fm4034 1.dc15 The Three Generals Depart .z37

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Dec 15, 2016, 9:04:44 PM12/15/16

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fm4034 1.dc15 The Three Generals Depart .z37

work in progress .v16

work in progress .v15

latest update:

https://www.dropbox.com/s/mp7igi7x7djedxw/fm4034_1.dc15%20The%20Three%20Generals%20Depart%20.z37.docx?dl=0

Oॐm

vasiShTha said

—

अत्र ते शृणु वक्ष्यामि दामादिषु गतेष्वथ ।

यद्वृत्तम् शम्बरस्यैव नगरे नगसंनिभे ॥४।३४।१॥

atra te zRNu vakSyAmi dAma-AdiSu gateSv_atha |

yad.vRttam zambarasya_eva nagare nagasaM-nibhe ||4|34|01||

here

for you

—pay attention now—

I have a little more to say

about dAma the Rope and the rest

about

what happened to shambara in his Mountain Stronghold.

*Ott.char. #zamb -> #zambara शम्बर -m.- an RV Demon • in epic, an enemy of the God of love • generically, a magician. - zambara-Dambara - a magical entanglement, जगद् इदम् माया-महा-शम्बर-डम्बरम्, jagad idam mAyA-mahA-zambara-Dambaram, - y5049.024. •• aka #timidhvaja: -ध्वजः – a nickname of the Demon *zambara, whose dhvaja.banner is Timmy.the.Whale, gets killed by *indra the Crafty with the assistance of dazaratha.Charioteer • at a critical point in this fight with the Demon the Second Mother (of bharata.Bearer) #kaikeyI the Queen from *kekAya, saved the life of #dazaratha.Charioteer while in a swooning fit and got from him two boons which she afterwards used to send rAma into exile).

http://en.wikipedia.org/wiki/Sambara

शम्बर shambara

The demon

(AKA shambara, Sambara, S'ambara)

sits on a dark blue throne attended by two demon courtiers.

Two fishermen stand on the right of the pavilion,

one holding up the fish that had swallowed _kRSNa's son, _pradyumna.

तथा गगन-विभ्रष्टे समस्ते ध्वस्त-संस्थितौ । विनष्टे शम्बर-अनीके शरदि_इव_अब्द-मण्डले ॥४।३४।२॥

tathA gagana-vibhraSTe samaste dhvasta-saMsthitau | vinaSTe zambara-anIke zaradi_iva_abda-maNDale ||02||

thus

in a sky-burst

the whole mass of shambara.Magical's Forces were dispersed

a wind-driven stormy parade of autumn clouds.

देव-निर्जित-सैन्यो_असौ नीत्वा कतिपया: समा: । पुनर्_देव-वध-उद्युक्तश्_चिन्तयाम्.आस दानव: ॥४।३४।३॥

deva-nirjita-sainya:_asau nItvA katipayA: samA: | puna:_deva-vadha-udyukta:_cintayAm.Asa dAnava: ||03||

this

Demon General

defeated by the Gods

back in the same mess again

this dAnava.Demon gave some thought to the matter:

how to destroy the Gods?

*jd. deva-nirjita-sainya: asau - this Demon General, defeated by the Gods, = nItvA katipayA: samA: - back in the same mess = punar – again = deva-vadha-udyuktaz – God.killing-intent = cintayAm.Asa dAnava: - the dAnava.Demon gave some thought.

दाम.आदयस्_तु रचिता ये मया मायया_असुरा: । मौर्ख्यात्_तैर् भाविता युद्धे मिथ्या_एव दुर्.अहम्.कृति: ॥४।३४।४॥

dAma.Adayas tu racitA ye mayA mAyayA_asurA: | maurkhyAt_tair bhAvitA yuddhe mithyA_eva dur.aham.kRti: ||04||

*jd.4 - dAma-Adaya: tu - but dAma &c =

racitA: ye mayA mAyayA asurA: - the asura.Darklings produced by

mAyA.Magic

maurkhyAt – thru folly =

tai: - w them = bhAvitA – their future = yuddhe – in battle = mithyA eva

dur.aham.kRti: - bad "I"dentification.

~m.4 He thought: ‘I have created Dāma and others by my ‘māya’ powers. Foolishly they went into a mood of nonexistent anog.. egotism (and lost the battle).

~vlm.4. He said, "the demons DAma and others, that I produced by my black-art of exorcism, are all overthrown in battle, by their foolishness and vanity of pride and egotism.

~sv.1-2-3-4-5-6 VASISTHA continued: The Story of Bhima, Bhasa and Drdha: O Rama, after Sambara had been deserted by the three demons Dama, Vyala and Kata, he realised that they had foolishly entertained egoistic notions and had thus come to grief. Hence, he resolved to create more demons, but this time with self-knowledge and wisdom, so that they might not fall into the same trap of ego-sense.

इदानीम् संसृजाम्य्_अन्यान् दानवान् मायया उदितान् ।

तान्_अप्य्_अध्यात्म-शास्त्र.ज्ञान्_स.विवेकान् करोम्य्_अहम् ॥४।३४।५॥

idAnIm saMsRjAmi_anyAn_dAnavAn mAyayA uditAn |

tAn_api_adhyAtma-zAstra.jJAn sa.vivekAn karomi_aham ||05||

idAnIm saMsRjAmi - now I produce =

anyAn dAnavAn mAyayA uditAn - some other dAnava.Demons arisen through mayA.Magic =

tAn_api_adhyAtma-zAstra.jJAn - but these are knowers of the zAstra.Teaching on the adhy.AtmA-Over.self =

sa.vivekAn - possessing viveka.Discernment =

karomi_aham - I create them.

~m.5 ‘I shall now create another set of ‘dānavas’ with my ‘māya’ power. I shall endow with discrimination and knowledge of scriptures’.

~vlm.5. "I will now produce some other demons by the power of my charm, and endue them both with the power of reason and acquaintance with spiritual science, in order that they may know and judge for themselves.

*jd.5 - idAnIm saMsRjAmi - now I produce = anyAn dAnavAn mAyayA uditAn - some other dAnava.Demons arisen through mayA.Magic = tAn_api_adhyAtma-zAstra.jJAn - but these are knowers of the zAstra.Teaching on the adhy.AtmA-Over.self = sa.vivekAn - possessing viveka.Discernment = karomi_aham - I create them.

ततस्_तत्त्व-परिज्ञानान्_मिथ्य्Âभावनया_उज्झिता: । न_अहम्.कारम् प्रयास्यन्ति विजेष्यन्ति च तान्_सुरान् ॥४।३४।६॥

tatas tattva-parijJAnAn_mithyÂbhAvanayA_ujjhitA: | na_aham.kAram prayAsyanti vijeSyanti ca tAn_surAn ||06||

*jd.6 - tatas - x =

tattva-parijJAnAn – them who understand Thatness =

mithyA-bhAvanayA ujjhitA: - x =

na aham.kAram prayAsyanti - x =

vijeSyanti ca tAn surAn - and they will conquer those Brightlings.

~vlm.6. "These then being acquainted with the true nature of things, and devoid of false views, will not be subject to pride or vanity, but be able to vanquish the deities in combat".

इति सम्.चिन्त्य दैत्य.इन्द्रस्_तादृशान्_धानवान् धिया । मायया_उत्पादयाम्.आस बुद्बुदान्_इव वारिधि: ॥४।३४।७॥

iti sam.cintya daitya.indras tAdRzAn_dhAnavAn dhiyA | mAyayA_utpAdayAm.Asa budbudAn_iva vAridhi: ||07||

*jd.

iti sam.cintya daitya.indra: - and as he thought, the Demon.Lord =

tAdRzAn_dhAnavAn

dhiyA – with his thought

thru mAyA.Illusion

utpAdayAm.Asa – things began to popup =

budbudAn_iva vAridhi: - like bubbles in the sea. =

~vlm.7. Thinking so in himself, the arch-fiend produced a host of good demons by his skill in sorcery; and these creatures of his spell filled the space of the sky, as bubbles foam and float on the surface of the sea.

सर्व.ज्ञा वेद्य-वेत्तारो वीतरागा गत-एनस: । यथा प्राप्त-एक-कर्तारो भावित-आत्मान उत्तमा: ॥४।३४।८॥

sarva.jJA vedya-vettAro vItarAgA gata-enasa: | yathA prApta-eka-kartAro bhAvita-AtmAna uttamA: ||08||

sarva.jJA vedya-vettAra: x

vItarAgA gata-enasa: x

yathA prApta-eka-kartAra: x

bhAvita-AtmAna uttamA: xx

~m.8 They were detached knowers of truth. They were inclined to do the works that come to them, ignoring their own intentions like perfect beings.

~sv.8 They were omniscient, they were endowed with self-knowledge, they were full of dispassion and sinless.

~vlm.8. They were all knowing and acquainted with the knowables; they were all dispassionate and sinless, and solely intent on their allotted duties, with composed minds and good dispositions.

भीमो भासो दृढ इति नामभि: परिलाञ्छिता: । जगत्-तृणम् इव्Âशेषम् पश्यन्त: पावनाशया: ॥४।३४।९॥

bhImo bhAso dRDha iti nAmabhi: parilAJchitA: | jagat-tRNam ivÂzeSam pazyanta: pAvanAzayA: ||9||

they looked at the worlds as straws blown in the wind

bhIma the Frightful & bhAsa the Bright & dRDha the Firm

such are their names

*jd. in saying <dRDha the Firm> the sounds <R> and <ir> are the same.

ते दैत्या भुवनम् प्राप्य च्.छादयाम्.आसुर्_अम्बरम् । गर्जन्तो हेति-तडित: प्रावृषी_इव पयो-धरा: ॥४।३४।१०॥

te daityA bhuvanam prApya c.chAdayAm.Asu:_ambaram | garjanto heti-taDita: prAvRSI_iva payo-dharA: ||10||

the daitya.Demons shadowed the sky and came to ground

a thunder&lightning autumn cloudburst

अयुध्यन्त समम् देवैर्_अपि वर्ष-गणान् बहून् । विवेक-वशतो जग्मुर्_नाहम्.कारम् कदाचन ॥४।३४।११॥

ayudhyanta samam devai:_api varSa-gaNAn bahUn | viveka-vazata:_ jagmu:_na_aham.kAram kadAcana ||11||

they fought = samam devai:_api – but only equal with the Gods = for many rounds of years - varSa-gaNAn bahUn | viveka-vazata: + because.of their viveka.Discernment = jagmu: na_aham.kAram kadAcana – they took no "I"dentity anywhen ||11||

~m.11 They did not fall into the grip of ‘ega:_a even though fought the Gods for years.

~vlm.11. They fought with the Gods for many cycles of years, and yet they were not elated with pride, owing to their being under the guidance of reason and judgement.

~sv.11-12 Whenever the ego-sense raised its head, they subdued it with self-enquiry ('Who am I').

*jd. ayudhyanta - they fought = samam devai:_api – but only equal with the Gods = for many rounds of years - varSa-gaNAn bahUn | viveka-vazata: + because.of their viveka.Discernment = jagmu: na_aham.kAram kadAcana – they took no "I"dentity anywhen ||11||

तेषाम् यावद्_उदेत्य्_अन्तर् मम_इदम् इति वासना । तावत्_को_अयम् अहम् चेति विचाराद्_यात्य्_असत्यताम् ॥४।३४।१२॥

teSAm yAvat_udeti_antar mama_idam iti vAsanA | tAvat_ka:_ayam aham ceti vicArAt_yAti_asatyatAm ||12||

whenever there-arises inwardly for them the vAsanA

of "I" and "this", thenever too

they enquire "Who am I" and "Whence is this?", and find they are not So.

teSAm - for them =

yAvat - so-long-as whenever =

udeti antar - there-arises within =

mama idam iti vAsanA - the vAsanA of "I" and "this" =

tAvat - thus-long thenever =

ka: ayam aham ca iti - "who am I" and "what is this?" =

vicArAt_yAti_asatyatAm - after such Inquiry comes to unSuchness.

~m.12 As soon as a deep thought like_aI and mine_a entered them, at the same instant the inquiring thought ‘who am I?’ used to enter.

~vlm.12. For until they were to have the desire of having anything, and thinking it as "this is my own", so long were they insensible of their personal existence, such as "this is I, and that one is another"; and consequently invincible by any. (Selfishness reduces to slavery and subjections).

~sv.11-12 Whenever the ego-sense raised its head, they subdued it with self-enquiry ('Who am I').

*jd.12 - teSAm - for them = yAvat - so-long-as whenever = udeti antar - there-arises within = mama idam iti vAsanA - the vAsanA of "I" and "this" = tAvat - thus-long thenever = ka: ayam aham ca iti - "who am I" and "what is this?" = vicArAt_yAti_asatyatAm - after such Inquiry comes to unSuchness.

असच्-छरीरम् विबुधा: को_असाव्_अहम् इति स्थिति: । विचाराद्_इत्थम् एतेषाम् प्रोदगुर्_न भय-आदय: ॥४।३४।१३॥

asat-zarIram vibudhA: ka:_asau_aham iti sthiti: | vicArAt_ittham eteSAm prodagu:_na bhaya-Adaya: ||13||

*jd.13 - asat-zarIram vibudhA: - deities with an unreal-body =

ka: asau aham iti sthiti: - who? is this "I" =

vicArAt ittham - thru such Enquiry =

eteSAm – for them =

prodagur na bhaya-Adaya: - x.

~m.13 ‘Even the wise men are unreal. This body is unreal. What are we_a such thoughts were constantly in their minds. And so fear and such cowardly emotions were never touching them.

~vlm.13. They were fearless in fighting with the Gods, from the knowledge of their being equally mortal as themselves; and from their want of the knowledge of any difference subsisting between one another. (I. e. They regarded themselves and their adversaries with an equal eye of indifference, as all were equally doomed to death, and therefore never feared to die).

~sv.13..18 They were therefore free from fear of death, devoted to appropriate action in the present, free from all attachment, devoid of the feeling 'I did this', intent on doing the work allotted to them by the master Sambara, free from desire and from aversion and endowed with equal vision.

#vibudha - AS: Yes, vibudha is one of the synonyms for Gods! A traditional way of giving authority to your claim is to cite amarakoza or some similar koza. Thus, a commentator would add here: amarA nirjarA devAs-tridazA vibudhA: surA: ityamara: (= iti amara:)|. By the way, the word atibalAt is lost in translation • it means due to the great force (of the demons). Incidentally, an amarakoza translation for asura goes thus: asurA daitya-daiteya-danuja-indrAri-dAnavA: |

असच्-छरीरम् न_अस्ति_इदम् विच्छुद्धा_एव_आत्मनि स्थिता ।

अहम्.नाम न च_अन्ये_अस्ति निश्चित्य_एव_असुरा ययु: ॥४।३४।१४॥

asat-zarIram na_asti_idam vicchuddhA_eva_Atmani sthitA |

aham.nAma na ca_anye_asti nizcitya_eva_asurA yayu: ||14||

asat-zarIram na_asti_idam

vicchuddhA_eva_Atmani sthitA

aham.nAma na ca_anye_asti

nizcitya_eva_asurA yayu: x

~m.14 ‘This body is unreal. This world is unreal. Only the pure Self of Consciousness exists. Nothing like I exists.’ This was the confident opinion of those three asuras’.

~vlm.14. They rushed out with a firm conviction that, the unsubstantial body is nothing, and the intellect is lodged in the pure soul; and that there is nothing which we call as I or another.

ततस् तैर्_निरहम्.कारैर्_जरा-मरण-निर्भयै: । प्राप्त-अर्थ-कारिभिर्_धिरैर्_वर्तमान-अनुसारिभि: ॥४।३४।१५॥

tatas tai:_nir-aham.kArai:_jarA-maraNa-nirbhayai: | prApta-artha-kAribhi:_dhirai:_vartamAna-anusAribhi: ||15||

*jd.

tatas tai: niraham.kArai:

jarA-maraNa-nirbhayai:

prAptArtha-kAribhi: dhirai:

vartamAna-anusAribhi:

~m.15 Thus they had no ego. They were not afraid of old age or death. They were conscious of only the works that come to them. Courageous they were, they lived in the present.

~vlm.15. Then these demons who were devoid of the sense of themselves and their fears were necessarily dauntless of the fear of their decease or death; and were employed in their present duties, without the thoughts of the past and future.

असक्त-बुद्धिभिर्_नित्यम् हत-अन्यैर्_अप्य्_अहन्तृभि: । वासना-जाल=निर्मुक्तै: कृत-कार्यैर्_अकर्तृभि: ॥४।३४।१६॥

asakta-buddhibhi:_nityam hata-anyai:_api_ahantRbhi: | vAsanA-jAla=nirmuktai: kRta-kAryai:_akartRbhi: ||16||

*jd.16 - asakta-buddhibhi:_nityam - x =

hata-anyai:_api_ahantRbhi: - x =

vAsanA-jAla=nirmuktai: - x =

kRta-kAryai:_akartRbhi: - x.

~m.16 Their mind was always unattached. And so even when they killed anyone, it was as if they did not kill. As such they were totally free of the mesh of ‘vāsanas’. They were doing what they should so without any doership.

~vlm.16. Their minds were attached to nothing, they slew their enemies without thinking themselves as their slayers; they did their duties and thought themselves as no doers of them; and they were utterly free from all their desires.

प्रभो: कार्यम् इदम् कार्यम् इति सम्गर-तत्परै: । वीतरागैर्_गत-द्वेषै: सर्वदा सम-दृष्टिभि: ॥४।३४।१७॥

prabho: kAryam idam kAryam iti samgara-tatparai: | vItarAgai:_gata-dveSai: sarvadA sama-dRSTibhi: ||17||

prabho: kAryam - x =

idam kAryam iti - x =

samgara-tatparai: - x +

vItarAgai:_gata-dveSai: - x =

sarvadA sama-dRSTibhi: - x.

#saMgara >gRR? – battle

~m.17 They engaged themselves in war with the sole thought ‘ This is the mark of the Lord’. With such freedom from malice and attachment, they had always a perception of equality.

~vlm.17. They waged the war under the sense of doing their duty to their master; while their own nature was entirely free from all passion and affection, and of even tenor at all times.

सा दैवी दानवै: सेना भीम.भास.दृढ-आदिभि: । हता भुक्ता हता प्लुष्टा स्व.अन्न-श्रीर्_इव भोक्तृभि: ॥४।३४।१८॥

sA daivI dAnavai: senA bhIma.bhAsa.dRDha-Adibhi: | hatA bhuktA hatA pluSTA sva.anna-zrI:_iva bhoktRbhi: ||18||

as.for the Army of the Gods

by those Demons

by bhIma the Frightful & bhAsa the Bright & dRDha the Firm

the feathers plucked

their goose was cooked

with plenty for the eaters

~m.18 The armies of Gods were hurt, vanquished and killed by such trio of Bhima, Bhāsa and Dridha. It was like an enjoyer indulging in enjoyable things.

~vlm.18. The infernal force under the command of BhÄ«ma, BhAsha and Dridha, bruised and burned and slew and devoured the celestial phalanx, as men knead and fry and boil the rice and afterward eat up as their food.

भीम.भास.दृढ-क्षुण्णा जाता गीर्वाण-वाहिनी । परिदुद्राव वेगेन गङ्गा_इव हिमवच्_च्युता ॥४।३४।१९॥

bhIma.bhAsa.dRDha-kSuNNA jAtA gIrvANa-vAhinI | pari.dudrAva vegena gaGgA_iva himavat_cyutA ||19||

*jd.

bhIma.bhAsa.dRDha-kSuNNA:

jAtA: / jAtA ambig. ref. to bhImAdi or gaGgA

gIrvANa-vAhinI

paridudrAva vegena fled/flowed with speed

gaGgA iva himavat_cyutA

#>kSud to crush #kSuNNa . trampled upon MBh. viii, 4845 VarBr2S. liv Ragh. i, 17 Pan5cat. &c.; crushed, pulverised Sus3r. Pa1n2. 4-2, 92 Ka1s3.; shattered, pierced MBh. iii, 678 Mr2icch. BhP. Ma1rkP.; violated (as a vow) R. i, 8, 9 (#akSuNNa); thought over repeatedly, reflected on again and again W.; one versed in sacred science but unable to explain or teach it W.; defeated, overcome W.)

~m. Vanquished by the trio, the armies of Gods took flight like Ganga waters flowing down the slopes of Himalayas.

सा सुर-अनीकिनी देवम् क्षीरोद-अर्णव-शायिनम् । जगाम शरणम् सैलम् वात-आर्ता_इव_अब्द-मालिका ॥४।३४।२०॥

sA sura-anIkinI devam kSIroda-arNava-zAyinam | jagAma zaraNam sailam vAta-ArtA_iva_abda-mAlikA ||20||

*jd.20 - sA sura-anIkinI - x =

devam kSIroda-arNava-zAyinam - x =

jagAma zaraNam sailam - x =

vAta-ArtA iva abda-mAlikA - like a windtorn train of clouds.

~AB. ... anIkinI senA || One-tenth of an Army; a Division.

~VA. army of Gods went to Lord reclining in the milk ocean,

surrounded with garland like mountain surrounded by clouds.

~AS. Just like (iva) a line of clouds (abda-mAlikA) tormented by wind (vAtArtA) seeks shelter (zaraNam) at a mountain (zailam) .

~vlm.20. The discomfited legion of the deities, then resorted to the God Hari, sleeping on the surface of the ocean of milk; as the bodies of the clouds of heaven, are driven by the winds to the tops of mountains; (beyond the region of storm).

~sv.20-21 The Gods fled to lord Visnu for refuge.

हरिर्_आश्वासयाम्.आस ताम् भीताम् देव-वाहिनीम् । भुजङ्ग-अभिवृताम् एकाम् रमणीम् इव नायक: ॥४।३४।२१॥

hari:_AzvAsayAm.Asa tAm bhItAm deva-vAhinIm | bhujaGga-abhivRtAm ekAm ramaNIm iva nAyaka: ||21||

*jd.

hari:_AzvAsayAm.Asa - x =

tAm bhItAm deva-vAhinIm - x =

bhujaGga-abhivRtAm ekAm - x =

ramaNIm iva nAyaka: - x.

~m.21 The armies of Gods took shelter in the ocean of milk till Vishnu got ready to attack the_adānava’ armies.

~vlm.21. The God lying folded in the coils of the serpent, as a consort in the arms of his mistress; gave the Gods their hope of final success in future. (Hari or Krishna on the serpent, is typical of Christ's bruising the head of the satanic serpent).

~sv.20-21 The Gods fled to lord Visnu for refuge.

अथ क्षीरोद-कुहर तावत्_सा सुर-वाहिनी ।

उवास यावद्_भगवांस्_तन्_निरास-अर्थम् उद्ययौ ॥४।३४।२२॥

atha kSIroda-kuhara tAvat_sA sura-vAhinI |

uvAsa yAvat_bhagavAMs tan_nirAsa-artham udyayau ||22||

atha kSIroda-kuhara x

tAvat_sA sura-vAhinI uvAsa x

yAvat_bhagavAn_tan_nirAsa-artham udyayau x

~m.22-26. Then ensued a great and fierce battle between Vishnu and Sambara.

~sv.22 At his command, they took up their abode in another region.

~vlm.22. The Gods kept themselves hid in that ocean, until it pleased the lord Hari, to proceed out of it for the destruction of the demons.

~VA. so this army of Gods stayed in the middle of milk ocean (on zvetadvipa),

until Vishnu got ready to kill demon (Zambara)

बभूव दारुणम् युद्धम् शौरि-शम्बरयोस्_तत: । अकाल_ इव कल्पान्ते समुड्डीन-कुलाचलम् ॥४।३४।२३॥

babhUva dAruNam yuddham zauri-zambarayo:_tata: | akAla_ iva kalpAnte sam.uDDIna-kula.Acalam ||23||

*jd.

babhUva dAruNam yuddham x

zauri-zambarayos tata: - x +

akAla iva kalpAnte x

samuDDIna-kulAcalam xx

~vlm.23. Then there was a dreadful war between Vishnu and Samvara, which broke and bore away the mountains as in an untimely great deluge of the earth.

~m.22-26. Then ensued a great and fierce battle between Vishnu and Sambara.

~sv.23-24 After this, lord Visnu himself had to fight with the demon Sambara: slain by the Lord the demon instantly reached the abode of Visnu.

शशाम समरे तस्मिन् दैत्य: सबल-वाहन: । नरायण-हतो यात: शम्बरो वैष्णवीम् पुरीम् ॥२४॥

zazAma samare tasmin daitya: sabala-vAhana: | narAyaNa-hato yAta: zambaro vaiSNavIm purIm ||24||

*jd.

zazAma samare tasmin - the battle grew quiet then =

daitya: sabala-vAhana: +

narAyaNa-hata: - slain by narAyaNa.Manway =

yAta: - shambara.Magical came =

vaiSNavIm purIm - to viShNu's city.

~vlm.24. The mighty demon being at last overthrown by the the might of NArAyana, was sent to and settled in the city of Vishnu after his death. (Because those that are either saved or slain by Vishnu, are equally entitled to his paradise).

~m.22-26. Then ensued a great and fierce battle between Vishnu and Sambara. It was like at the end of a aeon Vaikuntha since he was killed by Nārāyana. In the same battle Vishnu conferred liberation even to the trio.

भीम-भास-दृढास्_ते तु तस्मिन्_विषम.संगरे । विष्णुना_एव शमम् नीता: पवनेन_इव दीपिका: ॥४।३४।२५॥

bhIma-bhAsa-dRDhA:_te tu tasmin_viSama.saMgare | viSNunA_eva zamam nItA: pavanena_iva dIpikA: ||25||

bhIma-bhAsa-dRDhA: te tu

as.for

bhIma the Frightful & bhAsa the Bright & dRDha the Firm

tasmin viSama-saMgare

in that unequal struggle

viSNunA eva zamam nItA:

brought by Vishnu to be subdued

pavanena iva dIpikA:

like candles by the wind.

~m.25 It was like wind blowing off a lamp.

~vlm.25. The demons of BhÄ«ma, BhAsha and Dridha, were also killed in their unequal struggle with Vishnu, and were extinguished like lamps by the wind.

~sv.25-26 Lord Visnu also liberated the three demons Bhima, Bhasa and Drdha, who, when the body fell, became enlightened, as they had no ego-sense.

ते हि निर्.वासना एव यदा शान्तिम् उपागता: ।

न तदा_एषाम् गतिर्_ज्ञाता दीपानाम् इव शाम्यताम् ॥४।३४।२६॥

te hi nir.vAsanA eva yadA zAntim upAgatA: |

na tadA_eSAm gati:_jJAtA dIpAnAm iva zAmyatAm ||26||

te hi nir.vAsanA: eva - since they're without vAsanA.Imprinting =

yadA zAntim upAgatA: - when they got to peace +

na tadA eSAm gati: - then for them there's no more going =

jJAtA dIpAnAm iva zAmyatAm -

~m.26 Because the trio were free of ‘Vāsanas’, there was no further births for them.

~vlm.26. They became extinct like flames of fire, and it was not known whither their vital flame had fled. Because it is the desire of a person that leads him to another state, but these having no wish in them, had no other place to go.

~sv.25-26 Lord Visnu also liberated the three demons Bhima, Bhasa and Drdha, who, when the body fell, became enlightened, as they had no ego-sense.

तस्माद्_वासनया बद्धम् मुक्तम् निर्.वासनम् मन: ।

राम निर्वासनी.भावम् आहरस्व विवेकत: ॥४।३४।२७॥

tasmAt_vAsanayA baddham muktam nir.vAsanam mana: |

rAma nirvAsanI.bhAvam Ahara~sva vivekata: ||27||

tasmAt_vAsanayA baddham

muktam nir.vAsanam mana:

rAma nir.vAsanI.bhAvam

Ahara~sva

viveka-tas

~Mo. uktAm kathAm ... | Ahara~sva Anaya | avazyam saMpAdaya i.y.||

~m.27 Therefore O Rama, mind is bound by vāsanas. Without vāsanas, mind is free. So try to achieve that with discrimination.

~sv.27 O Rama, the conditioned mind alone is bondage; and liberation is when the mind is unconditioned.

~vlm.27. Hence the wishless soul is liberated, but not the wistful mind; therefore use your reason, O rAma, to have a wistless mind and soul.

सम्यग्.आलोकनात्_सत्याद्_वासना प्रविलीयते । वासना-विलये चेत: शमम् आयाति दीपवत् ॥४।३४।२८॥

samyag.AlokanAt_satyAt_vAsanA pravilIyate | vAsanA-vilaye ceta: zamam AyAti dIpavat ||28||

*jd.

samyag.AlokanAt_satyAt - x =

vAsanA pravilIyate - x +

vAsanA-vilaye ceta: - x =

zamam AyAti dIpavat - x.

~m.28 Truth and an integrated perception will dissolve vāsanās. When vāsanās subside, mind will be completely quiet like a lamp.

~sv.28 The conditioning of the mind drops away when the truth is clearly seen and realised; and when the conditioning has ceased one_as consciousness is made supremely peaceful, as when the flame of a lamp is put out.

~vlm.28. A full investigation into truth, will put down your desires at once; and the extinction of desires, will restore your mind to rest like an extinguished candle.

न सत्यम् किम्.चिद्_एव_इह सद्-भावो भावयत्य्_अलम् । न_अस्त्य्_एव भावना तस्माद्_इत्य्_एतत्_सम्यग्.ईक्षणम् ॥४।३४।२९॥

na satyam kim.cit_eva_iha sad-bhAvo bhAvayati_alam | na_asti_eva bhAvanA tasmAt_iti_etat_samyag.IkSaNam ||29||

*jd.

na satyam kim.cid eva iha – there's nothing whatever real here =

sad-bhAva: bhAvayati alam - x =

na asti eva bhAvanA tasmAt - x =

iti etat samyag.IkSaNam – x.

~m.29 ‘Nothing is real’ think of such good ideas. And so there is really no state of mind. This is the integrated outlook.

~vlm.29. Consummate wisdom consists in the knowledge of there being nothing real in this world, and that our knowledge of reality is utterly false, and that nihility of thing, is the true reality.

आत्मा_एव_इदम् जगत्_सर्वम् क: किम् भावयतु क्व वा । भावना नाम न_अस्त्य्_एव तद्_एतत्_सम्यग्.ईक्षणम् ॥४।३४।३०॥

AtmA_eva_idam jagat_sarvam ka: kim bhAvayatu kva vA | bhAvanA nAma na_asti_eva tat_etat_samyag.IkSaNam ||30||

*jd.30 - AtmA eva idam jagat sarvam – the self alone is this world, all =

ka: kim bhAvayatu kva vA – what whoever or where it may be imagined =

bhAvanA nAma na asti eva - x =

tat - that is =

etat samyag-IkSaNam – this Whole View.

~~m.30 When all this world is self, what is there to think of anything? There is nothing like idea or ideation or imagination. This is integrated (right) perception.

~vlm.30. The whole world is full with the spirit of God, whatever otherwise one may think of it at any time; there can be no other thought of it except that it is a nihility, and this forms our perfect knowledge of it.

~sv.29-30 To realise that 'The self alone is all this, whatever one may think of anywhere_a is clear perception.

वासना-चित्त-नामानौ शब्दाव्_अर्थ-समन्वितौ । सत्य-अवलोकनाद्_यत्र विलीनौ तत्परम् पदम् ॥४।३४।३१॥

vAsanA-citta-nAmAnau zabdau_artha-samanvitau | satya-avalokanAt_yatra vilInau tatparam padam ||31||

*jd.

vAsanA-citta-nAmAnau - x =

zabdau_artha-samanvitau - x =

satya-avalokanAt - x =

yatra - x =

vilInau tatparam padam - x.

both the Terms acc. dual

~~m.31 Where thinking mind (citta) is understood as vāsanas (which is a name and work merely) and that gets dissolved in truth perception, that is the perfect state.

~sv.31 'Conditioning' and 'mind' are but words without corresponding truth: when the truth is investigated they cease to be meaningful — this is clear perception.

~vlm.31. The two significant words of the will and mind are mere insignificant fictions, as head and trunk of the ascending and descending nodes of a planet; which upon their right understanding, are lost in the Supreme Spirit. (I. e. It is only the divine will and spirit that is all in all).

वासना-वलितम् चित्तम् इह स्थितिम् उपागतम् । तद्_एव तद्_वि.निर्मुक्तम् वि.मुक्तम् इति कथ्यते ॥४।३४।३२॥

vAsanA-valitam cittam iha sthitim upAgatam | tat_eva tat_vi.nirmuktam vi.muktam iti kathyate ||32||

*jd.32 - vAsanA-valitam cittam - x =

iha sthitim upAgatam - x =

tat_eva tat_vi.nirmuktam - x =

vi.muktam iti kathyate - x.

~~m.32 Thinking mind (i.e.) Chitta is enveloped by vāsanas. That is prevalent in this world. When one is free from such ‘chitta’, then such a state is called liberation.

~vlm.32. The mind being accompanied by its desires, is kept confined in this world, but when that is released from these, it is said to have its liberation.

~sv.32-33 When this clear perception arises, there is liberation.

नाना-घट-पट-आकारै: चेत: स्थितिम् उपागतम् । तद्_एव_आशु समम् न_इयम् मिथ्या-यक्ष इव_उत्थित: ॥४।३४।३३॥

nAnA-ghaTa-paTa-AkArai: ceta: sthitim upAgatam | tat_eva_Azu samam na_iyam mithyA-yakSa iva_utthita: ||33||

*jd.

nAnA-ghaTa-paTa-AkArai: - x =

ceta: sthitim upAgatam - x +

tat_eva Azu - that only surely =

samam na_iyam - not the same this =

mithyA-yakSe iva utthita: - as when a yakSha.Guard springs.up.

~m.33 This mind is abroad in this world as many bodies like cloth and pots. That is to be quitened.

~vlm.33. The mind has gained its existence in the belief of men, owing to the many ideas of pots and pictures (ghata-patadí); and other things which are imprinted in it; but these thoughts being repressed, the mind also vanishes of itself like the phantoms of goblins (yakshas—yakkas). Ceylon is said to be first peopled by the Yakkas (yakshas) who followed the train of the RAkshas RAvana to that island.

~sv.32-33 When this clear perception arises, there is liberation.

दाम-व्याल-कट-आकारैश्_चेत: परिणतम् यथा ।

भीम.भास.दृढ=न्यायो राघवास्त्व्_अचलस्_तव ॥४।३४।३४॥

dAma-vyAla-kaTa-AkArai:_ceta: pariNatam yathA |

bhIma.bhAsa.dRDha=nyAyo rAghavAstv_acalas tava ||

from their forms

dAma the Rope & vyAla the Dangerous & kaTa of the Mat

the affective Consciousness was transformed

bhIma the Frightful & bhAsa the Bright & dRDha the Firm

rAghava

let them be your mountain

~sv.34 Dama, Vyala and Kata illustrate the mind that is conditioned by the ego-sense; Bhima, Bhasa and Drdha illustrate the mind that is free from conditioning or ego-sense.

~m.34 O Rāma, evolve into the mental mode of Bhima trio getting out of the Damā trio kind of (vāsanas enveloped) mind.

~vlm.34. The demons DAma, VyAla and Kata, were destroyed by reliance on their minds (i. e. by thinking their bodies as their souls); but BhÄma, BhAsha and Dridha were saved by their belief in the Supreme soul, as pervading all things. Therefore, O rAma! reject the examples of the former, imitate that of the latter.

*jd.34 - dAma-vyAla-kaTa-AkArai: - w the forms dAma the Rope vyAla the Dangerous & kaTa the Mat = ceta: pariNatam yathA - as the affective Consciousness is transformed = bhIma.bhAsa.dRDha-nyAya: = bhIma the Awesome bhAsa the Bright & dRDha the Steady rAghava astu acala: tava – let them be your mountain

दाम.व्याल.कट-न्यायो मा ते भवतु राघव ।

एतद्_राम पुरा प्रोक्तम् पित्रा कमल.जेन मे ॥४।३४।३५॥

dAma.vyAla.kaTa-nyAyo mA te bhavatu rAghava |

etat_rAma purA proktam pitrA kamala.jena me ||35||

dAma the Rope & vyAla the Dangerous & kaTa of the Mat

do not make them your example

child of the rAghu clan

this, rAma, was told

long ago

my father

the LotusBorn brahmA

~m.35 O Rāma, my father Brahma advised me long ago that I should not entertain the topic of Dāma trio. And so you too get established in the logic of Bhima trio. This is what I am telling you, who are my beloved disciple. You shall then attain the prosperous state of overcoming the cycle of mutable world.

~sv.35 O Rama, do not be like the former, but be like the latter.

~vlm.35. "Be not guided by the example of DAma, VyAla and Kata," is the lesson that was first delivered to me by BrahmA"the lotus-born and my progenitor himself.

*jd.35 - dAma the Rope & vyAla the Dangerous & kaTa of the Mat - mA te bhavatu - do not become, rAghava. = eta – this = o rAma = purA proktam pitrA = amala.jena me - before was spoken by my father the LotusBorn to me.

भवते यन्मया प्रोक्तम् शिष्यायात्यन्तधीमते ।

दाम-व्याल-कट=न्यायास्_तस्मान्_मा ते_sस्तु राघव ।

भीम.भास.दृढ=न्यायो नित्यम् अस्तु तव_अनघ ॥४।३४।३६॥

bhavate yanmayA proktam ziSyAyAtyantadhImate |

dAma-vyAla-kaTa=nyAyAs tasmAn_mA te_astu rAghava |

bhIma.bhAsa.dRDha=nyAyo nityam astu tava_anagha ||

36||

*jd.36 - bhavate - to Your Beingness =

yan mayA proktam - what by me has been related =

ziSyAya atyanta-dhImate - for the instruction of the boundlessly thoughtful =

dAma-vyAla-kaTa=nyAyA: - the nyAya.Examples of dAma the Rope & vyAla the Dangerous & kaTa of the Mat =

tasmAt mA te astu - don't be affected to that =

rAghava =

bhIma.bhAsa.dRDha=nyAya: - but the Examples of bhIma the Awesome bhAsa the Bright and dRDha the Steady =

nityam astu tv anagha - always be, dear boy.

~sv.36-37 That is the reason why I narrated this story to you, my dear and highly intelligent disciple.

~vlm.36. This lesson I repeat to you, O rAma, as my intelligent pupil, that you may never follow the example of the wicked demons DAma and others; but imitate the conduct of the good spirits, BhÄ«ma and others in your conduct.

*jd.36 - bhavate - to Your Beingness = yan mayA proktam - what by me has been related = ziSyAya atyanta-dhImate - for the instruction of the boundlessly thoughtful = dAma-vyAla-kaTa=nyAyA: - the nyAya.Examples of dAma the Rope & vyAla the Dangerous & kaTa of the Mat = tasmAt mA te astu - don't be affected to that = rAghava = bhIma.bhAsa.dRDha=nyAya: - but the Examples of bhIma the Awesome bhAsa the Bright and dRDha the Steady =

nityam astu tv anagha - always be, dear boy.

अ.विरल-सुख.दु:ख-सम्.कटा_इयम्

भव-पदवी भव-तापन-उपयाता ।

व्यवहरणवतो विभूति-यातौ

सततम् अ-सक्ततया_एव नश्यति_इति ॥४।३४।३७॥

a.virala-sukha.du:kha-sam.kaTA_iyam

bhava-padavI bhava-tApana-upayAtA |

vyavaharaNavato vibhUti-yAtau

satatam a-saktatayA_eva nazyati_iti ||37||

*jd.37 - avirala-sukha.du:kha-sam.kaTA - x =

iyam - x =

bhava-padavI - x =

bhava-tApana-upayAtA - x =

vyavaharaNa.vata: - x =

vibhUti-yAtau - x =

satatam asaktatayA eva - x =

nazyati iti - x =

~VA. this existence is incessant flow of joys and sorrows, and it disappears with constant reflection of truth.

~AS: I agree, except the emphasis is missed. Thus the last line should be: only with continuous detachment is it destroyed.

~vlm.37. It is incessant pain and pleasure that forms the fearful feature of this world, and there is no other way of evading all its pangs and pains, save by your apathetic behaviour, which must be your crowning glory in this life.

~sv.36-37 That is the reason why I narrated this story to you, my dear and highly intelligent disciple.

oॐm

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

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

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

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

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oॐm

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fm4034_1.dc15 The Three Generals Depart .z37.docx

Jiva Das

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Dec 15, 2020, 5:17:22 PM12/15/20

to yoga vasishtha

FM4034 THE THREE GENERALS DEPART 1.DC15 .z37

https://www.dropbox.com/s/mp7igi7x7djedxw/fm4034%201.dc15%20The%20Three%20Generals%20Depart%20.z37.docx?dl=0

FM.4.30-FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/FM.4.30-FM.4.62%20comp..docx?dl=0

FM.4.34 THE THREE GENERALS DEPART 1.DC15

सर्ग ४.३४

sarga 4.34

वसिष्ठ उवाच ।

vasiSTha uvAca |

अत्र ते शृणु वक्ष्यामि दाम+आदिषु गतेष्व्_अथ ।

atra te zRNu vakSyAmi dAma+AdiSu gateSu_atha |

यद् वृत्तम् शम्बरस्य_एव नगरे नग-संनिभे ॥४।३४।१॥

yat vRttam zambarasya_eva nagare naga-saMnibhe ||4|34|1||

तथा गगन-विभ्रष्टे समस्ते ध्वस्त-संस्थितौ ।

tathA gagana-vibhraSTe samaste dhvasta-saMsthitau |

विनष्टे शम्बर.अनीके शरदि_इव_अब्द-मण्डले ॥४।३४।०२॥

vinaSTe zambara.anIke zaradi_iva_abda-maNDale ||4|34|02||

देव-निर्जित-सैन्‍यो ऽसौ नीत्वा कतिपयाः समाः ।

deva-nirjita-sainya:_asau nItvA katipayA: samA: |

पुनर् देव.वध-उद्युक्तश् चिन्तयाम्.आस दानवः ॥४।३४।०३॥

punar deva.vadha-udyukta: cintayAm.Asa dAnava: ||4|34|03||

दाम+आदयास् तु रचिता ये मया मायया_असुराः ।

dAma+Adaya:_tu racitA ye mayA mAyayA_asurA: |

मौर्ख्यात् तैर् भाविता युद्धे मिथ्या_एव दुरहम्कृतिः ॥४।३४।०४॥

maurkhyAt tai: bhAvitA yuddhe mithyA_eva dur.ahamkRti: ||4|34|04||

इदानीम् संसृजाम्य्_अन्यान् दानवान् मायया_उदितान् ।

idAnIm saMsRjAmi_anyAn dAnavAn mAyayA_uditAn |

तान् अप्य् अध्यात्म-शास्त्र.ज्ञान् स.विवेकान् करोम्य्_अहम् ॥४।३४।०५॥

tAn api_adhyAtma-zAstra.jJAn sa.vivekAn karomi_aham ||4|34|05||

ततस् तत्त्व-परिज्ञानान् मिथ्याभावनया_उज्झिताः ।

tatas tattva-parijJAnAn mithyAbhAvanayA_ujjhitA: |

न_अहम्कारम् प्रयास्यन्ति विजेष्यन्ति च तान् सुरान् ॥४।३४।०६॥

na_ahamkAram prayAsyanti vijeSyanti ca tAn surAn ||4|34|06||

इति संचिन्त्य दैत्य.इन्‍द्रस् तादृशान् धानवान् धिया ।

iti saMcintya daitya.indra: tAdRzAn dhAnavAn dhiyA |

मायया_उत्पादयाम्.आस बुद्बुदान् इव वारिधिः ॥४।३४।०७॥

mAyayA_utpAdayAm.Asa budbudAn iva vAridhi: ||4|34|07||

सर्व.ज्ञा* वेद्य-वेत्तारो वीतरागा* गत.एनसः ।

sarva.jJA* vedya-vettAra:_vItarAgA* gata~enasa: |

यथा प्राप्त.एक-कर्तारो भावित.आत्मान* उत्तमाः ॥४।३४।०८॥

yathA prApta.eka-kartAra: bhAvita.AtmAna* uttamA: ||4|34|08||

भीमो भासो दृढ* इति नामभिः परिलाञ्छिताः ।

bhIma: bhAsa: dRDha* iti nAmabhi: pari.lAJchitA: |

जगत्तृणम् इवाशेषम् पश्यन्तः पावन.आशयाः ॥४।३४।९॥

jagat-tRNam iva_azeSam pazyanta: pAvana.AzayA: ||4|34|9||

ते दैत्या भुवनम् प्राप्य च्छादयाम्.आसुर् अम्बरम् ।

te daityA* bhuvanam prApya_chAdayAm.Asu:_ambaram |

गर्जन्‍तो हेति-तडितः प्रावृषी_इव पयोधराः ॥४।३४।१०॥

garjanta: heti-taDita: prAvRSI_iva paya:dharA: ||4|34|10||

अयुध्यन्त समम् देवैर् अपि वर्ष-गणान् बहून् ।

ayudhyanta samam devai:_api varSa-gaNAn bahUn |

विवेक-वशतो जग्मुर् न_अहम्कारम् कदाचन ॥४।३४।११॥

viveka-vazata: jagmu: na_ahamkAram kadAcana ||4|34|11||

तेषाम् यावद् उदेत्य्_अन्तर् मम_इदम् इति वासना ।

teSAm yAvat udeti_antar mama_idam iti vAsanA |

तावत् को ऽयम् अहम् च_इति विचाराद् यात्य्_असत्यताम् ॥४।३४।१२॥

tAvat ka:_ayam aham ca_iti vicArAt yAti_a-satyatAm ||4|34|12||

असत्-शरीरम् विबुधाः को ऽसाव् अहम् इति स्थितिः ।

asat-zarIram vibudhA: ka:_asau_aham iti sthiti: |

विचाराद् इत्थम् एतेषाम् प्रोदगुर् न भय.आदयः ॥४।३४।१३॥

vicArAt ittham eteSAm prodagu: na bhaya+Adaya: ||4|34|13||

असच्-छरीरम् न_अस्ति_इदम् विच्छुद्धा_एव_आत्मनि स्थिता ।

asat-zarIram na_asti_idam vicchuddhA_eva_Atmani sthitA |

अहम्.नाम न च_अन्ये ऽस्ति निश्चित्य_एव_असुरा ययुः ॥४।३४।१४॥

aham.nAma na ca_anye_asti nizcitya_eva_asurA* yayu: ||4|34|14||

ततस् तैर् निरहम्कारैर् जरा-मरण-निर्भयैः ।

tata:_tai:_nir.ahamkArai: jarA-maraNa-nirbhayai: |

प्राप्त.अर्थ-कारिभिर् धिरैर् वर्तमान.अनुसारिभिः ॥४।३४।१५॥

prApta.artha-kAribhi:_dhirai:_vartamAna.anusAribhi: ||4|34|15||

असक्त-बुद्धिभिर् नित्यम् हत.अन्‍यैर् अपि_अहन्तृभिः ।

asakta-buddhibhi: nityam hata.anyai: api_ahantRbhi: |

वासना-जाल=निर्मुक्तैः कृत-कार्यैर् अकर्तृभिः ॥४।३४।१६॥

vAsanA-jAla=nirmuktai: kRta-kAryai: akartRbhi: ||4|34|16||

प्रभोः कार्यम् इदम् कार्यम् इति संगर-तत्परैः ।

prabho: kAryam idam kAryam iti saMgara-tatparai: |

वीतरागैर् गत-द्वेषैः सर्वदा सम-दृष्टिभिः ॥४।३४।१७॥

vItarAgai:_gata-dveSai: sarvadA sama-dRSTibhi: ||4|34|17||

सा दैवी दानवैः सेना भीम.भास.दृढ+आदिभिः ।

sA daivI dAnavai: senA bhIma.bhAsa.dRDha+Adibhi: |

हता भुक्ता हता प्लुष्टा स्व.अन्न-श्रीर् इव भोक्तृभिः ॥४।३४।१८॥

hatA bhuktA hatA pluSTA sva.anna-zrI: iva bhoktRbhi: ||4|34|18||

भीम.भास.दृढ-क्षुण्णा जाता गीर्वाण-वाहिनी ।

bhIma.bhAsa.dRDha-kSuNNA jAtA gIrvANa-vAhinI |

परिदुद्राव वेगेन गङ्गैव हिमवच्च्युता ॥४।३४।१९॥

pari.dudrAva vegena gaGgA_iva himavat cyutA ||4|34|19||

सा सुर.अनीकिनी देवम् क्षीरोद.अर्णव-शायिनम् ।

sA sura.anIkinI devam kSIroda.arNava-zAyinam |

जगाम शरणम् सैलम् वात.आर्ता_इव_अब्द-मालिका ॥४।३४।२०॥

jagAma zaraNam sailam vAta.ArtA_iva_abda-mAlikA ||4|34|20||

हरिर् आश्वासयाम्.आस ताम् भीताम् देव-वाहिनीम् ।

hari: AzvAsayAm.Asa tAm bhItAm deva-vAhinIm |

भुजङ्ग.अभिवृताम् एकाम् रमणीम् इव नायकः ॥४।३४।२१॥

bhujaGga.abhivRtAm ekAm ramaNIm iva nAyaka: ||4|34|21||

अथ क्षीरोद-कुहरे तावत् सा सुर-वाहिनी ।

atha kSIroda-kuhare tAvat sA sura-vAhinI |

उवास यावद् भगवांस् तन्_निरास.अर्थम् उद्ययौ ॥४।३४।२२॥

uvAsa yAvat bhagavAn_tan_nirAsa.artham udyayau ||4|34|22||

बभूव दारुणम् युद्धम् शौरि-शम्बरयोस् ततः ।

babhUva dAruNam yuddham zauri-zambarayo: tata: |

अकाल इव कल्पान्ते समुड्डीन-कुल.अचलम् ॥४।३४।२३॥

akAla* iva kalpAnte sam.uDDIna-kula.acalam ||4|34|23||

शशाम समरे तस्मिन् दैत्यः सबल-वाहनः ।

zazAma samare tasmin daitya: sabala-vAhana: |

नरायण-हतो यातः शम्बरो वैष्णवीम् पुरीम् ॥४।३४।२४॥

narAyaNa-hata: yAta: zambara: vaiSNavIm purIm ||4|34|24||

भीम-भास-दृढास् ते तु तस्मिन् विषम.संगरे ।

bhIma-bhAsa-dRDhA:_te tu tasmin viSama.saMgare |

विष्णुना_एव शमम् नीताः पवनेन_इव दीपिकाः ॥४।३४।२५॥

viSNunA_eva zamam nItA: pavanena_iva dIpikA: ||4|34|25||

ते हि निर्वासना एव यदा शान्तिम् उपागताः ।

te hi nir.vAsanA* eva yadA zAntim upAgatA: |

न तदा_एषाम् गतिर् ज्ञाता दीपानाम् इव शाम्यताम् ॥४।३४।२६॥

na tadA_eSAm gati: jJAtA* dIpAnAm iva zAmyatAm ||4|34|26||

तस्माद् वासनया बद्धम् मुक्तम् निर्वासनम् मनः ।

tasmAt vAsanayA baddham muktam nir.vAsanam mana: |

राम निर्वासनी.भावम् आहरस्व विवेकतः ॥४।३४।२७॥

rAma nirvAsanI.bhAvam Aharasva vivekata: ||4|34|27||

सम्यग्.आलोकनात् सत्याद् वासना प्रविलीयते ।

samyak.AlokanAt satyAt vAsanA pra.vilIyate |

वासना-विलये चेतः शमम् आयाति दीपवत् ॥४।३४।२८॥

vAsanA-vilaye ceta: zamam AyAti dIpavat ||4|34|28||

न सत्यम् किम्चिद् एव_इह सद्भावो भावयति_अलम् ।

na satyam kimcit eva_iha sat bhAva:_bhAvayati_alam |

न_अस्ति_एव भावना तस्माद् इति_एतत् सम्यग्_ईक्षणम् ॥४।३४।२९॥

na_asti_eva bhAvanA tasmAt iti_etat samyak_IkSaNam ||4|34|29||

आत्मा_एव_इदम् जगत् सर्वम् कः किम् भावयतु क्व वा ।

AtmA_eva_idam jagat sarvam ka: kim bhAvayatu kva vA |

भावना नाम न_अस्त्य्_एव तद् एतत् सम्यग्.ईक्षणम् ॥४।३४।३०॥

bhAvanA nAma na_asti_eva tat etat samyak.IkSaNam ||4|34|30||

वासना-चित्त-नामानौ शब्दाव् अर्थ-समन्वितौ ।

vAsanA-citta-nAmAnau zabdau_artha-samanvitau |

सत्य.अवलोकनाद् यत्र विलीनौ तत्परम् पदम् ॥४।३४।३१॥

satya.avalokanAt yatra vilInau tatparam padam ||4|34|31||

वासना-वलितम् चित्तम् इह स्थितिम् उपागतम् ।

vAsanA-valitam cittam iha sthitim upAgatam |

तद् एव तद् विनिर्मुक्तम् विमुक्तम् इति कथ्यते ॥४।३४।३२॥

tat eva tat vi.nirmuktam vi.muktam iti kathyate ||4|34|32||

नाना-घट-पट.आकारैश् चेतः स्थितिम् उपागतम् ।

nAnA-ghaTa-paTa.AkArai: ceta: sthitim upAgatam |

तद् एव_आशु समम् न_इयम् मिथ्या-यक्ष इव_उत्थितः ॥४।३४।३३॥

tat eva_Azu samam na_iyam mithyA-yakSa* iva_utthita: ||4|34|33||

दाम-व्याल-कट.आकारैश् चेतः परिणतम् यथा ।

dAma-vyAla-kaTa.AkArai:_ceta: pariNatam yathA |

भीम.भास.दृढ=न्यायो राघव_अस्त्व्_अचलस् तव ॥४।३४।३४॥

bhIma.bhAsa.dRDha=nyAya:_rAghava_astu_acala: tava ||4|34|34||

दाम.व्याल.कट-न्यायो मा ते भवतु राघव ।

dAma.vyAla.kaTa-nyAya: mA te bhavatu rAghava |

एतद् राम पुरा प्रोक्तम् पित्रा कमलजेन मे ॥४।३४।३५॥

etat rAma purA proktam pitrA kamala.jena me ||4|34|35||

भवते यन्‍मया प्रोक्तम् शिष्यायात्यन्त-धीमते ।

bhavate yat mayA proktam ziSyAya_atyanta-dhImate |

दाम-व्याल-कट=न्यायास् तस्मान्‍मा तेऽस्तु राघव ।

dAma-vyAla-kaTa=nyAyA: tasmAt mA te_astu rAghava |

भीम.भास.दृढ=न्यायो नित्यम् अस्तु तव_अनघ ॥४।३४।३६॥

bhIma.bhAsa.dRDha=nyAya:_nityam astu tava_anagha ||4|34|36||

अविरल-सुख.दुःख-संकटा_इयम्

a.virala-sukha.du:kha-saMkaTA_iyam

भव-पदवी भव-तापन-उपयाता ।

bhava-padavI bhava-tApana-upayAtA |

व्यवहरणवतो विभूति-यातौ

vyavaharaNavata:_vibhUti-yAtau

सततम् असक्ततया_एव नश्यति_इति ॥४।३४।३७॥

satatam a-saktatayA_eva nazyati_iti ||4|34|37||

॥

oॐm

FM.4.34

THE THREE GENERALS DEPART

VASISHTHA said—

अत्र ते शृणु वक्ष्यामि दाम+आदिषु गतेष्व्_अथ ।

atra te zRNu vakSyAmi dAma+AdiSu gateSu_atha |

यद् वृत्तम् शम्बरस्य_एव नगरे नग-संनिभे ॥४।३४।१॥

yat vRttam zambarasya_eva nagare naga-saMnibhe ||4|34|1||

atra te zRNu vakSyAmi x

dAma+AdiSu gateSu_atha |

yat.vRttam zambarasya_eva x

nagare nagasam-nibhe - x

*vlm.p.1. vasiShTha continued:—Now, hear me describe what Samvara did after the flight of Dama and his army, and how he remained in his rocky stronghold in the region of hell.

here

for you

—pay attention now—

I have a little more to say

about dAma the Rope and the rest

about

what happened to shambara in his Mountain Stronghold.

तथा गगन-विभ्रष्टे समस्ते ध्वस्त-संस्थितौ ।

tathA gagana-vibhraSTe samaste dhvasta-saMsthitau |

विनष्टे शम्बर.अनीके शरदि_इव_अब्द-मण्डले ॥४।३४।०२॥

vinaSTe zambara.anIke zaradi_iva_abda-maNDale ||4|34|02||

tathA gagana-vibhraSTe x

samaste dhvasta-saMsthitau |

vinaSTe zambara.anIke x

zaradi_iva_abda-maNDale - x

*vlm.p.2 After the complete overthrow of Samvara’s entire army and their downfall from heaven like innumerable raindrops falling from a great cloud, and after dispersing itself and disappearing in autumn,

thus

in a sky-burst

the whole mass of shambara.Magical's Forces were dispersed

a wind-driven stormy parade of autumn clouds.

वसिष्ठ* उवाच ।

देव-निर्जित-सैन्‍यो ऽसौ नीत्वा कतिपयाः समाः ।

deva-nirjita-sainya:_asau nItvA katipayA: samA: |

पुनर् देव.वध-उद्युक्तश् चिन्तयाम्.आस दानवः ॥४।३४।०३॥

punar deva.vadha-udyukta: cintayAm.Asa dAnava: ||4|34|03||

* deva-nirjita-sainya: asau - this Demon General, defeated by the Gods, = nItvA katipayA: samA: - back in the same mess = punar – again = deva-vadha~udyuktaz – God.killing-intent = cintayAm.Asa dAnava: - the dAnava.Demon gave some thought.

*vlm.p.3 Samvara remained motionless for many years in his strong citadel, numbed by the loss of his forces defeated by the gods. He wondered about the best means of overcoming the gods.

this

Demon General

defeated by the Gods

back in the same mess again

this dAnava.Demon gave some thought to the matter:

how to destroy the Gods?

*jd. deva-nirjita-sainya: asau - this Demon General, defeated by the Gods, = nItvA katipayA: samA: - back in the same mess = punar – again = deva-vadha~udyuktaz – God.killing-intent = cintayAm.Asa dAnava: - the dAnava.Demon gave some thought.

दाम+आदयास् तु रचिता ये मया मायया_असुराः ।

dAma+Adaya:_tu racitA ye mayA mAyayA_asurA: |

मौर्ख्यात् तैर् भाविता युद्धे मिथ्या_एव दुरहम्कृतिः ॥४।३४।०४॥

maurkhyAt tai: bhAvitA yuddhe mithyA_eva dur.ahamkRti: ||4|34|04||

* dAma+Adaya: tu - but dAma &c =

racitA: ye mayA mAyayA asurA: - the asura.Darklings produced by

mAyA.Magic

maurkhyAt – thru folly =

tai: - w them = bhAvitA – their future = yuddhe – in battle = mithyA eva

dur.ahamkRti: - bad "I"dentification.

*m.4 He thought: ‘I have created Dāma and others by my ‘māya’ powers. Foolishly they went into a mood of nonexistent anog.. egotism (and lost the battle).

*vlm.4. He said, "the demons DAma and others, that I produced by my black-art of exorcism, are all overthrown in battle, by their foolishness and vanity of pride and egotism.

*sv.1-2-3-4-5-6 VASISTHA continued: The Story of Bhima, Bhasa and Drdha: O Rama, after Sambara had been deserted by the three demons Dama, Vyala and Kata, he realised that they had foolishly entertained egoistic notions and had thus come to grief. Hence, he resolved to create more demons, but this time with self-knowledge and wisdom, so that they might not fall into the same trap of ega:sense.

इदानीम् संसृजाम्य्_अन्यान् दानवान् मायया_उदितान् ।

idAnIm saMsRjAmi_anyAn dAnavAn mAyayA_uditAn |

तान् अप्य् अध्यात्म-शास्त्र.ज्ञान् स.विवेकान् करोम्य्_अहम् ॥४।३४।०५॥

tAn api_adhyAtma-zAstra.jJAn sa.vivekAn karomi_aham ||4|34|05||

idAnIm saMsRjAmi - now I produce =

anyAn dAnavAn mAyayA uditAn - some other dAnava.Demons arisen through mAyA =

tAn_api_adhyAtma-zAstra.jJAn - but these are knowers of the zAstra.Teaching on the adhy.AtmA-Over.self =

sa.vivekAn - possessing viveka.Discernment =

karomi_aham - I create them.

*m.5 ‘I shall now create another set of ‘dānavas’ with my ‘māya’ power. I shall endow with discrimination and knowledge of scriptures’.

*vlm.5. "I will now produce some other demons by the power of my charm, and endue them both with the power of reason and acquaintance with spiritual science, in order that they may know and judge for themselves.

*jd.5 - idAnIm saMsRjAmi - now I produce = anyAn dAnavAn mAyayA uditAn - some other dAnava.Demons arisen through mAyA = tAn_api_adhyAtma-zAstra.jJAn - but these are knowers of the zAstra.Teaching on the adhy.AtmA-Over.self = sa.vivekAn - possessing viveka.Discernment = karomi_aham - I create them.

ततस् तत्त्व-परिज्ञानान् मिथ्याभावनया_उज्झिताः ।

tatas tattva-parijJAnAn mithyAbhAvanayA_ujjhitA: |

न_अहम्कारम् प्रयास्यन्ति विजेष्यन्ति च तान् सुरान् ॥४।३४।०६॥

na_ahamkAram prayAsyanti vijeSyanti ca tAn surAn ||4|34|06||

tatas

tattva-parijJAnAn – them who understand Thatness =

mithyA-bhAvanayA ujjhitA:

na ahamkAram prayAsyanti

vijeSyanti ca tAn surAn - and they will conquer those Brightlings.

*vlm.6. "These then being acquainted with the true nature of things, and devoid of false views, will not be subject to pride or vanity, but be able to vanquish the deities in combat".

इति संचिन्त्य दैत्य.इन्‍द्रस् तादृशान् धानवान् धिया ।

iti saMcintya daitya.indra: tAdRzAn dhAnavAn dhiyA |

मायया_उत्पादयाम्.आस बुद्बुदान् इव वारिधिः ॥४।३४।०७॥

mAyayA_utpAdayAm.Asa budbudAn iva vAridhi: ||4|34|07||

* iti saMcintya daitya.indra: - and as he thought, the Demon.Lord =

tAdRzAn dhAnavAn

dhiyA – with his thought

thru mAyA.Illusion

utpAdayAm.Asa – things began to popup =

budbudAn_iva vAridhi: - like bubbles in the sea. =

*vlm.p.7 Thinking in this way to himself, the arch-fiend produced a host of good demons by his skill in sorcery. These creatures of his spell filled the space of the sky, like bubbles foam and float on the surface of the sea.

*vlm.7. Thinking so in himself, the arch-fiend produced a host of good demons by his skill in sorcery; and these creatures of his spell filled the space of the sky, as bubbles foam and float on the surface of the sea.

सर्व.ज्ञा* वेद्य-वेत्तारो वीतरागा* गत.एनसः ।

sarva.jJA* vedya-vettAra:_vItarAgA* gata~enasa: |

यथा प्राप्त.एक-कर्तारो भावित.आत्मान* उत्तमाः ॥४।३४।०८॥

yathA prApta.eka-kartAra: bhAvita.AtmAna* uttamA: ||4|34|08||

* sarva.jJA vedya-vettAra: x

vItarAgA gata~enasa: x

yathA prApta~eka-kartAra: x

bhAvita.AtmAna uttamA: xx

*m.8 They were detached knowers of truth. They were inclined to do the works that come to them, ignoring their own intentions like perfect beings.

*sv.8 They were omniscient, they were endowed with self-knowledge, they were full of dispassion and sinless.

*vlm.p.8 They were all knowing and acquainted with what could be known. They were all dispassionate and sinless and solely intent on their allotted duties, with composed minds and good dispositions.

*vlm.8. They were all knowing and acquainted with the knowables; they were all dispassionate and sinless, and solely intent on their allotted duties, with composed minds and good dispositions.

भीमो भासो दृढ* इति नामभिः परिलाञ्छिताः ।

bhIma: bhAsa: dRDha* iti nAmabhi: pari.lAJchitA: |

जगत्तृणम् इवाशेषम् पश्यन्तः पावन.आशयाः ॥४।३४।९॥

jagat-tRNam iva_azeSam pazyanta: pAvana.AzayA: ||4|34|9||

bhIma: bhAsa: dRDha* iti x

nAmabhi: pari.lAJchitA: |

jagat-tRNam ivAzeSam x

pazyanta: pAvana.AzayA: - x

*vlm.p.9 They were known under the names of Bhima, bhAsa and Dridha, and by the holiness of their hearts, they looked upon all earthly things as mere straw.

they looked at the worlds as straws blown in the wind

bhIma the Frightful & bhAsa the Bright & dRDha the Firm

such are their names

*jd. in saying <dRDha the Firm> the sounds <R> and <ir> are the same.

ते दैत्या भुवनम् प्राप्य च्छादयाम्.आसुर् अम्बरम् ।

te daityA* bhuvanam prApya_chAdayAm.Asu:_ambaram |

गर्जन्‍तो हेति-तडितः प्रावृषी_इव पयोधराः ॥४।३४।१०॥

garjanta: heti-taDita: prAvRSI_iva paya:dharA: ||4|34|10||

te daityA: bhuvanam prApya x

chAdayAm.Asu: ambaram |

garjanta: heti-taDita: x

prAvRSI_iva paya:dharA: - x

*vlm.p.10 These infernal spirits burst out of the ether and sprang up to the upper world, then spread over the face of the sky like a swarm of locusts. They cracked like guns and roared and rolled about like the clouds of the rainy season.

the daitya.Demons shadowed the sky and came to ground

a thunder&lightning autumn cloudburst

अयुध्यन्त समम् देवैर् अपि वर्ष-गणान् बहून् ।

ayudhyanta samam devai:_api varSa-gaNAn bahUn |

विवेक-वशतो जग्मुर् न_अहम्कारम् कदाचन ॥४।३४।११॥

viveka-vazata: jagmu: na_ahamkAram kadAcana ||4|34|11||

they fought = samam devai:_api – but only equal with the Gods = for many rounds of years - varSa-gaNAn bahUn | viveka-vazata: + because.of their viveka.Discernment = jagmu: na_ahamkAram kadAcana – they took no "I"dentity anywhen ||4|34|11||

*m.11 They did not fall into the grip of ‘ega:_a even though fought the Gods for years.

*vlm.p.11 They fought with the gods for many cycles of years, yet they were not elated with pride owing to their being under the guidance of reason and judgment.

*vlm.11. They fought with the Gods for many cycles of years, and yet they were not elated with pride, owing to their being under the guidance of reason and judgement.

*sv.11-12 Whenever the ega:sense raised its head, they subdued it with self-enquiry ('Who am I').

* ayudhyanta - they fought = samam devai:_api – but only equal with the Gods = for many rounds of years - varSa-gaNAn bahUn | viveka-vazata: + because.of their viveka.Discernment = jagmu: na_ahamkAram kadAcana – they took no "I"dentity anywhen ||4|34|11||

तेषाम् यावद् उदेत्य्_अन्तर् मम_इदम् इति वासना ।

teSAm yAvat udeti_antar mama_idam iti vAsanA |

तावत् को ऽयम् अहम् च_इति विचाराद् यात्य्_असत्यताम् ॥४।३४।१२॥

tAvat ka:_ayam aham ca_iti vicArAt yAti_a-satyatAm ||4|34|12||

whenever there-arises inwardly for them the vAsanA

of "I" and "this", thenever too

they enquire "Who am I" and "Whence is this?", and find they are not So.

teSAm - for them =

yAvat - sa:long-as whenever =

udeti antar - there-arises within =

mama idam iti vAsanA - the vAsanA of "I" and "this" =

tAvat - thus-long thenever =

ka: ayam aham ca iti - "who am I" and "what is this?" =

vicArAt yAti_asatyatAm - after such Inquiry comes to unSuchness.

*m.12 As soon as a deep thought like_aI and mine_a entered them, at the same instant the inquiring thought ‘who am I?’ used to enter.

*vlm.p.12.No one could defeat them because they had no desire of having anything and no thought that "this is my own."They had no identity as a personal existence, such as, "This is me, and that one is another."

*vlm.12. For until they were to have the desire of having anything, and thinking it as "this is my own", so long were they insensible of their personal existence, such as "this is I, and that one is another"; and consequently invincible by any. (Selfishness reduces to slavery and subjections).

*sv.11-12 Whenever the ega:sense raised its head, they subdued it with self-enquiry ('Who am I').

* teSAm - for them = yAvat - sa:long-as whenever = udeti antar - there-arises within = mama idam iti vAsanA - the vAsanA of "I" and "this" = tAvat - thus-long thenever = ka: ayam aham ca iti - "who am I" and "what is this?" = vicArAt yAti_asatyatAm - after such Inquiry comes to unSuchness.

असत्-शरीरम् विबुधाः को ऽसाव् अहम् इति स्थितिः ।

asat-zarIram vibudhA: ka:_asau_aham iti sthiti: |

विचाराद् इत्थम् एतेषाम् प्रोदगुर् न भय.आदयः ॥४।३४।१३॥

vicArAt ittham eteSAm prodagu: na bhaya+Adaya: ||4|34|13||

* asat-zarIram vibudhA: - deities with an unreal-body =

ka: asau aham iti sthiti: - who? is this "I" =

vicArAt ittham - thru such Enquiry =

eteSAm – for them =

prodagur na bhaya+Adaya: - x.

*m.13 ‘Even the wise men are unreal. This body is unreal. What are we_a such thoughts were constantly in their minds. And so fear and such cowardly emotions were never touching them.

*vlm.13. They were fearless in fighting with the Gods, from the knowledge of their being equally mortal as themselves; and from their want of the knowledge of any difference subsisting between one another. (I. e. They regarded themselves and their adversaries with an equal eye of indifference, as all were equally doomed to death, and therefore never feared to die).

*sv.13..18 They were therefore free from fear of death, devoted to appropriate action in the present, free from all attachment, devoid of the feeling 'I did this', intent on doing the work allotted to them by the master Sambara, free from desire and from aversion and endowed with equal vision.

असच्-छरीरम् न_अस्ति_इदम् विच्छुद्धा_एव_आत्मनि स्थिता ।

asat-zarIram na_asti_idam vicchuddhA_eva_Atmani sthitA |

अहम्.नाम न च_अन्ये ऽस्ति निश्चित्य_एव_असुरा ययुः ॥४।३४।१४॥

aham.nAma na ca_anye_asti nizcitya_eva_asurA* yayu: ||4|34|14||

asat-zarIram na_asti_idam – an unreal body is not this

vicchuddhA_eva_Atmani sthitA x

aham.nAma – x

na ca_anye_asti – nor is there another

nizcitya_eva_asurA yayu: x

*m.14 ‘This body is unreal. This world is unreal. Only the pure Self of Consciousness exists. Nothing like I exists.’ This was the confident opinion of those three asuras’.

*vlm.14. They rushed out with a firm conviction that, the unsubstantial body is nothing, and the intellect is lodged in the pure soul; and that there is nothing which we call as I or another.

ततस् तैर् निरहम्कारैर् जरा-मरण-निर्भयैः ।

tata:_tai:_nir.ahamkArai: jarA-maraNa-nirbhayai: |

प्राप्त.अर्थ-कारिभिर् धिरैर् वर्तमान.अनुसारिभिः ॥४।३४।१५॥

prApta.artha-kAribhi:_dhirai:_vartamAna.anusAribhi: ||4|34|15||

* tatas tai: nirahamkArai:

jarA-maraNa-nirbhayai:

prAptArtha-kAribhi: dhirai:

vartamAna.anusAribhi:

*m.15 Thus they had no ego. They were not afraid of old age or death. They were conscious of only the works that come to them. Courageous they were, they lived in the present.

*vlm.15. Then these demons who were devoid of the sense of themselves and their fears were necessarily dauntless of the fear of their decease or death; and were employed in their present duties, without the thoughts of the past and future.

असक्त-बुद्धिभिर् नित्यम् हत.अन्‍यैर् अपि_अहन्तृभिः ।

asakta-buddhibhi: nityam hata.anyai: api_ahantRbhi: |

वासना-जाल=निर्मुक्तैः कृत-कार्यैर् अकर्तृभिः ॥४।३४।१६॥

vAsanA-jAla=nirmuktai: kRta-kAryai: akartRbhi: ||4|34|16||

* ... asakta-buddhibhi: nityam – w unattached intellects

hata.anyai:_api_ahantRbhi: - tho without harm/killing others nonkillers =

vAsanA-jAla=nirmuktai: - w free from the net of Conditioning

kRta-kAryai:_akartRbhi: - w doing duty nondoers...

*vlm.16. Their minds were attached to nothing, they slew their enemies without thinking themselves as their slayers; they did their duties and thought themselves as no doers of them; and they were utterly free from all their desires.

*jd.16 - ... asakta-buddhibhi: nityam – w unattached intellects hata.anyai:_api_ahantRbhi: - tho without harm/killing others nonkillers = vAsanA-jAla=nirmuktai: - w free from the net of Conditioning kRta-kAryai:_akartRbhi: - w doing duty nondoers...

प्रभोः कार्यम् इदम् कार्यम् इति संगर-तत्परैः ।

prabho: kAryam idam kAryam iti saMgara-tatparai: |

वीतरागैर् गत-द्वेषैः सर्वदा सम-दृष्टिभिः ॥४।३४।१७॥

vItarAgai:_gata-dveSai: sarvadA sama-dRSTibhi: ||4|34|17||

prabho: kAryam

idam kAryam iti

saMgara-tatparai:

vItarAgai:_gata-dveSai:

sarvadA sama-dRSTibhi: - x.

#saMgara >gRR? – battle

*m.17 They engaged themselves in war with the sole thought ‘ This is the mark of the Lord’. With such freedom from malice and attachment, they had always a perception of equality.

*vlm.17. They waged the war under the sense of doing their duty to their master; while their own nature was entirely free from all passion and affection, and of even tenor at all times.

सा दैवी दानवैः सेना भीम.भास.दृढ+आदिभिः ।

sA daivI dAnavai: senA bhIma.bhAsa.dRDha+Adibhi: |

हता भुक्ता हता प्लुष्टा स्व.अन्न-श्रीर् इव भोक्तृभिः ॥४।३४।१८॥

hatA bhuktA hatA pluSTA sva.anna-zrI: iva bhoktRbhi: ||4|34|18||

sA daivI dAnavai: senA x

bhIma.bhAsa.dRDha+Adibhi: |

hatA bhuktA hatA pluSTA x

sva.anna-zrI: iva bhoktRbhi: - x

as.for the Army of the Gods

by those Demons

by bhIma the Frightful & bhAsa the Bright & dRDha the Firm

the feathers plucked

their goose was cooked

with plenty for the eaters

*m.18 The armies of Gods were hurt, vanquished and killed by such trio of Bhima, Bhāsa and Dridha. It was like an enjoyer indulging in enjoyable things.

*vlm.18. The infernal force under the command of BhÄ«ma, BhAsha and Dridha, bruised and burned and slew and devoured the celestial phalanx, as men knead and fry and boil the rice and afterward eat up as their food.

भीम.भास.दृढ-क्षुण्णा जाता गीर्वाण-वाहिनी ।

bhIma.bhAsa.dRDha-kSuNNA jAtA gIrvANa-vAhinI |

परिदुद्राव वेगेन गङ्गैव हिमवच्च्युता ॥४।३४।१९॥

pari.dudrAva vegena gaGgA_iva himavat cyutA ||4|34|19||

bhIma.bhAsa.dRDha-kSuNNA: x

jAtA: / jAtA ambig. ref. to bhImAdi or gaGgA x

gIrvANa-vAhinI x

paridudrAva vegena - fled/flowed with speed -

gaGgA iva himavat cyutA - x

#kSud to crush #kSuNNa . trampled upon MBh. viii, 4845 VarBr2S. liv Ragh. i, 17 Pan5cat. &c.; crushed, pulverised Sus3r. Pa1n2. 4-2, 92 Ka1s3.; shattered, pierced MBh. iii, 678 Mr2icch. BhP. Ma1rkP.; violated (as a vow) R. i, 8, 9 (#akSuNNa); thought over repeatedly, reflected on again and again W.; one versed in sacred science but unable to explain or teach it W.; defeated, overcome W.)

*m. Vanquished by the trio, the armies of Gods took flight like Ganga waters flowing down the slopes of Himalayas.

सा सुर.अनीकिनी देवम् क्षीरोद.अर्णव-शायिनम् ।

sA sura.anIkinI devam kSIroda.arNava-zAyinam |

जगाम शरणम् सैलम् वात.आर्ता_इव_अब्द-मालिका ॥४।३४।२०॥

jagAma zaraNam sailam vAta.ArtA_iva_abda-mAlikA ||4|34|20||

sA sura.anIkinI

devam kSIroda.arNava-zAyinam

jagAma zaraNam sailam

vAta.ArtA iva abda-mAlikA - like a windtorn train of clouds.

*AB. ... anIkinI senA ||4|34| One-tenth of an Army; a Division.

*VA. army of Gods went to Lord reclining in the milk ocean,

surrounded with garland like mountain surrounded by clouds.

*AS. Just like (iva) a line of clouds (abda-mAlikA) tormented by wind (vAtArtA) seeks shelter (zaraNam) at a mountain (zailam) .

*vlm.20. The discomfited legion of the deities, then resorted to the God Hari, sleeping on the surface of the ocean of milk; as the bodies of the clouds of heaven, are driven by the winds to the tops of mountains; (beyond the region of storm).

*sv.20-21 The Gods fled to lord Visnu for refuge.

हरिर् आश्वासयाम्.आस ताम् भीताम् देव-वाहिनीम् ।

hari: AzvAsayAm.Asa tAm bhItAm deva-vAhinIm |

भुजङ्ग.अभिवृताम् एकाम् रमणीम् इव नायकः ॥४।३४।२१॥

bhujaGga.abhivRtAm ekAm ramaNIm iva nAyaka: ||4|34|21||

hari:_AzvAsayAm.Asa

tAm bhItAm deva-vAhinIm

bhujaGga.abhivRtAm ekAm

ramaNIm iva nAyaka: - x.

*vlm.21. The God lying folded in the coils of the serpent, as a consort in the arms of his mistress; gave the Gods their hope of final success in future. (Hari or Krishna on the serpent, is typical of Christ's bruising the head of the satanic serpent).

*sv.20-21 The Gods fled to lord Visnu for refuge.

अथ क्षीरोद-कुहरे तावत् सा सुर-वाहिनी ।

atha kSIroda-kuhare tAvat sA sura-vAhinI |

उवास यावद् भगवांस् तन्_निरास.अर्थम् उद्ययौ ॥४।३४।२२॥

uvAsa yAvat bhagavAn_tan_nirAsa.artham udyayau ||4|34|22||

atha kSIroda-kuhara x

tAvat sA sura-vAhinI uvAsa x

yAvat bhagavAn_tan_nirAsa.artham udyayau x

*m.22-26. Then ensued a great and fierce battle between Vishnu and Sambara.

*sv.22 At his command, they took up their abode in another region.

*vlm.22. The Gods kept themselves hid in that ocean, until it pleased the lord Hari, to proceed out of it for the destruction of the demons.

*VA. so this army of Gods stayed in the middle of milk ocean (on zvetadvipa),

until Vishnu got ready to kill demon (Zambara)

बभूव दारुणम् युद्धम् शौरि-शम्बरयोस् ततः ।

babhUva dAruNam yuddham zauri-zambarayo: tata: |

अकाल इव कल्पान्ते समुड्डीन-कुल.अचलम् ॥४।३४।२३॥

akAla* iva kalpAnte sam.uDDIna-kula.acalam ||4|34|23||

babhUva dAruNam yuddham – there was a terrible battle

zauri-zambarayos – between divine viShNu and the magical shambara

tata:

a-kAle iva – as.if in no time

kalpAnte x

samuDDIna-kulAcalam - a highflying mountain-range

*vlm.23. Then there was a dreadful war between Vishnu and Samvara, which broke and bore away the mountains as in an untimely great deluge of the earth.

*m.22-26. Then ensued a great and fierce battle between Vishnu and Sambara.

*sv.23-24 After this, lord Visnu himself had to fight with the demon Sambara: slain by the Lord the demon instantly reached the abode of Visnu.

शशाम समरे तस्मिन् दैत्यः सबल-वाहनः ।

zazAma samare tasmin daitya: sabala-vAhana: |

नरायण-हतो यातः शम्बरो वैष्णवीम् पुरीम् ॥४।३४।२४॥

narAyaNa-hata: yAta: zambara: vaiSNavIm purIm ||4|34|24||

zazAma samare tasmin - quieted in the battle then =

daitya: sabala-vAhana: – the daitya.Demon w-armed cavalry

narAyaNa-hata: - slain by narAyaNa.Manway =

yAta: - shambara.Magical came =

vaiSNavIm purIm - to viShNu's city.

*vlm.24. The mighty demon being at last overthrown by the the might of NArAyana, was sent to and settled in the city of Vishnu after his death.

*m.22-26. Then ensued a great and fierce battle between Vishnu and Sambara. It was like at the end of a aeon Vaikuntha since he was killed by Nārāyana. In the same battle Vishnu conferred liberation even to the trio.

*jd. zazAma samare tasmin - quieted in the battle then = daitya: sabala-vAhana: – the daitya.Demon w-armed cavalry narAyaNa-hata: - slain by narAyaNa.Manway = yAta: - shambara.Magical came = vaiSNavIm purIm - to viShNu's city.

भीम-भास-दृढास् ते तु तस्मिन् विषम.संगरे ।

bhIma-bhAsa-dRDhA:_te tu tasmin viSama.saMgare |

विष्णुना_एव शमम् नीताः पवनेन_इव दीपिकाः ॥४।३४।२५॥

viSNunA_eva zamam nItA: pavanena_iva dIpikA: ||4|34|25||

bhIma-bhAsa-dRDhA: te tu

as.for

bhIma the Frightful & bhAsa the Bright & dRDha the Firm

tasmin viSama-saMgare

in that unequal struggle

viSNunA eva zamam nItA:

brought by Vishnu to be subdued

pavanena iva dIpikA:

like candles by the wind.

*m.25 It was like wind blowing off a lamp.

*vlm.25. The demons of BhÄ«ma, BhAsha and Dridha, were also killed in their unequal struggle with Vishnu, and were extinguished like lamps by the wind.

*sv.25-26 Lord Visnu also liberated the three demons Bhima, Bhasa and Drdha, who, when the body fell, became enlightened, as they had no ega:sense.

ते हि निर्वासना एव यदा शान्तिम् उपागताः ।

te hi nir.vAsanA* eva yadA zAntim upAgatA: |

न तदा_एषाम् गतिर् ज्ञाता दीपानाम् इव शाम्यताम् ॥४।३४।२६॥

na tadA_eSAm gati: jJAtA* dIpAnAm iva zAmyatAm ||4|34|26||

te hi nir.vAsanA: eva - since they're without vAsanA.Imprinting =

yadA zAntim upAgatA: - when they got to peace +

na tadA eSAm gati: - then for them there's no more going =

jJAtA dIpAnAm iva zAmyatAm -

*m.26 Because the trio were free of ‘Vāsanas’, there was no further births for them.

*vlm.26. They became extinct like flames of fire, and it was not known whither their vital flame had fled. Because it is the desire of a person that leads him to another state, but these having no wish in them, had no other place to go.

*sv.25-26 Lord Visnu also liberated the three demons Bhima, Bhasa and Drdha, who, when the body fell, became enlightened, as they had no ega:sense.

तस्माद् वासनया बद्धम् मुक्तम् निर्वासनम् मनः ।

tasmAt vAsanayA baddham muktam nir.vAsanam mana: |

राम निर्वासनी.भावम् आहरस्व विवेकतः ॥४।३४।२७॥

rAma nirvAsanI.bhAvam Aharasva vivekata: ||4|34|27||

tasmAt vAsanayA baddham

muktam nir.vAsanam mana:

rAma nir.vAsanI.bhAvam

Ahara~sva

viveka-tas

*Mo. uktAm kathAm ... | Ahara~sva Anaya | avazyam saMpAdaya i.y.||

*m.27 Therefore O Rama, mind is bound by vāsanas. Without vāsanas, mind is free. So try to achieve that with discrimination.

*sv.27 O Rama, the conditioned mind alone is bondage; and liberation is when the mind is unconditioned.

*vlm.27. Hence the wishless soul is liberated, but not the wistful mind; therefore use your reason, O rAma, to have a wistless mind and soul.

#hR - #AhR - "bringing in", "effecting" - rAma nirvAsanI.bhAvam Aharasva vivekata: ||4|34| fm4034.027 • upazama-sukham Aharet pavitram fm5008.018 - Satya Vrat.

सम्यग्.आलोकनात् सत्याद् वासना प्रविलीयते ।

samyak.AlokanAt satyAt vAsanA pra.vilIyate |

वासना-विलये चेतः शमम् आयाति दीपवत् ॥४।३४।२८॥

vAsanA-vilaye ceta: zamam AyAti dIpavat ||4|34|28||

samyag.AlokanAt satyAt

vAsanA pra.vilIyate

vAsanA-vilaye ceta:

zamam AyAti dIpavat - x.

*m.28 Truth and an integrated perception will dissolve vāsanās. When vāsanās subside, mind will be completely quiet like a lamp.

*sv.28 The conditioning of the mind drops away when the truth is clearly seen and realised; and when the conditioning has ceased one_as consciousness is made supremely peaceful, as when the flame of a lamp is put out.

*vlm.28. A full investigation into truth, will put down your desires at once; and the extinction of desires, will restore your mind to rest like an extinguished candle.

न सत्यम् किम्चिद् एव_इह सद्भावो भावयति_अलम् ।

na satyam kimcit eva_iha sat bhAva:_bhAvayati_alam |

न_अस्ति_एव भावना तस्माद् इति_एतत् सम्यग्_ईक्षणम् ॥४।३४।२९॥

na_asti_eva bhAvanA tasmAt iti_etat samyak_IkSaNam ||4|34|29||

na satyam kimcid eva iha – there's nothing whatever real here =

sad-bhAva: bhAvayati alam

na asti eva bhAvanA tasmAt

iti etat samyag.IkSaNam – such is this Total.Outlook.

*m.29 ‘Nothing is real’ think of such good ideas. And so there is really no state of mind. This is the integrated outlook.

*vlm.29. Consummate wisdom consists in the knowledge of there being nothing real in this world, and that our knowledge of reality is utterly false, and that nihility of thing, is the true reality.

आत्मा_एव_इदम् जगत् सर्वम् कः किम् भावयतु क्व वा ।

AtmA_eva_idam jagat sarvam ka: kim bhAvayatu kva vA |

भावना नाम न_अस्त्य्_एव तद् एतत् सम्यग्.ईक्षणम् ॥४।३४।३०॥

bhAvanA nAma na_asti_eva tat etat samyak.IkSaNam ||4|34|30||

* AtmA eva idam jagat sarvam – the self alone is this world, all =

ka: kim bhAvayatu kva vA – what whoever or where it may be imagined =

bhAvanA nAma na asti eva

tat - that is =

etat samyag-IkSaNam – this Whole View.

~*m.30 When all this world is self, what is there to think of anything? There is nothing like idea or ideation or imagination. This is integrated (right) perception.

*vlm.30. The whole world is full with the spirit of God, whatever otherwise one may think of it at any time; there can be no other thought of it except that it is a nihility, and this forms our perfect knowledge of it.

*sv.29-30 To realise that 'The self alone is all this, whatever one may think of anywhere_a is clear perception.

वासना-चित्त-नामानौ शब्दाव् अर्थ-समन्वितौ ।

vAsanA-citta-nAmAnau zabdau_artha-samanvitau |

सत्य.अवलोकनाद् यत्र विलीनौ तत्परम् पदम् ॥४।३४।३१॥

satya.avalokanAt yatra vilInau tatparam padam ||4|34|31||

vAsanA.x.citta.x.nAmAn.x.au

zabda.x.u

artha.x.samanvita.x.u

satya.x.avalokanA.x.t

yatra.x.

vilIna.x.u

tatpara.x.m pada.x.m - x.

both the Terms acc. dual

~*m.31 Where thinking mind (citta) is understood as vāsanas (which is a name and work merely) and that gets dissolved in truth perception, that is the perfect state.

*sv.31 'Conditioning' and 'mind' are but words without corresponding truth: when the truth is investigated they cease to be meaningful — this is clear perception.

*vlm.31. The two significant words of the will and mind are mere insignificant fictions, as head and trunk of the ascending and descending nodes of a planet; which upon their right understanding, are lost in the Supreme Spirit. (I. e. It is only the divine will and spirit that is all in all).

वासना-वलितम् चित्तम् इह स्थितिम् उपागतम् ।

vAsanA-valitam cittam iha sthitim upAgatam |

तद् एव तद् विनिर्मुक्तम् विमुक्तम् इति कथ्यते ॥४।३४।३२॥

tat eva tat vi.nirmuktam vi.muktam iti kathyate ||4|34|32||

* vAsanA-valitam cittam

iha sthitim upAgatam

tat eva tat vi.nirmuktam

vi.muktam iti kathyate - x.

~*m.32 Thinking mind (i.e.) Chitta is enveloped by vāsanas. That is prevalent in this world. When one is free from such ‘chitta’, then such a state is called liberation.

*vlm.32. The mind being accompanied by its desires, is kept confined in this world, but when that is released from these, it is said to have its liberation.

*sv.32-33 When this clear perception arises, there is liberation.

नाना-घट-पट.आकारैश् चेतः स्थितिम् उपागतम् ।

nAnA-ghaTa-paTa.AkArai: ceta: sthitim upAgatam |

तद् एव_आशु समम् न_इयम् मिथ्या-यक्ष इव_उत्थितः ॥४।३४।३३॥

tat eva_Azu samam na_iyam mithyA-yakSa* iva_utthita: ||4|34|33||

nAnA-ghaTa-paTa.AkArai:

ceta: sthitim upAgatam

tat eva Azu - that only surely =

samam na_iyam - not the same this =

mithyA-yakSe iva utthita: - as when a yakSha.Guard springs.up.

*m.33 This mind is abroad in this world as many bodies like cloth and pots. That is to be quitened.

*vlm.33. The mind has gained its existence in the belief of men, owing to the many ideas of pots and pictures (ghata-patadí); and other things which are imprinted in it; but these thoughts being repressed, the mind also vanishes of itself like the phantoms of goblins (yakshas—yakkas). Ceylon is said to be first peopled by the Yakkas (yakshas) who followed the train of the RAkshas RAvana to that island.

*sv.32-33 When this clear perception arises, there is liberation.

दाम-व्याल-कट.आकारैश् चेतः परिणतम् यथा ।

dAma-vyAla-kaTa.AkArai:_ceta: pariNatam yathA |

भीम.भास.दृढ=न्यायो राघव_अस्त्व्_अचलस् तव ॥४।३४।३४॥

bhIma.bhAsa.dRDha=nyAya:_rAghava_astu_acala: tava ||4|34|34||

dAma-vyAla-kaTa.AkArai: x

ceta: pariNatam yathA |

bhIma.bhAsa.dRDha=nyAya: x

rAghava_astu_acala: tava - x

from their forms

dAma the Rope & vyAla the Dangerous & kaTa of the Mat

the affective Consciousness was transformed

bhIma the Frightful & bhAsa the Bright & dRDha the Firm

rAghava

let them be your mountain

*sv.34 Dama, Vyala and Kata illustrate the mind that is conditioned by the ega:sense; Bhima, Bhasa and Drdha illustrate the mind that is free from conditioning or ega:sense.

*m.34 O Rāma, evolve into the mental mode of Bhima trio getting out of the Damā trio kind of (vāsanas enveloped) mind.

*vlm.34. The demons DAma, VyAla and Kata, were destroyed by reliance on their minds (i. e. by thinking their bodies as their souls); but BhÄma, BhAsha and Dridha were saved by their belief in the Supreme soul, as pervading all things. Therefore, O rAma! reject the examples of the former, imitate that of the latter.

*dAma-vyAla-kaTa.AkArai: - w the forms dAma the Rope vyAla the Dangerous & kaTa the Mat = ceta: pariNatam yathA - as the affective Consciousness is transformed = bhIma.bhAsa.dRDha-nyAya: = bhIma the Awesome bhAsa the Bright & dRDha the Steady rAghava astu acala: tava – let them be your mountain

दाम.व्याल.कट-न्यायो मा ते भवतु राघव ।

dAma.vyAla.kaTa-nyAya: mA te bhavatu rAghava |

एतद् राम पुरा प्रोक्तम् पित्रा कमलजेन मे ॥४।३४।३५॥

etat rAma purA proktam pitrA kamala.jena me ||4|34|35||

dAma.vyAla.kaTa-nyAya: x

mA te bhavatu rAghava |

etat rAma purA proktam x

pitrA kamala.jena me - x

dAma the Rope & vyAla the Dangerous & kaTa of the Mat

do not make them your example

child of the rAghu clan

this, rAma, was told

long ago

my father

the LotusBorn brahmA

*sv.35 O Rama, do not be like the former, but be like the latter.

*vlm.35. "Be not guided by the example of DAma, VyAla and Kata," is the lesson that was first delivered to me by BrahmA"the lotus-born and my progenitor himself.

भवते यन्‍मया प्रोक्तम् शिष्यायात्यन्त-धीमते ।

bhavate yat mayA proktam ziSyAya_atyanta-dhImate |

दाम-व्याल-कट=न्यायास् तस्मान्‍मा तेऽस्तु राघव ।

dAma-vyAla-kaTa=nyAyA: tasmAt mA te_astu rAghava |

भीम.भास.दृढ=न्यायो नित्यम् अस्तु तव_अनघ ॥४।३४।३६॥

bhIma.bhAsa.dRDha=nyAya:_nityam astu tava_anagha ||4|34|36||

bhavate - to Your Beingness =

yan mayA proktam - what by me has been related =

ziSyAya atyanta-dhImate - for the instruction of the boundlessly thoughtful =

dAma-vyAla-kaTa=nyAyA: - the nyAya.Examples of dAma the Rope & vyAla the Dangerous & kaTa of the Mat =

tasmAt mA te astu - don't be affected to that =

rAghava =

bhIma.bhAsa.dRDha=nyAya: - but the Examples of bhIma the Awesome bhAsa the Bright and dRDha the Steady =

nityam astu tv anagha - always be, dear boy

*sv.36-37 That is the reason why I narrated this story to you, my dear and highly intelligent disciple.

*vlm.36. This lesson I repeat to you, O rAma, as my intelligent pupil, that you may never follow the example of the wicked demons DAma and others; but imitate the conduct of the good spirits, BhÄ«ma and others in your conduct.

*bhavate - to Your Beingness = yan mayA proktam - what by me has been related = ziSyAya atyanta-dhImate - for the instruction of the boundlessly thoughtful = dAma-vyAla-kaTa=nyAyA: - the nyAya.Examples of dAma the Rope & vyAla the Dangerous & kaTa of the Mat = tasmAt mA te astu - don't be affected to that = rAghava = bhIma.bhAsa.dRDha=nyAya: - but the Examples of bhIma the Awesome bhAsa the Bright and dRDha the Steady = nityam astu tv anagha - always be, dear boy.

अविरल-सुख.दुःख-संकटा_इयम्

a.virala-sukha.du:kha-saMkaTA_iyam

भव-पदवी भव-तापन-उपयाता ।

bhava-padavI bhava-tApana-upayAtA |

व्यवहरणवतो विभूति-यातौ

vyavaharaNavata:_vibhUti-yAtau

सततम् असक्ततया_एव नश्यति_इति ॥४।३४।३७॥

satatam a-saktatayA_eva nazyati_iti ||4|34|37||

avirala-sukha.du:kha-saMkaTA

iyam

bhava-padavI

bhava-tApana~upayAtA

vyavaharaNa.vata:

vibhUti-yAtau

satatam asaktatayA eva

nazyati iti

*VA. this existence is incessant flow of joys and sorrows, and it disappears with constant reflection of truth.

*AS: I agree, except the emphasis is missed. Thus the last line should be: only with continuous detachment is it destroyed.

*vlm.37. It is incessant pain and pleasure that forms the fearful feature of this world, and there is no other way of evading all its pangs and pains, save by your apathetic behaviour, which must be your crowning glory in this life.

*sv.36-37 That is the reason why I narrated this story to you, my dear and highly intelligent disciple.

oॐm

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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

next Canto:

FM4035 MIND CONTROL 1.DC16-18 .z69

https://www.dropbox.com/s/89y6mtssyfii9rs/fm4035%201.dc16..18%20MIND%20CONTROL%20.z69.docx?dl=0

FM.4.30-FM.4.62 comp.

https://www.dropbox.com/s/fwkcl9buqybthjr/FM.4.30-FM.4.62%20comp..docx?dl=0

+++

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

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

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

-- Yoga Vasishtha

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Jiva Das

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Dec 16, 2021, 7:43:32 AM12/16/21

to yoga vasishtha

FM4034 THE THREE GENERALS DEPART 1.DC15 .z37

https://www.dropbox.com/s/mp7igi7x7djedxw/fm4034%201.dc15%20The%20Three%20Generals%20Depart%20.z37.docx?dl=0

FM.4.30.FM.4.62 comp.

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<https://www.dropbox.com/s/fwkcl9buqybthjr/FM.4.30-FM.4.62%20comp..docx?dl=0>

*o*ॐ*m*

FM.4.34

*THE THREE GENERALS DEPART*

*VASISHTHA said—*

अत्र ते शृणु वक्ष्यामि दामादिषु गतेस्वथ ।

atra te zRNu vakSyAmi dAma+AdiSu gateSu atha |

यद्वृत्तम् शम्बरस्यैव नगरे नगसंनिभे ॥४।३४।१॥

yat vRttam zambara.sya eva nagare naga.saMnibhe ||4|34|1||

.

atra te

zRNu

vakSy.Ami

*Daama.the.Rope*.Adi.*beginning/&c*.Su gata.*gone*.iSu atha.*next/so* |

yat.*which* vRtta*.m zambara.sya eva

nagara.i naga.saMnibhe

*. *

*vlm.p.1. vasiShTha continued:—Now, hear me describe what Samvara did after
the flight of Dama and his army, and how he remained in his rocky
stronghold in the region of hell.

*here *

*for you*

*—pay attention now—*

*I have a little more to say *

*about dAma the Rope and the rest*

&

*about *

*what happened to shambara in his Mountain Stronghold. *

*Ott.char. #zamb .> #zambara शम्बर .m.. an RV Demon • in epic, an enemy of
the God of love • generically, a magician. . zambara.Dambara . a magical
entanglement, जगद् इदम् माया.महा.शम्बर.डम्बरम्, jagad idam
mAyA.mahA.zambara.Dambaram, . y5049.024. •• aka #*timidhvaja:* .*ध्वजः* – a

nickname of the Demon *zambara, whose dhvaja.banner is Timmy.the.Whale,
gets killed by *indra the Crafty with the assistance of
dazaratha.Charioteer • at a critical point in this fight with the Demon the
Second Mother (of bharata.Bearer) #kaikeyI the Queen from *kekAya, saved
the life of #dazaratha.Charioteer while in a swooning fit and got from him
two boons which she afterwards used to send rAma into exile).

तथा गगनविभ्रष्टे समस्ते ध्वस्तसंस्थितौ ।

tathA gagana.vibhraSTe samaste dhvasta.saMsthitau |

विनष्टे शम्बरानीके शरदीवाब्दमण्डले ॥४।३४।२॥

vinaSTe zambara.anIke zaradi iva abda.maNDale ||4|34|2||

.

tathA.*thus* gagana.*skyway/heaven\air*.vibhraSTa*.i

samasta.*entire/whole*.i dhvasta*.saMsthiti*.au |

vinaSTa*.i zambara*.anIka*.i

zarad*.i iva.*like/as.if* **abda.*raincloud*.**maNDala.*sphere/domain*.i

.

*vlm.p.2 After the complete overthrow of Samvara’s entire army and their
downfall from heaven like innumerable raindrops falling from a great cloud,
and after dispersing itself and disappearing in autumn,

*thus *

*in a sky.burst*

*the whole mass of** shambara.Magical's Forces were dispersed*

*:*

*a wind.driven stormy parade of autumn clouds.*

देवनिर्जितसैन्‍यो ऽसौ नीत्वा कतिपयाः समाः ।

deva.nirjita.sainya: asau nItvA katipayA: samA: |

पुनर्देववधोद्युक्तश्चिन्तयामास दानवः ॥४।३४।३॥

punar deva.vadha.udyukta: cintayAm.Asa dAnava: ||4|34|3||

.

deva.nirjita.sainya: asau /

nItvA katipaya.a: sama.a: |

punar deva.vadha.udyukta: \

cintayan.*conceiving*.Am.Asa.*was* *Daanava.demon*:

.

* deva.nirjita.sainya: asau . *this Demon General, defeated by the
Gods, = *nItvA
katipayA: samA: *. back in the same mess = *punar – *again =
*deva.vadh*a*u*dyuktaz
*– God.killing.intent = *cintayAm*.*Asa dAnava: *. **the dAnava.Demon gave
some thought**. *

*vlm.p.3 Samvara remained motionless for many years in his strong citadel,
numbed by the loss of his forces defeated by the gods. He wondered about
the best means of overcoming the gods.

*this*

*Demon General*

*defeated by the Gods*

*back in the same mess **again*

*this dAnava.Demon gave some thought to the matter:*

*how to destroy the Gods**?*

*jd. deva.nirjita.sainya: asau . *this Demon General, defeated by the Gods,
= *nItvA katipayA: samA: *. back in the same mess = *punar – *again = *
deva.vadh*a*u*dyuktaz *– God.killing.intent = *cintayAm*.*Asa dAnava: *. **the
dAnava.Demon gave some thought**. *

दामादयास्तु रचिता ये मया माययासुराः ।

dAma+Adaya: tu racitA ye mayA mAyayA asurA: |

मौर्ख्यात्तैर्भाविता युद्धे मिथ्यैव दुरहम्कृतिः ॥४।३४।४॥

maurkhyAt tai: bhAvitA yuddhe mithyA eva dur.ahamkRti: ||4|34|4||

.

dAma+Adaya: tu racitA ye mayA mAyayA asurA: |

maurkhyAt tai: bhAvitA yuddhe mithyA eva dur.ahamkRti:

.

maurkhyAt – *thru folly = *

tai: . *w them* = bhAvitA – *their future* = yuddhe – *in battle =* mithyA
eva

dur*.ahamk*Rti: *. bad "I"dentification. *

*m.4 He thought: ‘I have created Dāma and others by my ‘māya’ powers.
Foolishly they went into a mood of nonexistent anog.. egotism (and lost the
battle).

*vlm.4. He said, "the demons DAma and others, that I produced by my

black.art of exorcism, are all overthrown in battle, by their foolishness

and vanity of pride and egotism.

*sv.1.2.3.4.5.6 VASISTHA continued: The Story of Bhima, Bhasa and Drdha: O

Rama, after Sambara had been deserted by the three demons Dama, Vyala and
Kata, he realised that they had foolishly entertained egoistic notions and
had thus come to grief. Hence, he resolved to create more demons, but this

time with self.knowledge and wisdom, so that they might not fall into the
same trap of eg*a:*sense.

इदानीम् संसृजाम्यन्यान्दानवान्माययोदितान् ।

idAnIm saMsRjAmi anyAn dAnavAn mAyayA uditAn |

तान् अप्यध्यात्मशास्त्रज्ञान्सविवेकान्करोम्यहम् ॥४।३४।५॥

tAn api adhyAtma.zAstra.jJAn sa.vivekAn karomi aham ||4|34|5||

.

idAnIm saMsRjAmi anyAn /

dAnavAn mAyayA uditAn |

tAn api adhyAtma.zAstra.jJAn \

sa.vivekAn karomi aham

.

idAnIm saMsRjAmi . *now I produce = *

anyAn dAnavAn mAyayA uditAn . *some other dAnava.Demons arisen through mAyA
= *

tAn api adhyAtma.zAstra.jJAn *. **but these are knowers of the
zAstra.Teaching on the adhy.AtmA.Over.self = *

sa.vivekAn . *possessing viveka.Discernment = *

karomi aham . *I create them.*

*m.5 ‘I shall now create another set of ‘dānavas’ with my ‘māya’ power. I
shall endow with discrimination and knowledge of scriptures’.

*vlm.5. "I will now produce some other demons by the power of my charm, and
endue them both with the power of reason and acquaintance with spiritual
science, in order that they may know and judge for themselves.

*jd.5 . idAnIm saMsRjAmi . *now I produce = *anyAn dAnavAn mAyayA
uditAn . *some
other dAnava.Demons arisen through mAyA = *tAn api
adhyAtma.zAstra.jJAn *. **but
these are knowers of the zAstra.Teaching on the adhy.AtmA.Over.self =
*sa.vivekAn
. *possessing viveka.Discernment = *karomi aham . *I create them.*

ततस्तत्त्वपरिज्ञानान्मिथ्याभावनयोज्झिताः ।

tatas tattva.parijJAnAn mithyAbhAvanayA ujjhitA: |

नाहम्कारम् प्रयास्यन्ति विजेष्यन्ति च तान्सुरान् ॥४।३४।६॥

na ahamkAram prayAsyanti vijeSyanti ca tAn surAn ||4|34|6||

.

tatas tattva.parijJAnAn /

mithyAbhAvanayA ujjhitA: |

na ahamkAram prayAsyanti \

vijeSyanti ca tAn surAn

.

tattva.parijJAnAn *– them who understand Thatness = *

vijeSyanti ca tAn surAn *. and they will conquer those Brightlings. *

.

*vlm.6. "These then being acquainted with the true nature of things, and
devoid of false views, will not be subject to pride or vanity, but be able
to vanquish the deities in combat".

इति संचिन्त्य दैत्‍येन्‍द्रस्तादृशान्धानवान्धिया ।

iti saMcintya daitya.indra: tAdRzAn dhAnavAn dhiyA |

माययोत्पादयामास बुद्बुदान् इव वारिधिः ॥४।३४।७॥

mAyayA utpAdayAm.Asa budbudAn iva vAridhi: ||4|34|7||

.

iti saMcintya daitya.indra: /

tAdRzAn dhAnavAn dhiyA |

mAyayA utpAdayAm.Asa \

budbudAn iva vAridhi:

.

* iti saMcintya daitya.indra: *. and as he thought, the Demon.Lord = *

tAdRzAn* d*hAnavAn

dhiyA *– with his thought *

*thru **m**Ay**A**.Illusion*

utpAdayAm.Asa *– things began to popup = *

budbudAn iva vAridhi: *. like bubbles in the sea. = *

*vlm.p.7 Thinking in this way to himself, the arch.fiend produced a host of

good demons by his skill in sorcery. These creatures of his spell filled
the space of the sky, like bubbles foam and float on the surface of the
sea.

*vlm.7. Thinking so in himself, the arch.fiend produced a host of good

demons by his skill in sorcery; and these creatures of his spell filled the
space of the sky, as bubbles foam and float on the surface of the sea.

सर्व.ज्ञा वेद्यवेत्तारो वीतरागा गतैनसः ।

sarva.jJA* vedya.vettAra: vItarAgA* gata*enasa: |

यथा प्राप्तैककर्तारो भावितात्मान उत्तमाः ॥४।३४।८॥

yathA prApta.eka.kartAra: bhAvita.AtmAna* uttamA: ||4|34|8||

.

sarva.jJA* vedya.vettAra: /

vItarAgA* gata*enasa: |

yathA prApta.eka.kartAra: \

bhAvita.AtmAna* uttamA:

.

*m.8 They were detached knowers of truth. They were inclined to do the
works that come to them, ignoring their own intentions like perfect beings.

*sv.8 They were omniscient, they were endowed with self.knowledge, they

were full of dispassion and sinless.

*vlm.p.8 They were all knowing and acquainted with what could be known.
They were all dispassionate and sinless and solely intent on their allotted
duties, with composed minds and good dispositions.

*vlm.8. They were all knowing and acquainted with the knowables; they were
all dispassionate and sinless, and solely intent on their allotted duties,
with composed minds and good dispositions.

भीमो भासो दृढ* इति नामभिः परिलाञ्छिताः ।

bhIma: bhAsa: dRDha* iti nAmabhi: pari.lAJchitA: |

जगत्तृणम् इवाशेषम् पश्यन्तः पावन.आशयाः ॥४।३४।९॥

jagat.tRNam iva azeSam pazyanta: pAvana.AzayA: ||4|34|9||

.

bhIma: bhAsa: dRDha* iti /

nAmabhi: pari.lAJchitA: |

jagat.tRNam iva azeSam \

pazyanta: pAvana.AzayA:

.

*vlm.p.9 They were known under the names of Bhima, bhAsa and Dridha, and by
the holiness of their hearts, they looked upon all earthly things as mere
straw.

*they looked at the worlds as straws blown in the wind*

*bhIma the Frightful & bhAsa the Bright & dRDha the Firm*

*such are their names*

ते दैत्या भुवनम् प्राप्य च्छादयाम्.आसुर् अम्बरम् ।

te daityA* bhuvanam prApya chAdayAm.Asu: ambaram |

गर्जन्‍तो हेति.तडितः प्रावृषी इव पयोधराः ॥४।३४।१०॥

garjanta: heti.taDita: prAvRSI iva paya:dharA: ||4|34|10||

.

te daityA* bhuvanam prApya /

chAdayAm.Asu: ambaram |

garjanta: heti.taDita: \

prAvRSI iva paya:dharA:

.

*vlm.p.10 These infernal spirits burst out of the ether and sprang up to
the upper world, then spread over the face of the sky like a swarm of
locusts. They cracked like guns and roared and rolled about like the clouds
of the rainy season.

*the daitya.Demons shadowed the sky and came to ground*

*a thunder&lightning autumn cloudburst*

अयुध्यन्त समम् देवैर् अपि वर्ष.गणान् बहून् ।

ayudhyanta samam devai: api varSa.gaNAn bahUn |

विवेक.वशतो जग्मुर् न अहम्कारम् कदाचन ॥४।३४।११॥

viveka.vazata: jagmu: na ahamkAram kadAcana ||4|34|11||

.

ayudhyanta samam devai: /

api varSa.gaNAn bahUn |

viveka.vazata: jagmu: \

na ahamkAram kadAcana

.

*they fought* = samam devai: api – *but only equal with the Gods = for many
rounds of years . *varSa.gaNAn bahUn | viveka.vazata: + *because.of their
viveka.Discernment =* jagmu: na *ahamk*Aram kadAcana – *they took no
"I"dentity anywhen*

.

*m.11 They did not fall into the grip of ‘eg*a: a* even though fought the

Gods for years.

*vlm.p.11 They fought with the gods for many cycles of years, yet they were
not elated with pride owing to their being under the guidance of reason and
judgment.

*vlm.11. They fought with the Gods for many cycles of years, and yet they
were not elated with pride, owing to their being under the guidance of
reason and judgement.

*sv.11.12 Whenever the eg*a:*sense raised its head, they subdued it with
self.enquiry ('Who am I').

* ayudhyanta . *they fought* = samam devai: api – *but only equal with the
Gods = for many rounds of years . *varSa.gaNAn bahUn | viveka.vazata:
+ *because.of
their viveka.Discernment =* jagmu: na *ahamk*Aram kadAcana – *they took no
"I"dentity anywhen* ||4|34|11||

तेषाम् यावद् उदेत्य् अन्तर् मम इदम् इति वासना ।

teSAm yAvat udeti antar mama idam iti vAsanA |

तावत् को ऽयम् अहम् च इति विचाराद् यात्य् असत्यताम् ॥४।३४।१२॥

tAvat ka: ayam aham ca iti vicArAt yAti a.satyatAm ||4|34|12||

.

teSAm yAvat udeti antar /

mama idam iti vAsanA |

tAvat ka: ayam aham ca iti \

vicArAt yAti a.satyatAm

.

*whenever there.arises inwardly for them the vAsanA *

*of "I" and "this", thenever too *

*they enquire "Who am I" and "Whence is this?", and find they are not So. *

teSAm . *for them = *

yAvat . *sa:long.as <http://long.as> whenever = *

udeti antar . *there.arises within = *

mama idam iti vAsanA . *the vAsanA of "I" and "this" = *

tAvat . *thus.long thenever = *

ka: ayam aham ca iti . *"who am I" and "what is this?" = *

vicArAt yAti asatyatAm . *after such Inquiry comes to unSuchness. *

*m.12 As soon as a deep thought like aI and mine a entered them, at the

same instant the inquiring thought ‘who am I?’ used to enter.

*vlm.p.12.No one could defeat them because they had no desire of having
anything and no thought that "this is my own."They had no identity as a
personal existence, such as, "This is me, and that one is another."

*vlm.12. For until they were to have the desire of having anything, and
thinking it as "this is my own", so long were they insensible of their
personal existence, such as "this is I, and that one is another"; and
consequently invincible by any. (Selfishness reduces to slavery and
subjections).

*sv.11.12 Whenever the eg*a:*sense raised its head, they subdued it with
self.enquiry ('Who am I').

* teSAm . *for them = *yAvat . *sa:long.as <http://long.as> whenever = *udeti
antar . *there.arises within = *mama idam iti vAsanA . *the vAsanA of "I"
and "this" = *tAvat . *thus.long thenever = *ka: ayam aham ca iti . *"who
am I" and "what is this?" = *vicArAt yAti asatyatAm . *after such Inquiry
comes to unSuchness. *

असत्.शरीरम् विबुधाः को ऽसाव् अहम् इति स्थितिः ।

asat.zarIram vibudhA: ka: asau aham iti sthiti: |

विचाराद् इत्थम् एतेषाम् प्रोदगुर् न भय.आदयः ॥४।३४।१३॥

vicArAt ittham eteSAm prodagu: na bhaya+Adaya: ||4|34|13||

.

asat.zarIram vibudhA: /

ka: asau aham iti sthiti: |

vicArAt ittham eteSAm \

prodagu: na bhaya+Adaya:

.

asat.zarIram vibudhA: *. deities with an unreal.body = *

ka: asau aham iti sthiti: *. who? is this "I" = *

vicArAt ittham . *thru such Enquiry* =

eteSAm *– for them = *

prodagur na bhaya+Adaya:

.

*m.13 ‘Even the wise men are unreal. This body is unreal. What are we a

such thoughts were constantly in their minds. And so fear and such cowardly
emotions were never touching them.

*vlm.13. They were fearless in fighting with the Gods, from the knowledge
of their being equally mortal as themselves; and from their want of the
knowledge of any difference subsisting between one another. (I. e. They
regarded themselves and their adversaries with an equal eye of
indifference, as all were equally doomed to death, and therefore never
feared to die).

*sv.13..18 They were therefore free from fear of death, devoted to
appropriate action in the present, free from all attachment, devoid of the
feeling 'I did this', intent on doing the work allotted to them by the
master Sambara, free from desire and from aversion and endowed with equal
vision.

#vibudha . AS: Yes, vibudha is one of the synonyms for Gods! A traditional

way of giving authority to your claim is to cite amarakoza or some similar

koza. Thus, a commentator would add here: amarA nirjarA devAs.tridazA

vibudhA: surA: ityamara: (= iti amara:)|. By the way, the word atibalAt is
lost in translation • it means due to the great force (of the demons).
Incidentally, an amarakoza translation for asura goes thus: asurA

daitya.daiteya.danuja.indrAri.dAnavA: |

असच्.छरीरम् न अस्ति इदम् विच्छुद्धा एव आत्मनि स्थिता ।

asat.zarIram na asti idam vicchuddhA eva Atmani sthitA |

अहम्.नाम न च अन्ये ऽस्ति निश्चित्य एव असुरा ययुः ॥४।३४।१४॥

aham.nAma na ca anye asti nizcitya eva asurA* yayu: ||4|34|14||

.

asat.zarIram na asti idam /

vicchuddhA eva Atmani sthitA |

aham.nAma na ca anye asti \

nizcitya eva asurA* yayu:

.

asat.zarIram na asti idam *– an unreal body is not this *

na ca any*e a*sti *– nor is there another *

.

*m.14 ‘This body is unreal. This world is unreal. Only the pure Self of
Consciousness exists. Nothing like I exists.’ This was the confident
opinion of those three asuras’.

*vlm.14. They rushed out with a firm conviction that, the unsubstantial
body is nothing, and the intellect is lodged in the pure soul; and that
there is nothing which we call as I or another.

*sv.13..18 They were therefore free from fear of death, devoted to
appropriate action in the present, free from all attachment, devoid of the
feeling 'I did this', intent on doing the work allotted to them by the
master Sambara, free from desire and from aversion and endowed with equal
vision.

ततस् तैर् निरहम्कारैर् जरा.मरण.निर्भयैः ।

tata: tai: nir.ahamkArai: jarA.maraNa.nirbhayai: |

प्राप्त.अर्थ.कारिभिर् धिरैर् वर्तमान.अनुसारिभिः ॥४।३४।१५॥

prApta.artha.kAribhi: dhirai: vartamAna.anusAribhi: ||4|34|15||

.

tata: tai: nir.ahamkArai: /

jarA.maraNa.nirbhayai: |

prApta.artha.kAribhi: dhirai: \

vartamAna.anusAribhi:

.

*m.15 Thus they had no ego. They were not afraid of old age or death. They
were conscious of only the works that come to them. Courageous they were,
they lived in the present.

*vlm.15. Then these demons who were devoid of the sense of themselves and
their fears were necessarily dauntless of the fear of their decease or
death; and were employed in their present duties, without the thoughts of
the past and future.

*sv.13..18 They were therefore free from fear of death, devoted to
appropriate action in the present, free from all attachment, devoid of the
feeling 'I did this', intent on doing the work allotted to them by the
master Sambara, free from desire and from aversion and endowed with equal
vision.

असक्त.बुद्धिभिर् नित्यम् हत.अन्‍यैर् अपि अहन्तृभिः ।

asakta.buddhibhi: nityam hata.anyai: api ahantRbhi: |

वासना.जाल=निर्मुक्तैः कृत.कार्यैर् अकर्तृभिः ॥४।३४।१६॥

vAsanA.jAla=nirmuktai: kRta.kAryai: akartRbhi: ||4|34|16||

.

asakta.buddhibhi: nityam /

hata.anyai: api ahantRbhi: |

vAsanA.jAla=nirmuktai: \

kRta.kAryai: akartRbhi:

.

... asakta.buddhibhi*: n*ityam *– w unattached intellects *

hata.anyai: api ahantRbhi: *. tho without harm/killing others nonkillers = *

vAsanA.jAla=nirmuktai: *. w free from the net of Conditioning *

kRta.kAryai: akartRbhi: *. w doing duty nondoers... *

.

*m.16 Their mind was always unattached. And so even when they killed
anyone, it was as if they did not kill. As such they were totally free of
the mesh of ‘vāsanas’. They were doing what they should so without any
doership.

*vlm.16. Their minds were attached to nothing, they slew their enemies
without thinking themselves as their slayers; they did their duties and
thought themselves as no doers of them; and they were utterly free from all
their desires.

*jd.16 . ... asakta.buddhibhi*: n*ityam *– w unattached intellects *
hata.anyai: api ahantRbhi: *. tho without harm/killing others
nonkillers = *vAsanA.jAla=nirmuktai:
*. w free from the net of Conditioning *kRta.kAryai: akartRbhi: *. w doing
duty nondoers... *

प्रभोः कार्यम् इदम् कार्यम् इति संगर.तत्परैः ।

prabho: kAryam idam kAryam iti saMgara.tatparai: |

वीतरागैर् गत.द्वेषैः सर्वदा सम.दृष्टिभिः ॥४।३४।१७॥

vItarAgai: gata.dveSai: sarvadA sama.dRSTibhi: ||4|34|17||

.

prabho: kAryam idam kAryam /

iti saMgara.tatparai: |

vItarAgai: gata.dveSai: \

sarvadA sama.dRSTibhi:

.

*m.17 They engaged themselves in war with the sole thought ‘ This is the
mark of the Lord’. With such freedom from malice and attachment, they had
always a perception of equality.

*vlm.17. They waged the war under the sense of doing their duty to their
master; while their own nature was entirely free from all passion and
affection, and of even tenor at all times.

*sv.13..18 They were therefore free from fear of death, devoted to
appropriate action in the present, free from all attachment, devoid of the
feeling 'I did this', intent on doing the work allotted to them by the
master Sambara, free from desire and from aversion and endowed with equal
vision.

सा दैवी दानवैः सेना भीम.भास.दृढ+आदिभिः ।

sA daivI dAnavai: senA bhIma.bhAsa.dRDha+Adibhi: |

हता भुक्ता हता प्लुष्टा स्व.अन्न.श्रीर् इव भोक्तृभिः ॥४।३४।१८॥

hatA bhuktA hatA pluSTA sva.anna.zrI: iva bhoktRbhi: ||4|34|18||

.

sA daivI dAnavai: senA /

bhIma.bhAsa.dRDha+Adibhi: |

hatA bhuktA hatA pluSTA \

sva.anna.zrI: iva bhoktRbhi:

.

*as.for the Army of the Gods*

*by** those Demons*

*by **bhIma the Frightful & bhAsa the Bright & dRDha the Firm*

*the feathers plucked*

*their goose was cooked *

*with plenty for the eaters*

*. *

*m.18 The armies of Gods were hurt, vanquished and killed by such trio of
Bhima, Bhāsa and Dridha. It was like an enjoyer indulging in enjoyable
things.

*vlm.18. The infernal force under the command of BhÄ«ma, BhAsha and Dridha,
bruised and burned and slew and devoured the celestial phalanx, as men
knead and fry and boil the rice and afterward eat up as their food.

भीम.भास.दृढ.क्षुण्णा जाता गीर्वाण.वाहिनी ।

bhIma.bhAsa.dRDha.kSuNNA jAtA gIrvANa.vAhinI |

परिदुद्राव वेगेन गङ्गैव हिमवच्च्युता ॥४।३४।१९॥

pari.dudrAva vegena gaGgA iva himavat cyutA ||4|34|19||

.

bhIma.bhAsa.dRDha.kSuNNA /

jAtA gIrvANa.vAhinI |

pari.dudrAva vegena \

gaGgA iva himavat cyutA

.

#kSud to crush #kSuNNa . trampled upon MBh. viii, 4845 VarBr2S. liv Ragh.

i, 17 Pan5cat. &c.; crushed, pulverised Sus3r. Pa1n2. 4.2, 92 Ka1s3.;

shattered, pierced MBh. iii, 678 Mr2icch. BhP. Ma1rkP.; violated (as a vow)
R. i, 8, 9 (#akSuNNa); thought over repeatedly, reflected on again and
again W.; one versed in sacred science but unable to explain or teach it
W.; defeated, overcome W.)

*m. Vanquished by the trio, the armies of Gods took flight like Ganga
waters flowing down the slopes of Himalayas.

सा सुर.अनीकिनी देवम् क्षीरोद.अर्णव.शायिनम् ।

sA sura.anIkinI devam kSIroda.arNava.zAyinam |

जगाम शरणम् सैलम् वात.आर्ता इव अब्द.मालिका ॥४।३४।२०॥

jagAma zaraNam sailam vAta.ArtA iva abda.mAlikA ||4|34|20||

.

sA sura.anIkinI devam /

kSIroda.arNava.zAyinam |

jagAma zaraNam sailam \

vAta.ArtA iva abda.mAlikA

.

vAta.ArtA iva abda.mAlikA *. like a windtorn train of clouds. *

.

*AB. ... anIkinI senA ||4|34| One.tenth of an Army; a Division.

*VA. army of Gods went to Lord reclining in the milk ocean,

surrounded with garland like mountain surrounded by clouds.

*AS. Just like (iva) a line of clouds (abda.mAlikA) tormented by wind

(vAtArtA) seeks shelter (zaraNam) at a mountain (zailam) .

*vlm.20. The discomfited legion of the deities, then resorted to the God
Hari, sleeping on the surface of the ocean of milk; as the bodies of the
clouds of heaven, are driven by the winds to the tops of mountains; (beyond
the region of storm).

*sv.20.21 The Gods fled to lord Visnu for refuge.

हरिर् आश्वासयाम्.आस ताम् भीताम् देव.वाहिनीम् ।

hari: AzvAsayAm.Asa tAm bhItAm deva.vAhinIm |

भुजङ्ग.अभिवृताम् एकाम् रमणीम् इव नायकः ॥४।३४।२१॥

bhujaGga.abhivRtAm ekAm ramaNIm iva nAyaka: ||4|34|21||

.

hari: AzvAsayAm.Asa /

tAm bhItAm deva.vAhinIm |

bhujaGga.abhivRtAm ekAm \

ramaNIm iva nAyaka:

*vlm.21. The God lying folded in the coils of the serpent, as a consort in
the arms of his mistress; gave the Gods their hope of final success in
future. (Hari or Krishna on the serpent, is typical of Christ's bruising
the head of the satanic serpent).

*sv.20.21 The Gods fled to lord Visnu for refuge.

अथ क्षीरोद.कुहरे तावत् सा सुर.वाहिनी ।

atha kSIroda.kuhare tAvat sA sura.vAhinI |

उवास यावद् भगवांस् तन् निरास.अर्थम् उद्ययौ ॥४।३४।२२॥

uvAsa yAvat bhagavAn tan nirAsa.artham udyayau ||4|34|22||

.

atha kSIroda.kuhare /

tAvat sA sura.vAhinI |

uvAsa yAvat bhagavAn \

tan nirAsa.artham udyayau

.

*m.22.26. Then ensued a great and fierce battle between Vishnu and Sambara.

*sv.22 At his command, they took up their abode in another region.

*vlm.22. The Gods kept themselves hid in that ocean, until it pleased the
lord Hari, to proceed out of it for the destruction of the demons.

*VA. so this army of Gods stayed in the middle of milk ocean (on
zvetadvipa),

until Vishnu got ready to kill demon (Zambara)

बभूव दारुणम् युद्धम् शौरि.शम्बरयोस् ततः ।

babhUva dAruNam yuddham zauri.zambarayo: tata: |

अकाल इव कल्पान्ते समुड्डीन.कुल.अचलम् ॥४।३४।२३॥

akAla* iva kalpAnte sam.uDDIna.kula.acalam ||4|34|23||

.

babhUva dAruNam yuddham /

zauri.zambarayo: tata: |

akAla* iva kalpAnte \

sam.uDDIna.kula.acalam

.

babhUva dAruNam yuddham *– there was a terrible battle *

zauri.zambarayos *– between divine viShNu and the magical shambara *

a.kAle iva *– as.if in no time *

samuDDIna.kulAcalam* . a highflying mountain.range*

*. *

*vlm.23. Then there was a dreadful war between Vishnu and Samvara, which
broke and bore away the mountains as in an untimely great deluge of the
earth.

*m.22.26. Then ensued a great and fierce battle between Vishnu and Sambara.

*sv.23.24 After this, lord Visnu himself had to fight with the demon

Sambara: slain by the Lord the demon instantly reached the abode of Visnu.

शशाम समरे तस्मिन् दैत्यः सबल.वाहनः ।

zazAma samare tasmin daitya: sabala.vAhana: |

नरायण.हतो यातः शम्बरो वैष्णवीम् पुरीम् ॥४।३४।२४॥

narAyaNa.hata: yAta: zambara: vaiSNavIm purIm ||4|34|24||

.

zazAma samare tasmin /

daitya: sabala.vAhana: |

narAyaNa.hata: yAta: \

zambara: vaiSNavIm purIm

.

zazAma samare tasmin . quieted in *the battle then* =

daitya: sabala.vAhana: *– the daitya.Demon w.armed cavalry *

narAyaNa.hata: . *slain by narAyaNa.Manway* =

yAta: . *shambara.Magical* came =

vaiSNavIm purIm . *to viShNu's city*.

*vlm.24. The mighty demon being at last overthrown by the the might of
NArAyana, was sent to and settled in the city of Vishnu after his death.

*m.22.26. Then ensued a great and fierce battle between Vishnu and Sambara.

It was like at the end of a aeon Vaikuntha since he was killed by Nārāyana.
In the same battle Vishnu conferred liberation even to the trio.

*jd. zazAma samare tasmin . quieted in *the battle then* = daitya:
sabala.vAhana: *– the daitya.Demon w.armed cavalry *narAyaNa.hata: . *slain
by narAyaNa.Manway* = yAta: . *shambara.Magical* came = vaiSNavIm purIm . *to
viShNu's city*.

भीम.भास.दृढास् ते तु तस्मिन् विषम.संगरे ।

bhIma.bhAsa.dRDhA: te tu tasmin viSama.saMgare |

विष्णुना एव शमम् नीताः पवनेन इव दीपिकाः ॥४।३४।२५॥

viSNunA eva zamam nItA: pavanena iva dIpikA: ||4|34|25||

.

bhIma.bhAsa.dRDhA: te tu /

tasmin viSama.saMgare |

viSNunA eva zamam nItA: \

pavanena iva dIpikA:

.

bhIma.bhAsa.dRDhA: te tu

as.for

*bhIma the Frightful & bhAsa the Bright & dRDha the Firm*

tasmin viSama.saMgare

*in that unequal struggle *

viSNunA eva zamam nItA:

brought by Vishnu to be subdued

pavanena iva dIpikA:

*like candles by the wind. *

.

*m.25 It was like wind blowing off a lamp.

*vlm.25. The demons of BhÄ«ma, BhAsha and Dridha, were also killed in their
unequal struggle with Vishnu, and were extinguished like lamps by the wind.

*sv.25.26 Lord Visnu also liberated the three demons Bhima, Bhasa and
Drdha, who, when the body fell, became enlightened, as they had no eg*a:*

sense.

ते हि निर्वासना एव यदा शान्तिम् उपागताः ।

te hi nir.vAsanA* eva yadA zAntim upAgatA: |

न तदा एषाम् गतिर् ज्ञाता दीपानाम् इव शाम्यताम् ॥४।३४।२६॥

na tadA eSAm gati: jJAtA* dIpAnAm iva zAmyatAm ||4|34|26||

.

te hi nir.vAsanA* eva /

yadA zAntim upAgatA: |

na tadA eSAm gati: jJAtA* \

dIpAnAm iva zAmyatAm

.

te hi nir.vAsanA: eva . *since they're without **vAsanA.Imprint**ing* =

yadA zAntim upAgatA: *. when they got to peace + *

na tadA eSAm gati: . *then for them there's no more going = *

.

*m.26 Because the trio were free of ‘Vāsanas’, there was no further births
for them.

*vlm.26. They became extinct like flames of fire, and it was not known
whither their vital flame had fled. Because it is the desire of a person
that leads him to another state, but these having no wish in them, had no
other place to go.

*sv.25.26 Lord Visnu also liberated the three demons Bhima, Bhasa and
Drdha, who, when the body fell, became enlightened, as they had no eg*a:*

sense.

तस्माद् वासनया बद्धम् मुक्तम् निर्वासनम् मनः ।

tasmAt vAsanayA baddham muktam nir.vAsanam mana: |

राम निर्वासनी.भावम् आहरस्व विवेकतः ॥४।३४।२७॥

rAma nirvAsanI.bhAvam Aharasva vivekata: ||4|34|27||

.

tasmAt vAsanayA baddham /

muktam nir.vAsanam mana: |

rAma nirvAsanI.bhAvam \

Aharasva vivekata:

.

*Mo. uktAm kathAm ... | Ahara*sva Anaya | avazyam saMpAdaya i.y.||

*m.27 Therefore O Rama, mind is bound by vāsanas. Without vāsanas, mind is
free. So try to achieve that with discrimination.

*sv.27 O Rama, the conditioned mind alone is bondage; and liberation is
when the mind is unconditioned.

*vlm.27. Hence the wishless soul is liberated, but not the wistful mind;
therefore use your reason, O rAma, to have a wistless mind and soul.

#hR . #AhR . "bringing in", "effecting" . rAma nirvAsanI.bhAvam Aharasva
vivekata: ||4|34| fm4034.027 • upazama.sukham Aharet pavitram fm5008.018 .

Satya Vrat.

सम्यग्.आलोकनात् सत्याद् वासना प्रविलीयते ।

samyak.AlokanAt satyAt vAsanA pra.vilIyate |

वासना.विलये चेतः शमम् आयाति दीपवत् ॥४।३४।२८॥

vAsanA.vilaye ceta: zamam AyAti dIpavat ||4|34|28||

.

samyak.AlokanAt satyAt /

vAsanA pra.vilIyate |

vAsanA.vilaye ceta: \

zamam AyAti dIpavat

.

*m.28 Truth and an integrated perception will dissolve vāsanās. When
vāsanās subside, mind will be completely quiet like a lamp.

*sv.28 The conditioning of the mind drops away when the truth is clearly

seen and realised; and when the conditioning has ceased on*e a*s

consciousness is made supremely peaceful, as when the flame of a lamp is
put out.

*vlm.28. A full investigation into truth, will put down your desires at
once; and the extinction of desires, will restore your mind to rest like an
extinguished candle.

न सत्यम् किम्चिद् एव इह सद्भावो भावयति अलम् ।

na satyam kimcit eva iha sat bhAva: bhAvayati alam |

न अस्ति एव भावना तस्माद् इति एतत् सम्यग् ईक्षणम् ॥४।३४।२९॥

na asti eva bhAvanA tasmAt iti etat samyak IkSaNam ||4|34|29||

.

na satyam kimcit eva iha /

sat bhAva: bhAvayati alam |

na asti eva bhAvanA tasmAt \

iti etat samyak IkSaNam

.

na satyam *kimc*id eva iha *– there's nothing whatever real here = *

iti etat samyag.IkSaNam *– such is this Total.Outlook. *

.

*m.29 ‘Nothing is real’ think of such good ideas. And so there is really no
state of mind. This is the integrated outlook.

*vlm.29. Consummate wisdom consists in the knowledge of there being nothing
real in this world, and that our knowledge of reality is utterly false, and
that nihility of thing, is the true reality.

आत्मा एव इदम् जगत् सर्वम् कः किम् भावयतु क्व वा ।

AtmA eva idam jagat sarvam ka: kim bhAvayatu kva vA |

भावना नाम न अस्त्य् एव तद् एतत् सम्यग्.ईक्षणम् ॥४।३४।३०॥

bhAvanA nAma na asti eva tat etat samyak.IkSaNam ||4|34|30||

.

AtmA eva idam jagat sarvam /

ka: kim bhAvayatu kva vA |

bhAvanA nAma na asti eva \

tat etat samyak.IkSaNam

.

* AtmA eva idam jagat sarvam *– the self alone is this world, all = *

ka: kim bhAvayatu kva vA *– what whoever or where it may be imagined = *

bhAvanA nAma na asti eva

tat *. that is = *

etat samyag.IkSaNam *– this Whole View. *

***m.3*0 When all this world is self, what is there to think of anything?

There is nothing like idea or ideation or imagination. This is integrated
(right) perception.

*v*lm.3*0. The whole world is full with the spirit of God, whatever

otherwise one may think of it at any time; there can be no other thought of
it except that it is a nihility, and this forms our perfect knowledge of
it.

*sv.29.30 To realise that 'The self alone is all this, whatever one may
think of anywhere a is clear perception.

वासना.चित्त.नामानौ शब्दाव् अर्थ.समन्वितौ ।

vAsanA.citta.nAmAnau zabdau artha.samanvitau |

सत्य.अवलोकनाद् यत्र विलीनौ तत्परम् पदम् ॥४।३४।३१॥

satya.avalokanAt yatra vilInau tatparam padam ||4|34|31||

.

vAsanA.citta.nAmAnau /

zabdau artha.samanvitau |

satya.avalokanAt yatra \

vilInau tatparam padam

.

*both the Terms acc. dual*

***m.3*1 Where thinking mind (citta) is understood as vāsanas (which is a

name and work merely) and that gets dissolved in truth perception, that is
the perfect state.

*sv.31 'Conditioning' and 'mind' are but words without corresponding truth:
when the truth is investigated they cease to be meaningful — this is clear
perception.

*v*lm.3*1. The two significant words of the will and mind are mere

insignificant fictions, as head and trunk of the ascending and descending
nodes of a planet; which upon their right understanding, are lost in the
Supreme Spirit. (I. e. It is only the divine will and spirit that is all in
all).

वासना.वलितम् चित्तम् इह स्थितिम् उपागतम् ।

vAsanA.valitam cittam iha sthitim upAgatam |

तद् एव तद् विनिर्मुक्तम् विमुक्तम् इति कथ्यते ॥४।३४।३२॥

tat eva tat vi.nirmuktam vi.muktam iti kathyate ||4|34|32||

.

**vAsanA.*track/imprint*.valita*.m citta.*Affective.mind*.m /

iha.*here.in.this.world* sthiti.*condition/state*.m upAgata**.m

tat.*that/he* eva.*only/indeed* tat.*that/he* vinirmukta*.m \

vimukta*.m iti.*so* kathy.*telling*.ate

.

**m.32 Thinking mind (i.e.) Chitta is enveloped by vāsanas. That is

prevalent in this world. When one is free from such ‘chitta’, then such a
state is called liberation.

*vlm.32. The mind being accompanied by its desires, is kept confined in
this world, but when that is released from these, it is said to have its
liberation.

*sv.32.33 When this clear perception arises, there is liberation.

नानाघटपटाकारैश्चेतः स्थितिमुपागतम् ।

nAnA.ghaTa.paTa.AkArai: ceta: sthitim upAgatam |

तदेवाशु समम् नेयम् मिथ्या.यक्ष इवोत्थितः ॥४।३४।३३॥

tat eva Azu samam na iyam mithyA.yakSa* iva utthita: ||4|34|33||

.

*by/with* nAnA.*various*.**ghaTa.*pot*.**paTa.*cloth/canvas*.AkAra.
*formation*.i: /

cetas.*affective.intelligence.Affectivity* sthiti.*condition/state*.m
upAgata*.m |

tat.*that/he* eva.*only/indeed* Azu.*quickly* samam.*equally* na.*not* iyam.
*this* \

mithyA.*falsely*.*Yaksha.Warder*: iva.*like/as.if* **utthita.*sprung.up*

.

tat eva Azu *. that only surely = *

samam na iyam *. not the same this = *

mithyA.yakSe iva utthita: *. as when a yakSha.Guard springs.up.*

*m.33 This mind is abroad in this world as many bodies like cloth and pots.
That is to be quitened.

*vlm.33. The mind has gained its existence in the belief of men, owing to

the many ideas of pots and pictures (ghata.patadí); and other things which

are imprinted in it; but these thoughts being repressed, the mind also
vanishes of itself like the phantoms of goblins (yakshas—yakkas). Ceylon is
said to be first peopled by the Yakkas (yakshas) who followed the train of
the RAkshas RAvana to that island.

*sv.32.33 When this clear perception arises, there is liberation.

दामव्यालकटाकारैश्चेतः परिणतम् यथा ।

dAma.vyAla.kaTa.AkArai: ceta: pariNatam yathA |

भीमभासदृढन्यायो राघवास्त्वचलस्तव ॥४।३४।३४॥

bhIma.bhAsa.dRDha=nyAya: rAghava astu acala: tava ||4|34|34||

.

*by/with Daama.the.Rope*.*Vyaala.the.Dangerous*.*Kata of the Mat*.AkAra.
*formations*.i: / cetas.*affective.intelligence.Affectivity* pariNata.
*altered/developed\ripe\mature/full*(moon)*/setting*(sun)*\passed*.m yathA.
*as* | bhIma.*fearsome/terrible*.bhAsa.*bright/lustrous*

dRDha.*firm/solid*.nyAya.*Case/example*: \

*Raaghava* astu.*let.be <http://let.be>* acala.*mountain/unstirring*: tava.
*your*

.

*from their forms*

*dAma the Rope & vyAla the Dangerous & kaTa of the Mat*

*the affective Consciousness was transformed*

*to*

*bhIma the Frightful & bhAsa the Bright & dRDha the Firm *

*rAghava*

*let them be your mountain*

*. *

*sv.34 Dama, Vyala and Kata illustrate the mind that is conditioned by the

eg*a:*sense; Bhima, Bhasa and Drdha illustrate the mind that is free from
conditioning or eg*a:*sense.

*m.34 O Rāma, evolve into the mental mode of Bhima trio getting out of the
Damā trio kind of (vāsanas enveloped) mind.

*vlm.34. The demons DAma, VyAla and Kata, were destroyed by reliance on
their minds (i. e. by thinking their bodies as their souls); but BhÄma,
BhAsha and Dridha were saved by their belief in the Supreme soul, as
pervading all things. Therefore, O rAma! reject the examples of the former,
imitate that of the latter.

दामव्यालकटन्यायो मा ते भवतु राघव ।

dAma.vyAla.kaTa.nyAya: mA te bhavatu rAghava |

एतद्राम पुरा प्रोक्तम् पित्रा कमलजेन मे ॥४।३४।३५॥

etat rAma purA proktam pitrA kamala.jena me ||4|34|35||

.

*Daama.the.Rope*.*Vyaala.the.Dangerous*.*Kata of the Mat*.nyAya.
*Case/example*: / mA.*not/never/dont* te.*them/you* bhavatu.*become!*
*Raaghava* |

etat.*this* *, Raama, * purA.*before/ago* prokta.*announced/declared*.m \

pitrA.*by/with.father* kamala.*lotus.flower*.ja.*born*.ina *to me*

.

*dAma the Rope & vyAla the Dangerous & kaTa of the Mat*

*: *

*do not make them your example*

*o*

*child of the rAghu clan*

*!*

*.*

*this, rAma, was told*

*long ago *

*by *

*my father*

*the LotusBorn brahmA *

*to *

*me*

*.*

*m.35 O Rāma, my father Brahma advised me long ago that I should not
entertain the topic of Dāma trio. And so you too get established in the
logic of Bhima trio. This is what I am telling you, who are my beloved
disciple. You shall then attain the prosperous state of overcoming the
cycle of mutable world.

*sv.35 O Rama, do not be like the former, but be like the latter.

*vlm.35. "Be not guided by the example of DAma, VyAla and Kata," is the

lesson that was first delivered to me by BrahmA"the lotus.born and my
progenitor himself.

भवते यन्‍मया प्रोक्तम् शिष्यायात्यन्त.धीमते ।

bhavate yat mayA proktam ziSyAya atyanta.dhImate |

दामव्यालकटन्यायास्तस्मान्‍मा ते ऽस्तु राघव ।

dAma.vyAla.kaTa=nyAyA: tasmAt mA te astu rAghava |

भीमभासदृढन्यायो नित्यमस्तु तवानघ ॥४।३४।३६॥

bhIma.bhAsa.dRDha=nyAya: nityam astu tava anagha ||4|34|36||

.

bhavate yat mayA proktam *what has been explained by me for Your.Being *

ziSyAya atyanta.dhImate |

dAma.vyAla.kaTa=nyAyA: tasmAt mA te astu rAghava |

bhIma.bhAsa.dRDha=nyAya: nityam astu tava anagha

.

ziSyAya atyanta.dhImate *. for the instruction of the boundlessly
thoughtful = *

dAma.vyAla.kaTa=nyAyA: *. the nyAya.Examples of **dAma the Rope & vyAla the
Dangerous & kaTa of the Mat** = *

tasmAt mA te astu *. don't be affected to that = *

*rAghava* =

bhIma.bhAsa.dRDha=nyAya: *. but the Examples of bhIma the Awesome bhAsa the
Bright and dRDha the Steady = *

nityam astu tv anagha *. always be, dear boy*

*. *

*sv.36.37 That is the reason why I narrated this story to you, my dear and

highly intelligent disciple.

*vlm.36. This lesson I repeat to you, O rAma, as my intelligent pupil, that
you may never follow the example of the wicked demons DAma and others; but
imitate the conduct of the good spirits, BhÄ«ma and others in your conduct.

*bhavate . to Your Beingness = yan mayA proktam . what by me has been
related = ziSyAya atyanta.dhImate . for the instruction of the boundlessly
thoughtful = dAma.vyAla.kaTa=nyAyA: . the nyAya.Examples of dAma the Rope &
vyAla the Dangerous & kaTa of the Mat = tasmAt mA te astu . don't be
affected to that = rAghava = bhIma.bhAsa.dRDha=nyAya: . but the Examples of

bhIma the Awesome bhAsa the Bright and dRDha the Steady = nityam astu tv

anagha . always be, dear boy.

अविरलसुखदुःखसंकटेयम्

a.virala.sukha.du:kha.saMkaTA iyam

भवपदवी भवतापनोपयाता ।

bhava.padavI bhava.tApana.upayAtA |

व्यवहरणवतो विभूतियातौ

vyavaharaNavata: vibhUti.yAtau

सततमसक्ततयैव नश्यतीति ॥४।३४।३७॥

satatam a.saktatayA eva nazyati iti ||4|34|37||

.

a.*non*.virala.*having.intervals/separate/thin/rare*

.sukha*.good/pleasure*.du:kha.*sorrow/pain*.saMkaTa.
*narrow/strait\thick\dense/difficult/hard\strait\difficulty*.a iyam.*this*
/

bhava.*become!/origin/becoming*.padavI.*leader/guide*

bhava.*become!/origin/becoming*.tApana*.heat/distressing*.upayAta
*.approached/visited/frequented\approached.sexually\arrival*.a |

vyavaharaNa.*management/litigation*.vat.*like*.a: vibhUti.
*pervading/powerful\growth\splendour/fortune*.yAta.*come.to
<http://come.to>**u \

satatam.*wholly* a.*non*.sakta.*able*.tA.*ness/state*.yA eva.*only/indeed*
nazy.*destroying*.ati iti.*so*

.

*VA. this existence is incessant flow of joys and sorrows, and it
disappears with constant reflection of truth.

*AS: I agree, except the emphasis is missed. Thus the last line should be:
only with continuous detachment is it destroyed.

*vlm.37. It is incessant pain and pleasure that forms the fearful feature
of this world, and there is no other way of evading all its pangs and
pains, save by your apathetic behaviour, which must be your crowning glory
in this life.

*sv.36.37 That is the reason why I narrated this story to you, my dear and
highly intelligent disciple.

*.*

*o*ॐ*m*

*.*

*next Canto*

*FM4035 *

+++

FM.4.34 THE THREE GENERALS DEPART 1.DC15

सर्ग ४.३४

sarga 4.34

वसिष्ठ उवाच ।

vasiSTha uvAca |

अत्र ते शृणु वक्ष्यामि दाम+आदिषु गतेष्व् अथ ।

atra te zRNu vakSyAmi dAma+AdiSu gateSu atha |

यद् वृत्तम् शम्बरस्य एव नगरे नग.संनिभे ॥४।३४।१॥

yat vRttam zambara.sya eva nagare naga.saMnibhe ||4|34|1||

तथा गगन.विभ्रष्टे समस्ते ध्वस्त.संस्थितौ ।

tathA gagana.vibhraSTe samaste dhvasta.saMsthitau |

विनष्टे शम्बर.अनीके शरदि इव अब्द.मण्डले ॥४।३४।२॥

vinaSTe zambara.anIke zaradi iva abda.maNDale ||4|34|2||

देव.निर्जित.सैन्‍यो ऽसौ नीत्वा कतिपयाः समाः ।

deva.nirjita.sainya: asau nItvA katipayA: samA: |

पुनर् देव.वध.उद्युक्तश् चिन्तयाम्.आस दानवः ॥४।३४।३॥

punar deva.vadha.udyukta: cintayAm.Asa dAnava: ||4|34|3||

दाम+आदयास् तु रचिता ये मया मायया असुराः ।

dAma+Adaya: tu racitA ye mayA mAyayA asurA: |

मौर्ख्यात् तैर् भाविता युद्धे मिथ्या एव दुरहम्कृतिः ॥४।३४।४॥

maurkhyAt tai: bhAvitA yuddhe mithyA eva dur.ahamkRti: ||4|34|4||

इदानीम् संसृजाम्य् अन्यान् दानवान् मायया उदितान् ।

idAnIm saMsRjAmi anyAn dAnavAn mAyayA uditAn |

तान् अप्य् अध्यात्म.शास्त्र.ज्ञान् स.विवेकान् करोम्य् अहम् ॥४।३४।५॥

tAn api adhyAtma.zAstra.jJAn sa.vivekAn karomi aham ||4|34|5||

ततस् तत्त्व.परिज्ञानान् मिथ्याभावनया उज्झिताः ।

tatas tattva.parijJAnAn mithyAbhAvanayA ujjhitA: |

न अहम्कारम् प्रयास्यन्ति विजेष्यन्ति च तान् सुरान् ॥४।३४।६॥

na ahamkAram prayAsyanti vijeSyanti ca tAn surAn ||4|34|6||

इति संचिन्त्य दैत्य.इन्‍द्रस् तादृशान् धानवान् धिया ।

iti saMcintya daitya.indra: tAdRzAn dhAnavAn dhiyA |

मायया उत्पादयाम्.आस बुद्बुदान् इव वारिधिः ॥४।३४।७॥

mAyayA utpAdayAm.Asa budbudAn iva vAridhi: ||4|34|7||

सर्व.ज्ञा* वेद्य.वेत्तारो वीतरागा* गत.एनसः ।

sarva.jJA* vedya.vettAra: vItarAgA* gata*enasa: |

यथा प्राप्त.एक.कर्तारो भावित.आत्मान* उत्तमाः ॥४।३४।८॥

yathA prApta.eka.kartAra: bhAvita.AtmAna* uttamA: ||4|34|8||

.

भीमो भासो दृढ* इति नामभिः परिलाञ्छिताः ।

bhIma: bhAsa: dRDha* iti nAmabhi: pari.lAJchitA: |

जगत्तृणम् इवाशेषम् पश्यन्तः पावन.आशयाः ॥४।३४।९॥

jagat.tRNam iva azeSam pazyanta: pAvana.AzayA: ||4|34|9||

ते दैत्या भुवनम् प्राप्य च्छादयाम्.आसुर् अम्बरम् ।

te daityA* bhuvanam prApya chAdayAm.Asu: ambaram |

गर्जन्‍तो हेति.तडितः प्रावृषी इव पयोधराः ॥४।३४।१०॥

garjanta: heti.taDita: prAvRSI iva paya:dharA: ||4|34|10||

अयुध्यन्त समम् देवैर् अपि वर्ष.गणान् बहून् ।

ayudhyanta samam devai: api varSa.gaNAn bahUn |

विवेक.वशतो जग्मुर् न अहम्कारम् कदाचन ॥४।३४।११॥

viveka.vazata: jagmu: na ahamkAram kadAcana ||4|34|11||

तेषाम् यावद् उदेत्य् अन्तर् मम इदम् इति वासना ।

teSAm yAvat udeti antar mama idam iti vAsanA |

तावत् को ऽयम् अहम् च इति विचाराद् यात्य् असत्यताम् ॥४।३४।१२॥

tAvat ka: ayam aham ca iti vicArAt yAti a.satyatAm ||4|34|12||

असत्.शरीरम् विबुधाः को ऽसाव् अहम् इति स्थितिः ।

asat.zarIram vibudhA: ka: asau aham iti sthiti: |

विचाराद् इत्थम् एतेषाम् प्रोदगुर् न भय.आदयः ॥४।३४।१३॥

vicArAt ittham eteSAm prodagu: na bhaya+Adaya: ||4|34|13||

असच्.छरीरम् न अस्ति इदम् विच्छुद्धा एव आत्मनि स्थिता ।

asat.zarIram na asti idam vicchuddhA eva Atmani sthitA |

अहम्.नाम न च अन्ये ऽस्ति निश्चित्य एव असुरा ययुः ॥४।३४।१४॥

aham.nAma na ca anye asti nizcitya eva asurA* yayu: ||4|34|14||

ततस् तैर् निरहम्कारैर् जरा.मरण.निर्भयैः ।

tata: tai: nir.ahamkArai: jarA.maraNa.nirbhayai: |

प्राप्त.अर्थ.कारिभिर् धिरैर् वर्तमान.अनुसारिभिः ॥४।३४।१५॥

prApta.artha.kAribhi: dhirai: vartamAna.anusAribhi: ||4|34|15||

असक्त.बुद्धिभिर् नित्यम् हत.अन्‍यैर् अपि अहन्तृभिः ।

asakta.buddhibhi: nityam hata.anyai: api ahantRbhi: |

वासना.जाल=निर्मुक्तैः कृत.कार्यैर् अकर्तृभिः ॥४।३४।१६॥

vAsanA.jAla=nirmuktai: kRta.kAryai: akartRbhi: ||4|34|16||

प्रभोः कार्यम् इदम् कार्यम् इति संगर.तत्परैः ।

prabho: kAryam idam kAryam iti saMgara.tatparai: |

वीतरागैर् गत.द्वेषैः सर्वदा सम.दृष्टिभिः ॥४।३४।१७॥

vItarAgai: gata.dveSai: sarvadA sama.dRSTibhi: ||4|34|17||

सा दैवी दानवैः सेना भीम.भास.दृढ+आदिभिः ।

sA daivI dAnavai: senA bhIma.bhAsa.dRDha+Adibhi: |

हता भुक्ता हता प्लुष्टा स्व.अन्न.श्रीर् इव भोक्तृभिः ॥४।३४।१८॥

hatA bhuktA hatA pluSTA sva.anna.zrI: iva bhoktRbhi: ||4|34|18||

भीम.भास.दृढ.क्षुण्णा जाता गीर्वाण.वाहिनी ।

bhIma.bhAsa.dRDha.kSuNNA jAtA gIrvANa.vAhinI |

परिदुद्राव वेगेन गङ्गैव हिमवच्च्युता ॥४।३४।१९॥

pari.dudrAva vegena gaGgA iva himavat cyutA ||4|34|19||

सा सुर.अनीकिनी देवम् क्षीरोद.अर्णव.शायिनम् ।

sA sura.anIkinI devam kSIroda.arNava.zAyinam |

जगाम शरणम् सैलम् वात.आर्ता इव अब्द.मालिका ॥४।३४।२०॥

jagAma zaraNam sailam vAta.ArtA iva abda.mAlikA ||4|34|20||

हरिर् आश्वासयाम्.आस ताम् भीताम् देव.वाहिनीम् ।

hari: AzvAsayAm.Asa tAm bhItAm deva.vAhinIm |

भुजङ्ग.अभिवृताम् एकाम् रमणीम् इव नायकः ॥४।३४।२१॥

bhujaGga.abhivRtAm ekAm ramaNIm iva nAyaka: ||4|34|21||

अथ क्षीरोद.कुहरे तावत् सा सुर.वाहिनी ।

atha kSIroda.kuhare tAvat sA sura.vAhinI |

उवास यावद् भगवांस् तन् निरास.अर्थम् उद्ययौ ॥४।३४।२२॥

uvAsa yAvat bhagavAn tan nirAsa.artham udyayau ||4|34|22||

बभूव दारुणम् युद्धम् शौरि.शम्बरयोस् ततः ।

babhUva dAruNam yuddham zauri.zambarayo: tata: |

अकाल इव कल्पान्ते समुड्डीन.कुल.अचलम् ॥४।३४।२३॥

akAla* iva kalpAnte sam.uDDIna.kula.acalam ||4|34|23||

शशाम समरे तस्मिन् दैत्यः सबल.वाहनः ।

zazAma samare tasmin daitya: sabala.vAhana: |

नरायण.हतो यातः शम्बरो वैष्णवीम् पुरीम् ॥४।३४।२४॥

narAyaNa.hata: yAta: zambara: vaiSNavIm purIm ||4|34|24||

भीम.भास.दृढास् ते तु तस्मिन् विषम.संगरे ।

bhIma.bhAsa.dRDhA: te tu tasmin viSama.saMgare |

विष्णुना एव शमम् नीताः पवनेन इव दीपिकाः ॥४।३४।२५॥

viSNunA eva zamam nItA: pavanena iva dIpikA: ||4|34|25||

ते हि निर्वासना एव यदा शान्तिम् उपागताः ।

te hi nir.vAsanA* eva yadA zAntim upAgatA: |

न तदा एषाम् गतिर् ज्ञाता दीपानाम् इव शाम्यताम् ॥४।३४।२६॥

na tadA eSAm gati: jJAtA* dIpAnAm iva zAmyatAm ||4|34|26||

तस्माद् वासनया बद्धम् मुक्तम् निर्वासनम् मनः ।

tasmAt vAsanayA baddham muktam nir.vAsanam mana: |

राम निर्वासनी.भावम् आहरस्व विवेकतः ॥४।३४।२७॥

rAma nirvAsanI.bhAvam Aharasva vivekata: ||4|34|27||

सम्यग्.आलोकनात् सत्याद् वासना प्रविलीयते ।

samyak.AlokanAt satyAt vAsanA pra.vilIyate |

वासना.विलये चेतः शमम् आयाति दीपवत् ॥४।३४।२८॥

vAsanA.vilaye ceta: zamam AyAti dIpavat ||4|34|28||

न सत्यम् किम्चिद् एव इह सद्भावो भावयति अलम् ।

na satyam kimcit eva iha sat bhAva: bhAvayati alam |

न अस्ति एव भावना तस्माद् इति एतत् सम्यग् ईक्षणम् ॥४।३४।२९॥

na asti eva bhAvanA tasmAt iti etat samyak IkSaNam ||4|34|29||

आत्मा एव इदम् जगत् सर्वम् कः किम् भावयतु क्व वा ।

AtmA eva idam jagat sarvam ka: kim bhAvayatu kva vA |

भावना नाम न अस्त्य् एव तद् एतत् सम्यग्.ईक्षणम् ॥४।३४।३०॥

bhAvanA nAma na asti eva tat etat samyak.IkSaNam ||4|34|30||

वासना.चित्त.नामानौ शब्दाव् अर्थ.समन्वितौ ।

vAsanA.citta.nAmAnau zabdau artha.samanvitau |

सत्य.अवलोकनाद् यत्र विलीनौ तत्परम् पदम् ॥४।३४।३१॥

satya.avalokanAt yatra vilInau tatparam padam ||4|34|31||

वासना.वलितम् चित्तम् इह स्थितिम् उपागतम् ।

vAsanA.valitam cittam iha sthitim upAgatam |

तद् एव तद् विनिर्मुक्तम् विमुक्तम् इति कथ्यते ॥४।३४।३२॥

tat eva tat vi.nirmuktam vi.muktam iti kathyate ||4|34|32||

नाना.घट.पट.आकारैश् चेतः स्थितिम् उपागतम् ।

nAnA.ghaTa.paTa.AkArai: ceta: sthitim upAgatam |

तद् एव आशु समम् न इयम् मिथ्या.यक्ष इव उत्थितः ॥४।३४।३३॥

tat eva Azu samam na iyam mithyA.yakSa* iva utthita: ||4|34|33||

दाम.व्याल.कट.आकारैश् चेतः परिणतम् यथा ।

dAma.vyAla.kaTa.AkArai: ceta: pariNatam yathA |

भीम.भास.दृढ=न्यायो राघव अस्त्व् अचलस् तव ॥४।३४।३४॥

bhIma.bhAsa.dRDha=nyAya: rAghava astu acala: tava ||4|34|34||

दाम.व्याल.कट.न्यायो मा ते भवतु राघव ।

dAma.vyAla.kaTa.nyAya: mA te bhavatu rAghava |

एतद् राम पुरा प्रोक्तम् पित्रा कमलजेन मे ॥४।३४।३५॥

etat rAma purA proktam pitrA kamala.jena me ||4|34|35||

भवते यन्‍मया प्रोक्तम् शिष्यायात्यन्त.धीमते ।

bhavate yat mayA proktam ziSyAya atyanta.dhImate |

दाम.व्याल.कट=न्यायास् तस्मान्‍मा तेऽस्तु राघव ।

dAma.vyAla.kaTa=nyAyA: tasmAt mA te astu rAghava |

भीम.भास.दृढ=न्यायो नित्यम् अस्तु तव अनघ ॥४।३४।३६॥

bhIma.bhAsa.dRDha=nyAya: nityam astu tava anagha ||4|34|36||

अविरल.सुख.दुःख.संकटा इयम्

a.virala.sukha.du:kha.saMkaTA iyam

भव.पदवी भव.तापन.उपयाता ।

bhava.padavI bhava.tApana.upayAtA |

व्यवहरणवतो विभूति.यातौ

vyavaharaNavata: vibhUti.yAtau

सततम् असक्ततया एव नश्यति इति ॥४।३४।३७॥

satatam a.saktatayA eva nazyati iti ||4|34|37||

॥