvita
snigdha
katipaya
rAjaputra
vara
saha
.
*vlm.26 He was also accompanied by a body of learned brahmins, chosen by
Vasishta for the occasion, and by a select party of his associate princes.
अम्बाभिर् विहित.अशीर्भिर् आलिङ्ग्य.आलिङ्ग्य भूषितः ।
ambAbhi: vihita.azIrbhi: AliGgya.AliGgya bhUSita: |
निरगात् स्व.गृहात् तस्मात् तीर्थ.यात्र.अर्थम् उद्यतः ॥१।३।२७॥
niragAt sva.gRhAt tasmAt tIrtha.yAtra.artha.m udyata: ||1|3|27||
.
*he was burdened with blessings*
*tugged and hugged by all his mothers*
*when*
*showered with flowers*
*he set forth from home to make his pilgrimage*
*.*
ambAbhi: vihita.azIrbhi: AliGgya.AliGgya bhUSita: | niragAt sva.gRhAt
tasmAt
tIrtha.yAtra.artha.m udyata:
.
*vlm.27 He started from home on his pilgrimage after he received the
blessings and embraces of his mothers.
निर्गतः स्व.पुरात् पौरेस् तूर्य.घोषेण वादितः ।
nirgata: sva.purAt paure: tUrya.ghoSeNa vAdita: |
पीयमानः पुर.स्त्रीणाम् नेत्रैर् भृङ्गौघ.भंगुरैः ॥१।३।२८॥
pIyamAna: pura.strINAm netr*a.i: *bhRGga*ogha.bhaMgur*a.i: *||1|3|28||
.
nirgata: sva.purAt paure: tUrya.ghoSeNa vAdita: pIyamAna: pura.strINAm
netr*a.i:
*bhRGga*ogha.bhaMgurai:
.
come.out.from the city
the people praised him with trumpets in his procession
&
the ladies of the city
with ogling eyes
sucked honey from the sight of him
.
*vlm.p.28 As he went out of his city, the citizens welcomed him with the
sounds of trumpets, while the bee.like fickle eyes of the city ladies were
fixed upon his lotus.like face.
ग्रामीण.ललनालोल.हस्त.पद्मापन.उदितै: ।
grAmINa.lalanAlola.hasta.padma.apana*udit*a.i: *|
लाज.वर्षैर् विकीर्ण.अत्मा हिमैर् इव हिमाचलः ॥१।३।२९॥
lAja.varS*a.i: *vikIrNa.atmA him*a.i: *iva hima.acala: ||1|3|29||
.
*the country.folk came.out to dance*
*:*
*it was a riot*
*.*
*then they threw parched rice*
*burying rAma*
*so he looked like snow.covered Everest*
*!*
grAmINa.lalanAlola.hasta.padma.apana*udit*a.i: *lAja.varS*a.i: *vikIrNa.atmA
him*a.i: *iva hima.acala:
*vlm.29 The beautiful hands of village women threw handfuls of fried paddy
rice over his body, making him appear like the Himalayas covered with snow.
आवर्जयन् विप्र.गणान् परिशृण्वन् प्रजाशिषः ।
Avarjayan vipra.gaNAn parizRNvan prajAziSa: |
आलोकयन् दिगन्तांश् च परिचक्राम जाङ्गलान् ॥१।३।३०॥
Alokayan digantAn ca paricakrAma jAGgalAn ||1|3|30||
.
*dismissing the gathered Seers*
*offering prayers to the Ancestors*
*Raama*
*cast a last look*
*back*
*as*
*he*
*approached*
*the forest*
*.*
Avarjayan vipra.gaNAn parizRNvan prajAziSa: Alokayan digantAn ca
paricakrAma jAGgalAn
.
*vlm.30 He dismissed the brahmins with honor and went on hearing the
blessings of the people. He took a good look at the landscape around him,
then proceeded towards the forest.
अथ आरभ्य स्वकात् तस्मात् क्रमात् कोशल.मण्डलात् ।
atha Arabhya svakAt tasmAt kramAt kozala.maNDalAt |
स्नान.दान.तपो.ध्यान.पूर्वकम् स ददश.ह ॥१।३।३१॥
snAna.dAna.tapa:.dhyAna.pUrvakam sa* dadarza.ha ||1|3|31||
.
*&*
*so*
*he set forth from Upper.Koshala his homeland*
*—*
*after*
*the sacred bath,*
*&*
*feasting*
*&*
*sacrifice*
*&*
*meditation*
*&*
*honoring the ancestors*
*and*
*on his pilgrimage*
*this is what he saw*
*:*
atha*.then/next* aarabhya svaka.At tasmAt.*from.that/him\therefore*
krama.At kozala.maNDala.*sphere/domain/territory*.At snAna.*bath*.dAna.
*alms*.tapas.*asceticism/yogic.heat*.dhyAna.*meditation*.puurvaka.m sas
*he/it* dadarza.*saw/knew*.**ha.*.ed*
.
Arabhya
svaka
krama
kozala
pUrvaka
.
*vlm.31 After making his holy ablutions and performing his asceticism and
meditation (tapas), he continued distributing alms as he started from his
palace and gradually passed the limits of Kosala.
नदी.तीराणि पुण्यानि वनान्य् आयतनानि च ।
nadI.tIrANi puNyAni vanAni AyatanAni ca |
जङ्गलानि जनान्तेषु तटान्य् अब्धि.मही.भृताम् ॥१।३।३२॥
jaGgalAni janAnteSu taTAni abdhi.mahI.bhRtAm ||1|3|32||
.
*he saw*
*sacred rivers & holy groves*
*temples & far.away jungles & mountain.tops*
*and*
*Great Ocean, the Mother of Waters*
मन्दाकिनीम् इन्दु.निभाम् कालिन्दीम् च उत्पल*अमलाम् ।
mandAkinIm indu.nibhAm kAlindIm ca utpala.amalAm |
सरस्वतीम् शतद्रूम् च चन्द्र.भागाम् इरावतीम् ॥१।३।३३॥
sarasvatIm zatadrUm ca candra.bhAgAm irAvatIm ||1|3|33||
.
*he*
*saw*
*the moonlike Mand*aa*kinî,*
*and the K*aa*lindî's sky.blue lotuses*
*:*
*saw*
*Sarasvatî*
*the river of the Goddess of Rivers,*
*and the Shatadru, Chandrabh*aa*g*aa*, and the great Iravatî River*
*.*
http://en.wikipedia.org/wiki/sarasvatI River
<http://en.wikipedia.org/wiki/sarasvatI_River>
http://en.wikipedia.org/wiki/Sutlej
River <http://en.wikipedia.org/wiki/Sutlej_River>
http://www.medlibrary.org/medwiki/Cha.ina b River
<http://www.medlibrary.org/medwiki/Chenab_River>
http://en.wikipedia.org/wiki/Ravi
River <http://en.wikipedia.org/wiki/Ravi_River>
*vlm.33 He saw the Mandakini River, bright as the moon, the Kalindi River,
clear as the lotus, and also the following rivers: Sarasvati, Satadru,
Chandrabhaga, Iravati, 34 Veni, Krishnaveni, Nirvindhya, Saraju,
Charmanvati, Vitasta, Vipasa and Bahudaka.
वेणीम् च कृष्ण.वेणीम् च निर्विन्ध्याम् सरयूम् तथा ।
veNIm ca kRSNa.veNIm ca nirvindhyAm sarayUm tathA |
चर्मण्वतीम् वितस्ताम् च विपाशाम् बाहुदा* max *पि ॥१।३।३४॥
carmaNvatIm vitastAm ca vipAzAm bAhudAm api ||1|3|34||
.
*he saw*
*the Venî—Braid River—and the black Braid too*
*&*
*the swift Nir.vindhya that rushes down the Vindhya.MountainRange*
*and*
*the Sarayû & Fishskin River, the Charman.vatî & the Vitast*aa*, called
Jhelum*
*&*
*the Vip*aa*sha and B*aa*hud*aa
*.*
*veNIm kevalAm | kRSNaveNIm kRSNayA sambhinnAm tAm ||1|3|* ca and veNI
[possibly the Venna <veNNa> River, a tributary of the Krshna, and sacred to
*ziva]; Braid River and kRSNa.veNI Krshna.Braid River
http://en.wikipedia.org/wiki/Krishna
River <http://en.wikipedia.org/wiki/Krishna_River> nirvindhyA Nirvindhya
River, flowing from the Vindhya mountain range; Sarayu River
http://en.wikipedia.org/wiki/Sarayu ; carmaNvatI Charmanvati River, now
known as the Chambal or Fish River. http://en.wikipedia.org/wiki/Matsya
Kingdom <http://en.wikipedia.org/wiki/Matsya_Kingdom> vitastA Vitasta
River, now known the Jhelum http://en.wikipedia.org/wiki/Jhelum River
<http://en.wikipedia.org/wiki/Jhelum_River> ca vipAzA Vipasha River, now
the Beas, associated with vasiSTha.
प्रयागम् नैमिषम् च एव धर्म*अरण्यम् गयाम् तथा ।
prayAgam naimi*Sa.m *ca eva dharma.araN*ya.m *gayAm tathA |
वाराणसीम् श्रीगिरिम् च केदारम् पुष्करम् तथा ॥१।३।३५॥
vArANasIm zrIgirim ca kedAra.m puSkAra.m tathA ||1|3|35||
.
*he*
*saw too*
*these sacred places*
*:*
*Pray*aa*ga & naimiSa*
*dharma.araNya & gay*aa
*v*aa*r*aa*nasI & zrI.giri*
*kedAra & puSkara*
*.*
zrI.giri zrI.zailam ||1|3|* prayAga Prayaga, "the Junction", now Allahabad;
http://encyclopedia.farlex.com/Prayaga naimiSa Naimisha, the forest where
Mahabharata was first sung;
http://www.geocities.com/Tokyo/Bridge/1771/Desh/mb/node7.html
<http://www.geocities.com/Tokyo/Bridge/1771/Desh/Mb/node7.html> c*a ev*a
and also dharmAraNya forest near Brahmasara?* gayA Gaya tath*A a*lso
vArANasI Varanasi, Ba.ina res http://en.wikipedia.org/wiki/Varanasi zrIgiri
Shrigiri* ca and kedAra Kedara on the sarasvatI* puSkara Pushkara
http://en.wikipedia.org/wiki/Pushkar tathA likewise
http://encyclopedia.farlex.com/Prayaga ;
http://www.geocities.com/Tokyo/Bridge/1771/Desh/mb/node7.html
<http://www.geocities.com/Tokyo/Bridge/1771/Desh/Mb/node7.html> ;
http://en.wikipedia.org/wiki/Varanasi ; http://en.wikipedia.org/wiki/Pushkar
*vlm. He saw Prayaga, Naimisha, the dharma Forest, and Gaya, the holy place
Varanasi, and Shrigir*i a*nd Kedara and the flowery Pushkara.
मानसम् च क्रम.सरस् तथा एव उत्तर.मानसम् ।
mAnasam ca krama.sara: tathA eva uttara.mAnasam |
वडव*अवदनम् च एव तीर्थ.वृन्द च सागरम् ॥१।३।३६॥
vaDava.avada*na.m *ca eva tIrtha.vRnda ca sAgAra.m ||1|3|36||
.
*he saw the upper M*aa*nasa*
*and its tributary rivers*
*—*
*saw the mouth of the V*aa*dava**
*and after visiting all such shrines*
*he saw the sea*
*.*
* with some connection with the vAdaVa Submarine Fire [???],
which will be a very important image in Cantos to come.
http://www.travelchinaguide.com/picture/tibet/lake.manasarova/index.htm
<http://www.travelchinaguide.com/picture/tibet/lake-manasarova/index.htm>
अग्नितीर्थम् महातीर्थम् इन्द्रद्युम्न.सरस् तथा ।
agnitIrtha.m mahAtIrtha.m indradyumna.sara: tathA |
सरांसि सरितश् च एव तथा नद.ह्रद*अवलीम् ॥१।३।३७॥
sarAMsi sarita: ca eva tathA nada.hrada.avalIm ||1|3|37||
.
*he*
*visited a Fire.Shrine of Agni*
*and a great shrine on Lake.indradyumna*
*and sacred lakes and endless holy rivers*
*.*
http://home.earthlink.net/*pleiadesx/blueflame/jvalamukhi.html
<http://home.earthlink.net/~pleiadesx/blueflame/jvalamukhi.html>
http://www.hindubooks.org/temples/somanatha/shiva
guardian of nationalresurgence/page3.htm
<http://www.hindubooks.org/temples/somanatha/shiva_guardian_of_nationalresurgence/page3.htm>
स्वामिनम् कार्तिकेयम् च शालग्रामम् तथा ।
svAmi*na.m *kArtike*ya.m *ca zAlagrAmam tathA |
स्थानानि च चतुःषष्टिम् हरे* rax *थ हरस्य च ॥१।३।३८॥
sthAnAni ca catu:SaSTim hare: atha har*a.sya *ca ||1|3|38||
.
*he*
*saw*
*the shrine of Sv*aa*mi.K*aa*rttikeya**
*the Mani.fold zAlagrAma*
*&*
*sixty.four shrines of Hari & Hara*
*.*
* #*kArttikeya*, #kartikeya – a son of ziva and pArvatI (popularly regarded
as God of war , because he leads the gaNas or hosts of ziva against the
demon hosts ; accord. to one legend he was *son of ziva* without the
intervention of pArvatI, the generative energy of ziva being cast into the
*fire* and then received by gaGgA, whence he is sometimes described as son
of agn*i a*nd gaGgA ; when born he was fostered by the six #kRttikAs (the
stars of the Pleiades) q.v. , and these offering their six breasts to the
child he became six.headed ; he is also called kumAra , #skanda, and
subrahmaNya MBh. &c. *•* *ramaNa*.maharSi was declared to be an avatAra of
skanda by gaNapati.muni, who introduced ramaNa to this yoga.vAsiSTha.
http://en.wikipedia.org/wiki/Velavan ca zAlagrAmam
http://www.muktinath.org/hinduism/salagrama
map.htm <http://www.muktinath.org/hinduism/salagrama_map.htm>
नाना*आश्चर्य.विचित्राणि चतुर्.अब्धि.तटानि च ।
nAnA.Azcarya.vicitrANi catur.abdhi.taTAni ca |
विन्ध्य.मन्दर.कुञ्जान् च कुल.शैल.स्थलानि च ॥१।३।३९॥
vindhya.mandara.kuJjAn ca kula.zaila.sthalAni ca ||1|3|39||
.
*he*
*saw*
*the shores of four Seas*
*&*
*the Vindhya.Mountains,*
*&*
*Mount.Mandara that churned the worlds*
*&*
*the foothills*
*.*
राजर्षीणाम् च महताम् ब्रह्मार्षीणाम् तथा एव च ।
rAjarSINAm ca mahatAm brahmArSINAm tathA eva ca |
देवाणाम् ब्रह्मणाणाम् च पावनान् आश्मान् शुभान् ॥१।३।४०॥
devANAm brahmaNANAm ca pAvanAn AzramAn zubhAn ||1|3|40||
भूयःभूयः स बभ्राम भ्रातृभ्याम् सह मानदः ।
bhUya:bhUya: sa* babhrAma bhrAtRbhyAm saha mAnada: |
चतुर्ष्व् अपि दिक्*अन्तेषु सर्वान् एव मही.तटान् ॥१।३।४१॥
caturSu api dik*anteSu sarvAn eva mahI.taTAn ||1|3|41||
.
*to*
*the holy and happy Ashramas of the great*
*–the Royal.Rshis & Brahma.Rshis too & the Divine.Br*aa*hmanas**–*
*onward and onward*
*he guided his brothers*
*as they traveled thru all four quarters of the earth's expanse*
*.*
*vlm.41 The party, honoring rAma, travelled far and wide in company with
his two brothers and traversed all the four quarters on the surface of the
earth.
*#Rkara in HK notation the deep retroflex vowel ऋ is written <R> sounding
like the vowel in "cuRl" or "fiRm"; if necessary it may be very lightly
stopped or trilled.
अमर.किन्नर.मानव maa नितः
amara.kinnara.mAna*va.m *Anita:
समवलोक्य मही* max *खिलाम् इमाम् ।
samavalokya mahIm akhilAm imAm |
उपययौ स्वगृहम् रघु.नन्दनो
upayayau svagRha.m raghu.nandana:
विहृत.दिग्.शिव.लोकम् इव ईश्वरः ॥१।३।४२॥
vihRta.dik.ziva.lokam iva Izvara: ||1|3|42||
.
*&*
*he*
*was honored*
*by the Gods & Kinnara.Whatnots & Humankind everywhere*
*:*
*and then he came back home*
*.*
*he came home like Shiva*
*when he got lost & found his way back*
*to Shiva.Land, his home*
*.*
amara.kinnara.mAna*va.m *Anita: samavalokya mahIm akhilAm imAm | upayayau
svagRha.m raghu.nandana: vihRta.dik.ziva.lokam iva Izvara:
.
FM1004 YOUNG RAMA'S DAY 1.JA07 .z12 ffd
https://www.dropbox.com/s/pyuz4635vigy0nd/fm1004%201.ja07%20Young%20rAma%27s%20DAY%20.z12.docx?dl=0
FM.1.1.FM.1.33 end
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1.FM.1.33%20end.docx?dl=0
<https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0>
DN1004 YOUNG RAMA'S DAY 1.JA07
वाल्मीकिर् उवाच ।
रामः पुष्प.अञ्जलि.व्रातैर् विकीर्णः पुर.वासिभिः ।
rAma: puSpa.aJjali.vrAt*a.i: *vikIrNa: pura.vAsibhI: |
प्र.विवेश गृहम् श्रीमान् जयन्तो विष्टपम् यथा ॥१।४।१॥
pra.viveza gRha.m zrImAn jayanta: viSTapa.m yathA ||1|4|1||
प्रणना maa थ पितरम् वसिष्ठम् भ्रातृ.बान्धवान् ।
praNanAma atha pitAra.m vasiSTha.m bhrAtR.bAndhavAn |
ब्राह्मणान् कुल.वृद्धान् च राघवः प्रथम.आगतः ॥१।४।२॥
brAhmaNAn kula.vRddhAn ca rAghava: prathama.Agata: ||1|4|2||
सुहृद्भिर् भ्रातृभिश् च एव पित्रा द्विज.गणेन च ।
suhRdbhi: bhrAtRbhi: ca eva pitrA dvija.gaNa.ina ca |
मुहुर् आलिङ्गित.आचारो राघवो न ममौ मुदा ॥१।४।३॥
muhur AliGgit.a.AcAra: rAghava: na mamau mudA ||1|4|3||
तस्मिन् गृहे दाशरथेः प्रिय.प्रकथनैर् मिथः ।
tasmin g*Rha.i *dAzarathe: priya.prakathana.i: mitha: |
जुघूर्णुर् मधुरैर् आशा मृदु.वंश.स्वनैर् इव ॥१।४।४॥
jughUrNu: madhur*a.i: *AzA mRdu.vaMza.svana.i: iva ||1|4|4||
बभूव अथ दिनान्य् अष्टौ राम आगमन उत्सवः ।
babhUva atha dinAni aSTau rAma* Agamana utsava: |
सुखम् मत्त.जन.उन्मुक्त.कल.कोलाहल.आकुलः ॥१।४।५॥
sukha.m matta.jana.unmukta.kala.kolAhala.Akula: ||1|4|5||
उवास स सुखम् गृहे ततः प्रभृति राघवः ।
uvAsa sa* sukha.m g*Rha.i *tata: prabhRti rAghava: |
वर्णयन् विविधा.आकारान् देश*आचारानितस् ततः ॥१।४।६॥
varNayan vividhA.AkArAn deza.AcArAnita: tata: ||1|4|6||
प्रातर् उत्थाय रामो ऽसौ कृत्वा संध्याम् यथा.विधि ।
prAtar utthAya rAma: asau kRtvA saMdhyAm yathA.vidhi |
सभा.संस्थम् ददर्श इन्द्र.समम् स्व.पितरम् तथा ॥१।४॥७॥
sabhA.saMstha.m dadarza indra.s*ama.m *sva.pitAra.m tathA ||1|4||7||
कथाभिः सु.विचित्राभिः स वसिष्ठ+आदिभिः सह ।
kathAbhi: su.vicitrAbhi: sa* vasiSTha+Adibhi: saha |
स्थित्वा दिन.चतुर्.भागम् ज्ञान.गर्भाभिर् आदृतः ॥१।४।८॥
sthitvA dina.catur.bhAgam jJAna.garbhAbhi: AdRta: ||1|4|8||
जगाम पित्रा अनुज्ञा*तः* *म*हत्या सेनया वृतः ।
jagAma pitrA anujJAta: mahatyA sa.ina yA vRta: |
वराह.महिष.आकीर्णम् वनम् आखेटक*इच्छया ॥१।४।९॥
varAha.mahiSa.AkIrNam va*na.m *AkheTaka.icchayA ||1|4|9||
तत आगत्य सदने कृत्वा स्नान.आदिकम् क्रमम् ।
tata* Agatya sadane kRtvA snAna.Adikam kr*ama.m *|
स.मित्र.बान्ध*वः* *भु*क्त्वा निनाय स.सुहृ*त्* *नि*शाम् ॥१।४।१०॥
sa.mitra.bAndhava: bhuktvA ninAya sa.suhRt nizAm ||1|4|10||
एवम्.प्राय.दिनाचारो भ्रातृभ्याम् सह राघवः ।
evam.prAya.dinAcAra: bhrAtRbhyAm saha rAghava: |
आगत्य तीर्थ.यात्रायाः समुपास पितुर् गृहे ॥१।४।११॥
Agatya tIrtha.yAtrAyA: samupAsa pitu: g*Rha.i *||1|4|11||
नृपति.संव्यवहार.मनोज्ञया
nRpati.saMvyavahAra.mana:jJayA
सु.जन.चेतसि चन्द्रिकया अनया ।
su.jana.cetasi candrikayA anayA |
परिनिनाय दिनानि स चेष्टया
parininAya dinAni sa ceSTayA
स्तुत.सुधा.रस.पेशलया अनघ ॥१।४।१२॥
stuta.sudhA.rasa.pezalayA anagha ||1|4|12||
||
*o*ॐ*m*
FM.1.4
*YOUNG **RAAMA**'S DAY*
Young Raama
at fifteen.going.on.sixteen.
Huntingdon Collection
https://www.dropbox.com/s/wjlt3qkbi4jow5p/Rama%20the%20Archer.docx?dl=0
*Vaalmiiki** of the Anthill speaks of young Raama *
*to his young student Bharadvaaja.Skylark *
*VAALMIIKI OF THE ANTHILL—*
रामः पुष्प.अञ्जलि.व्रातैर् विकीर्णः पुर.वासिभिः ।
rAma: puSpa.aJjali.vrAt*a.i: *vikIrNa: pura.vAsibhI: |
प्रविवेश गृहम् श्रीमान् जयन्तो विष्टपम् यथा ॥१।४।१॥
praviveza gRha.m zrImAn jayanta: viSTapa.m yathA ||1|4|1||
.
*Raama*
*covered with garlands by the gathered citizens*
*entered his home*
*.*
*he*
*was like the glorious Jayanta*
*victoriously returning to the heavenly palace of his father
Indra.the.Crafty*
*. *
*Raama by/with* puSpa.*flower*.aJjali.*joined.hands*.vrAta.*heap\troop/
multitude/community/corporations*.i: vikIrNa.*scattered*: pura.*city*.vAsi.
*dweller/resident*.bhI: | praviveza.*entered* gRha.*house/home*.m zrIma.*
beautiful/splendid/rich/fortunate*.n *Jayanta*: viSTapa.*highest.part/
heaven*.m yathA.*as*
.
*vlm.1. RÁMA strewn over with handfull of flowers by the citizens
(surrounding him) entered the palace, as when the beautious Jayanta (son of
indra) enters his celestial abode.
प्रणनामाथ पितरम् वसिष्ठम् भ्रातृबान्धवान् ।
praNanAma atha pitAra.m vasiSTha.m bhrAtR.bAndhavAn |
ब्राह्मणान् कुल.वृद्धान् च राघवः प्रथम.आगतः ॥१।४।२॥
brAhmaNAn kula.vRddhAn ca rAghava: prathama.Agata: ||1|4|2||
.
*he honored everyone in turn*
*:*
*his father*
*&*
*his guru Vasishtha.the.Treasury*
*&*
*his brothers and cousins*
*&*
*the Brahmins,*
*and the Clan Elders*
*when he came back home*
*.*
praNanAma.*bent.down.before* atha.*then/next to *
pitR.*father*.am vasiSTha.m bhrAtR.bAndhavAn brAhmaNAn kula.vRddhAn ca
rAghava: prathama.Agata:
*. *
*vlm.2. On his first arrival he bent himself in reverence before his
father, before vasiShTha, before his brothers, his friends, the Bráhmanas
and the elderly members of the family.
सुहृद्भिर्भ्रातृभिश्चैव पित्रा द्विजगणेन च ।
suhRdbhi: bhrAtRbhi: ca eva pitrA dvija.gaNa.ina ca |
मुहुरालिङ्गिता चारो राघवो न ममौ मुदा ॥१।४।३॥
muhur AliGgit.a.AcAra: rAghava: na mamau mudA ||1|4|3||
.
*then*
*all his friends & his brothers & his father*
*&*
*the gathered Twiceborn.brAhmaNas*
*embraced rAma repeatedly*
*. *
*by/with* suhRd.bhi: bhrAtR.bhi: ca eva pitR.A dvija.gaNa.ina ca muhur
AliGgit.a.AcAra:, *Raaghava*, na mamau mudA
*. *
*vlm.3. Repeatedly embraced as he was by friends, by his father, mothers
and by the Bráhmanas, the son of Raghu bowed down his head to them with joy.
suhRdbhi: with friends bhrAtRbhi: brothers ca eva and also pitrA father
dvija.gaNa.ina ca and twiceborn.community muhur again AliGgit.a.AcAra
embracing rAghava the descendant of Raghu the Swift namamau humbly?* mudA
with delight
तस्मिङ्गृहे दाशरथेः प्रिय.प्रकथनैर्मिथः ।
tasmin g*Rha.i *dAzarathe: priya.prakathana.i: mitha: |
जुघूर्णुर्मधुरैराशा मृदुवंशस्वनैरिव ॥१।४।४॥
jughUrNu: madhur*a.i: *AzA mRdu.vaMza.svana.i: iva ||1|4|4||
.
*and then*
*in the palace of the rAjA.King*
*his father dasha.ratha,*
*he spoke with his friends,*
*and his voice*
*was as mellow*
*as a bamboo flute*
*!*
tasmin.*there/then* *by/with* gRha.i daazaratha.*of.Dazaratha*.i:
priya.prakathana.i: 0*mithas.*mutual* jughUrNus. madhur*a.i: *AzA. 0*mRdu.
*gentle/sweet*.vaMza.svana.i: iva.*like/as.if*
.
0*dAzaratha.*of.Dazaratha*
0*iva.*like/as.if*
0*mithas.*mutual*
0*mRdu.*gentle/sweet*
0*tasmin.*there/then*
AzA.
gRha.
jughUrNus.
madhura.
prakathana.
priya.
svana.
vaMza.
.
*vlm.4. The assembled people after their familiar conversation with Ráma in
the palace, strolled about on all sides highly delighted with his speech,
resembling the music of a flute.
tasmin dazaratha.grhe tasmin there gRha.i in house dAzarathe: of dazaratha
Charioteer priya.prakathanair dear.reciting mitha: in company jughUrNur
went about madhurair gentle AzA indeed mRdu.vaMza.svanair
sweet+bamboo.flute+sound iva like
बभूव अथ दिनान्य् अष्टौ राम आगमन उत्सवः ।
babhUva atha dinAni aSTau rAma* Agamana utsava: |
सुखम् मत्त.जन.उन्मुक्त.कल.कोलाहल.आकुलः ॥१।४।५॥
sukha.m matta.jana.unmukta.kala.kolAhala.Akula: ||1|4|5||
.
*it took eight days*
*for those exuberant people to fully celebrate his homecoming*
*.*
*it was a happy hubbub come from every part of the kingdom*
*.*
babhUva atha dinAni aSTau rAma* Agamana utsava: sukha.m
matta.jana.unmukta.kala.kolAhala.Akula:
*. *
*vlm.5. Thus eight days were passed in festive mirth consequent to the
arrival of Ráma, and shouts of joy were sent forth by the elated multitude.
mattair hRSTair janair utkRSTatayA mukta: kalo gambhIro ya: kolA.halas
ta.ina Akulo vyApta: || babhUva he was atha so dinAni days aSTau eight
rAma.Agamana Rama.homecoming utsava: celebration sukha.m good
matta.jana.unmukta.kala.kolA.halA.Akula:
joyful.people.released.clan.hubbub.gathered
उवास स सुखम् गृहे ततः प्रभृति राघवः ।
uvAsa sa* sukha.m gRha.i tata: prabhRti rAghava: |
वर्णयन् विविधा.आकारान् देश*आचारानितस् ततः ॥१।४।६॥
varNayan vividhA.AkArAn deza.AcArAnita: tata: ||1|4|6||
.
*and*
*he spent the first days there in the Palace with his friends*
*telling of terribly wonderful places and all the amazing things he had
seen*
*when pilgriming*
*.*
uvAsa sa* sukha.m gRha.i tata: prabhRti rAghava: varNayan vividhA.AkArAn
deza.AcArAnita: tata:
*. *
*vlm.6. Thenceforth Rághava continued to dwell happily at home, with
relating to his friends, the different customs and manners of the countries
(he visited) on all sides.
*AB. itas tato dRSTAn dezAcArAn itas tato varNayann iti vA sukha.m uvAsety
anvaya: || uvAsa dwelt sa he sukha.m pleasant gRha.i house tata: then
prabhRti at first rAghava: scion of the Swift varNayan telling
vividhA.AkArAn various sorts deza.AcArAnitas country.customs tata: thus
प्रातर् उत्थाय रामो ऽसौ कृत्वा संध्याम् यथा.विधि ।
prAtar utthAya rAma: asau kRtvA saMdhyAm yathA.vidhi |
सभा.संस्थम् ददर्श इन्द्र.समम् स्व.पितरम् तथा ॥१।४॥७॥
sabhA.saMstha.m dadarza indra.s*ama.m *sva.pitAra.m tathA ||1|4||7||
कथाभिः सु.विचित्राभिः स वसिष्ठ+आदिभिः सह ।
kathAbhi: su.vicitrAbhi: sa* vasiSTha+Adibhi: saha |
स्थित्वा दिन.चतुर्.भागम् ज्ञान.गर्भाभिर् आदृतः ॥१।४।८॥
sthitvA dina.catur.bhAgam jJAna.garbhAbhi: AdRta: ||1|4|8||
.
*today*
*: *
*Raama*
*(an early riser)*
*made the customary morning rites*
*.*
*then*
*he saw his father*
*seated in council like indra the god.king*
*.*
*there,*
*with Vasishtha.the.Treasury and all the others*
*he remained*
*for a quarter of the day*
*attentive to the guru's wisdom.bearing stories*
*his wise tales*
*.*
* prAtar utthAya rAma: प्रातर् उत्थाय रामः *rAma, having arisen early = *asau
kRtvA saMdhyAm yathA.vidhi असौ कृत्वा संध्याम् यथा.विधि *having performed
the customary morning rites = *sabhA.saMstha.m dadarza सभा.संस्थम् ददर्श *he
saw, seated in council = *indra.s*ama.m *sva.pitAra.m tathA इन्द्र.समम्
स्वपितरम् तथा *just like indra, his father. •• *kathAbhi: su.vicitrAbhi:
कथाभिः सु.विचित्राभिः *for these super.amazing stories* = sa
vasiSTha.Adibhi: saha स वसिष्ठ.आदिभिः सह *he together with vasiSTha and the
others* = sthitvA dina.catur.bhAgam स्थित्वा दिन.चतुर्.भागम् *stayed for a
quarter of the day = *jJAna.garbhAbhi: AdRta: ज्ञान.गर्भाभिर् आदृतः *attentive
to the wisdom.bearers. *
*. *
*vlm.7. He rose early in the morning and performed his morning service
according to law. He then visited his father seated as indra in his
Council. • *vlm.8. He next passed a fourth part of the day in company with
vasiSTha and other sages, and was greatly edified by their conversations
which were full of instruction.
* prAtar utthAya rAma: प्रातर् उत्थाय रामः *rAma, having arisen early = *asau
kRtvA saMdhyAm yathA.vidhi असौ कृत्वा संध्याम् यथा.विधि *having performed
the customary morning rites = *sabhA.saMstha.m dadarza सभा.संस्थम् ददर्श *he
saw, seated in council = *indra.s*ama.m *sva.pitAra.m tathA इन्द्र.समम्
स्वपितरम् तथा *just like indra, his father. •• *kathAbhi: su.vicitrAbhi:
कथाभिः सु.विचित्राभिः *for these super.amazing stories* = sa
vasiSTha.Adibhi: saha स वसिष्ठ.आदिभिः सह *he together with vasiSTha and the
others* = sthitvA dina.catur.bhAgam स्थित्वा दिन.चतुर्.भागम् *stayed for a
quarter of the day = *jJAna.garbhAbhi: AdRta: ज्ञान.गर्भाभिर् आदृतः *attentive
to the wisdom.bearers. *
जगाम पित्रा अनुज्ञा*तः **म*हत्या सेनया वृतः ।
jagAma pitrA anujJAta: mahatyA sa.ina yA vRta: |
वराह.महिष.आकीर्णम् वनम् आखेटक*इच्छया ॥१।४।९॥
varAha.mahiSa.AkIrNam va*na.m *AkheTaka.icchayA ||1|4|9||
.
*he *
*would go*
*(at his father's command, accompanieded by a great army)*
*to hunt the boar and buffalo*
*hungry to hunt in the woods*
*.*
jagAma pitrA anujJAta: mahatyA sa.ina yA vRta: varAha.mahiSa.AkIrNam va*na.m
*AkheTaka.icchayA
*. *
*VLMitra.p.9 For sport, he also used to go to the forests full of boars and
buffaloes surrounded by a large number of troops as ordered by his father.
तत आगत्य सदने कृत्वा स्नान.आदिकम् क्रमम् ।
tata* Agatya sadane kRtvA snAna.Adikam kr*ama.m *|
स.मित्र.बान्ध*वः **भु*क्त्वा निनाय स.सुहृ*त् **नि*शाम् ॥१।४।१०॥
sa.mitra.bAndhava: bhuktvA ninAya sa.suhRt nizAm ||1|4|10||
.
*then*
*coming home*
*he would*
*perform the customary ablutions*
*dine with his relatives and friends*
*&*
*sleep the night away with his best pals*
*.*
*vlm.10. Then after returning home and performing his bath and other rites
with his friends, he took his meal with them, and passed the night in
company with his beloved companions.
tata: Then Agatya sadane having come into the palace kRtvA
snAnA.Adikam kr*ama.m
*samitra.bAndhavo bhuktvA ninAya sa.su.hRn nizAm tatas thus Agatya come
sadana home kRtvA done snAna.Adikam sacred bath and other rites kr*ama.m *in
order sa.mitra.bAndhava: with.friends.relatives bhuktvA eating ninAya went
sa.suhRn "good.heart", best friend .nizAm with.pal.night
एवम्.प्राय.दिनाचारो भ्रातृभ्याम् सह राघवः ।
evam.prAya.dinAcAra: bhrAtRbhyAm saha rAghava: |
आगत्य तीर्थ.यात्रायाः समुपास पितुर् गृहे ॥१।४।११॥
Agatya tIrtha.yAtrAyA: samupAsa pitu: gRha.i ||1|4|11||
.
*and that is how the Raaghava Raama, Son of the Swift, spends his days*
*with his brothers*
*having come back home to his father's palace*
*.*
evam.prAya.dinAcAra: bhrAtRbhyAm saha rAghava: Agatya tIrtha.yAtrAyA:
samupAsa pitu: gRhe
*. *
*vlm.11. In these and similar practices did he pass his days with his
brothers at his father's house, after his return from the pilgrimage.
*AB. mRgayAdInAm anityatvadyotanAya prAyeti | bhrAtRbhyAm
lakSmaNa.zatrughnAbhyAm || evam.prAya.dina.AcAra so during.day.spending
saha bhrAtRbhyAm with brothers rAghava: scion of the Swift Agatya come
tIrtha.yAtrAyA: shrine.pilgrimage samupAsa done pitur father's gRha.i home
नृपति.संव्यवहार.मनोज्ञया
nRpati.saMvyavahAra.mana:jJayA
सु.जन.चेतसि चन्द्रिकया अनया ।
su.jana.cetasi candrikayA anayA |
परिनिनाय दिनानि स चेष्टया
parininAya dinAni sa ceSTayA
स्तुत.सुधा.रस.पेशलया अनघ ॥१।४।१२॥
stuta.sudhA.rasa.pezalayA anagha ||1|4|12||
.
*he practised the royal arts*
*—and he learned them well!—*
*so*
*his people were the moon to his sun in their shining*
*—*
*and so he lived his daily life *
*dear boy*
*he was the very elixir of nectar*
*!*
nRpati.saMvyavahAra.mana:jJayA su.jana.cetasi candrikayA anayA parininAya
dinAni sa ceSTayA stuta.sudhA.rasa.pezalayA anagha
*. *
*vlm.12. Oh sinless (Bharadwája), with his conduct becoming a prince, Ráma
passed his days with giving delight to the good men that surrounded him, in
the manner of the moon that gladdens mankind with his soothing ambrossial
beams.
*AB. he anagheti rAjJo bharadvAj*a.sya *vA saMbodha*na.m *| ... ||
*anagha nRpati.Manlord saMvyavahAra.conduct manas.mind jJayA knowing
su.jana. people cetasi conscious candrikayA moon AnayA led parininAya
passed dinAni days sa he ceSTayA nobly stuta. praised sudhA. nectar rasa.
flavor pezalayA tender, skilful anagha sinless one
•
*o**ॐ**m*
•
FM1005 SHRIVELED LOTUS 1.JA07 .z15
https://www.dropbox.com/s/rahrlr3h7o7xwwt/fm1005%201.ja07%20SHRIVELED%20LOTUS%20.z15.docx?dl=0
FM.1.1.FM.1.33 ||
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1.FM.1.33%20end.docx?dl=0
1.vairAgya
https://www.dropbox.com/s/ig0euiqpt1h8f6x/1.vairagya.docx?dl=0
सर्ग १.३
sarga 1.3
वाल्मीकिर् उवाच ।
अथो ऽनषोडशे वर्षे वर्तमाने रघु.उद्वहे ।
atha.u an.a.SoDaze varSe vartamAne raghu.udvahe |
राम.अनुयायिनि तथा शत्रुघ्ने लक्ष्मणे ऽपि च ॥१।५।१॥
rAma.anuyAyini tathA zatrughne lakSmaNe api ca ||1|5|1||
भरते संस्थिते नित्यम् मातामह.गृहे सुखम् ।
bharate saMst*hita.i *nit*ya.m *mAtAmaha.gRhe su*kha.m *|
पालयत्य् अवनीम् राज्ञि यथावद् अखिलाम् इमाम् ॥१।५।२॥
pAlayati avanIm rAjJi yathAvat akhilAm imAm ||1|5|2||
जन्यत्र.अर्थम् च पुत्राणाम् प्रत्यहम् सह मन्त्रिभिः ।
janyatra.artham ca putrANAm pratyaham saha mantribhi: |
कृत.मन्त्रे महाप्राज्ञे तज्ज्ञे दशरथे नृपे ॥१।५।३॥
kRta.mantre mahAprAjJe tajjJe dazarathe nRpe ||1|5|3||
कृतायाम् तीर्थ.यात्रायाम् रामो निज.गृहे स्थितः ।
kRtAyAm tIrtha.yAtrAyAm rAma: nija.gRhe sthita: |
जगाम अनुदिनम् कार्श्यम् शरदि इव अमलम् सरः ॥१।५।४॥
jagAma anudi*na.m *kArz*ya.m *zaradi iva amalam sara: ||1|5|4||
कुमारस्य विशाल.अक्षम् पाण्डुताम् मुखम् आददे ।
kumAr*a.sya *vizAla.ak*Sa.m *pANDutAm mu*kha.m *Adade |
पाक.फुल्ल.दलम् शुक्लम् स=अलि.मालम् इव अम्बुजम् ॥१।५।५॥
pAka.phulla.dalam zuklam sa=ali.mAlam iva ambujam ||1|5|5||
कपोल.तल.संलीन.पाणिः पद्म.आसन.स्थितः ।
kapola.tala.saMlIna.pANi: padma.Asana.sthita: |
चिन्ता.परवशः तूष्णी* max *.व्यापारः बभूव ह ॥१।५।६॥
cintA.paravaza: tUSNIm a.vyApAra: babhUva ha ||1|5|6||
कृश.अङ्गश् चिन्तया युक्तः खेदी परम.दुर्मनाः ।
kRza.aGga: cintayA yukta: khedI parama.durmanA: |
न उवाच कस्यचित् किम्चित् लिपि.कर्म.अर्पित=उपमः ॥१।५।७॥
na uvAca kasyacit ki*Mc*it lipi.karma.arpita=upama: ||1|5|7||
खेदात् परिजनेन असौ प्रार्थ्यमानः पुनः पुनः ।
khedAt parijan*a.ina *asau prArthyamAna: puna: puna: |
चकार अह्निकम् आचारम् परिम्लान.मुख.अम्बुजः ॥१।५।८॥
cakAra ahnikam AcAra.m parimlAna.mukha.ambuja: ||1|5|8||
एवम् गुण.विशिष्टम् तम् रामम् गुण.गण.आकरम् ।
e*va.m *guNa.viziS*Ta.m ta.m *rAmam guNa.gaNa.AkAra.m |
आलोक्य भ्रातराव् अस्य ताम् एव आययतुः दशाम् ॥१।५।९॥
Alokya bhrAtarau *a.sya *tAm eva Ayayatu: dazAm ||1|5|9||
तथा तेषु तनूजेषु खेदवत्सु कृशेषु च ।
tathA teSu tanUjeSu khedavatsu kRzeSu ca |
स.पत्नीकः मही.पालश् चिन्ता.विवशताम् ययौ ॥१।५।१०॥
sa.patnIka: mahI.pAla: cintA.vivazatAm yayau ||1|5|10||
का ते पुत्र घना चिन्ता इत्य् एवम् रामम् पुनः पुनः ।
kA te putra ghanA cintA iti e*va.m *rAmam puna: puna: |
अपृच्छत् स्निग्धया वाचा न एव आकथयद् अस्य सः ॥१।५।११॥
apRcchat snigdhayA vAcA na eva Akathayat *a.sya *sa: ||1|5|11||
"न किम्चित् तात मे दुःखम्" इ* tyux *क्त्वा पितु* rax *ङ्कगः ।
"na ki*Mc*it tAta me du:kham" iti uktvA pitu: aGkaga: |
रामो राजीव.पत्र.अक्षस् तूष्णीम् एव स्म तिष्ठति ॥१।५।१२॥
rAma: rAjIva.patra.akSa: tUSNIm eva sma tiSThati ||1|5|12||
ततो दशरथो राजा रामः किम् खेदवान् इति ।
tata: dazaratha: rAjA rAma: kim khedavAn iti |
अपृच्छत् सर्व.कार्य.ज्ञम् वसिष्ठम् वदताम् वरम् ॥१।५।१३॥
apRcchat sarva.kArya.jJam vasiSTham vadatAm vAra.m ||1|5|13||
इ* tyux *क्तश् चिन्तयित्वा स* वसिष्ठ.मुनिना नृपः ।
iti ukta: cintayitvA sa* vasiSTha.muninA nRpa: |
अस्त्य् अत्र कारणम् श्रीमन् मा राजन् दुःख* max *स्तु ते ॥१।५।१४॥
asti atra kAraNam zrIman mA rAjan du:*kha.m *astu te ||1|5|14||
कोपम् विषाद.कलनाम् विततम् च हर्षम्
kopam viSAda.kalanAm vit*ata.m *ca harSam
आल्पेन कारण.वशेन वहन्ति सन्तः ।
Alp*a.ina *kAraNa.vaz*a.ina *vahanti santa: |
सर्गेण संहृति.जवेन विना जगत्याम्
sargeNa saMhRti.jav*a.ina *vinA jagatyAm
भूतानि भूप न महन्ति विकारवन्ति ॥१।५।१५॥
bhUtAni bhUpa na mahanti vikAravanti ||1|5|15||
||
*o**ॐ**m*
FM.1.5
*SHRIVELED LOTUS*
*:*
*RAAMA*
*wastes*
away
http://lotus2503.deviantart.com/art/Dead.Flower.123534722
<http://lotus2503.deviantart.com/art/Dead-Flower-123534722>
*VAALMÎKI said ..*
अथो ऽनषोडशे वर्षे वर्तमाने रघु.उद्वहे ।
atha.u an.a.SoDaze varSe vartamAne raghu.udvahe |
राम.अनुयायिनि तथा शत्रुघ्ने लक्ष्मणे ऽपि च ॥१।५।१॥
rAma.anuyAyini tathA zatrughne lakSmaNe api ca ||1|5|1||
भरते संस्थिते नित्यम् मातामह.गृहे सुखम् ।
bharate saMst*hita.i *nit*ya.m *mAtAmaha.gRhe su*kha.m *|
पालयत्य् अवनीम् राज्ञि यथावद् अखिलाम् इमाम् ॥१।५।२॥
pAlayati avanIm rAjJi yathAvat akhilAm imAm ||1|5|2||
.
*now Raama was not quite sixteen*
*still growing.up*
*like his brothers, the clansmen of Raghu.Swift*
*H*
*Shatru.ghna Foe.slayer & Lakshmana.Luckyman*
*(but Bharata the Bearer then*
*was still contentedly staying with his maternal grandfather)*
*&*
*the King ruled in his kingdom like The Invincible Lord of Worlds*
*.*
atha.u an.a.SoDaza.e varSa.e vartamAna.e raghu.udvaha.e rAma.anuyAyi.ni
<http://rama.anuyayi.ni/> tathA zatrughna.e lakSmaNa.e api ca bharata.e
saMsthita.e nit*ya.m *mAtAmaha.gRha.e sukha.m pAlay.ati avanI.m rAjJi
yathAvat akhila.Am imAm
.
*jd. this verse evokes a question of interest to students of the Raama
legend,
the Conspiracy against Raama.
*vlm.p.1. vAlmIki said:—Afterwards rAma attained the fifteenth year of his
age, and Satrughna and Lakshman, who followed rAma in age, also attained
the same age.
*vlm.p.2 Bharata continued to dwell with joy at the house of his maternal
grandfather, and King Dasharata ruled the whole earth as usual.
*vlm.1. VÁLMÍKI said:..Afterwards Ráma attained the fifteenth year of his
age, and so also Satrughna and lakSmaNa who followed Ráma (in birth),
attained also the same age. *vlm.2. bharata continued to dwell with joy at
the house of his maternal grandfather, and the king (Dasaratha) ruled the
whole earth as usual.
जन्यत्र.अर्थम् च पुत्राणाम् प्रत्यहम् सह मन्त्रिभिः ।
janyatra.artham ca putrANAm pratyaham saha mantribhi: |
कृत.मन्त्रे महाप्राज्ञे तज्ज्ञे दशरथे नृपे ॥१।५।३॥
kRta.mantre mahAprAjJe tajjJe dazarathe nRpe ||1|5|3||
.
*now King Dasha.ratha the Charioteer*
*(of great wisdom, a knower of Thatness)*
*was taking counsel with his ministers*
*for the purpose of choosing brides for his sons*
*.*
janyatra.artha.m ca putra.ANAm pratyaham saha mantri.bhi: kRta.mantra.e
mahAprAjJe tajjJa.e dazaratha.e nRpa.e
.
*vlm.p.3 The most wise King Dasharata consulted his ministers day after day
about the marriage of his sons.
कृतायाम् तीर्थ.यात्रायाम् रामो निज.गृहे स्थितः ।
kRtAyAm tIrtha.yAtrAyAm rAma: nija.gRhe sthita: |
जगाम अनुदिनम् कार्श्यम् शरदि इव अमलम् सरः ॥१।५।४॥
jagAma anudi*na.m *kArz*ya.m *zaradi iva amalam sara: ||1|5|4||
.
*done with his pilgrimage*
*Raama*
*back in his home*
*grew*
*daily*
*more*
*thin*
*:*
*he was like a lake baking dry in a long drought*
*.*
kRta.AyAm tIrtha.yAtrA.yAm *Raama* nija.gRha.e sthita: jagAma anudina.m
kArzya.m zaradi iva amala.m sara:
.
*vlm.p.4 But as rAma remained at home after his return from pilgrimage, he
began to decay day by day like a clear lake in autumn.
*vlm. ... like a clear lake in autumn.
कुमारस्य विशाल.अक्षम् पाण्डुताम् मुखम् आददे ।
kumAr*a.sya *vizAla.ak*Sa.m *pANDutAm mu*kha.m *Adade |
पाक.फुल्ल.दलम् शुक्लम् स=अलि.मालम् इव अम्बुजम् ॥१।५।५॥
pAka.phulla.dalam zuklam sa=ali.mAlam iva ambujam ||1|5|5||
.
kumAra.sya vizAla.akSa.m pANDu.tA.m mukha.m Adade pAka.phulla.dala.m
zukla.m sa=ali.mAla.m iva ambuja.m
.
*the young Prince's wide.eyed face was pale*
*like the withering petals of a whita.i lotus sucked.dry by a swarm of bees*
*.*
*vlm.p.5 His blooming face, with its out.stretched eyes, assumed a paleness
by degrees like that of the withering petals of the w*hita.i *lotus beset
by a swarm of bees.
कपोल.तल.संलीन.पाणिः पद्म.आसन.स्थितः ।
kapola.tala.saMlIna.pANi: padma.Asana.sthita: |
चिन्ता.परवशः तूष्णी* max *.व्यापारः बभूव ह ॥१।५।६॥
cintA.paravaza: tUSNIm a.vyApAra: babhUva ha ||1|5|6||
.
kapola.tala.saMlIna.pANi: padma.Asana.sthita: cintA.paravaza: tUSNIm
a.vyApAra: babhUva ha
.
*his cheek resting on the palm of his hand*
*seated in Lotus Posture*
*surrendered to troubled thought*
*in silence*
*he became completely still*
*...*
*..*
*.*
*vlm.p.6 He sat silent and motionless, his legs folded in full lotus
position (padmasana), absorbed in thought with his palm placed under his
cheek and neck.
कृश.अङ्गश् चिन्तया युक्तः खेदी परम.दुर्मनाः ।
kRza.aGga: cintayA yukta: khedI parama.durmanA: |
न उवाच कस्यचित् किम्चित् लिपि.कर्म.अर्पित=उपमः ॥१।५।७॥
na uvAca kasyacit ki*Mc*it lipi.karma.arpita=upama: ||1|5|7||
.
*with wasted body rapt in thought*
*exhausted*
*totally depressed*
*he did not say anything about anything*
*like the still figure in a painting*
*.*
kRza.aGga: cintA.ayA yukta: khedi.I parama.durmanA: |
na uvAca kasyacit ki*Mc*it .* did not say anything about anything .*
lipi.karma.arpita=upama: *.* *he looked like a painting*
*.*
*vlm.p.7 Being emaciated in person and growing thoughtful, sad and
distracted in his mind, he remained speechless like a mute figure in a
painting.
खेदात् परिजनेन असौ प्रार्थ्यमानः पुनः पुनः ।
khedAt parijan*a.ina *asau prArthyamAna: puna: puna: |
चकार अह्निकम् आचारम् परिम्लान.मुख.अम्बुजः ॥१।५।८॥
cakAra ahnikam AcAra.m parimlAna.mukha.ambuja: ||1|5|8||
.
*because.of their anxiety*
*the household staff would question him*
*again and again*
*why*
*did he do his daily duties*
*like*
*a lotus with a withered face*
*?*
kheda.At parijana.*a.ina *asau prArthyamAna: puna: puna: cakAra ahnikam
AcAra.m parimlAna.mukha.ambuja:
*.*
*vlm.p.8 His family had to repeatedly ask him to perform his daily rites
and when he did, he discharged them with a sad face.
एवम् गुण.विशिष्टम् तम् रामम् गुण.गण.आकरम् ।
e*va.m *guNa.viziS*Ta.m ta.m *rAmam guNa.gaNa.AkAra.m |
आलोक्य भ्रातराव् अस्य ताम् एव आययतुः दशाम् ॥१।५।९॥
Alokya bhrAtarau *a.sya *tAm eva Ayayatu: dazAm ||1|5|9||
.
*so*
*as he wasted away in all his qualities*
*his brothers watched*
*&*
*Raama came to this miserable state*
*.*
e*va.m *guNa.viziSTa.m *ta.m *rAmam guNa.gaNa.AkAra.m Alokya bhrAtR.arau *a.sya
*tAm eva Ayayatu: dazA.m
*.*
*vlm.p.9 Seeing the accomplished rAma, the mine of merits, in such a
plight, all his brothers likewise were reduced to the same condition with
him.
तथा तेषु तनूजेषु खेदवत्सु कृशेषु च ।
tathA teSu tanUjeSu khedavatsu kRzeSu ca |
स.पत्नीकः मही.पालश् चिन्ता.विवशताम् ययौ ॥१।५।१०॥
sa.patnIka: mahI.pAla: cintA.vivazatAm yayau ||1|5|10||
.
*thus*
*like his children and his wives*
*The Charioteer grew sad and thin and sorrowful about*
*Raama*
.
tathA teSu tanUjeSu
khedavatsu kRzeSu ca .* troubled & thinning +*
sa.patnIka: mahI.pAla: cintA.vivazatAm yayau
*.*
*vlm.p.10 The king of the earth, seeing all his three sons dejected and
lean, became anxious, as did all his queens.
का ते पुत्र घना चिन्ता इत्य् एवम् रामम् पुनः पुनः ।
kA te putra ghanA cintA iti e*va.m *rAmam puna: puna: |
अपृच्छत् स्निग्धया वाचा न एव आकथयद् अस्य सः ॥१।५।११॥
apRcchat snigdhayA vAcA na eva Akathayat *a.sya *sa: ||1|5|11||
.
*"Son, what's this clouded care of yours?",*
*he would ask Raama constantly*
*in a loving voice*
*but*
*young Raama would offer*
*no*
*response to him*
*.*
kA te putra ghanA cintA iti e*va.m *rAmam puna: punaH apRcchat snigdhayA
vAcA na eva Akathayat *a.sya *sa:
*.*
*vlm.p.11 Dasharata asked rAma repeatedly in a gentle voice what his
anxiety was and what was the cause of his thoughtfulness, but rAma returned
no answer.
"न किम्चित् तात मे दुःखम्" इ* tyux *क्त्वा पितु* rax *ङ्कगः ।
"na ki*Mc*it tAta me du:kham" iti uktvA pitu: aGkaga: |
रामो राजीव.पत्र.अक्षस् तूष्णीम् एव स्म तिष्ठति ॥१।५।१२॥
rAma: rAjIva.patra.akSa: tUSNIm eva sma tiSThati ||1|5|12||
.
*but then*
*"No worry, Daddy"*
*said the son*
*sitting upon his father's knee*
*:*
*and then the lotus.eyed rAma*
*stopped short*
*:*
*and the rest was silence*
*.*
"na ki*Mc*it tAta me du:kham" iti uktvA pitu: aGkaga: rAma:
rAjIva.patra.akSa: tUSNIm eva sma tiSThati
*.*
*vlm.p.12 Then being taken up in his father’s lap, the lotus.eyed rAma
replied that he had no anxiety whatever and held his silence.
*vlm.12. Then being taken up in his father's lap, the lotus.eyed Ráma
replied, that he had no anxiety whatever, and held his silence.
ततो दशरथो राजा रामः किम् खेदवान् इति ।
tata: dazaratha: rAjA rAma: kim khedavAn iti |
अपृच्छत् सर्व.कार्य.ज्ञम् वसिष्ठम् वदताम् वरम् ॥१।५।१३॥
apRcchat sarva.kArya.jJam vasiSTham vadatAm vAra.m ||1|5|13||
.
*&*
*so*
*the RAAjAA.King Dasha.ratha.CharioteerH*
*"What's the matter with my Raama?"*
*he asked*
*one*
*who knows everything **to.be* <http://to.be/>*.done,
Vasishtha.the.Treasury, Best of Orators*
*.*
tata: dazaratha: rAjA rAma: kim khedavAn iti apRcchat sarva.kArya.jJam
vasiSTham
vadatAm vAra.m
*.*
*vlm.p.13. Afterwards King Dasharata asked vasiShTha, the best of speakers
and well informed in all matters, as to why rAma was so sorrowful.
इ* tyux *क्तश् चिन्तयित्वा स* वसिष्ठ.मुनिना नृपः ।
iti ukta: cintayitvA sa* vasiSTha.muninA nRpa: |
अस्त्य् अत्र कारणम् श्रीमन् मा राजन् दुःख* max *स्तु ते ॥१।५।१४॥
asti atra kAraNam zrIman mA rAjan du:*kha.m *astu te ||1|5|14||
.
*this being said by the Muni Vasishtha*
*and been considered*
*"There is here a cause that is fortunateH let no more sorrow come on you"*
*.*
iti ukta: cintayitvA sa* vasiSTha.muninA nRpa: asti atra kAraNam zrIman mA
rAjan du:*kha.m *astu te
*.*
*vlm.p.14 Sage vasiShTha thought over the matter and said, "There is, O
king, a cause for rAma’s sadness, but you need not be anxious about it.
कोपम् विषाद.कलनाम् विततम् च हर्षम्
kopam viSAda.kalanAm vit*ata.m *ca harSam
आल्पेन कारण.वशेन वहन्ति सन्तः ।
Alp*a.ina *kAraNa.vaz*a.ina *vahanti santa: |
सर्गेण संहृति.जवेन विना जगत्याम्
sargeNa saMhRti.jav*a.ina *vinA jagatyAm
भूतानि भूप न महन्ति विकारवन्ति ॥१।५।१५॥
bhUtAni bhUpa na mahanti vikAravanti ||1|5|15||
.
*"not from distress of anger nor from joy*
*do the wise entertain any disturbance*
*:*
*without the fluctuations of the universe*
*nothing.at.all would ever come to being."*
.
kopa.m viSAda.kalanA.m vitata.m ca harSa.m Alpa.*a.ina
*kAraNa.vaza.*a.ina *vahant.i
sant.a: sarga.eNa saMhRti.java.*a.ina *vinA jagatI.yAm bhUta.Ani, bhUpa, na
mahanti vikAravanti
.
*vlm.p.15 Wise men never entertain the fluctuations of anger or grief, or a
lengthened delight from frivolous causes, just as the great elements of the
world do not change their states unless it were for the sake of some new
production."
.
*o**ॐ**m*
.
FM1006 VISHVAAMITRA.ALLFRIEND 1.JA08.10 .z55
https://www.dropbox.com/s/b9j6bxu11lwdzzl/fm1006%201.ja08.10%20Vishv%C3%A2mitra.Allfriend%20.z55.docx?dl=0
<https://www.dropbox.com/s/b9j6bxu11lwdzzl/fm1006%201.ja08-10%20Vishv%C3%A2mitra.Allfriend%20.z55.docx?dl=0>
FM.1.1.FM.1.33 ||
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1.FM.1.33%20end.docx?dl=0
1.vairAgya
https://www.dropbox.com/s/ig0euiqpt1h8f6x/1.vairagya.docx?dl=0
सर्ग १.६
sarga 1.6
वाल्मीकिर् उवाच ।
इ* tyux *क्ते मुनि.नाथेन संदेहवति पार्थिवे ।
iti ukte muni.nAth*a.ina *saMdehavati pArthive |
खेदवत्य् आस्थिते मौनम् किम्चि*त्का*ल.प्रतीक्षणे ॥१।६।१॥
khedavati Ast*hita.i *mau*na.m *ki*Mc*it kAla.pratIkSaNe ||1|6|1||
परिखिन्नासु सर्वासु राज्ञीषु नृप.सद्मसु ।
parikhinn*a.asu *sarv*a.asu *rAjJ*i.iSu *nRpa.sadmasu |
स्थितासु सावधानासु राम.चेष्टासु सर्वत: ॥१।६।२॥
sthit*a.asu *sAvadhAn*a.asu *rAma.ceST*a.asu *sarvata: ||1|6|2||
एतस्मिन्न् एव काले तु विश्वामित्र इति श्रुत: ।
etasmin eva kAle tu vizvAmitra* iti zruta: |
महर्षि* rax *भ्यगाद् द्रष्टुम् त* max *योध्या.न* raax *धिपम् ॥१।६।३॥
maharSi: abhyagAt draSTum *ta.m *ayodhyA.nara.adhipam ||1|6|3||
तस्य यज्ञो ऽथ रक्षोभिस् तथा विलुलुपे किल ।
t*a.sya *yajJa: atha rakSobhi: tathA vilulupe kila |
माया.वीर्य.ब* lox *न्मत्तै: धर्म.कार्यस्य धीमत: ॥१।६।४॥
mAyA.vIrya.bala.unmatt*a.i: *dharma.kAry*a.sya *dhImata: ||1|6|4||
रक्षार्थम् तस्य यज्ञस्य द्रष्टुम् ऐच्छत् स पार्थिवम् ।
rakSa.artham t*a.sya *yajJ*a.sya *draSTum aicchat sa: pArthi*va.m *|
नहि शक्नोत्य् अविघ्नेन समाप्तुम् स मुनिः क्रतुम् ॥१।६।५॥
na.hi zaknoti avighn*a.ina *samAptum sa* muni: kratum ||1|6|5||
ततस् तेषाम् विनाशार्थम् उद्यतस् तपसाम् निधिः ।
tata: teSAm vinAza.artham udyata: tapasAm nidhi: |
विश्वामित्रो महातेजा अयोध्या* max *भ्यगात् पुरीम् ॥१।६।६॥
vizvAmitra: mahA.tejA* ayodhyAm abhyagAt purIm ||1|6|6||
स राज्ञो दर्शन.आकाङ्क्षी द्वा* raax *ध्यक्षान् उवाच ह ।
sa* rAjJa: darzana.AkAGkSI dvAra.adhyakSAn uvAca ha |
शीघ्रम् आख्यात* माम् प्राप्तम् कौशिकम् गाधिनः सुतम् ॥१।६।७॥
zIghra.m AkhyAta* mAm prAp*ta.m *kauzikam gAdhina: su*ta.m *||1|6|7||
तस्य तद् वचनम् श्रुत्वा द्वास्था राजगृहम् ययुः ।
t*a.sya *tat vaca*na.m *zrutvA dvAsthA rAja.gRham yayu: |
सम्भ्रान्त.मनसः सर्वे तेन वाक्येन चोदिता: ॥१।६।८॥
sambhrAnta.manasa: sarve t*a.ina *vAky*a.ina *coditA: ||1|6|8||
ते गत्वा राज.सदनम् विश्वामित्रम् ऋषिम् ततः ।
te gatvA rAja.sada*na.m *vizvAmitra.m RSim tata: |
प्राप्तम् आवेदयाम्.आसुः प्रतिहाराः पतेस् तदा ॥१।६।९॥
prAp*ta.m *AvedayAm.Asu: pratihArA: pate: tadA ||1|6|9||
अथ आस्थानगतम् भूपम् राजमण्डलमालिनम् ।
atha AsthAna.g*ata.m *bhUpam rAja.maNDala.mAli*na.m *|
समुपेत्य त्वरायुक्तो याष्टीको ऽसौ व्यजिज्ञपत् ॥१।६।१०॥
samupetya tvarAyukta: yASTIka: asau vi.ajijJapat ||1|6|10||
देव द्वारि महातेजा बाल.भास्कर.भासुरः ।
deva dvAri mahA.tejA bAla.bhAskara.bhAsura: |
ज्वाला.अरुण.जटाजूटः पुमान् श्रीमान् अवस्थितः ॥१।६।११॥
jvAlA.aruNa.jaTAjUTa: pumAn zrImAn avasthita: ||1|6|11||
स=भासुर.पताक.अन्तम् स=अश्व.इभ.पुरुष.आयुधम् ।
sa=bhAsura.patAka.an*ta.m *sa=azva.ibha.puruSa.Ayudham |
कृतवांस् तम् प्रदेशम् यस् तेजोभिः कीर्ण.काञ्चनम् ॥१।६।१२॥
kRtavAn *ta.m *pradezam ya: tejobhi: kIrNa.kAJca*na.m *||1|6|12||
वीक्ष्यमाने तु याष्टीके निवेदयति राजनि ।
vIkSyamAne tu yASTIke nivedayati rAjani |
विश्वामित्रो मुनि: प्राप्त इत्य् अन्.उद्धतया गिरा ॥१।६।१३॥
vizvAmitra: muni: prApta* iti an.uddhatayA girA ||1|6|13||
इति याष्टीक.वचनम् आकर्ण्य नृप.सत्तम: ।
iti yASTIka.vaca*na.m *AkarNya nRpa.sattama: |
स समन्त्री स.सामन्त: प्र.उत्तस्थौ हेम.विष्टरात् ॥१।६।१४॥
sa* samantrI sa.sAmanta: pra.uttasthau hema.viSTarAt ||1|6|14||
पदातिर् एव सहसा राज्ञाम् वृन्देन मालित: ।
padAti: eva sahasA rAjJAm vRnd*a.ina *mAlita: |
वसिष्ठ.वामदेवाभ्याम् सह सामन्त.संस्तुत: ॥१।६।१५॥
vasiSTha.vAmadevAbhyAm saha sAmanta.saMstuta: ||1|6|15||
जगाम तत्र यत्र असौ विश्वामित्रो महामुनि: ।
jagAma tatra yatra asau vizvAmitra: mahAmuni: |
ददर्श मुनि.शार्दूलम् द्वार.भूमौ अवस्थितम् ॥१।६।१६॥
dadarza muni.zArdUlam dvAra.bhUmau avasthi*ta.m *||1|6|16||
केन अपि कारणेन ऊर्वी.तल* max *र्कम् उपागतम् ।
k*a.ina *api kAraN*a.ina *UrvI.talam arkam upAg*ata.m *|
ब्राह्मेण तेजसा आक्रान्तम् क्षात्रेण च महौजसा ॥१।६।१७॥
brAhmeNa tejasA AkrAn*ta.m *kSAtreNa ca mahaujasA ||1|6|17||
जरा.जरठया नित्यम् तप: प्रसर.रूक्षया ।
jarA.jaraThayA nit*ya.m *tapa: prasara.rUkSayA |
जटावल्ल्या वृत.स्कन्धम् स.संध्य.अभ्रम् इव अचलम् ॥१।६।१८॥
jaTAvallyA vRta.skandham sa.saMdhya.abhra.m iva acalam ||1|6|18||
उपशान्तम् च कान्तम् च दीप्त* max *प्रतिघाति च ।
upazAn*ta.m *ca kAn*ta.m *ca dIp*ta.m *apratighAti ca |
निभृतम् च ऊर्जित.आकारम् दधानम् भास्वरम् वपु: ॥१।६।१९॥
nibhR*ta.m *ca Urjita.AkAra.m dadhA*na.m *bhAsvAra.m vapu: ||1|6|19||
पेशलेन अति.भीमेन प्रसन्नेन आकुलेन च ।
pezal*a.ina *ati.bhIm*a.ina *prasann*a.ina *Akul*a.ina *ca |
गम्भीरेण अति.पूर्णेन तेजसा रञ्जित.प्रभम् ॥१।६।२०॥
gambhIreNa ati.pUrN*a.ina *tejasA raJjita.prabham ||1|6|20||
अनन्त.जीवित.दशा सखीम् एका* max *निन्दिताम् ।
ananta.jIvita.dazA sakhIm ekAm aninditAm |
धारयन्तम् करे श्लक्ष्णम् कुण्डी* max *म्लान.मानसम् ॥१।६।२१॥
dhArayan*ta.m *kare zlakSNam kuNDIm amlAna.mAnasam ||1|6|21||
करुणा.आक्रान्त=चेतस्त्वात् प्रसन्नैर् मधु* raax *क्षरै: ।
karuNA.AkrAnta=cetastvAt prasann*a.i: *madhura.akSar*a.i: *|
वीक्षणै* rax *मृतेन इव संसिञ्चन्तम् इमा: प्रजा: ॥१।६।२२॥
vIkSaN*a.i: *amRt*a.ina *iva saMsiJcan*ta.m *imA: prajA: ||1|6|22||
युक्त.यज्ञ.उपवीत.अङ्गम् धवल.प्रोन्नत.भ्रुवम् ।
yukta.yajJa.upavIta.aGgam dhavala.pronnata.bhru*va.m *|
अनन्तम् विस्मयम् च अन्त:प्रयच्छन्तम् इव ईक्षितु: ॥१।६।२३॥
anan*ta.m *visma*ya.m *ca anta:prayacchan*ta.m *iva IkSitu: ||1|6|23||
मुनिम् आलोक्य भूपालो दूराद् एव आनताकृति: ।
munim Alokya bhUpAla: dUrAt eva AnatAkRti: |
प्रणनाम गलन्.मौलि.मणि.मानित.भूतलम् ॥१।६।२४॥
praNanAma galan.mauli.maNi.mAnita.bhUtalam ||1|6|24||
मुनि: अप्य् अवनी.नाथम् भास्वान् इव शत.क्रतुम् ।
muni: api avanI.nAtham bhAsvAn iva zata.kratum |
तत्र अभिवादयाम्.चक्रे मधुर.उदारया गिरा ॥१।६।२५॥
tatra abhivAdayAm.cakre madhura.udArayA girA ||1|6|25||
ततो वसिष्ठ.प्रमुखा: सर्व एव द्विजातय: ।
tata: vasiSTha.pramukhA: sarva* eva dvijAtaya: |
स्वागत.आदि.क्रमेण एनम् पूजयाम्.आ*सु: आ*दृता: ॥१।६।२६॥
svAgata.Adi.krameNa e*na.m *pUjayAm.Asu: AdRtA: ||1|6|26||
दशरथ उवाच ।
dazaratha* uvAca |
अशङ्कित.उपनीतेन भास्वता दर्शनेन ते ।
azaGkita.upanIt*a.ina *bhAsvatA darzan*a.ina *te |
साधो सु.अनुगृहीता: *स्म: र*विणा इव अम्बुज.आकरा: ॥१।६।२७॥
sAdho su.anugRhItA: sma: raviNA iva ambuja.AkarA: ||1|6|27||
यद् अन्.आदि यद् अ.क्षुण्णम् यद् अपाय.विवर्जितम् ।
yat an.Adi yat a.kSuNNam yat apAya.vivarji*ta.m *|
तद् आनन्द.सुखम् प्राप्तम् मया त्वद्.दर्शनान् मुने ॥१।६।२८॥
tat Ananda.su*kha.m *prAp*ta.m *mayA tvat.darzanAt mune ||1|6|28||
अद्य वार्तमहे नूनम् धन्यानाम् धुरि धर्मत: ।
adya vArtamahe nU*na.m *dhanyAnAm dhuri dharmata: |
भवद् आगमनस्य इमे य*त् व*यम् लक्ष्यम् आगता: ॥१।६।२९॥
bhavat.Agaman*a.sya *ime yat va*ya.m *lakS*ya.m *AgatA: ||1|6|29||
वसिष्ठ उवाच ।
vasiSTha* uvAca |
एवम् प्रकथयन्तो ऽत्र राजानो ऽथ महर्षय: ।
e*va.m *prakathayanta: atra rAjAna: atha maharSaya: |
आसनेषु सभा.स्थानम् आसाद्य सम्.उपाविशन् ॥१।६।३०॥
AsaneSu sabhA.sthA*na.m *AsAdya sam.upAvizan ||1|6|30||
स दृष्ट्वा मालितम् लक्ष्म्या भी*त: त*म् ऋषि.सत्तमम् ।
sa* dRSTvA mAli*ta.m *lakSmyA bhIta: *ta.m *RSi.satt*ama.m *|
प्रहृष्ट.वद*न: रा*जा स्वय* max *र्घ्यम् *नि.अ*वेदयत् ॥१।६।३१॥
prahRSTa.vadana: rAjA sva*ya.m *argh*ya.m *ni.avedayat ||1|6|31||
स राज्ञ: प्रतिगृह्य.अर्घ्यम् शास्त्र.दृष्टेन कर्मणा ।
sa* rAjJa: pratigRhya.argh*ya.m *zAstra.dRST*a.ina *karmaNA |
प्रदक्षिणम् प्रकुर्वन् तम् राजानम् परि.अपूजयत् ॥१।६।३२॥
pradakSiNam prakurvan *ta.m *rAjA*na.m *pari.apUjayat ||1|6|32||
स राज्ञा पुजि*त: ते*न प्रहृष्ट.वद*न: त*दा ।
sa* rAjJA pujita: t*a.ina *prahRSTa.vadana: tadA |
कुशलम् च अव्ययम् च एव परि.अपृच्छन् न* raax *धिपम् ॥१।६।३३॥
kuzalam ca avya*ya.m *ca eva pari.apRcchan nara.adhipam ||1|6|33||
वसिष्ठेन समागम्य प्रहस्य मुनि.पुंगव: ।
vasiSTh*a.ina *samAgamya prah*a.sya *muni.puMgava: |
यथार्हम् चार्चयित्वा एनम् पप्रच्छ अनामयम् तत: ॥१।६।३४॥
yathArham cArcayitvA e*na.m *papraccha anAma*ya.m *tata: ||1|6|34||
क्षणम् यथार्ह* max *न्योन्यम् पूजयित्वा समेत्य च ।
kSaNam yathArham anyon*ya.m *pUjayitvA sametya ca |
ते सर्वे हृष्ट.मन*स: म*हाराज.निवेशने ॥१।६।३५॥
te sarve hRSTa.manasa: mahArAja.nivezane ||1|6|35||
यथा उचित.आसन.ग*ता* मिथ: संवृद्ध.तेजस: ।
yathA ucita.Asana.gatA* mitha: saMvRddha.tejasa: |
परस्परेण पप्रच्छु: सर्वे ऽनामयम् आदरात् ॥१।६।३६॥
paraspareNa papracchu: sarve anAma*ya.m *AdarAt ||1|6|36||
उपविष्टाय तस्मै स विश्वामित्राय धीमते ।
upaviSTAya tasmai sa* vizvAmitrAya dhImate |
पाद्य* max *र्घ्यम् च गाम् च एव भू*य: भूय: नि.अ*वेदयत् ॥१।६।३७॥
pAd*ya.m *argh*ya.m *ca gAm ca eva bhUya: bhUya: ni.avedayat ||1|6|37||
अर्चयित्वा तु विधिवद् विश्वामित्र* max *भाषत ।
arcayitvA tu vidhivat vizvAmitra.m abhASata |
प्राञ्जलि: प्रय*त: वा*क्यम् इदम् प्रीतमना नृप: ॥१।६।३८॥
prAJjali: prayata: vAk*ya.m *idam prItamanA nRpa: ||1|6|38||
यथामृतस्य सम्प्रा*प्ति: य*था वर्ष* max *वर्षके ।
yathAmRt*a.sya *samprApti: yathA var*Sa.m *avarSake |
यथा अन्धस्य ईक्षण.प्रा*प्ति: भ*वद् आगमनम् तथा ॥१।६।३९॥
yathA andh*a.sya *IkSaNa.prApti: bhavat.Agama*na.m *tathA ||1|6|39||
यथा इष्ट.दार.सम्पर्कात् पुत्र.जन्म.अप्रजावत: ।
yathA iSTa.dAra.samparkAt putra.janma.aprajAvata: |
स्वप्न.दृष्ट.अर्थ.ला*भ: च* भवद् आगमनम् तथा ॥१।६।४०॥
svapna.dRSTa.artha.lAbha: ca bhavat Agama*na.m *tathA ||1|6|40||
यथा ईप्सितेन संयोग इष्टस्य आगमनम् यथा ।
yathA Ipsit*a.ina *saMyoga* iST*a.sya *Agama*na.m *yathA |
प्रनष्टस्य यथा ला*भ: भ*वद् आगमनम् तथा ॥१।६।४१॥
pranaST*a.sya *yathA lAbha: bhavat.Agama*na.m *tathA ||1|6|41||
यथा ह*र्ष: न*भोगत्या मृतस्य पुनर् आगमात् ।
yathA harSa: nabha:gatyA mRt*a.sya *punar AgamAt |
तथा त्वद् आगमात् ब्रह्मन् स्वागतम् ते महामुने ॥१।६।४२॥
tathA tvat.AgamAt brahman svAg*ata.m *te mahAmune ||1|6|42||
ब्रह्म.लोक.निवा*स: हि* कस्य न प्रीतिम् आवहेत् ।
brahma.loka.nivAsa: hi k*a.sya *na prItim Avahet |
मुने तव आग*म: त*द्वत् सत्यम् एव ब्रवीमि ते ॥१।६।४३॥
mune tava Agama: tat.vat sat*ya.m *eva bravImi te ||1|6|43||
*क: च* ते परम: काम: किम् च ते करवाण्य् अहम् ।
ka: ca te parama: kAma: kim ca te karavANi aham |
पात्र.भूतो ऽसि मे, विप्र, प्राप्त: परम.धार्मिक: ॥१।६।४४॥
pAtra.bhUta: asi me, vipra, prApta: parama.dhArmika: ||1|6|44||
पूर्वम् राजर्षि.शब्देन तपसा द्योतित.प्रभ: ।
pUr*va.m *rAjarSi.zabd*a.ina *tapasA dyotita.prabha: |
ब्रह्मर्षित्व* max *नुप्राप्त: पूज्यो ऽसि भगवन् मया ॥१।६।४५॥
brahmarSit*va.m *anuprApta: pUjya: asi bhagavan mayA ||1|6|45||
गङ्गा.जल.अभिषेकेण यथा प्री*ति: भ*वे*त् म*म ।
gaGgA.jala.abhiSekeNa yathA prIti: bhavet mama |
तथा त्वद्.दर्शनात् प्री*ति: अ*न्त: शीतयति इव माम् ॥१।६।४६॥
tathA tvat.darzanAt prIti: anta: zItayati iva mAm ||1|6|46||
विगत.इच्छा.भय.क्रो*ध: वी*तरा*ग: नि*रामय: ।
vigata.icchA.bhaya.krodha: vItarAga: nirAmaya: |
इद* max *त्य्.अद्भुतम् ब्रह्मन् य*त् भ*वान् माम् उपागत: ॥१।६।४७॥
idam ati.adbhu*ta.m *brahman yat bhavAn mAm upAgata: ||1|6|47||
शुभ.क्षेत्र.गतम् च अहम् आत्मान* max *प.कल्मषम् ।
zubha.kSetra.g*ata.m *ca aham AtmA*na.m *apa.kalma*Sa.m *|
चन्द्र.बि*म्ब* इव उन्मग्नम् वेद.वेद्य.विदाम्.वर ॥१।६।४८॥
candra.bimba* iva unmag*na.m *veda.vedya.vidAm.vara ||1|6|48||
साक्षा*त् इ*व ब्रह्म*ण: मे* तव अभि.आगमनम् मतम् ।
sAkSAt iva brahmaNa: me tava abhi.Agama*na.m *m*ata.m *|
पूतो ऽ*स्म्य् अ*नुगृही*त: च* तव अभि.आगमनान् मुने ॥१।६।४९॥
pUta: asmi anugRhIta: ca tava abhi.AgamanAt mune ||1|6|49||
त्वद् आगमन.पुण्येन साधो यद् अनु.रञ्जितम् ।
tvat.Agamana.puNy*a.ina *sAdho yat anu.raJji*ta.m *|
अद्य मे स.फलम् जन्म जीवितम् तत् सु.जीवितम् ॥१।६।५०॥
adya me sa.phalam janma jIvi*ta.m *tat su.jIvi*ta.m *||1|6|50||
त्वाम् इह अभ्यागतम् दृष्ट्वा प्रतिपूज्य प्रणम्य च ।
tvAm iha abhyAg*ata.m *dRSTvA pratipUjya praNamya ca |
आत्म*नि ए*व नमाम्य् अन्तर् दृष्ट्वा इन्दुम् जल.*धि: य*था ॥१।६।५१॥
Atmani eva namAmi antar dRSTvA indum jala.dhi: yathA ||1|6|51||
य*त्का*र्यम् येन वा अर्थेन प्राप्तो ऽसि मुनि.पुंगव ।
yat kAr*ya.m *y*a.ina *vA arth*a.ina *prApta: asi muni.puMgava |
कृतम् इत्य् एव तद् विद्धि मा अन्यो ऽसि इति सदा मम ॥१।६।५२॥
kR*ta.m *iti eva tat viddhi mA anya: asi iti sadA mama ||1|6|52||
स्व.कार्ये न विमर्शम् त्वम् कर्तु* max *र्हसि कौशिक ।
sva.kArye na vimarzam* tvam *kartum arhasi kauzika |
भगवन् न अस्त्य् अदेयम् मे त्वयि यत् प्रतिपद्यते ॥१।६।५३॥
bhagavan na asti ade*ya.m *me tvayi yat pratipadyate ||1|6|53||
कार्यस्य न विचारम् त्वम् कर्तु* max *र्हसि धर्मत: ।
kAry*a.sya *na vicAra.m* tvam *kartum arhasi dharmata: |
कर्ता च अह* max *शेषम् ते दैवतम् परमम् भवान् ॥१।६।५४॥
kartA ca aham aze*Sa.m *te daiv*ata.m *par*ama.m *bhavAn ||1|6|54||
वाल्मीकिर् उवाच ।
इद* max *ति.मधुरम् निशम्य वाक्यम्
idam ati.madhura.m nizamya vAkyam
श्रुति.सुखम् आत्मविदा विनीतम् उक्तम् ।
zruti.su*kha.m *AtmavidA vinI*ta.m *uk*ta.m *|
प्रथित.गुण.यशा गु*णै: वि*शिष्टम्
prathita.guNa.yazA guN*a.i: *viziSTam
मुनि.वृषभ: परमम् जगाम हर्षम् ॥१।६।५५॥
muni.vRSabha: par*ama.m *jagAma har*Sa.m *||1|6|55||
||
*o**ॐm*
FM.1.6
*THE VISIT *
*OF*
*VISHVAAMITRA **ALLFRIEND*
jd:
Those who have read Raamaayana will recall
Vishvaamitra FriendofAll from its Boyhood Book.
Even if you know his story,
I recommend that you refresh your memory with the note below,
which I have adapted from the great Monier.Williams dictionary.
We are at a wonderful pivot.point,
an episode where Raamaayana and YV are in sync.
It contains what I consider a delightful parody
(and the Devout consider a great example)
of the effusive ceremonial greeting of the time.
As MW briefly tells it,..
*vizvAmitra's name means (prob.) "friend of all". *
*He is *
*a celebrated RSi or Sage [in the gAdheya line] *
*who was at first a fellow Family Priest, *
*serving alongside vasiSTha under sudAs, king of the tRtsu.s. *
*Seeing vasiSTha preferred by the king, he went over to the bharata.s, *
*but could not prevent their being defeated by sudAs, *
*although he caused the waters of the rivers vipAz and zutudri to retire *
*{He's twice a Moses!} *
*and so give the bharatas free passage. RV. iii, 33. *
*He was born as a kSatriya, *
*deriving his kauzika lineage from an ancestor of kuzika the Squinty, *
*named purUravas the Noisy, *
*of the Lunar race of kings, *
*and was himself Sovereign of kanyA.kubja (Virgin's Hump) or Kanoj. *
*His fame rests chiefly on his contests with the great Braahmana Vasishtha,
*
*and his success in elevating himself, though a kSatriya, to the rank of a
brAhmaNa, *
*see Manu vii, 42. *
*The rAmAyaNa, *
*which makes him a companion and counsellor of the young Raama.chandra, *
*records [i, 51.65] how vizvAmitra, on his accession to the throne, *
*visited vasiSTha's hermitage, and seeing there the Cow of Plenty, *
*offered him untold treasures in exchange for it, *
*but *
*being refused, *
*he prepared to take it by force. *
*A long contest ensued between the king and the yogi *
*(symbolical of the struggles between the Warrior kSatriya and Priestly
brAhmaNa castes), *
*which ended in the defeat of vizvAmitra, *
*whose vexation was such that, *
*in order to become a brAhmaNa and thus conquer his rival, *
*he devoted himself to intense austerities *
*(during which he was seduced by the nymph menakA [Minnow] *
*and had by her a daughter, zakuntalA [Birdie]), *
*gradually increasing the rigour of his mortification through thousands of
years, *
*till he successively earned the titles of rAjarSi, RSi, maharSi, and
finally brahmarSi. *
*He is supposed to be the author of nearly the whole of RV. iii, and of ix,
67, 1315 • , 137, 5 • 167 • moreover, a law.book, a dhanurveda, and a
medical wk. are attributed to him). *
*The term vizvAmitra.sRSTi f. indicates "vizvAmitra's creation" *
*(in allusion to several things fabled to have been created by this saint
in rivalry of brahmA e.g. the fruit of the Palmyra in imitation of the
human skull, the buffalo in imitation of the cow, the ass of the horse &c.)
MW. *
+++
As always, you should understand where you are,
here
in the court of the Raajaa.King Dasha.ratha the Charioteer,
with the best of the three worlds watching from above
:
a court
where a joyous young Raama
has begun to show the symptoms of melancholic depression
.
He is indeed a bad case, as we shall soon see.
Recall how Vasishtha spoke to King Dasha.ratha.Charioteer
about Raama's condition
with his "Don't worry, be happy".
+
but now
...
..
.
*V*AA*LMIIKI OF THE ANTHILL says—*
इत्युक्ते मुनिनाथेन संदेहवति पार्थिवे ।
iti ukte muni.nAtha.ina saMdehavati pArthive |
खेदवत्यास्थिते मौनम् किम्चित्कालप्रतीक्षणे ॥१।६।१॥
khedavati Asthita.i mauna.m kiMcit kAla.pratIkSaNe ||1|6|1||
.
*This being said by the Muni.Lord,*
*the monarch was filled with doubt, sunk in sorrow, silent, for some time
waiting*
*...*
*..*
*.*
*whin* iti.*"so"* ukta.*spoken by the Muni*.0*nAtha.*Lord*.ina 0*saMdeha.
*doubt*.vat.*like*.i pArthiva*.earthly/princely*.i | *whin* 0*kheda.
*trouble/sorrow*.vat.*like*.i Asthita.i 0*mauna.*Quiet*.m kiMcit.*some/whatever
whin* 0*kAla.*time*.pratIkSaNa.*consideration/ fulfilment*.i
परिखिन्नासु सर्वासु राज्ञीषु नृपसद्मसु ।
parikhinn*a.asu *sarv*a.asu *rAjJ*i.iSu *nRpa.sadmasu |
स्थितासु सावधानासु रामचेष्टासु सर्वत: ॥१।६।२॥
sthit*a.asu *sAvadhAn*a.asu *rAma.ceST*a.asu *sarvata: ||1|6|2||
.
*The Queens had grown anxious with worry*
*as they sat in the Palace*
*attentive to every care of their boy Raama*
*.*
parikhinn*a.asu *sarv*a.asu *rAjJ*i.iSu *nRpa.sadma.su | sthit*a.asu *
sAvadhAn*a.asu *rAma.ceST*a.asu *sarvata:
.
*vlm.p.2 Meanwhile, the queens of the palace kept close watch on rAma’s
movements with anxious carefulness.
एतस्मिन्नेव काले तु विश्वामित्र इति श्रुत: ।
etasmin* eva kAle tu vizvAmitra* iti zruta: |
महर्षिरभ्यगाद्द्रष्टुम् तमयोध्यानराधिपम् ॥१।६।३॥
maharSi: abhyagAt draSTum *ta.m *ayodhyA.nara.adhipam ||1|6|3||
.
*now*
*at this very time*
*the famed Great.Rshi **Vishvaamitra.Allfriend **came to see the Overlord
of Men*
*in Ayodhyaa, the invincible city*
*. *
etasmin eva kAle tu vizvAmitra* iti zruta: | maharSi: abhyagAt draSTum
*ta.m *ayodhyA.nara.adhipam
.
*vlm.p.3 At this very time, the famous and great sage *vizvAmitra came to
visit the king of men at Ayodhya.
तस्य यज्ञो ऽथ रक्षोभिस्तथा विलुलुपे किल ।
t*a.sya *yajJa: atha rakSobhi: tathA vilulupe kila |
मायावीर्यबलोन्मत्तैर्धर्मकार्यस्य धीमत: ॥१।६।४॥
mAyA.vIrya.bala.unmatt*a.i: *dharma.kAry*a.sya *dhImata: ||1|6|4||
.
*the Rshi's Sacrifice was being disrupted by Raksha.Demons*
*.*
*they went wild with their powers of illusion, working their magic*
*even on that wise man*
.
*vlm.p.4 The intelligent and wise sage had his sacrificial rites disturbed
by rakshasa demons who were deceitfully powerful and giddy with their
strength.
##lup . #vilup . Par. . vilumpati (rarely Atm) . to tear or break off or to
pieces, wound, lacerate pull out or up • to tear away, carry off, ravish,
seize, rob, plunder • to destroy, confound, ruin [e.g, *vizvAmitra's
sacrifice]. •• #vilulupe . pft. md. sg. 3 | pft. md. sg. 1 [lup
<http://sanskrit.inria.fr/DICO/56.html#lup>] • #vilupta . torn or broken
off, carried away • impaired, destroyed, ruined, lost • #viluptapUrva .
torn off or carried away before • #viluptavitta . one whose goods are
robbed or plundered.
#vIr . to be hERoic, VIRile . #vIrya . manliness, valor, vigor, energy,
semen, rv. &c.
# t*a.sya *yajJa: atha rakSobhi: . his sacrifice then by Raksha.Demons .
tathA vilulupe . thus is violated . kila.clearly . by
Maayaa.Illusion.vIrya.heroic/vigor.bala.force.unmatta.crazed.i:
dharma.kAry*a.sya
*dhImata: . for a wise doer of Dharma.
रक्षार्थम् तस्य यज्ञस्य द्रष्टुमैच्छत्स पार्थिवम् ।
rakSa.artham t*a.sya *yajJ*a.sya *draSTum aicchat sa: pArthi*va.m *|
नहि शक्नोत्यविघ्नेन समाप्तुम् स मुनिः क्रतुम् ॥१।६।५॥
na.hi zaknoti avighna.ina samAptum sa* muni: kratum ||1|6|5||
.
*Raksha.Demon* 0*artha.*thing/purpose/meaning*.m t*a.sya *yajJ*a.sya *
draSTum.*to.see/know* aicchat. sas.*he.it <http://he.it>* pArthiva
*.earthly/princely*.m | 0*na.*not*.0*hi.*for/since* 0*zaknoti.*able/can* a.
*non*.vighna.*interrupted*.ina 0*samAptum.*to.complete* sa* *Muni*: kratum
.
The Muni wishes to see the monarch about these Raksha.Demons
for he is unable to escape their interruptions
and so complete his sacrificial offering
.
*vlm.p.5 The sage came to visit the king in order to obtain protection for
his sacrifice, because he was unable to complete it in peace by himself.
#han . #vighan . #vighna . #nirvighna . uninterrupted, unhindered •
*nirvighnam, #nirvighn*a.ina *.ind.. . unobstructedly, freely. •• #avighn*a.ina
*ind. . for the relief, rescue • unreservedly • #avighnatas ind. without
obstacle. . avighnita a. . undisturbed R.1.62.12.
* rakSa.artham t*a.sya *yajJ*a.sya *. about his Sacrifice from Demons .
draSTum aicchat sa: pArthi*va.m *. he wished to see His Majesty . na.hi
zaknoti . for he is unable . a.vighn*a.ina *. without interruption .
samAptum . to complete it. . sa* muni: kratum . the Muni, the offering.
ततस्तेषाम् विनाशार्थमुद्यतस्तपसाम् निधिः ।
tata: teSAm vinAza.artham udyata: tapasAm nidhi: |
विश्वामित्रो महातेजा अयोध्यामभ्यगात्पुरीम् ॥१।६।६॥
vizvAmitra: mahA.tejA* ayodhyAm abhyagAt purIm ||1|6|6||
.
tata: teSAm vinAza.artham udyata: tapasAm nidhi: | vizvAmitra: mahA.tejA*
ayodhyAm abhyagAt purIm
.
so
it is for their destruction that he has emerged from his ascetic excercises
&
Vishvaamitra.Allfriend has come to Invincible City
.
*vlm.p.6 The illustrious *vizvAmitra, the gem of austere worship, had come
to the city of Ayodhya for the destruction of the rakshasas.
* tata: teSAm vinAza.artham . thus, in.order.to destroy them, . udyata:
tapasAm nidhi: . came that ocean of Tapas.Energy, + Vishvaamitra.Allfriend,
. mahA.tejA . great with Tejas.Power, . ayodhyAm abhyagAt purIm – came to
Ayodhyaa, the Invincible City.
स राज्ञो दर्शन.आकाङ्क्षी द्वा* raax *ध्यक्षान् उवाच ह ।
sa* rAjJa: darzana.AkAGkSI dvAra.adhyakSAn uvAca ha |
शीघ्रम् आख्यात* माम् प्राप्तम् कौशिकम् गाधिनः सुतम् ॥१।६।७॥
zIghra.m AkhyAta* mAm prAp*ta.m *kauzikam gAdhina: su*ta.m *||1|6|7||
.
*seeking the Royal Presence*
*he said this to the Doorkeeper—*
*"tell him I have come,*
*the son of gAdhi the Staid,*
*in the line of kuzika.Squinteye**–*
*and be quick about it."*
*.*
sa* rAjJa: darzana.AkAGkSI dvAra.adhyakSAn uvAca ha | zIghra.m AkhyAta* mAm
prAp*ta.m *kauzikam gAdhina: sutam
.
#kuzika the Squinty . mfn. squint.eyed . .m.. N. of the father [or
grandfather MBh. Hariv.] of vizvA.mitra RV. • of the father of gAthin or
gAdhin or gAdhi (the latter being sometimes identified with indra, who is
called kauzika or kuzikottama MBh. • gAdhi is also regarded as the father
of vizvA.mitra MBh. R.) .
*vlm.p.7 Desirous of seeing the king, *vizvAmitra told the guards at the
gate to report to the king that *kauzika [i.e. *vizvAmitra], son of Gadhi,
had arrived.
तस्य तद् वचनम् श्रुत्वा द्वास्था राजगृहम् ययुः ।
t*a.sya *tat vaca*na.m *zrutvA dvAsthA rAja.gRham yayu: |
सम्भ्रान्त.मनसः सर्वे तेन वाक्येन चोदिता: ॥१।६।८॥
sambhrAnta.manasa: sarve t*a.ina *vAky*a.ina *coditA: ||1|6|8||
.
*they heard his words*
*and with anxious minds*
*the Doorkeepers all went to the Royal House*
*spurred by the words of AllFriend*
*.*
t*a.sya *tat vaca*na.m *zrutvA dvAsthA rAja.gRham yayu: |
sambhrAnta.manasa: sarve
t*a.ina *vAky*a.ina *coditA: .
.
*vlm.p.8 On hearing these words, the guards were struck with fear in their
minds and ran as they were bid to the palace of the king.
ते गत्वा राज.सदनम् विश्वामित्रम् ऋषिम् ततः ।
te gatvA rAja.sada*na.m *vizvAmitra.m RSim tata: |
प्राप्तम् आवेदयाम्.आसुः प्रतिहाराः पतेस् तदा ॥१।६।९॥
prAp*ta.m *AvedayAm.Asu: pratihArA: pate: tadA ||1|6|9||
.
*they came to the throne.room*
*bringing AllFriend there *
*presenting the RShi to the Royal Doorkeeper*
*. *
te gatvA rAja.sada*na.m *vizvAmitra.m RSim tata: | prAp*ta.m *AvedayAm.Asu:
pratihArA: pate: tadA
.
*vlm.p.9 Coming to the royal abode, the door.keepers informed the
chief.warder that *vizvAmitra, the royal sage, had arrived.
अथ आस्थानगतम् भूपम् राजमण्डलमालिनम् ।
atha AsthAna.g*ata.m *bhUpam rAja.maNDala.mAli*na.m *|
समुपेत्य त्वरायुक्तो याष्टीको ऽसौ व्यजिज्ञपत् ॥१।६।१०॥
samupetya tvarAyukta: yASTIka: asau vi.ajijJapat ||1|6|10||
.
*then*
*before the EarthLord seated in audience surrounded by the Royal Court*
*the Macebearer gave a quick report*
*.*
*vlm.p.10 The staff.bearer immediately presented himself before the king
who was seated among his princes and chiefs in the court house. The
staff.bearer reported,
* atha.next . AsthAna.g*ata.m *bhUpam . to the EarthLord seated in audience
. rAja.maNDala.mAli*na.m *. surrounded by the Royal Court . samupetya –
having approached . tvarAyukta: . speedily . the yASTIka.Macebearer.: .
asau vi.ajijJapat . reported this
देव द्वारि महातेजा बाल.भास्कर.भासुरः ।
deva dvAri mahA.tejA bAla.bhAskara.bhAsura: |
ज्वाला.अरुण.जटाजूटः पुमान् श्रीमान् अवस्थितः ॥१।६।११॥
jvAlA.aruNa.jaTAjUTa: pumAn zrImAn avasthita: ||1|6|11||
.
"Divinity,
there is at the door a person full of Tejas.Fire
bright as the light of morning
with hair in a topknot as red as the sun,
a person in a blessèd state."
*vlm.p.11 "Please, your majesty. Waiting at the door is a mighty person of
majestic appearance, bright as the morning sun, with pendant locks of hair
like sunbeams.
* deva dvAri mahA.tejA . "Divinity, there is at the door a person full of
Tejas.Fire . bAla.bhAskara.bhAsura: . bright as the morning sun +
jvAlA.aruNa.jaTAjUTa: . with hair red as the sun in a topknot . pumAn
zrImAn avasthita: . a person in a blessèd state.
स=भासुर.पताक.अन्तम् स=अश्व.इभ.पुरुष.आयुधम् ।
sa=bhAsura.patAka.an*ta.m *sa=azva.ibha.puruSa.Ayudham |
कृतवांस् तम् प्रदेशम् यस् तेजोभिः कीर्ण.काञ्चनम् ॥१।६।१२॥
kRtavAn *ta.m *pradezam ya: tejobhi: kIrNa.kAJca*na.m *||1|6|12||
*.*
*"From the banners on high*
*to the horses & elephants & troops below*
*he lights.up everything so it sparkles like gold."*
.
sa.bhAsura.patAka.anta.m sa.azva.ibha.puruSa.Ayudha kRtavAn *ta.m *pradeza.m
yas tejas.obhi: kIrNa.kAJcana.m
.
*vlm.p.12 The brilliance of his body has brightened the place from the
topmost flag down to the ground, and made the horses, men and armory shine
with a golden color."
* sa=bhAsura.patAka.an*ta.m *. "From the banners on high .
sa=azva.ibha.puruSa.Ayudham . to the horses & elephants & troops below .
kRtavAn *ta.m *pradezam ya: . he has made the place . tejobhi: kIrNa.kAJca*na.m
*– sparkle with his golden radiance."
वीक्ष्यमाने तु याष्टीके निवेदयति राजनि ।
vIkSyamAne tu yASTIke nivedayati rAjani |
विश्वामित्रो मुनि: प्राप्त इत्य् अन्.उद्धतया गिरा ॥१।६।१३॥
vizvAmitra: muni: prApta* iti an.uddhatayA girA ||1|6|13||
.
But then
looking toward the door
the Macebearer, in a whisper, advised the King,
"The Muni Vishvaamitra.Allfriend has come"
.
vIkSyamAna.e tu yASTIka.e nivedayati rAjani | vizvAmitra: muni: prApta* iti
an.uddhata.yA girA
.
*vlm.p.13. As soon as the warder appeared before the king, and with hurried
words announced the arrival of the sage *vizvAmitra,
इति याष्टीक.वचनम् आकर्ण्य नृप.सत्तम: ।
iti yASTIka.vaca*na.m *AkarNya nRpa.sattama: |
स समन्त्री स.सामन्त: प्र.उत्तस्थौ हेम.विष्टरात् ॥१।६।१४॥
sa* samantrI sa.sAmanta: pra.uttasthau hema.viSTarAt ||1|6|14||
.
iti yASTIka.vaca*na.m *AkarNya nRpa.sattama:
*So the best of ManLords gave ear to the words of his Macebearer + *
sa* samantrI sa.sAmanta:
*he, before his Ministers and dependent princes,*
pra.uttasthau hema.viSTarAt
*rose from his golden throne. *
.
So the best of the Lords of Men gave ear to the words of his Macebearer
and there, before his Ministers and dependent princes, rose from his golden
throne.
*vlm.p.14 the best of kings, surrounded by all the ministers and chiefs,
rose at once from his throne of gold.
* iti yASTIka.vaca*na.m *AkarNya nRpa.sattama: . So the best of ManLords
gave ear to the words of his Macebearer + sa* samantrI sa.sAmanta: . he,
before his Ministers and dependent princes, . pra.uttasthau hema.viSTarAt .
rose from his golden throne.
पदातिर् एव सहसा राज्ञाम् वृन्देन मालित: ।
padAti: eva sahasA rAjJAm vRnd*a.ina *mAlita: |
वसिष्ठ.वामदेवाभ्याम् सह सामन्त.संस्तुत: ॥१।६।१५॥
vasiSTha.vAmadevAbhyAm saha sAmanta.saMstuta: ||1|6|15||
.
he went on foot
surrounded by his royal retinue
with Vasishtha & Vaamadeva
and his Dependents giving praise
.
*vlm.p.15 Attended by vasiShTha and Vamadeva and his staff of princes and
chiefs by whom he was held in honor and regard, the king immediately walked
* padAti: eva sahasA rAjJAm vRnd*a.ina *mAlita: . he went on foot
surrounded by his royal retinue + vasiSTha.vAmadevAbhyAm . with Vasishtha &
Vaamadeva . saha sAmanta.saMstuta: . praised by his Dependents.
जगाम तत्र यत्र असौ विश्वामित्रो महामुनि: ।
jagAma tatra yatra asau vizvAmitra: mahAmuni: |
ददर्श मुनि.शार्दूलम् द्वार.भूमौ अवस्थितम् ॥१।६।१६॥
dadarza muni.zArdUlam dvAra.bhUmau avasthi*ta.m *||1|6|16||
केन अपि कारणेन ऊर्वी.तल* max *र्कम् उपागतम् ।
k*a.ina *api kAraN*a.ina *UrvI.talam arkam upAg*ata.m *|
ब्राह्मेण तेजसा आक्रान्तम् क्षात्रेण च महौजसा ॥१।६।१७॥
brAhmeNa tejasA AkrAn*ta.m *kSAtreNa ca mahaujasA ||1|6|17||
.
He went there
where the Grand.Muni Vishvaamitra.Allfriend stood,
a Leopard.Muni lurking at the gate
for some reason
&
now
the face of the earth is flooded with sunlight,
overflowing
with Priestly Tejas.heat and Warrior Ojas.energy
.
*vlm.p.16 to where the great sage was waiting, and saw *vizvAmitra, the
chief of sages, standing at the gate.*vlm.p.17 *vizvAmitra’s priestly
prowess joined with his military valor made him appear as if the sun had
descended on earth for some reason.
जरा.जरठया नित्यम् तप: प्रसर.रूक्षया ।
jarA.jaraThayA nit*ya.m *tapa: prasara.rUkSayA |
जटावल्ल्या वृत.स्कन्धम् स.संध्य.अभ्रम् इव अचलम् ॥१।६।१८॥
jaTAvallyA vRta.skandham sa.saMdhya.abhra.m iva acalam ||1|6|18||
.
he was bent and hoary with age
rough.skinned from his constant works of austerity
:
his red hair hung to his shoulders like a sunset cloud on a still mountain
.
jarA.jaraThayA nit*ya.m *tapa: prasara.rUkSayA | jaTAvallyA vRta.skandham
sa.saMdhya.abhra.m iva acalam
.
*vlm.p.18 He was hoary with old age, rough skinned by the practice of
austerities, and covered down to his shoulders by bright red braids of hair
that resembled evening clouds over the mountain of his brow.
उपशान्तम् च कान्तम् च दीप्त* max *प्रतिघाति च ।
upazAn*ta.m *ca kAn*ta.m *ca dIp*ta.m *apratighAti ca |
निभृतम् च ऊर्जित.आकारम् दधानम् भास्वरम् वपु: ॥१।६।१९॥
nibhR*ta.m *ca Urjita.AkAra.m dadhA*na.m *bhAsvAra.m vapu: ||1|6|19||
.
He was calm and lovable
bright and generous
and deep
:
so powerful in his embodiment that his body shone with majesty
.
*vlm.p.19 He was mild looking and engaging in appearance, but at the same
time as brilliant as the orb of the sun. He was neither assuming nor
repulsive, but possessed of an ineffable gravity and majesty in his person.
* upazAn*ta.m *ca kAn*ta.m *ca . He was calm and lovable . dIp*ta.m
*apratighAti
ca . bright and generous . nibhR*ta.m *ca . and deep . Urjita.AkAra.m
dadhA*na.m
*bhAsvAra.m vapu: . so powerful in his embodiment that his body shone with
majesty .
पेशलेन अति.भीमेन प्रसन्नेन आकुलेन च ।
pezal*a.ina *ati.bhIm*a.ina *prasann*a.ina *Akul*a.ina *ca |
गम्भीरेण अति.पूर्णेन तेजसा रञ्जित.प्रभम् ॥१।६।२०॥
gambhIreNa ati.pUrN*a.ina *tejasA raJjita.prabham ||1|6|20||
.
he was tender but very fearsome foe,
gracious, generous, and profound,
abundant in his energy, radiant in his splendor.
.
*vlm.p.20 He was attractive yet formidable in appearance, clear yet vast in
mind, deep and full in knowledge, and shining with inner light.
* pezal*a.ina *ati.bhIm*a.ina *. he was tender but very fearsome foe, .
prasann*a.ina *Akul*a.ina *ca . gracious, generous, and profound,.
gambhIreNa ati.pUrN*a.ina *tejasA raJjita.prabham . abundant in his energy,
radiant in his splendor.
अनन्त.जीवित.दशा सखीम् एका* max *निन्दिताम् ।
ananta.jIvita.dazA sakhIm ekAm aninditAm |
धारयन्तम् करे श्लक्ष्णम् कुण्डी* max *म्लान.मानसम् ॥१।६।२१॥
dhArayan*ta.m *kare zlakSNam kuNDIm amlAna.mAnasam ||1|6|21||
.
His life time had no limit.
his one irreproachable companion
he carried in one hand,
tenderly
:
his clay kuNDI.pitcher was ever in his thought.
.
*vlm.p.21 His lifetime had no limit, his mind had no bounds, and age had
not impaired his understanding.
*vlm.p.He held an ascetic’s pot in one hand, his only faithful companion in
life.
* ananta.jIvita.dazA – his life time had no limit . sakhIm ekAm aninditAm .
his one irreproachable companion . dhArayan*ta.m *kare zlakSNam . he
carried in one hand, tenderly . kuNDIm amlAna.mAnasam . his clay
kuNDI.pitcher was ever in his thought.
करुणा.आक्रान्त=चेतस्त्वात् प्रसन्नैर् मधु* raax *क्षरै: ।
karuNA.AkrAnta=cetastvAt prasann*a.i: *madhura.akSar*a.i: *|
वीक्षणै* rax *मृतेन इव संसिञ्चन्तम् इमा: प्रजा: ॥१।६।२२॥
vIkSaN*a.i: *amRt*a.ina *iva saMsiJcan*ta.m *imA: prajA: ||1|6|22||
.
their affections were overcome by compassion,
the people heard his gentle words
and took them as their nectar.
karuNA.AkrAnta=cetastvAt
prasann*a.i: *madhura.akSar*a.i: *|
vIkSaN*a.i: *amRt*a.ina *iva
saMsiJcan*ta.m *imA: prajA: .
.
*vlm. … or sprinkled over with ambrosial dews.
*vlm.p.He held an ascetic’s pot in one hand, his only faithful companion in
life.
*vlm.p.22 The compassion of his mind, added to the sweet complacency of his
speech and looks, pleased people as if they were actually served nectar
drops or sprinkled with ambrosial dew.
युक्त.यज्ञ.उपवीत.अङ्गम् धवल.प्रोन्नत.भ्रुवम् ।
yukta.yajJa.upavIta.aGgam dhavala.pronnata.bhru*va.m *|
अनन्तम् विस्मयम् च अन्त:प्रयच्छन्तम् इव ईक्षितु: ॥१।६।२३॥
anan*ta.m *visma*ya.m *ca anta:prayacchan*ta.m *iva IkSitu: ||1|6|23||
.
*his body bore the sacred thread.*
*and his eyebrows….*
*they were whita.i and huge!*
*if you saw him*
*you were filled with awe*
*.*
yukta.yajJa.upavIta.aGgam dhavala.pronnata.bhru*va.m *| anan*ta.m *visma*ya.m
*ca anta: prayacchan*ta.m *iva IkSitu: .
.
*vlm.p.23 His body decorated by the sacred thread and his prominent w*hita.i
*eyebrows made him appear as a wonder to the eyes of his beholders.
मुनिम् आलोक्य भूपालो दूराद् एव आनताकृति: ।
munim Alokya bhUpAla: dUrAt eva AnatAkRti: |
प्रणनाम गलन्.मौलि.मणि.मानित.भूतलम् ॥१।६।२४॥
praNanAma galan.mauli.maNi.mAnita.bhUtalam ||1|6|24||
.
and so the EarthLord saw the silent.muni
already bowed in homage,
and he too bowed,
so that the pendant jewels of his crown touched the earth.
.
munim Alokya bhUpAla:
dUrAt eva AnatAkRti: |
praNanAma
galan.mauli.maNi.mAnita.bhUtalam .
.
*vlm.p.24 On seeing the sage, the lord of earth lowly bowed from a
distance, bowing so low that the gems hanging from his crown decorated the
ground.
मुनि: अप्य् अवनी.नाथम् भास्वान् इव शत.क्रतुम् ।
muni: api avanI.nAtham bhAsvAn iva zata.kratum |
तत्र अभिवादयाम्.चक्रे मधुर.उदारया गिरा ॥१।६।२५॥
tatra abhivAdayAm.cakre madhura.udArayA girA ||1|6|25||
.
the muni saw the Master of the Earth
ashine like the indra of One Hundred Sacrifices
and he spoke to him in his gently arisen voice
.
muni: api avanI.nAtham bhAsvAn iva zata.kratum | tatra abhivAdayAm.cakre
madhura.udArayA girA
.
*vlm.p.25 In his turn, the sage immediately greeted the lord of the earth
with sweet and kind words, like the sun greeting the lord of the gods.
ततो वसिष्ठ.प्रमुखा: सर्व एव द्विजातय: ।
tata: vasiSTha.pramukhA: sarva* eva dvijAtaya: |
स्वागत.आदि.क्रमेण एनम् पूजयाम्.आ*सु: आ*दृता: ॥१।६।२६॥
svAgata.Adi.krameNa e*na.m *pUjayAm.Asu: AdRtA: ||1|6|26||
.
but then,
led by vasiSTha,
all of the Twiceborn.brAhmaNas
honored him with their worshipful welcoming.
.
tata: vasiSTha.pramukhA: sarva* eva dvijAtaya: | svAgata.Adi.krameNa e*na.m
*
pUjayAm.Asu: AdRtA: .
.
*vlm.p.26 Afterwards the assembled brAhmaNas of the court, headed by
vasiShTha, honored him with their welcomes.
*Then the RAAJAA DASHA.RATHA, KING CHARIOTEER, declared—*
dazs
अशङ्कित.उपनीतेन भास्वता दर्शनेन ते ।
azaGkita.upanIt*a.ina *bhAsvatA darzan*a.ina *te |
साधो सु.अनुगृहीता: *स्म: र*विणा इव अम्बुज.आकरा: ॥१।६।२७॥
sAdho su.anugRhItA: sma: raviNA iva ambuja.AkarA: ||1|6|27||
.
we are freed from fear
blessed by the radiant sight of you
sAdhu
like lotuses by the morning sun
.
azaGkita.upanIt*a.ina *
bhAsvatA darzan*a.ina *te |
sAdho su.anugRhItA: sma:
raviNA iva ambuja.AkarA: .
.
*vlm.p.27 The king said, "O holy sage, we are as highly favored by your
unexpected appearance and your glorious sight as a bed of lotuses at the
sight of the luminous sun.
यद् अन्.आदि यद् अ.क्षुण्णम् यद् अपाय.विवर्जितम् ।
yat an.Adi yat a.kSuNNam yat apAya.vivarji*ta.m *|
तद् आनन्द.सुखम् प्राप्तम् मया त्वद्.दर्शनान् मुने ॥१।६।२८॥
tat Ananda.su*kha.m *prAp*ta.m *mayA tvat.darzanAt mune ||1|6|28||
.
what is without beginning
what is without diminishing
what does not disappear
that joyous pleasure is got by me
muni
from the sight of you
.
yat an.Adi yat a.kSuNNam
yat apAya.vivarji*ta.m *|
tat Ananda.su*kha.m *prAp*ta.m *
mayA tvat.darzanAt mune .
.
*vlm.p.28 O sage, I feel unending happiness at your appearance which knows
no bounds.
अद्य वार्तमहे नूनम् धन्यानाम् धुरि धर्मत: ।
adya vArtamahe nU*na.m *dhanyAnAm dhuri dharmata: |
भवद् आगमनस्य इमे य*त् व*यम् लक्ष्यम् आगता: ॥१।६।२९॥
bhavat.Agaman*a.sya *ime yat va*ya.m *lakS*ya.m *AgatA: ||1|6|29||
.
today we now value as our fortune your presence,
the coming of Your Grace is our good luck.
.
adya vArtamahe nU*na.m *dhanyAnAm dhuri dharmata: | bhavat.Agaman*a.sya *ime
yat va*ya.m *lakS*ya.m *AgatA:
.
*vlm.p.29 This day we must be placed at the front rank of the fortunate, as
we have become the object of your arrival."
*VASISHTHA said—*
*vv *
एवम् प्रकथयन्तो ऽत्र राजानो ऽथ महर्षय: ।
e*va.m *prakathayanta: atra rAjAna: atha maharSaya: |
आसनेषु सभा.स्थानम् आसाद्य सम्.उपाविशन् ॥१।६।३०॥
AsaneSu sabhA.sthA*na.m *AsAdya sam.upAvizan ||1|6|30||
.
so they went on
now the Princes, now the MaharShis
entered the Court Chamber and took their seats
.
e*va.m *prakathayanta: atra rAjAna: atha maharSaya: | AsaneSu sabhA.sthA*na.m
*
AsAdya sam.upAvizan .
.
*vlm.p.30 With these and similar conversations that went on among the
princes and sages, they proceeded to the court.hall where they took their
respective seats.
स दृष्ट्वा मालितम् लक्ष्म्या भी*त: त*म् ऋषि.सत्तमम् ।
sa* dRSTvA mAli*ta.m *lakSmyA bhIta: *ta.m *RSi.satt*ama.m *|
प्रहृष्ट.वद*न: रा*जा स्वय* max *र्घ्यम् *नि.अ*वेदयत् ॥१।६।३१॥
prahRSTa.vadana: rAjA sva*ya.m *argh*ya.m *ni.avedayat ||1|6|31||
.
he saw that best of RShis garlanded with fortune,
with cheerful face he paid his homage
.
sa* dRSTvA mAli*ta.m *lakSmyA bhIta: *ta.m *RSi.satt*ama.m *|
prahRSTa.vadana: rAjA
sva*ya.m *argh*ya.m *ni.avedayat .
.
*vlm.p.31 The king, awed by seeing the best of sages (*vizvAmitra) with his
cheerful face and so very prosperous in his asceticism, felt some
hesitation to offer the honorary gift reward himself.
स राज्ञ: प्रतिगृह्य.अर्घ्यम् शास्त्र.दृष्टेन कर्मणा ।
sa* rAjJa: pratigRhya.argh*ya.m *zAstra.dRST*a.ina *karmaNA |
प्रदक्षिणम् प्रकुर्वन् तम् राजानम् परि.अपूजयत् ॥१।६।३२॥
pradakSiNam prakurvan *ta.m *rAjA*na.m *pari.apUjayat ||1|6|32||
.
when the king had made his offering
in accordance with Shaastra
by an act of circumambulation
he circled him to honor him
.
*vlm.p.32 But the sage accepted the arghya water offered him by the king,
and hailed the king as the king walked around the sage, according to the
rules of scripture.
sa* rAjJa: pratigRhya.argh*ya.m *
zAstra.dRST*a.ina *karmaNA |
pradakSiNam prakurvan *ta.m *
rAjA*na.m *pari.apUjayat .
स राज्ञा पुजि*त: ते*न प्रहृष्ट.वद*न: त*दा ।
sa* rAjJA pujita: t*a.ina *prahRSTa.vadana: tadA |
कुशलम् च अव्ययम् च एव परि.अपृच्छन् न* raax *धिपम् ॥१।६।३३॥
kuzalam ca avya*ya.m *ca eva pari.apRcchan nara.adhipam ||1|6|33||
.
The Muni, honored by the King, his face declaring his delight
took his turn to ask the ManLord
how was his health? & how were his affairs?
.
sa* rAjJA pujita: t*a.ina *prahRSTa.vadana: tadA | kuzalam ca avya*ya.m *ca
eva pari.apRcchan nara.adhipam .
.
*vlm.p.33 Thus honored by the king, he with a cheerful countenance asked
the lord of men about the good health of himself and family, and the
fullness of his finances.
वसिष्ठेन समागम्य प्रहस्य मुनि.पुंगव: ।
vasiSTh*a.ina *samAgamya prah*a.sya *muni.puMgava: |
यथार्हम् चार्चयित्वा एनम् पप्रच्छ अनामयम् तत: ॥१।६।३४॥
yathArham cArcayitvA e*na.m *papraccha anAma*ya.m *tata: ||1|6|34||
.
meeting with Vasishtha
the bullish Muni smiled and properly honored him
and asked after his health
.
vasiSTh*a.ina *samAgamya
prah*a.sya *muni.puMgava: |
yathArham cArcayitvA e*na.m *
papraccha anAma*ya.m *tata: .
.
*vlm.p.34 Then coming in contact with vasiShTha, the great sage saluted him
with a smile, as he deserved, and asked him about his health and of those
in his hermitage.
क्षणम् यथार्ह* max *न्योन्यम् पूजयित्वा समेत्य च ।
kSaNam yathArham anyon*ya.m *pUjayitvA sametya ca |
ते सर्वे हृष्ट.मन*स: म*हाराज.निवेशने ॥१।६।३५॥
te sarve hRSTa.manasa: mahArAja.nivezane ||1|6|35||
.
they passed a while in the proprieties
each honoring each
to the delight of all
gathered in the Royal Assemby Hall
.
*vlm.p.35 After their interview and exchanges of due courtesies had lasted
for a while to the satisfaction of all in the royal assembly,
यथा उचित.आसन.गता मिथ: संवृद्ध.तेजस: ।
yathA ucita.Asana.gatA* mitha: saMvRddha.tejasa: |
परस्परेण पप्रच्छु: सर्वे ऽनामयम् आदरात् ॥१।६।३६॥
paraspareNa papracchu: sarve anAma*ya.m *AdarAt ||1|6|36||
.
they took the seats prescribed by rule
together in their growing warmth
asking each other
how's your health
how's yours
.
yathA ucita.Asana.gatA* mitha: saMvRddha.tejasa: | paraspareNa papracchu:
sarve anAma*ya.m *AdarAt
.
*vlm.p.36 they both took their respective seats. Everyone in the court
respectfully greeted the sage of exalted prowess.
उपविष्टाय तस्मै स विश्वामित्राय धीमते ।
upaviSTAya tasmai sa* vizvAmitrAya dhImate |
पाद्य* max *र्घ्यम् च गाम् च एव भू*य: भूय: नि.अ*वेदयत् ॥१।६।३७॥
pAd*ya.m *argh*ya.m *ca gAm ca eva bhUya: bhUya: ni.avedayat ||1|6|37||
.
when the learnèd Allfriend took his seat
there was washing of feet
and offerings of nectar
and cattle too
&
more
and more
.
upaviSTAya tasmai sa*
vizvAmitrAya dhImate |
pAd*ya.m *argh*ya.m *ca gAm ca eva
bhUya: bhUya: ni.avedayat .
.
*vlm.p.37 After *vizvAmitra was seated, they made various offerings of
padya [water to wash the feet], arghya and cattle to him.
अर्चयित्वा तु विधिवद् विश्वामित्र* max *भाषत ।
arcayitvA tu vidhivat vizvAmitra.m abhASata |
प्राञ्जलि: प्रय*त: वा*क्यम् इदम् प्रीतमना नृप: ॥१।६।३८॥
prAJjali: prayata: vAk*ya.m *idam prItamanA nRpa: ||1|6|38||
.
when he had properly honored him
he spoke
with joined hands
:
the Lord of Men had these happy words to say
—
arcayitvA tu vidhivat
vizvAmitra.m abhASata |
prAJjali: prayata: vAk*ya.m *
idam prItamanA nRpa: .
.
*vlm.p.38 Having honored *vizvAmitra in due form, the lord of men addressed
him in submissive terms with the gladdest mind, his palms pressed open
against each other.
यथामृतस्य सम्प्रा*प्ति: य*था वर्ष* max *वर्षके ।
yathAmRt*a.sya *samprApti: yathA var*Sa.m *avarSake |
यथा अन्धस्य ईक्षण.प्रा*प्ति: भ*वद् आगमनम् तथा ॥१।६।३९॥
yathA andh*a.sya *IkSaNa.prApti: bhavat.Agama*na.m *tathA ||1|6|39||
.
like the discovery of immortal Nectar,
like rain in a time of drought
like a blind person's getting sight
—
such is the coming of Your Beingness!
yathAmRt*a.sya *samprApti:
yathA var*Sa.m *avarSake |
yathA andh*a.sya *IkSaNa.prApti:
bhavat.Agama*na.m *tathA .
.
*vlm.p.39 He said, "Sage, your coming here makes me as grateful as one who
obtains nectar, as rainfall after a drought, and as the blind gains sight.
यथा इष्ट.दार.सम्पर्कात् पुत्र.जन्म.अप्रजावत: ।
yathA iSTa.dAra.samparkAt putra.janma.aprajAvata: |
स्वप्न.दृष्ट.अर्थ.ला*भ: च* भवद् आगमनम् तथा ॥१।६।४०॥
svapna.dRSTa.artha.lAbha: ca bhavat Agama*na.m *tathA ||1|6|40||
.
it's like a child conceived in a barren woman
it's like a dream seen to come true
:
such is the coming of Your Beingness
!
*va. … getting the great treasure one dreamed for.
*vlm.p.40 Again it is as delightful to me as a childless man who gets a son
by his beloved wife, or as gaining possession of a treasure in a dream.
यथा ईप्सितेन संयोग इष्टस्य आगमनम् यथा ।
yathA Ipsit*a.ina *saMyoga* iST*a.sya *Agama*na.m *yathA |
प्रनष्टस्य यथा ला*भ: भ*वद् आगमनम् तथा ॥१।६।४१॥
pranaST*a.sya *yathA lAbha: bhavat.Agama*na.m *tathA ||1|6|41||
.
as with wanting
someone you want
when you make the connection
or when the lost is found
such is the coming of Your Beingness
!
yathA Ipsit*a.ina *saMyoga* iST*a.sya *Agama*na.m *yathA | pranaST*a.sya *yathA
lAbha:
bhavat.Agama*na.m *tathA
.
*vlm.p.41 Your arrival is no less pleasing to me than meeting with the
object of one’s wishes, the arrival of a friend, and the recovery of
something that was given for lost.
यथा ह*र्ष: न*भोगत्या मृतस्य पुनर् आगमात् ।
yathA harSa: nabha:gatyA mRt*a.sya *punar AgamAt |
तथा त्वद् आगमात् ब्रह्मन् स्वागतम् ते महामुने ॥१।६।४२॥
tathA tvat.AgamAt brahman svAg*ata.m *te mahAmune ||1|6|42||
.
yathA harSa: nabha:gatyA mRt*a.sya *punar AgamAt | tathA tvat.AgamAt
brahman
svAg*ata.m *te mahAmune
.
*vlm.p.42 It gives me joy like that derived from the sight of a deceased
friend suddenly returning by the way of the sky. It is thus, O holy
brAhmaNa, that I welcome your visit to me.
ब्रह्म.लोक.निवा*स: हि* कस्य न प्रीतिम् आवहेत् ।
brahma.loka.nivAsa: hi k*a.sya *na prItim Avahet |
मुने तव आग*म: त*द्वत् सत्यम् एव ब्रवीमि ते ॥१।६।४३॥
mune tava Agama: tat.vat sat*ya.m *eva bravImi te ||1|6|43||
.
Who would not be glad to dwell in Brahma.World?
Muni, your coming is like that—
truly I say so
!
* brahma.loka.nivAsa: hi k*a.sya *na prItim Avahet . To dwell in
Brahma.World who would not take delight? + mune tava Agama: tat.vat sat*ya.m
*eva bravImi te . Muni, your coming is like that—truly I say so!
*vlm.p.43 Who is there who would not be glad to live in heaven? O sage, I
feel so happy at your arrival, and this I tell you truly."
*क: च* ते परम: काम: किम् च ते करवाण्य् अहम् ।
ka: ca te parama: kAma: kim ca te karavANi aham |
पात्र.भूतो ऽसि मे, विप्र, प्राप्त: परम.धार्मिक: ॥१।६।४४॥
pAtra.bhUta: asi me, vipra, prApta: parama.dhArmika: ||1|6|44||
.
What is Your Perfection's wish
and how can I fulfil it?
I owe you my homage, Seer, foremost in dharma
.
* ka: ca te parama: kAma: . What is Your Perfection's wish . kim ca te
karavANi aham . and how can I fulfil it? + pAtra.bhUta: asi me, vipra,
prApta: parama.dhArmika: . I owe you my homage, Seer, foremost in dharma.
*vlm.p.44 "What is your best pleasure? What I may do for you, O scholar who
is the best of the virtuous, and the most properly deserving of my
services?
पूर्वम् राजर्षि.शब्देन तपसा द्योतित.प्रभ: ।
pUr*va.m *rAjarSi.zabd*a.ina *tapasA dyotita.prabha: |
ब्रह्मर्षित्व* max *नुप्राप्त: पूज्यो ऽसि भगवन् मया ॥१।६।४५॥
brahmarSit*va.m *anuprApta: pUjya: asi bhagavan mayA ||1|6|45||
.
At one time you were titled "Royal.RaajarShi"
.
now, thru your glorious tapas.austerities
you have attained the state of Brahma.RShi,
and so you are to be honored, Lord, by me
.
*vlm.p.45 Formerly, you had been famed under the title of royal sage, but
since, made glorious by dint of your asceticism, you have been promoted to
the rank of a Brahma rishi. Therefore, you are truly the object of my
worship."
* pUr*va.m *rAjarSi.zabd*a.ina *. At one time you were titled
"Royal.RaajarShi" . tapasA dyotita.prabha: . now, thru your glorious
tapas.austerities . brahmarSit*va.m *anuprApta: . you have attained the
state of Brahma.RShi, . pUjya: asi bhagavan mayA . and so you are to be
honored, Lord, by me.
गङ्गा.जल.अभिषेकेण यथा प्री*ति: भ*वे*त् म*म ।
gaGgA.jala.abhiSekeNa yathA prIti: bhavet mama |
तथा त्वद्.दर्शनात् प्री*ति: अ*न्त: शीतयति इव माम् ॥१।६।४६॥
tathA tvat.darzanAt prIti: anta: zItayati iva mAm ||1|6|46||
.
just as the touch of Gangaa.water is dear to me
so is the sight of you
:
it cools me within
.
*vlm.p.46 "I am so glad at your sight that my inner soul is soothed, just
like bathing in the Ganges River cheers the mind.
* gaGgA.jala.abhiSekeNa yathA prIti: bhavet mama . just as the touch of
Gangaa.water
is dear to me + tathA tvat.darzanAt prIti: . so is the sight of you . anta:
zItayati iva mAm . it cools me within.
विगत.इच्छा.भय.क्रो*ध: वी*तरा*ग: नि*रामय: ।
vigata.icchA.bhaya.krodha: vItarAga: nirAmaya: |
इद* max *त्य्.अद्भुतम् ब्रह्मन् य*त् भ*वान् माम् उपागत: ॥१।६।४७॥
idam ati.adbhu*ta.m *brahman yat bhavAn mAm upAgata: ||1|6|47||
.
You're free from desire & fear & anger, dispassionate, taintless
:
it is most marvelous, Brahmin, that Your Grace seeks help from me
.
*vlm.p.47 Free as you are from fears and desires, from wrath and passions
and from the feelings of pleasure, pain and disease, it is very wonderful,
O holy brAhmaNa, that you should have need of me for anything.
* vigata.icchA.bhaya.krodha: . free from desire & fear & anger . vItarAga:
nirAmaya: . dispassionate, taintless + idam ati.adbhu*ta.m *. it is most
marvelous, Brahmin – yat bhavAn mAm upAgata: . what Your Grace seeks of me.
शुभ.क्षेत्र.गतम् च अहम् आत्मान* max *प.कल्मषम् ।
zubha.kSetra.g*ata.m *ca aham AtmA*na.m *apa.kalma*Sa.m *|
चन्द्र.बिम्ब इव उन्मग्नम् वेद.वेद्य.विदाम्.वर ॥१।६।४८॥
candra.bimba* iva unmag*na.m *veda.vedya.vidAm.vara ||1|6|48||
.
"for I have come to a holy field
a place to cleanse the sins from me
.
it's like bathing in the light of the Moon,
best of the knowers of what's to be known."
*vlm.p.48 I consider myself as situated at a holy sanctuary, and absolved
from all my sins, or as merged in the lunar sphere, O best of the learned
in the truths of the Vedas."
* zubha.kSetra.g*ata.m *ca aham . "for I have come to a holy field . AtmA*na.m
*apa.kalma*Sa.m *. a place to cleanse the sins from me . candra.bimba* iva
unmag*na.m *. it's like bathing in the light of the Moon, .
veda.vedya.vidAm.vara . best of the knowers of what's to be known."
साक्षा*त् इ*व ब्रह्म*ण: मे* तव अभि.आगमनम् मतम् ।
sAkSAt iva brahmaNa: me tava abhi.Agama*na.m *m*ata.m *|
पूतो ऽस्म्य् अनुगृही*त: च* तव अभि.आगमनान् मुने ॥१।६।४९॥
pUta: asmi anugRhIta: ca tava abhi.AgamanAt mune ||1|6|49||
.
I
certainly feel your coming is like a visit from Brahmaa
!
I
am purified by the favor of your visit
Muni
.
sAkSAt iva brahmaNa: me tava abhi.Agama*na.m *m*ata.m *| pUta: asmi
anugRhIta: ca
tava abhi.AgamanAt mune .
.
*vlm.p.49 "I understand your appearance as that of Brahma himself before
me, and I confess myself, O sage, to be purified and favored by your
arrival.
त्वद् आगमन.पुण्येन साधो यद् अनु.रञ्जितम् ।
tvat.Agamana.puNy*a.ina *sAdho yat anu.raJji*ta.m *|
अद्य मे स.फलम् जन्म जीवितम् तत् सु.जीवितम् ॥१।६।५०॥
adya me sa.phalam janma jIvi*ta.m *tat su.jIvi*ta.m *||1|6|50||
.
by the merit of your visit, Saadhu, which is my delight
now my birth bears its fruit
that is a life well.lived
.
tvat.Agamana.puNy*a.ina *sAdho yat anu.raJji*ta.m *| adya me sa.phalam
janma jIvi*ta.m *tat su.jIvitam
.
*vlm.p.50 Indeed, I am so gratified at your arrival that I deem myself
fortunate in this birth, and that I have not lived in vain but led a truly
good life.
त्वाम् इह अभ्यागतम् दृष्ट्वा प्रतिपूज्य प्रणम्य च ।
tvAm iha abhyAg*ata.m *dRSTvA pratipUjya praNamya ca |
आत्म*नि ए*व नमाम्य् अन्तर् दृष्ट्वा इन्दुम् जल.*धि: य*था ॥१।६।५१॥
Atmani eva namAmi antar dRSTvA indum jala.dhi: yathA ||1|6|51||
.
having beheld your coming here, and honored you, and sang your praise,
within the Self alone I give praise
seeing the moon shining here in the sea
.
tvAm iha abhyAg*ata.m *dRSTvA pratipUjya praNamya ca | Atmani eva namAmi
antar
dRSTvA indum jala.dhi: yathA .
.
*vlm.p.51 Since I saw you here and made my respectful obeisance to you, my
heart cannot contain itself but overflows with joy like the sea at the
sight of the moon.
य*त्का*र्यम् येन वा अर्थेन प्राप्तो ऽसि मुनि.पुंगव ।
yat kAr*ya.m *y*a.ina *vA arth*a.ina *prApta: asi muni.puMgava |
कृतम् इत्य् एव तद् विद्धि मा अन्यो ऽसि इति सदा मम ॥१।६।५२॥
kR*ta.m *iti eva tat viddhi mA anya: asi iti sadA mama ||1|6|52||
.
whatever the duty
whatever the purpose
you have it, bullish Muni
done to your order
the deed is always mine to do
.
yat kAr*ya.m *y*a.ina *vA arth*a.ina *prApta: asi muni.puMgava | kR*ta.m *iti
eva tat viddhi
mA anya: asi iti sadA mama
.
*vlm.p.52 Whatever may be the purpose of your visit, O greatest of sages,
know it as already granted, for your commands are always to be obeyed by
me."
स्व.कार्ये न विमर्शम् त्वम् कर्तु* max *र्हसि कौशिक ।
sva.kArye na vimarzam* tvam *kartum arhasi kauzika |
भगवन् न अस्त्य् अदेयम् मे त्वयि यत् प्रतिपद्यते ॥१।६।५३॥
bhagavan na asti ade*ya.m *me tvayi yat pratipadyate ||1|6|53||
.
whatever you wish done is no problem
you ought to do it, Lord Kaushika, Scion of the Owl, Lord.Bhagavan
:
it is only proper for me to agree with what you wish
.
*vlm.p.53 "You need not hesitate to communicate your request to me, O
descendant of kauzika. If you ask, there is nothing I will keep from you.
* sva.kArye na . what you wish done is no . vimarza.consideration/problem .*
tvam *kartum arhasi . you ought to do it, . kauzika . Scion of the Owl, =
Lord.Bhagavan, . na asti ade*ya.m *. it is not improper . me tvayi . by me
for you . yat pratipadyate . what is agreed.
कार्यस्य न विचारम् त्वम् कर्तुमर्हसि धर्मत: ।
kArya.sya na vicAra.m tvam kartum arhasi dharmata: |
कर्ता चाहमशेषम् ते दैवतम् परमम् भवान् ॥१।६।५४॥
kartA ca aham azeSa.m te daivata.m parama.m bhavAn ||1|6|54||
.
*of/for a *kArya.*deed/duty/effect*.sya na vicAra.*Enquiry/inquiry*.m tvam.
*you* kartum arhasi dharmata: | kartA ca aham aze*Sa.m *te daiv*ata.m
*par*ama.m
*bhavAn
.
there's no question about it
:
what you wish to do is according.with dharma
:
I am the Doer of it and you're my ruling destiny,
Sir
.
*vlm.p.54 You need not doubt my performance. I solemnly state that I will
execute your request to the last item, as I take you to be the light of a
superior divinity."
* kAry*a.sya *na vicAra.m . about the deed there's no room for discussion, .*
tvam *kartum arhasi . you ought to do it . dharmata: . dharmically + kartA
ca aham aze*Sa.m *te . and I am the doer of it all for you .
daiv*ata.m *par*ama.m
*bhavAn . Divine Absolute Being.
*VAALMIIKI OF THE ANTHILL said—*
इदमतिमधुरम् निशम्य वाक्यम्
idam ati.madhura.m nizamya vAkyam
श्रुतिसुखमात्मविदा विनीतमुक्तम् ।
zruti.sukha.m AtmavidA vinIta.m ukta.m |
प्रथितगुणयशा गुणैरविशिष्टम्
prathita.guNa.yazA guNa.i: viziSTam
मुनिवृषभ: परमम् जगाम हर्षम् ॥१।६।५५॥
muni.vRSabha: parama.m jagAma harSa.m ||1|6|55||
.
such were the very gentle words,
so pleasant to the ear,
said to that knower of the Self
renowned for his virtues.
When they were done, the bullish muni was overcome with delight.
.
idam.*this* ati.*very/super*.madhura.*gentle*.m nizamy.*calming*.a vAkya.
*voice/word/speech*.m / zruti.sukha.*pleasure*.m *by/with *Atma*.self*.vid.
*knower*.A vinIta*.m ukta.*said*.m | prathita*.guNa.*virtue*.yazA.*fame
by/with* guNa.*quality/virtue*.i: viziSTa.m \ Muni.vRSabha*: parama.
*highest*.m jagAma.*gone.to <http://gone.to>* harSa.*delight*.m
.
idam.*this*
ati.*very/super*
madhura.*gentle*
nizamy.*calming*
vAkya.*voice/word/speech*
/zruti.
sukha.*pleasure*
Atma*.self*
vid.*knower*
/vinIta.
ukta.*said*
/prathita.
guNa.*virtue*
yazA.*fame *
guNa.*quality/virtue*
/viziSTa.
/vRSabha
parama.*highest*
jagAma.*gone.to <http://gone.to>*
harSa.*delight*
.
*vlm.p.55 Upon hearing these sweet words from the king, pleasing to the
ears and delivered with humility worthy of one knowing himself, the far
famed and meritorious chief of the sages felt highly gratified in himself.
*o**ॐm*
FM1007 VISHVAMITRA'S REQUEST 1.JA10 .z27
https://www.dropbox.com/s/nytx1306jhtzzcx/fm1007%201.ja10%20vishvAmitra%27s%20Request%20.z27.docx?dl=0
FM.1.1.FM.1.33 end
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1.FM.1.33%20end.docx?dl=0
<https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0>
**tt.char. #vizvAmitra . *Vishvaamitra.Allfriend* is a celebrated RShi, a
Sage in the *gAdheya line] who was at first a fellow Family Priest,
alongside *Vasishtha.the.Plentiful*, serving under *sudAs, king of the
*tRtsu nation • seeing *Vasishtha* preferred by the king, he went over to
the *bhArata.s, but could not prevent their being defeated by Sudaas,
although he caused the waters of two rivers, Vipaash and Shutudri to retire
[he's better than Moses!] and so give the Bharatas free passage. RV. IIi,
33. • he was born as a Kshatriya, deriving his Kaushika lineage from an
ancestor of Kushika.SquintEye, named Purûravas the Noisy, of the Lunar race
of kings, and himself Sovereign of KanyA.kubja (Virgin's Hump) or Kanoj. •
his fame rests chiefly on his contests with the great *Brahmin*
*Vasishtha.the.Plentiful*, and his success in elevating himself, altho a
Kshatriya (Warrior caste), to the rank of a *Brahmin* (Priestly caste) see
Manu vII, 42: the *Raamaayana (Raama's Journey)*, which makes him a
companion and counsellor of the young Raama.chandra, "the Moonlike *Raama*",
records (i, 51.65) how vishvAmitra, on his accession to the throne, visited
*Vasishtha*'s hermitage, and seeing there the Cow of Plenty, offered him
untold treasures in exchange for it, but being refused, prepared to take it
by force. • A long contest ensued between the king and the saint
(symbolical of the struggles between the kSatriya and brAhmaNa classes),
which ended in the defeat of vishvAmitra, whose vexation was such that, in
order to become a brAhmaNa and thus conquer his rival, he devoted himself
to intense austerities (during which he was seduced by the nymph menakA and
had by her a daughter, Shakuntalà), gradually increasing the rigour of his
mortification through thousands of years, till he successively earned the
titles of rAjarShi, RShi, maharShi, and finally brahmarShi.
#vipAz – The विपाश्, #vipAz, *vipAza, vipāśā
<http://sanskritdictionary.com/?q=vip%C4%81%C5%9B%C4%81&iencoding=hk&lang=sans>,
Vipaash.the.Cord, or Beas river (one of the 5 rivers of the Panjab, which
destroyed the cord with which Vasiṣṭha
<http://sanskritdictionary.com/?q=vasi%E1%B9%A3%E1%B9%ADha&iencoding=hk&lang=sans>
had
tried to hang himself through grief for his son slain by vVśvāmitra
<http://sanskritdictionary.com/?q=vi%C5%9Bv%C4%81mitra&iencoding=hk&lang=sans>;it
rises in the Kullu range of the himālaya
<http://sanskritdictionary.com/?q=him%C4%81%3Csrs/%3Elaya&iencoding=hk&lang=sans>.,
and after a course of 290 miles joins the Sutlej at the southern boundary
of Kapurthala;it is considered identical with rivers known to Arrian,
Pliny, and Ptolemy).
*o*ॐ*m*
FM.1.7
*VISHVAAMITRA.ALLFRIEND*
*MAKES A REQUEST*
*VAALMIIKI OF THE ANTHILL tells this tale: *
तच्छ्रुत्वा राज.सिम्हस्य वाक्यम् अद्भुत.विस्तरम् ।
tat zrutvA rAja.simhasya vAkyam adbhuta.vistaram |
हृष्ट.रोमा महा.तेजा विश्वामित्रो ऽभ्य्.अभाषत ॥१।७।१॥
hRSTa.romA mahA.tejA vizvAmitra: abhi.abhASata ||1|7|1||
.
*Hearing the Lion.King proclaim that wonderfully hair.raisingly fiery
oration*
*then*
*Vishvaamitra.Allfriend** returned this reply*
*:*
*vlm. After the … unusually lengthy speech from the lion among kings,
his hairs stood erect with joy.
*VISHVAAMITRA.ALLFRIEND said—*
सदृशम् राज.शार्दूल तव एव एतन् महीतले । महा.वंश.प्रसूतस्य वसिष्ठ.वश.वर्तिनः
॥१।७।२॥
sadRzam, rAja.zArdUla, tava eva etat mahItale | mahA.vaMza.prasUtasya
vasiSTha.vaza.vartina: ||1|7|2||
.
*A fitting speech for a leopard among monarchs*
*born in a line of great kings & advised by Vasishtha, *
*that Treasury of Teaching*
*!*
*sadRz.*suitable/fitting/like*
*zArdUla.*leopard*
***mahItala.*face.of.the.earth*
*vaMza.*line/pedigree*
*prasUta.*offspring*
*. *
*vlm.2 "This speech is worthy of you, O best of kings on earth, and one
descended from a royal race, and guided by sage vasiShTha himself.
#*vazavartin* = being under the control of, acting obediently to the will
of, obsequious, subject (with genitive case or compound)
यत् तु मे हृद्.गतम् वाक्यम् तस्य कार्य.विनिर्णयम् । कुरु त्वम् राज.शार्दूल
धर्मम् सम्.अनुपालय ॥१।७।३॥
yat tu me hRt.gatam vAkyam tasya kArya.vinirNayam | kuru tvam rAja.zArdUla
dharmam sam.anupAlaya||
.
*and what you promise touches my heart*
*but now it's your duty to do, Leopard King, *
*for that is how you uphold the rule of Dharma*
*. *
अहम् धर्मम् समातिष्ठे सिद्ध्यर्थम् पुरुषर्षभ । तस्य विघ्नकरा घोरा राक्षसा
मम संस्थिताः ॥
aham dharmam samAtiSThe siddhi.artham puruSa.RSabha | tasya vighna.karA:
ghorA: rAkSasA: mama saMsthitA: ||
.
*as for me, *
*bull among men, *
*my Dharma is to offer sacrifices to attain Empowerment*
*.*
*but hordes of bloody Raakshasa.Demons violate my work*
*. *
*vlm. .. religious acts for attainment of my consummation…
.
यदा यदा तु यज्ञेन यजे ऽहम् विबुध.व्रजान् । तदा तदा तु मे यज्ञम्
वि.निघ्नन्ति निशाचराः ॥१।७।५॥
yadA yadA tu yajJena yaje aham vibudha.vrajAn | tadA tadA tu me yajJam
vinighnanti nizAcarA: ||1|7|5||
.
*whenever*
*I offer my offerings to the host of divinities*
*thenever*
*the NightRovers contaminate my offerings*
*.*
बहुशो विहिते तस्मिन् मया राक्षस.नायकाः । अकिरंस् ते महीम् योगे मांसेन
रुधिरेण च ॥१।७।६॥
bahuza: vihite tasmin mayA rAkSasa.nAyakA: | akiran te mahIm yoge mAMsena
rudhireNa ca ||1|7|6||
.
*again and again*
*while I do my work*
*the Demon warriors sally forth*
*to scatter filth and meat and blood upon the altar*
*.*
अवधूते तथा.भूते तस्मिन् याग.कदम्बके । कृत.श्रमो निरुत्साहस् तस्माद् देशाद्
उपागतः ॥१।७।७॥
avadhUte tathA.bhUte tasmin yAga.kadambake | kRta.zrama: nir.utsAha: tasmAt
dezAt upAgata: ||
.
*so*
*I've been driven.off from my altar and my sacrifices*
*and so*
*I come before you*
*despondent, even angry in my sorrow*
*. *
न च मे क्रोधम् उत्स्रष्टुम् बुद्धिर् भवति पार्थिव । तथाभूतम् हि तत् कर्म न
शापस् तस्य विद्यते ॥१।७।८॥
na ca me krodham utsraSTum buddhi: bhavati pArthiva | tathAbhUtam hi tat
karma na zApa: tasya vidyate ||
.
*but I am not permitted to give vent to anger in my thought*
*nor can I express it by casting a curse:*
*such are the rules of sacrifice*
*.*
ईदृशी यज्ञ.दीक्षा सा मम तस्मिन् महाक्रतौ । त्वत् प्रसादाद् अविघ्नेन
प्रापयेयम् महाफलम् ॥१।७।९॥
IdRzI yajJa.dIkSA sA mama tasmin mahAkratau | tvat prasAdAt avighnena
prApayeyam mahAphalam ||
.
*yet with your help, Your Grace, I can freely complete my sacrifice*
*and earn by it a great reward*
*. *
त्रातुम् अर्हसि माम् आर्तम् शरण.अर्थिनम् आगतम् । अर्थिनाम् यन् निराशत्वम्
सत्तमे ऽभिभवो हि सः ॥१।७।१०॥
trAtum arhasi mAm Artam zaraNa.arthinam Agatam | arthinAm yan nirAzatvam
sattame abhibhava: hi sa: ||
.
*It is your duty to protect a supplicant:*
*to fail to give protection is a shameful deed for a person of high estate*
*.*
*vlm. … an insult for petitioners to be disappointed by the best of men as
yourself.
.
तव अस्ति तनयः श्रीमान् दृप्त.शार्दूल.विक्रमः । महेन्द्र.सदृशो वीर्ये रामो
रक्षो.विदारणः ॥१।७।११॥
tava asti tanaya: zrImAn dRpta.zArdUla.vikrama: | mahendra.sadRza: vIrye
rAma: rakSa:vidAraNa: ||
.
*you have a son*
*–a handsome boy, proud as a lion–*
*as strong and brave as Indra the GodKing*
*.*
*he can rip those Demons apart*
*! *
तम् पुत्रम् राज.शार्दूल रामम् सत्य.पराक्रमम् । काक.पक्ष.धरम् शूरम्
ज्येष्ठम् मे दातुम् अर्हसि ॥१।७।१२॥
tam putram rAja.zArdUla rAmam satya.parAkramam | kAka.pakSa.dharam zUram
jyeSTham me dAtum arhasi ||
.
*Leopard.King, you must let me have Raama, your son with raven hair, *
*that brave boy, that superior man*
*Raama*
*the best of the brave*
*. *
*vlm. .. hair like the black plumage of a crow...
.
शक्तो ह्य् एष मया गुप्तो दिव्येन स्वेन तेजसा । राक्षसा ये ऽपकर्तारस् तेषाम्
मूर्ध.विनिग्रहे ॥१।७।१३॥
zakta: hi eSa* mayA gupta: divyena svena tejasA | rAkSasA* ye apakartAra:
teSAm mUrdha.vi.nigrahe ||
.
*with the heavenly protection of my subtle Heat*
*he'll have the power to mangle those foul Raakshasa.Demons,*
*decapitating them*
*.*
श्रेयश् च अस्य करिष्यामि बहु.रूपम् अनन्तकम् । त्रयाणाम् अपि लोकानाम् येन
पूज्यो भविष्यति ॥१।७।१४॥
zreya: ca asya kariSyAmi bahu.rUpam anantakam | trayANAm api lokAnAm yena
pUjya: bhaviSyati ||
.
*and I will celebrate his fame throughout the three worlds endlessly:*
*in every way he'll be renowned*
*. *
न च ते रामम् आसाद्य स्थातुम् शक्ता निशाचराः । क्रुद्धम् केसरिणम् दृष्ट्वा
वने तृण इव उणकाः ॥१।७।१५॥
na ca te rAmam AsAdya sthAtum zaktA* nizAcarA: | kruddham kesariNam dRSTvA
vane tRNa* iva uNakA: ||
.
*these night.rovers can't hold the field faced with Raama! *
*they will run like stags in the wilderness before a furious lion*
*. *
तेषाम् न च अन्यः काकुत्स्थात् योद्धुम् उत्सहते पुमान् । ऋते केसरिणः
क्रुद्धान् मत्तानाम् करिणाम् इव ॥१।७।१६॥
teSAm na ca anya: kAkutsthAt yoddhum utsahate pumAn | Rte kesariNa:
kruddhAn mattAnAm kariNAm iva ||
.
*no other man can meet them in a battle but Raama, scion of the Bullrider:*
*who else would dare do battle with mad elephants*
*?*
वीर्य.उत्सिक्ता हि ते पापाः काल.कूट.उपमा रणे । खर.दूषणयोर् भृत्याः
कृतान्ताः कुपिता इव ॥१।७।१७॥
vIrya.utsiktA* hi te pApA: kAla.kUTa.upamA* raNe | khara.dUSaNayo: bhRtyA:
kRtAntA: kupitA* iva ||
.
*puffed.up with valor in battle*
*those warrior.demons are like the Kaalakuuta poison*
*that turned the throat of Shiva blue*
*. *
*led by Khara the Mule and Dushana the Spoiler *
*they are as fierce as death, the end of things*
*. *
रामस्य, राज.शार्दूल, सहिष्यन्ते न सायकान् । अनारत.गता धारा जलदस्य इव पांसवः
॥१।७।१८॥
rAmasya, rAja.zArdUla, sahiSyante na sAyakAn | anArata.gatA* dhArA*
jaladasya iva pAMsava: ||
.
*Yet, Leopard.King, even they cannot endure *
*the constant rain of Raama's arrows when it smothers them*
*like dust drowned in a thunderstorm*
*. *
न च पुत्र.कृतम् स्नेहम् कर्तुम् अर्हसि पार्थिव । न तद् अस्ति जगत्य् अस्मिन्
यन् न देयम् महात्मनाम् ॥१।७।१९॥
na ca putra.kRtam sneham kartum arhasi pArthiva | na tat asti jagati asmin
yat na deyam mahAtmanAm ||
.
*Do not, Your Majesty, let love for your son persuade you to deny me*
*for how.in.the.world can there be a limit to the generosity of *
*a Great Soul like you*
*? *
*vlm. … there is nothing in this world which the high.minded will refuse to
part with.
.
हन्त नूनम् विजानामि हतान् तान् विद्धि राक्षसान् । न ह्य् अस्मद्.आदयः
प्राज्ञाः संदिग्धे सम्.प्रवृत्तयः ॥१।७।२०॥
hanta nUnam vijAnAmi hatAn tAn viddhi rAkSasAn | na hi asmat.Adaya: prAjJA:
saMdigdhe sam.pravRttaya: ||
.
*I know*
*most certainly*
*that those demonic Raakshasa**s will be destroyed*
*.*
*and you know*
*that men as wise as us know no uncertainty*
*.*
अहम् वेद्मि महात्मानम् रामम् राजीव.लोचनम् । वसिष्ठश् च महातेजा ये च अन्ये
दीर्घ.दर्शिनः ॥१।७।२१॥
aham vedmi mahAtmAnam rAmam rAjIva.locanam | vasiSTha: ca mahAtejA ye ca
anye dIrgha.darzina: ||
.
*I know the lotus.eyed Raama to be a Great Soul*
*as does Vasishtha the Supreme, of great* *Heat.energy: *
*so do all these wise men *
*.*
यदि धर्मओ महत्त्वम् च यशस् ते मनसि स्थितम् । तन् मह्यम् सम्.अभिप्रेतम्
आत्मजम् दातुम् अर्हसि ॥१।७।२२॥
yadi dharma: mahattvam ca yaza: te manasi sthitam | tat mahyam
sam.abhipretam Atmajam dAtum arhasi ||
.
*if you have any thought for the Dharma,for greatness,for fame*
*then this you must do:*
*give me your son*
*!*
*vlm.22 Should the senses of greatness, duty and renown have a seat in your
soul, you should deliver my desired object to me, your son."
दशारात्रश् च मे यज्ञो यस्मिन् रामेण राक्षसाः । हन्तव्या विघ्न.कर्तारो मम
यज्ञस्य वैरिणः ॥१।७।२३॥
dazArAtra: ca me yajJa: yasmin rAmeNa rAkSasA: | hantavyA* vighna.kartAra:
mama yajJasya vairiNa: ||
.
*Only ten nights remain for me to make my sacrifice.*
*Raama will kill those Demons when they try to violate my sacred work*
*.*
*vlm. "It will take ten nights to perform the rites of my sacrifice,
during which rAma shall have to stay with me and kill the Raakshasas
who are obnoxious to my rites and the enemies of the sacrifice.
.
अत्र अप्य् अनुज्ञाम् काकुत्स्थ ददताम् तव मन्त्रिणः । वसिष्ठ.प्रमुखाः सर्वे
तेन रामम् विसर्जय ॥१।७।२४॥
atra.api anujJAm kAkutstha dadatAm tava mantriNa: | vasiSTha.pramukhA:
sarve tena rAmam visarjaya ||
.
*led by Vasishtha.the.Supremelet your ministers all give unanimous consent*
*and then, Your Majesty,give me Raama*
*.*
न अत्येति कालः काल.ज्ञ यथा अयम् मम राघव । तथा कुरुष्व भद्रम् ते मा च शोके
मनः कृथाः ॥१।७।२५॥
na ati.eti kAla: kAla.jJa* yathA ayam mama rAghava | tathA kuruSva bhadram
te mA ca zoke mana: kRthA: ||
.
*Son.of.the.Swift,you know it's time for this:*
*don't let me waste all this time in uncompleted sacrifices:*
*let me give my blessing,and let your mind be free from grief*
*.*
*vlm. "O descendant of Raghu, you know that auspicious times
must not be allowed to slip away, so you must not allow my time to slip.
कार्यम् अण्व् अपि काले तु कृतम् एत्य् उपकारणाम् । महद् अप्य् उपकारो ऽपि
रिक्तताम् एत्य् अ=कालतः ॥२६॥
kAryam aNu api kAle tu kRtam eti upakAraNAm | mahat api upakAra: api
riktatAm eti a=kAlata: ||
.
*however slight, a duty done in time is faithful service*
*—*
*however great, a duty done too late is no service at all*
*.*
*VAALMIIKI of the ANTHILL—*
इत्य् एवम् उक्त्वा धर्म.आत्मा धर्म.अर्थ.सहितम् वचः । विरराम महातेजा
विश्वामित्रो मुनीश्वरः ॥१।७।२७॥
iti evam uktvA dharma.AtmA dharma.artha.sahitam vaca: | virarAma mahAtejA
vizvAmitra: munIzvara: ||
.
*So with these words Vishvaamitra,*
*the friend of all, the soul of Dharma and Policy alike, Lord of the Quiet
Munis,*
*ended his speech*
*.*
श्रुत्वा वचो मुनि.वरस्य महा.अनुभावस् तूष्णीम् अतिष्ठद् उपपन्न.पदम् स
वक्तुम् ।
zrutvA vaca: muni.varasya mahA.anubhAva: tUSNIm atiSThat upapanna.padam sa*
vaktum |
नो युक्ति.युक्त.कथनेन विना इति तोषम् धीमान् अपूरित.मनो.अभिमतश् च लोकः
॥१।७।२८॥
no* yukti.yukta.kathanena vinA iti toSam dhImAn apUrita.mana:.abhimata: ca
loka:* |*|
.
*That best and most accomplished of Munis having spoken,*
*the silent king considered carefully what to reply.*
*Wise men do not give answer without consideration:*
*common folk will make a quick and empty.headed reply*
*. *
*.*
*o*ॐ*m*
.
FM1008 THE RAJA'S REPLY 1.JA12.13 .z38
https://www.dropbox.com/s/zgadm25402k8f5p/fm1008%201.ja11.12%20The%20rAjA%27s%20Reply%20.z38.docx?dl=0
<https://www.dropbox.com/s/zgadm25402k8f5p/fm1008%201.ja11-12%20The%20rAjA%27s%20Reply%20.z38.docx?dl=0>
FM.1.1.FM.1.33 end
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1.FM.1.33%20end.docx?dl=0
<https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0>
*o*ॐ*m*
[image: image not displayed]
FM.1.8
THE RAAJAA 'S REPLY
(Canto 1.20 of rAmAyaNa)
https://www.valmiki.iitk.ac.in/sloka?field kanda tid=1&language=dv&field
sarga value=20
<https://www.valmiki.iitk.ac.in/sloka?field_kanda_tid=1&language=dv&field_sarga_value=20>
*VAALMIIKI OF THE ANTHILL *continued—
तच् छ्रुत्वा राज.शार्दूलो विश्वामित्रस्य भाषितम् ।
tat zrutvA rAja.zArdUla: vizvAmitrasya bhASitam |
मुहूर्तम् आसीन् निश्चेष्टः स.दैन्यम् च इदम् अब्रवीत् ॥१।८।१॥
muhUrtam AsIt nizceSTa: sa.dainyam ca idam abravIt||1|8|1|8|1||
.
*The Leopard King *
*hearing these words of the AllFriend Vishvaamitra *
*was quiet for a while *
*and he was not very happy*
*. *
tat zrutvA rAja.zArdUla: vizvAmitrasya bhASitam muhUrtam AsIt nizceSTa:
sa.dainyam ca idam abravIt
.
*vlm.p.1. *vAlmIki added:—On hearing *vizvAmitra’s words, Dasharata, the
tiger among kings, remained speechless for a moment, and then implored him
from the lowliness of his spirit.
*R. [On king Dasaratha's refusal to accede to his request, Viswamitra gets
enraged.]
tacchrutvA rAjazArdUo vizvAmitrasya bhASitam.
muhUrtamiva nissaṅjJassaṅjJAvAn idam abravīt ৷৷1.20.1৷৷
rAjazArdUla: great king, vizvAmitrasya Visvamitra's, tat bhASitam those
words, zrutvA having heard, muhUrtamiva for a moment, nissaṅjJa: lost his
senses, saṅjJAvAn regained his consciousness, idam abravīt thus spoke.
On hearing Viswamitra, words the tiger among kings (Dasaratha) lost his
senses for a moment and on regaining his consciousness spoke this way.
*KING DASHA.RATHA THE CHARIOTEER said—*
ऊन.षोडश.वर्ष: अयम् राम: राजीव.लोचन: ।
Una.SoDaza.varSa: ayam rAma: rAjIva.locana: |
न युद्ध.योग्यताम् अस्य पश्यामि सह राक्षसै: ॥१।८।०२॥
na yuddha.yogyatAm asya pazyAmi saha rAkSasai:||1|8|02||
.
*My lotus.eyed Raama is not yet*
*sixteen years old*
*! *
*I don't see him as fit for battle with your demonic Raakshasas*
*. *
Una.SoDaza.varSa: ayam rAma: rAjIva.locana: na yuddha.yogyatAm asya pazyAmi
saha rAkSasai:
.
*vlm.p.2 "rAma, my lotus.eyed boy, is only fifteen years of age. I do not
see he is a match for the rakshasas."
इयम् अक्षौहिणी पूर्णा यस्या: पति: अहम् प्रभो ।
iyam akSauhiNI pUrNA* yasyA: pati: aham prabho |
तया परिवृत: युद्धम् दास्यामि पिशित*आशिनाम् ॥१।८।०३॥
tayA parivRta: yuddham dAsyAmi pizita*AzinAm||1|8|03||
.
*but as for me*
*I*
*command the forces of a hundred thousand men: *
*I*
*will march at their head and battle your cannibal Demons*
*. *
iyam akSauhiNI pUrNA .* this full Army . *
yasyA: pati: aham prabho .* with me in command, Sir, + *
tayA parivRta: yuddham dAsyAmi x
pizita.*hamburger**AzinAm
.
*vlm.p.3 "Here is a full akshauhini legion of my soldiers, of whom, O my
lord, I am the sole commander. Surrounded by them I will offer battle to
the rakshasa cannibals.
#piz . ##piz .to cut, carve . #
#piz . to cut, carve . #*pizita .*mfn.. made ready, prepared, dressed,
adorned •• .n.. (also plural) flesh which has been cut up or prepared, any
flesh or meat, {hamburger}.
pUrṇA completely, iyam akSauhiṇī this Akshauhini, yasyA: for which, ahaṅ I,
pati: am the lord, īzvara: sustainer, anayA with this Akshauhini, saṅvṛta:
accompanied by, gatvA having gone, ahaṅ I, tai:nizAcarai: with those night
rangers, rakshasas, yōddhA will engage in the battle.
Here is the whole akshauhini (army) of which I am the lord and sustainer.
Accompanied by the akshauhini I shall engage those rakshsasas in the battle.
mē bhṛtyA: my servants, imē these warriors, zUrAzca also valiant, vikrAntA:
powerful, astravizAradA: those skilled in use of weapons, rakSōgaṇai:
multitude of rakshasas, yōddhum to engage in battle, yōgyA: are fit, rAmam
Rama, nētum nArhasi not proper on your part to take him.
These servants of mine are warriors, valiant, powerful and courageous,
skilled in the
use of weapons and fit to engage multitude of rakshasas in battle. It is
not proper to take Rama with you.
इमे हि शूरा* विक्रान्ता* भृत्या* मन्त्र.विशारदा: ।
अहम् च एशाम् धनुष्पाणि: गोप्ता समर.मूर्धनि ॥१।८।४॥
ime hi zUrA* vikrAntA* bhRtyA* mantra.vizAradA: |
aham ca ezAm dhanuSpANi: goptA samara.mUrdhani||1|8|4||
.
*I *
*will ride before my brave warriors *
*those men at arms *
*those masters of the arts of war*
*.*
*my bow in hand, sir, I will be your protector*
*. *
ime hi zUrA* vikrAntA* x
bhRtyA* mantra.vizAradA: |
aham ca ezAm x
dhanuSpANi: goptA samara.mUrdhani
*. *
*vlm.p.4 Here are my brave generals who are well disciplined in warfare. I
will be their leader in the height of war with my bow in hand.
एभि: सह एव वीराणाम् महेन्द्र.महताम् अपि ।
ebhi: saha eva vIrANAm mahendra.mahatAm api |
ददामि युद्धम् मत्तानाम् करिणाम् इव केसरी ॥१।८।०५॥
dadAmi yuddham mattAnAm kariNAm iva kesarI||1|8|05||
.
*riding before warriors like them *
*I *
*would take on the armies of the god Indra himself *
*like a lone lion *
*battling *
*a crowd of crazed elephants*
*. *
ebhi: saha eva vIrANAm x
mahendra.mahatAm api |
dadAmi yuddham mattAnAm x
kariNAm iva kesarI
*. *
*vlm.p.5 Accompanied with these, I can offer fight to the enemies of the
gods, and to the great indra himself, in the same manner as the lion
withstands wild elephants."
बाल: राम: तु अनीकेषु न जानाति बल.अबलम् ।
bAla: rAma: tu anIkeSu na jAnAti bala.abalam |
अन्त:पुरात् अन्ते दृष्टा न अनेन अन्या रण.अवनि: ॥१।८।६॥
anta:purAt ante dRSTA n*a a*nen*a a*nyA raNa.avani:||1|8|6||
.
*but as for Raama *
*he's only a boy*
*! *
*he does not understand the strengths and weaknesses of battle*
*: *
*no,*
*his only conquests*
*on the only battlefield he understands*
*is in the women's quarter*
*. *
bAla: rAma: tu anIkeSu x
na jAnAti bala.abalam |
anta:purAt ante dRSTA x
na anena anyA raNa.avani:
.
*vlm.p.6 "rAma is only a boy with no knowledge of the strength of our
forces. His experience has scarcely stretched beyond the inner apartments
to the battlefield.
न शस्त्रै: परमै: युक्त: न च युद्ध.विशारद: ।
na zastrai: paramai: yukta: na ca yuddha.vizArada: |
नव.अस्त्रै: शूर.कोटीनाम् तत्.ज्ञ: समर.भूमिषु ॥१।८।७॥
nava.astrai: zUra.koTInAm tat.jJa: samara.bhUmiSu||1|8|7||
.
*he is *
*not *
*skilled in weaponry*
*nor *
*competent in strategy *
*nor does he know how to face a field of warriors battling with astra*
weapons*
*. *
*jd. astra weapons are personified, mind.controlled missiles.
*vlm.p.7 He is not well trained in arms, nor is he skilled in warfare. He
does not know to fight an enemy arrayed in the order of battle.
केवलम् पुष्प.खण्डेषु नगर*उपवनेषु च ।
kevalam puSpa.khaNDeSu nagara*upavaneSu ca |
उद्यान.वन.कुञ्जेषु सदा एव परिशीलतम् ॥१।८।८॥
udyAna.vana.kuJjeSu sadA eva parizIlatam||1|8|8||
.
*and*
*as for his reconnaisance*
*he strolls about picking flowers*
*in parks*
*in gardens*
*&*
*in bowers and woods*
*:*
*that's all the scouting that he knows*
*!*
kevalam puSpa.khaNDeSu x
nagara*upavaneSu ca |
udyAna.vana.kuJjeSu x
sadA eva parizIlatam
*. *
*vlm.p.8 He only knows how to walk about in the gardens of this city amidst
trees and pleasant groves.
विहर्तुम् एष* जानाति सह राज.कुमारकै: ।
vihartum eSa* jAnAti saha rAja.kumArakai: |
कीर्ण.पुष्प*उपहारासु स्वकासु अजिर.भूमिषु ॥१।८।९॥
kIrNa.puSpa*upahArAsu svakAsu ajira.bhUmiSu||1|8|9||
.
*what else does he know*
*?*
*only to gad.about with all the other princes*
*garlanding his friends with flower.blossoms there among the trees*
*.*
vihartum eSa* jAnAti x
saha rAja.kumArakai: |
kIrNa.puSpa*upahArAsu x
svakAsu ajira.bhUmiSu
*. *
*vlm.p.9 He only knows how to play with his brother princes in the flowery
parks set apart for his play within the precincts of the palace."
अद्य तु अतितराम् ब्रह्मन् मम भाग्य.विपर्ययात् ।
adya tu atitarAm brahman mama bhAgya.viparyayAt |
हिमेन इव हि पद्म.आभ: सम्पन्न: हरिण: कृश: ॥१।८।१०॥
himena iva hi padma.Abha: sampanna: hariNa: kRza:||1|8|10||
.
*and lately, sir, he's overcome by sorrow*
*: *
*he pines away *
*pale as a lotus that's bitten by an early frost*
*. *
adya tu atitarAm brahman x
mama bhAgya.viparyayAt |
himena iva hi padma.Abha: x
sampanna: hariNa: kRza:
*. *
*vlm.p.10 "Recently, O brAhmaNa, by a sad reverse of my fortune, he has
become as lean and pale as the withering lotus under the dews.
न अत्तुम् अन्नानि शक्नोति न विहर्तुम् गृह*अवनिम् ।
na attum annAni zaknoti na vihartum gRha*avanim |
अन्त: खेद.परीत.आत्मा तूष्णीम् तिष्ठति केवलम् ॥१।८।११॥
anta: kheda.parIta.AtmA tUSNIm tiSThati kevalam||1|8|11||
.
*he does not taste his food*
*he does not go outside but stays alone in his rooms*
*&*
*he sits there in silence, deep in melancholy*
*.*
na attum annAni zaknoti x
na vihartum gRha*avanim |
anta: kheda.parIta.AtmA x
tUSNIm tiSThati kevalam
*. *
*vlm.p.11 He has no taste for his food, nor can he walk from one room to
another, but remains ever silent and slow brooding over his inner grief and
melancholy.
स.दार: सह.भृत्य: अहम् तत्.कृते मुनि.नायक ।
sa.dAra: saha.bhRtya: aham tat.kRte muni.nAyaka |
शरदि इव पय:वाह: नूनम् नि:सारताम् गत: ॥१।८।१२॥
zaradi iva paya:vAha: nUnam ni:sAratAm gata:||1|8|12||
.
*Lord of the Munis*
*because of this*
*I and my wives and my palace servants are all grown gloomy and hollow*
*: *
*we're like empty clouds in autumn*
*.*
sa.dAra: saha.bhRtya: aham x
tat.kRte muni.nAyaka |
zaradi iva paya:vAha: nUnam ni:sAratAm gata:
*. *
*vlm.p.12 O chief of sages, in my great anxiety about him, I, together with
my family and dependants, have been deprived of the gist of our bodies and
become like the empty clouds of autumn.
ईदृश: असौ सुत: बाल* आधिना अथ वशी.कृत: ।
IdRza: asau suta: bAla* AdhinA atha vazI.kRta: |
कथम् ददामि तम् तुभ्यम् योद्धुम् सह निशाचरै: ॥१।८।१३॥
katham dadAmi tam tubhyam yoddhum saha nizAcarai:||1|8|13||
.
*with such a son as this*
*—depressed, subject to melancholy—*
*how*
*can I possibly send such a bit of a boy*
*to battle night.rover Demons*
*?*
IdRza: asau suta: bAla* x
AdhinA atha vazI.kRta: |
katham dadAmi tam tubhyam x
yoddhum saha nizAcarai:
*. *
*vlm.p.13. How can my boy, so young as he is and in such an unnatural state
of mind, be fit to fight at all, much less with those marauders who rove
about at night?"
अपि बाल*अङ्गनासङ्गात् अपि साधो सुधा.रसात् ।
api bAla*aGganAsaGgAt api sAdho sudhA.rasAt |
राज्यात् अपि सुखाय एव पुत्र.स्नेह: महामते ॥१।८।१४॥
rAjyAt api sukhAya eva putra.sneha: mahAmate||1|8|14||
.
*more than the joys of boys & girls, Saadhu, sweeter than nectar *
*better even than monarchy*
*there is no greater pleasure*
*than filial love*
*: *
*mindful sir*
*...*
*. *
api bAla*aGganAsaGgAt x
api sAdho sudhA.rasAt |
rAjyAt api sukhAya eva x
putra.sneha: mahAmate
*. *
*vlm.p.14 "O high.minded sage, it is one’s affection for his son that
affords him far greater pleasure than his possession of a kingdom, or his
connection with beautiful women, or even his relish for the juice of
nectar.
ये दुरन्ता* महारम्भा: त्रिषु लोकेषु खेद.दा: ।
ye durantA* mahArambhA: triSu lokeSu kheda.dA: |
पुत्र.स्नेहेन सन्त: अपि कुर्वते तान् अ.संशयम् ॥१।८।१५॥
putra.snehena santa: api kurvate tAn a.saMzayam||1|8|15||
.
*however difficult it may be *
*this business that disturbs the three worlds *
*will be met *
*for the sake of the children *
*willingly*
*. *
ye durantA* mahArambhA: x
triSu lokeSu kheda.dA: |
putra.snehena santa: api x
kurvate tAn a.saMzayam
*. *
*vlm.p.15 It is from paternal affection that good people perform the
hardest duties and austerities of religion, and anything which is painful
in the three worlds.
असव: अथ धनम् दारा: त्यजन्ते मानवै: सुखम् ।
asava: atha dhanam dArA: tyajante mAnavai: sukham |
न पुत्र: मुनि.शार्दूल स्व.भाव: हि एष जन्तुषु ॥१।८।१६॥
na putra: muni.zArdUla sva.bhAva: hi eSa jantuSu||1|8|16||
.
*people surrender their own lives*
*and even give their wives*
*happily*
*.*
*but, Tiger.Muni, they do not give up their own essence*
*—*
*their own children*
*!*
asava: atha
*the Airs next *dhanam dArA: xtyajante mAnavai: sukham *– x *na
putr*a: m*uni.zArdUla
*– , bullish muni, *sva.bhAva: hi eSa jantuSu *. for this is the nature of
people/creatures. *
*vlm.p.16 Men are even prepared under certain circumstances to sacrifice
their own lives, riches and wives, but they can never sacrifice their
children. This is the nature of all living beings."
* asava: atha *– the Airs next *dhanam dArA: xtyajante mAnavai: sukham *– x
*na putr*a: m*uni.zArdUla *– , bullish muni, *sva.bhAva: hi eSa jantuSu *.
for this is the nature of people/creatures. *
राक्षसा: क्रूर.कर्माण: कूट.युद्ध.विशारदा: ।
rAkSasA: krUra.karmANa: kUTa.yuddha.vizAradA: |
राम: तान् योधयतु इत्थम् युक्ति: एव अति.दु:सहा ॥१।८।१७॥
rAma: tAn yodhayatu ittham yukti: eva ati.du:sahA||1|8|17||
.
*Your Raakshasa.Demons are skilled in every cruel trick of war*
*: *
*could Raama be a match for them*
*?*
*the idea's ridiculous*
*!*
rAkSasA: krUra.karmANa: x
kUTa.yuddha.vizAradA: |
rAma: tAn yodhayatu ittham x
yukti: eva ati.du:sahA
*. *
*vlm.p.17 "The rakshasas are very cruel in their actions and fight
deceitful warfare. The idea that rAma should fight them is very painful to
me.
वि.प्रयुक्त: हि रामेण मुहूर्तम् अपि न उत्सहे ।
vi.prayukta: hi rAmeNa muhUrtam api na utsahe |
जीवितुम् जिवित.आकाङ्क्षी न रामम् नेतुम् अर्हसि ॥१।८।१८॥
jIvitum jivita.AkAGkSI na rAmam netum arhasi||1|8|18||
.
*and *
*besides this *
*I cannot bear to be an hour apart from my Raama*
*. *
*I could not go on living without him*
*. *
*Do not take him from me*
*. *
vi.prayukta: hi rAmeNa x
muhUrtam api na utsahe |
jIvitum jivita.AkAGkSI x
na rAmam netum arhasi
*. *
*vlm.p.18 I have a desire to live. I cannot dare to live for a moment
separated from rAma. Therefore, you should not take him away."
नव.वर्ष.सहस्राणि मम जातस्य कौशिक ।
nava.varSa.sahasrANi mama jAtasya kauzika |
दु:खेन उत्पादिता: तु एते चत्वार: पुत्रका* मया ॥१।८।१९॥
du:khena utpAditA: tu ete catvAra: putrakA* mayA||1|8|19||
.
*I waited for nine thousand* years, *
*scion of Kusha the Owl, *
*while trouble fell.out on me*
*as I waited*
*for these four boys to be born to me*
*. *
*jd. I read these "thousands" as Honorific exaggerations,
a flattering flatulency where 9000 = 9.
Note too that in rAmAyaNa the line is <SaSTi.varSa.sahasrANi jAtasya mama
kauzika>.
if the rAjA is 6000 years old in R, and 9000 in YV,
then
if YV was composed about 1000 CE.,
the R. would have been composed about 2000 BCE. ...
but myth & history, like oil & water, do not readily mix.
*vlm.p.19 "O descendant of *kauzika, I have passed nine thousand rains in
my lifetime before these four children were born to me after much
austerity.
प्रधान.भूत: तेषु एव राम: कमल.लोचन: ।
pradhAna.bhUta: teSu eva rAma: kamala.locana: |
तम् विना इह त्रय: अपि अन्ये धारयन्ति न जीवितम् ॥१।८।२०॥
tam vinA iha traya: api anye dhArayanti na jIvitam||1|8|20||
.
*and the first of them was*
*Raama *
*my Raama of the lotus eyes*
*& *
*as for my three other sons *
*without Raama *
*they would not wish to live*
*. *
pradhAna.bhUta: teSu eva x
rAma: kamala.locana: |
tam vinA iha traya: api anye x
dhArayanti na jIvitam
*. *
*vlm.p.20 The lotus.eyed rAma is the eldest of these without whom the three
others can hardly bear to live.
स* एव राम: भवता नीयते राक्षसान् प्रति ।
यदि तत्.पुत्र.हीनम् त्वम् मृतम् एव आशु विद्धि माम् ॥१।८।२१॥
sa* eva rAma: bhavatA nIyate rAkSasAn prati |
yadi tat.putra.hInam tvam mRtam eva Azu viddhi mAm||1|8|21||
.
*So too it is for me, and if *
*you send Raama against the Demons*
*you can be sure of this*
*—*
*leave me without my son and you leave *
*a dead man*
*.*
sa* eva rAma: bhavatA x
nIyate rAkSasAn prati |
yadi tat.putra.hInam tvam x
mRtam eva Azu viddhi mAm
*. *
*vlm.p.21 You are going to deliver this rAma against the rakshasas, but
when I am deprived of that son, know me certainly for dead.
चतुर्णाम् आत्म.जाणाम् हि प्रीति: अत्र एव मे पुरा ।
caturNAm Atma.jANAm hi prIti: atra eva me purA |
ज्येष्ठम् धर्म.मयम् तस्मात् न रामम् नेतुम् अर्हसि ॥१।८।२२॥
jyeSTham dharma.mayam tasmAt na rAmam netum arhasi||1|8|22||
.
*It's true *
*—*
*of my four sons*
*he's always been first in my love*
*: *
*he's the eldest & he is perfect in all his qualities*
*: *
*you must not take rAma from me*
*. *
caturNAm Atma.jANAm hi x
prIti: atra eva me purA |
jyeSTham dharma.mayam tasmAt x
na rAmam netum arhasi
*. *
*vlm.p.22 Of my four sons he is the one in whom rests my greatest love.
Therefore do not take away rAma, my eldest and most virtuous son, from me."
निशाचर.बलम् हन्तुम् मुने यदि तव इप्सितम् ।
nizAcara.balam hantum mune yadi tava ipsitam |
चतुरङ्ग.समायुक्तम् मया सह बलम् नय ॥१।८।२३॥
caturaGga.samAyuktam mayA saha balam naya||1|8|23||
.
*Muni, if you want to destroy the forces of the Night.rovers *
*take me *
*! *
*I will lead my own army of *
*elephants*
*& *
*chariots*
*& *
*cavalry *
*& *
*infantry*
*. *
nizAcara.balam hantum x
mune yadi tava ipsitam |
caturaGga.samAyuktam x
mayA saha balam naya
*. *
*vlm.p.23 "If your intention, O sage, is to destroy the force of night
wanderers, take me there accompanied by the elephants, horse, chariots and
foot soldiers of my army.
किम् वीर्या* राक्षसा: ते तु कस्य पुत्रा: कथम् च ते ।
kim vIryA* rAkSasA: te tu kasya putrA: katham ca te |
कियत् प्रमाणा: के च एव इति वर्णय मे स्फुटम् ॥१।८।२४॥
kiyat pramANA: ke ca eva iti varNaya me sphuTam||1|8|24||
.
*but *
*tell me a little something about these Raakshasas*
*: *
*what's their family line*
*? *
*what are they like*
*? *
*how big*
*?*
*(are they giants, maybe?)*
*kindly explain all this to me*
*. *
kim vIryA* rAkSasA: te tu x
kasya putrA: katham ca te |
kiyat pramANA: ke ca eva x
iti varNaya me sphuTam
*. *
*vlm.p.24 Describe to me clearly what these rakshasas are, how strong they
are, whose sons they be and what are their sizes and figures.
कथम् तेन प्रकर्तव्यम् तेषाम् रामेण रक्षसाम् ।
katham tena prakartavyam teSAm rAmeNa rakSasAm |
मामकै: बालकै: ब्रह्मन् मया वा कूट.योधिनाम् ॥१।८।२५॥
mAmakai: bAlakai: brahman mayA vA kUTa.yodhinAm||1|8|25||
.
*they're dirty fighters, these monsters*
*: *
*how could they be beaten by Raama *
*or all four of my boys together*
*even with me myself to guide them*
*? *
katham tena prakartavyam x
teSAm rAmeNa rakSasAm |
mAmakai: bAlakai: brahman x
mayA vA kUTa.yodhinAm
*. *
*vlm.p.25 Tell me the way in which the rakshasas are to be destroyed by
rAma or by my children or by me. Tell me when they are known to be
treacherous in warfare.
अर्वम् मे शंस भगवन् यथा तेषाम् महारणे ।
arvam me zaMsa bhagavan yathA teSAm mahAraNe |
स्थातव्यम् दुष्ट.भाग्यानाम् वीर्य.उत्सिक्ता* हि राक्षसा: ॥१।८।२६॥
sthAtavyam duSTa.bhAgyAnAm vIrya.utsiktA* hi rAkSasA:||1|8|26||
.
*explain all this me to me, Lord.Bhagavan*
*: *
*what is my strategy to be*
*standing against those battle.crazed Raakshasa.s*
*? *
*vlm.p.26 O great sage, tell me all this so that I can calculate the
possibility of making a stand in the open field against the fiercely
disposed rakshasas, when they are certainly so very powerful."
श्रूयते हि महावीर्य: रावण: नाम राक्षस: ।
साक्षात् वैश्रवण.भ्राता पुत्र: विश्रवस: मुने: ॥१।८।२७॥
zrUyate hi mahAvIrya: rAvaNa: nAma rAkSasa: |
sAkSAt vaizravaNa.bhrAtA putra: vizravasa: mune:||1|8|27||
.
*their ruler is the Demon they call*
*Raavana the Shrieker*
*who is famous as a warrior*
*: *
*also he's the brother of the Lord of Wealth Kkubera *
*and *
*the son of Vishravas, the everywhere.renowned*
*. *
zrUyate hi mahAvIrya: x
rAvaNa: nAma rAkSasa: |
sAkSAt vaizravaNa.bhrAtA x
putra: vizravasa: mune:
*. *
*vlm.p.27 "The rakshasa named Ravana is heard to be very powerful. He is
brother of Kubera himself, and he is the son of the sage Visravas.
स चेत् तव मखे विघ्नम् करोति किल दुर्.मति: ।
sa* cet tava makhe vighnam karoti kila dur.mati: |
तत् संग्रामे न शक्ता: स्म: वयम् तस्य दुरात्मन: ॥१।८।२८॥
tat saMgrAme na zaktA: sma: vayam tasya durAtmana:||1|8|28||
.
*if that foul.minded Raavana has set his mind to spoil your work *
*even I *
*cannot undertake to fight him*
*: *
*I *
*am no match for him*
*! *
*vlm.p.28 If it is he, the evil.minded Ravana, who stands in the way of
your rites, we are unable to contend with that pest.
काले काले पृथक् ब्रह्मन् भूरि.वीर्य.विभूतय: ।
kAle kAle pRthak brahman bhUri.vIrya.vibhUtaya: |
भूतेषु अभ्युदयम् यान्ति प्रलीयन्ते च कालत: ॥१।८।२९॥
bhUteSu abhyudayam yAnti pralIyante ca kAlata:||1|8|29||
.
*it is the nature of fortune, power, and plenty *
*& *
*it is true for all of us beings *
*that *
*at one time they spring up *
*and at another time in their turn they fade away*
*. *
kAle kAle pRthak brahman x
bhUri.vIrya.vibhUtaya: |
bhUteSu abhyudayam yAnti x
pralIyante ca kAlata:
*. *
*vlm.p.29 Power and prosperity in all their flourish come within the reach
of the living at times, but they disappear at others.
अद्यास्मिन् तु वयम् काले रावणादिषु शत्रुषु । न समर्था: पुर: स्थातुम् नियतेरे
ष निश्चयः ॥१।८।३०॥
adya asmin tu vayam kAle rAvaNa+AdiSu zatruSu | na samarthA: pura: sthAtum
niyate: eSa* nizcaya:||
.
*as for the here.and.now at this time*
*We*
*are quite incapable to stand against this Shrieker Raavana and his allies:
*
*that's destiny*
*. *
*vlm.p.30 These days we are no match for such foes as Ravana and some
others. Such is the decree of destiny."
तस्मात् प्रसादम् धर्म.ज्ञ कुरु त्वम् मम पुत्रके ।
tasmAt prasAdam dharma.jJa kuru tvam mama putrake |
मम च एव अल्प.भाग्यस्य भवान् हि पर.दैवतम् ॥१।८।३१॥
mama ca eva alpa.bhAgyasya bhavAn hi para.daivatam||1|8|31||
.
*and so therefore I make you this appeal*
*. *
*my destiny is in your hands*
*.*
*Your Grace is the sole master of my fate, and the fate of my son*
*. *
tasmAt prasAdam dharma.jJa x
kuru tvam mama putrake *. *
mama ca eva alpa.bhAgyasya x
bhavAn hi para.daivatam *. *
*vlm.p.31 "Therefore, O you who are acquainted with law, do this favor for
my son. Unlucky as I am, it is you who are the arbiter of my fate.
देव.दानव.गन्धर्वा यक्षा: पतग.पन्नगा: ।
deva.dAnava.gandharvA* yakSA: pataga.pannagA: |
न शक्ता* रावणम् योद्धुम् किम् पुन: पुरुषा* युधि ॥१।८।३२॥
na zaktA* rAvaNam yoddhum kim puna: puruSA* yudhi||1|8|32||
.
*not *
*flying Eagles*
*nor *
*crawling Snakes *
*not *
*Yaakshasa.Guardians *
*nor *
*the Gandhaarva nor Daanava armies *
*nor *
*the Gods themselves*
*dare*
*to battle Raavana*
*—*
*how much less should we mere human beings*
*? *
deva.dAnava.gandharvA* x
yakSA: pataga.pannagA: |
na zaktA* rAvaNam yoddhum x
kim puna: puruSA* yudhi
*. *
* http://en.wikipedia.org/wiki/Yaksha http://en.wikipedia.org/wiki/
gandhArva <http://en.wikipedia.org/wiki/Gandharva>
*vlm.p.32 The gods, *asura*s, gandharvas, yakshas, huge beasts, birds and
serpents are unable to fight with Ravana. What are we human beings in arms
to him?
महा.वीर्यवताम् वीर्यम् आदत्ते युधि राक्षस: ।
mahA.vIryavatAm vIryam Adatte yudhi rAkSasa: |
तेन सार्धम् न शक्ता: स्म संयुगे तस्य बालकै: ॥१।८।३३॥
tena sArdham na zaktA: sma saMyuge tasya bAlakai:||1|8|33||
.
*Besides *
*this Raavana is well.known to be*
*the greatest of all great warriors in battle*
*. *
*how could I defeat him*
*? *
*he has many sons to support him*
*. *
*vlm.p.33 That rakshasa has the prowess of the most powerful. We cannot
afford to fight with him, or even with his children.
अयमन्यतम: काल: पेलवीकृतसज्जनः । राघवो 'पि गतो दैन्यम् यतो वार्धकजर्ज रः
॥१।८।३४॥
ayam anyatama: kAla: pelavI.kRta.sat.jana: | rAghava: api gata: dainyam
yata: vArdhaka.jarjara:||
.
*these are indeed strange times *
*when the best of men are weaklings*
*. *
*altho I'm sprung from the House of Raghu the Swift *
*I am nothing but a wretch *
*weak & decrepit & getting.on in years*
*. *
ayam anyatama: kAla: / pelavI.kRta.sat.jana: | rAghava: api gata: dainyam \
yata: vArdhaka.jarjara:
*. *
*vlm.p.34 This is a peculiar age in which good people are made powerless.
Moreover, I am disabled by old age and lack that spirit, even though I am
from the race of the Raghus."
अथवा लवणम् ब्रह्मन्यज्ञघ्नम् ते मधोः सुतम् । कथयत्वसुरप्रख्यम् नैव
मोक्ष्यामि पुत्रकम् ॥१।८।३५॥
athavA lavaNam brahman yajJa.ghnam te madho: sutam | kathayatu
asura.prakhyam na eva mokSyAmi putrakam||
.
*if you should tell me*
*that it was only the Asura.Darkling, Lavana.the.Salty,*
*the son of Madhu.the.Sweet*
*—*
*even if you said it was only him violating your Rites*
*I still could not release my son to you*
*. *
*athavA.*otherwise*
lavaNam brahman x
yajJa.ghnam te madho: sutam |
kathayatu asura.prakhyam x
na eva mokSyAmi putrakam
*. *
* http://en.wikipedia.org/wiki/Lavanasura
*vlm.p.35 "O *brAhmaNa*, tell me if it is Lavan the son of Madhu (the
notorious *asura*) who disturbs the sacrificial rites. In that case also, I
will not part with my son.
सुन्द.उपसुन्दयो: च एव पुत्रौ वैवस्वत.उपमौ ।
sunda.upasundayo: ca eva putrau vaivasvata.upamau |
यज्ञ.विघ्न.करौ ब्रूहि न ते दास्यमि पुत्रकम् ॥१।८।३६॥
yajJa.vighna.karau brUhi na te dAsyami putrakam||1|8|36||
.
*if*
*it were only Sunda and Upasunda*
*(the two sons of Vaivasvata, the Sun's two sons)*
*defiling your Rites still*
*I could not give you my Raama*
*.*
sunda.upasundayo: ca eva x
putrau vaivasvata.upamau |
yajJa.vighna.karau brUhi x
na te dAsyami putrakam
*. *
*vlm.p.36 If it be the two sons of Sunda and Upasunda who disturb your
sacrifice, terrible as they are like the sons of the sun, in that case also
I will not give my son to you."
अथ नेष्यसि चेद्ब्रह्मन्तद्धतो sस् म्यहमेव ते । अन्यथा तु न पश्यामि शाश्वतम्
जयमात्मन: ॥१।८।३७॥
atha na iSyasi cet brahman tat dhata: asmi aham eva te | anyathA tu na
pazyAmi zAzvatam jayam Atmana: ||
.
*That's how it is, Brahmin!*
*if you're not content with that you'll have to kill me;*
*for otherwise I think that you will never have your way*
*.*
atha na iSyasi cet brahman / tat dhata: asmi aham eva te | anyathA tu na
pazyAmi
zAzvatam jayam Atmana:
*. *
*vlm.p.37 "But after all, O *brAhmaNa*, should you snatch him from me, then
I am also dead and gone with him. I do not see any other chance of a
lasting success of your devotion."
*VAALMIIKI OF THE ANTHILL concluded—*
इति उक्त्वा मृदु वचनम् रघु.उद्वह: असौ
iti uktvA mRdu vacanam raghu.udvaha: asau
कल्लोले मुनि.मत.संशये निमग्न: ।
kallole muni.mata.saMzaye nimagna: |
न अज्ञा आसीत् क्षणम् अपि निश्चयम् महात्मा
na ajJA AsIt kSaNam api nizcayam mahAtmA
प्र.उद्वीचाउ इव जलधौ स* मुह्यमान: ॥१।८।३८॥
pra.udvIcAu iva jaladhau sa* muhyamAna:||1|8|38||
.
*So he spoke *
*in a mellow voice *
*the foremost of the Raghu clan*
*: *
*he was drowned in the wave of the Muni's demand *
*with nothing to hold.onto *
*not a moment of relief for that great soul *
*floundering *
*drifting *
*in the great ocean*
*. *
iti uktvA mRdu vacanam raghu.udvaha: asau kallole muni.mata.saMzaye
nimagna: |
na ajJA AsIt kSaNam api nizcayam mahAtmA pra.udvIcAu iva jaladhau sa*
muhyamAna:
*. *
*vlm.p.38 Saying these gentle words, the descendant of Raghu was drowned in
the sea of suspense with regard to the demand of the sage. Being unable to
arrive at a conclusion, the great king was carried away by the current of
his thoughts as one by the high waves of the sea.
i. ti in this manner, narapatijalpanAt with the statements of king
Dasaratha, dvijēndram Indra among ascetics, kuzikasutam son of Kusika,
sumahAn great, manyu: rage, vivēza entered, maharSivahni: fire in the form
of maharshi, makhē in the sacrifice, suhuta: with good offerings of
oblation, Ajyasikta: sprinkled with clarified butter, agni:iva like
sacrificial fire, ujvalita: samabhavat blazed.
Having heard the statements of the king the son of Kusika, Viswamitra who
was like Indra among the ascetics was seized by great anger. As though fire
in the form of maharshi blazed like the sacrificial fire into which
oblations of clarified butter have been poured.
*.*
*o*ॐ*m*
.
*o*ॐ*m*
FM.1.9
*VASISHTHA.THE.PLENTIFUL INTERVENES*
*VAALMÎKI OF THE ANTHILL said—*
तच् छ्रुत्वा वचनम् तस्य स्नेह.पर्याकुल.ईक्षणम् ।
tat zrutvA vacanam tasya sneha.paryAkula*IkSaNam |
स.मन्युः कौशिको वाक्यम् प्रत्युवाच महीपतिम् ॥१।९।१॥
sa.manyu: kauzika: vAkyam pratyuvAca mahIpatim ||1|9|1||
.
*When he heard those love.bewildered words*
*VishvAAmitra.Allfriend*
*the son of **Kushika.Squinteye*
*angrily answered the Lord of the Earth*
*.*
tat zrutvA vacanam tasya sneha.paryAkula*IkSaNam | sa.manyu: kauzika:
vAkyam pratyuvAca mahIpatim
.
*vlm. ... with his piteous look and eyes full of tears...
*VISHVAAMITRA.ALLFRIEND* *said—*
करिष्यामि इति संश्रुत्य प्रतिज्ञाम् हातुम् अर्हसि ।
kariSyAmi iti saMzrutya pratijJAm hAtum arhasi |
स भवान् केसरी भूत्वा मृगताम् इव वाञ्छसि ॥१।९।२॥
sa* bhavAn kesarI bhUtvA mRgatAm iva vAJchasi ||1|9|2||
.
when you have promised
*"I will do this thing"*
*your duty*
*is*
*to do it*
*.*
*O*
*Your Majesty*
*are you a lion or a frightened deer*
*?*
kariSyAmi iti saMzrutya pratijJAm hAtum arhasi | sa* bhavAn kesarI bhUtvA
mRgatAm iva vAJchasi
.
*vlm.p.2 "You are about to break your promise after pledging yourself to
its performance, and thus you wish to behave like a deer after having been
a lion.
राघवाणाम् अयुक्तो ऽयम् कुलस्य अस्य विपर्ययः ।
rAghavANAm ayukta: ayam kulasya asya viparyaya: |
न कदाचन जायन्ते शीत अंशोः उष्ण.रश्मयः ॥१।९।३॥
na kadA.cana jAyante zIta.aMzo: uSNa.razmaya: ||1|9|3||
.
rAghavANAm ayukta: ayam kulasya asya viparyaya: | na kadA.cana jAyante
zIta.aMzo: uSNa.razmaya:
.
it is not fitting for someone of the lineage of Raghu.Swift
*to fail to keep his word*
*:*
*cool beams** never **come from sunrays*
*.*
*vlm.p.3 This is unbecoming of the race of Raghu. It is acting contrary to
this great family. Hot rays must not proceed from the cool beamed moon.
यदि त्वम् न क्षमो राजन् गमिष्यामि यथागतम् ।
yadi tvam na kSama: rAjan gamiSyAmi yathAgatam |
हीन.प्रतिज्ञ काकुत्स्थ सुखी.भव स.बान्धवः ॥१।९।४॥
hIna.pratijJa kAkutstha sukhI.bhava sa.bAndhava: ||1|9|4||
.
if *you will not agree, RAAjAA, I will go back the way I came
*.*
*Scion of Kakutstha the Bullrider*
*promise.breaker*
*long may you be happy with your friends*
*!*
*vlm. If you are so weak,...
yadi tvam na kSama: rAjan
gamiSyAmi yathAgatam |
hIna.pratijJa.*faithless* kAkutstha
sukhI.bhava sa.bAndhava: *. *
*. *
*vlm. If you are so weak,...
*VAALMÎKI said—*
तस्मिन् कोप.परीते ऽथ विश्वामित्रे महात्मनि ।
tasmin kopa.parIte atha vizvAmitre mahAtmani |
चचाल वसुधा कृत्स्ना सुरान् च भयम् आविशत् ॥१।९।५॥
cacAla vasudhA kRtsnA surAn ca bhayam Avizat ||1|9|5||
.
*whenever **VishvAAmitra**, called the friend of all, got angry*
*then*
*the whole earth shuddered with it*
*&*
*the Gods themselves trembled with fear*
*.*
tasmin kopa.parIte atha vizvAmitre mahAtmani | cacAla vasudhA kRtsnA
surAn ca bhayam Avizat
.
*VLMitra.p.5 As the high spirited vizvAmitra moved with anger, the earth
trembled under him and the gods were filled with fear.
क्रोध.अभिभूतम् विज्ञाय जगन्.मित्रम् महामुनिम् ।
krodha.abhibhUtam vijJAya jagat*mitram mahAmunim |
धृतिमान् सुव्रतो धीमान् वसिष्ठो वाक्यम् अब्रवीत् ॥१।९।६॥
dhRtimAn suvrata: dhImAn vasiSTha: vAkyam abravIt ||1|9|6||
.
*seeing **VishvAAmitra.Allfriend**, the foe* of the world, stricken with
anger*
*the steadfast, faithful Vasishtha, rich in Wisdom, uttered*
*these words*
*:*
krodha.abhibhUtam vijJAya jagat*mitram mahAmunim | dhRtimAn suvrata: dhImAn
vasiSTha: vAkyam abravIt
.
* the name *VishvAAmitra.Allfriend* is a very fuzzy AA compound,
vizva.amitra / vizva.A.mitra / vizva.A.amitra: he is *a friendless friend*
of everyone*–*in name*–*but as cranky as any Rshi.
*vlm.p.6 vasiShTha, the meek and wise, observant of his vows, knowing that
anger influenced the great sage and friend of the world, spoke.
*VASISHTHA said—*
इक्ष्वाकूणाम् कुले जातः साक्षाद् धर्म इव अपरः ।
ikSvAkUNAm kule jAta: sAkSAt dharma* iva apara: |
भवान् दशरथः श्रीमान् त्रैलोक्य.गुण.भूषितः ॥१।९।७॥
bhavAn dazaratha: zrImAn trailokya.guNa.bhUSita: ||1|9|7||
.
*Born in the House of Sugarcane, the IkshvAAkus,*
*you*
*are the ornament of Dharma, His Beingness* Dasharatha.Charioteer*
*&*
*you're honored thruout the Three Worlds*
*.*
ikSvAkUNAm kule jAta: sAkSAt dharma* iva apara: | bhavAn dazaratha: zrImAn
trailokya.guNa.bhUSita:
.
*jd. forms of address like <bhavAn> are usually translated by "sir", to
disguise the absurdity of
these pompous honorifics. I retain the original sense of the word as a form
of >bhU, becoming. – It may be argued that the word has lost its original
sense, just as Engl. "goodbye" no longer means
"God be with you", and "Her Majesty" is very far from majestic; I would
reply that we are in Treta.yuga, an age ago, before such terms lost their
meaning.
*vlm.p.7 "O king born of the race of the Ikshvakus, a form of virtue
itself, and called Dasharata the fortunate, you are adorned with all the
good qualities known in the three worlds.
धृतिमान् सुव्रतो भूत्वा न धर्मम् हातुम् अर्हसि ।
dhRtimAn suvrata: bhUtvA na dharmam hAtum arhasi |
त्रिषु लोकेषु विख्यातो धर्मेण यशसा युतः ॥१।९।८॥
triSu lokeSu vikhyAta: dharmeNa yazasA yuta: ||1|9|8||
.
*you*
*have always been steadfast*
*true*
*to your word*
*.*
*therefore*
*you must not forsake the dharma Path*
*famed as you are for virtue everywhere*
*.*
dhRtimAn suvrata: bhUtvA na dharmam hAtum arhasi | triSu lokeSu vikhyAta:
dharmeNa yazasA yuta:
.
*vlm.p.8 You are famous for your meekness and strict adherence to your
vows. You are renowned in all three worlds for your virtues and fame. You
can not break your promise.
स्व.धर्मम् प्रतिपद्यस्व न धर्मम् हातुम् अर्हसि ।
sva.dharmam pratipadyasva na dharmam hAtum arhasi |
मुनेस् त्रि.भुवन.ईशस्य वचनम् कर्तुम् अर्हसि ॥१।९।९॥
mune: tri.bhuvana.Izasya vacanam kartum arhasi ||1|9|9||
.
*keep to your proper dharmic duty*
*.*
*you should not forsake what's right*
*.*
*you should do the bidding of this muni*
*this lord of the Three Worlds*
*.*
sva.dharmam pratipadyasva na dharmam hAtum arhasi | mune: tri.bhuvana.Izasya
vacanam kartum arhasi
.
*vlm.p.9 Preserve your virtue and think not to break your promise. Comply
with the request of the sage who is honored in all the three worlds.
करिष्यामि इति संश्रुत्य तत् ते राजन् अकुर्वतः ।
kariSyAmi iti saMzrutya tat te rAjan akurvata: |
इष्टापूतम् हरेद् धर्मम् तस्माद् रामम् विसर्जय ॥१।९।१०॥
iSTApUtam haret dharmam tasmAt rAmam visarjaya ||1|9|10||
.
*you*
*gave your word*
*:*
*you said*
*"I will do this thing"*
*:*
*RAAjAA*
*if you do not do it*
*all your good works will come to nothing*
*.*
*therefore*
*let Raama go*
*.*
kariSyAmi iti saMzrutya tat te rAjan akurvata: | iSTApUtam haret dharmam
tasmAt rAmam visarjaya
.
*vlm.p.10 Having said you will do it, if you retract your promise, you lose
the object of your yet unfulfilled desires. Therefore let rAma depart from
you."
इक्ष्वाकु.वंश.जातो ऽपि स्वयम् दशरथो ऽपि सन् ।
ikSvAku.vaMza.jAta: api svayam dazaratha: api san |
न पालयसि चेद् वाक्यम् को ऽपरः पालयिष्यति ॥१।९।११॥
na pAlayasi cet vAkyam ka: apara: pAlayiSyati ||1|9|11||
.
Sir
*you are the rAjA.King dasharatha the Charioteer*
*born in the House of Sugarcane*
*!*
*if*
*you*
*don't keep your word*
*then whoever will keep theirs*
*?*
ikSvAku.vaMza.jAta: api svayam dazaratha: api san | na pAlayasi cet vAkyam
ka: apara: pAlayiSyati
.
*VLMitra.p.11 "Descended from the race of Ikshvaku, and being Dasharata
yourself, if you fail to perform your promise, who else on earth will ever
keep his word?
युष्मद्.आदि.प्रणीतेन व्यवहारेण जन्तवः ।
yuSmat.Adi.praNItena vyavahAreNa jantava: |
मर्यादाम् न विमुञ्चन्ति ताम् न हातुम् त्वम् अर्हसि ॥१।९।१२॥
maryAdAm na vimuJcanti tAm na hAtum tvam arhasi ||1|9|12||
.
your people are inspired
by you and men like you
*in their conduct*
*.*
*do not teach them promise.breaking*
*do not now forsake Dharma*
*.*
yuSmat.Adi.praNItena vyavahAreNa jantava: | maryAdAm na vimuJcanti
tAm na hAtum tvam arhasi
.
*vlm.p.12 It is the standard of conduct of great men like you, that makes
even low people afraid to transgress the bounds of their duties. How then
do you wish to violate it yourself?"
गुप्तम् पुरुष.सिंहेन ज्वलनेन अमृतम् यथा ।
guptam puruSa.siMhena jvalanena amRtam yathA |
कृतास्त्रम् अकृतास्त्रम् वा न एनम् शक्ष्यन्ति राक्षसाः ॥१।९।१३॥
kRtAstram akRtAstram vA na enam zakSyanti rAkSasA: ||1|9|13||
.
*just as the Nectar of Deathlessness is protected by Agni, the God of Fire*
*Astra.weapons or no Astra.weapons*
*the RAAkshasas will be detroyed*
*!*
guptam puruSa.siMhena jvalanena amRtam yathA | kRtAstram akRtAstram vA
na enam zakSyanti rAkSasA:
.
*vlm.p.13. "Guarded by this lion.like man (vizvAmitra), like ambrosia by
fire, no rakshasa will have power to prevail over rAma, whether he be
equipped and armed or not.
एष विग्रहवान्धर्म एषो वीर्यवताम् वरः । एष बुद्ध्याधिको लोके तपसाम् च परायणम्
॥१।९।१४॥
eSa* vigrahavAn dharma* eSa: vIryavatAm vara: | eSa* buddhyA adhika: loke
tapasAm ca parAyaNam ||
.
*this Allfriend is the very form of Dharma *
*he is the highest of heroes *
*his intellect is foremost in the world *
*and his devotion to austerities*
*... *
*vlm.p.14 Behold vizvAmitra is the personification of virtue, the mightiest
of the mighty, and superior to all in the world in his intelligence and
devotion to asceticism.
* eSa* vigrahavAn dharma* .* this Allfriend is the very form of Dharma . *eSa:
vIryavatAm vara: .* his is the height of heroism + *eSa* buddhyA adhika:
loke .* his intellect is foremost in the world . *tapasAm ca parAyaNam *.* *and
his devotion to austerities... *
एषो ऽस्त्रम् विविधम् वेत्ति त्रैलोक्ये स=चर.अचरे ।
eSa: astram vividham vetti trailokye sa=cara.acare |
न एतद् अन्यः पुमान् वेत्ति न च वेत्स्यति कश्चन ॥१।९।१५॥
na etat anya: pumAn vetti na ca vetsyati kaz.cana ||1|9|15||
.
*he knows all.about those astra.weapons*
*those that are known*
*and those unknown*
*in the Three Worlds*
*:*
*moving or still*
*no other man better knows or will know such things*
*.*
*vlm.p.15 He is skilled in all warlike arms that are known in the three
worlds. No other man knows them so well nor shall ever be able to master
them like him.
* eSa: astram vividham vetti .* he knows all.about those astra.weapons
. *trailokye
.* in the Three Worlds . *sa=cara.acare .* moving or still + *na etat anya:
pumAn vetti na ca vetsyati kaz.cana *.* *no other man better knows or will
know such things. *
न देवा न ऋषयः केचिन् न असुरा न च राक्षसाः ।
na devA* na RSaya: kecit na asurA* na ca rAkSasA: |
न नागा यक्ष.गन्धर्वाः समेताः सदृशा मुनेः ॥१।९।१६॥
na nAgA* yakSa.gandharvA: sametA: sadRzA* mune: ||1|9|16||
.
*no Deva.Gods*
*no Rshi.Sages*
*whoever they may be*
*no Asura.Darklings nor RAAkshasa.Demons*
*no NAAga.Serpents, **Yaksha.Warder**s, Gandharva.Choristers,*
*take them all* *together and they're not*
*the equal of a Muni*
*.*
* here <muni> is used as a priestly title
tho properly it refers to someone possessing interior silence <mauna>.
such silence, once learned, should be your constant practice.
*vlm.p.16 Among the gods, sages, asuras, rakshasas, nAAgas, yakshas and
gandharvas, there is none equal to him."
* na devA: .* no deva.Gods . *na RSaya: .* no Rshi.Sages . *kecit .*
whoever they may be . *na asurA: .* no Asura.Darklings . *na ca rAkSasA: .*
nor RAAkshasa.Demons . *na nAgA: .* no Naga.Serpents, . *yakSa.gandharvA: .
*Yaksha.Warder**s, Gandharva.Choristers . *sametA: sadRzA* mune: *.* *together
they are not they are not the equal of a Muni*
अस्त्रम् अस्मै कृशाश्वेन परैः परम.दुर्जयम् ।
astram asmai kRzAzvena parai: parama.durjayam |
कौशिकाय पुरा.दत्तम् यदा राज्यम् समन्वगात् ॥१।९।१७॥
kauzikAya purA.dattam yadA rAjyam samanvagAt ||1|9|17||
.
*it was the great Krsha.ashva.Skinny.Horse*
*who taught this Kaushika the Owl*
*the high and powerful art of Astra.weaponry*
*when he won his kingdom long ago*
*. *
astram asmai kRzAzvena parai: parama.durjayam | kauzikAya purA.dattam yadA
rAjyam samanvagAt
.
*vlm.p.17 "In days gone past when this son of Kaushika used to rule over
his realm, he was furnished with all the arms by Krisaswa, and which no
enemy can baffle.
ते हि पुत्राः कृशाश्वस्य प्रजापति.सुत.उपमाः ।
te hi putrA: kRzAzvasya prajApati.suta.upamA: |
एनम् अनु.अचरन् वीरा दीप्तिमन्तो महौजसः ॥१।९।१८॥
enam anu.acaran vIrA* dIptimanta: mahaujasa: ||1|9|18||
.
*since those sons of SkinnyHorse*
*are like the children of PrajAApati the Grandfather*
*they followed him as heroes with radiance and a Warrior's Ojas.energy*
*.*
* An <astra> is a personified weapon, either robotic or mind.controlled.
*vlm.p.18 These arms were the progeny of Krisaswa, and were equally radiant
and powerful as the progeny of the Prajapati, and followed him (in his
train).
** *te hi putrA: kRzAzvasya .* for those sons of SkinnyHorse .
*prajApati.suta.upamA:
.* like the children of PrajAApati the Grandfather + *enam anvacaran vIrA* .*
followed him as heroes . *dIptimanta: mahaujasa: *.* *with radiance and a
Warrior's Ojas.energy*
जया च सुप्रभा च एव दाक्षायण्यौ सु.मध्यमे ।
jayA ca suprabhA ca eva dAkSAyaNyau su.madhyame |
तयोस् तु यान्य् अपत्यानि शतम् परम.दुर्जयम् ॥१।९।१९॥
tayo: tu yAni apatyAni zatam parama.durjayam ||1|9|19||
.
*JayAA the Victorious & SuprabhAA the Glorious*
*were the two middle.daughters of DakSha the Artful*
*who bore without a husband a hundred powerful Astras*
*.*
* jayA ca suprabhA ca eva dAkSAyaNyau su.madhyame | tayo: tu yAni
*a.patyAni* zatam parama.durjayam +
*vlm.p.19 Now Daksha had two beautiful daughters, Jaya and Supraja (alias
Vijaya), who had a hundred offspring (as personifications of the
implements), that are invincible in war.
पन्चाशतम् सुतान् जज्ञे जया लब्धवरा पुरा ।
pancAzatam sutAn jajJe jayA labdhavarA purA |
वधार्थम् सुर.सैन्यानाम् ते क्षमाः काम.चरिणः ॥१।९।२०॥
vadhArtham sura.sainyAnAm te kSamA: kAma.cariNa: ||1|9|20||
.
JayAA was granted a boon & she gave birth to fifty sons
*—**fifty deadly astra.Missiles* *for the slaughter of sura.Brightlings–*
*controllable at will*
*.*
pancAzatam sutAn jajJe jayA .* JayAA bore fifty sons . *
labdhavarA purA .* got by a former boon + *
vadhArtham sura.sainyAnAm .* for the slaughter of Sura.Brightling soldiers
. *
te kSamA: kAma.cariNa: . *they are guided at.will. *
.
*vlm.p.20 Of these, the favored Jaya gave birth to fifty sons who are
implacable agents of the destruction of asura forces.
सु.प्रभा जनयाम्.आस पुत्रान् पन्चाशतम् परान् ।
su.prabhA janayAm.Asa putrAn pancAzatam parAn |
संघर्षान् नाम दुर्.धर्षान् दुर्.आकारान् बलीयसः ॥१।९।२१॥
saMgharSAn nAma dur.dharSAn dur.AkArAn balIyasa: ||1|9|21||
.
*SuprabhAA the Glorious* *gave birth to fifty other sons to rival them,*
*very dangerous,* *fiercely powerful*
*.*
*jd. these #astra.s are living/robotic weapons of great power.
in the Battle Book of RaamaAyana, they are important contenders.
*vlm.p.21 In like manner, Supraja {sic} gave birth to fifty sons of very
superior qualities, very powerful and terrible in their appearance, and
indomitably aggressive.
* *SuprabhAA the Glorious* . janayAm.Asa putrAn pancAzatam parAn .* gave
birth to fifty other sons + *saMgharSa.*rival*.An.*s* . nAma – *very/namely*
. durdharSa.*dangerous.*An.*s* . durAkArAn – *fierce . *balIyasa: . *most
powerful. *
एवम् वीर्यो महातेजा विश्वामित्रो जगन्.मुनिः ।
evam vIrya: mahAtejA vizvAmitra: jagat*muni: |
न राम.गमने बुद्धिम् विक्लवाम् कर्तुम् अर्हसि ॥१।९।२२॥
na rAma.gamane buddhim viklavAm kartum arhasi ||1|9|22||
.
*so this heroic** Allfriend,** with his great Priestly Tejas.heat is* *a
World.Muni*
*:*
*about Raama's going with him*
*your thots should never be distressed*
*.*
*vlm.p.22 Thus vizvAmitra is strengthened and grown powerful. He is
acknowledged in the Three Worlds as a sage, you therefore must not think
otherwise than to deliver rAma to him."
* evam vIrya: .* so the heroic – *mahAtejA – *with great Priestly
Tejas.heat . **VishvAAmitra.Allfriend*. jagat*muni: . *a World.Muni . *na
rAma.gamane .* not about Raama's going . *buddhim – *your thots to . *
viklava.*distress/confusion*.Am *.* kartum arhasi *.* *you should give *
अस्मिन् महा.सत्त्वतमे मुनीन्द्रे
asmin mahA.sattvatame munIndre
स्थिते समीपे पुरुषस्य साधो ।
sthite samIpe puruSasya sAdho |
प्राप्ते ऽपि मृत्याव् अमरत्वम् एति
prApte api mRtyau amaratvam eti
मा दीनताम् गच्छ यथा विमूढः ॥१।९।२३॥
mA dInatAm gaccha yathA vimUDha: ||1|9|23||
.
*When in the presence of this most greatly Sattvic Muni.Lord*
*a person, SAAdhu, even in death gets immortality*
*so don't be miserable like some simpleton*
*.*
*vlm.p.23 "This mighty and virtuous man and prince of sages being near,
anyone in his presence, even one at the point of death, is sure to attain
his immortality. Therefore, be not disheartened like an unconscious man."
* asmin .* when of this . *mahA.sattvatame – *most greatly Sattvic –*
munIndre – *Muni.Lord* . sthite samIpe puruSasya – *a person is in the
presence,* *SAAdhu*, . prApte api mRtyau amaratvam eti – *even in death he
gets immortality . *mA dInatAm gaccha *.* *don't go to misery . *yathA
vimUDha: . *like a simpleton*
*o*ॐ*m*
jd:
This beautiful Canto, like its neighbors, comes directly from the
vAlmIki.rAmAyaNa (VR). it is the place.time locus where vAlmIki.rAmAyaNa
and yoga.vAsiShTha intersect.
and it is the beginnining of Raama's case history as a Melancholic,
or, in more modern terms,
suffering from Depression
:
we will see his cure in the many Books and Cantos ahead.
We have seen the Prince's father, King dasharatha.Charioteer
first
refuse a plea for protection from *VishvAAmitra.Allfriend*,
then
be curiously.cursed by that friend of all
("Be happy with your friends!").
and then, having taken a stand,
he also takes the advice of the house guru,
vasiShTha,
whom you will come to know very well in the work to come.
*o*ॐ*m*
FM.1.10
*RAAMA'S MELANCHOLY*
*VAALMIIKI OF THE ANTHILL said—*
तथा वसिष्ठे ब्रुवति राजा दशरथो सुतम् । सम्प्रहृष्टमना राममाजुहाव सलक्ष्मणम्
॥१।१०।१॥
tathA vasiSThe bruvati rAjA dazaratha: sutam | sam.prahRSTa.manA rAmam
AjuhAva sa.lakSmaNam ||
.
*hearing the plentiful words of Vasishtha *
*the Raajaa Dasha.ratha Charioteer*
*was persuaded*
*:*
*delighted in mind *
*he sent for *
*Raama** and the lucky Lakshmana his brother*
*: *
*tathA.*thus whin* *Vasishtha.the.Plentiful*.e *bruv.*saying.speaking*.ati *
*Raajaa.King* *Dasharatha.Charioteer*: *to his **suta.*son*.m |
samprahRSTa*.manas.*Mind* *Raama*.m AjuhAva* *sa.*with*.*Lakshmana*.m ||
.
tathA – *and so when . *vasiSThe bruvati . *Vasishtha says *rAjA
*.RAAjAA.King* *Dasharatha.Charioteer*:* to his *suta*.son*.m | sam.*fully.*
prahRSTa.*thrilled*.manas.*Mind* . *Raama*.m A.juhAva – *called.for .* sa.
*with*.*Lakshmana*.m
.
*jd. cf. sam.prahRSTa.manA: with rAmAyaNa 1.22.1: .. *svayam* |
*prahRSta.vadane* rAmam AjuhAva salakSaNam || valmiki.rAmAyaNa = VR.
*vlm.p.1. vAlmIki related:—After vasiShTha finished speaking, King
Dasharata was glad to send for rAma and his brother Lakshman, saying,
प्रतिहार महाबाहुम् रामम् सत्यपराक्रमम् । सलक्ष्मणमविघ्नेन पुण्यार्थम् शीघ्र
मानय ॥१।१०।२॥
pratihAra mahAbAhum rAmam satya.parAkramam | sa.lakSmaNam avighnena
puNya.artham zIghram Anaya ||
.
*"Bring me my bowman Raama *
*that accomplished boy*
*& *
*bring Lakshmana.Luckyman *
*so *
*they can protect the sacrifice*
*. *
*bring them at once!"*
*. *
*pratihAra.*Chamberlain/doorkeeper* *mahAbAhu.*Master.Archer*.m *Raama*.m
*satya.*true/valid/honest*.*parAkrama.*courage/strength*.m | sa.*with*.
*Lakshmana*.m *by/with the* a*.non*.vighna*.ena *puNya.*worthy/holy/sacred*
.*artha*.meaning/purpose*.m *zIghram.*quickly* *Anaya.*bring.along*
*. *
*vlm.p.2 "Chamberlain, go and quickly bring here the truly mighty and long
armed rAma with Lakshman, for the praiseworthy purpose of removing the
impediments of religious acts."
इति राज्ञा विसृष्टो ऽसौ गत्वा अन्तःपुर.मन्दिरम् ।
iti rAjJA visRSTa: asau gatvA anta:pura.mandiram |
मुहूर्त.मात्रेण आगत्य समुवाच महीपतिम् ॥१।१०।३॥
muhUrta.mAtreNa Agatya samuvAca mahIpatim ||1|10|3||
.
*and so*
*the RAAjAA.King sent his Chamberlain to the royal apartments*
*& *
*the Chamberlain quickly returned and made this report to the king*
*—*
iti*."so"/thus* raajJaa visRSTa: asau.*this/he* gatvaa anta:pura.
*harem/inner.city*.mandira.*dwelling/palace/temple\tomb*.m | muhUrta
*.a.while/hour*/48min. .mAtra.*measure/mere\only*.eNa Agatya
*.having.approached/come* samuvAca*.conversed/communicated* mahIpati
*.EarthLord*
*. *
*vlm.p.3 Thus sent by the king, the chamberlain went to the inner
apartment. After some moments, he returned and informed the king,
*The ROYAL CHAMBERLAIN—*
देव दोर्.दलित.अशेष.रिपो रामः स्व.मन्दिरे ।
deva dor.dalita.azeSa.ripo rAma: sva.mandire |
विमनाः संस्थितो रात्रौ षट्.पदः कमले यथा ॥१।१०।०४॥
vimanA: saMsthita: rAtrau SaT.pada: kamale yathA ||1|10|04||
.
*Divinity*
*Exterminator of the Foe*
*your son Raama is sitting in his apartment*
*confused in mind*
*like a bee trapped in a day.lotus.blossom at the fall of night*
*.*
deva dor.dalita.azeSa.ripo rAma: sva.mandire | vimanA: saMsthita: rAtrau
SaT.pada: kamale yathA
*. *
*vlm.p.4 "O sire! rAma, whose arms have crushed all his foes {No! this
vocative belongs to the king. jd}, remains rapt in thoughts in his room
like a bee closed in a lotus at night.
आगच्छामि क्षणेन इति वक्ति ध्यायति च एकतः ।
AgacchAmi kSaNena iti vakti dhyAyati ca ekata: |
न कस्यचिच् च निकटे स्थानुम् इच्छति खिन्न.धीः ॥१।१०।०५॥
na kasya.cit ca nikaTe sthAnum icchati khinna.dhI: ||1|10|05||
.
*when*
*I ask him to come here*
*—*
*"I'll be there in a few minutes,"*
*he says*
*and sinks back into his fixation*
*.*
*he is miserable*
*.*
*he cannot bear the presence of anyone*
*.*
* "AgacchAmi kSaNena – *"I'm coming in just.a.minute" . *iti vakti –* so he
says .*dhyAyati ca ekata: .* and he sits alone in meditation + *na
kasya.cit ca nikaTe –* of of nobody in his presence . *sthAnum icchati .*
he wishes to stand . *khinna.dhI: . *intent upon his misery.*
*vlm.p.5 He said that he is coming in a moment, but he is so lost in his
lonely meditation that he likes nobody to be near him."
*VASISHTHA said—*
इत्य् उक्तस् तेन भूपालस् तम् राम.अनुचरम् जनम् ।
iti ukta: tena bhUpAla: tam rAma.anucaram janam |
सर्वम् आश्वासयाम्.आस पप्रच्छ च यथा.क्रमम् ॥१।१०।६॥
sarvam AzvAsayAm.Asa papraccha ca yathA.kramam ||1|10|6||
.
*So*
*said the Royal Chamberlain*
*&*
*the Protector of the Earth then spoke to Raama's Attendant*
*setting him at ease*
*as he questioned him about the Prince*
*.*
T*his* being *said, **therewith the* *Earth.Protector*: tam.*him/that*
*Raama*.anucara*.follower/attendant*.m jana*.person*.m | sarva*.all/every*.m
AzvAsay*.consoling/comforting*.Am.Asa
papraccha*.asked* ca.*also/and* yathAkrama
*.in.order/successively/respectively*.m* .*
*. *
*vlm.p.6 Thus advised by the chamberlain, the king called one of rAma’s
attendants, and having given him every assurance, asked him to relate the
particulars.
iti*."so"/thus* ukta.*said/told*: tena.*thereby/therewith* bhUpAla.
*Earth.Protector*: tam.*him/that* *Raama*.anucara*.follower/attendant*.m
jana*.person*.m | sarva*.all/every*.m AzvAsay*.consoling/comforting*.Am.Asa
papraccha*.asked* ca.*also/and* yathAkrama
*.in.order/successively/respectively*.m* .*
कथम् कीदृग् वधो राम इति पृष्टो मही.भृता ।
katham kIdRk vadho rAma iti pRSTa: mahI.bhRtA |
राम.भृत्य.जनः खिन्नो वाक्यम् आह मही.पतिम् ॥१।१०।७॥
rAma.bhRtya.jana: khinna: vAkyam Aha mahI.patim ||1|10|7||
.
*"What's it about,*
*the sorry state that rAma's in?"*
*the monarch asked *
*and *
*rAma's Companion *
*in a sad voice *
*said this to the king*
*: *
katham kIdRk vadho rAma iti pRSTa: mahIbhRt.A | rAma.bhRtya.jana: khinna:
vAkya.m Aha mahIpati
*. *
*vlm.p.7 On being asked by the king how rAma had come to that state, the
attendant replied in a sorrowful mood,
देह.यष्टिम् इमाम् देव धारयन्त इमे वयम् ।
deha.yaSTim imAm deva dhArayanta* ime vayam |
खिन्नाः खेदे परिम्लान.तनौ रामे सुते तव ॥१।१०।०८॥
khinnA: khede parimlAna.tanau rAme sute tava ||1|10|08||
.
*Divinity *
*we have all become as thin as sticks *
*that's how much we are all concerned with his sad state*
*. *
*your son Raama is miserable*
*: *
*he sits & laments & pines.away*
*. *
deha.yaSTim imAm deva dhArayanta* ime vayam | khinnA: khede parimlAna.tanau
rAme sute tava
*. *
*vlm.p.8 "Sir, we have also become as lean as sticks in our bodies, in
sorrow for the fading away of your son rAma in his body.
रामो राजीव.पत्राक्षो यतः प्रभृति च आगतः ।
rAma: rAjIva.patrAkSa: yata: prabhRti ca Agata: |
स.विप्रस् तीर्थ.यात्रायास् ततः प्रभृति दुर्.मनाः ॥१।१०।९॥
sa.vipra: tIrtha.yAtrAyA: tata: prabhRti dur.manA: ||1|10|9||
.
*that lotus.petal.eyed Raama *
*ever since he returned from his pilgrimage with the brAhmaNas *
*he's been in a bad state of mind*
*. *
rAma: rAjIva.patrAkSa: yata: prabhRti ca Agata: | sa.vipra: tIrtha.yAtrAyA:
tata: prabhRti dur.manA:
*. *
*vlm.p.9 The lotus.eyed rAma appears dejected ever since he has come back
from his pilgrimage in company with the brAhmaNas.
यत्न.प्रार्थनया अस्माकम् निज.व्यापारम् आह्निकम् ।
yatna.prArthanayA asmAkam nija.vyApAram Ahnikam |
सो ऽयम् आम्लान.वदनः करोति न करोति वा ॥१।१०।१०॥
sa: ayam AmlAna.vadana: karoti na karoti vA ||1|10|10||
.
*however much we plead with him to do his worshipful duties *
*sometimes he does them *
*but it's with a face like a dark cloud*
*& *
*sometimes he doesn't*
*. *
yatna.prArthanayA asmAkam nija.vyApAram Ahnikam | sa: ayam AmlAna.vadana:
karoti na karoti vA
*. *
*vlm.p.10 When asked to perform his daily rites, he sometimes discharges
them with a sad face, and at other times, he wholly dispenses with them.
स्नान.देव.अर्चन.आदान.भोजन.आदिषु दुर्.मनाः ।
snAna.deva.arcana.AdAna.bhojana.AdiSu dur.manA: |
प्रार्थितो ऽपि हि न अतृप्तेर् अश्नात्य् अशनम् ईश्वरः ॥१।१०।११॥
prArthita: api hi na atRpte: aznAti azanam Izvara: ||1|10|11||
.
*he will not go to the sacred bath *
*nor worship the Gods *
*nor join in feasts*
*. *
*he is so sad sometimes that however much we beg him *
*he will not even take his food*
*. *
snAna.deva.arcana.AdAna.bhojana.AdiSu dur.manA: prArthita: api hi na
atRpte: aznAti azanam Izvara:
*. *
*vlm.p.11 He is adverse, O lord, to bathing, to worshipping the gods, to
the distribution of alms, and to his meals also. Even when we troubled him
to eat, he does not take his food with a good relish."
लोलान्तःपुरनारीभिः कृतदोलाभिरङ्गने । न च क्रीडति लीलाभिर्धाराभिरिव चातकः
॥१।१०।१२॥
lola.anta:pura.nArIbhi: kRta.dolAbhi: aGgane | na ca krIDati lIlAbhi:
dhArAbhi: iva cAtaka: ||
.
*no longer *
*does he play Catch with his buxom girls & swing with them in the courtyard*
*: *
*no longer*
*does Raama delight to dance like a thirsty Chaataka bird in the falling
rain*
*. *
lola.anta:pura.nArIbhi: kRta.dolAbhi: aGgane | na ca krIDati lIlAbhi:
dhArAbhi: *iva.*like/as.if* *Chaataka*
.
*vlm.p.12."He no longer allows the playful harem girls to rock him in
swinging cradles by, nor does he play under the showering fountains like in
rainwater.
माणिक्य.मुकुल.प्रोता केयूर.कटक.अवलिः ।
mANikya.mukula.protA keyUra.kaTaka.avali: |
न आनन्दयति तम् राजन् द्यौः पात.विषयम् यथा ॥१।१०।१३॥
na Anandayati tam rAjan dyau: pAta.viSayam yathA ||1|10|13||
.
mANikya.mukula.protA keyUra.kaTaka.avali: | na Anandayati tam rAjan dyau:
pAta.viSayam yathA
*. *
*he does not play.with their armlets and bracelets*
*.*
*he's like a God fallen from svarga.Heaven*
*. *
*vwv. … as the heaven (does not gladden) one whose concern is the fall
(therefrom).
*vlm. … (after the expiration of their terms).
*vlm.p.13. No ornaments beset with the bud.shaped rubies, no bracelets or
necklace, O king, can please him now. In the same manner, those who expect
their fall from heaven would be pleased by nothing in it."
क्रीडद् वधू.विलोकेषु वहत्.कुसुम.वायुषु ।
krIDat vadhU.vilokeSu vahat.kusuma.vAyuSu |
लता.वलय.गेहेषु भवत्य् अति.विषादवान् ॥१।१०।१४॥
latA.valaya.geheSu bhavati ati.viSAdavAn ||1|10|14||
.
*the pretty girls make eyes at him*
*and the spring breezes smother them*
*:*
*anklets, bracelets tinkle at him*
–*they're like vines twining around a tree.trunk*–
*and this makes him melancholy*
*!*
krIDat vadhU.vilokeSu vahat.kusuma.vAyuSu | latA.valaya.geheSu
bhavati ati.viSAdavAn
*. *
*vlm.p.14 "He is sorrowful even while sitting in the tree gardens of vines,
entertained by flowery breezes, and amidst the looks of maidens playing
around him.
यत् द्रव्यम् उचितम् स्वादु.पेशलम् चित्त.हारि च ।
yat dravyam ucitam svAdu.pezalam citta.hAri ca |
बाष्प.पूर्ण.इक्षण इव तेन एव परि.खिद्यते ॥१।१०।१५॥
bASpa.pUrNa.ikSaNa* iva tena eva pari.khidyate ||1|10|15||
.
*should someone suitable approach *
*—some sweet and tender one, the prettiest!—*
*his eyes get dammed with tears, and and the dam breaks into a flood*
*. *
yat dravyam ucitam svAdu.pezalam citta.hAri ca | bASpa.pUrNa.ikSaNa* iva
tena eva pari.khidyate
.
*vwv. Whatever object is proper, sweet, lovely and fascinating…
*vlm.p.15 O king, he looks at whatever is good and sweet, elegant and
pleasing to the soul with sorrowful eyes, like one whose eyes are already
satisfied with viewing them heaped up in piles.
*vlm. … good and sweet, elegant and pleasing
किम् इमा दुःख.दायिन्यः प्रस्फुरन्तीः पुर.अङ्गनाः ।
kim imA* du:kha.dAyinya: prasphurantI: pura.aGganA: |
इति नृत्त.विलासेषु कामिनीः परि.निन्दति ॥१।१०।१६॥
iti nRtta.vilAseSu kAminI: pari.nindati ||1|10|16||
.
*"Why are they here, these harem.girls"*
*he cries *
*"who're only come to dance and tease*
*?*
*all that they bring is miseries*
*...*
kim imA* du:kha.dAyinya: prasphurantI: pura.aGganA: | iti nRtta.vilAseSu
kAminI: pari.nindati
*. *
*vlm.p.16 He would speak ill of the girls who would dance merrily before
him, and exclaim out, ‘Why should these ladies of the harem flutter about
in this way causing grief in me?’
भोजनम् शयनम् यानम् विलासम् स्नानम् आसनम् ।
bhojanam zayanam yAnam vilAsam snAnam Asanam |
उन्मत्त.चेष्टित इव न अभिनन्दत्य् अनिन्दितम् ॥१।१०।१७॥
unmatta.ceSTita* iva na abhinandati aninditam ||1|10|17||
.
*whether he dines or reclines or travels or loafs or goes to the sacred
bath *
*or *
*just *
*sits.still *
*he has become a crazy madman who sees only the worst in everything*
*. *
bhojanam zayanam yAnam vilAsam snAnam Asanam | unmatta.ceSTita* iva
na abhinandati aninditam
*. *
*vlm.p.17 His doings are like those of a madman who takes no delight at his
food or rest, his vehicles or seats, his baths and other pleasures, however
excellent they may be."
किम् सम्पदा किम् विपदा किम् गेहेन किम् इङ्गितैः ।
kim sampadA kim vipadA kim gehena kim iGgitai: |
सर्वम् एव अ.सद् इत्य् उक्त्वा तुष्णीम् एको ऽवतिष्ठते ॥१।१०।१८॥
sarvam eva a.sat iti uktvA tuSNIm eka: avatiSThate ||1|10|18||
.
*"what good is fortune?*
*or misfortune?*
*what good's a good family?*
*it's all unreal!"*
*:*
*so he says*
*and then he sits in solitary silence*
*.*
kim sampadA kim vipadA kim gehena
kim iGgita.i:.*with *|
sarvam eva a.sat iti uktvA tuSNIm eka: avatiSThate
.
*vlm.p.18 "As regards prosperity or adversity, his rooms or any other
desirable thing, he says they are all unreal, and then he holds his
silence.
.AB. iGgitai: manorathai: | asat asAram ||
##iGg . #*iGgita* *.n..* tone of voice, or gesture indicating intentions •
hint, sign, gesture • aim, intention • real but hidden purpose. •.•
#iGgitajJa . understanding signs, acquainted with the gesture of another,
skilled in the expression or interpretation of internal sentiments by
external gesture. • iGgita#kovida . understanding signs, acquainted with
the gesture of another, skilled in the expression or interpretation of
internal sentiments by external gesture.
न उदेति परिहासेषु न भोगेषु निमज्जति ।
na udeti parihAseSu na bhogeSu nimajjati |
न च तिष्ठति कार्येषु मौनम् एव अव.लम्बते ॥१।१०।१९॥
na ca tiSThati kAryeSu maunam eva ava.lambate ||1|10|19||
.
*he won't get.up*
*:*
*he seeks no pleasure, finds no fun in anything*
*and he does not perform his proper duties*
*.*
*he just sits & sinks into sorry silence*
*.*
na udeti parihAseSu na bhogeSu nimajjati | na ca tiSThati kAryeSu
maunam eva ava.lambate
*. *
*vlm.p.19 He cannot be excited by pleasantry or tempted to taste pleasures.
He attends to no business, but remains in silence.
विलोल.अलक.वल्लर्यो हेला.वलित.लोचनाः ।
vilola.alaka.vallarya: helA.valita.locanA: |
न आनन्दयन्ति तम् नार्यो मृग्यो वन.तरुम् यथा ॥१।१०।२०॥
na Anandayanti tam nArya: mRgya: vana.tarum yathA ||1|10|20||
.
*not *
*the girls' tossing hair *
*nor *
*all the sidelong glances of their eyes *
*please him*
*. *
*do dancing fawns delight a silent tree in the forest*
*? *
vilola.alaka.vallarya: helA.valita.locanA: | na Anandayanti tam nArya:
mRgya: vana.tarum yathA
*. *
*vlm.p.20 No woman with her loosened locks and tresses and the tempting
glances of her eyes can please him, any more than a playful fawn can please
the trees in the forest.
एकान्तेषु दिगन्तेषु तीरेषु विपिनेषु च ।
ekAnteSu diganteSu tIreSu vipineSu ca |
रतिम् आयात्य् अरण्येषु विक्रीत इव जन्तुषु ॥१।१०।२१॥
ratim AyAti araNyeSu vikrIta* iva jantuSu ||1|10|21||
.
*he *
*thinks of lonely places,*
*faraway places,*
*of great rivers,*
*of woods and forests*
*—*
*yet in such places he's sorry as a slave*
*. *
ekAnteSu diganteSu tIreSu vipineSu ca | ratim AyAti araNyeSu vikrIta* iva
jantuSu
*. *
*vlm.p.21 Like a man sold to savages, he takes delight in lonely places, in
remotest areas, in the banks of rivers and wild deserts."
वस्त्र.पान.आशन.आदान=पराम्.मुखतया तया ।
vastra.pAna.Azana.AdAna=parAm.mukhatayA tayA |
परिव्राट्.धर्मिणम् भूप सो ऽनुयाति तपस्विनम् ॥१।१०।२२॥
parivrAT.dharmiNam bhUpa sa: anuyAti tapasvinam ||1|10|22||
.
*he*
*turns.away.from fine clothes*
*he won't drink*
*nor eat his food*
*.*
*he acts, Lord.of.the.Earth, like some wandering Sage*
*some yogI making fierce tapas*
*.*
vastra.pAna.Azana.AdAna=parAm.mukhatayA tayA | parivrAT.dharmiNam bhUpa
sa: anuyAti tapasvinam
.
*vlm.p.22 "O king, his aversion to clothing, conveyance, food and presents
indicates that he is following the line of life led by wandering ascetics.
एक एव वसन् देशे जन.शून्ये जन.ईश्वर ।
eka* eva vasan deze jana.zUnye jana.Izvara |
न हसत्य् एकया बुद्ध्या न गायति न रोदिति ॥१।१०।२३॥
na hasati ekayA buddhyA na gAyati na roditi ||1|10|23||
.
*he *
*lives alone, *
*Lord of the People, *
*without company*
*. *
*he *
*does not laugh or sing *
*does not even lament *
*such is his single thought*
*. *
eka* eva – *all.alone . *vasan deze – *dwelling in country .*
jana.zUnye – *empty
of people,* jana.Izvara .* Lord of the People, . *na hasati – *he does not
paugh . *ekayA buddhyA – *with single thot . *na gAyati –*he does not sing
.* na roditi ||1|10|23||
*vlm.p.23 He lives alone in a lonely place and neither laughs nor sings nor
cries aloud from a sense of his indifference to them.
बद्ध.पद्मासनः शून्य.मना वामकर.स्थले ।
baddha.padmAsana: zUnya.manA vAmakara.sthale |
कपोल.तलम् आधाय केवलम् परि.तिष्ठति ॥१।१०।२४॥
kapola.talam AdhAya kevalam pari.tiSThati ||1|10|24||
.
*he *
*sits in the Bound.Lotus Posture *
*feet on thighs*
*. *
*his empty.headed chin rests in his left hand*
*. *
*everything, for rAma, is a disturbance*
*. *
baddha.padmAsana: zUnya.manA vAmakara.sthale | kapola.talam AdhAya kevalam
pari.tiSThati
*. *
*vlm.p.24 Seated in the lotus posture with folded legs, he stays with a
distracted mind, reclining his cheek on his left palm.
न अभिमानम् उपादत्ते न च वाञ्छति राजताम् ।
na abhimAnam upAdatte na ca vAJchati rAjatAm |
न उदेति न अस्तम् आयाति सुख.दुःख.अनुवृत्तिषु ॥१।१०।२५॥
na udeti na astam AyAti sukha.du:kha.anuvRttiSu ||1|10|25||
.
*it's not that he's proud*
*.*
*he*
*does not wish to be a Prince*
*!*
*he*
*has no ups or downs*
*whether enjoying pleasure or suffering pain*
*.*
na abhimAnam upAdatte .* he is not given.to <http://given.to> Haughtiness .
*
na ca vAJchati rAjatAm .* for he does not enjoy his Royalty + *
na udeti na astam AyAti sukha.du:kha.anuvRttiSu
*. *
*vlm.p.25 He assumes no pride to himself and does not wish for the dignity
of sovereignty. He is neither elated with joy nor depressed by grief or
pain.
न विद्मः किम् असौ याति किम् करोति किम् ईहते ।
na vidma: kim asau yAti kim karoti kim Ihate |
किम् ध्यायति किम् आयाति कथम् किम् अनुधावति ॥१।१०।२६॥
kim dhyAyati kim AyAti katham kim anudhAvati ||1|10|26||
.
*we*
*don't*
*know*
*where he goes*
*what he does*
*what he wants*
*what he's thinking*
*when he comes.back*
*what he's pursuing*
*.*
*vlm.p.26 We do not know where he goes, what he does, what he desires, what
he meditates upon, or from where or when he comes and what he follows."
* na vidma: . kim asau yAti . kim karoti . kim Ihate | kim dhyAyati . kim
AyAti . katham kim anu.dhAvati *.*
प्रत्यहम् कृशताम् एति प्रत्यहम् याति पाण्डुताम् ।
pratyaham kRzatAm eti pratyaham yAti pANDutAm |
विरागम् प्रत्यहम् याति शरद्.अन्त इव द्रुमः ॥१।१०।२७॥
virAgam pratyaham yAti zarat.anta* iva druma: ||1|10|27||
.
*every day he gets*
*thinner*
*every day he gets*
*paler*
*every day*
*he loses his bloom*
*like a tree in autumn when autumn ends*
*.*
* pratyaham kRzatAm eti .* every day he gets thinner . *pratyaham yAti
pANDutAm .* every day he gets paler + *virAgam pratyaham yAti .* every day
his pallor becomes more and more like a tree in autumn . *zarat.anta* iva
druma:* . *
*. *
*vlm.p.27 "He is getting lean every day, growing pale day by day. Like a
tree at the end of autumn, he is becoming discolored day after day.
*vlm.p.27 "He is getting lean every day, growing pale day by day. Like a
tree at the end of autumn, he is becoming discolored day after day.
अनुयातौतथैव एतौ राजन् शत्रुघ्न.लक्ष्मणौ ।
anuyAtau tathA eva etau rAjan zatrughna.lakSmaNau |
तादृशाव् एव तस्य एव प्रतिबिम्बाव् इव स्थितौ ॥१।१०।२८॥
tAdRzau eva tasya eva pratibimbau iva sthitau ||1|10|28||
.
*Shatrughna.Foeslayer & Lakshmana.Luckyman*
*are two brotherly perfect mirrors to rAma*
*. *
*they *
*imitate *
*everything he does*
*. *
rAjan
anuyAta
tAdRz
pratibimba
*. *
anuyAta.u tathA*.thus/thatwise* eva*.indeed/even/so* etau raajan
*Shatrughna*.*Lakshmana*.u | tAdRz.au eva*.indeed/even/so* tasya.*of that*
eva*.indeed/even/so* pratibimba.u iva.*like/as.if* sthita.*situate/existent*
.u
*. *
*vlm.p.28 O king, his brothers Satrughna and Lakshman follow all his habits
and resemble his very shadow.
भृत्यै राजभिर् अम्बाभिः सम्पृष्टो ऽपि पुनः पुनः ।
bhRtyai* rAjabhi: ambAbhi: sampRSTa: api puna: puna: |
उक्त्वा न किम्चित् एव इति तुष्णीम् आस्ते निर्.ईहितः ॥१।१०।२९॥
uktvA na kimcit eva iti tuSNIm Aste nir.Ihita: ||1|10|29||
.
*asked what he wants*
*by the servants *
*by the Princes *
*by the Mothers *
*tho asked again and again *
*he says *
*"Nothing at.all" *
*& *
*then grows silent once.again*
*. *
bhRtyai* rAjabhi: ambAbhi: sampRSTa: api puna: puna: | uktvA na kimcit eva
iti tuSNIm Aste nir.Ihita:
*.*
*vlm.p.29 Repeatedly asked about his unsound mind by his servants,
brother.princes and mothers, rAma says he has none, and then resumes his
silence and detachment."
आपात.मात्र.हृद्येषु मा भोगेषु मनः कृथाः ।
ApAta.mAtra.hRdyeSu mA bhogeSu mana: kRthA: |
इति पार्श्व.गतम् भव्यम् अनुशास्ति सुहृज्.जनम् ॥१।१०।३०॥
iti pArzva.gatam bhavyam anuzAsti suhRt.janam ||1|10|30||
.
*"These friendly comforts are only misfortune *
*so *
*turn away the mind from pleasures*
*: *
*they should be abandoned!"*
*so *
*he instructs his friends*
*. *
ApAta.mAtra.hRdyeSu mA bhogeSu mana: kRthA: | iti pArzva.gatam bhavyam
anuzAsti suhRt.janam
*. *
*vlm.p.30 "He lectures his companions and friends saying, ‘Do not set your
mind to sensual enjoyments which are only pleasing for the time being.’
नाना.विभव.रम्यासु स्त्रीषु गोष्ठी.गतासु च ।
nAnA.vibhava.ramyAsu strISu goSThI.gatAsu ca |
पुरस्थितम् इव अ.स्नेहो नाशम् एव अनुपश्यति ॥१।१०।३१॥
purasthitam iva a.sneha: nAzam eva anupazyati ||1|10|31||
.
*when he strolls in the Pleasure.Garden*
*he meets with women*
*in their many.splendored delectability*
*:*
*unloving it*
*he sees only destruction lurking there before him*
*.*
nAnA.vibhava.ramyAsu strISu goSThI.gatAsu ca | purasthitam iva a.sneha:
nAzam eva anupazyati* –* *destruction only he foresees*
*. *
*vlm.p.31 He has no affection for the richly adorned women of the harem,
but rather looks upon them as the cause of destruction presented before
him.
नीतम् आयुर् अनायास.पद.प्राप्ति.विवर्जितैः ।
nItam Ayu: anAyAsa.pada.prApti.vivarjitai: |
चेष्टितैर् इति काकल्या भूयो.भूयः प्र.गायति ॥१।१०।३२॥
ceSTitai: iti kAkalyA bhUyo.bhUya: pra.gAyati ||1|10|32||
.
*"Life is a waste without the state of easy comfortable joy!"*
*+*
*that is the sorry song he sings, constantly, in a plaintive voice*
*. *
nItam Ayu: anAyAsa.pada.prApti.vivarjitai: | ceSTitai: iti kAkalyA
bhUyo.bhUya: pra.gAyati
.
*vlm.p.32 He often sings in plaintive notes how his life is being spent in
vain cares, estranged from those of the easily attainable state of heavenly
bliss.
सम्राट् भव इति पार्श्व.स्थम् वदन्तम् अनुजीविनम् ।
samrAT bhava iti pArzva.stham vadantam anujIvinam |
प्रलपन्तम् इव उन्मत्तम् हसत्य् अन्यमना मुनिः ॥१।१०।३३॥
pralapantam iva unmattam hasati anyamanA muni: ||1|10|33||
.
*"Act like a Prince!"*
*that's what his Companions tell him*
*. *
*but he wails.on *
*moaning his mooning, his lunatic lamentations*
*. *
*otherwise he's silent*
*. *
samraaT bhava*.become!* iti*."so"/thus* paarzva.stha.*set/situate*
.m vadant.*speaking/saying*.am anujIvi.nam *+ *pralapant.am iva.*like/as.if*
unmatta.m hasati.*smiling/laffing*.i anya.*another/other*.manas*.Mind*
*Muni*:
.
samrAT
pArzva
anujIvi
pralapant.am
unmatta
.
*vlm.p.33 Should some courtier speak of his being an emperor one day, he
smiles at him as upon a raving madman, and then remains silent as one
distracted in his mind.
न प्रोक्तम् आकर्णयति ईक्षते न पुरोगतम् ।
na proktam AkarNayati* IkSate na purogatam |
करोत्य् अवज्ञाम् सर्वत्र सु.समेत्य अपि वस्तुनि ॥१।१०।३४॥
karoti avajJAm sarvatra su.sametya api vastuni ||1|10|34||
.
*It doesn't matter what you say *
*he does not hear*
*. *
*set something before him, he pays no attention*
*. *
*he hates everything*
*—*
*no exceptions*
*! *
na proktam AkarNayati* .* he gives no ear to what is said . *IkSate na
purogatam .* does not desire what is before him + *karoti – *offers .*
avajJA.*disdain/disrespect*.m . sarvatra.*everywhere* . su.*well.*sametya.
*come.together* api.*also/even* . vastuni *.* *in substance . *
*vlm.p.34 He does not pay heed to what is said to him, nor does he look at
anything presented before him. He hates to look upon even the most charming
of things.
ज्ञा #jJA . #*avajJA – *disrespect, contempt, tena or tasya +
* * *na proktam AkarNayati* .* he gives no ear to what is said . *IkSate na
purogatam .* does not desire what is before him + *karoti – *offers .*
avajJA.*disdain/disrespect*.m . sarvatra.*everywhere* . su.*well.*sametya.
*come.together* api.*also/even* . vastuni *.* *in substance . *
अप्य् आकाश.सरोजिन्या* अप्य् आकाश.महावने ।
api AkAza.sarojinyA* api AkAza.mahAvane |
इत्थम् एतन् मन इति विस्मयो ऽस्य न जायते ॥१।१०।३५॥
ittham etat mana* iti vismaya: asya na jAyate ||1|10|35||
.
*"It's like *
*a forest with a pond of lotuses *
*seen in the sky,**
*such *
*is the Mind," *
*(so Raama says) *
*"I take no pleasure or delight in it!" *
api.*too**/also* AkAza.sarojinyA*
api AkAza.mahAvane |
ittham etat mana* iti vismaya: asya na jAyate ||1|10|35||
* in a time hereafter Polonius will agree with Prince Hamlet that a cloud
is "very like a whale". jd
*vlm.p.35 ‘As it is imaginary and unreal to suppose the existence of an
ethereal lake or a lotus growing in it, so it is false to believe the
reality of the mind and its conceptions.’ Saying so rAma marvels at
nothing."
कान्ता.मध्य.गतस्य अपि मनो ऽस्य मदन.इषवः ।
kAntA.madhya.gatasya api mana: asya madana.iSava: |
न भेदयन्ति दुर्.भेद्यम् धारा इव महा.उपलम् ॥१।१०।३६॥
na bhedayanti dur.bhedyam dhArA* iva mahA.upalam ||1|10|36||
.
*an arrow from the God of love*
*can't prick *
*Raama *
*tho he is surrounded by beautiful girls*
*. *
*can a raindrop pierce a stone*
*? *
kAntA.madhya.gatasya api mana: asya madana.iSava: | na bhedayanti
dur.bhedyam
dhArA* iva mahA.upalam
.
*vlm.p.36 "Even when sitting among beautiful maids, the darts of Kama Deva,
the god of love, fail to pierce his impenetrable heart, like showers of
rain cannot pierce a rock.
आपदाम् एकम् आवासम् अभिवाञ्छसि किम् धनम् ।
ApadAm ekam AvAsam abhivAJchasi kim dhanam |
अनुशिष्य इति सर्वस्वम् अर्थिने सम्प्रयच्छति ॥१।१०।३७॥
anuziSya iti sarvasvam arthine samprayacchati ||1|10|37||
.
*"Why hunger for money? Wealth is the source of all calamities!"*
*he says *
*& *
*after saying this *
*he hands.out his money to anyone who asks for it*
*. *
ApadAm .* of misfortunes . *
ekam AvAsam .* one . *
abhivAJchasi kim dhanam | anuziSya iti sarvasvam arthine samprayacchati
.
*vlm. Raama makes his motto, ‘No sensible man should ever wish for riches
which are but the seats of dangers,’ and he gives all that he has to
beggars.
#vas . #Avas .#*AvAsa.Home *
इयम् आपद् इयम् सम्पद् इत्य् एवम् कल्पनामयः ।
iyam Apat iyam sampat iti evam kalpanAmaya: |
मनसो ऽभ्युदितो मोह इति श्लोकान् प्रगायति ॥१।१०।३८॥
manasa: abhyudita: moha* iti zlokAn pragAyati ||1|10|38||
.
*this "Fortune" and "Misfortune"—they're only imaginary concepts *
*sprung from the mind's delusion! *
*: *
*such is the sorry song that Raama sings*
*. *
iyam Apat iyam sampat iti evam kalpanAmaya: | manasa: abhyudita: moha*
iti zlokAn pragAyati
.
*vlm.p.38 He sings some verses to this effect, that ‘It is an error to call
one thing prosperity and the other adversity when they are both only
imaginations of the mind.’
हा हतो ऽहम् अ.नाथो ऽहम् इत्य् आक्रन्द.परो ऽपि सन् ।
hA hata: aham a.nAtha: aham iti Akranda.para: api san |
न जनो याति वैराग्यम् चित्रम् इत्य् एव वक्त्य् असौ ॥१।१०।३९॥
na jana: yAti vairAgyam citram iti eva vakti asau ||1|10|39||
.
*"'O I AM RUINED, THERE'S NO HELP FOR ME!'*
*—*
*people fall to the ground crying such things*
*yet*
*they do not become dispassionate*
*:*
*isn't it amazing?"*
*so says *
*Raama*
*.*
*jd. this is a fine example of the Poet's love of nested hearsay.
this is vAlmIki's account of what a servant said that rAma told him that
people say.
*vlm.p.39 He repeats some words to the effect that, ‘Though it is the
general cry, ‘O I am gone, I am helpless grown,’ yet it is a wonder, that
nobody should take himself to utter detachment.’"
रघु.कानन.शालेन रामेण रिपु.घातिना ।
raghu.kAnana.zAlena rAmeNa ripu.ghAtinA |
भृशम् इत्थम् स्थितेन एव वयम् खेदम् उपागताः ॥१।१०।४०॥
bhRzam ittham sthitena eva vayam khedam upAgatA: ||1|10|40||
.
*In the forest of the Clan of the Swift, the RAAghavas, *
*Raama is the ShAAla.Tree *
*that should be strongest of them all*
*but *
*his condition here is driving us mad*
*! *
raghu.kAnana.zAlena rAmeNa ripu.ghAtinA | bhRzam ittham sthitena eva
vayam khedam upAgatA:
.
*vlm.p.40 "That rAma, the destroyer of enemies, the great oak grown in the
garden of Raghu, should get into such a state of mind is what causes grief
in us.
न विद्मः किम् महाबाहो तस्य तादृश.चेतसः ।
na vidma: kim mahAbAho tasya tAdRza.cetasa: |
कुर्मः कमल.पत्र.अक्ष गत्य् अत्र हि नो भवान् ॥१।१०।४१॥
kurma: kamala.patra.akSa gati: atra hi na: bhavAn ||1|10|41||
.
*Great King *
*we don't know what to do with someone in this state of mind*
*. *
*Your Majesty *
*show us the way out of our sad predicament*
*! *
na vidma: kim .* We don't know what, . *mahAbAho*.*great.arm/*Master.Archer*,
.
tasya tAdRza.cetasa: | kurma: kamala.patra.akSa gati: atra hi na: bhavAn
.
*vlm.p.41 We do not know, O great armed and lotus.eyed king, what to do
with him in this state of his mind. We hope only in you."
राजानम् अथ वा विप्रम् उपदेष्टारम् अग्रतः ।
rAjAnam atha vA vipram upadeSTAram agrata: |
हसत्य् अज्ञम् इव अव्यग्रः सो ऽवधीरयति प्रभो ॥१।१०।४२॥
hasati ajJam iva avyagra: sa: avadhIrayati prabho ||1|10|42||
.
rAjAnam atha vA vipram upadeSTAram agrata: | hasati ajJam iva avyagra:
sa: avadhIrayati prabho
.
*Princes and Yogîs counsel him*
*. *
*he answers with a foolish laugh *
*as.if he were a fool*
*he mocks the Nobility and the BrAAhmin Priests*
*. *
*vlm.p.42 "He laughs to scorn the counsels of the princes and brAhmaNas
before him, and spurns them as if they were fools.
यद् एव इदम् इदम् स्फारम् जगन् नाम यद् उत्थितम् ।
yat eva idam idam sphAram jagat nAma yat utthitam |
न एतद् वस्तु न च एव अहम् इति निर्णीय संस्थितः ॥१।१०।४३॥
na etat vastu na ca eva aham iti nirNIya saMsthita: ||1|10|43||
.
*"However vast it is"*
*he says*
*"this World that has arisen*
*is not real*
*nor too am *
*I*
*this is my settled conviction."*
.
yat eva idam idam sphAram jagat nAma yat utthitam | na etat vastu na ca eva
aham iti nirNIya saMsthita:
.
*vlm.p.43 He remains inactive with the conviction that the world which
appears to our view is a vanity, and the idea of self is also a vanity.
न अरौ न आत्मनि न.उ मित्रे न राज्ये न च मातरि ।
na arau na Atmani na.u mitre na rAjye na ca mAtari |
न सम्पदा न विपदा तस्य आस्था न विभो बहिः ॥१।१०।४४॥
na sampadA na vipadA tasya AsthA na vibho bahi: ||1|10|44||
.
*he doesn't show respect* *
*— *
*not for friend nor for foe *
*not for his brothers *
*not for his own mother, nor the other Queens *
*not for good fortune, not for bad *
*nor for anyone else *
*Your Abundance***
*.*
* Respect is A>sthA, how you stand toward someone.
it is a disease in caste.beset politicized religion.
** <vibho> is a first.class honorific, with lots of respect. jd
*vlm.p.44 He has no respect for foes or friends, for himself or his
kingdom, mother or riches, nor does he pay any regard to prosperity or
adversity.
निरस्त.आस्थो निराशो ऽसौ निरीहो ऽसौ निरास्पदः ।
nirasta.Astha: nirAza: asau nirIha: asau nirAspada: |
न मूढो न च मुक्तो ऽसौ तेन तप्यामहे भृशम् ॥१।१०।४५॥
na mUDha: na ca mukta: asau tena tapyAmahe bhRzam ||1|10|45||
.
*he *
*is without respect *
*without expectation *
*without purpose, without a goal*
*. *
*he *
*is no sage*
*but he's no fool either *
*and he's driving us crazy*
*! *
nirasta.Astha: nirAza: asau nirIha: asau nirAspada: | na mUDha: na ca
mukta: asau
tena tapyAmahe bhRzam
.
*vlm.p.45 He is altogether quiet, without any desire or effort and devoid
of a mainstay. He is neither captivated by anything nor freed from worldly
thoughts. These are the reasons which afflict us most."
किम् धनेन किम् अम्बाभिः किम् राज्येन किम् ईहया ।
kim dhanena kim ambAbhi: kim rAjyena kim IhayA |
इति निश्चयवान् अन्तः प्राण.त्याग.परः स्थितः ॥१।१०।४६॥
iti nizcayavAn anta: prANa.tyAga.para: sthita: ||1|10|46||
.
*"What good is wealth?"*
*he asks*
*: *
*"what good are mothers?*
*what good are all the trappings of royalty?*
*what good is all the business of this world?"*
*so he says *
*and *
*he wants to give up life itself*
*. *
kim dhanena .* What good is wealth? . *kim ambAbhi: .* what good are
mothers? . *
kim rAjyena .* what good is Kingship? . *
kim IhayA .* what good is all the business of this world? + *
iti nizcayavAn anta: .* so certain is he within . *
prANa.tyAga.para: sthita: *.*
*. *
*vlm.p.46 "He says, ‘What have we to do with riches, with our mothers, with
this kingdom and all our activities?’ Under these impressions, he is about
to give up his life.
भोगे ऽप्य् आयुषि राज्येषु मित्रे पितरि मातरि ।
bhoge api AyuSi rAjyeSu mitre pitari mAtari |
परम् उद्वेगम् आयातश् चातको ऽवग्रहे यथा ॥१।१०।४७॥
param udvegam AyAta: cAtaka: avagrahe yathA ||1|10|47||
.
*the pleasures too of the Royal life *
*of friends *
*of his own father and mother*
*: *
*they bring perfect distress to him *
*. *
*he's like a sad ChAAtaka.bird that longs for rain in time of drought*
*. *
bhoge api AyuSi rAjyeSu .* the pleasures too of the Royal life . *
mitre pitari mAtari | param udvegam AyAta: .* come to extreme distress . *
cAtaka: avagraha. e yathA *.*
*. *
*vlm.p.47 As the swallow grows restless when hurricanes obstruct the rains,
so has rAma become impatient under the restraint of his father and mother,
his friends and kingdom, his enjoyments and even his own life."
इति तोके समायाताम् शाखा.प्रसर.शालिनीम् ।
iti toke samAyAtAm zAkhA.prasara.zAlinIm |
आपत्ताम् अलम् उद्धर्तुम् समुदेतु दयापरः ॥१।१०।४८॥
ApattAm alam uddhartum samudetu dayApara: ||1|10|48||
.
*all this is like *
*a creeping patch of nettles *
*a cancer in rAma*
*. *
*it is enough! too much! *
*it is for you to rescue him from misfortune*
*. *
iti toke samAyAtAm zAkhA.prasara.zAlinIm | ApattAm alam uddhartum
samudetu dayApara:
.
*vlm.p.48 "In compassion on your son, incline to root out this annoyance
which like a harmful vine has been spreading its shoots.
तस्य तादृक् स्वभावस्य समग्र.विभव.अन्वितम् ।
tasya tAdRk svabhAvasya samagra.vibhava.anvitam |
संसार.जालम् आभोगि प्रभो प्रति.विषायते ॥१।१०।४९॥
saMsAra.jAlam Abhogi prabho prati.viSAyate ||1|10|49||
.
*such is his present state*
*that anything that's good*
*seems bad to him*
*:*
*it's SamsAAra.sickness, Sire, and only you can cure him*
*.*
tasya tAdRk svabhAvasya samagra.vibhava.anvitam | saMsAra.jAlam Abhogi
prabho prati.viSAyate
.
*vlm.p.49 For under such a disposition of his mind, and in spite of his
possession of all affluence, he looks upon the enjoyments of the world as
his poison.
ईदृशः स्यान् महासत्त्वः क इव अस्मिन् महीतले ।
IdRza: syAt mahAsattva: ka* iva asmin mahItale |
प्रकृते व्यवहारे तम् यो नि.वेशयितुम् क्षमः ॥१।१०।५०॥
prakRte vyavahAre tam ya: ni.vezayitum kSama: ||1|10|50||
.
*who else *
*what great being is there*
*who may be able to restore rAma*
*to his proper dharmic conduct in his worldly affairs*
*? *
IdRza: syAt mahAsattva: .* . *
ka* iva asmin mahItale .* like Who in this part of the world? + *
prakRte vyavahAre tam
ya: .* who . *nivezayitum – *to make.abide – *kSama: *.*
*. *
#*niveza *
*vlm.p.50 Where is that powerful person on this earth who can restore him
to proper conduct?
मनसि मोहम् अपास्य महा.मनः
manasi moham apAsya mahA.mana:
सकलम् आर्तितमः किल साधुताम् ।
sakalam Artitama: kila sAdhutAm |
स.फलताम् नयति इह तमो हरन्
sa.phalatAm nayati iha tama: haran
दिनकरो भुवि.भास्करताम् इव ॥१।१०।५१॥
dinakara: bhuvi.bhAskaratAm iva ||1|10|51||
.
*only some great Mind *
*that is free from delusion *
*that is entirely pure *
*that is entirely good *
*can lead your son *
*out of his interior darkness *
*illuminating him like the daymaker sun*
*. *
manasi moham .* In the Mind delusion . *
apAsya mahA.mana: sakalam Artitama: kila sAdhutAm | sa.phalatAm nayati iha
tama: haran .* removing the darkness . *dinakara: bhuvi.bhAskaratAm iva *.* *as
the sun's radiance does on Earth*
*. *
*vlm.p.51 Who is there who will remove the errors that have caused grief in
rAma’s mind, like the sun removes the darkness of the world?"
*MoT. "mahA*manA:*" puruSa: | "Arti.*mata*:" Arti.yuktasya puruSasya |
"manasi sakalam moham" Arti.svarUpam samastam moham | "apAsya" dUrI.kRtya |
"sAdhutAm" svasmin sthitam sAdhu.bhAvam | "sa.phalatAm nayati" | ka "iva" |
"dinakara iva" | yathA "dinakara:" "bhuvi" "tama:" "haran" "bhAskaratAm"
"sa.phalatAM" "nayati" | tathA ity artha: | iti zivam *MoT 1,9.51 ||
*अस्* #as . #apAs . apa>as . #*apAsya* . ind. p. having thrown away,
renounced • having left / disregarded / excepted. #apAsyat . discarding,
throwing off, &c.
*.*
*o*ॐ*m*
<https://groups.google.com/forum/#!forum/yoga-vasishtha>
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: man*a: *bhavet |
बुद्धि: चित्तmaहंकार:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
FM1011 VISHVAMITRA CONSOLES RAMA 1.JA17.18 .z38
https://www.dropbox.com/s/ng0gd5xe2u0m9gq/fm1011%201.ja17.18%20vishvAmitra%20CONSOLES%20rAma%20.z38.docx?dl=0
<https://www.dropbox.com/s/ng0gd5xe2u0m9gq/fm1011%201.ja17-18%20vishvAmitra%20CONSOLES%20rAma%20.z38.docx?dl=0>
FM.1.1.FM.1.33 end
https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1.FM.1.33%20end.docx?dl=0
<https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0>
FM.1.11 VISHVAMITRA CONSOLES RAMA 1.JA17.18
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
The complete YVFiles of this masterpiece can be found at
On Fri, Jan 1, 2021 at 5:29 PM Jiva Das <das....@gmail.com> wrote:
> FM1001 OVERTURE 1.ja01-03 .z66
>
>
> https://www.dropbox.com/s/4nlgcf1tgbfnpy0/fm1001%201.ja01-03%20OVERTURE%20.z66.docx?dl=0
>
> FM.1.1-FM.1.33 end
>
>
>
> https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0
>
> 1.vairAgya
>
> https://www.dropbox.com/s/ig0euiqpt1h8f6x/1.vairagya.docx?dl=0
>
>
>
>
>
>
>
>
>
>
>
>
> *THE 3-YEAR COURSE*
> anusvAra is <M>, but will most often be replaced by <m>. You may need to
> search both ways, for example <saMsAra> and <samsAra>.
>
>
>
>
>
>
>
>
>
>
> *the Yoga TREASURY *
>
>
>
> *of VASISHTHA the PLENTIFUL,*
>
>
>
> *called mokSha.upAya, or Yoga.Vaasishtha*
>
>
>
> *in the Greater Raamaayana of Vaalmîki of the Anthill.*
>
>
> BEGINNING
>
>
>
> *JD*: Like most Eastern spiritual works, this begins with an invocation:
> not of gaNapati,
>
> nor any God
>
> nor "God"
>
> but rather of that nameless
>
> That
>
> tat तत् सत् sat
>
> which will be our three-years' journey and our goal in this long course of
> study.
>
>
>
>
>
> The first three verses form an INVOCATION
>
> which is a late addition to the text by that wise student Anonymous
>
> and most elegant in its statement.
>
> As a serious student of this work,
>
> you would do well to memorize these three verses,
>
> and recall them whenever you begin to read the daily sarga
>
> until the meaning of its *saMskRta terms becomes naturally understood.
>
> To the extent that YV presents a doctrine,
>
> the first three verses are the essence of that doctrine.
>
>
>
> but before we begin, I offer my own invocation of my guru, bhagavan ramaNa
> maharShi,
>
> by remembering his useful saMskRta verse:
>
>
>
> http://www.flickr.com/photos/pilgrimsandmystics/3047191275/
>
>
>
>
> hRdaya.kuhara-madhye kevala.brahma-mAtram
>
> *ह्य्** अ**हम्.अहम् इति **साक्षाद्** आ**त्म.**रूपेन **भाति **।*
> hi "aham.aham" iti sAkSAt Atma.rUpena bhAti |
>
> hRdi viza manasA tvam cinvatA majjatA vA
>
> pavana-calana=rodhAt Atma-niStha: bhava tvam ||1|1|
>
> .
>
>
> *a mode of the Brahmic.Immensity *
>
> *(witnessing as the "I-I")*
>
> *shines *
>
> *as a self that assumes a form*
>
> *: *
>
> *enter the Heart*
>
> *with Manas.Mind meditating wholeness *
>
> *or *
>
> *immerge in it *
>
> *restraining the Airs*
>
> *.*
>
> *be settled in yourSelf*
>
> *.*
> FM.1.1 OVERTURE 1.ja01-03 .z66
>
>
>
> यतः सर्वाणि भूतानि प्रतिभान्ति स्थितानि च ।
>
> yata: sarvANi bhUtAni pratibhAnti sthitAni ca |
>
> यत्र एव उपशमम् यान्ति तस्मै सत्य.आत्मने नमः ॥१।१।१॥
>
> yatra_eva_upazamam yAnti tasmai satya.Atmane nama: ||1|1|1||
>
> ज्ञाता ज्ञानम् तथा ज्ञेयम् द्रष्टा दर्शन.दृश्य=भूः ।
>
> jJAtA jJAnam tathA jJeyam draSTA darzana.dRzya=bhU: |
>
> kartA hetu: kriyA yasmAt tasmai jJapti.Atmane nama: ||1|1|2||
>
> स्फुरन्ति शिकरा यस्माद् आनन्दस्य अम्बरे ऽवनौ ।
>
> sphuranti zikarA* yasmAt Anandasya_ambare_avanau |
>
> सर्वेषाम् जीवनम् तस्मै ब्रह्म.आनन्द.आत्मने नमः ॥१|१|३॥
>
> sarveSAm jIvanam tasmai brahma.Ananda.Atmane nama: ||1|1|3||
>
> sutIkSNa: brAhmaNa: ka:cit saMzaya.AkRSTa.mAnasa:|
>
> agaste: Azramam gatvA munim papraccha sAdaram ||1|1|4||
>
> सुतीक्ष्ण* उवाच ।
>
> sutIkSNa:_uvAca |
>
> भगवन् धर्म.तत्त्व.ज्ञ सर्व.शास्त्र.विनिश्चित ।
>
> bhagavan dharma.tattva.jJa sarva.zAstra.vinizcita |
>
> saMzaya:_asti mahAn eka: tvam etam kRpayA vada ||1|1|5||
>
> मोक्षस्य कारणम् कर्म ज्ञानम् वा मोक्ष.साधनम् ।
>
> mokSasya kAraNam karma jJAnam vA mokSa.sAdhanam |
>
> ubhayam vA vi.nizcitya ekam kathaya kAraNam ||1|1|6||
>
> उभाभ्याम् एव पक्षाभ्याम् यथा खे पक्षिणाम् गतिः ।
>
> ubhAbhyAm eva pakSAbhyAm yathA khe pakSiNAm gati: |
>
> तथा एव ज्ञान.कर्मभ्याम् जायते परमम् पदम् ॥१|१|७॥
>
> tathA_eva jJAna.karmabhyAm jAyate paramam padam ||1|1|7||
>
> kevalAt karmaNa: jJAnAt na.hi mokSa:_abhijAyate |
>
> किम्तु उभाभ्याम् भवेन् मोक्षः साधनम् तु उभयम् विदुः ॥१|१|८॥
>
> kim.tu_ubhAbhyAm bhavet mokSa: sAdhanam tu_ubhayam vidu: ||1|1|8||
>
> अस्मिन् अर्थे पुरावृत्तम् इतिहासम् वदामि ते ।
>
> asmin arthe purAvRttam itihAsam vadAmi te |
>
> kAruNya~Akhya: purA ka:cit brAhmaNa:_adhIta.vedaka: ||1|1|9||
>
>
> गु*ror अ*धीत.विद्यः सन् आजगाम गृहम् प्रति ॥१|१|१०॥
> agnivezyasya putra:_abhUt veda.vedAGga.paraga: |
>
> guro: adhIta.vidya: san AjagAma gRham prati ||1|1|10||
>
> tasthau_akarma.kRt tUSNIm saMzayAna: gRhe tadA |
>
> agnivezya: vilokya_atha putram karma.vivarjitam ||1|1|11||
>
> प्राह एतद् वचो निन्द्यम् गुरु: पुत्रम् हिताय च ।
>
> prAha etat vaca: nindyam guru: putram hitAya ca |
>
> अग्निवेश्य* उवाच ।
>
> agnivezya:_uvAca |
>
> किम् एतत्, पुत्र, कुरुषे पालनम् न स्व.कर्मणः ॥१|१|१२॥
>
> kim etat, putra, kuruSe pAlanam na sva.karmaNa: ||1|1|12||
>
> akarma.nirata: siddhim katham prApsyasi tat vada |
>
> karmaNa:_asmAt nivRtte: kim kAraNam tat nivedyatAm ||1|1|13||
>
> करुण्य* उवाच ।
>
> karuNya:_uvAca |
>
> yAvat_jIvam agnihotram nityam saMdhyAm upAsayet |
>
> pravRtti.rUpa: dharma:_ayam zrutyA smRtyA ca coditA: ||1|1|14||
>
> न धनेन भवेन् मोक्षः कर्मणा प्रजया न वा ।
>
> na dhanena bhavet mokSa: karmaNA prajayA na vA |
>
> tyAga.mAtreNa kim.tu_eke yataya:_aznanti ca_amRtam ||1|1|15||
>
> iti zrutyo: dvayo: madhye kim kartavyam mayA, guro |
>
> iti saMdigdhatAm gatvA tUSNIm bhUta:_asmi karmaNi ||1|1|16||
>
> अगस्तिर् उवाच ।
>
> agasti:_uvAca |
>
> iti_uktvA tAta vipra:_asau kAruNya: maunam Agata: |
>
> तथा.विधम् सुतम् दृष्ट्वा पुनः प्राह गुरुः सुतम् ॥१|१|१७॥
>
> tathA.vidham sutam dRSTvA puna: prAha guru: sutam ||1|1|17||
>
> अग्निवेश्य* उवाच ।
>
> agnivezya:_uvAca |
>
> zRNu, putra, kathAm ekAm tat artham hRdaye_akhilam |
>
> matta:_avadhArya, putra, tvam yathA_icchasi tathA kuru ||1|1|18||
>
> suruci: nAma kAcit strI: apsara:gaNa* uttamA |
>
> उपविष्टा हिमवतः शिखरे शिखि.संवृते ॥१|१|१९॥
>
> upaviSTA himavata: zikhare zikhi.saMvRte ||1|1|19||
>
> ramante kAma.saMtaptA: kimnarya: yatra kimnarai: |
>
> svardhuni_oghena saMsRSTe mahAgha~ogha.vinAzinA ||1|1|20||
>
> दूतम् इन्द्रस्य गच्छन्तम् अन्तरिक्षे ददर्श सा ।
>
> dUtam indrasya gacchantam antarikSe dadarza sA |
>
> tam uvAca mahAbhAgA suruci: ca_apsara: varA ||1|1|21||
>
> सुरुचिर् उवाच ।
>
> suruci: uvAca |
>
> devadUta mahAbhAga kuta* Agamyate tvayA |
>
> अधुना कुत्र गन्ता असि तत्.सर्वम् कृपया वद ॥१|१|२२॥
>
> adhunA kutra gantA_asi tat.sarvam kRpayA vada ||1|1|22||
>
> devadUta:_uvAca |
>
> साधु पृष्टम् त्वया सुभ्रू यथावत् कथयामि ते ।
>
> sAdhu pRSTam tvayA subhrU yathAvat kathayAmi te |
>
> अरिष्टनेमी राजर्षिः दत्त्वा राज्यम् सुताय वै ॥१|१|२३॥
>
> ariSTanemI rAjarSi: dattvA rAjyam sutAya vai ||1|1|23||
>
> वीतरागः स धर्म~आत्मा निर्ययौ तपसे वनम् ।
>
> vItarAga: sa* dharma.AtmA niryayau tapase vanam |
>
> tapa: carati_asau rAjA parvate gandhamAdane ||1|1|24||
>
> kAryam kRtvA mayA tatra tata* Agamyate_adhunA |
>
> गन्ता अस्मि पार्श्वे शक्रस्य तम् वृत्तान्तम् निवेदितुम् ॥१|१|२५॥
>
> gantA_asmi pArzve zakrasya tam vRttAntam niveditum ||1|1|25||
>
> सुरुचिर् उवाच ।
>
> suruci: uvAca |
>
> vRttAnta: ka:_abhavat tatra kathayasva mama prabha: |
>
> प्रष्टु.कामा विनीता अस्मि न उद्वेगम् कर्तुम् अर्हसि ॥१|१|२६॥
>
> praSTu.kAmA vinItA_asmi na_udvegam kartum arhasi ||1|1|26||
>
> devadUta:_uvAca |
>
> शृणु भद्रे यथावृत्तम् विस्तरेण वदामि ते ।
>
> zRNu bhadre yathAvRttam vistareNa vadAmi te |
>
> tasmin rAjJi vane tatra tapa: carati dustaram ||1|1|27||
>
> iti_aham deva.rAjena subhrU: AjJApita: tadA |
>
> दूत त्वम् तत्र गच्छ आशु गृहीत्वा_इदम् विमानकम् ॥१|१|२८॥
>
> dUta tvam tatra gaccha_Azu gRhItvA_idam vimAnakam ||1|1|28||
>
>
> apsara:gaNa.saMyuktam nAnA.vAditra.zobhitam |
>
> गन्धर्व.सिद्ध.य*क्षैः_च* किम्नर~आ*द्यैः_च* शोभितम् ॥१|१|२९॥
> gandharva.siddha.yakSai: ca kimnara+Adyai: ca zobhitam ||1|1|29||
>
> ताल.वेणु.मृदङ्ग+आदि.पर्वते गन्धमादने ।
>
> tAla.veNu.mRdaGga+Adi.parvate gandhamAdane |
>
> नाना.वृक्ष.समाकीर्णे गत्वा तस्मिन् गिरौ शुभे ॥१|१|३०॥
>
> nAnA.vRkSa.samAkIrNe gatvA tasmin girau zubhe ||1|1|30||
>
> अरिष्टनेमिम् राजानम्, दूत, आरोप्य विमानके ।
>
> ariSTanemim rAjAnam, dUta, Aropya vimAnake |
>
> आनय स्वर्ग.भोगाय नगरीम् अमरावतीम् ॥१|१|३१॥
>
> Anaya svarga.bhogAya nagarIm amarAvatIm ||1|1|31||
>
>
> devadUta:_uvAca |
>
> इ*ति_आ*ज्ञाम् प्राप्य शक्रस्य गृहीत्वा त*त्_वि*मानकम् ।
> iti_AjJAm prApya zakrasya gRhItvA tat vimAnakam |
>
> sarva.upaskara.saMyuktam tasmin adrau_aham yayau ||1|1|32||
>
> Agatya parvate tasmin rAjJa: gatvA_Azramam mayA |
>
> निवेदिता महेन्द्रस्य सर्वाज्ञ~अरिष्टनेमये ॥१|१|३३॥
>
> niveditA mahendrasya sarvAjJa~ariSTanemaye ||1|1|33||
>
>
> iti mat vacanam zrutvA saMzayAna:_avada*t*_z*ubhe |
> अरिष्टनेमिर् उवाच ।
>
> ariSTanemi:_uvAca |
>
> praSTum icchAmi dUta tvAm tat me tvam vaktum arhasi ||1|1|34||
>
> guNA* doSA: ca ke tatra svarge vada mama_agrata: |
>
> jJAtvA sthitim tu tatratyAm kariSye_aham yathA.ruci ||1|1|35||
>
> devadUta:_uvAca |
>
> स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमम् सुखम् ।
>
> svarge puNyasya sAmagryA bhujyate paramam sukham |
>
> उत्तमेन तु पुण्येन प्राप्नोति स्वर्गम् उत्तमम् ॥१|१|३६॥
>
> uttamena tu puNyena prApnoti svargam uttamam ||1|1|36||
>
> madhyamena tathA madhya: svarga: bhavati na_anyathA |
>
> kaNiSThena tu puNyena svarga: bhavati tAdRza: ||1|1|37||
>
> para~utkarSa~asahiSNutvam spardhA ca_eva samai: ca tai: |
>
> kaniSThena ca saMtoSa: yAvat puNya~akSaya: bhavet ||1|1|38||
>
> kSINe puNye vizanti_etam martya.lokam ca mAnavA: |
>
> iti+Adi guNa.doSA: ca svarge rAjan avasthitA: ||1|1|39||
>
> राजा उवाच ।
>
> rAjA_uvAca |
>
> iti zrutvA vaca: bhadre sa* rAjA pratyabhAsata |
>
> न_इच्छामि देवदूत अहम् स्वर्गम् ईदृग्.विधम् फलम् ॥१|१|४०॥
>
> na_icchAmi devadUta_aham svargam IdRk.vidham phalam ||1|1|40||
>
> अतः परम् महोग्रम् च तपः कृत्वा कलेवरम् ।
>
> ata: param mahogram ca tapa: kRtvA kalevaram |
>
> tyakSyAmi_aham a.zuddham hi jIrNAm tvacam iva_uraga: ||1|1|41||
>
> देवदूत विमान_इदम् गृहीत्वा त्वम् यथागतः ।
>
> devadUta vimAna_idam gRhItvA tvam yathAgata: |
>
> tathA gaccha mahendrasya saMnidhau tvam nama:_astu te ||1|1|42||
>
>
> devadUta:_uvAca |
>
> इ*ty उक्तः_अ*हम् ग*तः_भ*द्रे शक्रस्य अग्रे निवेदितम् ।
> iti_ukta:_aham gata: bhadre zakrasya_agre niveditam |
>
> इन्द्र* उवाच ।
>
> indra:_uvAca |
>
>
> yathAvRtam nivedya_atha mahat.*Azc*aryatAm gata: ||1|1|43||
>
> पुनः प्राह म*हेन्द्रः_मा*म् श्लक्ष्णम् मधुरया गिरा ।
> puna: prAha mahendra: mAm zlakSNam madhurayA girA |
>
> dUta gaccha puna: tatra tam rAjAnam naya_Azramam ||1|1|44||
>
>
> vAlmIke: jJAta.tattvasya svabodha~artham virAgiNam |
>
> संदेशम् मम वाल्मी*केः_म*ह*र्षेः_त्व*म् निवेदय ॥१|१|४५॥
> saMdezam mama vAlmIke: maharSe: tvam nivedaya ||1|1|45||
>
> महर्षे त्वम् विनीताय राजा अस्मै वीतरागिणे ।
>
> maharSe tvam vinItAya rAjA_asmai vItarAgiNe |
>
> न स्वर्गम् इच्छते तत्त्वम् प्रबोधय महामुने ॥१|१|४६॥
>
> na svargam icchate tattvam prabodhaya mahAmune ||1|1|46||
>
> tena samsAra.du:khArta: mokSam eSyati ca kramAt |
>
>
> devadUta:_uvAca |
>
> इ*ty उ*क्त्वा देव.राजेन प्रेषि*to '*हम् त*d अ*न्तिके ॥१|१|४७॥
> iti_uktvA deva.rAjena preSita:_aham tat antike ||1|1|47||
>
> mayA_Agatya puna: tatra rAjA valmIka.janmane|
>
> निवेदितः महेन्द्रस्य राज्ञा मोक्षस्य साधनम्॥४८॥
>
> nivedita: mahendrasya rAjJA mokSasya sAdhanam ||1|1|48||
>
> tata: valmIka.janma_asau rAjAnam sam.apRcchata |
>
> अनामयम् अति.प्रीत्या कुशल.प्रश्न.वार्तया ॥१|१|४९॥
>
> anAmayam ati.prItyA kuzala.prazna.vArtayA ||1|1|49||
>
> भगवन् धर्म.तत्त्व.ज्ञ ज्ञात.ज्ञेय.विदाम् वर ।
>
> bhagavan dharma.tattva.jJa jJAta.jJeya.vidAm vara |
>
> kRtArtha:_aham bhavat.dRSTyA tat eva kuzalam mama ||1|1|50||
>
> bhagavan praSTum icchAmi tat avighnena me vada |
>
> samsAra.bandha.du:kha~Artai: katham muJcAmi tat vada ||1|1|51||
>
> वाल्मीकिर् उवाच ।
>
> vAlmIki*_uvAca |
>
> शृणु राजन् प्रवक्ष्यामि रामयणम् अखण्डितम् ।
>
> zRNu rAjan pravakSyAmi rAmayaNam akhaNDitam |
>
> zrutvA_avardhAya yatnena jIvanmukta: bhaviSyasi ||1|1|52||
>
> वसिष्ठ.राम.संवादम् मोक्ष.उपाय.कथाम् शुभाम् ।
>
> vasiSTha.rAma.saMvAdam mokSa.upAya.kathAm zubhAm |
>
> jJAta.svabhAva: rAjendra vadAmi zrUyatAm budha ||1|1|53||
>
> राजा उवाच ।
>
> rAjA_uvAca |
>
> ka: rAma: kIdRza: kasya baddha: vA mukta* eva vA |
>
> etat me nizcitam brUhi jJAnam tattva.vidAm vara ||1|1|54||
>
> वाल्मीकिर् उवाच ।
>
> vAlmIki*_uvAca |
>
>
> zApa.vyAja.vazAt evam rAja.veSa.dhara: hari: |
>
> आहृत~अज्ञान.सम्पन्नः किम्चि*त्_ज्ञः_अ*सौ भवत् प्रभुः ॥१|१|५५॥
> AhRta~ajJAna.sampanna: kimcit_jJa:_asau bhavat prabhu: ||1|1|55||
>
> राजा उवाच ।
>
> rAjA_uvAca |
>
> cit.Ananda.svarUpe hi rAme ca_etani_a.vigrahe |
>
> शापस्य कारणम् ब्रूहि कः शप्ता चेति मे वद ॥१|१|५६॥
>
> zApasya kAraNam brUhi ka: zaptA ca itii me vada ||1|1|56||
>
> वाल्मीकिर् उवाच ।
>
> vAlmIki*_uvAca |
>
> सनत्कुमारः निष्काम* अवसत् ब्रह्म.पद्मनि ।
>
> sanatkumAra: niSkAma* avasat brahma.padmani |
>
> vaikuNThAt Agata: viSNu:_trailokya~adhipati: prabhu: ||1|1|57||
>
>
> brAhmaNA pUjita: tatra satya.loka.nivAsibhi: |
>
> विना कुमारम् तम् दृष्ट्वा* हि_**उ*वाच प्र*भुः_ई*श्वरः ॥१|१|५८॥
> vinA kumAram tam dRSTvA hi_uvAca prabhu: Izvara: ||1|1|58||
>
> sanatkumAra stabdha:_asi niSkAma: garva.ceSTayA |
>
> ata:_tvam bhava.kAmArta: zara.janma_iti nAmata: ||1|1|59||
>
> tena_api zApita: viSNu: sarva.jJatvam tava_asti yat |
>
> किम्चित्.कालम् हि तत् त्यक्त्वा त्वम् अज्ञानी भविष्यसि ॥१|१|६०॥
>
> kimcit.kAlam hi tat tyaktvA tvam ajJAnI bhaviSyasi ||1|1|60||
>
> bhRgu: bhAryAm hatAm dRSTvA hi_uvAca krodha.mRcchita: |
>
> विष्णो तव अपि भार्याया वियोगो हि भविष्यति ॥१|१|६१॥
>
> viSNo tava_api bhAryAyA viyoga: hi bhaviSyati ||1|1|61||
>
> vRndayA zApita: viSNu: chalanam yat tvayA kRtam |
>
> ata:_tvam strI.viyogam tu vacanAn mama yAsyasi ||1|1|62||
>
> भार्या हि देवदत्तस्य पयोष्णी.तीर.संस्थिता ।
>
> bhAryA hi devadattasya payoSNI.tIra.saMsthitA |
>
> nRsiMha.veSa.dhRk~viSNum dRSTvA paJcatvam AgatA ||1|1|63||
>
> tena zapta: hi nR.hari: du:kha.Arta: strI.viyogata: |
>
> तव अपि भार्यया सार्धम् वियोगो हि भविष्यसि ॥१|१|६४॥
>
> tava_api bhAryayA sArdham viyoga: hi bhaviSyasi ||1|1|64||
>
>
> bhRguNA_evam kumAreNa zApita: deva.zarmaNA |
>
> वृन्दया शापि*तः_विष्णुः_ते*न मानुष्यताम् गतः ॥१|१|६५॥
> vRndayA zApita: viSNu: tena mAnuSyatAm gata: ||1|1|65||
>
> एतत् ते कथितम् सर्वम् शाप.व्याजस्य कारणम् ।
>
> etat te kathitam sarvam zApa.vyAjasya kAraNam |
>
> इदानीम् वच्मि तत्.सर्वम् सावधान.मतिः शृणु ॥१|१|६६॥
>
> idAnIm vacmi tat.sarvam sAvadhAna.mati: zRNu ||1|1|66||
>
> ||
>
>
>
>
>
>
>
>
>
>
>
>
> *INVOCATION *
>
>
> यतः सर्वाणि भूतानि प्रतिभान्ति स्थितानि च ।
>
> yata: sarvANi bhUtAni pratibhAnti sthitAni ca |
>
> यत्र एव उपशमम् यान्ति तस्मै सत्य.आत्मने नमः ॥१।१।१॥
>
> yatra_eva_upazamam yAnti tasmai satya.Atmane nama: ||1|1|1||
>
> .
>
>
> *–where too they come to Quietude–*
>
> *to that Self of Reality give praise*
>
> *!*
>
> **vlm.*p.1 Hail the Eternal. Om, salutation to that Reality from whom all
> whom they become extinct.
>
> ca .* project and are situate = *yatra_eva – *where too . *upazamam yAnti
> – *to Quietude they come . *tasmai satya*.Atm*ane nama: . *to that Self
> of Reality give praise! *
>
>
> ज्ञाता ज्ञानम् तथा ज्ञेयम् द्रष्टा दर्शन.दृश्य=भूः ।
>
> jJAtA jJAnam tathA jJeyam draSTA darzana.dRzya=bhU: |
>
> kartA hetu: kriyA yasmAt tasmai jJapti.Atmane nama: ||1|1|2||
>
> .
>
>
> *the Seer, the ground of sights to.be.seen;*
>
> *the Doer, cause, & action*
>
> *:*
>
> *to that from.which all these proceed, the Self of envisionment*
>
> *give praise*
>
> *!*
>
> **vlm.*p.2 He is the knower, the knowledge and all that is to be known.
> actor, the cause and the effect, therefore salutation to He who is all
> knowledge himself.
>
> darzana.dRzya=bhU: – *the Seer, the ground of sights to.be.seen; . *kartA
> hetu: kriyA – *the doer, cause, & deed* – yasmAt – *from.which these are,
> .* tasmai jJapti*.Atm*ane nama: . *to.that Self of envisionment give
> praise! *
>
>
> स्फुरन्ति शिकरा यस्माद् आनन्दस्य अम्बरे ऽवनौ ।
>
> sphuranti zikarA* yasmAt Anandasya_ambare_avanau |
>
> सर्वेषाम् जीवनम् तस्मै ब्रह्म.आनन्द.आत्मने नमः ॥१|१|३॥
>
> sarveSAm jIvanam tasmai brahma.Ananda.Atmane nama: ||1|1|3||
>
> .
>
>
> *to earth *
>
> *the life of all*
>
> *:*
>
> *to that Self of Joy in this Immensity give praise*
>
> *! *
>
> sphuran.ti zikara.A* yasmaat *of the* Ananda.*Happiness*.sya *whin the*
> ambara*.sky*.e avani*.earth\river*.au | *of thz* sarva*.all/every*.eSaam j
> *î*vana.m tasmai brahmaananda.Atma.*Âtmâ/self*.ne namas
>
> .
>
> sphuran
>
> zikara
>
> j*î*vana
>
> tasmai
>
> brahmaananda
>
> namas
>
> .
>
> **vlm.*p.3 Salutation to He who is supreme bliss itself, from whom flow
>
>
>
>
>
>
>
>
>
> Wherever the text begins, we do not know who is narrating it:
>
> the text begins anonymously,
>
> as a Tale told in a special form which we encounter in other Samskrt
> storybooks,
>
> and which many Westerners have encountered
>
> Here we find stories nested within stories,
>
> the first of which will end only in the final chapters of y7, Nirvaana
> Concluded.
>
>
>
> +++
>
>
>
>
>
>
> सुतीक्ष्णो ब्राह्मणः *kazचि*त् संशय.आकृष्ट.मानसः।
>
> sutIkSNa_ brAhmaNa: ka*:c*it saMzaya.AkRSTa.mAnasa:|
>
> अग*ster आ*श्रमम् गत्वा मुनिम् पप्रच्छ सादरम्॥४॥
> agaste: Azramam gatvA munim papraccha sAdaram ||1|1|4||
>
> .
>
> who*
>
> *was overcome by doubt*
>
> *.*
>
> *He went to the âshrama of AGASTI the Mountain.Man *
>
> *& *
>
> *he questioned the quiet Muni (with great respect)*
>
> *.*
>
> **vlm.*p.4 One Sutikshna, a brAhmaNa whose mind was full of questions,
>
> Sutîkshna.Pinpoint for his sharp wits, who was overcome by doubt. . *saMzaya.AkRSTa.mAnasa:
> + agaste: Azramam gatvA .* he went to the âshrama of AGASTI the
> Mountain.Man . *and questioned* the quiet Muni (with great respect). *
>
>
>
> *PINPOINT asked —*
>
>
> भगवन् धर्म.तत्त्व.ज्ञ सर्व.शास्त्र.विनिश्चित ।
>
> bhagavan dharma.tattva.jJa sarva.zAstra.vinizcita |
>
> saMzaya:_asti mahAn eka: tvam etam kRpayA vada ||1|1|5||
>
> .
>
>
> *all of the truths of the Shâstra.teachings!*
>
> *but there's a doubt** (a great one**) troubling me*
>
> *: *
>
> *take pity and explain it*
>
> *. *
>
> **vlm.*p.5 "O great sage! You are informed in all the ways and truths of
> and I pray you will kindly remove it.
>
> sarva.zAstra.vinizcita – *all.Shâstra.certain . *saMzaya:_asti .* a doubt
> there is . *mahAn eka: . *a great one . *tvam etam kRpayA vada – *you
> should mercifully tell. *
>
>
> मोक्षस्य कारणम् कर्म ज्ञानम् वा मोक्ष.साधनम् ।
>
> mokSasya kAraNam karma jJAnam vA mokSa.sAdhanam |
>
> उभयम् वा विनिश्चित्य एकम् कथय कारणम् ॥१|१|६॥
>
> ubhayam vA vi.nizcitya ekam kathaya kAraNam ||1|1|6||
>
> .
>
>
> *: *
>
> *what is the cause of it, *
>
> *Karmic.Action or Jnâna.Wisdom*
>
> *or *
>
> *are they both the means of getting Freedom*
>
> *?*
>
> *tell me clearly what's the cause*
>
> *. *
> *jd. saMskRta makes a distinction of "knowledge" in the roots >vid and
> >jJA –
>
> both jJAna and vidyA can be translated as "knowledge",
>
> the first intuitive, as realization; the second deductive, as science.
>
> I use capitalization to distinguish them:
>
>
> (but when *jJA*na.yoga is implied, I use the term "Wisdom").
>
> "*Karma*" (activity) here has the special sense of ritual worship.
>
> **vlm.*p.6 Tell me, in your opinion, whether liberation results from a
>
> or Jnâna.Wisdom vA . mokSa.sAdhanam – *or are both the means to attain
> Freedom . *ubhayam vA . vi.nizcitya* ekam kathaya kAraNam – *tell me
> certainly the cause. *
>
>
>
> *AGASTI THE MOUNTAIN MAN ANSWERED**—*
>
>
> उभाभ्याम् एव पक्षाभ्याम् यथा खे पक्षिणाम् गतिः ।
>
> ubhAbhyAm eva pakSAbhyAm yathA khe pakSiNAm gati: |
>
> तथा एव ज्ञान.कर्मभ्याम् जायते परमम् पदम् ॥१|१|७॥
>
> tathA_eva jJAna.karmabhyAm jAyate paramam padam ||1|1|7||
>
> .
>
>
> *birds travel on two wings*
>
> *: *
>
> *so too do Wisdom & Worship ascend to the highest state*
>
> *. *
> *vlm.p.7 Agastya replied:—As the birds fly in the air with both wings, so
> the highest state of emancipation is attained through both knowledge and
> acts.
>
> gati: . *in the sky is the path of birds . *tathA_eva jJAna.karmabhyAm .*
> thus too do Wisdom & Karma = *jAyate paramam padam – *rise to the highest
> state. *
>
>
>
> केवलात् कर्म*No ज्ञा*ना*n न*.हि मो*kSo '*भिजायते ।
> kevalAt karmaNa: jJAnAt na.hi mokSa:_abhijAyate |
>
> किम्तु उभाभ्याम् भवेन् मोक्षः साधनम् तु उभयम् विदुः ॥१|१|८॥
>
> kim.tu_ubhAbhyAm bhavet mokSa: sAdhanam tu_ubhayam vidu: ||1|1|8||
>
> .
>
>
> *not by Works alone / nor by Wisdom alone*
>
> *is Freedom won*
>
> *but*
>
> *only by both working together*
>
> *:*
>
> *thus*
>
> *the way to Freedom is twofold*
>
> *.*
>
> ##**mokSa* = release from the cyclical flow of birth, life, death and
> which <mukti> is more appropriate) +
>
> Wisdom = *na.hi – *not at.all is .* mokSa:_abhijAyate – *Freedom won. *
> *vlm.p.8 Neither our acts nor knowledge alone produces liberation, but
> both together are the means.
>
>
>
> अस्मिन् अर्थे पुरावृत्तम् इतिहासम् वदामि ते ।
>
> asmin arthe purAvRttam itihAsam vadAmi te |
>
>
> kAruNya~Akhya: purA ka*:c*it brAhmaNa:_adhIta.vedaka: ||1|1|9||
>
> .
>
> *In this regard, let me tell you a story first told long ago*
>
> *: *
>
> *there was a lad*
>
> *—Karunya.Pitiful—*
>
> *a Brâhmana student, a graduate in Vedic Studies*
>
> *. *
>
> **vlm.*p.9 I will recite to you an example from old traditions, a story
> old.
>
> was first told long ago* – vadAmi te . *let me tell you about . *kAruNya~Akhya:
> .* Karunya.Pitiful . *purA .* long.ago = *ka*:c*it
> brAhmaNa:_adhIta.vedaka: . *a Brâhmana student, a graduate in Vedic
> Studies. *
>
>
>
> अग्निवेश्यस्य पु*tro '*भू*d वे*द.वेदाङ्ग.परगः ।
>
> agnivezyasya putra:_abhUt veda.vedAGga.paraga: |
>
> गु*ror अ*धीत.विद्यः सन् आजगाम गृहम् प्रति ॥१|१|१०॥
> guro: adhIta.vidya: san AjagAma gRham prati ||1|1|10||
>
> .
>
>
> *.*
>
> *having completed his course of Vedic teaching*
>
> *certified by his Guru*
>
> *he came back home*
>
> *.*
>
> **vlm.*p.10 He was the son of Agnivesya and accomplished in the Vedas and
> returned to his own home.
>
> .* having completed his course of Vedic teaching . *guro: adhIta.vidya:
> san – *certified by his Guru . *AjagAma gRham prati . *he came back home.
> *
>
>
>
> त*sthAv अ*कर्म.कृत् तूष्णीम् संशया*नः_गृ*हे तदा ।
> tasthau_akarma.kRt tUSNIm saMzayAna: gRhe tadA |
>
> agnivezya: vilokya_atha putram karma.vivarjitam ||1|1|11||
>
> प्राह एतद् वचो निन्द्यम् गुरु: पुत्रम् हिताय च ।
>
> prAha etat vaca: nindyam guru: putram hitAya ca |
>
> .
>
>
> *he sat there*
>
> *doing nothing*
>
> *silent in the silent house*
>
> *full of doubt*
>
> *.*
>
> *his father agniveshya.Firekeep saw him thus neglecting his karmic duties*
>
> *&*
>
> *spoke these words of fatherly rebuke*
>
> *: *
> *jd: the father's name, agni.vezya.Firekeep, refers.to the most ancient
> place of worship: when man discovered fire, but had not yet learned the use
> of the fire.stick,
>
> of which sutIkSNâs father would be the priestly attendant.
>
> *vlm.p.11 He remained a skeptic at home, reluctant and impassive to do
> anything. When his father Agnivesya saw his son so slack in his duties, he
> upbraided him for his good.
>
> . *saMzayAna: . *full of doubt . *gRhe tadA – *in his home then. *
>
>
>
> *FIREKEEP said—*
>
>
> किम् एतत्, पुत्र, कुरुषे पालनम् न स्व.कर्मणः ॥१|१|१२॥
>
> kim etat, putra, kuruSe pAlanam na sva.karmaNa: ||1|1|12||
>
> akarma.nirata: siddhim katham prApsyasi tat vada |
>
> karmaNa:_asmAt nivRtte: kim kAraNam tat nivedyatAm ||1|1|13||
>
> .
>
>
> *how will you get Siddhi.Empowerment*
>
> *tell me that!*
>
> *when you turn away from Karma.Works*
>
> *what is the reason*
>
> *?*
>
> **vlm.*p.12 Agnivesya said, "My son, why do you not discharge your
> the holy scriptures?
>
> anything."
>
> . *you don't attend to your duties . *akarma.nirata: .* if you don't
> attend to your duties . *siddhim katham prApsyasi – *how will you get
> Siddhi.Empowerment . *tat vada .* tell me that . *karmaNa:_asmAt nivRtte:
> .* when you turn away from Karma.Works . *kim kAraNam tat nivedyatAm . *what
> comes next*
>
>
> *KARUNYA.PITIFUl *(citing scripture)*—*
>
>
>
> याव*त्_जी*वम् अग्निहोत्रम् नित्यम् संध्याम् उपासयेत् ।
> yAvat_jIvam agnihotram nityam saMdhyAm upAsayet |
>
> pravRtti.rUpa: dharma:_ayam zrutyA smRtyA ca coditA: ||1|1|14||
>
> न धनेन भवेन् मोक्षः कर्मणा प्रजया न वा ।
>
> na dhanena bhavet mokSa: karmaNA prajayA na vA |
>
> tyAga.mAtreNa kim.tu_eke yataya:_aznanti ca_amRtam ||1|1|15||
>
> .
>
>
> *thou shalt perform the Fire Sacrifice, the agnihotra"*
>
> *—*
>
> *this is Dharma—*
>
> *so say the spoken and written teachings, both.*
>
> *but*
>
> *"**Not by riches nor worship nor by progeny cometh mokSha.Freedom:*
>
> *only by forsaking them doth a seeker attain deathlessness"*
>
> *—*
>
> *so says another scripture*
>
> *.*
>
> **vlm.*p.14 Karunya replied, "The offering of daily oblations, and
> the Veda and law as the active duties.
>
> souls taste the ambrosia (of emancipation).
>
>
>
> iti zrutyo: dvayo: madhye kim kartavyam mayA, guro |
>
> iti saMdigdhatAm gatvA tUSNIm bhUta:_asmi karmaNi ||1|1|16||
>
> .
>
>
> *between these two scriptural teachings*
>
> *what am I to do*
>
> *? *
>
> *Father, Teacher, *
>
> *such is the doubt I feel, that's why I've been neglectful of my duties*
>
> *.*
>
> **vlm.*p.16 Tell me my father! Which of these rules am I to observe?
>
>
>
>
>
>
> इ*ty उ*क्त्वा तात वि*प्रः_अ*सौ कारु*ण्यः_मौ*नम् आगतः ।
> iti_uktvA tAta vipra:_asau kAruNya: maunam Agata: |
>
> तथा.विधम् सुतम् दृष्ट्वा पुनः प्राह गुरुः सुतम् ॥१|१|१७॥
>
> tathA.vidham sutam dRSTvA puna: prAha guru: sutam ||1|1|17||
>
> .
>
>
> *so*
>
> *my boy*
>
> *–*
>
> *with these sad words*
>
> *that young Brahmin Pitiful grew silent*
>
> *. *
>
> *when the father.guru saw his son so*
>
> *he said this to him*
>
> *: *
>
> **vlm.*p.17 Agnivesya said, "Hear me, my son."After so saying, Karunya
>
>
>
>
>
>
> शृणु, पुत्र, कथाम् एकाम् त*d अ*र्थम् हृद*ये_अ*खिलम् ।
> zRNu, putra, kathAm ekAm tat artham hRdaye_akhilam |
>
> matta:_avadhArya, putra, tvam yathA_icchasi tathA kuru ||1|1|18||
>
> .
>
>
> *:*
>
> *I'm going to tell you a story*
>
> *.*
>
> *take it to heart & think.it.over carefully*
>
> *:*
>
> *then, son,*
>
> *do*
>
> *whatever you may wish to do*
>
> *.*
> *vlm.p.18 "My son, let me tell you a story. When you have fully considered
> its meaning, you may do as you like."
>
>
>
> suruci: nAma kAcit strI: apsara:gaNa* uttamA |
>
> उपविष्टा हिमवतः शिखरे शिखि.संवृते ॥१|१|१९॥
>
> upaviSTA himavata: zikhare zikhi.saMvRte ||1|1|19||
>
> .
>
>
> *a very seductive Apsara.Nymph*
>
> *called Suruchi.Sunbeam*
>
> *&*
>
> *one day*
>
> *she*
>
> *flew down to the highest peak in the Snowy Mountains*
>
> *where peacocks go to play*
>
> *.*
> * an apsara or apsarasa is one of the many inhabitants of Indrâs heaven
>
> whom we will meet in these tales.
>
> surrounded by peacocks.
>
>
>
> ramante kAma.saMtaptA: kimnarya: yatra kimnarai: |
>
> svardhuni_oghena saMsRSTe mahAgha~ogha.vinAzinA ||1|1|20||
>
> .
>
>
> *inflamed by their desire*
>
> *:*
>
> *the Whatnot girls with Whatnot boys*
>
> *play*
>
> *till the River of Heaven gushes.forth to wash away their sins*
>
>
> *. ** kiMnara "what.human", another species of Celestial in the Heaven of
>
> *vlm.p.20 Here kinnaras inflamed by love sported with their mates, and the
> fall of heavenly streams (Ganga and Yamuna) served to cleanse the gravest
> sins of men.
>
>
>
> दूतम् इन्द्रस्य गच्छन्तम् अन्तरिक्षे ददर्श सा ।
>
> dUtam indrasya gacchantam antarikSe dadarza sA |
>
> tam uvAca mahAbhAgA suruci: ca_apsara: varA ||1|1|21||
>
> .
>
> <http://inner.space>*
>
> :
>
> *Suruchi.Sunbeam saw him & spoke with him*
>
> *and that very delightful Sunbeam said*
>
> *—*
> *vlm.p.21 She saw a messenger of indra making his way through the sky.
> Then Suruchi, this most fortunate and best of apsaras, addressed the
> messenger.
>
>
>
>
>
> देवदूत महाभाग कुत आगम्यते त्वया ।
>
> devadUta mahAbhAga kuta* Agamyate tvayA |
>
> अधुना कुत्र गन्ता असि तत्.सर्वम् कृपया वद ॥१|१|२२॥
>
> adhunA kutra gantA_asi tat.sarvam kRpayA vada ||1|1|22||
>
> .
>
>
> *wherever did you come from*
>
> *&*
>
> *where do you go today*
>
> *?*
>
> *I*
>
> *am so very curious*
>
> *:*
>
> *you*
>
> *must tell me everything*
>
> *!*
>
> devadUta*.Divine.Messenger* mahAbhAga.*Great.Enjoyer* kutas*.why?how*
> aagamyate tvayA.*by/with.you* | adhunaa kutra.*?where/when* gantaa asi
> tat.*it/he/that*.sarva*.all/every*.m kRpaa.yA vada.*tell!say*
> .
>
> Agamyate
>
> adhunA
>
> .
>
> *vlm.p.22 Suruchi said, "O you messenger of Gods, tell me kindly from
> where you come and what place are you going at present?"
>
>
>
>
>
> साधु पृष्टम् त्वया सुभ्रू यथावत् कथयामि ते ।
>
> sAdhu pRSTam tvayA subhrU yathAvat kathayAmi te |
>
> अरिष्टनेमी राजर्षिः दत्त्वा राज्यम् सुताय वै ॥१|१|२३॥
>
> ariSTanemI rAjarSi: dattvA rAjyam sutAya vai ||1|1|23||
>
> .
>
>
> *(you with such beautiful eyebrows!)*
>
> *so*
>
> *I*
>
> *will*
>
> *tell you everything*
>
> *:*
>
> *there is a Royal.RShi called ariShTa.nemi.Axle.bar*
>
> *.*
>
> *he was*
>
> *once*
>
> *a Râjâ.King*
>
> *but he gave his kingdom to his son*
>
> *.*
>
> saadhu pRSTa*.asked*.m tvayA.*by/with.you* subhruu yathaavat kathay.Ami
> te.*they/you* | *Arishtanemi* raajarSi: dattvA rAjya*.kingdom*.m *to the*
> suta.Aya vai*.indeed!*
> .
>
> sAdhu
>
> subhrU
>
> yathAvat
>
> kathay
>
> .
>
> *vlm.p.23 The divine messenger replied, "Well have you asked, O pretty
> browed maid, and I will tell you all as it is. The royal sage, King
> Arishtanemi, has given his realm to his son,
>
>
>
> वीतरागः स धर्म~आत्मा निर्ययौ तपसे वनम् ।
>
> vItarAga: sa* dharma.AtmA niryayau tapase vanam |
>
> tapa: carati_asau rAjA parvate gandhamAdane ||1|1|24||
>
> .
>
>
> *free of passion*
>
> *that dharmic soul has gone to the forest*
>
> *to make his Tapas.Offering *
>
> *on Gandha.madana Mountain, the peak of Maddening Perfume*
>
> *. *
> * tapas in the present context is physical austerity thru painful
> practices.
>
> tapas in a higher sense is the essence of prANic energy
>
> evidenced in bodily heat
>
> .
>
> *vlm.p.24 and with religious indifference to the world, has set out to the
> forest to practice asca itiicism. He is performing his austerities on the
> Gandha.madana Mountains.
>
>
>
> kAryam kRtvA mayA tatra tata* Agamyate_adhunA |
>
> गन्ता अस्मि पार्श्वे शक्रस्य तम् वृत्तान्तम् निवेदितुम् ॥१|१|२५॥
>
> gantA_asmi pArzve zakrasya tam vRttAntam niveditum ||1|1|25||
>
> .
>
>
> *back*
>
> *to the presence of the Mighty Indra*
>
> *to give him my report*
>
> *.*
>
> **vlm.*p.25 I am now coming from there after discharge of my errand, and
>
>
>
>
>
>
> वृत्तान्तः *कः**_अ*भवत् तत्र कथयस्व मम प्रभः ।
> vRttAnta: ka:_abhavat tatra kathayasva mama prabha: |
>
> प्रष्टु.कामा विनीता अस्मि न उद्वेगम् कर्तुम् अर्हसि ॥१|१|२६॥
>
> praSTu.kAmA vinItA_asmi na_udvegam kartum arhasi ||1|1|26||
>
> .
>
>
> *what adventure happened there*
>
> *?*
>
> *tell me the story, sir, I'm in suspense*
>
> *—*
>
> *you should never refuse a girl what she truly wants to know*
>
> *.*
>
> **vlm.*p.26 Suruchi said, "Tell me, my lord, what has taken place there?
>
>
>
>
>
> शृणु भद्रे यथावृत्तम् विस्तरेण वदामि ते ।
>
> zRNu bhadre yathAvRttam vistareNa vadAmi te |
>
> tasmin rAjJi vane tatra tapa: carati dustaram ||1|1|27||
>
> .
>
>
> *so...*
>
> *in the woods*
>
> *the king was making hard Tapas*
>
> *:*
>
> *he is a serious yogin*
>
> *.*
>
> **vlm.*p.27 The messenger replied:—Hear me, gentle maid. I will describe
>
>
>
> iti_aham deva.rAjena subhrU: AjJApita: tadA |
>
> दूत त्वम् तत्र गच्छ आशु गृहीत्वा_इदम् विमानकम् ॥१|१|२८॥
>
> dUta tvam tatra gaccha_Azu gRhItvA_idam vimAnakam ||1|1|28||
>
>
> apsara:gaNa.saMyuktam nAnA.vAditra.zobhitam |
>
> गन्धर्व.सिद्ध.य*क्षैः_च* किम्नर~आ*द्यैः_च* शोभितम् ॥१|१|२९॥
> gandharva.siddha.yakSai: ca kimnara+Adyai: ca zobhitam ||1|1|29||
>
> .
>
>
> *—(they're my.brows!)—*
>
> *the Godking gave me his command*
>
> *:*
>
> *INDRA THE CRAFTY GOD.KING SAID**–*
>
>
>
> *Get on your way now, Messenger,*
>
> *take this mind.controlled aircar*
>
> *&*
>
> *take an orchestra*
>
> *&*
>
> *some Gandharva.Choristers*
>
> *&*
>
> *some Siddha.Adepts*
>
> *&*
>
> *some Yaksha.Warders*
>
> *&*
>
> *Kimnara.Whatnots*
>
> *:*
>
> *a Circus of Wonders*
>
> *!*
> *vlm.p.28 On hearing that the king was practicing the utmost rigors of
> asca itiicism in that forest, indra, the lord of gods, asked me to take
> this heavenly car and proceed at once to the spot. 29 "Take this car,"said
> indra, "bearing the apsaras equipped with all their musical instruments,
> and furnished with a band of gandharvas, siddha spiritual masters, yakshas
> and kinnaras.
>
>
>
> ताल.वेणु.मृदङ्ग+आदि.पर्वते गन्धमादने ।
>
> tAla.veNu.mRdaGga+Adi.parvate gandhamAdane |
>
> नाना.वृक्ष.समाकीर्णे गत्वा तस्मिन् गिरौ शुभे ॥१|१|३०॥
>
> nAnA.vRkSa.samAkIrNe gatvA tasmin girau zubhe ||1|1|30||
>
> ariSTanemim rAjAnam, dUta, Aropya vimAnake |
>
> आनय स्वर्ग.भोगाय नगरीम् अमरावतीम् ॥१|१|३१॥
>
> Anaya svarga.bhogAya nagarIm amarAvatIm ||1|1|31||
>
> .
>
>
> *to the Mount of Maddening Perfume*
>
> *and land*
>
> *amongst the palms, bamboos, and sugarcanes*
>
> *.*
>
> *bring*
>
> *this Râjâ, this AriShta.nemi.Axle.bar, to my Immortal City*
>
> *where he can enjoy my heaven*
>
> *.*
>
> **vlm.*p.30 Convey them,"said indra, "with all their string instruments,
>
> immortals."
>
>
>
>
>
>
> इ*ति_आ*ज्ञाम् प्राप्य शक्रस्य गृहीत्वा त*त्_वि*मानकम् ।
> iti_AjJAm prApya zakrasya gRhItvA tat vimAnakam |
>
> sarva.upaskara.saMyuktam tasmin adrau_aham yayau ||1|1|32||
>
> .
>
>
> *obedient to indra*
>
> *I*
>
> *board this beautiful aircar, fully equipped as I described*
>
> *and set.out back to the Mount of Maddening Perfume*
>
> *.*
> *vlm. Receiving this instruction from indra and taking the car with all
> its equipment, I proceeded to that mountain.
>
>
>
> Agatya parvate tasmin rAjJa: gatvA_Azramam mayA |
>
> निवेदिता महेन्द्रस्य सर्वाज्ञ~अरिष्टनेमये ॥१|१|३३॥
>
> niveditA mahendrasya sarvAjJa~ariSTanemaye ||1|1|33||
>
>
> iti mat vacanam zrutvA saMzayAna:_avada*t*_z*ubhe |
>
> .
>
> *I landed on the mountain.top*
>
> *went to Axlebar's Ashrama*
>
> *and gave him my message,*
>
> *the command of Indra the Crafty, King of the Gods*
>
> *.*
>
> *and there, honey, he heard my words and made me this doubtful reply*
>
> *:*
> *vlm.p.33 Having arrived at the mountain and advanced to the king’s
> hermitage, I delivered the orders of the great indra to him.
>
> *vlm.p.34 Hearing my words, O happy lady, King Arishtanemi reluctantly
> spoke to me saying, "I wish to ask you something, O messenger, which I hope
> you will answer.
>
>
>
>
>
>
> प्रष्टुम् इच्छामि दूत त्वाम् त*त्_मे* त्वम् वक्तुम् अर्हसि ॥१|१|३४॥
> praSTum icchAmi dUta tvAm tat me tvam vaktum arhasi ||1|1|34||
>
> .
>
>
> *:*
>
> *I hope that you can answer me*
>
> *.*
> *vlm.p.34 Hearing my words, O happy lady, King Arishtanemi reluctantly
> spoke to me saying, "I wish to ask you something, O messenger, which I hope
> you will answer.
>
>
>
> guNA* doSA: ca ke tatra svarge vada mama_agrata: |
>
> jJAtvA sthitim tu tatratyAm kariSye_aham yathA.ruci ||1|1|35||
>
> .
>
>
> *are the virtues & vices of life in Heaven*
>
> *?*
>
> *tell me directly*
>
> *when I know that*
>
> *—what kind of place it is to live in—*
>
> *then*
>
> *I will do what seems best*
>
> *. *
> *vlm.p.35 Tell me what good and what evil are in heaven, so that I may
> decide whether I want to settle there."
>
>
>
>
>
> स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमम् सुखम् ।
>
> svarge puNyasya sAmagryA bhujyate paramam sukham |
>
> उत्तमेन तु पुण्येन प्राप्नोति स्वर्गम् उत्तमम् ॥१|१|३६॥
>
> uttamena tu puNyena prApnoti svargam uttamam ||1|1|36||
>
> madhyamena tathA madhya: svarga: bhavati na_anyathA |
>
> kaNiSThena tu puNyena svarga: bhavati tAdRza: ||1|1|37||
>
> .
>
>
> *:*
>
> *but Highest Heaven is got by the most highly holy;*
>
> *but for the middling, there is Middle Heaven instead;*
>
> *and for the least holy Heaven it is likewise less*
>
> *. *
>
> **vlm.*p.36 I answered, saying, "In heaven there is ample reward for
> that leads one to higher heavens.
>
>
>
>
> para~utkarSa~asahiSNutvam spardhA ca_eva samai: ca tai: |
>
> kaniSThena ca saMtoSa: yAvat puNya~akSaya: bhavet ||1|1|38||
>
> kSINe puNye vizanti_etam martya.lokam ca mAnavA: |
>
> iti+Adi guNa.doSA: ca svarge rAjan avasthitA: ||1|1|39||
>
> .
>
>
> *satisfaction with diminished Holiness of inferiors *
>
> *then Holiness is lost, and humans return to the realm of death.*
>
> *Such are the virtues & vices, Your Majesty, that exist in Heaven."*
>
> *: *
>
> **vlm.*p.38 But one’s virtue is destroyed by impatience at the excellence
> of others.
>
> exaggerated, boastful yAjJ • attractive • #*utkarSa m. .* pulling
> better, prosperity • excellence, eminence, r, KSS.&c • excess, abundance.
>
> – spardhA.*rivalry/envy .* ca_eva samai: ca tai: . *for those who are
> equal . *kaniSThena ca .* or else inferior . *saMtoSa: yAvat
> puNya~akSaya: bhavet *.* *their contentment in.this.way Holiness becomes
> diminished. *
>
> **vlm.*p.39 When one’s virtue is thus destroyed, he must enter the abode
>
>
>
> iti zrutvA vaca: bhadre sa* rAjA pratyabhAsata |
>
> न_इच्छामि देवदूत अहम् स्वर्गम् ईदृग्.विधम् फलम् ॥१|१|४०॥
>
> na_icchAmi devadUta_aham svargam IdRk.vidham phalam ||1|1|40||
>
> .
>
>
> *&*
>
> *hearing these words, my dear...*
>
>
>
> *The rAjA.King Arishtanemi replied:*
>
>
>
> *"I don't want it!*
>
> *Divine Messenger, this is not for me*
>
> *—*
>
> *this tit.for.tat Heaven."*
>
>
> अतः परम् महोग्रम् च तपः कृत्वा कलेवरम् ।
>
> ata: param mahogram ca tapa: kRtvA kalevaram |
>
> tyakSyAmi_aham a.zuddham hi jIrNAm tvacam iva_uraga: ||1|1|41||
>
> .
>
>
> *once I've made some very fierce tapas*
>
> *—some great austerity—*
>
> *I'll discard this rotten old carcass*
>
> *&*
>
> *slip my skin like a snake*
>
> *.*
>
> **vlm.*p.41 Henceforth I will practice the most austere form of asca
> snake abandons his time.worn skin.
>
>
>
> देवदूत विमान_इदम् गृहीत्वा त्वम् यथागतः ।
>
> devadUta vimAna_idam gRhItvA tvam yathAgata: |
>
> tathA gaccha mahendrasya saMnidhau tvam nama:_astu te ||1|1|42||
>
> .
>
>
> *take this contraption of yours*
>
> *and go back the way you came*
>
> *into the presence of Great indra*
>
> *.*
>
> *and so I wish you well*
>
> *.*
>
> **vlm.*p.42 Be pleased, O messenger of the Gods, to return with your
> in good fortune."
>
>
>
>
>
>
> इ*ty उक्तः_अ*हम् ग*तः_भ*द्रे शक्रस्य* अ*ग्रे निवेदितम् ।
> iti_ukta:_aham gata: bhadre zakrasya_agre niveditam |
>
> yathAvRtam nivedya_atha mahat.AzcaryatAm gata: ||1|1|43||
>
> puna: prAha mahendra: mAm zlakSNam madhurayA girA |
>
> .
>
>
> *so I went, dear girl,*
>
> *and so I was debriefed by Indra.Shakra*
>
> *and when he heard my report*
>
> *he was very much amazed*
>
> *.*
>
> *but that great Lord answered me in a sweetly mellow voice*
>
> *—*
>
>
>
> *LORD.INDRA said—*
>
>
>
> दूत गच्छ पु*नः_त*त्र तम् राजानम् नय* आ*श्रमम् ॥१|१|४४॥
> dUta gaccha puna: tatra tam rAjAnam naya_Azramam ||1|1|44||
>
>
> vAlmIke: jJAta.tattvasya svabodha~artham virAgiNam |
>
> संदेशम् मम वाल्मी*केः_म*ह*र्षेः_त्व*म् निवेदय ॥१|१|४५॥
> saMdezam mama vAlmIke: maharSe: tvam nivedaya ||1|1|45||
>
> .
>
>
> *:*
>
> *you will go back there and lead him to an âshrama*
>
> *where there is a certain Vâlmi'ki they call the Anthill Man*
>
> *:*
>
> *he knows about the truth of Thatness*
>
> *and dispassion that leads to Realization*
>
> *.*
>
> *you should give the Great.RShi this message from me*
>
> *:*
> *jd. Thatness . <tattva> . is commonly translated as "Truth";
>
> literally it is "the condition of being That";
>
> but in this Freedom Method it is particularly the "That" of the Great
> Sayings
>
> <OM tat sat> and the ambiguous <tat tvam asi / tattvam asi>.
>
> Much more will be said of it in the many pages to come.
>
>
>
> maharSe tvam vinItAya rAjA_asmai vItarAgiNe |
>
> न स्वर्गम् इच्छते तत्त्वम् प्रबोधय महामुने ॥१|१|४६॥
>
> na svargam icchate tattvam prabodhaya mahAmune ||1|1|46||
>
> tena samsAra.du:khArta: mokSam eSyati ca kramAt |
>
> .
>
>
> *explain to the Great.Rshi how His Majesty wants no heaven,*
>
> *but rather his awakening to Thatness*
>
> *for that is how the miserable sorrows of Samsâra lead to Moksha.Freedom*
>
> *. *
>
> *THE MESSENGER continued—*
>
>
>
> इ*ty उ*क्त्वा देव.राजेन प्रेषि*to '*हम् त*d अ*न्तिके ॥१|१|४७॥
> iti_uktvA deva.rAjena preSita:_aham tat antike ||1|1|47||
>
> .
>
>
> *the Godking sent me back*
>
> *...*
> iti uktvA deva.rAjena preSita: aham tat antike
>
> .
>
> *vlm.
>
>
>
> mayA_Agatya puna: tatra rAjA valmIka.janmane|
>
> निवेदितः महेन्द्रस्य राज्ञा मोक्षस्य साधनम्॥४८॥
>
> nivedita: mahendrasya rAjJA mokSasya sAdhanam||48||
>
> .
>
>
> *when I brought the rAjA there,*
>
> *I told the Anthill Man how Great.indra wished him*
>
> *to show the path to Freedom for the King*
>
> *.*
> mayA_Agatya puna: tatra rAjA valmIka.janmane | निवेदितः महेन्द्रस्य राज्ञा
> मोक्षस्य साधनम्
>
> nivedita: mahendrasya rAjJA mokSasya sAdhanam
>
> .
>
> *vlm.
>
>
>
>
>
>
> त*तः_व*ल्मीक.जन्म* अ*सौ राजानम् सम्.अपृच्छत ।
> tata: valmIka.janma_asau rAjAnam sam.apRcchata |
>
> अनामयम् अति.प्रीत्या कुशल.प्रश्न.वार्तया ॥१|१|४९॥
>
> anAmayam ati.prItyA kuzala.prazna.vArtayA ||1|1|49||
>
> .
>
>
> *the anthill.born sage*
>
> *addressed this Râjâ.King*
>
> *with friendly questioning about his health and his prosperity*
>
> *.*
> tata: valmIka.janma_asau rAjAnam sam.apRcchata | anAmayam ati.prItyA
> kuzala.prazna.vArtayA
>
> .
>
> *vlm.
>
>
>
>
>
> भगवन् धर्म.तत्त्व.ज्ञ ज्ञात.ज्ञेय.विदाम् वर ।
>
> bhagavan dharma.tattva.jJa jJAta.jJeya.vidAm vara |
>
> kRtArtha:_aham bhavat.dRSTyA tat eva kuzalam mama ||1|1|50||
>
> .
>
>
> *you're the Knower of dharmic Truth*
>
> *the foremost of those what understand*
>
> *what's known and what's to.be.known*
>
> *:*
>
> *I have my goal fulfilled merely in seeing you*
>
> *that alone is my health and prosperity*
>
> *!*
>
>
>
> भगवन् प्रष्टुम् इच्छामि त*d अ*विघ्नेन मे वद ।
> bhagavan praSTum icchAmi tat avighnena me vada |
>
> samsAra.bandha.du:kha~Artai: katham muJcAmi tat vada ||1|1|51||
>
> .
>
>
> *I have something to ask,*
>
> *please answer unreservedly*
>
> *.*
>
> *this saMsAra*
>
> *is bondage and sorrow and suffering*
>
> *.*
>
> *how I am to be released from it*
>
> *:*
>
> *tell me that*
>
> *.*
>
>
>
> *VÂLMÎKÎ **of the ANTHILL said—*
>
>
> शृणु राजन् प्रवक्ष्यामि रामयणम् अखण्डितम् ।
>
> zRNu rAjan pravakSyAmi rAmayaNam akhaNDitam |
>
> zrutvA_avardhAya yatnena jIvanmukta: bhaviSyasi ||1|1|52||
>
> .
>
>
> *:*
>
> *I am going to relate to you*
>
> *the entire Râmâyana*
>
> *"rAmâs Journey"*
>
> *.*
>
> *hear it*
>
> *consider it*
>
> *practice it*
>
> *:*
>
> *you will become Living.Free*
>
> *.*
> zRNu rAjan pravakSyAmi rAmayaNam akhaNDitam | zrutvA_avardhAya yatnena
> jIvanmukta: bhaviSyasi
>
> .
>
> *VLMitra.p.52 vAlmIki said, "Hear me O king! I will relate the entire
> Râmayana to you. By hearing and understanding you will be saved even while
> in this life.
>
>
>
> वसिष्ठ.राम.संवादम् मोक्ष.उपाय.कथाम् शुभाम् ।
>
> vasiSTha.rAma.saMvAdam mokSa.upAya.kathAm zubhAm |
>
> jJAta.svabhAva: rAjendra vadAmi zrUyatAm budha ||1|1|53||
>
> .
>
>
> *is an excellent Freedom.Method I know.about*
>
> *with many stories.*
>
> *I'll tell it to Your Majesty; give it your wise attention*
>
> *.*
> *vlm.p.53 O great and intelligent king, listen as I repeat the sacred
> conversation that took place between rAma and vasiShTha relating the way of
> liberation, which I well know from my own knowledge."
>
> zubhAm *is a happy Freedom.Method I know.about with many stories. *
> jJAta.svabhA*va: *rAjendra vadAmi zrUyatAm budha* Lord rAjA, I'll tell it
> to you; give it your wise attention*
>
>
>
> *THE KING asked—*
>
>
>
> *कः**_रा*मः कीदृशः कस्य ब*द्धः_वा* मुक्त एव वा ।
> ka: rAma: kIdRza: kasya baddha: vA mukta* eva vA |
>
> etat me nizcitam brUhi jJAnam tattva.vidAm vara ||1|1|54||
>
>
> *Who is this rAma*
>
> *?*
>
> *what sort of man is he*
>
> *?*
>
> *how was he bound*
>
> *?*
>
> *how was he freed*
>
> *?*
>
> *you*
>
> *are the wisest of the wise: kindly explain all this to me*
>
> *.*
> ka: rAma: kIdRza: kasya baddha: vA mukta* eva vA | etat me nizcitam brUhi
> jJAnam tattva.vidAm vara
>
> .
>
> *VLMitra.p.54 The king replied, "O best of sages, tell me precisely who
> and what this Râma was. What was his bondage and how did he become free of
> it?"
>
>
>
>
>
>
> शाप.व्याज.वशा*त्_ए*वम् राज.वेष.ध*रः_ह*रिः ।
>
> zApa.vyAja.vazAt evam rAja.veSa.dhara: hari: |
>
> आहृत.अज्ञान.सम्पन्नः किम्चि*त्_ज्ञः_अ*सौ भवत् प्रभुः ॥१|१|५५॥
> AhRta~ajJAna.sampanna: kimcit_jJa:_asau bhavat prabhu: ||1|1|55||
>
> .
>
>
> *was transformed into the body of a prince*
>
> *&*
>
> *he, altho wise, fell into ignorance*
>
> *.*
> zApa.vyAja.vazAt evam rAja.veSa.dhara: hari: | AhRta~ajJAna.sampanna:
> kimcit_jJa:_asau bhavat prabhu:
>
> .
>
> *vlm.p.55 *vAlmIki said, "Vishnu was cursed to take the form of a prince
> with an assumed ignorance like that of men of little understanding."
>
>
>
>
>
>
> चि*d.आ*नन्द.स्वरूपे हि रामे च_एत*नि_अ*विग्रहे ।
> cit.Ananda.svarUpe hi rAme ca_etani_a.vigrahe |
>
> शापस्य कारणम् ब्रूहि कः शप्ता चेति मे वद ॥१|१|५६॥
>
> zApasya kAraNam brUhi ka: zaptA ca itii me vada ||1|1|56||
>
> .
>
>
> *hari was Consciousness.Joy itself*
>
> *Perfect Awareness in the flesh*
>
> *how*
>
> *was he cursed;*
>
> *and what cursed him?*
>
> *kindly explain me that*
>
> *.*
> cit.Ananda.svarUpe hi rAme ca_etani_a.vigrahe | zApasya kAraNam brUhi ka:
> zaptA ca itii me vada
>
> .
>
> *VLMitra.p.56 The king said, "Tell me who was the author of that curse,
> and how it could befall Râma, who was the personification of consciousness
> and joy, and the very image of wisdom."
>
>
>
>
>
> सनत्कुमारः निष्काम* अवसत् ब्रह्म.पद्मनि ।
>
> sanatkumAra: niSkAma* avasat brahma.padmani |
>
> vaikuNThAt Agata: viSNu:_trailokya~adhipati: prabhu: ||1|1|57||
>
> .
>
>
> *desireless*
>
> *dwelt in brahmA's Lotus.land*
>
> *.*
>
> *Vishnu*
>
> *master and overlord of the three worlds*
>
> *once visited there from his Vaikuntha home*
>
> *.*
> sanatkumAra: niSkAma* avasat brahma.padmani | vaikuNThAt Agata:
> viSNu:_trailokya~adhipati: prabhu:
>
> .
>
> *vlm.p.Sanatkumara, what was devoid of desires, had been residing at the
> abode of Brahma, to which viSNu, the lord of the three worlds, was a
> visitor from Vaikuntha.
>
>
>
>
> brAhmaNA pUjita: tatra satya.loka.nivAsibhi: |
>
> विना कुमारम् तम् दृष्ट्वा* हि_**उ*वाच प्र*भुः_ई*श्वरः ॥१|१|५८॥
> vinA kumAram tam dRSTvA hi_uvAca prabhu: Izvara: ||1|1|58||
>
> .
>
>
> *was honored in the proper way*
>
> *by Brahmâ the Immense*
>
> *and all the dwellers in Satya.World*
>
> *except*
>
> *this Kumâra the Boy*
>
> *.*
>
> *so*
>
> *the Lord had this to say*
>
> *:*
> brAhmaNA pUjita: tatra satya.loka.nivAsibhi: | vinA kumAram tam dRSTvA
> hi_uvAca prabhu: Izvara:
>
> .
>
> *VLMitra.p.58 The lord god Vishnu was welcomed by all the inhabitants of
> the brahmaloka as well as by brahma himself, except by Sanatkumara. The god
> Vishnu addressed Sanatkumara,
>
>
>
> sanatkumAra stabdha:_asi niSkAma: garva.ceSTayA |
>
> ata:_tvam bhava.kAmArta: zara.janma_iti nAmata: ||1|1|59||
>
> .
>
>
> *—*
>
> *you may be free from desire*
>
> *but you're full of*
>
> *pride*
>
> *and arrogant*
>
> *.*
>
> *because of this you will take birth as*
>
> *Karttikeya, the Reed.born!"*
> .
>
> sanatkumAra stabdha:_asi niSkAma: garva.ceSTayA | ata:_tvam bhava.kAmArta:
> zara.janma_iti nAmata:
>
> .
>
> *VLMitra.p.59 "Sanatkumara, it is ignorance that makes you forsake your
> desires for fear of rebirth, therefore you must be born under the name of
> Sara-janma to be troubled with desires."
>
>
>
> tena_api zApita: viSNu: sarva.jJatvam tava_asti yat |
>
> किम्चित्.कालम् हि तत् त्यक्त्वा त्वम् अज्ञानी भविष्यसि ॥१|१|६०॥
>
> kimcit.kAlam hi tat tyaktvA tvam ajJAnI bhaviSyasi ||1|1|60||
>
> .
>
>
> *:*
>
> *"For all of your omniscience,*
>
> *there'll come a time when you become as ignorant as any man!" *
> .
>
> tena_api zApita: viSNu: sarva.jJatvam tava_asti yat | kimcit.kAlam hi tat
> tyaktvA tvam ajJAnI bhaviSyasi
>
> .
>
> *vlm.p.60 In return, Sanatkumara denounced viSNu by saying, "Even as all
> discerning as you are, you shall have to sacrifice your omniscience for
> some time, and live as an ignorant mortal."
>
>
>
> bhRgu: bhAryAm hatAm dRSTvA hi_uvAca krodha.mRcchita: |
>
> विष्णो तव अपि भार्याया वियोगो हि भविष्यति ॥१|१|६१॥
>
> viSNo tava_api bhAryAyA viyoga: hi bhaviSyati ||1|1|61||
>
> .
>
>
> *she was beheaded by his Wheel of Fire*
>
> *.*
>
> *blind with anger, Bhrgu the Fiery said*
>
> *:*
>
> *"Vishnu, you too will be separated from your wife!"*
>
> *. *
> bhRgu: bhAryAm hatAm dRSTvA hi_uvAca krodha.mRcchita: | viSNo tava_api
> bhAryAyA viyoga: hi bhaviSyati
>
> .
>
> *vlm.p.61 There was another curse pronounced upon viSNu by the sage bhRgu
> who, seeing his wife killed by viSNu, became incensed with anger and said,
> "viSNu you shall have also to be deprived of your wife."
>
>
>
> vRndayA zApita: viSNu: chalanam yat tvayA kRtam |
>
> ata:_tvam strI.viyogam tu vacanAn mama yAsyasi ||1|1|62||
>
> .
>
>
> *—*
>
> *"For this adultery*
>
> *soon you'll be separated from your wife,*
>
> *I give you my word!"*
> .
>
> vRndayA zApita: viSNu: chalanam yat tvayA kRtam | ata:_tvam strI.viyogam
> tu vacanAn mama yAsyasi
>
> .
>
> *VLMitra.p.62 Vishnu was again cursed by Vrinda to be deprived of his
> wife, on account of his beguiling her (in the form of her husband).
>
> *ASatthaye. "Since you perpetuated trickery (by causing me to lose my
> fidelity by your pretending to be my husband), hence by my word, you will
> with viSNu in annual ceremony!
>
>
>
> भार्या हि देवदत्तस्य पयोष्णी.तीर.संस्थिता ।
>
> bhAryA hi devadattasya payoSNI.tIra.saMsthitA |
>
> nRsiMha.veSa.dhRk~viSNum dRSTvA paJcatvam AgatA ||1|1|63||
>
> .
>
>
> *standing by Payoshni River*
>
> *saw Nr.simha the Man.Lion*
>
> *which frightened her to death*
>
> *.*
> bhAryA hi devadattasya payoSNI.tIra.saMsthitA | nRsiMha.veSa.dhRk~viSNum
> dRSTvA paJcatvam AgatA
>
> *vlm.p.63 Again, when the pregnant wife of Devadatta was killed from fear
> on seeing the man.lion figure of viSNu (Narasimha),
>
>
>
> tena zapta: hi nR.hari: du:kha.Arta: strI.viyogata: |
>
> तव अपि भार्यया सार्धम् वियोगो हि भविष्यसि ॥१|१|६४॥
>
> tava_api bhAryayA sArdham viyoga:_hi bhaviSyasi ||1|1|64||
>
> .
>
>
> *Devadatta cursed Vishnu to separation from his wife*
>
> *:*
>
> *"sudden and soon you also will see what it is to lose your wife!"*
> .
>
> tena zapta: hi nR.hari: du:kha.Arta: strI.viyogata: | tava_api bhAryayA
> sArdham viyoga:_hi bhaviSyasi
>
> .
>
> *VLMitra.p.64 the leonine Vishnu was denounced by the husband who was
> sorely afflicted at the loss of his wife.
>
>
>
>
> bhRguNA_evam kumAreNa zApita: deva.zarmaNA |
>
> वृन्दया शापि*तः_विष्णुः_ते*न मानुष्यताम् गतः ॥१|१|६५॥
> vRndayA zApita: viSNu: tena mAnuSyatAm gata: ||1|1|65||
>
> .
>
>
> *so*
>
> *by Bhrgu*
>
> *&*
>
> *by Kumâra*
>
> *cursed*
>
> *—*
>
> *by Deva.sharma*
>
> *&*
>
> *by Vrndâ*
>
> *cursed*
>
> *Vishnu thereby has come to the state of Humankind*
>
> *.*
> bhRguNA_evam kumAreNa zApita: deva.zarmaNA | vRndayA zApita: viSNu: tena
> mAnuSyatAm gata:
>
> .
>
> *VLMitra.p.65 Thus cursed by bhRgu, Sanatkumara, Devadatta and Vrinda,
> Vishnu was obliged to be born on this earth in the figure of a human being.
>
>
>
> एतत् ते कथितम् सर्वम् शाप.व्याजस्य कारणम् ।
>
> etat te kathitam sarvam zApa.vyAjasya kAraNam |
>
> इदानीम् वच्मि तत्.सर्वम् सावधान.मतिः शृणु ॥१|१|६६॥
>
> idAnIm vacmi tat.sarvam sAvadhAna.mati: zRNu ||1|1|66||
>
> .
>
>
> *it has been told to you*
>
> *:*
>
> *all this business of causes and curses being settled in your thoughts,*
>
> *pay attention now*
>
> *. *
> etat te kathitam sarvam zApa.vyAjasya kAraNam | idAnIm vacmi tat.sarvam
> sAvadhAna.mati: zRNu
>
> *VLMitra.p.66 I have explained to you the causes of all the curses passed
> on Vishnu. Now I will tell you other things, and you will have to listen
> carefully.
>
>
>
>
>
>
>
>
>
> NOTE On some Technical Terms of the Invocation
>
>
>
> these notes offer a helpful reference for future reading.
>
> what is not clear in them will be more than fully expounded, with many
> illustrative stories, in the Cantos and Books to come.
>
> THAT: "That" is the 'tat' of the mahA-vAkya Great-Saying, Om TAT SAT.
>
> BEINGS and THINGS: bhUta Beings are things which have become in Time—for
> example, the You that you call "I". sthita Things are things which are
> situate in Place. a *bhUta becomes. a *sthita is.
>
> ARISE/SUBSUME: YV, after the two introductory books [on Dispassion, and
> Seeking],
>
> and before the great Treatise on nirvANa [Books 6 and 7], has three Books
> that deal with the saMsAra. ¶ Book 4 deals with utpatti.Outfall, the state
> of the arising of Beings and Things. Book 5 is concerned with the sthiti
> State of the Beings and Things. And Book 6 tells how they subsume, and come
> at last to upashama.Peace.
>
> SAT SUCH: "sat" is usually translated as "Being", or "Existence", but it
> comprehends both these terms. I use "sat Such" or "So", and often
> "[apparently] real" in the "sattA Suchness".
>
> the first couplet of the Invocation refers to the first part of the triad
> sat-chit-Ananda, reality-Consciousness-Joy.
>
> the second couplet refers to chit.Consciousness, seen in its own triad of
> Knowledge-Perception-Action.
>
> whole object of study. in this verse it is used analytically, as *jJA*na
> Knowledge. and this Knowledge has its own triad: *jJA*tr Knower, *jJA*na
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
> next Canto:
>
> FM1002 A VISIT FROM BRAHMÂ THE IMMENSE 1.JA03 .z29
>
>
> https://www.dropbox.com/s/87rvm939016gzvc/fm1002%201.ja03%20A%20Visit%20from%20brahmA%20the%20Immense%20.z29.docx?dl=0
>
> FM.1.1-FM.1.33 ||
>
> https://www.dropbox.com/s/gt7q9dayzl1g0ly/FM.1.1-FM.1.33%20end.docx?dl=0
>
> 1.vairAgya
>
> https://www.dropbox.com/s/ig0euiqpt1h8f6x/1.vairagya.docx?dl=0
>
>
>
> +++
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>
>
> On Wed, Jan 2, 2019 at 9:49 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>>
>>
>>
>>
>> DAILY READINGS th 3 January, 2019
>>
>> fm4046 2.ja03 On LIVING-FREE .z33
>>
>>
>> https://www.dropbox.com/s/zkxsqa1fm9rr2tv/fm4046%202.ja03%20On%20LIVING-FREE%20.z33.docx?dl=0
>>
>> fm6119 3.ja03 Pervasion of the Self .z11
>>
>>
>> https://www.dropbox.com/s/3p0fm2m1883r7wh/fm6119%203.ja03%20Pervasion%20of%20the%20Self%20.z11.docx?dl=0
>>
>> fm1002 1.ja03 A Visit from brahmA the Immense .z29
>>
>>
>> https://www.dropbox.com/s/87rvm939016gzvc/fm1002%201.ja03%20A%20Visit%20from%20brahmA%20the%20Immense%20.z29.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>> fm1001 1.ja01-03 OVERTURE .z66
>>
>>
>> https://www.dropbox.com/s/x1ybvsqcn05r6e9/fm1001%201.ja01-03%20OVERTURE%20.z66.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *THE 3-YEAR COURSE*
>>
>>
>>
>>
>>
>> *the Yoga TREASURY of vasiSTha The Supreme,*
>>
>>
>>
>> *called mokSha.upAya, or yoga-vAsiShTha*
>>
>>
>>
>> *in the Greater rAmAyaNa of vAlmIki of the Anthill.*
>>
>> BEGINNING
>>
>>
>>
>> jd:
>>
>> Like most Eastern spiritual works, this begins with an invocation:
>>
>> not of gaNapati,
>>
>> nor any God
>>
>> nor "God"
>>
>> but rather of that nameless
>>
>> That
>>
>> tat तत् सत् sat
>>
>> which will be our three-years' journey and our goal in this long course
>> of study.
>>
>>
>>
>>
>>
>> the first three verses form an Invocation
>>
>> which is a late addition to the text by that wise student Anonymous
>>
>> and most elegant in its statement.
>>
>> it would well be memorized by any serious student of this work,
>>
>> and daily recalled,
>>
>> until the meaning of its saMskRta terms becomes naturally understood.
>>
>> to the extent that YV presents a doctrine, the first three verses are the
>> essence of that doctrine.
>>
>>
>>
>> but before we begin, I offer my own invocation of my guru bhagavan ramaNa
>> maharShi, by remembering his useful saMskRta verse:
>>
>>
>>
>> http://www.flickr.com/photos/pilgrimsandmystics/3047191275/
>>
>>
>>
>>
>> *ह्य्**_**अहम् अहम् इति* *साक्षाद्**_**आत्म**-**रूपेन* *भाति* *।*
>>
>> *हृदि* *विश* *मनसा* *त्वं* *चिन्वता* *मज्जता* *वा*
>>
>> *पवन**-**चलन**=**रोधाद्**_**आत्म**-**निष्थो* *भव* *त्वम्* *॥१|१|*
>> hRdaya.kuhara-madhye kevala-brahma=mAtraM
>>
>> hi_aham aham iti sAkSAt_Atma-rUpena bhAti |
>>
>> hRdi viza manasA tvam cinvatA majjatA vA
>>
>>
>> .
>>
>> *within the Cavern of the Heart,*
>>
>> *a mode of the whole brahman*
>>
>> *(witnessing as "I-I")*
>>
>> *shines as a self that assumes a form*
>>
>> *: *
>>
>> *enter the Heart*
>>
>> *with manas.Mind meditating wholeness *
>>
>> *or *
>>
>> *immerge in it *
>>
>> *restraining the Airs*
>>
>> *.*
>>
>> *be settled in yourSelf*
>>
>> *.*
>>
>>
>>
>>
>>
>> *o*ॐ*m*
>>
>>
>>
>>
>>
>>
>>
>> *INVOCATION *
>>
>>
>> 1.1.1
>>
>> यतः सर्वाणि भूतानि प्रतिभान्ति स्थितानि च ।
>>
>> yata: sarvANi bhUtAni pratibhAnti sthitAni ca |
>>
>> यत्र_एव_उपशमम् यान्ति तस्मै सत्य.आत्मने नमः ॥१|१|१॥
>>
>> yatra_eva_upazamam yAnti tasmai satya.Atmane nama: ||1|1|1||
>>
>> .
>>
>>
>> *–where too they come to Quietude–*
>>
>> *to that Self of Reality give praise*
>>
>> *!*
>> ~vlm.p.1 Hail the Eternal. Om, salutation to that Reality from whom all
>> beings proceed, by whom they are manifest, upon whom they depend, and in
>> whom they become extinct.
>>
>> ca -* project and are situate = *yatra_eva – *where too - *upazamam
>> yAnti – *to Quietude they come - *tasmai satya*.Atm*ane nama: - *to that
>> Self of Reality give praise! *
>> 2
>>
>> ज्ञाता ज्ञानम् तथा ज्ञेयम् द्रष्टा दर्शन-दृश्य=भूः ।
>>
>> jJAtA jJAnam tathA jJeyam draSTA darzana-dRzya=bhU: |
>>
>> कर्ता हेतुः क्रिया यस्मात् तस्मै ज्ञप्ति.आत्मने नमः ॥१|१|२॥
>>
>>
>> .
>>
>> *The knower, knowledge, what's to.be.known;*
>>
>> *the Seer, the ground of sights to.be.seen;*
>>
>> *the doer, cause, & action*
>>
>> *:*
>>
>> *to that from.which all these proceed, the Self of envisionment*
>>
>> *give praise*
>>
>> *!*
>> ~vlm.p.2 He is the knower, the knowledge and all that is to be known. He
>> is the seer, the act of seeing, and all that is to be seen. He is the
>> actor, the cause and the effect, therefore salutation to He who is all
>> knowledge himself.
>>
>> *draSTA darzana-dRzya=bhU: – *the Seer, the ground of sights to.be.seen;
>> - *kartA hetu: kriyA – *the doer, cause, & deed* – yasmAt – *from.which
>> these are, -* tasmai jJapti*.Atm*ane nama: - *to.that Self of
>> envisionment give praise! *
>> 3
>>
>> स्फुरन्ति शिकरा* यस्मात् आनन्दस्य_अम्बरे_अवनौ ।
>>
>> sphuranti zikarA* yasmAt Anandasya_ambare_avanau |
>>
>> सर्वेषाम् जीवनम् तस्मै ब्रह्म.आनन्द.आत्मने नमः ॥१|१|३॥
>>
>> sarveSAm jIvanam tasmai brahma.Ananda.Atmane nama: ||1|1|3||
>>
>>
>> *Showers pour from it*
>>
>> *:*
>>
>> *in a joyous sky on earth, the life of all*
>>
>> *:*
>>
>> *to that Self of Joy in this Immensity give praise*
>>
>> *!*
>> ~vlm.p.3 Salutation to He who is supreme bliss itself, from whom flow the
>> dews of delight both in heaven and earth, and who is the life of all.
>>
>>
>>
>>
>>
>>
>>
>> jd:
>>
>> Wherever the text begins, we do not know who is narrating it:
>>
>> the text begins anonymously,
>>
>> as a Tale told in a special form which we encounter in other Samskrt
>> storybooks,
>>
>> and which many Westerners have encountered
>>
>> Here we find stories nested within stories,
>>
>> the first of which will end only in the final chapters of y7, Nirva'na
>> Concluded.
>>
>>
>>
>> +++
>>
>> NARRATOR:
>>
>>
>>
>> 1.1.4
>>
>> सुतीक्ष्ण: ब्राह्मणः कःचित् संशय.आकृष्ट-मानसः।
>>
>> अगस्तेः आश्रमम् गत्वा मुनिम् पप्रच्छ सादरम्॥४॥
>>
>> agaste: Azramam gatvA munim papraccha sAdaram ||1|1|4||
>>
>> .
>>
>> wits, who*
>>
>> *was overcome by doubt*
>>
>> *.*
>>
>> *He went to the A'shrama of Agasti the Mountain.Man *
>>
>> *& *
>>
>> *he questioned the quiet Muni (with great respect)*
>>
>> *.*
>> ~vlm.p.4 One Sutikshna, a brAhmaNa whose mind was full of questions, went
>> to the hermitage of Agastya and respectfully asked the sage,
>>
>> Suti'kshna.Pinpoint for his sharp wits, who was overcome by doubt. - *saMzaya.AkRSTa-mAnasa:
>> + agaste: Azramam gatvA -* he went to the A'shrama of Agasti the
>> Mountain.Man - *and questioned* the quiet Muni (with great respect). *
>>
>>
>>
>> *Pinpoint asked —*
>> 5
>>
>> भगवन् धर्म-तत्त्व.ज्ञ सर्व-शास्त्र-वि.निश्चित ।
>>
>> bhagavan dharma-tattva.jJa sarva-zAstra-vi.nizcita |
>>
>> संशयः_अस्ति महान् एकः त्वम् एतम् कृपया वद ॥१|१|५॥
>>
>> saMzaya:_asti mahAn eka: tvam etam kRpayA vada ||1|1|5||
>>
>> .
>>
>>
>> *all of the truths of the Sha'stra.teachings!*
>>
>> *but there's a doubt**–**a great one**–**troubling me*
>>
>> *: *
>>
>> *take pity and explain it*
>>
>> *. *
>> ~vlm.p.5 "O great sage! You are informed in all the ways and truths of
>> virtue, and know all the scriptures with certainty. I am in a great doubt,
>> and I pray you will kindly remove it.
>>
>> sarva-zAstra-vi.nizcita – *all-Sha'stra-certain - *saMzaya:_asti -* a
>> doubt there is - *mahAn eka: - *a great one - *tvam etam kRpayA vada – *you
>> should mercifully tell. *
>>
>>
>> 6
>>
>> मोक्षस्य कारणम् कर्म ज्ञानम् वा मोक्ष-साधनम् ।
>>
>> mokSasya kAraNam karma jJAnam vA mokSa-sAdhanam |
>>
>> उभयम् वा वि.निश्चित्य एकम् कथय कारणम् ॥१|१|६॥
>>
>> ubhayam vA vi.nizcitya ekam kathaya kAraNam ||1|1|6||
>>
>> .
>>
>>
>> *: *
>>
>> *what is the cause of it, *
>>
>> *Karmic.Action or Jna'na.Wisdom*
>>
>> *or *
>>
>> *are they both the means of getting Freedom*
>>
>> *?*
>>
>> *tell me clearly what's the cause*
>>
>> *. *
>> *jd. saMskRta makes a distinction of "knowledge" in the roots #vid and
>> #jnA –
>>
>> both jnAna and vidyA can be translated as "knowledge",
>>
>> the first intuitive, as realization; the second deductive, as science.
>>
>> I use capitalization to distinguish them: vidyA.knowledge/science, jJAna
>> ; Knowledge/Intuition
>>
>> (but when jnAna-yoga is implied, I use the term "Wisdom").
>>
>> "Karma" activity here has the special sense of ritual worship.
>>
>> ~vlm.p.6 Tell me, in your opinion, whether liberation results from a
>> man’s acts or his knowledge or both?"
>>
>> or Jna'na.Wisdom vA - mokSa-sAdhanam – *or are both the means to attain
>> Freedom - *ubhayam vA - vi.nizcitya* ekam kathaya kAraNam – *tell me
>> certainly the cause. *
>> *jd. saMskRta makes a distinction of "knowledge" in the roots #vid and
>> #jnA – both jnAna and vidyA
>>
>> can be translated as "knowledge", the first intuitive, as realization;
>> the second deductive, as science.
>>
>> I use capitalization to distinguish them: vidyA.knowledge/science, jJAna
>> ; Knowledge/Intuition
>>
>> (but when jnAna-yoga is implied, I use the term "Wisdom").
>>
>> "Karma" activity here has the special sense of ritual worship.
>>
>>
>>
>> 7
>>
>> उभाभ्याम् एव पक्षाभ्याम् यथा खे पक्षिणाम् गतिः ।
>>
>> ubhAbhyAm eva pakSAbhyAm yathA khe pakSiNAm gati: |
>>
>> तथा_एव ज्ञान-कर्मभ्याम् जायते परमम् पदम् ॥१|१|७॥
>>
>> tathA_eva jJAna-karmabhyAm jAyate paramam padam ||1|1|7||
>>
>> .
>>
>>
>> *birds travel on two wings*
>>
>> *: *
>>
>> *so** too do Wisdom & Worship ascend to the highest state*
>>
>> *. *
>> ~vlm.p.7 Agastya replied:—As the birds fly in the air with both wings, so
>> the highest state of emancipation is attained through both knowledge and
>> acts.
>>
>> gati: - *in the sky is the path of birds - *tathA_eva jJAna-karmabhyAm -*
>> thus too do Wisdom & Karma = *jAyate paramam padam – *rise to the
>> highest state. *
>> 8
>>
>> केवलात् कर्मणः ज्ञानात् न.हि मोक्षः_अभिजायते ।
>>
>> kevalAt karmaNa: jJAnAt na.hi mokSa:_abhijAyate |
>>
>> किम्तु_उभाभ्याम् भवेत् मोक्षः साधनम् तु_उभयम् विदुः ॥१|१|८॥
>>
>> kim.tu_ubhAbhyAm bhavet mokSa: sAdhanam tu_ubhayam vidu: ||1|1|8||
>>
>> .
>>
>>
>> *not by Works alone / nor by Wisdom alone*
>>
>> *is Freedom won*
>>
>> *but*
>>
>> *only by both working together*
>>
>> *:*
>>
>> *thus*
>>
>> *the way to Freedom is twofold*
>>
>> *.*
>>
>> * #*mokSa* - release from the cyclical flow of birth, life, death and
>> which <mukti> is more appropriate).
>>
>> Wisdom = *na.hi – *not at.all is -* mokSa:_abhijAyate – *Freedom won. *
>>
>> मोक्ष् #mokS - #*mokSa* - release from the cyclical flow of birth, life,
>> "liberation", for which <mukti> is more appropriate).
>>
>> ~vlm.p.8 Neither our acts nor knowledge alone produces liberation, but
>> both together are the means.
>>
>> 9
>>
>> अस्मिन् अर्थे पुरावृत्तम् इतिहासम् वदामि ते ।
>>
>> asmin arthe purAvRttam itihAsam vadAmi te |
>>
>> कारुण्य~आख्यः पुरा कःचित् ब्राह्मणः_अधीत-वेदकः ॥१|१|९॥
>>
>>
>> .
>>
>> *In this regard, let me tell you a story first told long ago*
>>
>> *: *
>>
>> *there was a lad*
>>
>> *—Karunya.Pitiful—*
>>
>> *a Bra'hmana student, a graduate in Vedic Studies*
>>
>> *. *
>> ~vlm.p.9 I will recite to you an example from old traditions, a story of
>> a brAhmaNa named Karunya, who was learned in the Vedas in the days of old.
>>
>> that was first told long ago* – vadAmi te - *let me tell you about - *kAruNya~Akhya:
>> -* Karunya.Pitiful - *purA -* long.ago = *ka*:c*it
>> brAhmaNa:_adhIta-vedaka: - *a Bra'hmana student, a graduate in Vedic
>> Studies. *
>> 10
>>
>> अग्निवेश्यस्य पुत्रः_अभूत् वेद-वेदाङ्ग-परगः ।
>>
>> गुरोः अधीत-विद्यः सन् आजगाम गृहम् प्रति ॥१|१|१०॥
>>
>> agnivezyasya putra:_abhUt veda-vedAGga-paraga: |
>>
>> guro: adhIta-vidya: san AjagAma gRham prati ||1|1|10||
>>
>> .
>>
>>
>> *.*
>>
>> *having completed his course of Vedic teaching*
>>
>> *certified by his Guru*
>>
>> *he came back home*
>>
>> *.*
>> ~vlm.p.10 He was the son of Agnivesya and accomplished in the Vedas and
>> all their branches. After finishing his studies with his teacher, he
>> returned to his own home.
>>
>> -* having completed his course of Vedic teaching - *guro: adhIta-vidya:
>> san – *certified by his Guru - *AjagAma gRham prati - *he came back
>> home. *
>> 11
>>
>> तस्थौ_अकर्म.कृत् तूष्णीम् संशयानः गृहे तदा ।
>>
>> tasthau_akarma.kRt tUSNIm saMzayAna: gRhe tadA |
>>
>> अग्निवेश्यः विलोक्य_अथ पुत्रम् कर्म-विवर्जितम् ॥१|१|११॥
>>
>> agnivezya: vilokya_atha putram karma-vivarjitam ||1|1|11||
>>
>> प्राह एतद् वचो निन्द्यम् गुरु: पुत्रम् हिताय च ।
>>
>> prAha etat vaca: nindyam guru: putram hitAya ca |
>>
>> .
>>
>>
>> *he sat there*
>>
>> *doing nothing*
>>
>> *silent in the silent house*
>>
>> *full of doubt*
>>
>> *.*
>>
>> *his father agniveshya.Firekeep saw him thus neglecting his karmic duties*
>>
>> *&*
>>
>> *spoke these words of fatherly rebuke*
>>
>> *: *
>> *jd: the father's name, agni.vezya-Firekeep, refers.to the most ancient
>> place of worship: when man discovered fire, but had not yet learned the use
>> of the fire-stick,
>>
>> of which sutIkSNa's father would be the priestly attendant.
>>
>> ~vlm.p.11 He remained a skeptic at home, reluctant and impassive to do
>> anything. When his father Agnivesya saw his son so slack in his duties, he
>> upbraided him for his good.
>>
>> - *saMzayAna: - *full of doubt - *gRhe tadA – *in his home then. *
>>
>>
>>
>> *FIREKEEP said—*
>> 12-13
>>
>> किम् एतत्, पुत्र, कुरुषे पालनम् न स्व-कर्मणः ॥१|१|१२॥
>>
>> kim etat, putra, kuruSe pAlanam na sva-karmaNa: ||1|1|12||
>>
>> अकर्म-निरतः सिद्धिम् कथम् प्राप्स्यसि तत् वद ।
>>
>> akarma-nirata: siddhim katham prApsyasi tat vada |
>>
>> कर्मणः_अस्मात् निवृत्तेः किम् कारणम् तत् निवेद्यताम् ॥१|१|१३॥
>>
>> karmaNa:_asmAt nivRtte: kim kAraNam tat nivedyatAm ||1|1|13||
>>
>> .
>>
>>
>> *how will you get Siddhi.Empowerment*
>>
>> *tell me that!*
>>
>> *when you turn away from Karma.Works*
>>
>> *what is the reason*
>>
>> *?*
>> ~vlm.p.12 Agnivesya said, "My son, why do you not discharge your duties?
>> Why are you not observing the daily rituals and the injunctions of the holy
>> scriptures?
>>
>> ~vlm.p.13. Tell me how can you succeed in anything if you remain
>> inactive? How can you attain salvation? Tell me why you are not doing
>> anything."
>>
>> sva-karmaNa: - *you don't attend to your duties - *akarma-nirata: -* if
>> you don't attend to your duties - *siddhim katham prApsyasi – *how will
>> you get Siddhi.Empowerment - *tat vada -* tell me that - *karmaNa:_asmAt
>> nivRtte: -* when you turn away from Karma.Works - *kim kAraNam tat
>> nivedyatAm - *what comes next*
>>
>>
>> *Karunya.Pitiful *(citing scripture)*—*
>> 14-15
>>
>> यावत् जीवम् अग्निहोत्रम् नित्यम् संध्याम् उपासयेत् ।
>>
>> yAvat_jIvam agnihotram nityam saMdhyAm upAsayet |
>>
>> प्रवृत्ति-रूपः धर्मः_अयम् श्रुत्या स्मृत्या च चोदिताः ॥१|१|१४॥
>>
>> pravRtti-rUpa: dharma:_ayam zrutyA smRtyA ca coditA: ||1|1|14||
>>
>> न धनेन भवेत् मोक्षः कर्मणा प्रजया न वा ।
>>
>> na dhanena bhavet mokSa: karmaNA prajayA na vA |
>>
>> त्याग-मात्रेण किम्तु_एके यतयः_अश्नन्ति च_अमृतम् ॥१|१|१५॥
>>
>> tyAga-mAtreNa kim.tu_eke yataya:_aznanti ca_amRtam ||1|1|15||
>>
>> .
>>
>>
>> *thou shalt perform the Fire Sacrifice, the agnihotra**"*
>>
>> *—*
>>
>> *this is Dharma—*
>>
>> *so say the spoken and written teachings, both.*
>>
>> *but*
>>
>> *"**Not by riches nor worship nor by progeny cometh mokSha.Freedom:*
>>
>> *only by forsaking them doth a seeker attain deathlessness**"*
>>
>> *—*
>>
>> *so says another scripture*
>>
>> *.*
>> ~vlm.p.14 Karunya replied, "The offering of daily oblations, and
>> performance of morning and evening devotions during life, are inculcated in
>> the Veda and law as the active duties.
>>
>> ~vlm.p.15 But it is neither by acts or riches, nor by means of children
>> that one obtains his liberation. It is solely by self-denial that the great
>> souls taste the ambrosia (of emancipation).
>>
>> 16
>>
>> इति श्रुत्योः द्वयोः मध्ये किम् कर्तव्यम् मया, गुरो ।
>>
>> iti zrutyo: dvayo: madhye kim kartavyam mayA, guro |
>>
>> इति संदिग्धताम् गत्वा तूष्णीम् भूतः_अस्मि कर्मणि ॥१|१|१६॥
>>
>> iti saMdigdhatAm gatvA tUSNIm bhUta:_asmi karmaNi ||1|1|16||
>>
>> .
>>
>>
>> *between these two scriptural teachings*
>>
>> *what am I to do*
>>
>> *? *
>>
>> *Father, Teacher, *
>>
>> *such is the doubt I feel, that's why I've been neglectful of my duties*
>>
>> *.*
>> ~vlm.p.16 Tell me my father! Which of these rules am I to observe?
>> Doubtful of this I have become indifferent to acts."
>>
>>
>>
>> 17
>>
>> इति_उक्त्वा तात विप्रः_असौ कारुण्यः मौनम् आगतः ।
>>
>> iti_uktvA tAta vipra:_asau kAruNya: maunam Agata: |
>>
>> तथा-विधम् सुतम् दृष्ट्वा पुनः प्राह गुरुः सुतम् ॥१|१|१७॥
>>
>> tathA-vidham sutam dRSTvA puna: prAha guru: sutam ||1|1|17||
>>
>> .
>>
>>
>> *so*
>>
>> *my boy*
>>
>> *–*
>>
>> *with these sad words*
>>
>> *that young Brahmin Pitiful grew silent*
>>
>> *. *
>>
>> *when the father-guru saw his son so*
>>
>> *he said this to him*
>>
>> *: *
>> ~vlm.p.17 Agnivesya said, "Hear me, my son."After so saying, Karunya held
>> his silence. His father seeing him quiet, continued speaking.
>>
>>
>>
>> 18
>>
>> शृणु, पुत्र, कथाम् एकाम् तत् अर्थम् हृदये_अखिलम् ।
>>
>> zRNu, putra, kathAm ekAm tat artham hRdaye_akhilam |
>>
>> मत्तः_अवधार्य, पुत्र, त्वम् यथा_इच्छसि तथा कुरु ॥१|१|१८॥
>>
>> matta:_avadhArya, putra, tvam yathA_icchasi tathA kuru ||1|1|18||
>>
>> .
>>
>>
>> *:*
>>
>> *I'm going to tell you a story*
>>
>> *.*
>>
>> *take it to heart & think.it.over carefully*
>>
>> *:*
>>
>> *then, son,*
>>
>> *do*
>>
>> *whatever you may wish to do*
>>
>> *.*
>> ~vlm.p.18 "My son, let me tell you a story. When you have fully
>> considered its meaning, you may do as you like."
>>
>> 19
>>
>> सुरुचिः नाम काचित् स्त्रीः अप्सरःगण* उत्तमा ।
>>
>> suruci: nAma kAcit strI: apsara:gaNa* uttamA |
>>
>> उपविष्टा हिमवतः शिखरे शिखि-संवृते ॥१|१|१९॥
>>
>> upaviSTA himavata: zikhare zikhi-saMvRte ||1|1|19||
>>
>> .
>>
>>
>> *a very seductive Apsara.Nymph*
>>
>> *called Suruchi.Sunbeam*
>>
>> *&*
>>
>> *one day*
>>
>> *she*
>>
>> *flew down to the highest peak in the Snowy Mountains*
>>
>> *where peacocks go to play*
>>
>> *.*
>> * an apsara or apsarasa is one of the many inhabitants of Indra's heaven
>>
>> whom we will meet in these tales.
>>
>> ~vlm.p.19 Agnivesya speaking:—There was a lady named Suruchi, the best of
>> the apsara nymphs, who was seated on the mountain peak of Himalaya,
>> surrounded by peacocks.
>>
>> 20
>>
>> रमन्ते काम-संतप्ताः किम्नर्यः यत्र किम्नरैः ।
>>
>> ramante kAma-saMtaptA: kimnarya: yatra kimnarai: |
>>
>> स्वर्धुनि_ओघेन संसृष्टे महाघ~ओघ-विनाशिना ॥१|१|२०॥
>>
>> svardhuni_oghena saMsRSTe mahAgha~ogha-vinAzinA ||1|1|20||
>>
>> .
>>
>>
>> *inflamed by their desire*
>>
>> *:*
>>
>> *the Whatnot girls with Whatnot boys*
>>
>> *play*
>>
>> *till the River of Heaven gushes.forth to wash away their sins*
>>
>>
>> *. ** kiMnara "what-human", another species of Celestial in the Heaven
>>
>> ~vlm.p.20 Here kinnaras inflamed by love sported with their mates, and
>> the fall of heavenly streams (Ganga and Yamuna) served to cleanse the
>> gravest sins of men.
>>
>> 21
>>
>> दूतम् इन्द्रस्य गच्छन्तम् अन्तरिक्षे ददर्श सा ।
>>
>> dUtam indrasya gacchantam antarikSe dadarza sA |
>>
>> तम् उवाच महाभागा सुरुचिः च_अप्सरःवरा ॥१|१|२१॥
>>
>> tam uvAca mahAbhAgA suruciH ca_apsara: varA ||1|1|21||
>>
>> .
>>
>> <http://inner.space>*
>>
>> :
>>
>> *Suruchi.Sunbeam saw him & spoke with him*
>>
>> *and that very delightful Sunbeam said*
>>
>> *—*
>> ~vlm.p.21 She saw a messenger of indra making his way through the sky.
>> Then Suruchi, this most fortunate and best of apsaras, addressed the
>> messenger.
>>
>>
>>
>> 22
>>
>> देवदूत महाभाग कुत* आगम्यते त्वया ।
>>
>> devadUta mahAbhAga kuta* Agamyate tvayA |
>>
>> अधुना कुत्र गन्ता_असि तत्-सर्वम् कृपया वद ॥१|१|२२॥
>>
>> adhunA kutra gantA_asi tat-sarvam kRpayA vada ||1|1|22||
>>
>> .
>>
>>
>> *wherever did you come from*
>>
>> *&*
>>
>> *where do you go today*
>>
>> *?*
>>
>> *I*
>>
>> *am so very curious*
>>
>> *:*
>>
>> *you*
>>
>> *must tell me everything*
>>
>> *!*
>> ~vlm.p.22 Suruchi said, "O you messenger of Gods, tell me kindly from
>> where you come and what place are you going at present?"
>>
>>
>>
>> 23
>>
>> साधु पृष्टम् त्वया सुभ्रू यथावत् कथयामि ते ।
>>
>> sAdhu pRSTam tvayA subhrU yathAvat kathayAmi te |
>>
>> अरिष्टनेमी राजर्षिः दत्त्वा राज्यम् सुताय वै ॥१|१|२३॥
>>
>> ariSTanemI rAjarSi: dattvA rAjyam sutAya vai ||1|1|23||
>>
>> .
>>
>>
>> *(you with such beautiful eyebrows!)*
>>
>> *so*
>>
>> *I*
>>
>> *will*
>>
>> *tell you everything*
>>
>> *:*
>>
>> *there is a Royal.RShi called ariShTa.nemi-Axle.bar*
>>
>> *.*
>>
>> *he was*
>>
>> *once*
>>
>> *a Ra'ja'.King*
>>
>> *but he gave his kingdom to his son*
>>
>> *.*
>> ~vlm.p.23 The divine messenger replied, "Well have you asked, O pretty
>> browed maid, and I will tell you all as it is. The royal sage, King
>> Arishtanemi, has given his realm to his son,
>>
>> 24
>>
>> वीतरागः स* धर्म~आत्मा निर्ययौ तपसे वनम् ।
>>
>> तपः चरति_असौ राजा पर्वते गन्धमादने ॥१|१|२४॥
>>
>> tapa: carati_asau rAjA parvate gandhamAdane ||1|1|24||
>>
>> .
>>
>>
>> *free of passion*
>>
>> *that dharmic soul has gone to the forest*
>>
>> *to make his Tapas.Offering *
>>
>> *on Gandha-madana Mountain, the peak of Maddening Perfume*
>>
>> *. *
>> * tapas in the present context is physical austerity thru painful
>> practices.
>>
>> tapas in a higher sense is the essence of prANic energy
>>
>> evidenced in bodily heat
>>
>> .
>>
>> ~vlm.p.24 and with religious indifference to the world, has set out to
>> the forest to practice asceticism. He is performing his austerities on the
>> Gandha-madana Mountains.
>>
>> 25
>>
>> कार्यम् कृत्वा मया तत्र तत* आगम्यते_अधुना ।
>>
>> kAryam kRtvA mayA tatra tata* Agamyate_adhunA |
>>
>> गन्ता_अस्मि पार्श्वे शक्रस्य तम् वृत्तान्तम् निवेदितुम् ॥१|१|२५॥
>>
>> gantA_asmi pArzve zakrasya tam vRttAntam niveditum ||1|1|25||
>>
>> .
>>
>>
>> *back*
>>
>> *to the presence of the Mighty Indra*
>>
>> *to give him my report*
>>
>> *.*
>> ~vlm.p.25 I am now coming from there after discharge of my errand, and
>> returning to indra’s palace to report the matter."
>>
>>
>>
>> 26
>>
>> वृत्तान्तः कः_अभवत् तत्र कथयस्व मम प्रभः ।
>>
>> vRttAnta: ka:_abhavat tatra kathayasva mama prabha: |
>>
>> प्रष्टु.कामा विनीता_अस्मि न_उद्वेगम् कर्तुम् अर्हसि ॥१|१|२६॥
>>
>> praSTu.kAmA vinItA_asmi na_udvegam kartum arhasi ||1|1|26||
>>
>> .
>>
>>
>> *what adventure happened there*
>>
>> *?*
>>
>> *tell me the story, sir, I'm in suspense*
>>
>> *—*
>>
>> *you should never refuse a girl what she truly wants to know*
>>
>> *.*
>> ~vlm.p.26 Suruchi said, "Tell me, my lord, what has taken place there? I
>> am humbly very curious. You should not cause me the pain of anxiety."
>>
>>
>>
>> 27
>>
>> शृणु भद्रे यथावृत्तम् विस्तरेण वदामि ते ।
>>
>> zRNu bhadre yathAvRttam vistareNa vadAmi te |
>>
>> तस्मिन् राज्ञि वने तत्र तपः चरति दुस्तरम् ॥१|१|२७॥
>>
>> tasmin rAjJi vane tatra tapa: carati dustaram ||1|1|27||
>>
>> .
>>
>>
>> *so...*
>>
>> *in the woods*
>>
>> *the king was making hard Tapas*
>>
>> *:*
>>
>> *he is a serious yogin*
>>
>> *.*
>> ~vlm.p.27 The messenger replied:—Hear me, gentle maid. I will describe
>> everything as it has occurred.
>>
>> 28-29
>>
>> इति_अहम् देवराजेन सुभ्रूः आज्ञापितः तदा ।
>>
>> iti_aham deva.rAjena subhrU: AjJApita: tadA |
>>
>> दूत त्वम् तत्र गच्छ_आशु गृहीत्वा_इदम् विमानकम् ॥१|१|२८॥
>>
>> dUta tvam tatra gaccha_Azu gRhItvA_idam vimAnakam ||1|1|28||
>>
>> अप्सरःगण-संयुक्तम् नाना-वादित्र-शोभितम् ।
>>
>> apsara:gaNa-saMyuktam nAnA-vAditra-zobhitam |
>>
>> गन्धर्व-सिद्ध-यक्षैः च किम्नर~आद्यैः च शोभितम् ॥१|१|२९॥
>>
>> gandharva-siddha-yakSai: ca kimnara+Adyai: ca zobhitam ||1|1|29||
>>
>> .
>>
>>
>> *—(they're **my-brows!)—*
>>
>> *the Godking gave me his command*
>>
>> *:*
>>
>> *Indra the Crafty God.King said**–*
>>
>>
>>
>> *Get on your way now, Messenger,*
>>
>> *take this mind-controlled aircar*
>>
>> *&*
>>
>> *take an orchestra*
>>
>> *&*
>>
>> *some Gandharva.Choristers*
>>
>> *&*
>>
>> *some Siddha.Adepts*
>>
>> *&*
>>
>> *some Yaksha.Warders*
>>
>> *&*
>>
>> *Kimnara.Whatnots*
>>
>> *:*
>>
>> *a Circus of Wonders*
>>
>> *!*
>> ~vlm.p.28 On hearing that the king was practicing the utmost rigors of
>> asceticism in that forest, indra, the lord of gods, asked me to take this
>> heavenly car and proceed at once to the spot. 29 "Take this car,"said
>> indra, "bearing the apsaras equipped with all their musical instruments,
>> and furnished with a band of gandharvas, siddha spiritual masters, yakshas
>> and kinnaras.
>>
>> 30-31
>>
>> ताल-वेणु-मृदङ्ग+आदि-पर्वते गन्धमादने ।
>>
>> tAla-veNu-mRdaGga+Adi-parvate gandhamAdane |
>>
>> नाना-वृक्ष-समाकीर्णे गत्वा तस्मिन् गिरौ शुभे ॥१|१|३०॥
>>
>> nAnA-vRkSa-samAkIrNe gatvA tasmin girau zubhe ||1|1|30||
>>
>> अरिष्टनेमिम् राजानम्, दूत, आरोप्य विमानके ।
>>
>> ariSTanemim rAjAnam, dUta, Aropya vimAnake |
>>
>> आनय स्वर्ग-भोगाय नगरीम् अमरावतीम् ॥१|१|३१॥
>>
>> Anaya svarga-bhogAya nagarIm amarAvatIm ||1|1|31||
>>
>> .
>>
>>
>> *to the Mount of Maddening Perfume*
>>
>> *and land*
>>
>> *amongst the palms, bamboos, and sugarcanes*
>>
>> *.*
>>
>> *bring*
>>
>> *this Ra'ja', this AriShta.nemi-Axle.bar, to my Immortal City*
>>
>> *where he can enjoy my heaven*
>>
>> *.*
>> ~vlm.p.30 Convey them,"said indra, "with all their string instruments,
>> flutes and drums to the woodland mount of Gandha-madana.
>>
>> ~vlm.p.31 There, having placed King Arishtanemi in the car, bring him to
>> the enjoyment of heavenly delight in this city of Amaravati, the seat of
>> immortals."
>>
>>
>>
>> 32
>>
>> इति_आज्ञाम् प्राप्य शक्रस्य गृहीत्वा तत् विमानकम् ।
>>
>> iti_AjJAm prApya zakrasya gRhItvA tat vimAnakam |
>>
>> सर्व~उपस्कर-संयुक्तम् तस्मिन् अद्रौ_अहम् ययौ ॥१|१|३२॥
>>
>> sarva.upaskara-saMyuktam tasmin adrau_aham yayau ||1|1|32||
>>
>> .
>>
>>
>> *obedient to indra*
>>
>> *I*
>>
>> *board this beautiful aircar, fully equipped as I described*
>>
>> *and set.out back to the Mount of Maddening Perfume*
>>
>> *.*
>> ~vlm. Receiving this instruction from indra and taking the car with all
>> its equipment, I proceeded to that mountain.
>>
>> 33-34
>>
>> आगत्य पर्वते तस्मिन् राज्ञः गत्वा_आश्रमम् मया ।
>>
>> Agatya parvate tasmin rAjJa: gatvA_Azramam mayA |
>>
>> निवेदिता महेन्द्रस्य सर्वाज्ञ~अरिष्टनेमये ॥१|१|३३॥
>>
>> niveditA mahendrasya sarvAjJa~ariSTanemaye ||1|1|33||
>>
>> इति मत् वचनम् श्रुत्वा संशयानः_अवदत् शुभे ।
>>
>> iti mat vacanam zrutvA saMzayAna:_avadat_zubhe |
>>
>> .
>>
>>
>> *went to Axlebar's Ashrama*
>>
>> *and gave him my message,*
>>
>> *the command of Indra the Crafty, King of the Gods*
>>
>> *.*
>>
>> *and there, honey, he heard my words and made me this doubtful reply*
>>
>> *:*
>> ~vlm.p.33 Having arrived at the mountain and advanced to the king’s
>> hermitage, I delivered the orders of the great indra to him.
>>
>> ~vlm.p.34 Hearing my words, O happy lady, King Arishtanemi reluctantly
>> spoke to me saying, "I wish to ask you something, O messenger, which I hope
>> you will answer.
>>
>>
>>
>> 34
>>
>> प्रष्टुम् इच्छामि दूत त्वाम् तत् मे त्वम् वक्तुम् अर्हसि ॥१|१|३४॥
>>
>> praSTum icchAmi dUta tvAm tat me tvam vaktum arhasi ||1|1|34||
>>
>> .
>>
>>
>> *:*
>>
>> *I hope that you can answer me*
>>
>> *.*
>> ~vlm.p.34 Hearing my words, O happy lady, King Arishtanemi reluctantly
>> spoke to me saying, "I wish to ask you something, O messenger, which I hope
>> you will answer.
>>
>> 35
>>
>> गुणा* दोषाः च के तत्र स्वर्गे वद मम_अग्रतः ।
>>
>> ज्ञात्वा स्थितिम् तु तत्रत्याम् करिष्ये_अहम् यथा-रुचि ॥१|१|३५॥
>>
>> guNA* doSA: ca ke tatra svarge vada mama_agrata: |
>>
>> jJAtvA sthitim tu tatratyAm kariSye_aham yathA-ruci ||1|1|35||
>>
>> .
>>
>>
>> *are the virtues & vices of life in Heaven*
>>
>> *?*
>>
>> *tell me directly*
>>
>> *when I know that*
>>
>> *—what kind of place it is to live in—*
>>
>> *then*
>>
>> *I will do what seems best*
>>
>> *. *
>> ~vlm.p.35 Tell me what good and what evil are in heaven, so that I may
>> decide whether I want to settle there."
>>
>>
>>
>> 36-37
>>
>> स्वर्गे पुण्यस्य सामग्र्या भुज्यते परमम् सुखम् ।
>>
>> svarge puNyasya sAmagryA bhujyate paramam sukham |
>>
>> उत्तमेन तु पुण्येन प्राप्नोति स्वर्गम् उत्तमम् ॥१|१|३६॥
>>
>> uttamena tu puNyena prApnoti svargam uttamam ||1|1|36||
>>
>> मध्यमेन तथा मध्यः स्वर्गः भवति न_अन्यथा ।
>>
>> madhyamena tathA madhya: svarga: bhavati na_anyathA |
>>
>> कणिष्ठेन तु पुण्येन स्वर्गः भवति तादृशः ॥१|१|३७॥
>>
>> kaNiSThena tu puNyena svarga: bhavati tAdRza: ||1|1|37||
>>
>> .
>>
>>
>> *:*
>>
>> *but Highest Heaven is got by the most highly holy;*
>>
>> *but for the middling, there is Middle Heaven instead;*
>>
>> *and for the least holy Heaven it is likewise less*
>>
>> *. *
>> ~vlm.p.36 I answered, saying, "In heaven there is ample reward for merit,
>> conferring perfect bliss (to all); but it is the degree of merit that leads
>> one to higher heavens.
>>
>> ~vlm.p.37 By moderate virtue, one is certainly entitled to a middle
>> station. Virtue of an inferior order leads a person to a lower position.
>>
>> 38-39
>>
>> पर~उत्कर्ष~असहिष्णुत्वम् स्पर्धा च_एव समैः च तैः ।
>>
>> para~utkarSa~asahiSNutvam spardhA ca_eva samai: ca tai: |
>>
>> कनिष्ठेन च संतोषः यावत् पुण्य~अक्षयः भवेत् ॥१|१|३८॥
>>
>> kaniSThena ca saMtoSa: yAvat puNya~akSaya: bhavet ||1|1|38||
>>
>> क्षीणे पुण्ये विशन्ति_एतम् मर्त्य.लोकम् च मानवाः ।
>>
>> kSINe puNye vizanti_etam martya.lokam ca mAnavA: |
>>
>> इति+आदि गुण-दोषाः च स्वर्गे राजन् अवस्थिताः ॥१|१|३९॥
>>
>> iti+Adi guNa-doSA: ca svarge rAjan avasthitA: ||1|1|39||
>>
>> .
>>
>>
>> *satisfaction with diminished Holiness of inferiors *
>>
>> *then Holiness is lost, and humans return to the realm of death.*
>>
>> *Such are the virtues & vices, Your Majesty, that exist in Heaven."*
>>
>> *: *
>> ~vlm.p.38 But one’s virtue is destroyed by impatience at the excellence
>> of his betters, by haughtiness to his equals, and by joy at the inferiority
>> of others.
>>
>> Lex. exaggerated, boastful yAjJ • attractive • #*utkarSa m. -* pulling
>> better, prosperity • excellence, eminence, r, KSS.&c • excess, abundance.
>>
>> – spardhA.*rivalry/envy -* ca_eva samai: ca tai: - *for those who are
>> equal - *kaniSThena ca -* or else inferior - *saMtoSa: yAvat
>> puNya~akSaya: bhavet * -* *their contentment **in.this.way Holiness
>> becomes diminished. *
>> ~vlm.p.39 When one’s virtue is thus destroyed, he must enter the abode of
>> mortals. These and the like are the effects of good and evil in heaven."
>>
>> 40
>>
>> इति श्रुत्वा वचः भद्रे स* राजा प्रति.अभाषत ।
>>
>> न_इच्छामि देवदूत_अहम् स्वर्गम् ईदृग्-विधम् फलम् ॥१|१|४०॥
>>
>>
>> *. *
>>
>> *so I told him*
>>
>> *&*
>>
>> *hearing these words, my dear...*
>>
>>
>>
>> *The rAjA.King Arishtanemi replied:*
>>
>>
>>
>> *"I don't want it!*
>>
>> *Divine Messenger, this is not for me*
>>
>> *—*
>>
>> *this tit.for.tat Heaven."*
>> 41
>>
>> अतः परम् महोग्रम् च तपः कृत्वा कलेवरम् ।
>>
>> ata: param mahogram ca tapa: kRtvA kalevaram |
>>
>> त्यक्ष्यामि_अहम् अ-शुद्धम् हि जीर्णाम् त्वचम् इव_उरगः ॥१|१|४१॥
>>
>> tyakSyAmi_aham a-zuddham hi jIrNAm tvacam iva_uraga: ||1|1|41||
>>
>> .
>>
>>
>> *once I've made some very fierce tapas*
>>
>> *—some great austerity—*
>>
>> *I'll discard this rotten old carcass*
>>
>> *&*
>>
>> *slip my skin like a snake*
>>
>> *.*
>> ~vlm.p.41 Henceforth I will practice the most austere form of asceticism
>> and abandon this my unhallowed human frame in the same way as a snake
>> abandons his time-worn skin.
>>
>> 42
>>
>> देवदूत विमान_इदम् गृहीत्वा त्वम् यथागतः ।
>>
>> तथा गच्छ महेन्द्रस्य संनिधौ त्वम् नमः_अस्तु ते ॥१|१|४२॥
>>
>> devadUta vimAna_idam gRhItvA tvam yathAgata: |
>>
>> tathA gaccha mahendrasya saMnidhau tvam nama:_astu te ||1|1|42||
>>
>> .
>>
>>
>> *take this contraption of yours*
>>
>> *and go back the way you came*
>>
>> *into the presence of Great indra*
>>
>> *.*
>>
>> *and so I wish you well*
>>
>> *.*
>> ~vlm.p.42 Be pleased, O messenger of the Gods, to return with your
>> heavenly car to the presence of the great indra from where you came. Travel
>> in good fortune."
>>
>>
>>
>> 43-44
>>
>> इति_उक्तः_अहम् गतः भद्रे शक्रस्य_अग्रे निवेदितम् ।
>>
>> यथावृतम् निवेद्य_अथ महत्-आश्चर्यताम् गतः ॥१|१|४३॥
>>
>> पुनः प्राह महेन्द्रः माम् श्लक्ष्णम् मधुरया गिरा ।
>>
>> iti_ukta:_aham gata: bhadre zakrasya_agre niveditam |
>>
>> puna: prAha mahendra: mAm zlakSNam madhurayA girA |
>>
>> .
>>
>>
>> *so I went, dear girl,*
>>
>> *and so I was debriefed by Indra.Shakra*
>>
>> *and when he heard my report*
>>
>> *he was very much amazed*
>>
>> *.*
>>
>> *but that great Lord answered me in a sweetly mellow voice*
>>
>> *—*
>>
>> *Lord.Indra said—*
>> 44-45
>>
>> दूत गच्छ पुनः तत्र तम् राजानम् नय_आश्रमम् ॥१|१|४४॥
>>
>> dUta gaccha puna: tatra tam rAjAnam naya_Azramam ||1|1|44||
>>
>> वाल्मीकेः ज्ञात-तत्त्वस्य स्वबोध~अर्थम् विरागिणम् ।
>>
>> vAlmIke: jJAta-tattvasya svabodha~artham virAgiNam |
>>
>> संदेशम् मम वाल्मीकेः महर्षेः त्वम् निवेदय ॥१|१|४५॥
>>
>> saMdezam mama vAlmIke: maharSe: tvam nivedaya ||1|1|45||
>>
>> .
>>
>>
>> *:*
>>
>> *you will go back there and lead him to an A'shrama*
>>
>> *where there is a certain Va'lmi'ki they call the Anthill Man*
>>
>> *:*
>>
>> *he knows about the truth of Thatness*
>>
>> *and dispassion that leads to Realization*
>>
>> *.*
>>
>> *you should give the Great.RShi this message from me*
>>
>> *:*
>> *jd. Thatness - <tattva> - is commonly translated as "Truth";
>>
>> literally it is "the condition of being That";
>>
>> but in this Freedom Method it is particularly the "That" of the Great
>> Sayings
>>
>> <OM tat sat> and the ambiguous <tat tvam asi / tattvam asi>.
>>
>> Much more will be said of it in the many pages to come.
>>
>> 46
>>
>> महर्षे त्वम् विनीताय राजा_अस्मै वीतरागिणे ।
>>
>> maharSe tvam vinItAya rAjA_asmai vItarAgiNe |
>>
>> न स्वर्गम् इच्छते तत्त्वम् प्रबोधय महामुने ॥१|१|४६॥
>>
>> na svargam icchate tattvam prabodhaya mahAmune ||1|1|46||
>>
>> तेन सम्सार-दुःखार्तः मोक्षम् एष्यति च क्रमात् ।
>>
>> tena samsAra-du:khArta: mokSam eSyati ca kramAt |
>>
>> .
>>
>>
>> *explain to the Great.Rshi how His Majesty wants no heaven,*
>>
>> *but rather his awakening to Thatness*
>>
>> *for that is how the miserable sorrows of Samsa'ra lead to Moksha.Freedom*
>>
>> *. *
>>
>> *The Messenger continued—*
>> 47
>>
>> इति_उक्त्वा देव.राजेन प्रेषितः_अहम् तत् अन्तिके ॥१|१|४७॥
>>
>> iti_uktvA deva.rAjena preSita:_aham tat antike ||1|1|47||
>>
>> .
>>
>>
>> *the Godking sent me back*
>>
>> *...*
>> 48
>>
>> मया_आगत्य पुनः तत्र राजा वल्मीक-जन्मने।
>>
>> mayA_Agatya puna: tatra rAjA valmIka-janmane|
>>
>> निवेदितः महेन्द्रस्य राज्ञा मोक्षस्य साधनम्॥४८॥
>>
>> nivedita: mahendrasya rAjJA mokSasya sAdhanam||48||
>>
>> .
>>
>>
>> *when I brought the rAjA there,*
>>
>> *I told the Anthill Man how Great.indra wished him*
>>
>> *to show the path to Freedom for the King*
>>
>> *.*
>>
>> *Va'lmi'ki of the ANTHILL continued—*
>> 49
>>
>> ततः वल्मीक-जन्म_असौ राजानम् सम्.अपृच्छत ।
>>
>> tata: valmIka-janma_asau rAjAnam sam.apRcchata |
>>
>> अनामयम् अति.प्रीत्या कुशल-प्रश्न-वार्तया ॥१|१|४९॥
>>
>> anAmayam ati.prItyA kuzala-prazna-vArtayA ||1|1|49||
>>
>> .
>>
>>
>> *the anthill.born sage*
>>
>> *addressed this Ra'ja'.King*
>>
>> *with friendly questioning about his health and his prosperity*
>>
>> *.*
>>
>>
>>
>> *The Ra'ja' continued—*
>> 50
>>
>> भगवन् धर्म-तत्त्व-ज्ञ ज्ञात-ज्ञेय-विदाम् वर ।
>>
>> bhagavan dharma-tattva-jJa jJAta-jJeya-vidAm vara |
>>
>> कृतार्थः_अहम् भवत्-दृष्ट्या तत् एव कुशलम् मम ॥१|१|५०॥
>>
>> kRtArtha:_aham bhavat-dRSTyA tat eva kuzalam mama ||1|1|50||
>>
>> .
>>
>>
>> *you're the Knower of dharmic Truth*
>>
>> *the foremost of those what understand*
>>
>> *what's known and what's to.be.known*
>>
>> *:*
>>
>> *I have my goal fulfilled merely in seeing you*
>>
>> *that alone is my health and prosperity*
>>
>> *!*
>> 51
>>
>> भगवन् प्रष्टुम् इच्छामि तत् अविघ्नेन मे वद ।
>>
>> bhagavan praSTum icchAmi tat avighnena me vada |
>>
>> सम्सार-बन्ध-दुःख~आर्तैः कथम् मुञ्चामि तत् वद ॥१|१|५१॥
>>
>> samsAra-bandha-du:kha~Artai: katham muJcAmi tat vada ||1|1|51||
>>
>> .
>>
>>
>> *I have something to ask,*
>>
>> *please answer unreservedly*
>>
>> *.*
>>
>> *this saMsAra*
>>
>> *is bondage and sorrow and suffering*
>>
>> *.*
>>
>> *how I am to be released from it*
>>
>> *:*
>>
>> *tell me that*
>>
>> *.*
>>
>>
>>
>> *VAL'MI'KI **of the ANTHILL said—*
>> 52
>>
>> शृणु राजन् प्रवक्ष्यामि रामयणम् अखण्डितम् ।
>>
>> श्रुत्वा_अवर्धाय यत्नेन जीवन्मुक्तः भविष्यसि ॥१|१|५२॥
>>
>> zRNu rAjan pravakSyAmi rAmayaNam akhaNDitam |
>>
>> zrutvA_avardhAya yatnena jIvanmukta: bhaviSyasi ||1|1|52||
>>
>> .
>>
>>
>> *:*
>>
>> *I am going to relate to you*
>>
>> *the entire Ra'ma'yana*
>>
>> *"rAma's Journey"*
>>
>> *.*
>>
>> *hear it*
>>
>> *consider it*
>>
>> *practice it*
>>
>> *:*
>>
>> *you will become Living.Free*
>>
>> *.*
>> 53
>>
>> वसिष्ठ-राम-संवादम् मोक्ष.उपाय-कथाम् शुभाम् ।
>>
>> vasiSTha-rAma-saMvAdam mokSa.upAya-kathAm zubhAm |
>>
>> ज्ञात-स्वभावः राजेन्द्र वदामि श्रूयताम् बुध ॥१|१|५३॥
>>
>> jJAta-svabhAva: rAjendra vadAmi zrUyatAm budha ||1|1|53||
>>
>> .
>>
>>
>> *is an excellent Freedom.Method I know.about*
>>
>> *with many stories.*
>>
>> *I'll tell it to Your Majesty; give it your wise attention*
>>
>> *.*
>> ~vlm.p.53 O great and intelligent king, listen as I repeat the sacred
>> conversation that took place between rAma and vasiShTha relating the way of
>> liberation, which I well know from my own knowledge."
>>
>> zubhAm *is a happy Freedom.Method I know.about with many stories. *
>> jJAta-svabhA*va: *rAjendra vadAmi zrUyatAm budha* Lord rAjA, I'll tell
>> it to you; give it your wise attention*
>>
>>
>>
>> *The King asked—*
>> 54
>>
>> कः रामः कीदृशः कस्य बद्धः वा मुक्त* एव वा ।
>>
>> ka: rAma: kIdRza: kasya baddha: vA mukta* eva vA |
>>
>> एतत् मे निश्चितम् ब्रूहि ज्ञानम् तत्त्व.विदाम् वर ॥१|१|५४॥
>>
>> etat me nizcitam brUhi jJAnam tattva.vidAm vara ||1|1|54||
>>
>>
>> *Who is this rAma*
>>
>> *?*
>>
>> *what sort of man is he*
>>
>> *?*
>>
>> *how was he bound*
>>
>> *?*
>>
>> *how was he freed*
>>
>> *?*
>>
>> *you*
>>
>> *are the wisest of the wise: kindly explain all this to me*
>>
>> *.*
>>
>>
>>
>> *ANTHILL said—*
>> 55
>>
>> शाप-व्याज-वशात् एवम् राज-वेष-धरः हरिः ।
>>
>> zApa-vyAja-vazAt evam rAja-veSa-dhara: hari: |
>>
>> आहृत~अज्ञान-सम्पन्नः किम्चित् ज्ञः_असौ भवत् प्रभुः ॥१|१|५५॥
>>
>> AhRta~ajJAna-sampanna: kimcit_jJa:_asau bhavat prabhu: ||1|1|55||
>>
>> .
>>
>>
>> *was transformed into the body of a prince*
>>
>> *&*
>>
>> *he, altho wise, fell into ignorance*
>>
>> *.*
>> ~vlm.p.55 *vAlmIki said, "Vishnu was cursed to take the form of a prince
>> with an assumed ignorance like that of men of little understanding."
>>
>>
>>
>> 56
>>
>> चित्.आनन्द-स्वरूपे हि रामे च_एतनि_अ-विग्रहे ।
>>
>> cit.Ananda-svarUpe hi rAme ca_etani_a-vigrahe |
>>
>> शापस्य कारणम् ब्रूहि कः शप्ता चेति मे वद ॥१|१|५६॥
>>
>> zApasya kAraNam brUhi ka: zaptA ceti me vada ||1|1|56||
>>
>> .
>>
>>
>> *hari was Consciousness-Joy itself*
>>
>> *Perfect Awareness in the flesh*
>>
>> *how*
>>
>> *was he cursed;*
>>
>> *and what cursed him?*
>>
>> *kindly explain me that*
>>
>> *.*
>>
>> *ANTHILL said—*
>> 57
>>
>> सनत्कुमारः निष्काम* अवसत् ब्रह्म-पद्मनि ।
>>
>> sanatkumAra: niSkAma* avasat brahma-padmani |
>>
>> वैकुण्ठात् आगतः विष्णुः_त्रैलोक्य~अधिपतिः प्रभुः ॥१|१|५७॥
>>
>> vaikuNThAt Agata: viSNu:_trailokya~adhipati: prabhu: ||1|1|57||
>>
>> .
>>
>>
>> *desireless*
>>
>> *dwelt in brahmA's Lotus.land*
>>
>> *.*
>>
>> *Vishnu*
>>
>> *master and overlord of the three worlds*
>>
>> *once visited there from his Vaikuntha home*
>>
>> *.*
>> ~vlm.p.57 *vAlmIki replied:—~vlm.p.Sanatkumara, what was devoid of
>> desires, had been residing at the abode of Brahma, to which viSNu, the lord
>> of the three worlds, was a visitor from Vaikuntha.
>>
>> 58
>>
>> ब्राह्मणा पूजितः तत्र सत्य-लोक-निवासिभिः ।
>>
>> brAhmaNA pUjita: tatra satya-loka-nivAsibhi: |
>>
>> विना कुमारम् तम् दृष्ट्वा हि_उवाच प्रभुः ईश्वरः ॥१|१|५८॥
>>
>> vinA kumAram tam dRSTvA hi_uvAca prabhu: Izvara: ||1|1|58||
>>
>> .
>>
>>
>> *was honored in the proper way*
>>
>> *by Brahma' the Immense*
>>
>> *and all the dwellers in Satya.World*
>>
>> *except*
>>
>> *this Kuma'ra the Boy*
>>
>> *.*
>>
>> *so*
>>
>> *the Lord had this to say*
>>
>> *:*
>> 59
>>
>> सनत्कुमार स्तब्धः_असि निष्कामः गर्व-चेष्टया ।
>>
>> sanatkumAra stabdha:_asi niSkAma: garva-ceSTayA |
>>
>> अतः_त्वम् भव-कामार्तः शर-जन्म_इति नामतः ॥१|१|५९॥
>>
>> ata:_tvam bhava-kAmArta: zara-janma_iti nAmata: ||1|1|59||
>>
>> .
>>
>>
>> *—*
>>
>> *you may be free from desire*
>>
>> *but you're full of*
>>
>> *pride*
>>
>> *and arrogant*
>>
>> *.*
>>
>> *because of this you will take birth as*
>>
>> *Karttikeya, the Reed-born!"*
>> 60
>>
>> तेन_अपि शापितः विष्णुः सर्व-ज्ञत्वम् तव_अस्ति यत् ।
>>
>> tena_api zApita: viSNu: sarva-jJatvam tava_asti yat |
>>
>> किम्चित्-कालम् हि तत् त्यक्त्वा त्वम् अज्ञानी भविष्यसि ॥१|१|६०॥
>>
>> kimcit-kAlam hi tat tyaktvA tvam ajJAnI bhaviSyasi ||1|1|60||
>>
>> .
>>
>>
>> *:*
>>
>> *"For all of your omniscience,*
>>
>> *there'll come a time when you become as ignorant as any man!" *
>> ~vlm.p.60 In return, Sanatkumara denounced viSNu by saying, "Even as all
>> discerning as you are, you shall have to sacrifice your omniscience for
>> some time, and live as an ignorant mortal."
>>
>> 61
>>
>> भृगुः भार्याम् हताम् दृष्ट्वा हि_उवाच क्रोध-मृच्छितः ।
>>
>> bhRgu: bhAryAm hatAm dRSTvA hi_uvAca krodha-mRcchita: |
>>
>> विष्णो तव_अपि भार्याया वियोगः हि भविष्यति ॥१|१|६१॥
>>
>> viSNo tava_api bhAryAyA viyoga: hi bhaviSyati ||1|1|61||
>>
>> .
>>
>>
>> *she was beheaded by his Wheel of Fire*
>>
>> *.*
>>
>> *blind with anger, Bhrgu the Fiery said*
>>
>> *:*
>>
>> *"Vishnu, you too will be separated from your wife!"*
>> ~vlm.p.61 There was another curse pronounced upon viSNu by the sage bhRgu
>> who, seeing his wife killed by viSNu, became incensed with anger and said,
>> "viSNu you shall have also to be deprived of your wife."
>>
>> 62
>>
>> वृन्दया शापितः विष्णुः छलनम् यत् त्वया कृतम् ।
>>
>> vRndayA zApita: viSNu: chalanam yat tvayA kRtam |
>>
>> अतः_त्वम् स्त्री-वियोगम् तु वचनान् मम यास्यसि ॥१|१|६२॥
>>
>> ata:_tvam strI-viyogam tu vacanAn mama yAsyasi ||1|1|62||
>>
>> .
>>
>>
>> *—*
>>
>> *"For this adultery*
>>
>> *soon you'll be separated from your wife,*
>>
>> *I give you my word!"*
>> ~AS. "Since you perpetuated trickery (by causing me to lose my fidelity
>> by your pretending to be my husband), hence by my word, you will face the
>> in annual ceremony!
>>
>> 63
>>
>> भार्या हि देवदत्तस्य पयोष्णी-तीर-संस्थिता ।
>>
>> bhAryA hi devadattasya payoSNI-tIra-saMsthitA |
>>
>> नृसिंह-वेष-धृक्~विष्णुम् दृष्ट्वा पञ्चत्वम् आगता ॥१|१|६३॥
>>
>> nRsiMha-veSa-dhRk~viSNum dRSTvA paJcatvam AgatA ||1|1|63||
>>
>> .
>>
>>
>> *standing by Payoshni River*
>>
>> *saw Nr.simha the Man.Lion*
>>
>> *which frightened her to death*
>>
>> *.*
>> ~vlm.p.63 Again, when the pregnant wife of Devadatta was killed from fear
>> on seeing the man-lion figure of viSNu (Narasimha),
>>
>> 64
>>
>> तेन शप्तः हि नृ.हरिः दुःख-आर्तः स्त्री-वियोगतः ।
>>
>> tena zapta: hi nR.hari: du:kha-Arta: strI-viyogata: |
>>
>> तव_अपि भार्यया सार्धम् वियोगः हि भविष्यसि ॥१|१|६४॥
>>
>> tava_api bhAryayA sArdham viyoga: hi bhaviSyasi ||1|1|64||
>>
>> .
>>
>>
>> *Devadatta cursed Vishnu to separation from his wife*
>>
>> *:*
>>
>> *"sudden and soon you also will see what it is to lose your wife!"*
>> 65
>>
>> भृगुणा_एवम् कुमारेण शापितः देव-शर्मणा ।
>>
>> bhRguNA_evam kumAreNa zApita: deva-zarmaNA |
>>
>> वृन्दया शापितः विष्णुः तेन मानुष्यताम् गतः ॥१|१|६५॥
>>
>> vRndayA zApita: viSNu: tena mAnuSyatAm gata: ||1|1|65||
>>
>> .
>>
>>
>> *so*
>>
>> *by Bhrgu*
>>
>> *&*
>>
>> *by Kuma'ra*
>>
>> *cursed*
>>
>> *—*
>>
>> *by Deva.sharma*
>>
>> *&*
>>
>> *by Vrnda'*
>>
>> *cursed*
>>
>> *Vishnu thereby has come to the state of Humankind*
>>
>> *.*
>>
>>
>> 66
>>
>> एतत् ते कथितम् सर्वम् शाप-व्याजस्य कारणम् ।
>>
>> etat_te kathitam sarvam zApa-vyAjasya kAraNam |
>>
>> इदानीम् वच्मि तत्-सर्वम् सावधान-मतिः शृणु ॥१|१|६६॥
>>
>> idAnIm vacmi tat-sarvam sAvadhAna-mati: zRNu ||1|1|66||
>>
>> .
>>
>>
>> *it has been told to you*
>>
>> *:*
>>
>> *all this business of causes and curses being settled in your thoughts,*
>>
>> *pay attention now*
>>
>> *.*
>>
>>
>>
>>
>>
>>
>>
>> *o*ॐ*m*
>> DAILY READINGS th 3 January, 2019
>>
>>
>>
>> fm4046 2.ja03 On LIVING-FREE .z33
>>
>>
>> https://www.dropbox.com/s/zkxsqa1fm9rr2tv/fm4046%202.ja03%20On%20LIVING-FREE%20.z33.docx?dl=0
>>
>> fm6119 3.ja03 Pervasion of the Self .z11
>>
>>
>> https://www.dropbox.com/s/3p0fm2m1883r7wh/fm6119%203.ja03%20Pervasion%20of%20the%20Self%20.z11.docx?dl=0
>>
>> fm1002 1.ja03 A Visit from brahmA the Immense .z29
>>
>>
>> https://www.dropbox.com/s/87rvm939016gzvc/fm1002%201.ja03%20A%20Visit%20from%20brahmA%20the%20Immense%20.z29.docx?dl=0
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो_भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> माया_इति_आदि_अभिधम् तत:॥
>>
>> mAyA_iti+Adi_abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>
>>
>>
>> +++
>>
>>
>>
>>
>>
>>
>>
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>> .