fm4014_1.nv13-14 bhrgu's FORMER BIRTHS .z46

[jivadas]

fm4014_1.nv13-14 bhrgu's FORMER BIRTHS .z46

https://www.dropbox.com/s/wwygp7b1qnzakiq/fm4014_1.nv13-14%20bhrgu%27s%20FORMER%20BIRTHS%20.z46.docx?dl=0

 

y4014_1.nv13-14 bhrgu's FORMER BIRTHS .z46

https://www.dropbox.com/s/6t3pfx0wxxlh2b8/y4014_1.nv13-14%20bhrgu%27s%20FORMER%20BIRTHS%20.z46.docx?dl=0

 

work in progress v.15

 

 

The sage Bhrgu and Time proceeded towards the bank of the river Samanga. There, the sage Bhrgu saw his son in another body whose nature was different. Time pointed out this young man and said to Bhrgu: "This is your son". Sukra was instantly awakened to the memory of many previous existences. "Come, father, let us go to where the previous body stands, dried up."

 

 

 

 

Tale of bhRgu

 

FORMER BIRTHS

 

 

vasiShTha said

—

.

अथ काल-भृगू देवौ मन्दर.अचल-कन्दरात् ।

गन्तुम् प्रवृत्ताव्_अवनौ समङ्गा-सरितस्_तटम् ॥४।१४।१॥

atha kAla-bhRgU devau mandara.acala-kandarAt |

gantum pravRttAv_avanau samaGgA-saritas_taTam ||

4|14|01||

so

Time and bhRgu,

two gods,

set.forth

from a cave on Churnstick Mountain

thru the sky

to reach the samangA.River shore

atha - so

kAla-bhRgU - Time and bhRgu =  

two gods - devau =

from a cave on Churnstick Mountain - mandara.acala-kandarAt =

to go - gantum = forth thru on the earth - pravRttau avanau =

samaGgA-sari.tas taTam - to the samangA.River shore.  

~m.1 O Rāma, the two, Kāla and Bhrigu, rose out of the cave in 'Mandara' mountain and after some travel across the sky, land on the 'Samanga' coast.

~vlm.1 Vasishtha said: ”Now as Yama and Bhrigu departed from the cavern of the Mandara mountain, and proceeded towards the bank of Samanga river.”

~sv.1-2-3-4 VASISTHA continued: O Râma, the sage Bhrgu and the deity presiding over Time proceeded towards the bank of the river Samanga. As they were descending the Mandara mountain they saw beautiful forests inhabited by perfected and enlightened sages.

 

 

 

तौ शैलाद्_अवरोहन्तौ दृष्टवन्तौ महाद्युती ।

नव-हैम-लता-जाल-कुञ्ज-सुप्त-नभश्_चरान् ॥४।१४।२॥

tau zailAd_avarohantau dRSTavantau mahAdyutI |
nava-haima-latA-jAla-kuJja-supta-nabhaz_carAn ||4|14|02||

tau zailAd avarohantau

x

dRSTantau mahAdyutI

x

nava-haima-latA-jAla-kuJja-supta-nabhaz_carAn

x

~vlm.2. They beheld upon their descending from the mountain, a great light below; proceeding from the bodies of the celestials, sleeping in the arbours of aureate creepers.

~m.2- 9. While ascending to the sky, they saw some glorious scenes. They observed birds and celestial beings sleeping in lustrous arbours of golden-hued creepers.

~sv.1-2-3-4 VASISTHA continued: O Râma, the sage Bhrgu and the deity presiding over Time proceeded towards the bank of the river Samanga. As they were descending the Mandara mountain they saw beautiful forests inhabited by perfected and enlightened sages.

 

 

 

वल्ल-वलय-दोलाभि: क्रीडतो गगन-अङ्गणे ।

हरिणी-मुग्ध-मुग्ध.अक्षि-प्रेक्षित-स्मारित-उत्पलान् ॥४।१४।३॥

valla-valaya-dolAbhi: krIDato gagana-aGgaNe |

hariNI-mugdha-mugdha.akSi-prekSita-smArita-utpalAn ||

4|14|03||

valla-valaya-dolAbhi:  - w/ the valla-valaya-dolA.s =  

krIData: gagana-aGgaNe x

hariNI-mugdha-mugdha-akSi-prekSita-smArita-utpalAn  -

them hariNI-mugdha-mugdha-akSi-prekSita-smArita-utpala.s.   

~vlm.3. The birds were sporting in their sprays, formed by the cradling creepers under the canopy of heaven; and the lovely antelopes looking face to face, with their eyes resembling the blue lotuses.

~m.3. Celestial maidens were swinging on the swings made of creepers. Those graceful maidens were bringing to memory lovely lilies and lotuses with their charming and innocent antelope looks.

~sv.1-2-3-4 VASISTHA continued: O Râma, the sage Bhrgu and the deity presiding over Time proceeded towards the bank of the river Samanga. As they were descending the Mandara mountain they saw beautiful forests inhabited by perfected and enlightened sages.

 

 

 

सिddhAn_aध्यासित-उत्तुङ्ग-शिला-शकल-विष्टरान् ।

धृताकारान्_इव_उत्साहान्_हेलादृष्ट-जगज्-जयान् ॥४।१४।४॥

siddha-anadhyAsita-uttuGga-zilA-zakala-viSTarAn |

dhRtAkArAn_iva_utsAhAn_helAdRSTa-jagaj-jayAn ||

4|14|04||

siddha-anadhyAsita-uttuGga-zilA-zakala-viSTarAn

x

dhRtAkArAn_iva_

x

utsAhAn

x

helAdRSTa-jagaj-jayAn x

~vlm.4. They beheld the Siddhas, sitting on their stony seats upon the elevated rocks; with their bodies full of vigour, and their eyes looking on the spheres with defiance.

~m.4 They saw 'Siddhas', seated on stone-seats on the high peaks (of mandara), who appeared like the very embodiments of zeal and perseverance. From their heights they seemed to look at the worlds with contempt and disgust.

~sv.1-2-3-4 VASISTHA continued: O Râma, the sage Bhrgu and the deity presiding over Time proceeded towards the bank of the river Samanga. As they were descending the Mandara mountain they saw beautiful forests inhabited by perfected and enlightened sages.

 

कृत-अजस्र-पतत्-पुष्प-धारासार-निमज्जनान् ।

ताल-उत्ताल-कृत-उद्धस्त-हस्तान्_हस्ति-घटापतीन् ॥४।१४।५॥

kRta-ajasra-patat-puSpa-dhArAsAra-nimajjanAn |
tAla-uttAla-kRta-uddhasta-hastAn_hasti-ghaTApatIn ||4|14|05||

kRta-ajasra-patat-puSpa-dhArAsAra-nimajjanAn

x

tAla-uttAla-kRta-uddhasta-hastAn

x

hasti-ghaTApatIn

x

m.5 They saw a herd of elephants with tree-like trunks, bathing in the flowing waters spread with flowers falling off the mighty trees on the banks. They were arrogant and visible. Looking sleepy they were covered with blood red flowers.

~vlm.5. They saw the lords of the elephantine tribe, with their big trunks as large as the palm trees, and plunging in the lakes covered with flowers, falling incessantly from the beachening boughs, and branches of flowering trees.

~sv.5-6-7-8-9-10 They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

 

 

 

मदा_अवलेप-निद्रालून्_मदान्_मूर्तान्_इव स्थितान् ।

पुष्प-केसर-रक्त-अङ्ग-पवन-अरुणवालधीन् ॥४।१४।६॥

madA_avalepa-nidrAlUn_madAn_mUrtAn_iva sthitAn |
puSpa-kesara-rakta-aGga-pavana-aruNavAladhIn ||

4|14|06||

madA x

avalepa-nidrAlUn x

madAn x

mUrtAn_iva sthitAn  - seated like images

puSpa-kesara-rakta-aGga-pavana-aruNavAladhIn  -

them flower-kesara-rakta-aGga-pavana-aruNavAladhi.s =  

~vlm.6. They saw the mountain bulls (Bos guavus) dozing in their giddiness, and sitting as ebriety in person; while their bodies were reddened by the red dust of flowers, and their tails flushed with the crimson farina blown by the breeze.

~sv.5-6-7-8-9-10 They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

 

 

 

caJचलांश्_चमरांश्_चारून्_भूभृन्-मण्डल-चामरान् ।

कृत-अजस्र-पतत्-पुष्प-धारासार-निमज्जनान् ॥४।१४।७॥

caJcalAMz_camarAMz_cArUn_bhUbhRn-maNDala-cAmarAn |

kRta-ajasra-patat-puSpa-dhArAsAra-nimajjanAn ||

4|14|07||

caMcalAn camarAn cArUn  - flying whisks frisking =  

bhUbhRn-maNDala-cAmarAn x

kRta-ajasra-patat-puSpa-dhArAsAra-nimajjanAn  -

kRta-ajasra-falling-flower-dhArAsAra-nimajjan =

~vlm.7. There were the brisk and beautiful chowry deer serving as flappers of the mountain king, and dousing in the pools filled with falling flowers.

~sv.5-6-7-8-9-10 They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

 

 

 

किन्नरान्_भूम-खर्जूराञ्_शाखा-सरलताम् गतान् ।

परस्पर-फल-आधात-क्ष्वेड-अवर्जितकीचकान् ॥४।१४।८॥

kinnarAn_bhUma-kharjUrAJ_zAkhA-saralatAm gatAn |
paraspara-phala-AdhAta-kSveDa-avarjitakIcakAn ||

4|14|8

||

kinnara.Whatnots ride the branches of the date-palms

&

their mutual fruit-tossing ruckus

makes the bamboos below bow down

.

~vlm.8. They saw the Kinnara lads sitting on the tops of straight and stately date trees, and sporting with pelting the date fruits upon one another, which stuck to the reeds below as their fruits.

~m.8. They saw in those flower-spread waters, many 'kinnars' bathing. They saw a variety of date-palms. The dates falling off the tall palms made the bamboo-bushes at the bottom look like date-bearing bushes.

*jd.8 - they saw kinnara.Whatnots = bhUma-kharjUrAn  - abundant date-palms =  zAkhA-saralatAm gatAn  - branches losing straightness =  paraspara-phala-AdhAta-kSveDa-Avarjita-kIcakAn   - mutual-fruit-tossing-roar=bowing-bamboo - their mutual fruit-tossing ruckus - made the bamboos below bow down 

#kIc —>#kIcaka-: – a hollow bamboo.

#kSveDa - crooked, buzzing, hiss ....

खर्ज् #kharj -> #kharjura: - the wild date tree • • #kharjUra-puram - Dateville, the town KhajurAho in Bundelkhand. • #kharjUra-rasa: - the juice of the date or #tADi (used to leaven bread and as an intoxicating liquor [the British "hot toddy "]).

 

 

 

धातु-पाटल-दुर्.वक्त्रान्_मर्कटान्_नटन-उत्कटान् ।

लता-वितान-संछन्न-सानु-उपवन-मन्दिरान् ॥४।१४।९॥

dhAtu-pATala-dur.vaktrAn_markaTAn_naTana-utkaTAn |

latA-vitAna-saMchanna-sAnu-upavana-mandirAn ||

4|14|09||

they saw

dhAtu-pATala-dur.vaktrAn x

markaTAn naTana-utkaTAn x

latA-vitAna-saMchanna-sAnu-upavana-mandirAn  - x =

~m.9 They saw many ugly red-jawed monkeys skipping and jumping around the trees, arbours, creepers and trees covering the mountain slopes.

~vlm.9. They beheld big monkeys, jumping about with their hideous reddish cheeks, and hiding themselves in the coverts of widespreading creepers.

~sv.5-6-7-8-9-10 They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

 

 

 

सिद्धान्_अमर-नारीभिर्_मन्दार-कुसुमाहतान् ।

धातु-पाटल-निर्द्वार-पयोद-पट-संवृतान् ॥४।१४।१०॥

siddhAn_amara-nArIbhir_mandAra-kusumAhatAn |

dhAtu-pATala-nirdvAra-payoda-paTa-saMvRtAn ||4|14|10||

They saw

a gathering of siddha.Adepts under attack

by women of the Immortals

with coral flowers.

They were lost in a cluster of sunset clouds.

They saw

siddhAn the Siddha Adepts

amara-nArIbhir by the deathless women

mandAra-kusuma-AhatAn coral.flower-blossoms=thrown

dhAtu-pATala-nirdvAra-payoda-paTa-saMvRtAn layer-rosy-unbroken-cloud-canvas-covered ... -10-

AB. siddhAn deva-yoni-vizeSAn amara-nArIbhir apsarobhi: rati-kAla-jJApanAya mandAra-kusumair AhatAn | ataeva dhAtu-pATalair nirdvArair acchidrai: payoda-paTai: saMvRtAn ||4|14|

~vlm.10. They saw the siddhas, to be hit by the celestial damsels with blossoms of mandara flowers, and clad with vests of the tawny clouds by which they were shrouded.

~sv.5-6-7-8-9-10 They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

siddhAn To the Siddha Adepts

amara-nArIbhir by the deathless women

mandAra-kusuma-AhatAn coral.flower-blossoms=thrown

dhAtu-pATala-nirdvAra-payoda-paTa-saMvRtAn layer-rosy-unbroken-cloud-canvas-covered ... -10-

The gathered Siddha Adepts were attacked by deathless Apsaras

with coral flowers. They looked like a clustering of sunset clouds. 10

 

तटान्_अजन-संसर्गान्_बौद्धान्_प्रव्रजितान्_इव ।

सरित: कुन्द-मन्दार-पिनद्ध-लहरी-घटा: ।

सागर-उत्कटया_इव_आत्त-मधु-मास-प्रसाधना: ॥४।१४।११॥

taTAn_ajana-saMsargAn_bauddhAn_pravrajitAn_iva |
sarita: kunda-mandAra-pinaddha-laharI-ghaTA: |

sAgara-utkaTayA_iva_Atta-madhu-mAsa-prasAdhanA: ||

4|14|11||

taTAn x

ajana-saMsargAn x

bauddhAn x

pravrajitAn_iva x
sarita: x

kunda-mandAra-pinaddha-laharI-ghaTA: x

sAgara-utkaTayA_iva x

Atta-madhu-mAsa-prasAdhanA:  - x =

#pinaddha

~m.11-13 They saw many deserted river banks which looked like the 'asāmas' of Buddhist monks. Looking at and enjoying the elegance, beauty and charm of these mountains, they descended to the earth.

~vlm.11. The uninhabited skirts of the mountain, were as the solitary walks of Buddhist vagrants; and the rivulets at its foot, were gliding with their currents covered under the kunda and mandara flowers, as if they were running to meet the sea, mantled in their yellow vests of the spring season. (It is well known that the vernal vesture of damsels, is of the yellow colour of the farina of flowers, and the rivulets are poetically figured as females hastening towards their lord the sea (saritam-pathi)).

~sv.11-12-13-14 They saw Buddhist (or enlightened) monks roaming the forest. Then they descended onto the plains dotted with villages and cities. Very soon, they had reached the bank of the river Samanga.

 

 

 

पुष्प-भार-पिनद्ध-अङ्गान् वृक्षान् पवन-कम्पितान् ।

क्षीबानीव मधु-प्राप्तौ घूर्णान् मधुकरेक्षणान् ॥४।१४।१२॥

puSpa-bhAra-pinaddha-aGgAn vRkSAn pavana-kampitAn |

kSIbAnIva madhu-prAptau ghUrNAn madhukarekSaNAn ||4|14|12||

puSpa-bhAra-pinaddha-aGgAn

flower-bearing-ornamented-limbs

vRkSAn

trees

pavana-kampitAn

wind-tossed

kSIbAni iva madhu-prAptau

as if they were drunk on mead

ghUrNAn

whirling/churning

madhukara-IkSaNAn -

honeymaker-glances.

~vlm.12. The trees decorated with wreaths of flowers, and shaken by the breeze, seemed as bacchanals giddy with the honey of the flowers, and rolling their dizzy eyes formed of the fluttering bees.

~m.11-13 They saw many deserted river banks which looked like the 'asāmas' of Buddhist monks. Looking at and enjoying the elegance, beauty and charm of these mountains, they descended to the earth.

~sv.11-12-13-14 They saw Buddhist (or enlightened) monks roaming the forest. Then they descended onto the plains dotted with villages and cities. Very soon, they had reached the bank of the river Samanga.

They saw

flower-bearing-ornamented-limbs

trees tossing in the wind

like someone drunk on mead

with whirling/churning honeymaker-glances.

 

 

 

शैल-राज-श्रियम् स्फीताम् पश्यन्तौ ताव्_इतस्_तत: ।

प्राप्तवन्तौ वसुमतीम् पुर-पत्तन-मण्डिताम् ॥४।१४।१३॥

zaila-rAja-zriyam sphItAm pazyantau tAv_itas_tata: |
prAptavantau vasumatIm pura-pattana-maNDitAm ||

4|14|13

||

the grandeur of the Mountain King

—so vast—

when they had seen their fill of it

from there they then reached a place

richly adorned with cities & towns

:

~vlm.13. They walked about here and there, and looked at and admired the grandeur of the mountain, till at last they alighted on the nether earth, decorated with its cities and human habitations.

~m.13 They saw many deserted river banks which looked like the 'asāmas' of Buddhist monks. Looking at and enjoying the elegance, beauty and charm of these mountains, they descended to the earth.

#sphAy – to grow fat —>#sphIta‑ - swollen, enlarged; thriving, flourishing; abounding in, full of (instr. or comp): heavy (with rain, as a cloud); dense (as smoke); abundant. •-• Comp. • sphita#nitambA -नितम्बा having full buttocks. •• #sphItatA - bulkiness, enlargement; prosperity, flourishing condition.

 

 

क्षणाद्_अवापतुस्_तत्र पुष्प-लोल-तरङ्गिणीम् ।

समङ्गाम् सरितम् साधु सर्व.पुष्पमयीम्_इव ॥४।१४।१४॥

kSaNAd_avApatus_tatra puSpa-lola-taraGgiNIm |
samaGgAm saritam sAdhu sarva.puSpamayIm_iva ||

4|14|14

||

in a moment they descended there

by the flower-flotsam=wavy samanga.River

—o sAdhu—

it seemed to be a flow of flowers

!

~vlm.14. They arrived in a moment at the bank of Samanga, flowing with the loosened flowers of all kinds, as if it were a bed of flowers by itself.

~m.14 In a trice they reached the 'Samanga' river bank, full with flower laden creepers.

~sv.11-12-13-14 They saw Buddhist (or enlightened) monks roaming the forest. Then they descended onto the plains dotted with villages and cities. Very soon, they had reached the bank of the river Samanga.

#avapat

*jd.14 - kSaNAt  - in a moment = avApatu:_tatra  - they flew there =  puSpa-lola-taraGgiNIm  - to the flower-flotsam=wavy =  samaGgAm saritam  - samanga.River = o sAdhu =  sarva.puSpamayIm_iva  - that seemed to be a flow of flowers.   

 

 

 

ददर्श_अथ तटे तस्मिन्_कस्मिंश्.चित्_तनयम् भृगु: ।

देह-अन्तर-परावृत्तम् भावम्_अन्यम्_उपागतम् ॥४।१४।1५॥

dadarza_atha taTe tasmin_kasmiMz.cit_tanayam bhRgu: |

deha-antara-parAvRttam bhAvam_anyam_upAgatam ||

4|14|15||

dadarza_atha - so he saw = taTe tasmin - on that shore somewhere - kasmiMz.cit = his son bhRgu - tanayam bhRgu: =

deha.antar-apara.AvRttam -

in a body with a different appearance =

having come to a different condition - bhAvam_anyam_upAgatam

~m.15 These they saw, Sukra, the son of Bhrigu under a tree. He looked different due to many reincarnations.

~vlm.15. Bhrigu beheld his son on one of its banks, with his body changed to another form, and his features quite altered from his former state.

~sv.15-16-17-18-19 There, the sage Bhrgu saw his son, who had another body and whose nature was different from what it was before, who was of a peaceful disposition and whose mind was established in the tranquillity of enlightenment, though he was deeply reflecting the destiny of living beings in the universe.

#taT —>#taTa-H, #taTA, #taTI, #taTam तटः [तट्-अच्] - A slope, declivity, precipice. • The sky or horizon. • The shore or bank, declivity, slope; शीलं शैलतटात् पततु Bh.2.39; प्रोत्तुङ्गचिन्तातटी Bh.3.45.; सिन्धोस्तटावोघ इव प्रवृद्धः Ku.3.6; U.3.8; उच्चारणात् पक्षिगणस्तटीस्तम् Śi.4.18. •• taTam -टम् A field. •-• Comp. #taTAghAta आघातः butting, striking against a bank of declivity; अभ्यस्यन्ति तटाघातं निर्जितैरावता गजाः Ku.2.5. • taTastha स्थ . (lit.) situated on a bank or declivity. - (fig.) standing aloof, neutral, ("on the fence"); - (-स्थः) an indifferent person, one neither a friend nor a foe. (-स्थम्) the property or लक्षण lakSaNa of a thing which is distinct from its nature, and yet is the property by which it is known; e. g. गन्धवत्त्व gandhivattva in the case of पृथ्वी pRthvI. •• (cf. #zroNi, #stana), a shore — y1.027.005; y2.016.035 —

#antara

#parAvRtta . turned (also to flight) returned , averted from (abl.) Mn. MBh. Ka1v. &c.

 

 

 

शान्त-इन्द्रियम् समाधि.स्थम्_अ-चञ्चल.मनो=मृगम् ।

सुचिराद्_इव विश्रान्तम् सुचिर-श्रम=शान्तये ॥४।१४।१६॥

zAnta-indriyam samAdhi.stham_a-caJcala.mano=mRgam |

sucirAd_iva vizrAntam sucira-zrama=zAntaye ||

4|14|16||

zAnta-indriyam  - the senses settled =  

samAdhi.stham  - in unified state =  

a=caJcala-manas-mRgam  - Mind is an unstirring deer =  

su.cirAt_iva vizrAntam  - as.if for a long time in repose =  

su.cira-zrama-zAntaye  - in long and restful peace.   

~vlm.16. His limbs were stiff, and his sense at a stand still, as he sat with his mind fixed on steady meditation. He seemed to be long at rest, in order to get his rest from the turmoils of the world.

~m.16 His sense instruments were all quiet and peaceful. Beast of Mind was firm and stable being in the state of 'Samādhi'. It was as if he was restful for a long time after a long period of tiresome work.

*jd.16 - zAnta-indriyam  - the senses settled =  samAdhi.stham  - in unified state =  a=caJcala-manas-mRgam  - Mind is an unstirring deer =  su.cirAt_iva vizrAntam  - as.if for a long time in repose =  su.cira-zrama-zAntaye  - in long and restful peace.   

 

 

 

चिन्तयन्तम्_इव_अनन्ताश्_चिर-भुक्त-अ.चिर-उज्झता: ।

संसार.सागर-गतीर्_हर्ष.शोक-निरन्तरा: ॥४।१४।१७॥

cintayantam_iva_anantAz_cira-bhukta-a.cira-ujjhitA: |

saMsAra.sAgara-gatIr_harSa.zoka-nirantarA: ||

4|14|17||

cintayantam iva  - as.if cogitating: =

anantA:  - these endless =  

cira-bhukta-a.cira-ujjhitA:  - long-enjoyed=not.long-quit =  

saMsAra-sAgara-gatI:  - saMsAra.Ocean-passages =  

harSa-zoka-nirantarA:  - pleasure-pain=conjoined – with a pleasure-pain contract =   

~vlm.17. He thought upon the course of the currents of the world, which are continually gliding with successive joy and sorrow to man, who gets rid of them after his long trial.

~m.17 It was as if he was ruminating about the joys and sorrows suffered by him due to long enjoyment of worldly pleasures which he shed long ago.

~sv.15-16-17-18-19 There, the sage Bhrgu saw his son, who had another body and whose nature was different from what it was before, who was of a peaceful disposition and whose mind was established in the tranquillity of enlightenment, though he was deeply reflecting the destiny of living beings in the universe.

*jd.17 – cintayantam iva  - as.if cogitating: = anantA:  - these endless =  cira-bhukta-a.cira-ujjhitA:  - long-enjoyed=not.long-quit =  saMsAra-sAgara-gatI:  - saMsAra.Ocean-passages =  harSa-zoka-nirantarA:  - pleasure-pain=conjoined – with a pleasure-pain contract =   

 

 

 

नूनम् निश्चलताम् यातम्_अति.भ्रमित-चक्रवत् ।

अनन्त.जगद्-आवर्त=विवर्त-अतिशयाद्_इव ॥४।१४।१८॥

nUnam nizcalatAm yAtam_ati.bhramita-cakravat |

ananta.jagad-Avarta=vivarta-atizayAd_iva ||

4|14|18||

nUnam  - x =

nizcalatAm yAtam  - come to certainty =  

atibhramita-cakravat  - x =  

ananta.jagad-Avarta=

as~if thru

boundless.world-eddy=

vivarta-atizayAd iva.

~vlm.18. He became motionless as a wheel, after its long winded motion; and found his rest after his prolonged whirling, in the whirlpool of the ocean of the world.

~m.18 He was indeed like a static vortex which was wheeling endlessly in this infinite vortex of a world.

~sv.15-16-17-18-19 There, the sage Bhrgu saw his son, who had another body and whose nature was different from what it was before, who was of a peaceful disposition and whose mind was established in the tranquillity of enlightenment, though he was deeply reflecting the destiny of living beings in the universe.

 

 

 

एकान्त-संस्थितम् कान्तम् कान्त्या_एकाकिनम्_आश्रितम् ।

उपशान्त-ईह-संभग्न-चित्त-संभ्रम-संगमम् ॥४।१४।१९॥

ekAnta-saMsthitam kAntam kAntyA_ekAkinam_Azritam |
upazAnta-Iha-saMbhagna-citta-saMbhrama-saMgamam ||

4|14|19||

ekAnta-saMsthitam - seated all-alone =

kAntam kAntyA  - lover with lover =  

ekAkinam_Azritam  - for solitary shelter =  

upazAnta-Iha-saMbhagna-citta-saMbhrama-saMgamam -

at.peace-affairs-frustrated-Affection-confused-intercourse

#ekAkin

~vlm.19. He sat retired as a lover, solely reclined on the thought of his beloved object in his retirement; and his mind was at rest, after its long wanderings.

~m.19 Established in solitude, he was like one who was solicited by the beloved called Solitude. With the fickle mind subdued and destroyed, he was at peace (with himself).

~sv.15-16-17-18-19 There, the sage Bhrgu saw his son, who had another body and whose nature was different from what it was before, who was of a peaceful disposition and whose mind was established in the tranquillity of enlightenment, though he was deeply reflecting the destiny of living beings in the universe.

 

 

 

निर्विकल्प-समाधि.स्थम् विरतम् द्वन्द्व-वृत्तित: ।

हसन्तम्_अखिलाम् लोक-गतिम् शितलया धिया ॥४।१४।२०॥

nirvikalpa-samAdhi.stham viratam dvandva-vRttita: |

hasantam_akhilAm loka-gatim zitalayA dhiyA ||4|14|20||

nirvikalpa-samAdhistham

Settled in a state

nir.vikalpa, without vikalpa.Ideas

sama-Adhi,

the affection of Sameness

viratam dvandva-vRttita: x

hasantam akhilAm loka-gatim x

zitalayA dhiyA

w/ cool thought

m.20 Established in 'Nirvikalpa' samādhi, and with all the divisions and differentiation ceased, he appeared like one who was smiling at the world movements with a cool intelligence.

~vlm.20. He sat in a state of uniform meditation, without a shadow of duplicity in it; and was smiling with a cold apathy at all the pursuits of mankind. 21. Liberated from all concerns, and released from the enjoyments of life, and disenthralled from the snare of desires and fancies, he rested in the supreme bliss of the soul.

~sv.20-21 This radiant young man appeared to have reached total quiescence of mind in which the play of thoughts and counter-thoughts had ceased.

 

 

 

विगत-अखिल-वृत्तान्तम् विगत-अशेष-भोक्तृतम् ।

निरस्त-कल्पना-जालम्_आलम्बित-महापदम् ॥४।१४।२१॥

vigata-akhila-vRttAntam vigata-azeSa-bhoktRtam |

nirasta-kalpanA-jAlam_Alambita-mahApadam ||

4|14|21||

vigata-akhila-vRttAntam  - gone from the whole business =  

vigata-azeSa-bhoktRtam  - gone  wholly from enjoyment =

nirasta-kalpanA-jAlam  - escaped from the Imagination-net =

Alambita-mahApadam  - embraced by good fortune =  

~vlm.21 Liberated from all concerns, released from the enjoyments of life, and free from the snare of desires and fancies, he rested in the supreme bliss of the soul.

~m.21 Ceasing all eventful and whirling activity, without any enjoyership / doership/ ownership of all works, with all ideation and thoughts stopped, he was anchored in the Supreme state.

~sv.20-21 This radiant young man appeared to have reached total quiescence of mind in which the play of thoughts and counter-thoughts had ceased.

*jd.21 - vigata-akhila-vRttAntam  - gone from the whole business =  vigata-azeSa-bhoktRtam  - gone  wholly from enjoyment = nirasta-kalpanA-jAlam  - escaped from the Imagination-net = Alambita-mahApadam  - embraced by good fortune =  

 

 

 

अनन्त-विश्रान्ति-तते पदे विश्रान्तम्_आत्मनि ।

प्रतिबिम्बम्_अगृह्णन्तम् सितम् मणिम्_इवास्थितम् ॥४।१४।२२॥

ananta-vizrAnti-tate pade vizrAntam_Atmani |
pratibimbam_agRhNantam sitam maNim_iva_Âsthitam ||

4|14|22||

ananta-vizrAnti-tate pade - in an expansive state of boundless rest =

vizrAntam Atmani - reposed in soul =

pratibimbam  - a reflection =

a-gRhNantam  - not grasping =

sitam maNim iva Asthitam  - cool as a jewel in its setting =  

~m.22 Rested and reposed in self and established in that most peaceful supreme, allowing no reflections in his diamond of the self, he was anchored in that supreme state.

~vlm.22. His soul was at rest, in the everlasting rest of God; as the pure crystal catches the colour of the gem, which is contiguous to it.

~sv.22-23 He was absolutely pure, like a crystal that is not interested even in reflecting what is around it! There was no thought in his mind of either 'this is to be obtained' or 'this is to be avoided'.

*jd.22 - ananta-vizrAnti-tate pade - in an expansive state of boundless rest =

vizrAntam Atmani - reposed in soul = pratibimbam  - a reflection = a-gRhNantam  - not grasping = sitam maNim iva Asthitam  - cool as a jewel in its setting =  

 

 

 

हेय.उपदेय-संकल्प.विकल्पाभ्याम् समुज्झितम् ।

संप्रबुद्ध-मतिम् धीरम् ददर्श तनयम् भृगु: ॥४।१४।२३॥

heya.upadeya-saMkalpa.vikalpAbhyAm samujjhitam |

saMprabuddha-matim dhIram dadarza tanayam bhRgu: ||

4|14|23||

heya-upadeya=saMkalpa-vikalpAbhyAm  - x =  

samujjhitam  - x =

saMprabuddha-matim dhIram  - x =

dadarza tanayam bhRgu:  - x =

#heyopAdeya: Dos and Don'ts: "moral" standards. —># dA —>#deya -adj.- what ought to be given-out, displayed; • Virtue, according-to the many priesthoods. —>#adeya – improper to be given, (*adeyam अम्) a bribe. —>#Adeya - acceptable, to be received. —>#upAdeya- उपादेय upa-A=deya, (Fuzzy.Â) - to be taken or received (A-deya); • not to be refused (a-deya); • to be allowed. • What is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing ethical judgments. —>#heya . to be rejected or avoided. •-• —>#heyopAdeya, —>#heyAdeya –to be rejected or accepted; con or pro (quid pro quo); -•• <idam puNyam upAdeyam - this Holy Thing is to be done, - heyam pApam_idam_tu­_iti – not to be done however is Sin/Crime/Treason/Heresy like this> y1030.023; y6052015 • —>#anupAdeya – a.heyam_an.upAdeyam_an-Adeyam_an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •-•> #heyopadeyavarjitA –"a name of *zrI.#lalitA. She has nothing to reject and nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures based on .... [tradition]. These are the rules that permit certain actions and prohibit certain others." zrI-lalitA-sahasr. "http://www.scribd.com/doc/58896110/264/Heyopadeya-varjita-304

#ujjh – conj. http://sanskrit.inria.fr/cgi-bin/dicconj?q=ujjh;c=6 — उज्झ् 6 P. (#ujjhiti उज्झति, #ujjhAJcakAra उज्झाञ्चकार, #ujjhitum उज्झितुम्, #ujjhita उज्झित) - To abandon, leave, quit • To avoid, escape from • To emit, give out, drop or pour down. — #projjh, #samujjh = same. —>#samujjhita – y3039.001• #ujjhyate —>#ujjha -adj.- quitting, abandoning mn.

~m.23 Throwing out all ideations, mental determinations, deformations and resolutions of all kinds, good and bad, Sukra was a man of Pine intelligence, completely enlightened. Bhrigu such a one, Sukra his son.

~vlm.23. Bhrigu beheld his son in the calmly composed and awakened state of his mind, and freed alike both from his thoughts of what was desirable, as also from his hatred against what was disgusting. (God is said to be eternally at rest the six days creation, but an act of his Mind, Will, Word, Fiat, Logos or Brahma).

~sv.22-23 He was absolutely pure, like a crystal that is not interested even in reflecting what is around it! There was no thought in his mind of either 'this is to be obtained' or 'this is to be avoided'.

 

 

 

तम्_आलोक्य भृगो: पुत्रम् कालो भृगुम्_उवाच ह ।

वाक्यम्_अब्धि-ध्वनि-निभम् तव पुत्रस्_त्व्_असाव्_इति ॥४।१४।२४॥

tam_Alokya bhRgo: putram kAlo bhRgum_uvAca ha |

vAkyam_abdhi-dhvani-nibham tava putras_tv_asAv_iti ||

4|14|24||

tam Alokya bhRgo: putram - having seen that son of bhRgu

kAla: bhRgum uvAca ha - Time said this to bhRgu,

in a voice like the sound of the sea — vAkyam abdhi-dhvani-nibham =

tava putra: tu asau iti - "This is your son!"

~m.24 Seeing Ssukra, Kāla shouted in a ocean-like shout to Bhrigu 'Here is your son'.

~sv.24 Time pointed out this young man and said to Bhrgu: "This is your son".

~vlm.24. Yama seeing the son of Bhrigu, said to the father in a voice, hoarse as the sounding sea. 'Lo there thy son.'

 

Having seen that son of bhRgu

Time said this to bhRgu,

in a voice like the sound of the sea

—

"

This

is

your

son

!

"

 

 

 

विबुध्यताम्_इति गिरा समाधेर्_विरराम स: ।

भार्गवो_अम्भोद-घोषेण शनैर्_इव शखण्ड-भृत् ॥४।१४।२५॥

vibudhyatAm_iti girA samAdher_virarAma sa: |
bhArgavo_ambhoda-ghoSeNa zanair_iva zikhaNDa-bhRt ||

4|14|25||

vibudhyatAm - "Wake up!" =  

iti girA - so by a voice =

samAdhe: - from sama.Adhi =  

he ceased - virarAma sa: =

bhArgava – the bhArgava =

with a thundering roar - ambhoda-ghoSeNa =

zanair iva  - x =

zikhaNDa-bhRt  - x.

~m.25 Hearing that thundering sound, Sukra woke up from his samādhi, like a peacock waking up to the sound of thunder.

~sv.25 Sukra heard the words "Get up" and gently opened his eyes.

~vlm.25. "Awake, said he to Bhargava, which startled him from his meditation, as the roaring of a cloud, rouses the slumbering peacock from his summer sleep.

#zikha -> #zikhaNDa: -A - a tuft of hair or a peacock's tail.

 

 

 

उन्मील्य नेत्रे सो_अपश्यद्_अन्ते काल-भृगू प्रभू ।

समोदयाव्_इव_आयातौ देवौ शशि-दिवाकरौ ॥४।१४।२६॥

unmIlya netre so_apazyad_ante kAla-bhRgU prabhU |
samodayAv_iva_AyAtau devau zazi-divAkarau ||4|14|26||

unmIlya netre - when his eyes opened =

he saw before him - sa: apazyad_ante =

Time and bhRgu - kAla-bhRgU =

prabhU sama-udayau_iva_AyAtau devau zazi-divAkarau - two mighty gods like the sun and moon risen* together.  * In astro. terms, this would be a conjunction

(if exact, an eclipse).

~m.26 Opening his eyes, he saw the two god like men Kāla and Bhrigu, who were like rising sun and rising moon.

~vlm.26. Upon opening and lifting up his eyes, he beheld the god standing with his father on one side, who being pleased at his sight, glowed in their countenances like the disks of the sun and moon.

~sv.26-27-28 Seeing the two radiant beings standing in front of him, he greeted them appropriately and seated them on a rock.

When his eyes opened

he saw before him

Time and bhRgu

two mighty gods

like the sun and moon

risen* together.

* In astro. terms, this would be a conjunction (if exact, an eclipse).

 

 

 

कदम्ब-लतिका-पीठाद्_अथ_उत्थाय ननाम तौ ।

समौ समागतौ कान्तौ विप्रौ हरि-हराव्_इव ॥४।१४।२७॥

kadamba-latikA-pIThAd_atha_utthAya nanAma tau |
samau samAgatau kAntau viprau hari-harAv_iva ||

4|14|27||

kadamba-latikA-pIThAt – from his throne of kadamba leaves =

atha  - next =

utthAya nanAma tau  - he arose and bowed to them2 =
samau samAgatau kAntau viprau x

hari-harAv_iva  - as.if they were hari & hara.

~m.27 Seeing the two lustrous brahmins, who are looking alike Hari and Hara, Sukra rose from his creeper-woven seat and prostrated before them.

~vlm.27. He rose from his seat of Kadamba leaves, and made his obeisance to them, who appeared to have come to him like the gods Hari and Hara in the disguise of a couple of Brahmans.

 

 

 

मिथ:कृत-समाचारा: शिलायाम् समुपाविशान् ।

मेरु-पृष्ठे जगत्_पूज्या ब्रह्म-विष्णु-हरा इव ॥४।१४।२८॥

mitha:kRta-samAcArA: zilAyAm samupAvizAn |

meru-pRSThe jagat_pUjyA brahma-viSNu-harA iva ||

4|14|28||

mitha:kRta-samAcArA:  - then mutually made welcome =  

zilAyAm samupAvizAn  - they gathered on a mountain =  

meru-pRSThe  - on top of Mount.meru =  

jagat-pUjyA brahma-viSNu-harA iva  - like brahmA, viShNu, & hara worshipped by the world.   

~vlm.28. After their mutual salutations, they were seated on a slab of stone, and appeared as the venerable gods Vishnu and Siva, were seated on the pinnacle of Meru.

~sv.26-27-28 Seeing the two radiant beings standing in front of him, he greeted them appropriately and seated them on a rock.

~m.28 After mutual inquiries, the three sat on a rock-seat like the trinity of Vishnu, Hara and Brahma on the 'Meru' peak.

*jd.28 - mitha:kRta-samAcArA:  - then mutually made welcome =  zilAyAm samupAvizAn  - they gathered on a mountain =  meru-pRSThe  - on top of Mount.meru =  jagat-pUjyA brahma-viSNu-harA iva  - like brahmA, viShNu, & hara worshipped by the world.   

 

 

 

 

अथ शान्त-जपो राम स समङ्गा-तटे द्विज: ।

ताव्_उवाच वच: शान्तम्_अमृत-स्यन्द-सुन्दरम् ॥४।१४।२९॥

atha zAnta-japo rAma sa samaGgA-taTe dvija: |

tAv_uvAca vaca: zAntam_amRta-syanda-sundaram ||

4|14|29||

atha zAnta-japa: x

o rAma =

sa samaGgA-taTe dvija: x

tau uvAca vaca: x

zAntam  - at peace/quiet =

amRta-syanda-sundaram x

~m.29 The, quitting his meditation, Sukra addressed in sweet and attractive worlds thus.

~sv.29-30 In soft and sweet words, he said: "O Divine beings, I am truly blessed to behold both of you!

~vlm.29. The Brahman boy, having ended the muttering of his mantras on the bank of Samanga, accosted them with a voice distilling as the sweet nectarine juice of ambrosia amrita or water of life; (aquavitae or abi haiyat).

 

 

 

भवतो:_दर्शनेन_अहम्_अद्य निर्वृतिम्_आगत: ।

समम्_आगतyor_लोके शीतल-उष्णरुcor_इव ॥४।१४।३०॥

bhavato:_darzanena_aham_adya nirvRtim_Agata: |
samam_Agatayor_loke zItala-uSNarucor_iva ||

4|14|30||

bhavato:_darzanena भवतोः_दर्शनेन – thru the presence of your two Graces = aham_adya nirvRtim_Agata: अहम्_अद्य निर्वृतिम्_आगतः – I have now come to great joy =  

samam_Agatayo: loke समम्_आगतयोः_लोके both equally coming to the world =

zItala-uSNaruco:_iva शीतल-उष्ण=रुचोः_इव like cool (lunar) and hot (solar) beams.

~jd. The metaphor is very subtle. I once stood on a long road. At the west end, the sun was setting. At the east end, the moon was rising. In astro. terms, this means that the moon was very near eclipse. -30-

~m.30 'Your arrival in this place of mine is like the visit of sun and moon together to the world. Seeing you, I have obtained great happiness.'

~jd. The metaphor is very subtle. I once stood on a long road. At the west end, the sun was setting. At the east end, the moon was rising. In astro. terms, this means that the moon was very near eclipse.

#vR —>#nirvR —>#nirvRti -f.- complete satisfaction or happiness, delight • emancipation, final beatitude (= #nirvANa) • attainment of rest; extinction (of a lamp) • destruction, death • -adj.- quite satisfied, happy • #nirvRtisthAna -n.- place of eternal bliss. • nirvRtim >vraj, "to grow happy".

 

 

 

यो न शास्त्रेण तपसा न ज्ञानेन_अपि विद्यया ।

विनष्टो मे मनोमोह: क्षीणो_असौ दर्शनेन वाम् ॥४।१४।३१॥

yo na zAstreNa tapasA na jJAnena_api vidyayA |

vinaSTo me manomoha: kSINo_asau darzanena vAm ||

4|14|31||

ya: na - what is not =

zAstreNa - by shAstra.study =

tapasA - or tapas.Ritual =

na jJAnena - nor jnAna.Wisdom =

api vidyayA – nor even vidyA learning =

vinaSTa: me manas-moha: – destroyed in my Mind-delusion =

asau kSINa: darzanena vAm – this is removed by the presence of you.  

~sv.31. By your very presence before me the delusions of my mind have been destroyed: delusions which are not destroyed either by the study of scriptures, or by austerities, or by wisdom or by knowledge.

~vlm.31. The darkness, which reigned in my mind, and which no light of the sastras or spiritual or temporal knowledge, nor even my austerities could remove, is dispelled today by the light of your presence.

Not by the study of Shaastras

nor Tapas Ritual, nor by

Jnaana Wisdom, not by vidyAa

learning—but only by your grace

is my Mind-delusion removed.

 

 

 

न तथा सुखयन्त्य्_अन्तर्_निर्मल-अमृत-वृष्टय: ।

यथा प्रकर्षयन्त्य्_एता महताम्_एव दृष्टय: ॥४।१४।३२॥

na tathA sukhayanty_antar_nirmala-amRta-vRSTaya: |

yathA prakarSayanty_etA mahatAm_eva dRSTaya: ||

4|14|32||

na tathA sukhayanti antar

not thus do they enjoy within

nirmala-amRta-vRSTaya:

by crystal-nectar-showers

yathA etA: prakarSayanti

as these are cultivated

eva dRSTaya: mahatAm

by the sights of the great

~sv.32 Even a shower of nectar is not so blissful as the sight of holy ones.

~vlm.32. A kind look of the great, gives as much joy to the mind, as draughts of pure ambrosia, serve to satisfy the heart.

a torrent of divine nectar will offer nourishment within;

but this is nothing to the vision and company of great men.

 

 

 

चरणाभ्याम्_इमम् देशम् भवन्तौ भूरि-तेजसौ ।

कौ पवित्रितवन्तौ न: शशाङ्क-अर्काव्_इव_अम्बरम् ॥४।१४।३३॥

caraNAbhyAm_imam dezam bhavantau bhUri-tejasau |

kau pavitritavantau na: zazAGka-arkAv_iva_ambaram ||

4|14|33||

caraNAbhyAm  - by your coming  =

imam dezam  - to this place =  

bhavantau  - your2 Beingnesses =  

bhUri-tejasau – filled with sacred fire =

kau  - who are you2 =

pavitritavantau na:  - sanctifying us =  

zazAGka-arkau iva  - as the Home of the Hare, and the Sun =

ambaram  - sanctify the sky? =  

'Who are you, the most shining ones, who sanctified setting foot on our land?'

~sv.33 The very earth trodden by your feet is holy."

~vlm.33. Tell me who are you, whose feet have sanctified this place; as the glorious orbs of the day and night, enlighten the firmament.

 

 

 

इत्य्_उक्तवन्तम्_प्रोवाच भृगु:_जन्मान्तरात्मजम् ।

स्मर_आत्मानम्_प्रबुद्धो असि न_अ.ज्ञो असि_इति रघूद्वह ॥४।१४।३४॥

ity_uktavantam_provAca bhRgu:_janmAntarAtmajam |
smara_AtmAnam_prabuddho asi na_a.jJo asi_iti raghUdvaha ||4|14|34||

iti uktavantam Such being said,

provAca bhRgu: #bhRgu declared

janma.antara-Atmajam to his self.born (son) of another birth:
smarAtmAnam prabuddho 'si x

na ajJo 'si iti raghUdvaha x

#smR —>#smara -mfn.- remembering , recollecting (see jAti#smara) –m.- (-end.comp.- -f.-) memory , remembrance , recollection ChUp. • loving recollection, love , (esp.) sexual love AV.&c.&c. • #kAmadeva (god of love) KSS.&c. •• smara#śara—the arrows of Cupid SB 9.14.15-16 • smara#dhanuḥ—the bow of Cupid Antya 1.171 • smara#rujām—sexual desires SB 2.7.33 • smara#vyāja—taking advantage of his thinking of her always SB 6.1.63 • smara#ārta—distressed by remembering Antya 15.78 •• #smAra –m.- remembrance , recollection of (comp.) • relating or belonging to the god of love naiS.

m.34 O Rāma, when Sukra spoke thus, Bhrigu told his son of another birth 'recollect about yourself. You are now a Jnāni and not an ignorant person.'

~vlm.34. Being addressed in this manner, Bhrigu desired him to remember his prior births, which he could well do, by his enlightened understanding.

~sv.34-35 The sage Bhrgu said to him: "Recollect yourself, for you are not an ignorant person!"

 

प्रबोधितो_असौ भृगुणा जन्म-अन्तर-दशाम् निजाम् ।

मुहूर्त-मात्रम् सस्मार ध्यान-उन्मीलित-लोचन: ॥४।१४।३५॥

prabodhito_asau bhRguNA janma-antara-dazAm nijAm |
muhUrta-mAtram sasmAra dhyAna-unmIlita-locana: ||4|14|35||

prabodhita:_asau bhRguNA janma-antara-dazAm nijAm
x

muhUrta-mAtram sasmAra dhyAna-unmIlita-locana:

x

~vlm.35. Bhrigu made him acquainted with the state of his former birth, and he remembered it instantly by the clairvoyance of his inward sight.

~m.35 Exhorted by Bhrigu to know his earlier births, Sukra went into meditation for a little while with half-closed eyes.

~sv.34-35 The sage Bhrgu said to him: "Recollect yourself, for you are not an ignorant person!"

 

अथ_असौ विस्मयात्_स्मेर-मुखो मुदित-मानस: ।

वितर्क-मन्थराम् वाचम्_उवाच वदताम् वर: ॥४।१४।३६॥

atha_asau vismayAt_smera-mukho mudita-mAnasa: |
vitarka-mantharAm vAcam_uvAca vadatAm vara: ||

4|14|36||

atha asau - so he =

vismayAt - from surprise =  

smera-mukho mudita-mAnasa: - smiling-faced delighted in mind =

vitarka-mantharAm  - doubtfully slow =  

vAcam uvAca  - he spoke these words  =  

vadatAm vara:  - o worthiest of the wordy! =  

~m.36 Then his face looked surprised and a smile came on to it. He then started thinking within himself and spoke in measured tones, being pleased in his mind.

~sv.36 Sukra was instantly awakened to the memory of his previous existence, which he beheld with his eyes closed for a brief period.

~vlm.36. He was struck with wonder at the remembrance of his former state, and smiled with a joyous face and gladsome heart, to ponder on what he had been; and then uttered as follows.

 

 

 

जगत्य्_अविदित-आरम्भा नियति: परमात्मन: ।

यद्_वशाद्_इदम्_आभोगि जगच्-चक्रम् प्रवर्तते ॥४।१४।३७॥

jagaty_avidita-ArambhA niyati: paramAtmana: |

yad_vazAd_idam_Abhogi jagac-cakram pravartate ||4|14|37||

jagati

x

avidita-ArambhA niyati:

x

paramAtmana:

x

yad_vazAd

x

idam_Abhogi

x

jagac-cakram pravartate

x

m.37'This world-wheet moves according to the law (niyati) laid down by the Divine at the beginning of creation.'

~sv.37-38-39-40-41 Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

~vlm.37. Blessed is the law of the Supreme Being, which is without its beginning or end, and is known as destiny here below; and by whose power the world is revolving as a curricle.

 

मम_अनन्तान्य्_अतीतानि जन्मान्य्_अविदितान्य्_अपि ।

दशा-फलान्य्_अनन्तानि कल्पान्त-कलिताद्_इव ॥४।१४।३८॥

mama_anantAny_atItAni janmAny_aviditAny_api |
dazA-phalAny_anantAni kalpAnta-kalitAd_iva ||4|14|38||

mama_anantAni_atItAni janmAni_aviditAni_api
dazA-phalAni_anantAni kalpAnta-kalitAd_iva

~vlm.38. I see my countless and unknown births, and the innumerable accidents to which they were subject, for the period of a whole kalpa or duration of the world from first to last. (The Soul being immortal, has to pass into infinite births under various shapes and forms of bodies. If it were to lie dormant in the grave for ever what is the good of its being made or created to be immortal?)

~m.38 I have passed through innumerable births due to the fruits of these births and (consequent) accumulated vasanas.'

~sv.37-38-39-40-41 Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

 

दृष्टा: कठिन-संरम्भा विभवो_अपि_अर्जन-भ्रमा: ।

विहृतम् वीतशोकासु चिरम् मेरु-स्थलीषु च ॥४।१४।३९॥

dRSTA: kaThina-saMrambhA vibhavo_api_arjana-bhramA: |
vihRtam vItazokAsu ciram meru-sthalISu ca ||4|14|39||

dRSTA: kaThina-saMrambhA: ... sights

vibhava:_api_arjana-bhramA:
vihRtam vItazokAsu ciram meru-sthalISu ca

#arj, #arjati —> #arjana -n.- (Pa1n2. 3-1 , 20 Comm.) procuring , acquiring , gaining , earning Mn.xii,79,&c.

#kaTh —>#kaThina - कठिन Hard, stiff; so ˚स्तनौ. • Hardhearted, cruel, ruthless; विसृज कठिने मानमधुना Amaru.7; so ˚हृदय; ˚चित्त • Inexorable, inflexible. • intense (as pain &c). नितान्तकठिनां रुजं मम न वेद सा मानसीम् V.2.11.• kaThina: -नः A thicket. • kaThinam - A Shovel, scoop. —>#kaThinya -adj.- stiffness, sternness. •-•> kaṭhina—hard Madhya 7.72, Madhya 8.46.

#* —> #* —>#saMrambha –m.- the act of grasping MBh.iv,1056(C.) • vehemence, agitation MBh.&c. • excitement, enthusiasm, ardent desire for or to (inf , or comp.) rAjat. • anger , fury , wrath against (loc. or upari with gen.) MBh.&c. • pride , arrogance W. • intensity , high degree (ibc. = "intensely") KSS. • the brunt (of battle) rAjat. • beginning (= #Arambha) MW. •• Comp. saMrambha- #tAmra -mfn.- red with fury • #dRz -mfn.- having inflamed or angry eyes Bhp. • #paruSa -mfn.- harsh from rage, intensely harsh or rough W. • #rasa -mfn.- having angry or impetuous feelings • #rUkSa -mfn.- exceedingly harsh or cruel Vikr. iii , 20 • #vega –m.- the vilence or impetuosity of wrath MW.

~vlm.39. I have undergone great hardships, and known prosperity also with the toil of earning; have had my wanderings also in different lives, and remember to have roamed for a long time, over the mountainous regions of Meru.

~m.39 I have seen many difficult circumstances. I have gone through the delusion of striving for many pleasures and wealth. I have roamed around many parts of Meru, without any feeling of grief or sorrow.'

~sv.37-38-39-40-41 Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

 

पीतम्_आमोदि मन्दार-केसर-अरुणितम् पय: ।

मन्दाकिन्या: स.कह्लारम् तटीष्व्_अमर-भूभृत: ॥४।१४।४०॥

pItam_Amodi mandAra-kesara-aruNitam paya: |

mandAkinyA: sa.kahlAram taTISv_amara-bhUbhRta: ||4|14|40||

pItam_Amodi mandAra-kesara-aruNitam paya:

mandAkinyA: sa.kahlAram taTISu_amara-bhUbhRta:

#aruNita

#kahlAra

#taTI

~vlm.40. I drank the water reddened with the pollen of mandara flowers, and roved along the bank of the heavenly stream of Mandakina filled with lotuses.

~m.40 'I have take in the waters of heavenly ganga which flows with a red hue given to its waters by the red hibiscus flowers floating on the water surface.

~sv.37-38-39-40-41 Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

 

भ्रान्तम् मन्दर-कुञ्जेषु फुल्ल-हेम-लतालिषु ।

मेरो: कल्पतरु-च्छाया-पुष्प-सुन्दर-सानुषु ॥४।१४।४१॥

bhrAntam mandara-kuJjeSu phulla-hema-latAliSu |

mero: kalpataru-cchAyA-puSpa-sundara-sAnuSu ||4|14|41||

bhrAntam mandara-kuJjeSu –

phulla-hema-latÂliSu –

mero: –

kalpataru-cchAyA puSpa-sundara-sAnuSu

~vlm.41. I wandered about the Mandara groves, filled with flowering creepers like gold, and under the shade of the kalpa arbors of Meru, and in the flowery plains above and about it.

~m.41 I have promenaded in the arbours on the Mandara slopes, which are beautiful with flower laden trees.

~sv.37-38-39-40-41 Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

 

 

 

न तद्_अस्ति न यद्_भुक्तम् न तद्_अस्ति न यत्_कृतम् ।

न तद्_अस्ति न यद्_दृष्टम्_इष्ट-अनिष्टासु वृत्तिषु ॥४।१४।४२॥

na tad_asti na yad_bhuktam na tad_asti na yat_kRtam |
na tad_asti na yad_dRSTam_iSTa-aniSTAsu vRttiSu ||

4|14|42||

na tad_asti  - not that is =

na yad_bhuktam  - not what's enjoyed =

na tad_asti  - not that is =

na yat_kRtam  - not what's done =
na tad_asti  - not that is =

na yad_dRSTam  - not what's seen =

iSTa-aniSTAsu vRttiSu  - in wished & unwished matters. ...

~vlm.42. There is naught of good or evil, which I have not tasted or felt or done myself; nor is there anything, which I have not seen and felt and known in my past lives.

~sv.42-43 There is no pleasure that I have not enjoyed, no action I have not performed, no unhappiness or happiness I have not endured. Now I wish for nothing, nor do I wish to avoid anything: let nature take its course.

 

 

 

ज्ञातम् ज्ञातव्यम्_अधुना दृष्टम् द्रष्टव्यम्_अक्षतम् ।

विश्रान्तो_अथ चिरम् श्रान्तो गतो मे सकलो भ्रम: ॥४।१४।४३॥

jJAtam jJAtavyam_adhunA dRSTam draSTavyam_akSatam |
vizrAnto_atha ciram zrAnto gato me sakalo bhrama: ||4|14|43||

jJAtam jJAtavyam adhunA -

dRSTam draSTavyam akSatam -
vizrAnto ''tha ciram zrAnto gato me sakalo bhrama: -

m.43 I have now known what is to be known. I have seen what is to be seen. For a long time now, I am in repose after a long period of tiresome activity. All my misconceptions and illusions have vanished.'

~vlm.43. I have now known the knowable (that is to be known), and seen the imperishable one in whom I have my repose. I have now rested after my toils were over, and have passed beyond the domain of error and darkness.

~sv.42-43 There is no pleasure that I have not enjoyed, no action I have not performed, no unhappiness or happiness I have not endured. Now I wish for nothing, nor do I wish to avoid anything: let nature take its course.

 

 

 

उत्तिष्ठ तात गच्छाम: पश्यामो मन्दर-स्थिताम् ।

ताम् तनुम् तावद्_आशुष्काम् शुष्काम् वन-लताम्_इव ॥४।१४।४४॥

uttiSTha tAta gacchAma: pazyAmo mandara-sthitAm |

tAm tanum tAvad_AzuSkAm zuSkAm vana-latAm_iva ||

4|14|44||

uttiSTha  - get up =

tAta  - Dad =

gacchAma:  - let's go =

pazyAma: mandara-sthitAm tAm  - let's see it on Churnstick Mountain =

tanum tAvad_A_zuSkAm  - how dry that body is =

zuSkAm vana-latAm_iva  - like a shrieling forest vine.

~m.44 'O my dear father, please get up. We shall see my emaciated body on the 'Mandara' mountain.

~vlm.44. Now rise, O father! and let us go to see that body, lying on the Mandara mount, and which is now dried as a withered plant.

~sv.44-45-46 Come, father, let us go to where the previous body stands, dried up."

 

 

 

न समीहतम्_अस्ति_इह न_असमीहितम्_अस्ति मे ।

नियते रचनम् द्रष्टुम् केवलम् विहराम्य्_अहम् ॥४।१४।४५॥

na samIhitam_asti_iha na_a-samIhitam_asti me |

niyate racanam draSTum kevalam viharAmy_aham ||

4|14|45||

na samIhitam asti iha  - here nothing wished =

na a.samIhitam asti me  - nor unwished is for me =

niyate racanam draSTum  - x =

kevalam viharAmi aham  - in the everywhere I live.  

~m.45 There is no desire left in me. There is nothing that I do not desire. I perceive the law and act in conformity and consort with it.'

~vlm.45. I have no desire to remain in this place, nor go anywhere of my own will; it is only to see the works of fate, that we wander all about.

~sv.44-45-46 Come, father, let us go to where the previous body stands, dried up."

ईह् #Ih -> #Ihita -> #samIhita‑ - longed or wished for. • -n.- great effort to obtain any wish.

 

 

 

यद्_अति.सुभगम्_आर्य-सेवितम् तत्

स्थिरम्_अनुयामि यद्_एक.भाव-बुद्ध्या ।

तद्_अलम्_अभिमता मतिर्_मम_अस्तु

प्रकृतम्_इमम् व्यवहारम्_आचरामि ॥४।१४।४६॥

yad_ati.subhagam_Arya-sevitam tat
sthiram_anuyAmi yad_eka.bhAva-buddhyA |
tad_alam_abhimatA matir_mama_astu
prakRtam_imam vyavahAram_AcarAmi ||

4|14|46||

yad ati.subhagam x

Arya-sevitam tat x
sthiram anuyAmi yad x

ekabhAva-buddhyA x
tad alam abhimatA  - x =

matir mama astu  - let it be my thinking =  
prakRtam imam vyavahAram x

AcarAmi  - I practice.   

~vlm.46. I will follow you, with my firm belief in the one adored Deity of the learned. Let that be the desirable object of my mind, and I will act exactly in conformity with my belief.

~m.46 'I follow consistently and with concentrated attention, that which is auspicious and followed by respected people. And so, I shall act now according to what is acceptable to me and you'.

~sv.44-45-46 Come, father, let us go to where the previous body stands, dried up."

 

 

 

 

 

oॐm

 

[Jiva Das]

 

FM4014 BHRGU'S FORMER BIRTHS 1.NV13-14 .z46

https://www.dropbox.com/s/wwygp7b1qnzakiq/fm4014%201.nv13-14%20bhRgu%27s%20FORMER%20BIRTHS%20.z46.docx?dl=0

FM.4.1-FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0

 

FM.4.14 BHRGU'S FORMER BIRTHS 1.NV13-14

सर्ग ४.१४

sarga 4.14

सर्ग ४.१४

वसिष्ठ उवाच ।

vasiSTha* uvAca |

अथ काल.भृगू देवौ मन्दर.अचल.कन्दरात् ।

atha kAlabhRgU devau mandarAcalakandarAt |

गन्तुम् प्रवृताव्_अवनौ समङ्गा.सरितस् तटम् ॥४।१४।१॥

gantum pravRttau_avanau samaGgA-sarita: taTam ||4|14|1||

तौ शैलाद् अवरोहन्तौ दृष्टवन्तौ महाद्युती ।

tau zailAdavarohantau dRSTavantau mahAdyutI |

नव-हैम.लता-जाल.कुञ्ज-सुप्त-नभःचरान् ॥४।१४।२॥

navahaimalatAjAlakuJjasuptanabhazcarAn ||4|14|2||

वल्ल-वलय-दोलाभिः क्रीडतः गगन.अङ्गणे ।

valla-valaya-dolAbhi: krIData: gaganAGgaNe |

हरिणी-मुग्ध-मुग्ध.अक्षि-प्रेक्षित-स्मारित.उत्पलान् ॥४।१४।३॥

hariNI-mugdha.mugdhAkSi-prekSitasmAritotpalAn ||4|14|3||

सिद्धान् अध्यासित.उत्तुङ्ग-शिला-शकल.विष्टरान् ।

siddhAn adhyAsitottuGgazilA-zakala-viSTarAn |

धृत.आकारान् इव_उत्साहान् हेलादृष्ट.जगत्_जयान् ॥४।१४।४॥

dhRta.AkArAn ivotsAhAnhelAdRSTa-jagat jayAn ||4|14|4||

कृत.अजस्र-पतत्-पुष्प-धारासार.निमज्जनान् ।

kRtAjasrapatatpuSpadhArAsAranimajjanAn |

ताल.उत्ताल.कृत.उद्धस्त-हस्तान् हस्ति-घटापतीन् ॥४।१४।५॥

tAlottAlakRtoddhastahastAnhastighaTApatIn ||4|14|5||

मदा.अवलेप.निद्रालून् मदान् मूर्तान् इव स्थितान् ।

madA.avalepanidrAlUnmadAnmUrtAn iva sthitAn |

पुष्प-केसर.रक्त.अङ्ग-पवन.अरुण-वालधीन् ॥४।१४।६॥

puSpakesararaktAGgapavanAruNa-vAladhIn ||4|14|6||

चञ्चलान् चमरान् चारून् भूभृन्.मण्डल.चामरान् ।

caJcalAn camarAn cArUn bhUbhRn-maNDala-cAmarAn |

कृत.अजस्र-पतत्-पुष्प-धारासार.निमज्जनान् ॥४।१४।७॥

kRtAjasrapatatpuSpadhArAsAranimajjanAn ||4|14|7||

किन्नरान् भूम-खर्जूरान् शाखा.सरलताम् गतान् ।

kinnarAn bhUmakharjUrAn zAkhA-saralatAm gatAn |

परस्पर.फल.आधात-क्ष्वेड.अवर्जित-कीचकान् ॥४।१४।८॥

parasparaphalAdhAtakSveDAvarjitakIcakAn ||4|14|8||

धातु-पाटल.दुर्.वक्त्रान् मर्कटान् नटन.उत्कटान् ।

dhAtupATaladurvaktrAnmarkaTAnnaTanotkaTAn |

लता.वितान.संछन्न-सानु.उपवन.मन्दिरान् ॥४।१४।९॥

latAvitAnasamchannasAnUpavanamandirAn ||4|14|9||

सिद्धान् अमर.नारीभिः मन्दार.कुसुमाहतान् ।

siddhAn amaranArIbhi: mandArakusumAhatAn |

धातु-पाटल.निर्द्वार.पयोद-पट.संवृतान् ॥४।१४।१०॥

dhAtupATalanirdvArapayodapaTasamvRtAn ||4|14|10||

तटान् अजन.संसर्गान् बौद्धान् प्रव्रजितान् इव ।

taTAn_ajanasamsargAn_bauddhAn_pravrajitAn_iva |

सरितः कुन्द.मन्दार.पिनद्ध.लहरी-घटाः ।

sarita: kundamandArapinaddhalaharI-ghaTA: |

सागर_उत्कटया_इव_आत्त.मधु-मास-प्रसाधनाः ॥४।१४।११॥

sAgara_utkaTayA_iva_Attamadhu-mAsaprasAdhanA: ||4|14|11||

puSpabhArapinaddhAGgAn vRkSAn pavanakampitAn |

kSIbAnIva madhuprAptau ghUrNAnmadhu-kara.IkSaNAn ||4|14|12||

शैल.राज-श्रियम् स्फीताम् पश्यन्तौ ताव् इतस् ततः ।

zailarAjazriyam sphItAm pazyantau tau_ita:_tata: |

प्राप्तवन्तौ वसुमतीम् पुर.पत्तन.मण्डिताम् ॥४।१४।१३॥

prAptavantau vasumatIM purapattana-maNDitAm ||4|14|13||

क्षणाद् अवापतुः_तत्र पुष्प.लोल.तरङ्गिणीम् ।

kSaNAdavApatu: tatra puSpalola-taraGgiNIm |

समङ्गाम् सरितम् साधु सर्व.पुष्पमयीम् इव ॥४।१४।१४॥

samaGgAm saritam sAdhu sarva.puSpamayIm iva ||4|14|14||

ददर्श_अथ तटे तस्मिन् कस्मिंश्चित् तनयम् भृगुः ।

dadarzAtha taTe tasmin kasmin.cit tanayam bhRgu: |

देह.अन्तर.परावृत्तम् भावम् अन्यम् उपागतम् ॥४।१४।१५॥

dehAntaraparAvRttam bhAvam anyam upAgatam ||4|14|15||

शान्त.इन्द्रियम् समाधि.स्थम् अ=चञ्चल.मनःमृगम् ।

zAnta.indriyam samAdhi.stham a-caJcala.mana:mRgam |

सुचिरात् इव विश्रान्तम् सुचिर.श्रम=शान्तये ॥४।१४।१६॥

sucirAt iva vizrAntam sucirazrama=zAntaye ||4|14|16||

चिन्तयन्तम् इव_अनन्ताः_चिर.भुक्त.अचिर.उज्झिताः ।

cintayantam ivAnantA: cirabhuktAcirojjhitA: |

संसार.सागर.गतीः हर्ष.शोक.निरन्तराः ॥४।१४।१७॥

samsAra.sAgaragatI: harSa.zokanirantarA: ||4|14|17||

नूनम् निश्चलताम् यातम् अति.भ्रमित-चक्रवत् ।

nUnam nizcalatAm yAtam ati.bhramita-cakravat |

अनन्त.जगत्-आवर्त=विवर्त.अतिशयात् इव ॥४।१४।१८॥

ananta.jagat-Avarta=vivartAtizayAt iva ||4|14|18||

एकान्त.संस्थितम् कान्तम् कान्त्या_एकाकिनम् आश्रितम् ।

ekAntasamsthitam kAntam kAntyA_ekAkinam Azritam |

उपशान्त.ईह.सम्भग्न-चित्त.सम्भ्रम.संगमम् ॥४।१४।१९॥

upazAnta.Ihasambhagna-citta=sambhrama+samgamam ||4|14|19||

निर्विकल्प.समाधि.स्थम् विरतम् द्वन्द्व-वृत्तितः ।

nirvikalpasamAdhi.stham viratam dvandva-vRttita: |

हसन्तम् अखिलाम् लोक.गतिम् शितलया धिया ॥४।१४।२०॥

hasantam akhilAm lokagatiM zitalayA dhiyA ||4|14|20||

विगत.अखिल.वृत्तान्तम् विगत.अशेष-भोक्तृतम् ।

vigatAkhila-vRttAntam vigatAzeSabhoktRtam |

निरस्त.कल्पना-जालम् आलम्बित.महापदम् ॥४।१४।२१॥

nirastakalpanAjAlam AlambitamahApadam ||4|14|21||

अनन्त.विश्रान्ति.तते पदे विश्रान्तम् आत्मनि ।

ananta-vizrAnti-tate pade vizrAntam Atmani |

प्रतिबिम्बम् अगृह्णन्तम् सितम् मणिम् इव_आस्थितम् ॥४।१४।२२॥

pratibimbam agRhNantam sitam maNim iva_Asthitam ||4|14|22||

हेय.उपादेय.संकल्प.विकल्पाभ्याम् समुज्झितम् ।

heya.upAdeya.samkalpa.vikalpAbhyAm samujjhitam |

सम्प्रबुद्ध.मतिम् धीरम् ददर्श तनयम् भृगुः ॥४।१४।२३॥

samprabuddha.matim dhIram dadarza tanayam bhRgu: ||4|14|23||

तम् आलोक्य भृगोः पुत्रम् कालः_भृगुम् उवाच ह ।

tam Alokya bhRgo: putram kAla: bhRgum uvAca ha |

वाक्यम् अब्धि.ध्वनि.निभम् तव पुत्रस् तु_असौ_इति ॥४।१४।२४॥

vAkyam abdhi-dhvani-nibham tava putra: tvasau_iti ||4|14|24||

विबुध्यताम् इति गिरा समाधेर् विरराम सः ।

vibudhyatAm iti girA samAdhe:_virarAma sa: |

भार्गवः_अम्भोद-घोषेण शनैः_इव शिखण्ड.भृत् ॥४।१४।२५॥

bhArgavo'mbhodaghoSeNa zanai:_iva zikhaNDabhRt ||4|14|25||

उन्मील्य नेत्रे सः_अपश्यद् अन्ते काल.भृगू प्रभू ।

unmIlya netre so'pazyadante kAlabhRgU prabhU |

सम.उदयौ_इव_आयातौ देवौ शशि-दिवाकरौ ॥४।१४।२६॥

sama_udayau_iva_AyAtau devau zazi-divAkarau ||4|14|26||

कदम्ब.लतिका.पीठाद् अथ_उत्थाय ननाम तौ ।

kadambalatikA-pIThAdatha_utthAya nanAma tau |

समौ समागतौ कान्तौ विप्रौ हरि-हरौ_इव ॥४।१४।२७॥

samau samAgatau kAntau viprau hari-harau_iva ||4|14|27||

मिथःकृत.समाचाराः शिलायाम् समुपाविशान् ।

mitha:kRtasamAcArA: zilAyAm samupAvizAn |

मेरु-पृष्ठे जगत् पूज्या ब्रह्म.विष्णु-हरा* इव ॥४।१४।२८॥

merupRSThe jagat pUjyA* brahma-viSNu-harA* iva ||4|14|28||

अथ शान्त.जपः राम स* समङ्गा.तटे द्विजः ।

atha zAnta-japa: rAma sa* samaGgA-taTe dvija: |

तौ_उवाच वचः शान्तम् अमृत-स्यन्द-सुन्दरम् ॥४।१४।२९॥

tau_uvAca vaca: zAntam amRta.syanda.sundaram ||4|14|29||

भवतोः दर्शनेन_अहम् अद्य निर्वृतिम् आगतः ।

bhavato: darzanena.aham adya nirvRtim Agata: |

समम् आगतयोः लोके शीतल.उष्ण-रुचोः इव ॥४।१४।३०॥

samam Agatayo: loke zItaloSNaruco: iva ||4|14|30||

यः न शास्त्रेण तपसा न ज्ञानेन_अपि विद्यया ।

yo na zAstreNa tapasA na jJAnena_api vidyayA |

विनष्टः_मे मनोमोहः क्षीणः_असौ दर्शनेन वाम् ॥४।१४।३१॥

vinaSTa: me manomoha: kSINa:_asau darzanena vAm ||4|14|31||

न तथा सुखयन्त्य् अन्तर् निर्मल.अमृत-वृष्टयः ।

na tathA sukhayanti_antar nirmalAmRta-vRSTaya: |

यथा प्रकर्षयन्ति_एता* महताम् एव दृष्टयः ॥४।१४।३२॥

yathA prakarSayanti_etA* mahatAm eva dRSTaya: ||4|14|32||

चरणाभ्याम् इमम् देशम् भवन्तौ भूरि.तेजसौ ।

caraNAbhyAm imam dezam bhavantau bhUri-tejasau |

कौ पवित्रितवन्तौ नः शशाङ्क.अर्कौ_इव_अम्बरम् ॥४।१४।३३॥

kau pavitritavantau na: zazAGka.arkau_iva_ambaram ||4|14|33||

इति_उक्तवन्तम् प्रोवाच भृगुः जन्म.अन्तर.आत्मजम् ।

ity_uktavantam provAca bhRgur janma.antarAtmajam |

स्मर_आत्मानम् प्रबुद्धः_असि न_अज्ञः_असि_इति रघूद्वह ॥४।१४।३४॥

smara_AtmAnam prabuddho'si nAjJo'sIti raghUdvaha ||4|14|34||

प्रबोधितः_असौ भृगुणा जन्म.अन्तर.दशाम् निजाम् ।

prabodhito'sau bhRguNA janmAntaradazAm nijAm |

मुहूर्त-मात्रम् सस्मार ध्यान-उन्मीलित.लोचनः ॥४।१४।३५॥

muhUrta.mAtram sasmAra dhyAna-unmIlita.locana: ||4|14|35||

अथ_असौ विस्मयात् स्मेर.मुखः_मुदित-मानसः ।

athAsau vismayAt smeramukha: muditamAnasa: |

वितर्क.मन्थराम् वाचम् उवाच वदताम् वरः ॥४।१४।३६॥

vitarkamantharAm vAcam uvAca vadatAm vara: ||4|14|36||

जगति_अविदित.आरम्भा नियतिः परमात्मनः ।

jagati_aviditArambhA niyati: paramAtmana: |

यत् वशात् इदम् आभोगि जगत् चक्रम् प्रवर्तते ॥४।१४।३७॥

yat vazAt idam Abhogi jagat cakram pravartate ||4|14|37||

मम_अनन्तान्य् अतीतानि जन्मान्य् अविदितान्य् अपि ।

mamAnantAni_atItAni janmAni_aviditAni_api |

दशा.फलान्य् अनन्तानि कल्पान्त.कलितात् इव ॥४।१४।३८॥

dazA-phalAni_anantAni kalpAntakalitAt iva ||4|14|38||

दृष्टाः कठिन.संरम्भा विभवः_अपि_अर्जन-भ्रमाः ।

dRSTA: kaThina.samrambhA* vibhavo'pi_arjanabhramA: |

विहृतम् वीतशोकासु चिरम् मेरु-स्थलीषु च ॥४।१४।३९॥

vihRtam vItazokAsu ciram meru-sthalISu ca ||4|14|39||

पीतम् आमोदि मन्दार.केसर.अरुणितम् पयः ।

pItam Amodi mandAra.kesara.aruNitam paya: |

मन्दाकिन्याः स.कह्लारम् तटीषु_अमर.भूभृतः ॥४।१४।४०॥

mandAkinyA: sakahlAram taTISvamarabhUbhRta: ||4|14|40||

भ्रान्तम् मन्दर.कुञ्जेषु फुल्ल-हेम.लतालिषु ।

bhrAntam mandarak.uJjeSu phullahemalatAliSu |

मेरोः कल्पतरु-छाया-पुष्प-सुन्दर.सानुषु ॥४।१४।४१॥

mero: kalpataru-chAyA-puSpasundarasAnuSu ||4|14|41||

न तद् अस्ति न यत्_भुक्तम् न तद् अस्ति न यत् कृतम् ।

na tadasti na yat bhuktam na tadasti na yat kRtam |

न तद् अस्ति न यत् दृष्टम् इष्ट.अनिष्टासु वृत्तिषु ॥४।१४।४२॥

na tadasti na yat dRSTam iSTAniSTAsu vRttiSu ||4|14|42||

ज्ञातम् ज्ञातव्यम् अधुना दृष्टम् द्रष्टव्यम् अक्षतम् ।

jJAtam jJAtavyam adhunA dRSTam draSTavyam akSatam |

विश्रान्तो ऽथ चिरम् श्रान्तः_गतः_मे सकलः_भ्रमः ॥४।१४।४३॥

vizrAnto'tha ciram zrAnta:_gata:_me sakala:_bhrama: ||4|14|43||

उत्तिष्ठ तात गच्छामः पश्यामो मन्दर.स्थिताम् ।

uttiSTha tAta gacchAma: pazyAma:_mandarasthitAm |

ताम् तनुम् तावत्_आशुष्काम् शुष्काम् वन.लताम् इव ॥४।१४।४४॥

tAm tanum tAvat AzuSkAm zuSkAm vanalatAm iva ||4|14|44||

न समीहितम् अस्ति_इह न_अ.समीहितम् अस्ति मे ।

na samIhitam astIha nA-samIhitam asti me |

नियते रचनम् द्रष्टुम् केवलम् विहराम्य् अहम् ॥४।१४।४५॥

niyate racanam draSTum kevalam viharAmi_aham ||4|14|45||

यद् अति.सुभगम् आर्य-सेवितम् तत्

yadati.subhagam Aryasevitam tat
स्थिरम् अनुयामि यत्_एक.भाव-बुद्ध्या ।

sthiram anuyAmi yat eka.bhAvabuddhyA |
तद् अलम् अभिमता मतिः_मम_अस्तु

tad alam abhimatA mati: mama_astu
प्रकृतम् इमम् व्यवहारम् आचरामि ॥४।१४।४६॥

prakRtam imam vyavahAram AcarAmi ||4|14|46||

॥

 

 

oॐm

 

 

 

 

 

The sage Bhrgu and Time proceeded towards the bank of the river Samanga. There, the sage Bhrgu saw his son in another body whose nature was different. Time pointed out this young man and said to Bhrgu: "This is your son". Sukra was instantly awakened to the memory of many previous existences. "Come, father, let us go to where the previous body stands, dried up."

 

 

TALE OF BHRGU

 

FM.2.14

 

FORMER BIRTHS

 

VASISHTHA said—

 

अथ काल.भृगू देवौ मन्दर.अचल.कन्दरात् ।

atha kAlabhRgU devau mandara.acala.kandarAt |

गन्तुम् प्रवृताव्_अवनौ समङ्गा.सरितस् तटम् ॥४।१४।१॥

gantum pravRttau_avanau samaGgA-sarita:_taTam ||4|14|1||

.

so

Time and Bhrgu

--two Gods--

from a Churnstick.Mountain-cave in the sky

come.to.ground on the Samangâ.River-shore

.

atha kAlabhRgU devau mandarAcalakandarAt | gantum pravRttAv.  

avanau - on.earth\stream-

samaGgA-sarita: taTam - to the Samangâ.River's shore

.

*vlm.p.1. vasiShTha said:—Yama and bhRgu departed from the cave of Mandara Mountain and traveled towards the bank of Samanga River.

##vRt - #vRtta - #pravRtta - driven up (as a carriage) • circulated (as a book) • set out from, come forth #yathôSasi pravRttAyam. y2018.005, resulted, arisen, produced, broughdabout, happened, occurred (opp. to #nivRtta) • come back, returned mbh • commenced, begun (also #p. vat. adj) • intending, bent upon (tasmai, tasmin, or comp) • engaged in, occupied with • (with karmann. action) causing a continuation of mundane existence mn.12.88 •• *pravRttakarman - n. any act leading to a future birth • *pravRttacakra - adj. "whose chariot wheels run on unimpeded", having universal power • *pravRttatva - n. the having happened or occurred • *pravRttapAnIya - adj. (a well) with abundant water mbh • *pravRttavAc - adj. of fluent speech, eloquent mbh • *pravRttasamprahAra - adj. one who has begun the fight +

 

तौ शैलाद् अवरोहन्तौ दृष्टवन्तौ महाद्युती ।

tau zailAt avarohantau dRSTavantau mahAdyutI |

नव.हैम.लता.जाल.कुञ्ज.सुप्त.नभःचरान् ॥४।१४।२॥

nava.haima.latA.jAla.kuJja.supta.nabha:carAn ||4|14|2||

.

as they flew above the mountain they could see the flashing light

of the  golden.wire-hammocks of sleeping Sky.farers

.

tau zailAt avarohantau dRSTavantau mahAdyutI | nava.haima.latA.jAla.kuJja.supta.nabha:carAn

.

*vlm.2. They beheld upon their descending from the mountain, a great light below; proceeding from the bodies of the celestials, sleeping in the arbours of aureate creepers.

 

वल्ल.वलय.दोलाभिः क्रीडतः गगन.अङ्गणे ।

valla.valaya.dolAbhi: krIData: gagana.aGgaNe |

हरिणी.मुग्ध.मुग्ध.अक्षि.प्रेक्षित.स्मारित.उत्पलान् ॥४।१४।३॥

hariNI.mugdha.mugdha.akSi.prekSita.smArita.utpalAn ||4|14|3||

.

valla.valaya.dolAbhi: krIData: gagana.aGgaNe | hariNI.mugdha.mugdha.akSi.prekSita.smArita.utpalAn

.

*vlm.3. The birds were sporting in their sprays, formed by the cradling creepers under the canopy of heaven; and the lovely antelopes looking face to face, with their eyes resembling the blue lotuses.

*m.3. Celestial maidens were swinging on the swings made of creepers. Those graceful maidens were bringing to memory lovely lilies and lotuses with their charming and innocendantelope looks.

*sv.. VASISTHA continued: O Râma, the sage Bhrgu and the deity presiding over Time proceeded towards the bank of the river Samanga. As they were descending the Mandara mountain they saw beautiful forests inhabited by perfected and enlightened sages.

 

सिद्धान् अध्यासित.उत्तुङ्ग.शिला.शकल.विष्टरान् ।

siddhAn adhyAsita.uttuGga.zilA.zakala.viSTarAn |

धृत.आकारान् इव_उत्साहान् हेलादृष्ट.जगत्_जयान् ॥४।१४।४॥

dhRta.AkArAn iva_utsAhAn helAdRSTa.jagat_jayAn ||4|14|4||

.

siddhAn adhyAsita.uttuGga.zilA.zakala.viSTarAn | dhRta.AkArAn iva_utsAhAn helAdRSTa.jagat jayAn

.

*vlm.4. They beheld the Siddhas, sitting on their stony seats upon the elevated rocks; with their bodies full of vigour, and their eyes looking on the spheres with defiance.

*m.4 They saw 'Siddhas', seated on stone-seats on the high peaks (of mandara), who appeared like the very embodiments of zeal and perseverance. From their heights they seemed to look at the worlds with contempdand disgust.

*sv.. VASISTHA continued: O Râma, the sage Bhrgu and the deity presiding over Time proceeded towards the bank of the river Samanga. As they were descending the Mandara mountain they saw beautiful forests inhabited by perfected and enlightened sages.

 

कृत.अजस्र.पतत्.पुष्प.धारासार.निमज्जनान् ।

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanAn |

ताल.उत्ताल.कृत.उद्धस्त.हस्तान् हस्ति.घटापतीन् ॥४।१४।५॥

tAla.uttAla.kRta.uddhasta.hastAn hasti.ghaTApatIn ||4|14|5||

.

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanAn | tAla.uttAla.kRta.uddhasta.hastAn hasti.ghaTApatIn

.

*m.5 They saw a herd of elephants with tree-like trunks, bathing in the flowing waters spread with flowers falling off the mighty trees on the banks. They were arrogandand visible. Looking sleepy they were covered with blood red flowers.

*vlm.5. They saw the lords of the elephantine tribe, with their big trunks as large as the palm trees, and plunging in the lakes covered with flowers, falling incessantly from the beachening boughs, and branches of flowering trees.

*sv. They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

 

मदा.अवलेप.निद्रालून् मदान् मूर्तान् इव स्थितान् ।

madA.avalepa.nidrAlUn madAn mUrtAn iva sthitAn |

पुष्प.केसर.रक्त.अङ्ग.पवन.अरुण.वालधीन् ॥४।१४।६॥

puSpa.kesara.rakta.aGga.pavana.aruNa.vAladhIn ||4|14|6||

.

madA avalepanidrAlUn madAn

mUrtAn_iva sthitAn - seated like images

puSpakesararaktAGgapavanAruNa.vAladhi.buffalo/yak-In -

them flower-kesararaktAGgapavanAruNavAladhi.s

.

*vlm.6. They saw the mountain bulls (Bos guavus) dozing in their giddiness, and sitting as ebriety in person; while their bodies were reddened by the red dust of flowers, and their tails flushed with the crimson farina blown by the breeze.

*sv. They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

 

चञ्चलान् चमरान् चारून् भूभृन्.मण्डल.चामरान् ।

caJcalAn camarAn cArUn bhUbhRn.maNDala.cAmarAn |

कृत.अजस्र.पतत्.पुष्प.धारासार.निमज्जनान् ॥४।१४।७॥

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanAn ||4|14|7||

.

camcalAn camarAn cArUn - flying whisks frisking

bhUbhRn-maNDala-cAmarAn

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanAn -

kRtAjasra-falling-flower-dhArAsAranimajjan

.

*vlm.7. There were the brisk and beautiful chowry deer serving as flappers of the mountain king, and dousing in the pools filled with falling flowers.

*sv. They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

 

किन्नरान् भूम.खर्जूरान् शाखा.सरलताम् गतान् ।

kinnarAn bhUma.kharjUrAn zAkhA.saralatAm gatAn |

परस्पर.फल.आधात.क्ष्वेड.अवर्जित.कीचकान् ॥४।१४।८॥

paraspara.phala.AdhAta.kSveDa.avarjita.kIcakAn ||4|14|8||

.

kinnarAn bhUmakharjUrAn

zAkhA-saralatAm gatAn -  +

parasparaphalAdhAtakSveDAvarjitakIcakAn -  

.

kinnara.Whatnots ride the branches of the date-palms

&

their mutual fruit-tossing ruckus

makes the bamboos below bow down

.

*vlm.8. They saw the Kinnara lads sitting on the tops of straighdand stately date trees, and sporting with pelting the date fruits upon one another, which stuck to the reeds below as their fruits.

*m.8. They saw in those flower-spread waters, many 'kinnars' bathing. They saw a variety of date-palms. The dates falling off the tall palms made the bamboo-bushes at the bottom look like date-bearing bushes.

#kIc - #kIcaka-: – a hollow bamboo.

#kSveDa - crooked, buzzing, hiss ....

##kharj - #kharjura: - the wild date tree • • #kharjUrapuram - Dateville, the town KhajurAho in Bundelkhand. • #kharjUrarasa: - the juice of the date or #tADi (used to leaven bread and as an intoxicating liquor [the British "hot toddy "]).

 

धातु.पाटल.दुर्.वक्त्रान् मर्कटान् नटन.उत्कटान् ।

dhAtu.pATala.dur.vaktrAn markaTAn naTana.utkaTAn |

लता.वितान.संछन्न.सानु.उपवन.मन्दिरान् ॥४।१४।९॥

latA.vitAna.samchanna.sAnu.upavana.mandirAn ||4|14|9||

.

they saw

dhAtupATaladurvaktrAn

markaTAnnaTana_utkaTAn

latAvitAnasamchannasAnUpavanamandirAn -

*m.9 They saw many ugly red-jawed monkeys skipping and jumping around the trees, arbours, creepers and trees covering the mountain slopes.

*vlm.9. They beheld big monkeys, jumping about with their hideous reddish cheeks, and hiding themselves in the coverts of widespreading creepers.

*sv. They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

 

सिद्धान् अमर.नारीभिः मन्दार.कुसुमाहतान् ।

siddhAn amara.nArIbhi: mandAra.kusumAhatAn |

धातु.पाटल.निर्द्वार.पयोद.पट.संवृतान् ॥४।१४।१०॥

dhAtu.pATala.nirdvAra.payoda.paTa.samvRtAn ||4|14|10||

.

they saw

a gathering of siddha.Adepts under

attack

by  Immortals and Women with coral flowers

lost in clusters of sunset clouds

.

siddhAn amaranArIbhi:

mandArakusumAhatAn |

dhAtupATalanirdvArapayodapaTasamvRtAn -  

.

They saw

siddhAn the Siddha Adepts

amaranArIbhir by the deathless women

mandArakusuma_AhatAn coral.flower-blossoms=thrown

dhAtupATalanirdvArapayodapaTasamvRtAn layer-rosy-unbroken-cloud-canvas-covered ... -10-

*AB. siddhAn deva-yoni-vizeSAn amaranArIbhir apsarobhi: rati-kAla-jJApanAya mandArakusumair AhatAn | ataeva dhAtupATalair nirdvArair acchidrai: payodapaTai: samvRtAn ||

*vlm.10. They saw the siddhas, to be hit by the celestial damsels with blossoms of mandara flowers, and clad with vests of the tawny clouds by which they were shrouded.

*sv. They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

siddhAn To the Siddha Adepts

amaranArIbhir by the deathless women

mandArakusuma_AhatAn coral.flower-blossoms=thrown

dhAtupATalanirdvArapayodapaTasamvRtAn layer-rosy-unbroken-cloud-canvas-covered ... -10-

The gathered Siddha Adepts were attacked by deathless Apsaras

with coral flowers. They looked like a clustering of sunset clouds. 10

 

तटान् अजन.संसर्गान् बौद्धान् प्रव्रजितान् इव ।

taTAn_ajana.samsargAn_bauddhAn_pravrajitAn_iva |

सरितः कुन्द.मन्दार.पिनद्ध.लहरी.घटाः ।

sarita: kunda.mandAra.pinaddha.laharI.ghaTA: |

सागर_उत्कटया_इव_आत्त.मधु.मास.प्रसाधनाः ॥४।१४।११॥

sAgara_utkaTayA_iva_Atta.madhu.mAsa.prasAdhanA: ||4|14|11||

.

taTAn

ajanasamsargAn

bauddhAn

pravrajitAn_iva
sarita:

kundamandArapinaddhalaharI-ghaTA:

sAgara_utkaTayA_iva

Attamadhu-mAsaprasAdhanA: -

#pinaddha

*m.11-13 They saw many deserted river banks which looked like the 'asāmas' of Buddhist monks. Looking at and enjoying the elegance, beauty and charm of these mountains, they descended to the earth.

*vlm.11. The uninhabited skirts of the mountain, were as the solitary walks of Buddhist vagrants; and the rivulets at its foot, were gliding with their currents covered under the kunda and mandara flowers, as if they were running to meet the sea, mantled in their yellow vests of the spring season. (It is well known that the vernal vesture of damsels, is of the yellow colour of the farina of flowers, and the rivulets are poetically figured as females hastening towards their lord the sea (saritam-pathi)).

*sv.11-12-13-14 They saw Buddhist (or enlightened) monks roaming the forest. Then they descended onto the plains dotted with villages and cities. Very soon, they had reached the bank of the river Samanga.

 

पुष्प.भार.पिनद्ध.अङ्गान् वृक्षान् पवन.कम्पितान् ।

puSpa.bhAra.pinaddha.aGgAn vRkSAn pavana.kampitAn |

क्षीबानि_इव मधु.प्राप्तौ घूर्णान् मधु.कर.ईक्षणान् ॥४।१४।१२॥

kSIbAni_iva madhu.prAptau ghUrNAn madhu-kara.IkSaNAn ||4|14|12||

.

they saw

flower-bearing-ornamented-limbs

trees tossing in the wind

like someone drunk on mead

with whirling/churning honeymaker-glances

.

puSpabhArapinaddhAGgAn

flower-bearing-ornamented-limbs

vRkSAn

trees

pavanakampitAn

wind-tossed

kSIbAni iva madhuprAptau

as if they were drunk onmead

ghUrNAn

whirling/churning

madhukara_IkSaNAn -

honeymaker-glances.

*vlm.12. The trees decorated with wreaths of flowers, and shaken by the breeze, seemed as bacchanals giddy with the honey of the flowers, and rolling their dizzy eyes formed of the fluttering bees.

*m.11-13 They saw many deserted river banks which looked like the 'asāmas' of Buddhist monks. Looking adand enjoying the elegance, beauty and charm of these mountains, they descended to the earth.

*sv.11-12-13-14 They saw Buddhist (or enlightened) monks roaming the forest. Then they descended onto the plains dotted with villages and cities. Very soon, they had reached the bank of the river Samanga.

 

शैल.राज.श्रियम् स्फीताम् पश्यन्तौ ताव् इतस् ततः ।

zaila.rAja.zriyam sphItAm pazyantau tau_ita:_tata: |

प्राप्तवन्तौ वसुमतीम् पुर.पत्तन.मण्डिताम् ॥४।१४।१३॥

prAptavantau vasumatIm pura.pattana.maNDitAm ||4|14|13||

.

the grandeur of Royal.Mountain

—so vast—

when they had seen their fill of it

from there

then

they came to a metropolis that richly thrived with towns & villages

:

zailarAjazriyam sphItAm

pazyantau tau_ita:_tata: |

prAptavantau vasumatIm

purapattanamaNDitAm -  

.

*vlm.p.13. They walked about here and there and looked at and admired the grandeur of the mountain, until at last they descended on the nether earth decorated with its cities and human dwellings.

#sphAy – to grow fat - #sphIta‑ - swollen, enlarged; thriving, flourishing; abounding in, full of (instr. or comp): abundant. •-• Comp. • *sphIta.nitamba‑ - having full buttocks {"fatass"}. •• #sphItatA - bulkiness, enlargement • flourishing condition +

 

क्षणाद् अवापतुः_तत्र पुष्प.लोल.तरङ्गिणीम् ।

kSaNAd avApatu: tatra puSpalola-taraGgiNIm |

समङ्गाम् सरितम् साधु सर्व.पुष्पमयीम् इव ॥४।१४।१४॥

samaGgAm saritam sAdhu sarva.puSpamayIm iva ||4|14|14||

.

in a moment they descended

there

by the flower.flotsam-shimmering Samangâ.River

—O Sâdhu—

in what seemed to be a flowing flood of flowers

!

kSaNAdavApatu: tatra

puSpalola-taraGgiNIm -  +

samaGgAm saritam {f.}

sAdhu

sarva.puSpamayIm iva -  

.

*vlm.p.14 In a moment they arrived at the bank of the Samanga, flowing with the loosened flowers of all kinds as if it were a bed of flowers itself.

 

ददर्श_अथ तटे तस्मिन् कस्मिंश्चित् तनयम् भृगुः ।

dadarza_atha taTe tasmin kasmin*cit tanayam bhRgu: |

देह.अन्तर.परावृत्तम् भावम् अन्यम् उपागतम् ॥४।१४।१५॥

dehAntara.parÂvRttam bhAvam anyam upAgatam ||4|14|15||

.

dadarzAtha - so he saw taTe tasmin - on that shore somewhere - kasmiMz.cit his son,  - tanayam bhRgu:, did Bhrgu

dehAntar-apara.AvRttam - in a body with a different appearance

bhAvam anyam upAgatam - having come to a different feeling/condition

.

*m.15 These they saw, Sukra, the son of Bhrigu under a tree. He looked different due to many reincarnations.

*vlm.15. Bhrigu beheld his son on one of its banks, with his body changed to another form, and his features quite altered from his former state.

*vlm.p.15 bhRgu saw his son on one of its banks, his body changed to another form and his features quite altered from his former state.

*sv. There, the sage Bhrgu saw his son, who had another body and whose nature was different from what it was before...

#taT - #taTa, #taTA, #taTI, #taTam तटः [तट्-अच्] - slope, declivity, precipice. • The sky or horizon. +

#parAvRtta . turned (also to flight) returned , averted from (abl.) Mn. MBh. Ka1v. &c.

 

शान्त.इन्द्रियम् समाधि.स्थम् अ=चञ्चल.मनःमृगम् ।

zAnta.indriyam samAdhi.stham a-caJcala.mana:mRgam |

सुचिरात् इव विश्रान्तम् सुचिर.श्रम=शान्तये ॥४।१४।१६॥

sucirAt iva vizrAntam sucira.zrama=zAntaye ||4|14|16||

.

the senses settle

in the samAdhi.Unified state

:

Mind

is an unstirring deer

it seems for a long time in repose

in long and restful peace

.

zAnta.indriyam samAdhi.stham a-caJcala.mana:mRgam | sucirAt iva vizrAntam

sucirazrama=zAntaye

.

*vlm.16. His limbs were stiff, and his sense ada stand still, as he sat with his mind fixed on steady meditation. He seemed to be long at rest, in order to get his rest from the turmoils of the world.

*vlm.p.16 His limbs were stiff and his sense at a standstill as he sat with his mind fixed on steady meditation. He seemed to have been there a long time to rest from the turmoil of the world.

*m.16 His sense instruments were all quiedand peaceful. Beast of Mind was firm and stable being in the state of 'Samādhi'. It was as if he was restful for a long time after a long period of tiresome work.

 

चिन्तयन्तम् इव_अनन्ताः_चिर.भुक्त.अचिर.उज्झिताः ।

cintayantam ivAnantA: cira.bhukta.acira.ujjhitA: |

संसार.सागर.गतीः हर्ष.शोक.निरन्तराः ॥४।१४।१७॥

samsAra.sAgaragatI: harSa.zokanirantarA: ||4|14|17||

.

as.if cogitating

these endless long-enjoyed & not.long-quit samsAra.Ocean-passages

between Pleasure and Pain

...

.

cintayantam ivAnantA:

cirabhuktAcirojjhitA: |

samsAra.sAgaragatI:

harSa.zokanirantarA: -  

.

*m.17 It was as if he was ruminating about the joys and sorrows suffered by him due to long enjoyment of worldly pleasures which he shed long ago.

*vlm.p.17 He thought upon the course of the currents of the world that continually flow with successive joy and sorrow to man, who gets rid of them after his long trial.

 

नूनम् निश्चलताम् यातम् अति.भ्रमित-चक्रवत् ।

nUnam nizcalatAm yAtam ati.bhramita-cakravat |

अनन्त.जगत्-आवर्त=विवर्त.अतिशयात् इव ॥४।१४।१८॥

ananta.jagat-Avarta=vivartAtizayAt iva ||4|14|18||

.

now

he is coming to a halt

like a spun.down potter's wheel

.

as.if the boundless whirling world were losing whirl

.

nUnam nizcalatAm yAtam - ati.bhramita-cakravat -

ananta.jagat-Avarta=vivartAtizayAt iva

.

*vlm.18. He became motionless as a wheel, after its long winded motion; {he does not mean "long.winded", wordy, but perhaps "wound" like a waterwheel} and found his resdafter his prolonged whirling, in the whirlpool of the ocean of the world.

*vlm.p.18 He became motionless as a wheel after its long winded motion. He found his rest after his prolonged whirling in the whirlpool of the ocean of the world.

 

एकान्त.संस्थितम् कान्तम् कान्त्या_एकाकिनम् आश्रितम् ।

ekAntasamsthitam kAntam kAntyA_ekAkinam Azritam |

उपशान्त.ईह.सम्भग्न-चित्त.सम्भ्रम.संगमम् ॥४।१४।१९॥

upazAnta.Iha.sambhagna-citta=sambhrama+samgamam ||4|14|19||

.

he is seated in a lone place

a lone lover taking solitary shelter with his love

upazAnta_Ihasambhagna-cittasambhramasamgamam -

at.peace-affairs-frustrated-Affection-confused-intercourse

ekAntasamsthitam kAntam -

kAntyA_ekAkinam Azritam -

upazAnta.Iha-sambhagna-citta=sambhrama.samgamam -  

.

#ekAkin

*vlm.19. He sat retired as a lover, solely reclined on the thought of his beloved object inhis retirement; and his mind was at rest, after its long wanderings.

*vlm.p.19 He sat retired like a lover reclined solely on the thought of his beloved object. His mind was at rest after its long wanderings.

*m.19 Established in solitude, he was like one who was solicited by the beloved called Solitude. With the fickle mind subdued and destroyed, he was at peace (with himself).

*sv.15-16-17-18-19 There, the sage Bhrgu saw his son, who had another body and whose nature was different from what it was before, who was of a peaceful disposition and whose mind was established in the tranquillity of enlightenment, though he was deeply reflecting the destiny of living beings in the universe.

 

निर्विकल्प.समाधि.स्थम् विरतम् द्वन्द्व-वृत्तितः ।

nirvikalpa-samAdhi.stham viratam dvandva-vRttita: |

हसन्तम् अखिलाम् लोक.गतिम् शितलया धिया ॥४।१४।२०॥

hasantam akhilAm lokagatiM zitalayA dhiyA ||4|14|20||

.

settled in the state called Nirvikalpa, without.Ideas

samAdhi, the affection of Sameness

detached from dualities

smiling at the whole world.process

with cool thought

...

.

nirvikalpa-samAdhi.stham

viratam dvandva-vRttita: |

hasantam akhilAm - laffing at the whole - lokagatim - way of the world +

zitalayA dhiyA - with cool thot

.

nirvikalpa - nirvikalpa-samAdhi.stha

samAdhi - nirvikalpa-samAdhi.stha

stha - nirvikalpa-samAdhi.stha

virata

dvandva - dvandva-vRtti

vRtti - dvandva-vRtti

*hasan - laffing-

*akhila - whole/entire-

*loka - world/people- lokagati - way of the world +

*gati - way/path- lokagati - way of the world +

zitala

dhiyA

.

*m. ... with all the divisions and differentiation ceased,

he appeared like one who was smiling at the world movements with a cool intelligence.

*vlm.p.20 He sat in a state of uniform meditation without a shadow of division or differentiation, smiling with a cold apathy at all the pursuits of mankind.

*vlm. ... a state of uniform meditation, withouda shadow of duplicity in it...

*sv. ... total quiescence of mind in which the play of thoughts and counter-thoughts had ceased.

 

विगत.अखिल.वृत्तान्तम् विगत.अशेष.भोक्तृतम् ।

vigata.akhila.vRttAntam vigata.azeSa.bhoktRtam |

निरस्त.कल्पना.जालम् आलम्बित.महापदम् ॥४।१४।२१॥

nirasta.kalpanA.jAlam Alambita.mahApadam ||4|14|21||

.

the whole business

gone wholly from Enjoyership

escaped from the Imagination-net

embraced by good fortune

...

.

vigatAkhila-vRttAntam - gone from the whole business vigatAzeSabhoktRtam - gone wholly from enjoyment nirastakalpanAjAlam - escaped from the Imagination-net AlambitamahApadam - embraced by good fortune gone from

.

*vlm.21 Liberated from all concerns, released from the enjoyments of life, and free from the snare of desires and fancies, he rested in the supreme bliss of the soul.

*m.21 Ceasing all eventful and whirling activity, without any enjoyership / doership / ownership of all works, with all ideation and thoughts stopped, he was anchored in the Supreme state.

*sv.20-21 This radiant young man appeared to have reached total quiescence of mind in which the play of thoughts and counter-thoughts had ceased.

* vigatAkhila-vRttAntam - gone from the whole business vigatAzeSabhoktRtam - gone wholly from enjoyment nirastakalpanAjAlam - escaped from the Imagination-net AlambitamahApadam - embraced by good fortune

 

अनन्त.विश्रान्ति.तते पदे विश्रान्तम् आत्मनि ।

ananta-vizrAnti-tate pade vizrAntam Atmani |

प्रतिबिम्बम् अगृह्णन्तम् सितम् मणिम् इव_आस्थितम् ॥४।१४।२२॥

pratibimbam agRhNantam sitam maNim iva_Asthitam ||4|14|22||

.

ananta-vizrAnti-tate pade – in an expansive state of boundless rest vizrAntam Atmani - reposed in soul pratibimbam - a reflection agRhNantam - not grasping sitam maNim iva Asthitam - cool as a jewel inits setting

inan expansive state of boundless rest

reposed in soul

pratibimbam - a reflection agRhNantam - not grasping

sitam maNim iva Asthitam - cool as a jewel inits setting

.

*m.22 Rested and reposed in self and established in that most peaceful supreme, allowing no reflections inhis diamond of the self, he was anchored in that supreme state.

*vlm.22. His soul was at rest, in the everlasting rest of God; as the pure crystal catches the colour of the gem, which is contiguous to it.

*sv.22-23 He was absolutely pure, like a crystal that is not interested even in reflecting what is around it! There was no thought inhis mind of either 'this is to be obtained' or 'this is to be avoided'.

* ananta-vizrAnti-tate pade - inan expansive state of boundless rest vizrAntam Atmani - reposed in soul pratibimbam - a reflection agRhNantam - not grasping sitam maNim iva Asthitam - cool as a jewel inits setting

 

हेय.उपादेय.संकल्प.विकल्पाभ्याम् समुज्झितम् ।

heya.upAdeya.samkalpa.vikalpAbhyAm samujjhitam |

सम्प्रबुद्ध.मतिम् धीरम् ददर्श तनयम् भृगुः ॥४।१४।२३॥

samprabuddha.matim dhIram dadarza tanayam bhRgu: ||4|14|23||

.

pros & cons, Concepts & Decepts discarded

firmin fully awakened thot

bhRgu saw his son

.

heya.upAdeya.samkalpa.vikalpAbhyAm samujjhitam |samprabuddha.matim dhIram

dadarza tanayam bhRgu:

.

*m.23 Throwing oudall ideations, mental determinations, deformations and resolutions of all kinds, good and bad, Sukra was a man of Pine intelligence, completely enlightened. Bhrigu such a one, Sukra his son.

*vlm.23. Bhrigu beheld his son in the calmly composed and awakened state of his mind, and freed alike both from his thoughts of what was desirable, as also from his hatred against what was disgusting.

*sv. There was no thought inhis mind of either 'this is to be obtained' or 'this is to be avoided'.

#heyopAdeya: Dos and Don'ts: "moral" standards. - # dA - #deya -adj.- what ought to be given-out, displayed; • Virtue, according-to the many priesthoods. - #adeya – improper to be given, (*adeyam अम्) a bribe. - #Adeya - acceptable, to be received. - #upAdeya- उपादेय upa_A=deya, (Fuzzy.Â) - to be taken or received (A-deya); • not to be refused (adeya); • to be allowed. • What is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing ethical judgments. - #heya . to be rejected or avoided. •-• - #heyopAdeya, - #heyAdeya –to be rejected or accepted; con or pro (quid pro quo); -•• <idam puNyam upAdeyam - this Holy Thing is to be done, - heyam pApam idam tu­_iti – not to be done however is Sin/Crime/Treason/Heresy like this> y1030.023; y6052015 • - #anupAdeya – a.heyam an.upAdeyam an-Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •-•> #heyopAdeyavarjitA –"a name of *zrI.#lalitA. She has nothing to rejecdand nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures based on .... [tradition]. These are the rules that permit certain actions and prohibit certain others." zrI-lalitA-sahasr. "http://www.scribd.com/doc/58896110/264/HeyopAdeya-varjita-304

#ujjh – conj. http://sanskrit.inria.fr/cgi-bin/dicconj?q=ujjh;c=6 — उज्झ् 6 P. (#ujjhiti उज्झति, #ujjhAJcakAra उज्झाञ्चकार, #ujjhitum उज्झितुम्, #ujjhita उज्झित) - To abandon, leave, quit • To avoid, escape from • To emit, give out, drop or pour down. — #projjh, #samujjh same. - #samujjhita – y3039.001• #ujjhyate - #ujjha -adj.- quitting, abandoning mn.

* heya_upAdeya=samkalpa-vikalpAbhyAm – pros & cons, Concepts & Decepts samujjhitam – casdaway samprabuddha.matim dhIram – settled in fully awakened thot dadarza tanayam bhRgu: - bhRgu saw his son

 

तम् आलोक्य भृगोः पुत्रम् कालः_भृगुम् उवाच ह ।

tam Alokya bhRgo: putram kAla: bhRgum uvAca ha |

वाक्यम् अब्धि.ध्वनि.निभम् तव पुत्रस् तु_असौ_इति ॥४।१४।२४॥

vAkyam abdhi-dhvani-nibham tava putra: tvasau_iti ||4|14|24||

.

having seen that son of bhRgu

Time

said this to

bhRgu

ina voice like the sound of the sea

—

"

This

is

your

son

!

"

tam Alokya bhRgo: putram kAla: bhRgum uvAca ha | vAkyam abdhi-dhvani-nibham

tava putra: tvasau_iti

.

*m. ... an ocean-like shout ...

*vlm. ... hoarse as the sounding sea...

*vlm.p.24 Yama, seeing the son of bhRgu, said to the father in a voice, hoarse as the sounding sea, "Lo there your son."

 

विबुध्यताम् इति गिरा समाधेर् विरराम सः ।

vibudhyatAm iti girA samAdhe:_virarAma sa: |

भार्गवः_अम्भोद-घोषेण शनैः_इव शिखण्ड.भृत् ॥४।१४।२५॥

bhArgavo'mbhodaghoSeNa zanai:_iva zikhaNDa.bhRt ||4|14|25||

.

"Wake up!"

so by a voice

from samâdhi he revived

:

his son "The bhArgava"

as.if by a gradually-thunder.roaring=raincloud

the peacock.tuft of his hair was borne

...

.

vibudhyatAm iti girA samAdhe:_virarAma sa: | bhArgavo'mbhodaghoSeNa zanai:_iva zikhaNDabhRt -  

.

#zikha - #zikhaNDa: -A - a tuft of hair or a peacock's tail - *zikhaNDabhRt +

bhRt - zikhaNDabhRt

.

*m.25 Hearing that thundering sound, Sukra woke up from his samādhi, like a peacock waking up to the sound of thunder.

*vlm.p.25 "Awake,"he said to Bhargava (zukra), which startled him from his meditation just like the roaring of a cloud rouses a slumbering peacock from his summer sleep.

*vlm.25. "Awake, said he to Bhargava, which startled him from his meditation, as the roaring of a cloud, rouses the slumbering peacock from his summer sleep.

 

उन्मील्य नेत्रे सः_अपश्यद् अन्ते काल.भृगू प्रभू ।

unmIlya netre so'pazyadante kAlabhRgU prabhU |

सम.उदयौ_इव_आयातौ देवौ शशि-दिवाकरौ ॥४।१४।२६॥

sama_udayau_iva_AyAtau devau zazi-divAkarau ||4|14|26||

.

unmIlya netre so'pazyat ante kAlabhRgU prabhU | samodayau_iva_AyAtau devau zazi-divAkarau

.

he opened his eyes and he saw before him

Time and bhRgu the Fiery

:

two mighty gods like the sunand moon risen* together.

* in astro. terms, this would be an opposition

(if exact, an eclipse)

.

*m.26 Opening his eyes, he saw the two god like men Kāla and Bhrigu, who were like rising sun and rising moon.

*vlm.26. Upon opening and lifting up his eyes, he beheld the god standing with his father on one side, who being pleased at his sight, glowed in their countenances like the disks of the sun and moon.

*sv. Seeing the two radiant beings standing in front of him, he greeted them appropriately and seated them on a rock.

 

कदम्ब.लतिका.पीठाद् अथ_उत्थाय ननाम तौ ।

kadambalatikA-pIThAdatha_utthAya nanAma tau |

समौ समागतौ कान्तौ विप्रौ हरि-हरौ_इव ॥४।१४।२७॥

samau samAgatau kAntau viprau hari-harau_iva ||4|14|27||

.

from his throne of kadamba leaves atha - next utthAya nanAma tau - he arose and bowed to them samau samAgatau kAntau viprau - alike appearing as two lustrous vipra.Seers hari-harau_iva - as.if they were hari & hara.

now

from his throne of kadamba leaves

he arose and bowed before the pair

alike appearing as two glorious vipra.Seers

or the Gods hari & hara

.

* kadambalatikA-pIThAt – from his throne of kadamba leaves atha - next utthAya nanAma tau - he arose and bowed to them samau samAgatau kAntau viprau - alike appearing as two lustrous vipra.Seers hari-harau_iva - as.if they were hari & hara.

*m.27 Seeing the two lustrous brahmins, who are looking alike Hari and Hara, Sukra rose from his creeper-woven seadand prostrated before them.

*vlm.27. He rose from his seat of Kadamba leaves, and made his obeisance to them, who appeared to have come to him like the gods Hari and Hara in the disguise of a couple of Brahmans.

* kadambalatikA-pIThAt – from his throne of kadamba leaves atha - next utthAya nanAma tau - he arose and bowed to them samau samAgatau kAntau viprau - alike appearing as two lustrous vipra.Seers hari-harau_iva - as.if they were hari & hara.

 

मिथःकृत.समाचाराः शिलायाम् समुपाविशान् ।

mitha:kRta-samAcArA: zilAyAm samupAvizAn |

मेरु-पृष्ठे जगत् पूज्या ब्रह्म.विष्णु-हरा* इव ॥४।१४।२८॥

meru-pRSThe jagat pUjyA* brahma-viSNu-harA* iva ||4|14|28||

.

then

having greeted each other

they gathered on the mountaintop of meru,

and it was as.if brahmA, viShNu, & shiva were gathered

for worship by the world

.

mitha:kRtasamAcArA: - thenmutually made welcome zilAyAm samupAvizAn - they gathered on a mountain merupRSThe - on top of Mount.meru jagatpUjyA brahma-viSNu-harA iva - like brahmA, viShNu, & hara worshipped by the world.

*vlm.28. After their mutual salutations, they were seated on a slab of stone, and appeared as the venerable gods Vishnu and Siva, were seated on the pinnacle of Meru.

*sv.26-27-28 Seeing the two radiant beings standing in front of him, he greeted them appropriately and seated them on a rock.

*m.28 After mutual inquiries, the three sat on a rock-seat like the trinity of Vishnu, Hara and Brahma on the 'Meru' peak.

* mitha:kRtasamAcArA: - then mutually made welcome zilAyAm samupAvizAn - they gathered on a mountain merupRSThe - on top of Mount.meru jagatpUjyA brahma-viSNu-harA iva - like brahmA, viShNu, & hara worshipped by the world.

 

अथ शान्त.जपः राम स* समङ्गा.तटे द्विजः ।

atha zAnta-japa: rAma sa* samaGgA-taTe dvija: |

तौ_उवाच वचः शान्तम् अमृत-स्यन्द-सुन्दरम् ॥४।१४।२९॥

tau_uvAca vaca: zAntam amRta.syanda.sundaram ||4|14|29||

.

atha zAnta-japa:

rAma, on the bank of samangA.River the Twiceborn said this to those two

quietly

amRta.syanda.sundaram

*m.29 The, quitting his meditation, Sukra addressed in sweedand attractive worlds thus.

*sv.29-30 In sofdand sweet words, he said: "O Divine beings, I am truly blessed to behold both of you!

*vlm.29. The Brahman boy, having ended the muttering of his mantras on the bank of Samanga, accosted them with a voice distilling as the sweet nectarine juice of ambrosia amrita or water of life; (aquavitae or abi haiyat).

*vlm.p.29 The brAhmaNa boy, having ended chanting his mantras on the bank of Samanga, approached them with a voice as sweet as nectarine juice of ambrosia.

 

भवतोः दर्शनेन_अहम् अद्य निर्वृतिम् आगतः ।

bhavato: darzanena.aham adya nirvRtim Agata: |

समम् आगतयोः लोके शीतल.उष्ण-रुचोः इव ॥४।१४।३०॥

samam Agatayo: loke zItaloSNaruco: iva ||4|14|30||

.

the presence of your two Graces has brought me double joy

:

you two have come at once into this world, the lights of Moon & Sun

.

bhavato: darzanena.aham adya nirvRtim Agata: | samam Agatayo: loke zItaloSNaruco: iva -  

.

*vlm.p.30 "My lords, I am emancipated at your sight this day. You have blessed me by your sights, resembling those of the sun and moon appearing together.

*jd. the metaphor is very subtle.

I once stood on a long road.

at its west end (impossible to photograph) the sun was setting while

at its east end, the moon was rising

.

in astro. terms, this means that the moon was very near eclipse.

Sun is Self, Moon is Mind

 

यः न शास्त्रेण तपसा न ज्ञानेन_अपि विद्यया ।

yo na zAstreNa tapasA na jJAnena_api vidyayA |

विनष्टः_मे मनोमोहः क्षीणः_असौ दर्शनेन वाम् ॥४।१४।३१॥

vinaSTa: me manomoha: kSINa:_asau darzanena vAm ||4|14|31||

.

what is not

by shAstra.study nor tapas.Ritual nor jnAna.WisdoM nor its philosophy

destroyed in my Mind-delusion

—

this is removed by your presence

.

yo na zAstreNa tapasA na jJAnena api vidyayA | vinaSTa: me manomoha: kSINo'sau darzanena vAm

.

*vlm.p.31 The darkness that reigned in my mind, which no light of scriptures or spiritual or temporal knowledge or even my austerities could remove, is dispelled today by the light of your presence.

*sv.31. By your very presence before me the delusions of my mind have been destroyed: delusions which are not destroyed either by the study of scriptures, or by austerities, or by wisdom or by knowledge.

 

न तथा सुखयन्त्य् अन्तर् निर्मल.अमृत-वृष्टयः ।

na tathA sukhayanti_antar nirmalAmRta-vRSTaya: |

यथा प्रकर्षयन्ति_एता* महताम् एव दृष्टयः ॥४।१४।३२॥

yathA prakarSayanti_etA* mahatAm eva dRSTaya: ||4|14|32||

.

na tathA sukhayanti antar

not thus do they enjoy within

nirmalAmRta-vRSTaya:

by crystal-nectar-showers

yathA etA: prakarSayanti

as these are cultivated

eva dRSTaya: mahatAm

by the sights of the great

*sv.32 Even a shower of nectar is not so blissful as the sight of holy ones.

*vlm.32. A kind look of the great, gives as much joy to the mind, as draughts of pure ambrosia, serve to satisfy the heart.

a torrent of divine nectar will offer nourishment within;

but this is nothing to the vision and company of great men.

*vlm.p.32 A kind look of the great gives as much joy to the mind as draughts of pure ambrosia satisfy the heart.

 

चरणाभ्याम् इमम् देशम् भवन्तौ भूरि.तेजसौ ।

caraNAbhyAm imam dezam bhavantau bhUri-tejasau |

कौ पवित्रितवन्तौ नः शशाङ्क.अर्कौ_इव_अम्बरम् ॥४।१४।३३॥

kau pavitritavantau na: zazAGka.arkau_iva_ambaram ||4|14|33||

.

caraNAbhyAm - by your coming

imam dezam - to this place

bhavantau - your2 Beingnesses

bhUri-tejasau – filled with sacred fire

kau - who are you2

pavitritavantau na: - sanctifying us

zazAGkArkau iva - as the Moon of the Hare, and the Sun

ambaram - sanctify the sky?

'Who are you, the most shining ones, who sanctified setting foot on our land?'

*sv.33 The very earth trodden by your feet is holy."

*vlm.33. Tell me who are you, whose feet have sanctified this place; as the glorious orbs of the day and night, enlighten the firmament.

 

इति_उक्तवन्तम् प्रोवाच भृगुः जन्म.अन्तर.आत्मजम् ।

ity_uktavantam provAca bhRgur janma.antarAtmajam |

स्मर_आत्मानम् प्रबुद्धः_असि न_अज्ञः_असि_इति रघूद्वह ॥४।१४।३४॥

smara_AtmAnam prabuddho'si nAjJo'sIti raghUdvaha ||4|14|34||

.

iti uktavantam - such being said, provAca bhRgu: - bhRgu declared

janmAntara_Atmajam - to his self.born (son) of another birth:
smara_ AtmAnam prabuddho 'si na ajJo 'si iti raghUdvaha

.

*m.34 O Rāma, when Sukra spoke thus, Bhrigu told his son of another birth 'recollecdabout yourself. You are now a Jnāni and not an ignorant person.'

*vlm.34. Being addressed in this manner, Bhrigu desired him to remember his prior births, which he could well do, by his enlightened understanding.

*sv.34-35 The sage Bhrgu said to him: "Recollect yourself, for you are not an ignorant person!"

#smR - #smara -mfn.- remembering , recollecting (see jAti#smara) –m.- (-end.comp.- -f.-) memory , remembrance , recollection ChUp. • loving recollection, love , (esp.) sexual love AV.&c.&c. • #kAmadeva (god of love) KSS.&c. •• smara#śara—the arrows of Cupid SB 9.14.15-16 • smara#dhanuḥ—the bow of Cupid Antya 1.171 • smara#rujām—sexual desires SB 2.7.33 • smara#vyāja—taking advantage of his thinking of her always SB 6.1.63 • smara#ārta—distressed by remembering Antya 15.78 •• #smAra –m.- remembrance , recollection of (comp.) • relating or belonging to the god of love naiS.

 

प्रबोधितः_असौ भृगुणा जन्म.अन्तर.दशाम् निजाम् ।

prabodhito'sau bhRguNA janmAntaradazAm nijAm |

मुहूर्त-मात्रम् सस्मार ध्यान-उन्मीलित.लोचनः ॥४।१४।३५॥

muhUrta.mAtram sasmAra dhyAna-unmIlita.locana: ||4|14|35||

.

prabodhito'sau bhRguNA - he has realized thru bhRgu

janmAntaradazAm nijAm - his native state in former births
muhUrtamAtram sasmAra - for the measure of anhour he remembered

dhyAna_unmIlitalocana: - his eyes opened in meditation

.

*vlm.35. Bhrigu made him acquainted with the state of his former birth, and he remembered it instantly by the clairvoyance of his inward sight.

*m.35 Exhorted by Bhrigu to know his earlier births, Sukra went into meditation for a little while with half-closed eyes.

 

अथ_असौ विस्मयात् स्मेर.मुखः_मुदित-मानसः ।

athAsau vismayAt smeramukha: muditamAnasa: |

वितर्क.मन्थराम् वाचम् उवाच वदताम् वरः ॥४।१४।३६॥

vitarkamantharAm vAcam uvAca vadatAm vara: ||4|14|36||

.

athAsau vismayAt smeramukha: muditamAnasa: | vitarkamantharAm vAcam uvAca vadatAm vara:

.

so he stared in surprise

smiling in face, delighted inmind

and doubtfully slowly spoke these words

:

 

Shukra.Bright said—

शुक्र उवाच ।

zukra* uvAca |

जगति_अविदित.आरम्भा नियतिः परमात्मनः ।

jagati_aviditArambhA niyati: paramAtmana: |

यत् वशात् इदम् आभोगि जगत् चक्रम् प्रवर्तते ॥४।१४।३७॥

yat vazAt idam Abhogi jagat cakram pravartate ||4|14|37||

.

o

worthiest of the wordy!

jagati

in this world

avidita_ArambhA niyati:

paramAtmana:

yad

vazAt perforce/necessarily

idam

Abhogi

jagac-cakram - thm world-wheel -

#vRt - #pravRt - *pravartate - proceeds -

*m.37. This world-wheet moves according to the law (niyati) laid down by the Divine at the beginning of creation.'

*sv. Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

*vlm.37. Blessed is the law of the Supreme Being, which is without its beginning or end, and is known as destiny here below; and by whose power the world is revolving as a curricle.

 

मम_अनन्तान्य् अतीतानि जन्मान्य् अविदितान्य् अपि ।

mamAnantAni_atItAni janmAni_aviditAni_api |

दशा.फलान्य् अनन्तानि कल्पान्त.कलितात् इव ॥४।१४।३८॥

dazA-phalAni_anantAni kalpAntakalitAt iva ||4|14|38||

.

mamAnantAni atItAni

unbounded, beyond counting,

tho my births

janmAni_aviditAni_api
dazA-phalAni_anantAni kalpAntakalitAt iva

.

*vlm.38. I see my countless and unknown births, and the innumerable accidents to which they were subject, for the period of a whole kalpa or duration of the world from first to last. (The Soul being immortal, has to pass into infinite births under various shapes and forms of bodies. If it were to lie dormant in the grave for ever what is the good of its being made or created to be immortal?)

*m.38 I have passed through innumerable births due to the fruits of these births and (consequent) accumulated vasanas.'

*sv. Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

 

दृष्टाः कठिन.संरम्भा विभवः_अपि_अर्जन-भ्रमाः ।

dRSTA: kaThina.samrambhA* vibhavo'pi_arjanabhramA: |

विहृतम् वीतशोकासु चिरम् मेरु-स्थलीषु च ॥४।१४।३९॥

vihRtam vItazokAsu ciram meru-sthalISu ca ||4|14|39||

.

dRSTA: kaThina-samrambhA: ... sights

vibhavo'pi_arjana-bhramA:

vihRtam vItazokAsu ciram meru-sthalISu ca

.

*vlm.39. I have undergone great hardships, and known prosperity also with the toil of earning; have had my wanderings also in different lives, and remember to have roamed for a long time, over the mountainous regions of Meru.

*m.39 I have seenmany difficult circumstances. I have gone through the delusion of striving for many pleasures and wealth. I have roamed around many parts of Meru, without any feeling of grief or sorrow.'

*sv. Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

#arj, #arjati - #arjana -n.- (Pa1n2. 3-1 , 20 Comm.) procuring , acquiring , gaining , earning Mn.xii,79,&c.

#kaTh - #kaThina - कठिन Hard, stiff; so ˚स्तनौ. • Hardhearted, cruel, ruthless; विसृज कठिने मानमधुना Amaru.7; so ˚हृदय; ˚चित्त • Inexorable, inflexible. • intense (as pain &c). नितान्तकठिनां रुजं मम न वेद सा मानसीम् V.2.11.• kaThina: -नः A thicket. • kaThinam - A Shovel, scoop. - #kaThinya -adj.- stiffness, sternness. •-•> kaṭhina—hard Madhya 7.72, Madhya 8.46.

#samrambha –m.- the act of grasping MBh.iv,1056(C.) • vehemence, agitation MBh.&c. • excitement, enthusiasm, ardent desire for or to (inf , or comp.) rAjat. • anger , fury , wrath against (loc. or upari with gen.) MBh.&c. • pride , arrogance W. • intensity , high degree (ibc. "intensely") KSS. • the brunt (of battle) rAjat. • beginning (= #Arambha) MW. •• Comp. samrambha- #tAmra -mfn.- red with fury • #dRz -mfn.- having inflamed or angry eyes Bhp. • #paruSa -mfn.- harsh from rage, intensely harsh or rough W. • #rasa -mfn.- having angry or impetuous feelings • #rUkSa -mfn.- exceedingly harsh or cruel Vikr. iii , 20 • #vega –m.- the vilence or impetuosity of wrath MW.

 

पीतम् आमोदि मन्दार.केसर.अरुणितम् पयः ।

pItam Amodi mandAra.kesara.aruNitam paya: |

मन्दाकिन्याः स.कह्लारम् तटीषु_अमर.भूभृतः ॥४।१४।४०॥

mandAkinyA: sakahlAram taTISvamarabhUbhRta: ||4|14|40||

.

pItam Amodi

mandAra.kesara.aruNitam paya:

mandAkinyA: sakahlAram taTISu amarabhUbhRta:

.

*vlm.40. I drank the water reddened with the pollen of mandara flowers, and roved along the bank of the heavenly stream of Mandakina filled with lotuses.

*m.40 'I have take in the waters of heavenly ganga which flows with a red hue given to its waters by the red hibiscus flowers floating on the water surface.

*sv. Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

 

भ्रान्तम् मन्दर.कुञ्जेषु फुल्ल-हेम.लतालिषु ।

bhrAntam mandarak.uJjeSu phullahemalatAliSu |

मेरोः कल्पतरु-छाया-पुष्प-सुन्दर.सानुषु ॥४।१४।४१॥

mero: kalpataru-chAyA-puSpasundarasAnuSu ||4|14|41||

.

bhrAntam mandarak.uJjeSu

phullahemalatAliSu |

mero:

kalpataru-chAyA-puSpasundarasAnuSu -  

.

*vlm.p.41 I wandered about mandara groves filled with flowering vines like gold. I wandered under the shade of the kalpa trees of Mount Meru, and in the flowery plains above and about it."

I wandered in Coral.tree groves among vines that blossom gold

on Mount.meru

in the shade of the Tree.of.Ages on slopes glorious with flowers

.

 

न तद् अस्ति न यत्_भुक्तम् न तद् अस्ति न यत् कृतम् ।

na tadasti na yat bhuktam na tadasti na yat kRtam |

न तद् अस्ति न यत् दृष्टम् इष्ट.अनिष्टासु वृत्तिषु ॥४।१४।४२॥

na tadasti na yat dRSTam iSTAniSTAsu vRttiSu ||4|14|42||

.

na tadasti - not that is

na yat bhuktam - not what's enjoyed

na tadasti - not that is

na yat kRtam - not what's done
na tadasti - notthadis

na yat dRSTam - not what's seen

iSTAniSTAsu vRttiSu - in wished & unwished matters. ...

*vlm.42. There is naught of good or evil, which I have not tasted or felt or done myself; nor is there anything, which I have not seen and feldand known inmy past lives.

*sv.42-43 There is no pleasure that I have not enjoyed, no action I have not performed, no unhappiness or happiness I have not endured. Now I wish for nothing,

 

ज्ञातम् ज्ञातव्यम् अधुना दृष्टम् द्रष्टव्यम् अक्षतम् ।

jJAtam jJAtavyam adhunA dRSTam draSTavyam akSatam |

विश्रान्तो ऽथ चिरम् श्रान्तः_गतः_मे सकलः_भ्रमः ॥४।१४।४३॥

vizrAnto'tha ciram zrAnta:_gata:_me sakala:_bhrama: ||4|14|43||

.

jJAtam jJAtavyam adhunA -

dRSTam draSTavyam akSatam -
vizrAnto ''tha ciram zrAnto gato me sakalo bhrama: -

m.43 I have now known what is to be known. I have seen what is to be seen. For a long time now, I am in repose after a long period of tiresome activity. All my misconceptions and illusions have vanished.'

*vlm.43. I have now known the knowable (that is to be known), and seen the imperishable one in whom I have my repose. I have now rested after my toils were over, and have passed beyond the domain of error and darkness.

*sv.42-43 There is no pleasure that I have not enjoyed, no action I have not performed, no unhappiness or happiness I have not endured. Now I wish for nothing, nor do I wish to avoid anything: let nature take its course.

 

उत्तिष्ठ तात गच्छामः पश्यामो मन्दर.स्थिताम् ।

uttiSTha tAta gacchAma: pazyAma:_mandarasthitAm |

ताम् तनुम् तावत्_आशुष्काम् शुष्काम् वन.लताम् इव ॥४।१४।४४॥

tAm tanum tAvat AzuSkAm zuSkAm vanalatAm iva ||4|14|44||

.

uttiSTha - get up

tAta - Dad

gacchAma: - let's go

pazyAma: mandarasthitAm tAm - let's see it on Churnstick Mountain

tanum tAvat A_zuSkAm - how dry that body is

zuSkAm vanalatAm iva - like a shrieling foresdvine.

*m.44 'O my dear father, please get up. We shall see my emaciated body on the 'Mandara' mountain.

*vlm.44. Now rise, O father! and let us go to see that body, lying on the Mandara mount, and which is now dried as a withered plant.

*sv.44-45-46 Come, father, let us go to where the previous body stands, dried up."

 

न समीहितम् अस्ति_इह न_अ.समीहितम् अस्ति मे ।

na samIhitam astIha nA-samIhitam asti me |

नियते रचनम् द्रष्टुम् केवलम् विहराम्य् अहम् ॥४।१४।४५॥

niyate racanam draSTum kevalam viharAmi_aham ||4|14|45||

.

na samIhitam asti iha - here nothing wished

na a.samIhitam asti me - nor unwished is for me

niyate racanam draSTum -

kevalam viharAmi aham - in the everywhere I live.

*m.45 There is no desire left inme. There is nothing that I do not desire. I perceive the law and act in conformity and consort with it.'

*vlm.45. I have no desire to remain in this place, nor go anywhere of my own will; it is only to see the works of fate, that we wander all about.

*sv.44-45-46 Come, father, let us go to where the previous body stands, dried up."

##Ih - #Ihita - #samIhita‑ - longed or wished for. • -n.- great effort to obtain any wish.

 

यद् अति.सुभगम् आर्य-सेवितम् तत्

yadati.subhagam Aryasevitam tat
स्थिरम् अनुयामि यत्_एक.भाव-बुद्ध्या ।

sthiram anuyAmi yat eka.bhAvabuddhyA |
तद् अलम् अभिमता मतिः_मम_अस्तु

tat alam abhimatA mati: mama_astu
प्रकृतम् इमम् व्यवहारम् आचरामि ॥४।१४।४६॥

prakRtam imam vyavahAram AcarAmi ||4|14|46||

.

yad ati.subhagam

what is super.fortunate

Aryasevitam

followed by the Aryas

that
sthiram anuyAmi

yad

ekabhAvabuddhyA

with Intellect becoming One
tad alam abhimatA -

matir mama astu - ledit be my thinking
prakRtam imam vyavahAram

AcarAmi - I practice.

*vlm.46. I will follow you, with my firM belief in the one adored Deity of the learned. Let that be the desirable object of my mind, and I will act exactly in conformity with my belief.

*m.46 'I follow consistently and with concentrated attention, that which is auspicious and followed by respected people. And so, I shall act now according to what is acceptable to me and you'.

*sv.44-45-46 Come, father, let us go to where the previous body stands, dried up."

 

.

oॐm

.

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चित् संवित्त्या.उच्यते जीव:

cit samvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

samkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahamkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

next Canto:

FM4015 DRY BODY 1.NV15-16 .z49

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FM.4.1-FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0

 

+++ 

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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 

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FM4015 DRY BODY 1.NV15-16 .z49

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FM.4.1-FM.4.29

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FM4015 DRY BODY 1.NV15-16

सर्ग ४.१५

sarga 4.15

वसिष्ठ उवाच ।

vasiSTha uvAca |

सर्ग ४.१५

वसिष्ठ उवाच ।

vasiSTha* uvAca |

विचारयन्तस् तत्त्व.ज्ञा इति ते जागतीः गतीः ।

vicArayanta: tattva.jJA* iti te jAgatI: gatI: |

समङ्गायाः तटात् तस्मात् प्रचेलुः चञ्चल.अंशवः ॥४।१५।१॥

samaGgAyA: taTAt tasmAt pracelu: caJcala.aMzava: ||4|15|1||

क्रमात्_आकाशम् आक्रम्य निर्गत्य_अम्बुद-कोटरैः ।

kramAt AkAzam Akramya nirgatya_ambuda-koTarai: |

सम्प्रापुः सिद्ध-मार्गेण क्षणात् मन्दर.कन्दरम् ॥४।१५।२॥

samprApu: siddha-mArgeNa kSaNAt mandara-kandaram ||4|15|2||

अधित्य-कायाम् तस्य_अद्रेः आर्द्र-पर्ण.अवगुण्ठिताम् ।

adhitya-kAyAm tasya_adre: Ardra-parNa.avaguNThitAm |

ददर्श भार्गवः शुष्काम् पूर्व-जन्म.उद्भवाम् तनुम् ॥४।१५।३॥

dadarza bhArgava: zuSkAm pUrva-janma.udbhavAm tanum ||4|15|3||

उवाच च_इदम् हे तात तन्वी तनुः इयम् हि सा । 4a

uvAca ca_idam he tAta tanvI tanu: iyam hi sA | 4a

या त्वया सुख.सम्भोगैः पुरा सम्.अभिलालिता ॥४।१५।४॥

शुक्र उवाच ।

zukra uvAca |

yA tvayA sukha-sambhogai: purA sam.abhilAlitA ||4|15|4||

इयम् सा मत्.तनुः यस्याः कर्पुर.अगुरु-चन्दनैः ।

iyam sA mat.tanu: yasyA: karpura.aguru-candanai: |

अङ्गम् अङ्गी.कृत.स्नेहा धात्री चिरम् अलेपयत् ॥४।१५।५॥

aGgam aGgI.kRta-snehA dhAtrI ciram alepayat ||4|15|5||

इयम् सा मत्.तनुः यस्या मन्दार.कुसुम.उत्करैः ।

iyam sA mat.tanu: yasyA mandAra-kusuma.utkarai: |

रचिता शीतला शय्या मेरु.उपवन.भूमिषु ॥४।१५।६॥

racitA zItalA zayyA meru.upavana-bhUmiSu ||4|15|6||

इयम् सा मत्.तनुः_मत्त-देव.स्त्री.गण-लालिता ।

iyam sA mat.tanu: matta-deva-strI.gaNa-lAlitA |

सरीसृप.मुख.क्षुण्णा पश्य शेते धरातले ॥४।१५।७॥

sarIsRpa-mukha-kSuNNA pazya zete dharAtale ||4|15|7||

चन्दन.उद्यान.खण्डेषु मम तन्वा यया_अनया ।

candana.udyAna-khaNDeSu mama tanvA yayA_anayA |

चिरम् विलसितम् सा_इयम् शुष्क.कङ्काल.ताम् गता ॥४।१५।८॥

ciram vilasitam sA_iyam zuSka-kaGkAla.tAm gatA ||4|15|8||

सुर.अङ्गन.अङ्ग.संसर्गात्_उत्तुङ्ग.अनङ्ग-भङ्गया ।

sura.aGgana.aGga-saMsargAt uttuGga.anaGga-bhaGgayA |

चेतः वृत्त्या रहितया तन्वा_अद्य मम शुष्यते ॥४।१५।९॥

ceta: vRttyA rahitayA tanvA_adya mama zuSyate ||4|15|9||

तेषु तेषु विलासेषु तासु तासु दशासु च ।

teSu teSu vilAseSu tAsu tAsu dazAsu ca |

तथा तत्_भावनाबन्धः कथम् स्वस्थः_असि, देहक ॥४।१५।१०॥

tathA tat bhAvanAbandha: katham svastha:_asi, dehaka ||4|15|10||

हा तनो, शव.नाम_असि ताप.संशोषम् आगता ।

hA tano, zava-nAma_asi tApa-saMzoSam AgatA |

कङ्कालताम् प्रयाता_असि माम् भीषयसि दुर्.भगे ॥४।१५।११॥

kaGkAlatAm prayAtA_asi mAm bhISayasi dur.bhage ||4|15|11||

देहेन_अहम्.विलासेषु येन_एव मुदितो ऽभवम् ।

dehena_aham.vilAseSu yena_eva mudita:_abhavam |

कङ्कलताम् उपगतात् तस्मात् एव बिभेमि_अहम् ॥४।१५।१२॥

kaGkalatAm upagatAt tasmAt eva bibhemi_aham ||4|15|12||

तारा.जाल.समाकारः यत्र हारो ऽभवत् पुरा ।

tArA.jAla-samAkAra: yatra hAra:_abhavat purA |

मम_उरसि निलीयन्ते तत्र पश्य पिपीलिकाः ॥४।१५।१३॥

mama_urasi nilIyante tatra pazya pipIlikA: ||4|15|13||

द्रवत् काञ्चन.कान्तेन लोभम् नीता वर_अङ्गनाः ।

dravat kAJcana-kAntena lobham nItA* vara_aGganA: |

येन मत्_वपुषा तेन पश्य कङ्कालता_उह्यते ॥४।१५।१४॥

yena mat vapuSA tena pazya kaGkAlatA_u:yate ||4|15|14||

पश्य मे वितत.आस्येन ताप.संशुष्क.कृत्तिना ।

pazya me vitata.Asyena tApa-saMzuSka-kRttinA |

मत्.कङ्काल.कु.वक्त्रेण वित्रास्यन्ते वने मृगाः ॥४।१५।१५॥

mat.kaGkAla-ku.vaktreNa vitrAsyante vane mRgA: ||4|15|15||

पश्यामि संशुष्कतया शव.उदर.दरी मम ।

pazyAmi saMzuSkatayA zava.udara-darI mama |

प्रकाश.अर्क.अंशु-जालेन विवेकेन_इव शोभते ॥४।१५।१६॥

prakAza.arka.aMzu-jAlena vivekena_iva zobhate ||4|15|16||

मत्.तनुः परिशुष्का_इयम् स्थित.उत्तान.अचल.उपले ।

mat.tanu: parizuSkA_iyam sthita.uttAna.acala.upale |

वैराग्यम् नयति_इव_आत्म-तुच्छत्वेन_अन्तरम् सताम् ॥४।१५।१७॥

vairAgyam nayati_iva_Atma-tucchatvena_antaram satAm ||4|15|17||
शब्द.रूप.रस.स्पर्श.गन्ध.लोभात् विमुक्तया ।

zabda-rUpa-rasa-sparza-gandha-lobhAt vimuktayA |

निर्विकल्प.समाधि_एव तत् एतत् शुष्यते गिरौ ॥४।१५।१८॥

nirvikalpa.samAdhi_eva tat etat zuSyate girau ||4|15|18||

मुक्ता चित्त.पिशाचेन नूनम् सुखम् इव_आस्थिता ।

muktA citta-pizAcena nUnam sukham iva_AsthitA |

तनुः_दैवत.भङ्गेभ्यः_न बिभेति मनाक्.अपि ॥४।१५।१९॥

tanu:_daivata-bhaGgebhya: na bibheti manAk.api ||4|15|19||
संशान्ते चित्त.वेताले याम् आनन्द.कलाम् तनुः ।

saMzAnte citta-vetAle yAm Ananda-kalAm tanu: |
याति ताम् अपि राज्येन जागतेन न गच्छति ॥४।१५।२०॥

yAti tAm api rAjyena jAgatena na gacchati ||4|15|20||

पश्य विश्रान्त.संदेहम् विगत.अशेष.कौतुकम् ।

pazya vizrAnta-saMdeham vigata.azeSa-kautukam |

निरस्त.कलनाजालम् सुखम् शेते कथम् वने ॥४।१५।२१॥

nirasta-kalanAjAlam sukham zete katham vane ||4|15|21||

चित्त.मर्कट.संरम्भ.संक्षुब्धः काय-पादपः ।

citta-markaTa-saMrambha-saMkSubdha: kAya-pAdapa: |

तथा वेगेन चलति यथा_आमूलान् निकृन्तति ॥४।१५।२२॥

tathA vegena calati yathA_AmUlAn nikRntati ||4|15|22||

चित्त.अनर्थ.विमुक्तः_अद्रौ गज.अभ्र.हरि.विग्रहम् ।

citta.anartha-vimukta:_adrau gaja.abhra-hari-vigraham |

न_अद्य पश्यति मे देहः परानन्द इव स्थितः ॥४।१५।२३॥

na_adya pazyati me deha: parAnanda* iva sthita: ||4|15|23||

सर्व.आशा.ज्वर.संमोह.मिहिका.शरत्.आगमम् ।

sarva.AzA-jvara-saMmoha-mihikA-zarat-Agamam |

अ.चित्तत्वम् विना न_अन्यत् श्रेयः पश्यामि जन्तुषु ॥४।१५।२४॥

a-cittatvam vinA na_anyat zreya: pazyAmi jantuSu ||4|15|24||

त एव सुख.सम्भोग-सीमान्तम् सम्.उपागताः ।

ta* eva sukha-sambhoga-sImAntam sam.upAgatA: |

महा.धियाः शान्त.धियः_ये याता विमनस्कताम् ॥४।१५।२५॥

mahA.dhiyA: zAnta.dhiya: ye yAtA vimanaskatAm ||4|15|25||

सर्व.दुःख.दशामुक्ताम् संस्थिताम् विगत.ज्वराम् ।

sarva.du:kha-dazAmuktAm saMsthitAm vigata-jvarAm |

दिष्ट्या पश्यामि_अ.मननाम् वने तनुम् इमाम् अहम् ॥४।१५।२६॥

diSTyA pazyAmi_a-mananAm vane tanum imAm aham ||4|15|26||

राम उवाच ।

rAma uvAca |

भगवन् सर्व.धर्म.ज्ञ भार्गवेण तदा किल ।

bhagavan sarva.dharma.jJa bhArgaveNa tadA kila |

सु.बहून्य् उपभुक्तानि शरीराणि पुनःपुनः ॥४।१५।२७॥

su.bahUny upabhuktAni zarIrANi puna:puna: ||4|15|27||

भृगुणा_उत्पादिते काये तत् तस्मिन् तस्य किम् पुनः ।

bhRguNA_utpAdite kAye tat tasmin tasya kim puna: |

महान् अतिशयो जातः परिदेवनम् एव वा ॥४।१५।२८॥

mahAn atizaya: jAta: paridevanam eva vA ||4|15|28||
शुक्रस्य कलना राम या_असौ जीव.दशाम् गता ।

zukrasya kalanA rAma yA_asau jIva-dazAm gatA |

कर्म.आत्मका समुत्पन्ना भृगोर् भार्गव.रूपिणी ॥४।१५।२९॥

karma-AtmakA samutpannA bhRgo: bhArgava-rUpiNI ||4|15|29||

सा हि_इदम्.प्रथमत्वेन समुपेत्य परात् पदात् ।

sA hi_idam.prathamatvena samupetya parAt padAt |

भूत.आकाश-पदम् प्राप्य वात.व्यावलिता सती ॥४।१५।३०॥

bhUta.AkAza-padam prApya vAta-vyAvalitA satI ||4|15|30||

प्राण.अपान.प्रवाहेन प्रविश्य हृदयम् भृगोः ।

prANa.apAna-pravAhena pravizya hRdayam bhRgo: |

क्रमेण वीर्यताम् एत्य सम्पन्न.औशनसी तनुः ॥४।१५।३१॥

krameNa vIryatAm etya sampanna.auzanasI tanu: ||4|15|31||

विहित.ब्राह्म.संस्कारा ततः सा पितुः_अग्रगा ।

vihita-brAhma-saMskArA tata: sA pitu: agragA |

कालेन महता प्राप्ता शुष्क.कङ्काल.रूपताम् ॥४।१५।३२॥

kAlena mahatA prAptA zuSka-kaGkAla-rUpatAm ||4|15|32||

इदम् प्रथमम् आयाता यदा_असौ ब्रह्मणः_ तनुः ।

idam prathamam AyAtA yadA_asau brahmaNa:_ tanu: |

अतः ताम् प्रति शुक्रेण तदा तत्.परिदेवितम् ॥४।१५।३३॥

ata: tAm prati zukreNa tadA tat-paridevitam ||4|15|33||

वीतरागः_अपि_अन्.इच्छः_अपि समङ्गा.विप्र.रूपवान् ।

vItarAga:_api_an.iccha:_api samaGgA.vipra-rUpavAn |

स शुशोच तनुम् शुक्रः स्वभावः हि_एष* देह.जः ॥४।१५।३४॥

sa* zuzoca tanum zukra: svabhAva: hi_eSa* deha.ja: ||4|15|34||

ज्ञस्य_अज्ञस्य च देहस्य यावत् देहम् अयम् क्रमः ।

jJasya_ajJasya ca dehasya yAvat deham ayam krama: |
लोकवत् व्यवहारो ऽयम् सक्त्या_असक्त्या_अथवा सदा ॥४।१५।३५॥

lokavat vyavahAra:_ayam saktyA_asaktyA_athavA sadA ||4|15|35||

ये परिज्ञात.गतयः_ये च_अज्ञाः पशु-धर्मिणः ।

ye parijJAta-gataya: ye ca_ajJA: pazu-dharmiNa: |

लोक.संव्यवहारेषु ते स्थिता लोक-जालवत् ॥४।१५।३६॥

loka-saMvyavahAreSu te sthitA* loka-jAlavat ||4|15|36||

व्यवहारे यथैव_अज्ञः_तथैव_अखिल.पण्डितः ।

vyavahAre yathaiva_ajJa: tathaiva_akhila-paNDita: |

वासनामात्र-भेदः_अत्र कारणम् बन्ध.मोक्ष.दम् ॥४।१५।३७॥

vAsanAmAtra-bheda:_atra kAraNam bandha.mokSa-dam ||4|15|37||

यावत्.शरीरम् तावत् हि दुःखे दुःखम् सुखे सुखम् ।

yAvat zarIram tAvat hi du:khe du:kham sukhe sukham |

अ.संसक्त.धियः धीरा दर्शयन्ति_अ.प्रबुद्धवत् ॥४।१५।३८॥

a-saMsakta-dhiya: dhIrA* darzayanti_a-prabuddhavat ||4|15|38||

सुखेषु सुखिता नित्यम् दुःखिता दुःख.वृत्तिषु ।

sukheSu sukhitA* nityam du:khitA* du:kha-vRttiSu |

महात्मानः हि दृश्यन्ते दृश्य एव_अ.प्रबुद्धवत् ॥४।१५।३९॥

mahAtmAna: hi dRzyante dRzya* eva_a-prabuddhavat ||4|15|39||

सूर्यस्य प्रतिबिम्बानि क्षुभ्यन्ति न पुनः स्थिरम् ।

sUryasya pratibimbAni kSubhyanti na puna: sthiram |

चलाचलतया तत्.ज्ञः लोक-वृत्तिषु तिष्ठति ॥४।१५।४०॥

calAcalatayA tat.jJa: loka-vRttiSu tiSThati ||4|15|40||

अवस्थित इव स्वस्थः प्रतिबिम्बेषु भास्करः ।

avasthita* iva svastha: pratibimbeSu bhAskara: |

संत्यक्त.लोक.कर्म_अपि बुद्ध एव_अ.प्रबुद्ध-धीः ॥४।१५।४१॥

saMtyakta-loka-karma_api buddha* eva_a.prabuddha-dhI: ||4|15|41||

मुक्त.बुद्धि.इन्द्रियः मुक्तः बद्ध.कर्म.इन्द्रियः_अपि हि ।

mukta-buddhi.indriya: mukta: baddha-karma.indriya:_api hi |

बद्ध.बुद्धि.इन्द्रियः बद्धः_मुक्त.कर्म.इन्द्रियः_अपि हि ॥४।१५।४२॥

baddha-buddhi.indriya: baddha: mukta-karma.indriya:_api hi ||4|15|42||

सुख.दुःख.दृशः_लोके बन्ध.मोक्ष.दृशः_तथा ।

sukha-du:kha-dRza: loke bandha-mokSa-dRza: tathA |

हेतुः_बुद्धि.इन्द्रियाणि_एव तेजांसि_इव प्रकाशने ॥४।१५।४३॥

hetu: buddhi.indriyANi_eva tejAMsi_iva prakAzane ||4|15|43||

बहिर्.लोक.उचित.आचारः_तु_अन्तर्.आचार.वर्जितः ।

bahir-loka.ucita-AcAra: tu_antar.AcAra-varjita: |

समः हि_अतीव तिष्ठ त्वम् संशान्त.सकल.एषणः ॥४।१५।४४॥

sama: hi_atIva tiSTha tvam saMzAnta-sakala.eSaNa: ||4|15|44||

सर्व.एषणा.विमुक्तेन स्व.आत्मना_आत्मनि तिष्ठता ।

sarva.eSaNA-vimuktena sva.AtmanA_Atmani tiSThatA |

कुरु कर्माणि कार्याणि नूनम् देहस्य संस्थितिः ॥४।१५।४५॥

kuru karmANi kAryANi nUnam dehasya saMsthiti: ||4|15|45||

आधि.व्याधि.महावर्त.गर्त.संसार.वर्त्मनि ।

Adhi-vyAdhi-mahAvarta-garta-saMsAra-vartmani |

ममता_उग्रा_अन्धकूपे_अस्मिन् मा पताताप.दायिनि ॥४।१५।४६॥

mamatA_ugrA_andhakUpe_asmin mA patAtApa-dAyini ||4|15|46||

न त्वम् भावेषु नो भावाः त्वयि तामर.सेक्षण ।

na tvam bhAveSu no* bhAvA: tvayi tAmara-sekSaNa |

शुद्ध.बुद्ध-स्वभावः त्वम् आत्मा_अन्तःसुस्थिरः भव ॥४।१५।४७॥

zuddha-buddha-svabhAva: tvam AtmA_anta:susthira: bhava ||4|15|47||

त्वम् ब्रह्म हि_अमलम् शुद्धम् त्वम् सर्व.आत्मा च सर्व.कृत् ।

tvam brahma hi_amalam zuddham tvam sarva.AtmA ca sarva.kRt |
सर्वम् शान्तम् अजम् विश्वम् भावयन् वै सुखी.भव ॥४।१५।४८॥

sarvam zAntam ajam vizvam bhAvayan vai sukhI.bhava ||4|15|48||

व्यपगत.ममता.महा.अन्धकारः

vyapagata-mamatA-mahA.andhakAra:
पदम् अमलम् विगत.एषणम् समेत्य ।

padam amalam vigata.eSaNam sametya |
प्रभवसि यदि चेतसो महात्मन्

prabhavasi yadi cetasa:_mahAtman
तत्_अति.धिये महते सते नमस्ते ॥४।१५।४९॥

tat ati.dhiye mahate sate namaste ||4|15|49||

॥

 

 

oॐm

 

 

 

 

 

TALE OF THE BRILLIANT BHÂRGAVA

 

FM.4.15

 

DRY BODY

 

VASISHTHA said—

 

विचारयन्तस् तत्त्व.ज्ञा इति ते जागतीः गतीः ।

vicArayanta: tattva.jJA* iti te jAgatI: gatI: |

समङ्गायाः तटात् तस्मात् प्रचेलुः चञ्चल.अंशवः ॥४।१५।१॥

samaGgAyA: taTAt tasmAt pracelu: caJcala.aMzava: ||4|15|1||

.

vicArayanta:_ tattva.jJA - exploring Thatness.Knowers

iti te jAgatI: gatI: - so on their worldly way
samaGgAyA: taTAt - from the samanga.Coast

tasmAt thence

pracelu:_caJcala_aMzava:

.

*m.4.15.1 Sri Vasista O Rāma the three knowers of truth (Bhrigu, Kāla, Sukra) left the Samanga coast with the help of spirituous liquids shaking (within them). On the way they were discussing the ways of the visible world.

*vlm.p.1. vasiShTha said:—Thus contemplating on the course of nature, these lovers of learning (Brighu, zukra and Yama) moved with their spiritual bodies from the bank of the Samanga.

*vlm.1 Vasishtha said:—Thus contemplating on the course of nature, these philomaths moved with their spiritual bodies, from the bank of Samangá (towards the Mandara mountain).

#jAgatI

*AB. iti prAg.ukta-prakArA: jAgatI: sAMsArakIr gatIr vicArayanta: ... ||4|15|

 

क्रमात्_आकाशम् आक्रम्य निर्गत्य_अम्बुद-कोटरैः ।

kramAt AkAzam Akramya nirgatya_ambuda-koTarai: |

सम्प्रापुः सिद्ध-मार्गेण क्षणात् मन्दर.कन्दरम् ॥४।१५।२॥

samprApu: siddha-mArgeNa kSaNAt mandara-kandaram ||4|15|2||

.

gradually

they pass thru the sky

&

now come.out.of a thundercloud

they follow siddha.Road and quickly reach

Churnstick Cavern

.

*vlm.p.2 They ascended into the sky and passed through the small openings in the clouds to the region of the spiritual masters, from where they descended to the lower world and arrived at the valley of Mandara.

 

अधित्य-कायाम् तस्य_अद्रेः आर्द्र-पर्ण.अवगुण्ठिताम् ।

adhitya-kAyAm tasya_adre: Ardra-parNa.avaguNThitAm |

ददर्श भार्गवः शुष्काम् पूर्व-जन्म.उद्भवाम् तनुम् ॥४।१५।३॥

dadarza bhArgava: zuSkAm pUrva-janma.udbhavAm tanum ||4|15|3||

उवाच च_इदम् हे तात तन्वी तनुः इयम् हि सा । 4a

uvAca ca_idam he tAta tanvI tanu: iyam hi sA | 4a

.

there

on the table-land atop that mountain

the bhArgava saw half-hidden in leaves the shriveled body of his former birth

&

he said this

:

adhitya-kAya

Ardra-parNa.avaguNThita

dadarza

bhArgava

zuSka

pUrva-janma.udbhava

tanu

uvAca

tAta

.

*vlm.p.3 There, on a cliff of that mountain, zukra saw the dried body of his former birth lying covered under dark and dewy leaves of trees.

 

zuk

या त्वया सुख.सम्भोगैः पुरा सम्.अभिलालिता ॥४।१५।४॥

zukra uvAca |

yA tvayA sukha-sambhogai: purA sam.abhilAlitA ||4|15|4||

.

yA tvayA sukha-sambhogai:

purA sam.abhilAlitA -

.

man, this is a skinny Body, this Body that shared all your pleasures

*vlm.p.4 He said, "Here is that shriveled body, O father, which you had nourished with many a dainty food.

 

इयम् सा मत्.तनुः यस्याः कर्पुर.अगुरु-चन्दनैः ।

iyam sA mat.tanu: yasyA: karpura.aguru-candanai: |

अङ्गम् अङ्गी.कृत.स्नेहा धात्री चिरम् अलेपयत् ॥४।१५।५॥

aGgam aGgI.kRta-snehA dhAtrI ciram alepayat ||4|15|5||

.

this is the Body

whose limbs my nurse would spread

with oils of camphor & aloe & sandalwood

.

iyam

sA mat.tanu:

yasyA:

karpura.aguru-candanai: |

aGgam aGgI.kRta-snehA

dhAtrI ciram alepayat -

.

karpura.aguru-candana

aGga

aGgI.kR

sneha

dhAtR

ciram

alepayat

*vlm.p.5 There is that body of mine that my wet-nurse had so fondly anointed with camphor, aromatic agalwood, and sandal paste.

*vlm. ... by my wet-nurse before. *m. ... by my foster mother.

 

इयम् सा मत्.तनुः यस्या मन्दार.कुसुम.उत्करैः ।

iyam sA mat.tanu: yasyA mandAra-kusuma.utkarai: |

रचिता शीतला शय्या मेरु.उपवन.भूमिषु ॥४।१५।६॥

racitA zItalA zayyA meru.upavana-bhUmiSu ||4|15|6||

.

iyam sA mat.tanu: yasyA* mandAra-kusuma.utkarai: | racitA zItalA zayyA meru.upavana-bhUmiSu

.

this is my Body

for which they made

from the blossoming branches of a Churnstick Tree

a cool lover's.bed in a grove on Mount.meru

 

इयम् सा मत्.तनुः_मत्त-देव.स्त्री.गण-लालिता ।

iyam sA mat.tanu: matta-deva-strI.gaNa-lAlitA |

सरीसृप.मुख.क्षुण्णा पश्य शेते धरातले ॥४।१५।७॥

sarIsRpa-mukha-kSuNNA pazya zete dharAtale ||4|15|7||

.

iyam sA mat-tanur this she's a my.body

mat-tad.eva-strI.gaNa=lAlitA - my

that.ever-female.gender=playmate

sarIsRpa-mukha-kSuNNA

pazya zete dharAtale - behold on its earthen bed

.

*m.4.15.5-7.'This is the body which mused and nourished with all kinds camphorous unguents by my foster mother. This is the body for which many flower beds had been made in the gardens of Meru. This is the body which was coaxed and cuddled by celestial maidens in lustful ecstasy. Now this is lying on bare ground with serpents rolling and crawling on it.'

*vlm.7. This is that body of mine, which was so fondly caressed by heavenly dames of yore, and which is now lying, to be bitten by creeping insects and worms, on the bare ground below.

This is the body which was coaxed and cuddled by celestial maidens in lustful ecstasy. Now this is lying on bare ground with serpents rolling and crawling on it.'

 

चन्दन.उद्यान.खण्डेषु मम तन्वा यया_अनया ।

candana.udyAna-khaNDeSu mama tanvA yayA_anayA |

चिरम् विलसितम् सा_इयम् शुष्क.कङ्काल.ताम् गता ॥४।१५।८॥

ciram vilasitam sA_iyam zuSka-kaGkAla.tAm gatA ||4|15|8||

.

candana_udyAna-khaNDeSu - sandalwood-garden-corners mama tanvA yayA anayA - by this body which ciram vilasitam - long delighted sA_iyam - obtaining zuSka-kaGkAlatAm gatA – withered-skeleton gone.

*m.4.15.8-11. 'My body which entertained itself in pleasures in the sandalwood gardens is now a mere corpse.

*vlm.8. This is that body of mine, which was wont of yore to ramble in the parterres of sandal wood; now lying a dried skeleton on the naked spot.

* candana_udyAna-khaNDeSu - sandalwood-garden-corners mama tanvA yayA anayA - by this body which ciram vilasitam - long delighted sA_iyam - obtaining zuSka-kaGkAlatAm gatA – withered-skeleton gone.

Here in these perfumed sandalwood groves

where this body used to rove,

now it lies on the ground, rotting into a naked skeleton.

 

सुर.अङ्गन.अङ्ग.संसर्गात्_उत्तुङ्ग.अनङ्ग-भङ्गया ।

sura.aGgana.aGga-saMsargAt uttuGga.anaGga-bhaGgayA |

चेतः वृत्त्या रहितया तन्वा_अद्य मम शुष्यते ॥४।१५।९॥

ceta: vRttyA rahitayA tanvA_adya mama zuSyate ||4|15|9||

.

sura_aGgana_aGga-saMsargAt uttuGga_anaGga-bhaGgayA

cetas-vRttyA rahitayA – without conscious awareness

tanvA adya mama zuSyate – into thinness she withers

.

.??.9. The body the engaged in coital postures with many celestial maidens is now lying without any consciousness. It is decaying.
*m.4.15.8-11. 'My body which entertained itself in pleasures in the sandalwood gardens is now a mere corpse. It is decaying.

*vlm.9. This is that body of mine, now lying impassive of the feelings of delight in the company of heavenly nymphs, and withering away unconscious of the actions and passions of its mind.

*AS: My body, devoid of the tendencies by intoxication due to embraces of the Heavenly ladies, now dries up.

*AS: anaGga-bhaGgA is the intoxicating substance called lust! • The word tanvAdya is a little problematic. It should have been tanu+ adya, however, as printed, it is tanvA+adya and I don't see a good meaning from tanvA - which is in instr. case.
I would suggest this as an unnoticed typo even in old editions.

*jd: or refers back to tanvA in .008 above.

*moT. uttuGgA ... zuSyate bhAve lakAra: ||4|15| *moT_4,15.8 ||4|15| surAGganAGga-saMsaGgAd uttuGgAnaGgaraGgayA / cetovRttyA rahitayA tanveha ...

 

तेषु तेषु विलासेषु तासु तासु दशासु च ।

teSu teSu vilAseSu tAsu tAsu dazAsu ca |

तथा तत्_भावनाबन्धः कथम् स्वस्थः_असि, देहक ॥४।१५।१०॥

tathA tat bhAvanAbandha: katham svastha:_asi, dehaka ||4|15|10||

.

in this romance or that,

in that condition or in this,

when you are so preoccupied,

Body,

what is your self-state?

teSu teSu vilAseSu –

in this romance or that

tAsu tAsu dazAsu ca –

in that condition or in this

tathA tad bhAvanA-bandha: –

bound thus by bhAvanA.Feeling

katham svastha: asi dehaka –

what self-state are you now, o embodiment?

*moT.10. tA: bhAvanA: suras trIviSayA: | svastho 'si caJcalatA-rahitatvAt | anukampito deha: dehaka: | tasyAmantraNam dehaka iti ||4|15| *moT_4,15.9 ||4|15| ... tathA tA bhAvanA baddhvA katham ... ||4|15|

.??10. How are you lying quiet, O body, after indulging in all kinds of dalliances appropriate to various stages of life?

*m.10 How are you lying quiet, O body, after indulging in all kinds of dalliances appropriate to various stages of life?

*sv.9-10 Looking at this, Sukra wailed: "Ah, look at this body which was admired and adored by even celestial nymphs; it is now the abode of worms and vermin. The body which was smeared with sandal-paste is now covered with dust.

*vlm.10. Ah my pitiable body! how dost thou rest here in peace, forgetful of thy former delights in the different stages of life; and insensible of the thoughts of thy past enjoyments and amusements of yore.

*vA - in various enjoyments, in various states, bound to this existence, how you are lying still, body?

*AS: O my body, how come you lie still now, having those kind of emotional attachments in those various luxuries and situations?

 

हा तनो, शव.नाम_असि ताप.संशोषम् आगता ।

hA tano, zava-nAma_asi tApa-saMzoSam AgatA |

कङ्कालताम् प्रयाता_असि माम् भीषयसि दुर्.भगे ॥४।१५।११॥

kaGkAlatAm prayAtA_asi mAm bhISayasi dur.bhage ||4|15|11||

.

hA tano, zava-nAma_asi tApa-saMzoSam AgatA | kaGkAlatAm prayAtA_asi mAm bhISayasi dur.bhage

.

*vlm.p.11 O my body that has become a dead corpse dried by sunbeams. You have become so hideous in your skeleton frame as to frighten me.

O

Body

!

you've changed your name to shava the Corpse

withered by ascetic Heat

you look like a skeleton

you scare me with your ugly looks

!

 

देहेन_अहम्.विलासेषु येन_एव मुदितो ऽभवम् ।

dehena_aham.vilAseSu yena_eva mudita:_abhavam |

कङ्कलताम् उपगतात् तस्मात् एव बिभेमि_अहम् ॥४।१५।१२॥

kaGkalatAm upagatAt tasmAt eva bibhemi_aham ||4|15|12||

.

dehena_aham.vilAseSu yena_eva - w the very body in its "I"-play

mudita:_abhavam - in the pleasures of the body whereby I have been pleasured

kaGkalatAm upagatAt - thru having got to the state of a skeleton

by that I was frightened.

tasmAt eva bibhemi aham

*moT. ... kaGkalatAm upagatAt tasmAd eva dehAt | aham bibhemi || *moT_4,15.11 ||
*m.4.15.12 'I am scared of that body with which I derived pleasure when it became a corpse.'

*vlm.12. I take fright to look upon this body, in which I had taken so much pleasure before, and which is now reduced to a skeleton.

 

तारा.जाल.समाकारः यत्र हारो ऽभवत् पुरा ।

tArA.jAla-samAkAra: yatra hAra:_abhavat purA |

मम_उरसि निलीयन्ते तत्र पश्य पिपीलिकाः ॥४।१५।१३॥

mama_urasi nilIyante tatra pazya pipIlikA: ||4|15|13||

.

there

on my breast

there used to hang a chain of sapphires

bright as stars

in days gone by

:

see there today a creeping necklace of red ants

.

*m.4.15.13-15 'Ants are seen at places (on the body) where pearl garlands were rolling earlier. See this body. With its liquid gold colour, it made even heavenly ladies lustfully and avariciously drawn to it. Now, this body of mine, is lying like a corpse. Even wild beasts are afraid of looking at this decayed, crooked face.'

*vlm.13. I see the ants now creeping over that breast of mine, which was formerly adorned with necklaces studded with starry gems.

*jd.13 - tArA-jAla-samAkAra: - star-chain-similar yatra hAra:_abhavat purA - where rubies were of.old mama_urasi nilIyante - on my breast they lie tatra - there see red ants - pazya pipIlikA:

 

द्रवत् काञ्चन.कान्तेन लोभम् नीता वर_अङ्गनाः ।

dravat kAJcana-kAntena lobham nItA* vara_aGganA: |

येन मत्_वपुषा तेन पश्य कङ्कालता_उह्यते ॥४।१५।१४॥

yena mat_vapuSA tena pazya kaGkAlatA_u:yate ||4|15|14||

.

dravat kAJcana-kAntena –

glimmering/flowing with the beauty of gold

lobham nItA: vara_aGganA: -

it filled the pretty girls with lust

yena mad vapuSA tena –

by which my figure thus

pazya kaGkAlatA u:yate –

see the corpseness enduring.

*vlm.14. Look at the remains of my body, whose appearance of molten gold, attracted the hearts of beauteous dames, bearing now a load of dry bones only.

*moT. ... kaGkalatA u:yate // mo. 4,15.13 // u:yate dhAryate ||4|15|

Look at this body.

It was like liquid gold, once.

Its lustful colour filled even heavenly ladies lustfully,

drawn by their avarice to it.

Look at this corpse....

#lubh- #lobha –m.- perplexity , confusion (see %{a-l-}) ; impatience , eager desire for or longing after (gen. loc. or comp.) Mn. MBh. &c. ; covetousness , cupidity , avarice (personified as a son of Pusht2i or of Dambha and Ma1ya1) ib.

#prim. #kaGkAla –m.n.- a skeleton _mbh. KathAs. &c. •• #kaGkAlatA – y4015.014.

*jd.14 - dravat kAJcana-kAntena - glimmering/flowing with the beauty of gold

lobham nItA: vara_aGganA: - it filled the pretty girls with lust yena mad vapuSA tena - by which my figure thus pazya kaGkAlatA u:yate - see the corpseness enduring.

 

पश्य मे वितत.आस्येन ताप.संशुष्क.कृत्तिना ।

pazya me vitata.Asyena tApa-saMzuSka-kRttinA |

मत्.कङ्काल.कु.वक्त्रेण वित्रास्यन्ते वने मृगाः ॥४।१५।१५॥

mat.kaGkAla-ku.vaktreNa vitrAsyante vane mRgA: ||4|15|15||

.

pazya me vitata.Asyena tApasam zuSka-kRttinA

mat-kaGkAla – my skeleton with its ku-vaktr-eNa – foul face vitrAsyante – they tremble vane – in the forest mRgA: – the deer

.

Even wild beasts are afraid of looking at this decayed, crooked face.'

*m.13-15. 'Ants are seen at places (on the body) where pearl garlands were rolling earlier. See this body. With its liquid gold colour, it made even heavenly ladies lustfully and avariciously drawn to it. Now, this body of mine, is lying like a corpse. Even wild beasts are afraid of looking at this decayed, crooked face.'

*vlm.15. Behold the stags of the forest flying with fear, at the sight of the wide open jaws, and withered skin of my carcass; which with it's horrid mouth, frightens the timid fawns in the woods.

*moT. ku-vaktreNa vikRtena mukhena ¶ vitrAsyante vikAra-yuktatvena trAsa-yuktA: kriyante ||4|15| *moT_4,15.14 ||4|15|

#vitras vitras P. vitrasati, vitrasyati, to tremble, be frightened mbh. kAv. &c.: Caus. vitrAsayati, to cause to tremble, terrify mn. mbh. &c.

#kaGkAla m/n. a skeleton mbh. kathAs. &c.; m. a particular mode in music.

 

पश्यामि संशुष्कतया शव.उदर.दरी मम ।

pazyAmi saMzuSkatayA zava.udara-darI mama |

प्रकाश.अर्क.अंशु-जालेन विवेकेन_इव शोभते ॥४।१५।१६॥

prakAza.arka.aMzu-jAlena vivekena_iva zobhate ||4|15|16||

.

I see a hole in the belly of the corpse, and the radiance

of sunlight fills it full at last. -- This is Viveka Discernment!

pazyAmi –

I see

saMzuSkatayA mama –

w/ my wizened

zava- udara-darI –

my corpse-belly-hole

prakAza_arka_aMzu-jAlena –

radiant-sun-beam-net

zobhate –

shines

iva vivekena –

as if by viveka.Discernment.

*m.4.15.16-17 'It looks as though this decayed body, lying on this hill-stone, is teaching 'vairagya' with its distorted and crooked face.'
*vlm.16. I see the cavity of the belly of the withered corpse, is filled with sun shine, as the mind of man is enlightened by knowledge.

*moT. ... zavodaram mRta-zarIra_udaram eva darI || *moT_4,15.15 || pazya atisaMzuSkatayA ... ||

 

मत्.तनुः परिशुष्का_इयम् स्थित.उत्तान.अचल.उपले ।

mat.tanu: parizuSkA_iyam sthita.uttAna.acala.upale |

वैराग्यम् नयति_इव_आत्म-तुच्छत्वेन_अन्तरम् सताम् ॥४।१५।१७॥

vairAgyam nayati_iva_Atma-tucchatvena_antaram satAm ||4|15|17||
.

mat.tanu: parizuSkA_iyam sthita_uttAna_acala_upale vairAgyam nayati_iva Atma-tucchatvena _antaram satAm

my Body

this withered thing

stretched.out on a mountain stone

seems to be a pointing to Dispassion by the most trivial soul among the Wise

.

*moT. has <vana_avanau> on forest.land ... nayati ambara-sthitAn [devAn] leads the heavenly Gods to Dispassion - *moT_4,15.16 ||4|15|
*m. ... teaching 'vairagya' with its distorted and crooked face.'
*vlm. ... resembles the mind of the wise, abased at the sense of its own unworthiness.

*AS: ... as if carrying good people to dispassion by displaying disregard for itself.

 

शब्द.रूप.रस.स्पर्श.गन्ध.लोभात् विमुक्तया ।

zabda-rUpa-rasa-sparza-gandha-lobhAt vimuktayA |

निर्विकल्प.समाधि_एव तत् एतत् शुष्यते गिरौ ॥४।१५।१८॥

nirvikalpa.samAdhi_eva tat etat zuSyate girau ||4|15|18||

.

zabda-rUpa-rasa-sparza-gandha-lobhAt –

from sound-form-flavor-touch-scent=getting

vimuktayA - by getting free

nirvikalpa.samAdhi eva tat – that is

etat

zuSyate girau

Having been liberated from the senses of touch, smell, sound, taste and form, this body gives the impression of being in 'nirvikalpa samAdhi'.

*sv.18 Totally devoid of sensations, this body remains in a state of utter freedom from thoughts and ideas.

*vlm.18. It seems to be emaciating itself like an ascetic, in his supine hypnotism on the mountain, dead to the perceptions of colour and sound, and of touch and taste, and freed from all its desires and passions.

*m.4.15.18-21. 'Having been liberated from the senses of touch, smell, sound, taste and form, this body gives the impression of being in 'nirvikalpa samādhi'. Liberated from the fickle mind, it is now happily situated.

Ø tt. #nirvikalpa - सलिल.अ.व्यतिरेकेण तरङ्गः Not apart from water is the wave, येन भाव्यते by which it is made to become. अम्बु-सामान्यता Just like the water अ.बुद्धिः the absence of the analytic #buddhi निर्विकल्पः स उच्यते is said to be unmodified #nirvikalpa. y6114.008. •• #nirvikalpa-samAdhi - nir‑vikalpa=sama‑Adhi - nir‑vi.kalpa=sama‑A.dhi - without-dif.ference=Same-over.thought •• #samAdhi: - coming-together-with thought • Sameness of thought, the Sama attitude, sama-bhAva. sama-Adhi. आसीत् संशान्त.संवित्तिः समाधि.परिणामवान् ॥४।१५। AsIt samzAnta-sam.vitti: samAdhi-pariNAmavAn ||4|15| y7016.001. Consider here *Adhi as affection and *vyAdhi as infection.

*moT.18. ...gandhalobhavimuktayA / ...samAdhyeva mama tanvoSyate girau // mo. 4,15.17 // mama tanvA kathambhUtayA | nirvikalpe vikalpa-niSkrAnte cinmAtre | samAdhi: yasyA: | sA | tAdRzyA ||4|15| *moT_4,15.17 ||4|15|
 

मुक्ता चित्त.पिशाचेन नूनम् सुखम् इव_आस्थिता ।

muktA citta-pizAcena nUnam sukham iva_AsthitA |

तनुः_दैवत.भङ्गेभ्यः_न बिभेति मनाक्.अपि ॥४।१५।१९॥

tanu:_daivata-bhaGgebhya: na bibheti manAk.api ||4|15|19||
.

muktA citta-pizAcena nUnam sukham iva_AsthitA | tanu:_daivata-bhaGgebhya: na bibheti manAk.api

.

free of the Affection Zombie

now it seems to be settled in a good kha.space

:

Body

has no fear of Divine frustrations, not even a bit

.

muktA-citta-pizAcena nUnam sukham ivAsthitA |

tanu:_ daivata-bhaGgebhyo na bibheti manAg.api |

*vlm.p.19 It is freed from the demon of the mind and is resting in its joy without any apprehension of the vicissitudes of fate and fortune, or fear of fall.

 

संशान्ते चित्त.वेताले याम् आनन्द.कलाम् तनुः ।

saMzAnte citta-vetAle yAm Ananda-kalAm tanu: |
याति ताम् अपि राज्येन जागतेन न गच्छति ॥४।१५।२०॥

yAti tAm api rAjyena jAgatena na gacchati ||4|15|20||

.

The bliss that this body is enjoying with the 'chitta-vetala' being out of its way, cannot be achieved even by acquiring an empire.

saMzAnte citta-vetAle

yAm Ananda-kalAm

tanu: yAti

tAm api

rAjyena jAgatena

na gacchati - .

*moT.20. .. / ... // mo. 4,15.18 // jAgatena jagatsambandhinA ||4|15| *moT_4,15.18 ||
*m.4.15.18-21. 'Having been liberated from the senses of touch, smell, sound, taste and form, this body gives the impression of being in 'nirvikalpa samādhi'. Liberated from the fickle mind, it is now happily situated. It is not afraid, even a little of any destiny or fate. The bliss that this body is enjoying with the 'chitta-vetala' being out of its way, cannot be achieved even by acquiring an empire. See how happily it is sleeping with all doubts subriding, with no curiosity or enthusiasm for anything and with no fancies or imaginations.'

*vlm.20. The felicity which attends on the body, upon the calmness of the demon of the mind; is not to be had, from possession of the vast dominion of the world.

*vwv.2092/20. The element of Joy which the body attains to when the goblin of the mind is extinguished, it does not reach that (Joy) even through sovereignty over the world.

 

पश्य विश्रान्त.संदेहम् विगत.अशेष.कौतुकम् ।

pazya vizrAnta-saMdeham vigata.azeSa-kautukam |

निरस्त.कलनाजालम् सुखम् शेते कथम् वने ॥४।१५।२१॥

nirasta-kalanAjAlam sukham zete katham vane ||4|15|21||

.

pazya –

see

vizrAnta-saMdeham

vigata_azeSa-kautukam

nirasta-kalanA-jAlam

sukham zete –

happily lies

katham vane –

how in the woods

*m. See how happily it is sleeping with all doubts subsiding, with no curiosity or enthusiasm for anything and with no fancies or imaginations.'

*vlm.21. See how happily this body is sleeping in this forest, by being freed from all its doubts and desires in the world; and by its being liberated from the net work of its fancies.

*moT. // mo. 4,15.19 // ... vizrAntasarveham / nirastakalpanAjAlam sukham zete kalevaram

 

चित्त.मर्कट.संरम्भ.संक्षुब्धः काय-पादपः ।

citta-markaTa-saMrambha-saMkSubdha: kAya-pAdapa: |

तथा वेगेन चलति यथा_आमूलान् निकृन्तति ॥४।१५।२२॥

tathA vegena calati yathA_AmUlAn nikRntati ||4|15|22||

.

Affection-monkey-saMrambha-saMkSubdha

kAya-pAdapa: –

body-tree

tathA vegena calati –

thus speedily moving

as cutting to the root

yathA AmUlAn nikRntati
*moT. mUlakRntanam vyAvahArikakSobharUpam jJeyam ||4|15| *moT_4,15.20 ||4|15| yathA mUlAni kRntati ||4|15|

*sv.22 Rid of the frolics of the restless monkey known as the mind, this tree of the body has fallen uprooted.

*vlm.22. The body is disturbed and troubled like a tall tree, by the restlessness of the apish mind; and it is hurled down by its excitation like a tree uprooted from its bottom.

The tree of a body is (normally) shaken to its roots by the monkey-mind with all its initiatives and actions.

*m.4.15.22-23. 'The tree of a body is (normally) shaken to its roots by the monkey-mind with all its initiatives and actions.

 

चित्त.अनर्थ.विमुक्तः_अद्रौ गज.अभ्र.हरि.विग्रहम् ।

citta.anartha-vimukta:_adrau gaja.abhra-hari-vigraham |

न_अद्य पश्यति मे देहः परानन्द इव स्थितः ॥४।१५।२३॥

na_adya pazyati me deha: parAnanda* iva sthita: ||4|15|23||

.

citta_Affection-anartha-vimukta:

adrau –

on the mountain

gaja-cloud-hari-vigraham
na_adya pazyati me deha: -

not now seeing my body

parAnanda iva sthita: -

as.if set in perfect Ananda.Happiness.

*vlm.23. This body being set free from the impulses of the mischievous mind, is sleeping in its highest and perfect felicity, and is quite released from the jarring broils of the world, clashing like the mingled roarings of lions and elephants in their mutual conflict.

*m.4.15.22-23. 'The tree of a body is (normally) shaken to its roots by the monkey-mind with all its initiatives and actions. Now this body is not seeing any such calamitous quarrels between wild elephants and lions on this mountain'. It appears as though it is in supreme bliss.'

*vA - on this mountain (Mandara) body, freed from uselessness of the mind, does not see quarrel of cloud lions and elephants, and stays like in highest ananda. What quarrel is being meant? Fighting of cloud figures or some specific episode or smth else?

*AS: My body, freed from the confusions of the mind, no longer sees varied images (vigraham) of elephants, clouds, animals; it is as if it is in eternal bliss! I don't think any fight is meant, just varied images. One of the pAThabheda is nAdya->nATyam and that means drama; so these images are compared to characters in a drama.
*moT.23. cittAnarthavimukto 'sau gajAbhraharivibhramam / nAyam pazyati ... // mo. 4,15.21 // gajAbhraharINAm gajameghasiMhAnAm | vibhramam vilAsam | cAJcalyam iti yAvat | na pazyati nAnubhavati ||4|15| *moT_4,15.21 ||4|15|
Now this body is not seeing any such calamitous quarrels between wild elephants and lions on this mountain'. It appears as though it is in supreme bliss.'

 

सर्व.आशा.ज्वर.संमोह.मिहिका.शरत्.आगमम् ।

sarva.AzA-jvara-saMmoha-mihikA-zarat-Agamam |

अ.चित्तत्वम् विना न_अन्यत् श्रेयः पश्यामि जन्तुषु ॥४।१५।२४॥

a-cittatvam vinA na_anyat zreya: pazyAmi jantuSu ||4|15|24||

.

every AshA.Expectation is a feverish delusion

like an autumn fog it comes

:

a-cittatvam vinA na_anyat zreya: -

except the state of disAffection, no other virtue/good

pazyAmi jantuSu –

do I see among people.

*vwv.2093/24. I do not see among living beings another virtue (or felicity) except the state of absence of the mind, which is the arrival of the autumnal season for the mist that is the delusion arising from the fever of all desires.

*vlm.24. Every desire is a fever in the bosom, and the group of our errors is as the mist of autumn; and there is no release of mankind from these, save by the impassionateness of their minds.

*m.4.15.24-26. 'For beings, there seems to be nothing better than dissolution of mind ('achittatvam') which is like the deep mist in the autumn season. ...'

#AzA - wish, desire, hope, expectation, prospect AV.KSS.&c

 

त एव सुख.सम्भोग-सीमान्तम् सम्.उपागताः ।

ta* eva sukha-sambhoga-sImAntam sam.upAgatA: |

महा.धियाः शान्त.धियः_ये याता विमनस्कताम् ॥४।१५।२५॥

mahA.dhiyA: zAnta.dhiya: ye yAtA vimanaskatAm ||4|15|25||

.

ta eva ते एव those only

sukha-sambhoga-sImAntam सुख.संभोग-सीमान्तम् pleasure-delight-limit

samupAgatA: समुपागताः have attained

mahAdhiyA महा.धियाः great thinkers

zAnta.dhiya: शान्त.धि यः peaceful thinkers

ye yAtA ये याताः who have gone.to

vimanaskatAm विमनस्कताम् repose of mind

.

*vwv.2094 25. Those persons with tranquil minds, who have gone to he state of absence of the mind through their lofty intellect, have alone arrived at the utmost limit of enjoyment of pleasures.

*m.4.15.24-26. Men of wisdom and peace have achieved the highest bliss (have reached the ends of the regions of happiness). I am seeing this body which is free of all stages of sorrow. It is now lying without mind.'

*vlm.25. They have gone over the bounds of worldly enjoyments, who have had the high-mindedness, to lay hold on the tranquility of their minds.

*AS: Only those people reached the limits of ultimate pleasure, who with great intellect achieved detachment (vimannaskatA) by a peaceful mind.

 Only the great, whose thoughts attain the limits of worldly delight,

whose thoughts have come to peace, achieve a mind entered into repose.

* ta eva ते एव those only sukha-sambhoga-sImAntam सुख.संभोग-सीमान्तम् pleasure-delight-limit samupAgatA: समुपागताः have attained =mahAdhiyA महा.धियाः great thinkers zAnta.dhiya: शान्त.धि यः peaceful thinkers ye yAtA ये याताः who have gone.to vimanaskatAm विमनस्कताम् repose of mind.

 

सर्व.दुःख.दशामुक्ताम् संस्थिताम् विगत.ज्वराम् ।

sarva.du:kha-dazAmuktAm saMsthitAm vigata-jvarAm |

दिष्ट्या पश्यामि_अ.मननाम् वने तनुम् इमाम् अहम् ॥४।१५।२६॥

diSTyA pazyAmi_a-mananAm vane tanum imAm aham ||4|15|26||

.

sarva.du:kha-dazA=muktAm / -dazAm uktAm –

it is all.sorrow-state=free / _said-to-be

saMsthitAm vigata-jvarAm –

composed, free of its fevers

diSTyA –

what a treat!

pazyAmi –

I see/know

a-mananAm vane tanum imAm *aham –

this mindless body in the woods.

*sv.26 It is indeed good fortune that I am able to see this body, liberated from sorrow, in this dense forest."

by my good fortune, that I came to find this body of mine, resting in these woods Without its troublesome mind; and freed from all its tribulations and feverish anxieties.

*m.4.15.24-26. ...I am seeing this body which is free of all stages of sorrow. It is now lying without mind.'

*moT. ...dazAmuktAm saMzAntAm vigatajvarAm / ... // mo. 4,15.24 // *vlm.26. It is

#jvar- #jvara –m.- (g. वृषा*दि) fever (differing according to the different #doSa-s दोषस् or humors of the body supposed to be affected by it ; "leader and king of all diseases" Sus3r. ) MBh. &c.

#diz- #diSTi –f.- direction, prescription; auspicious juncture, good fortune, happiness (esp. instr. #diSTyA, thank heaven! I congratulate you on your good luck! often with #vardhase, you are fortunate).

* sarva.du:kha-dazA=muktAm / -dazAm uktAm - it is all.sorrow-state=free / _said-to-be saMsthitAm vigata-jvarAm - composed, free of its fevers diSTyA - what a treat! pazyAmi - I see/know a-mananAm vane tanum imAm *aham - this mindless body in the woods.

 

RÂMA said—

 

भगवन् सर्व.धर्म.ज्ञ भार्गवेण तदा किल ।

bhagavan sarva.dharma.jJa bhArgaveNa tadA kila |

सु.बहून्य् उपभुक्तानि शरीराणि पुनःपुनः ॥४।१५।२७॥

su.bahUny upabhuktAni zarIrANi puna:puna: ||4|15|27||

.

bhagavan sarva.dharma.jJa - Lord.bhagavan, knower of all dharma,

bhArgaveNa tadA kila - by the bhArgava then indeed
su.bahUni_ upabhuktAni zarIrANi

puna:puna: - again&again

*m.4.15.27 Sri Rāma 27-28. O Bhagawan, knower of all dharmas, when Sukra had so many bodies, which he had worn during his births again and again, why should he be so much concerned about the one as Bhrigu's son?
*sv.27-28 RAMA asked: Holy sir, even though as you have just said Sukra had passed through countless embodiments, why is it that he bemoaned the fate of the body which was born of Bhrgu?

*vlm.27. Ráma said:—Venerable Sir, that art versed in all knowledge, you have already related of Súkra's passing through many births in different shapes; and feeling all their casualties of good and evil.

 

भृगुणा_उत्पादिते काये तत् तस्मिन् तस्य किम् पुनः ।

bhRguNA_utpAdite kAye tat tasmin tasya kim puna: |

महान् अतिशयो जातः परिदेवनम् एव वा ॥४।१५।२८॥

mahAn atizaya: jAta: paridevanam eva vA ||4|15|28||
.

bhRguNA by the fiery.bhRgu utpAdite when effected was kAye his body

tat.tasmin tasya kim puna: mahAn_atizaya: jAta:

paridevanam eva vA or such lamentation

.

*m.4.15.28 Sri Rāma 27-28. O Bhagawan, knower of all dharmas, when Sukra had so many bodies, which he had worn during his births again and again, why should he be so much concerned about the one as Bhrigu's son?
*sv.27-28 RAMA asked: Holy sir, even though as you have just said Sukra had passed through countless embodiments, why is it that he bemoaned the fate of the body which was born of Bhrgu?

*vlm.28. How was it then that he regretted so much for his body begotten by Bhrigu; in disregard of all his other bodies; and the pains and pleasures which attended upon them?

*moT.28. ... kim mune / ... // mo. 4,15.26 // atizaya: atizayajJAnam || *moT_4,15.25-26 ||

VASISHTHA said—

 

शुक्रस्य कलना राम या_असौ जीव.दशाम् गता ।

zukrasya kalanA rAma yA_asau jIva-dazAm gatA |

कर्म.आत्मका समुत्पन्ना भृगोर् भार्गव.रूपिणी ॥४।१५।२९॥

karma-AtmakA samutpannA bhRgo: bhArgava-rUpiNI ||4|15|29||

.

Shukra's creative Imagining, Râma, has come

to the state of a Living.Jîva

arisen as a karmic Selfling of bhRgu

:

the brilliant Bhârgava

!

zukra.sya kalanA.conception/imagination, Râma, yA.who/which.f. asau.this.yonder m./f. Jîva.daza.ten.Am gata.gone.A | karma.Karma/causality.Atmaka.nature.A

samutpanna.A

bhRgu.o:

Bhârgava.rUpi.NI

.

*vlm. Ráma! the other bodies of Súkra were merely the creations of his imagination; but that of Bhárgava or as the son of Bhrigu, was the actual one, as produced by the merit of his pristine acts.

*AS: kalanA is not like kalpanA. The meaning should be: This creation ( kalanA) of zukra by bhRgu which led to his birth in the bhRgu family (bhArgava-rUpiNI) arose from prior karma. The karma can be interpreted to be of bhRgu or zukra.

*moT.29. ... / karmAtmikA ... // mo. 4,15.27 // kalanA zukra.jIva-prAdur bhAvakArI samvidAkhya: spanda: | zukrasya jIvadazAm zukra-sambandhi-jIva-avasthAm | bhRgor iti paJcamI | seti zeSa: || *moT_4,15.27 ||

 

सा हि_इदम्.प्रथमत्वेन समुपेत्य परात् पदात् ।

sA hi_idam.prathamatvena samupetya parAt padAt |

भूत.आकाश-पदम् प्राप्य वात.व्यावलिता सती ॥४।१५।३०॥

bhUta.AkAza-padam prApya vAta-vyAvalitA satI ||4|15|30||

.

sA.that.f. [kalanA.conception/imagination] hi.for/indeed idam.this.here by/with prathamatva.priority.ena

samupetya

para.At pada.condition.At bhUta.what.has.become/being

.AkAza.sky.Space.pada.condition.m prApya.having.got vAta.wind.

vyAvalita.A

satI

.  

*moT. sA hi ... idamprathamatvena tatpUrvatvena | sametya samyak utthAya | // mo. 4,15.28 // ... sametya paramAt padAt ...

*m.4.15.30 This Bhargava form was existing in an airy form having obtained the status of 'bhutakasa' (ether of elements). This status was obtained from the supreme because of it being the first body (after deluge/dissolution).

*sv.30 Soon after creation at the end of the previous dissolution, on account of the will of the infinite consciousness, the jiva or the living soul which became the food that entered the body of the sage Bhrgu, was later born as Sukra.

*vlm.30. This was the first body with which he was born by the will of his Maker, being first formed in the form of subtile air, and then changed into the shape of wind.

.??.30 This Bhargava form was existing in an airy form having obtained the status of 'bhutakasa' (ether of elements). This status was obtained from the supreme because of it being the first body (after deluge/dissolution).

भू #bhUtAkAza ‑ When someone asked ramaNa, 'It is said that cidAkAza itself is #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', Bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, #cidAkAza, चित् #cittAkAza, and #bhUtAkAza. The natural state is called *cidAkAza, the I-feeling that is born from cidAkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the *bhUta.s (elements) this is all bhUtAkAza. When the *cittaAkAza which is consciousness of the self ("I") does not see the *cidAkAza but sees the *bhUtAkAza it is said to be *mano *AkAza and when it leaves mano AkAza and sees cidAkAza it is said to be *cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.'

 

प्राण.अपान.प्रवाहेन प्रविश्य हृदयम् भृगोः ।

prANa.apAna-pravAhena pravizya hRdayam bhRgo: |

क्रमेण वीर्यताम् एत्य सम्पन्न.औशनसी तनुः ॥४।१५।३१॥

krameNa vIryatAm etya sampanna.auzanasI tanu: ||4|15|31||

.

prANa_apAna-pravAhena – thru the flow of prANa & apAna

pravizya hRdayam bhRgo: - having entered the heart of bhRgu

krameNa – gradually + vIryatAm etya – having got to the state of semen

sampanna_auzanasI tanu: - the "shukra" body

.

*moT.31. ... // mo. 4,15.29 // auzanasI tanu: zukra-zarIrarUpA | yugmam || *moT_4,15.28-29||
*m.4.15.31 This etherican has entered the heart of Bhrigu and gradually got converted as semen. From that this body called Sukra was created/born.

*sv.31 Soon after creation at the end of the previous dissolution, on account of the will of the infinite consciousness, the jiva or the living soul which became the food that entered the body of the sage Bhrgu, was later born as Sukra.

*vlm.31. This wind entered into heart of Bhrigu in a flux for the vital and circulating breaths, and being joined in time with the semen, formed the germ of Súkra's body. (so called from the seed-súkra).

 

विहित.ब्राह्म.संस्कारा ततः सा पितुः_अग्रगा ।

vihita-brAhma-saMskArA tata: sA pitu: agragA |

कालेन महता प्राप्ता शुष्क.कङ्काल.रूपताम् ॥४।१५।३२॥

kAlena mahatA prAptA zuSka-kaGkAla-rUpatAm ||4|15|32||

.

vihita-brAhma-saMskArA – the genes fitting a brAhmaNa

tata:

sA pitur agragA – having first been his father's

kAlena mahatA prAptA – after long time was got

zuSka-kaGkAla-rUpatAm – withered-skeleton-form

.

*m.32 This body got all the brahmanic rites (samskāras like upanayanam etc.) done by Bhrigu, the father. That body became this decayed body due to the compulsive and great effect of time.

*sv. 32 It was in that embodiment that this soul had all the rites and rituals appropriate to the birth of a brahmana boy.

*vlm.32. The person of Súkra, received the Bráhmanical sacraments, and became an associate of the father; till at last it was reduced to the form of a skeleton in course of a long time.

*vA. there body (of zukra) got all brahma rituals done pitur-agragA?, and after some long time become dry skeleton.

*AS. pitur agragA means in front of his father and the implied meaning is that that body received all the saMskArA: appropriate for a Brahmin under his father's supervision.

 

इदम् प्रथमम् आयाता यदा_असौ ब्रह्मणः_ तनुः ।

idam prathamam AyAtA yadA_asau brahmaNa:_ tanu: |

अतः ताम् प्रति शुक्रेण तदा तत्.परिदेवितम् ॥४।१५।३३॥

ata: tAm prati zukreNa tadA tat-paridevitam ||4|15|33||

.

idaM-prathamam AyAtA yadA asau brahmaNa: tanu: atas tAm prati zukreNa tadA tat par-idevitam

.

kim tu pradarzitam tena zokavyAjena dhImatAm /
*mo. vairAgyapratipattyai tat pRthaktvam dehadehino: // mo. 4,15.33 // kim tv iti pakSAntare | tathA ca paropakArArtham eva zukreNa paridevanam kRtam iti bhAva: || *moT_4,15.33 || *moT. ... idam prathamam tatpUrvam | tat paridevitam tAdRzam paridevanam kRtam || *moT_4,15.31 || ... yadA sA brahmaNas tanu: | ... ||

*m.4.15.33 Because this body was obtained thus (at the beginning of Kalpa) as the body of a brahmin, Sukra was grieved about it.

*sv.33 Why did Sukra (now known as Vasudeva) bemoan that body?

*vlm.33. Because this was the first body which Súkra had obtained from Brahmá the creator, it was on this account that he lamented so much for it. (Súkra the son of Bhrigu, was the grandson of Manu—the first human being, after creation of the world called kalpárambha).

Because this body was obtained thus (at the beginning of Kalpa) as the body of a brahmin, Sukra was grieved about it.

 

वीतरागः_अपि_अन्.इच्छः_अपि समङ्गा.विप्र.रूपवान् ।

vItarAga:_api_an.iccha:_api samaGgA.vipra-rUpavAn |

स शुशोच तनुम् शुक्रः स्वभावः हि_एष* देह.जः ॥४।१५।३४॥

sa* zuzoca tanum zukra: svabhAva: hi_eSa* deha.ja: ||4|15|34||

.

vItarAga: api aniccha: api samaGgA-vipra-rUpavAn sa: zuzoca tanum zukra: svabhAva: hi eSa* deha-ja: - for such is the nature of the body-born.

.

*m.4.15.34 Even though the Samanga brahmin (Sukra's later birth) was detached and had no desire and will, this Sukra wept because it is the nature of any embodied being.

*sv.34 Why did Sukra (now known as Vasudeva) bemoan that body?

*vlm.34. Though impassionate and devoid of desire as Súkra was, yet he sorrowed for his body, according to the nature of all being born of flesh (dehaja). (All flesh is subject to sorrow).

*vA - although indifferent to wishes and desires, being wise of samanga river, zukra lamented over his body, for it is the nature of embodied.

*AS: I agree, except "wise of samanga river" should probably be "in the form of a Brahmin on the samanga river"

 

ज्ञस्य_अज्ञस्य च देहस्य यावत् देहम् अयम् क्रमः ।

jJasya_ajJasya ca dehasya yAvat deham ayam krama: |
लोकवत् व्यवहारो ऽयम् सक्त्या_असक्त्या_अथवा सदा ॥४।१५।३५॥

lokavat vyavahAra:_ayam saktyA_asaktyA_athavA sadA ||4|15|35||

.

jJasya_a.jJasya ca – of the Knower and non.Knower dehasya yAvat - of the body insofar deham ayam - m body this krama: - stage lokavat - like the world

vyavahAra: ayam - business this saktyA_a.saktyA - able or unable

athavA sadA – otherwise always

.

*m.4.15.35 Whether one is a jnani or ajnani, as long as one has a body they will behave so in worldly matters. The only difference is whether they are interested or disinterested (in life).

*sv.35 Whether one is wise or ignorant, as long as the body lasts its functions continue unaltered according to its nature. And the embodied person functions as it is appropriate in the world, either attached or unattached.

*vlm.35. This is the way of all flesh, whether it be the body of a wise or unwise man, (to mourn for its loss). This is usual custom of the world, whether the person was mighty or not.

*moT. replaces deha with jIva + ... yAvaj *jIvam ayam krama: / lokavad vyavahAro *yat saktyAsaktyAtha vA sadA // mo. 4,15.34 // atha vA pakSAntare | dehasya vyavahAra: iti sambandha: | yad vA lakSaNayA | dehasya dehina ity artha: | tathA ca jJasya dehasyAjJasya vA dehasyety artha: | jJasyAsaktyA ajJasya saktyeti kramo jJeya: || *moT_4,15.34 ||

 

ये परिज्ञात.गतयः_ये च_अज्ञाः पशु-धर्मिणः ।

ye parijJAta-gataya: ye ca_ajJA: pazu-dharmiNa: |

लोक.संव्यवहारेषु ते स्थिता लोक-जालवत् ॥४।१५।३६॥

loka-saMvyavahAreSu te sthitA* loka-jAlavat ||4|15|36||

.

ye parijJAta-gataya: - these who are without understanding

ye ca ajJA: pazu-dharmiNa: - and the ignorant with the nature of beasts

loka-saMvyavahAreSu - in all their worldly affairs

te sthitA loka-jAlavat – they are in the net of worlds.

*sv. Whether they have attained knowledge or not or even of animal nature, they behave as if they are in the net of the worldly affairs.

*vlm.36. They who are acquainted with the course of nature, as also those that are ignorant of it as brutes and beasts; are all subject to the course of the world, as if they are bound in the net of fate and liable to grief and sorrow.

*m.4.15.36 Whether they have attained knowledge or not or even of animal nature, they behave as if they are in the net of the worldly affairs.

 

व्यवहारे यथैव_अज्ञः_तथैव_अखिल.पण्डितः ।

vyavahAre yathaiva_ajJa: tathaiva_akhila-paNDita: |

वासनामात्र-भेदः_अत्र कारणम् बन्ध.मोक्ष.दम् ॥४।१५।३७॥

vAsanAmAtra-bheda:_atra kAraNam bandha.mokSa-dam ||4|15|37||

.

vyavahAre – in affairs yathaiva_ajJa: - just like someone unWise tathaiva_akhila-paNDita: - like that wholly learnèd vAsanA.mAtra-bheda: atra – a vAsanA-measured difference here kAraNam bandha.mokSadam – a cause that bestows Bondage & Freedom

.

*m.4.15.37 In world affairs ignorant and people with knowledge differ in the character of vāsanas (that they bring with them). And this is the cause of bondage and liberation.

*vwv.2414/4.15.37. In behaviors (or worldly affairs), as the ignorant person is, just so is the one who is wholly wise. In this respect, the difference of (or the existence or absence of) mere desire is the cause producing bondage or liberation.

*vlm.37. The wise as well as the unwise, are on an equal footing with respect to their nature and custom. It is only the difference in desire that distinguishes the one from the other, as it is the privation of or bondage to desires, that is the cause of their liberation or enthralment in this world. It is also the great aim that distinguishes the great, from the mean-mindedness of the base.

*sv.36-37 The difference between the two lies in their mental dispositions: in the case of the wise these are liberating and in the case of the ignorant these are binding.

*moT.37. vyavahArI yathaivAjJas tathaiva kila paNDita: / ... bandhamokSayo: // mo. 4,15.36 // vAsanAmAtrabheda: zuddhatva_azuddhatvena jJeya: || *moT_4,15.36 ||

 

यावत्.शरीरम् तावत् हि दुःखे दुःखम् सुखे सुखम् ।

yAvat zarIram tAvat hi du:khe du:kham sukhe sukham |

अ.संसक्त.धियः धीरा दर्शयन्ति_अ.प्रबुद्धवत् ॥४।१५।३८॥

a-saMsakta-dhiya: dhIrA* darzayanti_a-prabuddhavat ||4|15|38||

.

so long as there's a body

just so long as

pain is pain

pleasure is pleasure

:

unattached in their thoughts

the wise appear like the unawakened

.

yAvat zarIram – so long as there's a body tAvat hi – just so long du:khe du:kham –

there is pain in pain sukhe sukham – pleasure in pleasure a-saMsakta-dhiya: dhIrA: - unattached in their thoughts, the wise darzayanti – appear a=prabuddhavat –

like the unawakened.

.

#yAvat zarIra tAvat hi du:khe du:kham sukhe sukham a-saMsakta-dhI dhIra darzayanti

aprabuddhavat

.

*vwv.2415/4.15.38. As long as the body exists, so long there is indeed distress in trouble and joy in well-being. The wise ones whose minds are unattached show themselves (or appear) as unenlightened ones.

*m.4.15.38 As long as this corporeal body exists, there is grief and grief and joy and joy. Even great souls with intelligence, with a detached mind, look like unenlightened people.

*sv.38 As long as there is the body, so long shall pain be painful and pleasure pleasant: but the wise are not attached to either.

*vlm.38. As long as there is the body, so long is there the feeling of pleasure in pleasure and that of pain in pain. But the mind which is unattached to and unaffected by them, feigns to itself the show of wisdom.

*moT. darzayanti anyAn prati darzayanti | na tu svayam pazyanti || moT_4,15.37 ||

* yAvat zarIram - so long as there's a body tAvat hi - just so long du:khe du:kham - there is pain in pain sukhe sukham - pleasure in pleasure a-saMsakta-dhiya: dhIrA: - unattached in their thoughts, the wise darzayanti - appear a-prabuddhavat – like the unawakened.

 

सुखेषु सुखिता नित्यम् दुःखिता दुःख.वृत्तिषु ।

sukheSu sukhitA* nityam du:khitA* du:kha-vRttiSu |

महात्मानः हि दृश्यन्ते दृश्य एव_अ.प्रबुद्धवत् ॥४।१५।३९॥

mahAtmAna: hi dRzyante dRzya* eva_a-prabuddhavat ||4|15|39||

.

in pleasure they're always pleasured

and sorrowed in sorrowful things

for the great souls are seen to be

but seen as.if unrealized

.

sukheSu sukhitA: nityam – in pleasures ever pleasured du:khitA du:kha-vRttiSu – pained by painful affairs mahAtmAna: hi dRzyante – the Great.Souls too are seen to be dRzye eva_a-prabuddhavat - like the unawakened in the world.

.

sukha sukhita nityam du:khita du:kha vRtti mahAtman dRzyante dRzya aprabuddhavat

.

*m.4.15.39 Feeling very happy in times of happiness and suffering great grief in conditions of sorrow, even great souls appear to be unenlightened.

*sv.39 Rejoicing in joy and suffering in suffering, the great ones appear to behave like the ignorant, though in fact they are enlightened.

*vlm.39. Even great souls are seen to feel happy in pleasure and become sorrowful in matters of pain; and show themselves as the wise in their outward circumstances,

#zItala - zItalA: sukha-du:kha-kRta-kSobha-rahitA: - without the troubles of pleasure and sorrow, moT.4.25.39 +

*jd.39 - sukheSu sukhitA: nityam – in pleasures ever pleasured du:khitA du:kha-vRttiSu – pained by painful affairs mahAtmAna: hi dRzyante – the Great.Souls too are seen to be dRzye eva_a-prabuddhavat - like the unawakened in the world.

 

सूर्यस्य प्रतिबिम्बानि क्षुभ्यन्ति न पुनः स्थिरम् ।

sUryasya pratibimbAni kSubhyanti na puna: sthiram |

चलाचलतया तत्.ज्ञः लोक-वृत्तिषु तिष्ठति ॥४।१५।४०॥

calAcalatayA tat.jJa: loka-vRttiSu tiSThati ||4|15|40||

.

the sun himself

reflected in still water

when the breeze blows

shakes

.

but the wise man is undisturbed

tho engaged in worldly activity

.

sUryasya pratibimbAni kSubhyanti – of the sun the reflections stir na puna: sthiram – not again still cala_a.calatayA – thru the stilling of motion taj.jJa: loka-vRttiSu tiSThati – a ThatKnower abides in worldly affairs

.

*m.4.15.40 People with knowledge stay stable even when shaken by worldly events unlike the disturbed reflections of sun which do not return back to stability (easily).

*vlm.40. The shadow of the sun, is seen to shake in the water, but not so the fixed sun himself; so the wise are moved in worldly matters, though they are firm in their faith in God.

*moT. ekasyaikadaiva ... sthiram vapu: dRDham stambhAkhyam svarUpam | kSubhyantIty antargataNic | kau prayogau | te na kSobhayantIty artha: | karmendriyANy upalabdhyAkhyakarmakArINi jJAnendriyANIty artha: || *moT_4,15.39 || stambhasya pratibimbAni kSubhyanti na vapu: sthiram / jJasya karmendriyANy eva kSubhyanti na mana: sthiram calAcalatayA tajjJo lokavRttiSu tiSThati / adhaHsthitir iva svaccham pratibimbeSu bhAskara: // mo. 4,15.40 // calAcalatayA atyantacAJcalyena | bhAskara: kathambhUta: | adha: adhodeze | sthiti: avasthAnam yasya | sa: || *moT_4,15.40 ||
* sUryasya pratibimbAni kSubhyanti - of the sun the reflections stir na puna: sthiram – not again still cala_a.calatayA – thru the stilling of motion taj.jJa: loka-vRttiSu tiSThati - a ThatKnower abides in worldly affairs.

 

अवस्थित इव स्वस्थः प्रतिबिम्बेषु भास्करः ।

avasthita* iva svastha: pratibimbeSu bhAskara: |

संत्यक्त.लोक.कर्म_अपि बुद्ध एव_अ.प्रबुद्ध-धीः ॥४।१५।४१॥

saMtyakta-loka-karma_api buddha* eva_a.prabuddha-dhI: ||4|15|41||

.

avasthita iva svastha: pratibimbeSu bhAskara: saMtyakta-loka-karma_api buddha eva_a.prabuddha-dhI:

.

*moT. atyaktamohalIla:_api mukta eva prabuddhadhI: // mo. 4,15.41 //
prabuddhadhItvAprabuddhadhItvayor evAtra bandhamokSau prati kAraNatvam iti bhAva: || *moT_4,15.41 ||
*m.4.15.41 Just like recovering the images of sun into a stable state, even an ignorant person can become like an enlightened one with intelligence when worldly works are given up.

*vlm.41. As the unmoved and fixed sun, seems to move in his shadow on the wave, so the wise man who has got rid of his worldly concerns, still behaves himself like the unwise in it.

*vA - like sun stays as itself (unmoving) among (moving) reflections, so even unawakened intellect becomes as if awakened upon leaving worldly actions.

*AS: I agree, except the analogy in the second line is to be reversed. As the Sun that is fixed(svasthaH), appears in the reflections (to be moving), an enlightened one who has forsaken all worldly actions 

 

मुक्त.बुद्धि.इन्द्रियः मुक्तः बद्ध.कर्म.इन्द्रियः_अपि हि ।

mukta-buddhi.indriya: mukta: baddha-karma.indriya:_api hi |

बद्ध.बुद्धि.इन्द्रियः बद्धः_मुक्त.कर्म.इन्द्रियः_अपि हि ॥४।१५।४२॥

baddha-buddhi.indriya: baddha: mukta-karma.indriya:_api hi ||4|15|42||

.

a function of a free Intellect is free

tho it may be a function bound by karma

:

a function of a bound Intellect is bound

tho it may be a function free from karma

.

mukta-buddhi.indriya: mukta: baddha-karma.indriya:_api hi | baddha-buddhi.indriya:

baddha: mukta-karma.indriya:_api hi -

.

*vwv.2414/4.15.37. One who has liberated organs of perception (i.e. the ear, skin, eye, tongue and nose) is (really) liberated, though he is indeed one with his organs of action (the tongue, hands, and the organs of generation and elimination), bound (to worldly activities). The one with his organs of perception bound (to world-experience) is (really) bound, though he is indeed one with liberated organs of action.

*sv.42 He whose sense-organs are freed but whose organs of action are restrained is liberated; he whose sense-organs are bound but whose organs of action are free and unrestrained is in bondage.

*vlm.42. He is free who has the freedom of his mind, although his body is enthralled in bondage; but he labours in bondage whose mind is bethraled by error, though he is free in his body.

*m.4.15.42 One, who is free from mental sense, is liberated even if his sense organs of action are bound. When the mental sense is bound, he is bound even if the sense organs of action are free.

 

सुख.दुःख.दृशः_लोके बन्ध.मोक्ष.दृशः_तथा ।

sukha-du:kha-dRza: loke bandha-mokSa-dRza: tathA |

हेतुः_बुद्धि.इन्द्रियाणि_एव तेजांसि_इव प्रकाशने ॥४।१५।४३॥

hetu: buddhi.indriyANi_eva tejAMsi_iva prakAzane ||4|15|43||

.

sukha-du:kha-dRza: loke Pleasure&Pain-full sights in the world Bondage/Freedom-full sights also

.

hetu: the Cause buddhi_indriyANi eva the indriya.Functions of buddhi.Intellect

tejAMsi iva prakAzane

*vwv.2417/4.15.43. Only the organs of perception are the cause of the knowledge (or experience) of pleasure and pain and the knowledge (or the discerning) of bondage and liberation, as lights are (the cause) in illuminating (objects).

*m.4.15.43 Happiness and sorrow, bondage and liberation – the cause of these is the mind (and undiscerning intelligence). It is like fire being the cause of light.

*vlm.43. The causes of happiness and misery as also those of liberty and bondage, are the feelings of the mind; as the sun-beams and flame of fire, are the causes of light.

*vA - appearance of sorrow and happiness in the world, as well as bondage and liberation depend on (freedom or bondage of) sense organs only, like light is the source of illumination.

*AS: I agree, except buddhi+indriyANi should be the thinking organs - mind in its intellectual form. The usual organs are called karma.indriya here, they are the sense organs.

*moT. sukha-du:kha-dRza: loke bandha-mokSa-dRza: tathA – hetu: buddhi_indriyANi eva tejAMsi iva prakAzane =- sukha-du:kha-dRza: sukha-du:kha-bhogasya ||4|15| ¶ prakAzane arthaprakaTatAkaraNe ||4|15| *moT_4,15.43 ||4|15| ... bandha-mokSadRzos tathA ...

Happiness and sorrow, bondage and liberation – the cause of these is the mind (and undiscerning intelligence). It is like fire being the cause of light.

 

बहिर्.लोक.उचित.आचारः_तु_अन्तर्.आचार.वर्जितः ।

bahir-loka.ucita-AcAra: tu_antar.AcAra-varjita: |

समः हि_अतीव तिष्ठ त्वम् संशान्त.सकल.एषणः ॥४।१५।४४॥

sama: hi_atIva tiSTha tvam saMzAnta-sakala.eSaNa: ||4|15|44||

.

While you carry-on suitably

in the external world, without

interior activity,

remain totally equable,

with all intentions quite subdued

.

bahir-loka_ucita-AcAras tu - tho outer-world-suitable-conduct – while carrying-on suitably in the outer world antar-AcAra-varjita: - inner-conduct-without – without interior activity

sama: hi_atIva.exceedingly tiSTha tvam - remain totally equable – asan iva in MoT

saMzAnta-sakala_eSaNa: - subdued-totally-desire/wishes – with all intentions fully subdued.

*moT. ... ||4|15| ... / samo 'sann iva tiSTha ... // mo. 4,15.44 // anta: manasi ||4|15| *moT_4,15.44 ||4|15|

*m.44 O Rāma, while acting outside in accordance with the accepted practices, be without any prompting for action inside. Rising above delusions/self-delusions, be quiet without any desires.

*sv.44 O Rama, renounce all cravings and longings and do what needs to be done, in the realisation that you are ever the pure infinite consciousness.

*vwv.2227/44. You remain exceedingly even with all desires extinguished, having a behavior suitable to the world outwardly, but, destitute of customary observances within.

*vlm.44. Therefore conform thyself with the custom of the society in thy outward conduct; but remain indifferent to all worldly concerns in thy inward mind.

#eSaNa #eSanA एषण - seeking for, wishing Nir.; eSaNA - seeking with desire; eSaNam - solicitation MBh —¶mw - -

#saMzAnta संशान्त sam-zAnta - -adj.- thoroughly pacified; #saMzAnti संशान्ति f. extinction. —¶mw - - subdued, samo hy atIva tiSTha tvam saMzAnta-sakala_eSaNa: | y4015.044 <a2227>

 

सर्व.एषणा.विमुक्तेन स्व.आत्मना_आत्मनि तिष्ठता ।

sarva.eSaNA-vimuktena sva.AtmanA_Atmani tiSThatA |

कुरु कर्माणि कार्याणि नूनम् देहस्य संस्थितिः ॥४।१५।४५॥

kuru karmANi kAryANi nUnam dehasya saMsthiti: ||4|15|45||

.

w all.wish-unbinding sva_AtmanAtmani - by Urself in Self tiSThatA - resting
kuru karmANi kAryANi - make karmic works nUnam – now/so dehasya saMsthiti:*

the body's existence

...
*moT.45. ... / ... nUnam *sAmanasi sthiti: // ... nUnam nizcayena | sA amanasi sthiti: manasi sthiti: na bhavati ||4|15| *moT_4,15.45 ||4|15|
*m.4.15.45 Liberated from all desires, abiding in the self, perform all works and actions while staying in the body.

*vwv.2228/45. Perform actions that ought to be done, by the mind freed from all desires and established in the Self, (since) there is certainly the continuance of the body.

*vlm.45. Remain true to thyself, by giving up thy concerns in the world; but continue to discharge all thy duties in this world by the acts of thy body. (Keep your soul to yourself, but devote your body to the service of the world).

*vA - second line - do what has to be done now, as one having the body?.

*AS:The AB commentary says nUnam iti hetau - and interprets the last part as the existence of the body is the reason for this.

इष् #iS - to wISH- #eS - A>iS - wishing.for- #eSaNa - seeking for •• an iron arrow [or guided missile] Lex •• #eSaNA - affective impulse, desire • begging, solicitation, "pitch " rAjat. &c. • also #eSaNam •- #eSin - end-comp. - going-after, striving-for, seeking, desiring, rAgh,&c.

 

आधि.व्याधि.महावर्त.गर्त.संसार.वर्त्मनि ।

Adhi-vyAdhi-mahAvarta-garta-saMsAra-vartmani |

ममता_उग्रा_अन्धकूपे_अस्मिन् मा पताताप.दायिनि ॥४।१५।४६॥

mamatA_ugrA_andhakUpe_asmin mA patAtApa-dAyini ||4|15|46||

.

...

in the Affective-Infective-great.churning-hollow-saMsAra-track

mamatA_ugrA – is ugly Myness.

andhakUpe_asmin_mA pata do not fall into this blind well

.

*m.4.15.46 Do not fall into the abyss of mutable world which is full of mental and physical ailments. In your worldly actions, do not fall into the dark well of ego sense (of mire and thire).

*vlm.46. Take care of the inward sorrows and bodily diseases, and the dangerous whirlpools and pitfalls in the course of thy life; and do not fall into the black hole of selfishness (meitatem), which gives the soul its greatest anguish.

*moT. AdhivyAdhimahAvarte garte saMsAravartmani / ... // mo. 4,15.46 //
mamatogrAndhakUpe kathambhUte | saMsAravartmani saMsArarUpe mArge | garte gartatayA sthite *moT_4,15.46 ||

 

न त्वम् भावेषु नो भावाः त्वयि तामर.सेक्षण ।

na tvam bhAveSu no* bhAvA: tvayi tAmara-sekSaNa |

शुद्ध.बुद्ध-स्वभावः त्वम् आत्मा_अन्तःसुस्थिरः भव ॥४।१५।४७॥

zuddha-buddha-svabhAva: tvam AtmA_anta:susthira: bhava ||4|15|47||

.

you are not in your Feelings

neither are those Feelings in you, LotusEyes!

be your pure awakened nature firmly established in the Self

na tvam bhAveSu no* bhAvA:_

tvayi tAmara-sekSaNa

zuddha-buddha-svabhAva:_ tvam

AtmA anta:susthira:_ bhava

*moT.47. tadapatane... tvam sAkSibhUtazuddhacinmAtrarUpa: tvam | AtmasaMstha: zuddhabuddhasvabhAvasvAtmapara: | na tu dehAdipara: ||4|15| *moT_4,15.47 ||4|15| ... tvam AtmasaMstha: sthiro bhava

*m. ... you are neither the passions and emotions nor are you in them.

*vlm. {bhAva?} ... mix with nothing, nor let anything to mix with you ...

 

त्वम् ब्रह्म हि_अमलम् शुद्धम् त्वम् सर्व.आत्मा च सर्व.कृत् ।

tvam brahma hi_amalam zuddham tvam sarva.AtmA ca sarva.kRt |
सर्वम् शान्तम् अजम् विश्वम् भावयन् वै सुखी.भव ॥४।१५।४८॥

sarvam zAntam ajam vizvam bhAvayan vai sukhI.bhava ||4|15|48||

.

tvam brahma hi – for you are the brahman.Immensity

amalam zuddham – immaculately pure

tvam sarva_AtmA ca – and you are the All.Self

sarva.kRt – the All.Doer
sarvam zAntam ajam vizvam – the whole peaceful unborn universe

bhAvayan vai sukhI bhava – feeling that be happy

.

*m.4.15.48 Think and feel that are pure, unpolluted Brahman, the all-soul and all-doer, that everything that peaceful, never born universe and be happy.

*vlm.48. Think in thyself the pure and holy spirit of Brahmá, the universal soul and maker of all, the tranquil and increate All, and be happy for ever.

 

व्यपगत.ममता.महा.अन्धकारः

vyapagata-mamatA-mahA.andhakAra:
पदम् अमलम् विगत.एषणम् समेत्य ।

padam amalam vigata.eSaNam sametya |
प्रभवसि यदि चेतसो महात्मन्

prabhavasi yadi cetasa:_mahAtman
तत्_अति.धिये महते सते नमस्ते ॥४।१५।४९॥

tat ati.dhiye mahate sate namaste ||4|15|49||

.

vyapagata-mamatA-mahA_andhakAra:
padam amalam vigata_eSaNam

sametya
prabhavasi yadi cetasa:

mahAtman - Great Soul
tat ati.dhiye mahate sate namaste

*m.4.15.49 Moving out of the terrible darkness of affections and fondnesses, without desires if you attain that great supreme state, and move into that high level of consciousness, then I bow to that great person of supreme intelligence.

*vlm.49. If you can rescue yourself from the great gloom of egotism, and arrive at the state of pure indifference to all objects; you will certainly become great in your mind and soul, and be the object of universal veneration.

*moT. 49. ...mahAndhakAram ... // mo. 4,15.48 // vyapagatam mamatArUpam mahAndhakAram yasya | tat | tAdRzam | ata evAmalam vigataiSaNam tRptatayA samastAkAGkSArahitam | padam cinmAtrAkhyam padam | sametya svAtmatvena vibhAvya | yadi cetasa: prabhavasi ceta: jetum samartho bhavasi | he mahAtman | tat tadA | te tubhyam | nama: astu | kathambhUtAya | atidhiye utkRSTabuddhaye | mahate mahattvayuktAya | sate sanmAtrasvarUpAya | iti zivam || *moT.4,15.48 ||

गम् #gam- #apaga - apa-ga - adj. – going/ turning away from (tasmAt) - #anapaga -adj.- not departing - #apagama - m. - going away • giving way • departure, death (= #apagamanam) +

 

 

.

oॐm

.

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

next Canto:

FM4016 BHRGU AND HIS BHÂRGAVA 1.NV17 .z26

https://www.dropbox.com/s/mvbf4orj9nzvywn/fm4016%201.nv17%20bhRgu%20and%20his%20bhArgava%20.z26.docx?dl=0

FM.4.1-FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0

 

+++

 

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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 

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[Jiva Das]

FM4014 BHRGU'S FORMER BIRTHS 1.NV13-14 .z46

https://www.dropbox.com/s/wwygp7b1qnzakiq/fm4014%201.nv13-14%20bhRgu%27s%20FORMER%20BIRTHS%20.z46.docx?dl=0

FM.4.1-FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0



FM.4.14 BHRGU'S FORMER BIRTHS 1.NV13-14

सर्ग ४.१४

sarga 4.14

वसिष्ठ उवाच ।

vasiSTha* uvAca |

अथ काल.भृगू देवौ मन्दर.अचल.कन्दरात् ।

atha kAlabhRgU devau mandarAcalakandarAt |

गन्तुम् प्रवृताव् अवनौ समङ्गा.सरि*तस् त*टम् ॥४।१४।१॥

gantum pravRttau_avanau samaGgA-sarita: taTam ||4|14|1||

तौ शैला*द् अ*वरोहन्तौ दृष्टवन्तौ महाद्युती ।

tau zailAdavarohantau dRSTavantau mahAdyutI |

नव-हैम.लता-जाल.कुञ्ज-सुप्त-नभःचरान् ॥४।१४।२॥

navahaimalatAjAlakuJjasuptanabhazcarAn ||4|14|2||

वल्ल-वलय-दोलाभिः क्रीडतः गगन.अङ्गणे ।

valla-valaya-dolAbhi: krIData: gaganAGgaNe |

हरिणी-मुग्ध-मुग्ध.अक्षि-प्रेक्षित-स्मारित.उत्पलान् ॥४।१४।३॥

hariNI-mugdha.mugdhAkSi-prekSitasmAritotpalAn ||4|14|3||

सिद्धान् अध्यासित.उत्तुङ्ग-शिला-शकल.विष्टरान् ।

siddhAn adhyAsitottuGgazilA-zakala-viSTarAn |

धृत.आकारान् इव_उत्साहान् हेलादृष्ट.जग*त्_ज*यान् ॥४।१४।४॥

dhRta.AkArAn ivotsAhAnhelAdRSTa-jagat jayAn ||4|14|4||

कृत.अजस्र-पतत्-पुष्प-धारासार.निमज्जनान् ।

kRtAjasrapatatpuSpadhArAsAranimajjanAn |

ताल.उत्ताल.कृत.उद्धस्त-हस्तान् हस्ति-घटापतीन् ॥४।१४।५॥

tAlottAlakRtoddhastahastAnhastighaTApatIn ||4|14|5||

मदा.अवलेप*.**नि*द्रालून् मदान् मूर्तान् इव स्थितान् ।

madA.avalepanidrAlUnmadAnmUrtAn iva sthitAn |

पुष्प-केसर.रक्त.अङ्ग-पवन.अरुण-वालधीन् ॥४।१४।६॥

puSpakesararaktAGgapavanAruNa-vAladhIn ||4|14|6||

चञ्चलान् चमरान् चारून् भूभृन्.मण्डल.चामरान् ।

caJcalAn camarAn cArUn bhUbhRn-maNDala-cAmarAn |

कृत.अजस्र-पतत्-पुष्प-धारासार.निमज्जनान् ॥४।१४।७॥

kRtAjasrapatatpuSpadhArAsAranimajjanAn ||4|14|7||

किन्नरान् भूम-खर्जूरान् शाखा.सरलताम् गतान् ।

kinnarAn bhUmakharjUrAn zAkhA-saralatAm gatAn |

परस्पर.फल.आधात-क्ष्वेड.अवर्जित-कीचकान् ॥४।१४।८॥

parasparaphalAdhAtakSveDAvarjitakIcakAn ||4|14|8||

धातु-पाटल.दुर्.वक्त्रान् मर्कटान् नटन.उत्कटान् ।

dhAtupATaladurvaktrAnmarkaTAnnaTanotkaTAn |

लता.वितान.संछन्न-सानु.उपवन.मन्दिरान् ॥४।१४।९॥

latAvitAnasamchannasAnUpavanamandirAn ||4|14|9||

सिद्धान् अमर.नारीभिः मन्दार.कुसुमाहतान् ।

siddhAn amaranArIbhi: mandArakusumAhatAn |

धातु-पाटल.निर्द्वार.पयोद-पट.संवृतान् ॥४।१४।१०॥

dhAtupATalanirdvArapayodapaTasamvRtAn ||4|14|10||

तटान् अजन.संसर्गान् बौद्धान् प्रव्रजितान् इव ।

taTA*n *ajanasamsargA*n *bauddhA*n *pravrajitA*n *iva |

सरितः कुन्द.मन्दार.पिनद्ध.लहरी-घटाः ।

sarita: kundamandArapinaddhalaharI-ghaTA: |

सागर_उत्कटया_इव_आत्त.मधु-मास-प्रसाधनाः ॥४।१४।११॥

sAgara.utkaTayA_iva_Attamadhu-mAsaprasAdhanA: ||4|14|11||

puSpabhArapinaddhAGgAn vRkSAn pavanakampitAn |

kSIbAnIva madhuprAptau ghUrNAnmadhu-kara.IkSaNAn ||4|14|12||

शैल.राज-श्रियम् स्फीताम् पश्यन्तौ ताव् इतस् ततः ।

zailarAjazriyam sphIt*Am *pazyantau tau_ita:_tata: |

प्राप्तवन्तौ वसुमतीम् पुर.पत्तन.मण्डिताम् ॥४।१४।१३॥

prAptavantau vasumatI*m *purapattana-maNDitAm ||4|14|13||

क्षणा*द् अ*वाप*तुः_त*त्र पुष्प*.**लो*ल.तरङ्गिणीम् ।

kSaNAdavApatu: tatra puSpalola-taraGgiNIm |

समङ्गाम् सरितम् साधु सर्व.पुष्पमयीम् इव ॥४।१४।१४॥

samaGg*Am *saritam sAdhu sarva.puSpamayIm iva ||4|14|14||

ददर्श_अथ तटे तस्मिन् कस्मिंश्चित् तनयम् भृगुः ।

dadarzAtha taTe tasmin kasmin.cit tanayam bhRgu: |

देह.अन्तर.परावृत्तम् भावम् अन्यम् उपागतम् ॥४।१४।१५॥

dehAntaraparAvRttam bhAvam anyam upAgatam ||4|14|15||

शान्त.इन्द्रियम् समाधि.स्थम् अ=चञ्चल.मनःमृगम् ।

zAnta.indriyam samAdhi.stham a-caJcala.mana:mRgam |

सुचिरा*द् इ*व विश्रान्तम् सुचिर.श्रम=शान्तये ॥४।१४।१६॥

sucirAt iva vizrAntam sucirazrama=zAntaye ||4|14|16||

चिन्तयन्तम् इव_अन*न्ताः_चि*र.भुक्त.अचिर.उज्झिताः ।

cintayantam ivAnantA: cirabhuktAcirojjhitA: |

संसार.सागर.गतीः हर्ष.शोक.निरन्तराः ॥४।१४।१७॥

samsAra.sAgaragatI: harSa.zokanirantarA: ||4|14|17||

नूनम् निश्चलताम् यातम् अति.भ्रमित-चक्रवत् ।

nUnam nizcalat*Am *yAtam ati.bhramita-cakravat |

अनन्त.जगत्-आवर्त=विवर्त.अतिशया*द् इ*व ॥४।१४।१८॥

ananta.jagat-Avarta=vivartAtizayAt iva ||4|14|18||

एकान्त.संस्थितम् कान्तम् कान्त्या_एकाकिनम् आश्रितम् ।

ekAntasamsthitam kAntam kAntyA_ekAkinam Azritam |

उपशान्त.ईह.सम्भग्न-चित्त.सम्भ्रम.संगमम् ॥४।१४।१९॥

upazAnta.Ihasambhagna-citta=sambhrama+samgamam ||4|14|19||

निर्विकल्प.समाधि.स्थम् विरतम् द्वन्द्व-वृत्तितः ।

nirvikalpasamAdhi.stham viratam dvandva-vRttita: |

हसन्तम् अखिलाम् लोक.गतिम् शितलया धिया ॥४।१४।२०॥

hasantam akhilAm lokagati*m *zitalayA dhiyA ||4|14|20||

विगत.अखिल.वृत्तान्तम् विगत.अशेष-भोक्तृतम् ।

vigatAkhila-vRttAntam vigatAzeSabhoktRtam |

निरस्त.कल्पना-जालम् आलम्बित.महापदम् ॥४।१४।२१॥

nirastakalpanAjAlam AlambitamahApadam ||4|14|21||

अनन्त.विश्रान्ति.तते पदे विश्रान्तम् आत्मनि ।

ananta-vizrAnti-tate pade vizrAntam Atmani |

प्रतिबिम्बम् अगृह्णन्तम् सितम् मणिम् इव_आस्थितम् ॥४।१४।२२॥

pratibimbam agRhNantam sitam maNim iva_Asthitam ||4|14|22||

हेय.उपादेय.संकल्प.विकल्पाभ्याम् समुज्झितम् ।

heya.upAdeya.samkalpa.vikalpAbhy*Am *samujjhitam |

सम्प्रबुद्ध.मतिम् धीरम् ददर्श तनयम् भृगुः ॥४।१४।२३॥

samprabuddha.matim dhIram dadarza tanayam bhRgu: ||4|14|23||

तम् आलोक्य भृगोः पुत्रम् का*लः_भृ*गुम् उवाच ह ।

tam Alokya bhRgo: putram kAla: bhRgum uvAca ha |

वाक्यम् अ*ब्धि.*ध्वनि*.**नि*भम् तव पु*त्रस् तु*_असौ_इति ॥४।१४।२४॥

vAkyam abdhi-dhvani-nibham tava putra: tvasau_iti ||4|14|24||

विबुध्यताम् इति गिरा समा*धेर् वि*रराम सः ।

vibudhyatAm iti girA samAdhe:_virarAma sa: |

भार्ग*वो ऽ*म्भोद-घोषेण शनैः_इव शिखण्ड*.**भृ*त् ॥४।१४।२५॥

bhArgavo'mbhodaghoSeNa zanai:_iva zikhaNDabhRt ||4|14|25||

उन्मील्य नेत्रे सः_अपश्य*द् अ*न्ते काल.भृगू प्रभू ।

unmIlya netre so'pazyadante kAlabhRgU prabhU |

सम.उदयौ_इव_आयातौ देवौ शशि-दिवाकरौ ॥४।१४।२६॥

sama_udayau_iva_AyAtau devau zazi-divAkarau ||4|14|26||

कदम्ब.लतिका.पीठा*द् अ*थ_उत्थाय ननाम तौ ।

kadambalatikA-pIThAdatha_utthAya nanAma tau |

समौ समागतौ कान्तौ विप्रौ हरि-हरौ_इव ॥४।१४।२७॥

samau samAgatau kAntau viprau hari-harau_iva ||4|14|27||

मिथःकृत.समाचाराः शिलायाम् समुपाविशान् ।

mitha:kRtasamAcArA: zilAy*Am *samupAvizAn |

मेरु-पृष्ठे जगत् पूज्या ब्रह्म.विष्णु-हरा* इव ॥४।१४।२८॥

merupRSThe jagat pUjyA* brahma-viSNu-harA* iva ||4|14|28||

अथ शान्त.जपः राम स* समङ्गा.तटे द्विजः ।

atha zAnta-japa: rAma sa* samaGgA-taTe dvija: |

तौ_उवाच वचः शान्तम् अमृत-स्यन्द-सुन्दरम् ॥४।१४।२९॥

tau_uvAca vaca: zAntam amRta.syanda.sundaram ||4|14|29||

भवतोः दर्शनेन_अहम् अद्य निर्वृतिम् आगतः ।

bhavato: darzanena.aham adya nirvRtim Agata: |

समम् आगतयोः लोके शीतल.उष्ण-रुचोः इव ॥४।१४।३०॥

samam Agatayo: loke zItaloSNaruco: iva ||4|14|30||

यः न शास्त्रेण तपसा न ज्ञानेन_अपि विद्यया ।

yo na zAstreNa tapasA na jJAnena_api vidyayA |

विन*ष्टः_मे* मनोमोहः क्षीणः_असौ दर्शनेन वाम् ॥४।१४।३१॥

vinaSTa: me manomoha: kSINa:_asau darzanena vAm ||4|14|31||

न तथा सुखय*न्त्य् अ*न्तर् निर्मल.अमृत-वृष्टयः ।

na tathA sukhayanti_antar nirmalAmRta-vRSTaya: |

यथा प्रकर्षयन्ति_एता* महताम् एव दृष्टयः ॥४।१४।३२॥

yathA prakarSayanti_etA* mahatAm eva dRSTaya: ||4|14|32||

चरणाभ्याम् इमम् देशम् भवन्तौ भूरि*.**ते*जसौ ।

caraNAbhyAm imam dezam bhavantau bhUri-tejasau |

कौ पवित्रितवन्तौ नः शशाङ्क.अर्कौ_इव_अम्बरम् ॥४।१४।३३॥

kau pavitritavantau na: zazAGka.arkau_iva_ambaram ||4|14|33||

इति_उक्तवन्तम् प्रोवाच भृगुर् जन्म.अन्तर.आत्मजम् ।

*ity_ukta*vantam provAca bh*Rgur janma.antarA*tmajam |

स्मर_आत्मानम् प्रबुद्धः_असि न_अज्ञः_असि_इति रघूद्वह ॥४।१४।३४॥

smara_AtmAnam prabuddho'si nAjJo'sIti raghUdvaha ||4|14|34||

प्रबोधितः_असौ भृगुणा जन्म.अन्तर.दशाम् निजाम् ।

prabodhito'sau bhRguNA janmAntaradaz*Am *nijAm |

मुहूर्त-मात्रम् सस्मार ध्यान-उन्मीलित.लोचनः ॥४।१४।३५॥

muhUrta.mAtram sasmAra dhyAna-unmIlita.locana: ||4|14|35||

अथ_असौ विस्मयात् स्मेर.मु*खः_मु*दित-मानसः ।

athAsau vismayAt smeramukha: muditamAnasa: |

वितर्क.मन्थराम् वाचम् उवाच वदताम् वरः ॥४।१४।३६॥

vitarkamantharAm vAcam uvAca vadatAm vara: ||4|14|36||

जगति_अविदित.आरम्भा नियतिः परमात्मनः ।

jagati_aviditArambhA niyati: paramAtmana: |

यत् वशा*द् इ*दम् आभोगि जगत् चक्रम् प्रवर्तते ॥४।१४।३७॥

yat vazAt idam Abhogi jagat cakram pravartate ||4|14|37||

मम_अनन्ता*न्य् अ*तीतानि जन्मा*न्य् अ*विदिता*न्य् अ*पि ।

mamAnantAni_atItAni janmAni_aviditAni_api |

द*शा.*फला*न्य् अ*नन्तानि कल्पान्त.कलिता*द् इ*व ॥४।१४।३८॥

dazA-phalAni_anantAni kalpAntakalitAt iva ||4|14|38||

दृष्टाः कठिन.संरम्भा* वि*भ*वो ऽप्य् अ*र्जन-भ्रमाः ।

dRSTA: *kaThina.sam*rambhA* vibhavo'pi_arjanabhramA: |

विहृतम् वीतशोकासु चिरम् मेरु-स्थलीषु च ॥४।१४।३९॥

vihRtam vItazokAsu ciram meru-sthalISu ca ||4|14|39||

पीतम् आमोदि मन्दार.केसर.अरुणितम् पयः ।

pItam Amodi *mandAra.kesara.aru*Nitam paya: |

मन्दाकिन्याः स.कह्लारम् तटी*ष्व् अ*मर.भूभृतः ॥४।१४।४०॥

mandAkinyA*: *sakahlAram taTISvamarabhUbhRta: ||4|14|40||

भ्रान्तम् मन्दर.कुञ्जेषु फुल्ल-हेम.लतालिषु ।

bhrAntam *mandara.kuJ*jeSu phullahemalatAliSu |

मेरोः कल्पतरु-छाया-पुष्प-सुन्दर.सानुषु ॥४।१४।४१॥

mero: kalpataru-chAyA-puSpasundarasAnuSu ||4|14|41||

न त*द् अ*स्ति न य*द् भु*क्तम् न त*द् अ*स्ति न यत् कृतम् ।

na tadasti na yat bhuktam na tadasti na yat kRtam |

न त*द् अ*स्ति न य*द् दृ*ष्टम् इष्ट.अनिष्टासु वृत्तिषु ॥४।१४।४२॥

na tadasti na yat dRSTam iSTAniSTAsu vRttiSu ||4|14|42||

ज्ञातम् ज्ञातव्यम् अधुना दृष्टम् द्रष्टव्यम् अक्षतम् ।

jJAtam jJAtavyam adhunA dRSTam draSTavyam akSatam |

विश्रान्तो ऽथ चिरम् श्रान्तो गतो मे सकलो भ्रमः ॥४।१४।४३॥

vizrAnto'tha ciram zrAnta:_gata:_me sakala:_bhrama: ||4|14|43||

उत्तिष्ठ तात गच्छामः पश्यामो मन्दर.स्थिताम् ।

uttiSTha tAta gacchAma: pazyAma:_mandarasthitAm |

ताम् तनुम् ताव*द् आ*शुष्काम् शुष्काम् वन.लताम् इव ॥४।१४।४४॥

tAm tanum tAvat AzuSk*Am *zuSkAm vanalatAm iva ||4|14|44||

न समीहितम् अस्ति_इह न_अ.समीहितम् अस्ति मे ।

na samIhitam astIha nA-samIhitam asti me |

नियते रचनम् द्रष्टुम् केवलम् विहराम्य् अहम् ॥४।१४।४५॥

niyate racanam draSTum kevalam viharAmi_aham ||4|14|45||

य*द् अ*ति.सुभगम् आर्य-सेवितम् तत्

yadati.subhagam Aryasevitam tat
स्थिरम् अनुयामि य*त्_ए*क.भाव-बुद्ध्या ।

sthiram anuyAmi yat eka.bhAvabuddhyA |
त*द् अ*लम् अभिमता म*तिः_म*म_अस्तु

tad alam abhimatA mati: *mama_astu*

प्रकृतम् इमम् व्यवहारम् आचरामि ॥४।१४।४६॥

prakRtam imam vyavahAram AcarAmi ||4|14|46||

॥

*o*ॐ*m*





[image: http://srimadbhagavatam.org/images/caligraphy.gif]



*[image: image not displayed]*



*The sage Bhrgu and Time proceeded towards the bank of the river Samanga.

There, the sage Bhrgu saw his son in another body whose nature was
different. Time pointed out this young man and said to Bhrgu: "This is your
son". Sukra was instantly awakened to the memory of many previous
existences. "Come, father, let us go to where the previous body stands,

dried up."*





*TALE OF BHRGU*



FM.2.14



*FORMER BIRTHS*



*VASISHTHA THE PLENTIFUL continues—*

अथ काल.भृगू देवौ मन्दर.अचल.कन्दरात् ।

atha kAlabhRgU devau mandara.acala.kandarAt |

गन्तुम् प्रवृताव् अवनौ समङ्गा.सरि*तस् त*टम् ॥४।१४।१॥

gantum pravRttau_avanau samaGgA*.*sarita:_taTam ||4|14|1||

.

*so*

*Time and Bhrgu*

*..**two Gods..*

*from a Churnstick.Mountain.cave in the sky*

*have come.to.ground on the Samangâ.River.shore*

*. *

atha kAlabhRgU devau mandarAcalakandarAt | gantum pravRttAv.

avanau *.* *on.earth\stream.*

samaGgA*.*sarita: taTam *.* *to** the Samangâ.River's shore*

*. *

*vlm.p.1. vasiShTha said:—Yama and bhRgu departed from the cave of Mandara
Mountain and traveled towards the bank of Samanga River.

##vRt *.* #vRtta *.* #*pravRtta . *driven up (as a carriage) • circulated

(as a book) • set out from, come forth #yathôSasi pravRttAyam. y2018.005,

resulted, arisen, produced, broughdabout, *happened*, occurred (opp. to
*#nivRtta*) • come back, returned mbh • commenced, begun (also #p. vat.

adj) • intending, bent upon (tasmai, tasmin, or comp) • engaged in,
occupied with • (with karmann. action) causing a continuation of mundane

existence mn.12.88 •• *pravRtta*karman* *.* n. any act leading to a future
birth • *pravRtta*cakra* *.* adj. "whose chariot wheels run on unimpeded",
having universal power • *pravRtta*tva* *.* n. the having happened or
occurred • *pravRtta*pAnIya* *.* adj. (a well) with abundant water mbh •
*pravRtta*vAc* *.* adj. of fluent speech, eloquent mbh •
*pravRttasamprahAra *.* adj. one who has begun the fight +



तौ शैला*द् अ*वरोहन्तौ दृष्टवन्तौ महाद्युती ।

tau zailAt avarohantau dRSTavantau mahAdyutI |

नव.हैम.लता.जाल.कुञ्ज.सुप्त.नभःचरान् ॥४।१४।२॥

nava.haima.latA.jAla.kuJja.supta.nabha:carAn ||4|14|2||

.

*as they overflew the mountain they could see the flashing light*

*from the golden.wire.hammocks of sleeping Sky.farers*

*.*

tau zailAt avarohantau dRSTavantau mahAdyutI |
nava.haima.latA.jAla.kuJja.supta.nabha:carAn

.

*vlm.2. They beheld upon their descending from the mountain, a great light
below; proceeding from the bodies of the celestials, sleeping in the
arbours of aureate creepers.



वल्ल.वलय.दोलाभिः क्रीडतः गगन.अङ्गणे ।

valla.valaya.dolAbhi: krIData: gagana.aGgaNe |

हरिणी.मुग्ध.मुग्ध.अक्षि.प्रेक्षित.स्मारित.उत्पलान् ॥४।१४।३॥

hariNI.mugdha.mugdha.akSi.prekSita.smArita.utpalAn ||4|14|3||

.

*by/with the* valla.valaya.dolA*.swing.s.*bhi: krIData: gagana.aGgaNe |
hariNI.mugdha.mugdha.akSi.prekSita.smArita.utpalAn

.

**Murty.3. Celestial maidens were swinging on the swings made of creepers.

Those graceful maidens were bringing to memory lovely lilies and lotuses
with their charming and innocend antelope looks. *

*vlm.3. The birds were sporting in their sprays, formed by the cradling
creepers under the canopy of heaven; and the lovely antelopes looking face
to face, with their eyes resembling the blue lotuses.

सिद्धान् अध्यासित.उत्तुङ्ग.शिला.शकल.विष्टरान् ।

siddhAn adhyAsita.uttuGga.zilA.zakala.viSTarAn |

धृत.आकारान् इव_उत्साहान् हेलादृष्ट.जग*त्_ज*यान् ॥४।१४।४॥

dhRta.AkArAn iva_utsAhAn helAdRSTa.jagat_jayAn ||4|14|4||

.

siddhAn adhyAsita.uttuGga.zilA.zakala.viSTarAn | dhRta.AkArAn iva_utsAhAn
helAdRSTa.jagat jayAn

.

*vlm.4. They beheld the Siddhas, sitting on their stony seats upon the
elevated rocks; with their bodies full of vigour, and their eyes looking on

the spheres with *defiance*.

*m.4 They saw 'Siddhas', seated on stone*.*seats on the high peaks (of

mandara), who appeared like the very embodiments of zeal and perseverance.

From their heights they seemed to look at the worlds with* contempt and
disgust*.

कृत.अजस्र.पतत्.पुष्प.धारासार.निमज्जनान् ।

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanAn |

ताल.उत्ताल.कृत.उद्धस्त.हस्तान् हस्ति.घटापतीन् ॥४।१४।५॥

tAla.uttAla.kRta.uddhasta.hastAn hasti.ghaTApatIn ||4|14|5||

.

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanAn |
tAla.uttAla.kRta.uddhasta.hastAn hasti.ghaTApatIn

.

*m.5 They saw a herd of elephants with tree*.*like trunks, bathing in the

flowing waters spread with flowers falling off the mighty trees on the
banks. They were arrogandand visible. Looking sleepy they were covered with
blood red flowers.

*vlm.5. They saw the lords of the elephantine tribe, with their big trunks
as large as the palm trees, and plunging in the lakes covered with flowers,
falling incessantly from the beachening boughs, and branches of flowering
trees.

**sv. They saw mighty elephants in rut. They saw other perfected sages who
were being playfully pelted with flowers by celestial nymphs. *

मदा.अवलेप.निद्रालून् मदान् मूर्तान् इव स्थितान् ।

madA.avalepa.nidrAlUn madAn mUrtAn iva sthitAn |

पुष्प.केसर.रक्त.अङ्ग.पवन.अरुण.वालधीन् ॥४।१४।६॥

puSpa.kesara.rakta.aGga.pavana.aruNa.vAladhIn ||4|14|6||

.

madA avalepanidrAlUn madAn

mUrtA*n *iva sthitAn *.** seated like images *

puSpakesararaktAGgapavanAruNa.vAladhi.*buffalo/yak.*In *.*

*them flower.*kesararaktAGgapavanAruNavAladhi*.s*

*. *

**vlm.6. They saw the mountain bulls (Bos guavus) dozing in their

giddiness, and sitting as ebriety in person; while their bodies were
reddened by the red dust of flowers, and their tails flushed with the
crimson farina blown by the breeze. *

*sv. They saw mighty elephants in rut. They saw other perfected sages who
were being playfully pelted with flowers by celestial nymphs.



चञ्चलान् चमरान् चारून् भूभृन्.मण्डल.चामरान् ।

caJcalAn camarAn cArUn bhUbhRn.maNDala.cAmarAn |

कृत.अजस्र.पतत्.पुष्प.धारासार.निमज्जनान् ॥४।१४।७॥

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanAn ||4|14|7||

.

camcalAn camarAn cArUn *.** flying whisks frisking *

bhUbhRn*.*maNDala*.*cAmarAn *Mountain.Realm.chowries *

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanAn *.*

kRtAjasra*.**falling.flower.*dhArAsAranimajjan

.

**vlm.7. There were the brisk and beautiful chowry deer serving as flappers

of the mountain king, and dousing in the pools filled with falling flowers.
*

*sv. They saw mighty elephants in rut. They saw other perfected sages who
were being playfully pelted with flowers by celestial nymphs.



किन्नरान् भूम.खर्जूरान् शाखा.सरलताम् गतान् ।

kinnarAn bhUma.kharjUrAn zAkhA.saralatAm gatAn |

परस्पर.फल.आधात.क्ष्वेड.अवर्जित.कीचकान् ॥४।१४।८॥

paraspara.phala.AdhAta.kSveDa.avarjita.kIcakAn ||4|14|8||

.

*they saw *

*Kinnara.Whatnots straddling branches of date.palm*

*&*

*their mutually fruitless fruit.tossing makes the bamboos below bow down*

*. *

kinnarAn bhUmakharjUrAn

zAkhA*.*saralatAm gatAn *.** + *

parasparaphalAdhAtakSveDAvarjitakIcakAn *.*

*. *

*vlm.8. They saw the Kinnara lads sitting on the tops of straighdand
stately date trees, and sporting with pelting the date fruits upon one
another, which stuck to the reeds below as their fruits.

*m.8. They saw in those flower*.*spread waters, many 'kinnars' bathing.
They saw a variety of date*.*palms. The dates falling off the tall palms
made the bamboo*.*bushes at the bottom look like date*.*bearing bushes.

#kIc *.* #kIcaka*.*: – a hollow bamboo.

#kSveDa *.* crooked, buzzing, hiss ....

##kharj *.* #*kharjura: .* the wild date tree • • #kharjUrapuram *.*
Dateville, the town KhajurAho in Bundelkhand. • #kharjUrarasa: *.* the

juice of the date or #tADi (used to leaven bread and as an intoxicating
liquor [the British "hot toddy "]).



धातु.पाटल.दुर्.वक्त्रान् मर्कटान् नटन.उत्कटान् ।

dhAtu.pATala.dur.vaktrAn markaTAn naTana.utkaTAn |

लता.वितान.संछन्न.सानु.उपवन.मन्दिरान् ॥४।१४।९॥

latA.vitAna.samchanna.sAnu.upavana.mandirAn ||4|14|9||

.

*they saw *

dhAtu.pATala.dur.*hard/bad/ugly.*vaktra.*face.s.*an

markaTa.*apes.*n naTana.utkaTa*.s.*n | latA.*vine/creeper.*
vitAna.samchanna.sAnu.upavana.mandira.an

.

*m.9 They saw many ugly red*.*jawed monkeys skipping and jumping around the

trees, arbours, creepers and trees covering the mountain slopes.

*vlm.9. They beheld big monkeys, jumping about with their hideous reddish
cheeks, and hiding themselves in the coverts of widespreading creepers.

सिद्धान् अमर.नारी*भिः* *म*न्दार.कुसुमाहतान् ।

siddhAn amara.nArIb*hi: m*andAra.kusumAhatAn |

धातु.पाटल.निर्द्वार.पयोद.पट.संवृतान् ॥४।१४।१०॥

dhAtu.pATala.nirdvAra.payoda.paTa.samvRtAn ||4|14|10||

.

*they saw*

*a gathering of Siddha.Adepts *

*under attack*

*by Immortals and Women with red Coral blossomss*

*lost in clusters of sunset clouds*

*. *

siddhAn amaranArIbhi:

mandArakusumAhatAn |

dhAtupATalanirdvArapayodapaTasamvRtAn *.*

*. *

They saw

siddhAn the Siddha Adepts

amaranArIbhir by the deathless women

mandArakusuma_AhatAn coral.flower*.*blossoms=thrown

dhAtupATalanirdvArapayodapaTasamvRtAn layer*.*rosy*.*unbroken*.*cloud*.*
canvas*.*covered ... *.*10*.*

*The gathered Siddha Adepts were attacked by deathless Apsaras *

*with coral flowers. They looked like a clustering of sunset clouds. 10 *

*AB. siddhAn deva*.*yoni*.*vizeSAn amaranArIbhir apsarobhi:
rati*.*kAla*.*jJApanAya

mandArakusumair AhatAn | ataeva dhAtupATalair nirdvArair acchidrai:
payodapaTai: samvRtAn ||

*vlm.10. They saw the siddhas, to be hit by the celestial damsels with
blossoms of mandara flowers, and clad with vests of the tawny clouds by
which they were shrouded.

*sv. They saw mighty elephants in rut. They saw other perfected sages who
were being playfully pelted with flowers by celestial nymphs.

siddhAn To the Siddha Adepts

amaranArIbhir by the deathless women

mandArakusuma_AhatAn coral.flower*.*blossoms=thrown

dhAtupATalanirdvArapayodapaTasamvRtAn layer*.*rosy*.*unbroken*.*cloud*.*
canvas*.*covered ... *.*10*.*

तटान् अजन.संसर्गान् बौद्धान् प्रव्रजितान् इव ।

taTAn ajana.samsargAn bauddhAn pravrajitAn iva |

सरितः कुन्द.मन्दार.पिनद्ध.लहरी.घटाः ।

sarita: kunda.mandAra.pinaddha.laharI.ghaTA: |

सागर_उत्कटया_इव_आत्त.मधु.मास.प्रसाधनाः ॥४।१४।११॥

sAgara.utkaTayA_iva_Atta.madhu.mAsa.prasAdhanA: ||4|14|11||

.

*they saw *taTa*.slope/banks.*n

ajanasamsargAn

bauddhAn

pravrajita*.s.*an iva*.like/as.if*
sarita: *streams*

kundamandArapinaddhalaharI*.*ghaTA:

sAgara.utkaTayA_iva

Attamadhu*.*mAsaprasAdhanA: *.*

.

taTa.*slope*

ajana.samsarga.an

bauddha.*Buddhist.*an

pravrajita.an iva*.like/as.if*
~~*sarit.*stream/rivulet*

kunda.mandAra.pinaddha.laharI*.*ghaTa.a:

sAgara.utkaTayA_iva

Attamadhu*.*mAsaprasAdhanA:

.

*m.11*.*13 They saw many deserted river banks which looked like the

'asāmas' of Buddhist monks. Looking at and enjoying the elegance, beauty
and charm of these mountains, they descended to the earth.

*vlm.11. The uninhabited skirts of the mountain, were as the solitary walks
of Buddhist vagrants; and the rivulets at its foot, were gliding with their
currents covered under the kunda and mandara flowers, as if they were
running to meet the sea, mantled in their yellow vests of the spring
season. (It is well known that the vernal vesture of damsels, is of the
yellow colour of the farina of flowers, and the rivulets are poetically

figured as females hastening towards their lord the sea (saritam*.*pathi)).

*sv.11*.*12*.*13*.*14 They saw Buddhist (or enlightened) monks roaming the

forest. Then they descended onto the plains dotted with villages and
cities. Very soon, they had reached the bank of the river Samanga.



पुष्प.भार.पिनद्ध.अङ्गान् वृक्षान् पवन.कम्पितान् ।

puSpa.bhAra.pinaddha.aGgAn vRkSAn pavana.kampitAn |

क्षीबानि_इव मधु.प्राप्तौ घूर्णान् मधु.कर.ईक्षणान् ॥४।१४।१२॥

kSIbAni_iva madhu.prAptau ghUrNAn madhu*.*kara.IkSaNAn ||4|14|12||

.

*they saw*

*flower.bearing.ornamented.limbs of trees*

*tossing in the wind*

*like someone drunk on mead with hir whirling/churning honeymaker.glances*

*.*

puSpabhArapinaddhAGgAn

flower*.*bearing*.*ornamented*.*limbs

vRkSAn

trees

pavanakampitAn

wind*.*tossed

kSIbAni iva madhuprAptau

as if they were drunk onmead

ghUrNAn

whirling/churning

madhukara_IkSaNAn *.*

honeymaker*.*glances.

*vlm.12. The trees decorated with wreaths of flowers, and shaken by the
breeze, seemed as bacchanals giddy with the honey of the flowers, and
rolling their dizzy eyes formed of the fluttering bees.

*m.11*.*13 They saw many deserted river banks which looked like the

'asāmas' of Buddhist monks. Looking adand enjoying the elegance, beauty and
charm of these mountains, they descended to the earth.

*sv.11*.*12*.*13*.*14 They saw Buddhist (or enlightened) monks roaming the

forest. Then they descended onto the plains dotted with villages and
cities. Very soon, they had reached the bank of the river Samanga.



शैल.राज.श्रियम् स्फीताम् पश्यन्तौ ताव् इतस् ततः ।

zaila.rAja.zriyam sphItAm pazyantau tau_ita:_tata: |

प्राप्तवन्तौ वसुमतीम् पुर.पत्तन.मण्डिताम् ॥४।१४।१३॥

prAptavantau vasumatIm pura.pattana.maNDitAm ||4|14|13||

.

*saw*

*the grandeur of Royal.Mountain*

*—so vast—*

*when they had seen their fill of it*

*from there*

*then*

*they came to a metropolis that richly thrived with towns & villages*

*:*

zaila*.mountain*.rAja.*Râja/royal*.zri.*plenty/Shrî*.iam sphIta.am

pazyan<tau tau*.those.two* ita:_tata: |

prAptavantau vasumatIm

purapattanamaNDitAm *.*

.

zaila*.mountain*.rAja.*Râja/royal*.zri.*plenty/Shrî*.iam sphIta.am

pazyan<.*see/knowing.*tau tau*.those.two* ita:_tata: |

prAptavan.tau vasumatI.m

pura.pattana.maNDita.am *.*

.

*vlm.p.13. They walked about here and there and looked at and admired the
grandeur of the mountain, until at last they descended on the nether earth
decorated with its cities and human dwellings.

#sphAy – to grow fat *.* #*sphIta.* *.* swollen, enlarged; thriving,
flourishing; abounding in, full of (instr. or comp): abundant. •*.*• Comp.
• *sphIta.*nitamba.* *.* having full buttocks {"fatass"}. •• #sphIta*tA* *.*

bulkiness, enlargement • flourishing condition +

क्षणाद् अवाप*तुः_त*त्र पुष्प*.**लो*ल.तरङ्गिणीम् ।

kSaNAd avApatu: tatra puSpalola*.*taraGgiNIm |

समङ्गाम् सरितम् साधु सर्व.पुष्पमयीम् इव ॥४।१४।१४॥

samaGgAm saritam sAdhu sarva.puSpamayIm iva ||4|14|14||

.

*In a moment they descended*

*there*

*by the flower.flotsam.shimmering Samangâ.River*

*—O Sâdhu—*

*in what seemed to be a flowing flood of flowers*

*!*

kSaNAdavApatu: tatra

puSpalola*.*taraGgiNIm *.* +

samaGgAm saritam {f.}

sAdhu

sarva.puSpamayIm iva *.*

.

*vlm.p.14 In a moment they arrived at the bank of the Samanga, flowing with
the loosened flowers of all kinds as if it were a bed of flowers itself.



ददर्श_अथ तटे तस्मिन् कस्मिंश्चित् तनयम् भृगुः ।

dadarza_atha taTe tasmin kasmin*cit tanayam bhRgu: |

देह.अन्तर.परावृत्तम् भावम् अन्यम् उपागतम् ॥४।१४।१५॥

deha.antara.parAvRttam bhAvam anyam upAgatam ||4|14|15||

.

dadarzAtha *.* *so he saw *taTe tasmin *.* *on that shore somewhere .*
kasmiMz.cit *his son, * *.* tanayam bhRgu:, *did Bhrgu*

dehAntar*.*apara.AvRttam *.* *in a body with a different appearance *

bhAvam anyam upAgatam *.* *having come to a different feeling/condition*

*... *

*m.15 These they saw, Sukra, the son of Bhrigu under a tree. He looked
different due to many reincarnations.

*vlm.15. Bhrigu beheld his son on one of its banks, with his body changed
to another form, and his features quite altered from his former state.

*vlm.p.15 bhRgu saw his son on one of its banks, his body changed to
another form and his features quite altered from his former state.

*sv. There, the sage Bhrgu saw his son, who had another body and whose
nature was different from what it was before...

#taT *.* #taTa, #taTA, #taTI, #taTam तटः [तट्*.*अच्] *.* slope, declivity,

precipice. • The sky or horizon. +

#parAvRtta . turned (also to flight) returned , averted from (abl.) Mn.
MBh. Ka1v. &c.



शान्त.इन्द्रियम् समाधि.स्थम् अ=चञ्चल.मनःमृगम् ।

zAnta.indriyam samAdhi.stham a*.*caJcala.mana:mRgam |

सुचिरा*द् इ*व विश्रान्तम् सुचिर.श्रम=शान्तये ॥४।१४।१६॥

sucirAt iva vizrAntam sucira.zrama=zAntaye ||4|14|16||

...

.

*in the Samâdhi.Unified state*

*the senses settle*

*where*

*Mind*

*is an unstirring deer*

*seeming.to.lie there for a long time in repose*

*in long and restful peace*

*.*

zAnta.indriyam samAdhi.stham a*.*caJcala.mana:mRgam | sucirAt iva vizrAntam

sucirazrama=zAntaye

.

*vlm.16. His limbs were stiff, and his sense at a stand still, as he sat

with his mind fixed on steady meditation. He seemed to be long at rest, in
order to get his rest from the turmoils of the world.

*vlm.p.16 His limbs were stiff and his sense at a standstill as he sat with
his mind fixed on steady meditation. He seemed to have been there a long
time to rest from the turmoil of the world.

*m.16 His sense instruments were all quiedand peaceful. Beast of Mind was
firm and stable being in the state of 'Samādhi'. It was as if he was
restful for a long time after a long period of tiresome work.

चिन्तयन्तम् इव_अन*न्ताः_चि*र.भुक्त.अचिर.उज्झिताः ।

cintayantam iva_anantA: cira.bhukta.acira.ujjhitA: |

संसार.सागर.ग*तीः* *ह*र्ष.शोक.निरन्तराः ॥४।१४।१७॥

samsAra.sAgaragatI: harSa.zoka.nirantarA: ||4|14|17||

.

*as.if cogitating*

*these endless long.enjoyed & not.long.quit samsAra.Ocean.passages*

*between Pleasure and Pain*

*...*

*.*

cintayantam ivAnantA:

cirabhuktAcirojjhitA: |

samsAra.sAgaragatI:

harSa.zokanirantarA: *.*

*. *

*m.17 It was as if he was ruminating about the joys and sorrows suffered by
him due to long enjoyment of worldly pleasures which he shed long ago.

*vlm.p.17 He thought upon the course of the currents of the world that
continually flow with successive joy and sorrow to man, who gets rid of
them after his long trial.

नूनम् निश्चलताम् यातम् अति.भ्रमित*.*चक्रवत् ।

nUnam nizcalatAm yAtam ati.bhramita*.*cakravat |

अनन्त.जगत्*.*आवर्त=विवर्त.अतिशया*द् इ*व ॥४।१४।१८॥

ananta.jagat*.*Avarta=vivartAtizayAt iva ||4|14|18||

.

*now*

*he is coming to a halt*

*like a spun.down potter's wheel*

.

*as.if the boundless whirling world were losing whirl*

.

nUnam nizcalat*Am *yAtam *.* ati.bhramita*.*cakravat *.*

ananta.jagat*.*Avarta=vivartAtizayAt iva

*. *

*vlm.18. He became motionless as a wheel, after its long winded motion; {he
does not mean "long.winded", wordy, but perhaps "wound" like a waterwheel}
and found his resdafter his prolonged whirling, in the whirlpool of the
ocean of the world.

*vlm.p.18 He became motionless as a wheel after its long winded motion. He
found his rest after his prolonged whirling in the whirlpool of the ocean
of the world.



एकान्त.संस्थितम् कान्तम् कान्त्या_एकाकिनम् आश्रितम् ।

ekAnta.samsthitam kAntam kAntyA_ekAkinam Azritam |

उपशान्त.ईह.सम्भग्न*.*चित्त.सम्भ्रम.संगमम् ॥४।१४।१९॥

upazAnta.Iha.sambhagna*.*citta=sambhrama+samgamam ||4|14|19||

.

*he is seated in a lone place *

*a lone lover taking solitary shelter with his love *

upazAnta_Ihasambhagna*.*cittasambhramasamgamam *.*

*at.peace.affairs.frustrated.Affection.confused.intercourse*

ekAnta.samsthita.m kAntam *.*

kAntyA_ekAkinam Azritam *.*

upazAnta.Iha*.*sambhagna*.*citta=sambhrama.samgamam *.*

*. *

#ekAkin

*vlm.19. He sat retired as a lover, solely reclined on the thought of his
beloved object inhis retirement; and his mind was at rest, after its long
wanderings.

*vlm.p.19 He sat retired like a lover reclined solely on the thought of his
beloved object. His mind was at rest after its long wanderings.

*m.19 Established in solitude, he was like one who was solicited by the
beloved called Solitude. With the fickle mind subdued and destroyed, he was
at peace (with himself).

*sv.15*.*16*.*17*.*18*.*19 There, the sage Bhrgu saw his son, who had

another body and whose nature was different from what it was before, who
was of a peaceful disposition and whose mind was established in the
tranquillity of enlightenment, though he was deeply reflecting the destiny
of living beings in the universe.

निर्विकल्प.समाधि.स्थम् विरतम् द्वन्द्व*.*वृत्तितः ।

nirvikalpa*.*samAdhi.stham viratam dvandva*.*vRttita: |

हसन्तम् अखिलाम् लोक.गतिम् शितलया धिया ॥४।१४।२०॥

hasantam akhilAm lokagatim zitalayA dhiyA ||4|14|20||

.

*settled in the state called Nirvikalpa, without.Ideas*

*samAdhi, the affection of Sameness*

*detached from dualities*

*smiling at the whole world.process*

*with cool thought*

*...*

.

nirvikalpa*.*samAdhi.stham

viratam dvandva*.*vRttita: |

hasantam akhilAm *.* *laffing at the whole . *lokagatim *.* *way of the
world + *

zitalayA dhiyA *.* *with cool thot*

*. *

nirvikalpa *.* nirvikalpa*.*samAdhi.stha

samAdhi *.* nirvikalpa*.*samAdhi.stha

stha *.* nirvikalpa*.*samAdhi.stha

virata

dvandva *.* dvandva*.*vRtti

vRtti *.* dvandva*.*vRtti

*hasan *.* *laffing.*

*akhila *.* *whole/entire.*

*loka *.* *world/people.* lokagati *.* *way of the world + *

*gati *.* *way/path.* lokagati *.* *way of the world + *

zitala

dhiyA

*. *

*m. ... with all the divisions and differentiation ceased,

he appeared like one who was smiling at the world movements with a cool
intelligence.

*vlm.p.20 He sat in a state of uniform meditation without a shadow of
division or differentiation, smiling with a cold apathy at all the pursuits
of mankind.

*vlm. ... a state of uniform meditation, withouda shadow of duplicity in
it...

*sv. ... total quiescence of mind in which the play of thoughts and counter

*.*thoughts had ceased.

विगत.अखिल.वृत्तान्तम् विगत.अशेष.भोक्तृतम् ।

vigata.akhila.vRttAntam vigata.azeSa.bhoktRtam |

निरस्त.कल्पना.जालम् आलम्बित.महापदम् ॥४।१४।२१॥

nirasta.kalpanA.jAlam Alambita.mahApadam ||4|14|21||

.

*the whole business*

*gone wholly from Enjoyership*

*escaped from the Imagination.net*

*embraced by good fortune*

*...*

.

vigatAkhila*.*vRttAntam *.** gone from the whole business *vigatAzeSabhoktRtam
*.** gone wholly from enjoyment *nirastakalpanAjAlam *.** escaped from the
Imagination.net *AlambitamahApadam *.** embraced by good fortune gone from *

*. *

*vlm.21 Liberated from all concerns, released from the enjoyments of life,
and free from the snare of desires and fancies, he rested in the supreme
bliss of the soul.

*m.21 Ceasing all eventful and whirling activity, without any enjoyership /
doership / ownership of all works, with all ideation and thoughts stopped,
he was anchored in the Supreme state.

*sv.20*.*21 This radiant young man appeared to have reached total
quiescence of mind in which the play of thoughts and counter*.*thoughts had
ceased.

* vigatAkhila*.*vRttAntam *.** gone from the whole business
*vigatAzeSabhoktRtam
*.** gone wholly from enjoyment *nirastakalpanAjAlam *.** escaped from the
Imagination.net *AlambitamahApadam *.** embraced by good fortune *

अनन्त.विश्रान्ति.तते पदे विश्रान्तम् आत्मनि ।

ananta*.*vizrAnti*.*tate pade vizrAntam Atmani |

प्रतिबिम्बम् अगृह्णन्तम् सितम् मणिम् इव_आस्थितम् ॥४।१४।२२॥

pratibimbam agRhNantam sitam maNim iva_Asthitam ||4|14|22||

.

ananta*.*vizrAnti*.*tate pade – *in an expansive state of boundless
rest *vizrAntam
Atmani *.* *reposed in soul, a *pratibimba.*reflection *agRhNantam *.** not
grasping *sitam maNim iva Asthitam *.** cool as a jewel in its setting *

*in an expansive state of boundless rest *

*reposed in soul *

pratibimbam *.** a reflection *agRhNantam *.** not.for.grasping *

sita.*cool.*m maNi.*Wishing.Stone.*m iva*.like/as.if* Asthita
*.setting/environs.*m *.** cool as a jewel in its setting *

.

*m.22 Rested and reposed in self and established in that most peaceful
supreme, allowing no reflections inhis diamond of the self, he was anchored
in that supreme state.

*vlm.22. His soul was at rest, in the everlasting rest of God; as the pure
crystal catches the colour of the gem, which is contiguous to it.

*sv.22*.*23 He was absolutely pure, like a crystal that is not interested

even in reflecting what is around it! There was no thought inhis mind of
either 'this is to be obtained' or 'this is to be avoided'.

* ananta*.*vizrAnti*.*tate pade *.* *inan expansive state of boundless rest
*vizrAntam Atmani *.* *reposed in soul *pratibimbam *.** a reflection
*agRhNantam
*.** not grasping *sitam maNim iva Asthitam *.** cool as a jewel inits
setting *

हेय.उपादेय.संकल्प.विकल्पाभ्याम् समुज्झितम् ।

heya.upAdeya.samkalpa.vikalpAbhyAm samujjhitam |

सम्प्रबुद्ध.मतिम् धीरम् ददर्श तनयम् भृगुः ॥४।१४।२३॥

samprabuddha.matim dhIram dadarza tanayam bhRgu: ||4|14|23||

.

*pros & cons, Concepts & Decepts discarded*

*firmin fully awakened thot*

*bhRgu saw his son*

*.*

heya.upAdeya.samkalpa.vikalpAbhyAm samujjhitam |samprabuddha.matim dhIram

dadarza tanayam bhRgu:

.

*m.23 Throwing oudall ideations, mental determinations, deformations and
resolutions of all kinds, good and bad, Sukra was a man of Pine
intelligence, completely enlightened. Bhrigu such a one, Sukra his son.

*vlm.23. Bhrigu beheld his son in the calmly composed and awakened state of
his mind, and freed alike both from his thoughts of what was desirable, as
also from his hatred against what was disgusting.

*sv. There was no thought inhis mind of either 'this is to be obtained' or
'this is to be avoided'.

#heyopAdeya: Dos and Don'ts: "moral" standards. *.* # dA *.* #deya *.*adj.
*.* what ought to be given*.*out, displayed; • Virtue, according*.*to the
many priesthoods. *.* #adeya – improper to be given, (*adeyam अम्) a bribe.
*.* #Adeya *.* acceptable, to be received. *.* #upAdeya*.* उपादेय upa_A=deya,
(Fuzzy.Â) *.* to be taken or received (A*.*deya); • not to be refused

(adeya); • to be allowed. • What is acceptable to the sort of holy person
called Reverend, or Venerable, or 108Shri, or His Holiness, or any other

name the High Priesthood assume, when pronouncing ethical judgments. *.*
#heya . to be rejected or avoided. •*.*• *.* #heyopAdeya, *.* #heyAdeya –to
be rejected or accepted; con or pro (quid pro quo); *.*•• <idam puNyam
upAdeyam *.* this Holy Thing is to be done, *.* heyam pApam idam tu­_iti –

not to be done however is Sin/Crime/Treason/Heresy like this> y1030.023;

y6052015 • *.* #anupAdeya – a.heyam an.upAdeyam an*.*Adeyam an.Azrayam |
ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •*.*•> #heyo
*pAdey*avarjitA –"a name of *zrI.#lalitA. She has nothing to rejecdand

nothing to accept. Rejection and acceptance (do this and do not do this)
are laid down by scriptures based on .... [tradition]. These are the rules
that permit certain actions and prohibit certain others."

zrI*.*lalitA*.*sahasr.
"http://www.scribd.com/doc/58896110/264/Heyo*pAdey*a*.*varjita*.*304
<http://www.scribd.com/doc/58896110/264/Heyopadeya-varjita-304>

#ujjh – conj. http://sanskrit.inria.fr/cgi*.*bin/dicconj?q=ujjh;c=6

<http://sanskrit.inria.fr/cgi-bin/dicconj?q=ujjh;c=6> — उज्झ् 6 P.
(#ujjhiti उज्झति, #ujjhAJcakAra उज्झाञ्चकार, #ujjhitum उज्झितुम्, #ujjhita

उज्झित) *.* To abandon, leave, quit • To avoid, escape from • To emit, give
out, drop or pour down. — #projjh, #samujjh same. *.* #samujjhita –
y3039.001• #ujjhyate *.* #ujjha *.*adj.*.* quitting, abandoning mn.

* heya_u*pAdey*a=samkalpa*.*vikalpAbhyAm* – pros & cons, Concepts & Decepts
*samujjhitam* – casdaway *samprabuddha.matim dhIram* – settled in fully
awakened thot *dadarza tanayam bhRgu:* . bhRgu saw his son *



तम् आलोक्य भृगोः पुत्रम् का*लः_भृ*गुम् उवाच ह ।

tam Alokya bhRgo: putram kAla: bhRgum uvAca ha |

वाक्यम् अब्धि.ध्वनि.निभम् तव पुत्रस् तु_असौ_इति ॥४।१४।२४॥

vAkyam abdhi*.*dhvani*.*nibham tava putra: tvasau_iti ||4|14|24||

.

*having seen that son of bhRgu*

*Time *

*said this to *

*bhRgu *

*ina voice like the sound of the sea*

*—*

*"*

*This*

*is*

*your*

*son*

*!*

*" *

tam Alokya bhRgo: putram kAla: bhRgum uvAca ha | vAkyam abdhi*.*dhvani*.*nibham


tava putra: tvasau_iti

.

*m. ... an ocean*.*like shout ...

*vlm. ... hoarse as the sounding sea...

*vlm.p.24 Yama, seeing the son of bhRgu, said to the father in a voice,
hoarse as the sounding sea, "Lo there your son."



विबुध्यताम् इति गिरा समाधेर् विरराम सः ।

vibudhyatAm iti girA samAdhe:_virarAma sa: |

भार्ग*वो ऽ*म्भोद*.*घोषेण शनैः_इव शिखण्ड.भृत् ॥४।१४।२५॥

bhArgavo'mbhodaghoSeNa zanai:_iva zikhaNDa.bhRt ||4|14|25||

.

*"Wake up!"*

*so by a voice*

*from samâdhi* *he revived*

:

*his son "The bhArgava"*

*as.if **by a gradually.thunder.roaring=raincloud*

*the peacock.tuft of his hair was borne*

*...*

*.*

vibudhyatAm iti girA samAdhe:_virarAma sa: | bhArgavo'mbhodaghoSeNa

zanai:_iva zikhaNDabhRt *.*

*. *

#zikha *.* #*zikhaNDa: .A* *.* a tuft of hair or a peacock's tail *.*
*zikhaNDa*bhRt + *

bhRt *.* zikhaNDabhRt

*. *

*m.25 Hearing that thundering sound, Sukra woke up from his samādhi, like a
peacock waking up to the sound of thunder.

*vlm.p.25 "Awake,"he said to Bhargava (zukra), which startled him from his
meditation just like the roaring of a cloud rouses a slumbering peacock
from his summer sleep.

*vlm.25. "Awake, said he to Bhargava, which startled him from his
meditation, as the roaring of a cloud, rouses the slumbering peacock from
his summer sleep.

उन्मील्य नेत्रे सः_अपश्य*द् अ*न्ते काल.भृगू प्रभू ।

unmIlya netre so'pazyadante kAlabhRgU prabhU |

सम.उदयौ_इव_आयातौ देवौ शशि*.*दिवाकरौ ॥४।१४।२६॥

sama_udayau_iva_AyAtau devau zazi*.*divAkarau ||4|14|26||

.

unmIlya netre so'pazyat ante kAlabhRgU prabhU | samodayau_iva_AyAtau devau

zazi*.*divAkarau

.

*he opened his eyes and he saw before him*

*Time and bhRgu the Fiery*

*:*

*two mighty gods like the sunand moon risen* together.*

* in astro. terms, this would be an opposition

(if exact, an eclipse)

.

*m.26 Opening his eyes, he saw the two god like men Kāla and Bhrigu, who
were like rising sun and rising moon.

*vlm.26. Upon opening and lifting up his eyes, he beheld the god standing
with his father on one side, who being pleased at his sight, glowed in
their countenances like the disks of the sun and moon.

*sv. Seeing the two radiant beings standing in front of him, he greeted
them appropriately and seated them on a rock.

कदम्ब.लतिका.पीठा*द् अ*थ_उत्थाय ननाम तौ ।

kadambalatikA*.*pIThAdatha_utthAya nanAma tau |

समौ समागतौ कान्तौ विप्रौ हरि*.*हरौ_इव ॥४।१४।२७॥

samau samAgatau kAntau viprau hari*.*harau_iva ||4|14|27||

.

*from his throne of kadamba leaves *atha *.** next *utthAya nanAma tau *.**
he arose and bowed to them *samau samAgatau kAntau viprau *.** alike
appearing as two lustrous vipra.Seers *hari*.*hara*u_i*va *.** as.if they
were hari & hara. *

*now*

*from his throne of kadamba leaves*

*he arose and bowed before the pair*

*alike appearing as two glorious vipra.Seers*

*or the Gods hari & hara*

*.*

* kadambalatikA*.*pIThAt* – from his throne of kadamba leaves *atha *.**
next *utthAya nanAma tau *.** he arose and bowed to them *samau samAgatau
kAntau viprau *.** alike appearing as two lustrous vipra.Seers *hari*.*hara
*u_i*va *.** as.if they were hari & hara. *

*m.27 Seeing the two lustrous brahmins, who are looking alike Hari and

Hara, Sukra rose from his creeper*.*woven seadand prostrated before them.

*vlm.27. He rose from his seat of Kadamba leaves, and made his obeisance to
them, who appeared to have come to him like the gods Hari and Hara in the
disguise of a couple of Brahmans.

* kadambalatikA*.*pIThAt* – from his throne of kadamba leaves *atha *.**
next *utthAya nanAma tau *.** he arose and bowed to them *samau samAgatau
kAntau viprau *.** alike appearing as two lustrous vipra.Seers *hari*.*hara
*u_i*va *.** as.if they were hari & hara. *

मिथःकृत.समाचाराः शिलायाम् समुपाविशान् ।

mitha:kRta*.*samAcArA: zilAyAm samupAvizAn |

मेरु*.*पृष्ठे जगत् पूज्या ब्रह्म.विष्णु*.*हरा* इव ॥४।१४।२८॥

meru*.*pRSThe jagat pUjyA* brahma*.*viSNu*.*harA* iva ||4|14|28||

.

*then*

*having greeted each other*

*they gathered on the mountaintop of meru,*

*and it was as.if brahmA, viShNu, & shiva were gathered*

*for worship by the world*

*.*

mitha:kRtasamAcArA: *.** thenmutually made welcome *zilAy*Am *samupAvizAn
*.** they gathered on a mountain *merupRSThe *.** on top of Mount.meru *
jagatpUjyA brahma*.*viSNu*.*harA iva *.** like brahmA, viShNu, & hara

worshipped by the world. *

*vlm.28. After their mutual salutations, they were seated on a slab of
stone, and appeared as the venerable gods Vishnu and Siva, were seated on
the pinnacle of Meru.

*sv.26*.*27*.*28 Seeing the two radiant beings standing in front of him, he

greeted them appropriately and seated them on a rock.

*m.28 After mutual inquiries, the three sat on a rock*.*seat like the

trinity of Vishnu, Hara and Brahma on the 'Meru' peak.

* mitha:kRtasamAcArA: *.** then mutually made welcome *zilAy*Am *samupAvizAn
*.** they gathered on a mountain *merupRSThe *.** on top of Mount.meru *
jagatpUjyA brahma*.*viSNu*.*harA iva *.** like brahmA, viShNu, & hara

worshipped by the world. *

अथ शान्त.जपः राम स* समङ्गा.तटे द्विजः ।

atha zAnta*.*japa: rAma sa* samaGgA*.*taTe dvija: |

तौ_उवाच वचः शान्तम् अमृत*.*स्यन्द*.*सुन्दरम् ॥४।१४।२९॥

tau_uvAca vaca: zAntam amRta.syanda.sundaram ||4|14|29||

.

atha zAnta*.*japa:

*rAma, on the bank of samangA.River the Twiceborn said this to those two*

quietly

amRta.syanda.sundaram

*m.29 The, quitting his meditation, Sukra addressed in sweedand attractive
worlds thus.

*sv.29*.*30 In sofdand sweet words, he said: "O Divine beings, I am truly

blessed to behold both of you!

*vlm.29. The Brahman boy, having ended the muttering of his mantras on the
bank of Samanga, accosted them with a voice distilling as the sweet
nectarine juice of ambrosia amrita or water of life; (aquavitae or abi
haiyat).

*vlm.p.29 The brAhmaNa boy, having ended chanting his mantras on the bank
of Samanga, approached them with a voice as sweet as nectarine juice of
ambrosia.



भवतोः दर्शनेन_अहम् अद्य निर्वृतिम् आगतः ।

bhavato: darzanena.aham adya nirvRtim Agata: |

समम् आगतयोः लोके शीतल.उष्ण*.*रुचोः इव ॥४।१४।३०॥

samam Agatayo: loke zItaloSNaruco: iva ||4|14|30||

.

*the presence of your two Graces has brought me double joy*

*:*

*you two have come at once into this world, the lights of Moon & Sun*

*.*

bhavato: darzanena.aham adya nirvRtim Agata: | samam Agatayo: loke

zItaloSNaruco: iva *.*

.

*vlm.p.30 "My lords, I am emancipated at your sight this day. You have
blessed me by your sights, resembling those of the sun and moon appearing
together.

*jd. the metaphor is very subtle.

I once stood on a long road.

at its west end (impossible to photograph) the sun was setting while

at its east end, the moon was rising

.

in astro. terms, this means that the moon was very near eclipse.

Sun is Self, Moon is Mind



यः न शास्त्रेण तपसा न ज्ञानेन_अपि विद्यया ।

yo na zAstreNa tapasA na jJAnena_api vidyayA |

विन*ष्टः_**मे* मनोमोहः क्षी*णः**_**अ*सौ दर्शनेन वाम् ॥४।१४।३१॥

vinaST*a:_m*e manomoha: kSINa:_asau darzanena vAm ||4|14|31||

.

*what is not*

*by shAstra.study nor tapas.Ritual nor jnAna.Wisdom nor its philosophy*

*destroyed in my Mind.delusion*

*—*

*this is removed by your presence*

*.*

yo na zAstreNa tapasA na jJAnena api vidyayA | vinaSTa: me manomoha:
kSINo'sau darzanena vAm

.

*vlm.p.31 The darkness that reigned in my mind, which no light of
scriptures or spiritual or temporal knowledge or even my austerities could
remove, is dispelled today by the light of your presence.

*sv.31. By your very presence before me the delusions of my mind have been
destroyed: delusions which are not destroyed either by the study of
scriptures, or by austerities, or by wisdom or by knowledge.

न तथा सुखयन्त्य् अन्तर् निर्मल.अमृत*.*वृष्टयः ।

na tathA sukhayanti_antar nirmalAmRta*.*vRSTaya: |

यथा प्रकर्षय*न्ति**_**ए*ता* महताम् एव दृष्टयः ॥४।१४।३२॥

yathA prakarSaya*nti_e*tA* mahatAm eva dRSTaya: ||4|14|32||

.

na tathA sukhayanti antar

not thus do they enjoy within

nirmalAmRta*.*vRSTaya:

by crystal*.*nectar*.*showers

yathA etA: prakarSayanti

as these are cultivated

eva dRSTaya: mahatAm

by the sights of the great

*sv.32 Even a shower of nectar is not so blissful as the sight of holy
ones.

*vlm.32. A kind look of the great, gives as much joy to the mind, as
draughts of pure ambrosia, serve to satisfy the heart.

a torrent of divine nectar will offer nourishment within;

but this is nothing to the vision and company of great men.

*vlm.p.32 A kind look of the great gives as much joy to the mind as
draughts of pure ambrosia satisfy the heart.



चरणाभ्याम् इमम् देशम् भवन्तौ भूरि.तेजसौ ।

caraNAbhyAm imam dezam bhavantau bhUri.tejasau |

कौ पवित्रितवन्तौ नः शशाङ्क.अ*र्कौ**_**इ*व_अम्बरम् ॥४।१४।३३॥

kau pavitritavantau na: zazAGka.arkau_iva_ambaram ||4|14|33||

.

caraNAbhyAm *.** by your coming *

imam dezam *.** to this place *

bhavantau *.** your2 Beingnesses *

bhUri*.*tejasau – *filled with sacred fire *

kau *.** who are you2 *

pavitritavantau na: *.** sanctifying us *

zazAGkArkau iva *.** as the Moon of the Hare, and the Sun *

ambaram *.** sanctify the sky? *

'Who are you, the most shining ones, who sanctified setting foot on our
land?'

*sv.33 The very earth trodden by your feet is holy."

*vlm.33. Tell me who are you, whose feet have sanctified this place; as the
glorious orbs of the day and night, enlighten the firmament.

इ*ति**_**उ*क्तवन्तम् प्रोवाच भृगुर् जन्म.अन्तर.आत्मजम् ।

iti_uktavantam provAca bhRgur janma.antarAtmajam |

स्मर_आत्मानम् प्रबु*द्धः**_**अ*सि न_अ*ज्ञः**_**अ*सि_इति रघूद्वह ॥४।१४।३४॥

smara_AtmAnam prabuddha:_asi na_ajJa:_asi_iti raghUdvaha ||4|14|34||

.

iti uktavantam *.* *such being said, *provAca bhRgu: *.* *bhRgu declared *

janmAntara_Atmajam *.* *to his self.born (son) of another birth: *

smara_ AtmAnam prabuddho 'si na ajJo 'si iti raghUdvaha

.

*m.34 O Rāma, when Sukra spoke thus, Bhrigu told his son of another birth
'recollecdabout yourself. You are now a Jnāni and not an ignorant person.'

*vlm.34. Being addressed in this manner, Bhrigu desired him to remember his
prior births, which he could well do, by his enlightened understanding.

*sv.34*.*35 The sage Bhrgu said to him: "Recollect yourself, for you are
not an ignorant person!"

#smR *.* #smara *.*mfn.*.* remembering , recollecting (see jAti#smara) –m.
*.* (*.*end.comp.*.* *.*f.*.*) memory , remembrance , recollection ChUp. •

loving recollection, love , (esp.) sexual love AV.&c.&c. • #kAmadeva (god

of love) KSS.&c. •• smara#śara—the arrows of Cupid SB 9.14.15*.*16
<http://prabhupadabooks.com/sb/9/14/15-16?d=1> • smara#dhanuḥ—the bow of
Cupid Antya 1.171 <http://prabhupadabooks.com/cc/antya/1/171?d=1> •

smara#rujām—sexual desires SB 2.7.33

<http://prabhupadabooks.com/sb/2/7/33?d=1> • smara#vyāja—taking advantage

of his thinking of her always SB 6.1.63

<http://prabhupadabooks.com/sb/6/1/63?d=1> • smara#ārta—distressed by
remembering Antya 15.78 <http://prabhupadabooks.com/cc/antya/15/78?d=1> ••
#smAra –m.*.* remembrance , recollection of (comp.) • relating or belonging

to the god of love naiS.

प्रबोधि*तः**_**अ*सौ भृगुणा जन्म.अन्तर.दशाम् निजाम् ।

prabodhito'sau bhRguNA janma.antara.dazAm nijAm |

मुहूर्त*.*मात्रम् सस्मार ध्यान*.*उन्मीलित.लोचनः ॥४।१४।३५॥

muhUrta.mAtram sasmAra dhyAna*.*unmIlita.locana: ||4|14|35||

.

prabodhito'sau bhRguNA *.** he has realized thru bhRgu *

janmAntaradaz*Am *nijAm *.** his native state in former births *
muhUrtamAtram sasmAra *.** for the measure of anhour he remembered *

dhyAna_unmIlitalocana: *.** his eyes opened in meditation *

.

*vlm.35. Bhrigu made him acquainted with the state of his former birth, and
he remembered it instantly by the clairvoyance of his inward sight.

*m.35 Exhorted by Bhrigu to know his earlier births, Sukra went into

meditation for a little while with half*.*closed eyes.



अथ_असौ विस्मयात् स्मेर.मु*खः_मु*दित*.*मानसः ।

atha.asau vismayAt smera.mukha: mudita.mAnasa: |

वितर्क.मन्थराम् वाचम् उवाच वदताम् वरः ॥४।१४।३६॥

vitarkamantharAm vAcam uvAca vadatAm vara: ||4|14|36||

.

athAsau vismayAt smeramukha: muditamAnasa: | vitarkamantharAm vAcam uvAca
vadatAm vara:

.

*so he stared in surprise*

*smiling in face, delighted inmind*

*and doubtfully slowly spoke these words*

*:*



*SHUKRA.BRIGHT said—*



जग*ति**_**अ*विदित.आरम्भा नियतिः परमात्मनः ।

jagati_avidita.ArambhA niyati: paramAtmana: |

य*त्* *व*शा*द् इ*दम् आभोगि जग*त्* *च*क्रम् प्रवर्तते ॥४।१४।३७॥

yat vazAt idam Abhogi jagat cakram pravartate ||4|14|37||

.

*o *

*worthiest of the wordy! *

jagati

*in this world *

avidita_ArambhA niyati:

paramAtmana:

yad

vazAt *perforce/necessarily *

idam

Abhogi

jagac*.*cakram *.* *thm world.wheel . *

#vRt *.* #pravRt *.* *pravartate *.* *proceeds .*

*m.37. This world*.*wheet moves according to the law (niyati) laid down by

the Divine at the beginning of creation.'

*sv. Sukra said: "Behold, I have passed through countless embodiments and
through countless experiences of pain and pleasure, wisdom and delusion. I
have been a cruel king, a greedy trader and a wandering ascetic.

*vlm.37. Blessed is the law of the Supreme Being, which is without its
beginning or end, and is known as destiny here below; and by whose power
the world is revolving as a curricle.

मम_अनन्ता*न्य् अ*तीतानि जन्मा*न्य् अ*विदिता*न्य् अ*पि ।

mamAnantAni_atItAni janmAni_aviditAni_api |

दशा.फला*न्य् अ*नन्तानि कल्पान्त.कलिता*द् इ*व ॥४।१४।३८॥

dazA*.*phalAni_anantAni kalpAnta.kalitAt iva ||4|14|38||

.

mamAnantAni atItAni

*unbounded, beyond counting, *

*tho my births *

janmAni_aviditAni_api
dazA*.*phalAni_anantAni kalpAntakalitA*t *iva

.

*vlm.38. I see my countless and unknown births, and the innumerable
accidents to which they were subject, for the period of a whole kalpa or
duration of the world from first to last. (The Soul being immortal, has to
pass into infinite births under various shapes and forms of bodies. If it
were to lie dormant in the grave for ever what is the good of its being
made or created to be immortal?)

*m.38 I have passed through innumerable births due to the fruits of these
births and (consequent) accumulated vasanas.'

*sv. Sukra said: "Behold, I have passed through countless embodiments and
through countless experiences of pain and pleasure, wisdom and delusion. I
have been a cruel king, a greedy trader and a wandering ascetic.

दृष्टाः कठिन.संरम्भा विभ*वो ऽप्य् अ*र्जन*.*भ्रमाः ।

dRSTA: kaThina.samrambhA* vibhavo'pi_arjanabhramA: |

विहृतम् वीतशोकासु चिरम् मेरु*.*स्थलीषु च ॥४।१४।३९॥

vihRtam vItazokAsu ciram meru*.*sthalISu ca ||4|14|39||

.

dRSTA: kaThina*.*samrambhA: ... sights

vibhavo'pi_arjana*.*bhramA:
vihRtam vItazokAsu ciram meru*.*sthalISu ca

.

*vlm.39. I have undergone great hardships, and known prosperity also with
the toil of earning; have had my wanderings also in different lives, and
remember to have roamed for a long time, over the mountainous regions of
Meru.

*m.39 I have seenmany difficult circumstances. I have gone through the
delusion of striving for many pleasures and wealth. I have roamed around
many parts of Meru, without any feeling of grief or sorrow.'

*sv. Sukra said: "Behold, I have passed through countless embodiments and
through countless experiences of pain and pleasure, wisdom and delusion. I
have been a cruel king, a greedy trader and a wandering ascetic.

#arj, #arjati *.* #arjana *.*n.*.* (Pa1n2. 3*.*1 , 20 Comm.) procuring ,

acquiring , gaining , earning Mn.xii,79,&c.

#kaTh *.* #kaThina *.* कठिन Hard, stiff; so ˚स्तनौ. • Hardhearted, cruel,

ruthless; विसृज कठिने मानमधुना Amaru.7; so ˚हृदय; ˚चित्त • Inexorable,
inflexible. • intense (as pain &c). नितान्तकठिनां रुजं मम न वेद सा
मानसीम् V.2.11.•

kaThina: *.*नः A thicket. • kaThinam *.* A Shovel, scoop. *.* #kaThinya *.*
adj.*.* stiffness, sternness. •*.*•> kaṭhina—hard Madhya 7.72
<http://prabhupadabooks.com/cc/madhya/7/72?d=1>, Madhya 8.46
<http://prabhupadabooks.com/cc/madhya/8/46?d=1>.

#samrambha –m.*.* the act of grasping MBh.iv,1056(C.) • vehemence,

agitation MBh.&c. • excitement, enthusiasm, ardent desire for or to (inf ,
or comp.) rAjat. • anger , fury , wrath against (loc. or upari with gen.)
MBh.&c. • pride , arrogance W. • intensity , high degree (ibc. "intensely")
KSS. • the brunt (of battle) rAjat. • beginning (= #Arambha) MW. •• Comp.

samrambha*.* #tAmra *.*mfn.*.* red with fury • #dRz *.*mfn.*.* having
inflamed or angry eyes Bhp. • #paruSa *.*mfn.*.* harsh from rage, intensely
harsh or rough W. • #rasa *.*mfn.*.* having angry or impetuous feelings •
#rUkSa *.*mfn.*.* exceedingly harsh or cruel Vikr. iii , 20 • #vega –m.*.*

the vilence or impetuosity of wrath MW.



पीतम् आमोदि मन्दार.केसर.अरुणितम् पयः ।

pItam Amodi mandAra.kesara.aruNitam paya: |

मन्दाकिन्याः स.कह्लारम् तटी*ष्व् अ*मर.भूभृतः ॥४।१४।४०॥

mandAkinyA*: *sakahlAram taTISu_amara.bhUbhRta: ||4|14|40||

.

pItam Amodi

*mandAra.kesara.aru*Nitam paya:

mandAkinyA*: *sakahlAram taTISu amarabhUbhRta:

.

*vlm.40. I drank the water reddened with the pollen of mandara flowers, and
roved along the bank of the heavenly stream of Mandakina filled with
lotuses.

*m.40 'I have take in the waters of heavenly ganga which flows with a red
hue given to its waters by the red hibiscus flowers floating on the water
surface.

*sv. Sukra said: "Behold, I have passed through countless embodiments and
through countless experiences of pain and pleasure, wisdom and delusion. I
have been a cruel king, a greedy trader and a wandering ascetic.

भ्रान्तम् मन्दर.कुञ्जेषु फुल्ल*.*हेम.लतालिषु ।

bhrAntam mandarak.uJjeSu phulla.hema.latAliSu |

मेरोः कल्पतरु*.*छाया*.*पुष्प*.*सुन्दर.सानुषु ॥४।१४।४१॥

mero: kalpataru*.*chAyA*.*puSpasundarasAnuSu ||4|14|41||

.

bhrAntam *mandarak.uJ*jeSu

phulla.hema.latAliSu |

mero:

kalpataru*.*chAyA*.*puSpasundarasAnuSu *.*

*. *

*vlm.p.41 I wandered about mandara groves filled with flowering vines like
gold. I wandered under the shade of the kalpa trees of Mount Meru, and in
the flowery plains above and about it."

*I wandered in Coral.tree groves among vines that blossom gold*

*on Mount.meru*

*in the shade of the Tree.of.Ages on slopes glorious with flowers*

*.*



न त*द् अ*स्ति न य*द् भु*क्तम् न त*द् अ*स्ति न यत् कृतम् ।

na tad asti na yat bhuktam na tad asti na yat kRtam |

न त*द् अ*स्ति न य*द् दृ*ष्टम् इष्ट.अनिष्टासु वृत्तिषु ॥४।१४।४२॥

na tad asti na yat dRSTam iSTa.aniSTAsu vRttiSu ||4|14|42||

.

na tadasti *.** not that is *

na ya*t *bhuktam *.** not what's enjoyed *

na tadasti *.** not that is *

na ya*t *kRtam *.** not what's done *
na ta*da*sti *.** notthadis *

na ya*t *dRSTam *.** not what's seen *

iSTAniSTAsu vRttiSu *.** in wished & unwished matters. ...*

*vlm.42. There is naught of good or evil, which I have not tasted or felt
or done myself; nor is there anything, which I have not seen and feldand
known inmy past lives.

*sv.42*.*43 There is no pleasure that I have not enjoyed, no action I have

not performed, no unhappiness or happiness I have not endured. Now I wish
for nothing,



ज्ञातम् ज्ञातव्यम् अधुना दृष्टम् द्रष्टव्यम् अक्षतम् ।

jJAtam jJAtavyam adhunA dRSTam draSTavyam akSatam |

विश्रान्तो ऽथ चिरम् श्रान्तो गतो मे सकलो भ्रमः ॥४।१४।४३॥

vizrAnto'tha ciram zrAnta:_gata:_me sakala:_bhrama: ||4|14|43||

.

jJAtam jJAtavyam adhunA dRSTam draSTavyam akSatam vizrAnta: atha ciram

zrAnto gato me sakalo bhrama:

.

m.43 I have now known what is to be known. I have seen what is to be seen.
For a long time now, I am in repose after a long period of tiresome
activity. All my misconceptions and illusions have vanished.'

*vlm.43. I have now known the knowable (that is to be known), and seen the
imperishable one in whom I have my repose. I have now rested after my toils
were over, and have passed beyond the domain of error and darkness.

*sv.42*.*43 There is no pleasure that I have not enjoyed, no action I have

not performed, no unhappiness or happiness I have not endured. Now I wish
for nothing, nor do I wish to avoid anything: let nature take its course.



उत्तिष्ठ तात गच्छामः पश्यामो मन्दर.स्थिताम् ।

uttiSTha tAta gacchAma: pazyAma:_mandara.sthitAm |

ताम् तनुम् ताव*द् आ*शुष्काम् शुष्काम् वन.लताम् इव ॥४।१४।४४॥

tAm tanum tAvat AzuSk*Am *zuSkAm vanalatAm iva ||4|14|44||

.

uttiSTha *.** get up *

tAta *.** Dad *

gacchAma: *.** let's go *

pazyAma: mandarasthitAm tAm *.** let's see it on Churnstick Mountain *

tanum tAva*t *A_zuSkAm *.** how dry that body is *

zuSkAm vanalatAm iva *.** like a shrieling foresdvine. *

*m.44 'O my dear father, please get up. We shall see my emaciated body on
the 'Mandara' mountain.

*vlm.44. Now rise, O father! and let us go to see that body, lying on the
Mandara mount, and which is now dried as a withered plant.

*sv.44*.*45*.*46 Come, father, let us go to where the previous body stands,

dried up."



न समीहितम् अस्ति_इह न_अ.समीहितम् अस्ति मे ।

na samIhitam astIha nA*.*samIhitam asti me |

नियते रचनम् द्रष्टुम् केवलम् विहराम्य् अहम् ॥४।१४।४५॥

niyate racanam draSTum kevalam viharAmi_aham ||4|14|45||

.

na samIhitam asti iha *.** here nothing wished *

na a.samIhitam asti me *.** nor unwished is for me *

niyate racanam draSTum *.*

kevalam viharAmi aham *.** in the everywhere I live. *

*m.45 There is no desire left inme. There is nothing that I do not desire.
I perceive the law and act in conformity and consort with it.'

*vlm.45. I have no desire to remain in this place, nor go anywhere of my
own will; it is only to see the works of fate, that we wander all about.

*sv.44*.*45*.*46 Come, father, let us go to where the previous body stands,
dried up."

##Ih *.* #Ihita *.* #*samIhita. . *longed or *wished for.* • *.**n..* great
*effort* to obtain any wish.



य*द् अ*ति.सुभगम् आर्य*.*सेवितम् तत्

yadati.subhagam Aryasevitam tat
स्थिरम् अनुयामि य*त्_ए*क.भाव*.*बुद्ध्या ।

sthiram anuyAmi yat eka.bhAvabuddhyA |
त*द् अ*लम् अभिमता म*तिः_म*म_अस्तु

tat alam abhimatA mati: mama_astu
प्रकृतम् इमम् व्यवहारम् आचरामि ॥४।१४।४६॥

prakRtam imam vyavahAram AcarAmi ||4|14|46||

.

yad ati.subhagam

*what is super.fortunate *

Aryasevitam

*followed by the Aryas*

that
sthiram anuyAmi

yad

ekabhAvabuddhyA

*with Intellect becoming One *
tad alam abhimatA *.*

matir mama astu *.** ledit be my thinking *
prakRtam imam vyavahAram

AcarAmi *.** I practice. *

*vlm.46. I will follow you, with my fir*m *belief in the one adored Deity

of the learned. Let that be the desirable object of my mind, and I will act
exactly in conformity with my belief.

*m.46 'I follow consistently and with concentrated attention, that which is
auspicious and followed by respected people. And so, I shall act now
according to what is acceptable to me and you'.

*sv.44*.*45*.*46 Come, father, let us go to where the previous body stands,
dried up."



*.*

*o*ॐ*m*

.

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha

<https://groups.google.com/forum/#!forum/yoga-vasishtha>

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh*.*Ia?dl=0

<https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>



चित् संवित्त्या.उच्यते जीव:

cit samvittyA_ucyate jIva:

संकल्पात्स मनो भवेत् ।

samkalpAt sa: man*a: *bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahamkAra:

माया*.*इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21



next Canto:

FM4015 DRY BODY 1.NV15*.*16 .z49

https://www.dropbox.com/s/z88jdru7etkowsb/fm4015%201.nv15*.*
16%20DRY%20BODY%20.z49.docx?dl=0
<https://www.dropbox.com/s/z88jdru7etkowsb/fm4015%201.nv15-16%20DRY%20BODY%20.z49.docx?dl=0>

FM.4.1*.*FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1*.*FM.4.29.docx?dl=0

<https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0>



+++




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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha


The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Mon, Nov 16, 2020 at 8:23 AM Jiva Das <das....@gmail.com> wrote:

>
>
> FM4015 DRY BODY 1.NV15-16 .z49
>
>
> https://www.dropbox.com/s/z88jdru7etkowsb/fm4015%201.nv15-16%20DRY%20BODY%20.z49.docx?dl=0
>
> FM.4.1-FM.4.29
>
> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>
> FM4015 DRY BODY 1.NV15-16
>
> सर्ग ४.१५
>
> sarga 4.15
>
> वसिष्ठ उवाच ।
>
> vasiSTha uvAca |
>
> सर्ग ४.१५
>
> वसिष्ठ उवाच ।
>
> vasiSTha* uvAca |
>

> विचारय*न्तस् त*त्त्व.ज्ञा इति ते जागतीः गतीः ।

>
> vicArayanta: tattva.jJA* iti te jAgatI: gatI: |
>
> समङ्गायाः तटात् तस्मात् प्रचेलुः चञ्चल.अंशवः ॥४।१५।१॥
>
> samaGgAyA: taTAt tasmAt pracelu: caJcala.aMzava: ||4|15|1||
>

> क्रमा*त्**_**आ*काशम् आक्रम्य निर्गत्य_अम्बुद-कोटरैः ।

>
> kramAt AkAzam Akramya nirgatya_ambuda-koTarai: |
>
> सम्प्रापुः सिद्ध-मार्गेण क्षणात् मन्दर.कन्दरम् ॥४।१५।२॥
>
> samprApu: siddha-mArgeNa kSaNAt mandara-kandaram ||4|15|2||
>
> अधित्य-कायाम् तस्य_अद्रेः आर्द्र-पर्ण.अवगुण्ठिताम् ।
>
> adhitya-kAyAm tasya_adre: Ardra-parNa.avaguNThitAm |
>
> ददर्श भार्गवः शुष्काम् पूर्व-जन्म.उद्भवाम् तनुम् ॥४।१५।३॥
>
> dadarza bhArgava: zuSkAm pUrva-janma.udbhavAm tanum ||4|15|3||
>
> उवाच च_इदम् हे तात तन्वी तनुः इयम् हि सा । 4a
>
> uvAca ca_idam he tAta tanvI tanu: iyam hi sA | 4a
>
> या त्वया सुख.सम्भोगैः पुरा सम्.अभिलालिता ॥४।१५।४॥
>
> शुक्र उवाच ।
>
> zukra uvAca |
>
> yA tvayA sukha-sambhogai: purA sam.abhilAlitA ||4|15|4||
>
> इयम् सा मत्.तनुः यस्याः कर्पुर.अगुरु-चन्दनैः ।
>
> iyam sA mat.tanu: yasyA: karpura.aguru-candanai: |
>
> अङ्गम् अङ्गी.कृत.स्नेहा धात्री चिरम् अलेपयत् ॥४।१५।५॥
>
> aGgam aGgI.kRta-snehA dhAtrI ciram alepayat ||4|15|5||
>
> इयम् सा मत्.तनुः यस्या मन्दार.कुसुम.उत्करैः ।
>
> iyam sA mat.tanu: yasyA mandAra-kusuma.utkarai: |
>
> रचिता शीतला शय्या मेरु.उपवन.भूमिषु ॥४।१५।६॥
>
> racitA zItalA zayyA meru.upavana-bhUmiSu ||4|15|6||
>

> इयम् सा मत्.त*नुः**_**म*त्त-देव.स्त्री.गण-लालिता ।

>
> iyam sA mat.tanu: matta-deva-strI.gaNa-lAlitA |
>
> सरीसृप.मुख.क्षुण्णा पश्य शेते धरातले ॥४।१५।७॥
>
> sarIsRpa-mukha-kSuNNA pazya zete dharAtale ||4|15|7||
>
> चन्दन.उद्यान.खण्डेषु मम तन्वा यया_अनया ।
>
> candana.udyAna-khaNDeSu mama tanvA yayA_anayA |
>
> चिरम् विलसितम् सा_इयम् शुष्क.कङ्काल.ताम् गता ॥४।१५।८॥
>
> ciram vilasitam sA_iyam zuSka-kaGkAla.tAm gatA ||4|15|8||
>

> सुर.अङ्गन.अङ्ग.संसर्गा*त्**_**उ*त्तुङ्ग.अनङ्ग-भङ्गया ।

>
> sura.aGgana.aGga-saMsargAt uttuGga.anaGga-bhaGgayA |
>
> चेतः वृत्त्या रहितया तन्वा_अद्य मम शुष्यते ॥४।१५।९॥
>
> ceta: vRttyA rahitayA tanvA_adya mama zuSyate ||4|15|9||
>
> तेषु तेषु विलासेषु तासु तासु दशासु च ।
>
> teSu teSu vilAseSu tAsu tAsu dazAsu ca |
>

> तथा त*त्**_**भा*वनाबन्धः कथम् स्वस्थः_असि, देहक ॥४।१५।१०॥

> तनुः_दैवत.भङ्गे*भ्यः**_**न* बिभेति मनाक्.अपि ॥४।१५।१९॥

>
> tanu:_daivata-bhaGgebhya: na bibheti manAk.api ||4|15|19||

> संशान्ते चित्त*.**वे*ताले याम् आनन्द.कलाम् तनुः ।

>
> saMzAnte citta-vetAle yAm Ananda-kalAm tanu: |
> याति ताम् अपि राज्येन जागतेन न गच्छति ॥४।१५।२०॥
>
> yAti tAm api rAjyena jAgatena na gacchati ||4|15|20||
>
> पश्य विश्रान्त.संदेहम् विगत.अशेष.कौतुकम् ।
>
> pazya vizrAnta-saMdeham vigata.azeSa-kautukam |
>
> निरस्त.कलनाजालम् सुखम् शेते कथम् वने ॥४।१५।२१॥
>
> nirasta-kalanAjAlam sukham zete katham vane ||4|15|21||
>
> चित्त.मर्कट.संरम्भ.संक्षुब्धः काय-पादपः ।
>
> citta-markaTa-saMrambha-saMkSubdha: kAya-pAdapa: |
>
> तथा वेगेन चलति यथा_आमूलान् निकृन्तति ॥४।१५।२२॥
>
> tathA vegena calati yathA_AmUlAn nikRntati ||4|15|22||
>
> चित्त.अनर्थ.विमुक्तः_अद्रौ गज.अभ्र.हरि.विग्रहम् ।
>
> citta.anartha-vimukta:_adrau gaja.abhra-hari-vigraham |
>
> न_अद्य पश्यति मे देहः परानन्द इव स्थितः ॥४।१५।२३॥
>
> na_adya pazyati me deha: parAnanda* iva sthita: ||4|15|23||
>

> सर्व.आशा.ज्वर.संमोह.मिहिका.शरत्*.**आ*गमम् ।

>
> sarva.AzA-jvara-saMmoha-mihikA-zarat-Agamam |
>
> अ.चित्तत्वम् विना न_अन्यत् श्रेयः पश्यामि जन्तुषु ॥४।१५।२४॥
>
> a-cittatvam vinA na_anyat zreya: pazyAmi jantuSu ||4|15|24||
>
> त एव सुख.सम्भोग-सीमान्तम् सम्.उपागताः ।
>
> ta* eva sukha-sambhoga-sImAntam sam.upAgatA: |
>

> महा.धियाः शान्त.धि*यः**_**ये* याता विमनस्कताम् ॥४।१५।२५॥

>
> mahA.dhiyA: zAnta.dhiya: ye yAtA vimanaskatAm ||4|15|25||
>
> सर्व.दुःख.दशामुक्ताम् संस्थिताम् विगत.ज्वराम् ।
>
> sarva.du:kha-dazAmuktAm saMsthitAm vigata-jvarAm |
>
> दिष्ट्या पश्यामि_अ.मननाम् वने तनुम् इमाम् अहम् ॥४।१५।२६॥
>
> diSTyA pazyAmi_a-mananAm vane tanum imAm aham ||4|15|26||
>
> राम उवाच ।
>
> rAma uvAca |
>
> भगवन् सर्व.धर्म.ज्ञ भार्गवेण तदा किल ।
>
> bhagavan sarva.dharma.jJa bhArgaveNa tadA kila |
>
> सु.बहून्य् उपभुक्तानि शरीराणि पुनःपुनः ॥४।१५।२७॥
>
> su.bahUny upabhuktAni zarIrANi puna:puna: ||4|15|27||
>
> भृगुणा_उत्पादिते काये तत् तस्मिन् तस्य किम् पुनः ।
>
> bhRguNA_utpAdite kAye tat tasmin tasya kim puna: |
>

> महान् अतिश*यो जा*तः परिदेवनम् एव वा ॥४।१५।२८॥

>
> mahAn atizaya: jAta: paridevanam eva vA ||4|15|28||
> शुक्रस्य कलना राम या_असौ जीव.दशाम् गता ।
>
> zukrasya kalanA rAma yA_asau jIva-dazAm gatA |
>

> कर्म*.**आ*त्मका समुत्पन्ना भृ*गोर् भा*र्गव.रूपिणी ॥४।१५।२९॥

>
> karma-AtmakA samutpannA bhRgo: bhArgava-rUpiNI ||4|15|29||
>
> सा हि_इदम्.प्रथमत्वेन समुपेत्य परात् पदात् ।
>
> sA hi_idam.prathamatvena samupetya parAt padAt |
>
> भूत.आकाश-पदम् प्राप्य वात.व्यावलिता सती ॥४।१५।३०॥
>
> bhUta.AkAza-padam prApya vAta-vyAvalitA satI ||4|15|30||
>
> प्राण.अपान.प्रवाहेन प्रविश्य हृदयम् भृगोः ।
>
> prANa.apAna-pravAhena pravizya hRdayam bhRgo: |
>
> क्रमेण वीर्यताम् एत्य सम्पन्न.औशनसी तनुः ॥४।१५।३१॥
>
> krameNa vIryatAm etya sampanna.auzanasI tanu: ||4|15|31||
>

> विहित.ब्राह्म.संस्कारा ततः सा पि*तुः**_**अ*ग्रगा ।

>
> vihita-brAhma-saMskArA tata: sA pitu: agragA |
>
> कालेन महता प्राप्ता शुष्क.कङ्काल.रूपताम् ॥४।१५।३२॥
>
> kAlena mahatA prAptA zuSka-kaGkAla-rUpatAm ||4|15|32||
>
> इदम् प्रथमम् आयाता यदा_असौ ब्रह्मणः_ तनुः ।
>
> idam prathamam AyAtA yadA_asau brahmaNa:_ tanu: |
>
> अतः ताम् प्रति शुक्रेण तदा तत्.परिदेवितम् ॥४।१५।३३॥
>
> ata: tAm prati zukreNa tadA tat-paridevitam ||4|15|33||
>
> वीतरागः_अपि_अन्.इच्छः_अपि समङ्गा.विप्र.रूपवान् ।
>
> vItarAga:_api_an.iccha:_api samaGgA.vipra-rUpavAn |
>
> स शुशोच तनुम् शुक्रः स्वभावः हि_एष* देह.जः ॥४।१५।३४॥
>
> sa* zuzoca tanum zukra: svabhAva: hi_eSa* deha.ja: ||4|15|34||
>
> ज्ञस्य_अज्ञस्य च देहस्य यावत् देहम् अयम् क्रमः ।
>
> jJasya_ajJasya ca dehasya yAvat deham ayam krama: |
> लोकवत् व्यवहारो ऽयम् सक्त्या_असक्त्या_अथवा सदा ॥४।१५।३५॥
>
> lokavat vyavahAra:_ayam saktyA_asaktyA_athavA sadA ||4|15|35||
>

> ये परिज्ञात.गत*यः**_**ये* च_अज्ञाः पशु-धर्मिणः ।

>
> ye parijJAta-gataya: ye ca_ajJA: pazu-dharmiNa: |
>
> लोक.संव्यवहारेषु ते स्थिता लोक-जालवत् ॥४।१५।३६॥
>
> loka-saMvyavahAreSu te sthitA* loka-jAlavat ||4|15|36||
>

> व्यवहारे यथैव_अ*ज्ञः**_**त*थैव_अखिल.पण्डितः ।

>
> vyavahAre yathaiva_ajJa: tathaiva_akhila-paNDita: |
>
> वासनामात्र-भेदः_अत्र कारणम् बन्ध.मोक्ष.दम् ॥४।१५।३७॥
>
> vAsanAmAtra-bheda:_atra kAraNam bandha.mokSa-dam ||4|15|37||
>

> याव*त्.श*रीरम् तावत् हि दुःखे दुःखम् सुखे सुखम् ।

>
> yAvat zarIram tAvat hi du:khe du:kham sukhe sukham |
>

> अ.संसक्त*.**धि*यः धी*रा* दर्शयन्ति_अ.प्रबुद्धवत् ॥४।१५।३८॥

>
> a-saMsakta-dhiya: dhIrA* darzayanti_a-prabuddhavat ||4|15|38||
>
> सुखेषु सुखिता नित्यम् दुःखिता दुःख.वृत्तिषु ।
>
> sukheSu sukhitA* nityam du:khitA* du:kha-vRttiSu |
>
> महात्मानः हि दृश्यन्ते दृश्य एव_अ.प्रबुद्धवत् ॥४।१५।३९॥
>
> mahAtmAna: hi dRzyante dRzya* eva_a-prabuddhavat ||4|15|39||
>
> सूर्यस्य प्रतिबिम्बानि क्षुभ्यन्ति न पुनः स्थिरम् ।
>
> sUryasya pratibimbAni kSubhyanti na puna: sthiram |
>
> चलाचलतया तत्.ज्ञः लोक-वृत्तिषु तिष्ठति ॥४।१५।४०॥
>
> calAcalatayA tat.jJa: loka-vRttiSu tiSThati ||4|15|40||
>
> अवस्थित इव स्वस्थः प्रतिबिम्बेषु भास्करः ।
>
> avasthita* iva svastha: pratibimbeSu bhAskara: |
>
> संत्यक्त.लोक.कर्म_अपि बुद्ध एव_अ.प्रबुद्ध-धीः ॥४।१५।४१॥
>
> saMtyakta-loka-karma_api buddha* eva_a.prabuddha-dhI: ||4|15|41||
>
> मुक्त.बुद्धि.इन्द्रियः मुक्तः बद्ध.कर्म.इन्द्रियः_अपि हि ।
>
> mukta-buddhi.indriya: mukta: baddha-karma.indriya:_api hi |
>
> बद्ध.बुद्धि.इन्द्रियः बद्धः_मुक्त.कर्म.इन्द्रियः_अपि हि ॥४।१५।४२॥
>
> baddha-buddhi.indriya: baddha: mukta-karma.indriya:_api hi ||4|15|42||
>

> सुख.दुःख.दृ*शः**_**लो*के बन्ध*.**मो*क्ष*.**दृ**शः**_**त*था ।

>
> sukha-du:kha-dRza: loke bandha-mokSa-dRza: tathA |
>

> हे*तुः**_**बु*द्धि.इन्द्रियाणि_एव तेजांसि_इव प्रकाशने ॥४।१५।४३॥

>
> hetu: buddhi.indriyANi_eva tejAMsi_iva prakAzane ||4|15|43||
>

> बहिर्.लोक.उचित*.**आ*चा*रः**_**तु*_अन्तर्.आचार.वर्जितः ।

>
> bahir-loka.ucita-AcAra: tu_antar.AcAra-varjita: |
>
> समः हि_अतीव तिष्ठ त्वम् संशान्त.सकल.एषणः ॥४।१५।४४॥
>
> sama: hi_atIva tiSTha tvam saMzAnta-sakala.eSaNa: ||4|15|44||
>
> सर्व.एषणा.विमुक्तेन स्व.आत्मना_आत्मनि तिष्ठता ।
>
> sarva.eSaNA-vimuktena sva.AtmanA_Atmani tiSThatA |
>
> कुरु कर्माणि कार्याणि नूनम् देहस्य संस्थितिः ॥४।१५।४५॥
>
> kuru karmANi kAryANi nUnam dehasya saMsthiti: ||4|15|45||
>

> आ*धि.*व्याधि.महावर्त.गर्त.संसार.वर्त्मनि ।

>
> Adhi-vyAdhi-mahAvarta-garta-saMsAra-vartmani |
>
> ममता_उग्रा_अन्धकूपे_अस्मिन् मा पताताप.दायिनि ॥४।१५।४६॥
>
> mamatA_ugrA_andhakUpe_asmin mA patAtApa-dAyini ||4|15|46||
>
> न त्वम् भावेषु नो भावाः त्वयि तामर.सेक्षण ।
>
> na tvam bhAveSu no* bhAvA: tvayi tAmara-sekSaNa |
>
> शुद्ध.बुद्ध-स्वभावः त्वम् आत्मा_अन्तःसुस्थिरः भव ॥४।१५।४७॥
>
> zuddha-buddha-svabhAva: tvam AtmA_anta:susthira: bhava ||4|15|47||
>
> त्वम् ब्रह्म हि_अमलम् शुद्धम् त्वम् सर्व.आत्मा च सर्व.कृत् ।
>
> tvam brahma hi_amalam zuddham tvam sarva.AtmA ca sarva.kRt |
> सर्वम् शान्तम् अजम् विश्वम् भावयन् वै सुखी.भव ॥४।१५।४८॥
>
> sarvam zAntam ajam vizvam bhAvayan vai sukhI.bhava ||4|15|48||
>
> व्यपगत.ममता.महा.अन्धकारः
>
> vyapagata-mamatA-mahA.andhakAra:
> पदम् अमलम् विगत.एषणम् समेत्य ।
>
> padam amalam vigata.eSaNam sametya |
> प्रभवसि यदि चेतसो महात्मन्
>
> prabhavasi yadi cetasa:_mahAtman

> त*त्**_**अ*ति.धिये महते सते नमस्ते ॥४।१५।४९॥

>
> tat ati.dhiye mahate sate namaste ||4|15|49||
>
> ॥
>
>
>
>
>

> *o*ॐ*m*
>
>
>
>
>
> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>
>
>
> *[image: image not displayed]*
>
>
>
>
>
> *TALE OF THE BRILLIANT BHÂRGAVA*
>
>
>
> FM.4.15
>
>
>
> *DRY BODY*
>
>
>
> *VASISHTHA said—*
>
>
>
> विचारय*न्तस् त*त्त्व.ज्ञा इति ते जागतीः गतीः ।

>
> vicArayanta: tattva.jJA* iti te jAgatI: gatI: |
>
> समङ्गायाः तटात् तस्मात् प्रचेलुः चञ्चल.अंशवः ॥४।१५।१॥
>
> samaGgAyA: taTAt tasmAt pracelu: caJcala.aMzava: ||4|15|1||
>
> .
>
> vicArayanta:_ tattva.jJA - exploring Thatness.Knowers
>
> iti te jAgatI: gatI: - so on their worldly way
> samaGgAyA: taTAt - from the samanga.Coast
>
> tasmAt thence
>
> pracelu:_caJcala_aMzava:
>
> .
>
> *m.4.15.1 Sri Vasista O Rāma the three knowers of truth (Bhrigu, Kāla,
> Sukra) left the Samanga coast with the help of spirituous liquids shaking
> (within them). On the way they were discussing the ways of the visible
> world.
>
> *vlm.p.1. vasiShTha said:—Thus contemplating on the course of nature,
> these lovers of learning (Brighu, zukra and Yama) moved with their
> spiritual bodies from the bank of the Samanga.
>
> *vlm.1 Vasishtha said:—Thus contemplating on the course of nature, these
> philomaths moved with their spiritual bodies, from the bank of Samangá
> (towards the Mandara mountain).
>
> #jAgatI
>
> *AB. iti prAg.ukta-prakArA: jAgatI: sAMsArakIr gatIr vicArayanta: ...
> ||4|15|
>
>
>

> क्रमा*त्**_**आ*काशम् आक्रम्य निर्गत्य_अम्बुद-कोटरैः ।

>
> kramAt AkAzam Akramya nirgatya_ambuda-koTarai: |
>
> सम्प्रापुः सिद्ध-मार्गेण क्षणात् मन्दर.कन्दरम् ॥४।१५।२॥
>
> samprApu: siddha-mArgeNa kSaNAt mandara-kandaram ||4|15|2||
>
> .
>
> gradually
>
> they pass thru the sky
>
> &
>
> now come.out.of a thundercloud
>
> they follow siddha.Road and quickly reach
>
> Churnstick Cavern
>
> .
>
> *vlm.p.2 They ascended into the sky and passed through the small openings
> in the clouds to the region of the spiritual masters, from where they
> descended to the lower world and arrived at the valley of Mandara.
>
>
>
> अधित्य-कायाम् तस्य_अद्रेः आर्द्र-पर्ण.अवगुण्ठिताम् ।
>
> adhitya-kAyAm tasya_adre: Ardra-parNa.avaguNThitAm |
>
> ददर्श भार्गवः शुष्काम् पूर्व-जन्म.उद्भवाम् तनुम् ॥४।१५।३॥
>
> dadarza bhArgava: zuSkAm pUrva-janma.udbhavAm tanum ||4|15|3||
>
> उवाच च_इदम् हे तात तन्वी तनुः इयम् हि सा । 4a
>
> uvAca ca_idam he tAta tanvI tanu: iyam hi sA | 4a
>
> .
>

> *there*
>
> *on the table-land atop that mountain*
>
> *the bhArgava saw half-hidden in leaves the shriveled body of his former
> birth*
>
> *& *
>
> *he said this*
>
> *: *

>
> adhitya-kAya
>
> Ardra-parNa.avaguNThita
>
> dadarza
>
> bhArgava
>
> zuSka
>
> pUrva-janma.udbhava
>
> tanu
>
> uvAca
>
> tAta
>

> *. *

>
> *vlm.p.3 There, on a cliff of that mountain, zukra saw the dried body of
> his former birth lying covered under dark and dewy leaves of trees.
>
>
>
> zuk
>
> या त्वया सुख.सम्भोगैः पुरा सम्.अभिलालिता ॥४।१५।४॥
>
> zukra uvAca |
>
> yA tvayA sukha-sambhogai: purA sam.abhilAlitA ||4|15|4||
>
> .
>
> yA tvayA sukha-sambhogai:
>

> purA sam.abhilAlitA *- *
>
> *. *

>
> man, this is a skinny Body, this Body that shared all your pleasures
>
> *vlm.p.4 He said, "Here is that shriveled body, O father, which you had
> nourished with many a dainty food.
>
>
>
> इयम् सा मत्.तनुः यस्याः कर्पुर.अगुरु-चन्दनैः ।
>
> iyam sA mat.tanu: yasyA: karpura.aguru-candanai: |
>
> अङ्गम् अङ्गी.कृत.स्नेहा धात्री चिरम् अलेपयत् ॥४।१५।५॥
>
> aGgam aGgI.kRta-snehA dhAtrI ciram alepayat ||4|15|5||
>
> .
>

> *this is the Body*
>
> *whose limbs my nurse would spread*
>
> *with oils of camphor & aloe & sandalwood*
>
> *.*

>
> iyam
>
> sA mat.tanu:
>
> yasyA:
>
> karpura.aguru-candanai: |
>
> aGgam aGgI.kRta-snehA
>

> dhAtrI ciram alepayat *- *
>
> *. *

>
> karpura.aguru-candana
>
> aGga
>
> aGgI.kR
>
> sneha
>
> dhAtR
>
> ciram
>
> alepayat
>
> *vlm.p.5 There is that body of mine that my wet-nurse had so fondly
> anointed with camphor, aromatic agalwood, and sandal paste.
>
> *vlm. ... by my wet-nurse before. *m. ... by my foster mother.
>
>
>
> इयम् सा मत्.तनुः यस्या मन्दार.कुसुम.उत्करैः ।
>
> iyam sA mat.tanu: yasyA mandAra-kusuma.utkarai: |
>
> रचिता शीतला शय्या मेरु.उपवन.भूमिषु ॥४।१५।६॥
>
> racitA zItalA zayyA meru.upavana-bhUmiSu ||4|15|6||
>
> .
>
> iyam sA mat.tanu: yasyA* mandAra-kusuma.utkarai: | racitA zItalA zayyA
> meru.upavana-bhUmiSu
>
> .
>
> this is my Body
>
> for which they made
>
> from the blossoming branches of a Churnstick Tree
>
> a cool lover's.bed in a grove on Mount.meru
>
>
>

> इयम् सा मत्.त*नुः**_**म*त्त-देव.स्त्री.गण-लालिता ।

>
> iyam sA mat.tanu: matta-deva-strI.gaNa-lAlitA |
>
> सरीसृप.मुख.क्षुण्णा पश्य शेते धरातले ॥४।१५।७॥
>
> sarIsRpa-mukha-kSuNNA pazya zete dharAtale ||4|15|7||
>
> .
>
> iyam sA mat-tanur this she's a my.body
>
> mat-tad.eva-strI.gaNa=lAlitA - my
>
> that.ever-female.gender=playmate
>
> sarIsRpa-mukha-kSuNNA
>

> pazya zete dharAtale *- behold on its earthen bed *

> सुर.अङ्गन.अङ्ग.संसर्गा*त्**_**उ*त्तुङ्ग.अनङ्ग-भङ्गया ।

>
> sura.aGgana.aGga-saMsargAt uttuGga.anaGga-bhaGgayA |
>
> चेतः वृत्त्या रहितया तन्वा_अद्य मम शुष्यते ॥४।१५।९॥
>
> ceta: vRttyA rahitayA tanvA_adya mama zuSyate ||4|15|9||
>
> .
>
> sura_aGgana_aGga-saMsargAt uttuGga_anaGga-bhaGgayA
>

> cetas-vRttyA rahitayA – *without conscious awareness *
>
> tanvA adya mama zuSyate – *into thinness she withers*
>
> *. *

>
> .??.9. The body the engaged in coital postures with many celestial maidens
> is now lying without any consciousness. It is decaying.
> *m.4.15.8-11. 'My body which entertained itself in pleasures in the
> sandalwood gardens is now a mere corpse. It is decaying.
>
> *vlm.9. This is that body of mine, now lying impassive of the feelings of
> delight in the company of heavenly nymphs, and withering away unconscious
> of the actions and passions of its mind.
>
> *AS: My body, devoid of the tendencies by intoxication due to embraces of
> the Heavenly ladies, now dries up.
>
> *AS: anaGga-bhaGgA is the intoxicating substance called lust! • The word
> tanvAdya is a little problematic. It should have been tanu+ adya, however,
> as printed, it is tanvA+adya and I don't see a good meaning from tanvA -
> which is in instr. case.
> I would suggest this as an unnoticed typo even in old editions.
>
> *jd: or refers back to tanvA in .008 above.
>
> *moT. uttuGgA ... zuSyate bhAve lakAra: ||4|15| *moT_4,15.8 ||4|15|
> surAGganAGga-saMsaGgAd uttuGgAnaGgaraGgayA / cetovRttyA rahitayA tanveha
> ...
>
>
>
> तेषु तेषु विलासेषु तासु तासु दशासु च ।
>
> teSu teSu vilAseSu tAsu tAsu dazAsu ca |
>

> तथा त*त्**_**भा*वनाबन्धः कथम् स्वस्थः_असि, देहक ॥४।१५।१०॥

>
> tathA tat bhAvanAbandha: katham svastha:_asi, dehaka ||4|15|10||
>
> .
>
> in this romance or that,
>
> in that condition or in this,
>
> when you are so preoccupied,
>
> Body,
>
> what is your self-state?
>
> teSu teSu vilAseSu –
>

> *in this romance or that *
>
> tAsu tAsu dazAsu ca –
>
> *in that condition or in this *
>
> tathA tad bhAvanA-bandha: –
>
> *bound thus by bhAvanA.Feeling *
>
> katham svastha: asi dehaka –
>
> *what self-state are you now, o embodiment? *

> dehena_aham.vilAseSu yena_eva *- w the very body in its "I"-play *
>
> mudit*a:_a*bhavam *- in the pleasures of the body whereby I have been
> pleasured *
>
> kaGkalatAm upagatAt - *thru having got to the state of a skeleton *
>
> *by that I was frightened. *
>
> tasmA*t *eva bibhemi aham

>
> *moT. ... kaGkalatAm upagatAt tasmAd eva dehAt | aham bibhemi ||
> *moT_4,15.11 ||
> *m.4.15.12 'I am scared of that body with which I derived pleasure when it
> became a corpse.'
>
> *vlm.12. I take fright to look upon this body, in which I had taken so
> much pleasure before, and which is now reduced to a skeleton.
>
>
>
> तारा.जाल.समाकारः यत्र हारो ऽभवत् पुरा ।
>
> tArA.jAla-samAkAra: yatra hAra:_abhavat purA |
>
> मम_उरसि निलीयन्ते तत्र पश्य पिपीलिकाः ॥४।१५।१३॥
>
> mama_urasi nilIyante tatra pazya pipIlikA: ||4|15|13||
>
> .
>

> *there*
>
> *on my breast*
>
> *there used to hang a chain of sapphires*
>
> *bright as stars*
>
> *in days gone by*
>
> *:*
>
> *see there today a creeping necklace of red ants*

>
> .
>
> *m.4.15.13-15 'Ants are seen at places (on the body) where pearl garlands
> were rolling earlier. See this body. With its liquid gold colour, it made
> even heavenly ladies lustfully and avariciously drawn to it. Now, this body
> of mine, is lying like a corpse. Even wild beasts are afraid of looking at
> this decayed, crooked face.'
>
> *vlm.13. I see the ants now creeping over that breast of mine, which was
> formerly adorned with necklaces studded with starry gems.
>

> *jd.13 - tArA-jAla-samAkAra: - star-chain-similar yatra hAr*a:_a*bhavat

> purA - where rubies were of.old mama_urasi nilIyante - on my breast they
> lie tatra - there see red ants - pazya pipIlikA:
>
>
>
> द्रवत् काञ्चन.कान्तेन लोभम् नीता वर_अङ्गनाः ।
>
> dravat kAJcana-kAntena lobham nItA* vara_aGganA: |
>
> येन मत्_वपुषा तेन पश्य कङ्कालता_उह्यते ॥४।१५।१४॥
>
> yena mat_vapuSA tena pazya kaGkAlatA_u:yate ||4|15|14||
>
> .
>
> dravat kAJcana-kAntena –
>

> *glimmering/flowing with the beauty of gold *
>
> lobham nItA: vara_aGganA: -
>
> *it filled the pretty girls with lust *
>
> yena mad vapuSA tena –
>
> *by which my figure thus *
>
> pazya kaGkAlatA u:yate –
>
> *see the corpseness enduring. *

> mat-kaGkAla – *my skeleton with its *ku-vaktr-eNa – *foul face *vitrAsyante
> – *they tremble *vane – *in the forest *mRgA: – *the deer*
>
> *. *

>
> Even wild beasts are afraid of looking at this decayed, crooked face.'
>
> *m.13-15. 'Ants are seen at places (on the body) where pearl garlands were
> rolling earlier. See this body. With its liquid gold colour, it made even
> heavenly ladies lustfully and avariciously drawn to it. Now, this body of
> mine, is lying like a corpse. Even wild beasts are afraid of looking at
> this decayed, crooked face.'
>
> *vlm.15. Behold the stags of the forest flying with fear, at the sight of
> the wide open jaws, and withered skin of my carcass; which with it's horrid
> mouth, frightens the timid fawns in the woods.
>
> *moT. ku-vaktreNa vikRtena mukhena ¶ vitrAsyante vikAra-yuktatvena
> trAsa-yuktA: kriyante ||4|15| *moT_4,15.14 ||4|15|
>
> #vitras vitras P. vitrasati, vitrasyati, to tremble, be frightened mbh.
> kAv. &c.: Caus. vitrAsayati, to cause to tremble, terrify mn. mbh. &c.
>
> #kaGkAla m/n. a skeleton mbh. kathAs. &c.; m. a particular mode in music.
>
>
>
> पश्यामि संशुष्कतया शव.उदर.दरी मम ।
>
> pazyAmi saMzuSkatayA zava.udara-darI mama |
>
> प्रकाश.अर्क.अंशु-जालेन विवेकेन_इव शोभते ॥४।१५।१६॥
>
> prakAza.arka.aMzu-jAlena vivekena_iva zobhate ||4|15|16||
>
> .
>
> I see a hole in the belly of the corpse, and the radiance
>
> of sunlight fills it full at last. -- This is Viveka Discernment!
>
> pazyAmi –
>

> *I see *
>
> saMzuSkatayA mama –
>
> *w/ my wizened *
>
> zava- udara-darI –
>
> *my corpse-belly-hole *
>
> prakAza_arka_aMzu-jAlena –
>
> *radiant-sun-beam-net *
>
> zobhate –
>
> *shines *
>
> iva vivekena –
>
> *as if by viveka.Discernment. *

> nirvikalpa.samAdhi_eva tat eta*t *zuSyate girau ||4|15|18||

> आसीत् संशान्त.संवित्तिः समा*धि.*परिणामवान् ॥४।१५। AsIt

> samzAnta-sam.vitti: samAdhi-pariNAmavAn ||4|15| y7016.001. Consider here
> *Adhi as affection and *vyAdhi as infection.
>
> *moT.18. ...gandhalobhavimuktayA / ...samAdhyeva mama tanvoSyate girau //
> mo. 4,15.17 // mama tanvA kathambhUtayA | nirvikalpe vikalpa-niSkrAnte
> cinmAtre | samAdhi: yasyA: | sA | tAdRzyA ||4|15| *moT_4,15.17 ||4|15|
>
>
> मुक्ता चित्त.पिशाचेन नूनम् सुखम् इव_आस्थिता ।
>
> muktA citta-pizAcena nUnam sukham iva_AsthitA |
>

> तनुः_दैवत.भङ्गे*भ्यः**_**न* बिभेति मनाक्.अपि ॥४।१५।१९॥

>
> tanu:_daivata-bhaGgebhya: na bibheti manAk.api ||4|15|19||
> .
>
> muktA citta-pizAcena nUnam sukham iva_AsthitA | tanu:_daivata-bhaGgebhya: na
> bibheti manAk.api
>

> *. *

>
> free of the Affection Zombie
>
> now it seems to be settled in a good kha.space
>
> :
>
> Body
>
> has no fear of Divine frustrations, not even a bit
>
> .
>
> muktA-citta-pizAcena nUnam sukham ivAsthitA |
>
> tanu:_ daivata-bhaGgebhyo na bibheti manAg.api |
>
> *vlm.p.19 It is freed from the demon of the mind and is resting in its joy
> without any apprehension of the vicissitudes of fate and fortune, or fear
> of fall.
>
>
>
> संशान्ते चित्त.वेताले याम् आनन्द.कलाम् तनुः ।
>
> saMzAnte citta-vetAle yAm Ananda-kalAm tanu: |
> याति ताम् अपि राज्येन जागतेन न गच्छति ॥४।१५।२०॥
>
> yAti tAm api rAjyena jAgatena na gacchati ||4|15|20||
>
> .
>
> The bliss that this body is enjoying with the 'chitta-vetala' being out of
> its way, cannot be achieved even by acquiring an empire.
>
> saMzAnte citta-vetAle
>
> yAm Ananda-kalAm
>
> tanu: yAti
>
> tAm api
>
> rAjyena jAgatena
>

> na gacchati - *. *

> *on the mountain *

>
> gaja-cloud-hari-vigraham
> na_adya pazyati me deha: -
>

> *not now seeing my body *
>
> parAnanda iva sthita: -
>
> *as.if set in perfect Ananda.Happiness. *

>
> *vlm.23. This body being set free from the impulses of the mischievous
> mind, is sleeping in its highest and perfect felicity, and is quite
> released from the jarring broils of the world, clashing like the mingled
> roarings of lions and elephants in their mutual conflict.
>
> *m.4.15.22-23. 'The tree of a body is (normally) shaken to its roots by
> the monkey-mind with all its initiatives and actions. Now this body is not
> seeing any such calamitous quarrels between wild elephants and lions on
> this mountain'. It appears as though it is in supreme bliss.'
>
> *vA - on this mountain (Mandara) body, freed from uselessness of the mind,
> does not see quarrel of cloud lions and elephants, and stays like in
> highest ananda. What quarrel is being meant? Fighting of cloud figures or
> some specific episode or smth else?
>
> *AS: My body, freed from the confusions of the mind, no longer sees varied
> images (vigraham) of elephants, clouds, animals; it is as if it is in
> eternal bliss! I don't think any fight is meant, just varied images. One of
> the pAThabheda is nAdya->nATyam and that means drama; so these images are
> compared to characters in a drama.
> *moT.23. cittAnarthavimukto 'sau gajAbhraharivibhramam / nAyam pazyati ...
> // mo. 4,15.21 // gajAbhraharINAm gajameghasiMhAnAm | vibhramam vilAsam |
> cAJcalyam iti yAvat | na pazyati nAnubhavati ||4|15| *moT_4,15.21 ||4|15|
> Now this body is not seeing any such calamitous quarrels between wild
> elephants and lions on this mountain'. It appears as though it is in
> supreme bliss.'
>
>
>

> सर्व.आशा.ज्वर.संमोह.मिहिका.शरत्*.**आ*गमम् ।

>
> sarva.AzA-jvara-saMmoha-mihikA-zarat-Agamam |
>
> अ.चित्तत्वम् विना न_अन्यत् श्रेयः पश्यामि जन्तुषु ॥४।१५।२४॥
>
> a-cittatvam vinA na_anyat zreya: pazyAmi jantuSu ||4|15|24||
>
> .
>
> every AshA.Expectation is a feverish delusion
>
> like an autumn fog it comes
>
> :
>

> a-cittatvam vinA na_anya*t *zreya: -

>
> except the state of disAffection, no other virtue/good
>
> pazyAmi jantuSu –
>
> do I see among people.
>
> *vwv.2093/24. I do not see among living beings another virtue (or
> felicity) except the state of absence of the mind, which is the arrival of
> the autumnal season for the mist that is the delusion arising from the
> fever of all desires.
>
> *vlm.24. Every desire is a fever in the bosom, and the group of our errors
> is as the mist of autumn; and there is no release of mankind from these,
> save by the impassionateness of their minds.
>
> *m.4.15.24-26. 'For beings, there seems to be nothing better than
> dissolution of mind ('achittatvam') which is like the deep mist in the
> autumn season. ...'
>
> #AzA - wish, desire, hope, expectation, prospect AV.KSS.&c
>
>
>
> त एव सुख.सम्भोग-सीमान्तम् सम्.उपागताः ।
>
> ta* eva sukha-sambhoga-sImAntam sam.upAgatA: |
>

> महा.धियाः शान्त.धि*यः**_**ये* याता विमनस्कताम् ॥४।१५।२५॥

>
> mahA.dhiyA: zAnta.dhiya: ye yAtA vimanaskatAm ||4|15|25||
>
> .
>
> ta eva ते एव those only
>
> sukha-sambhoga-sImAntam सुख.संभोग-सीमान्तम् pleasure-delight-limit
>
> samupAgatA: समुपागताः have attained
>
> mahAdhiyA महा.धियाः great thinkers
>

> zAnta.dhiya: शान्त*.**धि* यः peaceful thinkers

>
> ye yAtA ये याताः who have gone.to
>
> vimanaskatAm विमनस्कताम् repose of mind
>
> .
>
> *vwv.2094 25. Those persons with tranquil minds, who have gone to he state
> of absence of the mind through their lofty intellect, have alone arrived at
> the utmost limit of enjoyment of pleasures.
>
> *m.4.15.24-26. Men of wisdom and peace have achieved the highest bliss
> (have reached the ends of the regions of happiness). I am seeing this body
> which is free of all stages of sorrow. It is now lying without mind.'
>
> *vlm.25. They have gone over the bounds of worldly enjoyments, who have
> had the high-mindedness, to lay hold on the tranquility of their minds.
>
> *AS: Only those people reached the limits of ultimate pleasure, who with
> great intellect achieved detachment (vimannaskatA) by a peaceful mind.
>
> Only the great, whose thoughts attain the limits of worldly delight,
>
> whose thoughts have come to peace, achieve a mind entered into repose.
>
> * ta eva ते एव those only sukha-sambhoga-sImAntam सुख.संभोग-सीमान्तम्
> pleasure-delight-limit samupAgatA: समुपागताः have attained =mahAdhiyA महा.

> धियाः great thinkers zAnta.dhiya: शान्त*.**धि* यः peaceful thinkers ye

> yAtA ये याताः who have gone.to vimanaskatAm विमनस्कताम् repose of mind.
>
>
>
> सर्व.दुःख.दशामुक्ताम् संस्थिताम् विगत.ज्वराम् ।
>
> sarva.du:kha-dazAmuktAm saMsthitAm vigata-jvarAm |
>
> दिष्ट्या पश्यामि_अ.मननाम् वने तनुम् इमाम् अहम् ॥४।१५।२६॥
>
> diSTyA pazyAmi_a-mananAm vane tanum imAm aham ||4|15|26||
>
> .
>
> sarva.du:kha-dazA=muktAm / -dazAm uktAm –
>
> it is all.sorrow-state=free / _said-to-be
>
> saMsthitAm vigata-jvarAm –
>

> *composed, free of its fevers *
>
> diSTyA –
>
> *what a treat! *
>
> pazyAmi –
>
> *I see/know *

>
> a-mananAm vane tanum imAm *aham –
>

> *this mindless body in the woods. *

>
> *sv.26 It is indeed good fortune that I am able to see this body,
> liberated from sorrow, in this dense forest."
>
> by my good fortune, that I came to find this body of mine, resting in
> these woods Without its troublesome mind; and freed from all its
> tribulations and feverish anxieties.
>
> *m.4.15.24-26. ...I am seeing this body which is free of all stages of
> sorrow. It is now lying without mind.'
>
> *moT. ...dazAmuktAm saMzAntAm vigatajvarAm / ... // mo. 4,15.24 //
> *vlm.26. It is
>
> #jvar- #jvara –m.- (g. वृषा*दि) fever (differing according to the
> different #doSa-s दोषस् or humors of the body supposed to be affected by
> it ; "leader and king of all diseases" Sus3r. ) MBh. &c.
>
> #diz- #diSTi –f.- direction, prescription; auspicious juncture, good
> fortune, happiness (esp. instr. #diSTyA, thank heaven! I congratulate you
> on your good luck! often with #vardhase, you are fortunate).
>
> * sarva.du:kha-dazA=muktAm / -dazAm uktAm - it is all.sorrow-state=free /
> _said-to-be saMsthitAm vigata-jvarAm - composed, free of its fevers diSTyA
> - what a treat! pazyAmi - I see/know a-mananAm vane tanum imAm *aham - this
> mindless body in the woods.
>
>
>

> *RÂMA said—*

>
>
>
> भगवन् सर्व.धर्म.ज्ञ भार्गवेण तदा किल ।
>
> bhagavan sarva.dharma.jJa bhArgaveNa tadA kila |
>
> सु.बहून्य् उपभुक्तानि शरीराणि पुनःपुनः ॥४।१५।२७॥
>
> su.bahUny upabhuktAni zarIrANi puna:puna: ||4|15|27||
>
> .
>

> bhagavan sarva.dharma.jJa *- Lord.bhagavan, knower of all dharma, *
>
> bhArgaveNa tadA kila *- by the bhArgava then indeed *
> su.bahUni_ upabhuktAni zarIrANi
>
> puna:puna: *- again&again *

>
> *m.4.15.27 Sri Rāma 27-28. O Bhagawan, knower of all dharmas, when Sukra
> had so many bodies, which he had worn during his births again and again,
> why should he be so much concerned about the one as Bhrigu's son?
> *sv.27-28 RAMA asked: Holy sir, even though as you have just said Sukra
> had passed through countless embodiments, why is it that he bemoaned the
> fate of the body which was born of Bhrgu?
>
> *vlm.27. Ráma said:—Venerable Sir, that art versed in all knowledge, you
> have already related of Súkra's passing through many births in different
> shapes; and feeling all their casualties of good and evil.
>
>
>
> भृगुणा_उत्पादिते काये तत् तस्मिन् तस्य किम् पुनः ।
>
> bhRguNA_utpAdite kAye tat tasmin tasya kim puna: |
>
> महान् अतिशयो जातः परिदेवनम् एव वा ॥४।१५।२८॥
>
> mahAn atizaya: jAta: paridevanam eva vA ||4|15|28||
> .
>

> bhRguNA *by the fiery.bhRgu *utpAdite *when effected was *kAye *his body *

>
> tat.tasmin tasya kim puna: mahAn_atizaya: jAta:
>

> paridevanam eva vA *or such lamentation *

>
> .
>
> *m.4.15.28 Sri Rāma 27-28. O Bhagawan, knower of all dharmas, when Sukra
> had so many bodies, which he had worn during his births again and again,
> why should he be so much concerned about the one as Bhrigu's son?
> *sv.27-28 RAMA asked: Holy sir, even though as you have just said Sukra
> had passed through countless embodiments, why is it that he bemoaned the
> fate of the body which was born of Bhrgu?
>
> *vlm.28. How was it then that he regretted so much for his body begotten
> by Bhrigu; in disregard of all his other bodies; and the pains and
> pleasures which attended upon them?
>
> *moT.28. ... kim mune / ... // mo. 4,15.26 // atizaya: atizayajJAnam ||
> *moT_4,15.25-26 ||
>

> *VASISHTHA** said—*

>
>
>
> शुक्रस्य कलना राम या_असौ जीव.दशाम् गता ।
>
> zukrasya kalanA rAma yA_asau jIva-dazAm gatA |
>
> कर्म.आत्मका समुत्पन्ना भृगोर् भार्गव.रूपिणी ॥४।१५।२९॥
>
> karma-AtmakA samutpannA bhRgo: bhArgava-rUpiNI ||4|15|29||
>
> .
>

> *Shukra's creative Imagining, Râma, has come*
>
> *to the state of a Living.Jîva*
>
> *arisen as a karmic Selfling of bhRgu*
>
> *:*
>
> *the brilliant Bhârgava*
>
> *!*
>
> zukra.sya kalanA*.conception/imagination,* *Râma, *yA.*who/which.**f.*
> asau.*this.yonder *m./f. *Jîva*.daza.*ten*.Am gata.*gone*.A | karma
> *.Karma/causality*.Atmaka.*nature*.A
>
> samutpanna.A
>
> bhRgu.o:
>
> *Bhârgava*.rUpi.NI

>
> .
>
> *vlm. Ráma! the other bodies of Súkra were merely the creations of his
> imagination; but that of Bhárgava or as the son of Bhrigu, was the actual
> one, as produced by the merit of his pristine acts.
>
> *AS: kalanA is not like kalpanA. The meaning should be: This creation (
> kalanA) of zukra by bhRgu which led to his birth in the bhRgu family
> (bhArgava-rUpiNI) arose from prior karma. The karma can be interpreted to
> be of bhRgu or zukra.
>
> *moT.29. ... / karmAtmikA ... // mo. 4,15.27 // kalanA zukra.jIva-prAdur
> bhAvakArI samvidAkhya: spanda: | zukrasya jIvadazAm
> zukra-sambandhi-jIva-avasthAm | bhRgor iti paJcamI | seti zeSa: ||
> *moT_4,15.27 ||
>
>
>
> सा हि_इदम्.प्रथमत्वेन समुपेत्य परात् पदात् ।
>
> sA hi_idam.prathamatvena samupetya parAt padAt |
>
> भूत.आकाश-पदम् प्राप्य वात.व्यावलिता सती ॥४।१५।३०॥
>
> bhUta.AkAza-padam prApya vAta-vyAvalitA satI ||4|15|30||
>
> .
>

> sA.*that.**f.* [kalanA*.conception/imagination*] hi*.for/indeed* idam*.this.here
> by/with* prathamatva.*priority*.ena
>
> samupetya
>
> para.At pada*.**condition*.At bhUta*.what.has.become/being*
>
> .AkAza.*sky.Space*.pada*.**condition*.m prApya.*having.got* vAta.*wind*.

> prANa_apAna-pravAhena – *thru the flow of prANa & apAna *
>
> pravizya hRdayam bhRgo: - *having entered the heart of bhRgu *
>
> krameNa – *gradually + *vIryatAm etya – *having got to the state of semen
> *
>
> sa*mp*anna_auzanasI tanu: *- the "shukra" body*
>
> *. *

>
> *moT.31. ... // mo. 4,15.29 // auzanasI tanu: zukra-zarIrarUpA | yugmam ||
> *moT_4,15.28-29||
> *m.4.15.31 This etherican has entered the heart of Bhrigu and gradually
> got converted as semen. From that this body called Sukra was created/born.
>
> *sv.31 Soon after creation at the end of the previous dissolution, on
> account of the will of the infinite consciousness, the jiva or the living
> soul which became the food that entered the body of the sage Bhrgu, was
> later born as Sukra.
>
> *vlm.31. This wind entered into heart of Bhrigu in a flux for the vital
> and circulating breaths, and being joined in time with the semen, formed
> the germ of Súkra's body. (so called from the seed-súkra).
>
>
>

> विहित.ब्राह्म.संस्कारा ततः सा पि*तुः**_**अ*ग्रगा ।

>
> vihita-brAhma-saMskArA tata: sA pitu: agragA |
>
> कालेन महता प्राप्ता शुष्क.कङ्काल.रूपताम् ॥४।१५।३२॥
>
> kAlena mahatA prAptA zuSka-kaGkAla-rUpatAm ||4|15|32||
>
> .
>

> vihita-brAhma-saMskArA – *the genes fitting a brAhmaNa *
>
> tata:
>
> sA pitur agragA – *having first been his father's *
>
> kAlena mahatA prAptA – *after long time was got *
>
> zuSka-kaGkAla-rUpatAm – *withered-skeleton-form*
>
> *. *

> svabhAva: hi eSa* deha-ja: - *for such is the nature of the body-born. *

>
> .
>
> *m.4.15.34 Even though the Samanga brahmin (Sukra's later birth) was
> detached and had no desire and will, this Sukra wept because it is the
> nature of any embodied being.
>
> *sv.34 Why did Sukra (now known as Vasudeva) bemoan that body?
>
> *vlm.34. Though impassionate and devoid of desire as Súkra was, yet he
> sorrowed for his body, according to the nature of all being born of flesh
> (dehaja). (All flesh is subject to sorrow).
>
> *vA - although indifferent to wishes and desires, being wise of samanga
> river, zukra lamented over his body, for it is the nature of embodied.
>
> *AS: I agree, except "wise of samanga river" should probably be "in the
> form of a Brahmin on the samanga river"
>
>
>
> ज्ञस्य_अज्ञस्य च देहस्य यावत् देहम् अयम् क्रमः ।
>
> jJasya_ajJasya ca dehasya yAvat deham ayam krama: |
> लोकवत् व्यवहारो ऽयम् सक्त्या_असक्त्या_अथवा सदा ॥४।१५।३५॥
>
> lokavat vyavahAra:_ayam saktyA_asaktyA_athavA sadA ||4|15|35||
>
> .
>

> jJasya_a.jJasya ca – *of the Knower and non.Knower *dehasya yAvat *- of
> the body insofar *deham ayam *- m body this *krama: *- stage *lokavat *-
> like the world *
>
> vyavahAra: ayam *- **business this *saktyA_a.saktyA *- able or unable *
>
> athavA sadA – *otherwise always*
>
> *. *

>
> *m.4.15.35 Whether one is a jnani or ajnani, as long as one has a body
> they will behave so in worldly matters. The only difference is whether they
> are interested or disinterested (in life).
>
> *sv.35 Whether one is wise or ignorant, as long as the body lasts its
> functions continue unaltered according to its nature. And the embodied
> person functions as it is appropriate in the world, either attached or
> unattached.
>
> *vlm.35. This is the way of all flesh, whether it be the body of a wise or
> unwise man, (to mourn for its loss). This is usual custom of the world,
> whether the person was mighty or not.
>
> *moT. replaces deha with jIva + ... yAvaj *jIvam ayam krama: / lokavad
> vyavahAro *yat saktyAsaktyAtha vA sadA // mo. 4,15.34 // atha vA pakSAntare
> | dehasya vyavahAra: iti sambandha: | yad vA lakSaNayA | dehasya dehina ity
> artha: | tathA ca jJasya dehasyAjJasya vA dehasyety artha: | jJasyAsaktyA
> ajJasya saktyeti kramo jJeya: || *moT_4,15.34 ||
>
>
>

> ये परिज्ञात.गत*यः**_**ये* च_अज्ञाः पशु-धर्मिणः ।

>
> ye parijJAta-gataya: ye ca_ajJA: pazu-dharmiNa: |
>
> लोक.संव्यवहारेषु ते स्थिता लोक-जालवत् ॥४।१५।३६॥
>
> loka-saMvyavahAreSu te sthitA* loka-jAlavat ||4|15|36||
>
> .
>

> ye parijJAta-gataya: *- these who are without understanding *
>
> ye ca ajJA: pazu-dharmiNa: *- and the ignorant with the nature of beasts *
>
> loka-saMvyavahAreSu *- in all their worldly affairs *
>
> te sthitA loka-jAlavat –* they are in the net of worlds. *

>
> *sv. Whether they have attained knowledge or not or even of animal nature,
> they behave as if they are in the net of the worldly affairs.
>
> *vlm.36. They who are acquainted with the course of nature, as also those
> that are ignorant of it as brutes and beasts; are all subject to the course
> of the world, as if they are bound in the net of fate and liable to grief
> and sorrow.
>
> *m.4.15.36 Whether they have attained knowledge or not or even of animal
> nature, they behave as if they are in the net of the worldly affairs.
>
>
>

> व्यवहारे यथैव_अ*ज्ञः**_**त*थैव_अखिल.पण्डितः ।

>
> vyavahAre yathaiva_ajJa: tathaiva_akhila-paNDita: |
>
> वासनामात्र-भेदः_अत्र कारणम् बन्ध.मोक्ष.दम् ॥४।१५।३७॥
>
> vAsanAmAtra-bheda:_atra kAraNam bandha.mokSa-dam ||4|15|37||
>
> .
>

> vyavahAre – *in affairs *yathaiva_ajJa: - *just like someone unWise *tathaiva_akhila-paNDita:
> - *like that wholly learnèd *vAsanA.mAtra-bheda: atra – *a
> vAsanA-measured difference here *kAraNam bandha.mokSadam – *a cause that
> bestows Bondage & Freedom*
>
> *. *

>
> *m.4.15.37 In world affairs ignorant and people with knowledge differ in
> the character of vāsanas (that they bring with them). And this is the cause
> of bondage and liberation.
>
> *vwv.2414/4.15.37. In behaviors (or worldly affairs), as the ignorant
> person is, just so is the one who is wholly wise. In this respect, the
> difference of (or the existence or absence of) mere desire is the cause
> producing bondage or liberation.
>
> *vlm.37. The wise as well as the unwise, are on an equal footing with
> respect to their nature and custom. It is only the difference in desire
> that distinguishes the one from the other, as it is the privation of or
> bondage to desires, that is the cause of their liberation or enthralment in
> this world. It is also the great aim that distinguishes the great, from the
> mean-mindedness of the base.
>
> *sv.36-37 The difference between the two lies in their mental
> dispositions: in the case of the wise these are liberating and in the case
> of the ignorant these are binding.
>
> *moT.37. vyavahArI yathaivAjJas tathaiva kila paNDita: / ...
> bandhamokSayo: // mo. 4,15.36 // vAsanAmAtrabheda: zuddhatva_azuddhatvena
> jJeya: || *moT_4,15.36 ||
>
>
>

> याव*त्.श*रीरम् तावत् हि दुःखे दुःखम् सुखे सुखम् ।

>
> yAvat zarIram tAvat hi du:khe du:kham sukhe sukham |
>

> अ.संसक्त.धियः धी*रा* दर्शयन्ति_अ.प्रबुद्धवत् ॥४।१५।३८॥

>
> a-saMsakta-dhiya: dhIrA* darzayanti_a-prabuddhavat ||4|15|38||
>
> .
>

> *so long as there's a body*
>
> *just so long as*
>
> *pain is pain*
>
> *pleasure is pleasure*
>
> *:*
>
> *unattached in their thoughts*
>
> *the wise appear like the unawakened*
>
> *.*
>
> yAva*t *zarIram – *so long as there's a body *tAvat hi – *just so long *du:khe
> du:kham –
>
> *there is pain in pain *sukhe sukham – *pleasure in pleasure *a-saMsakta-dhiya:
> dhIrA: - *unattached in their thoughts, the wise *darzayanti – *appear *a=prabuddhavat
> –
>
> *like the unawakened. *

> *in pleasure they're always pleasured*
>
> *and sorrowed in sorrowful things*
>
> *for the great souls are seen to be*
>
> *but seen as.if unrealized*
>
> *.*

>
> sukheSu sukhitA: nityam – in pleasures ever pleasured du:khitA
> du:kha-vRttiSu – pained by painful affairs mahAtmAna: hi dRzyante – the
> Great.Souls too are seen to be dRzye eva_a-prabuddhavat - like the
> unawakened in the world.
>
> .
>
> sukha sukhita nityam du:khita du:kha vRtti mahAtman dRzyante dRzya
> aprabuddhavat
>
> .
>
> *m.4.15.39 Feeling very happy in times of happiness and suffering great
> grief in conditions of sorrow, even great souls appear to be unenlightened.
>
> *sv.39 Rejoicing in joy and suffering in suffering, the great ones appear
> to behave like the ignorant, though in fact they are enlightened.
>
> *vlm.39. Even great souls are seen to feel happy in pleasure and become
> sorrowful in matters of pain; and show themselves as the wise in their
> outward circumstances,
>

> #*zItala* - zItalA: sukha-du:kha-kRta-kSobha-rahitA: - without the

> troubles of pleasure and sorrow, moT.4.25.39 +
>
> *jd.39 - sukheSu sukhitA: nityam – in pleasures ever pleasured du:khitA
> du:kha-vRttiSu – pained by painful affairs mahAtmAna: hi dRzyante – the
> Great.Souls too are seen to be dRzye eva_a-prabuddhavat - like the
> unawakened in the world.
>
>
>
> सूर्यस्य प्रतिबिम्बानि क्षुभ्यन्ति न पुनः स्थिरम् ।
>
> sUryasya pratibimbAni kSubhyanti na puna: sthiram |
>
> चलाचलतया तत्.ज्ञः लोक-वृत्तिषु तिष्ठति ॥४।१५।४०॥
>
> calAcalatayA tat.jJa: loka-vRttiSu tiSThati ||4|15|40||
>
> .
>

> *the sun himself*
>
> *reflected in still water*
>
> *when the breeze blows*
>
> *shakes*
>
> *.*
>
> *but the wise man is undisturbed*
>
> *tho engaged in worldly activity*
>
> *.*
>
> sUryasya pratibimbAni kSubhyanti – *of the sun the reflections stir *na
> puna: sthiram – *not again still *cala_a.calatayA – *thru the stilling of
> motion *taj.jJa: loka-vRttiSu tiSThati – *a ThatKnower abides in worldly
> affairs*
>
> *. *

> *a function of a free Intellect is free*
>
> *tho it may be a function bound by karma*
>
> *:*
>
> *a function of a bound Intellect is bound*
>
> *tho it may be a function free from karma*
>
> *.*

>
> mukta-buddhi.indriya: mukta: baddha-karma.indriya:_api hi |
> baddha-buddhi.indriya:
>

> baddha: mukta-karma.indriya:_api hi *- *
>
> *. *

>
> *vwv.2414/4.15.37. One who has liberated organs of perception (i.e. the
> ear, skin, eye, tongue and nose) is (really) liberated, though he is indeed
> one with his organs of action (the tongue, hands, and the organs of
> generation and elimination), bound (to worldly activities). The one with
> his organs of perception bound (to world-experience) is (really) bound,
> though he is indeed one with liberated organs of action.
>
> *sv.42 He whose sense-organs are freed but whose organs of action are
> restrained is liberated; he whose sense-organs are bound but whose organs
> of action are free and unrestrained is in bondage.
>
> *vlm.42. He is free who has the freedom of his mind, although his body is
> enthralled in bondage; but he labours in bondage whose mind is bethraled by
> error, though he is free in his body.
>
> *m.4.15.42 One, who is free from mental sense, is liberated even if his
> sense organs of action are bound. When the mental sense is bound, he is
> bound even if the sense organs of action are free.
>
>
>

> सुख.दुःख.दृ*शः**_**लो*के बन्ध*.**मो*क्ष*.**दृ**शः**_**त*था ।

>
> sukha-du:kha-dRza: loke bandha-mokSa-dRza: tathA |
>

> हे*तुः**_**बु*द्धि.इन्द्रियाणि_एव तेजांसि_इव प्रकाशने ॥४।१५।४३॥

> बहिर्.लोक.उचित*.**आ*चा*रः**_**तु*_अन्तर्.आचार.वर्जितः ।

>
> bahir-loka.ucita-AcAra: tu_antar.AcAra-varjita: |
>
> समः हि_अतीव तिष्ठ त्वम् संशान्त.सकल.एषणः ॥४।१५।४४॥
>
> sama: hi_atIva tiSTha tvam saMzAnta-sakala.eSaNa: ||4|15|44||
>
> .
>

> *While you carry-on suitably *
>
> *in the external world, without *
>
> *interior activity, *
>
> *remain totally equable, *
>
> *with all intentions quite subdued*
>
> *. *

>
> bahir-loka_ucita-AcAras tu - tho outer-world-suitable-conduct – while
> carrying-on suitably in the outer world antar-AcAra-varjita: -
> inner-conduct-without – without interior activity
>

> sama: h*i_*atIva.*exceedingly* tiSTha tvam - remain totally equable –

> *w all.wish-unbinding *sva_AtmanAtmani - *by Urself in Self *tiSThatA -
> *resting *kuru karmANi kAryANi - *make karmic works *nUnam – *now/*so dehasya
> saMsthiti:*
>
> *the body's existence*

>
> ...
> *moT.45. ... / ... nUnam *sAmanasi sthiti: // ... nUnam nizcayena | sA
> amanasi sthiti: manasi sthiti: na bhavati ||4|15| *moT_4,15.45 ||4|15|
> *m.4.15.45 Liberated from all desires, abiding in the self, perform all
> works and actions while staying in the body.
>
> *vwv.2228/45. Perform actions that ought to be done, by the mind freed
> from all desires and established in the Self, (since) there is certainly
> the continuance of the body.
>
> *vlm.45. Remain true to thyself, by giving up thy concerns in the world;
> but continue to discharge all thy duties in this world by the acts of thy
> body. (Keep your soul to yourself, but devote your body to the service of
> the world).
>
> *vA - second line - do what has to be done now, as one having the body?.
>
> *AS:The AB commentary says nUnam iti hetau - and interprets the last part
> as the existence of the body is the reason for this.
>
> इष् #iS - to wISH- #eS - A>iS - wishing.for- #eSaNa - seeking for •• an
> iron arrow [or guided missile] Lex •• #eSaNA - affective impulse, desire •
> begging, solicitation, "pitch " rAjat. &c. • also #eSaNam •- #eSin -
> end-comp. - going-after, striving-for, seeking, desiring, rAgh,&c.
>
>
>

> आ*धि.*व्याधि.महावर्त.गर्त.संसार.वर्त्मनि ।

>
> Adhi-vyAdhi-mahAvarta-garta-saMsAra-vartmani |
>
> ममता_उग्रा_अन्धकूपे_अस्मिन् मा पताताप.दायिनि ॥४।१५।४६॥
>
> mamatA_ugrA_andhakUpe_asmin mA patAtApa-dAyini ||4|15|46||
>
> .
>
> ...
>

> *in the Affective-Infective-great.churning-hollow-saMsAra-track *
>
> mamatA_ugrA – *is ugly Myness.*
>
> andhakUpe_asmin_mA pata *do not fall into this blind well *

>
> .
>
> *m.4.15.46 Do not fall into the abyss of mutable world which is full of
> mental and physical ailments. In your worldly actions, do not fall into the
> dark well of ego sense (of mire and thire).
>
> *vlm.46. Take care of the inward sorrows and bodily diseases, and the
> dangerous whirlpools and pitfalls in the course of thy life; and do not
> fall into the black hole of selfishness (meitatem), which gives the soul
> its greatest anguish.
>
> *moT. AdhivyAdhimahAvarte garte saMsAravartmani / ... // mo. 4,15.46 //
> mamatogrAndhakUpe kathambhUte | saMsAravartmani saMsArarUpe mArge | garte
> gartatayA sthite *moT_4,15.46 ||
>
>
>
> न त्वम् भावेषु नो भावाः त्वयि तामर.सेक्षण ।
>
> na tvam bhAveSu no* bhAvA: tvayi tAmara-sekSaNa |
>
> शुद्ध.बुद्ध-स्वभावः त्वम् आत्मा_अन्तःसुस्थिरः भव ॥४।१५।४७॥
>
> zuddha-buddha-svabhAva: tvam AtmA_anta:susthira: bhava ||4|15|47||
>
> .
>
> you are not in your Feelings
>
> neither are those Feelings in you, LotusEyes!
>
> be your pure awakened nature firmly established in the Self
>
> na tvam bhAveSu no* bhAvA:_
>
> tvayi tAmara-sekSaNa
>
> zuddha-buddha-svabhAva:_ tvam
>

> AtmA anta:susthir*a:_* bhava

>
> *moT.47. tadapatane... tvam sAkSibhUtazuddhacinmAtrarUpa: tvam |
> AtmasaMstha: zuddhabuddhasvabhAvasvAtmapara: | na tu dehAdipara: ||4|15|
> *moT_4,15.47 ||4|15| ... tvam AtmasaMstha: sthiro bhava
>
> *m. ... you are neither the passions and emotions nor are you in them.
>
> *vlm. {bhAva?} ... mix with nothing, nor let anything to mix with you ...
>
>
>
> त्वम् ब्रह्म हि_अमलम् शुद्धम् त्वम् सर्व.आत्मा च सर्व.कृत् ।
>
> tvam brahma hi_amalam zuddham tvam sarva.AtmA ca sarva.kRt |
> सर्वम् शान्तम् अजम् विश्वम् भावयन् वै सुखी.भव ॥४।१५।४८॥
>
> sarvam zAntam ajam vizvam bhAvayan vai sukhI.bhava ||4|15|48||
>
> .
>

> tvam brahma hi – *for you are the brahman.Immensity *
>
> amalam zuddham – *immaculately pure *
>
> tvam sarva_AtmA ca – *and you are the All.Self *
>
> sarva.kRt –
> *the All.Doer *sarvam zAntam ajam vizvam – *the whole peaceful unborn
> universe *
>
> bhAvayan vai sukhI bhava – *feeling that be happy*
>
> *. *

>
> *m.4.15.48 Think and feel that are pure, unpolluted Brahman, the all-soul
> and all-doer, that everything that peaceful, never born universe and be
> happy.
>
> *vlm.48. Think in thyself the pure and holy spirit of Brahmá, the
> universal soul and maker of all, the tranquil and increate All, and be
> happy for ever.
>
>
>
> व्यपगत.ममता.महा.अन्धकारः
>
> vyapagata-mamatA-mahA.andhakAra:
> पदम् अमलम् विगत.एषणम् समेत्य ।
>
> padam amalam vigata.eSaNam sametya |
> प्रभवसि यदि चेतसो महात्मन्
>
> prabhavasi yadi cetasa:_mahAtman

> त*त्**_**अ*ति.धिये महते सते नमस्ते ॥४।१५।४९॥

>
> tat ati.dhiye mahate sate namaste ||4|15|49||
>
> .
>
> vyapagata-mamatA-mahA_andhakAra:
> padam amalam vigata_eSaNam
>
> sametya
> prabhavasi yadi cetasa:
>

> mahAtman* - Great Soul *
> ta*t *ati.dhiye mahate sate namaste

>
> *m.4.15.49 Moving out of the terrible darkness of affections and
> fondnesses, without desires if you attain that great supreme state, and
> move into that high level of consciousness, then I bow to that great person
> of supreme intelligence.
>
> *vlm.49. If you can rescue yourself from the great gloom of egotism, and
> arrive at the state of pure indifference to all objects; you will certainly
> become great in your mind and soul, and be the object of universal
> veneration.
>
> *moT. 49. ...mahAndhakAram ... // mo. 4,15.48 // vyapagatam mamatArUpam
> mahAndhakAram yasya | tat | tAdRzam | ata evAmalam vigataiSaNam tRptatayA
> samastAkAGkSArahitam | padam cinmAtrAkhyam padam | sametya svAtmatvena
> vibhAvya | yadi cetasa: prabhavasi ceta: jetum samartho bhavasi | he
> mahAtman | tat tadA | te tubhyam | nama: astu | kathambhUtAya | atidhiye
> utkRSTabuddhaye | mahate mahattvayuktAya | sate sanmAtrasvarUpAya | iti
> zivam || *moT.4,15.48 ||
>

> गम् #gam- #*apaga* - apa-ga - adj. – going/ turning away from (tasmAt) -

> #anapaga -adj.- not departing - #apagama - m. - going away • giving way •
> departure, death (= #apagamanam) +
>
>
>
>
>

> *.*
>
> *o*ॐ*m*

>
> .
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha

> <https://groups.google.com/forum/#!forum/yoga-vasishtha>

>
> Complete YVFiles
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>
>
>
> चित् संवित्त्या.उच्यते जीव:
>
> cit saMvittyA_ucyate jIva:
>
> संकल्पात्स मनो भवेत् ।
>

> saMkalpAt sa: man*a: *bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि.अभिधम् तत:॥
>
> mAyA.iti.Adi .abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
> next Canto:
>
> FM4016 BHRGU AND HIS BHÂRGAVA 1.NV17 .z26
>
>
> https://www.dropbox.com/s/mvbf4orj9nzvywn/fm4016%201.nv17%20bhRgu%20and%20his%20bhArgava%20.z26.docx?dl=0
>
> FM.4.1-FM.4.29
>
> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>
>
>
> +++
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Fri, Nov 13, 2020 at 5:20 PM Jiva Das <das....@gmail.com> wrote:
>
>>
>>
>> FM4014 BHRGU'S FORMER BIRTHS 1.NV13-14 .z46
>>
>>
>> https://www.dropbox.com/s/wwygp7b1qnzakiq/fm4014%201.nv13-14%20bhRgu%27s%20FORMER%20BIRTHS%20.z46.docx?dl=0
>>
>> FM.4.1-FM.4.29
>>
>> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>>
>>
>>
>> FM.4.14 BHRGU'S FORMER BIRTHS 1.NV13-14
>>
>> सर्ग ४.१४
>>
>> sarga 4.14
>>
>> सर्ग ४.१४
>>
>> वसिष्ठ उवाच ।
>>
>> vasiSTha* uvAca |
>>
>> अथ काल.भृगू देवौ मन्दर.अचल.कन्दरात् ।
>>
>> atha kAlabhRgU devau mandarAcalakandarAt |
>>

>> गन्तुम् प्रवृताव्_अवनौ समङ्गा.सरि*तस् त*टम् ॥४।१४।१॥

>>
>> gantum pravRttau_avanau samaGgA-sarita: taTam ||4|14|1||
>>

>> तौ शैला*द् अ*वरोहन्तौ दृष्टवन्तौ महाद्युती ।

>>
>> tau zailAdavarohantau dRSTavantau mahAdyutI |
>>
>> नव-हैम.लता-जाल.कुञ्ज-सुप्त-नभःचरान् ॥४।१४।२॥
>>
>> navahaimalatAjAlakuJjasuptanabhazcarAn ||4|14|2||
>>
>> वल्ल-वलय-दोलाभिः क्रीडतः गगन.अङ्गणे ।
>>
>> valla-valaya-dolAbhi: krIData: gaganAGgaNe |
>>
>> हरिणी-मुग्ध-मुग्ध.अक्षि-प्रेक्षित-स्मारित.उत्पलान् ॥४।१४।३॥
>>
>> hariNI-mugdha.mugdhAkSi-prekSitasmAritotpalAn ||4|14|3||
>>
>> सिद्धान् अध्यासित.उत्तुङ्ग-शिला-शकल.विष्टरान् ।
>>
>> siddhAn adhyAsitottuGgazilA-zakala-viSTarAn |
>>

>> धृत.आकारान् इव_उत्साहान् हेलादृष्ट.जग*त्_ज*यान् ॥४।१४।४॥

>>
>> dhRta.AkArAn ivotsAhAnhelAdRSTa-jagat jayAn ||4|14|4||
>>
>> कृत.अजस्र-पतत्-पुष्प-धारासार.निमज्जनान् ।
>>
>> kRtAjasrapatatpuSpadhArAsAranimajjanAn |
>>
>> ताल.उत्ताल.कृत.उद्धस्त-हस्तान् हस्ति-घटापतीन् ॥४।१४।५॥
>>
>> tAlottAlakRtoddhastahastAnhastighaTApatIn ||4|14|5||
>>

>> मदा.अवलेप*.**नि*द्रालून् मदान् मूर्तान् इव स्थितान् ।

>> zailarAjazriyam sphIt*Am *pazyantau tau_ita:_tata: |

>>
>> प्राप्तवन्तौ वसुमतीम् पुर.पत्तन.मण्डिताम् ॥४।१४।१३॥
>>
>> prAptavantau vasumatIM purapattana-maNDitAm ||4|14|13||
>>

>> क्षणा*द् अ*वाप*तुः_त*त्र पुष्प*.**लो*ल.तरङ्गिणीम् ।

>>
>> kSaNAdavApatu: tatra puSpalola-taraGgiNIm |
>>
>> समङ्गाम् सरितम् साधु सर्व.पुष्पमयीम् इव ॥४।१४।१४॥
>>

>> samaGg*Am *saritam sAdhu sarva.puSpamayIm iva ||4|14|14||

>>
>> ददर्श_अथ तटे तस्मिन् कस्मिंश्चित् तनयम् भृगुः ।
>>
>> dadarzAtha taTe tasmin kasmin.cit tanayam bhRgu: |
>>
>> देह.अन्तर.परावृत्तम् भावम् अन्यम् उपागतम् ॥४।१४।१५॥
>>
>> dehAntaraparAvRttam bhAvam anyam upAgatam ||4|14|15||
>>
>> शान्त.इन्द्रियम् समाधि.स्थम् अ=चञ्चल.मनःमृगम् ।
>>
>> zAnta.indriyam samAdhi.stham a-caJcala.mana:mRgam |
>>
>> सुचिरात् इव विश्रान्तम् सुचिर.श्रम=शान्तये ॥४।१४।१६॥
>>
>> sucirAt iva vizrAntam sucirazrama=zAntaye ||4|14|16||
>>

>> चिन्तयन्तम् इव_अन*न्ताः_चि*र.भुक्त.अचिर.उज्झिताः ।

>>
>> cintayantam ivAnantA: cirabhuktAcirojjhitA: |
>>
>> संसार.सागर.गतीः हर्ष.शोक.निरन्तराः ॥४।१४।१७॥
>>
>> samsAra.sAgaragatI: harSa.zokanirantarA: ||4|14|17||
>>
>> नूनम् निश्चलताम् यातम् अति.भ्रमित-चक्रवत् ।
>>

>> nUnam nizcalat*Am *yAtam ati.bhramita-cakravat |

>>
>> अनन्त.जगत्-आवर्त=विवर्त.अतिशयात् इव ॥४।१४।१८॥
>>
>> ananta.jagat-Avarta=vivartAtizayAt iva ||4|14|18||
>>
>> एकान्त.संस्थितम् कान्तम् कान्त्या_एकाकिनम् आश्रितम् ।
>>
>> ekAntasamsthitam kAntam kAntyA_ekAkinam Azritam |
>>
>> उपशान्त.ईह.सम्भग्न-चित्त.सम्भ्रम.संगमम् ॥४।१४।१९॥
>>
>> upazAnta.Ihasambhagna-citta=sambhrama+samgamam ||4|14|19||
>>
>> निर्विकल्प.समाधि.स्थम् विरतम् द्वन्द्व-वृत्तितः ।
>>
>> nirvikalpasamAdhi.stham viratam dvandva-vRttita: |
>>
>> हसन्तम् अखिलाम् लोक.गतिम् शितलया धिया ॥४।१४।२०॥
>>
>> hasantam akhilAm lokagatiM zitalayA dhiyA ||4|14|20||
>>
>> विगत.अखिल.वृत्तान्तम् विगत.अशेष-भोक्तृतम् ।
>>
>> vigatAkhila-vRttAntam vigatAzeSabhoktRtam |
>>
>> निरस्त.कल्पना-जालम् आलम्बित.महापदम् ॥४।१४।२१॥
>>
>> nirastakalpanAjAlam AlambitamahApadam ||4|14|21||
>>
>> अनन्त.विश्रान्ति.तते पदे विश्रान्तम् आत्मनि ।
>>
>> ananta-vizrAnti-tate pade vizrAntam Atmani |
>>
>> प्रतिबिम्बम् अगृह्णन्तम् सितम् मणिम् इव_आस्थितम् ॥४।१४।२२॥
>>
>> pratibimbam agRhNantam sitam maNim iva_Asthitam ||4|14|22||
>>
>> हेय.उपादेय.संकल्प.विकल्पाभ्याम् समुज्झितम् ।
>>

>> heya.upAdeya.samkalpa.vikalpAbhy*Am *samujjhitam |

>>
>> सम्प्रबुद्ध.मतिम् धीरम् ददर्श तनयम् भृगुः ॥४।१४।२३॥
>>
>> samprabuddha.matim dhIram dadarza tanayam bhRgu: ||4|14|23||
>>

>> तम् आलोक्य भृगोः पुत्रम् का*लः_भृ*गुम् उवाच ह ।

>>
>> tam Alokya bhRgo: putram kAla: bhRgum uvAca ha |
>>

>> वाक्यम् अ*ब्धि.*ध्वनि*.**नि*भम् तव पु*त्रस् तु*_असौ_इति ॥४।१४।२४॥

>>
>> vAkyam abdhi-dhvani-nibham tava putra: tvasau_iti ||4|14|24||
>>

>> विबुध्यताम् इति गिरा समा*धेर् वि*रराम सः ।

>>
>> vibudhyatAm iti girA samAdhe:_virarAma sa: |
>>

>> भार्गवः_अम्भोद-घोषेण शनैः_इव शिखण्ड*.**भृ*त् ॥४।१४।२५॥

>>
>> bhArgavo'mbhodaghoSeNa zanai:_iva zikhaNDabhRt ||4|14|25||
>>

>> उन्मील्य नेत्रे सः_अपश्य*द् अ*न्ते काल.भृगू प्रभू ।

>>
>> unmIlya netre so'pazyadante kAlabhRgU prabhU |
>>
>> सम.उदयौ_इव_आयातौ देवौ शशि-दिवाकरौ ॥४।१४।२६॥
>>
>> sama_udayau_iva_AyAtau devau zazi-divAkarau ||4|14|26||
>>

>> कदम्ब.लतिका.पीठा*द् अ*थ_उत्थाय ननाम तौ ।

>>
>> kadambalatikA-pIThAdatha_utthAya nanAma tau |
>>
>> समौ समागतौ कान्तौ विप्रौ हरि-हरौ_इव ॥४।१४।२७॥
>>
>> samau samAgatau kAntau viprau hari-harau_iva ||4|14|27||
>>
>> मिथःकृत.समाचाराः शिलायाम् समुपाविशान् ।
>>

>> mitha:kRtasamAcArA: zilAy*Am *samupAvizAn |

>>
>> मेरु-पृष्ठे जगत् पूज्या ब्रह्म.विष्णु-हरा* इव ॥४।१४।२८॥
>>
>> merupRSThe jagat pUjyA* brahma-viSNu-harA* iva ||4|14|28||
>>
>> अथ शान्त.जपः राम स* समङ्गा.तटे द्विजः ।
>>
>> atha zAnta-japa: rAma sa* samaGgA-taTe dvija: |
>>
>> तौ_उवाच वचः शान्तम् अमृत-स्यन्द-सुन्दरम् ॥४।१४।२९॥
>>
>> tau_uvAca vaca: zAntam amRta.syanda.sundaram ||4|14|29||
>>
>> भवतोः दर्शनेन_अहम् अद्य निर्वृतिम् आगतः ।
>>
>> bhavato: darzanena.aham adya nirvRtim Agata: |
>>
>> समम् आगतयोः लोके शीतल.उष्ण-रुचोः इव ॥४।१४।३०॥
>>
>> samam Agatayo: loke zItaloSNaruco: iva ||4|14|30||
>>
>> यः न शास्त्रेण तपसा न ज्ञानेन_अपि विद्यया ।
>>
>> yo na zAstreNa tapasA na jJAnena_api vidyayA |
>>

>> विन*ष्टः_मे* मनोमोहः क्षीणः_असौ दर्शनेन वाम् ॥४।१४।३१॥

>>
>> vinaSTa: me manomoha: kSINa:_asau darzanena vAm ||4|14|31||
>>

>> न तथा सुखय*न्त्य् अ*न्तर् निर्मल.अमृत-वृष्टयः ।

>>
>> na tathA sukhayanti_antar nirmalAmRta-vRSTaya: |
>>
>> यथा प्रकर्षयन्ति_एता* महताम् एव दृष्टयः ॥४।१४।३२॥
>>
>> yathA prakarSayanti_etA* mahatAm eva dRSTaya: ||4|14|32||
>>

>> चरणाभ्याम् इमम् देशम् भवन्तौ भूरि*.**ते*जसौ ।

>>
>> caraNAbhyAm imam dezam bhavantau bhUri-tejasau |
>>
>> कौ पवित्रितवन्तौ नः शशाङ्क.अर्कौ_इव_अम्बरम् ॥४।१४।३३॥
>>
>> kau pavitritavantau na: zazAGka.arkau_iva_ambaram ||4|14|33||
>>
>> इति_उक्तवन्तम् प्रोवाच भृगुः जन्म.अन्तर.आत्मजम् ।
>>

>> *ity_ukta*vantam provAca bh*Rgur janma.antarA*tmajam |

>>
>> स्मर_आत्मानम् प्रबुद्धः_असि न_अज्ञः_असि_इति रघूद्वह ॥४।१४।३४॥
>>
>> smara_AtmAnam prabuddho'si nAjJo'sIti raghUdvaha ||4|14|34||
>>
>> प्रबोधितः_असौ भृगुणा जन्म.अन्तर.दशाम् निजाम् ।
>>

>> prabodhito'sau bhRguNA janmAntaradaz*Am *nijAm |

>>
>> मुहूर्त-मात्रम् सस्मार ध्यान-उन्मीलित.लोचनः ॥४।१४।३५॥
>>
>> muhUrta.mAtram sasmAra dhyAna-unmIlita.locana: ||4|14|35||
>>

>> अथ_असौ विस्मयात् स्मेर.मु*खः_मु*दित-मानसः ।

>>
>> athAsau vismayAt smeramukha: muditamAnasa: |
>>
>> वितर्क.मन्थराम् वाचम् उवाच वदताम् वरः ॥४।१४।३६॥
>>
>> vitarkamantharAm vAcam uvAca vadatAm vara: ||4|14|36||
>>
>> जगति_अविदित.आरम्भा नियतिः परमात्मनः ।
>>
>> jagati_aviditArambhA niyati: paramAtmana: |
>>
>> यत् वशात् इदम् आभोगि जगत् चक्रम् प्रवर्तते ॥४।१४।३७॥
>>
>> yat vazAt idam Abhogi jagat cakram pravartate ||4|14|37||
>>

>> मम_अनन्ता*न्य् अ*तीतानि जन्मा*न्य् अ*विदिता*न्य् अ*पि ।
>>
>> mamAnantAni_atItAni janmAni_aviditAni_api |
>>
>> द*शा.*फला*न्य् अ*नन्तानि कल्पान्त.कलितात् इव ॥४।१४।३८॥

>>
>> dazA-phalAni_anantAni kalpAntakalitAt iva ||4|14|38||
>>

>> दृष्टाः कठिन.संरम्भा* वि*भवः_अपि_अर्जन-भ्रमाः ।
>>
>> dRSTA: *kaThina.sam*rambhA* vibhavo'pi_arjanabhramA: |

>>
>> विहृतम् वीतशोकासु चिरम् मेरु-स्थलीषु च ॥४।१४।३९॥
>>
>> vihRtam vItazokAsu ciram meru-sthalISu ca ||4|14|39||
>>
>> पीतम् आमोदि मन्दार.केसर.अरुणितम् पयः ।
>>

>> pItam Amodi *mandAra.kesara.aru*Nitam paya: |

>>
>> मन्दाकिन्याः स.कह्लारम् तटीषु_अमर.भूभृतः ॥४।१४।४०॥
>>

>> mandAkinyA*: *sakahlAram taTISvamarabhUbhRta: ||4|14|40||

>>
>> भ्रान्तम् मन्दर.कुञ्जेषु फुल्ल-हेम.लतालिषु ।
>>

>> bhrAntam *mandarak.uJ*jeSu phullahemalatAliSu |

>>
>> मेरोः कल्पतरु-छाया-पुष्प-सुन्दर.सानुषु ॥४।१४।४१॥
>>
>> mero: kalpataru-chAyA-puSpasundarasAnuSu ||4|14|41||
>>

>> न त*द् अ*स्ति न य*त्_भु*क्तम् न त*द् अ*स्ति न यत् कृतम् ।

>>
>> na tadasti na yat bhuktam na tadasti na yat kRtam |
>>

>> न त*द् अ*स्ति न यत् दृष्टम् इष्ट.अनिष्टासु वृत्तिषु ॥४।१४।४२॥

>>
>> na tadasti na yat dRSTam iSTAniSTAsu vRttiSu ||4|14|42||
>>
>> ज्ञातम् ज्ञातव्यम् अधुना दृष्टम् द्रष्टव्यम् अक्षतम् ।
>>
>> jJAtam jJAtavyam adhunA dRSTam draSTavyam akSatam |
>>
>> विश्रान्तो ऽथ चिरम् श्रान्तः_गतः_मे सकलः_भ्रमः ॥४।१४।४३॥
>>
>> vizrAnto'tha ciram zrAnta:_gata:_me sakala:_bhrama: ||4|14|43||
>>
>> उत्तिष्ठ तात गच्छामः पश्यामो मन्दर.स्थिताम् ।
>>
>> uttiSTha tAta gacchAma: pazyAma:_mandarasthitAm |
>>

>> ताम् तनुम् ताव*त्_आ*शुष्काम् शुष्काम् वन.लताम् इव ॥४।१४।४४॥
>>
>> tAm tanum tAvat AzuSk*Am *zuSkAm vanalatAm iva ||4|14|44||

>>
>> न समीहितम् अस्ति_इह न_अ.समीहितम् अस्ति मे ।
>>
>> na samIhitam astIha nA-samIhitam asti me |
>>
>> नियते रचनम् द्रष्टुम् केवलम् विहराम्य् अहम् ॥४।१४।४५॥
>>
>> niyate racanam draSTum kevalam viharAmi_aham ||4|14|45||
>>

>> य*द् अ*ति.सुभगम् आर्य-सेवितम् तत्
>>
>> yadati.subhagam Aryasevitam tat
>> स्थिरम् अनुयामि य*त्_ए*क.भाव-बुद्ध्या ।
>>
>> sthiram anuyAmi yat eka.bhAvabuddhyA |
>> त*द् अ*लम् अभिमता म*तिः_म*म_अस्तु
>>
>> tad alam abhimatA mati: *mama_astu*

>> प्रकृतम् इमम् व्यवहारम् आचरामि ॥४।१४।४६॥
>>
>> prakRtam imam vyavahAram AcarAmi ||4|14|46||
>>
>> ॥
>>
>>
>>
>>
>>

>> *o*ॐ*m*

>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> The sage Bhrgu and Time proceeded towards the bank of the river Samanga.
>> There, the sage Bhrgu saw his son in another body whose nature was
>> different. Time pointed out this young man and said to Bhrgu: "This is your
>> son". Sukra was instantly awakened to the memory of many previous
>> existences. "Come, father, let us go to where the previous body stands,
>> dried up."
>>
>>
>>
>>
>>

>> *TALE OF BHRGU*
>>
>>
>>
>> FM.2.14
>>
>>
>>
>> *FORMER BIRTHS*
>>
>>
>>
>> *VASISHTHA said—*

>>
>>
>>
>> अथ काल.भृगू देवौ मन्दर.अचल.कन्दरात् ।
>>
>> atha kAlabhRgU devau mandara.acala.kandarAt |
>>

>> गन्तुम् प्रवृताव्_अवनौ समङ्गा.सरि*तस् त*टम् ॥४।१४।१॥

>>
>> gantum pravRttau_avanau samaGgA-sarita:_taTam ||4|14|1||
>>
>> .
>>

>> *so*
>>
>> *Time and Bhrgu*
>>
>> *--two Gods--*
>>
>> *from a Churnstick.Mountain-cave in the sky*
>>
>> *come.to.ground on the Samangâ.River-shore*
>>
>> *. *

>>
>> atha kAlabhRgU devau mandarAcalakandarAt | gantum pravRttAv.
>>

>> avanau - *on.earth\stream-*
>>
>> samaGgA-sarita: taTam - *to** the Samangâ.River's shore*
>>
>> *. *

>>
>> *vlm.p.1. vasiShTha said:—Yama and bhRgu departed from the cave of
>> Mandara Mountain and traveled towards the bank of Samanga River.
>>

>> ##vRt - #vRtta - #*pravRtta - *driven up (as a carriage) • circulated

>> (as a book) • set out from, come forth #yathôSasi pravRttAyam. y2018.005,

>> resulted, arisen, produced, broughdabout, *happened*, occurred (opp. to
>> *#nivRtta*) • come back, returned mbh • commenced, begun (also #p. vat.

>> adj) • intending, bent upon (tasmai, tasmin, or comp) • engaged in,
>> occupied with • (with karmann. action) causing a continuation of mundane

>> existence mn.12.88 •• *pravRtta*karman* - n. any act leading to a future
>> birth • *pravRtta*cakra* - adj. "whose chariot wheels run on unimpeded",
>> having universal power • *pravRtta*tva* - n. the having happened or
>> occurred • *pravRtta*pAnIya* - adj. (a well) with abundant water mbh •
>> *pravRtta*vAc* - adj. of fluent speech, eloquent mbh •

>> *pravRttasamprahAra - adj. one who has begun the fight +
>>
>>
>>

>> तौ शैला*द् अ*वरोहन्तौ दृष्टवन्तौ महाद्युती ।

>>
>> tau zailAt avarohantau dRSTavantau mahAdyutI |
>>
>> नव.हैम.लता.जाल.कुञ्ज.सुप्त.नभःचरान् ॥४।१४।२॥
>>
>> nava.haima.latA.jAla.kuJja.supta.nabha:carAn ||4|14|2||
>>
>> .
>>

>> *as they flew above the mountain they could see the flashing light *
>>
>> *of the golden.wire-hammocks of sleeping Sky.farers*
>>
>> *.*

>> धृत.आकारान् इव_उत्साहान् हेलादृष्ट.जग*त्_ज*यान् ॥४।१४।४॥

>> mUrtAn_iva sthitAn *- seated like images *
>>
>> puSpakesararaktAGgapavanAruNa.vAladhi.*buffalo/yak*-In *- *
>>
>> *them flower*-kesararaktAGgapavanAruNavAladhi*.s*
>>
>> *. *

>>
>> *vlm.6. They saw the mountain bulls (Bos guavus) dozing in their
>> giddiness, and sitting as ebriety in person; while their bodies were
>> reddened by the red dust of flowers, and their tails flushed with the
>> crimson farina blown by the breeze.
>>
>> *sv. They saw mighty elephants in rut. They saw other perfected sages who
>> were being playfully pelted with flowers by celestial nymphs.
>>
>>
>>
>> चञ्चलान् चमरान् चारून् भूभृन्.मण्डल.चामरान् ।
>>
>> caJcalAn camarAn cArUn bhUbhRn.maNDala.cAmarAn |
>>
>> कृत.अजस्र.पतत्.पुष्प.धारासार.निमज्जनान् ॥४।१४।७॥
>>
>> kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanAn ||4|14|7||
>>
>> .
>>

>> camcalAn camarAn cArUn *- flying whisks frisking *
>>
>> bhUbhRn-maNDala-cAmarAn
>>
>> kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanAn *- *
>>
>> kRtAjasra-*falling*-*flower*-dhArAsAranimajjan

>>
>> .
>>
>> *vlm.7. There were the brisk and beautiful chowry deer serving as
>> flappers of the mountain king, and dousing in the pools filled with falling
>> flowers.
>>
>> *sv. They saw mighty elephants in rut. They saw other perfected sages who
>> were being playfully pelted with flowers by celestial nymphs.
>>
>>
>>
>> किन्नरान् भूम.खर्जूरान् शाखा.सरलताम् गतान् ।
>>
>> kinnarAn bhUma.kharjUrAn zAkhA.saralatAm gatAn |
>>
>> परस्पर.फल.आधात.क्ष्वेड.अवर्जित.कीचकान् ॥४।१४।८॥
>>
>> paraspara.phala.AdhAta.kSveDa.avarjita.kIcakAn ||4|14|8||
>>
>> .
>>
>> kinnarAn bhUmakharjUrAn
>>

>> zAkhA-saralatAm gatAn -* + *
>>
>> parasparaphalAdhAtakSveDAvarjitakIcakAn *-*
>>
>> *. *
>>
>> *kinnara.Whatnots ride the branches of the date-palms*
>>
>> *&*
>>
>> *their mutual fruit-tossing ruckus*
>>
>> *makes the bamboos below bow down*
>>
>> *.*

>>
>> *vlm.8. They saw the Kinnara lads sitting on the tops of straighdand
>> stately date trees, and sporting with pelting the date fruits upon one
>> another, which stuck to the reeds below as their fruits.
>>
>> *m.8. They saw in those flower-spread waters, many 'kinnars' bathing.
>> They saw a variety of date-palms. The dates falling off the tall palms made
>> the bamboo-bushes at the bottom look like date-bearing bushes.
>>
>> #kIc - #kIcaka-: – a hollow bamboo.
>>
>> #kSveDa - crooked, buzzing, hiss ....
>>

>> ##kharj - #*kharjura: *- the wild date tree • • #kharjUrapuram -

>> Dateville, the town KhajurAho in Bundelkhand. • #kharjUrarasa: - the juice
>> of the date or #tADi (used to leaven bread and as an intoxicating liquor
>> [the British "hot toddy "]).
>>
>>
>>
>> धातु.पाटल.दुर्.वक्त्रान् मर्कटान् नटन.उत्कटान् ।
>>
>> dhAtu.pATala.dur.vaktrAn markaTAn naTana.utkaTAn |
>>
>> लता.वितान.संछन्न.सानु.उपवन.मन्दिरान् ॥४।१४।९॥
>>
>> latA.vitAna.samchanna.sAnu.upavana.mandirAn ||4|14|9||
>>
>> .
>>

>> *they saw *
>>
>> dhAtupATaladurvaktrAn
>>
>> markaTAnnaTana_utkaTAn
>>
>> latAvitAnasamchannasAn*U*pavanamandirAn *- *

>>
>> *m.9 They saw many ugly red-jawed monkeys skipping and jumping around the
>> trees, arbours, creepers and trees covering the mountain slopes.
>>
>> *vlm.9. They beheld big monkeys, jumping about with their hideous reddish
>> cheeks, and hiding themselves in the coverts of widespreading creepers.
>>
>> *sv. They saw mighty elephants in rut. They saw other perfected sages who
>> were being playfully pelted with flowers by celestial nymphs.
>>
>>
>>
>> सिद्धान् अमर.नारीभिः मन्दार.कुसुमाहतान् ।
>>
>> siddhAn amara.nArIbhi: mandAra.kusumAhatAn |
>>
>> धातु.पाटल.निर्द्वार.पयोद.पट.संवृतान् ॥४।१४।१०॥
>>
>> dhAtu.pATala.nirdvAra.payoda.paTa.samvRtAn ||4|14|10||
>>
>> .
>>

>> *they saw*
>>
>> *a gathering of siddha.Adepts under*
>>
>> *attack*
>>
>> *by Immortals and Women with coral flowers*
>>
>> *lost in clusters of sunset clouds*
>>
>> *.*
>>
>> siddhAn amaranArIbhi:
>>
>> mandArakusumAhatAn |
>>
>> dhAtupATalanirdvArapayodapaTasamvRtAn *-*
>>
>> *. *

>> Attamadhu-mAsaprasAdhanA: *- *

>>
>> #pinaddha
>>
>> *m.11-13 They saw many deserted river banks which looked like the
>> 'asāmas' of Buddhist monks. Looking at and enjoying the elegance, beauty
>> and charm of these mountains, they descended to the earth.
>>
>> *vlm.11. The uninhabited skirts of the mountain, were as the solitary
>> walks of Buddhist vagrants; and the rivulets at its foot, were gliding with
>> their currents covered under the kunda and mandara flowers, as if they were
>> running to meet the sea, mantled in their yellow vests of the spring
>> season. (It is well known that the vernal vesture of damsels, is of the
>> yellow colour of the farina of flowers, and the rivulets are poetically
>> figured as females hastening towards their lord the sea (saritam-pathi)).
>>
>> *sv.11-12-13-14 They saw Buddhist (or enlightened) monks roaming the
>> forest. Then they descended onto the plains dotted with villages and
>> cities. Very soon, they had reached the bank of the river Samanga.
>>
>>
>>
>> पुष्प.भार.पिनद्ध.अङ्गान् वृक्षान् पवन.कम्पितान् ।
>>
>> puSpa.bhAra.pinaddha.aGgAn vRkSAn pavana.kampitAn |
>>
>> क्षीबानि_इव मधु.प्राप्तौ घूर्णान् मधु.कर.ईक्षणान् ॥४।१४।१२॥
>>
>> kSIbAni_iva madhu.prAptau ghUrNAn madhu-kara.IkSaNAn ||4|14|12||
>>
>> .
>>

>> *they saw*
>>
>> *flower-bearing-ornamented-limbs*
>>
>> *trees tossing in the wind*
>>
>> *like someone drunk on mead*
>>
>> *with whirling/churning honeymaker-glances*
>>
>> *.*

>> *the grandeur of Royal.Mountain *
>>
>> *—so vast—*
>>
>> *when they had seen their fill of it*
>>
>> *from there *
>>
>> *then *
>>
>> *they came to a metropolis that richly thrived with towns & villages*
>>
>> *:*

>>
>> zailarAjazriyam sphItAm
>>
>> pazyantau tau_ita:_tata: |
>>
>> prAptavantau vasumatIm
>>
>> purapattanamaNDitAm -
>>
>> .
>>
>> *vlm.p.13. They walked about here and there and looked at and admired the
>> grandeur of the mountain, until at last they descended on the nether earth
>> decorated with its cities and human dwellings.
>>

>> #sphAy – to grow fat - #*sphIta‑* - swollen, enlarged; thriving,

>> flourishing; abounding in, full of (instr. or comp): abundant. •-• Comp. •

>> *sphIta.*nitamba‑* - having full buttocks {"fatass"}. •• #sphIta*tA* -

>> bulkiness, enlargement • flourishing condition +
>>
>>
>>

>> क्षणाद् अवाप*तुः_त*त्र पुष्प*.**लो*ल.तरङ्गिणीम् ।

>>
>> kSaNAd avApatu: tatra puSpalola-taraGgiNIm |
>>
>> समङ्गाम् सरितम् साधु सर्व.पुष्पमयीम् इव ॥४।१४।१४॥
>>
>> samaGgAm saritam sAdhu sarva.puSpamayIm iva ||4|14|14||
>>
>> .
>>

>> *in a moment they descended*
>>
>> *there*
>>
>> *by the flower.flotsam-shimmering Samangâ.River*
>>
>> *—O Sâdhu—*
>>
>> *in what seemed to be a flowing flood of flowers*
>>
>> *!*

>>
>> kSaNAdavApatu: tatra
>>
>> puSpalola-taraGgiNIm - +
>>
>> samaGgAm saritam {f.}
>>
>> sAdhu
>>
>> sarva.puSpamayIm iva -
>>
>> .
>>
>> *vlm.p.14 In a moment they arrived at the bank of the Samanga, flowing
>> with the loosened flowers of all kinds as if it were a bed of flowers
>> itself.
>>
>>
>>
>> ददर्श_अथ तटे तस्मिन् कस्मिंश्चित् तनयम् भृगुः ।
>>
>> dadarza_atha taTe tasmin kasmin*cit tanayam bhRgu: |
>>
>> देह.अन्तर.परावृत्तम् भावम् अन्यम् उपागतम् ॥४।१४।१५॥
>>
>> dehAntara.parÂvRttam bhAvam anyam upAgatam ||4|14|15||
>>
>> .
>>

>> dadarzAtha - *so he saw *taTe tasmin - *on that shore somewhere *-
>> kasmiMz.cit *his son, * - tanayam bhRgu:, *did Bhrgu*
>>
>> dehAntar-apara.AvRttam - *in a body with a different appearance *
>>
>> bhAvam anyam upAgatam - *having come to a different feeling/condition*
>>
>> *. *

>>
>> *m.15 These they saw, Sukra, the son of Bhrigu under a tree. He looked
>> different due to many reincarnations.
>>
>> *vlm.15. Bhrigu beheld his son on one of its banks, with his body changed
>> to another form, and his features quite altered from his former state.
>>
>> *vlm.p.15 bhRgu saw his son on one of its banks, his body changed to
>> another form and his features quite altered from his former state.
>>
>> *sv. There, the sage Bhrgu saw his son, who had another body and whose
>> nature was different from what it was before...
>>
>> #taT - #taTa, #taTA, #taTI, #taTam तटः [तट्-अच्] - slope, declivity,
>> precipice. • The sky or horizon. +
>>
>> #parAvRtta . turned (also to flight) returned , averted from (abl.) Mn.
>> MBh. Ka1v. &c.
>>
>>
>>
>> शान्त.इन्द्रियम् समाधि.स्थम् अ=चञ्चल.मनःमृगम् ।
>>
>> zAnta.indriyam samAdhi.stham a-caJcala.mana:mRgam |
>>
>> सुचिरात् इव विश्रान्तम् सुचिर.श्रम=शान्तये ॥४।१४।१६॥
>>
>> sucirAt iva vizrAntam sucira.zrama=zAntaye ||4|14|16||
>>
>> .
>>

>> *the senses settle*
>>
>> *in the samAdhi.Unified state*
>>
>> *:*
>>
>> *Mind *
>>
>> *is an unstirring deer*
>>
>> *it seems for a long time in repose*
>>
>> *in long and restful peace*
>>
>> *.*

>>
>> zAnta.indriyam samAdhi.stham a-caJcala.mana:mRgam | sucirAt iva vizrAntam
>>
>> sucirazrama=zAntaye
>>
>> .
>>
>> *vlm.16. His limbs were stiff, and his sense ada stand still, as he sat
>> with his mind fixed on steady meditation. He seemed to be long at rest, in
>> order to get his rest from the turmoils of the world.
>>
>> *vlm.p.16 His limbs were stiff and his sense at a standstill as he sat
>> with his mind fixed on steady meditation. He seemed to have been there a
>> long time to rest from the turmoil of the world.
>>
>> *m.16 His sense instruments were all quiedand peaceful. Beast of Mind was
>> firm and stable being in the state of 'Samādhi'. It was as if he was
>> restful for a long time after a long period of tiresome work.
>>
>>
>>

>> चिन्तयन्तम् इव_अन*न्ताः_चि*र.भुक्त.अचिर.उज्झिताः ।

>>
>> cintayantam ivAnantA: cira.bhukta.acira.ujjhitA: |
>>
>> संसार.सागर.गतीः हर्ष.शोक.निरन्तराः ॥४।१४।१७॥
>>
>> samsAra.sAgaragatI: harSa.zokanirantarA: ||4|14|17||
>>
>> .
>>

>> *as.if cogitating*
>>
>> *these endless long*-*enjoyed & not.long-quit samsAra.Ocean-passages*
>>
>> *between Pleasure and Pain*
>>
>> *...*
>>
>> *.*
>>
>> cintayantam ivAnantA:
>>
>> cirabhuktAcirojjhitA: |
>>
>> samsAra.sAgaragatI:
>>
>> harSa.zokanirantarA: *-*
>>
>> *. *

>>
>> *m.17 It was as if he was ruminating about the joys and sorrows suffered
>> by him due to long enjoyment of worldly pleasures which he shed long ago.
>>
>> *vlm.p.17 He thought upon the course of the currents of the world that
>> continually flow with successive joy and sorrow to man, who gets rid of
>> them after his long trial.
>>
>>
>>
>> नूनम् निश्चलताम् यातम् अति.भ्रमित-चक्रवत् ।
>>
>> nUnam nizcalatAm yAtam ati.bhramita-cakravat |
>>
>> अनन्त.जगत्-आवर्त=विवर्त.अतिशयात् इव ॥४।१४।१८॥
>>
>> ananta.jagat-Avarta=vivartAtizayAt iva ||4|14|18||
>>
>> .
>>

>> *now*
>>
>> *he is coming to a halt*
>>
>> *like a spun.down potter's wheel*
>>
>> .
>>
>> *as.if the boundless whirling world were losing whirl*
>>
>> .
>>
>> nUnam nizcalat*Am *yAtam - ati.bhramita-cakravat -
>>
>> ananta.jagat-Avarta=vivartAtizayAt iva
>>
>> *. *

>>
>> *vlm.18. He became motionless as a wheel, after its long winded motion;
>> {he does not mean "long.winded", wordy, but perhaps "wound" like a
>> waterwheel} and found his resdafter his prolonged whirling, in the
>> whirlpool of the ocean of the world.
>>
>> *vlm.p.18 He became motionless as a wheel after its long winded motion.
>> He found his rest after his prolonged whirling in the whirlpool of the
>> ocean of the world.
>>
>>
>>
>> एकान्त.संस्थितम् कान्तम् कान्त्या_एकाकिनम् आश्रितम् ।
>>
>> ekAntasamsthitam kAntam kAntyA_ekAkinam Azritam |
>>
>> उपशान्त.ईह.सम्भग्न-चित्त.सम्भ्रम.संगमम् ॥४।१४।१९॥
>>
>> upazAnta.Iha.sambhagna-citta=sambhrama+samgamam ||4|14|19||
>>
>> .
>>

>> *he is seated in a lone place *
>>
>> *a lone lover taking solitary shelter with his love *
>>
>> upazAnta_Ihasambhagna-cittasambhramasamgamam -
>>
>> *at.peace*-*affairs*-*frustrated*-*Affection*-*confused*-*intercourse*

>>
>> ekAntasamsthitam kAntam -
>>
>> kAntyA_ekAkinam Azritam -
>>

>> upazAnta.Iha-sambhagna-citta=sambhrama.samgamam *-*
>>
>> *. *

>>
>> #ekAkin
>>
>> *vlm.19. He sat retired as a lover, solely reclined on the thought of his
>> beloved object inhis retirement; and his mind was at rest, after its long
>> wanderings.
>>
>> *vlm.p.19 He sat retired like a lover reclined solely on the thought of
>> his beloved object. His mind was at rest after its long wanderings.
>>
>> *m.19 Established in solitude, he was like one who was solicited by the
>> beloved called Solitude. With the fickle mind subdued and destroyed, he was
>> at peace (with himself).
>>
>> *sv.15-16-17-18-19 There, the sage Bhrgu saw his son, who had another
>> body and whose nature was different from what it was before, who was of a
>> peaceful disposition and whose mind was established in the tranquillity of
>> enlightenment, though he was deeply reflecting the destiny of living beings
>> in the universe.
>>
>>
>>
>> निर्विकल्प.समाधि.स्थम् विरतम् द्वन्द्व-वृत्तितः ।
>>
>> nirvikalpa-samAdhi.stham viratam dvandva-vRttita: |
>>
>> हसन्तम् अखिलाम् लोक.गतिम् शितलया धिया ॥४।१४।२०॥
>>
>> hasantam akhilAm lokagatiM zitalayA dhiyA ||4|14|20||
>>
>> .
>>

>> *settled in the state called Nirvikalpa, without.Ideas*
>>
>> *samAdhi, the affection of Sameness*
>>
>> *detached from dualities*
>>
>> *smiling at the whole world.process*
>>
>> *with cool thought*
>>
>> *...*
>>
>> .
>>
>> nirvikalpa-samAdhi.stham
>>
>> viratam dvandva-vRttita: |
>>
>> hasantam akhilAm - *laffing at the whole - *lokagatim - *way of the
>> world + *
>>
>> zitalayA dhiyA *-* *with cool thot*
>>
>> *. *
>>

>> nirvikalpa - nirvikalpa-samAdhi.stha
>>
>> samAdhi - nirvikalpa-samAdhi.stha
>>
>> stha - nirvikalpa-samAdhi.stha
>>
>> virata
>>
>> dvandva - dvandva-vRtti
>>
>> vRtti - dvandva-vRtti
>>

>> *hasan - *laffing-*
>>
>> *akhila - *whole/entire-*
>>
>> *loka - *world/people-* lokagati - *way of the world + *
>>
>> *gati - *way/path-* lokagati - *way of the world + *
>>
>> zitala
>>
>> dhiyA
>>
>> *. *

>>
>> *m. ... with all the divisions and differentiation ceased,
>>
>> he appeared like one who was smiling at the world movements with a cool
>> intelligence.
>>
>> *vlm.p.20 He sat in a state of uniform meditation without a shadow of
>> division or differentiation, smiling with a cold apathy at all the pursuits
>> of mankind.
>>
>> *vlm. ... a state of uniform meditation, withouda shadow of duplicity in
>> it...
>>
>> *sv. ... total quiescence of mind in which the play of thoughts and
>> counter-thoughts had ceased.
>>
>>
>>
>> विगत.अखिल.वृत्तान्तम् विगत.अशेष.भोक्तृतम् ।
>>
>> vigata.akhila.vRttAntam vigata.azeSa.bhoktRtam |
>>
>> निरस्त.कल्पना.जालम् आलम्बित.महापदम् ॥४।१४।२१॥
>>
>> nirasta.kalpanA.jAlam Alambita.mahApadam ||4|14|21||
>>
>> .
>>

>> *the whole business*
>>
>> *gone wholly from Enjoyership*
>>
>> *escaped from the Imagination-net*
>>
>> *embraced by good fortune*
>>
>> *...*
>>
>> .
>>
>> vigatAkhila-vRttAntam *- gone from the whole business *vigatAzeSabhoktRtam
>> *- gone wholly from enjoyment *nirastakalpanAjAlam *- escaped from the
>> Imagination-net *AlambitamahApadam *- embraced by good fortune gone from
>> *
>>
>> *. *

>>
>> *vlm.21 Liberated from all concerns, released from the enjoyments of
>> life, and free from the snare of desires and fancies, he rested in the
>> supreme bliss of the soul.
>>
>> *m.21 Ceasing all eventful and whirling activity, without any enjoyership
>> / doership / ownership of all works, with all ideation and thoughts
>> stopped, he was anchored in the Supreme state.
>>
>> *sv.20-21 This radiant young man appeared to have reached total
>> quiescence of mind in which the play of thoughts and counter-thoughts had
>> ceased.
>>

>> * vigatAkhila-vRttAntam *- gone from the whole business *vigatAzeSabhoktRtam
>> *- gone wholly from enjoyment *nirastakalpanAjAlam *- escaped from the
>> Imagination-net *AlambitamahApadam *- embraced by good fortune *

>>
>>
>>
>> अनन्त.विश्रान्ति.तते पदे विश्रान्तम् आत्मनि ।
>>
>> ananta-vizrAnti-tate pade vizrAntam Atmani |
>>
>> प्रतिबिम्बम् अगृह्णन्तम् सितम् मणिम् इव_आस्थितम् ॥४।१४।२२॥
>>
>> pratibimbam agRhNantam sitam maNim iva_Asthitam ||4|14|22||
>>
>> .
>>

>> ananta-vizrAnti-tate pade – *in an expansive state of boundless rest *vizrAntam
>> Atmani - *reposed in soul *pratibimbam *- a reflection *agRhNantam *-
>> not grasping *sitam maNim iva Asthitam *- cool as a jewel inits setting *
>>
>> *inan expansive state of boundless rest *
>>
>> *reposed in soul *
>>
>> pratibimbam *- a reflection *agRhNantam *- not grasping *
>>
>> sitam maNim iva Asthitam *- cool as a jewel inits setting *

>>
>> .
>>
>> *m.22 Rested and reposed in self and established in that most peaceful
>> supreme, allowing no reflections inhis diamond of the self, he was anchored
>> in that supreme state.
>>
>> *vlm.22. His soul was at rest, in the everlasting rest of God; as the
>> pure crystal catches the colour of the gem, which is contiguous to it.
>>
>> *sv.22-23 He was absolutely pure, like a crystal that is not interested
>> even in reflecting what is around it! There was no thought inhis mind of
>> either 'this is to be obtained' or 'this is to be avoided'.
>>

>> * ananta-vizrAnti-tate pade - *inan expansive state of boundless rest *vizrAntam
>> Atmani - *reposed in soul *pratibimbam *- a reflection *agRhNantam *-
>> not grasping *sitam maNim iva Asthitam *- cool as a jewel inits setting *

>>
>>
>>
>> हेय.उपादेय.संकल्प.विकल्पाभ्याम् समुज्झितम् ।
>>
>> heya.upAdeya.samkalpa.vikalpAbhyAm samujjhitam |
>>
>> सम्प्रबुद्ध.मतिम् धीरम् ददर्श तनयम् भृगुः ॥४।१४।२३॥
>>
>> samprabuddha.matim dhIram dadarza tanayam bhRgu: ||4|14|23||
>>
>> .
>>

>> *pros & cons, Concepts & Decepts discarded*
>>
>> *firmin fully awakened thot*
>>
>> *bhRgu saw his son*
>>
>> *.*

>>
>> heya.upAdeya.samkalpa.vikalpAbhyAm samujjhitam |samprabuddha.matim dhIram
>>
>> dadarza tanayam bhRgu:
>>
>> .
>>
>> *m.23 Throwing oudall ideations, mental determinations, deformations and
>> resolutions of all kinds, good and bad, Sukra was a man of Pine
>> intelligence, completely enlightened. Bhrigu such a one, Sukra his son.
>>
>> *vlm.23. Bhrigu beheld his son in the calmly composed and awakened state
>> of his mind, and freed alike both from his thoughts of what was desirable,
>> as also from his hatred against what was disgusting.
>>
>> *sv. There was no thought inhis mind of either 'this is to be obtained'
>> or 'this is to be avoided'.
>>
>> #heyopAdeya: Dos and Don'ts: "moral" standards. - # dA - #deya -adj.-
>> what ought to be given-out, displayed; • Virtue, according-to the many
>> priesthoods. - #adeya – improper to be given, (*adeyam अम्) a bribe. -
>> #Adeya - acceptable, to be received. - #upAdeya- उपादेय upa_A=deya,
>> (Fuzzy.Â) - to be taken or received (A-deya); • not to be refused (adeya);
>> • to be allowed. • What is acceptable to the sort of holy person called
>> Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the
>> High Priesthood assume, when pronouncing ethical judgments. - #heya . to be
>> rejected or avoided. •-• - #heyopAdeya, - #heyAdeya –to be rejected or
>> accepted; con or pro (quid pro quo); -•• <idam puNyam upAdeyam - this Holy
>> Thing is to be done, - heyam pApam idam tu­_iti – not to be done however is
>> Sin/Crime/Treason/Heresy like this> y1030.023; y6052015 • - #anupAdeya –
>> a.heyam an.upAdeyam an-Adeyam an.Azrayam | ekam eva advayam brahma na iha

>> nAnA asti kiJcana, vcUDa.467. •-•> #heyo*pAdey*avarjitA –"a name of

>> *zrI.#lalitA. She has nothing to rejecdand nothing to accept. Rejection and
>> acceptance (do this and do not do this) are laid down by scriptures based
>> on .... [tradition]. These are the rules that permit certain actions and
>> prohibit certain others." zrI-lalitA-sahasr. "

>> http://www.scribd.com/doc/58896110/264/Heyo*pAdey*a-varjita-304

>> <http://www.scribd.com/doc/58896110/264/Heyopadeya-varjita-304>
>>
>> #ujjh – conj. http://sanskrit.inria.fr/cgi-bin/dicconj?q=ujjh;c=6 — उज्झ्
>> 6 P. (#ujjhiti उज्झति, #ujjhAJcakAra उज्झाञ्चकार, #ujjhitum उज्झितुम्,
>> #ujjhita उज्झित) - To abandon, leave, quit • To avoid, escape from • To

>> emit, give out, drop or pour down. — #projjh, #samujjh same. - #samujjhita
>> – y3039.001• #ujjhyate - #ujjha -adj.- quitting, abandoning mn.
>>

>> * heya_u*pAdey*a=samkalpa-vikalpAbhyAm* – pros & cons, Concepts &
>> Decepts *samujjhitam* – casdaway *samprabuddha.matim dhIram* – settled
>> in fully awakened thot *dadarza tanayam bhRgu:* - bhRgu saw his son *
>>
>>
>>
>> तम् आलोक्य भृगोः पुत्रम् का*लः_भृ*गुम् उवाच ह ।

>>
>> tam Alokya bhRgo: putram kAla: bhRgum uvAca ha |
>>
>> वाक्यम् अब्धि.ध्वनि.निभम् तव पुत्रस् तु_असौ_इति ॥४।१४।२४॥
>>
>> vAkyam abdhi-dhvani-nibham tava putra: tvasau_iti ||4|14|24||
>>
>> .
>>

>> *having seen that son of bhRgu*
>>
>> *Time *
>>
>> *said this to *
>>
>> *bhRgu *
>>
>> *ina voice like the sound of the sea*
>>
>> *—*
>>
>> *"*
>>
>> *This*
>>
>> *is*
>>
>> *your*
>>
>> *son*
>>
>> *!*
>>
>> *" *

>>
>> tam Alokya bhRgo: putram kAla: bhRgum uvAca ha | vAkyam
>> abdhi-dhvani-nibham
>>
>> tava putra: tvasau_iti
>>
>> .
>>
>> *m. ... an ocean-like shout ...
>>
>> *vlm. ... hoarse as the sounding sea...
>>
>> *vlm.p.24 Yama, seeing the son of bhRgu, said to the father in a voice,
>> hoarse as the sounding sea, "Lo there your son."
>>
>>
>>
>> विबुध्यताम् इति गिरा समाधेर् विरराम सः ।
>>
>> vibudhyatAm iti girA samAdhe:_virarAma sa: |
>>
>> भार्गवः_अम्भोद-घोषेण शनैः_इव शिखण्ड.भृत् ॥४।१४।२५॥
>>
>> bhArgavo'mbhodaghoSeNa zanai:_iva zikhaNDa.bhRt ||4|14|25||
>>
>> .
>>

>> *"Wake up!"*
>>
>> *so by a voice*
>>
>> *from samâdhi* *he revived*
>>
>> :
>>
>> *his son "The bhArgava"*
>>
>> *as.if **by a gradually-thunder.roaring=raincloud*
>>
>> *the peacock.tuft of his hair was borne*
>>
>> *...*
>>
>> *.*

>>
>> vibudhyatAm iti girA samAdhe:_virarAma sa: | bhArgavo'mbhodaghoSeNa

>> zanai:_iva zikhaNDabhRt *-*
>>
>> *. *
>>
>> #zikha - #*zikhaNDa: -A* - a tuft of hair or a peacock's tail - *zikhaNDa*bhRt
>> + *
>>
>> bhRt - zikhaNDabhRt
>>
>> *. *

>>
>> *m.25 Hearing that thundering sound, Sukra woke up from his samādhi, like
>> a peacock waking up to the sound of thunder.
>>
>> *vlm.p.25 "Awake,"he said to Bhargava (zukra), which startled him from
>> his meditation just like the roaring of a cloud rouses a slumbering peacock
>> from his summer sleep.
>>
>> *vlm.25. "Awake, said he to Bhargava, which startled him from his
>> meditation, as the roaring of a cloud, rouses the slumbering peacock from
>> his summer sleep.
>>
>>
>>

>> उन्मील्य नेत्रे सः_अपश्य*द् अ*न्ते काल.भृगू प्रभू ।

>>
>> unmIlya netre so'pazyadante kAlabhRgU prabhU |
>>
>> सम.उदयौ_इव_आयातौ देवौ शशि-दिवाकरौ ॥४।१४।२६॥
>>
>> sama_udayau_iva_AyAtau devau zazi-divAkarau ||4|14|26||
>>
>> .
>>
>> unmIlya netre so'pazyat ante kAlabhRgU prabhU | samodayau_iva_AyAtau
>> devau zazi-divAkarau
>>
>> .
>>

>> *he opened his eyes and he saw before him*
>>
>> *Time and bhRgu the Fiery*
>>
>> *:*
>>
>> *two mighty gods like the sunand moon risen* together.*

>>
>> * in astro. terms, this would be an opposition
>>
>> (if exact, an eclipse)
>>
>> .
>>
>> *m.26 Opening his eyes, he saw the two god like men Kāla and Bhrigu, who
>> were like rising sun and rising moon.
>>
>> *vlm.26. Upon opening and lifting up his eyes, he beheld the god standing
>> with his father on one side, who being pleased at his sight, glowed in
>> their countenances like the disks of the sun and moon.
>>
>> *sv. Seeing the two radiant beings standing in front of him, he greeted
>> them appropriately and seated them on a rock.
>>
>>
>>

>> कदम्ब.लतिका.पीठा*द् अ*थ_उत्थाय ननाम तौ ।

>>
>> kadambalatikA-pIThAdatha_utthAya nanAma tau |
>>
>> समौ समागतौ कान्तौ विप्रौ हरि-हरौ_इव ॥४।१४।२७॥
>>
>> samau samAgatau kAntau viprau hari-harau_iva ||4|14|27||
>>
>> .
>>

>> *from his throne of kadamba leaves *atha *- next *utthAya nanAma tau *-
>> he arose and bowed to them *samau samAgatau kAntau viprau *- alike
>> appearing as two lustrous vipra.Seers *hari-hara*u_i*va *- as.if they
>> were hari & hara. *
>>
>> *now*
>>
>> *from his throne of kadamba leaves*
>>
>> *he arose and bowed before the pair*
>>
>> *alike appearing as two glorious vipra.Seers*
>>
>> *or the Gods hari & hara*
>>
>> *.*
>>
>> * kadambalatikA-pIThAt* – from his throne of kadamba leaves *atha *-
>> next *utthAya nanAma tau *- he arose and bowed to them *samau samAgatau
>> kAntau viprau *- alike appearing as two lustrous vipra.Seers *hari-hara
>> *u_i*va *- as.if they were hari & hara. *

>>
>> *m.27 Seeing the two lustrous brahmins, who are looking alike Hari and
>> Hara, Sukra rose from his creeper-woven seadand prostrated before them.
>>
>> *vlm.27. He rose from his seat of Kadamba leaves, and made his obeisance
>> to them, who appeared to have come to him like the gods Hari and Hara in
>> the disguise of a couple of Brahmans.
>>

>> * kadambalatikA-pIThAt* – from his throne of kadamba leaves *atha *-
>> next *utthAya nanAma tau *- he arose and bowed to them *samau samAgatau
>> kAntau viprau *- alike appearing as two lustrous vipra.Seers *hari-hara
>> *u_i*va *- as.if they were hari & hara. *

>>
>>
>>
>> मिथःकृत.समाचाराः शिलायाम् समुपाविशान् ।
>>
>> mitha:kRta-samAcArA: zilAyAm samupAvizAn |
>>
>> मेरु-पृष्ठे जगत् पूज्या ब्रह्म.विष्णु-हरा* इव ॥४।१४।२८॥
>>
>> meru-pRSThe jagat pUjyA* brahma-viSNu-harA* iva ||4|14|28||
>>
>> .
>>

>> *then*
>>
>> *having greeted each other*
>>
>> *they gathered on the mountaintop of meru,*
>>
>> *and it was as.if brahmA, viShNu, & shiva were gathered*
>>
>> *for worship by the world*
>>
>> *.*
>>
>> mitha:kRtasamAcArA: *- thenmutually made welcome *zilAy*Am *samupAvizAn *-
>> they gathered on a mountain *merupRSThe *- on top of Mount.meru *
>> jagatpUjyA brahma-viSNu-harA iva *- like brahmA, viShNu, & hara

>> worshipped by the world. *
>>
>> *vlm.28. After their mutual salutations, they were seated on a slab of
>> stone, and appeared as the venerable gods Vishnu and Siva, were seated on
>> the pinnacle of Meru.
>>
>> *sv.26-27-28 Seeing the two radiant beings standing in front of him, he
>> greeted them appropriately and seated them on a rock.
>>
>> *m.28 After mutual inquiries, the three sat on a rock-seat like the
>> trinity of Vishnu, Hara and Brahma on the 'Meru' peak.
>>

>> * mitha:kRtasamAcArA: *- then mutually made welcome *zilAy*Am *samupAvizAn
>> *- they gathered on a mountain *merupRSThe *- on top of Mount.meru *
>> jagatpUjyA brahma-viSNu-harA iva *- like brahmA, viShNu, & hara

>> worshipped by the world. *
>>
>>
>>

>> अथ शान्त.जपः राम स* समङ्गा.तटे द्विजः ।
>>
>> atha zAnta-japa: rAma sa* samaGgA-taTe dvija: |
>>
>> तौ_उवाच वचः शान्तम् अमृत-स्यन्द-सुन्दरम् ॥४।१४।२९॥
>>
>> tau_uvAca vaca: zAntam amRta.syanda.sundaram ||4|14|29||
>>
>> .
>>
>> atha zAnta-japa:
>>

>> *rAma, on the bank of samangA.River the Twiceborn said this to those two*

>>
>> quietly
>>
>> amRta.syanda.sundaram
>>
>> *m.29 The, quitting his meditation, Sukra addressed in sweedand
>> attractive worlds thus.
>>
>> *sv.29-30 In sofdand sweet words, he said: "O Divine beings, I am truly
>> blessed to behold both of you!
>>
>> *vlm.29. The Brahman boy, having ended the muttering of his mantras on
>> the bank of Samanga, accosted them with a voice distilling as the sweet
>> nectarine juice of ambrosia amrita or water of life; (aquavitae or abi
>> haiyat).
>>
>> *vlm.p.29 The brAhmaNa boy, having ended chanting his mantras on the bank
>> of Samanga, approached them with a voice as sweet as nectarine juice of
>> ambrosia.
>>
>>
>>
>> भवतोः दर्शनेन_अहम् अद्य निर्वृतिम् आगतः ।
>>
>> bhavato: darzanena.aham adya nirvRtim Agata: |
>>
>> समम् आगतयोः लोके शीतल.उष्ण-रुचोः इव ॥४।१४।३०॥
>>
>> samam Agatayo: loke zItaloSNaruco: iva ||4|14|30||
>>
>> .
>>

>> *the presence of your two Graces has brought me double joy*
>>
>> *:*
>>
>> *you two have come at once into this world, the lights of Moon & Sun*
>>
>> *.*

>>
>> bhavato: darzanena.aham adya nirvRtim Agata: | samam Agatayo: loke
>> zItaloSNaruco: iva -
>>
>> .
>>
>> *vlm.p.30 "My lords, I am emancipated at your sight this day. You have
>> blessed me by your sights, resembling those of the sun and moon appearing
>> together.
>>
>> *jd. the metaphor is very subtle.
>>
>> I once stood on a long road.
>>
>> at its west end (impossible to photograph) the sun was setting while
>>
>> at its east end, the moon was rising
>>
>> .
>>
>> in astro. terms, this means that the moon was very near eclipse.
>>
>> Sun is Self, Moon is Mind
>>
>>
>>
>> यः न शास्त्रेण तपसा न ज्ञानेन_अपि विद्यया ।
>>
>> yo na zAstreNa tapasA na jJAnena_api vidyayA |
>>

>> विन*ष्टः_मे* मनोमोहः क्षीणः_असौ दर्शनेन वाम् ॥४।१४।३१॥

>>
>> vinaSTa: me manomoha: kSINa:_asau darzanena vAm ||4|14|31||
>>
>> .
>>

>> *what is not*
>>
>> *by shAstra.study nor tapas.Ritual nor jnAna.WisdoM nor its philosophy*
>>
>> *destroyed in my Mind-delusion*
>>
>> *—*
>>
>> *this is removed by your presence*
>>
>> *.*

>> चरणाभ्याम् इमम् देशम् भवन्तौ भूरि*.**ते*जसौ ।

>>
>> caraNAbhyAm imam dezam bhavantau bhUri-tejasau |
>>
>> कौ पवित्रितवन्तौ नः शशाङ्क.अर्कौ_इव_अम्बरम् ॥४।१४।३३॥
>>
>> kau pavitritavantau na: zazAGka.arkau_iva_ambaram ||4|14|33||
>>
>> .
>>

>> caraNAbhyAm *- by your coming *
>>
>> imam dezam *- to this place *
>>
>> bhavantau *- your2 Beingnesses *
>>
>> bhUri-tejasau – *filled with sacred fire *
>>
>> kau *- who are you2 *
>>
>> pavitritavantau na: *- sanctifying us *
>>
>> zazAGkArkau iva *- as the Moon of the Hare, and the Sun *
>>
>> ambaram *- sanctify the sky? *

>>
>> 'Who are you, the most shining ones, who sanctified setting foot on our
>> land?'
>>
>> *sv.33 The very earth trodden by your feet is holy."
>>
>> *vlm.33. Tell me who are you, whose feet have sanctified this place; as
>> the glorious orbs of the day and night, enlighten the firmament.
>>
>>
>>
>> इति_उक्तवन्तम् प्रोवाच भृगुः जन्म.अन्तर.आत्मजम् ।
>>
>> ity_uktavantam provAca bhRgur janma.antarAtmajam |
>>
>> स्मर_आत्मानम् प्रबुद्धः_असि न_अज्ञः_असि_इति रघूद्वह ॥४।१४।३४॥
>>
>> smara_AtmAnam prabuddho'si nAjJo'sIti raghUdvaha ||4|14|34||
>>
>> .
>>

>> iti uktavantam - *such being said, *provAca bhRgu: - *bhRgu declared *
>>
>> janmAntara_Atmajam - *to his self.born (son) of another birth: *

>> smara_ AtmAnam prabuddho 'si na ajJo 'si iti raghUdvaha
>>
>> .
>>
>> *m.34 O Rāma, when Sukra spoke thus, Bhrigu told his son of another birth
>> 'recollecdabout yourself. You are now a Jnāni and not an ignorant person.'
>>
>> *vlm.34. Being addressed in this manner, Bhrigu desired him to remember
>> his prior births, which he could well do, by his enlightened understanding.
>>
>> *sv.34-35 The sage Bhrgu said to him: "Recollect yourself, for you are
>> not an ignorant person!"
>>
>> #smR - #smara -mfn.- remembering , recollecting (see jAti#smara) –m.-
>> (-end.comp.- -f.-) memory , remembrance , recollection ChUp. • loving
>> recollection, love , (esp.) sexual love AV.&c.&c. • #kAmadeva (god of love)
>> KSS.&c. •• smara#śara—the arrows of Cupid SB 9.14.15-16

>> <http://prabhupadabooks.com/sb/9/14/15-16?d=1> • smara#dhanuḥ—the bow of
>> Cupid Antya 1.171 <http://prabhupadabooks.com/cc/antya/1/171?d=1> •

>> smara#rujām—sexual desires SB 2.7.33

>> <http://prabhupadabooks.com/sb/2/7/33?d=1> • smara#vyāja—taking

>> advantage of his thinking of her always SB 6.1.63

>> <http://prabhupadabooks.com/sb/6/1/63?d=1> • smara#ārta—distressed by
>> remembering Antya 15.78 <http://prabhupadabooks.com/cc/antya/15/78?d=1>

>> •• #smAra –m.- remembrance , recollection of (comp.) • relating or
>> belonging to the god of love naiS.
>>
>>
>>
>> प्रबोधितः_असौ भृगुणा जन्म.अन्तर.दशाम् निजाम् ।
>>
>> prabodhito'sau bhRguNA janmAntaradazAm nijAm |
>>
>> मुहूर्त-मात्रम् सस्मार ध्यान-उन्मीलित.लोचनः ॥४।१४।३५॥
>>
>> muhUrta.mAtram sasmAra dhyAna-unmIlita.locana: ||4|14|35||
>>
>> .
>>

>> prabodhito'sau bhRguNA *- he has realized thru bhRgu *
>>
>> janmAntaradaz*Am *nijAm *- his native state in former births *
>> muhUrtamAtram sasmAra *- for the measure of anhour he remembered *
>>
>> dhyAna_unmIlitalocana: *- his eyes opened in meditation *

>>
>> .
>>
>> *vlm.35. Bhrigu made him acquainted with the state of his former birth,
>> and he remembered it instantly by the clairvoyance of his inward sight.
>>
>> *m.35 Exhorted by Bhrigu to know his earlier births, Sukra went into
>> meditation for a little while with half-closed eyes.
>>
>>
>>

>> अथ_असौ विस्मयात् स्मेर.मु*खः_मु*दित-मानसः ।

>>
>> athAsau vismayAt smeramukha: muditamAnasa: |
>>
>> वितर्क.मन्थराम् वाचम् उवाच वदताम् वरः ॥४।१४।३६॥
>>
>> vitarkamantharAm vAcam uvAca vadatAm vara: ||4|14|36||
>>
>> .
>>
>> athAsau vismayAt smeramukha: muditamAnasa: | vitarkamantharAm vAcam uvAca
>> vadatAm vara:
>>
>> .
>>

>> *so he stared in surprise*
>>
>> *smiling in face, delighted inmind*
>>
>> *and doubtfully slowly spoke these words*
>>
>> *:*
>>
>>
>>
>> *Shukra.Bright said—*

>>
>> शुक्र उवाच ।
>>
>> zukra* uvAca |
>>
>> जगति_अविदित.आरम्भा नियतिः परमात्मनः ।
>>
>> jagati_aviditArambhA niyati: paramAtmana: |
>>
>> यत् वशात् इदम् आभोगि जगत् चक्रम् प्रवर्तते ॥४।१४।३७॥
>>
>> yat vazAt idam Abhogi jagat cakram pravartate ||4|14|37||
>>
>> .
>>

>> *o *
>>
>> *worthiest of the wordy! *
>>
>> jagati
>>
>> *in this world *
>>
>> avidita_ArambhA niyati:
>>
>> paramAtmana:
>>
>> yad
>>
>> vazAt *perforce/necessarily *
>>
>> idam
>>
>> Abhogi
>>
>> jagac-cakram - *thm world-wheel - *
>>
>> #vRt - #pravRt - *pravartate - *proceeds -*

>>
>> *m.37. This world-wheet moves according to the law (niyati) laid down by
>> the Divine at the beginning of creation.'
>>
>> *sv. Sukra said: "Behold, I have passed through countless embodiments and
>> through countless experiences of pain and pleasure, wisdom and delusion. I
>> have been a cruel king, a greedy trader and a wandering ascetic.
>>
>> *vlm.37. Blessed is the law of the Supreme Being, which is without its
>> beginning or end, and is known as destiny here below; and by whose power
>> the world is revolving as a curricle.
>>
>>
>>

>> मम_अनन्ता*न्य् अ*तीतानि जन्मा*न्य् अ*विदिता*न्य् अ*पि ।
>>
>> mamAnantAni_atItAni janmAni_aviditAni_api |
>>
>> दशा.फला*न्य् अ*नन्तानि कल्पान्त.कलितात् इव ॥४।१४।३८॥

>>
>> dazA-phalAni_anantAni kalpAntakalitAt iva ||4|14|38||
>>
>> .
>>
>> mamAnantAni atItAni
>>

>> *unbounded, beyond counting, *
>>
>> *tho my births *
>>
>> janmAni_aviditAni_api
>> dazA-phalAni_anantAni kalpAntakalitA*t *iva

>> <http://prabhupadabooks.com/cc/madhya/7/72?d=1>, Madhya 8.46
>> <http://prabhupadabooks.com/cc/madhya/8/46?d=1>.

>>
>> #samrambha –m.- the act of grasping MBh.iv,1056(C.) • vehemence,
>> agitation MBh.&c. • excitement, enthusiasm, ardent desire for or to (inf ,
>> or comp.) rAjat. • anger , fury , wrath against (loc. or upari with gen.)
>> MBh.&c. • pride , arrogance W. • intensity , high degree (ibc. "intensely")
>> KSS. • the brunt (of battle) rAjat. • beginning (= #Arambha) MW. •• Comp.
>> samrambha- #tAmra -mfn.- red with fury • #dRz -mfn.- having inflamed or
>> angry eyes Bhp. • #paruSa -mfn.- harsh from rage, intensely harsh or rough
>> W. • #rasa -mfn.- having angry or impetuous feelings • #rUkSa -mfn.-
>> exceedingly harsh or cruel Vikr. iii , 20 • #vega –m.- the vilence or
>> impetuosity of wrath MW.
>>
>>
>>
>> पीतम् आमोदि मन्दार.केसर.अरुणितम् पयः ।
>>
>> pItam Amodi mandAra.kesara.aruNitam paya: |
>>
>> मन्दाकिन्याः स.कह्लारम् तटीषु_अमर.भूभृतः ॥४।१४।४०॥
>>

>> mandAkinyA*: *sakahlAram taTISvamarabhUbhRta: ||4|14|40||
>>
>> .
>>
>> pItam Amodi
>>
>> *mandAra.kesara.aru*Nitam paya:
>>
>> mandAkinyA*: *sakahlAram taTISu amarabhUbhRta:

>>
>> .
>>
>> *vlm.40. I drank the water reddened with the pollen of mandara flowers,
>> and roved along the bank of the heavenly stream of Mandakina filled with
>> lotuses.
>>
>> *m.40 'I have take in the waters of heavenly ganga which flows with a red
>> hue given to its waters by the red hibiscus flowers floating on the water
>> surface.
>>
>> *sv. Sukra said: "Behold, I have passed through countless embodiments and
>> through countless experiences of pain and pleasure, wisdom and delusion. I
>> have been a cruel king, a greedy trader and a wandering ascetic.
>>
>>
>>
>> भ्रान्तम् मन्दर.कुञ्जेषु फुल्ल-हेम.लतालिषु ।
>>
>> bhrAntam mandarak.uJjeSu phullahemalatAliSu |
>>
>> मेरोः कल्पतरु-छाया-पुष्प-सुन्दर.सानुषु ॥४।१४।४१॥
>>
>> mero: kalpataru-chAyA-puSpasundarasAnuSu ||4|14|41||
>>
>> .
>>

>> bhrAntam *mandarak.uJ*jeSu
>>
>> phullahemalatAliSu |
>>
>> mero:
>>
>> kalpataru-chAyA-puSpasundarasAnuSu *-*
>>
>> *. *

>>
>> *vlm.p.41 I wandered about mandara groves filled with flowering vines
>> like gold. I wandered under the shade of the kalpa trees of Mount Meru, and
>> in the flowery plains above and about it."
>>

>> *I wandered in Coral.tree groves among vines that blossom gold*
>>
>> *on Mount.meru*
>>
>> *in the shade of the Tree.of.Ages on slopes glorious with flowers*
>>
>> *.*
>>
>>
>>
>> न त*द् अ*स्ति न य*त्_भु*क्तम् न त*द् अ*स्ति न यत् कृतम् ।

>>
>> na tadasti na yat bhuktam na tadasti na yat kRtam |
>>

>> न त*द् अ*स्ति न यत् दृष्टम् इष्ट.अनिष्टासु वृत्तिषु ॥४।१४।४२॥

>>
>> na tadasti na yat dRSTam iSTAniSTAsu vRttiSu ||4|14|42||
>>
>> .
>>

>> na tadasti *- not that is *
>>
>> na ya*t *bhuktam *- not what's enjoyed *
>>
>> na tadasti *- not that is *
>>
>> na ya*t *kRtam *- not what's done *
>> na ta*da*sti *- notthadis *
>>
>> na ya*t *dRSTam *- not what's seen *
>>
>> iSTAniSTAsu vRttiSu *- in wished & unwished matters. ...*

>> ताम् तनुम् ताव*त्_आ*शुष्काम् शुष्काम् वन.लताम् इव ॥४।१४।४४॥
>>
>> tAm tanum tAvat AzuSk*Am *zuSkAm vanalatAm iva ||4|14|44||
>>
>> .
>>
>> uttiSTha *- get up *
>>
>> tAta *- Dad *
>>
>> gacchAma: *- let's go *
>>
>> pazyAma: mandarasthitAm tAm *- let's see it on Churnstick Mountain *
>>
>> tanum tAva*t *A_zuSkAm *- how dry that body is *
>>
>> zuSkAm vanalatAm iva *- like a shrieling foresdvine. *

>>
>> *m.44 'O my dear father, please get up. We shall see my emaciated body on
>> the 'Mandara' mountain.
>>
>> *vlm.44. Now rise, O father! and let us go to see that body, lying on the
>> Mandara mount, and which is now dried as a withered plant.
>>
>> *sv.44-45-46 Come, father, let us go to where the previous body stands,
>> dried up."
>>
>>
>>
>> न समीहितम् अस्ति_इह न_अ.समीहितम् अस्ति मे ।
>>
>> na samIhitam astIha nA-samIhitam asti me |
>>
>> नियते रचनम् द्रष्टुम् केवलम् विहराम्य् अहम् ॥४।१४।४५॥
>>
>> niyate racanam draSTum kevalam viharAmi_aham ||4|14|45||
>>
>> .
>>

>> na samIhitam asti iha *- here nothing wished *
>>
>> na a.samIhitam asti me *- nor unwished is for me *
>>
>> niyate racanam draSTum *- *
>>
>> kevalam viharAmi aham *- in the everywhere I live. *

>>
>> *m.45 There is no desire left inme. There is nothing that I do not
>> desire. I perceive the law and act in conformity and consort with it.'
>>
>> *vlm.45. I have no desire to remain in this place, nor go anywhere of my
>> own will; it is only to see the works of fate, that we wander all about.
>>
>> *sv.44-45-46 Come, father, let us go to where the previous body stands,
>> dried up."
>>

>> ##Ih - #Ihita - #*samIhita‑ - *longed or *wished for.* • *-n.-* great
>> *effort* to obtain any wish.
>>
>>
>>
>> य*द् अ*ति.सुभगम् आर्य-सेवितम् तत्
>>
>> yadati.subhagam Aryasevitam tat
>> स्थिरम् अनुयामि य*त्_ए*क.भाव-बुद्ध्या ।
>>
>> sthiram anuyAmi yat eka.bhAvabuddhyA |
>> त*द् अ*लम् अभिमता म*तिः_म*म_अस्तु

>>
>> tat alam abhimatA mati: mama_astu
>> प्रकृतम् इमम् व्यवहारम् आचरामि ॥४।१४।४६॥
>>
>> prakRtam imam vyavahAram AcarAmi ||4|14|46||
>>
>> .
>>
>> yad ati.subhagam
>>

>> *what is super.fortunate *
>>
>> Aryasevitam
>>
>> *followed by the Aryas*

>>
>> that
>> sthiram anuyAmi
>>
>> yad
>>
>> ekabhAvabuddhyA
>>

>> *with Intellect becoming One *
>> tad alam abhimatA *- *
>>
>> matir mama astu *- ledit be my thinking *
>> prakRtam imam vyavahAram
>>
>> AcarAmi *- I practice. *

>>
>> *vlm.46. I will follow you, with my firM belief in the one adored Deity
>> of the learned. Let that be the desirable object of my mind, and I will act
>> exactly in conformity with my belief.
>>
>> *m.46 'I follow consistently and with concentrated attention, that which
>> is auspicious and followed by respected people. And so, I shall act now
>> according to what is acceptable to me and you'.
>>
>> *sv.44-45-46 Come, father, let us go to where the previous body stands,
>> dried up."
>>
>>
>>

>> *.*
>>
>> *o*ॐ*m*

>>
>> .
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga.vasishtha

>> <https://groups.google.com/forum/#!forum/yoga-vasishtha>

>>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit samvittyA_ucyate jIva:
>>
>> संकल्पात्स मनो भवेत् ।
>>

>> samkalpAt sa: man*a: *bhavet |

>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahamkAra:
>>
>> माया-इति.आदि.अभिधम् तत:॥
>>
>> mAyA.iti.Adi .abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>> next Canto:
>>
>> FM4015 DRY BODY 1.NV15-16 .z49
>>
>>
>> https://www.dropbox.com/s/z88jdru7etkowsb/fm4015%201.nv15-16%20DRY%20BODY%20.z49.docx?dl=0
>>
>> FM.4.1-FM.4.29
>>
>> https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
>>
>>
>>
>> +++
>> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
>> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>>
>> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
>> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
>> Contentment is the highest gain, Good Company the highest course,
>> Enquiry the highest wisdom, and Peace the highest enjoyment.
>> -- Yoga Vasishtha
>>
>>
>> The complete YVFiles of this masterpiece can be found at
>>

>> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>>
>>
>> On Sat, Nov 14, 2015 at 9:26 PM jivadas <das....@gmail.com> wrote:
>>
>>> fm4014_1.nv13-14 bhrgu's FORMER BIRTHS .z46
>>>
>>>
>>> https://www.dropbox.com/s/wwygp7b1qnzakiq/fm4014_1.nv13-14%20bhrgu%27s%20FORMER%20BIRTHS%20.z46.docx?dl=0
>>>
>>>
>>>
>>> y4014_1.nv13-14 bhrgu's FORMER BIRTHS .z46
>>>
>>>
>>> https://www.dropbox.com/s/6t3pfx0wxxlh2b8/y4014_1.nv13-14%20bhrgu%27s%20FORMER%20BIRTHS%20.z46.docx?dl=0
>>>
>>>
>>>
>>> work in progress v.15
>>>
>>>
>>>
>>>
>>>
>>> The sage Bhrgu and Time proceeded towards the bank of the river Samanga.
>>> There, the sage Bhrgu saw his son in another body whose nature was
>>> different. Time pointed out this young man and said to Bhrgu: "This is your
>>> son". Sukra was instantly awakened to the memory of many previous
>>> existences. "Come, father, let us go to where the previous body stands,
>>> dried up."
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>

>>> *Tale of bhRgu*
>>>
>>>
>>>
>>> *FORMER BIRTHS*
>>>
>>>
>>>
>>>
>>>
>>> *vasiShTha said*
>>>
>>> *—*
>>>
>>> *.*

>>>
>>> अथ काल-भृगू देवौ मन्दर.अचल-कन्दरात् ।
>>>
>>> गन्तुम् प्रवृत्ताव्_अवनौ समङ्गा-सरितस्_तटम् ॥४।१४।१॥
>>>
>>> atha kAla-bhRgU devau mandara.acala-kandarAt |
>>>
>>> gantum pravRttAv_avanau samaGgA-saritas_taTam ||
>>>
>>> 4|14|01||
>>>
>>> so
>>>
>>> Time and bhRgu,
>>>
>>> two gods,
>>>
>>> set.forth
>>>
>>> from a cave on Churnstick Mountain
>>>
>>> thru the sky
>>>
>>> to reach the samangA.River shore
>>>

>>> atha - *so *
>>>
>>> kAla-bhRgU - *Time and bhRgu* =
>>>
>>> *two gods *- devau =
>>>
>>> *from a cave on Churnstick Mountain - *mandara.acala-kandarAt =
>>>
>>> *to go - *gantum = *forth thru on the earth - *pravRttau avanau =
>>>
>>> samaGgA-sari.tas taTam - *to the samangA.River shore*.

>>> valla-valaya-dolAbhi: * - w/ the *valla-valaya-dolA*.s = *
>>>
>>> krIData: gagana-aGgaNe x
>>>
>>> hariNI-mugdha-mugdha-akSi-prekSita-smArita-utpalAn * - *
>>>
>>> *them *hariNI-mugdha-mugdha-akSi-prekSita-smArita-utpala*.s. *

>>> mUrtAn_iva sthitAn * - seated like images *
>>>
>>> puSpa-kesara-rakta-aGga-pavana-aruNavAladhIn * - *
>>>
>>> *them flower*-kesara-rakta-aGga-pavana-aruNavAladhi*.s = *

>>>
>>> ~vlm.6. They saw the mountain bulls (Bos guavus) dozing in their
>>> giddiness, and sitting as ebriety in person; while their bodies were
>>> reddened by the red dust of flowers, and their tails flushed with the
>>> crimson farina blown by the breeze.
>>>
>>> ~sv.5-6-7-8-9-10 They saw mighty elephants in rut. They saw other
>>> perfected sages who were being playfully pelted with flowers by celestial
>>> nymphs.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> caJचलांश्_चमरांश्_चारून्_भूभृन्-मण्डल-चामरान् ।
>>>
>>> कृत-अजस्र-पतत्-पुष्प-धारासार-निमज्जनान् ॥४।१४।७॥
>>>
>>> caJcalAMz_camarAMz_cArUn_bhUbhRn-maNDala-cAmarAn |
>>>
>>> kRta-ajasra-patat-puSpa-dhArAsAra-nimajjanAn ||
>>>
>>> 4|14|07||
>>>

>>> caMcalAn camarAn cArUn * - flying whisks frisking = *
>>>
>>> bhUbhRn-maNDala-cAmarAn x
>>>
>>> kRta-ajasra-patat-puSpa-dhArAsAra-nimajjanAn * - *
>>>
>>> kRta-ajasra-*falling*-*flower*-dhArAsAra-nimajjan =

>>>
>>> ~vlm.7. There were the brisk and beautiful chowry deer serving as
>>> flappers of the mountain king, and dousing in the pools filled with falling
>>> flowers.
>>>
>>> ~sv.5-6-7-8-9-10 They saw mighty elephants in rut. They saw other
>>> perfected sages who were being playfully pelted with flowers by celestial
>>> nymphs.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> किन्नरान्_भूम-खर्जूराञ्_शाखा-सरलताम् गतान् ।
>>>
>>> परस्पर-फल-आधात-क्ष्वेड-अवर्जितकीचकान् ॥४।१४।८॥
>>>
>>> kinnarAn_bhUma-kharjUrAJ_zAkhA-saralatAm gatAn |
>>> paraspara-phala-AdhAta-kSveDa-avarjitakIcakAn ||
>>>
>>> 4|14|8
>>>
>>> ||
>>>

>>> *kinnara.Whatnots ride the branches of the date-palms*
>>>
>>> *&*
>>>
>>> *their mutual fruit-tossing ruckus*
>>>
>>> *makes the bamboos below bow down*
>>>
>>> *.*

>>>
>>> ~vlm.8. They saw the Kinnara lads sitting on the tops of straight and
>>> stately date trees, and sporting with pelting the date fruits upon one
>>> another, which stuck to the reeds below as their fruits.
>>>
>>> ~m.8. They saw in those flower-spread waters, many 'kinnars' bathing.
>>> They saw a variety of date-palms. The dates falling off the tall palms made
>>> the bamboo-bushes at the bottom look like date-bearing bushes.
>>>

>>> *jd.8 - they saw *kinnara.Whatnots = *bhUma-kharjUrAn * - abundant
>>> date-palms = * zAkhA-saralatAm gatAn * - branches losing straightness =
>>> * paraspara-phala-AdhAta-kSveDa-Avarjita-kIcakAn * - *mutual-fruit-tossing-roar=bowing-bamboo
>>> - *their mutual fruit-tossing ruckus - made the bamboos below bow down
>>> *

>>>
>>> #kIc —>#kIcaka-: – a hollow bamboo.
>>>
>>> #kSveDa - crooked, buzzing, hiss ....
>>>

>>> खर्ज् #kharj -> #*kharjura: *- the wild date tree • • #kharjUra-puram -

>>> Dateville, the town KhajurAho in Bundelkhand. • #kharjUra-rasa: - the juice
>>> of the date or #tADi (used to leaven bread and as an intoxicating liquor
>>> [the British "hot toddy "]).
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> धातु-पाटल-दुर्.वक्त्रान्_मर्कटान्_नटन-उत्कटान् ।
>>>
>>> लता-वितान-संछन्न-सानु-उपवन-मन्दिरान् ॥४।१४।९॥
>>>
>>> dhAtu-pATala-dur.vaktrAn_markaTAn_naTana-utkaTAn |
>>>
>>> latA-vitAna-saMchanna-sAnu-upavana-mandirAn ||
>>>
>>> 4|14|09||
>>>

>>> *they saw *

>>>
>>> dhAtu-pATala-dur.vaktrAn x
>>>
>>> markaTAn naTana-utkaTAn x
>>>

>>> latA-vitAna-saMchanna-sAnu-upavana-mandirAn * - x = *

>>> Atta-madhu-mAsa-prasAdhanA: * - x = *

>>> *the grandeur of the Mountain King*
>>>
>>> *—so vast—*
>>>
>>> *when they had seen their fill of it*
>>>
>>> *from there they then reached a place*
>>>
>>> *richly adorned with cities & towns*
>>>
>>> *:*

>>>
>>> ~vlm.13. They walked about here and there, and looked at and admired the
>>> grandeur of the mountain, till at last they alighted on the nether earth,
>>> decorated with its cities and human habitations.
>>>
>>> ~m.13 They saw many deserted river banks which looked like the 'asāmas'
>>> of Buddhist monks. Looking at and enjoying the elegance, beauty and charm
>>> of these mountains, they descended to the earth.
>>>

>>> #sphAy – to grow fat —>#*sphIta‑* - swollen, enlarged; thriving,

>>> flourishing; abounding in, full of (instr. or comp): heavy (with rain, as a

>>> cloud); dense (as smoke); abundant. •-• Comp. • sphita#*nitambA* -

>>> नितम्बा having full buttocks. •• #sphItatA - bulkiness, enlargement;
>>> prosperity, flourishing condition.
>>>
>>>
>>>
>>>
>>>
>>> क्षणाद्_अवापतुस्_तत्र पुष्प-लोल-तरङ्गिणीम् ।
>>>
>>> समङ्गाम् सरितम् साधु सर्व.पुष्पमयीम्_इव ॥४।१४।१४॥
>>>
>>> kSaNAd_avApatus_tatra puSpa-lola-taraGgiNIm |
>>> samaGgAm saritam sAdhu sarva.puSpamayIm_iva ||
>>>
>>> 4|14|14
>>>
>>> ||
>>>

>>> *in a moment they descended there*
>>>
>>> *by the flower-flotsam=wavy samanga.River*
>>>
>>> *—o sAdhu—*
>>>
>>> *it seemed to be a flow of flowers*
>>>
>>> *!*

>>>
>>> ~vlm.14. They arrived in a moment at the bank of Samanga, flowing with
>>> the loosened flowers of all kinds, as if it were a bed of flowers by
>>> itself.
>>>
>>> ~m.14 In a trice they reached the 'Samanga' river bank, full with flower
>>> laden creepers.
>>>
>>> ~sv.11-12-13-14 They saw Buddhist (or enlightened) monks roaming the
>>> forest. Then they descended onto the plains dotted with villages and
>>> cities. Very soon, they had reached the bank of the river Samanga.
>>>
>>> #avapat
>>>

>>> *jd.14 - kSaNAt * - in a moment = *avApatu:_tatra * - they flew there =
>>> * puSpa-lola-taraGgiNIm * - to the flower-flotsam=wavy = * samaGgAm
>>> saritam * - samanga.River = *o *sAdhu *= sarva.puSpamayIm_iva * - that
>>> seemed to be a flow of flowers. *

>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> ददर्श_अथ तटे तस्मिन्_कस्मिंश्.चित्_तनयम् भृगु: ।
>>>
>>> देह-अन्तर-परावृत्तम् भावम्_अन्यम्_उपागतम् ॥४।१४।1५॥
>>>
>>> dadarza_atha taTe tasmin_kasmiMz.cit_tanayam bhRgu: |
>>>
>>> deha-antara-parAvRttam bhAvam_anyam_upAgatam ||
>>>
>>> 4|14|15||
>>>

>>> dadarza_atha - *so he saw = *taTe tasmin - *on that shore somewhere *-
>>> kasmiMz.cit = *his son bhRgu* - tanayam bhRgu: =
>>>
>>> deha.antar-apara.AvRttam -
>>>
>>> *in a body with a different appearance = *
>>>
>>> *having come to a different condition - *bhAvam_anyam_upAgatam

>>> zAnta-indriyam * - the senses settled = *
>>>
>>> samAdhi.stham * - in unified state = *
>>>
>>> a=caJcala-manas-mRgam * - Mind is an unstirring deer = *
>>>
>>> su.cirAt_iva vizrAntam * - as.if for a long time in repose = *
>>>
>>> su.cira-zrama-zAntaye * - in long and restful peace. *

>>>
>>> ~vlm.16. His limbs were stiff, and his sense at a stand still, as he sat
>>> with his mind fixed on steady meditation. He seemed to be long at rest, in
>>> order to get his rest from the turmoils of the world.
>>>
>>> ~m.16 His sense instruments were all quiet and peaceful. Beast of Mind
>>> was firm and stable being in the state of 'Samādhi'. It was as if he was
>>> restful for a long time after a long period of tiresome work.
>>>

>>> *jd.16 - zAnta-indriyam * - the senses settled = * samAdhi.stham * - in
>>> unified state = * a=caJcala-manas-mRgam * - Mind is an unstirring deer
>>> = * su.cirAt_iva vizrAntam * - as.if for a long time in repose = * su.cira-zrama-zAntaye
>>> * - in long and restful peace. *

>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> चिन्तयन्तम्_इव_अनन्ताश्_चिर-भुक्त-अ.चिर-उज्झता: ।
>>>
>>> संसार.सागर-गतीर्_हर्ष.शोक-निरन्तरा: ॥४।१४।१७॥
>>>
>>> cintayantam_iva_anantAz_cira-bhukta-a.cira-ujjhitA: |
>>>
>>> saMsAra.sAgara-gatIr_harSa.zoka-nirantarA: ||
>>>
>>> 4|14|17||
>>>

>>> cintayantam iva * - as.if cogitating: = *
>>>
>>> anantA: * - these endless = *
>>>
>>> cira-bhukta-a.cira-ujjhitA: * - long*-*enjoyed*=*not.long-quit = *
>>>
>>> saMsAra-sAgara-gatI: * - saMsAra.Ocean-passages = *
>>>
>>> harSa-zoka-nirantarA: * - pleasure-pain=conjoined – with a
>>> pleasure-pain contract = *

>>>
>>> ~vlm.17. He thought upon the course of the currents of the world, which
>>> are continually gliding with successive joy and sorrow to man, who gets rid
>>> of them after his long trial.
>>>
>>> ~m.17 It was as if he was ruminating about the joys and sorrows suffered
>>> by him due to long enjoyment of worldly pleasures which he shed long ago.
>>>
>>> ~sv.15-16-17-18-19 There, the sage Bhrgu saw his son, who had another
>>> body and whose nature was different from what it was before, who was of a
>>> peaceful disposition and whose mind was established in the tranquillity of
>>> enlightenment, though he was deeply reflecting the destiny of living beings
>>> in the universe.
>>>

>>> *jd.17 – cintayantam iva * - as.if cogitating: = *anantA: * - these
>>> endless = * cira-bhukta-a.cira-ujjhitA: * - long*-*enjoyed*=*not.long-quit
>>> = * saMsAra-sAgara-gatI: * - saMsAra.Ocean-passages = * harSa-zoka-nirantarA:
>>> * - pleasure-pain=conjoined – with a pleasure-pain contract = *

>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> नूनम् निश्चलताम् यातम्_अति.भ्रमित-चक्रवत् ।
>>>
>>> अनन्त.जगद्-आवर्त=विवर्त-अतिशयाद्_इव ॥४।१४।१८॥
>>>
>>> nUnam nizcalatAm yAtam_ati.bhramita-cakravat |
>>>
>>> ananta.jagad-Avarta=vivarta-atizayAd_iva ||
>>>
>>> 4|14|18||
>>>

>>> nUnam * - x = *
>>>
>>> nizcalatAm yAtam * - come to certainty = *
>>>
>>> atibhramita-cakravat * - x = *
>>>
>>> ananta.jagad-Avarta=
>>>
>>> *as~if thru *
>>>
>>> *boundless.world-eddy=*

>>>
>>> vivarta-atizayAd iva.
>>>
>>> ~vlm.18. He became motionless as a wheel, after its long winded motion;
>>> and found his rest after his prolonged whirling, in the whirlpool of the
>>> ocean of the world.
>>>
>>> ~m.18 He was indeed like a static vortex which was wheeling endlessly in
>>> this infinite vortex of a world.
>>>
>>> ~sv.15-16-17-18-19 There, the sage Bhrgu saw his son, who had another
>>> body and whose nature was different from what it was before, who was of a
>>> peaceful disposition and whose mind was established in the tranquillity of
>>> enlightenment, though he was deeply reflecting the destiny of living beings
>>> in the universe.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> एकान्त-संस्थितम् कान्तम् कान्त्या_एकाकिनम्_आश्रितम् ।
>>>
>>> उपशान्त-ईह-संभग्न-चित्त-संभ्रम-संगमम् ॥४।१४।१९॥
>>>
>>> ekAnta-saMsthitam kAntam kAntyA_ekAkinam_Azritam |
>>> upazAnta-Iha-saMbhagna-citta-saMbhrama-saMgamam ||
>>>
>>> 4|14|19||
>>>

>>> ekAnta-saMsthitam - *seated all-alone = *
>>>
>>> kAntam kAntyA * - lover with lover = *
>>>
>>> ekAkinam_Azritam * - for solitary shelter = *
>>>
>>> upazAnta-Iha-saMbhagna-citta-saMbhrama-saMgamam -
>>>
>>> *at.peace*-*affairs*-*frustrated*-*Affection*-*confused*-*intercourse*

>>> vigata-akhila-vRttAntam * - gone from the whole business = *
>>>
>>> vigata-azeSa-bhoktRtam * - gone wholly from enjoyment = *
>>>
>>> nirasta-kalpanA-jAlam * - escaped from the Imagination-net = *
>>>
>>> Alambita-mahApadam * - embraced by good fortune = *

>>>
>>> ~vlm.21 Liberated from all concerns, released from the enjoyments of
>>> life, and free from the snare of desires and fancies, he rested in the
>>> supreme bliss of the soul.
>>>
>>> ~m.21 Ceasing all eventful and whirling activity, without any
>>> enjoyership / doership/ ownership of all works, with all ideation and
>>> thoughts stopped, he was anchored in the Supreme state.
>>>
>>> ~sv.20-21 This radiant young man appeared to have reached total
>>> quiescence of mind in which the play of thoughts and counter-thoughts had
>>> ceased.
>>>

>>> *jd.21 - vigata-akhila-vRttAntam * - gone from the whole business = *vigata-azeSa-bhoktRtam
>>> * - gone wholly from enjoyment = *nirasta-kalpanA-jAlam * - escaped
>>> from the Imagination-net = *Alambita-mahApadam * - embraced by good
>>> fortune = *

>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> अनन्त-विश्रान्ति-तते पदे विश्रान्तम्_आत्मनि ।
>>>
>>> प्रतिबिम्बम्_अगृह्णन्तम् सितम् मणिम्_इवास्थितम् ॥४।१४।२२॥
>>>
>>> ananta-vizrAnti-tate pade vizrAntam_Atmani |
>>> pratibimbam_agRhNantam sitam maNim_iva_Âsthitam ||
>>>
>>> 4|14|22||
>>>

>>> ananta-vizrAnti-tate pade - *in an expansive state of boundless rest = *
>>>
>>> vizrAntam Atmani - *reposed in soul = *
>>>
>>> pratibimbam * - a reflection = *
>>>
>>> a-gRhNantam * - not grasping = *
>>>
>>> sitam maNim iva Asthitam * - cool as a jewel in its setting = *

>>>
>>> ~m.22 Rested and reposed in self and established in that most peaceful
>>> supreme, allowing no reflections in his diamond of the self, he was
>>> anchored in that supreme state.
>>>
>>> ~vlm.22. His soul was at rest, in the everlasting rest of God; as the
>>> pure crystal catches the colour of the gem, which is contiguous to it.
>>>
>>> ~sv.22-23 He was absolutely pure, like a crystal that is not interested
>>> even in reflecting what is around it! There was no thought in his mind of
>>> either 'this is to be obtained' or 'this is to be avoided'.
>>>

>>> *jd.22 - ananta-vizrAnti-tate pade - *in an expansive state of
>>> boundless rest = *
>>>
>>> vizrAntam Atmani - *reposed in soul = *pratibimbam * - a reflection = *a-gRhNantam
>>> * - not grasping = *sitam maNim iva Asthitam * - cool as a jewel in its
>>> setting = *

>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> हेय.उपदेय-संकल्प.विकल्पाभ्याम् समुज्झितम् ।
>>>
>>> संप्रबुद्ध-मतिम् धीरम् ददर्श तनयम् भृगु: ॥४।१४।२३॥
>>>
>>> heya.upadeya-saMkalpa.vikalpAbhyAm samujjhitam |
>>>
>>> saMprabuddha-matim dhIram dadarza tanayam bhRgu: ||
>>>
>>> 4|14|23||
>>>

>>> heya-upadeya=saMkalpa-vikalpAbhyAm * - x = *
>>>
>>> samujjhitam * - x = *
>>>
>>> saMprabuddha-matim dhIram * - x = *
>>>
>>> dadarza tanayam bhRgu: * - x = *

>>> tam Alokya bhRgo: putram - *having seen that son of bhRgu *
>>>
>>> kAla: bhRgum uvAca ha - *Time said this to bhRgu, *
>>>
>>> *in a voice like the sound of the sea *— vAkyam abdhi-dhvani-nibham =
>>>
>>> tava putra: tu asau iti - *"This is your son!"*

>>>
>>> ~m.24 Seeing Ssukra, Kāla shouted in a ocean-like shout to Bhrigu 'Here
>>> is your son'.
>>>
>>> ~sv.24 Time pointed out this young man and said to Bhrgu: "This is your
>>> son".
>>>
>>> ~vlm.24. Yama seeing the son of Bhrigu, said to the father in a voice,
>>> hoarse as the sounding sea. 'Lo there thy son.'
>>>
>>>
>>>
>>> Having seen that son of bhRgu
>>>
>>> Time said this to bhRgu,
>>>
>>> in a voice like the sound of the sea
>>>
>>> —
>>>
>>> "
>>>
>>> This
>>>
>>> is
>>>
>>> your
>>>
>>> son
>>>
>>> !
>>>
>>> "
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> विबुध्यताम्_इति गिरा समाधेर्_विरराम स: ।
>>>
>>> भार्गवो_अम्भोद-घोषेण शनैर्_इव शखण्ड-भृत् ॥४।१४।२५॥
>>>
>>> vibudhyatAm_iti girA samAdher_virarAma sa: |
>>> bhArgavo_ambhoda-ghoSeNa zanair_iva zikhaNDa-bhRt ||
>>>
>>> 4|14|25||
>>>

>>> vibudhyatAm - *"Wake up!"* =
>>>
>>> iti girA - *so by a voice = *
>>>
>>> samAdhe: - *from sama.Adhi* =
>>>
>>> *he ceased* - virarAma sa: =
>>>
>>> bhArgava – *the bhArgava = *
>>>
>>> *with a thundering roar - *ambhoda-ghoSeNa =
>>>
>>> zanair iva * - x = *
>>>
>>> zikhaNDa-bhRt * - x. *

>>>
>>> ~m.25 Hearing that thundering sound, Sukra woke up from his samādhi,
>>> like a peacock waking up to the sound of thunder.
>>>
>>> ~sv.25 Sukra heard the words "Get up" and gently opened his eyes.
>>>
>>> ~vlm.25. "Awake, said he to Bhargava, which startled him from his
>>> meditation, as the roaring of a cloud, rouses the slumbering peacock from
>>> his summer sleep.
>>>

>>> #zikha -> #*zikhaNDa: -A* - a tuft of hair or a peacock's tail.

>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> उन्मील्य नेत्रे सो_अपश्यद्_अन्ते काल-भृगू प्रभू ।
>>>
>>> समोदयाव्_इव_आयातौ देवौ शशि-दिवाकरौ ॥४।१४।२६॥
>>>
>>> unmIlya netre so_apazyad_ante kAla-bhRgU prabhU |
>>> samodayAv_iva_AyAtau devau zazi-divAkarau ||4|14|26||
>>>

>>> unmIlya netre - *when his eyes opened = *
>>>
>>> *he saw before him - *sa: apazyad_ante =
>>>
>>> *Time and bhRgu - *kAla-bhRgU =
>>>
>>> prabhU sama-udayau_iva_AyAtau devau zazi-divAkarau - *two mighty gods
>>> like the sun and moon risen* together. ** In astro. terms, this would

>>> be a conjunction
>>>
>>> (if exact, an eclipse).
>>>
>>> ~m.26 Opening his eyes, he saw the two god like men Kāla and Bhrigu, who
>>> were like rising sun and rising moon.
>>>
>>> ~vlm.26. Upon opening and lifting up his eyes, he beheld the god
>>> standing with his father on one side, who being pleased at his sight,
>>> glowed in their countenances like the disks of the sun and moon.
>>>
>>> ~sv.26-27-28 Seeing the two radiant beings standing in front of him, he
>>> greeted them appropriately and seated them on a rock.
>>>
>>> When his eyes opened
>>>
>>> he saw before him
>>>
>>> Time and bhRgu
>>>
>>> two mighty gods
>>>
>>> like the sun and moon
>>>
>>> risen* together.
>>>
>>> * In astro. terms, this would be a conjunction (if exact, an eclipse).
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> कदम्ब-लतिका-पीठाद्_अथ_उत्थाय ननाम तौ ।
>>>
>>> समौ समागतौ कान्तौ विप्रौ हरि-हराव्_इव ॥४।१४।२७॥
>>>
>>> kadamba-latikA-pIThAd_atha_utthAya nanAma tau |
>>> samau samAgatau kAntau viprau hari-harAv_iva ||
>>>
>>> 4|14|27||
>>>

>>> kadamba-latikA-pIThAt* – from his throne of kadamba leaves = *
>>>
>>> atha * - next = *
>>>
>>> utthAya nanAma tau * - he arose and bowed to them2 = *

>>> samau samAgatau kAntau viprau x
>>>

>>> hari-harAv_iva * - as.if they were hari & hara.*

>>>
>>> ~m.27 Seeing the two lustrous brahmins, who are looking alike Hari and
>>> Hara, Sukra rose from his creeper-woven seat and prostrated before them.
>>>
>>> ~vlm.27. He rose from his seat of Kadamba leaves, and made his obeisance
>>> to them, who appeared to have come to him like the gods Hari and Hara in
>>> the disguise of a couple of Brahmans.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> मिथ:कृत-समाचारा: शिलायाम् समुपाविशान् ।
>>>
>>> मेरु-पृष्ठे जगत्_पूज्या ब्रह्म-विष्णु-हरा इव ॥४।१४।२८॥
>>>
>>> mitha:kRta-samAcArA: zilAyAm samupAvizAn |
>>>
>>> meru-pRSThe jagat_pUjyA brahma-viSNu-harA iva ||
>>>
>>> 4|14|28||
>>>

>>> mitha:kRta-samAcArA: * - then mutually made welcome = *
>>>
>>> zilAyAm samupAvizAn * - they gathered on a mountain = *
>>>
>>> meru-pRSThe * - on top of Mount.meru = *
>>>
>>> jagat-pUjyA brahma-viSNu-harA iva * - like brahmA, viShNu, & hara

>>> worshipped by the world. *
>>>

>>> ~vlm.28. After their mutual salutations, they were seated on a slab of
>>> stone, and appeared as the venerable gods Vishnu and Siva, were seated on
>>> the pinnacle of Meru.
>>>
>>> ~sv.26-27-28 Seeing the two radiant beings standing in front of him, he
>>> greeted them appropriately and seated them on a rock.
>>>
>>> ~m.28 After mutual inquiries, the three sat on a rock-seat like the
>>> trinity of Vishnu, Hara and Brahma on the 'Meru' peak.
>>>

>>> *jd.28 - mitha:kRta-samAcArA: * - then mutually made welcome = * zilAyAm
>>> samupAvizAn * - they gathered on a mountain = * meru-pRSThe * - on top
>>> of Mount.meru = * jagat-pUjyA brahma-viSNu-harA iva * - like brahmA,

>>> viShNu, & hara worshipped by the world. *
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>

>>> अथ शान्त-जपो राम स समङ्गा-तटे द्विज: ।
>>>
>>> ताव्_उवाच वच: शान्तम्_अमृत-स्यन्द-सुन्दरम् ॥४।१४।२९॥
>>>
>>> atha zAnta-japo rAma sa samaGgA-taTe dvija: |
>>>
>>> tAv_uvAca vaca: zAntam_amRta-syanda-sundaram ||
>>>
>>> 4|14|29||
>>>
>>> atha zAnta-japa: x
>>>

>>> o *rAma* =

>>>
>>> sa samaGgA-taTe dvija: x
>>>
>>> tau uvAca vaca: x
>>>

>>> zAntam * - at peace/quiet = *

>>>
>>> amRta-syanda-sundaram x
>>>
>>> ~m.29 The, quitting his meditation, Sukra addressed in sweet and
>>> attractive worlds thus.
>>>
>>> ~sv.29-30 In soft and sweet words, he said: "O Divine beings, I am truly
>>> blessed to behold both of you!
>>>
>>> ~vlm.29. The Brahman boy, having ended the muttering of his mantras on
>>> the bank of Samanga, accosted them with a voice distilling as the sweet
>>> nectarine juice of ambrosia amrita or water of life; (aquavitae or abi
>>> haiyat).
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> भवतो:_दर्शनेन_अहम्_अद्य निर्वृतिम्_आगत: ।
>>>
>>> समम्_आगतyor_लोके शीतल-उष्णरुcor_इव ॥४।१४।३०॥
>>>
>>> bhavato:_darzanena_aham_adya nirvRtim_Agata: |
>>> samam_Agatayor_loke zItala-uSNarucor_iva ||
>>>
>>> 4|14|30||
>>>

>>> bhavato:_darzanena भवतोः_दर्शनेन – *thru the presence of your two
>>> Graces = *aham_adya nirvRtim_Agata: अहम्_अद्य निर्वृतिम्_आगतः – *I have
>>> now come to great joy* =
>>>
>>> samam_Agatayo: loke समम्_आगतयोः_लोके *both equally coming to the world
>>> = *
>>>
>>> zItala-uSNaruco:_iva शीतल-उष्ण=रुचोः_इव *like cool (lunar) and hot
>>> (solar) beams. *

>>>
>>> ~jd. The metaphor is very subtle. I once stood on a long road. At the
>>> west end, the sun was setting. At the east end, the moon was rising. In
>>> astro. terms, this means that the moon was very near eclipse. -30-
>>>
>>> ~m.30 'Your arrival in this place of mine is like the visit of sun and
>>> moon together to the world. Seeing you, I have obtained great happiness.'
>>>
>>> ~jd. The metaphor is very subtle. I once stood on a long road. At the
>>> west end, the sun was setting. At the east end, the moon was rising. In
>>> astro. terms, this means that the moon was very near eclipse.
>>>
>>> #vR —>#nirvR —>#nirvRti -f.- complete satisfaction or happiness, delight
>>> • emancipation, final beatitude (= #nirvANa) • attainment of rest;
>>> extinction (of a lamp) • destruction, death • -adj.- quite satisfied, happy
>>> • #nirvRtisthAna -n.- place of eternal bliss. • nirvRtim >vraj, "to grow
>>> happy".
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> यो न शास्त्रेण तपसा न ज्ञानेन_अपि विद्यया ।
>>>
>>> विनष्टो मे मनोमोह: क्षीणो_असौ दर्शनेन वाम् ॥४।१४।३१॥
>>>
>>> yo na zAstreNa tapasA na jJAnena_api vidyayA |
>>>
>>> vinaSTo me manomoha: kSINo_asau darzanena vAm ||
>>>
>>> 4|14|31||
>>>

>>> ya: na - *what is not = *
>>>
>>> zAstreNa - *by shAstra.study = *
>>>
>>> tapasA - *or tapas.Ritual = *
>>>
>>> na jJAnena - *nor jnAna.Wisdom = *
>>>
>>> api vidyayA –* nor even vidyA learning = *
>>>
>>> vinaSTa: me manas-moha: – *destroyed in my Mind-delusion* =
>>>
>>> asau kSINa: darzanena vAm – *this is removed by the presence of you. *

>>> caraNAbhyAm * - by your coming = *
>>>
>>> imam dezam * - to this place = *
>>>
>>> bhavantau * - your2 Beingnesses = *
>>>
>>> bhUri-tejasau – *filled with sacred fire = *
>>>
>>> kau * - who are you2 = *
>>>
>>> pavitritavantau na: * - sanctifying us = *
>>>
>>> zazAGka-arkau iva * - as the Home of the Hare, and the Sun = *
>>>
>>> ambaram * - sanctify the sky? = *

>>>
>>> 'Who are you, the most shining ones, who sanctified setting foot on our
>>> land?'
>>>
>>> ~sv.33 The very earth trodden by your feet is holy."
>>>
>>> ~vlm.33. Tell me who are you, whose feet have sanctified this place; as
>>> the glorious orbs of the day and night, enlighten the firmament.
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> इत्य्_उक्तवन्तम्_प्रोवाच भृगु:_जन्मान्तरात्मजम् ।
>>>
>>> स्मर_आत्मानम्_प्रबुद्धो असि न_अ.ज्ञो असि_इति रघूद्वह ॥४।१४।३४॥
>>>
>>> ity_uktavantam_provAca bhRgu:_janmAntarAtmajam |
>>> smara_AtmAnam_prabuddho asi na_a.jJo asi_iti raghUdvaha ||4|14|34||
>>>
>>> iti uktavantam Such being said,
>>>
>>> provAca bhRgu: #bhRgu declared
>>>
>>> janma.antara-Atmajam to his self.born (son) of another birth:
>>> smarAtmAnam prabuddho 'si x
>>>
>>> na ajJo 'si iti raghUdvaha x
>>>
>>> #smR —>#smara -mfn.- remembering , recollecting (see jAti#smara) –m.-
>>> (-end.comp.- -f.-) memory , remembrance , recollection ChUp. • loving
>>> recollection, love , (esp.) sexual love AV.&c.&c. • #kAmadeva (god of love)
>>> KSS.&c. •• smara#śara—the arrows of Cupid SB 9.14.15-16

>>> <http://prabhupadabooks.com/sb/9/14/15-16?d=1> • smara#dhanuḥ—the bow
>>> of Cupid Antya 1.171 <http://prabhupadabooks.com/cc/antya/1/171?d=1> •

>>> smara#rujām—sexual desires SB 2.7.33

>>> <http://prabhupadabooks.com/sb/2/7/33?d=1> • smara#vyāja—taking

>>> advantage of his thinking of her always SB 6.1.63

>>> <http://prabhupadabooks.com/sb/6/1/63?d=1> • smara#ārta—distressed by
>>> remembering Antya 15.78 <http://prabhupadabooks.com/cc/antya/15/78?d=1>

>>> atha asau - *so he* =
>>>
>>> vismayAt - *from surprise* =
>>>
>>> smera-mukho mudita-mAnasa: - *smiling-faced delighted in mind = *
>>>
>>> vitarka-mantharAm * - doubtfully slow = *
>>>
>>> vAcam uvAca * - he spoke these words = *
>>>
>>> vadatAm vara: * - o worthiest of the wordy! = *

>>> <http://prabhupadabooks.com/cc/madhya/7/72?d=1>, Madhya 8.46
>>> <http://prabhupadabooks.com/cc/madhya/8/46?d=1>.

>>> na tad_asti * - not that is = *
>>>
>>> na yad_bhuktam * - not what's enjoyed = *
>>>
>>> na tad_asti * - not that is = *
>>>
>>> na yat_kRtam * - not what's done = *
>>> na tad_asti * - not that is = *
>>>
>>> na yad_dRSTam * - not what's seen = *
>>>
>>> iSTa-aniSTAsu vRttiSu * - in wished & unwished matters. ...*

>>> uttiSTha * - get up = *
>>>
>>> tAta * - Dad = *
>>>
>>> gacchAma: * - let's go = *
>>>
>>> pazyAma: mandara-sthitAm tAm * - let's see it on Churnstick Mountain = *
>>>
>>> tanum tAvad_A_zuSkAm * - how dry that body is = *
>>>
>>> zuSkAm vana-latAm_iva * - like a shrieling forest vine. *

>>>
>>> ~m.44 'O my dear father, please get up. We shall see my emaciated body
>>> on the 'Mandara' mountain.
>>>
>>> ~vlm.44. Now rise, O father! and let us go to see that body, lying on
>>> the Mandara mount, and which is now dried as a withered plant.
>>>
>>> ~sv.44-45-46 Come, father, let us go to where the previous body stands,
>>> dried up."
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> न समीहतम्_अस्ति_इह न_असमीहितम्_अस्ति मे ।
>>>
>>> नियते रचनम् द्रष्टुम् केवलम् विहराम्य्_अहम् ॥४।१४।४५॥
>>>
>>> na samIhitam_asti_iha na_a-samIhitam_asti me |
>>>
>>> niyate racanam draSTum kevalam viharAmy_aham ||
>>>
>>> 4|14|45||
>>>

>>> na samIhitam asti iha * - here nothing wished = *
>>>
>>> na a.samIhitam asti me * - nor unwished is for me = *
>>>
>>> niyate racanam draSTum * - x = *
>>>
>>> kevalam viharAmi aham * - in the everywhere I live. *

>>>
>>> ~m.45 There is no desire left in me. There is nothing that I do not
>>> desire. I perceive the law and act in conformity and consort with it.'
>>>
>>> ~vlm.45. I have no desire to remain in this place, nor go anywhere of my
>>> own will; it is only to see the works of fate, that we wander all about.
>>>
>>> ~sv.44-45-46 Come, father, let us go to where the previous body stands,
>>> dried up."
>>>

>>> ईह् #Ih -> #Ihita -> #*samIhita‑** - *longed or *wished for.* • *-n.-*
>>> great *effort* to obtain any wish.

>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>> यद्_अति.सुभगम्_आर्य-सेवितम् तत्
>>>
>>> स्थिरम्_अनुयामि यद्_एक.भाव-बुद्ध्या ।
>>>
>>> तद्_अलम्_अभिमता मतिर्_मम_अस्तु
>>>
>>> प्रकृतम्_इमम् व्यवहारम्_आचरामि ॥४।१४।४६॥
>>>
>>> yad_ati.subhagam_Arya-sevitam tat
>>> sthiram_anuyAmi yad_eka.bhAva-buddhyA |
>>> tad_alam_abhimatA matir_mama_astu
>>> prakRtam_imam vyavahAram_AcarAmi ||
>>>
>>> 4|14|46||
>>>
>>> yad ati.subhagam x
>>>
>>> Arya-sevitam tat x
>>> sthiram anuyAmi yad x
>>>
>>> ekabhAva-buddhyA x

>>> tad alam abhimatA * - x = *
>>>
>>> matir mama astu * - let it be my thinking = *
>>> prakRtam imam vyavahAram x
>>>
>>> AcarAmi * - I practice. *

>>>
>>> ~vlm.46. I will follow you, with my firm belief in the one adored Deity
>>> of the learned. Let that be the desirable object of my mind, and I will act
>>> exactly in conformity with my belief.
>>>
>>> ~m.46 'I follow consistently and with concentrated attention, that which
>>> is auspicious and followed by respected people. And so, I shall act now
>>> according to what is acceptable to me and you'.
>>>
>>> ~sv.44-45-46 Come, father, let us go to where the previous body stands,
>>> dried up."
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>
>>>

>>> *o*ॐ*m*

>>>
>>>
>>>
>>> --
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>>> .

[Jiva Das]

 

FM4015 DRY BONES 1.NV15.16 .z49

https://www.dropbox.com/s/z88jdru7etkowsb/fm4015%201.nv15.16%20DRY%20BODY%20.z49.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

 

 

 

oॐm

 

 

 

 

 

TALE OF THE BRILLIANT BHÂRGAVA

 

FM.4.15

 

DRY BONES

 

VASISHTHA THE PLENTIFUL said—

 

विचारयन्तस् तत्त्व.ज्ञा इति ते जागतीः गतीः ।

vicArayanta: tattva.jJA* iti te jAgatI: gatI: |

समङ्गायाः तटात् तस्मात् प्रचेलुः चञ्चल.अंशवः ॥४।१५।१॥

samaGgAyA: taTAt tasmAt pracelu: caJcala.aMzava: ||4|15|1||

.

vicArayanta:_ tattva.jJA . exploring Thatness.Knowers

iti te jAgatI: gatI: . so on their worldly way
samaGgAyA: taTAt . from the samanga.Coast

tasmAt thence

pracelu:_caJcala.aMzava:

.

*m.4.15.1 Sri Vasista O Rāma the three knowers of truth (Bhrigu, Kāla, Sukra) left the Samanga coast with the help of spirituous liquids shaking (within them). On the way they were discussing the ways of the visible world.

*vlm.p.1. vasiShTha said:—Thus contemplating on the course of nature, these lovers of learning (Brighu, zukra and Yama) moved with their spiritual bodies from the bank of the Samanga.

*vlm.1 Vasishtha said:—Thus contemplating on the course of nature, these philomaths moved with their spiritual bodies, from the bank of Samangá (towards the Mandara mountain).

#jAgatI

*AB. iti prAg.ukta.prakArA: jAgatI: sAMsArakIr gatIr vicArayanta: ... ||4|15|

 

क्रमात्_आकाशम् आक्रम्य निर्गत्य_अम्बुद.कोटरैः ।

kramAt AkAzam Akramya nirgatya.ambuda.koTarai: |

सम्प्रापुः सिद्ध.मार्गेण क्षणात् मन्दर.कन्दरम् ॥४।१५।२॥

samprApu: siddha.mArgeNa kSaNAt mandara.kandaram ||4|15|2||

.

gradually

they pass thru the sky

&

now come.out.of a thundercloud

they follow siddha.Road and quickly reach

Churnstick Cavern

.

*vlm.p.2 They ascended into the sky and passed through the small openings in the clouds to the region of the spiritual masters, from where they descended to the lower world and arrived at the valley of Mandara.

 

अधित्य.कायाम् तस्य_अद्रेः आर्द्र.पर्ण.अवगुण्ठिताम् ।

adhitya.kAyAm tasya.adre: Ardra.parNa.avaguNThitAm |

ददर्श भार्गवः शुष्काम् पूर्व.जन्म.उद्भवाम् तनुम् ॥४।१५।३॥

dadarza bhArgava: zuSkAm pUrva.janma.udbhavAm tanum ||4|15|3||

उवाच च_इदम् हे तात तन्वी तनुः इयम् हि सा । 4a

uvAca ca_idam he tAta tanvI tanu: iyam hi sA | 4a

.

there

on the table.land atop that mountain

the bhArgava saw half.hidden in leaves the shriveled body of his former birth

&

he said this

:

adhitya.kAya

Ardra.parNa.avaguNThita

dadarza

bhArgava

zuSka

pUrva.janma.udbhava

tanu

uvAca

tAta

.

*vlm.p.3 There, on a cliff of that mountain, zukra saw the dried body of his former birth lying covered under dark and dewy leaves of trees.

 

zuk

या त्वया सुख.सम्भोगैः पुरा सम्.अभिलालिता ॥४।१५।४॥

zukra uvAca |

yA tvayA sukha.sambhogai: purA sam.abhilAlitA ||4|15|4||

.

yA tvayA sukha.sambhogai:

purA sam.abhilAlitA .

.

man, this is a skinny Body, this Body that shared all your pleasures

*vlm.p.4 He said, "Here is that shriveled body, O father, which you had nourished with many a dainty food.

 

इयम् सा मत्.तनुः यस्याः कर्पुर.अगुरु.चन्दनैः ।

iyam sA mat.tanu: yasyA: karpura.aguru.candanai: |

अङ्गम् अङ्गी.कृत.स्नेहा धात्री चिरम् अलेपयत् ॥४।१५।५॥

aGgam aGgI.kRta.snehA dhAtrI ciram alepayat ||4|15|5||

.

this is the Body

whose limbs my nurse would spread

with oils of camphor & aloe & sandalwood

.

iyam

sA mat.tanu:

yasyA:

karpura.aguru.candanai: |

aGgam aGgI.kRta.snehA

dhAtrI ciram alepayat .

.

karpura.aguru.candana

aGga

aGgI.kR

sneha

dhAtR

ciram

alepayat

*vlm.p.5 There is that body of mine that my wet.nurse had so fondly anointed with camphor, aromatic agalwood, and sandal paste.

*vlm. ... by my wet.nurse before. *m. ... by my foster mother.

 

इयम् सा मत्.तनुः यस्या मन्दार.कुसुम.उत्करैः ।

iyam sA mat.tanu: yasyA mandAra.kusuma.utkarai: |

रचिता शीतला शय्या मेरु.उपवन.भूमिषु ॥४।१५।६॥

racitA zItalA zayyA meru.upavana.bhUmiSu ||4|15|6||

.

iyam sA mat.tanu: yasyA* mandAra.kusuma.utkarai: | racitA zItalA zayyA meru.upavana.bhUmiSu

.

this is my Body

for which they made

from the blossoming branches of a Churnstick Tree

a cool lover's.bed in a grove on Mount.meru

 

इयम् सा मत्.तनुः_मत्त.देव.स्त्री.गण.लालिता ।

iyam sA mat.tanu: matta.deva.strI.gaNa.lAlitA |

सरीसृप.मुख.क्षुण्णा पश्य शेते धरातले ॥४।१५।७॥

sarIsRpa.mukha.kSuNNA pazya zete dharAtale ||4|15|7||

.

iyam sA mat.tanur this she's a my.body

mat.tad.eva.strI.gaNa=lAlitA . my

that.ever.female.gender=playmate

sarIsRpa.mukha.kSuNNA

pazya zete dharAtale . behold on its earthen bed

.

*m.4.15.5.7.'This is the body which mused and nourished with all kinds camphorous unguents by my foster mother. This is the body for which many flower beds had been made in the gardens of Meru. This is the body which was coaxed and cuddled by celestial maidens in lustful ecstasy. Now this is lying on bare ground with serpents rolling and crawling on it.'

*vlm.7. This is that body of mine, which was so fondly caressed by heavenly dames of yore, and which is now lying, to be bitten by creeping insects and worms, on the bare ground below.

This is the body which was coaxed and cuddled by celestial maidens in lustful ecstasy. Now this is lying on bare ground with serpents rolling and crawling on it.'

 

चन्दन.उद्यान.खण्डेषु मम तन्वा यया_अनया ।

candana.udyAna.khaNDeSu mama tanvA yayA_anayA |

चिरम् विलसितम् सा_इयम् शुष्क.कङ्काल.ताम् गता ॥४।१५।८॥

ciram vilasitam sA_iyam zuSka.kaGkAla.tAm gatA ||4|15|8||

.

candana_udyAna.khaNDeSu . sandalwood.garden.corners mama tanvA yayA anayA . by this body which ciram vilasitam . long delighted sA_iyam . obtaining zuSka.kaGkAlatAm gatA – withered.skeleton gone.

*m.4.15.8.11. 'My body which entertained itself in pleasures in the sandalwood gardens is now a mere corpse.

*vlm.8. This is that body of mine, which was wont of yore to ramble in the parterres of sandal wood; now lying a dried skeleton on the naked spot.

* candana_udyAna.khaNDeSu . sandalwood.garden.corners mama tanvA yayA anayA . by this body which ciram vilasitam . long delighted sA_iyam . obtaining zuSka.kaGkAlatAm gatA – withered.skeleton gone.

Here in these perfumed sandalwood groves

where this body used to rove,

now it lies on the ground, rotting into a naked skeleton.

 

सुर.अङ्गन.अङ्ग.संसर्गात्_उत्तुङ्ग.अनङ्ग.भङ्गया ।

sura.aGgana.aGga.saMsargAt uttuGga.anaGga.bhaGgayA |

चेतः वृत्त्या रहितया तन्वा_अद्य मम शुष्यते ॥४।१५।९॥

ceta: vRttyA rahitayA tanvA_adya mama zuSyate ||4|15|9||

.

sura.aGgana.aGga.saMsargAt uttuGga.anaGga.bhaGgayA

cetas.vRttyA rahitayA – without conscious awareness

tanvA adya mama zuSyate – into thinness she withers

.

.??.9. The body the engaged in coital postures with many celestial maidens is now lying without any consciousness. It is decaying.
*m.4.15.8.11. 'My body which entertained itself in pleasures in the sandalwood gardens is now a mere corpse. It is decaying.

*vlm.9. This is that body of mine, now lying impassive of the feelings of delight in the company of heavenly nymphs, and withering away unconscious of the actions and passions of its mind.

*AS: My body, devoid of the tendencies by intoxication due to embraces of the Heavenly ladies, now dries up.

*AS: anaGga.bhaGgA is the intoxicating substance called lust! • The word tanvAdya is a little problematic. It should have been tanu+ adya, however, as printed, it is tanvA+adya and I don't see a good meaning from tanvA . which is in instr. case.

I would suggest this as an unnoticed typo even in old editions.

*jd: or refers back to tanvA in .008 above.

*moT. uttuGgA ... zuSyate bhAve lakAra: ||4|15| *moT_4,15.8 ||4|15| surAGganAGga.saMsaGgAd uttuGgAnaGgaraGgayA / cetovRttyA rahitayA tanveha ...

 

तेषु तेषु विलासेषु तासु तासु दशासु च ।

teSu teSu vilAseSu tAsu tAsu dazAsu ca |

तथा तत्_भावनाबन्धः कथम् स्वस्थः_असि, देहक ॥४।१५।१०॥

tathA tat bhAvanAbandha: katham svastha:_asi, dehaka ||4|15|10||

.

in this romance or that,

in that condition or in this,

when you are so preoccupied,

Body,

what is your self.state?

teSu teSu vilAseSu –

in this romance or that

tAsu tAsu dazAsu ca –

in that condition or in this

tathA tad bhAvanA.bandha: –

bound thus by bhAvanA.Feeling

katham svastha: asi dehaka –

what self.state are you now, o embodiment?

*moT.10. tA: bhAvanA: suras trIviSayA: | svastho 'si caJcalatA.rahitatvAt | anukampito deha: dehaka: | tasyAmantraNam dehaka iti ||4|15| *moT_4,15.9 ||4|15| ... tathA tA bhAvanA baddhvA katham ... ||4|15|

.??10. How are you lying quiet, O body, after indulging in all kinds of dalliances appropriate to various stages of life?

*m.10 How are you lying quiet, O body, after indulging in all kinds of dalliances appropriate to various stages of life?

*sv.9.10 Looking at this, Sukra wailed: "Ah, look at this body which was admired and adored by even celestial nymphs; it is now the abode of worms and vermin. The body which was smeared with sandal.paste is now covered with dust.

*vlm.10. Ah my pitiable body! how dost thou rest here in peace, forgetful of thy former delights in the different stages of life; and insensible of the thoughts of thy past enjoyments and amusements of yore.

*vA . in various enjoyments, in various states, bound to this existence, how you are lying still, body?

*AS: O my body, how come you lie still now, having those kind of emotional attachments in those various luxuries and situations?

 

हा तनो, शव.नाम_असि ताप.संशोषम् आगता ।

hA tano, zava.nAma_asi tApa.saMzoSam AgatA |

कङ्कालताम् प्रयाता_असि माम् भीषयसि दुर्.भगे ॥४।१५।११॥

kaGkAlatAm prayAtA_asi mAm bhISayasi dur.bhage ||4|15|11||

.

O my Body!

you've changed your name to Shava the Corpse,

withered by ascetic Tapas.Heat you look like a skeleton

:

you scare me with your ugly looks

!

hA tano, zava.nAma.asi tApa.saMzoSam AgatA | kaGkAlatAm prayAtA_asi mAm bhISayasi dur.bhage

.

*vlm.p.11 O my body that has {sic for "have"} become a dead corpse dried by sunbeams...

 

देहेन_अहम्.विलासेषु येन_एव मुदितो ऽभवम् ।

dehena_aham.vilAseSu yena_eva mudita:_abhavam |

कङ्कलताम् उपगतात् तस्माद् एव बिभेम्य् अहम् ॥४।१५।१२॥

kaGkalatAm upagatAt tasmAt eva bibhemi_aham ||4|15|12||

.

dehena.aham.vilAseSu yena_eva . w the very body in its "I".play

mudita:_abhavam . in the pleasures of the body whereby I have been pleasured

kaGkalatAm upagatAt . thru having got to the state of a skeleton

by that I was frightened.

tasmAt eva bibhemi aham

*moT. ... kaGkalatAm upagatAt tasmAd eva dehAt | aham bibhemi || *moT_4,15.11 ||
*m.4.15.12 'I am scared of that body with which I derived pleasure when it became a corpse.'

*vlm.12. I take fright to look upon this body, in which I had taken so much pleasure before, and which is now reduced to a skeleton.

 

तारा.जाल.समाकारः यत्र हारो ऽभवत् पुरा ।

tArA.jAla.samAkAra: yatra hAra:_abhavat purA |

मम_उरसि निलीयन्ते तत्र पश्य पिपीलिकाः ॥४।१५।१३॥

mama_urasi nilIyante tatra pazya pipIlikA: ||4|15|13||

.

there

on my breast

there used to hang a chain of sapphires

bright as stars

in days gone by

:

see there today a creeping necklace of red ants

.

*m.4.15.13.15 'Ants are seen at places (on the body) where pearl garlands were rolling earlier. See this body. With its liquid gold colour, it made even heavenly ladies lustfully and avariciously drawn to it. Now, this body of mine, is lying like a corpse. Even wild beasts are afraid of looking at this decayed, crooked face.'

*vlm.13. I see the ants now creeping over that breast of mine, which was formerly adorned with necklaces studded with starry gems.

*jd.13 . tArA.jAla.samAkAra: . star.chain.similar yatra hAra:_abhavat purA . where rubies were of.old mama_urasi nilIyante . on my breast they lie tatra . there see red ants . pazya pipIlikA:

 

द्रवत् काञ्चन.कान्तेन लोभम् नीता वर.अङ्गनाः ।

dravat kAJcana.kAntena lobham nItA* vara.aGganA: |

येन मत्_वपुषा तेन पश्य कङ्कालता_उह्यते ॥४।१५।१४॥

yena mat_vapuSA tena pazya kaGkAlatA_uhyate ||4|15|14||

.

dravat kAJcana.kAntena –

glimmering/flowing with the beauty of gold

lobham nItA: vara.aGganA: .

it filled the pretty girls with lust

yena mad vapuSA tena –

by which my figure thus

pazya kaGkAlatA uhyate –

see the corpseness enduring.

*vlm.14. Look at the remains of my body, whose appearance of molten gold, attracted the hearts of beauteous dames, bearing now a load of dry bones only.

*moT. ... kaGkalatA uhyate // mo. 4,15.13 // uhyate dhAryate ||4|15|

Look at this body.

It was like liquid gold, once.

Its lustful colour filled even heavenly ladies lustfully,

drawn by their avarice to it.

Look at this corpse....

#lubh. #lobha –m.. perplexity , confusion (see %{a.l.}) ; impatience , eager desire for or longing after (gen. loc. or comp.) Mn. MBh. &c. ; covetousness , cupidity , avarice (personified as a son of Pusht2i or of Dambha and Ma1ya1) ib.

#prim. #kaGkAla –m.n.. a skeleton _mbh. KathAs. &c. •• #kaGkAlatA – y4015.014.

*jd.14 . dravat kAJcana.kAntena . glimmering/flowing with the beauty of gold

lobham nItA: vara.aGganA: . it filled the pretty girls with lust yena mad vapuSA tena . by which my figure thus pazya kaGkAlatA uhyate . see the corpseness enduring.

 

पश्य मे वितत.आस्येन ताप.संशुष्क.कृत्तिना ।

pazya me vitata.Asyena tApa.saMzuSka.kRttinA |

मत्.कङ्काल.कु.वक्त्रेण वित्रास्यन्ते वने मृगाः ॥४।१५।१५॥

mat.kaGkAla.ku.vaktreNa vitrAsyante vane mRgA: ||4|15|15||

.

pazya me vitata.Asyena tApasam zuSka.kRttinA

mat.kaGkAla – my skeleton with its ku.vaktr.eNa – foul face vitrAsyante – they tremble vane – in the forest mRgA: – the deer

.

Even wild beasts are afraid of looking at this decayed, crooked face.'

*m.13.15. 'Ants are seen at places (on the body) where pearl garlands were rolling earlier. See this body. With its liquid gold colour, it made even heavenly ladies lustfully and avariciously drawn to it. Now, this body of mine, is lying like a corpse. Even wild beasts are afraid of looking at this decayed, crooked face.'

*vlm.15. Behold the stags of the forest flying with fear, at the sight of the wide open jaws, and withered skin of my carcass; which with it's horrid mouth, frightens the timid fawns in the woods.

*moT. ku.vaktreNa vikRtena mukhena ¶ vitrAsyante vikAra.yuktatvena trAsa.yuktA: kriyante ||4|15| *moT_4,15.14 ||4|15|

#vitras vitras P. vitrasati, vitrasyati, to tremble, be frightened mbh. kAv. &c.: Caus. vitrAsayati, to cause to tremble, terrify mn. mbh. &c.

#kaGkAla m/n. a skeleton mbh. kathAs. &c.; m. a particular mode in music.

 

पश्यामि संशुष्कतया शव.उदर.दरी मम ।

pazyAmi saMzuSkatayA zava.udara.darI mama |

प्रकाश.अर्क.अंशु.जालेन विवेकेन_इव शोभते ॥४।१५।१६॥

prakAza.arka.aMzu.jAlena vivekena_iva zobhate ||4|15|16||

.

I see a hole in the belly of the corpse, and the radiance

of sunlight fills it full at last. .. This is Viveka Discernment!

pazyAmi –

I see

saMzuSkatayA mama –

w/ my wizened

zava. udara.darI –

my corpse.belly.hole

prakAza.arka.aMzu.jAlena –

radiant.sun.beam.net

zobhate –

shines

iva vivekena –

as if by viveka.Discernment.

*m.4.15.16.17 'It looks as though this decayed body, lying on this hill.stone, is teaching 'vairagya' with its distorted and crooked face.'

*vlm.16. I see the cavity of the belly of the withered corpse, is filled with sun shine, as the mind of man is enlightened by knowledge.

*moT. ... zavodaram mRta.zarIra_udaram eva darI || *moT_4,15.15 || pazya atisaMzuSkatayA ... ||

 

मत्.तनुः परिशुष्का_इयम् स्थित.उत्तान.अचल.उपले ।

mat.tanu: parizuSkA_iyam sthita.uttAna.acala.upale |

वैराग्यम् नयति_इव_आत्म.तुच्छत्वेन_अन्तरम् सताम् ॥४।१५।१७॥

vairAgyam nayati_iva_Atma.tucchatvena.antaram satAm ||4|15|17||
.

mat.tanu: parizuSkA_iyam sthita_uttAna.acala_upale vairAgyam nayati_iva Atma.tucchatvena _antaram satAm

my Body

this withered thing

stretched.out on a mountain stone

seems to be a pointing to Dispassion by the most trivial soul among the Wise

.

*moT. has <vana.avanau> on forest.land ... nayati ambara.sthitAn [devAn] leads the heavenly Gods to Dispassion . *moT_4,15.16 ||4|15|

*m. ... teaching 'vairagya' with its distorted and crooked face.'
*vlm. ... resembles the mind of the wise, abased at the sense of its own unworthiness.

*AS: ... as if carrying good people to dispassion by displaying disregard for itself.

 

शब्द.रूप.रस.स्पर्श.गन्ध.लोभात् विमुक्तया ।

zabda.rUpa.rasa.sparza.gandha.lobhAt vimuktayA |

निर्विकल्प.समाध्य् एव तद् एतच् छुष्यते गिरौ ॥४।१५।१८॥

nirvikalpa.samAdhi_eva tat etat zuSyate girau ||4|15|18||

.

zabda.rUpa.rasa.sparza.gandha.lobhAt –

from sound.form.flavor.touch.scent=getting

vimuktayA . by getting free

nirvikalpa.samAdhi eva tat – that is

etat

zuSyate girau

Having been liberated from the senses of touch, smell, sound, taste and form, this body gives the impression of being in 'nirvikalpa samAdhi'.

*sv.18 Totally devoid of sensations, this body remains in a state of utter freedom from thoughts and ideas.

*vlm.18. It seems to be emaciating itself like an ascetic, in his supine hypnotism on the mountain, dead to the perceptions of colour and sound, and of touch and taste, and freed from all its desires and passions.

*m.4.15.18.21. 'Having been liberated from the senses of touch, smell, sound, taste and form, this body gives the impression of being in 'nirvikalpa samādhi'. Liberated from the fickle mind, it is now happily situated.

Ø tt. #nirvikalpa . सलिल.अव्यतिरेकेण तरङ्गः Not apart from water is the wave, येन भाव्यते by which it is made to become. अम्बु.सामान्यता Just like the water अबुद्धिः the absence of the analytic #buddhi निर्विकल्पः स उच्यते is said to be unmodified #nirvikalpa. y6114.008. •• #nirvikalpa.samAdhi . nir.vikalpa=sama.Adhi . nir.vi.kalpa=sama.A.dhi . without.dif.ference=Same.over.thought •• #samAdhi: . coming.together.with thought • Sameness of thought, the Sama attitude, sama.bhAva. sama.Adhi. आसीत् संशान्त.संवित्तिः समाधि.परिणामवान् ॥४।१५। AsIt samzAnta.sam.vitti: samAdhi.pariNAmavAn ||4|15| y7016.001. Consider here *Adhi as affection and *vyAdhi as infection.

*moT.18. ...gandhalobhavimuktayA / ...samAdhyeva mama tanvoSyate girau // mo. 4,15.17 // mama tanvA kathambhUtayA | nirvikalpe vikalpa.niSkrAnte cinmAtre | samAdhi: yasyA: | sA | tAdRzyA ||4|15| *moT_4,15.17 ||4|15|
 

मुक्ता चित्त.पिशाचेन नूनम् सुखम् इव_आस्थिता ।

muktA citta.pizAcena nUnam sukham iva_AsthitA |

तनुः_दैवत.भङ्गेभ्यः_न बिभेति मनाक्.अपि ॥४।१५।१९॥

tanu:_daivata.bhaGgebhya: na bibheti manAk.api ||4|15|19||
.

muktA citta.pizAcena nUnam sukham iva_AsthitA | tanu:_daivata.bhaGgebhya: na bibheti manAk.api

.

free of the Affection Zombie

now it seems to be settled in a good kha.space

:

Body

has no fear of Divine frustrations, not even a bit

.

muktA.citta.pizAcena nUnam sukham ivAsthitA |

tanu:_ daivata.bhaGgebhyo na bibheti manAg.api |

*vlm.p.19 It is freed from the demon of the mind and is resting in its joy without any apprehension of the vicissitudes of fate and fortune, or fear of fall.

 

संशान्ते चित्त.वेताले याम् आनन्द.कलाम् तनुः ।

saMzAnte citta.vetAle yAm Ananda.kalAm tanu: |

याति ताम् अपि राज्येन जागतेन न गच्छति ॥४।१५।२०॥

yAti tAm api rAjyena jAgatena na gacchati ||4|15|20||

.

The bliss that this body is enjoying with the 'chitta.vetala' being out of its way, cannot be achieved even by acquiring an empire.

saMzAnte citta.vetAle

yAm Ananda.kalAm

tanu: yAti

tAm api

rAjyena jAgatena

na gacchati . .

*moT.20. .. / ... // mo. 4,15.18 // jAgatena jagatsambandhinA ||4|15| *moT_4,15.18 ||

*m.4.15.18.21. 'Having been liberated from the senses of touch, smell, sound, taste and form, this body gives the impression of being in 'nirvikalpa samādhi'. Liberated from the fickle mind, it is now happily situated. It is not afraid, even a little of any destiny or fate. The bliss that this body is enjoying with the 'chitta.vetala' being out of its way, cannot be achieved even by acquiring an empire. See how happily it is sleeping with all doubts subriding, with no curiosity or enthusiasm for anything and with no fancies or imaginations.'

*vlm.20. The felicity which attends on the body, upon the calmness of the demon of the mind; is not to be had, from possession of the vast dominion of the world.

*vwv.2092/20. The element of Joy which the body attains to when the goblin of the mind is extinguished, it does not reach that (Joy) even through sovereignty over the world.

 

पश्य विश्रान्त.संदेहम् विगत.अशेष.कौतुकम् ।

pazya vizrAnta.saMdeham vigata.azeSa.kautukam |

निरस्त.कलनाजालम् सुखम् शेते कथम् वने ॥४।१५।२१॥

nirasta.kalanAjAlam sukham zete katham vane ||4|15|21||

.

pazya –

see

vizrAnta.saMdeham

vigata.azeSa.kautukam

nirasta.kalanA.jAlam

sukham zete –

happily lies

katham vane –

how in the woods

*m. See how happily it is sleeping with all doubts subsiding, with no curiosity or enthusiasm for anything and with no fancies or imaginations.'

*vlm.21. See how happily this body is sleeping in this forest, by being freed from all its doubts and desires in the world; and by its being liberated from the net work of its fancies.

*moT. // mo. 4,15.19 // ... vizrAntasarveham / nirastakalpanAjAlam sukham zete kalevaram

 

चित्त.मर्कट.संरम्भ.संक्षुब्धः काय.पादपः ।

citta.markaTa.saMrambha.saMkSubdha: kAya.pAdapa: |

तथा वेगेन चलति यथा_आमूलान् निकृन्तति ॥४।१५।२२॥

tathA vegena calati yathA_AmUlAn nikRntati ||4|15|22||

.

Affection.monkey.saMrambha.saMkSubdha

kAya.pAdapa: –

body.tree

tathA vegena calati –

thus speedily moving

as cutting to the root

yathA AmUlAn nikRntati
*moT. mUlakRntanam vyAvahArikakSobharUpam jJeyam ||4|15| *moT_4,15.20 ||4|15| yathA mUlAni kRntati ||4|15|

*sv.22 Rid of the frolics of the restless monkey known as the mind, this tree of the body has fallen uprooted.

*vlm.22. The body is disturbed and troubled like a tall tree, by the restlessness of the apish mind; and it is hurled down by its excitation like a tree uprooted from its bottom.

The tree of a body is (normally) shaken to its roots by the monkey.mind with all its initiatives and actions.

*m.4.15.22.23. 'The tree of a body is (normally) shaken to its roots by the monkey.mind with all its initiatives and actions.

 

चित्त.अनर्थ.विमुक्तः_अद्रौ गज.अभ्र.हरि.विग्रहम् ।

citta.anartha.vimukta:_adrau gaja.abhra.hari.vigraham |

न_अद्य पश्यति मे देहः परानन्द इव स्थितः ॥४।१५।२३॥

na.adya pazyati me deha: parAnanda* iva sthita: ||4|15|23||

.

citta_Affection.anartha.vimukta:

adrau –

on the mountain

gaja.cloud.hari.vigraham
na.adya pazyati me deha: .

not now seeing my body

parAnanda iva sthita: .

as.if set in perfect Ananda.Happiness.

*vlm.23. This body being set free from the impulses of the mischievous mind, is sleeping in its highest and perfect felicity, and is quite released from the jarring broils of the world, clashing like the mingled roarings of lions and elephants in their mutual conflict.

*m.4.15.22.23. 'The tree of a body is (normally) shaken to its roots by the monkey.mind with all its initiatives and actions. Now this body is not seeing any such calamitous quarrels between wild elephants and lions on this mountain'. It appears as though it is in supreme bliss.'

*vA . on this mountain (Mandara) body, freed from uselessness of the mind, does not see quarrel of cloud lions and elephants, and stays like in highest ananda. What quarrel is being meant? Fighting of cloud figures or some specific episode or smth else?

*AS: My body, freed from the confusions of the mind, no longer sees varied images (vigraham) of elephants, clouds, animals; it is as if it is in eternal bliss! I don't think any fight is meant, just varied images. One of the pAThabheda is nAdya.>nATyam and that means drama; so these images are compared to characters in a drama.

*moT.23. cittAnarthavimukto 'sau gajAbhraharivibhramam / nAyam pazyati ... // mo. 4,15.21 // gajAbhraharINAm gajameghasiMhAnAm | vibhramam vilAsam | cAJcalyam iti yAvat | na pazyati nAnubhavati ||4|15| *moT_4,15.21 ||4|15|
Now this body is not seeing any such calamitous quarrels between wild elephants and lions on this mountain'. It appears as though it is in supreme bliss.'

 

सर्व.आशा.ज्वर.संमोह.मिहिका.शरद्.आगमम् ।

sarva.AzA.jvara.saMmoha.mihikA.zarat.Agamam |

अचित्तत्वम् विना न_अन्यच् छ्रेयः पश्यामि जन्तुषु ॥४।१५।२४॥

a.cittatvam vinA na.anyat zreya: pazyAmi jantuSu ||4|15|24||

.

every Âshâ.Expectation is a feverish delusion

like an autumn fog it comes

:

a.cittatvam vinA na.anyat zreya: .

except the state of disAffection, no other virtue/good

pazyAmi jantuSu –

do I see among people.

*vwv.2093/24. I do not see among living beings another virtue (or felicity) except the state of absence of the mind, which is the arrival of the autumnal season for the mist that is the delusion arising from the fever of all desires.

*vlm.24. Every desire is a fever in the bosom, and the group of our errors is as the mist of autumn; and there is no release of mankind from these, save by the impassionateness of their minds.

*m.4.15.24.26. 'For beings, there seems to be nothing better than dissolution of mind ('achittatvam') which is like the deep mist in the autumn season. ...'

#AzA . wish, desire, hope, expectation, prospect AV.KSS.&c

 

त एव सुख.सम्भोग.सीमान्तम् सम्.उपागताः ।

ta* eva sukha.sambhoga.sImAntam sam.upAgatA: |

महा.धियाः शान्त.धियः_ये याता विमनस्कताम् ॥४।१५।२५॥

mahA.dhiyA: zAnta.dhiya: ye yAtA vimanaskatAm ||4|15|25||

.

ta eva ते एव those only

sukha.sambhoga.sImAntam सुख.संभोग.सीमान्तम् pleasure.delight.limit

samupAgatA: समुपागताः have attained

mahAdhiyA महा.धियाः great thinkers

zAnta.dhiya: शान्त.धि यः peaceful thinkers

ye yAtA ये याताः who have gone.to

vimanaskatAm विमनस्कताम् repose of mind

.

*vwv.2094 25. Those persons with tranquil minds, who have gone to he state of absence of the mind through their lofty intellect, have alone arrived at the utmost limit of enjoyment of pleasures.

*m.4.15.24.26. Men of wisdom and peace have achieved the highest bliss (have reached the ends of the regions of happiness). I am seeing this body which is free of all stages of sorrow. It is now lying without mind.'

*vlm.25. They have gone over the bounds of worldly enjoyments, who have had the high.mindedness, to lay hold on the tranquility of their minds.

*AS: Only those people reached the limits of ultimate pleasure, who with great intellect achieved detachment (vimannaskatA) by a peaceful mind.

 Only the great, whose thoughts attain the limits of worldly delight,

whose thoughts have come to peace, achieve a mind entered into repose.

* ta eva ते एव those only sukha.sambhoga.sImAntam सुख.संभोग.सीमान्तम् pleasure.delight.limit samupAgatA: समुपागताः have attained =mahAdhiyA महा.धियाः great thinkers zAnta.dhiya: शान्त.धि यः peaceful thinkers ye yAtA ये याताः who have gone.to vimanaskatAm विमनस्कताम् repose of mind.

 

सर्व.दुःख.दशामुक्ताम् संस्थिताम् विगत.ज्वराम् ।

sarva.du:kha.dazAmuktAm saMsthitAm vigata.jvarAm |

दिष्ट्या पश्याम्य् अमननाम् वने तनुम् इमाम् अहम् ॥४।१५।२६॥

diSTyA pazyAmi_a.mananAm vane tanum imAm aham ||4|15|26||

.

sarva.du:kha.dazA=muktAm / .dazAm uktAm –

it is all.sorrow.state=free / _said.to.be

saMsthitAm vigata.jvarAm –

composed, free of its fevers

diSTyA –

what a treat!

pazyAmi –

I see/know

a.mananAm vane tanum imAm *aham –

this mindless body in the woods.

*sv.26 It is indeed good fortune that I am able to see this body, liberated from sorrow, in this dense forest."

by my good fortune, that I came to find this body of mine, resting in these woods Without its troublesome mind; and freed from all its tribulations and feverish anxieties.

*m.4.15.24.26. ...I am seeing this body which is free of all stages of sorrow. It is now lying without mind.'

*moT. ...dazAmuktAm saMzAntAm vigatajvarAm / ... // mo. 4,15.24 // *vlm.26. It is

#jvar. #jvara –m.. (g. वृषा*दि) fever (differing according to the different #doSa.s दोषस् or humors of the body supposed to be affected by it ; "leader and king of all diseases" Sus3r. ) MBh. &c.

#diz. #diSTi –f.. direction, prescription; auspicious juncture, good fortune, happiness (esp. instr. #diSTyA, thank heaven! I congratulate you on your good luck! often with #vardhase, you are fortunate).

* sarva.du:kha.dazA=muktAm / .dazAm uktAm . it is all.sorrow.state=free / _said.to.be saMsthitAm vigata.jvarAm . composed, free of its fevers diSTyA . what a treat! pazyAmi . I see/know a.mananAm vane tanum imAm *aham . this mindless body in the woods.

 

RÂMA said—

 

भगवन् सर्व.धर्म.ज्ञ भार्गवेण तदा किल ।

bhagavan sarva.dharma.jJa bhArgaveNa tadA kila |

सु.बहून्य् उपभुक्तानि शरीराणि पुनःपुनः ॥४।१५।२७॥

su.bahUny upabhuktAni zarIrANi puna:puna: ||4|15|27||

.

Lord.Bhagavan, you are the knower of all Dharma:

by the Bhârgava

for.sure

very.many pleasant embodiments were enjoyed

again&again

.

*vlm.27. Ráma said:—Venerable Sir, that art versed in all knowledge, you have already related of Súkra's passing through many births in different shapes; and feeling all their casualties of good and evil.

Lord.Bhagavan, you are the knower of all Dharma:  bhArgaveNa tadA.then/thereafter by the bhArgava.Bhârgava/re.Bhrgu for.sure very.many pleasant embodiments were enjoyed.ones.uni are upabhukta.ani.ones – having.been.enjoyed zarIra.body/embodiment.ani.ones puna:puna: . again&again

 

भृगुणा_उत्पादिते काये तत् तस्मिन् तस्य किम् पुनः ।

bhRguNA_utpAdite kAye tat tasmin tasya kim puna: |

महान् अतिशयो जातः परिदेवनम् एव वा ॥४।१५।२८॥

mahAn atizaya: jAta: paridevanam eva vA ||4|15|28||
.

bhRguNA by the fiery.bhRgu utpAdite when effected was kAye his body

tat.tasmin tasya kim puna: mahAn_atizaya: jAta:

paridevanam eva vA or such lamentation

.

*m.4.15.28 Sri Rāma 27.28. O Bhagawan, knower of all dharmas, when Sukra had so many bodies, which he had worn during his births again and again, why should he be so much concerned about the one as Bhrigu's son?
*sv.27.28 RAMA asked: Holy sir, even though as you have just said Sukra had passed through countless embodiments, why is it that he bemoaned the fate of the body which was born of Bhrgu?

*vlm.28. How was it then that he regretted so much for his body begotten by Bhrigu; in disregard of all his other bodies; and the pains and pleasures which attended upon them?

*moT.28. ... kim mune / ... // mo. 4,15.26 // atizaya: atizayajJAnam || *moT_4,15.25.26 ||

VASISHTHA said—

 

शुक्रस्य कलना राम या_असौ जीव.दशाम् गता ।

zukrasya kalanA rAma yA_asau jIva.dazAm gatA |

कर्म.आत्मका समुत्पन्ना भृगोर् भार्गव.रूपिणी ॥४।१५।२९॥

karma.AtmakA samutpannA bhRgo: bhArgava.rUpiNI ||4|15|29||

.

Shukra's creative Imagining, Râma, has come

to the state of a Living.Jîva

arisen as a karmic Selfling of bhRgu

:

the brilliant Bhârgava

!

zukra.sya kalanA.conception/imagination, Râma, yA.who/which.f. asau.this.yonder m./f. Jîva.daza.ten.Am gata.gone.A | karma.Karma/causality.Atmaka.nature.A

samutpanna.A

bhRgu.o:

Bhârgava.rUpi.NI

.

*vlm. Ráma! the other bodies of Súkra were merely the creations of his imagination; but that of Bhárgava or as the son of Bhrigu, was the actual one, as produced by the merit of his pristine acts.

*AS: kalanA is not like kalpanA. The meaning should be: This creation ( kalanA) of zukra by bhRgu which led to his birth in the bhRgu family (bhArgava.rUpiNI) arose from prior karma. The karma can be interpreted to be of bhRgu or zukra.

*moT.29. ... / karmAtmikA ... // mo. 4,15.27 // kalanA zukra.jIva.prAdur bhAvakArI samvidAkhya: spanda: | zukrasya jIvadazAm zukra.sambandhi.jIva.avasthAm | bhRgor iti paJcamI | seti zeSa: || *moT_4,15.27 ||

 

सा ह्य् इदम्.प्रथमत्वेन समुपेत्य परात् पदात् ।

sA hi_idam.prathamatvena samupetya parAt padAt |

भूत.आकाश.पदम् प्राप्य वात.व्यावलिता सती ॥४।१५।३०॥

bhUta.AkAza.padam prApya vAta.vyAvalitA satI ||4|15|30||

.

sA.that.f. [kalanA.conception/imagination] hi.for/indeed idam.this.here by/with prathamatva.priority.ena

samupetya

para.At pada.condition.At bhUta.what.has.become/being

.AkAza.sky.Space.pada.condition.m prApya.having.got vAta.wind.

vyAvalita.A

satI

.  

*moT. sA hi ... idamprathamatvena tatpUrvatvena | sametya samyak utthAya | // mo. 4,15.28 // ... sametya paramAt padAt ...

*m.4.15.30 This Bhargava form was existing in an airy form having obtained the status of 'bhutakasa' (ether of elements). This status was obtained from the supreme because of it being the first body (after deluge/dissolution).

*sv.30 Soon after creation at the end of the previous dissolution, on account of the will of the infinite consciousness, the jiva or the living soul which became the food that entered the body of the sage Bhrgu, was later born as Sukra.

*vlm.30. This was the first body with which he was born by the will of his Maker, being first formed in the form of subtile air, and then changed into the shape of wind.

.??.30 This Bhargava form was existing in an airy form having obtained the status of 'bhutakasa' (ether of elements). This status was obtained from the supreme because of it being the first body (after deluge/dissolution).

भू #bhUtAkAza . When someone asked ramaNa, 'It is said that cidAkAza itself is #AtmasvarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', Bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, #cidAkAza, चित् #cittAkAza, and #bhUtAkAza. The natural state is called *cidAkAza, the I.feeling that is born from cidAkAza is cittAkAza. As that cittAkAza expands and takes the shape of all the *bhUta.s (elements) this is all bhUtAkAza. When the *cittaAkAza which is consciousness of the self ("I") does not see the *cidAkAza but sees the *bhUtAkAza it is said to be *mano *AkAza and when it leaves mano AkAza and sees cidAkAza it is said to be *cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.'

 

प्राण.अपान.प्रवाहेन प्रविश्य हृदयम् भृगोः ।

prANa.apAna.pravAhena pravizya hRdayam bhRgo: |

क्रमेण वीर्यताम् एत्य सम्पन्न.औशनसी तनुः ॥४।१५।३१॥

krameNa vIryatAm etya sampanna.auzanasI tanu: ||4|15|31||

.

prANa.apAna.pravAhena – thru the flow of prANa & apAna

pravizya hRdayam bhRgo: . having entered the heart of bhRgu

krameNa – gradually + vIryatAm etya – having got to the state of semen

sampanna.auzanasI tanu: . the "shukra" body

.

*moT.31. ... // mo. 4,15.29 // auzanasI tanu: zukra.zarIrarUpA | yugmam || *moT_4,15.28.29||

*m.4.15.31 This etherican has entered the heart of Bhrigu and gradually got converted as semen. From that this body called Sukra was created/born.

*sv.31 Soon after creation at the end of the previous dissolution, on account of the will of the infinite consciousness, the jiva or the living soul which became the food that entered the body of the sage Bhrgu, was later born as Sukra.

*vlm.31. This wind entered into heart of Bhrigu in a flux for the vital and circulating breaths, and being joined in time with the semen, formed the germ of Súkra's body. (so called from the seed.súkra).

 

विहित.ब्राह्म.संस्कारा ततः सा पितुर् अग्रगा ।

vihita.brAhma.saMskArA tata: sA pitu: agragA |

कालेन महता प्राप्ता शुष्क.कङ्काल.रूपताम् ॥४।१५।३२॥

kAlena mahatA prAptA zuSka.kaGkAla.rUpatAm ||4|15|32||

.

vihita.brAhma.saMskArA – The Rites meant.for a Brâhmana  

tatas.thereafter/therefore.(of/for.that/hit)

sA pitur agragA – having first been his father's

kAlena mahatA prAptA – after a great.long time they became   

zuSka.kaGkAla.rUpatAm – this withered.skeleton.form

.

*m.32 This body got all the brahmanic rites (samskāras like upanayanam etc.) done by Bhrigu, the father. That body became this decayed body due to the compulsive and great effect of time.

*sv. 32 It was in that embodiment that this soul had all the rites and rituals appropriate to the birth of a brahmana boy.

*vlm.32. The person of Súkra, received the Bráhmanical sacraments, and became an associate of the father; till at last it was reduced to the form of a skeleton in course of a long time.

*vA. there body (of zukra) got all brahma rituals done pitur.agragA?, and after some long time become dry skeleton.

*AS. pitur agragA means in front of his father and the implied meaning is that that body received all the saMskArA: appropriate for a Brahmin under his father's supervision.

 

इदम् प्रथमम् आयाता यदा_असौ ब्रह्मणः_ तनुः ।

idam prathamam AyAtA yadA_asau brahmaNa:_ tanu: |

अतः ताम् प्रति शुक्रेण तदा तत्.परिदेवितम् ॥४।१५।३३॥

ata: tAm prati zukreNa tadA tat.paridevitam ||4|15|33||

.

idaM.prathamam AyAtA yadA asau brahmaNa: tanu: atas tAm prati zukreNa tadA tat par.idevitam

.

kim tu pradarzitam tena zokavyAjena dhImatAm /
*mo. vairAgyapratipattyai tat pRthaktvam dehadehino: // mo. 4,15.33 // kim tv iti pakSAntare | tathA ca paropakArArtham eva zukreNa paridevanam kRtam iti bhAva: || *moT_4,15.33 || *moT. ... idam prathamam tatpUrvam | tat paridevitam tAdRzam paridevanam kRtam || *moT_4,15.31 || ... yadA sA brahmaNas tanu: | ... ||

*m.4.15.33 Because this body was obtained thus (at the beginning of Kalpa) as the body of a brahmin, Sukra was grieved about it.

*sv.33 Why did Sukra (now known as Vasudeva) bemoan that body?

*vlm.33. Because this was the first body which Súkra had obtained from Brahmá the creator, it was on this account that he lamented so much for it. (Súkra the son of Bhrigu, was the grandson of Manu—the first human being, after creation of the world called kalpárambha).

Because this body was obtained thus (at the beginning of Kalpa) as the body of a brahmin, Sukra was grieved about it.

 

वीतरागः_अपि_अन्.इच्छः_अपि समङ्गा.विप्र.रूपवान् ।

vItarAga:_api_an.iccha:_api samaGgA.vipra.rUpavAn |

स शुशोच तनुम् शुक्रः स्वभावः ह्य् एष* देह.जः ॥४।१५।३४॥

sa* zuzoca tanum zukra: svabhAva: hi_eSa* deha.ja: ||4|15|34||

.

vItarAga: api aniccha: api samaGgA.vipra.rUpavAn sa: zuzoca tanum zukra: svabhAva: hi eSa* deha.ja: . for such is the nature of the body.born.

.

*m.4.15.34 Even though the Samanga brahmin (Sukra's later birth) was detached and had no desire and will, this Sukra wept because it is the nature of any embodied being.

*sv.34 Why did Sukra (now known as Vasudeva) bemoan that body?

*vlm.34. Though impassionate and devoid of desire as Súkra was, yet he sorrowed for his body, according to the nature of all being born of flesh (dehaja). (All flesh is subject to sorrow).

*vA . although indifferent to wishes and desires, being wise of samanga river, zukra lamented over his body, for it is the nature of embodied.

*AS: I agree, except "wise of samanga river" should probably be "in the form of a Brahmin on the samanga river"

 

ज्ञस्य_अज्ञस्य च देहस्य यावत् देहम् अयम् क्रमः ।

jJasya.ajJasya ca dehasya yAvat deham ayam krama: |

लोकवत् व्यवहारो ऽयम् सक्त्या_असक्त्या_अथवा सदा ॥४।१५।३५॥

lokavat vyavahAra:_ayam saktyA_asaktyA_athavA sadA ||4|15|35||

.

jJasya.a.jJasya ca – of the Knower and non.Knower dehasya yAvat . of the body insofar deham ayam . m body this krama: . stage lokavat . like the world

vyavahAra: ayam . business this saktyA_a.saktyA . able or unable

athavA sadA – otherwise always

.

*m.4.15.35 Whether one is a jnani or ajnani, as long as one has a body they will behave so in worldly matters. The only difference is whether they are interested or disinterested (in life).

*sv.35 Whether one is wise or ignorant, as long as the body lasts its functions continue unaltered according to its nature. And the embodied person functions as it is appropriate in the world, either attached or unattached.

*vlm.35. This is the way of all flesh, whether it be the body of a wise or unwise man, (to mourn for its loss). This is usual custom of the world, whether the person was mighty or not.

*moT. replaces deha with jIva + ... yAvaj *jIvam ayam krama: / lokavad vyavahAro *yat saktyAsaktyAtha vA sadA // mo. 4,15.34 // atha vA pakSAntare | dehasya vyavahAra: iti sambandha: | yad vA lakSaNayA | dehasya dehina ity artha: | tathA ca jJasya dehasyAjJasya vA dehasyety artha: | jJasyAsaktyA ajJasya saktyeti kramo jJeya: || *moT_4,15.34 ||

 

ये परिज्ञात.गतयः_ये च_अज्ञाः पशु.धर्मिणः ।

ye parijJAta.gataya: ye ca.ajJA: pazu.dharmiNa: |

लोक.संव्यवहारेषु ते स्थिता* लोक.जालवत् ॥४।१५।३६॥

loka.saMvyavahAreSu te sthitA* loka.jAlavat ||4|15|36||

.

ye parijJAta.gataya: . these who are without understanding

ye ca ajJA: pazu.dharmiNa: . and the ignorant with the nature of beasts

loka.saMvyavahAreSu . in all their worldly affairs

te sthitA loka.jAlavat – they are in the net of worlds.

*sv. Whether they have attained knowledge or not or even of animal nature, they behave as if they are in the net of the worldly affairs.

*vlm.36. They who are acquainted with the course of nature, as also those that are ignorant of it as brutes and beasts; are all subject to the course of the world, as if they are bound in the net of fate and liable to grief and sorrow.

*m.4.15.36 Whether they have attained knowledge or not or even of animal nature, they behave as if they are in the net of the worldly affairs.

 

व्यवहारे यथैव_अज्ञः_तथैव_अखिल.पण्डितः ।

vyavahAre yathaiva.ajJa: tathaiva.akhila.paNDita: |

वासनामात्र.भेदः_अत्र कारणम् बन्ध.मोक्ष.दम् ॥४।१५।३७॥

vAsanAmAtra.bheda:_atra kAraNam bandha.mokSa.dam ||4|15|37||

.

vyavahAre – in affairs yathaiva.ajJa: . just like someone unWise tathaiva.akhila.paNDita: . like that wholly learnèd vAsanA.mAtra.bheda: atra – a vAsanA.measured difference here kAraNam bandha.mokSadam – a cause that bestows Bondage & Freedom

.

*m.4.15.37 In world affairs ignorant and people with knowledge differ in the character of vāsanas (that they bring with them). And this is the cause of bondage and liberation.

*vwv.2414/4.15.37. In behaviors (or worldly affairs), as the ignorant person is, just so is the one who is wholly wise. In this respect, the difference of (or the existence or absence of) mere desire is the cause producing bondage or liberation.

*vlm.37. The wise as well as the unwise, are on an equal footing with respect to their nature and custom. It is only the difference in desire that distinguishes the one from the other, as it is the privation of or bondage to desires, that is the cause of their liberation or enthralment in this world. It is also the great aim that distinguishes the great, from the mean.mindedness of the base.

*sv.36.37 The difference between the two lies in their mental dispositions: in the case of the wise these are liberating and in the case of the ignorant these are binding.

*moT.37. vyavahArI yathaivAjJas tathaiva kila paNDita: / ... bandhamokSayo: // mo. 4,15.36 // vAsanAmAtrabheda: zuddhatva.azuddhatvena jJeya: || *moT_4,15.36 ||

 

यावत्.शरीरम् तावत् हि दुःखे दुःखम् सुखे सुखम् ।

yAvat zarIram tAvat hi du:khe du:kham sukhe sukham |

असंसक्त.धियः धीरा* दर्शयन्ति_अप्रबुद्धवत् ॥४।१५।३८॥

a.saMsakta.dhiya: dhIrA* darzayanti_a.prabuddhavat ||4|15|38||

.

so long as there's a body

just so long as

pain is pain

pleasure is pleasure

:

unattached in their thoughts

the wise appear like the unawakened

.

yAvat zarIram – so long as there's a body tAvat hi – just so long du:khe du:kham –

there is pain in pain sukhe sukham – pleasure in pleasure a.saMsakta.dhiya: dhIrA: . unattached in their thoughts, the wise darzayanti – appear a=prabuddhavat –

like the unawakened.

.

#yAvat zarIra tAvat hi du:khe du:kham sukhe sukham a.saMsakta.dhI dhIra darzayanti

aprabuddhavat

.

*vwv.2415/4.15.38. As long as the body exists, so long there is indeed distress in trouble and joy in well.being. The wise ones whose minds are unattached show themselves (or appear) as unenlightened ones.

*m.4.15.38 As long as this corporeal body exists, there is grief and grief and joy and joy. Even great souls with intelligence, with a detached mind, look like unenlightened people.

*sv.38 As long as there is the body, so long shall pain be painful and pleasure pleasant: but the wise are not attached to either.

*vlm.38. As long as there is the body, so long is there the feeling of pleasure in pleasure and that of pain in pain. But the mind which is unattached to and unaffected by them, feigns to itself the show of wisdom.

*moT. darzayanti anyAn prati darzayanti | na tu svayam pazyanti || moT_4,15.37 ||

* yAvat zarIram . so long as there's a body tAvat hi . just so long du:khe du:kham . there is pain in pain sukhe sukham . pleasure in pleasure a.saMsakta.dhiya: dhIrA: . unattached in their thoughts, the wise darzayanti . appear a.prabuddhavat – like the unawakened.

 

सुखेषु सुखिता नित्यम् दुःखिता दुःख.वृत्तिषु ।

sukheSu sukhitA* nityam du:khitA* du:kha.vRttiSu |

महात्मानः हि दृश्यन्ते दृश्य* एव_अप्रबुद्धवत् ॥४।१५।३९॥

mahAtmAna: hi dRzyante dRzya* eva.a.prabuddhavat ||4|15|39||

.

in pleasure they're always pleasured

and sorrowed in sorrowful things

for the great souls are seen to be

but seen as.if unrealized

.

sukheSu sukhitA: nityam – in pleasures ever pleasured du:khitA du:kha.vRttiSu – pained by painful affairs mahAtmAna: hi dRzyante – the Great.Souls too are seen to be dRzye eva.a.prabuddhavat . like the unawakened in the world.

.

sukha sukhita nityam du:khita du:kha vRtti mahAtman dRzyante dRzya aprabuddhavat

.

*m.4.15.39 Feeling very happy in times of happiness and suffering great grief in conditions of sorrow, even great souls appear to be unenlightened.

*sv.39 Rejoicing in joy and suffering in suffering, the great ones appear to behave like the ignorant, though in fact they are enlightened.

*vlm.39. Even great souls are seen to feel happy in pleasure and become sorrowful in matters of pain; and show themselves as the wise in their outward circumstances,

#zItala . zItalA: sukha.du:kha.kRta.kSobha.rahitA: . without the troubles of pleasure and sorrow, moT.4.25.39 +

*jd.39 . sukheSu sukhitA: nityam – in pleasures ever pleasured du:khitA du:kha.vRttiSu – pained by painful affairs mahAtmAna: hi dRzyante – the Great.Souls too are seen to be dRzye eva.a.prabuddhavat . like the unawakened in the world.

 

सूर्यस्य प्रतिबिम्बानि क्षुभ्यन्ति न पुनः स्थिरम् ।

sUryasya pratibimbAni kSubhyanti na puna: sthiram |

चलाचलतया तत्.ज्ञः लोक.वृत्तिषु तिष्ठति ॥४।१५।४०॥

calAcalatayA tat.jJa: loka.vRttiSu tiSThati ||4|15|40||

.

the sun himself

reflected in still water

when the breeze blows

shakes

.

but the wise man is undisturbed

tho engaged in worldly activity

.

sUryasya pratibimbAni kSubhyanti – of the sun the reflections stir na puna: sthiram – not again still cala.a.calatayA – thru the stilling of motion taj.jJa: loka.vRttiSu tiSThati – a ThatKnower abides in worldly affairs

.

*m.4.15.40 People with knowledge stay stable even when shaken by worldly events unlike the disturbed reflections of sun which do not return back to stability (easily).

*vlm.40. The shadow of the sun, is seen to shake in the water, but not so the fixed sun himself; so the wise are moved in worldly matters, though they are firm in their faith in God.

*moT. ekasyaikadaiva ... sthiram vapu: dRDham stambhAkhyam svarUpam | kSubhyantIty antargataNic | kau prayogau | te na kSobhayantIty artha: | karmendriyANy upalabdhyAkhyakarmakArINi jJAnendriyANIty artha: || *moT_4,15.39 || stambhasya pratibimbAni kSubhyanti na vapu: sthiram / jJasya karmendriyANy eva kSubhyanti na mana: sthiram calAcalatayA tajjJo lokavRttiSu tiSThati / adhaHsthitir iva svaccham pratibimbeSu bhAskara: // mo. 4,15.40 // calAcalatayA atyantacAJcalyena | bhAskara: kathambhUta: | adha: adhodeze | sthiti: avasthAnam yasya | sa: || *moT_4,15.40 ||

* sUryasya pratibimbAni kSubhyanti . of the sun the reflections stir na puna: sthiram – not again still cala.a.calatayA – thru the stilling of motion taj.jJa: loka.vRttiSu tiSThati . a ThatKnower abides in worldly affairs.

 

अवस्थित इव स्वस्थः प्रतिबिम्बेषु भास्करः ।

avasthita* iva svastha: pratibimbeSu bhAskara: |

संत्यक्त.लोक.कर्म_अपि बुद्ध* एव_अप्रबुद्ध.धीः ॥४।१५।४१॥

saMtyakta.loka.karma.api buddha* eva.a.prabuddha.dhI: ||4|15|41||

.

avasthita iva svastha: pratibimbeSu bhAskara: saMtyakta.loka.karma.api buddha eva.a.prabuddha.dhI:

.

*moT. atyaktamohalIla:_api mukta eva prabuddhadhI: // mo. 4,15.41 //
prabuddhadhItvAprabuddhadhItvayor evAtra bandhamokSau prati kAraNatvam iti bhAva: || *moT_4,15.41 ||
*m.4.15.41 Just like recovering the images of sun into a stable state, even an ignorant person can become like an enlightened one with intelligence when worldly works are given up.

*vlm.41. As the unmoved and fixed sun, seems to move in his shadow on the wave, so the wise man who has got rid of his worldly concerns, still behaves himself like the unwise in it.

*vA . like sun stays as itself (unmoving) among (moving) reflections, so even unawakened intellect becomes as if awakened upon leaving worldly actions.

*AS: I agree, except the analogy in the second line is to be reversed. As the Sun that is fixed(svasthaH), appears in the reflections (to be moving), an enlightened one who has forsaken all worldly actions 

 

मुक्त.बुद्धि.इन्द्रियो मुक्तो बद्ध.कर्म.इन्द्रियो ऽपि हि ।

mukta.buddhi.indriya:_mukta:_baddha.karma.indriya:_api hi |

बद्ध.बुद्धि.इन्द्रियो बद्धो मुक्त.कर्म.इन्द्रियो ऽपि हि ॥४।१५।४२॥

baddha.buddhi.indriya: baddha: mukta.karma.indriya:_api hi ||4|15|42||

.

a function of a free Intellect is free

tho it may be a function bound by karma

:

a function of a bound Intellect is bound

tho it may be a function free from karma

.

mukta.buddhi.indriya: mukta: baddha.karma.indriya:_api hi | baddha.buddhi.indriya:

baddha: mukta.karma.indriya:_api hi .

.

*vwv.2414/4.15.37. One who has liberated organs of perception (i.e. the ear, skin, eye, tongue and nose) is (really) liberated, though he is indeed one with his organs of action (the tongue, hands, and the organs of generation and elimination), bound (to worldly activities). The one with his organs of perception bound (to world.experience) is (really) bound, though he is indeed one with liberated organs of action.

*sv.42 He whose sense.organs are freed but whose organs of action are restrained is liberated; he whose sense.organs are bound but whose organs of action are free and unrestrained is in bondage.

*vlm.42. He is free who has the freedom of his mind, although his body is enthralled in bondage; but he labours in bondage whose mind is bethraled by error, though he is free in his body.

*m.4.15.42 One, who is free from mental sense, is liberated even if his sense organs of action are bound. When the mental sense is bound, he is bound even if the sense organs of action are free.

 

सुख.दुःख.दृशो लोके बन्ध.मोक्ष.दृशस् तथा ।

sukha.du:kha.dRza: loke bandha.mokSa.dRza: tathA |

हेतुर् बुद्धि.इन्द्रियाण्य् एव तेजांसि_इव प्रकाशने ॥४।१५।४३॥

hetu: buddhi.indriyANi_eva tejAMsi_iva prakAzane ||4|15|43||

.

sukha.du:kha.dRza: loke Pleasure&Pain.full sights in the world Bondage/Freedom.full sights also

.

hetu: the Cause buddhi_indriyANi eva the indriya.Functions of buddhi.Intellect

tejAMsi iva prakAzane

*vwv.2417/4.15.43. Only the organs of perception are the cause of the knowledge (or experience) of pleasure and pain and the knowledge (or the discerning) of bondage and liberation, as lights are (the cause) in illuminating (objects).

*m.4.15.43 Happiness and sorrow, bondage and liberation – the cause of these is the mind (and undiscerning intelligence). It is like fire being the cause of light.

*vlm.43. The causes of happiness and misery as also those of liberty and bondage, are the feelings of the mind; as the sun.beams and flame of fire, are the causes of light.

*vA . appearance of sorrow and happiness in the world, as well as bondage and liberation depend on (freedom or bondage of) sense organs only, like light is the source of illumination.

*AS: I agree, except buddhi+indriyANi should be the thinking organs . mind in its intellectual form. The usual organs are called karma.indriya here, they are the sense organs.

*moT. sukha.du:kha.dRza: loke bandha.mokSa.dRza: tathA – hetu: buddhi_indriyANi eva tejAMsi iva prakAzane =. sukha.du:kha.dRza: sukha.du:kha.bhogasya ||4|15| ¶ prakAzane arthaprakaTatAkaraNe ||4|15| *moT_4,15.43 ||4|15| ... bandha.mokSadRzos tathA ...

Happiness and sorrow, bondage and liberation – the cause of these is the mind (and undiscerning intelligence). It is like fire being the cause of light.

 

बहिर्.लोक.उचित.आचारस् तु_अन्तर्.आचार.वर्जितः ।

bahir.loka.ucita.AcAra: tu_antar.AcAra.varjita: |

समो ह्य् अतीव तिष्ठ त्वम् संशान्त.सकल.एषणः ॥४।१५।४४॥

sama: hi_atIva tiSTha tvam saMzAnta.sakala.eSaNa: ||4|15|44||

.

While you carry.on suitably

in the external world, without

interior activity,

remain totally equable,

with all intentions quite subdued

.

bahir.loka_ucita.AcAras tu . tho outer.world.suitable.conduct – while carrying.on suitably in the outer world antar.AcAra.varjita: . inner.conduct.without – without interior activity

sama: hi_atIva.exceedingly tiSTha tvam . remain totally equable – asan iva in MoT

saMzAnta.sakala_eSaNa: . subdued.totally.desire/wishes – with all intentions fully subdued.

*moT. ... ||4|15| ... / samo 'sann iva tiSTha ... // mo. 4,15.44 // anta: manasi ||4|15| *moT_4,15.44 ||4|15|

*m.44 O Rāma, while acting outside in accordance with the accepted practices, be without any prompting for action inside. Rising above delusions/self.delusions, be quiet without any desires.

*sv.44 O Rama, renounce all cravings and longings and do what needs to be done, in the realisation that you are ever the pure infinite consciousness.

*vwv.2227/44. You remain exceedingly even with all desires extinguished, having a behavior suitable to the world outwardly, but, destitute of customary observances within.

*vlm.44. Therefore conform thyself with the custom of the society in thy outward conduct; but remain indifferent to all worldly concerns in thy inward mind.

#eSaNa #eSanA एषण . seeking for, wishing Nir.; eSaNA . seeking with desire; eSaNam . solicitation MBh —¶mw . .

#saMzAnta संशान्त sam.zAnta . .adj.. thoroughly pacified; #saMzAnti संशान्ति f. extinction. —¶mw . . subdued, samo hy atIva tiSTha tvam saMzAnta.sakala_eSaNa: | y4015.044 <a2227>

 

सर्व.एषणा.विमुक्तेन स्व.आत्मना_आत्मनि तिष्ठता ।

sarva.eSaNA.vimuktena sva.AtmanA_Atmani tiSThatA |

कुरु कर्माणि कार्याणि नूनम् देहस्य संस्थितिः ॥४।१५।४५॥

kuru karmANi kAryANi nUnam dehasya saMsthiti: ||4|15|45||

.

w all.wish.unbinding sva_AtmanAtmani . by Urself in Self tiSThatA . resting
kuru karmANi kAryANi . make karmic works nUnam – now/so dehasya saMsthiti:*

the body's existence

...

*moT.45. ... / ... nUnam *sAmanasi sthiti: // ... nUnam nizcayena | sA amanasi sthiti: manasi sthiti: na bhavati ||4|15| *moT_4,15.45 ||4|15|
*m.4.15.45 Liberated from all desires, abiding in the self, perform all works and actions while staying in the body.

*vwv.2228/45. Perform actions that ought to be done, by the mind freed from all desires and established in the Self, (since) there is certainly the continuance of the body.

*vlm.45. Remain true to thyself, by giving up thy concerns in the world; but continue to discharge all thy duties in this world by the acts of thy body. (Keep your soul to yourself, but devote your body to the service of the world).

*vA . second line . do what has to be done now, as one having the body?.

*AS:The AB commentary says nUnam iti hetau . and interprets the last part as the existence of the body is the reason for this.

इष् #iS . to wISH. #eS . A>iS . wishing.for. #eSaNa . seeking for •• an iron arrow [or guided missile] Lex •• #eSaNA . affective impulse, desire • begging, solicitation, "pitch " rAjat. &c. • also #eSaNam •. #eSin . end.comp. . going.after, striving.for, seeking, desiring, rAgh,&c.

 

आधि.व्याधि.महावर्त.गर्त.संसार.वर्त्मनि ।

Adhi.vyAdhi.mahAvarta.garta.saMsAra.vartmani |

ममता_उग्रा_अन्धकूपे ऽस्मिन् मा पताताप.दायिनि ॥४।१५।४६॥

mamatA_ugrA_andhakUpe_asmin mA patAtApa.dAyini ||4|15|46||

.

...

in the Affective.Infective.great.churning.hollow.saMsAra.track

mamatA_ugrA – is ugly Myness.

andhakUpe_asmin_mA pata do not fall into this blind well

.

*m.4.15.46 Do not fall into the abyss of mutable world which is full of mental and physical ailments. In your worldly actions, do not fall into the dark well of ego sense (of mire and thire).

*vlm.46. Take care of the inward sorrows and bodily diseases, and the dangerous whirlpools and pitfalls in the course of thy life; and do not fall into the black hole of selfishness (meitatem), which gives the soul its greatest anguish.

*moT. AdhivyAdhimahAvarte garte saMsAravartmani / ... // mo. 4,15.46 //
mamatogrAndhakUpe kathambhUte | saMsAravartmani saMsArarUpe mArge | garte gartatayA sthite *moT_4,15.46 ||

 

न त्वम् भावेषु नो भावास् त्वयि तामर.सेक्षण ।

na tvam bhAveSu no* bhAvA: tvayi tAmara.sekSaNa |

शुद्ध.बुद्ध.स्वभावस् त्वम् आत्मा_अन्तःसुस्थिरो भव ॥४।१५।४७॥

zuddha.buddha.svabhAva: tvam AtmA_anta:susthira: bhava ||4|15|47||

.

you are not in your Feelings

neither are those Feelings in you, LotusEyes!

be your pure awakened nature firmly established in the Self

na tvam bhAveSu no* bhAvA:_

tvayi tAmara.sekSaNa

zuddha.buddha.svabhAva:_ tvam

AtmA anta:susthira:_ bhava

*moT.47. tadapatane... tvam sAkSibhUtazuddhacinmAtrarUpa: tvam | AtmasaMstha: zuddhabuddhasvabhAvasvAtmapara: | na tu dehAdipara: ||4|15| *moT_4,15.47 ||4|15| ... tvam AtmasaMstha: sthiro bhava

*m. ... you are neither the passions and emotions nor are you in them.

*vlm. {bhAva?} ... mix with nothing, nor let anything to mix with you ...

 

त्वम् ब्रह्म ह्य् अमलम् शुद्धम् त्वम् सर्व.आत्मा च सर्व.कृत् ।

tvam brahma hi_amalam zuddham tvam sarva.AtmA ca sarva.kRt |
सर्वम् शान्तम् अजम् विश्वम् भावयन् वै सुखी.भव ॥४।१५।४८॥

sarvam zAntam ajam vizvam bhAvayan vai sukhI.bhava ||4|15|48||

.

tvam brahma hi – for you are the brahman.Immensity

amalam zuddham – immaculately pure

tvam sarva_AtmA ca – and you are the All.Self

sarva.kRt – the All.Doer
sarvam zAntam ajam vizvam – the whole peaceful unborn universe

bhAvayan vai sukhI bhava – feeling that be happy

.

*m.4.15.48 Think and feel that are pure, unpolluted Brahman, the all.soul and all.doer, that everything that peaceful, never born universe and be happy.

*vlm.48. Think in thyself the pure and holy spirit of Brahmá, the universal soul and maker of all, the tranquil and increate All, and be happy for ever.

 

व्यपगत.ममता.महा.अन्धकारः

vyapagata.mamatA.mahA.andhakAra:

पदम् अमलम् विगत.एषणम् समेत्य ।

padam amalam vigata.eSaNam sametya |
प्रभवसि यदि चेतसो महात्मन्

prabhavasi yadi cetasa:_mahAtman
तद् अति.धिये महते सते नमस्ते ॥४।१५।४९॥

tat ati.dhiye mahate sate namaste ||4|15|49||

.

vyapagata.mamatA.mahA_andhakAra:
padam amalam vigata_eSaNam

sametya
prabhavasi yadi cetasa:

mahAtman . Great Soul

tat ati.dhiye mahate sate namaste

*m.4.15.49 Moving out of the terrible darkness of affections and fondnesses, without desires if you attain that great supreme state, and move into that high level of consciousness, then I bow to that great person of supreme intelligence.

*vlm.49. If you can rescue yourself from the great gloom of egotism, and arrive at the state of pure indifference to all objects; you will certainly become great in your mind and soul, and be the object of universal veneration.

*moT. 49. ...mahAndhakAram ... // mo. 4,15.48 // vyapagatam mamatArUpam mahAndhakAram yasya | tat | tAdRzam | ata evAmalam vigataiSaNam tRptatayA samastAkAGkSArahitam | padam cinmAtrAkhyam padam | sametya svAtmatvena vibhAvya | yadi cetasa: prabhavasi ceta: jetum samartho bhavasi | he mahAtman | tat tadA | te tubhyam | nama: astu | kathambhUtAya | atidhiye utkRSTabuddhaye | mahate mahattvayuktAya | sate sanmAtrasvarUpAya | iti zivam || *moT.4,15.48 ||

गम् #gam. #apaga . apa.ga . adj. – going/ turning away from (tasmAt) . #anapaga .adj.. not departing . #apagama . m. . going away • giving way • departure, death (= #apagamanam) +

 

 

oॐm

  

FM4015 DRY BODY 1.NV15.16

सर्ग ४.१५

sarga 4.15

वसिष्ठ उवाच ।

vasiSTha uvAca |

विचारयन्तस् तत्त्व.ज्ञा इति ते जागतीः गतीः ।

vicArayanta: tattva.jJA* iti te jAgatI: gatI: |

समङ्गायाः तटात् तस्मात् प्रचेलुः चञ्चल.अंशवः ॥४।१५।१॥

samaGgAyA: taTAt tasmAt pracelu: caJcala.aMzava: ||4|15|1||

क्रमात्_आकाशम् आक्रम्य निर्गत्य_अम्बुद.कोटरैः ।

kramAt AkAzam Akramya nirgatya.ambuda.koTarai: |

सम्प्रापुः सिद्ध.मार्गेण क्षणात् मन्दर.कन्दरम् ॥४।१५।२॥

samprApu: siddha.mArgeNa kSaNAt mandara.kandaram ||4|15|2||

अधित्य.कायाम् तस्य_अद्रेः आर्द्र.पर्ण.अवगुण्ठिताम् ।

adhitya.kAyAm tasya.adre: Ardra.parNa.avaguNThitAm |

ददर्श भार्गवः शुष्काम् पूर्व.जन्म.उद्भवाम् तनुम् ॥४।१५।३॥

dadarza bhArgava: zuSkAm pUrva.janma.udbhavAm tanum ||4|15|3||

उवाच च_इदम् हे तात तन्वी तनुः इयम् हि सा । 4a

uvAca ca_idam he tAta tanvI tanu: iyam hi sA | 4a

या त्वया सुख.सम्भोगैः पुरा सम्.अभिलालिता ॥४।१५।४॥

शुक्र उवाच ।

zukra uvAca |

yA tvayA sukha.sambhogai: purA sam.abhilAlitA ||4|15|4||

इयम् सा मत्.तनुः यस्याः कर्पुर.अगुरु.चन्दनैः ।

iyam sA mat.tanu: yasyA: karpura.aguru.candanai: |

अङ्गम् अङ्गी.कृत.स्नेहा धात्री चिरम् अलेपयत् ॥४।१५।५॥

aGgam aGgI.kRta.snehA dhAtrI ciram alepayat ||4|15|5||

इयम् सा मत्.तनुः यस्या मन्दार.कुसुम.उत्करैः ।

iyam sA mat.tanu: yasyA mandAra.kusuma.utkarai: |

रचिता शीतला शय्या मेरु.उपवन.भूमिषु ॥४।१५।६॥

racitA zItalA zayyA meru.upavana.bhUmiSu ||4|15|6||

इयम् सा मत्.तनुः_मत्त.देव.स्त्री.गण.लालिता ।

iyam sA mat.tanu: matta.deva.strI.gaNa.lAlitA |

सरीसृप.मुख.क्षुण्णा पश्य शेते धरातले ॥४।१५।७॥

sarIsRpa.mukha.kSuNNA pazya zete dharAtale ||4|15|7||

चन्दन.उद्यान.खण्डेषु मम तन्वा यया_अनया ।

candana.udyAna.khaNDeSu mama tanvA yayA_anayA |

चिरम् विलसितम् सा_इयम् शुष्क.कङ्काल.ताम् गता ॥४।१५।८॥

ciram vilasitam sA_iyam zuSka.kaGkAla.tAm gatA ||4|15|8||

सुर.अङ्गन.अङ्ग.संसर्गात्_उत्तुङ्ग.अनङ्ग.भङ्गया ।

sura.aGgana.aGga.saMsargAt uttuGga.anaGga.bhaGgayA |

चेतः वृत्त्या रहितया तन्वा_अद्य मम शुष्यते ॥४।१५।९॥

ceta: vRttyA rahitayA tanvA_adya mama zuSyate ||4|15|9||

तेषु तेषु विलासेषु तासु तासु दशासु च ।

teSu teSu vilAseSu tAsu tAsu dazAsu ca |

तथा तत्_भावनाबन्धः कथम् स्वस्थः_असि, देहक ॥४।१५।१०॥

tathA tat bhAvanAbandha: katham svastha:_asi, dehaka ||4|15|10||

हा तनो, शव.नाम_असि ताप.संशोषम् आगता ।

hA tano, zava.nAma.asi tApa.saMzoSam AgatA |

कङ्कालताम् प्रयाता_असि माम् भीषयसि दुर्.भगे ॥४।१५।११॥

kaGkAlatAm prayAtA_asi mAm bhISayasi dur.bhage ||4|15|11||

देहेन_अहम्.विलासेषु येन_एव मुदितो ऽभवम् ।

dehena.aham.vilAseSu yena_eva mudita:_abhavam |

कङ्कलताम् उपगतात् तस्माद् एव बिभेम्य् अहम् ॥४।१५।१२॥

kaGkalatAm upagatAt tasmAt eva bibhemi_aham ||4|15|12||

तारा.जाल.समाकारः यत्र हारो ऽभवत् पुरा ।

tArA.jAla.samAkAra: yatra hAra:_abhavat purA |

मम_उरसि निलीयन्ते तत्र पश्य पिपीलिकाः ॥४।१५।१३॥

mama_urasi nilIyante tatra pazya pipIlikA: ||4|15|13||

द्रवत् काञ्चन.कान्तेन लोभम् नीता वर.अङ्गनाः ।

dravat kAJcana.kAntena lobham nItA* vara.aGganA: |

येन मत्_वपुषा तेन पश्य कङ्कालता_उह्यते ॥४।१५।१४॥

yena mat vapuSA tena pazya kaGkAlatA_uhyate ||4|15|14||

पश्य मे वितत.आस्येन ताप.संशुष्क.कृत्तिना ।

pazya me vitata.Asyena tApa.saMzuSka.kRttinA |

मत्.कङ्काल.कु.वक्त्रेण वित्रास्यन्ते वने मृगाः ॥४।१५।१५॥

mat.kaGkAla.ku.vaktreNa vitrAsyante vane mRgA: ||4|15|15||

पश्यामि संशुष्कतया शव.उदर.दरी मम ।

pazyAmi saMzuSkatayA zava.udara.darI mama |

प्रकाश.अर्क.अंशु.जालेन विवेकेन_इव शोभते ॥४।१५।१६॥

prakAza.arka.aMzu.jAlena vivekena_iva zobhate ||4|15|16||

मत्.तनुः परिशुष्का_इयम् स्थित.उत्तान.अचल.उपले ।

mat.tanu: parizuSkA_iyam sthita.uttAna.acala.upale |

वैराग्यम् नयति_इव_आत्म.तुच्छत्वेन_अन्तरम् सताम् ॥४।१५।१७॥

vairAgyam nayati_iva_Atma.tucchatvena.antaram satAm ||4|15|17||

शब्द.रूप.रस.स्पर्श.गन्ध.लोभात् विमुक्तया ।

zabda.rUpa.rasa.sparza.gandha.lobhAt vimuktayA |

निर्विकल्प.समाध्य् एव तद् एतच् छुष्यते गिरौ ॥४।१५।१८॥

nirvikalpa.samAdhi_eva tat etat zuSyate girau ||4|15|18||

मुक्ता चित्त.पिशाचेन नूनम् सुखम् इव_आस्थिता ।

muktA citta.pizAcena nUnam sukham iva_AsthitA |

तनुः_दैवत.भङ्गेभ्यः_न बिभेति मनाक्.अपि ॥४।१५।१९॥

tanu:_daivata.bhaGgebhya: na bibheti manAk.api ||4|15|19||

संशान्ते चित्त.वेताले याम् आनन्द.कलाम् तनुः ।

saMzAnte citta.vetAle yAm Ananda.kalAm tanu: |

याति ताम् अपि राज्येन जागतेन न गच्छति ॥४।१५।२०॥

yAti tAm api rAjyena jAgatena na gacchati ||4|15|20||

पश्य विश्रान्त.संदेहम् विगत.अशेष.कौतुकम् ।

pazya vizrAnta.saMdeham vigata.azeSa.kautukam |

निरस्त.कलनाजालम् सुखम् शेते कथम् वने ॥४।१५।२१॥

nirasta.kalanAjAlam sukham zete katham vane ||4|15|21||

चित्त.मर्कट.संरम्भ.संक्षुब्धः काय.पादपः ।

citta.markaTa.saMrambha.saMkSubdha: kAya.pAdapa: |

तथा वेगेन चलति यथा_आमूलान् निकृन्तति ॥४।१५।२२॥

tathA vegena calati yathA_AmUlAn nikRntati ||4|15|22||

चित्त.अनर्थ.विमुक्तः_अद्रौ गज.अभ्र.हरि.विग्रहम् ।

citta.anartha.vimukta:_adrau gaja.abhra.hari.vigraham |

न_अद्य पश्यति मे देहः परानन्द इव स्थितः ॥४।१५।२३॥

na.adya pazyati me deha: parAnanda* iva sthita: ||4|15|23||

सर्व.आशा.ज्वर.संमोह.मिहिका.शरद्.आगमम् ।

sarva.AzA.jvara.saMmoha.mihikA.zarat.Agamam |

अचित्तत्वम् विना न_अन्यच् छ्रेयः पश्यामि जन्तुषु ॥४।१५।२४॥

a.cittatvam vinA na.anyat zreya: pazyAmi jantuSu ||4|15|24||

त एव सुख.सम्भोग.सीमान्तम् सम्.उपागताः ।

ta* eva sukha.sambhoga.sImAntam sam.upAgatA: |

महा.धियाः शान्त.धियः_ये याता विमनस्कताम् ॥४।१५।२५॥

mahA.dhiyA: zAnta.dhiya: ye yAtA vimanaskatAm ||4|15|25||

सर्व.दुःख.दशामुक्ताम् संस्थिताम् विगत.ज्वराम् ।

sarva.du:kha.dazAmuktAm saMsthitAm vigata.jvarAm |

दिष्ट्या पश्याम्य् अमननाम् वने तनुम् इमाम् अहम् ॥४।१५।२६॥

diSTyA pazyAmi_a.mananAm vane tanum imAm aham ||4|15|26||

राम उवाच ।

rAma uvAca |

भगवन् सर्व.धर्म.ज्ञ भार्गवेण तदा किल ।

bhagavan sarva.dharma.jJa bhArgaveNa tadA kila |

सु.बहून्य् उपभुक्तानि शरीराणि पुनःपुनः ॥४।१५।२७॥

su.bahUny upabhuktAni zarIrANi puna:puna: ||4|15|27||

भृगुणा_उत्पादिते काये तत् तस्मिन् तस्य किम् पुनः ।

bhRguNA_utpAdite kAye tat tasmin tasya kim puna: |

महान् अतिशयो जातः परिदेवनम् एव वा ॥४।१५।२८॥

mahAn atizaya: jAta: paridevanam eva vA ||4|15|28||

शुक्रस्य कलना राम या_असौ जीव.दशाम् गता ।

zukrasya kalanA rAma yA_asau jIva.dazAm gatA |

कर्म.आत्मका समुत्पन्ना भृगोर् भार्गव.रूपिणी ॥४।१५।२९॥

karma.AtmakA samutpannA bhRgo: bhArgava.rUpiNI ||4|15|29||

सा ह्य् इदम्.प्रथमत्वेन समुपेत्य परात् पदात् ।

sA hi_idam.prathamatvena samupetya parAt padAt |

भूत.आकाश.पदम् प्राप्य वात.व्यावलिता सती ॥४।१५।३०॥

bhUta.AkAza.padam prApya vAta.vyAvalitA satI ||4|15|30||

प्राण.अपान.प्रवाहेन प्रविश्य हृदयम् भृगोः ।

prANa.apAna.pravAhena pravizya hRdayam bhRgo: |

क्रमेण वीर्यताम् एत्य सम्पन्न.औशनसी तनुः ॥४।१५।३१॥

krameNa vIryatAm etya sampanna.auzanasI tanu: ||4|15|31||

विहित.ब्राह्म.संस्कारा ततः सा पितुर् अग्रगा ।

vihita.brAhma.saMskArA tata: sA pitu: agragA |

कालेन महता प्राप्ता शुष्क.कङ्काल.रूपताम् ॥४।१५।३२॥

kAlena mahatA prAptA zuSka.kaGkAla.rUpatAm ||4|15|32||

इदम् प्रथमम् आयाता यदा_असौ ब्रह्मणः_ तनुः ।

idam prathamam AyAtA yadA_asau brahmaNa:_ tanu: |

अतः ताम् प्रति शुक्रेण तदा तत्.परिदेवितम् ॥४।१५।३३॥

ata: tAm prati zukreNa tadA tat.paridevitam ||4|15|33||

वीतरागः_अपि_अन्.इच्छः_अपि समङ्गा.विप्र.रूपवान् ।

vItarAga:_api_an.iccha:_api samaGgA.vipra.rUpavAn |

स शुशोच तनुम् शुक्रः स्वभावः ह्य् एष* देह.जः ॥४।१५।३४॥

sa* zuzoca tanum zukra: svabhAva: hi_eSa* deha.ja: ||4|15|34||

ज्ञस्य_अज्ञस्य च देहस्य यावत् देहम् अयम् क्रमः ।

jJasya.ajJasya ca dehasya yAvat deham ayam krama: |

लोकवत् व्यवहारो ऽयम् सक्त्या_असक्त्या_अथवा सदा ॥४।१५।३५॥

lokavat vyavahAra:_ayam saktyA_asaktyA_athavA sadA ||4|15|35||

ये परिज्ञात.गतयः_ये च_अज्ञाः पशु.धर्मिणः ।

ye parijJAta.gataya: ye ca.ajJA: pazu.dharmiNa: |

लोक.संव्यवहारेषु ते स्थिता लोक.जालवत् ॥४।१५।३६॥

loka.saMvyavahAreSu te sthitA* loka.jAlavat ||4|15|36||

व्यवहारे यथैव_अज्ञः_तथैव_अखिल.पण्डितः ।

vyavahAre yathaiva.ajJa: tathaiva.akhila.paNDita: |

वासनामात्र.भेदः_अत्र कारणम् बन्ध.मोक्ष.दम् ॥४।१५।३७॥

vAsanAmAtra.bheda:_atra kAraNam bandha.mokSa.dam ||4|15|37||

यावत्.शरीरम् तावत् हि दुःखे दुःखम् सुखे सुखम् ।

yAvat zarIram tAvat hi du:khe du:kham sukhe sukham |

असंसक्त.धियः धीरा दर्शयन्ति_अप्रबुद्धवत् ॥४।१५।३८॥

a.saMsakta.dhiya: dhIrA* darzayanti_a.prabuddhavat ||4|15|38||

सुखेषु सुखिता नित्यम् दुःखिता दुःख.वृत्तिषु ।

sukheSu sukhitA* nityam du:khitA* du:kha.vRttiSu |

महात्मानः हि दृश्यन्ते दृश्य एव_अप्रबुद्धवत् ॥४।१५।३९॥

mahAtmAna: hi dRzyante dRzya* eva.a.prabuddhavat ||4|15|39||

सूर्यस्य प्रतिबिम्बानि क्षुभ्यन्ति न पुनः स्थिरम् ।

sUryasya pratibimbAni kSubhyanti na puna: sthiram |

चलाचलतया तत्.ज्ञः लोक.वृत्तिषु तिष्ठति ॥४।१५।४०॥

calAcalatayA tat.jJa: loka.vRttiSu tiSThati ||4|15|40||

अवस्थित इव स्वस्थः प्रतिबिम्बेषु भास्करः ।

avasthita* iva svastha: pratibimbeSu bhAskara: |

संत्यक्त.लोक.कर्म_अपि बुद्ध एव_अप्रबुद्ध.धीः ॥४।१५।४१॥

saMtyakta.loka.karma.api buddha* eva.a.prabuddha.dhI: ||4|15|41||

मुक्त.बुद्धि.इन्द्रियो मुक्तो बद्ध.कर्म.इन्द्रियो ऽपि हि ।

mukta.buddhi.indriya: mukta: baddha.karma.indriya:_api hi |

बद्ध.बुद्धि.इन्द्रियो बद्धो मुक्त.कर्म.इन्द्रियो ऽपि हि ॥४।१५।४२॥

baddha.buddhi.indriya: baddha: mukta.karma.indriya:_api hi ||4|15|42||

सुख.दुःख.दृशो लोके बन्ध.मोक्ष.दृशस् तथा ।

sukha.du:kha.dRza: loke bandha.mokSa.dRza: tathA |

हेतुर् बुद्धि.इन्द्रियाण्य् एव तेजांसि_इव प्रकाशने ॥४।१५।४३॥

hetu: buddhi.indriyANi_eva tejAMsi_iva prakAzane ||4|15|43||

बहिर्.लोक.उचित.आचारस् तु_अन्तर्.आचार.वर्जितः ।

bahir.loka.ucita.AcAra: tu_antar.AcAra.varjita: |

समो ह्य् अतीव तिष्ठ त्वम् संशान्त.सकल.एषणः ॥४।१५।४४॥

sama: hi_atIva tiSTha tvam saMzAnta.sakala.eSaNa: ||4|15|44||

सर्व.एषणा.विमुक्तेन स्व.आत्मना_आत्मनि तिष्ठता ।

sarva.eSaNA.vimuktena sva.AtmanA_Atmani tiSThatA |

कुरु कर्माणि कार्याणि नूनम् देहस्य संस्थितिः ॥४।१५।४५॥

kuru karmANi kAryANi nUnam dehasya saMsthiti: ||4|15|45||

आधि.व्याधि.महावर्त.गर्त.संसार.वर्त्मनि ।

Adhi.vyAdhi.mahAvarta.garta.saMsAra.vartmani |

ममता_उग्रा_अन्धकूपे ऽस्मिन् मा पताताप.दायिनि ॥४।१५।४६॥

mamatA_ugrA_andhakUpe_asmin mA patAtApa.dAyini ||4|15|46||

न त्वम् भावेषु नो भावास् त्वयि तामर.सेक्षण ।

na tvam bhAveSu no* bhAvA: tvayi tAmara.sekSaNa |

शुद्ध.बुद्ध.स्वभावस् त्वम् आत्मा_अन्तःसुस्थिरो भव ॥४।१५।४७॥

zuddha.buddha.svabhAva: tvam AtmA_anta:susthira: bhava ||4|15|47||

त्वम् ब्रह्म ह्य् अमलम् शुद्धम् त्वम् सर्व.आत्मा च सर्व.कृत् ।

tvam brahma hi_amalam zuddham tvam sarva.AtmA ca sarva.kRt |
सर्वम् शान्तम् अजम् विश्वम् भावयन् वै सुखी.भव ॥४।१५।४८॥

sarvam zAntam ajam vizvam bhAvayan vai sukhI.bhava ||4|15|48||

व्यपगत.ममता.महा.अन्धकारः

vyapagata.mamatA.mahA.andhakAra:

पदम् अमलम् विगत.एषणम् समेत्य ।

padam amalam vigata.eSaNam sametya |
प्रभवसि यदि चेतसो महात्मन्

prabhavasi yadi cetasa:_mahAtman
तद् अति.धिये महते सते नमस्ते ॥४।१५।४९॥

tat ati.dhiye mahate sate namaste ||4|15|49||

॥

 

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oॐm

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next Canto

FM4016

  

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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX  

On Sun, Apr 4, 2021 at 11:46 AM Jiva Das <das....@gmail.com> wrote:

FM4014 BHRGU'S FORMER BIRTHS 1.NV13-14 .z46

https://www.dropbox.com/s/wwygp7b1qnzakiq/fm4014%201.nv13-14%20bhRgu%27s%20FORMER%20BIRTHS%20.z46.docx?dl=0

FM.4.1-FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0

 

FM.4.14 BHRGU'S FORMER BIRTHS 1.NV13-14

सर्ग ४.१४

sarga 4.14

वसिष्ठ उवाच ।

vasiSTha* uvAca |

अथ काल.भृगू देवौ मन्दर.अचल.कन्दरात् ।

atha kAlabhRgU devau mandarAcalakandarAt |

गन्तुम् प्रवृताव् अवनौ समङ्गा.सरितस् तटम् ॥४।१४।१॥

gantum pravRttau_avanau samaGgA-sarita: taTam ||4|14|1||

तौ शैलाद् अवरोहन्तौ दृष्टवन्तौ महाद्युती ।

tau zailAdavarohantau dRSTavantau mahAdyutI |

नव-हैम.लता-जाल.कुञ्ज-सुप्त-नभःचरान् ॥४।१४।२॥

navahaimalatAjAlakuJjasuptanabhazcarAn ||4|14|2||

वल्ल-वलय-दोलाभिः क्रीडतः गगन.अङ्गणे ।

valla-valaya-dolAbhi: krIData: gaganAGgaNe |

हरिणी-मुग्ध-मुग्ध.अक्षि-प्रेक्षित-स्मारित.उत्पलान् ॥४।१४।३॥

hariNI-mugdha.mugdhAkSi-prekSitasmAritotpalAn ||4|14|3||

सिद्धान् अध्यासित.उत्तुङ्ग-शिला-शकल.विष्टरान् ।

siddhAn adhyAsitottuGgazilA-zakala-viSTarAn |

धृत.आकारान् इव_उत्साहान् हेलादृष्ट.जगत्_जयान् ॥४।१४।४॥

dhRta.AkArAn ivotsAhAnhelAdRSTa-jagat jayAn ||4|14|4||

कृत.अजस्र-पतत्-पुष्प-धारासार.निमज्जनान् ।

kRtAjasrapatatpuSpadhArAsAranimajjanAn |

ताल.उत्ताल.कृत.उद्धस्त-हस्तान् हस्ति-घटापतीन् ॥४।१४।५॥

tAlottAlakRtoddhastahastAnhastighaTApatIn ||4|14|5||

मदा.अवलेप.निद्रालून् मदान् मूर्तान् इव स्थितान् ।

madA.avalepanidrAlUnmadAnmUrtAn iva sthitAn |

पुष्प-केसर.रक्त.अङ्ग-पवन.अरुण-वालधीन् ॥४।१४।६॥

puSpakesararaktAGgapavanAruNa-vAladhIn ||4|14|6||

चञ्चलान् चमरान् चारून् भूभृन्.मण्डल.चामरान् ।

caJcalAn camarAn cArUn bhUbhRn-maNDala-cAmarAn |

कृत.अजस्र-पतत्-पुष्प-धारासार.निमज्जनान् ॥४।१४।७॥

kRtAjasrapatatpuSpadhArAsAranimajjanAn ||4|14|7||

किन्नरान् भूम-खर्जूरान् शाखा.सरलताम् गतान् ।

kinnarAn bhUmakharjUrAn zAkhA-saralatAm gatAn |

परस्पर.फल.आधात-क्ष्वेड.अवर्जित-कीचकान् ॥४।१४।८॥

parasparaphalAdhAtakSveDAvarjitakIcakAn ||4|14|8||

धातु-पाटल.दुर्.वक्त्रान् मर्कटान् नटन.उत्कटान् ।

dhAtupATaladurvaktrAnmarkaTAnnaTanotkaTAn |

लता.वितान.संछन्न-सानु.उपवन.मन्दिरान् ॥४।१४।९॥

latAvitAnasamchannasAnUpavanamandirAn ||4|14|9||

सिद्धान् अमर.नारीभिः मन्दार.कुसुमाहतान् ।

siddhAn amaranArIbhi: mandArakusumAhatAn |

धातु-पाटल.निर्द्वार.पयोद-पट.संवृतान् ॥४।१४।१०॥

dhAtupATalanirdvArapayodapaTasamvRtAn ||4|14|10||

तटान् अजन.संसर्गान् बौद्धान् प्रव्रजितान् इव ।

taTAn ajanasamsargAn bauddhAn pravrajitAn iva |

सरितः कुन्द.मन्दार.पिनद्ध.लहरी-घटाः ।

sarita: kundamandArapinaddhalaharI-ghaTA: |

सागर_उत्कटया_इव_आत्त.मधु-मास-प्रसाधनाः ॥४।१४।११॥

sAgara.utkaTayA_iva_Attamadhu-mAsaprasAdhanA: ||4|14|11||

puSpabhArapinaddhAGgAn vRkSAn pavanakampitAn |

kSIbAnIva madhuprAptau ghUrNAnmadhu-kara.IkSaNAn ||4|14|12||

शैल.राज-श्रियम् स्फीताम् पश्यन्तौ ताव् इतस् ततः ।

zailarAjazriyam sphItAm pazyantau tau_ita:_tata: |

प्राप्तवन्तौ वसुमतीम् पुर.पत्तन.मण्डिताम् ॥४।१४।१३॥

prAptavantau vasumatIm purapattana-maNDitAm ||4|14|13||

क्षणाद् अवापतुः_तत्र पुष्प.लोल.तरङ्गिणीम् ।

kSaNAdavApatu: tatra puSpalola-taraGgiNIm |

समङ्गाम् सरितम् साधु सर्व.पुष्पमयीम् इव ॥४।१४।१४॥

samaGgAm saritam sAdhu sarva.puSpamayIm iva ||4|14|14||

ददर्श_अथ तटे तस्मिन् कस्मिंश्चित् तनयम् भृगुः ।

dadarzAtha taTe tasmin kasmin.cit tanayam bhRgu: |

देह.अन्तर.परावृत्तम् भावम् अन्यम् उपागतम् ॥४।१४।१५॥

dehAntaraparAvRttam bhAvam anyam upAgatam ||4|14|15||

शान्त.इन्द्रियम् समाधि.स्थम् अ=चञ्चल.मनःमृगम् ।

zAnta.indriyam samAdhi.stham a-caJcala.mana:mRgam |

सुचिराद् इव विश्रान्तम् सुचिर.श्रम=शान्तये ॥४।१४।१६॥

sucirAt iva vizrAntam sucirazrama=zAntaye ||4|14|16||

चिन्तयन्तम् इव_अनन्ताः_चिर.भुक्त.अचिर.उज्झिताः ।

cintayantam ivAnantA: cirabhuktAcirojjhitA: |

संसार.सागर.गतीः हर्ष.शोक.निरन्तराः ॥४।१४।१७॥

samsAra.sAgaragatI: harSa.zokanirantarA: ||4|14|17||

नूनम् निश्चलताम् यातम् अति.भ्रमित-चक्रवत् ।

nUnam nizcalatAm yAtam ati.bhramita-cakravat |

अनन्त.जगत्-आवर्त=विवर्त.अतिशयाद् इव ॥४।१४।१८॥

ananta.jagat-Avarta=vivartAtizayAt iva ||4|14|18||

एकान्त.संस्थितम् कान्तम् कान्त्या_एकाकिनम् आश्रितम् ।

ekAntasamsthitam kAntam kAntyA_ekAkinam Azritam |

उपशान्त.ईह.सम्भग्न-चित्त.सम्भ्रम.संगमम् ॥४।१४।१९॥

upazAnta.Ihasambhagna-citta=sambhrama+samgamam ||4|14|19||

निर्विकल्प.समाधि.स्थम् विरतम् द्वन्द्व-वृत्तितः ।

nirvikalpasamAdhi.stham viratam dvandva-vRttita: |

हसन्तम् अखिलाम् लोक.गतिम् शितलया धिया ॥४।१४।२०॥

hasantam akhilAm lokagatim zitalayA dhiyA ||4|14|20||

विगत.अखिल.वृत्तान्तम् विगत.अशेष-भोक्तृतम् ।

vigatAkhila-vRttAntam vigatAzeSabhoktRtam |

निरस्त.कल्पना-जालम् आलम्बित.महापदम् ॥४।१४।२१॥

nirastakalpanAjAlam AlambitamahApadam ||4|14|21||

अनन्त.विश्रान्ति.तते पदे विश्रान्तम् आत्मनि ।

ananta-vizrAnti-tate pade vizrAntam Atmani |

प्रतिबिम्बम् अगृह्णन्तम् सितम् मणिम् इव_आस्थितम् ॥४।१४।२२॥

pratibimbam agRhNantam sitam maNim iva_Asthitam ||4|14|22||

हेय.उपादेय.संकल्प.विकल्पाभ्याम् समुज्झितम् ।

heya.upAdeya.samkalpa.vikalpAbhyAm samujjhitam |

सम्प्रबुद्ध.मतिम् धीरम् ददर्श तनयम् भृगुः ॥४।१४।२३॥

samprabuddha.matim dhIram dadarza tanayam bhRgu: ||4|14|23||

तम् आलोक्य भृगोः पुत्रम् कालः_भृगुम् उवाच ह ।

tam Alokya bhRgo: putram kAla: bhRgum uvAca ha |

वाक्यम् अब्धि.ध्वनि.निभम् तव पुत्रस् तु_असौ_इति ॥४।१४।२४॥

vAkyam abdhi-dhvani-nibham tava putra: tvasau_iti ||4|14|24||

विबुध्यताम् इति गिरा समाधेर् विरराम सः ।

vibudhyatAm iti girA samAdhe:_virarAma sa: |

भार्गवो ऽम्भोद-घोषेण शनैः_इव शिखण्ड.भृत् ॥४।१४।२५॥

bhArgavo'mbhodaghoSeNa zanai:_iva zikhaNDabhRt ||4|14|25||

उन्मील्य नेत्रे सः_अपश्यद् अन्ते काल.भृगू प्रभू ।

unmIlya netre so'pazyadante kAlabhRgU prabhU |

सम.उदयौ_इव_आयातौ देवौ शशि-दिवाकरौ ॥४।१४।२६॥

sama_udayau_iva_AyAtau devau zazi-divAkarau ||4|14|26||

कदम्ब.लतिका.पीठाद् अथ_उत्थाय ननाम तौ ।

kadambalatikA-pIThAdatha_utthAya nanAma tau |

समौ समागतौ कान्तौ विप्रौ हरि-हरौ_इव ॥४।१४।२७॥

samau samAgatau kAntau viprau hari-harau_iva ||4|14|27||

मिथःकृत.समाचाराः शिलायाम् समुपाविशान् ।

mitha:kRtasamAcArA: zilAyAm samupAvizAn |

मेरु-पृष्ठे जगत् पूज्या ब्रह्म.विष्णु-हरा* इव ॥४।१४।२८॥

merupRSThe jagat pUjyA* brahma-viSNu-harA* iva ||4|14|28||

अथ शान्त.जपः राम स* समङ्गा.तटे द्विजः ।

atha zAnta-japa: rAma sa* samaGgA-taTe dvija: |

तौ_उवाच वचः शान्तम् अमृत-स्यन्द-सुन्दरम् ॥४।१४।२९॥

tau_uvAca vaca: zAntam amRta.syanda.sundaram ||4|14|29||

भवतोः दर्शनेन_अहम् अद्य निर्वृतिम् आगतः ।

bhavato: darzanena.aham adya nirvRtim Agata: |

समम् आगतयोः लोके शीतल.उष्ण-रुचोः इव ॥४।१४।३०॥

samam Agatayo: loke zItaloSNaruco: iva ||4|14|30||

यः न शास्त्रेण तपसा न ज्ञानेन_अपि विद्यया ।

yo na zAstreNa tapasA na jJAnena_api vidyayA |

विनष्टः_मे मनोमोहः क्षीणः_असौ दर्शनेन वाम् ॥४।१४।३१॥

vinaSTa: me manomoha: kSINa:_asau darzanena vAm ||4|14|31||

न तथा सुखयन्त्य् अन्तर् निर्मल.अमृत-वृष्टयः ।

na tathA sukhayanti_antar nirmalAmRta-vRSTaya: |

यथा प्रकर्षयन्ति_एता* महताम् एव दृष्टयः ॥४।१४।३२॥

yathA prakarSayanti_etA* mahatAm eva dRSTaya: ||4|14|32||

चरणाभ्याम् इमम् देशम् भवन्तौ भूरि.तेजसौ ।

caraNAbhyAm imam dezam bhavantau bhUri-tejasau |

कौ पवित्रितवन्तौ नः शशाङ्क.अर्कौ_इव_अम्बरम् ॥४।१४।३३॥

kau pavitritavantau na: zazAGka.arkau_iva_ambaram ||4|14|33||

इति_उक्तवन्तम् प्रोवाच भृगुर् जन्म.अन्तर.आत्मजम् ।

ity_uktavantam provAca bhRgur janma.antarAtmajam |

स्मर_आत्मानम् प्रबुद्धः_असि न_अज्ञः_असि_इति रघूद्वह ॥४।१४।३४॥

smara_AtmAnam prabuddho'si nAjJo'sIti raghUdvaha ||4|14|34||

प्रबोधितः_असौ भृगुणा जन्म.अन्तर.दशाम् निजाम् ।

prabodhito'sau bhRguNA janmAntaradazAm nijAm |

मुहूर्त-मात्रम् सस्मार ध्यान-उन्मीलित.लोचनः ॥४।१४।३५॥

muhUrta.mAtram sasmAra dhyAna-unmIlita.locana: ||4|14|35||

अथ_असौ विस्मयात् स्मेर.मुखः_मुदित-मानसः ।

athAsau vismayAt smeramukha: muditamAnasa: |

वितर्क.मन्थराम् वाचम् उवाच वदताम् वरः ॥४।१४।३६॥

vitarkamantharAm vAcam uvAca vadatAm vara: ||4|14|36||

जगति_अविदित.आरम्भा नियतिः परमात्मनः ।

jagati_aviditArambhA niyati: paramAtmana: |

यत् वशाद् इदम् आभोगि जगत् चक्रम् प्रवर्तते ॥४।१४।३७॥

yat vazAt idam Abhogi jagat cakram pravartate ||4|14|37||

मम_अनन्तान्य् अतीतानि जन्मान्य् अविदितान्य् अपि ।

mamAnantAni_atItAni janmAni_aviditAni_api |

दशा.फलान्य् अनन्तानि कल्पान्त.कलिताद् इव ॥४।१४।३८॥

dazA-phalAni_anantAni kalpAntakalitAt iva ||4|14|38||

दृष्टाः कठिन.संरम्भा विभवो ऽप्य् अर्जन-भ्रमाः ।

dRSTA: kaThina.samrambhA* vibhavo'pi_arjanabhramA: |

विहृतम् वीतशोकासु चिरम् मेरु-स्थलीषु च ॥४।१४।३९॥

vihRtam vItazokAsu ciram meru-sthalISu ca ||4|14|39||

पीतम् आमोदि मन्दार.केसर.अरुणितम् पयः ।

pItam Amodi mandAra.kesara.aruNitam paya: |

मन्दाकिन्याः स.कह्लारम् तटीष्व् अमर.भूभृतः ॥४।१४।४०॥

mandAkinyA: sakahlAram taTISvamarabhUbhRta: ||4|14|40||

भ्रान्तम् मन्दर.कुञ्जेषु फुल्ल-हेम.लतालिषु ।

bhrAntam mandara.kuJjeSu phullahemalatAliSu |

मेरोः कल्पतरु-छाया-पुष्प-सुन्दर.सानुषु ॥४।१४।४१॥

mero: kalpataru-chAyA-puSpasundarasAnuSu ||4|14|41||

न तद् अस्ति न यद् भुक्तम् न तद् अस्ति न यत् कृतम् ।

na tadasti na yat bhuktam na tadasti na yat kRtam |

न तद् अस्ति न यद् दृष्टम् इष्ट.अनिष्टासु वृत्तिषु ॥४।१४।४२॥

na tadasti na yat dRSTam iSTAniSTAsu vRttiSu ||4|14|42||

ज्ञातम् ज्ञातव्यम् अधुना दृष्टम् द्रष्टव्यम् अक्षतम् ।

jJAtam jJAtavyam adhunA dRSTam draSTavyam akSatam |

विश्रान्तो ऽथ चिरम् श्रान्तो गतो मे सकलो भ्रमः ॥४।१४।४३॥

vizrAnto'tha ciram zrAnta:_gata:_me sakala:_bhrama: ||4|14|43||

उत्तिष्ठ तात गच्छामः पश्यामो मन्दर.स्थिताम् ।

uttiSTha tAta gacchAma: pazyAma:_mandarasthitAm |

ताम् तनुम् तावद् आशुष्काम् शुष्काम् वन.लताम् इव<s

[Jiva Das]

 

FM4014 BHRGU'S FORMER BIRTHS 1.NV13.14 .z46

https://www.dropbox.com/s/wwygp7b1qnzakiq/fm4014%201.nv13.14%20bhRgu%27s%20FORMER%20BIRTHS%20.z46.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

 

 

                                     Oॐm

 

 

 

The sage Bhrgu and Time proceeded towards the bank of the river Samanga.

There Bhrgu saw his son in another body whose nature was different.

Time pointed out this young man and said to Bhrgu: "This is your son".

Sukra was instantly awakened to the memory of many previous existences.

"Come, father, let us go to where the previous body stands, dried up."

 

TALE OF BHRGU

 

FM.2.14

 

FORMER BIRTHS

 

VASISHTHA THE PLENTIFUL continues—

 

अथ काल.भृगू देवौ मन्दराचल.कन्दरात् ।

atha kAlabhRgU devau mandara.acala.kandarA.t |

गन्तुम् प्रवृताव् अवनौ समङ्गा.सरितस् तटम् ॥४।१४।१॥

gantum pravRttau avanau samaGgA.sarita: taTa.m ||4|14|1||

.

atha.next/then/&.so 2 kAla.Time.Bhrgu.U deva.Divinity\God.u mandAra.Churnstick.acala.unmoving/mountain.kandara.cavern.at |

gantum.to.go pravRtta.come.forth/engaged.in.u avani.earth/ground.au Samangaa .having.all.limbs.complete.a.sarit.stream.as taTa.slope/shore.m

.

so

Time and Bhrgu

..two Gods..

from a Churnstick.Mountain.cave in the sky

have come.to.ground on the Samangâ.River.shore

.

atha kAlabhRgU devau mandarAcalakandarA.t | gantum pravRttAv.

avanau on.earth\stream.

samaGgA.sarita: taTa.m to the Samangâ.River's shore

.

*vlm.p.1. vasiShTha said:—Yama and bhRgu departed from the cave of Mandara Mountain and traveled towards the bank of Samanga River.

##vRt #vRtta #pravRtta driven up (as a carriage) • circulated (as a book) • set out from, come forth #yathôSasi pravRttAyam. y2018.005, resulted, arisen, produced, broughdabout, happened, occurred (opp. to #nivRtta) • come back, returned mbh • commenced, begun (also #p. vat. adj) • intending, bent upon (tasmai, tasmin, or comp) • engaged in, occupied with • (with karmann. action) causing a continuation of mundane existence mn.12.88 •• *pravRttakarman n. any act leading to a future birth • *pravRttacakra adj. "whose chariot wheels run on unimpeded", having universal power • *pravRttatva n. the having happened or occurred • *pravRttapAnIya adj. (a well) with abundant water mbh • *pravRttavAc adj. of fluent speech, eloquent mbh • *pravRttasamprahAra adj. one who has begun the fight +

* atha.next/then/&.so 2 kAla.Time.Bhrgu.U deva.Divinity\God.u mandAra.Churnstick.acala.unmoving/mountain.kandara.cavern.at |

gantum.to.go pravRtta.come.forth/engaged.in.u avani.earth/ground.au Samangaa .having.all.limbs.complete.a.sarit.stream.as taTa.slope/shore.m

 

तौ शैलाद् अवरोहन्तौ दृष्टवन्तौ महाद्युती ।

tau zailA.t avarohan.tau dRSTavan.tau mahAdyutI |

नव.हैम.लता.जाल.कुञ्ज.सुप्त.नभश्‍चरान् ॥४।१४।२॥

nava.haima.latA.jAla.kuJja.supta.nabhazcarAn ||4|14|2||

.

tau.they.two zaila.stone/rocky.at avarohan.descending/dismounting

.tau dRSTa.perceived/seen.vAn.like.tau mahA.great.dyuti.splendor/brightness.i = thm nava.new/fresh/young.haima.snowy/icy\golden.latA.vine/creeper.jAla.net.work.kuJja.bush/bower.supta.asleep.nabhazcara.sky.rovers.n

.

as they overflew the mountain they could see the flashing light

from the golden.wire.hammocks of sleeping Sky.farers

.

*vlm.2. They beheld upon their descending from the mountain, a great light below; proceeding from the bodies of the celestials, sleeping in the arbours of aureate creepers.

* tau.they.two zaila.stone/rocky.at avarohan.descending/dismounting .tau dRSTa.perceived/seen.vAn.like.tau mahA.great.dyuti.splendor/brightness.i = thm nava.new/fresh.haima.snowy/icy\golden.latA.vine/creeper.jAla.net.work.kuJja.bush/bower.supta.asleep.nabhazcara.sky.rovers.n

 

वल्ल.वलय.दोलाभिः क्रीडतः गगन.अङ्गणे ।

valla.valaya.dolAbhi: krIData: gagana.aGgaNe |

हरिणी.मुग्ध.मुग्ध.अक्षि.प्रेक्षित.स्मारित.उत्पलान् ॥४।१४।३॥

hariNI.mugdha.mugdha.akSi.prekSita.smArita.utpalA.n ||4|14|3||

.

by/with the valla.valaya.dolA.swing.s.bhi: krIData: gagana.aGgaNe | hariNI.mugdha.mugdha.akSi.prekSita.smArita.utpalAn

.

*Murty.3. Celestial maidens were swinging on the swings made of creepers. Those graceful maidens were bringing to memory lovely lilies and lotuses with their charming and innocend antelope looks.

*vlm.3. The birds were sporting in their sprays, formed by the cradling creepers under the canopy of heaven; and the lovely antelopes looking face to face, with their eyes resembling the blue lotuses.

 

सिद्धान् अध्यासित.उत्तुङ्ग.शिला.शकल.विष्टरान् ।

siddhA.n adhyAsita.uttuGga.zilA.zakala.viSTarA.n |

धृत.आकारान् इव उत्साहान् हेलादृष्ट.जगत् जयान् ॥४।१४।४॥

dhRta.AkArA.n iva utsAhA.n helAdRSTa.jagat jayA.n ||4|14|4||

.

siddhA.n adhyAsita.uttuGga.zilA.zakala.viSTarA.n | dhRta.AkArA.n iva utsAhA.n helAdRSTa.jagat jayAn

.

*vlm.4. They beheld the Siddhas, sitting on their stony seats upon the elevated rocks; with their bodies full of vigour, and their eyes looking on the spheres with defiance.

*m.4 They saw 'Siddhas', seated on stone.seats on the high peaks (of mandara), who appeared like the very embodiments of zeal and perseverance. From their heights they seemed to look at the worlds with contempt and disgust.

 

कृत.अजस्र.पतत्.पुष्प.धारासार.निमज्जनान् ।

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanA.n |

ताल.उत्ताल.कृत.उद्धस्त.हस्तान् हस्ति.घटापतीन् ॥४।१४।५॥

tAla.uttAla.kRta.uddhasta.hastA.n hasti.ghaTApatIn ||4|14|5||

.

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanA.n | tAla.uttAla.kRta.uddhasta.hastA.n hasti.ghaTApatIn

.

*m.5 They saw a herd of elephants with tree.like trunks, bathing in the flowing waters spread with flowers falling off the mighty trees on the banks. They were arrogandand visible. Looking sleepy they were covered with blood red flowers.

*vlm.5. They saw the lords of the elephantine tribe, with their big trunks as large as the palm trees, and plunging in the lakes covered with flowers, falling incessantly from the beachening boughs, and branches of flowering trees.

*sv. They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

 

मदा.अवलेप.निद्रालून् मदान् मूर्तान् इव स्थितान् ।

madA.avalepa.nidrAlUn madA.n mUrtA.n iva sthitA.n |

पुष्प.केसर.रक्त.अङ्ग.पवन.अरुण.वालधीन् ॥४।१४।६॥

puSpa.kesara.rakta.aGga.pavana.aruNa.vAladhIn ||4|14|6||

.

madA avalepanidrAlUn madA.n

mUrtA.n iva sthitA.n seated like images

puSpakesararaktAGgapavanAruNa.vAladhi.buffalo/yak.In

them flower.kesararaktAGgapavanAruNavAladhi.s

.

*vlm.6. They saw the mountain bulls (Bos guavus) dozing in their giddiness, and sitting as ebriety in person; while their bodies were reddened by the red dust of flowers, and their tails flushed with the crimson farina blown by the breeze.

*sv. They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

 

चञ्चलान् चमरान् चारून् भूभृन्.मण्डल.चामरान् ।

caJcalA.n camarA.n cArUn bhUbhRn.maNDala.cAmarA.n |

कृत.अजस्र.पतत्.पुष्प.धारासार.निमज्जनान् ॥४।१४।७॥

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanA.n ||4|14|7||

.

camcalA.n camarA.n cArUn flying whisks frisking

bhUbhRn.maNDala.cAmarA.n Mountain.Realm.chowries

kRta.ajasra.patat.puSpa.dhArAsAra.nimajjanA.n

kRtAjasra.falling.flower.dhArAsAranimajjan

.

*vlm.7. There were the brisk and beautiful chowry deer serving as flappers of the mountain king, and dousing in the pools filled with falling flowers.

*sv. They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

 

किन्नरान् भूम.खर्जूरान् शाखा.सरलताम् गतान् ।

kinnarA.n bhUma.kharjUrA.n zAkhA.saralatAm gatA.n |

परस्पर.फल.आधात.क्ष्वेड.अवर्जित.कीचकान् ॥४।१४।८॥

paraspara.phala.AdhAta.kSveDa.avarjita.kIcakA.n ||4|14|8||

.

they saw

Kinnara.Whatnots straddling branches of date.palm

&

their mutually fruitless fruit.tossing makes the bamboos below bow down

.

kinnarA.n bhUmakharjUrA.n

zAkhA.saralatAm gatA.n +

parasparaphalAdhAtakSveDAvarjitakIcakA.n

.

*vlm.8. They saw the Kinnara lads sitting on the tops of straighdand stately date trees, and sporting with pelting the date fruits upon one another, which stuck to the reeds below as their fruits.

*m.8. They saw in those flower.spread waters, many 'kinnars' bathing. They saw a variety of date.palms. The dates falling off the tall palms made the bamboo.bushes at the bottom look like date.bearing bushes.

#kIc #kIcaka.: – a hollow bamboo.

#kSveDa crooked, buzzing, hiss ....

##kharj #kharjura: the wild date tree • • #kharjUrapura.m Dateville, the town KhajurAho in Bundelkhand. • #kharjUrarasa: the juice of the date or #tADi (used to leaven bread and as an intoxicating liquor [the British "hot toddy "]).

 

धातु.पाटल.दुर्.वक्त्रान् मर्कटान् नटन.उत्कटान् ।

dhAtu.pATala.dur.vaktrA.n markaTA.n naTana.utkaTA.n |

लता.वितान.संछन्न.सानु.उपवन.मन्दिरान् ॥४।१४।९॥

latA.vitAna.samchanna.sAnu.upavana.mandirA.n ||4|14|9||

.

they saw

dhAtu.pATala.dur.hard/bad/ugly.vaktra.face.s.an

markaTa.apes.n naTana.utkaTa.s.n | latA.vine/creeper.vitAna.samchanna.sAnu.upavana.mandira.an

.

*m.9 They saw many ugly red.jawed monkeys skipping and jumping around the trees, arbours, creepers and trees covering the mountain slopes.

*vlm.9. They beheld big monkeys, jumping about with their hideous reddish cheeks, and hiding themselves in the coverts of widespreading creepers.

 

सिद्धान् अमर.नारीभिः मन्दार.कुसुमाहतान् ।

siddhA.n amara.nArIbhi: mandAra.kusumAhatA.n |

धातु.पाटल.निर्द्वार.पयोद.पट.संवृतान् ॥४।१४।१०॥

dhAtu.pATala.nirdvAra.payoda.paTa.samvRtA.n ||4|14|10||

.

they saw

a gathering of Siddha.Adepts

under attack

by Immortals and Women with red Coral blossomss

lost in clusters of sunset clouds

.

siddhA.n amaranArIbhi:

mandArakusumAhatA.n |

dhAtupATalanirdvArapayodapaTasamvRtA.n

.

They saw

siddhA.n the Siddha Adepts

amaranArIbhir by the deathless women

mandArakusuma AhatA.n coral.flower.blossoms=thrown

dhAtupATalanirdvArapayodapaTasamvRtA.n layer.rosy.unbroken.cloud.canvas.covered ... .10.

The gathered Siddha Adepts were attacked by deathless Apsaras

with coral flowers. They looked like a clustering of sunset clouds. 10

*AB. siddhA.n deva.yoni.vizeSA.n amaranArIbhir apsarobhi: rati.kAla.jJApanAya mandArakusumair AhatA.n | ataeva dhAtupATalair nirdvArair acchidrai: payodapaTai: samvRtA.n ||

*vlm.10. They saw the siddhas, to be hit by the celestial damsels with blossoms of mandara flowers, and clad with vests of the tawny clouds by which they were shrouded.

*sv. They saw mighty elephants in rut. They saw other perfected sages who were being playfully pelted with flowers by celestial nymphs.

siddhA.n To the Siddha Adepts

amaranArIbhir by the deathless women

mandArakusuma AhatA.n coral.flower.blossoms=thrown

dhAtupATalanirdvArapayodapaTasamvRtA.n layer.rosy.unbroken.cloud.canvas.covered ... .10.

 

तटान् अजन.संसर्गान् बौद्धान् प्रव्रजितान् इव ।

taTA.n ajana.samsargA.n bauddhA.n pravrajitA.n iva |

सरितः कुन्द.मन्दार.पिनद्ध.लहरी.घटाः ।

sarita: kunda.mandAra.pinaddha.laharI.ghaTA: |

सागर उत्कटया इव आत्त.मधु.मास.प्रसाधनाः ॥४।१४।११॥

sAgara.utkaTayA iva Atta.madhu.mAsa.prasAdhanA: ||4|14|11||

.

they saw taTa.slope/banks.n

ajanasamsargA.n

bauddhA.n

pravrajita.s.an iva.like/as.if
sarita: streams

kundamandArapinaddhalaharI.ghaTA:

sAgara.utkaTayA iva

Attamadhu.mAsaprasAdhanA:

.

taTa.slope

ajana.samsarga.an

bauddha.Buddhist.an

pravrajita.an iva.like/as.if
***sarit.stream/rivulet

kunda.mandAra.pinaddha.laharI.ghaTa.a:

sAgara.utkaTayA iva

Attamadhu.mAsaprasAdhanA:

.

*m.11.13 They saw many deserted river banks which looked like the 'asāmas' of Buddhist monks. Looking at and enjoying the elegance, beauty and charm of these mountains, they descended to the earth.

*vlm.11. The uninhabited skirts of the mountain, were as the solitary walks of Buddhist vagrants; and the rivulets at its foot, were gliding with their currents covered under the kunda and mandara flowers, as if they were running to meet the sea, mantled in their yellow vests of the spring season. (It is well known that the vernal vesture of damsels, is of the yellow colour of the farina of flowers, and the rivulets are poetically figured as females hastening towards their lord the sea (saritam.pathi)).

*sv.11.12.13.14 They saw Buddhist (or enlightened) monks roaming the forest. Then they descended onto the plains dotted with villages and cities. Very soon, they had reached the bank of the river Samanga.

 

पुष्प.भार.पिनद्ध.अङ्गान् वृक्षान् पवन.कम्पितान् ।

puSpa.bhAra.pinaddha.aGgA.n vRkSA.n pavana.kampitA.n |

क्षीबानि इव मधु.प्राप्तौ घूर्णान् मधु.कर.ईक्षणान् ॥४।१४।१२॥

kSIbAni iva madhu.prAptau ghUrNA.n madhu.kara.IkSaNA.n ||4|14|12||

.

they saw

flower.bearing.ornamented.limbs of trees

tossing in the wind

like someone drunk on mead with hir whirling/churning honeymaker.glances

.

puSpabhArapinaddhAGgA.n

flower.bearing.ornamented.limbs

vRkSA.n

trees

pavanakampitA.n

wind.tossed

kSIbAni iva madhuprAptau

as if they were drunk onmead

ghUrNA.n

whirling/churning

madhukara IkSaNA.n

honeymaker.glances.

*vlm.12. The trees decorated with wreaths of flowers, and shaken by the breeze, seemed as bacchanals giddy with the honey of the flowers, and rolling their dizzy eyes formed of the fluttering bees.

*m.11.13 They saw many deserted river banks which looked like the 'asāmas' of Buddhist monks. Looking adand enjoying the elegance, beauty and charm of these mountains, they descended to the earth.

*sv.11.12.13.14 They saw Buddhist (or enlightened) monks roaming the forest. Then they descended onto the plains dotted with villages and cities. Very soon, they had reached the bank of the river Samanga.

 

शैल.राज.श्रियम् स्फीताम् पश्यन्तौ ताव् इतस् ततः ।

zaila.rAja.zriyam sphItAm pazyan.tau tau ita: tata: |

प्राप्तवन्तौ वसुमतीम् पुर.पत्तन.मण्डिताम् ॥४।१४।१३॥

prAptavan.tau vasumatIm pura.pattana.maNDitAm ||4|14|13||

.

saw

the grandeur of Royal.Mountain

—so vast—

when they had seen their fill of it

from there

then

they came to a metropolis that richly thrived with towns & villages

:

zaila.mountain.rAja.Râja/royal.zri.plenty/Shrî.iam sphIta.am

pazyan<tau tau.those.two ita: tata: |

prAptavan.tau vasumatIm

purapattanamaNDitAm

.

zaila.mountain.rAja.Râja/royal.zri.plenty/Shrî.iam sphIta.am

pazyan<.see/knowing.tau tau.those.two ita: tata: |

prAptavan.tau vasumatI.m

pura.pattana.maNDita.am

.

*vlm.p.13. They walked about here and there and looked at and admired the grandeur of the mountain, until at last they descended on the nether earth decorated with its cities and human dwellings.

#sphAy – to grow fat #sphIta. swollen, enlarged; thriving, flourishing; abounding in, full of (instr. or comp): abundant. •.• Comp. • *sphIta.nitamba. having full buttocks {"fatass"}. •• #sphItatA bulkiness, enlargement • flourishing condition +

 

क्षणाद् अवापतुः तत्र पुष्प.लोल.तरङ्गिणीम् ।

kSaNAd avApatu: tatra puSpalola.taraGgiNIm |

समङ्गाम् सरितम् साधु सर्व.पुष्पमयीम् इव ॥४।१४।१४॥

samaGgAm sarita.m sAdhu sarva.puSpamayIm iva ||4|14|14||

.

In a moment they descended

there

by the flower.flotsam.shimmering Samangâ.River

—O Sâdhu—

in what seemed to be a flowing flood of flowers

!

kSaNAdavApatu: tatra

puSpalola.taraGgiNIm +

samaGgAm sarita.m {f.}

sAdhu

sarva.puSpamayIm iva

.

*vlm.p.14 In a moment they arrived at the bank of the Samanga, flowing with the loosened flowers of all kinds as if it were a bed of flowers itself.

 

ददर्श अथ तटे तस्मिन् कस्मिंश्चित् तनयम् भृगुः ।

dadarza atha taTe tasmin kasmin*cit tanayam bhRgu: |

देह.अन्तर.परावृत्तम् भावम् अन्यम् उपागतम् ॥४।१४।१५॥

deha.antara.parAvRttam bhAvam anyam upAgata.m ||4|14|15||

.

dadarzAtha so he saw taTe tasmin on that shore somewhere kasmiMz.cit his son, tanayam bhRgu:, did Bhrgu

dehAntar.apara.AvRttam in a body with a different appearance

bhAvam anyam upAgata.m having come to a different feeling/condition

...

*m.15 These they saw, Sukra, the son of Bhrigu under a tree. He looked different due to many reincarnations.

*vlm.15. Bhrigu beheld his son on one of its banks, with his body changed to another form, and his features quite altered from his former state.

*vlm.p.15 bhRgu saw his son on one of its banks, his body changed to another form and his features quite altered from his former state.

*sv. There, the sage Bhrgu saw his son, who had another body and whose nature was different from what it was before...

#taT #taTa, #taTA, #taTI, #taTa.m तटः [तट्.अच्] slope, declivity, precipice. • The sky or horizon. +

#parAvRtta turned (also to flight) returned , averted from (abl.) Mn. MBh. Ka1v. &c.

 

शान्त.इन्द्रियम् समाधि.स्थम् अ=चञ्चल.मनःमृगम् ।

zAnta.indriyam samAdhi.stham a.caJcala.mana:mRgam |

सुचिराद् इव विश्रान्तम् सुचिर.श्रम=शान्तये ॥४।१४।१६॥

sucirA.t iva vizrAnta.m sucira.zrama=zAntaye ||4|14|16||

...

.

in the Samâdhi.Unified state

the senses settle

where

Mind

is an unstirring deer

seeming.to.lie there for a long time in repose

in long and restful peace

.

zAnta.indriyam samAdhi.stham a.caJcala.mana:mRgam | sucirA.t iva vizrAnta.m

sucirazrama=zAntaye

.

*vlm.16. His limbs were stiff, and his sense at a stand still, as he sat with his mind fixed on steady meditation. He seemed to be long at rest, in order to get his rest from the turmoils of the world.

*vlm.p.16 His limbs were stiff and his sense at a standstill as he sat with his mind fixed on steady meditation. He seemed to have been there a long time to rest from the turmoil of the world.

*m.16 His sense instruments were all quiedand peaceful. Beast of Mind was firm and stable being in the state of 'Samādhi'. It was as if he was restful for a long time after a long period of tiresome work.

 

चिन्तयन्तम् इव अनन्ताः चिर.भुक्त.अचिर.उज्झिताः ।

cintayanta.m iva anantA: cira.bhukta.acira.ujjhitA: |

संसार.सागर.गतीः हर्ष.शोक.निरन्तराः ॥४।१४।१७॥

samsAra.sAgaragatI: harSa.zoka.nirantarA: ||4|14|17||

.

as.if cogitating

these endless long.enjoyed & not.long.quit samsAra.Ocean.passages

between Pleasure and Pain

...

.

cintayanta.m ivAnantA:

cirabhuktAcirojjhitA: |

samsAra.sAgaragatI:

harSa.zokanirantarA:

.

*m.17 It was as if he was ruminating about the joys and sorrows suffered by him due to long enjoyment of worldly pleasures which he shed long ago.

*vlm.p.17 He thought upon the course of the currents of the world that continually flow with successive joy and sorrow to man, who gets rid of them after his long trial.

 

नूनम् निश्चलताम् यातम् अति.भ्रमित.चक्रवत् ।

nUna.m nizcalatAm yAta.m ati.bhramita.cakravat |

अनन्त.जगत्.आवर्त=विवर्त.अतिशयाद् इव ॥४।१४।१८॥

ananta.jagat.Avarta=vivartAtizayA.t iva ||4|14|18||

.

now

he is coming to a halt

like a spun.down potter's wheel

.

as.if the boundless whirling world were losing whirl

.

nUna.m nizcalatAm yAta.m ati.bhramita.cakravat

ananta.jagat.Avarta=vivartAtizayA.t iva

.

*vlm.18. He became motionless as a wheel, after its long winded motion; {he does not mean "long.winded", wordy, but perhaps "wound" like a waterwheel} and found his resdafter his prolonged whirling, in the whirlpool of the ocean of the world.

*vlm.p.18 He became motionless as a wheel after its long winded motion. He found his rest after his prolonged whirling in the whirlpool of the ocean of the world.

 

एकान्त.संस्थितम् कान्तम् कान्त्या एकाकिनम् आश्रितम् ।

ekAnta.samsthita.m kAnta.m kAntyA ekAkina.m Azrita.m |

उपशान्त.ईह.सम्भग्न.चित्त.सम्भ्रम.संगमम् ॥४।१४।१९॥

upazAnta.Iha.sambhagna.citta=sambhrama+samgamam ||4|14|19||

.

he is seated in a lone place

a lone lover taking solitary shelter with his love

upazAnta Ihasambhagna.cittasambhramasamgamam

at.peace.affairs.frustrated.Affection.confused.intercourse

ekAnta.samsthita.m kAnta.m

kAntyA ekAkina.m Azrita.m

upazAnta.Iha.sambhagna.citta=sambhrama.samgamam

.

#ekAkin

*vlm.19. He sat retired as a lover, solely reclined on the thought of his beloved object inhis retirement; and his mind was at rest, after its long wanderings.

*vlm.p.19 He sat retired like a lover reclined solely on the thought of his beloved object. His mind was at rest after its long wanderings.

*m.19 Established in solitude, he was like one who was solicited by the beloved called Solitude. With the fickle mind subdued and destroyed, he was at peace (with himself).

*sv.15.16.17.18.19 There, the sage Bhrgu saw his son, who had another body and whose nature was different from what it was before, who was of a peaceful disposition and whose mind was established in the tranquillity of enlightenment, though he was deeply reflecting the destiny of living beings in the universe.

 

निर्विकल्प.समाधि.स्थम् विरतम् द्वन्द्व.वृत्तितः ।

nirvikalpa.samAdhi.stham virata.m dvandva.vRttita: |

हसन्तम् अखिलाम् लोक.गतिम् शितलया धिया ॥४।१४।२०॥

hasanta.m akhilAm lokagatim zitalayA dhiyA ||4|14|20||

.

settled in the state called Nirvikalpa, without.Ideas

samAdhi, the affection of Sameness

detached from dualities

smiling at the whole world.process

with cool thought

...

.

nirvikalpa.samAdhi.stham

virata.m dvandva.vRttita: |

hasanta.m akhilAm laffing at the whole lokagatim way of the world +

zitalayA dhiyA with cool thot

.

nirvikalpa nirvikalpa.samAdhi.stha

samAdhi nirvikalpa.samAdhi.stha

stha nirvikalpa.samAdhi.stha

virata

dvandva dvandva.vRtti

vRtti dvandva.vRtti

*hasan laffing.

*akhila whole/entire.

*loka world/people. lokagati way of the world +

*gati way/path. lokagati way of the world +

zitala

dhiyA

.

*m. ... with all the divisions and differentiation ceased,

he appeared like one who was smiling at the world movements with a cool intelligence.

*vlm.p.20 He sat in a state of uniform meditation without a shadow of division or differentiation, smiling with a cold apathy at all the pursuits of mankind.

*vlm. ... a state of uniform meditation, withouda shadow of duplicity in it...

*sv. ... total quiescence of mind in which the play of thoughts and counter.thoughts had ceased.

 

विगत.अखिल.वृत्तान्तम् विगत.अशेष.भोक्तृतम् ।

vigata.akhila.vRttAnta.m vigata.azeSa.bhoktRta.m |

निरस्त.कल्पना.जालम् आलम्बित.महापदम् ॥४।१४।२१॥

nirasta.kalpanA.jAlam Alambita.mahApadam ||4|14|21||

.

the whole business

gone wholly from Enjoyership

escaped from the Imagination.net

embraced by good fortune

...

.

vigatAkhila.vRttAnta.m gone from the whole business vigatAzeSabhoktRta.m gone wholly from enjoyment nirastakalpanAjAlam escaped from the Imagination.net AlambitamahApadam embraced by good fortune gone from

.

*vlm.21 Liberated from all concerns, released from the enjoyments of life, and free from the snare of desires and fancies, he rested in the supreme bliss of the soul.

*m.21 Ceasing all eventful and whirling activity, without any enjoyership / doership / ownership of all works, with all ideation and thoughts stopped, he was anchored in the Supreme state.

*sv.20.21 This radiant young man appeared to have reached total quiescence of mind in which the play of thoughts and counter.thoughts had ceased.

* vigatAkhila.vRttAnta.m gone from the whole business vigatAzeSabhoktRta.m gone wholly from enjoyment nirastakalpanAjAlam escaped from the Imagination.net AlambitamahApadam embraced by good fortune

 

अनन्त.विश्रान्ति.तते पदे विश्रान्तम् आत्मनि ।

ananta.vizrAnti.tate pade vizrAnta.m Atmani |

प्रतिबिम्बम् अगृह्णन्तम् सितम् मणिम् इव आस्थितम् ॥४।१४।२२॥

pratibimbam agRhNanta.m sita.m maNim iva Asthita.m ||4|14|22||

.

ananta.vizrAnti.tate pade – in an expansive state of boundless rest vizrAnta.m Atmani reposed in soul, a pratibimba.reflection agRhNanta.m not grasping sita.m maNim iva Asthita.m cool as a jewel in its setting

in an expansive state of boundless rest

reposed in soul

pratibimbam a reflection agRhNanta.m not.for.grasping

sita.cool.m maNi.Wishing.Stone.m iva.like/as.if Asthita.setting/environs.m cool as a jewel in its setting

.

*m.22 Rested and reposed in self and established in that most peaceful supreme, allowing no reflections inhis diamond of the self, he was anchored in that supreme state.

*vlm.22. His soul was at rest, in the everlasting rest of God; as the pure crystal catches the colour of the gem, which is contiguous to it.

*sv.22.23 He was absolutely pure, like a crystal that is not interested even in reflecting what is around it! There was no thought inhis mind of either 'this is to be obtained' or 'this is to be avoided'.

* ananta.vizrAnti.tate pade inan expansive state of boundless rest vizrAnta.m Atmani reposed in soul pratibimbam a reflection agRhNanta.m not grasping sita.m maNim iva Asthita.m cool as a jewel inits setting

 

हेय.उपादेय.संकल्प.विकल्पाभ्याम् समुज्झितम् ।

heya.upAdeya.samkalpa.vikalpa.abhyAm samujjhita.m |

सम्प्रबुद्ध.मतिम् धीरम् ददर्श तनयम् भृगुः ॥४।१४।२३॥

samprabuddha.matim dhIra.m dadarza tanayam bhRgu: ||4|14|23||

.

pros & cons, Concepts & Decepts discarded

firmin fully awakened thot

bhRgu saw his son

.

heya.upAdeya.samkalpa.vikalpa.abhyAm samujjhita.m |samprabuddha.matim dhIra.m

dadarza tanayam bhRgu:

.

*m.23 Throwing oudall ideations, mental determinations, deformations and resolutions of all kinds, good and bad, Sukra was a man of Pine intelligence, completely enlightened. Bhrigu such a one, Sukra his son.

*vlm.23. Bhrigu beheld his son in the calmly composed and awakened state of his mind, and freed alike both from his thoughts of what was desirable, as also from his hatred against what was disgusting.

*sv. There was no thought inhis mind of either 'this is to be obtained' or 'this is to be avoided'.

#heyopAdeya: Dos and Don'ts: "moral" standards. # dA #deya .adj.. what ought to be given.out, displayed; • Virtue, according.to the many priesthoods. #adeya – improper to be given, (*adeyam अम्) a bribe. #Adeya acceptable, to be received. #upAdeya. उपादेय upa A=deya, (Fuzzy.Â) to be taken or received (A.deya); • not to be refused (adeya); • to be allowed. • What is acceptable to the sort of holy person called Reverend, or Venerable, or 108Shri, or His Holiness, or any other name the High Priesthood assume, when pronouncing ethical judgments. #heya to be rejected or avoided. •.• #heyopAdeya, #heyAdeya –to be rejected or accepted; con or pro (quid pro quo); .•• <idam puNyam upAdeyam this Holy Thing is to be done, heyam pApam idam tu­ iti – not to be done however is Sin/Crime/Treason/Heresy like this> y1030.023; y6052015 • #anupAdeya – a.heyam an.upAdeyam an.Adeyam an.Azrayam | ekam eva advayam brahma na iha nAnA asti kiJcana, vcUDa.467. •.•> #heyopAdeyavarjitA –"a name of *zrI.#lalitA. She has nothing to rejecdand nothing to accept. Rejection and acceptance (do this and do not do this) are laid down by scriptures based on .... [tradition]. These are the rules that permit certain actions and prohibit certain others." zrI.lalitA.sahasr. "http://www.scribd.com/doc/58896110/264/HeyopAdeya.varjita.304

#ujjh – conj. http://sanskrit.inria.fr/cgi.bin/dicconj?q=ujjh;c=6 — उज्झ् 6 P. (#ujjhiti उज्झति, #ujjhAJcakAra उज्झाञ्चकार, #ujjhitum उज्झितुम्, #ujjhita उज्झित) To abandon, leave, quit • To avoid, escape from • To emit, give out, drop or pour down. — #projjh, #samujjh same. #samujjhita – y3039.001• #ujjhyate #ujjha .adj.. quitting, abandoning mn.

* heya upAdeya=samkalpa.vikalpa.abhyAm – pros & cons, Concepts & Decepts samujjhita.m – casdaway samprabuddha.matim dhIra.m – settled in fully awakened thot dadarza tanayam bhRgu: bhRgu saw his son

 

तम् आलोक्य भृगोः पुत्रम् कालः भृगुम् उवाच ह ।

tam Alokya bhRgo: putra.m kAla: bhRgum uvAca ha |

वाक्यम् अब्धि.ध्वनि.निभम् तव पुत्रस् तु असौ इति ॥४।१४।२४॥

vAkyam abdhi.dhvani.nibham tava putra: tvasau iti ||4|14|24||

.

having seen that son of bhRgu

Time

said this to

bhRgu

ina voice like the sound of the sea

—

"

This

is

your

son

!

"

tam Alokya bhRgo: putra.m kAla: bhRgum uvAca ha | vAkyam abdhi.dhvani.nibham

tava putra: tvasau iti

.

*m. ... an ocean.like shout ...

*vlm. ... hoarse as the sounding sea...

*vlm.p.24 Yama, seeing the son of bhRgu, said to the father in a voice, hoarse as the sounding sea, "Lo there your son."

 

विबुध्यताम् इति गिरा समाधेर् विरराम सः ।

vibudhyatAm iti girA samAdhe: virarAma sa: |

भार्गवो ऽम्भोद.घोषेण शनैः इव शिखण्ड.भृत् ॥४।१४।२५॥

bhArgavo'mbhodaghoSeNa zanai: iva zikhaNDa.bhRt ||4|14|25||

.

"Wake up!"

so by a voice

from samâdhi he revived

:

his son "The bhArgava"

as.if by a gradually.thunder.roaring=raincloud

the peacock.tuft of his hair was borne

...

.

vibudhyatAm iti girA samAdhe: virarAma sa: | bhArgavo'mbhodaghoSeNa zanai: iva zikhaNDabhRt

.

#zikha #zikhaNDa: .A a tuft of hair or a peacock's tail *zikhaNDabhRt +

bhRt zikhaNDabhRt

.

*m.25 Hearing that thundering sound, Sukra woke up from his samādhi, like a peacock waking up to the sound of thunder.

*vlm.p.25 "Awake,"he said to Bhargava (zukra), which startled him from his meditation just like the roaring of a cloud rouses a slumbering peacock from his summer sleep.

*vlm.25. "Awake, said he to Bhargava, which startled him from his meditation, as the roaring of a cloud, rouses the slumbering peacock from his summer sleep.

 

उन्मील्य नेत्रे सः अपश्यद् अन्ते काल.भृगू प्रभू ।

unmIlya netre so'pazyadante kAlabhRgU prabhU |

सम.उदयौ इव आयातौ देवौ शशि.दिवाकरौ ॥४।१४।२६॥

sama udayau iva AyAtau devau zazi.divAkarau ||4|14|26||

.

unmIlya netre so'pazyat ante kAlabhRgU prabhU | samodayau iva AyAtau devau zazi.divAkarau

.

he opened his eyes and he saw before him

Time and bhRgu the Fiery

:

two mighty gods like the sunand moon risen* together.

* in astro. terms, this would be an opposition

(if exact, an eclipse)

.

*m.26 Opening his eyes, he saw the two god like men Kāla and Bhrigu, who were like rising sun and rising moon.

*vlm.26. Upon opening and lifting up his eyes, he beheld the god standing with his father on one side, who being pleased at his sight, glowed in their countenances like the disks of the sun and moon.

*sv. Seeing the two radiant beings standing in front of him, he greeted them appropriately and seated them on a rock.

 

कदम्ब.लतिका.पीठाद् अथोत्थाय ननाम तौ ।

kadamba.latikA.pIThAt atha utthAya nanAma tau |

समौ समागतौ कान्तौ विप्रौ हरि.हरौ इव ॥४।१४।२७॥

samau samAgatau kAnta.u viprau hari.harau iva ||4|14|27||

.

kadamba.burflower.latikA*.pITha.seat/throne.at atha.next/then/&.so uttha.arising/forthcoming.aya nanAma.bowed tau.they.two |

sama.u samAgata.u kAnta.desired/loved\lover\husband.u vipra.inspired/Poet/Seer.u hari.antelope/deer.hara.Shiva\bringing/receiving\charming\destroying.u iva.like/as.if

.

from his throne of kadamba leaves atha next utthAya nanAma tau he arose and bowed to them samau samAgatau kAn.tau viprau alike appearing as two lustrous vipra.Seers hari.harau iva as.if they were hari & hara.

now

from his throne of kadamba leaves

he arose and bowed before the pair

alike appearing as two glorious vipra.Seers

or the Gods hari & hara

.

* kadambalatikA.pIThA.t – from his throne of kadamba leaves atha next utthAya nanAma tau he arose and bowed to them samau samAgatau kAn.tau viprau alike appearing as two lustrous vipra.Seers hari.harau iva as.if they were hari & hara.

*m.27 Seeing the two lustrous brahmins, who are looking alike Hari and Hara, Sukra rose from his creeper.woven seadand prostrated before them.

*vlm.27. He rose from his seat of Kadamba leaves, and made his obeisance to them, who appeared to have come to him like the gods Hari and Hara in the disguise of a couple of Brahmans.

* kadambalatikA.pIThA.t – from his throne of kadamba leaves atha next utthAya nanAma tau he arose and bowed to them samau samAgatau kAn.tau viprau alike appearing as two lustrous vipra.Seers hari.harau iva as.if they were hari & hara.

 

मिथःकृत.समाचाराः शिलायाम् समुपाविशान् ।

mitha:kRta.samAcArA: zilAyAm samupAvizAn |

मेरु.पृष्ठे जगत् पूज्या ब्रह्म.विष्णु.हरा* इव ॥४।१४।२८॥

meru.pRSThe jagat pUjyA* brahma.viSNu.harA* iva ||4|14|28||

.

samupAviza*

pRSTha*

.

mithas.together/mutually\alternately/privately.kRta.made/done.samAcAra.conduct/behaviour/custom.a: zilA.stone/rock/crag.yAm samupAviza*.An = Mount.Meru.pRSTha*.i jagat.going/world pUjya.to.be.honoured/honourable.a* Brahmaa.Vishnu.the.Preserver.hara.Shiva\bringing/receiving\charming\destroying.a* iva.like/as.if

.

then

having greeted each other

they gathered on the mountaintop of meru,

and it was as.if brahmA, viShNu, & shiva were gathered

for worship by the world

.

mitha:kRtasamAcArA: thenmutually made welcome zilAyAm samupAvizA.n they gathered on a mountain merupRSThe on top of Mount.meru jagatpUjyA brahma.viSNu.harA iva like brahmA, viShNu, & hara worshipped by the world.

*vlm.28. After their mutual salutations, they were seated on a slab of stone, and appeared as the venerable gods Vishnu and Siva, were seated on the pinnacle of Meru.

*sv.26.27.28 Seeing the two radiant beings standing in front of him, he greeted them appropriately and seated them on a rock.

*m.28 After mutual inquiries, the three sat on a rock.seat like the trinity of Vishnu, Hara and Brahma on the 'Meru' peak.

* mitha:kRtasamAcArA: then mutually made welcome zilAyAm samupAvizA.n they gathered on a mountain merupRSThe on top of Mount.meru jagatpUjyA brahma.viSNu.harA iva like brahmA, viShNu, & hara worshipped by the world.

 

अथ शान्त.जपो राम स* समङ्गा.तटे द्विजः ।

atha zAnta.japa: rAma sa* samaGgA.taTe dvija: |

ताव् उवाच वचः शान्तम् अमृत.स्यन्द.सुन्दरम् ॥४।१४।२९॥

tau uvAca vaca: zAnta.m amRta.syanda.sundara.m ||4|14|29||

.

atha.next/then/&.so zAnta.quieted/calm.japa.chanting: Râma, /

sas.he/it Samangaa.taTa.slope/shore.e dvija.Twiceborn\bird: =

tau.they.two uvAca.spoke/said vacas.speech/voice/word zAnta.quieted/calm.m \ amRta.nectar\deathless.syanda*.sundara.beautiful/fair.m

.

atha zAnta.japa:

rAma, on the bank of samangA.River the Twiceborn said this to those two

quietly

amRta.syanda.sundara.m

.

*m.29 The, quitting his meditation, Sukra addressed in sweedand attractive worlds thus.

*sv.29.30 In sofdand sweet words, he said: "O Divine beings, I am truly blessed to behold both of you!

*vlm.29. The Brahman boy, having ended the muttering of his mantras on the bank of Samanga, accosted them with a voice distilling as the sweet nectarine juice of ambrosia amrita or water of life; (aquavitae or abi haiyat).

*vlm.p.29 The brAhmaNa boy, having ended chanting his mantras on the bank of Samanga, approached them with a voice as sweet as nectarine juice of ambrosia.

 

भवतोर् दर्शनेन अहम् अद्य निर्वृतिम् आगतः ।

bhavato: darzanena aham adya nirvRtim Agata: |

समम् आगतयोर् योः लोके शीतल.उष्ण.रुचोर् इव ॥४।१४।३०॥

samam Agatayo: loke zItala.uSNa.ruc.o: iva ||4|14|30||

.

nirvRti*

ruc*

.

bhavat.becoming/coming.to.be.o: darzana.vision.appearance/presence.ena aham.I adya.now nirvRti*.m Agata.having.gone.to: = samam.equally Agata.having.gone.to.yo: loke.in.the.world/people zItala.innercold/cool.uSNa.heat/warmth.ruc*.o: iva.like/as.if

.

the presence of your two Graces has brought me double joy

:

you two have come at once into this world, the lights of Moon & Sun

.

bhavato: darzanena.aham adya nirvRtim Agata: | samam Agatayo: loke zItaloSNaruco: iva

.

*vlm.p.30 "My lords, I am emancipated at your sight this day. You have blessed me by your sights, resembling those of the sun and moon appearing together.

*jd. the metaphor is very subtle.

I once stood on a long road.

at its west end (impossible to photograph) the sun was setting while

at its east end, the moon was rising

.

in astro. terms, this means that the moon was very near eclipse.

Sun is Self, Moon is Mind

 

यो न शास्त्रेण तपसा न ज्ञानेनापि विद्यया ।

yo na zAstreNa tapasA na jJAnena api vidyayA |

विनष्टो मे मनोमोहः क्षीणो ऽसौ दर्शनेन वाम् ॥४।१४।३१॥

vinaSTa: me manomoha: kSINa: asau darzanena vAm ||4|14|31||

.

yas.this.who/which na.no/t with/by.means.of Shâstra.eNa tapas.asceticism/yogic.heat.A na jJAna.Knowledge/Intuition/Wisdom.ena api.even/tho vidyA.knowing/science.yA = vinaSTa.ruined/disappeared\perished/corrupted\wretched: me.my/me manas.Manas.Mind.moha.delusion: kSINa.weakened: asau.this.yonder darzana.vision.appearance/presence.ena vAm.you2

.

what is not

by shAstra.study nor tapas.Ritual nor jnAna.Wisdom nor its philosophy

destroyed in my Mind.delusion

—

this is removed by your presence

.

*vlm.p.31 The darkness that reigned in my mind, which no light of scriptures or spiritual or temporal knowledge or even my austerities could remove, is dispelled today by the light of your presence.

*sv.31. By your very presence before me the delusions of my mind have been destroyed: delusions which are not destroyed either by the study of scriptures, or by austerities, or by wisdom or by knowledge.

* yas.this.who/which na.no/t with/by.means.of Shâstra.eNa tapas.asceticism/yogic.heat.A na jJAna.Knowledge/Intuition/Wisdom.ena api.even/tho vidyA.knowing/science.yA = vinaSTa.ruined/disappeared\perished/corrupted\wretched: me.my/me manas.Manas.Mind.moha.delusion: kSINa.weakened: asau.this.yonder darzana.vision.appearance/presence.ena vAm.you2

 

न तथा सुखयन्त्य् अन्तर् निर्मल.अमृत.वृष्टयः ।

na tathA sukhayanti antar nirmalAmRta.vRSTaya: |

यथा प्रकर्षयन्त्य् एता महताम् एव दृष्टयः ॥४।१४।३२॥

yathA prakarSayanti etA* mahatAm eva dRSTaya: ||4|14|32||

.

na.no/t tathA.thus sukhayan.gladdening/delighting.ti antar.within nirmala.spotless/stainless.amRta.nectar\deathless.vRSTi.raininess/rain.a: = yathA.as/how prakarSayan*.ti etAs.these.ones mahat.great.place.time\quantity/degree

.Am eva.even/only/indeed dRSTi.vision/viewpoint.a:

.

na tathA sukhayanti antar

not thus do they enjoy within

nirmalAmRta.vRSTaya:

by crystal.nectar.showers

yathA etA: prakarSayanti

as these are cultivated

eva dRSTaya: mahatAm

by the sights of the great

.

*sv.32 Even a shower of nectar is not so blissful as the sight of holy ones.

*vlm.32. A kind look of the great, gives as much joy to the mind, as draughts of pure ambrosia, serve to satisfy the heart.

a torrent of divine nectar will offer nourishment within;

but this is nothing to the vision and company of great men.

*vlm.p.32 A kind look of the great gives as much joy to the mind as draughts of pure ambrosia satisfy the heart.

* na.no/t tathA.thus sukhayan.gladdening/delighting.ti antar.within nirmala.spotless/stainless.amRta.nectar\deathless.vRSTi.raininess/rain.a: = yathA.as/how prakarSayan*.ti etAs.these.ones mahat.great.place.time\quantity/degree

.Am eva.even/only/indeed dRSTi.vision/viewpoint.a:

 

चरणाभ्याम् इमम् देशम् भवन्तौ भूरि.तेजसौ ।

caraNa.abhyAm imam deza.m bhavan.tau bhUri.tejas.au |

कौ पवित्रितवन्तौ नः शशाङ्क.अर्कौ इव अम्बरम् ॥४।१४।३३॥

kau pavitrita.van.tau nas zazAGka.arka.u iva ambara.m ||4|14|33||

.

with/bmo moving.in this.there deza.place/country.m bhavan.becoming/coming.to.be.tau bhUri.much/many.tejas.heat/energy/power.au = kau.?which2

pavitrita.purified/sanctified/blessed/happy.vAn.like.tau nas.our zazaGka.moon.arka.sun/star.u iva.like/as.if ambara.sky.m

.

zazAGkArkau iva as the Moon of the Hare, and the Sun

ambara.m sanctify the sky?

.

'Who are you, the most shining ones, who sanctified setting foot on our land?'

*sv.33 The very earth trodden by your feet is holy."

*vlm.33. Tell me who are you, whose feet have sanctified this place; as the glorious orbs of the day and night, enlighten the firmament.

* caraNa.moving.abhyAm imam.this.there deza.place/country.m bhavan.becoming/coming.to.be.tau bhUri.much/many.tejas.heat/energy/power.au = kau.?which2 pavitrita*.vAn.like.tau nas.our zazaGka.moon.arka.sun/star.u iva.like/as.if ambara.sky.m

 

इत्य् उक्तवन्तम् प्रोवाच भृगुर् जन्म.अन्तर.आत्मजम् ।

iti uktavanta.m provAca bhRgur janma.antara.Atmajam |

स्मरात्मानम् प्रबुद्धो ऽसि नाज्ञो ऽसीति‍रघूद्वह ॥४।१४।३४॥

smara AtmAna.m prabuddha: asi na ajJa: asi iti raghUdvaha ||4|14|34||

.

iti.so/"thus" ukta.said/told/uttered.vAn.like.ta.m provAca.declared Bhrgu.r janma.birth.antara.within.within/inner/inside.Atmaja.son/child.m = ~smara.remember Atma.Self.anam prabuddha.awakened/expanded\enlivened/clearsighted\wise: asi.you.are/sword na.no/t ajJa.unKnower: asi.you.are/sword iti.so/"thus", raghUdvaha.best.of.the.Raghu.clan

.

*m.34 O Rāma, when Sukra spoke thus, Bhrigu told his son of another birth 'recollecdabout yourself. You are now a Jnāni and not an ignorant person.'

*vlm.34. Being addressed in this manner, Bhrigu desired him to remember his prior births, which he could well do, by his enlightened understanding.

*sv.34.35 The sage Bhrgu said to him: "Recollect yourself, for you are not an ignorant person!"

#smR #smara .mfn.. remembering , recollecting (see jAti#smara) –m.. (.end.comp.. .f..) memory , remembrance , recollection ChUp. • loving recollection, love , (esp.) sexual love AV.&c.&c. • #kAmadeva (god of love) KSS.&c. •• smara#śara—the arrows of Cupid SB 9.14.15.16 • smara#dhanuḥ—the bow of Cupid Antya 1.171 • smara#rujām—sexual desires SB 2.7.33 • smara#vyāja—taking advantage of his thinking of her always SB 6.1.63 • smara#ārta—distressed by remembering Antya 15.78 •• #smAra –m.. remembrance , recollection of (comp.) • relating or belonging to the god of love naiS.

 

प्रबोधितो ऽसौ भृगुणा जन्म.अन्तर.दशाम् निजाम् ।

prabodhita: asau bhRguNA janma.antara.dazAm nijAm |

मुहूर्त.मात्रम् सस्मार ध्यान.उन्मीलित.लोचनः ॥४।१४।३५॥

muhUrta.mAtra.m sasmAra dhyAna.unmIlita.locana: ||4|14|35||

.

prabodhita: asau with/bmo Bhrgu.NA janma.birth.antara.within.within/inner/inside.dazA.Life.stage.m nija.inborn/native/innate/natural.am = muhUrta.hour/long.while/48min..mAtra.mode/measure/mere.m ~sasmAra.remembered Dhyâna.Meditation.unmIlita.opened(eye)/manifest.locana.eyes/sight:

.

prabodhito'sau bhRguNA he has realized thru bhRgu

janmAntaradazAm nijAm his native state in former births
muhUrtamAtra.m sasmAra for the measure of anhour he remembered

dhyAna unmIlitalocana: his eyes opened in meditation

.

*vlm.35. Bhrigu made him acquainted with the state of his former birth, and he remembered it instantly by the clairvoyance of his inward sight.

*m.35 Exhorted by Bhrigu to know his earlier births, Sukra went into meditation for a little while with half.closed eyes.

 

अथासौ विस्मयात् स्मेर.मुखो मुदित.मानसः ।

atha asau vismayAt smera.mukha: mudita.mAnasa: |

वितर्क.मन्थराम् वाचम् उवाच वदताम् वरः ॥४।१४।३६॥

vitarka.mantharAm vAcam uvAca vadatAm vara: ||4|14|36||

.

atha.next/then/&.so asau.this.yonder from/thru vismaya.amazed/aghast/surprise/wonder.at smera*.mukha.face/mouth\entrance: mudita.joyful/glad/delighted.with.mAnasa.mental/of.manas.Mind: = vitarka.conjecture/supposition/deliberation/doubt.manthara.slow/dull.am vAc.voice.speech/sound/language.am uvAca.spoke/said vadat.saying/speaking.Am vara.Boon:

.

so he stared in surprise

smiling in face, delighted inmind

and doubtfully slowly spoke these words

:

*VLMitra/P.36 He was struck with wonder at the memory of his former state. He smiled with a joyful face and glad heart to think on what he had been.

* atha.next/then/&.so asau.this.yonder from/thru vismaya.amazed/aghast/surprise/wonder.at smera*.mukha.face/mouth\entrance: mudita.joyful/glad/delighted.with.mAnasa.mental/of.manas.Mind: = vitarka.conjecture/supposition/deliberation/doubt.manthara.slow/dull.am vAc.voice.speech/sound/language.am uvAca.spoke/said vadat.saying/speaking.Am vara.Boon:

 

SHUKRA.BRIGHT said—

 

जगत्य् अविदित.आरम्भा नियतिः परमात्मनः ।

jagati avidita.ArambhA niyati: paramAtmana: |

यद् वशाद् इदम् आभोगि जगच् चक्रम् प्रवर्तते ॥४।१४।३७॥

yat vazA.t idam Abhogi jagat cakra.m pravartate ||4|14|37||

.

jagati.in.the.world a.non.vidita.known.to.be.Arambha.undertaking/beginning\sown.a niyati.destiny/order/necessity: paramAtma.SuperSelf.na: |

yat.which/what vaza.force.a.t idam.this.here whin.the abhoga.non.enjoyment.i jagat.going/world cakra.wheel\Chakra.Center.m pravartate.proceeds

.

*m.37. This world.wheet moves according to the law (niyati) laid down by the Divine at the beginning of creation.'

*sv. Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

*vlm.37. Blessed is the law of the Supreme Being, which is without its beginning or end, and is known as destiny here below; and by whose power the world is revolving as a curricle.

 

मम अनन्तान्य् अतीतानि जन्मान्य् अविदितान्य् अपि ।

mama anantAni atItAni janmAni aviditAni api |

दशा.फलान्य् अनन्तानि कल्पान्त.कलिताद् इव ॥४।१४।३८॥

dazA.phalAni anantAni kalpAnta.kalita.at iva ||4|14|38||

.

mama.my/mine ananta.boundless/endless.a.ni atIta.gone.beyond.a.ni janma.birth.a.ni a.non.vidita.known.to.be.a.ni api = dazA.Life.stage.phala.fruits\result.of.a.ni ananta.boundless/endless.a.ni from/thru kalpAnta.Doomsday.kalita.impelled/formed.at iva.like/as.if

.

*vlm.38. I see my countless and unknown births, and the innumerable accidents to which they were subject, for the period of a whole kalpa or duration of the world from first to last. (The Soul being immortal, has to pass into infinite births under various shapes and forms of bodies. If it were to lie dormant in the grave for ever what is the good of its being made or created to be immortal?)

*m.38 I have passed through innumerable births due to the fruits of these births and (consequent) accumulated vasanas.'

*sv. Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

* mama.my/mine ananta.boundless/endless.a.ni atIta.gone.beyond.a.ni janma.birth.a.ni a.non.vidita.known.to.be.a.ni api = dazA.Life.stage.phala.fruits\result.of.a.ni ananta.boundless/endless.a.ni from/thru kalpAnta.Doomsday.kalita.impelled/formed.at iva.like/as.if

 

दृष्टाः कठिन.संरम्भा विभवो ऽप्य् अर्जन.भ्रमाः ।

dRSTA: kaThina.samrambhA* vibhavo'pi arjana.bhramA: |

विहृतम् वीतशोकासु चिरम् मेरु.स्थलीषु च ॥४।१४।३९॥

vihRta.m vItazoka.asu ciram meru.sthali.iSu ca ||4|14|39||

.

saMrambha*

arjana*

vihRta*

vItazoka*

sthali*

.

dRSTa.perceived/seen.a: kaThina.hard/violent.saMrambha*.a vibhava.evolution/power: api.even/tho arjana*.bhrama.delusion/wandering.a: = vihRta*.m vItazoka*.asu ciram.for long Mount.Meru.sthali*.iSu ca.and/also

.

*vlm.39. I have undergone great hardships, and known prosperity also with the toil of earning; have had my wanderings also in different lives, and remember to have roamed for a long time, over the mountainous regions of Meru.

*m.39 I have seenmany difficult circumstances. I have gone through the delusion of striving for many pleasures and wealth. I have roamed around many parts of Meru, without any feeling of grief or sorrow.'

*sv. Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

#arj, #arjati #arjana .n.. (Pa1n2. 3.1 , 20 Comm.) procuring , acquiring , gaining , earning Mn.xii,79,&c.

#kaTh #kaThina कठिन Hard, stiff; so ˚स्तनौ. • Hardhearted, cruel, ruthless; विसृज कठिने मानमधुना Amaru.7; so ˚हृदय; ˚चित्त • Inexorable, inflexible. • intense (as pain &c). नितान्तकठिनां रुजं मम न वेद सा मानसीम् V.2.11.• kaThina: .नः A thicket. • kaThina.m A Shovel, scoop. #kaThinya .adj.. stiffness, sternness. •.•> kaṭhina—hard Madhya 7.72, Madhya 8.46.

#samrambha –m.. the act of grasping MBh.iv,1056(C.) • vehemence, agitation MBh.&c. • excitement, enthusiasm, ardent desire for or to (inf , or comp.) rAjat. • anger , fury , wrath against (loc. or upari with gen.) MBh.&c. • pride , arrogance W. • intensity , high degree (ibc. "intensely") KSS. • the brunt (of battle) rAjat. • beginning (= #Arambha) MW. •• Comp. samrambha. #tAmra .mfn.. red with fury • #dRz .mfn.. having inflamed or angry eyes Bhp. • #paruSa .mfn.. harsh from rage, intensely harsh or rough W. • #rasa .mfn.. having angry or impetuous feelings • #rUkSa .mfn.. exceedingly harsh or cruel Vikr. iii , 20 • #vega –m.. the vilence or impetuosity of wrath MW.

 

पीतम् आमोदि मन्दार.केसर.अरुणितम् पयः ।

pIta.m Amodi mandAra.kesara.aruNita.m paya: |

मन्दाकिन्याः स.कह्लारम् तटीष्व् अमर.भूभृतः ॥४।१४।४०॥

mandAkinyA: sakahlAra.m taTi.iSu amara.bhUbhRta: ||4|14|40||

.

~pIta.drunk/swallowed

aruNita*

kahlAra*

.

~pIta.drunk/swallowed.m whin.the Amoda.aroma.i mandAra.Coral.flower./kesara.hair.aruNita*.m payas.water/milk: = Mandaaki.nyA: sa.with.kahlAra*.m taTi*.iSu amara.deathless/immortal.bhUbhRt.Earthbearer.mountain.a:

.

*vlm.40. I drank the water reddened with the pollen of mandara flowers, and roved along the bank of the heavenly stream of Mandakina filled with lotuses.

*m.40 'I have take in the waters of heavenly ganga which flows with a red hue given to its waters by the red hibiscus flowers floating on the water surface.

*sv. Sukra said: "Behold, I have passed through countless embodiments and through countless experiences of pain and pleasure, wisdom and delusion. I have been a cruel king, a greedy trader and a wandering ascetic.

 

भ्रान्तम् मन्दर.कुञ्जेषु फुल्ल.हेम.लतालिषु ।

bhrAnta.m mandara.kuJja.iSu phulla.hema.latAliSu |

मेरोः कल्पतरु.छाया.पुष्प.सुन्दर.सानुषु ॥४।१४।४१॥

mero: kalpataru.chAyA.puSpa.sundara.sAnuSu ||4|14|41||

.

bhrAnta.wandered/confused.m mandAra.Churnstick.kuJja.bush/bowers.iSu phulla.expanded/blown(flower)/dilated(eyes).hema.gold.latA.vine/creeper,ali.bees.Su = of/for the  Mount.Meru.o: whin.the kalpataru.Doomsday.Tree.chAyA.shadow.puSpa.flower/blossom.sundara.beautiful/fair.sAnu.top/surface/ridges.Su

.

I wandered in Coral.tree groves among vines that blossom gold

on Mount.meru

in the shade of the Tree.of.Ages on slopes glorious with flowers

.

*vlm.p.41 I wandered about mandara groves filled with flowering vines like gold. I wandered under the shade of the kalpa trees of Mount Meru, and in the flowery plains above and about it."

*

न तद् अस्ति न यद् भुक्तम् न तद् अस्ति न यत् कृतम् ।

na tad asti na yat bhukta.m na tad asti na yat kRta.m |

न तद् अस्ति न यद् दृष्टम् इष्ट.अनिष्टासु वृत्तिषु ॥४।१४।४२॥

na tad asti na yat dRSTa.m iSTa.aniSTAsu vRttiSu ||4|14|42||

.

na tad asti na yat bhukta.eaten/enjoyed.m /

that is not which is not enjoyed /

na tad asti na yat kRta.m |

that is not which is not done/made /

na tad asti na yat dRSTa.perceived/seen.m \

that is not which is not perceived /

iSTa.aniSTAsu vRttiSu in wished/unwished matters

.

*vlm.42. There is naught of good or evil, which I have not tasted or felt or done myself; nor is there anything, which I have not seen and feldand known inmy past lives.

*sv.42.43 There is no pleasure that I have not enjoyed, no action I have not performed, no unhappiness or happiness I have not endured. Now I wish for nothing,

 

ज्ञातम् ज्ञातव्यम् अधुना दृष्टम् द्रष्टव्यम् अक्षतम् ।

jJAta.m jJAtavya.m adhunA dRSTa.m draSTavya.m akSata.m |

विश्रान्तो ऽथ चिरम् श्रान्तो गतो मे सकलो भ्रमः ॥४।१४।४३॥

vizrAnta: atha ciram zrAnta: gata: me sakala: bhrama: ||4|14|43||

.

jnAta.having.been.known.m jJAtavya.to.be.known.m adhunA.now / dRSTa.perceived/seen.m draSTavya.to.be.see/known.m a.non.kSata.wounded/hurt\destroyed\violated.m = vizrAnta.resting/in.repose: atha.next/then/&.so ciram.for long zrAnta.wearied: \ gata.gone: me.my/me sakala.with.parts/total: bhrama.delusion/wandering:

.

m.43 I have now known what is to be known. I have seen what is to be seen. For a long time now, I am in repose after a long period of tiresome activity. All my misconceptions and illusions have vanished.'

*vlm.43. I have now known the knowable (that is to be known), and seen the imperishable one in whom I have my repose. I have now rested after my toils were over, and have passed beyond the domain of error and darkness.

*sv.42.43 There is no pleasure that I have not enjoyed, no action I have not performed, no unhappiness or happiness I have not endured. Now I wish for nothing, nor do I wish to avoid anything: let nature take its course.

* jnAta.having.been.known.m jJAtavya.to.be.known.m adhunA.now / dRSTa.perceived/seen.m draSTavya.to.be.see/known.m a.non.kSata.wounded/hurt\destroyed\violated.m = vizrAnta.resting/in.repose: atha.next/then/&.so ciram.for long zrAnta.wearied: \ gata.gone: me.my/me sakala.with.parts/total: bhrama.delusion/wandering:

 

उत्तिष्ठ तात गच्छामः पश्यामो मन्दर.स्थिताम् ।

uttiSTha tAta gacchAma: pazyAma: mandara.sthitAm |

ताम् तनुम् तावद् आशुष्काम् शुष्काम् वन.लताम् इव ॥४।१४।४४॥

tAm tanum tAvat AzuSkAm zuSkAm vanalatAm iva ||4|14|44||

.

uttiSTha*

AzuSka*

.

uttiSTha* tAta.o.dear/Daddy ~gacchAmas.we.go pazyAmas.qw.see/know mandAra.Churnstick.sthita.situate/existent.as.am = tAm.it/her tanu.body\thin.m tAvat.so.then/thus.long AzuSka*.Am zuSka.dry\hard(speech)/useless, vain.m vana.woods/forest.latA.vine/creeper.am iva.like/as.if

.

uttiSTha get up

tAta Dad

gacchAma: let's go

pazyAma: mandarasthitAm tAm let's see it on Churnstick Mountain

tanum tAvat A zuSkAm how dry that body is

zuSkAm vanalatAm iva like a shriveling forest.vine

.

*m.44 'O my dear father, please get up. We shall see my emaciated body on the 'Mandara' mountain.

*vlm.44. Now rise, O father! and let us go to see that body, lying on the Mandara mount, and which is now dried as a withered plant.

*sv.44.45.46 Come, father, let us go to where the previous body stands, dried up."

 

न समीहितम् अस्ति*इह न अ.समीहितम् अस्ति मे ।

na samIhita.m asti iha na a.samIhita.m asti me |

नियते रचनम् द्रष्टुम् केवलम् विहराम्य् अहम् ॥४।१४।४५॥

niyate racana.m draSTum kevalam viharAmi aham ||4|14|45||

.

iyate*

viharAmi*

.

na.no/t samIhita.longed/wished.for • great.effort.to.get.m asti.existing/being iha.here/itw/now / na.no/t a.non.samIhita.longed/wished.for • great.effort.to.get.m asti.existing/being me.my/me = niyate* racanA.arrangement.m draSTum.to.perceive/see/know \ kevalam.totally/entirely/fully viharAmi* aham.I

.

na samIhita.m asti iha here nothing wished

na a.samIhita.m asti me nor unwished is for me

niyate racana.m draSTum

kevalam viharAmi aham in the everywhere I live

.

*m.45 There is no desire left inme. There is nothing that I do not desire. I perceive the law and act in conformity and consort with it.'

*vlm.45. I have no desire to remain in this place, nor go anywhere of my own will; it is only to see the works of fate, that we wander all about.

*sv.44.45.46 Come, father, let us go to where the previous body stands, dried up."

~*samIhita.longed/wished.for • great.effort.to.get

 

यद् अति.सुभगम् आर्य.सेवितम् तत्

yad ati.subhaga.m Arya.sevita.m tat
स्थिरम् अनुयामि यद् एक.भाव.बुद्ध्या ।

sthira.m anuyAmi yat eka.bhAva.buddhyA |
तद् अलम् अभिमता मति‍र् ममास्तु

tat alam abhimatA mati: mama astu

प्रकृतम् इमम् व्यवहारम् आचरामि ॥४।१४।४६॥

prakRta.m imam vyavahAra.m AcarAmi ||4|14|46||

.

Arya*

anuyAmi*

AcarAmi*

.

yat.which/what ati.super.subhaga.lucky/comfortable/beautiful.m Arya*.sevita.visited/followed/served/furnished.with/abounding.in.m tat.that.one / sthira.solid/firm.m anuyAmi* yat.which/what with/bmo eka.one.bhAva.becoming.state/feeling.sense.Buddhi.realizing.mind.yA =
tat.that.one alam.enuf/fully abhimata.wished.for mati.mind/opinion: mama.my/mine astu.let.be \ prAkRta.natural/normal/common.m imam.this.there vyavahAra.conduct/custom/business.m AcarAmi*

.

yad ati.subhagam

what is super.fortunate

Aryasevita.m

followed by the Aryas

.

*vlm.46. I will follow you, with my firm belief in the one adored Deity of the learned. Let that be the desirable object of my mind, and I will act exactly in conformity with my belief.

*m.46 'I follow consistently and with concentrated attention, that which is auspicious and followed by respected people. And so, I shall act now according to what is acceptable to me and you'.

*sv.44.45.46 Come, father, let us go to where the previous body stands, dried up."

 

@@@

DN4014 BHRGU'S FORMER BIRTHS 1.NV13.14

सर्ग ४.१४

sarga 4.14

वसिष्ठ उवाच ।

vasiSTha* uvAca |

अथ काल.भृगू देवौ मन्दर.अचल.कन्दरात् ।

atha kAlabhRgU devau mandarAcalakandarA.t |

गन्तुम् प्रवृताव् अवनौ समङ्गा.सरितस् तटम् ॥४।१४।१॥

gantum pravRttau avanau samaGgA.sarita: taTa.m ||4|14|1||

तौ शैलाद् अवरोहन्तौ दृष्टवन्तौ महाद्युती ।

tau zailAdavarohan.tau dRSTavan.tau mahAdyutI |

नव.हैम.लता.जाल.कुञ्ज.सुप्त.नभःचरान् ॥४।१४।२॥

navahaimalatAjAlakuJjasuptanabhazcarA.n ||4|14|2||

वल्ल.वलय.दोलाभिः क्रीडतः गगन.अङ्गणे ।

valla.valaya.dolAbhi: krIData: gaganAGgaNe |

हरिणी.मुग्ध.मुग्ध.अक्षि.प्रेक्षित.स्मारित.उत्पलान् ॥४।१४।३॥

hariNI.mugdha.mugdhAkSi.prekSitasmAritotpalA.n ||4|14|3||

सिद्धान् अध्यासित.उत्तुङ्ग.शिला.शकल.विष्टरान् ।

siddhA.n adhyAsitottuGgazilA.zakala.viSTarA.n |

धृत.आकारान् इव उत्साहान् हेलादृष्ट.जगत् जयान् ॥४।१४।४॥

dhRta.AkArA.n ivotsAhAnhelAdRSTa.jagat jayA.n ||4|14|4||

कृत.अजस्र.पतत्.पुष्प.धारासार.निमज्जनान् ।

kRtAjasrapatatpuSpadhArAsAranimajjanA.n |

ताल.उत्ताल.कृत.उद्धस्त.हस्तान् हस्ति.घटापतीन् ॥४।१४।५॥

tAlottAlakRtoddhastahastAnhastighaTApatIn ||4|14|5||

मदा.अवलेप.निद्रालून् मदान् मूर्तान् इव स्थितान् ।

madA.avalepanidrAlUnmadAnmUrtA.n iva sthitA.n |

पुष्प.केसर.रक्त.अङ्ग.पवन.अरुण.वालधीन् ॥४।१४।६॥

puSpakesararaktAGgapavanAruNa.vAladhIn ||4|14|6||

चञ्चलान् चमरान् चारून् भूभृन्.मण्डल.चामरान् ।

caJcalA.n camarA.n cArUn bhUbhRn.maNDala.cAmarA.n |

कृत.अजस्र.पतत्.पुष्प.धारासार.निमज्जनान् ॥४।१४।७॥

kRtAjasrapatatpuSpadhArAsAranimajjanA.n ||4|14|7||

किन्नरान् भूम.खर्जूरान् शाखा.सरलताम् गतान् ।

kinnarA.n bhUmakharjUrA.n zAkhA.saralatAm gatA.n |

परस्पर.फल.आधात.क्ष्वेड.अवर्जित.कीचकान् ॥४।१४।८॥

parasparaphalAdhAtakSveDAvarjitakIcakA.n ||4|14|8||

धातु.पाटल.दुर्.वक्त्रान् मर्कटान् नटन.उत्कटान् ।

dhAtupATaladurvaktrAnmarkaTAnnaTanotkaTA.n |

लता.वितान.संछन्न.सानु.उपवन.मन्दिरान् ॥४।१४।९॥

latAvitAnasamchannasAnUpavanamandirA.n ||4|14|9||

सिद्धान् अमर.नारीभिः मन्दार.कुसुमाहतान् ।

siddhA.n amaranArIbhi: mandArakusumAhatA.n |

धातु.पाटल.निर्द्वार.पयोद.पट.संवृतान् ॥४।१४।१०॥

dhAtupATalanirdvArapayodapaTasamvRtA.n ||4|14|10||

तटान् अजन.संसर्गान् बौद्धान् प्रव्रजितान् इव ।

taTA.n ajanasamsargA.n bauddhA.n pravrajitA.n iva |

सरितः कुन्द.मन्दार.पिनद्ध.लहरी.घटाः ।

sarita: kundamandArapinaddhalaharI.ghaTA: |

सागर उत्कटया इव आत्त.मधु.मास.प्रसाधनाः ॥४।१४।११॥

sAgara.utkaTayA iva Attamadhu.mAsaprasAdhanA: ||4|14|11||

puSpabhArapinaddhAGgA.n vRkSA.n pavanakampitA.n |

kSIbAnIva madhuprAptau ghUrNAnmadhu.kara.IkSaNA.n ||4|14|12||

शैल.राज.श्रियम् स्फीताम् पश्यन्तौ ताव् इतस् ततः ।

zailarAjazriyam sphItAm pazyan.tau tau ita: tata: |

प्राप्तवन्तौ वसुमतीम् पुर.पत्तन.मण्डिताम् ॥४।१४।१३॥

prAptavan.tau vasumatIm purapattana.maNDitAm ||4|14|13||

क्षणाद् अवापतुः तत्र पुष्प.लोल.तरङ्गिणीम् ।

kSaNAdavApatu: tatra puSpalola.taraGgiNIm |

समङ्गाम् सरितम् साधु सर्व.पुष्पमयीम् इव ॥४।१४।१४॥

samaGgAm sarita.m sAdhu sarva.puSpamayIm iva ||4|14|14||

ददर्श अथ तटे तस्मिन् कस्मिंश्चित् तनयम् भृगुः ।

dadarzAtha taTe tasmin kasmin.cit tanayam bhRgu: |

देह.अन्तर.परावृत्तम् भावम् अन्यम् उपागतम् ॥४।१४।१५॥

dehAntaraparAvRttam bhAvam anyam upAgata.m ||4|14|15||

शान्त.इन्द्रियम् समाधि.स्थम् अ=चञ्चल.मनःमृगम् ।

zAnta.indriyam samAdhi.stham a.caJcala.mana:mRgam |

सुचिराद् इव विश्रान्तम् सुचिर.श्रम=शान्तये ॥४।१४।१६॥

sucirA.t iva vizrAnta.m sucirazrama=zAntaye ||4|14|16||

चिन्तयन्तम् इव अनन्ताः चिर.भुक्त.अचिर.उज्झिताः ।

cintayanta.m ivAnantA: cirabhuktAcirojjhitA: |

संसार.सागर.गतीः हर्ष.शोक.निरन्तराः ॥४।१४।१७॥

samsAra.sAgaragatI: harSa.zokanirantarA: ||4|14|17||

नूनम् निश्चलताम् यातम् अति.भ्रमित.चक्रवत् ।

nUna.m nizcalatAm yAta.m ati.bhramita.cakravat |

अनन्त.जगत्.आवर्त=विवर्त.अतिशयाद् इव ॥४।१४।१८॥

ananta.jagat.Avarta=vivartAtizayA.t iva ||4|14|18||

एकान्त.संस्थितम् कान्तम् कान्त्या एकाकिनम् आश्रितम् ।

ekAntasamsthita.m kAnta.m kAntyA ekAkina.m Azrita.m |

उपशान्त.ईह.सम्भग्न.चित्त.सम्भ्रम.संगमम् ॥४।१४।१९॥

upazAnta.Ihasambhagna.citta=sambhrama+samgamam ||4|14|19||

निर्विकल्प.समाधि.स्थम् विरतम् द्वन्द्व.वृत्तितः ।

nirvikalpasamAdhi.stham virata.m dvandva.vRttita: |

हसन्तम् अखिलाम् लोक.गतिम् शितलया धिया ॥४।१४।२०॥

hasanta.m akhilAm lokagatim zitalayA dhiyA ||4|14|20||

विगत.अखिल.वृत्तान्तम् विगत.अशेष.भोक्तृतम् ।

vigatAkhila.vRttAnta.m vigatAzeSabhoktRta.m |

निरस्त.कल्पना.जालम् आलम्बित.महापदम् ॥४।१४।२१॥

nirastakalpanAjAlam AlambitamahApadam ||4|14|21||

अनन्त.विश्रान्ति.तते पदे विश्रान्तम् आत्मनि ।

ananta.vizrAnti.tate pade vizrAnta.m Atmani |

प्रतिबिम्बम् अगृह्णन्तम् सितम् मणिम् इव आस्थितम् ॥४।१४।२२॥

pratibimbam agRhNanta.m sita.m maNim iva Asthita.m ||4|14|22||

हेय.उपादेय.संकल्प.विकल्पाभ्याम् समुज्झितम् ।

heya.upAdeya.samkalpa.vikalpa.abhyAm samujjhita.m |

सम्प्रबुद्ध.मतिम् धीरम् ददर्श तनयम् भृगुः ॥४।१४।२३॥

samprabuddha.matim dhIra.m dadarza tanayam bhRgu: ||4|14|23||

तम् आलोक्य भृगोः पुत्रम् कालः भृगुम् उवाच ह ।

tam Alokya bhRgo: putra.m kAla: bhRgum uvAca ha |

वाक्यम् अब्धि.ध्वनि.निभम् तव पुत्रस् तु असौ इति ॥४।१४।२४॥

vAkyam abdhi.dhvani.nibham tava putra: tvasau iti ||4|14|24||

विबुध्यताम् इति गिरा समाधेर् विरराम सः ।

vibudhyatAm iti girA samAdhe: virarAma sa: |

भार्गवो ऽम्भोद.घोषेण शनैः इव शिखण्ड.भृत् ॥४।१४।२५॥

bhArgavo'mbhodaghoSeNa zanai: iva zikhaNDabhRt ||4|14|25||

उन्मील्य नेत्रे सः अपश्यद् अन्ते काल.भृगू प्रभू ।

unmIlya netre so'pazyadante kAlabhRgU prabhU |

सम.उदयौ इव आयातौ देवौ शशि.दिवाकरौ ॥४।१४।२६॥

sama udayau iva AyAtau devau zazi.divAkarau ||4|14|26||

कदम्ब.लतिका.पीठाद् अथ उत्थाय ननाम तौ ।

kadambalatikA.pIThAdatha utthAya nanAma tau |

समौ समागतौ कान्तौ विप्रौ हरि.हरौ इव ॥४।१४।२७॥

samau samAgatau kAn.tau viprau hari.harau iva ||4|14|27||

मिथःकृत.समाचाराः शिलायाम् समुपाविशान् ।

mitha:kRtasamAcArA: zilAyAm samupAvizA.n |

मेरु.पृष्ठे जगत् पूज्या ब्रह्म.विष्णु.हरा* इव ॥४।१४।२८॥

merupRSThe jagat pUjyA* brahma.viSNu.harA* iva ||4|14|28||

अथ शान्त.जपः राम स* समङ्गा.तटे द्विजः ।

atha zAnta.japa: rAma sa* samaGgA.taTe dvija: |

तौ उवाच वचः शान्तम् अमृत.स्यन्द.सुन्दरम् ॥४।१४।२९॥

tau uvAca vaca: zAnta.m amRta.syanda.sundara.m ||4|14|29||

भवतोः दर्शनेन अहम् अद्य निर्वृतिम् आगतः ।

bhavato: darzanena.aham adya nirvRtim Agata: |

समम् आगतयोः लोके शीतल.उष्ण.रुचोः इव ॥४।१४।३०॥

samam Agatayo: loke zItaloSNaruco: iva ||4|14|30||

यः न शास्त्रेण तपसा न ज्ञानेन अपि विद्यया ।

yo na zAstreNa tapasA na jJAnena api vidyayA |

विनष्टः मे मनोमोहः क्षीणः असौ दर्शनेन वाम् ॥४।१४।३१॥

vinaSTa: me manomoha: kSINa: asau darzanena vAm ||4|14|31||

न तथा सुखयन्त्य् अन्तर् निर्मल.अमृत.वृष्टयः ।

na tathA sukhayanti antar nirmalAmRta.vRSTaya: |

यथा प्रकर्षयन्ति एता* महताम् एव दृष्टयः ॥४।१४।३२॥

yathA prakarSayanti etA* mahatAm eva dRSTaya: ||4|14|32||

चरणाभ्याम् इमम् देशम् भवन्तौ भूरि.तेजसौ ।

caraNa.abhyAm imam deza.m bhavan.tau bhUri.tejasau |

कौ पवित्रितवन्तौ नः शशाङ्क.अर्कौ इव अम्बरम् ॥४।१४।३३॥

kau pavitritavan.tau na: zazAGka.arkau iva ambara.m ||4|14|33||

इति उक्तवन्तम् प्रोवाच भृगुर् जन्म.अन्तर.आत्मजम् ।

ity uktavanta.m provAca bhRgur janma.antarAtmajam |

स्मर आत्मानम् प्रबुद्धः असि न अज्ञः असि इति रघूद्वह ॥४।१४।३४॥

smara AtmAna.m prabuddho'si nAjJo'sIti raghUdvaha ||4|14|34||

प्रबोधितः असौ भृगुणा जन्म.अन्तर.दशाम् निजाम् ।

prabodhito'sau bhRguNA janmAntaradazAm nijAm |

मुहूर्त.मात्रम् सस्मार ध्यान.उन्मीलित.लोचनः ॥४।१४।३५॥

muhUrta.mAtra.m sasmAra dhyAna.unmIlita.locana: ||4|14|35||

अथ असौ विस्मयात् स्मेर.मुखः मुदित.मानसः ।

athAsau vismayA.t smeramukha: muditamAnasa: |

वितर्क.मन्थराम् वाचम् उवाच वदताम् वरः ॥४।१४।३६॥

vitarkamantharAm vAcam uvAca vadatAm vara: ||4|14|36||

जगति अविदित.आरम्भा नियतिः परमात्मनः ।

jagati aviditArambhA niyati: paramAtmana: |

यत् वशाद् इदम् आभोगि जगत् चक्रम् प्रवर्तते ॥४।१४।३७॥

yat vazA.t idam Abhogi jagat cakra.m pravartate ||4|14|37||

मम अनन्तान्य् अतीतानि जन्मान्य् अविदितान्य् अपि ।

mamAnantAni atItAni janmAni aviditAni api |

दशा.फलान्य् अनन्तानि कल्पान्त.कलिताद् इव ॥४।१४।३८॥

dazA.phalAni anantAni kalpAntakalitA.t iva ||4|14|38||

दृष्टाः कठिन.संरम्भा विभवो ऽप्य् अर्जन.भ्रमाः ।

dRSTA: kaThina.samrambhA* vibhavo'pi arjanabhramA: |

विहृतम् वीतशोकासु चिरम् मेरु.स्थलीषु च ॥४।१४।३९॥

vihRta.m vItazokAsu ciram meru.sthali.iSu ca ||4|14|39||

पीतम् आमोदि मन्दार.केसर.अरुणितम् पयः ।

pIta.m Amodi mandAra.kesara.aruNita.m paya: |

मन्दाकिन्याः स.कह्लारम् तटीष्व् अमर.भूभृतः ॥४।१४।४०॥

mandAkinyA: sakahlAra.m taTISvamarabhUbhRta: ||4|14|40||

भ्रान्तम् मन्दर.कुञ्जेषु फुल्ल.हेम.लतालिषु ।

bhrAnta.m mandara.kuJja.iSu phullahemalatAliSu |

मेरोः कल्पतरु.छाया.पुष्प.सुन्दर.सानुषु ॥४।१४।४१॥

mero: kalpataru.chAyA.puSpasundarasAnuSu ||4|14|41||

न तद् अस्ति न यद् भुक्तम् न तद् अस्ति न यत् कृतम् ।

na tadasti na yat bhukta.m na tadasti na yat kRta.m |

न तद् अस्ति न यद् दृष्टम् इष्ट.अनिष्टासु वृत्तिषु ॥४।१४।४२॥

na tadasti na yat dRSTa.m iSTAniSTAsu vRttiSu ||4|14|42||

ज्ञातम् ज्ञातव्यम् अधुना दृष्टम् द्रष्टव्यम् अक्षतम् ।

jJAta.m jJAtavya.m adhunA dRSTa.m draSTavya.m akSata.m |

विश्रान्तो ऽथ चिरम् श्रान्तो गतो मे सकलो भ्रमः ॥४।१४।४३॥

vizrAnto'tha ciram zrAnta: gata: me sakala: bhrama: ||4|14|43||

उत्तिष्ठ तात गच्छामः पश्यामो मन्दर.स्थिताम् ।

uttiSTha tAta gacchAma: pazyAma: mandarasthitAm |

ताम् तनुम् तावद् आशुष्काम् शुष्काम् वन.लताम् इव ॥४।१४।४४॥

tAm tanum tAvat AzuSkAm zuSkAm vanalatAm iva ||4|14|44||

न समीहितम् अस्ति इह न अ.समीहितम् अस्ति मे ।

na samIhita.m astIha nA.samIhita.m asti me |

नियते रचनम् द्रष्टुम् केवलम् विहराम्य् अहम् ॥४।१४।४५॥

niyate racana.m draSTum kevalam viharAmi aham ||4|14|45||

यद् अति.सुभगम् आर्य.सेवितम् तत्

yadati.subhagam Aryasevita.m tat
स्थिरम् अनुयामि यत् एक.भाव.बुद्ध्या ।

sthira.m anuyAmi yat eka.bhAvabuddhyA |
तद् अलम् अभिमता मतिः मम अस्तु

tad alam abhimatA mati: mama astu

प्रकृतम् इमम् व्यवहारम् आचरामि ॥४।१४।४६॥

prakRta.m imam vyavahAra.m AcarAmi ||4|14|46||

॥

 

.

oॐm

.

Group Page

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Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0

 

चित् संवित्त्या.उच्यते जीव:

cit samvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

samkalpA.t sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahamkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

next Canto:

FM4015 DRY BODY 1.NV15.16 .z49

https://www.dropbox.com/s/z88jdru7etkowsb/fm4015%201.nv15.16%20DRY%20BODY%20.z49.docx?dl=0

FM.4.1.FM.4.29

https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0

 

+++

 

 

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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX