fm5023 2.mr03 On CONQUERING THE WORLD .z29
jivadas
fm5023 2.mr03 On CONQUERING THE WORLD .z29
work in progress .v17
work in progress .v15,16
latest update:
Oॐm
विरोचन
virochana the Shining
on
CONQUERING THE WORLD
the rAjA.King
virochana the Shining
said
to his son
bali the Strong
—
.
अस्ति पुत्र_अति.वितत: देza:_विपुल-कोटर: । त्रै.लोक्यानाम् सहस्राणि यत्र मान्ति बहून्य्_अपि ॥५।२३।१॥
asti putra_ati.vitata: deza:_ vipula-koTara: | trai.lokyAnAm sahasrANi yatra mAnti bahUni_api ||5|23|01||
.
there *is,
my boy,
a certain vast outspreading place
–
a Great Hollow
&
it holds
many thousands of Triple Worlds
.
~m.1 my child, There was once a vast region/ country which could hold millions of triune worlds within its expanse.
*is <asti> is what grammarians call
the Historical Present
and translate
"was".
I
say
"*is"
is enuf to remind you that
U shd read this kind of Tale
with Present Feeling.
if the poet wished so,
s/he would have said <Asit>
there was
.
~sv. ... a vast realm, wide enough to engulf the three worlds.
~vlm. ... an extensive country, my son, somewhere in this universe, with a spacious concavity therein, whose ample space is able to hold thousands of worlds and many more spheres in it.
~va. ... a great vast reality, in which thousands of the triple worlds are just a tiny speck.
*jd.1 - asti putra There is, my son, ati-vitato deza: a widely-outspread place vipula-koTara: a great hollow trailokyAnAm sahasrANi yatra where the three worlds mAnti bahUni_api are measured in multitudes.
यत्र न_अम्भो.दयो न_अपि सागरा_ वा न च_अद्रय: । न वनानि न तीर्थानि न नद्यो_ न सराम्सि च ॥२॥
yatra na_ambho.daya:_ na_api sAgarA_ vA na ca_adraya: | na vanAni na tIrthAni na nadya:_ na sarAmsi ca ||02||
.
it is a place
where
there are no oceans, nor even any seas
no mountains there,
no forests,
no sacred springs,
no rivers,
nor any lakes
...
~vlm.2. It is devoid of the wide oceans and seas and high mountains, as there are in this earth; and there are not such forests, rivers and lakes, nor holy places of pilgrimage, as you see here below.
~m. ... no forests, no holy places, no earth [? no text!]
*jd.2 - yatra na ambhodhaya: यत्र न अम्भोदयः ... where there are no oceans na api sAgarA: vA न अपि सागराः वा nor even any seas na ca adraya: न च अद्रयः and no mountains na vanAni न वनानि no forests na tIrthAni न तीर्थानि no sacred springs na nadya: न नद्यः nor rivers na sarAmsi ca न सरांसि च nor any lakes...
न महीम् न_अपि च_आकाशम् न द्यौर्_न पवन.आदय: । न चन्द्र.अर्कौ न लोकेशा न देवा न.च दानवा: ॥३॥
na mahIm na_api ca_AkAzam na dyau:_na pavana.Adaya: | na candra.arkau na lokezA na devA na.ca dAnavA: ||03||
.
no Earth
—no Space for it—
no sky, no winds at.all,
no moon and sun,
no WorldLords,
no Gods,
no Demons
...
~va: There is no earth, no space, no skies, no winds, no sun or moon,
no
God [..God?] {jd: loka-Iza world-Lord, planetary ruler. das....@gmail.com }, no demi-Gods
or demons.
~m.2-6 In that vast region there were …, no earth, no sky, no atmosphere no
sun, no moon. There were no Indras, Haris and Haras, no beings of any kind or
species, ...
~sv. In it there are … no earth, no sky, no winds, no moon, no Gods, no demons, no demiGods, ...
~vlm.3. There is neither land nor sky, nor the heavenly orbs as on high; nor are there these suns and moons, nor the regents of the spheres, nor their inhabitants of Gods and demons.
*jd.3 - na mahIm न महीम् ... no Earth na api ca AkAzam न अपि च आकाशम् nor any Space for it na dyaus न द्यौः no sky na pavanAdaya: न पवन-आदयः no winds &c na candrArkau न चन्द्र-अर्कौ no moon and sun na lokezA: न लोकेशाः no WorldLords
na devA: न देवाः no Gods na-ca dAnavA: न-च दानवाः and no demons; ...
न भूत-यक्ष-रक्षाम्सि न गुल्मा न वन-श्रिय: । न काष्ठ-तृण-भूतानि स्थावराणि चराणि च ॥४॥
na bhUta-yakSa-rakSAmsi na gulmA na vana-zriya: | na kASTha-tRNa-bhUtAni sthAvarANi carANi ca ||4||
.
...
no bhUta Spirits, yakSha.Warders, or rakSha.Guards,
no bushes or thick forests
(to hide from them)
no creature of the woods and grasslands
still or moving
...
~va...., no beings at all, moving or unmoving.
~vlm. ... nor those tribes of plants and trees, woods or grass; nor the moving and immovable beings....
*jd.4 न भूत-यक्ष-रक्षाम्सि no bhUta Spirits, yakSa Warders, or rakSa Guards, न गुल्मा न वन-श्रिय: no bushes or thick forests [where they may hide], न काष्ठ-तृण-भूतानि no creatures of wood and grass, स्थावराणि चराणि च still and moving.
न_अपो न ज्वलनो न_आशा न_ऊर्ध्वम् न_अधो न विष्टपम् ।
na_apa:_ na jvalana:_ na_AzA_ na_Urdhvam na_adha:_ na viSTapam |
न लोको न_आतपो न_अहम् न हरि.इन्द्र-हर=आदय: ॥५॥
na loka:_ na_Atapa:_ na_aham na hari.indra-hara=Adaya: ||05||
.
no water, no flame, no sky,
no up,
no down,
no other worlds, nor this one,
no hot sun,
no ''I'',
no hari, indra, hara
and all the other Gods
...
~va.5. There is no water, no fire or air [?AzA]; no up, down or
sidewise [?viSTapa], no people [loka, in its common sense], no light, no 'me'[?aham,
not mAm, which implies an object], no Gods: Hari, Indra, Hara and others.
~vlm.5. ... no fire nor air; nor are
there the sides of the compass, nor the regions you call above and
below. There is no light nor shadow,
nor the peoples, nor the Gods Hari, Indra and Siva, nor any of the inferior
deities or demiGods there.
*jd.5 - na apas No water na jvalana: no flame na AzA no sky na Urdhvam na adhas no up, no down, na viSTapam no worlds tri-vISTapa, the three worlds na loka: no world this world na Atapa: no heat/sunlight na aham no ''I'' na hari-indra-hara-=Adaya: no Hari, Indra, Hara &c
एक एव_अस्ति सु.महाम्स्_तत्र राजा महा.द्युति: । सर्व.कृत्-सर्व.ग: सर्व: स च तूष्णीम् व्यवस्थित: ॥६॥
eka eva_asti su.mahAms_tatra rAjA mahA.dyuti: | sarva.kRt-sarva.ga: sarva: sa ca tUSNIm vyavasthita: ||06||
.
there's only one so very great
:
there he is
greatly-glorious,
the King
!
he
does everything,
goes everywhere,
is everything,
and
quite quietly flourishes there
.
~vlm.6. There is a great sovereign ... full of ineffable light.... ~sv.6 Only one ... that is the supreme light. va. ... the greatest effulgent light, m. ... most effulgent.... ..jd. I settle for a poor man's "glorious", which veils my democratic disdain when applied to hereditary monarchs, but means no disdain here for the self-achieved Self.
#sthA -> #sthita > #avasthita >#vyavasthita व्यवस्थित p.p. Placed in order, arranged. • Settled, fixed • • Based on, resting on. •-• Comp. being in or on or at (tasmin or comp) • based or dependent on (loc) • resolved upon (tasmin) • persevering in (tasmin) or comp • with vAkye, "abiding in what is said", obeying) •-• #v.-viSaya limited in sphere or range.
~AB. rAjA AtmA | tUSNIm vyavasthita: | kUTastha [topmost; unchangeable] iti yAvat ||
~m.2-6 .... There was only one being. He was most effulgent. He was everything, in everything....
एक एव_अस्ति सु.महान् There is only one so very great, तत्र राजा महा.द्युतिः there he is greatly-glorious King, सर्व.कृत्-सर्व.गः सर्वः he does everything, goes everywhere, is everything, सः च तूष्णीम् व्यवस्थितः and he quite quietly ( / unchangeably) continues there.
तेन सम्कल्पित: मन्त्री सर्व.सन्-मन्त्रण-उन्मुख: । अघटम् घटयति_आशु घटम् वि.घटयति_अलम् ॥७॥
tena saMkalpita: mantrI sarva.san-mantraNa-unmukha: | aghaTam ghaTayati_Azu ghaTam vi.ghaTayati_alam ||07||
.
with him he fancies a Minister = sarva.san-mantraNa-unmukha: - attentive to every sort of administration =
a-ghaTam ghaTayati Azu – he could quickly sort.out a mess = ghaTam vi.ghaTayati_alam - and as quickly mess it up again.
~vlm.7. He had elected a minister, who was clever in administration and brought about what was impossible to be done, and prevented all mishaps from coming to pass.
~sv.7 Prompted by him, the king, his minister does everything — what has not been he brings about and what is, he alters.
~m.7 He elected a minister who was clever in administration, brought about what was impossible to be done, and prevented all mishaps from coming to pass.
~va.7. He has a clever minister, obedient to him in every way. In a moment, he creates whatever was not there and destroys or changes whatever was.
घट् #ghaT -> #ghaTa- - intently occupied or busy with (tasmin), pAN 5-2, 35 +
*jd.7 - tena – w him = saMkalpita: mantrI – a fancied/conceptual Minister = sarva.san-mantraNa-unmukha: - attentive to every sort of administration = a-ghaTam ghaTayati Azu – he could quickly sort.out a mess = ghaTam vi.ghaTayati_alam - and as quickly mess it up again.
भोक्तुम् न किम्.चिच्_शक्नोति न च जानाति किम्.चन । राजार्थम् केवलम् सर्वम् करोत्य्_अज्ञो_अपि सन् सदा ॥८॥
bhoktum na kim.cit_zaknoti na ca jAnAti kim.cana | rAjA-artham kevalam sarvam karoti_ajJa:_api san sadA ||08||
.
he's incapable of any enjoyment
.
he does not know much about anything
.
all that he does is to serve his rAjA King,
yet always quite unKnowingly
.
~va. ... He is always unconscious; he does everything only for the sake
of his master.
~m. He did not know anything. He did everything for the king and at all times.
~sv. This minister is incapable of enjoying anything, nor does he know anything: tho ignorant and insentient he does everything for the sake of his master, the king.
~vlm.8. He neither ate nor drank, nor did nor knew anything, beside minding and doing his master's behests. In all other respects he was as inactive as a block of stone.
स: एव सर्व.कार्य=एक-कर्ता तस्य महीपते: । राजा केवलम् एकान्ते स्वस्थ एव_अव.तिष्ठते ॥९॥
sa: eva sarva.kArya=eka-kartA tasya mahIpate: | rAjA kevalam ekAnte svastha eva_ava.tiSThate ||09||
.
sa: eva
he alone is
sarva.kArya=eka-kartA
the one doer of every duty
tasya mahIpate:
for the EarthLord
rAjA kevalam ekAnte
the King was entirely withdrawn from affairs
svastha: eva ava.tiSThate
keeping to himself
.
~vlm.9 He conducted every business for his master who remained quite retired from all business, enjoying his rest and ease in his seclusion and leaving all his concerns to be managed by his minister.
~m. He did not know anything. He did everything for the king and at all times. He was the only executor of all decisions and doer of all works. The king lay in comfort all alone.
~sv.9 The king remains alone, established in peace.
~va.9. He is the sole doer of all actions
for his master, the great king of everything. The king himself stays in
the absolute solitude, peace and bliss.
then bali said—
आधि-व्याधि=विनिर्मुक्त: क: स देश: महा.मते । कथम् आसाद्यते च_अपि केन वा_अधिगत: प्रभो ॥१०॥
Adhi-vyAdhi=vinirmukta: ka: sa deza: mahA.mate | katham AsAdyate ca_api kena vA_adhigata: prabho ||10||
.
what is this country where there's no sickness of body or mind
?
out.of your wisdom, father, tell me
:
how do I reach it, what's the way to travel there
?
~m. O father, where is that country ... va. ... that reality without sorrows and diseases? ... ~sv. ... free from psychosomatic illnesses? ... ~vlm. ... free from all disease and difficulty...
क: स तादृग्.विधो मन्त्री राजा च_अपि महा.बल: । हेम-आलून-जगज्-जालैर्_यो_अस्माभिर्_अपि नो जित: ॥११॥
ka: sa tAdRg.vidho mantrI rAjA ca_api mahA.bala: | hema-AlUna-jagaj-jAlai:_ya:_asmAbhi:_api no jita: ||11||
.
ka: sa tAdRk.vidha: mantrI – what kind of Minister is he? =
rAjA ca_api mahA.bala: - and what about the very powerful King? =
hema-AlUna-jagaj-jAlai: -
w golden-AlUna-world.nets =
ya:_asmAbhi:_api na-u jita: who by us even not-at.all is conquered.
~va.11. Who is this minister and who is this mighty king, whom we
cannot conquer, altho we conquered the whole world?
~m.10-12 … By whom was such a state attained? Who was that minister who was
stronger than his king? Who is that whom even we, who could bring into our hold
all the there worlds, can not vanquish?
~vlm.11. Who is that sovereign of sovran power, and who that minister of so great might; and who being quite apart from the world, are inseparably connected with it, and are invincible by our almighty demoniac power. (This monarch and master is the soul and his minister is the mind).
अ-पूर्वम् एतद्_आख्यानम् मम_अमर-भय=प्रद । कथय_अपनय_अस्माकम् हृत्-व्योम्नि सम्शय-अम्बुदम् ॥१२॥
a-pUrvam etad_AkhyAnam mama_amara-bhaya=prada | kathaya_apanaya_asmAkam hRt-vyomni samzaya-ambudam ||12||
.
a-pUrvam – not before =
etad_AkhyAnam – this story =
mama – for me, =
amara-bhaya=prada –
Terror.of.the.Immortals, =
kathaya – tell it =
apanaya asmAkam hRt-vyomni – remove for us in the Heart's spacious sky =
samzaya-ambudam – the cloud of doubt.
~va.12. O you, who make the Gods afraid, this is an unprecedented
story. Explain it to me in all details, to remove the cloud of doubt in the
space of my heart.
~vlm.12. Relate to me, O thou dread of the Gods! this marvelous story of the
great might of that minister, in order to remove the cloud of doubt from my
mind, and also why he is unconquerable by us.
~sv.12 The story is wonderful and unheard-of. Kindly explain all this to me in detail.
*jd.12 - a-pUrvam – not before = etad_AkhyAnam – this story = mama – for me, = amara-bhaya=prada – Terror.of.the.Immortals, = kathaya – tell it = apanaya asmAkam hRt-vyomni – remove for us in the Heart's spacious sky = samzaya-ambudam – the cloud of doubt.
virochana the Luminous said–
स तत्र मन्त्री बलवान्_देव-असुर-गणै: सुत । समेतैर्_लक्ष-गुणितैर्_अपि न_आक्रम्यते मनाक् ॥१३॥
sa tatra mantrI balavAn_deva-asura-gaNai: suta | sametai:_lakSa-guNitai:_api na_Akramyate manAk ||13||
.
that mighty minister could not be overcome
by all the hordes of deva.Gods and asura.Darkling
in their hundreds of thousands
.
~va. ... even if their might
is multiplied by a hundred thousand.
~vlm. ... even if they were aided by millions of demons fighting on their side.
न_असौ सहस्र-नयनो न यमो न धन-ईश्वर: । न_अमरो न_असुरो वा_अपि यदि पुत्रक जीयते ॥१४॥
na_asau sahasra-nayano na yamo na dhana-Izvara: | na_amaro na_asuro vA_api yadi putraka jIyate ||14||
.
not the thousand-eyed indra
nor yama the DeathLord
nor the Lord of Wealth
nor an Immortal
not even an asura Darkling, son, wins against him
.
तत्र_असि-मुसल-प्रास-वज्र-वक्र-गद=आदय: । हेतय: कुण्ठताम् यान्ति दृषदि_इव उत्पल-अहति: ॥१५॥
tatra_asi-musala-prAsa-vajra-vakra-gada=Adaya: | hetaya: kuNThatAm yAnti dRSadi_iva utpala-ahati: ||15||
.
there
swords & mallets & spears & thunderbolts & discuses & hammers
are useless
(blades are blunted as.if dulled by striking a millstone)
against a lotus
.
~va. ... a lotus petal
falling against a rock.
गम्य:_असौ न_अस्त्र-शस्त्राणाम् न भट-उद्भव-कर्मणाम् ।
gamya:_asau na_astra-zastrANAm na bhaTa-udbhava-karmaNAm |
तेन देव-असुरा: सर्वे सर्वदा_एव वशी.कृता: ॥१६॥
tena deva-asurA: sarve sarvadA_eva vazI.kRtA:||16||
.
he can't be got by missiles or arrows or any other warriors' works
.
all of the Gods and Darkling.Demons are ever overcome by him
.
~va. ... are sustained by his power.
~vlm.16. He is unapproachable by missiles, and invulnerable by arms and weapons, and unseizable by the dexterity of warriors; and it is by his resistless might, that he has brought the Gods and demiGods under his subjection.
*jd.16 - gamya:_asau na_astra-zastrANAm - he is not to be got.to by missiles and arrows, = na bhaTa-udbhava-karmaNAm - nor the works produced by warriors. = tena deva-asurA: sarve sarvadA_eva vazI.kRtA: All of the Gods and Darklings are always subject to him.
अ.विष्णुना_अपि तेन_इह हिरण्याक्ष.आदय:_असुरा: । पातिता: कल्प-वातेन मेरु-कल्प.द्रुमा इव ॥१७॥
a.viSNunA_api tena_iha hiraNyAkSa.Adaya:_asurA: | pAtitA: kalpa-vAtena meru-kalpa.drumA iva ||17||
.
a.viSNunA_api
it was not by viShNu
tena
by him
iha
here - in this case
hiraNyAkSa.Adaya:_asurA:
hiraNya.akSha Golden.Eye & the rest were
pAtitA: kalpa-vAtena
expelled/uprooted [double meaning] by the Doomsday Wind
meru-kalpa.drumA iva
like Mount.meru's Doomsday Tree
.
~m. Barring Vishnu, all other Gods and danava warriors like hiraNyakSa had fallen to him like mountains cracking under the force of the winds at the time of dissolution.
~va.17. It is he, and not Vishnu, who defeated the demons hiraNyakSa
and others, like winds of the final dissolution of the universe break down the
mighty trees on the _meru mountain.
~vlm.17 It was he who defeated our forefathers, the mighty Hiranyakashipu
and hiraNyakSa, before they were destroyed by the great Vishnu who felled the
giant asuras like a storm breaks down sturdy and rock-like oaks. *It is
recorded, that the forefathers of Bali to the fourth ascent, were all destroyed
by Vishnu, who took upon him the first four shapes of his ten incarnations,
namely; those of the fish, tortoise, the boar and the biform man and lion, to
destroy them one after another; till he took his fifth form of the dwarf, to
kill Bali also. Hence it was one family of the Asuras at mavalipura in Deccan,
that called down Vishnu five times from his heaven for their destruction).
*jd.17 - a.viSNunA_api – it was not by viShNu = tena – by him = iha – here - in this case = hiraNyAkSa.Adaya:_asurA: - hiranya.akSha Golden.Eye & the rest were = pAtitA: kalpa-vAtena – expelled/uprooted [double meaning] by the Doomsday Wind = meru-kalpa.drumA iva - like Mount.meru's Doomsday Tree.
नारायण.आदya:_ देवा_ अपि सर्व.अवबोधिन: । तेन_आक्रम्य यथाकामम् अवटेषु नि.वेशिता: ॥१८॥
nArAyaNa.Adaya:_ devA_ api sarva.avabodhina: | tena_Akramya yathAkAmam avaTeSu ni.vezitA: ||18||
.
even Gods like nArAyaNa.Manway
full of understanding
have been overcome by him, and confined at his pleasure
stuck in holes
.
*vlm. The Gods nArAyaNa and others (who had been the instructors of men), were all foiled by him and confined in their cells of the wombs of their mothers; (by an imprecation of the sage Bhrigu, who denounced them to become incarnate in human forms).
तत्-प्रसादेन साटोपम् पञ्च.मात्र-शर: स्मर: । त्रैलोक्यम् इदम् आक्रम्य सम्राड्_इव वि.वल्गति ॥१९॥
tat-prasAdena sATopam paJca.mAtra-zara: smara: | trailokyam idam Akramya samrAD_iva vi.valgati ||19||
.
tat-prasAdena
by the grace of that.one
sATopam
proudly
paJca.mAtra-zara:
with five arrows
smara: x
trai.lokyam idam Akramya x
samrAT_iva vivalgati - x
.
~vlm.19 It is by his favor that kAma, the God with his flower bow and five arrows, has been enabled to subdue and overcome the three worlds and boasts of being their sole emperor.
~va.19. By his grace, the God of love with his five flower arrows
playfully seized all the three worlds like a king.
#sATopa- साटोप puffed
up , self-conceited , proud , arrogant Va1s. ~ rumbling
(as clouds) Pan5cat. ~ sATopam ind.
haughtily mr2icch. Ratna7v.
#vivalg vi>valg विवल्ग् P. -वल्गति , to leap , jump , spring mr2icch. ;
*AB. vivalgati vijRmbhate |
~m.19-21. Barring Vishnu, all other Gods and danava warriors like hiraNyakSa had fallen to him like mountains cracking under the force of the winds at the time of dissolution. He threw even the great nArAyaNa and such into chasms. Cupid is able to seize all the three worlds by five flower arrows, because of his mighty support. Deep anger and resentment which keeps gripping the Gods and asuras is extant and virulent in the worlds because of him (this minister). Frequent was between the two groups (Gods and asuras) is totally a pastime of this minister :
~sv.19 Cupid derives his power from this minister.
~vlm.19. It is by his favour that KAma (cupid), the God with his flower bow and five arrows, has been enabled to subdue and overcome the three worlds, and boasts of being their sole emperor.(KAma called also manoja, is the child of mana or mind, and Kandarpa for his boast of his triumph).
सुर.असुर-ओघ=गृह्यो_अपि गुण.हीनो_अपि दुर्.मति: । दुर्.आकृतिर्_अपि क्रोधस्_तत्-प्रसादेन जृम्भते ॥२०॥
sura.asura-ogha=gRhya:_api guNa.hIna:_api dur.mati: | dur.AkRti:_api krodhas_tat-prasAdena jRmbhate ||20||
.
sura.asura-ogha=gRhya:_api –
even the Brightling.Darkling-horde-greedy =
guNa.hIna: api – so virtueless =
dur.mati: - foul mind =
dur.AkRti: api – (foul embodiment too!) =
krodha: - anger =
tat-prasAdena – by grace of That =
jRmbhate - gapes/opens.
~va.20. Anger, however disgusting, and envy, however lacking merit,
which seize hordes of Gods and demons, also exist by his grace only.
~vlm.20. The Gods and demiGods, the intelligent and the foolish, the deformed
and the irascible, are all actuated by his influence. (Love is the leader to
action according to Plato).
~m.17-21. ... Deep anger and resentment which keeps gripping the Gods and asuras is extant and virulent in the worlds because of him (this minister). Frequent was between the two groups (Gods and asuras) is totally a pastime of this minister :
~sv.20 Anger derives its power from him, too.
#hIna -> #guNahIna -mfn.- void of merit Mn. ix , 89 • free from properties W. ; poor (as food) W.
देह-असुर-सहस्राणाम् सम्गरो य: पुन: पुन: । तद्_एतत्_क्रीडनम् तस्य मन्त्रिणो मन्त्र-शालिन: ॥२१॥
deha-asura-sahasrANAm saMgaro ya: puna: puna: | tad_etat_krIDanam tasya mantriNo mantra-zAlina: ||21||
.
thousands of Darkling Bodies
battle again & again
that is the play of that ministerial minister
.
~va. Constant wars between the thousands of Gods and demons is just a
play of this mighty minister.
~sv. It is because of his wish that there is unceasing conflict between good
and evil here.
न मन्त्री केवलम् पुत्र तेन_एव प्रभुणा यदि । जीयते तत्_सु.जेयो_असाव्_अन्यथा त्व्_अचल-उपम: ॥२२॥
na mantrI kevalam putra tena_eva prabhuNA yadi | jIyate tat_su.jeya:_asAv_anyathA tv_acala-upama: ||22||
.
na mantrI
x
kevalam
x
putra
son,
tena eva prabhuNA
by that very gentleman
yadi
if
jIyate tat
that.one conquers
su-jeya: asAu
x
anyathA tu
but otherwise
acala-upama:
like an unmoving mountain
.
va.22. My son, this minister is subdued
only by his master, for anyone else he is unmovable like a mountain.
~vlm.22 This minister is only manageable by its lord, the silent soul, or
else it is as dull as an immovable rock or restless as the wind.
~m.22 My son, this minister can be vanquished only by his Lord, none else. For all others he is like an invincible mountain.
~sv.22 This minister can only be defeated by his own master, the king; by no one else.
तस्य_एव तत्-प्रभो: काले जेतुम् तु मन्त्रिणम् निजम् । इच्छा सम्जायते तेन जीयते_असौ_अ.यत्नत: ॥२३॥
tasya_eva tat-prabho: kAle jetum tu mantriNam nijam | icchA saMjAyate tena jIyate_asau_a.yatnata: ||23||
.
tasya eva - of that.one too =
tat - that.one =
prabho: - of the gentleman =
kAle jetum tu – but to conquer in time =
mantriNam nijam – the native minister =
icchA saMjAyate – desire arises
tena x
jIyate asau a.yatnata: - x.
~va.23. When, after some time, his master
desires to stop that minister, the minister surrenders to that very desire without
any effort.
~m.23 In course of time, when his Lord feels that he should be vanquished, the
Lord then wills so. The minister surrenders without any protest.
~sv.23 When in due course of time there arises such a wish in the heart of the king, this minister can be easily defeated.
~vlm.23. It is in the long run of its advancement in spiritual knowledge, that the soul feels a desire in itself to subdue its minister; who is otherwise ungovernable of its nature by lenient measures. (Govern your mind or it will govern you. The mind is best taught by whip).
त्रैलोक्य-बलिनाम् मल्लम् उच्छ्वासित-जगत्.त्रयम् । जेतुम् चेद्_अस्ति ते शक्ति:_तत्.पराक्रमवान्_असि ॥२४॥
trailokya-balinAm mallam ucchvAsita-jagat.trayam | jetum ced_asti te zakti:_tat.parAkramavAn_asi ||24||
.
trailokya-balinAm mallam x
ucchvAsita-jagat.trayam x
if to conquer is in your power
you can overwhelm that.one
.
~vlm.24 You are said to be valiant if you can conquer this greatest of the giants in the three worlds who has been worrying all people out of their breath.
~m.24 If you have that strength to overwhelm that minister, who is the better of the best of all warriors in all the three worlds, you will be a great warrior.
~sv.24-25 He is the most powerful in all the three worlds; and the three worlds are but his exhalation!
~vlm.24. You are then said to be valiant, if you can conquer this greatest of the giants in the three worlds, who has been worrying all people out for their breath. (The mind longs for occupation).
...VA he (the minister) is the most powerful of all powers in triloka, his exhalation is the triple world. If one is able to subdue him, he is the great hero. avAnasi ?? you desire??
AS: Even tho he was not Vishnu, he defeated ... Otherwise, your translation suggests a meaning that Vishnu did not defeat them! The second line means: If you have the power to win over him (jetum te zakti: asti cet ), then you are mighty (tat parAkramavAn asi ). Note the second person construction.
va.24. This minister is the most powerful of all powers in the world;
this triple world is just his exhalation! If you are able to subdue him,
you are a great hero.
#tatparAkrama
तस्मिन्*न्_अभ्युदिते सूर्ये त्रैलोक्य-कमल-आकारा: । इमे विकासम् आयान्ति विलीयन्ते_sस्तम् आगते ॥२५॥
tasmin*_abhyudite sUrye trailokya-kamala-AkArA: | ime vikAsam AyAnti vilIyante_astam Agate ||25||
.
when that.one is a risen sun
the Three Worlds are lotuses that come to blossom
:
they close their petals when darkness comes
.
~m.25 This minister is the sun for the lotuses called the three worlds. When he is bright, the worlds will bloom. When he sets, the worlds will fade away.
तम् एवम् एकया बुद्ध्या व्यामोह-परिहीनया । यदि जेतुम् समर्थो_असि धीरस्_तद्_असि सु.व्रत ॥२६॥
tam evam ekayA buddhyA vyAmoha-parihInayA | yadi jetum samartha:_asi dhIras_tad_asi su.vrata ||26||
.
that.one
so
by single.mindedly demolishing delusion
:
if
you're able to conquer him like a hero, that you are, my learned young fellow
...
~m.26 O one of good vows, if you can overcome this minister with single minded effort, then you are really a wise and courageous person.
~sv. If you have the ability to conquer him, then, indeed, you are a hero.
~vlm.26. It is only by the aid of this intellect of yours, and by removal of your ignorance, that you can subdue this minister, and be famed for your wisdom.
तस्मिन्_जिते जिता: लोका: भविष्यन्ति_अजिता: अपि । अजिते तु_अजिता: एते चिर-काल=जिता: अपि ॥२७॥
tasmin_jite jitA: lokA: bhaviSyanti_ajitA: api | ajite tu_ajitA: ete cira-kAla=jitA: api ||27||
.
tasmin jite – when that.one is won =
jitA: lokA: bhaviSyanti – the worlds will be won =
ajitA: api – even unwon =
ajite tu – altho unwon =
ajitA: ete – these are unwon =
cira-kAla=jitA: api - tho long.since-won.
~va.27. When this minister is subdued, all worlds are won, even if they
are not won. If he is not subdued, nothing is won, even if you conquer the
whole world.
~vlm.27 By subduing this minister, you become the conqueror of the world, tho
you are no victor of it. By not subjugating this minister, you can have no
subjection over the world, tho you may be the master of it.
~m.27 If he is vanquished all worlds present and future will be conquered. Otherwise, whatever countries have been conquered by you can be deemed to be unconquered.
~sv.27 When the minister arises, the three worlds are manifested, even as the lotus blossoms when the sun rises. When he retires, the three worlds become dormant. If you can conquer him, with your mind utterly one-pointed and completely free of delusion and ignorance, then you are a hero. If he is conquered, then all the worlds and everything in them are conquered. If he is not conquered, then nothing is conquered, even if you think you have conquered this or that in this world.
~vlm.27. By subduing this minister, you become the subduer of the world, tho you are no victor of it; and by your unsubjection of this, you can have no subjection over the world, tho may be the master of it.
va.27. When this minister is subdued, all worlds are won, even if they
are not won. If he is not subdued, nothing is won, even if you conquer
the whole world.
तस्माद् अनन्त-सिद्धि=अर्थम् शाश्वताय सुखाय च । तज्.जये यत्नम् आतिष्ठ कष्ठय_अपि हि चेष्टया ॥२८॥
tasmAt_ ananta-siddhi=artham zAzvatAya sukhAya ca | taj.jaye yatnam AtiSTha kaSThaya_api hi ceSTayA ||28||
.
tasmAt – fr that.one =
ananta-siddhi=artham – the boundless-siddhi-purpose =
zAzvatAya sukhAya ca – and for eternal happiness =
taj.jaye – i that.one-conquering =
yatnam AtiSTha – make an effort =
kaSThayA api hi ceSTayA - x.
~vlm.28. Therefore be diligent to overcome this minister, by your best and most ardent exertions, on account of effecting your perfect consummation, and securing your everlasting happiness.
~sv.28-29 Hence, my son, in order to attain absolute perfection and eternal bliss, strive with all your might and in every possible manner, whatever be the difficulties and obstacles, to conquer that minister.
~va.28. Therefore, to achieve the absolute perfection and infinite bliss,
it is necessary to put all the efforts to subdue that minister despite all
difficulties.
~m.28 So, for the sake of eternal happiness, attempt to conquer him even if it
is difficult.
स.सुर-दनुज-नाग-यक्ष=सम्घम्
sa.sura-danuja-nAga-yakSa=saMgham
स.नर-महोरग-किन्नरम् समेतम् ।
sa.nara-mahoraga-kinnaram sametam |
त्र्जगत्_अपि वशी.कृतम् समन्तात्
trjagat_api vazI.kRtam samantAt
अतिबलिना ननु हेलया_एव तेन ॥२९॥
atibalinA nanu helayA_eva tena ||29||
.
sa.sura-danuja-nAga-yakSa=saMgham
thm with=Brightling-danu.born-nAga.Snake-yakSha.Warder=gathering
with Brightlings & Demon.born-nAga.Snakes & yakSha.Warders gathering
thm with=Humans & Bellycrawlers & kiMnara.Whatnots
together
the Three Worlds api vazI.kRtam
entirely
atibalinA nanu
such overpowering strength
helayA eva
with such a weapon
tena
w that.one
.
va.29. This mighty minister easily holds the whole triple world
together with all its Gods, demons, huge serpents, yakshas, men and kinnaras.
~vlm.29 It is easy for he who has been able to subdue this minister by his
superior might to overcome the triple world and keep all its beings of Gods and
demons, the bodies of naagas and men, the races of yakshas and rakshas, and the
tribes of serpents and kinnaras.
~m.29 This minister of immense might has kept all the beings in the three worlds, without exception, in his hold.
~sv.28-29 Hence, my son, in order to attain absolute perfection and eternal bliss, strive with all your might and in every possible manner, whatever be the difficulties and obstacles, to conquer that minister.
~vlm.29. It is easy for him to overcome the triple world, and keep all its beings of Gods and demons, and the bodies of NAgas and men, together with the races of yakSas and rakSas, and the tribes of serpents and Kinnaras, who has been able to subdue this minister by his superior might. (Govern yourself; and you govern all besides).
va.29. This mighty minister easily holds the whole triple world
together with all its Gods, demons, huge serpents, yakshas, men and kinnaras.
oॐm
ÂUUMmmmm....
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
+++
++
+
Comments and suggestions
are welcome at
Please begin the Subject line with the relevant sarga/canto Number, e.g. "re: y5084".
+
The complete YVFiles,
including the Concordant Glossary, and every Sarga/Canto,
in their most recent update,
can be downloaded at:
All YVFiles:
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
Concordant Glossary (CGl1405)
https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
DAILY READINGS 04 March
fm5024 2.mr04-05 Controlling the Minister .z71
fm7034 2.mr03-04 REALIZATION .z48
https://www.dropbox.com/s/uznp4xr2x5b4cbu/fm7034%202.mr03-04%20REALIZATION%20.z48.docx?dl=0
fm2009 1.mr03-04 On karma and pauruSha .z43
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स मनो_ भवेत् ।
saMkalpAt sa mana:_ bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
Wordviewer is a free tool from Microsoft
that permits proper formatting
if you are not a Word user
downloadable at
https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
Jiva Das
FM5023 ON CONQUERING THE WORLD 2.mr06 .z29
FM.5.1-FM.5.24
https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0
FM.5.23 ON CONQUERING THE WORLD
सर्ग 5.२३
sarga 5.23
सर्ग ५.२३
sarga 5.23
विरोचन* उवाच ।
vasiSTha uvAca |
अस्ति पुत्र_अति.विततो देशो विपुल.कोटरः ।
asti putra_ati.vitata: deza:_vipula.koTara: |
त्रैलोक्यानाम् सहस्राणि यत्र मान्ति बहून्य् अपि ॥५।२३।१॥
trai.lokyAnAm sahasrANi yatra mAnti bahUni_api ||5|23|01||
यत्र न_अम्भोdhaयो_न_अपि सागरा* वा न च_अद्रयः ।
yatra na_ambhodhaya:_na_api sAgarA: vA na ca_adraya: |
न वनानि न तीर्थानि न नद्यो_न सराम्सि च ॥५।२३।२॥
na vanAni na tIrthAni na nadya:_na sarAmsi ca ||5|23|02||
न महीम् न_अपि च_आकाशम् न द्यौर्_न पवन.आदयः ।
na mahIm na_api ca_AkAzam na dyau:_na pavana.Adaya: |
न चन्द्र.अर्कौ न लोकेशा* न देवा* न.च दानवाः ॥५।२३।३॥
na candra.arkau na lokezA: na devA: na.ca dAnavA: ||5|23|03||
न भूत.यक्ष.रक्षाम्सि न गुल्मा* न वन.श्रियः ।
na bhUta.yakSa.rakSAmsi na gulmA: na vana.zriya: |
न काष्ठ.तृण.भूतानि स्थावराणि चराणि च ॥५।२३।४॥
na kASTha.tRNa.bhUtAni sthAvarANi carANi ca ||5|23|4||
न_अपो_न ज्वलनो_न_आशा न_ऊर्ध्वम् न_अधो न विष्टपम् ।
na_apa:_na jvalana:_na_AzA_na_Urdhvam na_adha:_na viSTapam |
न लोको_न_आतपो_न_अहम् न हरि.इन्द्र.हर.आदयः ॥५।२३।५॥
na loka:_na_Atapa:_na_aham na hari.indra.hara.Adaya: ||5|23|05||
एक एव_अस्ति सु.महाम्स्_तत्र राजा महा.द्युतिः ।
eka eva_asti su.mahAms_tatra rAjA mahA.dyuti: |
सर्व.कृत्.सर्व.गः सर्वः स* च तूष्णीम् व्यवस्थितः ॥५।२३।६॥
sarva.kRt.sarva.ga: sarva: sa* ca tUSNIm vyavasthita: ||5|23|06||
तेन सम्कल्पितो मन्त्री सर्व.सन्.मन्त्रण.उन्मुखः ।
tena saMkalpita:_mantrI sarva.sat.mantraNa.unmukha: |
अघटम् घटयति_आशु घटम् विघटयत्य्_अलम् ॥५।२३।७॥
aghaTam ghaTayati_Azu ghaTam vi.ghaTayati_alam ||5|23|07||
भोक्तुम् न किम्चिच्_छक्नोति न च जानाति किम्चन ।
राजार्थम् केवलम् सर्वम् करोत्य्_अज्ञो ऽपि सन् सदा ॥५।२३।८॥
स* एव सर्व.कार्य.एक.कर्ता तस्य महीपतेः ।
sa: eva sarva.kArya.eka.kartA tasya mahIpate: |
राजा केवलम् एकान्ते स्वस्थ* एव_अवतिष्ठते ॥५।२३।९॥
rAjA kevalam ekAnte svastha* eva_ava.tiSThate ||5|23|09||
आधि.व्याधि=विनिर्मुक्तः कः स* देशो महामते ।
Adhi.vyAdhi=vinirmukta: ka: sa* deza:_mahA.mate |
कथम् आसाद्यते च_अपि केन वा_अधिगत: प्रभो ॥५।२३।१०॥
katham AsAdyate ca_api kena vA_adhigata: prabho ||5|23|10||
क: स* तादृग्.विधो_मन्त्री राजा च_अपि महाबलः ।
ka: sa* tAdRk.vidha:_mantrI rAjA ca_api mahA.bala: |
हेम.आलून.जगज्.जालैर्_यो ऽस्माभिर्_अपि नो* जितः ॥५।२३।११॥
hema.AlUna.jagat.jAlai:_ya:_*smAbhi:_api no* jita: ||5|23|11||
अ.पूर्वम् एतद् आख्यानम् मम_अमर.भय=प्रद ।
a.pUrvam etat_AkhyAnam mama_amara.bhaya=prada |
कथय_अपनय_अस्माकम् हृद्.व्योम्नि संशय.अम्बुदम् ॥५।२३।१२॥
kathaya_apanaya_asmAkam hRt.vyomni saMzaya.ambudam ||5|23|12||
स* तत्र मन्त्री बलवान् देव.असुर.गणै: सुत ।
sa* tatra mantrI balavAn deva.asura.gaNai: suta |
समेतैर्_लक्ष.गुणितैर्_अपि न_आक्रम्यते मनाक् ॥५।२३।१३॥
sametai:_lakSa.guNitai:_api na_Akramyate manAk ||5|23|13||
न_असौ सहस्र.नयनो_न यमो_न धन.ईश्वरः ।
na_asau sahasra.nayana:_na yama:_na dhana.Izvara: |
न_अमरो_न_असुरो_वा_अपि यदि पुत्रक जीयते ॥५।२३।१४॥
na_amara:_na_asura:_vA_api yadi putraka jIyate ||5|23|14||
तत्र_असि.मुसल.प्रास.वज्र.वक्र.गद.आदयः ।
tatra_asi.musala.prAsa.vajra.vakra.gada.Adaya: |
हेतयः कुण्ठताम् यान्ति दृषदि_इव_उत्पल.आहतिः ॥५।२३।१५॥
hetaya: kuNThatAm yAnti dRSadi_iva_utpala.Ahati: ||5|23|15||
गम्यो ऽसौ न_अस्त्र.शस्त्राणाम् न भट.उद्भव.कर्मणाम् ।
gamya:_*sau na_astra.zastrANAm na bhaTa.udbhava.karmaNAm |
तेन देव.असुराः सर्वे सर्वदा_एव वशी.कृताः ॥५।२३।१६॥
tena deva.asurA: sarve sarvadA_eva vazI.kRtA:||16||
अ.विष्णुना_अपि तेन_इह हिरण्याक्ष.आदयो ऽसुराः ।
a.viSNunA_api tena_iha hiraNyAkSa.Adaya:_*surA: |
पातिताः कल्प.वातेन मेरु.कल्प.द्रुमा* इव ॥५।२३।१७॥
pAtitA: kalpa.vAtena meru.kalpa.drumA* iva ||5|23|17||
नारायण.आदयो_देवा* अपि सर्व.अवबोधिनः ।
nArAyaNa.Adaya:_devA* api sarva.avabodhina: |
तेन_आक्रम्य यथाकामम् अवटेषु निवेशिताः ॥५।२३।१८॥
tena_Akramya yathAkAmam avaTeSu ni.vezitA: ||5|23|18||
तत्.प्रसादेन साटोपम् पञ्च.मात्र.शरः स्मरः ।
tat.prasAdena sATopam paJca.mAtra.zara: smara: |
त्रैलोक्यम् इदम् आक्रम्य सम्राड्_इव विवल्गति ॥५।२३।१९॥
trailokyam idam Akramya samrAT_iva vi.valgati ||5|23|19||
सुर.असुर.ओघ=गृह्यो ऽपि गुण.हीनो ऽपि दुर्मतिः ।
sura.asura.ogha=gRhya:_*pi guNa.hIna:_*pi dur.mati: |
दुर्.आकृतिर्_अपि क्रोधस् तत्.प्रसादेन जृम्भते ॥५।२३।२०॥
dur.AkRti:_api krodha:_tat.prasAdena jRmbhate ||5|23|20||
देह.असुर.सहस्राणाम् संगरो यः पुनः पुनः ।
deha.asura.sahasrANAm saMgara:_ya: puna: puna: |
तद् एतत् क्रीडनम् तस्य मन्त्रिणो_मन्त्र.शालिनः ॥५।२३।२१॥
tat_etat krIDanam tasya mantriNa:_mantra.zAlina: ||5|23|21||
न मन्त्री केवलम् पुत्र तेन_एव प्रभुणा यदि ।
na mantrI kevalam putra tena_eva prabhuNA yadi |
जीयते तत् सु.जेयो ऽसाव् अन्यथा त्व् अचल.उपम: ॥५।२३।२२॥
jIyate tat su.jeya:_*sau_anyathA tu_acala.upama: ||5|23|22||
तस्य_एव तत्.प्रभो: काले जेतुम् तु मन्त्रिणम् निजम् ।
tasya_eva tat.prabho: kAle jetum tu mantriNam nijam |
इच्छा संजायते तेन जीयते ऽसाव् अयत्नत: ॥५।२३।२३॥
icchA saMjAyate tena jIyate_asau_a.yatnata: ||5|23|23||
त्रैलोक्य.बलिनाम् मल्लम् उच्छ्वासित.जगत्.त्रयम् ।
trailokya.balinAm mallam ucchvAsita.jagat.trayam |
जेतुम् चेद् अस्ति ते शक्तिस् तत्.पराक्रमवान् असि ॥५।२३।२४॥
jetum cet_asti te zakti:_tat.parAkramavAn asi ||5|23|24||
तस्मिन्न्*_अभ्युदिते सूर्ये त्रैलोक्य.कमल.आकाराः ।
tasmin_abhyudite sUrye trailokya.kamala.AkArA: |
इमे विकासम् आयान्ति विलीयन्ते ऽस्तम् आगते ॥५।२३।२५॥
ime vikAsam AyAnti vilIyante_astam Agate ||5|23|25||
तम् एवम् एकया बुद्ध्या व्यामोह.परिहीनया ।
tam evam ekayA buddhyA vyAmoha.parihInayA |
यदि जेतुम् समर्थो ऽसि धीरस् तद् असि सुव्रत ॥५।२३।२६॥
yadi jetum samartha:_asi dhIras_tat_asi su.vrata ||5|23|26||
तस्मिञ् जिते जिता लोका* भविष्यन्त्य् अजिता अपि ।
tasmin_jite jitA: lokA: bhaviSyanti_ajitA: api |
अजिते त्व् अजिता एते चिर.काल=जिता अपि ॥५।२३।२७॥
ajite tu_ajitA: ete cira.kAla=jitA: api ||5|23|27||
तस्माद् अनन्त.सिddhy.अर्थम् शाश्वताय सुखाय च ।
tasmAt_ananta.siddhi.artham zAzvatAya sukhAya ca |
तज्.जये यत्नम् आतिष्ठ कष्ठय_अपि हि चेष्टया ॥५।२३।२८॥
tat.jaye yatnam AtiSTha kaSThaya_api hi ceSTayA ||5|23|28||
स.सुर.दनुज.नाग.यक्ष=संघम्
sa.sura.danuja.nAga.yakSa=saMgham
स.नर.महोरग.किन्नरम् समेतम् ।
sa.nara.mahoraga.kinnaram sametam |
त्रिजगद् अपि वशी.कृतम् समन्ताद्
tri.jagat_api vazI.kRtam samantAt
अतिबलिना ननु हेलया_एव तेन ॥५।२३।२९॥
ati.balinA nanu helayA_eva tena ||5|23|29||
||
oॐm
FM.5.23
ON CONQUERING THE WORLD
The Râjâ.King
Virochana the Shining
said
to his son
Bali the Stout
—
.
अस्ति पुत्र_अति.विततो देशो विपुल.कोटरः ।
asti putra_ati.vitata: deza:_vipula.koTara: |
त्रैलोक्यानाम् सहस्राणि यत्र मान्ति बहून्य् अपि ॥५।२३।१॥
trai.lokyAnAm sahasrANi yatra mAnti bahUni_api ||5|23|01||
.
asti putra_ati.vitata:
deza:_vipula.koTara: |
trai.lokyAnAm sahasrANi
yatra mAnti bahUni_api .
.
there *is,
my boy,
a certain vast outspreading place
–
a Great Hollow
&
it holds
many thousands of Triple Worlds
.
*m.1 my child, There was once a vast region/ country which could hold millions of triune worlds within its expanse.
*is <asti> is what grammarians call
the Historical Present
and translate
"was".
I
say
"*is"
is enuf to remind you that
U shd read this kind of Tale
with Present Feeling.
if the poet wished so,
s/he would have said <Asit>
there was
.
*sv. ... a vast realm, wide enough to engulf the three worlds.
*vlm. ... an extensive country, my son, somewhere in this universe, with a spacious concavity therein, whose ample space is able to hold thousands of worlds and many more spheres in it.
*va. ... a great vast reality, in which thousands of the triple worlds are just a tiny speck.
*jd.1 . asti putra There is, my son, ati.vitato deza: a widely.outspread place vipula.koTara: a great hollow trailokyAnAm sahasrANi yatra where the three worlds mAnti bahUni_api are measured in multitudes.
यत्र न_अम्भोdhaयो_न_अपि सागरा* वा न च_अद्रयः ।
yatra na_ambhodhaya:_na_api sAgarA: vA na ca_adraya: |
न वनानि न तीर्थानि न नद्यो_न सराम्सि च ॥५।२३।२॥
na vanAni na tIrthAni na nadya:_na sarAmsi ca ||5|23|02||
.
yatra na ambhodhaya: यत्र न अम्भोदयः ... where there are no oceans na api sAgarA: vA न अपि सागराः वा nor even any seas na ca adraya: न च अद्रयः and no mountains na vanAni न वनानि no forests na tIrthAni न तीर्थानि no sacred springs na nadya: न नद्यः nor rivers na sarAmsi ca न सरांसि च nor any lakes...
it is a place
where
there are no oceans, nor even any seas
no mountains there,
no forests,
no sacred springs,
no rivers,
nor any lakes
...
*vlm.2. It is devoid of the wide oceans and seas and high mountains, as there are in this earth; and there are not such forests, rivers and lakes, nor holy places of pilgrimage, as you see here below.
*m. ... no forests, no holy places, no earth [? no text!]
*jd.2 . yatra na ambhodhaya: यत्र न अम्भोदयः ... where there are no oceans na api sAgarA: vA न अपि सागराः वा nor even any seas na ca adraya: न च अद्रयः and no mountains na vanAni न वनानि no forests na tIrthAni न तीर्थानि no sacred springs na nadya: न नद्यः nor rivers na sarAmsi ca न सरांसि च nor any lakes...
न महीम् न_अपि च_आकाशम् न द्यौर्_न पवन.आदयः ।
na mahIm na_api ca_AkAzam na dyau:_na pavana.Adaya: |
न चन्द्र.अर्कौ न लोकेशा* न देवा* न.च दानवाः ॥५।२३।३॥
na candra.arkau na lokezA: na devA: na.ca dAnavA: ||5|23|03||
.
na mahIm न महीम् ... no Earth na api ca AkAzam न अपि च आकाशम् nor any Space for it na dyaus न द्यौः no sky na pavanAdaya: न पवन.आदयः no winds &c na candrArkau न चन्द्र.अर्कौ no moon and sun na lokezA: न लोकेशाः no WorldLords na devA: न देवाः no Gods na.ca dAnavA: न.च दानवाः and no demons; ...
no Earth
—no Space for it—
no sky, no winds at.all,
no moon and sun,
no WorldLords,
no Gods,
no Demons
...
*va: There is no earth, no space, no skies,
no winds, no sun or moon, no
God [..God?] {jd: loka.Iza world.Lord, planetary ruler. das....@gmail.com }, no demi.Gods or
demons.
*m.2.6 In that vast region there were …, no earth, no sky, no atmosphere no
sun, no moon. There were no Indras, Haris and Haras, no beings of any kind or species,
...
*sv. In it there are … no earth, no sky, no winds, no moon, no Gods, no demons, no demiGods, ...
*vlm.3. There is neither land nor sky, nor the heavenly orbs as on high; nor are there these suns and moons, nor the regents of the spheres, nor their inhabitants of Gods and demons.
*jd.3 . na mahIm न महीम् ... no Earth na api ca AkAzam न अपि च आकाशम् nor any Space for it na dyaus न द्यौः no sky na pavanAdaya: न पवन.आदयः no winds &c na candrArkau न चन्द्र.अर्कौ no moon and sun na lokezA: न लोकेशाः no WorldLords na devA: न देवाः no Gods na.ca dAnavA: न.च दानवाः and no demons; ...
न भूत.यक्ष.रक्षाम्सि न गुल्मा* न वन.श्रियः ।
na bhUta.yakSa.rakSAmsi na gulmA: na vana.zriya: |
न काष्ठ.तृण.भूतानि स्थावराणि चराणि च ॥५।२३।४॥
na kASTha.tRNa.bhUtAni sthAvarANi carANi ca ||5|23|4||
.
...
na bhUta.yakSa.rakSAmsi na gulmA: na vana.zriya: | na kASTha.tRNa.bhUtAni
sthAvarANi carANi ca
.
न भूत.यक्ष.रक्षाम्सि no bhUta Spirits, yakSa Warders, or rakSa Guards, न गुल्मा न वन.श्रिय: no bushes or thick forests [where they may hide], न काष्ठ.तृण.भूतानि no creatures of wood and grass, स्थावराणि चराणि च still and moving.
no bhUta Spirits, yakSha.Warders, or rakSha.Guards,
no bushes or thick forests
(to hide from them)
no creature of the woods and grasslands
still or moving
...
*va...., no beings at all, moving or unmoving.
*vlm. ... nor those tribes of plants and trees, woods or grass; nor the moving and immovable beings....
*jd.4 न भूत.यक्ष.रक्षाम्सि no bhUta Spirits, yakSa Warders, or rakSa Guards, न गुल्मा न वन.श्रिय: no bushes or thick forests [where they may hide], न काष्ठ.तृण.भूतानि no creatures of wood and grass, स्थावराणि चराणि च still and moving.
न_अपो_न ज्वलनो_न_आशा न_ऊर्ध्वम् न_अधो न विष्टपम् ।
na_apa:_na jvalana:_na_AzA_na_Urdhvam na_adha:_na viSTapam |
न लोको_न_आतपो_न_अहम् न हरि.इन्द्र.हर.आदयः ॥५।२३।५॥
na loka:_na_Atapa:_na_aham na hari.indra.hara.Adaya: ||5|23|05||
.
na_apa:
na jvalana:
na_AzA
na_Urdhvam
na_adha:
na viSTapam |
na loka:
na_Atapa:
na_aham
na hari.indra.hara.Adaya: .
.
no water, no flame, no sky,
no up,
no down,
no other worlds, nor this one,
no hot sun,
no ''I'',
no hari, indra, hara
ot any of the other Gods
...
*va.5. There is no water, no fire or air
[?AzA]; no up, down or sidewise [?viSTapa], no people [loka, in its common
sense], no light, no 'me'[?aham, not mAm, which implies an object], no Gods:
Hari, Indra, Hara and others.
*vlm.5. ... no fire nor air; nor are there the sides of the compass, nor the
regions you call above and below. There is no light nor shadow, nor the
peoples, nor the Gods Hari, Indra and Siva, nor any of the inferior deities or
demiGods there.
*jd.5 . na apas No water na jvalana: no flame na AzA no sky na Urdhvam na adhas no up, no down, na viSTapam no worlds tri.vISTapa, the three worlds na loka: no world this world na Atapa: no heat/sunlight na aham no ''I'' na hari.indra.hara.=Adaya: no Hari, Indra, Hara &c
एक एव_अस्ति सु.महाम्स्_तत्र राजा महा.द्युतिः ।
eka eva_asti su.mahAms_tatra rAjA mahA.dyuti: |
सर्व.कृत्.सर्व.गः सर्वः स* च तूष्णीम् व्यवस्थितः ॥५।२३।६॥
sarva.kRt.sarva.ga: sarva: sa* ca tUSNIm vyavasthita: ||5|23|06||
.
eka eva_asti su.mahAms_tatra rAjA mahA.dyuti: |
sarva.kRt.sarva.ga: sarva: sa* ca tUSNIm vyavasthita: .
.
एक एव_अस्ति सु.महान् There is only one so very great, तत्र राजा महा.द्युतिः there he is greatly.glorious King, सर्व.कृत्.सर्व.गः सर्वः he does everything, goes everywhere, is everything, सः च तूष्णीम् व्यवस्थितः and he quite quietly ( / unchangeably) continues there.
there's only one so very great
:
there he is
greatly.glorious,
the King
!
he
does everything,
goes everywhere,
is everything,
and
quite quietly flourishes there
.
*vlm.6. There is a great sovereign ... full of ineffable light.... *sv.6 Only one ... that is the supreme light. va. ... the greatest effulgent light, m. ... most effulgent.... ..jd. I settle for a poor man's "glorious", which veils my democratic disdain when applied to hereditary monarchs, but means no disdain here for the self.achieved Self.
#sthA .> #sthita > #avasthita >#vyavasthita व्यवस्थित p.p. Placed in order, arranged. • Settled, fixed • • Based on, resting on. •.• Comp. being in or on or at (tasmin or comp) • based or dependent on (loc) • resolved upon (tasmin) • persevering in (tasmin) or comp • with vAkye, "abiding in what is said", obeying) •.• #v..viSaya limited in sphere or range.
.AB. rAjA AtmA | tUSNIm vyavasthita: | kUTastha [topmost; unchangeable] iti yAvat ||5|23|
*m.2.6 .... There was only one being. He was most effulgent. He was everything, in everything....
एक एव_अस्ति सु.महान् There is only one so very great, तत्र राजा महा.द्युतिः there he is greatly.glorious King, सर्व.कृत्.सर्व.गः सर्वः he does everything, goes everywhere, is everything, सः च तूष्णीम् व्यवस्थितः and he quite quietly ( / unchangeably) continues there.
तेन सम्कल्पितो मन्त्री सर्व.सन्.मन्त्रण.उन्मुखः ।
tena saMkalpita:_mantrI sarva.sat.mantraNa.unmukha: |
अघटम् घटयति_आशु घटम् विघटयत्य्_अलम् ॥५।२३।७॥
aghaTam ghaTayati_Azu ghaTam vi.ghaTayati_alam ||5|23|07||
.
tena – w him
saMkalpita: mantrI – a fancied/conceptual Minister . sarva.san.mantraNa.unmukha: . attentive to every sort of administration . a.ghaTam ghaTayati Azu – he could quickly sort.out a mess . ghaTam vi.ghaTayati_alam . and as quickly mess it up again.
with him he fancies a Minister . sarva.san.mantraNa.unmukha: . attentive to every sort of administration .
a.ghaTam ghaTayati Azu – he could quickly sort.out a mess . ghaTam vi.ghaTayati_alam . and as quickly mess it up again.
*vlm.7. He had elected a minister, who was clever in administration and brought about what was impossible to be done, and prevented all mishaps from coming to pass.
*sv.7 Prompted by him, the king, his minister does everything — what has not been he brings about and what is, he alters.
*m.7 He elected a minister who was clever in administration, brought about what was impossible to be done, and prevented all mishaps from coming to pass.
*va.7. He has a clever minister, obedient to him in every way. In a moment, he creates whatever was not there and destroys or changes whatever was.
घट् #ghaT .> #ghaTa. . intently occupied or busy with (tasmin), pAN 5.2, 35 +
*jd.7 . tena – w him . saMkalpita: mantrI – a fancied/conceptual Minister . sarva.san.mantraNa.unmukha: . attentive to every sort of administration . a.ghaTam ghaTayati Azu – he could quickly sort.out a mess . ghaTam vi.ghaTayati_alam . and as quickly mess it up again.
भोक्तुम् न किम्चिच्_छक्नोति न च जानाति किम्चन ।
bhoktum na kim.cit_zaknoti na ca jAnAti kim.cana |
राजार्थम् केवलम् सर्वम् करोत्य्_अज्ञो ऽपि सन् सदा ॥५।२३।८॥
rAjA.artham kevalam sarvam karoti_ajJa:_api san sadA ||5|23|08||
.
he's incapable of any enjoyment
.
he does not know much about anything
.
all that he does is to serve his rAjA King,
yet always quite unKnowingly
.
bhoktum na kim.cit_zaknoti na ca jAnAti kim.cana | rAjA.artham kevalam sarvam
karoti_ajJa:_api san sadA
.
*va. ... He is always unconscious; he does
everything only for the sake of his master.
*m. He did not know anything. He did everything for the king and at all times.
*sv. This minister is incapable of enjoying anything, nor does he know anything: tho ignorant and insentient he does everything for the sake of his master, the king.
*vlm.8. He neither ate nor drank, nor did nor knew anything, beside minding and doing his master's behests. In all other respects he was as inactive as a block of stone.
स* एव सर्व.कार्य.एक.कर्ता तस्य महीपतेः ।
sa: eva sarva.kArya.eka.kartA tasya mahIpate: |
राजा केवलम् एकान्ते स्वस्थ* एव_अवतिष्ठते ॥५।२३।९॥
rAjA kevalam ekAnte svastha* eva_ava.tiSThate ||5|23|09||
.
sa: eva
he alone is
sarva.kArya=eka.kartA
the one doer of every duty
tasya mahIpate:
for the EarthLord
rAjA kevalam ekAnte
the King was entirely withdrawn from affairs
svastha: eva ava.tiSThate
keeping to himself
.
*vlm.9 He conducted every business for his master who remained quite retired from all business, enjoying his rest and ease in his seclusion and leaving all his concerns to be managed by his minister.
*m. He did not know anything. He did everything for the king and at all times. He was the only executor of all decisions and doer of all works. The king lay in comfort all alone.
*sv.9 The king remains alone, established in peace.
*va.9. He is the sole doer of all actions
for his master, the great king of everything. The king himself stays in
the absolute solitude, peace and bliss.
then BALIN.THE.STRONG inquired—
10
आधि.व्याधि=विनिर्मुक्तः कः स* देशो महामते ।
Adhi.vyAdhi=vinirmukta: ka: sa* deza:_mahA.mate |
कथम् आसाद्यते च_अपि केन वा_अधिगत: प्रभो ॥५।२३।१०॥
katham AsAdyate ca_api kena vA_adhigata: prabho ||5|23|10||
.
Adhi.vyAdhi=vinirmukta: ka: sa* deza:_mahA.mate |
katham AsAdyate ca_api
kena vA_adhigata: prabho .
.
what is this country where there's no sickness of body or mind
?
out.of your wisdom, father, tell me
:
how do I reach it, what's the way to travel there
?
*m. O father, where is that country ... va. ... that reality without sorrows and diseases? ... *sv. ... free from psychosomatic illnesses? ... *vlm. ... free from all disease and difficulty...
क: स* तादृग्.विधो_मन्त्री राजा च_अपि महाबलः ।
ka: sa* tAdRk.vidha:_mantrI rAjA ca_api mahA.bala: |
हेम.आलून.जगज्.जालैर्_यो ऽस्माभिर्_अपि नो* जितः ॥५।२३।११॥
hema.AlUna.jagat.jAlai:_ya:_asmAbhi:_api no* jita: ||5|23|11||
.
ka: sa* tAdRk.vidha: mantrI – who is he, what sort of Minister? .
rAjA ca_api mahA.bala: . and what about the very powerful King? .
hema.AlUna.jagaj.jAlai: .
w golden.AlUna.world.nets .
ya:_asmAbhi:_api na.u jita: who by us even not.at.all is conquered
.
*VA.11. Who is this minister and who
is this mighty king, whom we cannot conquer, altho we conquered the whole
world?
*m.10.12 … By whom was such a state attained? Who was that minister who was
stronger than his king? Who is that whom even we, who could bring into our hold
all the there worlds, can not vanquish?
*vlm.11. Who is that sovereign of sovran power, and who that minister of so great might; and who being quite apart from the world, are inseparably connected with it, and are invincible by our almighty demoniac power. (This monarch and master is the soul and his minister is the mind).
12
अ.पूर्वम् एतद् आख्यानम् मम_अमर.भय=प्रद ।
a.pUrvam etat_AkhyAnam mama_amara.bhaya=prada |
कथय_अपनय_अस्माकम् हृद्.व्योम्नि संशय.अम्बुदम् ॥५।२३।१२॥
kathaya_apanaya_asmAkam hRt.vyomni saMzaya.ambudam ||5|23|12||
.
I never before heard such a story
tell it to me,
Terror.of.the.Immortals
!
remove the cloud of doubt that blots our Heart's spacious sky
.
a.not.pUrvam.firstly/formerly.m etat.this AkhyAna.story/tale.m . mama.my/for.me, amara.immortal/God.bhaya.fearsome.prada.bestow/offering, kathaya.U.shd.tell . apanaya.U.shd.remove . asmAkam.our/for.us . hRt.Heart.vyomni.in.the.spacious.sky saMzaya.doubt.ambuda.raincloud.m
.
*VA.12. O you, who make the Gods afraid,
this is an unprecedented story. Explain it to me in all details, to remove the
cloud of doubt in the space of my heart.
*vlm.12. Relate to me, O thou dread of the Gods! this marvelous story of the
great might of that minister, in order to remove the cloud of doubt from my
mind, and also why he is unconquerable by us.
*sv.12 The story is wonderful and unheard.of. Kindly explain all this to me in detail.
VIROCHANA THE LUMINOUS said–
स* तत्र मन्त्री बलवान् देव.असुर.गणै: सुत ।
sa* tatra mantrI balavAn deva.asura.gaNai: suta |
समेतैर्_लक्ष.गुणितैर्_अपि न_आक्रम्यते मनाक् ॥५।२३।१३॥
sametai:_lakSa.guNitai:_api na_Akramyate manAk ||5|23|13||
.
that mighty minister could not be overcome
by all the hordes of Gods and Darklings
in their hundreds of thousands
:
sa* tatra mantrI balavAn deva.asura.gaNai: suta | sametai:_lakSa.guNitai:
api na_Akramyate manAk
.
*va. ... even if their might is multiplied
by a hundred thousand.
*vlm. ... even if they were aided by millions of demons fighting on their side.
न_असौ सहस्र.नयनो_न यमो_न धन.ईश्वरः ।
na_asau sahasra.nayana:_na yama:_na dhana.Izvara: |
न_अमरो_न_असुरो_वा_अपि यदि पुत्रक जीयते ॥५।२३।१४॥
na_amara:_na_asura:_vA_api yadi putraka jIyate ||5|23|14||
.
not the thousand.eyed indra
nor yama the DeathLord
nor the Lord of Wealth
nor an Immortal
not even an asura Darkling, son, wins against him
.
na_asau sahasra.nayana: na yama:_na dhana.Izvara: | na_amara:_na_asura:_vA_api
yadi putraka jIyate
.
vlm
तत्र_असि.मुसल.प्रास.वज्र.वक्र.गद.आदयः ।
tatra_asi.musala.prAsa.vajra.vakra.gada.Adaya: |
हेतयः कुण्ठताम् यान्ति दृषदि_इव_उत्पल.आहतिः ॥५।२३।१५॥
hetaya: kuNThatAm yAnti dRSadi_iva_utpala.Ahati: ||5|23|15||
.
tatra
asi.musala.prAsa.vajra.vakra.gada.Adaya: |
hetaya: kuNThatAm yAnti
dRSadi_iva_utpala.Ahati: .
.
there
swords & mallets & spears & thunderbolts & discuses & hammers
are useless
(blades are blunted as.if dulled by striking a millstone)
even against a lotus
.
*va. ... a lotus petal falling against a
rock.
गम्यो ऽसौ न_अस्त्र.शस्त्राणाम् न भट.उद्भव.कर्मणाम् ।
gamya:_asau na_astra.zastrANAm na bhaTa.udbhava.karmaNAm |
तेन देव.असुराः सर्वे सर्वदा_एव वशी.कृताः ॥५।२३।१६॥
tena deva.asurA: sarve sarvadA_eva vazI.kRtA:||16||
.
gamya:_asau na_astra.zastrANAm
he is not to be got.to by missiles and arrows, . na bhaTa.udbhava.karmaNAm . nor the works produced by warriors. . tena deva.asurA: sarve sarvadA_eva vazI.kRtA: All of the Gods and Darklings are always subject to him.
he can't be beat by missiles or arrows or any other warriors' works
.
all of the Gods and Darkling.Demons are ever overcome by him
.
*VA. ... are sustained by his power.
.
gamya
asau
na
astra
zastra
bhaTa
udbhava
karma
tena
deva
sarve
sarvadA
vazIkRta
.
*vlm.16. He is unapproachable by missiles, and invulnerable by arms and weapons, and unseizable by the dexterity of warriors; and it is by his resistless might, that he has brought the Gods and demiGods under his subjection.
अ.विष्णुना_अपि तेन_इह हिरण्याक्ष.आदयो ऽसुराः ।
a.viSNunA_api tena_iha hiraNyAkSa.Adaya:_asurA: |
पातिताः कल्प.वातेन मेरु.कल्प.द्रुमा* इव ॥५।२३।१७॥
pAtitA: kalpa.vAtena meru.kalpa.drumA* iva ||5|23|17||
.
it was not by viShNu
but by him
that hiraNya.akSha Golden.Eye & the rest were
expelled
like the Doomsday Wind uprooting Mount.meru's Doomsday Tree
.
a.viSNunA_api
it was not by viShNu
tena – by him . iha – here . in this case . hiraNyAkSa.Adaya:_asurA: . hiranya.akSha Golden.Eye & the rest were . pAtitA: kalpa.vAtena – expelled/uprooted [double meaning] by the Doomsday Wind . meru.kalpa.drumA iva . like Mount.meru's Doomsday Tree
.
a.viSNunA_api tena_iha
hiraNyAkSa.Adaya:_asurA: |
pAtitA: kalpa.vAtena
meru.kalpa.drumA* iva
.
*m. Barring Vishnu, all other Gods and danava warriors like hiraNyakSa had fallen to him like mountains cracking under the force of the winds at the time of dissolution.
*va.17. It is he, and not Vishnu, who
defeated the demons hiraNyakSa and others, like winds of the final dissolution
of the universe break down the mighty trees on the_meru mountain.
*vlm.17 It was he who defeated our forefathers, the mighty Hiranyakashipu
and hiraNyakSa, before they were destroyed by the great Vishnu who felled the
giant asuras like a storm breaks down sturdy and rock.like oaks. *It is
recorded, that the forefathers of Bali to the fourth ascent, were all destroyed
by Vishnu, who took upon him the first four shapes of his ten incarnations,
namely; those of the fish, tortoise, the boar and the biform man and lion, to
destroy them one after another; till he took his fifth form of the dwarf, to
kill Bali also. Hence it was one family of the Asuras at mavalipura in Deccan,
that called down Vishnu five times from his heaven for their destruction).
*jd.17 . a.viSNunA_api – it was not by viShNu . tena – by him . iha – here . in this case . hiraNyAkSa.Adaya:_asurA: . hiranya.akSha Golden.Eye & the rest were . pAtitA: kalpa.vAtena – expelled/uprooted [double meaning] by the Doomsday Wind . meru.kalpa.drumA iva . like Mount.meru's Doomsday Tree.
नारायण.आदयो_देवा* अपि सर्व.अवबोधिनः ।
nArAyaNa.Adaya:_devA* api sarva.avabodhina: |
तेन_आक्रम्य यथाकामम् अवटेषु निवेशिताः ॥५।२३।१८॥
tena_Akramya yathAkAmam avaTeSu ni.vezitA: ||5|23|18||
.
even Gods like nArAyaNa.Manway
full of understanding
have been overcome by him, and confined at his pleasure
stuck in holes
.
nArAyaNa.Adaya:_devA* api sarva.avabodhina: | tena_Akramya yathAkAmam
avaTeSu ni.vezitA:
.
*vlm. The Gods nArAyaNa and others (who had been the instructors of men), were all foiled by him and confined in their cells of the wombs of their mothers; (by an imprecation of the sage Bhrigu, who denounced them to become incarnate in human forms).
तत्.प्रसादेन साटोपम् पञ्च.मात्र.शरः स्मरः ।
tat.prasAdena sATopam paJca.mAtra.zara: smara: |
त्रैलोक्यम् इदम् आक्रम्य सम्राड्_इव विवल्गति ॥५।२३।१९॥
trailokyam idam Akramya samrAT_iva vi.valgati ||5|23|19||
.
tat.prasAdena by the grace of that.one sATopam proudly paJca.mAtra.zara:
with five arrows smara: trai.lokyam idam Akramya samrAT_iva vivalgati
.
*vlm.19 It is by his favor that kAma, the God with his flower bow and five arrows, has been enabled to subdue and overcome the three worlds and boasts of being their sole emperor.
*va.19. By his grace, the God of love with
his five flower arrows playfully seized all the three worlds like a king.
#sATopa. साटोप puffed up , self.conceited , proud ,
arrogant Va1s.
. rumbling (as clouds) Pan5cat.
. sATopam ind. haughtily mr2icch. Ratna7v.
#vivalg vi>valg विवल्ग् P. .वल्गति , to leap , jump , spring mr2icch. ;
*AB. vivalgati vijRmbhate |
*m.19.21. Barring Vishnu, all other Gods and danava warriors like hiraNyakSa had fallen to him like mountains cracking under the force of the winds at the time of dissolution. He threw even the great nArAyaNa and such into chasms. Cupid is able to seize all the three worlds by five flower arrows, because of his mighty support. Deep anger and resentment which keeps gripping the Gods and asuras is extant and virulent in the worlds because of him (this minister). Frequent was between the two groups (Gods and asuras) is totally a pastime of this minister :
*sv.19 Cupid derives his power from this minister.
*vlm.19. It is by his favour that KAma (cupid), the God with his flower bow and five arrows, has been enabled to subdue and overcome the three worlds, and boasts of being their sole emperor.(KAma called also manoja, is the child of mana or mind, and Kandarpa for his boast of his triumph).
सुर.असुर.ओघ=गृह्यो ऽपि गुण.हीनो ऽपि दुर्मतिः ।
sura.asura.ogha=gRhya:_api guNa.hIna:_api dur.mati: |
दुर्.आकृतिर्_अपि क्रोधस् तत्.प्रसादेन जृम्भते ॥५।२३।२०॥
dur.AkRti:_api krodha:_tat.prasAdena jRmbhate ||5|23|20||
.
sura.Brightling/God.asura.demon/Darkling.ogha.flood\many=gRhya.seizable\perceptible\domestic/household:_api.tho/even – even the Brightling.Darkling.horde.greedy guNa.quality/virtue.hIna.without: api.tho/even – so virtueless durmati.foolish/wicked/illwill/false.opinion: . foul mind durAkRti.disfigured/ugly: api – (foul embodiment too!) krodha: . anger tat.prasAdena – by grace of That .
jRmbhate . gapes/opens
.
*va.20. Anger, however disgusting, and
envy, however lacking merit, which seize hordes of Gods and demons, also exist
by his grace only.
*vlm.20. The Gods and demiGods, the intelligent and the foolish, the deformed
and the irascible, are all actuated by his influence. (Love is the leader to
action according to Plato).
*m.17.21. ... Deep anger and resentment which keeps gripping the Gods and asuras is extant and virulent in the worlds because of him (this minister). Frequent was between the two groups (Gods and asuras) is totally a pastime of this minister :
*sv.20 Anger derives its power from him, too.
#hIna .> #guNahIna .mfn.. void of merit Mn. ix , 89 • free from properties W. ; poor (as food) W.
देह.असुर.सहस्राणाम् संगरो यः पुनः पुनः ।
deha.asura.sahasrANAm saMgara:_ya: puna: puna: |
तद् एतत् क्रीडनम् तस्य मन्त्रिणो_मन्त्र.शालिनः ॥५।२३।२१॥
tat_etat krIDanam tasya mantriNa:_mantra.zAlina: ||5|23|21||
.
thousands of Darkling Bodies
battle again & again
that is the play of that ministerial minister
.
deha.asura.sahasrANAm saMgara:_ya: puna: puna: | tat_etat krIDanam tasya
mantriNa:_mantra.zAlina:
.
deha.asura.sahasrANAm
saMgara:_ya: puna: puna: |
tat_etat krIDanam tasya
mantriNa:_mantra.zAlina:
.
*va. Constant wars between the thousands of
Gods and demons is just a play of this mighty minister.
*sv. It is because of his wish that there is unceasing conflict between good
and evil here.
न मन्त्री केवलम् पुत्र तेन_एव प्रभुणा यदि ।
na mantrI kevalam putra tena_eva prabhuNA yadi |
जीयते तत् सु.जेयो ऽसाव् अन्यथा त्व् अचल.उपम: ॥५।२३।२२॥
jIyate tat su.jeya:_asau_anyathA tu_acala.upama: ||5|23|22||
.
na.no/not mantri.wise/clever\enchanter\conjurer/Minister/councillor kevala.total/sole.m putra.son.x tena.thereby/therewith eva by.with the prabhu.lord.NA yadi.if | jIyat.overpowering/oppressing.e tat.it/he/that su.good/very.jeya: asau.this.yonder m./f. anyathA.otherwhen/otherwise tu.tho/however acala.mountain/hill\unstirring.upama.like/resembling:
.
*VA.22. My son, this minister is subdued
only by his master, for anyone else he is unmovable like a mountain.
*vlm.22 This minister is only manageable by its lord, the silent soul, or
else it is as dull as an immovable rock or restless as the wind.
*m.22 My son, this minister can be vanquished only by his Lord, none else. For all others he is like an invincible mountain.
*sv.22 This minister can only be defeated by his own master, the king; by no one else.
तस्य_एव तत्.प्रभो: काले जेतुम् तु मन्त्रिणम् निजम् ।
tasya_eva tat.prabho: kAle jetum tu mantriNam nijam |
इच्छा संजायते तेन जीयते ऽसाव् अयत्नत: ॥५।२३।२३॥
icchA saMjAyate tena jIyate_asau_a.yatnata: ||5|23|23||
.
tasya eva . of that.one too . tat . that.one . prabho: . of the gentleman .
kAle jetum tu – but to conquer in time . mantriNam nijam – the native minister .
icchA saMjAyate – desire arises tena jIyate asau a.yatnata:
.
nija
saMjAyat
jIyat
.
*va.23. When, after some time, his master
desires to stop that minister, the minister surrenders to that very desire
without any effort.
*m.23 In course of time, when his Lord feels that he should be vanquished, the
Lord then wills so. The minister surrenders without any protest.
*sv.23 When in due course of time there arises such a wish in the heart of the king, this minister can be easily defeated.
*vlm.23. It is in the long run of its advancement in spiritual knowledge, that the soul feels a desire in itself to subdue its minister; who is otherwise ungovernable of its nature by lenient measures. (Govern your mind or it will govern you. The mind is best taught by whip).
त्रैलोक्य.बलिनाम् मल्लम् उच्छ्वासित.जगत्.त्रयम् ।
trailokya.balinAm mallam ucchvAsita.jagat.trayam |
जेतुम् चेद् अस्ति ते शक्तिस् तत्.पराक्रमवान् असि ॥५।२३।२४॥
jetum cet_asti te zakti:_tat.parAkramavAn asi ||5|23|24||
.
trailokya.x.balin.strong/powerful.Am malla.boxer/wrestler.m . ucchvAsita.gladdened/released.jagat.world.traya.trio.m | jetum.to.conquer cet.if asti.is te.their zakti.Shakti.Power.:
tat.that.parAkrama.powerful/heroic.vAn.like asi.you.are.
if to conquer is in your power
you can overwhelm that.one
.
*vlm.24 You are said to be valiant if you can conquer this greatest of the giants in the three worlds who has been worrying all people out of their breath.
*m.24 If you have that strength to overwhelm that minister, who is the better of the best of all warriors in all the three worlds, you will be a great warrior.
*sv.24.25 He is the most powerful in all the three worlds; and the three worlds are but his exhalation!
*vlm.24. You are then said to be valiant, if you can conquer this greatest of the giants in the three worlds, who has been worrying all people out for their breath. (The mind longs for occupation).
...VA he (the minister) is the most powerful of all powers in triloka, his exhalation is the triple world. If one is able to subdue him, he is the great hero. avAnasi ?? you desire??
AS: Even tho he was not Vishnu, he defeated ... Otherwise, your translation suggests a meaning that Vishnu did not defeat them! The second line means: If you have the power to win over him (jetum te zakti: asti cet ), then you are mighty (tat parAkramavAn asi ). Note the second person construction.
va.24. This minister is the most powerful
of all powers in the world; this triple world is just his exhalation! If
you are able to subdue him, you are a great hero.
तस्मिन्न्*_अभ्युदिते सूर्ये त्रैलोक्य.कमल.आकाराः ।
tasmin_abhyudite sUrye trailokya.kamala.AkArA: |
इमे विकासम् आयान्ति विलीयन्ते ऽस्तम् आगते ॥५।२३।२५॥
ime vikAsam AyAnti vilIyante_astam Agate ||5|23|25||
.
when that.one is a risen sun
the Three Worlds are lotuses that come to blossom
:
they close their petals when darkness comes
.
tasmin_abhyudite sUrye trailokya.kamala.AkArA: | ime vikAsam AyAnti vilIyante_astam Agate
.
*m.25 This minister is the sun for the lotuses called the three worlds. When he is bright, the worlds will bloom. When he sets, the worlds will fade away.
तम् एवम् एकया बुद्ध्या व्यामोह.परिहीनया ।
tam evam ekayA buddhyA vyAmoha.parihInayA |
यदि जेतुम् समर्थो ऽसि धीरस् तद् असि सुव्रत ॥५।२३।२६॥
yadi jetum samartha:_asi dhIras_tat_asi su.vrata ||5|23|26||
.
that.one
so
by single.mindedly demolishing delusion
:
if
you're able to conquer him like a hero, that you are, my learned young fellow
...
tam evam ekayA buddhyA vyAmoha.parihInayA | yadi jetum samartha:_asi dhIras_tat_asi su.vrata
.
*m.26 O one of good vows, if you can overcome this minister with single minded effort, then you are really a wise and courageous person.
*sv. If you have the ability to conquer him, then, indeed, you are a hero.
*vlm.26. It is only by the aid of this intellect of yours, and by removal of your ignorance, that you can subdue this minister, and be famed for your wisdom.
तस्मिञ् जिते जिता लोका* भविष्यन्त्य् अजिता अपि ।
tasmin_jite jitA: lokA: bhaviSyanti_ajitA: api |
अजिते त्व् अजिता एते चिर.काल=जिता अपि ॥५।२३।२७॥
ajite tu_ajitA* ete cira.kAla=jitA* api ||5|23|27||
.
tasmin jite – when that.one is won .
jitA: lokA: bhaviSyanti – the worlds will be won .
ajitA: api – even unwon .
ajite tu – altho unwon .
ajitA: ete – these are unwon .
cira.kAla=jitA: api . tho long.since.won
.
*vlm.27 By subduing this minister, you become the conqueror of the world, tho you are no victor of it. By not subjugating this minister, you can have no subjection over the world, tho you may be the master of it.
*m.27 If he is vanquished all worlds present and future will be conquered. Otherwise, whatever countries have been conquered by you can be deemed to be unconquered.
*sv.27 When the minister arises, the three worlds are manifested, even as the lotus blossoms when the sun rises. When he retires, the three worlds become dormant. If you can conquer him, with your mind utterly one.pointed and completely free of delusion and ignorance, then you are a hero. If he is conquered, then all the worlds and everything in them are conquered. If he is not conquered, then nothing is conquered, even if you think you have conquered this or that in this world.
*VA.27. When this minister is subdued, all worlds are won, even if they
are not won. If he is not subdued, nothing is won, even if you conquer
the whole world.
तस्माद् अनन्त.सिddhy.अर्थम् शाश्वताय सुखाय च ।
tasmAt_ananta.siddhi.artham zAzvatAya sukhAya ca |
तज्.जये यत्नम् आतिष्ठ कष्ठय_अपि हि चेष्टया ॥५।२३।२८॥
tat.jaye yatnam AtiSTha kaSThaya_api hi ceSTayA ||5|23|28||
.
tasmAt – fr that.one .
ananta.siddhi=artham – the boundless.siddhi.purpose .
zAzvatAya sukhAya ca – and for eternal happiness .
taj.jaye – i that.one.conquering .
yatnam AtiSTha – make an effort .
kaSThayA api hi ceSTayA
.
zAzvata
tajjaya
AtiSTha
kaSTha
ceSTA
.
*vlm.28. Therefore be diligent to overcome this minister, by your best and most ardent exertions, on account of effecting your perfect consummation, and securing your everlasting happiness.
*sv.28.29 Hence, my son, in order to attain absolute perfection and eternal bliss, strive with all your might and in every possible manner, whatever be the difficulties and obstacles, to conquer that minister.
*va.28. Therefore, to achieve the absolute
perfection and infinite bliss, it is necessary to put all the efforts to subdue
that minister despite all difficulties.
*m.28 So, for the sake of eternal happiness, attempt to conquer him even if it
is difficult.
स.सुर.दनुज.नाग.यक्ष=संघम्
sa.sura.danuja.nAga.yakSa=saMgham
स.नर.महोरग.किन्नरम् समेतम् ।
sa.nara.mahoraga.kinnaram sametam |
त्रिजगद् अपि वशी.कृतम् समन्ताद्
tri.jagat_api vazI.kRtam samantAt
अतिबलिना ननु हेलया_एव तेन ॥५।२३।२९॥
ati.balinA nanu helayA_eva tena ||5|23|29||
.
sa.sura.danuja.nAga.yakSa=saMgham
thm with=Brightling.danu.born.nAga.Snake.yakSha.Warder=gathering
with Brightlings & Demon.born.nAga.Snakes & yakSha.Warders gathering
thm with=Humans & Bellycrawlers & kiMnara.Whatnots together the Three Worlds api vazI.kRtam entirely atibalinA nanu such overpowering strength
helayA eva with such a weapon tena w that.one
.
danuja
nAga
yakSa
saMgha
mahoraga
kinnara
sameta
tri
vazIkR
.
*VA.29. This mighty minister easily holds
the whole triple world together with all its Gods, demons, huge serpents,
yakshas, men and kinnaras.
*vlm.29 It is easy for he who has been able to subdue this minister by his
superior might to overcome the triple world and keep all its beings of Gods and
demons, the bodies of naagas and men, the races of yakshas and rakshas, and the
tribes of serpents and kinnaras.
*m.29 This minister of immense might has kept all the beings in the three worlds, without exception, in his hold.
*sv.28.29 Hence, my son, in order to attain absolute perfection and eternal bliss, strive with all your might and in every possible manner, whatever be the difficulties and obstacles, to conquer that minister.
*vlm.29. It is easy for him to overcome the triple world, and keep all its beings of Gods and demons, and the bodies of NAgas and men, together with the races of yakSas and rakSas, and the tribes of serpents and Kinnaras, who has been able to subdue this minister by his superior might. (Govern yourself; and you govern all besides).
*VA.29. This mighty minister easily holds
the whole triple world together with all its Gods, demons, huge serpents,
yakshas, men and kinnaras.
.
oॐm
.
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
next Canto:
FM5024 CONTROLLING THE MINISTER 2.mr07.08 .z71
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.
--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/94f86d61-9e19-42b9-9651-e0fa09186ff4%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.
Jiva Das
FM5023 ON CONQUERING THE WORLD 2.mr06 .z29
FM.5.1-FM.5.24
https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0
oॐm
FM.5.23
ON CONQUERING THE WORLD
The Râjâ.King
Virochana the Shining
said
to his son
Bali the Stout
—
.
अस्ति पुत्र_अति.विततो देशो विपुल.कोटरः ।
asti putra_ati.vitata: deza:_vipula.koTara: |
त्रैलोक्यानाम् सहस्राणि यत्र मान्ति बहून्य् अपि ॥५।२३।१॥
trai.lokyAnAm sahasrANi yatra mAnti bahUni_api ||5|23|1||
.
there *is,
my boy,
a certain vast outspreading place
–
a Great Hollow
&
it holds
many thousands of Triple Worlds
.
asti putra ati.vitata:
deza: vipula.koTara: of/for the
trailokya.s.anAm sahasra.aNi
yatra mAnti bahu.uni api
.
*m.1 my child, There was once a vast region/ country which could hold millions of triune worlds within its expanse.
*is <asti> is what grammarians call
the Historical Present
and translate
"was".
I
say
"is"
is enuf to remind you that
U shd read this kind of Tale
with Present Feeling.
if the poet wished so,
s/he would have said <Asit>
"there was"
.
*sv a vast realm, wide enough to engulf the three worlds.
*vlm an extensive country, my son, somewhere in this universe, with a spacious concavity therein, whose ample space is able to hold thousands of worlds and many more spheres in it.
*va a great vast reality, in which thousands of the triple worlds are just a tiny speck.
*jd.1 asti putra There is, my son, ati.vitato deza: a widely.outspread place vipula.koTara: a great hollow trailokyAnAm sahasrANi yatra where the three worlds mAnti bahUni_api are measured in multitudes.
यत्र न_अम्भोधयो_न_अपि सागरा* वा न च_अद्रयः ।
yatra na_ambhodhaya:_na_api sAgarA: vA na ca_adraya: |
न वनानि न तीर्थानि न नद्यो_न सराम्सि च ॥५।२३।२॥
na vanAni na tIrthAni na nadya:_na sarAmsi ca ||5|23|2||
.
it is a place
where
there are no oceans, nor even any seas
no mountains there,
no forests,
no sacred springs,
no rivers,
nor any lakes
...
yatra na ambhodhaya: यत्र न अम्भोदयः ... where there are no oceans na api sAgarA: vA न अपि सागराः वा nor even any seas na ca adraya: न च अद्रयः and no mountains na vanAni न वनानि no forests na tIrthAni न तीर्थानि no sacred springs na nadya: न नद्यः nor rivers na sarAmsi ca न सरांसि च nor any lakes...
.
*vlm.2. It is devoid of the wide oceans and seas and high mountains, as there are in this earth; and there are not such forests, rivers and lakes, nor holy places of pilgrimage, as you see here below.
*m no forests, no holy places, no earth [? no text!]
*jd.2 yatra na ambhodhaya: यत्र न अम्भोदयः ... where there are no oceans na api sAgarA: vA न अपि सागराः वा nor even any seas na ca adraya: न च अद्रयः and no mountains na vanAni न वनानि no forests na tIrthAni न तीर्थानि no sacred springs na nadya: न नद्यः nor rivers na sarAmsi ca न सरांसि च nor any lakes...
न महीम् न_अपि च_आकाशम् न द्यौर् न पवन.आदयः ।
na mahIm na_api ca_AkAza.m na dyau:_na pavana.Adaya: |
न चन्द्र.अर्कौ न लोकेशा* न देवा* न.च दानवाः ॥५।२३।३॥
na candra.arkau na lokezA: na devA: na.ca dAnavA: ||5|23|3||
.
no Earth
—no Space for it—
no sky, no winds at.all,
no moon and sun,
no WorldLords,
no Gods,
no Demons
...
na mahIm न महीम् ... no Earth na api ca AkAza.m न अपि च आकाशम् nor any Space for it na dyaus न द्यौः no sky na pavanAdaya: न पवन.आदयः no winds &c na candrArkau न चन्द्र.अर्कौ no moon and sun na lokezA: न लोकेशाः no WorldLords na devA: न देवाः no Gods na.ca dAnavA: न.च दानवाः and no demons; ...
.
*va: There is no earth, no space, no skies,
no winds, no sun or moon, no
God [..God?] {jd: loka.Iza world.Lord, planetary ruler. das....@gmail.com }, no demi.Gods or
demons.
*m.2.6 In that vast region there were …, no earth, no sky, no atmosphere no
sun, no moon. There were no Indras, Haris and Haras, no beings of any kind or
species, ...
*sv. In it there are … no earth, no sky, no winds, no moon, no Gods, no demons, no demiGods, ...
*vlm.3. There is neither land nor sky, nor the heavenly orbs as on high; nor are there these suns and moons, nor the regents of the spheres, nor their inhabitants of Gods and demons.
*jd.3 na mahIm न महीम् ... no Earth na api ca AkAza.m न अपि च आकाशम् nor any Space for it na dyaus न द्यौः no sky na pavanAdaya: न पवन.आदयः no winds &c na candrArkau न चन्द्र.अर्कौ no moon and sun na lokezA: न लोकेशाः no WorldLords na devA: न देवाः no Gods na.ca dAnavA: न.च दानवाः and no demons; ...
न भूत.यक्ष.रक्षाम्सि न गुल्मा* न वन.श्रियः ।
na bhUta.yakSa.rakSAmsi na gulmA: na vana.zriya: |
न काष्ठ.तृण.भूतानि स्थावराणि चराणि च ॥५।२३।४॥
na kASTha.tRNa.bhUtAni sthAvarANi carANi ca ||5|23|4||
.
...
na bhUta.yakSa.rakSAmsi na gulmA: na vana.zriya: | na kASTha.tRNa.bhUtAni
sthAvarANi carANi ca
.
no bhUta Spirits, yakSha.Warders, or rakSha.Guards,
no bushes or thick forests
(to hide from them)
no creature of the woods and grasslands
still or moving
...
न भूत.यक्ष.रक्षाम्सि no bhUta Spirits, yakSa Warders, or rakSa Guards, न गुल्मा न वन.श्रिय: no bushes or thick forests [where they may hide], न काष्ठ.तृण.भूतानि no creatures of wood and grass, स्थावराणि चराणि च still and moving.
*va...., no beings at all, moving or unmoving.
*vlm nor those tribes of plants and trees, woods or grass; nor the moving and immovable beings....
*jd.4 न भूत.यक्ष.रक्षाम्सि no bhUta Spirits, yakSa Warders, or rakSa Guards, न गुल्मा न वन.श्रिय: no bushes or thick forests [where they may hide], न काष्ठ.तृण.भूतानि no creatures of wood and grass, स्थावराणि चराणि च still and moving.
न_अपो_न ज्वलनो_न_आशा न_ऊर्ध्वम् न_अधो न विष्टपम् ।
na_apa:_na jvalana:_na_AzA_na_Urdhva.m na_adha:_na viSTapam |
न लोको_न_आतपो_न_अहम् न हरि.इन्द्र.हर.आदयः ॥५।२३।५॥
na loka:_na_Atapa:_na_aham na hari.indra.hara.Adaya: ||5|23|5||
.
na_apa:
na jvalana:
na_AzA
na_Urdhva.m
na_adha:
na viSTapam |
na loka:
na_Atapa:
na_aham
na hari.indra.hara.Adaya:
.
no water, no flame, no sky,
no up,
no down,
no other worlds, nor this one,
no hot sun,
no ''I'',
no hari, indra, hara
ot any of the other Gods
...
*va.5. There is no water, no fire or air
[?AzA]; no up, down or sidewise [?viSTapa], no people [loka, in its common
sense], no light, no 'me'[?aham, not mAm, which implies an object], no Gods:
Hari, Indra, Hara and others.
*vlm.5 no fire nor air; nor are there the sides of the compass, nor the regions you call above and below. There is no light nor shadow, nor the peoples, nor the Gods Hari, Indra and Siva, nor any of the inferior deities or demiGods there.
*jd.5 na apas No water na jvalana: no flame na AzA no sky na Urdhva.m na adhas no up, no down, na viSTapam no worlds tri.vISTapa, the three worlds na loka: no world this world na Atapa: no heat/sunlight na aham no ''I'' na hari.indra.hara.=Adaya: no Hari, Indra, Hara &c
एक एव_अस्ति सु.महाम्स्_तत्र राजा महा.द्युतिः ।
eka eva_asti su.mahAms_tatra rAjA mahA.dyuti: |
सर्व.कृत्.सर्व.गः सर्वः स* च तूष्णीम् व्यवस्थितः ॥५।२३।६॥
sarva.kRt.sarva.ga: sarva: sa* ca tUSNIm vyavasthita: ||5|23|6||
.
there's only one so very great
:
there he is
greatly.glorious,
the King
!
he
does everything,
goes everywhere,
is everything,
and
quite quietly flourishes there
.
eka.one/single eva.very/only asti.is/exists su.very.mahA.great.an tatra.there.aboutThat Râjâ mahA.great.dyuti*: | sarva.all/every.kRt*sarva.all/every.ga.going: sarva.all/every: sas.he/it ca.&/also/too tUSNIm.mute/silent vyavasthita*:
.
dyuti
kRt
vyavasthita
.
एक एव_अस्ति सु.महान् There is only one so very great, तत्र राजा महा.द्युतिः there he is greatly.glorious King, सर्व.कृत्.सर्व.गः सर्वः he does everything, goes everywhere, is everything, सः च तूष्णीम् व्यवस्थितः and he quite quietly ( / unchangeably) continues there.
*vlm.6. There is a great sovereign ... full of ineffable light.... *sv.6 Only one ... that is the supreme light. va the greatest effulgent light, m most effulgent.... ..jd. I settle for a poor man's "glorious", which veils my democratic disdain when applied to hereditary monarchs, but means no disdain here for the self.achieved Self.
#sthA .> #sthita > #avasthita >#vyavasthita व्यवस्थित p.p. Placed in order, arranged. • Settled, fixed • • Based on, resting on. •.• Comp. being in or on or at (tasmin or comp) • based or dependent on (loc) • resolved upon (tasmin) • persevering in (tasmin) or comp • with vAkye, "abiding in what is said", obeying) •.• #v..viSaya limited in sphere or range.
.AB. rAjA AtmA | tUSNIm vyavasthita: | kUTastha [topmost; unchangeable] iti yAvat ||5|23|
*m.2.6 .... There was only one being. He was most effulgent. He was everything, in everything....
एक एव_अस्ति सु.महान् There is only one so very great, तत्र राजा महा.द्युतिः there he is greatly.glorious King, सर्व.कृत्.सर्व.गः सर्वः he does everything, goes everywhere, is everything, सः च तूष्णीम् व्यवस्थितः and he quite quietly ( / unchangeably) continues there.
तेन सम्कल्पितो मन्त्री सर्व.सन्.मन्त्रण.उन्मुखः ।
tena saMkalpita:_mantrI sarva.sat.mantraNa.unmukha: |
अघटम् घटयति_आशु घटम् विघटयत्य् अलम् ॥५।२३।७॥
aghaTam ghaTayati_Azu ghaTam vi.ghaTayati alam ||5|23|7||
.
tena – w him
saMkalpita: mantrI – a fancied/conceptual Minister sarva.san.mantraNa.unmukha: attentive to every sort of administration a.ghaTam ghaTayati Azu – he could quickly sort.out a mess ghaTam vi.ghaTayati alam and as quickly mess it up again.
with him he fancies a Minister sarva.san.mantraNa.unmukha: attentive to every sort of administration
a.ghaTam ghaTayati Azu – he could quickly sort.out a mess ghaTam vi.ghaTayati alam and as quickly mess it up again.
*vlm.7. He had elected a minister, who was clever in administration and brought about what was impossible to be done, and prevented all mishaps from coming to pass.
*sv.7 Prompted by him, the king, his minister does everything — what has not been he brings about and what is, he alters.
*m.7 He elected a minister who was clever in administration, brought about what was impossible to be done, and prevented all mishaps from coming to pass.
*va.7. He has a clever minister, obedient to him in every way. In a moment, he creates whatever was not there and destroys or changes whatever was.
घट् #ghaT .> #ghaTa. intently occupied or busy with (tasmin), pAN 5.2, 35 +
*jd.7 tena – w him saMkalpita: mantrI – a fancied/conceptual Minister sarva.san.mantraNa.unmukha: attentive to every sort of administration a.ghaTam ghaTayati Azu – he could quickly sort.out a mess ghaTam vi.ghaTayati alam and as quickly mess it up again.
भोक्तुम् न किम्चिच्_छक्नोति न च जानाति किम्चन ।
bhoktum na kim.cit_zaknoti na ca jAnAti kim.cana |
राजार्थम् केवलम् सर्वम् करोत्य् अज्ञो ऽपि सन् सदा ॥५।२३।८॥
rAjA.artha.m kevala.m sarva.m karoti_ajJa:_api san sadA ||5|23|8||
.
he's incapable of any enjoyment
.
he does not know much about anything
.
all that he does is to serve his rAjA King,
yet always quite unKnowingly
.
bhoktum na kim.cit_zaknoti na ca jAnAti kim.cana | rAjA.artha.m kevala.m sarva.m
karoti_ajJa:_api san sadA
.
*va He is always unconscious; he does everything only for the sake of his master.
*m. He did not know anything. He did everything for the king and at all times.
*sv. This minister is incapable of enjoying anything, nor does he know anything: tho ignorant and insentient he does everything for the sake of his master, the king.
*vlm.8. He neither ate nor drank, nor did nor knew anything, beside minding and doing his master's behests. In all other respects he was as inactive as a block of stone.
स* एव सर्व.कार्य.एक.कर्ता तस्य महीपतेः ।
sa: eva sarva.kArya.eka.kartA tasya mahIpate: |
राजा केवलम् एकान्ते स्वस्थ* एव_अवतिष्ठते ॥५।२३।९॥
rAjA kevala.m ekAnte svastha* eva_ava.tiSThate ||5|23|9||
.
sa: eva
he alone is
sarva.kArya=eka.kartA
the one doer of every duty
tasya mahIpate:
for the EarthLord
rAjA kevala.m ekAnte
the King was entirely withdrawn from affairs
svastha: eva ava.tiSThate
keeping to himself
.
*vlm.9 He conducted every business for his master who remained quite retired from all business, enjoying his rest and ease in his seclusion and leaving all his concerns to be managed by his minister.
*m. He did not know anything. He did everything for the king and at all times. He was the only executor of all decisions and doer of all works. The king lay in comfort all alone.
*sv.9 The king remains alone, established in peace.
*va.9. He is the sole doer of all actions
for his master, the great king of everything. The king himself stays in
the absolute solitude, peace and bliss.
then BALIN.THE.STRONG inquired—
आधि.व्याधि=विनिर्मुक्तः कः स* देशो महामते ।
Adhi.vyAdhi=vinirmukta: ka: sa* deza:_mahA.mate |
कथम् आसाद्यते च_अपि केन वा_अधिगत: प्रभो ॥५।२३।१०॥
katham AsAdyate ca_api kena vA_adhigata: prabho ||5|23|10||
.
Adhi.vyAdhi=vinirmukta: ka: sa* deza:_mahA.mate |
katham AsAdyate ca_api
kena vA_adhigata: prabho
.
what is this country where there's no sickness of body or mind
?
out.of your wisdom, father, tell me
:
how do I reach it, what's the way to travel there
?
*m. O father, where is that country ... va that reality without sorrows and diseases? ... *sv free from psychosomatic illnesses? ... *vlm free from all disease and difficulty...
क: स* तादृग्.विधो_मन्त्री राजा च_अपि महाबलः ।
ka: sa* tAdRk.vidha:_mantrI rAjA ca_api mahA.bala: |
हेम.आलून.जगज्.जालैर् यो ऽस्माभिर् अपि नो* जितः ॥५।२३।११॥
hema.AlUna.jagat.jAlai:_ya:_asmAbhi:_api no* jita: ||5|23|11||
.
ka: sa* tAdRk.vidha: mantrI – who is he, what sort of Minister?
rAjA ca_api mahA.bala: and what about the very powerful King?
hema.AlUna.jagaj.jAlai:
w golden.AlUna.world.nets
ya:_asmAbhi:_api na.u jita: who by us even not.at.all is conquered
.
*VA.11. Who is this minister and who
is this mighty king, whom we cannot conquer, altho we conquered the whole
world?
*m.10.12 … By whom was such a state attained? Who was that minister who was
stronger than his king? Who is that whom even we, who could bring into our hold
all the there worlds, can not vanquish?
*vlm.11. Who is that sovereign of sovran power, and who that minister of so great might; and who being quite apart from the world, are inseparably connected with it, and are invincible by our almighty demoniac power. (This monarch and master is the soul and his minister is the mind).
अ.पूर्वम् एतद् आख्यानम् मम_अमर.भय=प्रद ।
a.pUrva.m etat_AkhyAna.m mama_amara.bhaya=prada |
कथय_अपनय_अस्माकम् हृद् .व्योम्नि संशय.अम्बुदम् ॥५।२३।१२॥
kathaya_apanaya_asmAkam hRt.vyomni saMzaya.ambuda.m ||5|23|12||
.
I never before heard such a story
tell it to me,
Terror.of.the.Immortals
!
remove the cloud of doubt that blots our Heart's spacious sky
.
.
*VA.12. O you, who make the Gods afraid,
this is an unprecedented story. Explain it to me in all details, to remove the
cloud of doubt in the space of my heart.
*vlm.12. Relate to me, O thou dread of the Gods! this marvelous story of the
great might of that minister, in order to remove the cloud of doubt from my
mind, and also why he is unconquerable by us.
*sv.12 The story is wonderful and unheard.of. Kindly explain all this to me in detail.
VIROCHANA THE LUMINOUS said–
स* तत्र मन्त्री बलवान् देव.असुर.गणै: सुत ।
sa* tatra mantrI balavAn deva.asura.gaNai: suta |
समेतैर् लक्ष.गुणितैर् अपि न_आक्रम्यते मनाक् ॥५।२३।१३॥
sametai:_lakSa.guNitai:_api na_Akramyate manAk ||5|23|13||
.
that mighty minister could not be overcome
by all the hordes of Gods and Darklings
in their hundreds of thousands
:
sa* tatra mantrI balavAn deva.asura.gaNai: suta | sametai:_lakSa.guNitai:
api na_Akramyate manAk
.
*va even if their might is multiplied by a
hundred thousand.
*vlm even if they were aided by millions of demons fighting on their side.
न_असौ सहस्र.नयनो_न यमो न धन.ईश्वरः ।
na_asau sahasra.nayana:_na yama:_na dhana.Izvara: |
न_अमरो_न_असुरो_वा_अपि यदि पुत्रक जीयते ॥५।२३।१४॥
na_amara:_na_asura:_vA_api yadi putraka jIyate ||5|23|14||
.
not the thousand.eyed indra
nor yama the DeathLord
nor the Lord of Wealth
nor an Immortal
not even an asura Darkling, son, wins against him
.
na_asau sahasra.nayana: na yama:_na dhana.Izvara: | na_amara:_na_asura:_vA_api
yadi putraka jIyate
.
vlm
तत्र_असि.मुसल.प्रास.वज्र.वक्र.गद.आदयः ।
tatra_asi.musala.prAsa.vajra.vakra.gada.Adaya: |
हेतयः कुण्ठताम् यान्ति दृषदि_इव_उत्पल.आहतिः ॥५।२३।१५॥
hetaya: kuNThatAm yAnti dRSadi_iva_utpala.Ahati: ||5|23|15||
.
there
swords & mallets & spears & thunderbolts & discuses & hammers
are useless
(blades are blunted as.if dulled by striking a millstone)
even against a lotus
.
tatra
asi.musala.prAsa.vajra.vakra.gada.Adaya: |
hetaya: kuNThatAm yAnti
dRSadi_iva_utpala.Ahati:
.
*va a lotus petal falling against a rock.
गम्यो ऽसौ न_अस्त्र.शस्त्राणाम् न भट.उद्भव.कर्मणाम् ।
gamya:_asau na_astra.zastrANAm na bhaTa.udbhava.karmaNAm |
तेन देव.असुराः सर्वे सर्वदा_एव वशी.कृताः ॥५।२३।१६॥
tena deva.asurA: sarve sarvadA_eva vazI.kRtA:||16||
.
gamya*:_asau.this.yonder m./f. na.no/t_astra.missile.Shâstra.aNAm
he is not to be got.to by missiles and arrows, na.no/t bhaTa*udbhava*karmaNAm* nor the works produced by warriors. tena deva.asurA: sarve sarvadA_eva vazI.kRtA: All of the Gods and Darklings are always subject to him.
he can't be beat by missiles or arrows or any other warriors' works
.
all of the Gods and Darkling.Demons are ever overcome by him
.
*VA are sustained by his power.
.
gamya
bhaTa
udbhava
.
*vlm.16. He is unapproachable by missiles, and invulnerable by arms and weapons, and unseizable by the dexterity of warriors; and it is by his resistless might, that he has brought the Gods and demiGods under his subjection.
अ.विष्णुना_अपि तेन_इह हिरण्याक्ष.आदयो ऽसुराः ।
a.viSNunA_api tena_iha hiraNyAkSa.Adaya:_asurA: |
पातिताः कल्प.वातेन मेरु.कल्प.द्रुमा* इव ॥५।२३।१७॥
pAtitA: kalpa.vAtena meru.kalpa.drumA* iva ||5|23|17||
.
it was not by viShNu
but by him
that hiraNya.akSha Golden.Eye & the rest were
expelled
like the Doomsday Wind uprooting Mount.meru's Doomsday Tree
.
a.viSNunA_api
it was not by viShNu
tena – by him iha – here in this case hiraNyAkSa.Adaya:_asurA: hiranya.akSha Golden.Eye & the rest were pAtitA: kalpa.vAtena – expelled/uprooted [double meaning] by the Doomsday Wind meru.kalpa.drumA iva like Mount.meru's Doomsday Tree
.
a.viSNunA_api tena_iha
hiraNyAkSa.Adaya:_asurA: |
pAtitA: kalpa.vAtena
meru.kalpa.drumA* iva
.
*m. Barring Vishnu, all other Gods and danava warriors like hiraNyakSa had fallen to him like mountains cracking under the force of the winds at the time of dissolution.
*va.17. It is he, and not Vishnu, who
defeated the demons hiraNyakSa and others, like winds of the final dissolution
of the universe break down the mighty trees on the_meru mountain.
*vlm.17 It was he who defeated our forefathers, the mighty Hiranyakashipu
and hiraNyakSa, before they were destroyed by the great Vishnu who felled the
giant asuras like a storm breaks down sturdy and rock.like oaks. *It is
recorded, that the forefathers of Bali to the fourth ascent, were all destroyed
by Vishnu, who took upon him the first four shapes of his ten incarnations,
namely; those of the fish, tortoise, the boar and the biform man and lion, to
destroy them one after another; till he took his fifth form of the dwarf, to
kill Bali also. Hence it was one family of the Asuras at mavalipura in Deccan,
that called down Vishnu five times from his heaven for their destruction).
*jd.17 a.viSNunA_api – it was not by viShNu tena – by him iha – here in this case hiraNyAkSa.Adaya:_asurA: hiranya.akSha Golden.Eye & the rest were pAtitA: kalpa.vAtena – expelled/uprooted [double meaning] by the Doomsday Wind meru.kalpa.drumA iva like Mount.meru's Doomsday Tree.
नारायण.आदयो_देवा* अपि सर्व.अवबोधिनः ।
nArAyaNa.Adaya:_devA* api sarva.avabodhina: |
तेन_आक्रम्य यथाकामम् अवटेषु निवेशिताः ॥५।२३।१८॥
tena_Akramya yathAkAmam avaTeSu ni.vezitA: ||5|23|18||
.
even Gods like nArAyaNa.Manway
full of understanding
have been overcome by him, and confined at his pleasure
stuck in holes
.
nArAyaNa.Adaya:_devA* api sarva.avabodhina: | tena_Akramya yathAkAmam
avaTeSu ni.vezitA:
.
*vlm. The Gods nArAyaNa and others (who had been the instructors of men), were all foiled by him and confined in their cells of the wombs of their mothers; (by an imprecation of the sage Bhrigu, who denounced them to become incarnate in human forms).
तत्.प्रसादेन साटोपम् पञ्च.मात्र.शरः स्मरः ।
tat.prasAda.ina sATopam paJca.mAtra.zara: smara: |
त्रैलोक्यम् इदम् आक्रम्य सम्राड्_इव विवल्गति ॥५।२३।१९॥
trailokya.m ida.m Akramya samrAT_iva vi.valgati ||5|23|19||
.
tat.prasAda.ina by the grace of that.one sATopam proudly paJca.mAtra.zara:
with five arrows smara: trai.lokya.m ida.m Akramya samrAT_iva vivalgati
.
*vlm.19 It is by his favor that kAma, the God with his flower bow and five arrows, has been enabled to subdue and overcome the three worlds and boasts of being their sole emperor.
*va.19. By his grace, the God of love with
his five flower arrows playfully seized all the three worlds like a king.
#vivalg vi>valg विवल्ग् P. .वल्गति , to leap , jump , spring mr2icch. ;
*AB. vivalgati vijRmbhate |
*m.19.21. Barring Vishnu, all other Gods and danava warriors like hiraNyakSa had fallen to him like mountains cracking under the force of the winds at the time of dissolution. He threw even the great nArAyaNa and such into chasms. Cupid is able to seize all the three worlds by five flower arrows, because of his mighty support. Deep anger and resentment which keeps gripping the Gods and asuras is extant and virulent in the worlds because of him (this minister). Frequent was between the two groups (Gods and asuras) is totally a pastime of this minister :
*sv.19 Cupid derives his power from this minister.
*vlm.19. It is by his favour that KAma (cupid), the God with his flower bow and five arrows, has been enabled to subdue and overcome the three worlds, and boasts of being their sole emperor.(KAma called also manoja, is the child of mana or mind, and Kandarpa for his boast of his triumph).
सुर.असुर.ओघ=गृह्यो ऽपि गुण.हीनो ऽपि दुर्मतिः ।
sura.asura.ogha=gRhya:_api guNa.hIna:_api dur.mati: |
दुर्.आकृतिर् अपि क्रोधस् तत्.प्रसादेन जृम्भते ॥५।२३।२०॥
dur.AkRti:_api krodha:_tat.prasAda.ina jRmbhate ||5|23|20||
.
sura.Brightling/God.asura.demon/Darkling.ogha.flood\many=gRhya.seizable\perceptible\domestic/household:_api.tho/even – even the Brightling.Darkling.horde.greedy guNa.quality/virtue.hIna.without: api.tho/even – so virtueless durmati.foolish/wicked/illwill/false.opinion: foul mind durAkRti.disfigured/ugly: api – (foul embodiment too!) krodha: anger tat.prasAda.ina – by grace of That
jRmbhate gapes/opens
.
*va.20. Anger, however disgusting, and
envy, however lacking merit, which seize hordes of Gods and demons, also exist
by his grace only.
*vlm.20. The Gods and demiGods, the intelligent and the foolish, the deformed
and the irascible, are all actuated by his influence. (Love is the leader to
action according to Plato).
*m.17.21 Deep anger and resentment which keeps gripping the Gods and asuras is extant and virulent in the worlds because of him (this minister). Frequent was between the two groups (Gods and asuras) is totally a pastime of this minister :
*sv.20 Anger derives its power from him, too.
#hIna .> #guNahIna .mfn.. void of merit Mn. ix , 89 • free from properties W. ; poor (as food) W.
देह.असुर.सहस्राणाम् संगरो यः पुनः पुनः ।
deha.asura.sahasrANAm saMgara:_ya: puna: puna: |
तद् एतत् क्रीडनम् तस्य मन्त्रिणो_मन्त्र.शालिनः ॥५।२३।२१॥
tat_etat krIDana.m tasya mantriNa:_mantra.zAlina: ||5|23|21||
.
thousands of Darkling Bodies
battle again & again
that is the play of that ministerial minister
.
deha.asura.sahasrANAm saMgara:_ya: puna: puna: | tat_etat krIDana.m tasya
mantriNa:_mantra.zAlina:
.
deha.asura.sahasrANAm
saMgara:_ya: puna: puna: |
tat_etat krIDana.m tasya
mantriNa:_mantra.zAlina:
.
*va. Constant wars between the thousands of
Gods and demons is just a play of this mighty minister.
*sv. It is because of his wish that there is unceasing conflict between good
and evil here.
न मन्त्री केवलम् पुत्र तेन_एव प्रभुणा यदि ।
na mantrI kevala.m putra tena_eva prabhuNA yadi |
जीयते तत् सु.जेयो ऽसाव् अन्यथा त्व् अचल.उपम: ॥५।२३।२२॥
jIyate tat su.jeya:_asau_anyathA tu_acala.upama: ||5|23|22||
.
na.no/not mantri.wise/clever\enchanter\conjurer/Minister/councillor kevala.total/sole.m putra.son.x tena.thereby/therewith eva by.with the prabhu.lord.NA yadi.if | jIyat.overpowering/oppressing.e tat.it/he/that su.good/very.jeya: asau.this.yonder m./f. anyathA.otherwhen/otherwise tu.tho/however acala.mountain/hill\unstirring.upama.like/resembling:
.
*VA.22. My son, this minister is subdued
only by his master, for anyone else he is unmovable like a mountain.
*vlm.22 This minister is only manageable by its lord, the silent soul, or
else it is as dull as an immovable rock or restless as the wind.
*m.22 My son, this minister can be vanquished only by his Lord, none else. For all others he is like an invincible mountain.
*sv.22 This minister can only be defeated by his own master, the king; by no one else.
तस्य_एव तत्.प्रभो: काले जेतुम् तु मन्त्रिणम् निजम् ।
tasya_eva tat.prabho: kAle jetum tu mantriNam nijam |
इच्छा संजायते तेन जीयते ऽसाव् अयत्नत: ॥५।२३।२३॥
icchA saMjAyate tena jIyate_asau_a.yatnata: ||5|23|23||
.
tasya eva of that.one too tat that.one prabho: of the gentleman
kAle jetum tu – but to conquer in time mantriNam nijam – the native minister
icchA saMjAyate – desire arises tena jIyate asau a.yatnata:
.
nija
saMjAyat
jIyat
.
*va.23. When, after some time, his master
desires to stop that minister, the minister surrenders to that very desire
without any effort.
*m.23 In course of time, when his Lord feels that he should be vanquished, the
Lord then wills so. The minister surrenders without any protest.
*sv.23 When in due course of time there arises such a wish in the heart of the king, this minister can be easily defeated.
*vlm.23. It is in the long run of its advancement in spiritual knowledge, that the soul feels a desire in itself to subdue its minister; who is otherwise ungovernable of its nature by lenient measures. (Govern your mind or it will govern you. The mind is best taught by whip).
त्रैलोक्य.बलिनाम् मल्लम् उच्छ्वासित.जगत्.त्रयम् ।
trailokya.balinAm malla.m ucchvAsita.jagat.trayam |
जेतुम् चेद् अस्ति ते शक्तिस् तत्.पराक्रमवान् असि ॥५।२३।२४॥
jetum cet_asti te zakti:_tat.parAkramavAn asi ||5|23|24||
.
trailokya.x.balin.strong/powerful.Am malla.boxer/wrestler.m ucchvAsita.gladdened/released.jagat.world.traya.trio.m | jetum.to.conquer cet.if asti.is te.their zakti.Shakti.Power.:
tat.that.parAkrama.powerful/heroic.vAn.like asi.you.are.
if to conquer is in your power
you can overwhelm that.one
.
*vlm.24 You are said to be valiant if you can conquer this greatest of the giants in the three worlds who has been worrying all people out of their breath.
*m.24 If you have that strength to overwhelm that minister, who is the better of the best of all warriors in all the three worlds, you will be a great warrior.
*sv.24.25 He is the most powerful in all the three worlds; and the three worlds are but his exhalation!
*vlm.24. You are then said to be valiant, if you can conquer this greatest of the giants in the three worlds, who has been worrying all people out for their breath. (The mind longs for occupation).
..*VA he (the minister) is the most powerful of all powers in triloka, his exhalation is the triple world. If one is able to subdue him, he is the great hero. avAnasi ?? you desire??
AS: Even tho he was not Vishnu, he defeated ... Otherwise, your translation suggests a meaning that Vishnu did not defeat them! The second line means: If you have the power to win over him (jetum te zakti: asti cet ), then you are mighty (tat parAkramavAn asi ). Note the second person construction.
va.24. This minister is the most powerful
of all powers in the world; this triple world is just his exhalation! If
you are able to subdue him, you are a great hero.
तस्मिन्न्*_अभ्युदिते सूर्ये त्रैलोक्य.कमल.आकाराः ।
tasmin_abhyudite sUrye trailokya.kamala.AkArA: |
इमे विकासम् आयान्ति विलीयन्ते ऽस्तम् आगते ॥५।२३।२५॥
ime vikAsa.m AyAnti vilIyante_astam Agate ||5|23|25||
.
when that.one is a risen sun
the Three Worlds are lotuses that come to blossom
:
they close their petals when darkness comes
.
tasmin_abhyudite sUrye trailokya.kamala.AkArA: | ime vikAsa.m AyAnti vilIyante_astam Agate
.
*m.25 This minister is the sun for the lotuses called the three worlds. When he is bright, the worlds will bloom. When he sets, the worlds will fade away.
तम् एवम् एकया बुद्ध्या व्यामोह.परिहीनया ।
tam evam ekayA buddhyA vyAmoha.parihInayA |
यदि जेतुम् समर्थो ऽसि धीरस् तद् असि सुव्रत ॥५।२३।२६॥
yadi jetum samartha:_asi dhIras_tat_asi su.vrata ||5|23|26||
.
that.one
so
by single.mindedly demolishing delusion
:
if
you're able to conquer him like a hero, that you are, my learned young fellow
...
tam evam ekayA buddhyA vyAmoha.parihInayA | yadi jetum samartha:_asi dhIras_tat_asi su.vrata
.
*m.26 O one of good vows, if you can overcome this minister with single minded effort, then you are really a wise and courageous person.
*sv. If you have the ability to conquer him, then, indeed, you are a hero.
*vlm.26. It is only by the aid of this intellect of yours, and by removal of your ignorance, that you can subdue this minister, and be famed for your wisdom.
तस्मिञ् जिते जिता लोका* भविष्यन्त्य् अजिता अपि ।
tasmin_jite jitA: lokA: bhaviSyanti_ajitA: api |
अजिते त्व् अजिता एते चिर.काल=जिता अपि ॥५।२३।२७॥
ajite tu_ajitA* ete cira.kAla=jitA* api ||5|23|27||
.
tasmin jite – when that.one is won
jitA: lokA: bhaviSyanti – the worlds will be won
ajitA: api – even unwon
ajite tu – altho unwon
ajitA: ete – these are unwon
cira.kAla=jitA: api tho long.since.won
.
*vlm.27 By subduing this minister, you become the conqueror of the world, tho you are no victor of it. By not subjugating this minister, you can have no subjection over the world, tho you may be the master of it.
*m.27 If he is vanquished all worlds present and future will be conquered. Otherwise, whatever countries have been conquered by you can be deemed to be unconquered.
*sv.27 When the minister arises, the three worlds are manifested, even as the lotus blossoms when the sun rises. When he retires, the three worlds become dormant. If you can conquer him, with your mind utterly one.pointed and completely free of delusion and ignorance, then you are a hero. If he is conquered, then all the worlds and everything in them are conquered. If he is not conquered, then nothing is conquered, even if you think you have conquered this or that in this world.
*VA.27. When this minister is subdued, all
worlds are won, even if they
are not won. If he is not subdued, nothing is won, even if you conquer
the whole world.
तस्माद् अनन्त.सिddhy.अर्थम् शाश्वताय सुखाय च ।
tasmAt_ananta.siddhi.artha.m zAzvata.aya sukha.aya ca |
तज्.जये यत्नम् आतिष्ठ कष्ठय_अपि हि चेष्टया ॥५।२३।२८॥
tat.jaye yatna.m AtiSTha kaSThaya_api hi ceSTayA ||5|23|28||
.
tasmAt – fr that.one
ananta.siddhi=artha.m – the boundless.siddhi.purpose
zAzvata.aya sukha.aya ca – and for eternal happiness
taj.jaye – i that.one.conquering
yatna.m AtiSTha – make an effort
kaSThayA api hi ceSTayA
.
zAzvata
tajjaya
AtiSTha
kaSTha
ceSTA
.
*vlm.28. Therefore be diligent to overcome this minister, by your best and most ardent exertions, on account of effecting your perfect consummation, and securing your everlasting happiness.
*sv.28.29 Hence, my son, in order to attain absolute perfection and eternal bliss, strive with all your might and in every possible manner, whatever be the difficulties and obstacles, to conquer that minister.
*va.28. Therefore, to achieve the absolute
perfection and infinite bliss, it is necessary to put all the efforts to subdue
that minister despite all difficulties.
*m.28 So, for the sake of eternal happiness, attempt to conquer him even if it
is difficult.
स.सुर.दनुज.नाग.यक्ष=संघम्
sa.sura.danuja.nAga.yakSa=saMgham
स.नर.महोरग.किन्नरम् समेतम् ।
sa.nara.mahoraga.kinnaram sametam |
त्रिजगद् अपि वशी.कृतम् समन्ताद्
tri.jagat_api vazI.kRta.m samantAt
अतिबलिना ननु हेलया_एव तेन ॥५।२३।२९॥
ati.balinA nanu helayA_eva tena ||5|23|29||
.
sa.sura.danuja.nAga.yakSa=saMgha.m
thm with=Brightling.danu.born.nAga.Snake.yakSha.Warder=gathering
with Brightlings & Demon.born.nAga.Snakes & yakSha.Warders gathering
thm with=Humans & Bellycrawlers & kiMnara.Whatnots together the Three Worlds api vazI.kRta.m entirely atibalinA nanu such overpowering strength
helayA eva with such a weapon tena w that.one
.
danuja
nAga
yakSa
saMgha
mahoraga
kinnara
sameta
tri
vazIkR
.
*VA.29. This mighty minister easily holds
the whole triple world together with all its Gods, demons, huge serpents,
yakshas, men and kinnaras.
*vlm.29 It is easy for he who has been able to subdue this minister by his
superior might to overcome the triple world and keep all its beings of Gods and
demons, the bodies of naagas and men, the races of yakshas and rakshas, and the
tribes of serpents and kinnaras.
*m.29 This minister of immense might has kept all the beings in the three worlds, without exception, in his hold.
*sv.28.29 Hence, my son, in order to attain absolute perfection and eternal bliss, strive with all your might and in every possible manner, whatever be the difficulties and obstacles, to conquer that minister.
*vlm.29. It is easy for him to overcome the triple world, and keep all its beings of Gods and demons, and the bodies of NAgas and men, together with the races of yakSas and rakSas, and the tribes of serpents and Kinnaras, who has been able to subdue this minister by his superior might. (Govern yourself; and you govern all besides).
*VA.29. This mighty minister easily holds
the whole triple world together with all its Gods, demons, huge serpents,
yakshas, men and kinnaras.
सर्ग 5.२३
sarga 5.23
सर्ग ५.२३
sarga 5.23
विरोचन* उवाच ।
vasiSTha uvAca |
अस्ति पुत्र_अति.विततो देशो विपुल.कोटरः ।
asti putra_ati.vitata: deza:_vipula.koTara: |
त्रैलोक्यानाम् सहस्राणि यत्र मान्ति बहून्य् अपि ॥५।२३।१॥
trai.lokya.s.anAm sahasrANi yatra mAnti bahUni_api ||5|23|1||
यत्र न_अम्भोdhaयो न_अपि सागरा* वा न च_अद्रयः ।
yatra na_ambhodhaya:_na_api sAgarA:_vA na ca_adraya: |
न वनानि न तीर्थानि न नद्यो न सराम्सि च ॥५।२३।२॥
na vanAni na tIrthAni na nadya:_na sarAmsi ca ||5|23|2||
न महीम् न_अपि च_आकाशम् न द्यौर् न पवन.आदयः ।
na mahIm na_api ca_AkAzam na dyau:_na pavana.Adaya: |
न चन्द्र.अर्कौ न लोकेशा न देवा न.च दानवाः ॥५।२३।३॥
na candra.arkau na lokezA: na devA: na.ca dAnavA: ||5|23|3||
न भूत.यक्ष.रक्षाम्सि न गुल्मा न वन.श्रियः ।
na bhUta.yakSa.rakSAmsi na gulmA: na vana.zriya: |
न काष्ठ.तृण.भूतानि स्थावराणि चराणि च ॥५।२३।४॥
na kASTha.tRNa.bhUtAni sthAvarANi carANi ca ||5|23|4||
न_अपो न ज्वलनो न_आशा न_ऊर्ध्वम् न_अधो न विष्टपम् ।
na_apa:_na jvalana:_na_AzA_na_Urdhvam na_adha:_na viSTapam |
न लोको न_आतपो न_अहम् न हरि.इन्द्र.हर.आदयः ॥५।२३।५॥
na loka:_na_Atapa:_na_aham na hari.indra.hara.Adaya: ||5|23|5||
एक एव_अस्ति सु.महाम्स्_तत्र राजा महा.द्युतिः ।
eka eva_asti su.mahAms_tatra rAjA mahA.dyuti: |
सर्व.कृत्.सर्व.गः सर्वः स* च तूष्णीम् व्यवस्थितः ॥५।२३।६॥
sarva.kRt.sarva.ga: sarva: sa* ca tUSNIm vyavasthita: ||5|23|6||
तेन सम्कल्पितो मन्त्री सर्व.सन्.मन्त्रण.उन्मुखः ।
tena saMkalpita:_mantrI sarva.sat.mantraNa.unmukha: |
अघटम् घटयत्य् आशु घटम् विघटयत्य् अलम् ॥५।२३।७॥
aghaTam ghaTayati_Azu ghaTam vi.ghaTayati alam ||5|23|7||
भोक्तुम् न किम्चिच् छक्नोति न च जानाति किम्चन ।
राजार्थम् केवलम् सर्वम् करोत्य् अज्ञो ऽपि सन् सदा ॥५।२३।८॥
स एव सर्व.कार्य.एक.कर्ता तस्य महीपतेः ।
sa: eva sarva.kArya.eka.kartA tasya mahIpate: |
राजा केवलम् एकान्ते स्वस्थ एव_अवतिष्ठते ॥५।२३।९॥
rAjA kevala.m ekAnte svastha* eva_ava.tiSThate ||5|23|9||
आधि.व्याधि=विनिर्मुक्तः कः स* देशो महामते ।
Adhi.vyAdhi=vinirmukta: ka: sa* deza:_mahA.mate |
कथम् आसाद्यते च_अपि केन वा_अधिगतः प्रभो ॥५।२३।१०॥
katham AsAdyate ca_api kena vA_adhigata: prabho ||5|23|10||
क: स* तादृग्.विधो_मन्त्री राजा च_अपि महाबलः ।
ka: sa* tAdRk.vidha:_mantrI rAjA ca_api mahA.bala: |
हेम.आलून.जगज्.जालैर् यो ऽस्माभिर् अपि नो* जितः ॥५।२३।११॥
hema.AlUna.jagat.jAlai:_ya:_asmAbhi:_api no* jita: ||5|23|11||
अपूर्वम् एतद् आख्यानम् मम_अमर.भय=प्रद ।
a.pUrvam etat AkhyAnam mama_amara.bhaya=prada |
कथय_अपनय_अस्माकम् हृद्.व्योम्नि संशय.अम्बुदम् ॥५।२३।१२॥
kathaya_apanaya_asmAkam hRt.vyomni saMzaya.ambuda.m ||5|23|12||
स* तत्र मन्त्री बलवान् देव.असुर.गणै: सुत ।
sa* tatra mantrI balavAn deva.asura.gaNai: suta |
समेतैर् लक्ष.गुणितैर् अपि न_आक्रम्यते मनाक् ॥५।२३।१३॥
sametai:_lakSa.guNitai:_api na_AkraMyate manAk ||5|23|13||
न_असौ सहस्र.नयनो न यमो न धन.ईश्वरः ।
na_asau sahasra.nayana:_na yama:_na dhana.Izvara: |
न_अमरो न_असुरो वा_अपि यदि पुत्रक जीयते ॥५।२३।१४॥
na_amara:_na_asura:_vA_api yadi putraka jIyate ||5|23|14||
तत्र_असि.मुसल.प्रास.वज्र.वक्र.गद.आदयः ।
tatra_asi.musala.prAsa.vajra.vakra.gada.Adaya: |
हेतयः कुण्ठताम् यान्ति दृषदि_इव_उत्पल.आहतिः ॥५।२३।१५॥
hetaya: kuNThatAm yAnti dRSadi_iva_utpala.Ahati: ||5|23|15||
गम्यो ऽसौ न_अस्त्र.शस्त्राणाम् न भट.उद्भव.कर्मणाम् ।
gaMya:_asau na_astra.zastrANAm na bhaTa.udbhava.karmaNAm |
तेन देव.असुराः सर्वे सर्वदा_एव वशी.कृताः ॥५।२३।१६॥
tena deva.asurA: sarve sarvadA_eva vazI.kRtA:||16||
अविष्णुना_अपि तेन_इह हिरण्याक्ष.आदयो ऽसुराः ।
a.viSNunA_api tena_iha hiraNyAkSa.Adaya:_asurA: |
पातिताः कल्प.वातेन मेरु.कल्प.द्रुमा इव ॥५।२३।१७॥
pAtitA: kalpa.vAtena meru.kalpa.drumA* iva ||5|23|17||
नारायण.आदयो देवा अपि सर्व.अवबोधिनः ।
nArAyaNa.Adaya:_devA* api sarva.avabodhina: |
तेन_आक्रम्य यथाकामम् अवटेषु निवेशिताः ॥५।२३।१८॥
tena_AkraMya yathAkAmam avaTeSu ni.vezitA: ||5|23|18||
तत्.प्रसादेन साटोपम् पञ्च.मात्र.शरः स्मरः ।
tat.prasAda.ina sATopam paJca.mAtra.zara: smara: |
त्रैलोक्यम् इदम् आक्रम्य सम्राड्_इव विवल्गति ॥५।२३।१९॥
trailokyam ida.m AkraMya samrAT_iva vi.valgati ||5|23|19||
सुर.असुर.ओघ=गृह्यो ऽपि गुण.हीनो ऽपि दुर्मतिः ।
sura.asura.ogha=gRhya:_api guNa.hIna:_api dur.mati: |
दुर्.आकृतिर् अपि क्रोधस् तत्.प्रसादेन जृम्भते ॥५।२३।२०॥
dur.AkRti:_api krodha:_tat.prasAda.ina jRmbhate ||5|23|20||
देह.असुर.सहस्राणाम् संगरो यः पुनर् पुनर् ।
deha.asura.sahasrANAm saMgara:_ya: puna: puna: |
तद् एतत् क्रीडनम् तस्य मन्त्रिणो_मन्त्र.शालिनः ॥५।२३।२१॥
tat etat krIDanam tasya mantriNa:_mantra.zAlina: ||5|23|21||
न मन्त्री केवलम् पुत्र तेन_एव प्रभुणा यदि ।
na mantrI kevala.m putra tena_eva prabhuNA yadi |
जीयते तत् सु.जेयो ऽसाव् अन्यथा त्व् अचल.उपम: ॥५।२३।२२॥
jIyate tat su.jeya:_asau_anyathA tu_acala.upama: ||5|23|22||
तस्य एव तत्.प्रभो: काले जेतुम् तु मन्त्रिणम् निजम् ।
tasya_eva tat.prabho: kAle jetum tu mantriNam nijam |
इच्छा संजायते तेन जीयते ऽसाव् अयत्नतः ॥५।२३।२३॥
icchA saMjAyate tena jIyate_asau_a.yatnata: ||5|23|23||
त्रैलोक्य.बलिनाम् मल्लम् उच्छ्वासित.जगत्.त्रयम् ।
trailokya.balinAm malla.m ucchvAsita.jagat.trayam |
जेतुम् चेद् अस्ति ते शक्तिस् तत्.पराक्रमवान् असि ॥५।२३।२४॥
jetum cet asti te zakti:_tat.parAkramavAn asi ||5|23|24||
तस्मिन्न्*_अभ्युदिते सूर्ये त्रैलोक्य.कमल.आकाराः ।
tasmin abhyudite sUrye trailokya.kamala.AkArA: |
इमे विकासम् आयान्ति विलीयन्ते ऽस्तम् आगते ॥५।२३।२५॥
ime vikAsam AyAnti vilIyante_astam Agate ||5|23|25||
तम् एवम् एकया बुद्ध्या व्यामोह.परिहीनया ।
tam evam ekayA buddhyA vyAmoha.parihInayA |
यदि जेतुम् समर्थो ऽसि धीरस् तद् असि सुव्रत ॥५।२३।२६॥
yadi jetum samartha:_asi dhIras_tat asi su.vrata ||5|23|26||
तस्मिञ् जिते जिता लोका* भविष्यन्त्य् अजिता अपि ।
tasmin jite jitA: lokA: bhaviSyanti_ajitA: api |
अजिते त्व् अजिता एते चिर.काल=जिता अपि ॥५।२३।२७॥
ajite tu_ajitA: ete cira.kAla=jitA: api ||5|23|27||
तस्माद् अनन्त.सिddhy.अर्थम् शाश्वताय सुखाय च ।
tasmAt ananta.siddhi.artham zAzvatAya sukhAya ca |
तज्.जये यत्नम् आतिष्ठ कष्ठय_अपि हि चेष्टया ॥५।२३।२८॥
tat.jaye yatna.m AtiSTha kaSThaya_api hi ceSTayA ||5|23|28||
स.सुर.दनुज.नाग.यक्ष=संघम्
sa.sura.danuja.nAga.yakSa=saMgham
स.नर.महोरग.किन्नरम् समेतम् ।
sa.nara.mahoraga.kinnara.m sametam |
त्रिजगद् अपि वशी.कृतम् समन्ताद्
tri.jagat api vazI.kRtam samantAt
अतिबलिना ननु हेलया_एव तेन ॥५।२३।२९॥
ati.balinA nanu helayA_eva tena ||5|23|29||
||
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