DAILY READINGS tu 19 December
jivadas
DAILY READINGS tu 19 December
fm4036 1.dc19 How Consciousness Creates .z33
https://www.dropbox.com/s/89y6mtssyfii9rs/fm4035%201.dc16..18%20MIND%20CONTROL%20.z69.docx?dl=0
fm6105 2.dc19 METAMORPHOSIS .z50
https://www.dropbox.com/s/0nys6tpv0ia8ebt/fm6105%202.dc19%20METAMORPHOSIS%20.z50.docx?dl=0
fm7207 1.dc18-19 The Big Question (concluded) .z38
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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
FM6105 METAMORPHOSIS 2.DC19 .z50
https://www.dropbox.com/s/0nys6tpv0ia8ebt/fm6105%202.dc19%20METAMORPHOSIS%20.z50.docx?dl=0
FM.6.100.FM.6.128 end
https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0
oॐm
FM.6.105
METAMORPHOSIS
FIRECREST said—
एवम् स्थिते महाभाग कथम् उद्वेगम् ईदृशम् ।
eva.m sthite mahAbhAga katham udvega.m IdRza.m |
लब्धवान् असि देवो ऽपि वद वेद्य.विदाम् वर ॥६।१०५।१॥
labdhavAn asi deva: api vada vedya.vidAm vara ||6|105|1||
.
evam.so whin sthita.situate/existing.e, mahAbhAga., Great.Enjoyer, /
katham.?how **udvega.trouble.m IdRza.of.this.kind/suchlike
.am | labdha.vAn asi deva: api getting it tho you are Divine,
vada vedya.vid.Am vara tell, best of scholars!
.
what is your situation, Sir—you who are mahAbhAga, a Great Enjoyer?
you are divine, you know all that you need to know.
what trouble ever troubles you?
tell me, best of knowledge.knowers
.
*vlm.1 SIKHIDHWAJA said—If such is the case, sir, that destiny over rules all events, why should you be sorry for aught that has befallen to you, knowing that you are a godson and knowing the knowable also.
*jd.1 . eva.m sthite mahAbhAga . so situate, excellency = katham udvega.m IdRza.m . how and what sort of trouble = labdhavAn asi devo api . are you having, you who are a very god = vada vedyavidAm vara . tell me, best of knowledge.knowers.
KUMBHA.POT said—
शृणु कार्यमिदम् चित्तम् मदीयम् वसुधाधिप ।
zRNu kArya.m idam citta.m madIyam vasudhA.adhipa |
कथयामि तवाशेषम् सर्गे यद्वृत्तमद्य मे ॥६।१०५।२॥
kathayAmi tava azeSam sarge yat vRtta.m adya me ||6|105|2||
.
zRNu.hear!pay.attention:
The kArya.effect.m,
idam.this citta.Affective.mind.m /
**madIya.my.own.m
**vasudhA.Earth
**adhipa.Guardian |
kathayAmi tava azeSam as I relate for you in.full
sarge yat vRtta.m adya me what in the world happened now to me
.
*jd. <sarge> usually has the sense of the creative event, in YV;
but here it has a more colloquial flavor, "What in the world?",
or some similar expletive of surprise.
*vlm.2. Kumbha replied:—Hear, O prince, the wonderful accident that has befallen on me; and I will relate to you all that has happened to me in body.
*sv.1.2 KUMBHA continued:Now, O king, please listen to what misfortune has befallen me.
सुहृद्यावेदितम् दुःखम् परमायाति तानवम् ।
suhRdi Avedita.m du:kha.m param AyAti tAnava.m |
घनम् जडम् कृष्णमपि मुक्तवृष्टिरिवाम्बुदः ॥६।१०५।३॥
ghana.m jaDa.m kRSNa.m api mukta.vRSTi: iva ambuda: ||6|105|3||
.
whin a friend is advised.of.ita.m du:kha.sorrow/pain.m /
param.next/higher AyAti.coming.to/approaching tAnava*.m |
**ghana.thick\material.m **jaDa.dense\inert.m **kRSNa.dark\Krshna.m api.tho/however \
shedding showers like a raincloud:
.
suhRdi . when a friend
A.vedita.m du:kha.m . is.advised.of your sorrow
param AyAti tAnava.m . soon it comes.ta:thinness
ghana.m jaDa.m . cloudy, dense,
kRSNa.m api . and dark also
mukta.vRSTi: iva ambuda: . loosing.showers like a water.giving cloud.
.
*sv.3 For, if one confides his unhappiness to a friend, it is greatly ameliorated even as the heavy and dark cloud becomes light by shedding rain.
*vlm.3. The heart becomes light when its griefs are imparted to a friend, as the thickened gloominess of the cloudy atmosphere, is dissipated after discharge of its waters in rains.
सुहृदा पृच्छता साधु चेत: याति प्रसन्नताम् ।
suhRdA pRcchatA sAdhu ceta: yAti prasannatAm |
स्वच्छता उपगतेन आशु कतकेन जलम् यथा ॥६।१०५।४॥
svacchatA upagata.ina Azu kataka.ina jala.m yathA ||6|105|4||
.
suhRd.friend.A pRcch.question.atA by a questioning friend, Saadhu,
cetas.affective.intelligence.Affectivity yAti.comes.to prasanna*.tA.ness/state.m | svaccha*.tA.ness/state upAgata.being.conditioned/having.happened/approached.ina Azu.quickly \
kataka*.ina **jala.water.m yathA.as
.
* suhRdA pRcchatA
prompted by a friend,
sAdhu,
sAdhu
ceto yAti prasannatAm
affective thought comes to clarity,
svacchatA upagata.ina Azu
as *water turns to its own clarity
kataka.ina jala.m yathA
[thru the working of] the #kataka seed
.
*sv.4 The mind also becomes clear and peaceful when a friend listens to one as fate, even as water becomes clear when a piece of alum is dropped into it.
*vlm.4. The troubled mind is restored to its serenity, by its communication with a sincere friend, as the turbid waters of a jar is cleared by its being filtered with kata seeds.
अहम् तावत् इत: यात: भवते पुष्प.मञ्जरीम् ।
aham tAvat ita: yAta: bhavate puSpa.maJjarIm |
दत्त्वा गगनम् उल्लङ्घ्य सम्प्राप्त: च त्रिविष्टपम् ॥६।१०५।५॥
dattvA gagana.m ullaGghya samprApta: ca triviSTapam ||6|105|5||
.
aham.I tAvat.that.much itas.hence yAta.come.to: /
**bhav.becoming.ate puSpa.maJjar*.Im |
dattvA.having.given gagana.skyway/heaven\air.m ullaGghya* \
samprApta.met/reached/obtained\arrived\come/ perceived/learnt/met
: ca *tri.three.viSTapa*.m
.
*vlm.5. Hear now that after I departed from here, by handing over the spike of flowers to you; I traversed though the regions of air, till I reached the hevenly abode of the god.
*sv. After I left you I went to heaven and performed my duties there. As evening approached, I left heaven to return to you.
तत: पित्रा महेन्द्रस्य सभास्थाने यथाक्रमम् ।
tata: pitrA mahendrasya sabhA.sthAne yathAkramam |
स्थित्वोत्थाय तथोत्थानकाले पित्रा विवर्जित: ॥६।१०५।६॥
sthitvA utthAya tathA utthAna.kAle pitrA vivarjita: ||6|105|6||
.
after that
having sat with with Father in the Assembly.Hall of indra the Great
in due course I arose & set forth leaving my father there
.
*therefore/from.that pitr.father.A mahendr.GreatIndra.asya / sabhA.Assembly.sthAn.stand/stay.e yathAkrama.according.with.rule.m | sthitvA.having.stood/stayed, to utth.arising/happening.Aya tathA whin uttha.arising/happening.ana.\kAl.time.e pitr.father.A vivarj.abandoning/excluding.ita:
इह आगन्तुम् अहम् त्यक्त्वा स्वर्गम् सम्प्राप्तवान् नभ: ।
iha Agantum aham tyaktvA svarga.m samprAptavAn nabha: |
दिवाकार.हयै: सार्धम् वहामि अनिल.वर्त्मनि ॥६।१०५।७॥
divAkAra.hayai: sArdham vahAmi anila.vartmani ||6|105|7||
.
iha Agantum aham tyaktvA /
svarga.m samprAptavAn nabha: |
divAkAra.hayai: sArdham \
vahAmi anila.vartmani
.
iha Agantum aham tyaktvA
having left heaven to come here = having entered the spacious sky . svarga.m samprAptavAn nabha: . divAkAra.hayai: sArdham . together with the horses of the sun I follow the way of the wind. vahAmi anila.vartmani
so I took leave of heaven to come back
&
I entered the spacious sky
and chased the horses of the Sun on the way of the wind
.
*vlm.7. Leaving the seat of the Gods in order to come down on earth, I entered the region of air; and kept my pace with the fleet steeds of the chariot of the sun, in the airy paths of the skies.
*sv. After I left you I went to heaven and performed my duties there. As evening approached, I left heaven to return to you.
*jd. iha Agantum aham tyaktvA . having left heaven to come here = having entered the spacious sky . svarga.m samprAptavAn nabha: . divAkAra.hayai: sArdham . together with the horses of the sun I follow the way of the wind. vahAmi anila.vartmani
अथ एकत्र गत: भानु: एकेन अन्येन वर्त्मना ।
atha ekatra gata: bhAnu: eka.ina anya.ina vartmanA |
आगच्छामि अहम् आकाशम् सागर*आपतित*आकृति: ॥६।१०५।८॥
AgacchAmi aham AkAza.m sAgara*Apatita*AkRti: ||6|105|8||
.
atha ekatra gata: bhAnu: /
eka.ina anya.ina vartmanA |
AgacchAmi aham AkAza.m \
sAgara*Apatita*AkRti:
.
atha ekatra gata: bhAnus so going the same way as the sun eka.ina anya.ina vartmanA by one path or another AgacchAmi aham AkAza.m sAgara*Apatita*AkRti:
. I passed.thru Space like something sailing the sea
.
*vlm.8. Thus wafted together with the sun, I reached the point of my separation from him; and there took my path thru the, midway sky, as if I were sailing in the sea.
अथ अग्रे वारि.पूर्णानाम् मेघानाम् मध्य.वर्त्मना ।
atha agre vAri.pUrNAnAm meghAnAm madhya.vartmanA |
अपश्यम् मुनिम् आयान्तम् अहम् दुर्.वाससम् जवात् ॥६।१०५।९॥
apazyam munim AyAntam aham dur.vAsasam javAt ||6|105|9||
.
atha agre vAri.pUrNAnAm /
meghAnAm madhya.vartmanA |
apazyam munim AyAntam \
aham dur.vAsasam javAt
.
*sv.9 In space en route I saw the sage Durvasa flying in haste to be in time for his evening prayers.
*vlm.9. I saw there in a track before me, a path stretching amids the watery clouds of air, and marked the indignant sage Durvása gliding swiftly by it.
पयोधर.पटत् शन्नम् विद्युत्.वलय.भूषितम् ।
payodhara.paTat zanna.m vidyut.valaya.bhUSita.m |
अभिसारिकया तुल्यम् धारा.धौत*अङ्ग.चन्दनम् ॥६।१०५।१०॥
abhisArikayA tulyam dhArA.dhauta*aGga.candana.m ||6|105|10||
.
payodhara.paTat zanna.m /
vidyut.valaya.bhUSita.m |
abhisArikayA tulyam \
dhArA.dhauta*aGga.candanam
.
*vlm.10. He was wrapt in the vest of clouds, and girt with girdles of flashing lightnings; the sandal taints on his body were washed off by showering rains, and he seemed as a maiden making her wny in haste, to meet her lover at the appointed place.
*sv.10.11.12 He was clad, as it were, in the dark clouds and adorned with lightning. This made him look like a woman rushing to meet her lover. I saluted him and said so, in fun.
स्थिताम् सुतरु.सुच्छायाम् आपगाम् वसुधा.तले ।
sthitAm sutaru.succhAyAm ApagAm vasudhA.tale |
वेगेन अभिसरन्तम् ताम् तप:लक्ष्मीम् इव प्रियाम् ॥६।१०५।११॥
vega.ina abhisarantam tAm tapa:lakSmIm iva priyAm ||6|105|11||
.
sthitAm sutaru.succhAyAm /
ApagAm vasudhA.tale |
vega.ina abhisarantam tAm \
tapa:lakSmIm iva priyAm
.
~Apaga.river/stream
*vlm.11. Or as a devotee he hastened to discharge in due time his fond devotion, on the beach of the river (ganges), flowing under the shade of the beaching boughs of the rows of trees on the shore. (This refers to the custom of hastening to perform the sandhyá rites on the river side in the evening, as it is customary with other nations to hasten to the mosque or church at the call to prayers and the striking of the church.bell).
*sv.10.11.12 He was clad, as it were, in the dark clouds and adorned with lightning. This made him look like a woman rushing to meet her lover. I saluted him and said so, in fun.
तस्य कृत्वा नमस्कारम् उक्तम् खे वहता मया ।
tasya kRtvA namaskAram uktam khe vahatA mayA |
मुने नील*अभ्र=वस्त्र: त्वम् अभिसारिकया सम: ॥६।१०५।१२॥
mune nIla*abhra=vastra: tva.m abhisArikayA sama: ||6|105|12||
.
tasya kRtvA namaskAram /
uktam khe vahatA mayA |
mune nIla*abhra=vastra: tva.m \
abhisArikayA sama:
.
tasya kRtvA namas.kAram of.him having.made praise.making uktam khe vahatA mayA was.said in.the.sky by.the.travelling me mune nIla*abhra=vastras tva.m
muni, you are dressed in a dark cloud abhisArikayA sama: like a woman meeting her lover
.
#abhisArika . an abhisAra is a rendezvousing lover. (It is also the name of a Telugu sex.ed magazine.)
*vlm.12. I saluted the sage from my aerial seat, and said, you, wrapt as you are in your blue vest of the cloud, seem to advance in haste, as an amorous woman to meet her lover; (by hiding herself in her black mantle in the darkness of night).
*sv.10.11.12 He was clad, as it were, in the dark clouds and adorned with lightning. This made him look like a woman rushing to meet her lover.
इति आकर्ण्य मुमोच असौ मयि मानद शापकम् ।
iti AkarNya mumoca asau mayi mAnada zApakam |
स्तन.केशवती कान्ता हाव.भाव.विलासिनी ॥६।१०५।१३॥
stana.kezavatI kAntA hAva.bhAva.vilAsinI ||6|105|13||
.
iti AkarNya mumoca asau /
mayi mAnada zApakam |
stana.kezavatI kAntA \
hAva.bhAva.vilAsinI
.
#hAva m. calling, alluring, dalliance [flirting], blandishment (collective N. of ten coquettish gestures of women, beginning with #lIlA q.v.), MBh.&c.
*vlm.13. Hearing this, the reverend sage was incensed and pronounce his curse upon me; saying, "Be thou transformed to an amorous woman as thou thinkest me to be." sv.13.14 Enraged at my impudence, he cursed me: "For this insolence, you will become a woman every night."
गच्छ अनेन दुर्.उक्तेन रात्रौ योषा भविष्यसि ।
gaccha ana.ina dur.ukta.ina rAtrau yoSA bhaviSyasi |
इति श्रुत्वा अशुभम् वाक्यम् उत्थितम् जर्जर.द्विजात् ॥६।१०५।१४॥
iti zrutvA azubham vAkyam utthita.m jarjara.dvijAt ||6|105|14||
.
gaccha ana.ina dur.ukta.ina /
rAtrau yoSA bhaviSyasi |
iti zrutvA azubham vAkyam \
utthita.m jarjara.dvijAt
.
gaccha – go
ana.ina durukta.ina – w this harsh word
rAtrau yoSA bhaviSyasi – in the evening you will be a woman/wife
iti zrutvA azubham vAkyam – x
utthita.m jarjara.dvijAt
#yoSA, #yoSaNA a doll; a girl. #yoSit f. <yoSaNA> (also applied to the females of animals and to inanimate things e.g. <yoSito mantrAH>, "female magical texts").
*vlm.14. "Go thy way, and bear my curse, that every night thou shall become a woman, with thy protuberent breasts and long braids of hairs on thy heads, and fraught with all womanish grace and dalliance, (and seek about thy lover).
*sv.13.14 Enraged at my impudence, he cursed me: "For this insolence, you will become a woman every night."
विमृशामि मनाक् यावत् तावत् अन्तर्हित: मुनि: ।
vimRzAmi manAk yAvat tAvat antarhita: muni: |
इति उद्वेगमना: साधो सम्प्राप्ते अहम् नभस्तलात् ॥६।१०५।१५॥
iti udvegamanA: sAdho samprApte aham nabhastalAt ||6|105|15||
.
vimRzAmi manAk yAvat /
tAvat antarhita: muni: |
iti udvegamanA: sAdho \
samprApte aham nabhastalAt
.
*vlm.15. As I was thunderstruck and deeply dejected at this imprecation, I found the old muni had already disappeared from before me; and then I bent my course this way from the upper sky, being quite sick in my heart, (at this direful fulmination).
*sv. I am grieved at the very thought that every night I shall become a woman. It is indeed a tragedy that the sons of god who are easily overcome by lust thus suffer the consequences of insulting holy sages. However, why should I grieve, for this does not affect my self.
एतत् ते कथितम् सर्वम् सम्पन्न: अस्मि निशा अङ्गना ।
etat te kathita.m sarva.m sampanna: asmi nizA aGganA |
अति.वाह्यम् दिनान्तेषु स्त्रीत्वम् एतत् मया कथम् ॥६।१०५।१६॥
ati.vAhyam dinAnteSu strItva.m etat mayA katham ||6|105|16||
.
etat te kathita.m sarva.m /
sampanna: asmi nizA aGganA |
ati.vAhyam dinAnteSu \
strItva.m etat mayA katham
.
*vlm.16. Thus I have related to yon all, regarding my being changed to a damsel at the approach of night; and my constant thought of the manner, how I shall manage myself under my womanhood.
*sv. I am grieved at the very thought that every night I shall become a woman. It is indeed a tragedy that the sons of god who are easily overcome by lust thus suffer the consequences of insulting holy sages. However, why should I grieve, for this does not affect my self.
योषित्.स्तनवती रात्रौ वक्तव्यम् किम् मया पितु: ।
yoSit.stanavatI rAtrau vaktavyam kim mayA pitu: |
संसृतौ भवितव्यानाम् अहो नु विषमा गति: ॥६।१०५।१७॥
saMsRtau bhavitavyAnAm aho nu viSamA gati: ||6|105|17||
.
yoSit.stanavatI rAtrau /
vaktavyam kim mayA pitu: |
saMsRtau bhavitavyAnAm aho \
nu viSamA gati:
.
*vlm.17. How shall I divulge to my father, the shame of my being a swollen breasted maid at night; and can I reconcile myself to my dire fate, thruout the course of my life. O how wonderful is the decree of fate, that we are fated to bear in this world in the course of time!
*sv. I am grieved at the very thought that every night I shall become a woman. It is indeed a tragedy that the sons of god who are easily overcome by lust thus suffer the consequences of insulting holy sages. However, why should I grieve, for this does not affect my self.
अहम् अपि अद्य यत् दैवात् यूनाम् आमिषताम् गत: ।
aham api adya yat daivAt yUnAm AmiSatAm gata: |
कष्टम् मत्.अपहारेण कलह: जायते अधुना ॥६।१०५।१८॥
kaSTam mat.apahAreNa kalaha: jAyate adhunA ||6|105|18||
.
aham api adya yat daivAt /
yUnAm AmiSatAm gata: |
kaSTam mat.apahAreNa \
kalaha: jAyate adhunA
.
#AmiSatA f. . the state of being a prey or preyed upon Hit. &c.
*vlm.18. I am now illfated to become a prey to young men, and the subject of fighting among them, like a piece of flesh among ravenous vultures.
*sv. I am grieved at the very thought that every night I shall become a woman. It is indeed a tragedy that the sons of god who are easily overcome by lust thus suffer the consequences of insulting holy sages. However, why should I grieve, for this does not affect my self.
दिवि देव.कुमाराणाम् काम*आकुल.धियाम् इह ।
divi deva.kumArANAm kAma*Akula.dhiyAm iha |
गुरु.देव=द्वि.जातीनाम् तत्.ज*अपर.वश*आत्मना ॥६।१०५।१९॥
guru.deva=dvi.jAtInAm tat.ja*apara.vaza*AtmanA ||6|105|19||
कथम् अग्रे मया सम्यक् वस्तव्यम् यामिनी.स्त्रिया ।
katham agre mayA samyak vastavyam yAminI.striyA |
.
divi deva.kumArANAm /
kAma*Akula.dhiyAm iha |
guru.deva=dvi.jAtInAm \
tat.ja*apara.vaza*AtmanA
katham agre mayA samyak /
vastavyam yAminI.striyA
.
*vlm.19. O what a fun have I become to the ludicrous boys of the Gods in heaven, and ah! how shameful have I been before the sages, who mast be quite ashamed of me, and how shall I remain anywhere and before any body in my female form at night.
*sv. I am grieved at the very thought that every night I shall become a woman. It is indeed a tragedy that the sons of god who are easily overcome by lust thus suffer the consequences of insulting holy sages. However, why should I grieve, for this does not affect my self.
*VA
. guru, devas and twice.born will be ashamed of me, how I can come in front of
them in the form of woman at night?
*AS: The shame belongs to kumbha/cUdAlA, not gods etc.
I would suggest this: How could I, who
becomes a woman at night, properly stand
(सम्यग्वस्तव्यम्) in front of (or face) guru, gods and twice.borns when
my mind is overcome with shame?
VASISHTHA said—
इत्य् उक्त्वा क्षणम् एकम् सा तूष्णीम् स्थित्वा मुनि.अथितू ॥६।१०५।२०॥
ity uktvA kSaNa.m ekam sA tUSNIm sthitvA muni.athitU ||6|105|20||
धैर्यम् आश्रित्य कुम्भ अत्र पुनर् आह रघु.उद्वह ।
dhairya.m Azritya kumbha atra punar Aha raghu.udvaha |
किम् अज्ञ* इव शोचामि किम् मम क्षतम् आत्मन: ॥६।१०५।२१॥
kim ajJa* iva zocAmi kim mama kSatam Atmana: ||6|105|21||
.
ity uktvA kSaNa.m ekam sA /
tUSNIm sthitvA muni.athitU
dhairya.m Azritya kumbha /
atra punar Aha raghu.udvaha |
kim ajJa* iva zocAmi\
kim mama kSatam Atmana:
.
iti uktvA – this being said
kSaNa.m ekam – in a single moment
sA tUSNIm sthitvA muni.sthitau – she became silent, sitting like a muni.
dhairya.m Azritya . kumbha the Pot having.recovered his poise . kumbha: atra punar Aha = raghu.udvaha – best of the raghu.s =
kim ajJa iva zocAmi – "why would I grieve like the ignorant?
kim mama kSatam Atmana: . what harm could there by for my Self?"
*vlm.21. The pretended Kumbha then, seeming to recover his senses and his patience also, thus spoke out to himself; ah! why do I wail like the ignorant, (for this change in my changeful body), when my soul suffers no change by this?
*sv. I am grieved at the very thought that every night I shall become a woman. It is indeed a tragedy that the sons of god who are easily overcome by lust thus suffer the consequences of insulting holy sages. However, why should I grieve, for this does not affect my self.
#dhairya – firmness, Poise
*vlm.20. Vasishtha said.—After saying so far, chudála become as mute as a silent muni; and remained as quiet as if she were in a swoon.
*sv. I am grieved at the very thought that every night I shall become a woman. It is indeed a tragedy that the sons of god who are easily overcome by lust thus suffer the consequences of insulting holy sages. However, why should I grieve, for this does not affect my self.
*jd.21 . dhairya.m Azritya . kumbha the Pot having.recovered his poise . kumbha: atra punar Aha = raghu.udvaha – best of the raghu.s = kim ajJa iva zocAmi – "why would I grieve like the ignorant? = kim mama kSatam Atmana: . what harm could there by for my Self?"
FIRECREST said—
परिदेवनया को ऽर्थो देवपुत्र तथा॒एतया ॥६।१०५।२२॥
paridevanayA ko 'rtho devaputra tathA etayA ||6|105|22||
.
* paridevanayA ka: artha:
deva.putra tathA etayA
.
*sv.22 Sikhidhvaja said: What is the use of grief, O son of the gods? Let come what may, for the self is not affected by the fate of the body.
*sv. I am grieved at the very thought that every night I shall become a woman. It is indeed a tragedy that the sons of god who are easily overcome by lust thus suffer the consequences of insulting holy sages. However, why should I grieve, for this does not affect my self.
यदायाति तदायातु देहस्य आत्मा न लिप्यते ।
yadAyAti tadAyAtu dehasya AtmA na lipyate |
कानि विद्यानि दु:खानि सुखानि विहितानि च ॥६।१०५।२३॥
kAni vidyAni du:khAni sukhAni vihitAni ca ||6|105|23||
.
yadAyAti tadAyAtu /
dehasya AtmA na lipyate |
kAni vidyAni du:khAni \
sukhAni vihitAni ca
.
yadAyAti tadAyAtu
what/when comes, that/then let come
dehasya AtmA na lipyate
the Self is not stuck.with the body
kAni vidyAni du:khAni sukhAni vihitAni ca
whatever sorrows or pleasures are determined for us...
*vlm.23. Whatever pain or pleasure betides us in this life, is all concomittant with the changing body, and can never touch the unchanging soul.
*sv.23 Whatever be the joy or sorrow that is allotted to one affects the body, not the indweller.
* yadAyAti tadAyAtu what/when comes, that/then let come dehasya AtmA na lipyate the Self is not stuck.with the body kAni vidyAni du:khAni sukhAni vihitAni ca whatever sorrows or pleasures are determined for us...
तानि सर्वाणि देहस्य देहिन: न तु कानिचित् ।
tAni sarvANi dehasya dehina: na tu kAnicit |
यदि त्वम् अपि कार्याणाम् अखेद*अर्थ: अपि खिद्यसे ॥६।१०५।२४॥
yadi tva.m api kAryANAm akheda*artha: api khidyase ||6|105|24||
.
...
tAni sarvANi dehasya /
dehina: na tu kAnicit |
yadi tva.m api kAryANAm \
akheda*artha: api khidyase
.
...
* tAni sarvANi dehasya .
dehina: na tu kAnicit
yadi tva.m api . if even you =
kAryANAm
akheda*artha: api . tho an unwearied thing =
khidyase . you grieve.
*sv.24.25 If even you yield to grief, what about the ignorant people! Or, perhaps, while narrating an unfortunate incident you are merely using appropriate words and expressions!!
*vlm.24. If you who are acquainted with the vedas, and fortified against all events; should allow yourself to be so much moved by this accidents, say what will be the case with others, at all the causualties of life, to which they are incessantly subject.
तत् अन्येषाम् उपाय: स्यात् क* इव आगम.भूषण: ।
tat anyeSAm upAya: syAt ka* iva Agama.bhUSaNa: |
खेदे खेद*उचितम् वाच्यम् इति किम्.चित् त्वम् उक्तवान् ॥६।१०५।२५॥
khede kheda*ucita.m vAcyam iti kim.cit tva.m uktavAn ||6|105|25||
इदानीम् समताम् एत्य तिष्ठ अखिन्न: यथास्थितम् ।
idAnIm samatAm etya tiSTha akhinna: yathAsthita.m |
.
tat anyeSAm upAya: /
syAt ka* iva Agama.bhUSaNa: |
khede kheda*ucita.m vAcyam \
iti kim.cit tva.m uktavAn
idAnIm samatAm etya
tiSTha akhinno yathAsthita.m
.
*vlm.25. To be sorry in sorrow; is very sorrowful in the wise; and therefore you who have yourself spoken this precepts before, should now be overwhelmed in sorrow, but remain as unmoved, as you are wont to unshaken all along.
VASISHTHA said—
तौ एवम्+आदिभि: वाक्यै: अन्योन्य*आश्वासवम् स्वयम् ॥६।१०५।२६॥
tau evam+Adibhi: vAkyai: anyonya*AzvAsava.m svayam ||6|105|26||
.
tAv eva.m Adibhi: vAkyai:
anyonya*AzvAsava.m svayam
*vlm.26. Vasishtha related:—In this did the two hearty friends, continue to condole with one another; and console themselves by turns, under the cooling shade of the grove where they sat together.
*sv.26 VASISTHA continued: Thus they consoled each other for they were inseparable friends now.
कृत्वा स्थितौ वन.स्निग्धौ सुहृदौ खेदिनौ मिथ: ।
kRtvA sthitau vana.snigdhau suhRdau khedinau mitha: |
अथ अर्क: अपि अस्य कुम्भस्य स्त्रीत्वम् उत्पादयन् इव ॥६।१०५।२७॥
atha arka: api asya kumbhasya strItva.m utpAdayan iva ||6|105|27||
.
kRtvA sthitau vana.snigdhau /
suhRdau khedinau mitha: |
atha arka: api asya kumbhasya \
strItva.m utpAdayan iva
.
kRtvA sthitau vana.snigdhau
suhRdau khedinau mitha:
atha arka: api . even so the sun =
asya kumbhasya . of this kumbha the Pot =
strItva.m utpAdayan iva . as.if fallen into womanhood
.
*vlm.27. At last the bright sun who is the light of the world, set down in darkness like an oilless lamp, by involving Kumbha under despondency of her female, form.
*sv.27..30 The sun had set and the darkness of the night was creeping on earth.
जगाम अस्तम् जगत्.दीप: दीप: स्नेह.क्षयात् इव ।
jagAma astam jagat.dIpa: dIpa: sneha.kSayAt iva |
व्यवहार.भरै: सार्धम् पद्मा: संकोचम् आययु: ॥६।१०५।२८॥
vyavahAra.bharai: sArdham padmA: saMkocam Ayayu: ||6|105|28||
.
jagAma astam jagat.dIpa: /
dIpa: sneha.kSayAt iva |
vyavahAra.bharai: sArdham \
padmA: saMkocam Ayayu:
.
*vlm.28. The full blown lotuses closed their foliums, like the closing eyelids of the busy worldlings; and the foot paths became as deserted by their passengers, as the hearts of loving wives are forlorn in the absence of their husbands, devoted to travelling and staying in distant countries.
*sv.27..30 The sun had set and the darkness of the night was creeping on earth.
मार्गा: च पथिकै: सार्धम् पान्थ.स्त्री.हृदयानि च ।
mArgA: ca pathikai: sArdham pAntha.strI.hRdayAni ca |
दाशवत् विहगान् सर्वान् कुर्वत् एकत्र संचितान् ॥६।१०५।२९॥
dAzavat vihagAn sarvAn kurvat ekatra saMcitAn ||6|105|29||
.
mArgA: ca pathikai: sArdham /
pAntha.strI.hRdayAni ca |
dAzavat vihagAn sarvAn \
kurvat ekatra saMcitAn
.
*vlm.29. The upper sky borrowed the semblance of the lower earth, by its spreading the curtain of darkness over the groups of its twinkling stars, like the outstretched nets of fishermen enfolding the fiuny tribe. (The similarity of the dark curtain of the sky overspreading its shining stars, to the black nets of fishers enveloping the silvery fishes under them).
*sv.27..30 The sun had set and the darkness of the night was creeping on earth.
तारका.रत्न.जाल*आढ्यम् भुवनम् साम्यताम् ययौ ।
tArakA.ratna.jAla*ADhyam bhuvana.m sAmyatAm yayau |
खम् हसत् इव तार*आढ्यम् विकासि.कुमुद्.आकरम् ॥६।१०५।३०॥
kha.m hasat iva tAra*ADhyam vikAsi.kumud.Akaram ||6|105|30||
.
tArakA.ratna.jAla*ADhyam /
bhuvana.m sAmyatAm yayau |
kha.m hasat iva tAra*ADhyam \
vikAsi.kumud.Akaram
.
*vlm.30. The black vault of the sky, was smiling above with its train of shining stars, as the blue bed of lakes was rejoicing with its chain of blooming lilies below; and the sounding black bees and beetles on the land, resounded to the cries of the roddy geese in the water.
*sv.27..30 The sun had set and the darkness of the night was creeping on earth.
ययौ उन्नाद.चक्र*आह्व.भ्रमत्.भ्रमर.पेटकम् ।
yayau unnAda.cakra*Ahva.bhramat.bhramara.peTakam |
सुहृदौ तौ अथ उत्थाय संध्याम् उद्यन् निशाकराम् ॥६।१०५।३१॥
suhRdau tau atha utthAya saMdhyAm udyan nizAkarAm ||6|105|31||
.
yayau unnAda.cakra*Ahva./bhramat.bhramara.peTakam |
suhRdau tau atha utthAya \
saMdhyAm udyan nizAkarAm
.
unnAda.cakra*Ahva.bhramad.bumblebee.bunch =
suhRdau tau – two friends =
atha utthAya saMdhyAm . then rose at dawn =
udyan nizAkarAm – rising moon =
*sv.31 They performed their evening prayers.
*vlm.31. The two friends then rose and offered their evening prayers at the rising of the moon, and chanted their hymns and muttered their mantras, and took their shelter under the sylvan retreat.
#Ahva mfn. a caller , crier: (ifc.) named , called . f. a name , appellation Sus3r.
##piT .> #peTa: .am . a basket • a multitude, a bunch • .> #peTaka . mf(इका)n. a little basket, casket, box, Kull. (cf. #kozapeTaka कोश.पेटक, .> #bhUSaNapeTaka भूषण.पेटिका). • petakam . a small basket, multitude, bunch. KSS. (°कं. √कृ .> #peTakam >kR, with instr. "to join or consort with"). •.• .> *viTapapeTaka .m/n.. a bunch of rogues.
वन्दयित्वा तथा कृत्वा जप्यम् गुल्म*अन्तरे स्थितौ ।
vandayitvA tathA kRtvA japyam gulma*antare sthitau |
तत: कुम्भ: शनै: तत्र स्त्रैणम् अभ्याहरन् वपु: ॥६।१०५।३२॥
tata: kumbha: zanai: tatra straiNa.m abhyAharan vapu: ||6|105|32||
.
vandayitvA tathA kRtvA /
japyam gulma*antare sthitau |
tata: kumbha: zanai: tatra \
straiNa.m abhyAharan vapu:
.
*AB. vandayitvA vanditvA ... ||
*sv.32 Soon, Kumbha's body began to show a creeping change. Fighting back his tears and in a choked voice, he said to Sikhidhvaja:
*vlm.32. Afterwards Kumbha, changed as he was in the female form, and sitting before Sikhidhwaja, lisped his faltering speech to him in the following manner.
शिखिध्वजम् पर:संस्थम् प्रोवाच गलत् अक्षरम् ।
zikhidhvajam para:saMstham provAca galat akSaram |
पतामि इव स्फुरामि इव द्रवामि इव अङ्ग.याष्टिभि: ॥६।१०५।३३॥
patAmi iva sphurAmi iva dravAmi iva aGga.yASTibhi: ||6|105|33||
.
zikhidhvajam para:saMstham /
provAca galat akSaram |
patAmi iva sphurAmi iva \
dravAmi iva aGga.yASTibhi:
.
zikhidhvajam para:saMstham –
sitting before *shikhidhvaja.Firecrest . para:saMstham = s/he spoke
.
*vlm.33. Sir, I seem to fall down and cry out and melt away in my tears, to see myself even now changed to my feminine figure in your presence.
*sv.33.34 "Alas, see, I feel as if my body is melting away and that it is pouring down on earth.
लज्जया एव च ते राजन् मन्ये स्त्रीत्वम् व्रजामि अहम् ।
lajjayA eva ca te rAjan manye strItva.m vrajAmi aham |
पश्य इमे परि.वर्धन्ते राजन् मम शिर:रूहा: ॥६।१०५।३४॥
pazya ime pari.vardhante rAjan mama zira:rUhA: ||6|105|34||
.
lajjayA eva ca te rAjan /
manye strItva.m vrajAmi aham |
pazya ime pari.vardhante \
rAjan mama zira:rUhA:
.
*vlm.34. See Sir, how quickly are the hairs on my head lengthened to curling locks, and to how they sparkle with strings of pearls fastened to them, like the brilliant clusters of stars in the azure sky.
*sv.33.34 "Alas, see, I feel as if my body is melting away and that it is pouring down on earth.
प्रस्फुरत् तारका.माला* दिनान्त.तिमिरा* इव ।
prasphurat tArakA.mAlA* dinAnta.timirA* iva |
पश्य इमौ मम जायेते प्र.उन्मुखौ उरसि स्तनौ ॥६।१०५।३५॥
pazya imau mama jAyete pra.unmukhau urasi stanau ||6|105|35||
.
prasphurat tArakA.mAlA* /
dinAnta.timirA* iva |
pazya imau mama jAyete \
pra.unmukhau urasi stanau
.
prasphurat . sprouting =
tArakA.mAlA: . starry spots =
.
*sv.35 My chest is sprouting breasts. My skeletal structure undergoes changes appropriate to a woman.
*vlm.35. Look here at these two snowy balls bulging out of my bosom, like two white lotus.buds rising on the surface of waters in the vernal season.
कोरकौ इव पद्मिन्या वसन्ते गगन*उन्मुखौ ।
korakau iva padminyA vasante gagana*unmukhau |
आ.गुल्फम् एव लम्बानि सम्पद्यन्ते अम्बराणि मे ॥६।१०५।३६॥
A.gulpham eva lambAni sampadyante ambarANi me ||6|105|36||
.
korakau iva padminyA /
vasante gagana*unmukhau |
A.gulpham eva lambAni \
sampadyante ambarANi me
.
* korakau iva padminyA vasante gagana*unmukhau . like two lotus.buds they look toward the sky. =
A.gulpham eva lambAni . Hanging.down to my ankles =
sampadyante ambarANi me . my clothing falls.
#koraka: korakam bud, unblown flower; fig. nipple of the breast. y3034.020
#gal gulpha kulpha Agulpha down to the ankle.
*AB. ambarANi vastrANi ||6|105|
*vlm.36. Look how my long robe is stretched down to the heels, and how it mantles my whole body, like the person of a female.
*sv.36..39 Look, dress and ornaments appropriate to a woman spring from the body itself.
*jd.36 . korakau iva padminyA vasante gagana*unmukhau . like two lotus.buds they look toward the sky. = A.gulpham eva lambAni . Hanging.down to my ankles = sampadyante ambarANi me . my clothing falls.
देहात् एव सखे पश्य स्त्रिया* इव शनै: शनै: ।
dehAt eva sakhe pazya striyA* iva zanai: zanai: |
भूषणानि उत रत्नानि माल्यानि विविधानि च ॥६।१०५।३७॥
bhUSaNAni uta ratnAni mAlyAni vividhAni ca ||6|105|37||
.
dehAt eva sakhe pazya /
striyA* iva zanai: zanai: |
bhUSaNAni uta ratnAni \
mAlyAni vividhAni ca
.
dehAt eva sakhe
from this body, on a branch (sprouting) = see . pazya = striyA iva . as with a woman = little by little . zanai: zanai: = bhUSaNAni uta . jewelry, and jewels and garlands of all sorts . ratnAni mAlyAni vividhAni ca.
from this body even when a branch
see how as with a woman
little by little
jewelry, and jewels and garlands of all sorts
*vlm.37. Look at these gemming ornaments and wreathes of fiowers decorating my person, like the blooming blossoms of spring ornamenting the forest tree.
*sv.36..39 Look, dress and ornaments appropriate to a woman spring from the body itself.
*jd.37 . dehAt eva sakhe . from this body, on a branch (sprouting) = see . pazya = striyA iva . as with a woman = little by little . zanai: zanai: = bhUSaNAni uta . jewelry, and jewels and garlands of all sorts . ratnAni mAlyAni vividhAni ca.
पश्य इमनि अङ्ग जायन्ते स्व.अङ्गेभ्य: वृक्ष.पुष्पवत् ।
pazya imani aGga jAyante sva.aGgebhya: vRkSa.puSpavat |
पश्य अयम् स्वयम् एव अद्य चन्द्र*अंशु.कर.शोभन: ॥६।१०५।३८॥
pazya ayam svayam eva adya candra*aMzu.kara.zobhana: ||6|105|38||
.
pazya imani aGga jAyante /
sva.aGgebhya: vRkSa.puSpavat |
pazya ayam svayam eva adya \
candra*aMzu.kara.zobhana:
.
*vlm.38. Lo! the moon.bright vest covering the crown of my head, (like the disk of the moon resting on the hairy crest of Siva); and the necklaces hanging about my body, (like the flowery wreathes of Káma).
*sv.36..39 Look, dress and ornaments appropriate to a woman spring from the body itself.
मूर्ध्नि पट्ट*अंशुक: जात: नीहार: अद्रौ इव अङ्ग मे ।
mUrdhni paTTa*aMzuka: jAta: nIhAra: adrau iva aGga me |
सर्वाणि कान्तालिङ्गानि जानाति मम मानद ॥६।१०५।३९॥
sarvANi kAntAliGgAni jAnAti mama mAnada ||6|105|39||
.
mUrdhni paTTa*aMzuka: jAta: /
nIhAra: adrau iva aGga me |
sarvANi kAntAliGgAni \
jAnAti mama mAnada
.
*vlm.39. Look at my features, how they are converted to their effiminate comeliness, and see how my whole frame, graced all over with feminine loveliness.
*sv.36..39 Look, dress and ornaments appropriate to a woman spring from the body itself.
हा धिक् कष्टम् विषाद: मे किम् करोमि अङ्गना अस्मि अहम् ।
hA dhik kaSTam viSAda: me kim karomi aGganA asmi aham |
हा धिक् कष्टम्, अहो साधो, स्थित एव अहम् अङ्गना ॥६।१०५।४०॥
hA dhik kaSTam, aho sAdho, sthita eva aham aGganA ||6|105|40||
.
hA dhik kaSTam viSAda: /
me kim karomi aGganA asmi aham |
hA dhik kaSTam, aho sAdho, \
sthita eva aham aGganA
.
*sv.40.41 O what shall I do, how shall I hide my shame, for I have truly become a woman!"
*vlm.40. O! how very great is my sorrow, at this sudden change of mine to a woman; and ah! tell me friend, what am I to do, and where to go with this my female form.
संविदा अनुभवामि अन्त: नितम्ब.जघने तु इमे ।
saMvidA anubhavAmi anta: nitamba.jaghane tu ime |
विपिने कुम्भ इति उक्त्वा तूष्णीम् खिन्न: बभूव ह ॥६।१०५।४१॥
vipine kumbha iti uktvA tUSNIm khinna: babhUva ha ||6|105|41||
.
saMvidA anubhavAmi anta: /
nitamba.jaghane tu ime |
vipine kumbha iti uktvA \
tUSNIm khinna: babhUva ha
.
* saMvidA anubhavAmi antar
but I have become aware within
nitamba.jaghane tu ime
of these swelling buttocks
vipine
in the thick (forest) / thick (buttocks)
kumbha iti uktvA
kumbha so having.said
tUSNIm khinna: babhUva ha
quietly became distressed.
*sv.40.41 O what shall I do, how shall I hide my shame, for I have truly become a woman!"
*vlm.41. I perceive also the change to take place in my inner parts, and in my thighs and posteriors; Kumbha said so far to her friend, and then remained quite mute and silent.
#nitamba: masculine. the buttocks or hinder parts (esp. of a woman; mostly du.; ifc. f(A).; .tA f.) nitambabimba: n. + bimba Krshna's buttocks are described so in Puraana. • Hips: nitambo madhya.mAtrakam ||6|105| y7074.006; • (fig.) the swell of a mountain, the slope of the shore MBh. Ka1v. &c; the sounding.board of the vINA Ka1v.
#janh #jaghana: ( √janh) ([ RV. i , 28 , 2 ; v , 61 , 3 ; vi , 75 , 13]) n. ([ AV. xiv , 1 , 36 TS. ii TBr. ii , &c ]) the hinder part , buttock , hip and loins , pudenda , mons veneris (ifc. f(A). [ Pa1n2. 4.1 , 56 Ka1s3. ] MBh. xiii , 5324 R. Megh. )
राजा अपि च तम् आलोक्य तथा एव आसीत् विषण्ण.धी: ।
rAjA api ca tam Alokya tathA eva AsIt viSaNNa.dhI: |
मुहूर्त.मात्रेण उवाच शिखिध्वज* इदम् वच: ॥६।१०५।४२॥
muhUrta.mAtreNa uvAca zikhidhvaja* idam vaca: ||6|105|42||
.
rAjA api ca tam Alokya /
tathA eva AsIt viSaNNa.dhI: |
muhUrta.mAtreNa uvAca \
zikhidhvaja* idam vaca:
.
*vlm.42. The prince also, seeing him thus, remained in his mute gaze and silence, and then after a while, he oped his mouth and spoke as follows:—
*sv.42.43 Sikhidhvaja replied: "Holy one, you know what there is to be known.
कष्टम् स: अयम् महासत्त्व: सम्पन्ना वरवर्णिनी ।
kaSTam sa: ayam mahAsattva: sampannA varavarNinI |
साधो विदितवेद्य: त्वम् जानासि नियते: गतिम् ॥६।१०५।४३॥
sAdho viditavedya: tva.m jAnAsi niyate: gatim ||6|105|43||
.
kaSTam sa: ayam mahAsattva: /
sampannA varavarNinI |
sAdho viditavedya: tva.m \
jAnAsi niyate: gatim
.
*vlm.43. It is of course very sorrowful and pitiable, to see you thus transformed to a female; but you,sir, who know the truth, know also that there is no contending with fate.
*sv.42.43 Sikhidhvaja replied: "Holy one, you know what there is to be known.
अवश्य.भाविनि अर्थे अस्मिन् मा खिन्न.हृदयो भव ।
avazya.bhAvini arthe asmin mA khinna.hRdayo bhava |
आपतन्ति दशा: ता: ता: सुधियाम् देह.मात्रके ॥६।१०५।४४॥
Apatanti dazA: tA: tA: sudhiyAm deha.mAtrake ||6|105|44||
.
avazya.bhAvini arthe asmin /
mA khinna.hRdayo bhava |
Apatanti dazA: tA: tA: \
sudhiyAm deha.mAtrake
.
*sv.44 Do not grieve over the inevitable. One as fate affects only the body, not the embodied one."
*vlm.44. Whatever is destined, must come to pass; and wise men must not be startled at or feel sorry for the same; because all those events betake the body only, and cannot affect the inward soul.
KUMBHA.POT said—
न चेतसि अधियाम् तु एता: चित्तम् यान्ति न देहकम् ।
na cetasi adhiyAm tu etA: citta.m yAnti na dehakam |
एवम् अस्तु अनुतिष्ठामि यामिनी स्त्रीत्वम् आत्मन: ॥६।१०५।४५॥
eva.m astu anutiSThAmi yAminI strItva.m Atmana: ||6|105|45||
.
na cetasi adhiyAm tu etA: /
citta.m yAnti na dehakam |
eva.m astu anutiSThAmi \
yAminI strItva.m Atmana:
.
* eva.m astu . so be it =
anutiSThAmi yAminI strItva.m Atmana: . I assume a female form at night.
*vlm.45. Kumbha replied . so it is, and I muse bear with my feminine form, with an unfeminine soul. (So it is no disgrace to be an effeminate female, combined with the grace of a manly soul [iti the sexist vlm, "translating non.existent text, as is his custom]).
*jd.45 . eva.m astu . so be it = anutiSThAmi yAminI strItva.m Atmana: . I assume a female form at night.
न खेदम् अनु.गच्छामि नियति: केन लङ्घ्यते ।
na khedam anu.gacchAmi niyati: ka.ina laGghyate |
इति निर्णीय तौ खेदम् तम् नीत्वा तनुताम् इव ॥६।१०५।४६॥
iti nirNIya tau khedam tam nItvA tanutAm iva ||6|105|46||
.
na khedam anu.gacchAmi /
niyati: ka.ina laGghyate |
iti nirNIya tau khedam \
tam nItvA tanutAm iva
.
na khedam anugacchAmi
"I do not ga:on suffering. =
niyati: ka.ina laGghyate . How is destiny transgressed?" =
iti nirNIya tau . so having decided, they =
khedam tam nItvA tanutAm iva . brought their sorrow to alleviation.
*vlm.46. I will no more sorrow for, what is never to be averted; but must endure with patience what I cannot abjure. Relying on this principle, they alleviated their sorrow for what was impossible to avoid.
*sv.45.46 Kumbha also agreed: "You are right. I do not now feel any sorrow. Who can defy the world order or nature?"
#laGgh #laGghya to be lept or passed over or crossed or traversed; attainable; to be transgressed or violated or neglected; to be injured or offended or wronged; to be made to fast; to be cured by fasting y1017.026
*jd.46 . na khedam anugacchAmi . "I do not ga:on suffering. = niyati: ka.ina laGghyate . How is destiny transgressed?" = iti nirNIya tau . so having decided, they = khedam tam nItvA tanutAm iva . brought their sorrow to alleviation.
एक.तल्पे निशाम् तूष्णीम् नीतवन्तौ चिरेण ताम् ।
eka.talpe nizAm tUSNIm nItavantau cireNa tAm |
अथ प्रभाते तत् स्त्रैणम् वपु: उत्सृज्य यौवनम् ॥६।१०५।४७॥
atha prabhAte tat straiNa.m vapu: utsRjya yauvana.m ||6|105|47||
.
eka.talpe nizAm tUSNIm /
nItavantau cireNa tAm |
atha prabhAte tat straiNa.m \
vapu: utsRjya yauvanam
.
eka.talpe nizAm tUSNIm . in one bed in the quiet of the night =
.
*vlm.47. They passed their nights in peace, and slept in the same bed without touching one another [nItavan? the prudish VLM can't bear the thought!]; and Kumbha rose in the morning in his masculine form again, without any trace of his female features and feminine beauty or grace.
*sv.47..50 Thus conversing, they went to bed (slept in the same bed). Thus Cudala lived with her husband, as a young male ascetic during the day and as a woman at night.
बभूव कुम्भ: कुम्भ*आभ: कुच.प्र.उज्झित.मूर्तिमान् ।
babhUva kumbha: kumbha*Abha: kuca.pra.ujjhita.mUrtimAn |
इति सा राज.महिषी चूदाला वर.वर्णिनी ॥६।१०५।४८॥
iti sA rAja.mahiSI cUdAlA vara.varNinI ||6|105|48||
.
babhUva kumbha: kumbha*Abha: /
kuca.pra.ujjhita.mUrtimAn |
iti sA rAja.mahiSI \
cUdAlA vara.varNinI
.
babhUva kumbha:
she was kumbha the Pot = kumbha*Abha: . the image of kumbha = kuca.projjhita.mUrtimAn . a figure without breasts = iti sA rAja.mahiSI cUdAlA vara.varNinI – such was the fair.faced Royal Queen cUdAla.Topknot.
she became kumbha the Pot
—the image of kumbha—a figure without breasts—
such was the fair.faced Royal Queen cUdAla.Topknot
.
*vlm.48. Kumbha was Kumbha again, by being shorn of his female form; and thus he passed as bisex and biformal being of the Brahman.boy Kumbha by day, and of chudála the princess by night.
#kuca m. (generally du. #kucau; ifc. f. #kucA) . the female breast, teat, tit.
*jd.48 . babhUva kumbha: . she was kumbha the Pot = kumbha*Abha: . the image of kumbha = kuca.projjhita.mUrtimAn . a figure without breasts = iti sA rAja.mahiSI cUdAlA vara.varNinI – such was the fair.faced Royal Queen cUdAla.Topknot.
कुम्भत्वम् आस्थिता भर्तु: पश्चात् स्त्रीत्वम् उपागता ।
kumbhatva.m AsthitA bhartu: pazcAt strItva.m upAgatA |
विजहार अनान्तेषु कुमरी.धर्मिणी निशि ।
vijahAra anAnteSu kumarI.dharmiNI nizi |
कुम्भ.रूप.धरा च अह्नि भर्ता मित्रेण संयुता ॥६।१०५।४९॥
kumbha.rUpa.dharA ca ahni bhartA mitreNa saMyutA ||6|105|49||
.
kumbhatva.m AsthitA bhartu: /
pazcAt strItva.m upAgatA |
vijahAra anAnteSu kumarI.dharmiNI nizi |
kumbha.rUpa.dharA ca ahni \
bhartA mitreNa saMyutA
.
* kumbhatva.m AsthitA bhartu: . the condition of kumbha the Pot for her husband = pazcAt strItva.m upAgatA . and afterward bedded as a wife =
vijahAra vana*anteSu . she wandered in the woods =
kumarI.dharmiNI nizi . the dharmas of a girl at night =
kumbha.rUpa.dharA ca ahni . and bearing the kumbha.form by day =
bhartA mitreNa saMyutA . she was both wife and friend.
*vlm.49. In his male form, Kumbha continued as a friend to the prince in the day time; and in female form of chudála, he lived as a virgin maid with him at night.
*sv.47..50 Thus conversing, they went to bed (slept in the same bed). Thus Cudala lived with her husband, as a young male ascetic during the day and as a woman at night.
*jd.49 . kumbhatva.m AsthitA bhartu: . the condition of kumbha the Pot for her husband = pazcAt strItva.m upAgatA . and afterward bedded as a wife = vijahAra vana*anteSu . she wandered in the woods = kumarI.dharmiNI nizi . the dharmas of a girl at night = kumbha.rUpa.dharA ca ahni . and bearing the kumbha.form by day = bhartA mitreNa saMyutA . she was both wife and friend.
कैलास.मन्दर.महेन्द्र.सुमेरु.सह्य=
kailAsa.mandara.mahendra.sumeru.sahya=
सानुषु अविस्खलित.योगम् आगमा सा ।
sAnuSu aviskhalita.yoga.m AgamA sA |
साकम् प्रियेण सुहृदा भवता यथेच्छम्
sAkam priyeNa suhRdA bhavatA yatheccham
स्रग्दाम.हार.वलिता विजहार नारी ॥६।१०५।५०॥
sragdAma.hAra.valitA vijahAra nArI ||6|105|50||
.
kailAsa.mandara.mahendra.sumeru.sahya=sAnuSu aviskhalita.yoga.m AgamA sA |
sAkam priyeNa suhRdA bhavatA yatheccham \
sragdAma.hAra.valitA vijahAra nArI
.
*vlm.50. Thus did chudála cling to her husband, as a string of necklace hangs upon the neck and breast of a person. They then continued to wander in the company of one another, to different countries and over distant hills, to satisfy their curiosity.
*sv.47..50 Thus conversing, they went to bed (slept in the same bed). Thus Cudala lived with her husband, as a young male ascetic during the day and as a woman at night.
##skhal .> #viskhal .> #viskhalita. stumbling, stopping, faltering (as words) KSS. • (.end.comp.) mistaken or blundering in Ragh. • gone astray *jAtakam.
@@@
DN6105 METAMORPHOSIS 2.DC19
सर्ग ६.१०५
sarga 6.105
शिखि.ध्वज उवाच ।
zikhi.dhvaja* uvAca |
एवम् स्थिते महाभाग कथम् उद्वेगम् ईदृशम् ।
eva.m sthite mahAbhAga katham udvega.m IdRza.m |
लब्धवान् असि देवो ऽपि वद वेद्य.विदाम् वर ॥६।१०५।१॥
labdhavAn asi deva: api vada vedya.vidAm vara ||6|105|1||
कुम्भ उवाच ।
kumbha* uvAca |
शृणु कार्यम् इदम् चित्तम् मदीयम् वसुधाधिप ।
zRNu kArya.m idam citta.m madIyam vasudhA.adhipa |
कथयामि तव अशेषम् सर्गे यद् वृत्तम् अद्य मे ॥६।१०५।२॥
kathayAmi tava azeSam sarge yat vRtta.m adya me ||6|105|2||
सुहृद्य् आवेदितम् दुःखम् परम् आयाति तानवम् ।
suhRdi Avedita.m du:kha.m param AyAti tAnava.m |
घनम् जडम् कृष्णम् अपि मुक्त.वृष्टिर् इव अम्बुदः ॥६।१०५।३॥
ghana.m jaDa.m kRSNa.m api mukta.vRSTi: iva ambuda: ||6|105|3||
सुहृदा पृच्छता साधु चेत: याति प्रसन्नताम् ।
suhRdA pRcchatA sAdhu ceta: yAti prasannatAm |
स्वच्छता उपगतेन आशु कतकेन जलम् यथा ॥६।१०५।४॥
svacchatA upagata.ina Azu kataka.ina jala.m yathA ||6|105|4||
अहम् तावत् इत: यात: भवते पुष्प.मञ्जरीम् ।
aham tAvat ita: yAta: bhavate puSpa.maJjarIm |
दत्त्वा गगनम् उल्लङ्घ्य सम्प्राप्त: च त्रिविष्टपम् ॥६।१०५।५॥
dattvA gagana.m ullaGghya samprApta: ca triviSTapam ||6|105|5||
तत: पित्रा महेन्द्रस्य सभा.स्थाने यथाक्रमम् ।
tata: pitrA mahendr.asya sabhA.sthAne yathAkramam |
स्थित्वा उत्थाय तथा उत्थान.काले पित्रा विवर्जित: ॥६।१०५।६॥
sthitvA utthAya tathA utthAna.kAle pitrA vivarjita: ||6|105|6||
इह आगन्तुम् अहम् त्यक्त्वा स्वर्गम् सम्प्राप्तवान् नभ: ।
iha Agantum aham tyaktvA svarga.m samprAptavAn nabha: |
दिवाकार.हयै: सार्धम् वहामि अनिल.वर्त्मनि ॥६।१०५।७॥
divAkAra.hayai: sArdham vahAmi anila.vartmani ||6|105|7||
अथ एकत्र गत: भानु: एकेन अन्येन वर्त्मना ।
atha ekatra gata: bhAnu: eka.ina anya.ina vartmanA |
आगच्छामि अहम् आकाशम् सागर*आपतित*आकृति: ॥६।१०५।८॥
AgacchAmi aham AkAza.m sAgara*Apatita*AkRti: ||6|105|8||
अथ अग्रे वारि.पूर्णानाम् मेघानाम् मध्य.वर्त्मना ।
atha agre vAri.pUrNAnAm meghAnAm madhya.vartmanA |
अपश्यम् मुनिम् आयान्तम् अहम् दुर्.वाससम् जवात् ॥६।१०५।९॥
apazyam munim AyAntam aham dur.vAsasam javAt ||6|105|9||
पयोधर.पटत् शन्नम् विद्युत्.वलय.भूषितम् ।
payodhara.paTat zanna.m vidyut.valaya.bhUSita.m |
अभिसारिकया तुल्यम् धारा.धौत*अङ्ग.चन्दनम् ॥६।१०५।१०॥
abhisArikayA tulyam dhArA.dhauta*aGga.candana.m ||6|105|10||
स्थिताम् सुतरु.सुच्छायाम् आपगाम् वसुधा.तले ।
sthitAm sutaru.succhAyAm ApagAm vasudhA.tale |
वेगेन अभिसरन्तम् ताम् तप:लक्ष्मीम् इव प्रियाम् ॥६।१०५।११॥
vega.ina abhisarantam tAm tapa:lakSmIm iva priyAm ||6|105|11||
तस्य कृत्वा नमस्कारम् उक्तम् खे वहता मया ।
tasya kRtvA namaskAram uktam khe vahatA mayA |
मुने नील*अभ्र=वस्त्र: त्वम् अभिसारिकया सम: ॥६।१०५।१२॥
mune nIla*abhra=vastra: tva.m abhisArikayA sama: ||6|105|12||
इति आकर्ण्य मुमोच असौ मयि मानद शापकम् ।
iti AkarNya mumoca asau mayi mAnada zApakam |
स्तन.केशवती कान्ता हाव.भाव.विलासिनी ॥६।१०५।१३॥
stana.kezavatI kAntA hAva.bhAva.vilAsinI ||6|105|13||
गच्छ अनेन दुर्.उक्तेन रात्रौ योषा भविष्यसि ।
gaccha ana.ina dur.ukta.ina rAtrau yoSA bhaviSyasi |
इति श्रुत्वा अशुभम् वाक्यम् उत्थितम् जर्जर.द्विजात् ॥६।१०५।१४॥
iti zrutvA azubham vAkyam utthita.m jarjara.dvijAt ||6|105|14||
विमृशामि मनाक् यावत् तावत् अन्तर्हित: मुनि: ।
vimRzAmi manAk yAvat tAvat antarhita: muni: |
इति उद्वेगमना: साधो सम्प्राप्ते अहम् नभस्तलात् ॥६।१०५।१५॥
iti udvegamanA: sAdho samprApte aham nabhastalAt ||6|105|15||
एतत् ते कथितम् सर्वम् सम्पन्न: अस्मि निशा अङ्गना ।
etat te kathita.m sarva.m sampanna: asmi nizA aGganA |
अति.वाह्यम् दिनान्तेषु स्त्रीत्वम् एतत् मया कथम् ॥६।१०५।१६॥
ati.vAhyam dinAnteSu strItva.m etat mayA katham ||6|105|16||
योषित्.स्तनवती रात्रौ वक्तव्यम् किम् मया पितु: ।
yoSit.stanavatI rAtrau vaktavyam kim mayA pitu: |
संसृतौ भवितव्यानाम् अहो नु विषमा गति: ॥६।१०५।१७॥
saMsRtau bhavitavyAnAm aho nu viSamA gati: ||6|105|17||
अहम् अपि अद्य यत् दैवात् यूनाम् आमिषताम् गत: ।
aham api adya yat daivAt yUnAm AmiSatAm gata: |
कष्टम् मत्.अपहारेण कलह: जायते अधुना ॥६।१०५।१८॥
kaSTam mat.apahAreNa kalaha: jAyate adhunA ||6|105|18||
दिवि देव.कुमाराणाम् काम*आकुल.धियाम् इह ।
divi deva.kumArANAm kAma*Akula.dhiyAm iha |
गुरु.देव=द्वि.जातीनाम् तत्.ज*अपर.वश*आत्मना ॥६।१०५।१९॥
guru.deva=dvi.jAtInAm tat.ja*apara.vaza*AtmanA ||6|105|19||
कथम् अग्रे मया सम्यक् वस्तव्यम् यामिनी.स्त्रिया ।
katham agre mayA samyak vastavyam yAminI.striyA |
वसिष्ठ उवाच ।
vasiSTha uvAca |
इत्य् उक्त्वा क्षणम् एकम् तूष्णीम् स्थित्वा मुनि.अथितू ॥६।१०५।२०॥
ity uktvA kSaNa.m ekam tUSNIm sthitvA muni.athitU ||6|105|20||
धैर्यम् आश्रित्य कुम्भ अत्र पुनर् आह रघु.उद्वह ।
dhairya.m Azritya kumbha atra punar Aha raghu.udvaha |
किम् अज्ञ* इव शोचामि किम् मम क्षतम् आत्मन: ॥६।१०५।२१॥
kim ajJa* iva zocAmi kim mama kSatam Atmana: ||6|105|21||
शिखि.ध्वज उवाच ।
zikhi.dhvaja* uvAca |
परिदेवनया को ऽर्थो देवपुत्र तथा॒एतया ॥६।१०५।२२॥
paridevanayA ko 'rtho devaputra tathA etayA ||6|105|22||
यदायाति तदायातु देहस्य आत्मा न लिप्यते ।
yadAyAti tadAyAtu dehasya AtmA na lipyate |
कानि विद्यानि दु:खानि सुखानि विहितानि च ॥६।१०५।२३॥
kAni vidyAni du:khAni sukhAni vihitAni ca ||6|105|23||
तानि सर्वाणि देहस्य देहिन: न तु कानिचित् ।
tAni sarvANi dehasya dehina: na tu kAnicit |
यदि त्वम् अपि कार्याणाम् अखेद*अर्थ: अपि खिद्यसे ॥६।१०५।२४॥
yadi tva.m api kAryANAm akheda*artha: api khidyase ||6|105|24||
तत् अन्येषाम् उपाय: स्यात् क* इव आगम.भूषण: ।
tat anyeSAm upAya: syAt ka* iva Agama.bhUSaNa: |
खेदे खेद*उचितम् वाच्यम् इति किम्.चित् त्वम् उक्तवान् ॥६।१०५।२५॥
khede kheda*ucita.m vAcyam iti kim.cit tva.m uktavAn ||6|105|25||
इदानीम् समताम् एत्य तिष्ठ अखिन्न: यथास्थितम् ।
idAnIm samatAm etya tiSTha akhinna: yathAsthita.m |
वसिष्ठ उवाच ।
vasiSTha uvAca |
तौ एवम्+आदिभि: वाक्यै: अन्योन्य*आश्वासवम् स्वयम् ॥६।१०५।२६॥
tau evam+Adibhi: vAkyai: anyonya*AzvAsava.m svayam ||6|105|26||
कृत्वा स्थितौ वन.स्निग्धौ सुहृदौ खेदिनौ मिथ: ।
kRtvA sthitau vana.snigdhau suhRdau khedinau mitha: |
अथ अर्क: अपि अस्य कुम्भस्य स्त्रीत्वम् उत्पादयन् इव ॥६।१०५।२७॥
atha arka: api asya kumbhasya strItva.m utpAdayan iva ||6|105|27||
जगाम अस्तम् जगत्.दीप: दीप: स्नेह.क्षयात् इव ।
jagAma astam jagat.dIpa: dIpa: sneha.kSayAt iva |
व्यवहार.भरै: सार्धम् पद्मा: संकोचम् आययु: ॥६।१०५।२८॥
vyavahAra.bharai: sArdham padmA: saMkocam Ayayu: ||6|105|28||
मार्गा: च पथिकै: सार्धम् पान्थ.स्त्री.हृदयानि च ।
mArgA: ca pathikai: sArdham pAntha.strI.hRdayAni ca |
दाशवत् विहगान् सर्वान् कुर्वत् एकत्र संचितान् ॥६।१०५।२९॥
dAzavat vihagAn sarvAn kurvat ekatra saMcitAn ||6|105|29||
तारका.रत्न.जाल*आढ्यम् भुवनम् साम्यताम् ययौ ।
tArakA.ratna.jAla*ADhyam bhuvana.m sAmyatAm yayau |
खम् हसत् इव तार*आढ्यम् विकासि.कुमुद्.आकरम् ॥६।१०५।३०॥
kha.m hasat iva tAra*ADhyam vikAsi.kumud.Akaram ||6|105|30||
ययौ उन्नाद.चक्र*आह्व.भ्रमत्.भ्रमर.पेटकम् ।
yayau unnAda.cakra*Ahva.bhramat.bhramara.peTakam |
सुहृदौ तौ अथ उत्थाय संध्याम् उद्यन् निशाकराम् ॥६।१०५।३१॥
suhRdau tau atha utthAya saMdhyAm udyan nizAkarAm ||6|105|31||
वन्दयित्वा तथा कृत्वा जप्यम् गुल्म*अन्तरे स्थितौ ।
vandayitvA tathA kRtvA japyam gulma*antare sthitau |
तत: कुम्भ: शनै: तत्र स्त्रैणम् अभ्याहरन् वपु: ॥६।१०५।३२॥
tata: kumbha: zanai: tatra straiNa.m abhyAharan vapu: ||6|105|32||
शिखिध्वजम् पर:संस्थम् प्रोवाच गलत् अक्षरम् ।
zikhidhvajam para:saMstham provAca galat akSaram |
पतामि इव स्फुरामि इव द्रवामि इव अङ्ग.याष्टिभि: ॥६।१०५।३३॥
patAmi iva sphurAmi iva dravAmi iva aGga.yASTibhi: ||6|105|33||
लज्जया एव च ते राजन् मन्ये स्त्रीत्वम् व्रजामि अहम् ।
lajjayA eva ca te rAjan manye strItva.m vrajAmi aham |
पश्य इमे परि.वर्धन्ते राजन् मम शिर:रूहा: ॥६।१०५।३४॥
pazya ime pari.vardhante rAjan mama zira:rUhA: ||6|105|34||
प्रस्फुरत् तारका.माला* दिनान्त.तिमिरा* इव ।
prasphurat tArakA.mAlA* dinAnta.timirA* iva |
पश्य इमौ मम जायेते प्र.उन्मुखौ उरसि स्तनौ ॥६।१०५।३५॥
pazya imau mama jAyete pra.unmukhau urasi stanau ||6|105|35||
कोरकौ इव पद्मिन्या वसन्ते गगन*उन्मुखौ ।
korakau iva padminyA vasante gagana*unmukhau |
आ.गुल्फम् एव लम्बानि सम्पद्यन्ते अम्बराणि मे ॥६।१०५।३६॥
A.gulpham eva lambAni sampadyante ambarANi me ||6|105|36||
देहात् एव सखे पश्य स्त्रिया* इव शनै: शनै: ।
dehAt eva sakhe pazya striyA* iva zanai: zanai: |
भूषणानि उत रत्नानि माल्यानि विविधानि च ॥६।१०५।३७॥
bhUSaNAni uta ratnAni mAlyAni vividhAni ca ||6|105|37||
पश्य इमनि अङ्ग जायन्ते स्व.अङ्गेभ्य: वृक्ष.पुष्पवत् ।
pazya imani aGga jAyante sva.aGgebhya: vRkSa.puSpavat |
पश्य अयम् स्वयम् एव अद्य चन्द्र*अंशु.कर.शोभन: ॥६।१०५।३८॥
pazya ayam svayam eva adya candra*aMzu.kara.zobhana: ||6|105|38||
मूर्ध्नि पट्ट*अंशुक: जात: नीहार: अद्रौ इव अङ्ग मे ।
mUrdhni paTTa*aMzuka: jAta: nIhAra: adrau iva aGga me |
सर्वाणि कान्तालिङ्गानि जानाति मम मानद ॥६।१०५।३९॥
sarvANi kAntAliGgAni jAnAti mama mAnada ||6|105|39||
हा धिक् कष्टम् विषाद: मे किम् करोमि अङ्गना अस्मि अहम् ।
hA dhik kaSTam viSAda: me kim karomi aGganA asmi aham |
हा धिक् कष्टम्, अहो साधो, स्थित एव अहम् अङ्गना ॥६।१०५।४०॥
hA dhik kaSTam, aho sAdho, sthita eva aham aGganA ||6|105|40||
संविदा अनुभवामि अन्त: नितम्ब.जघने तु इमे ।
saMvidA anubhavAmi anta: nitamba.jaghane tu ime |
विपिने कुम्भ इति उक्त्वा तूष्णीम् खिन्न: बभूव ह ॥६।१०५।४१॥
vipine kumbha iti uktvA tUSNIm khinna: babhUva ha ||6|105|41||
राजा अपि च तम् आलोक्य तथा एव आसीत् विषण्ण.धी: ।
rAjA api ca tam Alokya tathA eva AsIt viSaNNa.dhI: |
मुहूर्त.मात्रेण उवाच शिखिध्वज* इदम् वच: ॥६।१०५।४२॥
muhUrta.mAtreNa uvAca zikhidhvaja* idam vaca: ||6|105|42||
कष्टम् स: अयम् महासत्त्व: सम्पन्ना वरवर्णिनी ।
kaSTam sa: ayam mahAsattva: sampannA varavarNinI |
साधो विदितवेद्य: त्वम् जानासि नियते: गतिम् ॥६।१०५।४३॥
sAdho viditavedya: tva.m jAnAsi niyate: gatim ||6|105|43||
अवश्य.भाविनि अर्थे अस्मिन् मा खिन्न.हृदयो भव ।
avazya.bhAvini arthe asmin mA khinna.hRdayo bhava |
आपतन्ति दशा: ता: ता: सुधियाम् देह.मात्रके ॥६।१०५।४४॥
Apatanti dazA: tA: tA: sudhiyAm deha.mAtrake ||6|105|44||
कुम्भ उवाच ।
kumbha* uvAca |
न चेतसि अधियाम् तु एता: चित्तम् यान्ति न देहकम् ।
na cetasi adhiyAm tu etA: citta.m yAnti na dehakam |
एवम् अस्तु अनुतिष्ठामि यामिनी स्त्रीत्वम् आत्मन: ॥६।१०५।४५॥
eva.m astu anutiSThAmi yAminI strItva.m Atmana: ||6|105|45||
न खेदम् अनु.गच्छामि नियति: केन लङ्घ्यते ।
na khedam anu.gacchAmi niyati: ka.ina laGghyate |
इति निर्णीय तौ खेदम् तम् नीत्वा तनुताम् इव ॥६।१०५।४६॥
iti nirNIya tau khedam tam nItvA tanutAm iva ||6|105|46||
एक.तल्पे निशाम् तूष्णीम् नीतवन्तौ चिरेण ताम् ।
eka.talpe nizAm tUSNIm nItavantau cireNa tAm |
अथ प्रभाते तत् स्त्रैणम् वपु: उत्सृज्य यौवनम् ॥६।१०५।४७॥
atha prabhAte tat straiNa.m vapu: utsRjya yauvana.m ||6|105|47||
बभूव कुम्भ: कुम्भ*आभ: कुच.प्र.उज्झित.मूर्तिमान् ।
babhUva kumbha: kumbha*Abha: kuca.pra.ujjhita.mUrtimAn |
इति सा राज.महिषी चूदाला वर.वर्णिनी ॥६।१०५।४८॥
iti sA rAja.mahiSI cUdAlA vara.varNinI ||6|105|48||
कुम्भत्वम् आस्थिता भर्तु: पश्चात् स्त्रीत्वम् उपागता ।
kumbhatva.m AsthitA bhartu: pazcAt strItva.m upAgatA |
विजहार अनान्तेषु कुमरी.धर्मिणी निशि ।
vijahAra anAnteSu kumarI.dharmiNI nizi |
कुम्भ.रूप.धरा च अह्नि भर्ता मित्रेण संयुता ॥६।१०५।४९॥
kumbha.rUpa.dharA ca ahni bhartA mitreNa saMyutA ||6|105|49||
कैलास.मन्दर.महेन्द्र.सुमेरु.सह्य=
kailAsa.mandara.mahendra.sumeru.sahya=
सानुषु अविस्खलित.योगम् आगमा सा ।
sAnuSu aviskhalita.yoga.m AgamA sA |
साकम् प्रियेण सुहृदा भवता यथेच्छम्
sAkam priyeNa suhRdA bhavatA yatheccham
स्रग्दाम.हार.वलिता विजहार नारी ॥६।१०५।५०॥
sragdAma.hAra.valitA vijahAra nArI ||6|105|50||
||
.
oॐm
.
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
FM7207 THE BIG QUESTION (CONCLUDED) 1.DC18.19 .z38
FM.7.1.FM.7.49.
oॐm
All things in this world are for ever unreal, but they are also real because of the consciousness that is the sole reality and their content.
*sv.3. Whatever that consciousness decides "This is such and such" that it becomes, whether it is real or unreal.
*sv.4. Such is the nature of consciousness.
*sv.5 This consciousness conceived of a body and it becomes aware of the body.
Yet, like a frog in the blind well, foolish and ignorant people base their understanding on the experience of the moment and, on account of their perverse understanding, they are deluded into thinking that the body alone is the source of experience or awareness.
It is the consciousness of Brahman, the infinite consciousness, that appears as this universe .just as the dream.objects appear in your consciousness.
Thus the body has two states the living and the dead. Even so this creation appears and disappears. It has no cause other than Brahman, hence it is none other than Brahman. Whether the body exists or does not exist, this consciousness experiences what it is aware of anywhere at any time, before and after 'death'. It is consciousness alone which conceives of 'the other world' and experiences it as such.
FM.7.207
The Big Question
(concluded)
VASISHTHA said—
शृणु राजन् यथा स्पष्तम् एतत् ते कथयाम्य् अहम् ।
zRNu rAjan yathA spaStam etat te kathayAmi aham |
येन ते सर्व.संदेहा यास्यन्त्य् अलम् अमूलताम् ॥७।२०७।१॥
yena te sarva.saMdehA* yAsyanti alam amUlatAm ||7|207|1||
.
zRNu rAjan yathA spaStam . Listen, Raajaa, as clearly . etat te kathayAmi aham . this I explain to you . yena te sarva.saMdehA* . whereby for you all doubts . yAsyanti alam amUlatAm . will come soon.enuf to rootlessness.
.
Pay attention, Raajaa,
while I explain this clearly enuf to uproot all your all doubts
.
*vlm.p.1. vasiShTha replied:—Hear me prince and I will clearly expound to you the doctrine which will immediately root out your doubts.
सर्वे तावज् जगद्भावा असद्रूपाः सदैव हि ।
sarve tAvat jagat.bhAvA* asat.rUpA: sadA eva hi |
सद्रूपाश् च सदैव इमे यथा.संवेदनम् स्थितेः ॥७।२०७।२॥
sat.rUpA: ca sadA eva ime yathA.saMvedanam sthite: ||7|207|2||
.
sarve tAvat jagat.bhAvA: in that way are all the entities of the world a.sad.rUpA: sadA eva hi – since they are always unreal forms . sad.rUpA: ca sadA eva – and real forms always too . ime yathA.saMvedanam sthite: . these exist as awareness
.
*sv.2 All things in this world are for ever unreal, but they are also real because of the consciousness that is the sole reality and their content.
*vlm.p.2 All these entities in the world are nonexistent nothings forever though they appear as realities in our consciousness.
*vlm.2. All these entities in the world, are inexistent nullities for ever; though they appear as realities in our consciousness.
इदम् इत्थम् इति प्रोता यत्र संवित् तद् एव तत् ।
idam ittham iti protA yatra saMvit tat eva tat |
भवत्य् अवश्यम् तत् त्व् अङ्ग सद् एव अस्त्व् असद् एव वा ॥७।२०७।३॥
bhavati avazyam tat tu aGga sat eva astu asat eva vA ||7|207|3||
.
idam.this ittham.so/this.way iti.so prota.tied/strung\pierced\spitted/set.a *yatra.where saMvit tad eva tat bhavati avazyam tat tu aGga sad eva astu asat eva vA
.
*AB. .. protA vyAptA .. ||
*sv.3. Whatever that consciousness decides "This is such and such" that it becomes, whether it is real or unreal.
*vlm.p.3 We do not consider the true nature of reality, so we think that whatever appears in any manner in our consciousness is as real as it seems to be.
*vlm.3. Whatever appears in any manner in our consciousness, (either as existing or non.existent, or as so and so); the same is thought as real as it seems to be, without our consideration of its true nature of a reality or otherwise.
ईदृक्.स्वभावा संवित्तिः तया देहः विभाव्यते ।
IdRk.svabhAvA saMvitti: tayA deha: vibhAvyate |
एक* एव स्वरूपेण तस्याः ते न च तत्.विदा ॥७।२०७।४॥
eka* eva svarUpeNa tasyA: te na ca tat.vidA ||7|207|4||
.
IdRk.svabhAvA saMvitti:
tayA deha: vibhAvyate
eka: eva svarUpeNa tasyA: te na ca tadvidA . x.
.
*sv.4. Such is the nature of consciousness.
*vlm.4. Such is the nature of this consciousness, that it is thought to be one and same with the bodiless soul, by every one who knows what it is, (by his acquaintance with the science of psychology).
विदम् एव विदुः देहम् स्वप्न+आदौ इतर.इतरा ।
vidam eva vidu: deham svapna+Adau itara.itarA |
संवित् काचित् सम्भवति न च अन्या अस्ति शरीरता ॥७।२०७।५॥
saMvit kAcit sambhavati na ca anyA asti zarIratA ||7|207|5||
.
* vidam eva vidur deham . only knowing is the body of the knower
svapna+Adau . in dream &c.
itaretarA
saMvit kAcit sambhavati
na ca anyA asti zarIratA – nor is there another state of embodiment
.
*sv.5 This consciousness conceived of a body and it becomes aware of the body.
*vlm.5. It is this knowledge (or the idea) of a thing in the mind, either in waking or dreaming, that they call to be its body; hence it is this erroneous consciousness of anything, that is believed as its body, and there is nothing else beside this that they call a solid body.
आश्रीत.स्वप्न.संदर्शः तथा इदम् भासते जगत् ।
AzrIta.svapna.saMdarza: tathA idam bhAsate jagat |
समस्त.कारण.अभावात् सर्ग+आदौ अन्यता अत्र का ॥७।२०७।६॥
samasta.kAraNa*abhAvAt sarga+Adau anyatA atra kA ||7|207|6||
.
* AzrIta.svapna.saMdarza: . x AzrIta.svapna.saMdarza:
tathA idam bhAsate jagat . thus this world appears
samasta.kAraNa*abhAvAt . from the lack of comprehensive cause
sarga+Adau anyatA atra kA – what otherwise is this creation.process?
*vlm.6. The world shines (or shows itself) before us, like the sights seen in a dream; and the privation of all causes towards the production of the (material) world, prove it to be not otherwise than the phantom of a dream.
*sv. At the beginning of creation, there was nothing else and only consciousness was: and therefore the world.appearance arose in that consciousness like a dream.
एवम् यत् एव विमलम् वेदनम् ब्रह्म.संज्ञितम् ।
evam yat eva vimalam vedanam brahma.saMjJita.m |
तत् एव इदम् जगत् भाति तत् का इव जगतः अन्यता ॥७।२०७।७॥
tat eva idam jagat bhAti tat kA iva jagata: anyatA ||7|207|7||
.
evam yad eva vimalam vedanam
so what is this immaculate knowing
brahma.saMjJita.m
is termed brahmic
tad eva idam jagat bhAti
that only appears a this world
tat kA iva jagata: anyatA
what otherwise would the world be?
.
*vlm.7. Thus this pure and immaculate knowledge of the universe, is termed the very Brahma himself; (because God is said to be infinite knowledge only. [Sanskrit: sataram jnánamananam brahma]). The very same shines as the world, which is not otherwise than that.
*sv. In whatever manner consciousness conceived the world to be, that alone it became. What else is this world?
* evam yad eva vimalam vedanam . so what is this immaculate knowing brahma.saMjJita.m – is termed brahmic tad eva idam jagat bhAti . that only appears a this world tat kA iva jagata: anyatA . what otherwise would the world be?
एवम् पूर्व.अपरम् शुद्धम् अ.विकार्य.जगत्.स्थितेः ।
evam pUrva*aparam zuddham a.vikArya.jagat.sthite: |
लोक.वेद.महाशास्त्रैः अनुभूतम् उदाहृतम् ॥७।२०७।८॥
loka.veda.mahAzAstrai: anubhUtam udAhRtam ||7|207|8||
.
* evam pUrva*aparam zuddham –
so before & after pure
avikArya.jagat.sthite: .
of the changeless world.state
loka.veda.mahAzAstrai:
anubhUtam udAhRtam –
understood & experienced.
.
*vlm.8. Thus doth the world remain quite pure and unchanged, from ever before and forever more; and so it is thought and said to be, by the Vedas and all good and great sástras, as also by the joint assent of all thinking men, in all ages and countries.
*sv.8 Since the world is nothing other than consciousness or Brahman, it is declared to be so by the scriptures.
अपलाप्य एव ये मूढा* अन्ध.कूपकम् एकवत् ।
apalApya eva ye mUDhA* andha.kUpakam ekavat |
समस्त.भूत.संवित्तौ रूढ.पूर्णम् महात्मभिः ॥७।२०७।९॥
samasta.bhUta.saMvittau rUDha.pUrNam mahAtmabhi: ||7|207|9||
.
apalApya eva ye mUDhA:
those fools who have denied it
andha.kUpakam
ekavat
samasta.bhUta.saMvittau
rUDha.pUrNam mahAtmabhi:
.
*sv.9.10 Yet, like a frog in the blind well, foolish and ignorant people base their understanding on the experience of the moment and, on account of their perverse understanding, they are deluded into thinking that the body alone is the source of experience or awareness.
*vlm.9. They are the most ignorant fools, and resemble the croaking frogs dwelling in the recess of dark caves and pits; who deny the sole existence of the beings which is impressed in the consciousness of all beings, which is full and perfect every where, and is acknowledged by all great souls.
वर्तमान.अनुभवन.मात्र.मोह.प्रमाणकाः ।
vartamAna*anubhavana.mAtra.moha.pramANakA: |
शरीर.कारणाः संवित् इति मोहम् उपागताः ॥७।२०७।१०॥
zarIra.kAraNA: saMvit iti moham upAgatA: ||7|207|10||
.
vartamAna*anubhavana.mAtra.moha.pramANakA:
zarIra.kAraNA: saMvit
iti moham upAgatA:
.
"existent as experience but evident as delusion
the body's cause is samvit.Awareness"
—
gone to such delusion
...
*vlm.10. There are many at present, who are deluded by their notions of the appearances of things, and the evidence of their senses, and have fallen into the error of understanding the gross body, as the cause of consciousness and inward impressions.
उन्मत्ता* एव ते अज्ञाः ते योग्या* न अस्मत्.कथासु ते ।
unmattA* eva te ajJA: te yogyA* na asmat.kathAsu te |
अक्षीब.क्षीबयोः मूढ.बुद्धयोः का एव संकथा ॥७।२०७।११॥
akSIba.kSIbayo: mUDha.buddhayo: kA eva saMkathA ||7|207|11||
.
unmattA* eva te ajJA: te
yogyA* na asmat.kathAsu te
akSIba.kSIbayo:
mUDha.buddhayo:
kA eva saMkathA
.
...they are merely stupid
they are ignorant
they are unfit for our Tales
drunk or sober
simple or clever
what use talking to them?
.
*vlm.11. They are giddy with their wrong notions, and are not worthy of our discourse; because no conversation can be held with them that are intoxicated without intoxication, and are learned with their ignorance or learned fools.
यया विपश्चित्.कथया सर्व.संशय.संक्षयः ।
yayA vipazcit.kathayA sarva.saMzaya.saMkSaya: |
न भवेत् त्रिषु लोकेषु ज्ञेया मूर्ख.कथा एव स* ॥७।२०७।१२॥
na bhavet triSu lokeSu jJeyA mUrkha.kathA eva sa* ||7|207|12||
.
* yayA vipazcit.kathayA
by which wise.telling
sarva.saMzaya.saMkSaya:
all.doubt.removing
na bhavet triSu lokeSu
is not in the three worlds
jJeyA mUrkha.kathA eva sa*
to.be.known.as foolish.telling indeed is that.
Scholars who tell you what removes
all doubt are not to.be.found in
the three worlds; only foolishness!
*vlm.12. When the discourse of the learned, is not capable of removing the doubts of men in all places; such discourse is to be understood as the foolish talk of the universe.
*sv.11..15 But we have nothing to do with them. However intelligent a person may be, if he is unable to dispel one's doubts such a person is ignorant.
प्रत्यक्ष.मात्र.निष्ठः असौ मूढ*आस्थ* इति वक्ति यत् ।
pratyakSa.mAtra.niSTha: asau mUDha*Astha* iti vakti yat |
तेन निर्युक्तिना उक्तेन शिला.सदृश.वृत्तिना ॥७।२०७।१३॥
tena niryuktinA uktena zilA.sadRza.vRttinA ||7|207|13||
.
* pratyakSa.mAtra.niSTha: .
someone relying entirely on sensory evidence
"asau mUDha*Asthe" iti vakti yat . who says "He relies on folly"
tena niryuktinA uktena zilA.sadRza=vRttinA . by such unreasonable words, w/ a state like stone ..
*vlm.13. He who relies in his belief in the sensibles only, and regards the believer of the invisible as a fool; such a man (i. e. the Buddhist or Charvaka), is considered for his unreasonable reasoning, as a block of stone or stony block head.
.
pratyakSa.mAtra.niSTha: . someone relying entirely on sensory evidence "asau mUDha*Asthe" iti vakti yat . who says "He relies on folly" tena niryuktinA uktena zilA.sadRza=vRttinA . by such unreasonable words, w/ a state like stone ..
प्रोक्तः सर्व.विरुद्धेन सः अज्ञः कूप.अन्ध.दर्दुरः ।
prokta: sarva.viruddhena sa: ajJa: kUpa*andha.dardura: |
पूर्व.अपर.धियम् त्यक्त्वा वर्तमाने मति.स्थितः ॥७।२०७।१४॥
pUrva*apara.dhiyam tyaktvA vartamAne mati.sthita: ||7|207|14||
.
prokta: sarva.viruddhena
sa: ajJa:
he does not know
kUpa*andha.dardura:
a frog in a blind well
pUrva*apara.dhiyam tyaktvA
vartamAne mati.sthita:
.
*vlm.14. The fool that maintains this (materialistic) doctrine, in opposition to all rational philosophy, is said to be a frog of the dark cave (or as a blind mole of the hole); because he is blind both to the past which is out of his sight, as also to the invisible future and is concerned only what is present before him.
*sv.11..15 But we have nothing to do with them. However intelligent a person may be, if he is unable to dispel one's doubts such a person is ignorant.
वेदा लोक+आदयः च एते पृष्टाः स्व.अनुभव.अन्विताम् ।
vedA loka+Adaya: ca ete pRSTA: sva.anubhava*anvitAm |
वदन्ति इमम् दृशम् सर्वे यथा नश्यन्ति संशयाः ॥७।२०७।१५॥
vadanti imam dRzam sarve yathA nazyanti saMzayA: ||7|207|15||
.
vedA loka+Adaya: ca ete /
pRSTA: sva.anubhava*anvitAm |
vadanti imam dRzam sarve \
yathA nazyanti saMzayA:
.
yathA nazyanti saMzayA: . as they remove doubts.
.
*vlm.15. It is the veda and the sayings of wise men, and the inferences of their right reasoning (in support of the invisible), as I have maintained in these lectures, that can remove the doubts in these matters.
संवित् एव शरीरम् चेत् शवम् कस्मात् न चेतति ।
saMvit eva zarIram cet zavam kasmAt na cetati |
इति यस्य मतिः तस्मै मूढाय इदम् इह उच्यते ॥७।२०७।१६॥
iti yasya mati: tasmai mUDhAya idam iha ucyate ||7|207|16||
.
saMvit eva zarIram cet /
zavam kasmAt na cetati |
iti yasya mati: tasmai \
mUDhAya idam iha ucyate
.
"If the body is only samvit.Awareness why is a corpse not conscious?"
for him whose thinking is so
to that fool
this is said here
:
*vlm.16. If the sensible body (i. e. its sensation) be consciousness (according to the Buddhist); then why is the dead body unconscious of anything; (To this the Buddhist retorts by saying): Should the conscious and all pervading soul be the body, then why doth not the dull corpse think as the living body; In reply to this foolish question, it is thus said in the Veda:
ब्रह्मणः ब्रह्म.रूपस्य संकल्प.नगरम् ततम् ।
brahmaNa: brahma.rUp.asya saMkalpa.nagaram tatam |
इदम् तावत् जगत्.भानम् तव स्वप्न.पुरम् यथा ॥७।२०७।१७॥
idam tAvat jagat.bhAnam tava svapna.puram yathA ||7|207|17||
.
brahm.Immensity.aNa: brahm.Immensity.a.**rUp.form.asya /
**saMkalp.concept.a.nagar.city/town.am **tata.extent.m |
idam.this tAvat.that.much jagat.world.bhAna.Radiance/shining/projection.m tava.your svapna.Dream.pura.city.m yathA.as
.
brahmaNa: brahma.rUp.asya . from the brahman.Immensity in the form of brahmA the Immense
.
*sv.17..24 The truth is the other way round. It is the consciousness of Brahman, the infinite consciousness, that appears as this universe .just as the dream.objects appear in your consciousness.
*vlm.17. This world is an imaginary city of the divine mind, in iits form of Brahma..the creator; and it is hence that the phenomenon of the world, appears to our minds as a phantom in our dream (or as a reflex of the same).
तत् समस्तम् सत् एव इदम् चित्.मात्र*आत्म निरन्तरम् ।
tat samastam sat eva idam cit.mAtra*Atma nirantaram |
भवति अत्र न ते भ्रान्तिः स्वे स्वप्न.नगरे यथा ॥७।२०७।१८॥
bhavati atra na te bhrAnti: sve svapna.nagare yathA ||7|207|18||
.
tat samastam
that is the entirety
sad eva idam
this is only what.is.So
cit.mAtra*Atma
Consciousness.form=self
nirantaram
not.other / completely
bhavati atra na te bhrAnti:
does not here become your delusion
sve svapna.nagare yathA
as in your own dream.city.
That
is the entirety
This
is only what.is.So
a conscious form of self
nirantaram . not.other / completely
bhavati atra na te bhrAnti: . does not here become your delusion
sve svapna.nagare yathA . as in your own dream.city.
*vlm.18. Therefore] all this that you see, is but the creation of the divine intellect, and an intellectual entity in itself; and you are not amiss in your judgement, if you consider them as phantoms in your dream, and appearing in the vacuity of your mind.
*sv.17..24 The truth is the other way round. It is the consciousness of Brahman, the infinite consciousness, that appears as this universe .just as the dream.objects appear in your consciousness.
#ant #antara .#nirantara having no interval (in space or time) , close , compact , dense , uninterrupted , perpetual , constant (.ता f.), MBh.&c.; not other or different , identical MBh. R. &c
*jd.18 . tat samastam . that is the entirety sad eva idam . this is only what.is.So cit.mAtra*Atma . Consciousness.form=self nirantaram . not.other / completely bhavati atra na te bhrAnti: . does not here become your delusion sve svapna.nagare yathA . as in your own dream.city.
तत्र तावत् दिशः शैलाः पृथ्वि+आदि.नगर+आदि च ।
tatra tAvat diza: zailA: pRthvi+Adi.nagara+Adi ca |
सर्वम् चित्.मयम् आकाशम् इति ते स्व.अनुभूतिमत् ॥७।२०७।१९॥
sarvam cit.mayam AkAzam iti te sva.anubhUtimat ||7|207|19||
.
tatra tAvat diza: zailA: /
pRthvi+Adi.nagara+Adi ca |
sarvam cit.mayam AkAzam \
iti te sva.anubhUtimat
.
where there are places & mountains & and material cities
everything is Space formed by Consciousness
:
such is your own experience
.
*vlm.19. Hence this earth and the skies, these hills and cities, are all but appearances in the void of the intellect, and conception of your mind, as those appearing in the reveries of dream, or as air built castles.
संवित् व्योम घनम् ब्रह्म तत् संकल्प.पुरम् विराट् ।
saMvit vyoma ghanam brahma tat saMkalpa.puram virAT |
शुद्ध.संवित्.मयः ब्रह्मा तत् इदम् जगत् उच्यते ॥७।२०७।२०॥
zuddha.saMvit.maya: brahmA tat idam jagat ucyate ||7|207|20||
.
saMvit vyoma ghanam
that brahmic.Immensity
saMkalpa.puram
conceptual city
virAT zuddha.saMvin.maya:
tat idam jagat ucyate
that is said to be this world
.
*vlm.20. It is the dense vacuum of self.consciousness, which is called the great Brahma or the personal god of creation; and it is the display of his will in the concrete, which is known as Viráj or the visible universe; thus is the pure and discrete consciousness of Brahma, condensed into the form of the world.
*sv.17..24 The truth is the other way round. It is the consciousness of Brahman, the infinite consciousness, that appears as this universe .just as the dream.objects appear in your consciousness.
ब्राह्मे संकल्प.नगरे यत्.वत्.संकल्पितम् यथा ।
brAhme saMkalpa.nagare yat.vat.saMkalpita.m yathA |
तथा अनुभूयते तत्.तत् त्वत्.संकल्प.पुरे यथा ॥७।२०७।२१॥
tathA anubhUyate tat.tat tvat.saMkalpa.pure yathA ||7|207|21||
.
brAhme saMkalpa.nagare /
yat.vat.saMkalpita.m yathA |
tathA anubhUyate tat.tat \
tvat.saMkalpa.pure yathA
.
in the conceptual city of brahmA whatever is conceived
is experienced in thatever way as your own conceptual city.
.
*vlm.21. Whatever is imagined in the imaginary city of Brahma, the same is conceived as existent in reality; as you conceive the objects of your desire or fancy, to be present before you in actuality (i. e. The thought of a thing appears as the thing itself).
*sv.17..24 The truth is the other way round. It is the consciousness of Brahman, the infinite consciousness, that appears as this universe .just as the dream.objects appear in your consciousness.
संकल्प.नगरे यत्.यत् यथा संकल्प्यते तथा ।
saMkalpa.nagare yat.yat yathA saMkalpyate tathA |
तत् तथा अस्ति एव च तदा त्वत्.संकल्प.पुरे यथा ॥७।२०७।२२॥
tat tathA asti eva ca tadA tvat.saMkalpa.pure yathA ||7|207|22||
.
saMkalpa.nagare yad.yad yathA –
as whatever is in a conceptual city
saMkalpyate tathA
is thus conceived
tat tathA asti eva ca
and that is thus only
tadA tvat.saMkalpa.pure yathA
then in your conceptual city so
.
*vlm.22. So whatever is thought of in the fancied city, or fairy land of one's imagination at any time]; the same seems to be present before him for the time being, as you see in the air.*drawn castle of your fancy.
*jd.22 – saMkalpa.nagare yad.yad yathA . as whatever is in a conceptual city saMkalpyate tathA . is thus conceived tat tathA asti eva ca . and that is thus only tadA tvat.saMkalpa.pure yathA . then in your conceptual city so.
तस्मात् देहस्य नियतौ यथा एतौ ब्रह्मणा चिता ।
tasmAt deha.sya niyatau yathA etau brahmaNA citA |
स्पन्द.अस्पन्दौ कल्पितौ द्वौ स* तथा एव अनुभूतवान् ॥७।२०७।२३॥
spanda*aspandau kalpitau dvau sa* tathA eva anubhUtavAn ||7|207|23||
.
tasmAt deha.sya niyatau yathA etau
therefore as these in the destiny of the body
brahmaNA citA
by brahmic consciousness
spanda*a.spandau kalpitau dvau
when the two are considered vibrant or nonvibrant
sa tathA eva anubhUtavAn
(each) is thus experienced.
.
*vlm.23. Hence as Brahma in his form of the mind, thinks of the action of living and quietus of death bodies; so are they thought of by all mankind.
*sv.17..24 The truth is the other way round. It is the consciousness of Brahman, the infinite consciousness, that appears as this universe .just as the dream.objects appear in your consciousness.
*jd.23 . tasmAt deha.sya niyatau yathA etau तस्मात् देहस्य नियतौ यथा एतौ therefore as these in the destiny of the body brahmaNA citA ब्रह्मणा चिता by brahmic consciousness spanda*a.spandau kalpitau dvau स्पन्द.अ.स्पन्दौ कल्पितौ द्वौ when the two are considered vibrant or nonvibrant sa* tathA eva anubhUtavAn स तथा एव अनुभूतवान् (each) is thus experienced.
महा.प्रलय.पर्यन्ते पुनः सर्गः प्रवर्तते ।
mahA.pralaya.paryante puna: sarga: pravartate |
समस्त.करण.अभावात् द्रव्यम् तावत् न विद्यते ॥७।२०७।२४॥
samasta.karaNa*abhAvAt dravyam tAvat na vidyate ||7|207|24||
.
mahA.pralaya.paryante
after the Great Doomsday
puna: sarga: pravartate
again creation comes forth
samasta.karaNa*abhAvAt
thru the absence of a total cause
dravyam tAvat na vidyate
in that way is not known to be material.
after the Great Doomsday, a new creation is said to happen;
but lacking an integral cause that sort of thing does not occur
.
*vlm.24. After the great dissolution of the world (and dissolution of all things), it is said to be reproduced and renovated anew from nothing; but as the want of any material cause, cannot produce the material world, it is certain there is no material being in existence.
*jd.24 – mahA.pralaya.paryante . after the Great Doomsday puna: sarga: pravartate . again creation comes forth samasta.karaNa*abhAvAt . thru the absence of a total cause dravyam tAvat na vidyate . in that way is not known to be material.
विमुक्तत्वात् प्रजा.ईशस्य न च सम्भवति स्मृतिः ।
vimuktatvAt prajA.Izasya na ca sambhavati smRti: |
ब्रह्म एव इयम् अतः दीप्तिः जगत् इति एव भासते ॥७।२०७।२५॥
brahma eva iyam ata: dIpti: jagat iti eva bhAsate ||7|207|25||
.
vimuktatvAt prajA.Izasya /
na ca sambhavati smRti: |
brahma eva iyam ata: dIpti: \
jagat iti eva bhAsate
.
for because of his freedom
no memory arises for the Lord of the People
he is only the brahman.Immensity
:
it is only its light that shines as the world
.
*vlm.25. Brahmá..The lord of creatures, having got rid of the world upon its dissolution, was freed also from all his remembrance and ideas of creation for ever; therefore it is the reflexion of divine light only which appears as the world before us.
तस्मात् आद्य*आत्मना भातम् स्वम् एव ब्रह्मणा स्वतः ।
tasmAt Adya*AtmanA bhAtam svam eva brahmaNA svata: |
जगत्.संकल्प.नगरम् इति बुद्धम् च खेन खम् ॥७।२०७।२६॥
jagat.saMkalpa.nagaram iti buddham ca khena kham ||7|207|26||
.
* tasmAd Adya*AtmanA bhAtam –
from that / therefore it is projected by the Primal Self
svam eva brahmaNA svata: .
only himself by brahmA thru himself
jagat saMkalpa nagaram –
is the conceptual World City:
iti buddham ca khena kham –
such is kha.space realizing space
.
#kha – the personal "sky" or field of experience, as in su.kha and du:kha.
*vlm.26. Thus the supreme soul of Brahma, reflected itself in itself in the beginning, in the manner of an imaginary castle of his will, which was air.drawn as the visible sky in the invisible vacuum, and known as the cosmos or world subsisting in empty space.
*sv.25..29 Brahman is the infinite consciousness; he conceives of this dream.city which is the virat or the cosmic person. This cosmic person is the creator Brahma and is also of pure consciousness although it is known as this universe. Whatever was conceived of in the dream.creation of Brahma the creator alone is experienced here in that same manner.
*jd.26 . tasmAd Adya*AtmanA bhAtam . from that / therefore it is projected by the Primal Self svam eva brahmaNA svata: . only himself by brahmA thru himself jagat saMkalpa nagaram . is the conceptual World City: iti buddham ca khena kham . such is (kha) space realizing space.
यथा संकल्प.नगरम् चित्.मात्रम् भाति केवलम् ।
yathA saMkalpa.nagaram cit.mAtram bhAti kevalam |
तथा एव अ.कारणम् भाति चित्.मात्र*उन्मेषणम् जगत् ॥७।२०७।२७॥
tathA eva a.kAraNam bhAti cit.mAtra*unmeSaNam jagat ||7|207|27||
.
* yathA saMkalpa.nagaram . as a conceptual city cit.mAtram bhAti kevalam . everything appears as a measure of Consciousness tathA eva 'kAraNam bhAti . thus causelessly appears cit.mAtra*unmeSaNam jagat . this flash of measured consciousness, the world.
*vlm.27. As an imaginary castle is the creation of the brain or intellect, and presents to our minds only its intellectual form alone; so does the world appear to us in its intellectual form, and only as an evolution of the intellect, and without having any other cause for its appearance.
*sv.25..29 Brahman is the infinite consciousness; he conceives of this dream.city which is the virat or the cosmic person. This cosmic person is the creator Brahma and is also of pure consciousness although it is known as this universe. Whatever was conceived of in the dream.creation of Brahma the creator alone is experienced here in that same manner.
#miS #unmiS . #unmeSa.H, #unmeSaNa.m उन्मेषः षणम् the act of opening the eyes, looking at; winking, twinkling or upward motion of the eyelids; flashing; blowing or blossoming (of a flower); coming forth, becoming visible, appearing.
*jd.27 . yathA saMkalpa.nagaram . as a conceptual city cit.mAtram bhAti kevalam . everything appears as a measure of Consciousness tathA eva 'kAraNam bhAti . thus causelessly appears cit.mAtra*unmeSaNam jagat . this flash of measured consciousness, the world.
शरीरम् अस्तु वा मा अस्तु यत्र यत्र अस्ति चित्.नभः ।
zarIram astu vA mA astu yatra yatra asti cit.nabha: |
वेत्ति आत्मानम् तत्र तत्र द्वैत.अद्वैतम् अयम् जगत् ॥७।२०७।२८॥
vetti AtmAnam tatra tatra dvaita*advaita.m ayam jagat ||7|207|28||
.
zarIram
the body astu vA mA astu —whether it is or not— yatra yatra asti cit.nabha: . wherever there is Consciousness.sky vetti AtmAnam tatra tatra . therever know the Self dvaita*advaita.m ayam jagat . dual/nondual is this world.
whether or not the body is
—
wherever there is Consciousness.sky
therever know the Self as this dual/nondual world
.
*vlm.28. Whether there be any body or not any where, there is the vacuous intellect which is every where; (i. e. the hollow space of the mind comprehends both the plenum as well as the vacuum of the world). And know the divine spirit to pervade all over this totality, whether it be the embodied duality or vacuous unity.
*jd.28 – zarIram – the body astu vA mA astu —whether it is or not— yatra yatra asti cit.nabha: . wherever there is Consciousness.sky vetti AtmAnam tatra tatra . therever know the Self dvaita*advaita.m ayam jagat . dual/nondual is this world.
तस्मात् यथा स्वप्न.पुरम् यथा संकल्प.पत्तनम् ।
tasmAt yathA svapna.puram yathA saMkalpa.pattanam |
तथा पश्यति चित्.व्योम मरण.अनन्तरम् जगत् ॥७।२०७।२९॥
tathA pazyati cit.vyoma maraNa*anantaram jagat ||7|207|29||
.
* tasmAt yathA svapna.puram . therefore as a dream.city yathA saMkalpa.pattanam . as a conceptual village tathA pazyati cit.vyoma maraNa*anantaram jagat . thus s\he sees the consciousness.sky (immediately after dying) as the World.
from That
a dream.city
as a conceptual place
thus he sees the consciousness.sky
immediately after dying
as the World
.
*vlm.29. Hence the vacuous mind of a dead body, beholds the figure of the whole world within its vacuity; the empty mind of a living being, sees the shapes both of solid and subtile bodies, in its imagination or dream. (It means to say that, the death of the body does not involve the death of the mind).
*sv.25..29 Brahman is the infinite consciousness; he conceives of this dream.city which is the virat or the cosmic person. This cosmic person is the creator Brahma and is also of pure consciousness although it is known as this universe. Whatever was conceived of in the dream.creation of Brahma the creator alone is experienced here in that same manner.
*jd.29 – tasmAt yathA svapna.puram . therefore as a dream.city yathA saMkalpa.pattanam . as a conceptual village tathA pazyati cit.vyoma maraNa*anantaram jagat . thus s\he sees the consciousness.sky (immediately after dying) as the World.
अ.पृथ्वि+आदि.मयम् भाति पृथ्वी+आदि.मयवत् जगत् ।
a.pRthvi+Adi.mayam bhAti pRthvI+Adi.mayavat jagat |
यथा इदम् आप्रथमतः मृतस्य अपि अखिलम् तथा ॥७।२०७।३०॥
yathA idam Aprathamata: mRtasya api akhilam tathA ||7|207|30||
.
* a.pRthvy.Adi.mayam bhAti – appearing without elemental parts pRthvy.Adi.mayavat jagat . the world seems to be material yathA idam . as this Aprathamatas – from the very beginning mRtasya api akhilam tathA – even for the dead entirely thus...
*AB. A.prathamata: Adi.sarge ||7|207|
*vlm.30. As the living man thinks this immaterial world, to be a solid mass of dull matter; so doth the dead person think this vacuous universe, as a solid and substantial existence lying exposed before him in its mind.
*sv.30..35 Thus the body has two states the living and the dead. Even so this creation appears and disappears. It has no cause other than Brahman, hence it is none other than Brahman. Whether the body exists or does not exist, this consciousness experiences what it is aware of anywhere at any time, before and after 'death'. It is consciousness alone which conceives of 'the other world' and experiences it as such.
* a.pRthvy.Adi.mayam bhAti – appearing without elemental parts pRthvy.Adi.mayavat jagat . the world seems to be material yathA idam . as this Aprathamatas – from the very beginning mRtasya api akhilam tathA – even for the dead entirely thus...
देश.कालौ न सर्गेण प्रबुद्धस्य इव तौ यथा ।
deza.kAlau na sargeNa prabuddha.sya iva tau yathA |
अणु.मात्रम् अपि व्याप्तौ तथा एव परलोकिनः ॥७।२०७।३१॥
aNu.mAtram api vyAptau tathA eva paralokina: ||7|207|31||
.
* deza.kAlau – in place & time
na sargeNa – x
prabuddha.sya iva .
of the awakened like
tau yathA – as those 2
aNumAtram api vyAptau – tho of atomic measure are pervasive
tathA eva paralokina: .
thus indeed (of) other.worlder(s)...
*vlm.31. But as the enlightened or awakened soul of a living body, sees no trace of scenes of its dream upon its waking; so the redeemed soul of a dead being sees no trace of the objects.sight in this world, upon its redemption and beatification in the next world.
*sv.30..35 Thus the body has two states the living and the dead. Even so this creation appears and disappears. It has no cause other than Brahman, hence it is none other than Brahman. Whether the body exists or does not exist, this consciousness experiences what it is aware of anywhere at any time, before and after 'death'. It is consciousness alone which conceives of 'the other world' and experiences it as such.
इदम् प्रबुद्ध.विषये स्व.अनुभूतम् अपि स्फुटम् ।
idam prabuddha.viSaye sva.anubhUtam api sphuTam |
जगत् न विद्यते किम्चित् कारणम् गगने यथा ॥७।२०७।३२॥
jagat na vidyate kimcit kAraNam gagane yathA ||7|207|32||
.
* idam
prabuddha.viSaye
sva.anubhUtam api sphuTam . though clearly self.experience
jagan na vidyate kimcit – the world is not known.to.be anyhow
kAraNam gagane yathA . x.
*vlm.32. The very same is the case with the enlightened soul, of every body in this world; that it bears only the inward conception of it within itself; but no outward perception thereof without. Therefore there is no material reality in existence, as there is no substantial causality in vacuity.
*sv.30..35 Thus the body has two states the living and the dead. Even so this creation appears and disappears. It has no cause other than Brahman, hence it is none other than Brahman. Whether the body exists or does not exist, this consciousness experiences what it is aware of anywhere at any time, before and after 'death'. It is consciousness alone which conceives of 'the other world' and experiences it as such.
#viSaya
अ.प्रबुद्धस्य असत् एव यथा इदम् भाति भासुरम् ।
a.prabuddha.sya asat eva yathA idam bhAti bhAsuram |
तथा एव सर्ग.वत् भाति व्योम एव पर.लोकिनः ॥७।२०७।३३॥
tathA eva sarga.vat bhAti vyoma eva para.lokina: ||7|207|33||
.
* for the unawakened there is only the unreal
yathA idam bhAti bhAsuram . यथा इदं भाति भासुरम् as this bhAsura.brilliance shines/appears
just thus, as Creation
bhAti vyoma eva . भाति व्योम एव it shines/appears only as the spacious sky
para.lokina: परलोकिनः for Otherworlders.
*vlm.33. As the sleeping man sees the visionary world of his dream, in the light of a real existence; so the unenlightened person views the phenomenal world, as a sober reality before him; and so do the souls of the dead, deem the empty void of air as the world of their departed spirits. (Thus there are three different worlds, for the sleeping, waking and departed souls of men).
*sv. .. It is consciousness alone which conceives of 'the other world' and experiences it as such.
*jd.33 – a.prabuddha.sya asat eva अप्रबुद्धस्य असद् एव for the unawakened there is only the notSo yathA idam bhAti bhAsuram . यथा इदं भाति भासुरम् as this bhAsura.brilliance shines/appears tathA eva sarga.vad तथा एव सर्गवद् just thus, as Creation bhAti vyoma eva . भाति व्योम एव it shines/appears only as the spacious sky para.lokina: परलोकिनः for Otherworlders.
द्यु.धार.अद्रि.यम+आदि*आढ्यम् खम् एव परलोकिनः ।
dyu.dhAra*adri.yama+Adi*ADhyam kham eva paralokina: |
अभूत.पूर्वम् आभाति भूत.पूर्ववत् आततम् ॥७।२०७।३४॥
abhUta.pUrvam AbhAti bhUta.pUrvavat Atatam ||7|207|34||
.
*vlm.p.34 The souls of the departed see earth and heaven and mountains and everything else as they had seen before appearing in the open air.
for those in the Next World
it seems pregnant
with Heaven, Earth, mountains, the DeathLord and the like
.
altho
it is without any such creations
it appears to be full of creations
.
#paraloka: — the other or future world S3Br. Mn. MBh. &c. p..bAdha: loss of the future world MW. p..vaha. (a river) flowing in or toward the other world MBh. ; p..vidhi rites for the other world , funeral rites Kum. ; p..sthAnam the state of (being in) the other world S3Br.
मृतः अयम् पुनर् उत्पन्नः यम.लोके शुभ.अशुभम् ।
mRta: ayam punar utpanna: yama.loke zubha*azubham |
भुञ्जे अहम् इति अति.घनम् मृतः भ्रान्तिम् प्रपश्यति ॥७।२०७।३५॥
bhuJje aham iti ati.ghanam mRta: bhrAntim prapazyati ||7|207|35||
.
* mRta: ayam . this being dead
punar utpanna: yama.loke zubha*azubham
bhuJje aham . I have enjoyed"
iti ati.ghanam mRta: bhrAntim prapazyati – such very dense delusion the departed discerns.
*vlm.p.35 The departed soul perceives its separation from a dead body and thinks of its rebirth in another body on earth where it will have its enjoyments and suffering again as before.
*vlm.35. The departed soul perceives its separation from a dead body, and thinks of its regeneration in another frame on earth; where it will have its enjoyments and suffering again as before.
*sv.30..35 Thus the body has two states the living and the dead. Even so this creation appears and disappears. It has no cause other than Brahman, hence it is none other than Brahman. Whether the body exists or does not exist, this consciousness experiences what it is aware of anywhere at any time, before and after 'death'. It is consciousness alone which conceives of 'the other world' and experiences it as such.
#atighana fully materializing
मोक्षोपायानादरिणामेष मोहो न शाम्यति ।
mokSa.upAya*an.AdariNAm eSa moha: na zAmyati |
बोधादवासनत्वेन मोह एषः प्रशाम्यति ॥७।२०७।३६॥
bodhAt a.vAsanatvena moha* eSa: prazAmyati ||7|207|36||
.
mokSa.Free/dom.upAya.method/means.anAdari.1.unworthy.NAm /
eSas.this.one moha.delusion: na.not zAmy.being.quieted.ati |
bodha.realizing/awaking\blossoming.at a.non.vAsanA.track/imprint.tva.condition/ity.ina \
moha.delusion eSas.this.one prazAmy.subduing.ati
.
for those without a practice lke this Freedom Method
this delusion is not subdued
.
after Realization
thru the lack of vAsanAs
this delusion is fully subdued
.
*vlm.p.36 The soul never gets rid of this delusion of its reincarnation as long as it neglects to seek its salvation and final liberation. It is freed from its error of reproduction through knowledge of truth and the absence of desire.
*vlm.36. The soul never gets rid of this delusion of its regeneration, (and of its desire of renovation also), so long as it neglects to resort to the means, of obtaining its salvation and final liberation; it is by means of its knowledge of truth and absence of desire, that it is freed from its error of reproduction.
अप्रबुद्धस्य या संवित् स धर्माधर्मवासना ।
a.prabuddha.sya yA saMvit sa* dharma*adharma.vAsanA |
ख एव खात्मिका भाति यत्तदेव जगत्स्थितम् ॥७।२०७।३७॥
kha* eva kha*AtmikA bhAti yat tat eva jagat.sthita.m ||7|207|37||
.
of/for the a.non.prabuddha.awakened/expanded\enlivened/clearsighted\wise.sya yA.which saMvit.awareness sA.it/she Dharma.a.non.Dharma.vAsanA.track/imprint
kha.Ur.sky eva.only/indeed kha.Ur.sky.Atmika.Aaatmic.a bhAti.shines/appears.as\perception/knowledge yat.which
tat.that/he eva.only/indeed jagat.world.sthita.situate/existing.m
.
*vlm.37. Hence it is the consciousness of the soul, of its righteous or unrighteous desire; that represents the picture of this airy world, in the hollow sphere of the mind. (Thus the world is only the picture and production of one's own desire).
*sv.36.37.38 Such deluded experience does not cease until one resorts to the right means of liberation and attains awakening, when the mental conditioning ceases and the consciousness becomes unconditioned.
न शून्यरूपम् न च सत्स्वरूपम्
na zUnya.rUpam na ca sat.svarUpam
ब्रह्माभिधम् भाति जगत्स्वरूपम् ।
brahmAbhidham bhAti jagat.svarUpam |
तच्चापरिज्ञानवशादनर्थ
tat ca aparijJAna.vazAt anartha=
भूतम् परिज्ञातवतः शिवात्म ॥७।२०७।३८॥
bhUtam parijJAtavata: ziva*Atma ||7|207|38||
.
na.not zUnya.empty/void.rUp.form.am
not a form of nothingness
na.not ca.and/too sat.being/existent/real.svarUp.self.nature.a
and not of the nature of Being.So
brahm.Immensity.a.abhidhA.defined/name.m
what is called the brahman.Immensity
bhAti.shines/appears.as\perception/knowledge jagat.world.svarUpa.self.nature.m
projects the world.identity
tat.that/he ca.and/too a.non.parijJAna.perception/knowing.about.vaz.force.At
and that is without the force of understanding
anartha.useless.bhUta.being/creature\ghost.m parijJAta.known.about/learned.vat.like.a:
zivAtma.hey,happy happy soul.
.
*vlm.38. The world is therefore neither of a substantial nor vacuous form, but the display of divine intelligence; the want of this knowledge is the source of all misery to man, but its true knowledge as representation of divine wisdom, is fraught with all bliss and joy.
*sv.36.37.38 Such deluded experience does not cease until one resorts to the right means of liberation and attains awakening, when the mental conditioning ceases and the consciousness becomes unconditioned.
@@@
DN7207 THE BIG QUESTION (CONCLUDED) 1.DC18.19
सर्ग ७.२०७
sarga 7.207
वसिष्ठ उवाच ।
vasiSTha uvAca |
शृणु राजन् यथा स्पष्तम् एतत् ते कथयाम्य् अहम् ।
zRNu rAjan yathA spaStam etat te kathayAmi aham |
येन ते सर्व.संदेहा यास्यन्त्य् अलम् अमूलताम् ॥७।२०७।१॥
yena te sarva.saMdehA* yAsyanti alam amUlatAm ||7|207|1||
सर्वे तावज् जगद्भावा असद्रूपाः सदैव हि ।
sarve tAvat jagat.bhAvA* asat.rUpA: sadA eva hi |
सद्रूपाश् च सदैव इमे यथा.संवेदनम् स्थितेः ॥७।२०७।२॥
sat.rUpA: ca sadA eva ime yathA.saMvedanam sthite: ||7|207|2||
इदम् इत्थम् इति प्रोता यत्र संवित् तद् एव तत् ।
idam ittham iti protA yatra saMvit tat eva tat |
भवत्य् अवश्यम् तत् त्व् अङ्ग सद् एव अस्त्व् असद् एव वा ॥७।२०७।३॥
bhavati avazyam tat tu aGga sat eva astu asat eva vA ||7|207|3||
ईदृक्.स्वभावा संवित्तिः तया देहः विभाव्यते ।
IdRk.svabhAvA saMvitti: tayA deha: vibhAvyate |
एक* एव स्वरूपेण तस्याः ते न च तत्.विदा ॥७।२०७।४॥
eka* eva svarUpeNa tasyA: te na ca tat.vidA ||7|207|4||
विदम् एव विदुः देहम् स्वप्न+आदौ इतर.इतरा ।
vidam eva vidu: deham svapna+Adau itara.itarA |
संवित् काचित् सम्भवति न च अन्या अस्ति शरीरता ॥७।२०७।५॥
saMvit kAcit sambhavati na ca anyA asti zarIratA ||7|207|5||
आश्रीत.स्वप्न.संदर्शः तथा इदम् भासते जगत् ।
AzrIta.svapna.saMdarza: tathA idam bhAsate jagat |
समस्त.कारण.अभावात् सर्ग+आदौ अन्यता अत्र का ॥७।२०७।६॥
samasta.kAraNa*abhAvAt sarga+Adau anyatA atra kA ||7|207|6||
एवम् यत् एव विमलम् वेदनम् ब्रह्म.संज्ञितम् ।
evam yat eva vimalam vedanam brahma.saMjJita.m |
तत् एव इदम् जगत् भाति तत् का इव जगतः अन्यता ॥७।२०७।७॥
tat eva idam jagat bhAti tat kA iva jagata: anyatA ||7|207|7||
एवम् पूर्व.अपरम् शुद्धम् अ.विकार्य.जगत्.स्थितेः ।
evam pUrva*aparam zuddham a.vikArya.jagat.sthite: |
लोक.वेद.महाशास्त्रैः अनुभूतम् उदाहृतम् ॥७।२०७।८॥
loka.veda.mahAzAstrai: anubhUtam udAhRtam ||7|207|8||
अपलाप्य एव ये मूढा* अन्ध.कूपकम् एकवत् ।
apalApya eva ye mUDhA* andha.kUpakam ekavat |
समस्त.भूत.संवित्तौ रूढ.पूर्णम् महात्मभिः ॥७।२०७।९॥
samasta.bhUta.saMvittau rUDha.pUrNam mahAtmabhi: ||7|207|9||
वर्तमान.अनुभवन.मात्र.मोह.प्रमाणकाः ।
vartamAna*anubhavana.mAtra.moha.pramANakA: |
शरीर.कारणाः संवित् इति मोहम् उपागताः ॥७।२०७।१०॥
zarIra.kAraNA: saMvit iti moham upAgatA: ||7|207|10||
उन्मत्ता* एव ते अज्ञाः ते योग्या* न अस्मत्.कथासु ते ।
unmattA* eva te ajJA: te yogyA* na asmat.kathAsu te |
अक्षीब.क्षीबयोः मूढ.बुद्धयोः का एव संकथा ॥७।२०७।११॥
akSIba.kSIbayo: mUDha.buddhayo: kA eva saMkathA ||7|207|11||
यया विपश्चित्.कथया सर्व.संशय.संक्षयः ।
yayA vipazcit.kathayA sarva.saMzaya.saMkSaya: |
न भवेत् त्रिषु लोकेषु ज्ञेया मूर्ख.कथा एव स* ॥७।२०७।१२॥
na bhavet triSu lokeSu jJeyA mUrkha.kathA eva sa* ||7|207|12||
प्रत्यक्ष.मात्र.निष्ठः असौ मूढ*आस्थ* इति वक्ति यत् ।
pratyakSa.mAtra.niSTha: asau mUDha*Astha* iti vakti yat |
तेन निर्युक्तिना उक्तेन शिला.सदृश.वृत्तिना ॥७।२०७।१३॥
tena niryuktinA uktena zilA.sadRza.vRttinA ||7|207|13||
प्रोक्तः सर्व.विरुद्धेन सः अज्ञः कूप.अन्ध.दर्दुरः ।
prokta: sarva.viruddhena sa: ajJa: kUpa*andha.dardura: |
पूर्व.अपर.धियम् त्यक्त्वा वर्तमाने मति.स्थितः ॥७।२०७।१४॥
pUrva*apara.dhiyam tyaktvA vartamAne mati.sthita: ||7|207|14||
वेदा लोक+आदयः च एते पृष्टाः स्व.अनुभव.अन्विताम् ।
vedA loka+Adaya: ca ete pRSTA: sva.anubhava*anvitAm |
वदन्ति इमम् दृशम् सर्वे यथा नश्यन्ति संशयाः ॥७।२०७।१५॥
vadanti imam dRzam sarve yathA nazyanti saMzayA: ||7|207|15||
संवित् एव शरीरम् चेत् शवम् कस्मात् न चेतति ।
saMvit eva zarIram cet zavam kasmAt na cetati |
इति यस्य मतिः तस्मै मूढाय इदम् इह उच्यते ॥७।२०७।१६॥
iti yasya mati: tasmai mUDhAya idam iha ucyate ||7|207|16||
ब्रह्मणः ब्रह्म.रूपस्य संकल्प.नगरम् ततम् ।
brahmaNa: brahma.rUp.asya saMkalpa.nagaram tatam |
इदम् तावत् जगत्.भानम् तव स्वप्न.पुरम् यथा ॥७।२०७।१७॥
idam tAvat jagat.bhAnam tava svapna.puram yathA ||7|207|17||
तत् समस्तम् सत् एव इदम् चित्.मात्र*आत्म निरन्तरम् ।
tat samastam sat eva idam cit.mAtra*Atma nirantaram |
भवति अत्र न ते भ्रान्तिः स्वे स्वप्न.नगरे यथा ॥७।२०७।१८॥
bhavati atra na te bhrAnti: sve svapna.nagare yathA ||7|207|18||
तत्र तावत् दिशः शैलाः पृथ्वि+आदि.नगर+आदि च ।
tatra tAvat diza: zailA: pRthvi+Adi.nagara+Adi ca |
सर्वम् चित्.मयम् आकाशम् इति ते स्व.अनुभूतिमत् ॥७।२०७।१९॥
sarvam cit.mayam AkAzam iti te sva.anubhUtimat ||7|207|19||
संवित् व्योम घनम् ब्रह्म तत् संकल्प.पुरम् विराट् ।
saMvit vyoma ghanam brahma tat saMkalpa.puram virAT |
शुद्ध.संवित्.मयः ब्रह्मा तत् इदम् जगत् उच्यते ॥७।२०७।२०॥
zuddha.saMvit.maya: brahmA tat idam jagat ucyate ||7|207|20||
ब्राह्मे संकल्प.नगरे यत्.वत्.संकल्पितम् यथा ।
brAhme saMkalpa.nagare yat.vat.saMkalpita.m yathA |
तथा अनुभूयते तत्.तत् त्वत्.संकल्प.पुरे यथा ॥७।२०७।२१॥
tathA anubhUyate tat.tat tvat.saMkalpa.pure yathA ||7|207|21||
संकल्प.नगरे यत्.यत् यथा संकल्प्यते तथा ।
saMkalpa.nagare yat.yat yathA saMkalpyate tathA |
तत् तथा अस्ति एव च तदा त्वत्.संकल्प.पुरे यथा ॥७।२०७।२२॥
tat tathA asti eva ca tadA tvat.saMkalpa.pure yathA ||7|207|22||
तस्मात् देहस्य नियतौ यथा एतौ ब्रह्मणा चिता ।
tasmAt deha.sya niyatau yathA etau brahmaNA citA |
स्पन्द.अस्पन्दौ कल्पितौ द्वौ स* तथा एव अनुभूतवान् ॥७।२०७।२३॥
spanda*aspandau kalpitau dvau sa* tathA eva anubhUtavAn ||7|207|23||
महा.प्रलय.पर्यन्ते पुनः सर्गः प्रवर्तते ।
mahA.pralaya.paryante puna: sarga: pravartate |
समस्त.करण.अभावात् द्रव्यम् तावत् न विद्यते ॥७।२०७।२४॥
samasta.karaNa*abhAvAt dravyam tAvat na vidyate ||7|207|24||
विमुक्तत्वात् प्रजा.ईशस्य न च सम्भवति स्मृतिः ।
vimuktatvAt prajA.Izasya na ca sambhavati smRti: |
ब्रह्म एव इयम् अतः दीप्तिः जगत् इति एव भासते ॥७।२०७।२५॥
brahma eva iyam ata: dIpti: jagat iti eva bhAsate ||7|207|25||
तस्मात् आद्य*आत्मना भातम् स्वम् एव ब्रह्मणा स्वतः ।
tasmAt Adya*AtmanA bhAtam svam eva brahmaNA svata: |
जगत्.संकल्प.नगरम् इति बुद्धम् च खेन खम् ॥७।२०७।२६॥
jagat.saMkalpa.nagaram iti buddham ca khena kham ||7|207|26||
यथा संकल्प.नगरम् चित्.मात्रम् भाति केवलम् ।
yathA saMkalpa.nagaram cit.mAtram bhAti kevalam |
तथा एव अ.कारणम् भाति चित्.मात्र*उन्मेषणम् जगत् ॥७।२०७।२७॥
tathA eva a.kAraNam bhAti cit.mAtra*unmeSaNam jagat ||7|207|27||
शरीरम् अस्तु वा मा अस्तु यत्र यत्र अस्ति चित्.नभः ।
zarIram astu vA mA astu yatra yatra asti cit.nabha: |
वेत्ति आत्मानम् तत्र तत्र द्वैत.अद्वैतम् अयम् जगत् ॥७।२०७।२८॥
vetti AtmAnam tatra tatra dvaita*advaita.m ayam jagat ||7|207|28||
तस्मात् यथा स्वप्न.पुरम् यथा संकल्प.पत्तनम् ।
tasmAt yathA svapna.puram yathA saMkalpa.pattanam |
तथा पश्यति चित्.व्योम मरण.अनन्तरम् जगत् ॥७।२०७।२९॥
tathA pazyati cit.vyoma maraNa*anantaram jagat ||7|207|29||
अ.पृथ्वि+आदि.मयम् भाति पृथ्वी+आदि.मयवत् जगत् ।
a.pRthvi+Adi.mayam bhAti pRthvI+Adi.mayavat jagat |
यथा इदम् आप्रथमतः मृतस्य अपि अखिलम् तथा ॥७।२०७।३०॥
yathA idam Aprathamata: mRtasya api akhilam tathA ||7|207|30||
देश.कालौ न सर्गेण प्रबुद्धस्य इव तौ यथा ।
deza.kAlau na sargeNa prabuddha.sya iva tau yathA |
अणु.मात्रम् अपि व्याप्तौ तथा एव परलोकिनः ॥७।२०७।३१॥
aNu.mAtram api vyAptau tathA eva paralokina: ||7|207|31||
इदम् प्रबुद्ध.विषये स्व.अनुभूतम् अपि स्फुटम् ।
idam prabuddha.viSaye sva.anubhUtam api sphuTam |
जगत् न विद्यते किम्चित् कारणम् गगने यथा ॥७।२०७।३२॥
jagat na vidyate kimcit kAraNam gagane yathA ||7|207|32||
अ.प्रबुद्धस्य असत् एव यथा इदम् भाति भासुरम् ।
a.prabuddha.sya asat eva yathA idam bhAti bhAsuram |
तथा एव सर्ग.वत् भाति व्योम एव पर.लोकिनः ॥७।२०७।३३॥
tathA eva sarga.vat bhAti vyoma eva para.lokina: ||7|207|33||
द्यु.धार.अद्रि.यम+आदि*आढ्यम् खम् एव परलोकिनः ।
dyu.dhAra*adri.yama+Adi*ADhyam kham eva paralokina: |
अभूत.पूर्वम् आभाति भूत.पूर्ववत् आततम् ॥७।२०७।३४॥
abhUta.pUrvam AbhAti bhUta.pUrvavat Atatam ||7|207|34||
मृतः अयम् पुनर् उत्पन्नः यम.लोके शुभ.अशुभम् ।
mRta: ayam punar utpanna: yama.loke zubha*azubham |
भुञ्जे अहम् इति अति.घनम् मृतः भ्रान्तिम् प्रपश्यति ॥७।२०७।३५॥
bhuJje aham iti ati.ghanam mRta: bhrAntim prapazyati ||7|207|35||
मोक्षोपाय.अनादरिणाम् एष मोहो न शाम्यति ।
mokSa.upAya*an.AdariNAm eSa moha: na zAmyati |
बोधाद् अवासनत्वेन मोह एषः प्रशाम्यति ॥७।२०७।३६॥
bodhAt a.vAsanatvena moha* eSa: prazAmyati ||7|207|36||
अप्रबुद्धस्य या संवित् स* धर्म.अधर्म.वासना ।
a.prabuddha.sya yA saMvit sa* dharma*adharma.vAsanA |
ख एव ख*आत्मिका भाति यत् तत् एव जगत्.स्थितम् ॥७।२०७।३७॥
kha* eva kha*AtmikA bhAti yat tat eva jagat.sthita.m ||7|207|37||
न शून्य.रूपम् न च सत्.स्वरूपम्
na zUnya.rUpam na ca sat.svarUpam
ब्रह्माभिधम् भाति जगत्.स्वरूपम् ।
brahmAbhidham bhAti jagat.svarUpam |
तत् च अपरिज्ञान.वशात् अनर्थ=
tat ca aparijJAna.vazAt anartha=
भूतम् परिज्ञातवतः शिव*आत्म ॥७।२०७।३८॥
bhUtam parijJAtavata: ziva*Atma ||7|207|38||
||
.
oॐm
.
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