fm3086._1.sp02-03.z51 The BROTHERS aindava

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Sep 4, 2015, 11:32:12 AM9/4/15

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fm3086._1.sp02-03.z51 The BROTHERS aindava

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y3086._1.sp02-03.z51 The BROTHERS aindava

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work in progress v.15

•

oॐm

The BROTHERS aindava

The SUN said—

कल्प-नाम्नि महा.देव ह्यस्तने दिवसे तव ।

kalpa-nAmni mahA.deva hyastane divase tava |

तले कैलास-शैलस्य जम्बू.द्वीप_एक-कोणके ॥३।८६।१॥

tale kailAsa-zailasya jambU.dvIpa_eka-koNake ||3|86|1|

सुवर्ण.जट-नाम्ना यस्_त्वत्.पुत्रैर्_जनित-प्रजै: ।

suvarNa.jaTa-nAmnA yas_tvat.putrair_janita-prajai: |

मण्डलम् कल्पितम् श्रीमद्_अनल्प-सुख-सुन्दरम् ॥२॥

maNDalam kalpitam zrImad_analpa-sukha-sundaram ||

in some kalpa.Age

—one of _your_ days, Great Divinity—

on a plain

beside Mount.kailAsa

in a corner of *jambu.Land,

there was

a man called *suvarNa.jaTa

—for his hair had a golden.topknot—

who had settled there,

with his wife and children

he made

a rich city

that was not.a.little beautiful to see

~vlm.1 The Sun continued:--It was, my lord! only the other day of one of thy by gone kalpas, and at the foot of a mount, beside the table-land of mount Kailasa standing in a corner of the continent of Jambudvipa. ~vlm.2. That there lived a man by name of Suvarnajatá together with all his sons and their progeny, who had rendered that spot a beautiful and pleasant habitation. (The gloss says they were the patriarchs of mankind, settled first on the table-land and at the foot of the Himalayas).

*jd.1 - kalpa-nAmni – in what you call a Kalpa = mahA-deva – a great god = hi astane divase tava – just one of your days ago = tale kailAsa-zailasya – on the peak of Mount Kailasa = jambU-dvIpa-eka-koNake – Jambu-land-one-corner. *jd.2 - सुवर्ण.जट-नाम्ना यः - He who is know as Suvarna-jata the Golden Topknot – (the coil of hair worn by ascetics) त्वत्.पुत्रैर्_जनित-प्रजैः - with your children and family progeny मण्डलम् कल्पितम् - having-created a city, श्रीमद्_अनल्प-सुख-सुन्दरम् - blessed and not a little beautiful to see - maNDalam kalpitam – a city created = zrImad-analpa-sukha-sundaram – blessed-much-pleasant-lovely

~AB. ... yatra oradeze janitA prajA samtatir_yais_tathA.vidhais‑tat.putrair... ||

तत्र_अभूत्_अति.धर्म-आत्मा ब्राह्मण: ब्रह्मवित्.तम: ।

इन्दु-नाम-अतिशान्त-आत्मा कश्यपस्य कुल-उद्भव: ॥३॥

tatra_abhUt_ati.dharma-AtmA brAhmaNa: brahmavit.tama: |

indu-nAma-atizAnta-AtmA kazyapasya kula-udbhava: ||

there

dwelt a very righteous soul,

a *brAhmaNa

of perfect brahmic knowledge

he was called

indu*Moon

for his peaceful soul,

and he was in the line of kashyapa*Blacktooth

Ø#tt.char. #kazyapa कश्यप Blacktooth was one of the sapta.RShi.s, along with #atri, #jamadagni, #bharadhvaja, #gautama, and, of course #vasiSTha and #vizvAmitra. "According to the Vedic knowledge, he is the son of Marichi, one of the ten sons (Manasaputras) of the Creator Brahma." http://en.wikipedia.org/wiki/Kashyapa

*jd.3 - tatra abhUt – there was = ati-dharma-AtmA – a very righteous soul = brAhmaNa: – a Brahmana = brahma-vittama: – most learned in the Vedas = indu-nAma-atizAnta-AtmA – Indu-named-peacified-self = kazyapasya – of Kashyapa Blacktooth = kula-udbhava: – a family relation.

~vlm.3. There lived among them a Bráhman by name of Indu, a descendant of the patriarch Kasyapa, who was of a saintly soul, virtuous and acquainted with divine knowledge.

~sv.3-4 In that place there was a holy man known as Indu, a descendant of the sage Kasyapa.

तस्मिंस्_तदा निवसतो नित्यम् स्वजन-मण्डले ।

tasmiMs_tadA nivasato nityam svajana-maNDale |

तस्य प्राणसमा भार्या का.चित्_तस्याम् महात्मन: ॥४॥

tasya prANasamA bhAryA kA.cit_tasyAm mahAtmana: ||4||

न बभूव_आत्मजस्_तस्य मरु-भूमौ तृणम् यथा ।

na babhUva_Atmajas_tasya maru-bhUmau tRNam yathA |

न व्यराजत सा भार्या तस्य निष्फल-पुष्पिता ॥५॥

na vyarAjata sA bhAryA tasya niSphala-puSpitA ||

there

then

he made his permanent dwelling,

his homeland,

with a wife who was his second life

however,

for that Great Soul,

there was no self.born son,

as there is no grass in desert sand

his wife did not rejoice,

barren of blossoms

*jd. - tasmin tadA nivasata: – there then dwelling = nityam sva-jana-maNDale – always in the city of his people = tasya prANa-samA bhAryA – his life-same wife = kAcit tasyAm mahAtmana: – whoever thus that great soul.

~vlm.4. He resided in his residence with all his relatives, and passed his time agreeably in company with his wife, who was dear to his heart as his second self. (That woman is #ardhAGgA or half of the body of man, is established in Hindu law; and represented in mythology in the androgyne-figures of #haragaurI and #umAmahezvara).

~sv.3-4 In that place there was a holy man known as Indu, a descendant of the sage Kasyapa.

~vlm.5. But there was no issue born of this virtuous pair, as there grows no grass in a sterile soil; and the wife remained discontented at the unfruitfulness of her efflorescence or seed.

~sv.5-6 He and his wife enjoyed every blessing except an offspring.

ऋज्वी गौरी सु.शुद्धा_अपि शून्या शरलता यथा ।

तौ ततो दंपती खिन्नौ पुत्र-अर्थम् तपसे गिरे: ॥६॥

RjvI gaurI su.zuddhA_api zUnyA zaralatA yathA |

tau tato daMpatI khinnau putra-artham tapase gire: ||

however upright,

beautiful,

perfectly pure,

she was like desert grass

that distressed couple sought to get a child

thru practising *tapas

on the mountain

~AB. zUnyA phala-zUnyA | zaralatA kAza-stamba: ||

~sv.5-6 He and his wife enjoyed every blessing except an offspring.

~vlm.6. With all the purity and simplicity of their hearts, and the beauty and gracefulness of their persons and manners; they were as useless to the earth, as the fair and straight stem of the pure paddy plant without its stalk of corn. The discontented pair then repaired to the mountain, in order to make their devotion for the blessing of progeny.

*jd.6 - api RjvI gaurI su-zuddhA – though honest, golden ||lovely, young||, perfectly pure = yathA zUnyA zaralatA – ||she was|| like barren grass = tata: tau khinnau daMpatI – so that distressed couple = putra-artham tapase gire: – sought to get a child by practising *tapas on the mountain.

***kailAsa*Forest

कैलासस्य_अंशम्_आरूढौ रूढाव्_इव नव-द्रुमौ ।

भूतैर्_अनावृते शून्ये तस्मिन्_कैलास-कुञ्जके ॥७॥

kailAsasya_aMzam_ArUDhau rUDhAv_iva nava-drumau |

bhUtair_anAvRte zUnye tasmin_kailAsa-kuJjake ||

they climbed to a part of kailAsa

and stood there

like two saplings

in a barren place

there

in the *kailAsa woods

~vlm.7. They ascended the Kailása mountain, which was unshaded by shady trees, and unpeopled by living beings; and there they stood fixed on one side, like a couple of trees in the barren desert.

~sv.7-8-9 In order to obtain this blessing they went to Kailasa and engaged themselves in severe penance, living only on a very small quantity of water. They had resorted to the state of trees and stood unmoving.

~AB. kailAsasya aMzam ArUDhau rUDhau iva nava-drumau bhUtai: anAvRte zUnye tasmin kailAsa-kuJjake | aMzam Urdha-bhAgam | bhUtai: prANibhi: ||

*jd.7 - आरूढौ कैलासस्य अंशम् - Climbing to a part of Mount *kailAsa रूढौ इव नव-द्रुमौ - rising there like two young trees भूतैः अनावृते शून्ये - of beings devoid and empty तस्मिन् कैलास-कुञ्जके - there in the Kailasa Woods.

तेपतुस्तौ तपो घोरं जलाहारौ तरुस्थिती ।

tepatus_tau tapo ghoram jalAhArau taru-sthitI |

एकं पानीयचुलकं पीत्वा दिवसपर्यये ॥८॥

ekam pAnIya-culakam pItvA divasa-paryaye ||

those two made tapas

—

fierce tapas

they

stood

still

like root-sipping trees,

scooping a single handful of water

drunk

at the edge of day

#cul – to raise, dive.into #culu – a handful of water #culaka-H, culakam, #culuka - mn. (= चल्°) the hand hollowed to hold water , handful or mouthful of water , draught, _bAlar.

#gaND – concerning the cheek #gaNDuSa - mfn. rarely n. (f. L. ) a mouthful of water , water &c held in the hollowed palm of the hand for rinsing the mouth , draught , nip, MBh. vIi , 2051 &c

~vlm.8. They remained in their austere devotion, subsisting upon liquid food which supported the trees also. They drank but a draught of water, which they held in the hollow of their palms, from a neighbouring "caskade" at the close of the day. (There is no single word for a gandusha or chuluka of water in English; the word handful being equivalent to mushthi and prastha).

*jd.8 - तेपतुः तौ – those two made *tapas = तपस् घोरम् – terrible *tapas = जलाहारौ – subsisting on water = तरु-स्थिती – standing like trees = एकं पानीय-चुलकम् – one single hand-cup = पीत्वा दिवस-पर्यये – drinking at the edge of day.

निस्पन्दम्_उत्थितौ वार्क्षीम् वृत्तिम्_आश्रित्य संस्थितौ ।

nispandam_utthitau vArkSIm vRttim_Azritya samsthitau |

तस्थतुस्_तौ तदा तत्र तावत्.कालम् तरु-व्रतौ ॥९॥

tasthatus_tau tadA tatra tAvat.kAlam taru-vratau ||

unmoving

they stood

having taken the form of two trees

there

they

stood

then

for

enough time to satisfy their vow

*jd.9 - निस्पन्दम् उत्थितौ वार्क्षीम् - Unmoving, they rose like two trees वृत्तिम् आश्रित्य - having assumed that state संस्थितौ तस्थतुः तौ तदा तत्र - then those two stood established there तावत्.कालं तरु-व्रतौ - for as long as if they had vowed to become two trees. -9-

~vlm.9. They remained standing and unmoved as immovable trees, and continued long in that posture, in the manner of an erect wood in heat and cold. (Várkshivritti means intense meditation conducted by forgetting one's-self to wood or stone).

~AB. nispandam utthitau vArkSIm vRttim Azritya samsthitau tasthatu: tau tadA tatra tAvat kAlam taru-vratau ||

यावत्_त्रेता द्वापरम् च युगे द्वे एव ते गते ।

ततस्_तुष्टो_अभवद्_देवस्_तयो: शशि-कल=आधर: ॥१०॥

yAvat_tretA dvAparam ca yuge dve eva te gate |

tatas_tuSTo_abhavad_devas_tayo: zazi-kala=Adhara: ||

thru two ages,

tretA

and

dvApara,

they passed

a god

was satisfied by them

—

the god who wears the crescent moon

~vlm.10. They passed in this manner the period of two ages, before there[~typo for their?] devotion met with the approbation of the god, who bears the crescent of the moon on his forehead. (This crescent was no doubt the missile disk, which the war-like god Siva held on his head in the manner of the Seiks.

~sv.10-11-12-13-14-15 Lord Siva was pleased with their penance and, appearing before them, asked them to choose a boon from him.

*jd.10 - yAvat tretA dvAparam ca – As long as the TretA and Dvapara = yuge dve eva te gate – two Ages they passed = tatas tuSTa: abhavat deva: – then satisfied was the god = tayo: zazi-kalAdhara: – by them, who bears the moon-crescent.

दिन-आतपातापितयोर्_इन्दु: कुमुदयोर्_इव ।

आजगाम तम्_उद्देशम् यत्र तौ विप्र-दंपती ॥११॥

dina-AtapAtApitayor_indu: kumudayor_iva |

AjagAma tam_uddezam yatra tau vipra-daMpatI ||

approached that place

where the brAhmaNa couple stood,

daily burned by the fiery heat

was like the moon

cooling two lilies

~vlm.11. The god advanced towards the parching pair, with the cooling moon-beams on his forehead; as when that luminary casts her dewy light on the dried trees and scorched lotuses, under the burning sun beams of a summer day.

~sv.10-11-12-13-14-15 Lord Siva was pleased with their penance and, appearing before them, asked them to choose a boon from him.

*jd.11 - AjagAma tam uddezam – He approached that place = yatra tau vipra-daMpatI – where the Brahmana couple = dina-AtapA-AtApita-yo: – burned by the daily fiery heat = indu: kumuda-yo: iva – like the moon ||shining on|| two lilies.

स=लता-पादपम् देशम् पुष्प-आकर इव_ईश्वर: ।

दंपती तौ वृष-आरूढम् सोमम् सोम-अर्ध-शेखरम् ॥१२॥

sa=latA-pAdapam dezam puSpa-Akara iva_Izvara: |

daMpatI tau vRSa-ArUDham somam soma-ardha-zekharam ||

he came as flowery springtime comes

to a bower of trees and vines,

Lord Ishvara bannered with the moon,

and his *umA,

a couple mounted on a bull

*jd.12 - dezam sa-latA-pAdapam – country with vines and trees = puSpAkare iva – as in the flowery springtime = Izvara: – Ishvara = daMpatI tau – the couple = vRSa-ArUDham – bull-mounted = somam ||sa-umaM|| – with umA = soma-ardha-zekharam – wearing the half-moon crescent.

~vlm.12. The god, mounted on his milk-white bull, and clasping the fair Umá on his left, and holding the beaming moon on his head, appeared to them, as the vernal season was approaching to a green wood (or furze}, with strewing flowers upon them.

~sv.10-11-12-13-14-15 Lord Siva was pleased with their penance and, appearing before them, asked them to choose a boon from him.

फुल्ल-अननौ ददृशतु: कुमुदे शशिनम् यथा ।

तौ तम् प्रणेमतुर्_देवम् तुषार-अमलम्_ईश्वरम् ॥१३॥

phulla-ananau dadRzatu: kumude zazinam yathA |

tau tam praNematur_devam tuSAra-amalam_Izvaram ||

they looked.upon those deities,

two bright faces,

in the way that lotuses behold the moon

they bowed before that god, the Lord of the pure snow

~vlm.13. They with brightening eyes and faces beheld the god, as the lotuses hail the appearance of the comely moon; and then bowed down to the god of the silvery bow and snow white countenance. (Kahdása in his Mahápadya, has heaped all these and many more ensigns of whiteness on the hoary Hara of Himàlaya).

~sv.10-11-12-13-14-15 Lord Siva was pleased with their penance and, appearing before them, asked them to choose a boon from him.

*jd.13 - phulla-ananau – Their two bright faces = dadRzatu: – they beheld = kumude zazinam yathA – as lotuses behold the moon = tau tam praNematu: devam – they bowed before that god = tuSAra-amalam Izvaram – the Lord of the pure snow.

द्याव्.आ.पृथिव्याव्_उदितम् परिपूर्णम्_इव_उडुपम् ।

तर्जयन्-पवनाधूत-नव-वृक्ष-अनन-स्वरम् ॥१४॥

मृदु-उद्याम-स्मित-स्पन्दि प्रोवाच_अथ वच: शिव: ॥

dyAv.A.pRthivyAv_uditam paripUrNam_iva_uDupam |

tarjayan-pavanAdhUta-nava-vRkSa-anana-svaram ||14||

mRdu-udyAma-smita-spandi provAca_atha vaca: ziva:

it rose from earth to heaven,

like the full moon among the stars,

a voice

that filled their faces with fear and wonder

and these are the words that *shiva spoke

~vlm.14. Then the god rising to their view like the full moon, and appearing in the midst of the heaven and earth, spoke smilingly unto them in a gentle and audible voice; the bereath. of which refreshed them, like the breath of spring reviving the faded plants of the forest.

~sv.10-11-12-13-14-15 Lord Siva was pleased with their penance and, appearing before them, asked them to choose a boon from him.

*jd.14 - dyAv.A.pRthivyAv uditam – risen from earth to heaven = paripUrNam iva uDupam – filling all like the moon = tarjayan-pavanAdhUta-nava-vRkSa-anana-svaram =

#uDu – f.,n. - a star or asterism in the moon's path. #uDupa – ~ lord of the Udu-s; . mn. a raft or float MBh. Ragh. &c; the moon (the half-moon being formed like a boat) MBh. Mr2icch. &c.

LORD Ishvara—

वरम् विप्र गृहाणा_आशु तुष्टो_अस्मि तव वाञ्छितम् ॥१५॥

varam vipra gRhANA_Azu tuSTo_asmi tava vAJchitam ||

मधु-मास-रसाक्रान्त-वृक्षवन्_मुदितो भवे ।

madhu-mAsa-rasa-AkrAnta-vRkSavan

take this boon at.once,

learnèd man,

am satisfied,

you

have your wish

like two trees at the coming of the spring

~vlm.15. The god said:--I am pleased with thy devotion, O Bràhman! prefer thy prayer to me, and have thy desired boon granted to thee immediately.

~sv.10-11-12-13-14-15 Lord Siva was pleased with their penance and, appearing before them, asked them to choose a boon from him.

~sv.15-16 They prayed that they might beget ten worthy sons who would be devoted to God and righteousness.

*jd.15 - varam vipra gRhANA_Azu - Take this boon at-once, learnèd man, - tuSTaH_asmi tava vAJchitam - I am content-with your wish.

#vip – to tremble, shake. —>#vipra -adj.- stirred inwardly, inspired, (said of people and gods) MW; • learned in Scripture; • a sage • priest • brAhmana dweller in the Brahman Immensity • brAhmana religionist, a vipra*Shaker.

The vipra*Shaker said

—

भगवन्_देवदेव-ईश दश पुत्रा महाधिय: ॥१६॥

भव्या भवन्तु मे भूय: शोको येन न बाधते ।

bhagavan_devadeva-Iza daza putrA mahAdhiya: ||

bhavyA bhavantu me bhUya: zoko yena na bAdhate |

Lord,

god of the gods,

by your grace let there be for me

ten sons

of great intelligence

grief no longer troubles me

*jd.16 - bhagavan devadeveza – Lord, god of the gods, - daza putrA mahAdhiya: – ten sons of great intelligence …

~vlm.16. "The Bráhman replied:--O Lord of gods, deign to favour me with ten intelligent male children. Let these be born of me to dispel all my sorrows (for want of a male issue).

~sv.15-16 They prayed that they might beget ten worthy sons who would be devoted to God and righteousness.

विप् #vip – to tremble, shake. -> #vipra‑ विप्र - inspired, (said of people and gods) MW • • learned in Scripture • • a sage • priest • #brAhmana religionist. •• I call it a vipra*Shaker, like the balladeer Shakers, or the early Quakers.

then

Sol the SUN declared—

अथ_एवम्_अस्त्व्_इति प्रोच्य जगाम_अन्तर्धिम्_ईश्वर: ॥

atha_evam_astv_iti procya jagAma_antardhim_Izvara: ||

व्योम्नि वारि-निधिर्_ह्रादम् कृत्वा_इव_ऊर्मि-महा.वपु: ।

vyomni vAri-nidhir_hrAdam kRtvA_iva_Urmi-mahA.vapu: |

ततस्_तौ दम्पती तुष्टौ शिव-लब्ध=वरौ गृहम् ॥१८॥

atas_tau dampatI tuSTau ziva-labdha=varau gRham ||

"So let it be!"

so having said,

Lord *Ishvara went to

antardhi.Innerspace

in the sky

river.water joins the ocean's great body of waves

too

the pair

satisfied

granted their boon by *shiva,

went home

~vlm.17. The sun rejoined:--The god said, be it so, and then disappeared in the air; and his great body passed thru the etherial path, like the surge of the sea with the tremendous roar of thunders.

*vlm. (The god Siva otherwise called Hara, bears every resemblance to Hercules (Harakula) the son of Jove (Siva); and his consort Umá to Omphale the wife of Hercules. Todd's Rajasthan).

~sv.18-19-20-21 Very soon after this, the holy man's wife gave birth to ten brilliant and radiant sons.

*jd.17 - bhavyA: bhavantu me bhUya: – let these then by my fitting reward - zoko yena na bAdhate – by whom grief will not trouble me. munir uvAca – The SUN: - "atha evam astu" – "So it shall be" - iti procya – so having said - jagAma antardhim Izvara: – Lord *jd.18 - vyomni vAri-nidhi: hrAdam - x = kRtvA iva Urmi-mahAvapu: - x = tatas tau dampatI tuSTau - x = ziva-labdha=varau gRham – x.

गतौ गीर्वाण-सदृशौ खम्_इव_उमा-महेश्वरौ ।

तत्र_असौ ब्राह्मणी गेहे बभूव_उदार-गर्भिणी ॥१९॥

gatau gIrvANa-sadRzau kham_iva_umA-mahezvarau |

tatra_asau brAhmaNI gehe babhUva_udAra-garbhiNI ||

when umA and the great Ishvara

had entered the sky,

gone to their own heavenly space,

there

in her home

this brAhmaNI

felt a fulness in her womb

*jd.19 - gatau gIrvANa-sadRzau - x = kham iva umA-mahezvarau - x = tatra asau brAhmaNI – there this *brAhmaNI = gehe babhUva udAra-garbhiNI -was in her home womb-bearing.

~sv.18-19-20-21 Very soon after this, the holy man's wife gave birth to ten brilliant and radiant sons.

~vlm.19. Returning there, the Bráhmani became big with child, by the blessing she had got of her god Siva.

बभौ पूर्ण-उदरा श्यामा मेघ-लेखा_इव वारिणा ।

काले_अथ सुषुवे पुत्रान्_प्रतिपच्-चन्द्र-कोमलान् ॥२०॥

babhau pUrNa-udarA zyAmA megha-lekhA_iva vAriNA |

kAle_atha suSuve putrAn_pratipac-candra-komalAn ||

her

womb

grew

full

—an empty cloud filling before its burst—

in time

she gave birth to

sons

who were fresh and lovely as ten new

moons

~vlm.20. She appeared as a thick cloud heavy with rain water, in the state of her full pregnancy; and brought forth in proper time (of child-birth), a boy as beautiful as the digit of the new moon.

~sv.18-19-20-21 Very soon after this, the holy man's wife gave birth to ten brilliant and radiant sons.

*jd.20 - babhau pUrNa-udarA - She was full-wombed - zyAmA megha-lekhA iva vAriNA – as a dark thunder-cloud is with rain - kAle atha suSuve putrAn – and so in time she gave birth to sons - pratipat-candra-komalAn – New-moon-tender/pleasant/looking.

दश-बालांस् ततो मुग्धान् वसुधेव नवाङ्कुरान् ।

कृत-ब्राह्मण-संस्कारा वृद्धिम् ईयुर् महौजस: ॥२१॥

daza-bAlAMs tato mugdhAn vasudheva navAGkurAn |
kRta-brAhmaNa-samskArA vRddhim Iyur mahaujasa: ||

she

gave birth

to ten pretty boys

just.as the earth gives birth

to new shoots

they begin

their long passage from birth to full maturity

*jd.21 - दश-बालान् ततो मुग्धान् – And so she gave birth to ten pretty boys = वसुधा इव नव-अङ्कुरान् – as the earth to new shoots. = कृत-ब्राह्मण-संस्काराः – Done with their rites of passage, = वृद्धिम् ईयुर् महा-ओजसः – they grew to manhood. - to MahA-ojas, Great Vigor—sexual potency.

~vlm.21. Thus there were born of her ten sons in succession, all as handsome as the tender sprouts of plants; and these grew up in strength and stature, after they had received their sacramental investitures.

~sv.18-19-20-21 Very soon after this, the holy man's wife gave birth to ten brilliant and radiant sons.

स्वल्पेन_एव हि कालेन प्रावृषा_इव नव-अम्बुदा: ।

ते सप्त-वर्ष-वयसो बभूवुर्_ज्ञात-वाङ्मया: ॥२२॥

svalpena_eva hi kAlena prAvRSA_iva nava-ambudA: |
te sapta-varSa-vayaso babhUvur_jJAta-vAGmayA: ||

by the time seven years had passed

they knew their language,

and they spoke like little thunder-clouds in the time of rain

hearing his words,

then

all of those worthy twiceborn aindava.Moon sons gave praise

"Excellent, excellent!"

they cried.

~vlm.22. In course of a short time, they attained their boyhood, and became conversant in the language of the gods (Sanskrit); as the mute clouds become sonorous in the rainy season. (The Sanskrita, says Sir W. Jones, is more sonorous than Latin. It is the voice of gods, which is as high sounding as the roaring of clouds).

*jd.22 - svalpena eva hi kAlena – After little time - prAvRSA iva nava-ambudA: – like fresh clouds in the rainy season - te sapta-varSa-vayasa: babhUvur – Their seven years of adolescence were - jJAta-vAG.mayA: -a time for learning language.

विरेजुस्_तेजसा तत्र नभसि_इव_अमला ग्रहा: ।

virejus_tejasA tatra nabhasi_iva_amalA grahA: |
अथ कालेन महता तेषाम् तौ पितरौ तदा ॥२३॥

atha kAlena mahatA teSAm tau pitarau tadA || |

संजग्मतुस्_तनुम् त्यक्त्वा स्वाम् गतिम् गति-कोविदौ ।

samjagmatus_tanum tyaktvA svAm gatim gati-kovidau |
माता-पितृभ्याम् रहिता दश ते ब्राह्मणास्_तत: ॥२४॥

mAtA-pitRbhyAm rahitA daza te brAhmaNAs_tata: ||

they

shone there

a constellation in the sky

then

after a long time had gone.by

both their parents

went far away

forsaking their bodies

to follow their own path

—

learning their path

deprived of mother & faher

those ten *brAhmaNa.s

then

...

~vlm.23. They shone in their circle with the lustre of their persons, as the resplendent orbs of the sky burn and turn about in their spheres. ~vlm.24. In process of time these youths lost both their parents, who shuffled off their mortal coil to go to their last abode. (i. e. to be amalgamated with the person of Brahmá, with which they were acquainted by their proficiency in yoga divinity).

*jd.23 - vireju: tejasA tatra – They shone there with Tejas Glory - nabhasi iva amalA: grahA: – like bright stars in the sky - atha kAlena mahatA – and after a long time - teSAm tau pitarau tadA – their parents then... *jd.24 - samjagmatu: - … went far away - tanum tyaktvA – forsaking the body - svAm gatim – on their own path - gati-kovidau – learning the path. - mAtA-pitRbhyAm rahitA: – Deprived of their parents - daza te brAhmaNAs tata: – the ten BrAhmanas then … -

~sv.22-23 These boys grew up into young men; they had mastered all the scriptures even when they were barely seven years of age. ~sv.24 After a considerable time, their parents abandoned their bodies and became liberated.

ययु: कैलास-शिखरम् गृहम् संत्यज्य खेदिन: ।

तत्र संचिन्तयाम्.असुर्_उद्विग्नास्_ते विबान्धवा: ॥२५॥

yayu: kailAsa-zikharam gRham samtyajya khedina: |
tatra samcintayAm.asur_udvignAs_te vibAndhavA: ||

.
the ten brAhmaNa.s

thereupon

went to the very peak of kailAsa,

sorrowing

they forsook their home

and gave themselves to grief,

ten mourning orphans

*ABComm. … vibAndhavA: pitR.Adi-bandhu=hInA: ||

~sv.25 The ten young men were sorely distressed at the loss of their parents.

~vlm.25. Being thus bereft of both their parents, the ten Bráhman lads left their home in grief, and repaired to the top of the Kailása mountain, to pass there their helpless lives in mourning.

*jd.25 - yayu: kailAsa-zikharam – They came to the peak of *kailAsa - gRham samtyajya khedina: -grieving having-forsaken their home - *te tatra samcintayAm.asur – There they gave themselves to thought, - udvignAs * vibAndhavA: – grieving and unfamilied.

कीम् स्याद्_इह परम् श्रेय ऊचुश्_च_इदम् परस्परम् ।

किम्_इह स्यात्_समुचितम् भ्रातर: किम्_अ-दुःखदम् ॥२६॥

kIm syAd_iha param zreya Ucuz_ca_idam parasparam |
kim_iha syAt_samucitam bhrAtara: kim_a-duHkhadam ||

"Here in this world,

what would be

for us

our highest good?"

the brothers would ask each.other questions like this.

~sv.26-27 One day they got together and asked themselves:

~vlm.26. Here they conversed together about their best welfare, and the right course that they should take to avoid the troubles and miseries of life.

*jd.26 - kIm syAt iha param zreyas - "What would be here our highest good?" - *bhrAtara: Ucu: ca idam parasparam – and this the brothers asked each-other - kim iha syAt samucitam – "What here would be fitting to do? * kim a.duHkha.dam – "what un.sorrow.giving?"

The Brothers asked each-other questions such as this

—

what

is the proper thing to do

what

does not bring us unto grief

किम् महत्त्वम् किम् ऐश्वर्यम् किम् महाविभवम् शुभम् ।

kim mahattvam kim aizvaryam kim mahA.vibhavam zubham |
किम् तद् एतज् जनैश्वर्यम् सामन्तो हि महेश्वर: ॥

kim tad etaj_jana-aizvaryam sAmanto_ hi mahezvara: ||

सामन्त-संपत्_किम् नाम राजानो हि महेश्वरा: ।

sAmanta-sampat_kim nAma rAjAno hi mahezvarA: |
का नाम संपद्-भूपानाम् सम्राड्_इह महेश्वर: ॥२८॥

kA nAma sampad_bhUpAnAm samrAD_iha mahezvara: ||

is it greatness

is it Lordship

is it perfect Majesty

is it lordship

over the people, leading them like the Lord

what good

is all the wealth of kings

and

who cares

who're

the Overlords of all these wealthy Earth.Lords

and what use are their powers

~vlm.27. They parleyed with one another on the topics, of what was the best good (Summum bonum) of humanity in this world of mortality, and many other subjects (which form the commonplaces in ethics), such as:-- ~vlm.28. What is true greatness, best riches and affluence, and the highest good of humankind? What is the good of great power, possessions, chiefship and even the gain of a kingdom? What forms the true dignity of kings, and the high majesty of emperors?

~sv.28-29=30 "O brothers, what is the most desirable goal here, which is proper for us to aspire to and which will not lead to unhappiness? To be a king, to be an emperor, even to be Indra the god of heaven — all these are trivial, since even Indra rules heaven just for an hour and a half of the Creator's life-span.

*jd.28 - किं महत्त्वम् - Is it greatness? किम् ऐश्वर्यम् - is it Lordship? किं महा.विभवं शुभम् - is it perfect Majesty? किं तद् एतत् जन-ऐश्वर्यम् - is it the lordship over people = सामन्तः हि महेश्वरः - leading them like the Lord?

किम् नाम तन्_महेन्द्रत्वम् यन्_मुहूर्तम् प्रजापते: ।

विनश्यति न यत्_कल्पे किम् स्यात्_तद् इह शोभनम् ॥२९॥

kim nAma tan_mahendratvam yan_muhUrtam prajApate: |
vinazyati na yat_kalpe kim syAt_tad iha zobhanam ||

even the state of great indra is

only an hour

for the Grandfather

not to be destroyed till Doomsday

—

you call that Glory

~vlm.29. What avails the autocracy of the great Indra, which is lost in one moment (a moment's time of Brahmá). What is that thing which endures a whole kalpa, and must be the best good as the most lasting?

~sv.28-29=30 "... To be a king, to be an emperor, even to be Indra the god of heaven — all these are trivial, since even Indra rules heaven just for an hour and a half of the Creator's life-span.

*jd.29 - kim nAma – Just what is - tan mahendra.tvam – that great-Indra.ness - yan muhUrtam prajApate: – which is an hour for the Grandfather? - vinazyati na yat kalpe – Not being destroyed in a Kalpa – at Doomsday - kim syAt tad iha zobhanam – what would be here glorious?

भाषमाणेष्व्_अथ_एतेषु ज्येष्टो भ्राता महा.मति: ।

गम्भीर-वाग्_उवाच_इदम् मृग-यूथान्_मृगो यथा ॥३०॥

bhASamANeSv_atha_eteSu jyeSTo bhrAtA mahA.mati: |

gambhIra-vAg_uvAca_idam mRga-yUthAn_mRgo yathA ||

then

after all their talking,

their thoughtful big brother spoke to them,

his sonorous voice deep as a stag's governing a herd of deer

*jd.30 - भाषमाणेष्व् अथ एतेषु - Thus with their talking ज्येष्टो भ्राता महामतिः - the thoughtful elder brother गम्भीर-वाग् उवाच इदम् - in a deep voice said this, मृग-यूथान्_मृगो यथा - like a stag to a herd of deer:

~vlm.30. As they were talking in this manner, they were interrupted by the eldest brother, with a voice as grave, as that of the leader of a herd of deer to the attentive flock.

"ऐश्वर्यानाम् हि सर्वेषाम् आकल्पम् न विनाशि यत् ।

"aizvaryAnAm hi sarveSAm Akalpam na vinAzi yat |

रोचते भ्रातरस्_तन्_मे ब्रह्मत्वम्_इह नेतरम्" ॥३१॥

rocate bhrAtaras_tan_me brahmatvam_iha netaram" ||

"To be the unconquerable Lord of all,

brothers,

that is what seems to me

better than anything

—

to be a *brahmA in this world."

*jd.31 - ऐश्वर्यानाम् हि सर्वेषाम् - Of the Lordship of all आकल्पं विनाशि - for an age when not destroyed यत् - which/this भ्रातरः - o brothers, तत्_मे रोचते - That seems to me to be ब्रह्मत्वम् इह - BrahmAhood here/now नेतरम् - nothing else.

~vlm.31. Of all kinds of riches and dignities, there is one thing that endureth for a whole kalpa, and is never destroyed; and this is the state of Brahma, which I prize above all others.

~sv.31. Ah, therefore, the attainment of creatorship is the best for us because of all lordships it alone will not come to an end for a whole epoch. "

एतद्_उक्तम् तद्_अखिला द्विज-पुत्रास्_त उत्तमा: ।

वचोभिर्_ऐन्दवास्_तत्र "साधु साध्व्"_इत्य्_अपूजयन् ॥३२॥

etad_uktam tad_akhilA dvija-putrAs_ta uttamA: |

vacobhir_aindavAs_tatra "sAdhu sAdhv"_ity_apUjayan ||

hearing his words,

then all of those worthy twiceborn Aindava sons gave praise:

"Excellent, excellent!"

~sv.32. All the others heartily agreed with this statement.

~vlm.32. Hearing this, the good sons of Indu exclaimed all in one voice saying;—Ah! well said; and then they honoured him with their mild speeches.

*jd.32 - etad uktam tad – Having heard so — akhilA te uttamA: dvija-putrAs – all those worthy twiceborn sons — vacobhir – with their voices — aindavAs tatra – the Aindavas there — "sAdhu sAdhu" ity apUjayan – "Excellent, excellent!" gave praise.

ऊचुश्_च_इदम् कथम् तात सर्व.दुःख-उपम-अर्जनम् ।

पद्मासनम् जगत्-पूज्यम् विरिञ्चित्वम्_अवाप्नुम: ॥३३॥

Ucuz_ca_idam katham tAta sarva.duHkha.upama-arjanam |

padmAsanam jagat-pUjyam viriJcitvam_avApnuma: ||

"But how, brother,"

they asked,

"how do

we get to this state of *virinchi.brahma,

seated on a lotus,

with every sorrow washed.away.

worthy of worship in this world?"

भ्रात्रा तेन पुन: प्रोक्ता भ्रातरो भूति-तेजस: ।

मद्.उक्तम् सर्वम् एव_इमे भवन्त: पालयन्तु वै ॥३४॥

bhrAtrA tena puna: proktA bhrAtaro bhUti-tejasa: |

mad.uktam sarvam eva_ime bhavanta: pAlayantu vai ||

big brother had this to say to that

"Gentlemen,

you should do just what I tell you.

~sv.34 The eldest brother said: "Please do as I tell you to do.

~vlm34. The eldest brother then replied to his younger brothers saying:--"O you my worthy brothers, do you do as I tell you, and you will be successful in that.

*jd.34 - bhrAtrA tena puna: proktA - x = bhrAtara: bhUti-tejasa: - x = mad-uktam sarvam eva ime - x = bhavanta: pAlayantu vai – x.

पद्मासन-गतो भास्वान्_ब्रह्मा_अहम्_इति तेजसा ।

padmAsana-gato bhAsvAn_brahmA_aham_iti tejasA |

सृजामि संहरामि_इति ध्यानम्_अस्तु चिराय व: ॥३५॥

sRjAmi samharAmi_iti dhyAnam_astu cirAya va: ||

'I am

the lotus-seated luminous brahmA'

—

with this light let your meditation shine

and

'I project this world, and end it too,'

—

meditate in this way for a long time.

*jd.35 - पद्म.आसन-गतः भास्वान्_ब्रह्मा_अहम् - "The lotus-seated luminous BrahmA am I" इति तेजसा - thus in this light – with Tejas energy सृजामि संहरामि - "I project, I conclude," इति ध्यानम् अस्तु चिराय वः - thus let your meditation be for-long.

~sv.35 From now on contemplate as follows, 'I am Brahma, seated on a full-blown lotus'. "

~vlm.35. Do you but sit in your posture of padmásana, and think yourselves as the bright Brahmá and full of his effulgence; and possessing the powers of creation and annihilation in yourselves. (Padmásana is a certain posture with crossed legs for conducting the yoga).

अग्रजेन_इति कथिते बाढम् कृत्वा त उत्तमा: ।

ध्यान-अधीन-धियस् तस्तु: सह_एव ज्यायसा रसात् ॥३६॥

agrajena_iti kathite bADham kRtvA ta uttamA: |

dhyAna-adhIna-dhiyas tastu: saha_eva jyAyasA rasAt ||

the firstborn havng spoken thus,

the rest gave their assent;

and then they joined their thoughts in dhyAna.Meditation

attentive to their Elder

~sv.36 All the brothers thereupon began to meditate in the following manner:

~vlm.36. Being thus bid by the eldest brother, the younger brothers responded to him by saying "Amen;" and sat in their meditation together with the eldest brother, with gladness on their hearts.,

*jd.36 - agrajena iti kathite – By the firstborn being thus told = bADham kRtvA – assent making = ta uttamA: – the later-born = dhyAna-adhIna-dhiya: – Dhyana-based-thought

tastu: – sat = saha eva – all together – jyAyasA rasAt – overcome? with sentiment

लिपि-कर्म-अर्पित-आकारा ध्यान-असक्त.धियश्_च ते ।

अन्त.स्थेन_एव मनसा चिन्तयाम्.आसुर्_आदृता: ॥३७॥

lipi-karma-arpita-AkArA dhyAna-asakta.dhiyaz_ca te |

anta.sthena_eva manasA cintayAm.Asur_AdRtA: ||

their forms were like painted pictures,

their thoughts detached thru dhyAna.Meditation,

with manas.Mind seated within,

attentively they thought

#lip – to smear, paint. —> #lipikarma -n.- drawing , painting ; • *lipikarma-nirmita -mfn.- painted *ziz.

#R* - caus. #arpaya —> #arpita -adj.- (said of a document or of a sketch) transferred to (a plate or portrait, i.e., "engraved" or "painted") _ragh.

~sv.37-38 "I am Brahma, the creator of the universe.

~vlm.37. They remained in their meditative mood, like the still pictures in a painting; and their minds were concentrated in the inmost Brahmá, whom they adored and thought upon, saying:--

*jd.37 - lipi.karma-arpita=AkArA: - Forms like painted pictures - dhyAna-asakta-dhiya: ca - and thoughts detached thru meditation - te antasthena eva manasA - with the Mind centered - cintayAm.Asur_AdRtA: - intent, they considered:

अथ उत्फुल्ल-कमल-कोश-वक्त्र-उन्नत-आसन: ।

ब्रह्माहम् जगताम् स्रष्टा कर्ता भोक्ता महेश्वर: ॥३८॥

atha utphulla-kamala-koza-vaktra-unnata-Asana: |

brahmAham jagatAm sraSTA kartA bhoktA mahezvara: ||

"Now

here

I sit

on the pericarp of a full blown lotus,

and find myself

as *brahmA the Immense

the great god,

the creator and sustainer of the universe.–vlm.

*jd.38 -

atha - x = utphulla-kamala-koza-vaktra-unnata-Asana: - x = brahmA aham - x =

jagatAm sraSTA - x = kartA bhoktA mahezvara: - x =

~vlm.38. Here I sit on the pericarp of a full blown lotus, and find myself as Brahmá -- the great god, the creator and sustainer of the universe.

~sv.37-38 "I am Brahma, the creator of the universe.

यज्ञ-क्रिया-क्रमवत: साङ्ग-उपाङ्गा महर्षय: ।

सरस्वत्या_अथ गायत्र्या युक्ता वेदा नरा इमे ॥३९॥

yajJa-kriyA-kramavata: sAGga.upAGgA_ maharSaya: |

sarasvatyA_atha gAyatryA yuktA_ vedA_ narA_ ime ||

"The Orders of Worshipful Works,

their branches and schools,

and Great *RShi.s

with *sarasvatI the Riverine

also *gAyatrI

together

joined

known

and human

are all these

*jd.39 -

yajJa-kriyA-kramavata: - x = sAGga.upAGgA: - x = maharSaya: - x = sarasvatyA atha gAyatryA - x = yuktA: vedA: narA: ime – x.

~sv.39 The sages as also Sarasvati the goddess of wisdom are within me in their personal forms.

~vlm.39. I find in me the whole ritual of sacrificial rites, the Vedas with their branches and supplements and the Rishis; I view in me the Sarasvati and Gáyatri mantras of the Veda, and all the gods and men situated in me.

लोकपाल-पराक्रान्त: संचरत्-सिद्ध-मण्डल: ।

अयम्_उद्याम-सौभाग्य: स्वर्ग: स्वर-विभूषित: ॥४०॥

lokapAla-parAkrAnta: samcarat-siddha-maNDala: |

ayam_udyAma-saubhAgya: svarga: svara-vibhUSita: ||

"As the fruit of my striving

for as long as the *tretA and *dvApara Ages put.together

I wander

thru the harmonious heavenly *siddha.Sphere.

vlm.40. I see in me the spheres of the regents, of the world, and the circles of the Siddhas revolving about me; with the spacious heaven bespangled with the stars.

*jd.40 -

yAvat tretA dvAparam ca - x = yuge dve eva te gate - x = ayam_udyAma-saubhAgya: - x = svarga: svara-vibhUSita: - x.

~vlm.40. I see in me the spheres of the regents, of the world, and the circles of the Siddhas revolving about me; with the spacious heaven bespangled with the stars.

~sv.40 Heaven is within me, with all the celestials.

http://taicarmen.files.wordpress.com/2011/05/earth-from-space-1.jpg

पर्वत-द्वीप-जलधि-काननै: समलंकृतम् ।

इदम् भूमण्डलम् चैव त्रिलोकी-कर्ण-कुण्दलम् ॥४१॥

parvata-dvIpa-jaladhi-kAnanai: sam.alaMkRtam |

idam bhU.maNDalam ca_eva trilokI-karNa-kuNdalam ||

"This Earth,

embossed with mountains, seas, forests, and continents,

hangs like an earring on the universe."

~sv.41 Mountains, continents and oceans are within me.

~vlm.41. I see this terraqueous orb ornamented with all its oceans and continents, its mountains and islands, hanging as an earing in the mundane system.

*jd.41 - पर्वत-द्वीप-जलधि-काननैः – With mountains, continents, seas, forests = सम्-अलंकृतम् – ornamented - embossed = इदं भू-मण्डलं च एव – is this sphere of Earth moreover = त्रि-लोकी-कर्ण-कुण्दलम् – like an earring for the three worlds.

एतत्_पाताल-कुहरम् दैत्य-दानव-भोजितम् ।

अमृतस्_त्रीगण-आकीर्णम् गृहम् गगन-कोटरम् ॥४२॥

etat_pAtAla-kuharam daitya-dAnava-bhojitam |

amRtas_trIgaNa-AkIrNam gRham gagana-koTaram ||

"This

is *pAtAla-kuhara,

the Cave of Hell,

with its demon *daitya.s and dAnava.s."

"My home is a sky.cave,

with a crowd of pretty girls."

vlm. ... I have the cavity of the sky in myself, containing the habitations and damsels of the immortals.

*jd.42 - etat pAtAla-kuharam - x = daitya-dAnava-bhojitam - x = amRta-strI-gaNa-AkIrNam - x = gRham gagana-koTaram – x.

~vlm.42. I have the hollow of the infernal world, with its demons, and Titans, and serpents and dragons within myself; and I have the cavity of the sky in myself, containing the habitations and damsels of the immortals.

~sv.42-43 Demigods and demons are within me.

अयम्_इन्द्रो महाबाहु: प्रज-अलंकृतद-उत्तम: ।

त्रैलोक्य-नगरीम्_एक: पाति पावन-यज्ञ-भुक् ॥४३॥

ayam_indro mahAbAhu: praja-alaMkRtada-uttama: |

trailokya-nagarIm_eka: pAti pAvana-yajJa-bhuk ||

"There

is the strong armed *indra,

the tormentor of the lords of peoples;

the sole Lord of the three worlds,

and the receiver of the sacrifices of men."—vlm.

jd.43 - ayam indra: mahA.bAhu: - this indraStrongarm = prajA-alaMkRta.da-uttama: - the highest adornment of the people = trai-lokya-nagarIm eka: pAti – the one who protects the three worlds... = pAvana-yajJa-bhuk – enjoyer of purifying sacrifice.

दीप्र-जाल-वरत्राभिर्_अवष्टभ्य_अथ दिग्-गणम् ।

क्रमेण प्रतपन्त्य्_एते भानवो भूरि-भानव: ॥४४॥

dIpra-jAla-varatrAbhir_avaSTabhya_atha dig-gaNam |

krameNa pratapanty_ete bhAnavo bhUri-bhAnava: ||

~vlm.44. I see all the sides of heaven spread over by the bright net of the firmament; Ad the twelve suns of the twelve months dispensing their ceaseless beams amidst it.

~sv.44-45-46-47-48 The sun shines within me. Now the creation takes place. Now the creation exists. Now is the time for the dissolution.

*jd.44 - dIpra-jAla-varatrAbhi: - w/ radiant-net-straps = avaSTabhya - outspread = atha dig-gaNam krameNa – and then in every direction = pratapanti – they sparkle = ete bhAnava: - these suns = bhUri-bhAnava: - these many suns.

दीप्र-जाल-वरत्राभिर्_अवष्टभ्य_अथ दिग्-गणम् ।

dIpra-jAla-varatrAbhir_avaSTabhya_atha dig-gaNam |

क्रमेण प्रतपन्त्य्_एते भानवो भूरि-भानव: ॥४४॥

krameNa pratapanty_ete bhAnavo bhUri-bhAnava: ||

लोकपाला इमे लोकम् रक्षन्ति शुद्ध-वृत्तय: ।

lokapAlA ime lokam rakSanti zuddha-vRttaya: |

मर्यादाभिर्_अतुच्छाभिर्_गोपाला गोगणम् यथा ॥४५॥

maryAdAbhir_atucchAbhir_gopAlA gogaNam yathA ||

"And then

overspread

with a network of radiant strands

the Directions

in their order

shine forth with their suns,

sun after sun.

These World-Guardians

protect the world,

pure in their thoughts,

proper in their conduct,

and serious in thought,

like cowherds with a herd of cows."

*jd.45 - loka-pAlA ime – These World-Guardians - lokam rakSanti – protect the world -

zuddha-vRttaya: – pure in their thoughts - maryAdAbhi: – proper in their conduct -

a.tucchAbhi: – un.trivial - gopAlA gogaNam yathA – like cowherds with a herd of cows.

~vlm.45. I see the righteous regents of the sky and the rulers of men, protecting their respective regions and peoples with the same care, as the cowherds take for protection of their cattle.

~sv.44-45-46-47-48 The sun shines within me. Now the creation takes place. Now the creation exists. Now is the time for the dissolution.

उन्मज्जन्ति निमज्जन्ति प्रस्फुरन्ति पतन्ति च ।

तरङ्गा इव तोयानाम्_इमा: प्रतिदिनम् प्रजा: ॥४६॥

unmajjanti nimajjanti prasphuranti patanti ca |

taraGgA iva toyAnAm_imA: pratidinam prajA: ||

"For all of these creatures

every day

—

they float,

they sink,

they sparkle,

they fly,

like waves they enter the water."

~vlm.46. I find every day among all sorts of beings, some rising and falling, and others diving and floating, like the incessant waves of the sea. (Everything is changing in the changeful world).

~sv.44-45-46-47-48 The sun shines within me. Now the creation takes place. Now the creation exists. Now is the time for the dissolution.

~AB. un-majjanti ni-majjanti pra-sphuranti patanti ca taraGgA iva toyAnAm imA: prati-dinam prajA: ... ||

*jd.46 - unmajjanti nimajjanti - They float, they sink = prasphuranti patanti ca - they sparkle, they fly = taraGgA: iva toyAnAm - like waves in the water = imA: prati-dinam prajA: - are those people every day.

http://taicarmen.files.wordpress.com/2011/05/earth-from-space-1.jpg

सृजामीममहं सर्गं संहरामि तथादृतः ।

अयमात्मनि तिष्ठामि शाम्यामि भुवनेश्वरः ॥४७॥

sRjAmImam aham sargam samharAmi tathAdRta: |

ayam Atmani tiSThAmi zAmyAmi bhuvanezvara: ||

सृजामि इमम् अहं सर्गं – I project this Creation =

संहरामि तथा आदृतः – gather it thus carefully =

अयम् आत्मनि तिष्ठामि – I rest in this Self =

शाम्यामि भुवन-ईश्वरः – I am at peace, the Lord of the World. -47-

~vlm.47. It is I (the Ego) that create, preserve and destroy the worlds, I remain in myself and pervade over all existence, as the lord of all.

~sv.44-45-46-47-48 The sun shines within me. Now the creation takes place. Now the creation exists. Now is the time for the dissolution.

I project this Creation.

I gather it carefully unto myself.

I rest within this Self.

I am at peace, Lord of the World.

सृजामीमम् अहम् सर्गम् संहरामि तथादृत: ।

sRjAmImam aham sargam samharAmi tathAdRta: |

अयम् आत्मनि तिष्ठामि शाम्यामि भुवनेश्वर: ॥४७॥

ayam Atmani tiSThAmi zAmyAmi bhuvanezvara: ||

"I project this Creation.

I gather it carefully unto myself.

I rest within this Self.

I am at peace, Lord of the World.

अयम् संवत्सरो यात इदम् परिणतम् युगम् ।

सृष्टेर्_अयम्_असौ काल: स्वयम् संहरणस्य च ॥४८॥

ayam samvatsaro yAta idam pariNatam yugam |

sRSTer_ayam_asau kAla: svayam samharaNasya ca ||

"This year has come

as the harvest time of this Age.

This is the time of this creation

itself

and of its gathering for destruction."

vlm. I observe in myself the revolution of years and ages, and of all seasons and times, and I find the very time, to be both the creator and destroyer of things.

~sv. .... Now the creation takes place. Now the creation exists. Now is the time for the dissolution.

*jd.48.

ayam samvatsara: yAta: - x = idam pariNatam yugam - x = sRSTe: ayam asau kAla: - x = svayam samharaNasya ca – x.

~vlm.48. I observe in myself the revolution of years and ages, and of all seasons and times, and I find the very time, to be both the creator and destroyer of things.

~sv.44-45-46-47-48 The sun shines within me. Now the creation takes place. Now the creation exists. Now is the time for the dissolution.

अयम्_एव गत: कल्पो ब्राह्मी रात्रिर्_इयम् तता ।

अयम्_आत्मनि तिष्ठामि पूर्णात्मा परमेश्वर: ॥४९॥

ayam_eva gata: kalpo brAhmI rAtrir_iyam tatA |

ayam_Atmani tiSThAmi pUrNAtmA paramezvara: ||

'This kalpa.Epoch ends,

brothers,

this is the evening of brahmA,

as this

I rest in myself

full of Self,

the Supreme Lord.'

*jd.49 - ayam eva gata: kalpa: – This very Kalpa has come to an end - brAhmI rAtri: iyam tatA – this is the evening of BrahmA, brother, - ayam Atmani tiSThAmi – as this I rest in the self - pUrNa-AtmA – full of Self - parama-Izvara: – the Supreme Lord.

~sv.49 An epoch is over. The night of Brahma is at hand. I have self-knowledge and I am liberated. "

~vlm.49. I see a Kalpa passing away before me, and the night of Brahmá (dissolution) stretched out in my presence; while I reside for ever in the Supreme soul, and as full and perfect as the Divine Spirit itself. (Immortality of the human soul and its unity with the Divine).

इति भावितया बुद्ध्या ते द्विजा अथ ऐन्दवा: ।

दश-अद्रि-वृत्तयस्_तस्तु: समुत्कीर्णा इव_उपलात् ॥५०॥

iti bhAvitayA buddhyA te dvijA_ atha aindavA: |

daza-adri-vRttayas_tastu: samutkIrNA iva_upalAt ||

their thoughts filled with such feelings,

those twiceborn *aindava.s,

ten mountains,

sat as.if they were carved from stone

#kRR #utkRR #samutkRR #samutkiran – scattering dust - pAnsUn samutkiran || R.6106.028. #samutkIrNa – carved - samutkIrNA iva upalAt, y3086.050.

~sv.50 Meditating thus with all their being, they became that.

~vlm.50. Thus these Bráhmans -- the sons of Indu, remained in this sort of meditation, in their motionless postures like fixed rocks, and as images hewn out of stones in a hill.

*jd. iti bhAvitayA buddhyA – with such feelings in their Intellect/thoughts = te dvijA atha aindavA: – and so those twiceborn Aindavas = daza-adri-vRttaya: – seeming like ten mountains = tastu: – sat = samutkIrNA iva upalAt – as.if carved from stone.

~AB. atha aindavA ity a-samdhi: ... ||

अधिगत-कमल.आसन-क्रमास् ते

adhigata-kamala.Asana-kramAs_te

परिगलित-इतर-तुच्छ-वृत्ति-जाला: ।

parigalita-itara-tuccha-vRtti-jAlA: |

सततम्_अतितराम् कुश.आसन-स्थाश्

satatam_atitarAm kuza.Asana-sthAz

चिरम्_इति पङ्कज-कल्पने विरेजु: ॥५१॥

ciram_iti paGkaja-kalpane vireju: ||

they sat together in Lotus Posture

released from the net of their trivial thoughts

totally

absolutely

on their seats of kusha grass

for a long time

thus

on an imagined lotus

they shone.forth their domain

*jd.51 - adhigata-kamala-Asana-kramA: te - x = pari.galita - x = itara-tuccha-vRtti-jAlA: - x = satatam atitarAm - x = kuza-Asana-sthA: - x = ciram iti - x = paGka-ja-kalpane - x = vireju: - x.

~vlm.51. In this manner these Bráhmans continued for a long period in their devotion, being fully acquainted with the nature of Brahmá, and possest of the spirit of that deity in themselves. They sat in their posture of the padmásana on seats of kusa

grass, being freed front the snare of the fickle and frivolous desires of this false and frail world. It is evident from this instance of the Bráhmans' devotion, that it consisted of the contemplation of every thing in the world in the mind of man; like that of the whole universe in the mind of God. It is the subjective view of the objective that forms what is truly meant by yoga meditation and nothing beside.

oॐm

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cit.samvittyA_ucyate jIva: samkalpAt sa mano bhavet | buddhizcittam_ahaMkAro_mAyA_ity_Ady_abhidham tata:|| y3067.021

oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

fm3086 (trans. only):

https://www.dropbox.com/s/jygwaespo5yawpr/fm3086._1.sp02-03%20The%20BROTHERS%20aindava.docx?dl=0

y3086 (complete Working Notes):

https://www.dropbox.com/s/z2o2qyyepu4igrm/y3086._1.sp02-03%20The%20BROTHERS%20aindava.docx?dl=0

Previous Canto:

y3085 (complete Working Notes):

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fm3085 (trans. only):

https://www.dropbox.com/s/7qzmq1zsh3umgd3/fm3085_1.sp1%20The%20_aindava%20Brothers.docx?dl=0

Next Canto:

y3086

fm3086

fm3086._1.sp02-03.z51 The BROTHERS aindava.docx

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