fm3078 1.ag18 TWO HUNTERS .z44
jivadas
fm3078 1.ag18 TWO HUNTERS .z44
https://www.dropbox.com/s/pbgi1grayyp64s1/fm3078%201.ag18%20TWO%20HUNTERS%20.z44.docx?dl=0
y3078_1.ag18.z44 TWO HUNTERS
https://www.dropbox.com/s/p186w8bhqntstxq/y3078_1.ag18.z44%20TWO%20HUNTERS.docx?dl=0
Oॐm
TWO HUNTERS
jd.—
back in her old demonic form,
karkaTI Crab has decided to eat
only
those strangers who cannot pass a Philosophical Quiz
.
here she thinks she has a pair of them
&
about that
...
vasiShTha said—
अथ सा राक्षसी रक्ष:-कुल-कानन-मञ्जरी ।
atha sA rAkSasI rakSa:-kula-kAnana-maJjarI |
तमस्य्_एव_अभ्र-लेखा_इव गम्भीरम् विननाद ह ॥१॥
sy_eva_abhra-lekhA_iva gambhIram vinanAda ha ||3|78|1
||
.
now
karkaTI the Ogress,
that dark blossom
in the forest of the rAkShasa.Demons,
dark
as a storm-cloud,
bellowed out thunderously
.
नाद-अन्ते समुवाच_इदम् "हुम्"कारापरुषम् वच: ।
nAda-ante samuvAca_idam "hum"kArAparuSam vaca: |
गर्जित-अनन्तरम् जात-करक-अशनि-शब्दवत् ॥२॥
garjita-anantaram jAta-karaka-azani-zabdavat ||2
||
.
after her bellowing
she spoke.out
:
her voice
burst
like a lightning-flash,
boomed from the belly,
echoing like a resounding thunder-bolt
.
karkaTI said—
भोभो घोराटवी-व्योम-पदवी-शशि-भास्करौ ।
bhobho ghorATavI-vyoma-padavI-zazi-bhAskarau |
महामाया-तमः-पीठ-शिला-कोटर-कीटकौ ॥३॥
mahAmAyA-tama:pITha-zilA-koTara-kITakau ||3||
कौ भवन्तौ महाबुद्धी दुर्बुद्धी वा समागतौ ।
kau bhavantau mahAbuddhI durbuddhI vA samAgatau |
मद्.ग्रास-पदम्_आपन्नौ क्षणान्मरणकोचितौ ॥४॥
mad.grAsa-padam_Apannau kSaNAnmaraNakocitau ||4
||
.
you
two
who
walk these woods without the light of sun or moon,
you
two
wood-worms
who crawl along the footpath of
the Great mAyA.Illusion
!
who
do
you
think you are,
gentlemen
?
wisely or foolishly,
you
choose
to
come here
&
now
you're fated for my food
:
get ready for a grisly death
!
~VA. how to interpret “padavI-zazi-bhAskara”? Also, my book has “ghorAvaTI”, but commentary suggests “ghorATavI”, which makes sense. So, I put “ghorATavI” here.
~AS. My book even has ghorATavI!
~jd. KG omits the zloka completely, but has the ABComm.
~AS. The AB commentary also suggests the meaning: "deep forest space walking Sun moon" Thus, they are compared to to Sun and Moon walking through the space of the deep forest. padavI often means a place, title etc. It could also be derived from pada - foot, as I did.
~vlm.3. She said:--Ho, ho? what are ye, that venture abroad in this dread and dreary desert, dark as the great delusion of mAyA, and which without the light of the sun and moon, is as gloomy as the gloom of ignorance. What are ye crawling here for like insects bred in stones? ~vlm.4. What men of great minds are ye, to have come here as the weak minded aberrants that have lost their way? you have become an easy prey to me, and must meet your fate in my hands in a moment.
~sv.3 Then she shouted: "Hey you two little worms roaming this dense forest! 4 Who are you? Tell me quick or else I shall devour you."
The rAjA echoed her—
भो भो भूतक किम् स्यास्_त्वम् क्व तिष्ठसि च देहकम् ।
bho bho bhUtaka kim syAs_tvam kva tiSThasi ca dehakam |
दर्शय_अस्यास्_तव गिर: को बिभेत्य्_अलिनी-ध्वने: ॥५॥
darzaya_asyAs_tava gira: ko bibhety_alinI-dhvane: ||5
||
.
you
too,
spirit
:
who
are
you
?
where are you hiding, little one
?
who's making such a bumbling buzz
?
I'm not afraid of bumblebees
!
सिंहवत्-सर्व-वेगेन पतन्त्य्_अर्थे किलार्थिन: ।
siMhavat-sarva-vegena patanty_arthe kilArthina: |
त्यज संरम्भम्_आरम्भम् स्व.सामार्थ्यम् प्रदर्शय ॥६॥
tyaja saMrambham_Arambham sva.sAmArthyam pradarzaya ||6
||
.
a hunter on the hunt should be a lion springing.on his sorry prey
.
enough with all the roaring
!
get on with it,
let's see what you're made of
!
~vlm.6. It is the business of the brave to pounce at once like a lion upon his prey, (and not to bark as a dog at a distance). Therefore leave off thy bragging and show us thy prowess at once.
किम् प्रार्थयसि मे ब्रूहि ददामि तव सुव्रत ।
kim prArthayasi me brUhi dadAmi tava suvrata |
किम् वा संरम्भ-शब्दाभ्याम् भीषय_अस्मान् बिभेषि किम् ॥७॥
kim vA saMrambha-zabdAbhyAm bhISaya_asmAn bibheSi kim ||7
||
.
or
maybe you have some other business here,
maybe a pilgrimage
.
maybe
your noisy caterwauling isn't meant to frighten us
—
maybe it's you who're terrified
!
~AS. Yes! The AB commentary suggest that the King is acknowledging her knowledgeable status, by this title. The King does not know exactly what she is, so the vocative could be masc. or neut. I can also imagine this as a very old typo. It could have been suvratI or suvrataH, where the King is promising satisfaction, because of his own proper behavior!
~vlm.7 Tell me what thou dost want of us, and whether thou dost terrify us by thy vain vauntings, or utterest these words from thy own fear of us.
क्षिप्रम्_आकार-शब्दाभ्याम् मायया सन्मुखी.भव ।
kSipram_AkAra-zabdAbhyAm mAyayA sanmukhI.bhava |
न किंचिद्_दीर्घ-सूत्राणाम् सिद्ध्यत्य्_आत्म-क्षयाद्_ऋते ॥८॥
na kim.cit_dIrgha-sUtrANAm siddhyati_Atma-kSayAt_Rte ||8
||
.
let's see
the face behind the voice,
the real behind the illusion
.
make this long story short,
or else you doom yourself to be destroyed
.
~AS. dIrghasUtra is a term for a procrastinator. The King is asking her not to dilly-dally, for that only leads to one's own destruction (AtmakSaya), but: Be visible to us right away by assuming proper form and sound. Thus, he guesses that she can take any desired form.
vasiShTha resumed—
राज्ञ्ना_इत्य्_उक्ते रम्यम्_उक्तम्_इति संचिन्त्य सा तयो: ।
rAjJnA_ity_ukte ramyam_uktam_iti saMcintya sA tayo: |
प्रकाशायाप्य धैर्याय ननाद च जहास च ॥९॥
prakAzAyApya dhairyAya nanAda ca jahAsa ca ||9
||
.
hearing the brave words of the king
but
seeing only two mere men,
she showed her massive body, with a roar and much cackling cacophony
.
ततो ददृशतुस्_ताम् तौ शब्द-पुरित-दिग्.गणाम् ।
tato dadRzatus_tAm tau zabda-purita-dig.gaNAm |
सा_अट्ट-हास-प्रभा-पिण्ड-पूर-प्रकटित-आकृतिम् ॥१०॥
sA_aTTa-hAsa-prabhA-piNDa-pUra-prakaTita-AkRtim ||10
||
.
and so those two too saw
karkaTI
.
her roaring echoed everywhere mixed with sardonic laughter,
as
her huge body
grew
into their view
.
कल्प-अभ्र-अशनि-काषेन घृष्टाम्_अद्रि-तटीम्_इव ।
kalpa-abhra-azani-kASena ghRSTAm_adri-taTIm_iva |
स्वनेत्र-विद्युद्-वलय-बलाक-उज्ज्वलित-अम्बराम् ॥११॥
svanetra-vidyud-valaya-balAka-ujjvalita-ambarAm ||11
||
.
she looked.like
a mountain peak stricken by Doomsday lightning.bolts,
her eyes flashing like a dancer's golden bangles against the sky
.
~AS. The flashes from her eyes brightened the sky like flying cranes. They appeared like flocks of cranes.
~vlm.11. Her body was as a huge cliff, hurled down by the thunder bolt of the last doomsday, (when high mountains were rent and thrown into the sea to form their hidden rocks). The flashes of her eyeballs blazed in the sky like a pair of bangles or conch shells.
तिमिर-एक.अर्णवौर्व-अग्नि-ज्वाल-विवलनाम्_इव ।
timira-eka.arNava-aurva-agni-jvAla-vivalanAm_iva |
गर्जद्-घन-घटाटोप-पीवरासित-कन्धराम् ॥१२॥
garjad-ghana-ghaTATopa-pIvara-asita-kandharAm ||12
||
.
the darkness of her looks
is
darker
than the dark
of the darkest deluge-deep waters
where only vADava.SubmarineFire
is to be seen
.
vlm:
and
her voice is as hoarse as the growling of clouds on the high heads of the hills
.
~AS. The first line compares her to the flicking flames of the submarine fire in the ocean formed by pure darkness (timira-eka-arNava). The second line describes her loud voice was such that: she looked like carrying a ,multitude of huge dark boulders which were like many roaring thick clouds. Thus, the voice was like a roar of the cloud, but it was coming out of something that looked like a thick cloud cover on her shoulders.
रणद्-दशन-संरम्भ-हाहाहत-निशाचराम् । रोदसी-कज्जल-स्तम्भाम् लीलया_उल्लसिताम् पुन: ॥१३॥
raNad-dazana-samrambha-hAhAhata-nizAcarAm | rodasI-kajjala-stambhAm lIlayA_ullasitAm puna: ||13
||
.
statuesquely
she stood like some monumental pillar
fixed
between heaven and earth
...
~vlm.13. Her statue was like that of a monumental pillar standing between the heaven and earth; while the gnashing of her teeth struck the night-rovers with the terror of being grinded under them to death.
ऊर्ध्व-केशीम् शिराल-अङ्गीम् कपिल-अक्षीम् तमो.मयीम् ।
Urdhva-kezIm zirAla-aGgIm kapila-akSIm tamo.mayIm |
यक्ष-रक्ष:-पिशाचानाम्_अप्य्_अनर्थ-भय-प्रदाम् ॥१४॥
yakSa-rakSa:-pizAcAnAm_apy_anartha-bhaya-pradAm ||14
||
.
the sound of her grinders
!
when she ground her teeth,
even the worst night.rover was afraid of being ground by them
—
the night.roving yakSha.Warders, rakSha.Demons, pishAcha.Cannibals,
all themselves omens of disaster,
feared her more,
with her erect hairs, muscular limbs, dingy eyes
and coal.black colored body
.
देह-रन्ध्र-विश.च्-छ्वास-वात-"भाम्"कार-भीषणाम् ।
deha-randhra-viza.c.chvAsa-vAta-"bhAm"kAra-bhISaNAm |
मुसल-उलूखलालात-हल-शूर्पक-शेखराम् ॥१५॥
musala-ulUkhalAlAta-hala-zUrpaka-zekharAm ||15
||
.
she snored the air,
she snorted it like horses snorting
:
for her pug nose to breathe air in
was like opening a spent bellows
when it has a plugged nose
.
~AS. It looked like a winnowing fan full of many long objects - musalolUkhala - pestle in a mortar, AlAta - a wedge of wood, hala - plough. All are crude descriptions of her hair!
~vlm.15. The air she breathed in the lungs, snored as the horrible snorting of the nostrils of horses; while the tip of her nose was as big as a mallet, and its sides as flat as a pair of bellows or winnowing fans.
स्फुरन्तीम्_इव कल्पान्ते वैदूर्य-शिखर-स्थलीम् ।
sphurantIm_iva kalpAnte vaidUrya-zikhara-sthalIm |
हास-घट्टित-विश्वेशाम् काल-रात्रिम्_इव_उदिताम् ॥१६॥
hAsa-ghaTTita-vizvezAm kAla-rAtrim_iva_uditAm ||16
||
.
she's
like a vibrant agate mountain peak
at World's End
.
in
the dark night of Time,
her raucous laugh is enough to shake even the Lords of the Earth
.
~AS.
Like a vibrating agate mountain top at the end of the world (kalpAnte), like
the final night (kAlarAtri) itself who has shaken up the lords of the world
with her roaring laugh.
~vlm.16. She stood with her jet black body like a rock of dark agate, and that
joined with her loud laugh, gave her the appearance of the all subduing night
of dissolution. (Kálaratri -the night of universal doom, is an attribute of
Kali—the goddess of destruction).
शरद्.व्योम-अटवीम् स.अभ्राम् कृत-देहाम्_इव_आगताम् ।
zarad.vyoma-aTavIm sa.abhrAm kRta-dehAm_iva_AgatAm |
शरीरिणीम् महा.अभ्र-आढ्याम् यामिनीम्_इव मांसलाम् ॥१७॥
zarIriNIm mahA.abhra-ADhyAm yAminIm_iva mAMsalAm ||17
||
.
the autumn.sky-forest is beclouded
as.if freshly made.to.order
for her big cloud ripening into a meaty moon
.
शरिर-संनिवेशेन पङ्क-पीठम्_इव_उत्थितम् ।
zarira-saMnivezena paGka-pITham_iva_utthitam |
तनुम् चन्द्र-अर्क-युद्धाय तमसा_इव समाश्रिताम् ॥१८॥
tanum candra-arka-yuddhAya tamasA_iva samAzritAm ||18
||
.
she looks as.if she has just sprung from underground
&
she looks ready to eat them,
sure as the Dragon of Eclipse is ready to devour the sun or moon
.
इन्द्र-नील-महा.शुभ्र-लम्ब-अभ्र-युगल-उपमौ ।
indra-nIla-mahA.zubhra-lamba-abhra-yugala-upamau |
उलूखल-आदि-हार-ओघौ दधानाम्_असितौ स्तनौ ॥१९॥
ulUkhala-Adi-hAra-oghau dadhAnAm_asitau stanau ||19
||
.
her two black tits are dangling.down,
"like two pendant clouds of sombre sapphires",
perhaps,
or like two leather water.bags
where her necklace hangs
.
लग्नाम्_अङ्गार-काष्ठेन समानाम् च महातनुम् ।
lagnAm_aGgAra-kASThena samAnAm ca mahAtanum |
द्रुम-आभा-स्पन्द-स.शिरल-सद्-भू-जलता-अतनुम् ॥२०॥
druma-AbhA-spanda-sa.zirala-sad-bhU-jalatA-atanum ||20
||
.
her arms stick.out from her trunk
like the branches of an oak
.
her legs are logs of wood,
half-burned to match her black physique
.
ताम्_अवेक्ष्य महावीरौ तथैव_अक्षुभितौ स्थितौ ।
tAm_avekSya mahAvIrau tathaiva_akSubhitau sthitau |
न तद्_अस्ति विमोहाय यद्_विविक्तस्य चेतस: ॥२१॥
na tad_asti vimohAya yad_viviktasya cetasa: ||21
||
.
seeing her so, those two heroes
stood steadfast in their state,
as those of settled conviction are never led away by doubts
.
The MINISTER—
महाराक्षसि संरम्भो महात्मा किम्_अयाम् तव ।
mahArAkSasi saMrambho mahAtmA kim_ayAm tava |
लघवो ह्य्_अथवा कार्ये लघाव्_अप्य्_अति.संभ्रमा: ॥२२॥
laghavo hy_athavA kArye laghAv_apy_ati.saMbhramA: ||22
||
.
really,
my good friend,
whatever causes all this rage and fury in that big soul of yours
?
only the common vulgar hoi.polloi use violence,
even in trivial matters
.
त्यज संरम्भम् आरभ्यो नायम् तव विराजते ।
tyaja saMrambham Arabhyo nAyam tava virAjate |
विषये हि प्रवर्तन्ते धीमन्त: स्वार्थ-साधका: ॥२३॥
viSaye hi pravartante dhImanta: svArtha-sAdhakA: ||23
||
.
lay aside all this great noise about nothing,
it is not becoming to you
.
the wise
pursue their course
with coolness,
and so are crowned with cool success
.
~sv.23 23-24 To seek food is natural to all living beings; and in performing one's natural functions one need not be bad-tempered.
त्वादृशानाम् सहस्राणि मशकानाभिवाबले ।
tvAdRzAnAm sahasrANi mazakAnAm_ivAbale |
अस्माकम् धीरतावात्या-व्यूढानि तृण-पर्णवत् ॥२४॥
asmAkam dhIratAvAtyA-vyUDhAni tRNa-parNavat ||24
||
.
as for your forces of thousands of mosquitoes,
we have enough wind to blow them away among scraps of hay and leaves
.
~vlm.24. Know the soft and slow breath of our moderation, has driven away in the air, swarms of such flies like thyself; as the slight breath of the wind scatters about the dry leaves and straws.
संरम्भ-द्वारम् उत्सृज्य समता-स्वच्छया धिया ।
saMrambha-dvAram utsRjya samatA-svacchayA dhiyA |
युक्त्या च व्यवहारिण्या स्वार्थ: प्राज्ञेन साध्यते ॥२५॥
yuktyA ca vyavahAriNyA svArtha: prAjJena sAdhyate ||25
||
.
shut the door
on anxiety and hatred,
seeing the Equality of everything
&
then
with a fitting plan
you will achieve your purpose
:
the intelligent succeed
!
~sv.25 Even selfish ends are gained by the wise by appropriate means and proper behaviour or action, after they give up anger and mental agitation, and resort to equanimity and clear mind.
स्वेन_एव व्यवहारेण कार्यम् सिद्ध्यतु वा न वा ।
svena_eva vyavahAreNa kAryam siddhyatu vA na vA |
महा-नियतिर्_इत्य्_एव भ्रमस्य_अवसरो हि क: ॥२६॥
mahA-niyatir_ity_eva bhramasya_avasaro hi ka: ||26
||
.
whether or not it is thru your own conduct
that your purpose succeeds,
it's still "Great Destiny"
—
an opportunity for delusion
.
what sort of opportunity is that
?
~AS. By your own actions, the intended work may succeed or not; that is the great Fate; why should one be confused about it? In other words, don't get so mad and try to get what you want with a cool head! (as suggested in verse 25).
~vlm.26. One must manage his affairs with slowness, whether it prove effectual or not; because the overruling destiny has the disposal of all events, which human ardour has no power to prevent.
कथय अभिमतम् किम् ते किम्_अर्थयसि च_अर्थिनी ।
kathaya abhimatam kim te kim_arthayasi ca_arthinI |
अर्थी स्वप्ने_अपि न_अस्माकम्_अप्राप्त-अर्थ: पुरो गत: ॥२७॥
arthI svapne_api na_asmAkam_aprApta-artha: puro gata: ||27
||
.
tell us what is your wish,
and what you seek as a petitioner
:
for a petitioner,
even if it were in a dream,
never before has been denied by us
.
~AS. Anyone who has asked us for something (para: asmAkam arthI) has not gone without his wish fulfilled, even in a dream! Actual wording is like: nobody else has gone without his wishes fulfilled. In other words, we usual satisfy the wishes of those who ask - nicely (:-))
~vlm.27. Now let us know thy desire and what is thy object with us; because no suitor of ours, has been refused of his prayer, nor let to return in disappointment.
~sv.27 Ask of us what you will have; for we have never turned a beggar away empty-handed."
इत्य्_उक्ता सा तदा तेन चिन्तयाम्.आस राक्षसी ।
ity_uktA sA tadA tena cintayAm.Asa rAkSasI |
अहो नु विमल-आचारम् सत्त्वम् पुरुष-सिंहयो: ॥२८॥
aho nu vimala-AcAram sattvam puruSa-siMhayo: ||28
||
.
hearing these words, the rAkShasI then therefore gave them thought
:
she thought—
O
how pure and sattvic is the conduct of these two man-lions
!
and what manners
!
न सामान्याव्_इमौ मन्ये विचित्रा_इयम् चमत्कृति: ।
na sAmAnyAv_imau manye vicitrA_iyam camatkRti: |
वचो-वक्त्र-ईक्षणेन_एव वतद्-अत्यन्तर्.विनिश्चियम् ॥२९॥
vaco-vaktra-IkSaNena_eva vatad-atyantar.vinizciyam ||29
||
.
these are no common men, I think,
in fact they're quite amazing to see,
for their inward soul is expressed in their outward face and voice
.
sv. ... the very sight of their faces filled her heart with peace.
~sv.29 She thought that they were not ordinary human beings but enlightened men, for the very sight of their faces filled her heart with peace.
वचो-वक्त्र-ईक्षणाद्वारैर्_धीमतामशया मिथ: ।
vaco-vaktra-IkSaNAdvArair_dhImatAmazayA mitha: |
एकी.भवन्ति सरिताम् पयांसि वलनैर्_इव ॥३०॥
ekI.bhavanti saritAm payAMsi valanair_iva ||30
||
.
the thoughts & the words & the gaze
of the wise
all agree
.
but fools have disagreement in all three
.
karkaTI thought—
आभ्याम् प्राय: परिज्ञातो मम भावो_अनयोर्_maया ।
AbhyAm prAya: parijJAto mama bhAvo_anayor_mayA |
न विनाश्यौ माया च_इमौ स्वयम्.एव_अविनाशिनौ ॥३१॥
na vinAzyau mAyA ca_imau svayam.eva_avinAzinau ||31
||
.
these two most.likely understand my state, as I do theirs
.
they won't be destroyed by me,
they're indestructible in themselves
!
~AS. These two have probably (prAyaH) understood my feeling-intention (bhAvaH) , and I have their, so they are not to be destroyed by me, they are indestructible by themselves! The first line has the typical bhAve prayoga - "by these two have my feelings been understood", but such constructions are not common in English.
~vlm.31. My intention is already known to them, as is theirs also to me: they cannot be destroyed by me when they are indestructible themselves by their moral excellence. So the Sastra:--The virtuous may endure or live for ever--chiranjivali dharmatma.)
मन्ये भवेताम् आत्मज्ञौ न_आत्म-ज्ञानाद्_ऋते मति: ।
manye bhavetAm_Atma.jJau na_Atma-jJAnAd_Rte mati: |
प्रमृष्ट-सद्-असद्-भावाद्_भवत्य्_अस्तभया मृतौ ॥३२॥
pramRSTa-sad-asad-bhAvAd_bhavaty_astabhayA mRtau ||32
||
.
I think
these may be Self.Knowers
:
their thinking is not without Self.Wisdom
where
real and unreal feelings are polished away,
and fear comes to its sunset in death
.
~VA: I think these two are Atma.jJa-Self.Knowers, not without Atma.*jnAna-Self.Wisdom, for not without self-knowledge mind becomes free from fear of death, which arises clear understanding of real and unreal. • ~AS. I agree, except the last part was probably meant to be: which arises from clear understanding of the nature of reality and unreality. This understanding is the cause of lack of fear and that lack is visible in them. Also, a grammar point in line one: "I think they should be (bhavetAm) knowledgeable in self - AtmA" . Thus, while the meaning is as you stated, the actual sense is "future" in the sense of guess. This is the vidhyartha [presumptive???] in Sanskrit. It is part of the present system, but has the sense of a wish/expectation for future.
तद्_एतौ परिपृच्छामि किंचित्_संदेहम्_उत्थितम् ।
tad_etau paripRcchAmi kim.cit_saMdeham_utthitam |
प्राज्ञम् प्राप्य न पृच्छन्ति ये केचित्_ते नराधमा: ॥३३॥
prAjJam prApya na pRcchanti ye kecit_te narAdhamA: ||33
||
.
I'll ask them something
that raises a doubt
.
whoever gets a question they don't answer
would be a lower.class nara.Humans
...
~sv.33 Hence, she thought, "Let me utilise this opportunity to clear the doubts that are in my mind; for he is surely a fool who, having the company of a wise man, neglects to clear his doubts."
vasiShTha resumed—
इति संचिन्त्य पृच्छायै तन्वानावसरम् तत: ।
iti saMcintya pRcchAyai tanvAnAvasaram tata: |
अकाल-कल्प-अभ्र-रवम् हासम् संयस्य सा_अब्रवीत् ॥३४॥
akAla-kalpa-abhra-ravam hAsam saMyasya sA_abravIt ||34
||
.
having thought so
—and cackling all the while—
she grew quiet,
and opened her mouth,
and spoke
.
~vlm.34. Having thought so, she opened her mouth to make her queries, by suppressing her roaring voice and her loud laughter for a while.
she said—
कौ भवन्तौ नरौ धीरौ कथ्यताम्_इति मे_अनघौ ।
kau bhavantau narau dhIrau kathyatAm_iti me_anaghau |
जायते दर्शनाद्_एव मैत्री विशद-चेतसाम् ॥३५॥
jAyate darzanAd_eva maitrI vizada-cetasAm ||35
||
.
who are you two upright Human gentlemen,
tell me that
.
there springs.up at the sight of you
friendship and tender affection
.
The MINISTER—
अयम् राजा किरातानाम्_अस्य_अहम् मन्त्रिताम् गत: ।
ayam rAjA kirAtAnAm_asya_aham mantritAm gata: |
उद्यतौ रात्रि-चर्येण त्वादृग्-जन-विनिग्रहे ॥३६॥
udyatau rAtri-caryeNa tvAdRg-jana-vinigrahe ||36
||
.
this
is my rAjA,
the King of the `kirAtas.
I am one of his Ministers
.
we
have come here in the dark of night
looking for people just like you
.
राज्ञे रात्रिं.दिवम् धर्मो दुष्ट-भूत-विनिग्रह: ।
rAjJe rAtriM.divam dharmo duSTa-bhUta-vinigraha: |
स्व.धर्म-त्यागिनो ये तु ते विनाश-अनल-इन्धनम् ॥३७॥
sva.dharma-tyAgino ye tu te vinAza-anala-indhanam ||
37
||
.
in the kingdom
by night as by day
dharmic custom regulates the wicked
:
those who forsake their proper dharma are fuel for a deadly fire
.
~vlm.37. It is the duty of princes to punish the wicked, both by day and night; for such as trespass the bounds of their duty, must be made as fuel to the fire of destruction.
the DEMONESS declared—
राजंस्_त्वम्_असि दुर्मन्त्री दुर्मन्त्री न नृपो भवेत् ।
सद्-रूपस्य भवेन्_मन्त्री राजा सन्_मन्त्रिणे भवेत् ॥३८॥
rAjaMs_tvam_asi durmantrI durmantrI na nRpo bhavet |
sad-rUpasya bhaven_mantrI rAjA san_mantriNe bhavet ||38
||
.
rAjA.King, you have a poor Minister
& poor Ministers a King shouldn't have!
good form becomes a Minister, good Ministers become a King
.
~vlm.38. The Rákshashi said:--Prince! thou hast a good ministcr, but a bad one unbecomes a prince; all good princes have wise counsellors, and they make the good prince.
राजा च_आदौ विवेकेन योजनीय: सुमन्त्रिणा ।
rAjA ca_Adau vivekena yojanIya: sumantriNA |
तेन_आर्यताम्_उपायाति यथा राजा तथा प्रजा: ॥३९॥
tena_AryatAm_upAyAti yathA rAjA tathA prajA: ||39
||
rAjA,
to begin with a good Minister practices Discernment;
thereby Nobility is his means
:
as is the King, so are his people
.
~vlm.39. The wise minister is the prince's guide to justice, and it is he who elevates both the prince and his people. Justice is the first of the four cardinal virtues (justice, temperance, prudence and flrgality), and it is the only virtue of a ruler; who is thence called the Dharma avatára or personification of justice.
समस्त-गुण-जालानाम्_अध्यात्म-ज्ञानम्_उत्तमम् ।
samasta-guNa-jAlAnAm_adhyAtma-jJAnam_uttamam |
तद्.विद्-राजा भवेद्_राजा तद्.विन्-मन्त्री च मन्त्रवित् ॥४०॥
tad.vid-rAjA bhaved_rAjA tad.vin-mantrI ca mantravit ||40
||
.
filled withthe high Wisdom of the Oversoul
with all its virtues
:
that knowing king becomes a King,
that knowing minister a wise Minister
.
~vlm.40. But kings must have spiritual knowledge also, because it is the highest of human knowledge. The king having this knowledge, becomes the best of kings; and the minister who knows the soul, can give the best counsel for the guidance of other souls. ~sv.40 Lordship and equal vision accrue from the kingly science (of self-knowledge);
प्रभुत्वम् समदृष्टित्वम् तच्_च स्याद्_राज-विद्यया ।
prabhutvam samadRSTitvam tac_ca syAd_rAja-vidyayA |
ताम्_एव यो न जानाति न_असौ मन्त्री न सो_अधिप: ॥४१॥
tAm_eva yo na jAnAti na_asau mantrI na so_adhipa: ||41
||
.
Lordship
sees with an equal eye,
for that is Royal Policy
.
he who does not know this so
is neither minister nor king
.
~vlm.41 It is the fellow feeling for others that makes a ruler, whoever is unacquainted with this rule, is not fit to be either a ruler or his minister.
भवन्तौ तद्-विदौ साधू यदि तच्-छ्रेय आप्नुथ: ।
bhavantau tad-vidau sAdhU yadi tac.chreya Apnutha: |
नो चेद् अनर्थदौ स्वस्या: प्रकृतेर्_अद्म्य्_अहम् युवाम् ॥४२॥
no ced anarthadau svasyA: prakRter_admy_aham yuvAm ||42
||
.
you two gentlemen know that
if you have attained that excellence
but if not you're a pair of no use to your people
&
I eat you
!
एक-उपायेन मत्-पार्श्वाद्_बालकाव्_उत्तरिष्यथ: ।
eka-upAyena mat-pArzvAd_bAlakAv_uttariSyatha: |
मत्-प्रश्न-पञ्जरम् सारम् चेद्_विचारयथो धिया ॥४३॥
mat-prazna-paJjaram sAram ced_vicArayatho dhiyA ||43
||
.
there is one means whereby you kiddies will escape my clutch
:
if by your clever analysis you escape from my cage of questions
.
प्रश्नान्_इमान्_कथय पार्थिव वा च मन्त्रिंस्
praznAn_imAn_kathaya pArthiva vA ca mantriMs
तत्र_अर्थिनी भृशम्_अहम् परिपूरयार्थम् ।
tatra_arthinI bhRzam_aham paripUraya_artham |
अग्नी.कृत-अर्थम्_अददत्_क इव_अस्ति लोके
agnI.kRta-artham_adadat_ka iva_asti loke
दोषेण संक्षय-करेण न युज्यते य: ॥४४॥
doSeNa saMkSaya-kareNa na yujyate ya: ||44
||
.
answer these questions
—King or Minister—
&
I want fast answers sworn before the Fire
.
who in the world would not do right in extirpating wickedness
?
~vlm.44. Now do you, O prince and you his counsellor, give me the solution of the questions that I require of you. If you fail to give the proper answers as you have agreed to do, you must then fall under my hands, as any body that fails to keep his
words. ~AS. Hey King, or the Minister, tell me the answers to these questions; I seek the answers a lot (bhRzam), so fulfill my request. Who is there in this world, (when he) does not give what he promised , does not meet with (na yujyate) the destructive sin (saMkSayakareNa doSeNa)?
oॐm
Jiva Das
FM3078 TWO HUNTERS 1.AG18 .z44
https://www.dropbox.com/s/pbgi1grayyp64s1/fm3078%201.ag18%20TWO%20HUNTERS%20.z44.docx?dl=0
https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01.02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0
सर्ग ३.७८
sarga 3.78
वसिष्ठ उवाच ।
vasiSTha uvAca |
अथ सा राक्षसी रक्षः.कुल.कानन.मञ्जरी ।
atha sA rAkSasI rakSa:kula.kAnana.maJjarI |
तमस्य्_एव_अभ्र.लेखा_इव गम्भीरम् विननाद ह ॥३।७८।१॥
tamasi_eva_abhra.lekhA_iva gambhIram vinanAda ha ||3|78|1||
नाद.अन्ते समुवाच_इदम् हुम्.कारापरुषम् वचः ।
nAda.ante samuvAca_idam "hum"kArAparuSam vaca: |
गर्जित.अनन्तरम् जात.करक.अशनि.शब्दवत् ॥३।७८।२॥
garjita.anantaram jAta.karaka.azani.zabdavat ||3|78|2||
भो.भो घोराटवी.व्योम.पदवी.शशि.भास्करौ ।
bho.bho ghorATavI.vyoma.padavI.zazi.bhAskarau |
महामाया.तमःपीठ.शिला.कोटर.कीटकौ ॥३।७८।३॥
mahAmAyA.tama:pITha.zilA.koTara.kITakau ||3|78|3||
कौ भवन्तौ महा.बुद्धी दुर्.बुद्धी वा समागतौ ।
kau bhavantau mahA.buddhI dur.buddhI vA samAgatau |
मत्.ग्रास.पदम् आपन्नौ क्षणान्.मरणक.उचितौ ॥३।७८।४॥
mat.grAsa.padam Apannau kSaNAn.maraNaka.ucitau ||3|78|4||
राजा_उवाच ।
rAjA_uvAca |
भो भो, भूतक, किम् स्यास्_त्वम् क्व तिष्ठसि च देहकम् ।
bho bho, bhUtaka, kim syA:_tvam kva tiSThasi ca dehakam |
दर्शय_अस्याः_तव गिरः को बिभेत्य्_अलिनी.ध्वनेः ॥३।७८।५॥
darzaya_asyA:_tava gira: ka:_bibheti_alinI.dhvane: ||3|78|5|| राजा_उवाच ।
rAjA_uvAca |
भो भो, भूतक, किम् स्यास्_त्वम् क्व तिष्ठसि च देहकम् ।
bho bho, bhUtaka, kim syA:_tvam kva tiSThasi ca dehakam |
दर्शय_अस्याः_तव गिरः को बिभेत्य्_अलिनी.ध्वनेः ॥३।७८।५॥
darzaya_asyA:_tava gira: ka:_bibheti_alinI.dhvane: ||3|78|5||
सिंहवत्.सर्व.वेगेन पतnty_अर्थे किल_अर्थिनः ।
siMhavat.sarva.vegena patanti_arthe kila_arthina: |
त्यज संरम्भम् आरम्भम् स्व.सामार्थ्यम् प्रदर्शय ॥३।७८।६॥
tyaja saMrambham Arambham sva.sAmArthyam pradarzaya ||3|78|6||
किम् प्रार्थयसि मे ब्रूहि ददामि तव सुव्रत ।
kim prArthayasi me brUhi dadAmi tava suvrata |
किम् वा संरम्भ.शब्दाभ्याम् भीषय_अस्मान् बिभेषि किम् ॥३।७८।७॥
kim vA saMrambha.zabdAbhyAm bhISaya_asmAn bibheSi kim ||3|78|7||
क्षिप्रम् आकार.शब्दाभ्याम् मायया सन्मुखी.भव ।
kSipram AkAra.zabdAbhyAm mAyayA sanmukhI.bhava |
न किम्चिद् दीर्घ.सूत्राणाम् सिद्ध्यत्य्_आत्म.क्षयाद्_ऋते ॥३।७८।८॥
na kim.cit_dIrgha.sUtrANAm siddhyati_Atma.kSayAt_Rte ||3|78|8||
राज्ञ्ना_इत्य्_उक्ते रम्यम् उक्तम् इति संचिन्त्य सा तयोः ।
rAjJnA_iti_ukte ramyam uktam iti saMcintya sA tayo: |
प्रकाशाय_आप्य धैर्याय ननाद च जहास च ॥३।७८।९॥
prakAzAya_Apya dhairyAya nanAda ca jahAsa ca ||3|78|9||
ततो_ददृशतुस् ताम् तौ शब्द.पुरित.दिग्.गणाम् ।
tata:_dadRzatu:_tAm tau zabda.purita.dik.gaNAm |
सा_अट्ट.हास.प्रभा.पिण्ड.पूर.प्रकटित.आकृतिम् ॥३।७८।१०॥
sA_aTTa.hAsa.prabhA.piNDa.pUra.prakaTita.AkRtim ||3|78|10||
कल्प.अभ्र.अशनि.काषेन घृष्टाम् अद्रि.तटीम् इव ।
kalpa.abhra.azani.kASena ghRSTAm adri.taTIm iva |
स्वनेत्र.विद्युद्.वलय.बलाक.उज्ज्वलित.अम्बराम् ॥३।७८।११॥
svanetra.vidyut.valaya.balAka.ujjvalita.ambarAm ||3|78|11||
तिमिर.एक.अर्णव.और्व.अग्नि.ज्वाल.विवलनाम् इव ।
timira.eka.arNava.aurva.agni.jvAla.vivalanAm iva |
गर्जद्.घन.घट.आटोप.पीवर.असित.कन्धराम् ॥३।७८।१२॥
garjat.ghana.ghaTa.ATopa.pIvara.asita.kandharAm ||3|78|12||
रणत्.दशन.संरम्भ."हा.हा".हत.निशाचराम् ।
raNat.dazana.saMrambha."hA.hA".hata.nizAcarAm |
रोदसी.कज्जल.स्तम्भाम् लीलया_उल्लसिताम् पुनः ॥३।७८।१३॥
rodasI.kajjala.stambhAm lIlayA_ullasitAm puna: ||3|78|13||
ऊर्ध्व.केशीम् शिराल.अङ्गीम् कपिल.अक्षीम् तमः.मयीम् ।
Urdhva.kezIm zirAla.aGgIm kapila.akSIm tama:.mayIm |
यक्ष.रक्षः.पिशाचानाम् अपि_अनर्थ.भय.प्रदाम् ॥३।७८।१४॥
yakSa.rakSa:.pizAcAnAm api_anartha.bhaya.pradAm ||3|78|14||
देह.रन्ध्र.विशत्*श्वास.वात."भाम्"कार.भीषणाम् ।
deha.randhra.vizat*zvAsa.vAta."bhAm"kAra.bhISaNAm |
मुसल.उलूखलालात.हल.शूर्पक.शेखराम् ॥३।७८।१५॥
musala.ulUkhalAlAta.hala.zUrpaka.zekharAm ||3|78|15||
स्फुरन्तीम् इव कल्पान्ते वैदूर्य.शिखर.स्थलीम् ।
sphurantIm iva kalpAnte vaidUrya.zikhara.sthalIm |
हास.घट्टित.विश्वेशाम् काल.रात्रिम् इव_उदिताम् ॥३।७८।१६॥
hAsa.ghaTTita.vizvezAm kAla.rAtrim iva_uditAm ||3|78|16||
शरत्.व्योम.अटवीम् स.अभ्राम् कृत.देहाम् इव_आगताम् ।
zarat.vyoma.aTavIm sa.abhrAm kRta.dehAm iva_AgatAm |
शरीरिणीम् महा.अभ्र.आढ्याम् यामिनीम् इव मांसलाम् ॥३।७८।१७॥
zarIriNIm mahA.abhra.ADhyAm yAminIm iva mAMsalAm ||3|78|17||
शरिर.संनिवेशेन पङ्क.पीठम् इव_उत्थितम् ।
zarira.saMnivezena paGka.pITham iva_utthitam |
तनुम् चन्द्र.अर्क.युद्धाय तमसा_इव समाश्रिताम् ॥३।७८।१८॥
tanum candra.arka.yuddhAya tamasA_iva samAzritAm ||3|78|18||
इन्द्र.नील.महा.शुभ्र.लम्ब.अभ्र.युगल.उपमौ ।
indra.nIla.mahA.zubhra.lamba.abhra.yugala.upamau |
उलूखल.आदि.हार.ओघौ दधानाम् असितौ स्तनौ ॥३।७८।१९॥
ulUkhala.Adi.hAra.oghau dadhAnAm asitau stanau ||3|78|19||
लग्नाम् अङ्गार.काष्ठेन समानाम् च महातनुम् ।
lagnAm aGgAra.kASThena samAnAm ca mahAtanum |
द्रुम.आभा.स्पन्द.स.शिरल.सत्.भू.जलता.अतनुम् ॥३।७८।२०॥
druma.AbhA.spanda.sa.zirala.sat.bhU.jalatA.atanum ||3|78|20||
ताम् अवेक्ष्य महावीरौ तथा_इव_अक्षुभितौ स्थितौ ।
tAm avekSya mahAvIrau tathA_iva_akSubhitau sthitau |
न तत्_अस्ति विमोहाय यत्_विविक्तस्य चेतसः ॥३।७८।२१॥
na tat_asti vimohAya yat_viviktasya cetasa: ||3|78|21||
मन्त्री उवाच ।
mantrI uvAca |
महाराक्षसि संरम्भः_महात्मा किम् अयाम् तव ।
mahArAkSasi saMrambha:_mahAtmA kim ayAm tava |
लघवः_हि_अथवा कार्ये लघौ_अपि_अति.सम्भ्रमाः ॥३।७८।२२॥
laghava:_hi_athavA kArye laghau_api_ati.sambhramA: ||3|78|22||
त्यज संरम्भम् आरभ्यः_नायम् तव विराजते ।
tyaja saMrambham Arabhya:_nAyam tava virAjate |
विषये हि प्रवर्तन्ते धीमन्तः स्वार्थ.साधकाः ॥३।७८।२३॥
viSaye hi pravartante dhImanta: svArtha.sAdhakA: ||3|78|23||
त्वादृशानाम् सहस्राणि मशकानाम् इवाबले ।
tvAdRzAnAm sahasrANi mazakAnAm ivAbale |
अस्माकम् धीरता.वात्या.व्यूढानि तृण.पर्णवत् ॥३।७८।२४॥
asmAkam dhIratA.vAtyA.vyUDhAni tRNa.parNavat ||3|78|24||
संरम्भ.द्वारम् उत्सृज्य समता.स्वच्छया धिया ।
saMrambha.dvAram utsRjya samatA.svacchayA dhiyA |
युक्त्या च व्यवहारिण्या स्वार्थः प्राज्ञेन साध्यते ॥३।७८।२५॥
yuktyA ca vyavahAriNyA svArtha: prAjJena sAdhyate ||3|78|25||
स्वेन_एव व्यवहारेण कार्यम् सिद्ध्यतु वा न वा ।
svena_eva vyavahAreNa kAryam siddhyatu vA na vA |
महा.नियतिः_इति_एव भ्रमस्य_अवसरः_हि कः ॥३।७८।२६॥
mahA.niyati:_iti_eva bhramasya_avasara:_hi ka: ||3|78|26||
कथय_अभिमतम् किम् ते किम् अर्थयसि च_अर्थिनी ।
kathaya_abhimatam kim te kim arthayasi ca_arthinI |
अर्थी स्वप्ने_अपि न_अस्माकम् अप्राप्त.अर्थः पुरः_गतः ॥३।७८।२७॥
arthI svapne_api na_asmAkam aprApta.artha: pura:_gata: ||3|78|27||
इति_उक्ता सा तदा तेन चिन्तयाम्.आस राक्षसी ।
iti_uktA sA tadA tena cintayAm.Asa rAkSasI |
अहो नु विमल.आचारम् सत्त्वम् पुरुष.सिंहयोः ॥३।७८।२८॥
aho nu vimala.AcAram sattvam puruSa.siMhayo: ||3|78|28||
न सामान्यौ_इमौ मन्ये विचित्रा_इयम् चमत्कृतिः ।
na sAmAnyau_imau manye vicitrA_iyam camatkRti: |
वचः.वक्त्र.ईक्षणेन_एव वतत्.अति.अन्तर्.विनिश्चयम् ॥३।७८।२९॥
vaca:*vaktra.IkSaNena_eva vatat.ati.antar.vinizcayam ||3|78|29||
वचः.वक्त्र.ईक्षणात्_वारैः_धीमताम् आशया मिथः ।
vaca:*vaktra.IkSaNAt_vArai:_dhImatAm AzayA mitha: |
एकी.भवन्ति सरिताम् पयांसि वलनैः_इव ॥३।७८।३०॥
ekI.bhavanti saritAm payAMsi valanai:_iva ||3|78|30||
कर्कटी उवाच ।
karkaTI uvAca |
आभ्याम् प्रायः परिज्ञातः_मम भावः_अनयोः_मया ।
AbhyAm prAya: parijJAta:_mama bhAva:_anayo:_mayA |
न विनाश्यौ माया च_इमौ स्वयम्_एव_अविनाशिनौ ॥३।७८।३१॥
na vinAzyau mAyA ca_imau svayam_eva_avinAzinau ||3|78|31||
मन्ये भवेताम् आत्म.ज्ञौ न_आत्म.ज्ञानात्_ऋते मतिः ।
manye bhavetAm Atma.jJau na_Atma.jJAnAt_Rte mati: |
प्रमृष्ट.सत्.असत्.भावात्_भवति_अस्तभया मृतौ ॥३।७८।३२॥
pramRSTa.sat.asat.bhAvAt_bhavati_astabhayA mRtau ||3|78|32||
तत्_एतौ परिपृच्छामि किम्.चित्_संदेहम् उत्थितम् ।
tat_etau paripRcchAmi kim.cit_saMdeham utthitam |
प्राज्ञम् प्राप्य न पृच्छन्ति ये केचित्_ते नराधमाः ॥३।७८।३३॥
prAjJam prApya na pRcchanti ye kecit_te narAdhamA: ||3|78|33||
वसिष्ठ उवाच ।
vasiSTha uvAca |
इति संचिन्त्य पृच्छायै तन्वान.अवसरम् ततः ।
iti saMcintya pRcchAyai tanvAna.avasaram tata: |
अकाल.कल्प.अभ्र.रवम् हासम् संयस्य सा_अब्रवीत् ॥३।७८।३४॥
akAla.kalpa.abhra.ravam hAsam saMyasya sA_abravIt ||3|78|34||
कर्कटी उवाच ।
karkaTI uvAca |
कौ भवन्तौ नरौ धीरौ कथ्यताम् इति मे_अनघौ ।
kau bhavantau narau dhIrau kathyatAm iti me_anaghau |
जायते दर्शनात्_एव मैत्री विशद.चेतसाम् ॥३।७८।३५॥
jAyate darzanAt_eva maitrI vizada.cetasAm ||3|78|35||
मन्त्री उवाच ।
mantrI uvAca |
अयम् राजा किरातानाम् अस्य_अहम् मन्त्रिताम् गतः ।
ayam rAjA kirAtAnAm asya_aham mantritAm gata: |
उद्यतौ रात्रि.चर्येण त्वादृक्.जन.विनिग्रहे ॥३।७८।३६॥
udyatau rAtri.caryeNa tvAdRk.jana.vinigrahe ||3|78|36||
राज्ञे रात्रिं.दिवम् धर्मः_दुष्ट.भूत.विनिग्रहः ।
rAjJe rAtriM.divam dharma:_duSTa.bhUta.vinigraha: |
स्व.धर्म.त्यागिनः_ये तु ते विनाश.अनल.इन्धनम् ॥३।७८।३७॥
sva.dharma.tyAgina:_ye tu te vinAza.anala.indhanam ||3|78|37||
राक्षसी उवाच ।
rAkSasI uvAca |
राजन्*_त्वम् असि दुर्मन्त्री दुर्मन्त्री न नृपः_भवेत् ।
rAjan*_tvam asi durmantrI durmantrI na nRpa:_bhavet |
सत्.रूपस्य भवेत्_मन्त्री राजा सन्_मन्त्रिणे भवेत् ॥३।७८।३८॥
sat.rUpasya bhavet_mantrI rAjA san_mantriNe bhavet ||3|78|38||
राजा च_आदौ विवेकेन योजनीयः सुमन्त्रिणा ।
rAjA ca_Adau vivekena yojanIya: sumantriNA |
तेन_आर्यताम् उपायाति यथा राजा तथा प्रजाः ॥३।७८।३९॥
tena_AryatAm upAyAti yathA rAjA tathA prajA: ||3|78|39||
समस्त.गुण.जालानाम् अध्यात्म.ज्ञानम् उत्तमम् ।
samasta.guNa.jAlAnAm adhyAtma.jJAnam uttamam |
तद्.वित्.राजा भवेत्_राजा तत्.वित्.मन्त्री च मन्त्रवित् ॥३।७८।४०॥
tad.vit.rAjA bhavet_rAjA tat.vit.mantrI ca mantravit ||3|78|40||
प्रभुत्वम् समदृष्टित्वम् तत्_च स्यात्_राज.विद्यया ।
prabhutvam samadRSTitvam tat_ca syAt_rAja.vidyayA |
ताम् एव यः_न जानाति न_असौ मन्त्री न सः_अधिपः ॥३।७८।४१॥
tAm eva ya:_na jAnAti na_asau mantrI na sa:_adhipa: ||3|78|41||
भवन्तौ तत्.विदौ साधू यदि तत्*श्रेय* आप्नुथः ।
bhavantau tat*vidau sAdhU yadi tat*zreya* Apnutha: |
न.उ चेत्_अन्.अर्थ.दौ स्वस्याः प्रकृतेः_अद्मि_अहम् युवाम् ॥३।७८।४२॥
na.u cet_an.artha.dau svasyA: prakRte:_admi_aham yuvAm ||3|78|42||
एक.उपायेन मत्.पार्श्वाद् बाल काव्_उत्तरिष्यथः ।
eka.upAyena mat.pArzvAt_bAlakau_uttariSyatha: |
मत्.प्रश्न.पञ्जरम् सारम् चेद् विचारयथो धिया ॥३।७८।४३॥
mat.prazna.paJjaram sAram cet_vicArayatha:_dhiyA ||3|78|43||
प्रश्नान्_इमान्_कथय पार्थिव वा च मन्त्रिन्*
praznAn_imAn_kathaya pArthiva vA ca mantriMs
तत्र_अर्थिनी भृशम् अहम् परिपूरय_अर्थम् ।
tatra_arthinI bhRzam aham paripUraya_artham |
अग्नी.कृत.अर्थम् अददत्_क* इव_अस्ति लोके
agnI.kRta.artham adadat_ka iva_asti loke
दोषेण संक्षय.करेण न युज्यते यः ॥३।७८।४४॥
doSeNa saMkSaya.kareNa na yujyate ya: ||3|78|44||
||
oॐm
FM.3.78
TWO HUNTERS
jd:
Back in her old demonic form,
Karkatî Crab has decided to eat
only
those strangers who cannot pass a Philosophical Quiz
.
here she thinks she has found a pair of them
&
about that
VASISHTHA said—
अथ सा राक्षसी रक्षः.कुल.कानन.मञ्जरी ।
atha sA rAkSasI rakSa:kula.kAnana.maJjarI |
तमस्य्_एव_अभ्र.लेखा_इव गम्भीरम् विननाद ह ॥३।७८।१॥
tamasi_eva_abhra.lekhA_iva gambhIram vinanAda ha ||3|78|1||
नाद.अन्ते समुवाच_इदम् हुम्.कारापरुषम् वचः ।
nAda.ante samuvAca_idam "hum"kArAparuSam vaca: |
गर्जित.अनन्तरम् जात.करक.अशनि.शब्दवत् ॥३।७८।२॥
garjita.anantaram jAta.karaka.azani.zabdavat ||3|78|2||
.
atha sA rAkSasI rakSa:.kula.kAnana.maJjarI =
tamasi_eva_abhra.lekhA_iva gambhIram vinanAda ha =
nAda.ante samuvAca_idam "hum"kArAparuSam vaca: =
garjita.anantaram jAta.karaka.azani.zabdavat
.
*vlm.p.1. vasiShTha continued:—The rakshasi, who was an offshoot of the great garden of the rakshasa demon race, made a loud and tremendous yell like the deep roaring of a cloud.
*vlm.p.2 After her deep roar she muttered in a clattering voice like the rattling of a thunder clap following the rumbling of clouds.
.
now
Karkatî the Ogress,
that dark blossom
in the forest of the Rakshasa.Demons,
dark
as a storm.cloud,
bellowed out thunderously
.
atha sA rAkSasI rakSa:.kula.kAnana.maJjarI |
tamasi_eva_abhra.lekhA_iva gambhIram vinanAda ha ||3|78|1||
nAda.ante samuvAca_idam "hum"kArAparuSam vaca: |
garjita.anantaram jAta.karaka.azani.zabdavat ||3|78|2||
after her bellowing
she spoke.out
:
her voice
burst
like a lightnink.flash,
boomed from the belly,
echoing like a resounding thunder.bolt
.
KARKATÎ said—
kars
भो.भो घोराटवी.व्योम.पदवी.शशि.भास्करौ ।
bho.bho ghorATavI.vyoma.padavI.zazi.bhAskarau |
महामाया.तमःपीठ.शिला.कोटर.कीटकौ ॥३।७८।३॥
mahAmAyA.tama:pITha.zilA.koTara.kITakau ||3|78|3||
कौ भवन्तौ महा.बुद्धी दुर्.बुद्धी वा समागतौ ।
kau bhavantau mahA.buddhI dur.buddhI vA samAgatau |
मत्.ग्रास.पदम् आपन्नौ क्षणान्.मरणक.उचितौ ॥३।७८।४॥
mat.grAsa.padam Apannau kSaNAn.maraNaka.ucitau ||3|78|4||
.
you
two
who
walk these woods without the light of sun or moon,
you
two
woot.worms
who crawl along the footpath of
the Great mAyA.Illusion
!
who
do
you
think you are,
gentlemen
?
wisely or foolishly,
you
choose
to
come here
&
now
you're fated for my food
:
get ready for a grisly death
!
*vlm.p.3 She said, "Ho, ho? What are you who venture abroad in this dread and dreary desert, dark as the great illusion of maya, which without the light of the sun or moon is as gloomy as the gloom of ignorance? Why are you crawling here like insects bred in stones?
*vlm.p.4 What men of great minds are you to have come here like weak minded deviants who have lost their way? You have become an easy prey for me and must meet your fate in my hands in a moment."
*VA. how to interpret “padavI.zazi.bhAskara”? Also, my book has “ghorAvaTI”, but commentary suggests “ghorATavI”, which makes sense. So, I put “ghorATavI” here.
*AS. My book even has ghorATavI!
*jd. KG omits the zloka completely, but has the ABComm.
*AS. The AB commentary also suggests the meaning: "deep forest space walking Sun moon" Thus, they are compared to to Sun and Moon walking through the space of the deep forest. padavI often means a place, title etc. It could also be derived from pada . foot, as I did.
*vlm.3. She said:..Ho, ho? what are ye, that venture abroad in this dread and dreary desert, dark as the great delusion of mAyA, and which without the light of the sun and moon, is as gloomy as the gloom of ignorance. What are ye crawling here for like insects bred in stones? *vlm.4. What men of great minds are ye, to have come here as the weak minded aberrants that have lost their way? you have become an easy prey to me, and must meet your fate in my hands in a moment.
*sv.3 Then she shouted: "Hey you two little worms roaming this dense forest! 4 Who are you? Tell me quick or else I shall devour you."
THE RÂJÂ.KING echoed her—
rajs
भो भो, भूतक, किम् स्यास्_त्वम् क्व तिष्ठसि च देहकम् ।
bho bho, bhUtaka, kim syA:_tvam kva tiSThasi ca dehakam |
दर्शय_अस्याः_तव गिरः को बिभेत्य्_अलिनी.ध्वनेः ॥३।७८।५॥
darzaya_asyA:_tava gira: ka:_bibheti_alinI.dhvane: ||3|78|5||
.
bho bho, bhUtaka, kim syA:_tvam =
kva tiSThasi ca dehakam =
darzaya_asyA:_tava gira: =
ka:_bibheti_alinI.dhvane:
.
you
too,
spirit
:
who
are
you
?
where are you hiding, little one
?
who's making such a bumbling buzz
?
I'm not afraid of bumblebees
!
*vlm.p.5 The king replied, "O you demon, what are you and where do you stand? If you are an embodied being, show yourself unto us. Who is terrified by your bodiless form buzzing like a bee?
06
सिंहवत्.सर्व.वेगेन पतnty_अर्थे किल_अर्थिनः ।
siMhavat.sarva.vegena patanti_arthe kila_arthina: |
त्यज संरम्भम् आरम्भम् स्व.सामार्थ्यम् प्रदर्शय ॥३।७८।६॥
tyaja saMrambham Arambham sva.sAmArthyam pradarzaya ||3|78|6||
.
siMhavat.sarva.vegena x
patanti_arthe kila_arthina: |
tyaja saMrambham Arambham x
sva.sAmArthyam pradarzaya
.
a hunter on the hunt should be a lion springing.on his sorry prey
.
enough with all the roaring
!
get on with it,
let's see what you're made of
!
*vlm.p.6 It is the business of the brave to immediately pounce like a lion upon his prey. Therefore leave off your bragging and show us your prowess at once.
07
किम् प्रार्थयसि मे ब्रूहि ददामि तव सुव्रत ।
kim prArthayasi me brUhi dadAmi tava suvrata |
किम् वा संरम्भ.शब्दाभ्याम् भीषय_अस्मान् बिभेषि किम् ॥३।७८।७॥
kim vA saMrambha.zabdAbhyAm bhISaya_asmAn bibheSi kim ||3|78|7||
.
kim prArthayasi me brUhi x
dadAmi tava suvrata x
kim vA saMrambha.zabdAbhyAm x
bhISaya_asmAn bibheSi kim
.
or
maybe you have some other business here,
maybe a pilgrimage
.
maybe
your noisy caterwauling isn't meant to frighten us
—
maybe it's you who're terrified
!
*AS. Yes! The AB commentary suggest that the King is acknowledging her knowledgeable status, by this title. The King does not know exactly what she is, so the vocative could be masc. or neut. I can also imagine this as a very old typo. It could have been suvratI or suvrataH, where the King is promising satisfaction, because of his own proper behavior!
*vlm.p.7 Tell me what you want of us and whether you terrify us by your vain boasting or utter these words from your own fear of us.
08
क्षिप्रम् आकार.शब्दाभ्याम् मायया सन्मुखी.भव ।
kSipram AkAra.zabdAbhyAm mAyayA sanmukhI.bhava |
न किम्चिद् दीर्घ.सूत्राणाम् सिद्ध्यत्य्_आत्म.क्षयाद्_ऋते ॥३।७८।८॥
na kim.cit_dIrgha.sUtrANAm siddhyati_Atma.kSayAt_Rte ||3|78|8||
.
kSipram AkAra.zabdAbhyAm =
mAyayA sanmukhI.bhava =
na kim.cit_dIrgha.sUtrANAm =
siddhyati_Atma.kSayAt_Rte
.
let's see
the face behind the voice,
the real behind the illusion
.
make this long story short, or else
you
doom
yourself to be destroyed
.
*AS. dIrghasUtra is a term for a procrastinator. The King is asking her not to dilly.dally, for that only leads to one's own destruction (AtmakSaya), but: Be visible to us right away by assuming proper form and sound. Thus, he guesses that she can take any desired form.
*vlm.p.8 Now measure your body accbuildingording to your speech and confront us without delay. Slow gain serves no good save the loss of time."
Vasishtha resumed—
09
वसिष्ठ_उवाच ।
vasiSTha_uvAca |
राज्ञ्ना_इत्य्_उक्ते रम्यम् उक्तम् इति संचिन्त्य सा तयोः ।
rAjJnA_iti_ukte ramyam uktam iti saMcintya sA tayo: |
प्रकाशाय_आप्य धैर्याय ननाद च जहास च ॥३।७८।९॥
prakAzAya_Apya dhairyAya nanAda ca jahAsa ca ||3|78|9||
.
rAjJnA_iti_ukte ramyam =
uktam iti saMcintya sA tayo: =
prakAzAyApya dhairyAya =
nanAda ca jahAsa ca
.
hearing the brave words of the king
but
seeing only two mere men,
she showed her massive body, with a roar and much cackling cacophony
.
*vlm.p.9 On hearing the king’s speech, she thought it was well said and immediately showed herself to them, uttering her loud shout with a grinning laughter.
10
ततो_ददृशतुस् ताम् तौ शब्द.पुरित.दिग्.गणाम् ।
tata:_dadRzatu:_tAm tau zabda.purita.dik.gaNAm |
सा_अट्ट.हास.प्रभा.पिण्ड.पूर.प्रकटित.आकृतिम् ॥३।७८।१०॥
sA_aTTa.hAsa.prabhA.piNDa.pUra.prakaTita.AkRtim ||3|78|10||
.
tata:_dadRzatu:_tAm tau =
zabda.purita.dik.gaNAm =
sA_aTTa.hAsa.prabhA.piNDa.pUra.prakaTita.AkRtim
.
and so those two too saw
karkaTI
.
her roaring echoed everywhere mixed with sardonic laughter,
as
her huge body
grew
into their view
.
*vlm.p.10 The king heard her voice filling the air and resounding in the woods. He saw her huge and hideous person by the light of her open mouth and ivory teeth in the act of her loud laughter.
11
कल्प.अभ्र.अशनि.काषेन घृष्टाम् अद्रि.तटीम् इव ।
kalpa.abhra.azani.kASena ghRSTAm adri.taTIm iva |
स्वनेत्र.विद्युद्.वलय.बलाक.उज्ज्वलित.अम्बराम् ॥३।७८।११॥
svanetra.vidyut.valaya.balAka.ujjvalita.ambarAm ||3|78|11||
.
kalpa.abhra.azani.kASena =
ghRSTAm adri.taTIm iva =
svanetra.vidyut*valaya.balAka.ujjvalita.ambarAm
.
she looked.like
a mountain peak stricken by Doomsday lightning.bolts,
her eyes flashing like a dancer's golden bangles against the sky
.
*AS. The flashes from her eyes brightened the sky like flying cranes. They appeared like flocks of cranes.
*vlm. 11 Her body was like a huge cliff hurled down by the thunder bolt of the last doomsday. The flashes of her eyeballs blazed in the sky like a pair of bangles or conch shells.
तिमिर.एक.अर्णव.और्व.अग्नि.ज्वाल.विवलनाम् इव ।
timira.eka.arNava.aurva.agni.jvAla.vivalanAm iva |
गर्जद्.घन.घट.आटोप.पीवर.असित.कन्धराम् ॥३।७८।१२॥
garjat.ghana.ghaTa.ATopa.pIvara.asita.kandharAm ||3|78|12||
.
timira.eka.arNava.aurva.agni.jvAla.vivalanAm iva |
garjat.ghana.ghaTa.ATopa.pIvara.asita.kandharAm
.
the darkness of her looks
is
darker
than the dark
of the darkest deluge.deep waters
where only vADava.SubmarineFire
is to be seen
.
and
her voice is as hoarse as the growling of clouds on the high heads of the hills
.
*AS. The first line compares her to the flicking flames of the submarine fire in the ocean formed by pure darkness (timira.eka.arNava). The second line describes her loud voice was such that: she looked like carrying a ,multitude of huge dark boulders which were like many roaring thick clouds. Thus, the voice was like a roar of the cloud, but it was coming out of something that looked like a thick cloud cover on her shoulders.
*vlm.p.12 The darkness of her appearance would have cast shade on the deep dark waters at the universal deluge that hid the flame of the undersea fire. Her voice was as hoarse as the growling of clouds on the high heads of hills.
रणत्.दशन.संरम्भ."हा.हा".हत.निशाचराम् ।
raNat.dazana.saMrambha."hA.hA".hata.nizAcarAm |
रोदसी.कज्जल.स्तम्भाम् लीलया_उल्लसिताम् पुनः ॥३।७८।१३॥
rodasI.kajjala.stambhAm lIlayA_ullasitAm puna: ||3|78|13||
.
raNat.dazana.saMrambha."hA.hA".hata.nizAcarAm =
rodasI.kajjala.stambhAm =
lIlayA_ullasitAm puna:
.
statuesquely
she stood like some monumental pillar
fixed
between heaven and earth
...
*vlm.13. Her statue was like that of a monumental pillar standing between the heaven and earth; while the gnashing of her teeth struck the night.rovers with the terror of being grinded under them to death.
*vlm.p.13. Her form was like that of a monumental pillar standing between the heaven and earth. The gnashing of her teeth struck the night.rovers with the fear at being ground to death under them.
ऊर्ध्व.केशीम् शिराल.अङ्गीम् कपिल.अक्षीम् तमः.मयीम् ।
Urdhva.kezIm zirAla.aGgIm kapila.akSIm tama:.mayIm |
यक्ष.रक्षः.पिशाचानाम् अपि_अनर्थ.भय.प्रदाम् ॥३।७८।१४॥
yakSa.rakSa:.pizAcAnAm api_anartha.bhaya.pradAm ||3|78|14||
.
Urdhva.kezIm zirAla.aGgIm kapila.akSIm tama:.mayIm |
yakSa.rakSa:.pizAcAnAm =
api_anartha.bhaya.pradAm
.
the sound of her grinders
!
when she grinds her teeth,
even the worst night.rover is afraid of getting ground
—
the night.roving yakSha.Warders, rakSha.Demons, pishAcha.Cannibals,
all themselves omens of disaster,
feared her more,
with her spiky hair, muscular limbs, dingy eyes
and coal.black colored body
.
vlm
*vlm.p.14 Her figure, like those of the nocturnal demons, yakshas, rakshasas and pisachas, by its erect hairs, muscular limbs, dingy eyes and coal black color, inspired dread of dire disaster.
देह.रन्ध्र.विशत्*श्वास.वात."भाम्"कार.भीषणाम् ।
deha.randhra.vizat*zvAsa.vAta."bhAm"kAra.bhISaNAm |
मुसल.उलूखलालात.हल.शूर्पक.शेखराम् ॥३।७८।१५॥
musala.ulUkhalAlAta.hala.zUrpaka.zekharAm ||3|78|15||
.
deha.randhra.vizat*zvAsa.vAta."bhAm"kAra.bhISaNAm =
musala.ulUkhalAlAta.hala.zUrpaka.zekharAm
.
she snores the air,
she snorts it like a panting horse
:
for her pug nose to breathe air in
was like opening a spent bellows
when it has a plugged nose
.
*AS. It looked like a winnowing fan full of many long objects . musalolUkhala . pestle in a mortar, AlAta . a wedge of wood, hala . plough. All are crude descriptions of her hair!
*vlm.p.15 The air she breathed in the lungs snored like the horrible snorting of horses’ nostrils. The tip of her nose was as big as a mallet, and its sides as flat as a pair of bellows or winnowing fans.
स्फुरन्तीम् इव कल्पान्ते वैदूर्य.शिखर.स्थलीम् ।
sphurantIm iva kalpAnte vaidUrya.zikhara.sthalIm |
हास.घट्टित.विश्वेशाम् काल.रात्रिम् इव_उदिताम् ॥३।७८।१६॥
hAsa.ghaTTita.vizvezAm kAla.rAtrim iva_uditAm ||3|78|16||
.
sphurantIm iva kalpAnte =
vaidUrya.zikhara.sthalIm =
hAsa.ghaTTita.vizvezAm =
kAla.rAtrim iva_uditAm
.
she's
like a vibrant agate mountain peak
at World's End
.
in
the dark night of Time,
her raucous laugh is enough to shake even the Lords of the Earth
.
*AS. Like a vibrating agate mountain top at
the end of the world (kalpAnte), like the final night (kAlarAtri) itself who
has shaken up the lords of the world with her roaring laugh.
*vlm.p.16 She stood with her jet black body like a rock of dark agate. Her
body joined with her loud laugh gave her the appearance of the all subduing
night of dissolution.
शरत्.व्योम.अटवीम् स.अभ्राम् कृत.देहाम् इव_आगताम् ।
zarat.vyoma.aTavIm sa.abhrAm kRta.dehAm iva_AgatAm |
शरीरिणीम् महा.अभ्र.आढ्याम् यामिनीम् इव मांसलाम् ॥३।७८।१७॥
zarIriNIm mahA.abhra.ADhyAm yAminIm iva mAMsalAm ||3|78|17||
.
zarat.vyoma.aTavIm sa.abhrAm =
kRta.dehAm iva_AgatAm =
zarIriNIm mahA.abhra.ADhyAm =
yAminIm iva mAMsalAm
.
the autumn.sky.forest is beclouded
as.if freshly made.to.order
for her big cloud ripening into a meaty moon
.
*vlm.p.17 Her bulky body, resembling a thick cloudy night, approached them like an autumn cloud moving in the forest of the sky.
शरिर.संनिवेशेन पङ्क.पीठम् इव_उत्थितम् ।
zarira.saMnivezena paGka.pITham iva_utthitam |
तनुम् चन्द्र.अर्क.युद्धाय तमसा_इव समाश्रिताम् ॥३।७८।१८॥
tanum candra.arka.yuddhAya tamasA_iva samAzritAm ||3|78|18||
.
zarira.saMnivezena x
paGka.pITham iva_utthitam |
tanum candra.arka.yuddhAya x
tamasA_iva samAzritAm
.
she looks as.if she has just sprung from underground
&
she looks ready to eat them,
sure as the Dragon of Eclipse is ready to devour the sun or moon
.
*vlm.p.18 The huge body appeared like a demon rising from underneath the ground and approaching to devour them like an eclipse engulfs the sun and moon.
इन्द्र.नील.महा.शुभ्र.लम्ब.अभ्र.युगल.उपमौ ।
indra.nIla.mahA.zubhra.lamba.abhra.yugala.upamau |
उलूखल.आदि.हार.ओघौ दधानाम् असितौ स्तनौ ॥३।७८।१९॥
ulUkhala.Adi.hAra.oghau dadhAnAm asitau stanau ||3|78|19||
.
indra.nIla.mahA.zubhra.lamba.abhra.yugala.upamau |
ulUkhala.Adi.hAra.oghau =
dadhAnAm asitau stanau
.
her two black tits are dangling.down,
"like pendant clouds of sombre sapphires",
perhaps,
or like two leather water.bags
where her necklace hangs
.
*vlm.p.19 Her ebony breasts were hanging down like two pendant clouds of somber sapphires, or more like two mortars or water pots, with her necklaces hanging on them.
लग्नाम् अङ्गार.काष्ठेन समानाम् च महातनुम् ।
lagnAm aGgAra.kASThena samAnAm ca mahAtanum |
द्रुम.आभा.स्पन्द.स.शिरल.सत्.भू.जलता.अतनुम् ॥३।७८।२०॥
druma.AbhA.spanda.sa.zirala.sat.bhU.jalatA.atanum ||3|78|20||
.
lagnAm aGgAra.kASThena x
samAnAm ca mahAtanum |
druma.AbhA.spanda.sa.zirala.sat.bhU.jalatA.atanum
.
her arms stick.out from her trunk
like the branches of an oak
.
her legs are logs of wood,
half.burned to match her black physique
.
*vlm.p.20 Her two arms were suspended from her bulky body like a couple of stout branches from a sturdy oak, or like two logs of burnt wood from her coal.like body.
ताम् अवेक्ष्य महावीरौ तथा_इव_अक्षुभितौ स्थितौ ।
tAm avekSya mahAvIrau tathA_iva_akSubhitau sthitau |
न तत्_अस्ति विमोहाय यत्_विविक्तस्य चेतसः ॥३।७८।२१॥
na tat_asti vimohAya yat_viviktasya cetasa: ||3|78|21||
.
tAm avekSya mahAvIrau . seeing her so, those two heroes =
tathA_iva_akSubhitau sthitau . thus as.if in undisturbed state =
na tat_asti vimohAya . not that is =
yat_viviktasya cetasa: . which is from discernment of the Affectivity
.
as those of settled conviction are never led away by doubts
.
*vlm.p.21 Seeing her thus, the two valiant men remained as steadfast as those standing on the firm ground of certainty who are never led away by doubts.
The MINISTER—
mans
महाराक्षसि संरम्भः_महात्मा किम् अयाम् तव ।
mahArAkSasi saMrambha:_mahAtmA kim ayAm tava |
लघवः_हि_अथवा कार्ये लघौ_अपि_अति.सम्भ्रमाः ॥३।७८।२२॥
laghava:_hi_athavA kArye laghau_api_ati.sambhramA: ||3|78|22||
.
mahArAkSasi saMrambho x
mahAtmA kim ayAm tava |
laghava:_hi_athavA kArye x
laghau_api_ati.sambhramA:
.
really,
my good friend,
whatever causes all this rage and fury in that big soul of yours
?
only the common vulgar hoi.polloi use violence,
certainly not in trivial matters
.
*vlm.p.22 The minister said, "O great friend! What causes this rage and fury in your great soul? It is only the mean and base who are always violent even in trifling matters.
त्यज संरम्भम् आरभ्यः_नायम् तव विराजते ।
tyaja saMrambham Arabhya:_nAyam tava virAjate |
विषये हि प्रवर्तन्ते धीमन्तः स्वार्थ.साधकाः ॥३।७८।२३॥
viSaye hi pravartante dhImanta: svArtha.sAdhakA: ||3|78|23||
.
tyaja saMrambham Arabhyo =
nAyam tava virAjate =
viSaye hi pravartante =
dhImanta: svArtha.sAdhakA:
.
lay aside all this great noise about nothing,
it is not becoming to you
.
the wise
pursue their course
with coolness,
and so are crowned with cool success
.
*vlm.p.23 Lay aside this great ado for nothing, which does not become you. The wise pursue their business with coolness to crown it with success.
*sv.23 23.24 To seek food is natural to all living beings; and in performing one's natural functions one need not be bat.tempered.
त्वादृशानाम् सहस्राणि मशकानाम् इवाबले ।
tvAdRzAnAm sahasrANi mazakAnAm ivAbale |
अस्माकम् धीरता.वात्या.व्यूढानि तृण.पर्णवत् ॥३।७८।२४॥
asmAkam dhIratA.vAtyA.vyUDhAni tRNa.parNavat ||3|78|24||
.
tvAdRzAnAm sahasrANi =
mazakAnAm ivAbale =
asmAkam =
dhIratA.vAtyA.vyUDhAni tRNa.parNavat
.
as for your forces of thousands of mosquitoes,
we have enough wind to blow them away among scraps of hay and leaves
.
*vlm.p.24 Know the soft and slow breath of our moderation has driven swarms of such flies like yourself, just like a slight breath of wind scatters dry leaves and straws.
संरम्भ.द्वारम् उत्सृज्य समता.स्वच्छया धिया ।
saMrambha.dvAram utsRjya samatA.svacchayA dhiyA |
युक्त्या च व्यवहारिण्या स्वार्थः प्राज्ञेन साध्यते ॥३।७८।२५॥
yuktyA ca vyavahAriNyA svArtha: prAjJena sAdhyate ||3|78|25||
.
saMrambha.dvAram utsRjya =
samatA.svacchayA dhiyA =
yuktyA ca vyavahAriNyA =
svArtha: prAjJena sAdhyate
.
shut the door
on anxiety and hatred,
seeing the Equality of everything
&
then
with a fitting plan
you will achieve your purpose
:
the intelligent succeed
!
*vlm.p.25 Setting aside all haughtiness and passion of spirit, the wise man conducts his business with a calm coolness of the mind, assisted by reason and practical wisdom.
*sv.25 Even selfish ends are gained by the wise by appropriate means and proper behaviour or action, after they give up anger and mental agitation, and resort to equanimity and clear mind.
स्वेन_एव व्यवहारेण कार्यम् सिद्ध्यतु वा न वा ।
svena_eva vyavahAreNa kAryam siddhyatu vA na vA |
महा.नियतिः_इति_एव भ्रमस्य_अवसरः_हि कः ॥३।७८।२६॥
mahA.niyati:_iti_eva bhramasya_avasara:_hi ka: ||3|78|26||
.
svena_eva vyavahAreNa x
kAryam siddhyatu vA na vA |
mahA.niyati:_iti_eva x
bhramasya_avasara:_hi ka:
.
whether or not it is thru your own conduct
that your purpose succeeds,
it's still "Great Destiny"
—
an opportunity for delusion
.
what sort of opportunity is that
?
*AS. By your own actions, the intended work may succeed or not; that is the great Fate; why should one be confused about it? In other words, don't get so mad and try to get what you want with a cool head! (as suggested in verse 25).
*vlm.p.26 One must manage his affairs with slowness, whether it prove effectual or not, because overruling destiny disposes of everything, which human effort has no power to prevent.
कथय_अभिमतम् किम् ते किम् अर्थयसि च_अर्थिनी ।
kathaya_abhimatam kim te kim arthayasi ca_arthinI |
अर्थी स्वप्ने_अपि न_अस्माकम् अप्राप्त.अर्थः पुरः_गतः ॥३।७८।२७॥
arthI svapne_api na_asmAkam aprApta.artha: pura:_gata: ||3|78|27||
.
kathaya_abhimatam kim te =
kim arthayasi ca_arthinI =
arthI svapne_api na_asmAkam =
aprApta.artha: pura:_gata:
.
tell us what is your wish,
and what you seek as a petitioner
:
for a petitioner,
even if it were in a dream,
never before has been denied by us
.
*AS. Anyone who has asked us for something (para: asmAkam arthI) has not gone without his wish fulfilled, even in a dream! Actual wording is like: nobody else has gone without his wishes fulfilled. In other words, we usual satisfy the wishes of those who ask . nicely (:.))
*vlm.p.27 Now let us know your desire and what is your object with us, because no suitor who has come to us has been refused of his prayer, or allowed to return in disappointment."
*sv.27 Ask of us what you will have; for we have never turned a beggar away empty.handed."
इति_उक्ता सा तदा तेन चिन्तयाम्.आस राक्षसी ।
iti_uktA sA tadA tena cintayAm.Asa rAkSasI |
अहो नु विमल.आचारम् सत्त्वम् पुरुष.सिंहयोः ॥३।७८।२८॥
aho nu vimala.AcAram sattvam puruSa.siMhayo: ||3|78|28||
.
iti_uktA sA tadA tena =
cintayAm.Asa rAkSasI =
aho nu vimala.AcAram =
sattvam puruSa.siMhayo:
.
hearing these words, the rAkShasI then therefore gave them thought
:
*vlm.p.28 Hearing these words, the rakshasi pondered in her mind, "O, the serene composure of these lion.like men and the affability of their conduct with others.
she thought—
O
how pure and sattvic is the conduct of these two man.lions
!
and what manners
!
vlm
न सामान्यौ_इमौ मन्ये विचित्रा_इयम् चमत्कृतिः ।
na sAmAnyau_imau manye vicitrA_iyam camatkRti: |
वचः.वक्त्र.ईक्षणेन_एव वतत्.अति.अन्तर्.विनिश्चयम् ॥३।७८।२९॥
vaca:*vaktra.IkSaNena_eva vatat.ati.antar.vinizcayam ||3|78|29||
.
na sAmAnyau_imau manye =
vicitrA_iyam camatkRti: =
vaca:*vaktra.IkSaNena_eva =
vatat.ati.antar.vinizcayam
.
these are no common men, I think,
in fact they're quite amazing to see,
for their inward soul is expressed in their outward face and voice
.
*vlm.p.29 I do not think them to be men of the ordinary kind, and even more wonderful, their inner soul is expressed in the outward gestures of their faces and eyes and in the tone and tenor of their speech.
*sv.29 She thought that they were not ordinary human beings but enlightened men, for the very sight of their faces filled her heart with peace.
वचः.वक्त्र.ईक्षणात्_वारैः_धीमताम् आशया मिथः ।
vaca:*vaktra.IkSaNAt_vArai:_dhImatAm AzayA mitha: |
एकी.भवन्ति सरिताम् पयांसि वलनैः_इव ॥३।७८।३०॥
ekI.bhavanti saritAm payAMsi valanai:_iva ||3|78|30||
.
vaca:*vaktra.IkSaNAt_vArai: =
dhImatAm AzayA mitha: =
ekI.bhavanti saritAm =
payAMsi valanai:_iva
.
the thoughts & the words & the gaze
of the wise
all agree
.
but fools have disagreement in all three
.
*vlm.p.30 The words, face and eyes express the inner thoughts of the wise, and these go together like the salt and water of the sea.
KARKATÎ thot—
kars
आभ्याम् प्रायः परिज्ञातः_मम भावः_अनयोः_मया ।
AbhyAm prAya: parijJAta:_mama bhAva:_anayo:_mayA |
न विनाश्यौ माया च_इमौ स्वयम्_एव_अविनाशिनौ ॥३।७८।३१॥
na vinAzyau mAyA ca_imau svayam_eva_avinAzinau ||3|78|31||
.
AbhyAm prAya: parijJAto =
mama bhAva:_anayo:_mayA =
na vinAzyau mAyA ca_imau =
svayam_eva_avinAzinau
.
these two most.likely understand my state, as I do theirs
.
they won't be destroyed by me,
they're indestructible in themselves
!
*AS. These two have probably (prAyaH) understood my feelink.intention (bhAvaH) , and I have their, so they are not to be destroyed by me, they are indestructible by themselves! The first line has the typical bhAve prayoga . "by these two have my feelings been understood", but such constructions are not common in English.
*vlm.p.31 My intention is already known to them, as is theirs also to me. I cannot destroy them when they are indestructible because of their moral excellence."
मन्ये भवेताम् आत्म.ज्ञौ न_आत्म.ज्ञानात्_ऋते मतिः ।
manye bhavetAm Atma.jJau na_Atma.jJAnAt_Rte mati: |
प्रमृष्ट.सत्.असत्.भावात्_भवति_अस्तभया मृतौ ॥३।७८।३२॥
pramRSTa.sat.asat.bhAvAt_bhavati_astabhayA mRtau ||3|78|32||
.
manye bhavetAm Atma.jJau =
na_Atma.jJAnAt_Rte mati: =
pramRSTa.sat.asat.bhAvAt =
bhavati_astabhayA mRtau
.
I think
these may be Self.Knowers
:
their thinking is not without Self.Wisdom
where
real and unreal feelings are polished away,
and fear comes to its sunset in death
.
*vlm.p.32 "I understand them to be acquainted with spiritual knowledge, without which there cannot be a good understanding. Because knowledge of the indestructibility of the spirit takes away the fear of death, and these men lack that fear.
*VA: I think these two are Atma.jJa.Self.Knowers, not without Atma.*jnAna.Self.Wisdom, for not without self.knowledge mind becomes free from fear of death, which arises clear understanding of real and unreal. • *AS. I agree, except the last part was probably meant to be: which arises from clear understanding of the nature of reality and unreality. This understanding is the cause of lack of fear and that lack is visible in them. Also, a grammar point in line one: "I think they should be (bhavetAm) knowledgeable in self . AtmA" . Thus, while the meaning is as you stated, the actual sense is "future" in the sense of guess. This is the vidhyartha [presumptive???] in Sanskrit. It is part of the present system, but has the sense of a wish/expectation for future.
तत्_एतौ परिपृच्छामि किम्.चित्_संदेहम् उत्थितम् ।
tat_etau paripRcchAmi kim.cit_saMdeham utthitam |
प्राज्ञम् प्राप्य न पृच्छन्ति ये केचित्_ते नराधमाः ॥३।७८।३३॥
prAjJam prApya na pRcchanti ye kecit_te narAdhamA: ||3|78|33||
.
tat_etau paripRcchAmi =
kim.cit_saMdeham utthitam =
prAjJam prApya na pRcchanti =
ye kecit_te narAdhamA:
.
I'll ask them something
that raises a doubt
.
whoever gets a question they don't answer
would be a lower.class nara.Humans
...
*sv.33 Hence, she thought, "Let me utilise this opportunity to clear the doubts that are in my mind; for he is surely a fool who, having the company of a wise man, neglects to clear his doubts."
*vlm.p.33 Therefore I shall ask them something about which I have doubts. They who fail to ask the wise what they know not must remain dunces throughout their lives."
VASISHTHA resumed—
vv
इति संचिन्त्य पृच्छायै तन्वान.अवसरम् ततः ।
iti saMcintya pRcchAyai tanvAna.avasaram tata: |
अकाल.कल्प.अभ्र.रवम् हासम् संयस्य सा_अब्रवीत् ॥३।७८।३४॥
akAla.kalpa.abhra.ravam hAsam saMyasya sA_abravIt ||3|78|34||
.
iti saMcintya pRcchAyai x
tanvAna.avasaram . performing?.occasion =
tata: =
akAla.kalpa.abhra.ravam hAsam saMyasya sA_abravIt
.
having thought so
—and cackling all the while—
she grew quiet,
and opened her mouth,
and spoke
.
*vlm.p.34 Having thought so, she opened her mouth, suppressing her roaring voice and loud laughter for a while, and asked her questions.
KARKATÎ said—
kars
कौ भवन्तौ नरौ धीरौ कथ्यताम् इति मे_अनघौ ।
kau bhavantau narau dhIrau kathyatAm iti me_anaghau |
जायते दर्शनात्_एव मैत्री विशद.चेतसाम् ॥३।७८।३५॥
jAyate darzanAt_eva maitrI vizada.cetasAm ||3|78|35||
.
who are you two upright Human gentlemen,
tell me that
.
there springs.up at the sight of you
friendship and tender affection
.
*vlm.p.35 "Tell me, O you sinless men who are so brave and valiant, who are you and from where have you come? The very sight of you has raised my regard for you, like the good hearted become friends with one another, even at their first sight."
The MINISTER—
मन्त्री उवाच ।
mantrI uvAca |
अयम् राजा किरातानाम् अस्य_अहम् मन्त्रिताम् गतः ।
ayam rAjA kirAtAnAm asya_aham mantritAm gata: |
उद्यतौ रात्रि.चर्येण त्वादृक्.जन.विनिग्रहे ॥३।७८।३६॥
udyatau rAtri.caryeNa tvAdRk.jana.vinigrahe ||3|78|36||
.
this
is my rAjA,
the King of the `kirAtas.
I am one of his Ministers
.
we
have come here in the dark of night
looking for people just like you
.
ayam rAjA kirAtAnAm x
asya_aham mantritAm gata: |
udyatau rAtri.caryeNa x
tvAdRk.jana.vinigrahe
.
*vlm.p.36 The minister said, "This is the king of the Kiratas and I am his councilor. We have come out tonight in our nightly round to apprehend malicious beings like you.
राज्ञे रात्रिं.दिवम् धर्मः_दुष्ट.भूत.विनिग्रहः ।
rAjJe rAtriM.divam dharma:_duSTa.bhUta.vinigraha: |
स्व.धर्म.त्यागिनः_ये तु ते विनाश.अनल.इन्धनम् ॥३।७८।३७॥
sva.dharma.tyAgina:_ye tu te vinAza.anala.indhanam ||3|78|37||
.
rAjJe rAtriM.divam dharmo =
duSTa.bhUta.vinigraha: =
sva.dharma.tyAgina:_ye tu =
te vinAza.anala.indhanam
.
in the kingdom
by night as by day
dharmic custom regulates the wicked
:
those who forsake their proper dharma are fuel for a deadly fire
.
*vlm.37. It is the duty of princes to punish the wicked, both by day and night; for such as trespass the bounds of their duty, must be made as fuel to the fire of destruction.
*vlm.p.37 It is the duty of princes to punish the wicked, both by day and night. Those who trespass the bounds of their duty must be made like fuel to the fire of destruction."
THE DEMONESS declared—
raks
राजन्*_त्वम् असि दुर्मन्त्री दुर्मन्त्री न नृपः_भवेत् ।
rAjan*_tvam asi durmantrI durmantrI na nRpa:_bhavet |
सत्.रूपस्य भवेत्_मन्त्री राजा सन्_मन्त्रिणे भवेत् ॥३।७८।३८॥
sat.rUpasya bhavet_mantrI rAjA san_mantriNe bhavet ||3|78|38||
.
rAjan*_tvam asi durmantrI =
durmantrI na nRpa:_bhavet =
sat.rUpasya bhavet_mantrI =
rAjA san_mantriNe bhavet
.
rAjA.King, you have a poor Minister
& poor Ministers a King shouldn't have!
good form becomes a Minister, good Ministers become a King
.
*vlm.p.38 The rakshashi said, "King, you have a good minister. A bad one is unbecoming of a king. All good kings have wise counselors, and they make the good king.
राजा च_आदौ विवेकेन योजनीयः सुमन्त्रिणा ।
rAjA ca_Adau vivekena yojanIya: sumantriNA |
तेन_आर्यताम् उपायाति यथा राजा तथा प्रजाः ॥३।७८।३९॥
tena_AryatAm upAyAti yathA rAjA tathA prajA: ||3|78|39||
.
rAjA ca_Adau vivekena =
yojanIya: sumantriNA =
tena_AryatAm upAyAti =
yathA rAjA tathA prajA:
.
rAjA,
to begin with a good Minister practices Discernment;
thereby Nobility is his means
:
as is the King, so are his people
.
*vlm.p.39 The wise minister is the king’s guide to justice, and it is he who elevates both king and his people. Justice is the first of the four cardinal virtues (justice, temperance, prudence and frugality), and it is the only virtue of a ruler who is called the incarnation of justice (dharma avatara)."
.RKhare – fm3078.39 Rulership and the condition of having equal vision . that occurs through rājavidyā. Who does not know it, is neither a minister, nor a king.”
समस्त.गुण.जालानाम् अध्यात्म.ज्ञानम् उत्तमम् ।
samasta.guNa.jAlAnAm adhyAtma.jJAnam uttamam |
तद्.वित्.राजा भवेत्_राजा तत्.वित्.मन्त्री च मन्त्रवित् ॥३।७८।४०॥
tad.vit.rAjA bhavet_rAjA tat.vit.mantrI ca mantravit ||3|78|40||
.
samasta.guNa.jAlAnAm =
adhyAtma.jJAnam uttamam =
tad.vit.rAjA bhavet_rAjA =
tat.vit.mantrI ca mantravit
.
filled withthe high Wisdom of the Oversoul
with all its virtues
:
that knowing king becomes a King,
that knowing minister a wise Minister
.
*vlm.p.40 "But kings also must have spiritual knowledge because that is the greatest human knowledge. The king who has this knowledge becomes the best of kings. The minister who knows the soul can give the best counsel to guide other souls.
*sv.40 Lordship and equal vision accrue from the kingly science (of self.knowledge);
प्रभुत्वम् समदृष्टित्वम् तत्_च स्यात्_राज.विद्यया ।
prabhutvam samadRSTitvam tat_ca syAt_rAja.vidyayA |
ताम् एव यः_न जानाति न_असौ मन्त्री न सः_अधिपः ॥३।७८।४१॥
tAm eva ya:_na jAnAti na_asau mantrI na sa:_adhipa: ||3|78|41||
.
prabhutvam sama.dRSTitvam =
tat_ca syAt_rAja.vidyayA =
tAm eva ya:_na jAnAti =
na_asau mantrI na sa:_adhipa:
.
Lordship
sees with an equal eye,
for that is Royal Policy
.
he who does not know this so
is neither minister nor king
.
*vlm.p.41 A man who feels for others makes a good ruler. Whoever is unacquainted with this rule is not fit to be either a ruler or his minister.
भवन्तौ तत्.विदौ साधू यदि तत्*श्रेय* आप्नुथः ।
bhavantau tat*vidau sAdhU yadi tat*zreya* Apnutha: |
न.उ चेत्_अन्.अर्थ.दौ स्वस्याः प्रकृतेः_अद्मि_अहम् युवाम् ॥३।७८।४२॥
na.u cet_an.artha.dau svasyA: prakRte:_admi_aham yuvAm ||3|78|42||
.
bhavantau tat*vidau sAdhU =
yadi tat*zreya* Apnutha: =
na.u cet_an.artha.dau svasyA: =
prakRte:_admi_aham yuvAm
.
you two gentlemen know that
if you have attained that excellence
but if not you're a pair of no use to your people
&
I eat you
!
*vlm.p.42 If you know this fundamental principle, it is good and you shall prosper. Otherwise you wrong yourselves and your subjects. In which case, you shall be my prey."
एक.उपायेन मत्.पार्श्वाद् बाल काव्_उत्तरिष्यथः ।
eka.upAyena mat.pArzvAt_bAlakau_uttariSyatha: |
मत्.प्रश्न.पञ्जरम् सारम् चेद् विचारयथो धिया ॥३।७८।४३॥
mat.prazna.paJjaram sAram cet_vicArayatha:_dhiyA ||3|78|43||
.
eka.upAyena
mat.pArzvAt
bAlakau_uttariSyatha: =
mat.prazna.paJjaram sAram cet vicArayatha:_dhiyA
.
there is one means whereby you kiddies will escape my clutch
:
if by your clever analysis you escape from my cage of questions
.
*vlm.p.43 "There is only one way for you two young men to escape from my clutches. You must answer my intricate questions according to your best wits and judgment.
प्रश्नान्_इमान्_कथय पार्थिव वा च मन्त्रिन्*
praznAn_imAn_kathaya pArthiva vA ca mantriMs
तत्र_अर्थिनी भृशम् अहम् परिपूरय_अर्थम् ।
tatra_arthinI bhRzam aham paripUraya_artham |
अग्नी.कृत.अर्थम् अददत्_क* इव_अस्ति लोके
agnI.kRta.artham adadat_ka iva_asti loke
दोषेण संक्षय.करेण न युज्यते यः ॥३।७८।४४॥
doSeNa saMkSaya.kareNa na yujyate ya: ||3|78|44||
.
praznAn_imAn_kathaya, pArthiva, vA ca mantrin* - these questions answer, Prince, or else your Minister =
tatra_arthinI bhRzam aham paripUraya_artham =
agnI.kRta.artham adadat_ka iva_asti loke x
doSeNa saMkSaya-kareNa na yujyate ya:
.
answer these questions
—King or Minister—
&
I want fast answers sworn before the Fire
.
who in the world would not do right in extirpating wickedness
?
*vlm.p.44 Now you king and you his counselor give me the solution to the questions that I ask of you. If you fail to give the proper answers as you have agreed to do, then you must then fall under my hands, like anyone who fails to keep his words."
*AS. Hey King, or the Minister, tell me the answers to these questions; I seek the answers a lot (bhRzam), so fulfill my request. Who is there in this world, (when he) does not give what he promised , does not meet with (na yujyate) the destructive sin (saMkSayakareNa doSeNa)?
oॐm
.
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fm3079 1.ag19.20 RIDDLES .z36
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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
oॐm
FM.3.78
TWO HUNTERS
jd:
Back in her old demonic form,
Karkatî Crab has decided to eat
only
those strangers who cannot pass a Philosophical Quiz
.
here she thinks she has found a pair of them
&
about that
VASISHTHA said—
अथ सा राक्षसी रक्षः.कुल.कानन.मञ्जरी ।
atha sA rAkSasI rakSa:kula.kAnana.maJjarI |
तमस्य्_एव_अभ्र.लेखा_इव गम्भीरम् विननाद ह ॥३।७८।१॥
tamasi_eva_abhra.lekhA_iva gambhIram vinanAda ha ||3|78|1||
नाद.अन्ते समुवाच_इदम् हुम्.कारापरुषम् वचः ।
nAda.ante samuvAca_ida.m "hum"kArAparuSam vaca: |
गर्जित.अनन्तरम् जात.करक.अशनि.शब्दवत् ॥३।७८।२॥
garjita.anantaram jAta.karaka.azani.zabdavat ||3|78|2||
.
atha sA rAkSasI rakSa:kula.kAnana.maJjarI tamasi_eva_abhra.lekhA_iva gambhIram vinanAda ha nAda.ante samuvAca_ida.m "hum"kArAparuSam vaca: garjita.anantaram jAta.karaka.azani.zabdavat
.
*vlm.p.1. vasiShTha continued:—The rakshasi, who was an offshoot of the great garden of the rakshasa demon race, made a loud and tremendous yell like the deep roaring of a cloud.
*vlm.p.2 After her deep roar she muttered in a clattering voice like the rattling of a thunder clap following the rumbling of clouds.
.
now
Karkatî the Ogress,
that dark blossom
in the forest of the Rakshasa.Demons,
dark
as a storm.cloud,
bellowed out thunderously
.
atha sA rAkSasI rakSa:kula.kAnana.maJjarI |
tamasi_eva_abhra.lekhA_iva gambhIram vinanAda ha ||3|78|1||
nAda.ante samuvAca_ida.m "hum"kArAparuSam vaca: |
garjita.anantaram jAta.karaka.azani.zabdavat ||3|78|2||
after her bellowing
she spoke.out
:
her voice
burst
like a lightnink.flash,
boomed from the belly,
echoing like a resounding thunder.bolt
.
KARKATÎ said—
भो.भो घोराटवी.व्योम.पदवी.शशि.भास्करौ ।
bho.bho ghorATavI.vyoma.padavI.zazi.bhAskarau |
महामाया.तमःपीठ.शिला.कोटर.कीटकौ ॥३।७८।३॥
mahAmAyA.tama:pITha.zilA.koTara.kITakau ||3|78|3||
कौ भवन्तौ महा.बुद्धी दुर्.बुद्धी वा समागतौ ।
kau bhavantau mahA.buddhI dur.buddhI vA samAgatau |
मद्.ग्रास.पदम् आपन्नौ क्षणान्.मरणक.उचितौ ॥३।७८।४॥
mat.grAsa.pada.m Apannau kSaNAn.maraNaka.ucitau ||3|78|4||
.
you
two
who
walk these woods without the light of sun or moon,
you
two
wood.worms
who crawl along the footpath of
the Great Mâyâ.Illusion
!
who
do
you
think you are,
gentlemen
?
wisely or foolishly,
you
choose
to
come here
&
now
you're fated for my food
:
get ready for a grisly death
!
kau.who/2 ghorATavI.vyoma.spacious.sky..padavI.zazi.bhAskara.light.maker/suns.U2.u mahAmAyA.tamas.pITha.zilA.stone/hill.koTara.kITaka.u2 kau.who/2 bhavantau.2.gents mahA.great.buddhI.x dur.ill/bad.buddhI. vA.or/otherwise samAgata.u.2 mat.my.grAsa.mouthful/food.pada.condition.m Apanna1.u2 kSaNAt.quickly/instantly.maraNaka.ucita.u2
.
*vlm.p.3 She said, "Ho, ho? What are you who venture abroad in this dreat_and dreary desert, dark as the great illusion of maya, which without the light of the sun or moon is as gloomy as the gloom of ignorance? Why are you crawling here like insects bred in stones?
*vlm.p.4 What men of great minds are you to have come here like weak minded deviants who have lost their way? You have become an easy prey for me and must meet your fate in my hands in a moment."
*VA. how to interpret “padavI.zazi.bhAskara”? Also, my book has “ghorAvaTI”, but commentary suggests “ghorATavI”, which makes sense. So, I put “ghorATavI” here.
*AS. My book even has ghorATavI!
*jd. KG omits the zloka completely, but has the ABComm.
*AS. The AB commentary also suggests the meaning: "deep forest space walking Sun moon" Thus, they are compared to to Sun and Moon walking through the space of the deep forest. padavI often means a place, title etc. It could also be derived from pada foot, as I did.
*vlm.3. She said:.Ho, ho? what are ye, that venture abroad in this dreat_and dreary desert, dark as the great delusion of Mâyâ, and which without the light of the sun and moon, is as gloomy as the gloom of ignorance. What are ye crawling here for like insects bred in stones? *vlm.4. What men of great minds are ye, to have come here as the weak minded aberrants that have lost their way? you have become an easy prey to me, and must meet your fate in my hands in a moment.
*sv.3 Then she shouted: "Hey you two little worms roaming this dense forest! 4 Who are you? Tell me quick or else I shall devour you."
THE RAJA.KING echoed her—
भो भो, भूतक, किम् स्यास्_त्वम् क्व तिष्ठसि च देहकम् ।
bho bho, bhUtaka, kim syA:_tvam kva tiSThasi ca dehakam |
दर्शय_अस्याः_तव गिरः को बिभेत्य् अलिनी.ध्वनेः ॥३।७८।५॥
darzaya_asyA:_tava gira: ka:_bibheti_alinI.dhvane: ||3|78|5||
.
bho.bho.x bhUtaka.x kim.!? syAs.x tvam.you kva.where tiSThasi.x ca.and/also dehaka.embodiment.m darzaya. asyAs.@.this.f. tava.your gir.a: kas.?who/which bibheti.x alinI.dhvana.e:
.
you
too,
spirit
:
who
are
you
?
where are you hiding, little one
?
who's making such a bumbling buzz
?
I'm not afraid of bumblebees
!
*vlm.p.5 The king replied, "O you demon, what are you and where do you stand? If you are an embodied being, show yourself unto us. Who is terrified by your bodiless form buzzing like a bee?
सिंहवत्.सर्व.वेगेन पतन्त्य् अर्थे किल_अर्थिनः ।
siMhavat.sarva.vegena patanti_arthe kila_arthina: |
त्यज संरम्भम् आरम्भम् स्व.सामार्थ्यम् प्रदर्शय ॥३।७८।६॥
tyaja saMrambham Arambham sva.sAmArthyam pradarzaya ||3|78|6||
.
siMhavat.sarva.vegena patanti_arthe kila_arthina: tyaja saMrambham Arambham
sva.sAmArthyam pradarzaya
.
a hunter on the hunt should be a lion springing.on his sorry prey
.
enough with all the roaring
!
get on with it,
let's see what you're made of
!
*vlm.p.6 It is the business of the brave to immediately pounce like a lion upon his prey. Therefore leave off your bragging and show us your prowess at once.
किम् प्रार्थयसि मे ब्रूहि ददामि तव सुव्रत ।
kim prArthayasi me brUhi dadAmi tava suvrata |
किम् वा संरम्भ.शब्दाभ्याम् भीषय_अस्मान् बिभेषि किम् ॥३।७८।७॥
kim vA saMrambha.zabdAbhyAm bhISaya_asmAn bibheSi kim ||3|78|7||
.
or
maybe you have some other business here,
maybe a pilgrimage
.
maybe
your noisy caterwauling isn't meant to frighten us
—
maybe it's you who're terrified
!
kim prArthayasi me brUhi dadAmi tava suvrata kim vA saMrambha.zabdAbhyAm bhISaya_asmAn bibheSi kim
.
*AS. Yes! The AB commentary suggest that the King is acknowledging her knowledgeable status, by this title. The King does not know exactly what she is, so the vocative could be masc. or neut. I can also imagine this as a very old typo. It could have been suvratI or suvratas, where the King is promising satisfaction, because of his own proper behavior!
*vlm.p.7 Tell me what you want of us and whether you terrify us by your vain boasting or utter these words from your own fear of us.
क्षिप्रम् आकार.शब्दाभ्याम् मायया सन्मुखी.भव ।
kSipram AkAra.zabdAbhyAm mAyayA sanmukhI.bhava |
न किंचिद् दीर्घ.सूत्राणाम् सिद्ध्यत्य् आत्म.क्षयाद्_ऋते ॥३।७८।८॥
na kiMcit_dIrgha.sUtrANAm siddhyati_Atma.kSayAt_Rte ||3|78|8||
.
let's see
the face behind the voice,
the real behind the illusion
.
make this long story short, or else
you
doom
yourself to be destroyed
.
kSipram AkAra.zabdAbhyAm mAyayA sanmukhI.bhava na kiMcit_dIrgha.sUtrANAm siddhyati_Atma.kSayAt_Rte
.
*AS. dIrghasUtra is a term for a procrastinator. The King is asking her not to dilly.dally, for that only leads to one's own destruction (AtmakSaya), but: Be visible to us right away by assuming proper form and sound. Thus, he guesses that she can take any desired form.
*vlm.p.8 Now measure your body accbuildingording to your speech and confront us without delay. Slow gain serves no good save the loss of time."
VASISHTHA resumed—
राज्ञ्ना_इत्य् उक्ते रम्यम् उक्तम् इति संचिन्त्य सा तयोः ।
rAjJnA_iti_ukte ramyam uktam iti saMcintya sA tayo: |
प्रकाशाय_आप्य धैर्याय ननाद च जहास च ॥३।७८।९॥
prakAzAya_Apya dhairyAya nanAda ca jahAsa ca ||3|78|9||
.
hearing the brave words of the king
but
seeing only two mere men,
she showed her massive body, with a roar and much cackling cacophony
.
rAjJnA_iti_ukte ramyam uktam iti saMcintya.to.be.conceived sA tayo: prakAzAyApya dhairyAya nanAda ca jahAsa ca
.
*vlm.p.9 On hearing the king’s speech, she thought it was well said and immediately showed herself to them, uttering her loud shout with a grinning laughter.
ततो_ददृशतुस् ताम् तौ शब्द.पुरित.दिग्.गणाम् ।
tata:_dadRzatu:_tAm tau zabda.purita.dik.gaNAm |
सा_अट्ट.हास.प्रभा.पिण्ड.पूर.प्रकटित.आकृतिम् ॥३।७८।१०॥
sA_aTTa.hAsa.prabhA.piNDa.pUra.prakaTita.AkRtim ||3|78|10||
.
and so those two too saw
karkaTI
.
her roaring echoed everywhere mixed with sardonic laughter,
as
her huge body
grew
into their view
.
tata:_dadRzatu:_tAm tau zabda.purita.dik.gaNAm sA_aTTa.hAsa.prabhA.piNDa.pUra.prakaTita.AkRtim
.
*vlm.p.10 The king heard her voice filling the air and resounding in the woods. He saw her huge and hideous person by the light of her open mouth and ivory teeth in the act of her loud laughter.
कल्प.अभ्र.अशनि.काषेन घृष्टाम् अद्रि.तटीम् इव ।
kalpa.abhra.azani.kASena ghRSTAm adri.taTIm iva |
स्वनेत्र.विद्युद्.वलय.बलाक.उज्ज्वलित.अम्बराम् ॥३।७८।११॥
svanetra.vidyut.valaya.balAka.ujjvalita.ambarAm ||3|78|11||
.
she looked.like
a mountain peak stricken by Doomsday lightning.bolts,
her eyes flashing like a dancer's golden bangles against the sky
.
kalpa.abhra.azani.kASena ghRSTAm adri.taTIm iva svanetra.vidyut*valaya.balAka.ujjvalita.ambarAm
.
*AS. The flashes from her eyes brightened the sky like flying cranes. They appeared like flocks of cranes.
*vlm. 11 Her body was like a huge cliff hurled down by the thunder bolt of the last doomsday. The flashes of her eyeballs blazed in the sky like a pair of bangles or conch shells.
तिमिर.एक.अर्णव.और्व.अग्नि.ज्वाल.विवलनाम् इव ।
timira.eka.arNava.aurva.agni.jvAla.vivalanAm iva |
गर्जद्.घन.घट.आटोप.पीवर.असित.कन्धराम् ॥३।७८।१२॥
garjat.ghana.ghaTa.ATopa.pIvara*ASita.kandharAm ||3|78|12||
.
the darkness of her looks
is
darker
than the dark
of the darkest deluge.deep waters
where only vADava.SubmarineFire
is to be seen
.
and
her voice is as hoarse as the growling of clouds on the high heads of the hills
.
timira.eka.arNava.aurva.agni.jvAla.vivalanAm iva garjat.ghana.ghaTa.ATopa.pIvara*ASita.kandharAm
.
*AS. The first line compares her to the flicking flames of the submarine fire in the ocean formed by pure darkness (timira.eka.arNava). The second line describes her loud voice was such that: she looked like carrying a,multitude of huge dark boulders which were like many roaring thick clouds. Thus, the voice was like a roar of the cloud, but it was coming out of something that looked like a thick cloud cover on her shoulders.
*vlm.p.12 The darkness of her appearance would have cast shade on the deep dark waters at the universal deluge that hid the flame of the undersea fire. Her voice was as hoarse as the growling of clouds on the high heads of hills.
रणd.दशन.संरम्भ.हा.हा.हत.निशाचराम् ।
raNat.dazana.saMrambha."hA.hA".hata.nizAcarAm |
रोदसी.कज्जल.स्तम्भाम् लीलया_उल्लसिताम् पुनः ॥३।७८।१३॥
rodasI.kajjala.stambhAm lIlayA_ullasitAm puna: ||3|78|13||
.
statuesquely
she stood like some monumental pillar
fixed
between heaven and earth
...
raNat.dazana.saMrambha."hA.hA".hata.nizAcarAm rodasI.kajjala.stambhAm lIlayA_ullasitAm puna:
.
*vlm.13. Her statue was like that of a monumental pillar standing between the heaven and earth; while the gnashing of her teeth struck the night.rovers with the terror of being grinded under them to death.
*vlm.p.13. Her form was like that of a monumental pillar standing between the heaven and earth. The gnashing of her teeth struck the night.rovers with the fear at being ground to death under them.
ऊर्ध्व.केशीम् शिराल.अङ्गीम् कपिल.अक्षीम् तmo.मयीम् ।
Urdhva.kezIm zirAla.aGgIm kapila.akSIm tama:mayI.m |
यक्ष.रक्षः.पिशाचानाम् अpy_अनर्थ.भय.प्रदाम् ॥३।७८।१४॥
yakSa.rakSa:pizAcAnAm api_anartha.bhaya.pradAm ||3|78|14||
.
the sound of her grinders
!
when she grinds her teeth,
even the worst night.rover is afraid of getting ground
—
the night.roving yakSha.Warders, rakSha.Demons, pishAcha.Cannibals,
all themselves omens of disaster,
feared her more,
with her spiky hair, muscular limbs, dingy eyes
and coal.black colored body
.
Urdhva.kezIm zirAla.aGgIm kapila.akSIm tama:mayI.m yakSa.rakSa:pizAcAnAm
api_anartha.bhaya.pradAm
.
*vlm.p.14 Her figure, like those of the nocturnal demons, yakshas, rakshasas and pisachas, by its erect hairs, muscular limbs, dingy eyes and coal black color, inspired dread of dire disaster.
देह.रन्ध्र.विशच्*छ्वास.वात.भाम्कार.भीषणाम् ।
deha.randhra.vizat*zvAsa.vAta."bhAm"kAra.bhISaNAm |
मुसल.उलूखलालात.हल.शूर्पक.शेखराम् ॥३।७८।१५॥
musala.ulUkhalAlAta.hala.zUrpaka.zekharAm ||3|78|15||
.
she snores the air,
she snorts it like a panting horse
:
for her pug nose to breathe air in
was like opening a spent bellows
when it has a plugged nose
.
deha.randhra.vizat*zvAsa.vAta."bhAm"kAra.bhISaNAm musala.ulUkhalAlAta.hala.zUrpaka.zekharAm
.
*AS. It looked like a winnowing fan full of many long objects musalolUkhala pestle in a mortar, AlAta a wedge of wood, hala plough. All are crude descriptions of her hair!
*vlm.p.15 The air she breathed in the lungs snored like the horrible snorting of horses’ nostrils. The tip of her nose was as big as a mallet, and its sides as flat as a pair of bellows or winnowing fans.
#alAta .n.. firebrand; coal +
#ulUkhala a wooden mortar RV.
स्फुरन्तीम् इव कल्पान्ते वैदूर्य.शिखर.स्थलीम् ।
sphurantIm iva kalpAnte vaidUrya.zikhara.sthalIm |
हास.घट्टित.विश्वेशाम् काल.रात्रिम् इव_उदिताम् ॥३।७८।१६॥
hAsa.ghaTTita.vizvezAm kAla.rAtrim iva.uditAm ||3|78|16||
.
she's
like a vibrant agata.i mountain peak
at World's End
.
in
the dark night of Time,
her raucous laugh is enough to shake even the Lords of the Earth
.
sphurantIm iva kalpAnte vaidUrya.zikhara.sthalIm hAsa.ghaTTita.vizvezAm kAla.rAtrim iva.uditAm
.
*AS. Like a vibrating agata.i mountain top at the end of the world (kalpAnte), like the final night (kAlarAtri) itself who has shaken up the lords of the world with her roaring laugh.
*vlm.p.16 She stood with her jet black body like a rock of dark agate. Her
body joined with her loud laugh gave her the appearance of the all subduing
night of dissolution.
शरद्.व्योम.अटवीम् स.अभ्राम् कृत.देहाम् इव_आगताम् ।
zarat.vyoma.aTavIm sa.abhrAm kRta.dehAm iva_AgatAm |
शरीरिणीम् महा.अभ्र.आढ्याम् यामिनीम् इव मांसलाम् ॥३।७८।१७॥
zarIriNIm mahA.abhra.ADhyAm yAminIm iva mAMsalAm ||3|78|17||
.
the autumn.sky.forest is beclouded
as.if freshly made.to.order
for her big cloud ripening into a meaty moon
.
zarat.vyoma.aTavIm sa.abhrAm kRta.dehAm iva_AgatAm zarIriNIm ahA.abhra.ADhyAm
yAminIm iva mAMsalAm
.
*vlm.p.17 Her bulky body, resembling a thick cloudy night, approached them like an autumn cloud moving in the forest of the sky.
शरिर.संनिवेशेन पङ्क.पीठम् इव_उत्थितम् ।
zarira.saMnivezena paGka.pITham iva.utthita.m |
तनुम् चन्द्र.अर्क.युद्धाय तमसा_इव समाश्रिताम् ॥३।७८।१८॥
tanum candra.arka.yuddhAya tamasA_iva samAzritAm ||3|78|18||
.
she looks as.if she has just sprung from underground
&
she looks ready to eat them,
sure as the Dragon of Eclipse is ready to devour the sun or moon
.
zarira.saMnivezena paGka.pITham iva.utthita.m tanum candra.arka.yuddhAya tamasA_iva samAzritAm
.
*vlm.p.18 The huge body appeared like a demon rising from underneath the ground and approaching to devour them like an eclipse engulfs the sun and moon.
इन्द्र.नील.महा.शुभ्र.लम्ब.अभ्र.युगल.उपमौ ।
indra.nIla.mahA.zubhra.lamba.abhra.yugala.upamau |
उलूखल.आदि.हार.ओघौ दधानाम् असितौ स्तनौ ॥३।७८।१९॥
ulUkhala.Adi.hAra.oghau dadhAnAm asitau stanau ||3|78|19||
.
her two black tits are dangling.down,
"like pendant clouds of sombre sapphires",
perhaps,
or like two leather water.bags
where her necklace hangs
.
indra.nIla.mahA.zubhra.lamba.abhra.yugala.upamau ulUkhala.Adi.hAra.oghau dadhAnAm asitau stanau
.
*vlm.p.19 Her ebony breasts were hanging down like two pendant clouds of somber sapphires, or more like two mortars or water pots, with her necklaces hanging on them.
लग्नाम् अङ्गार.काष्ठेन समानाम् च महातनुम् ।
lagnAm aGgAra.kASTha.ina samAnAm ca mahAtanum |
द्रुम.आभा.स्पन्द.स.शिरल.सत्.भू.जलता.अतनुम् ॥३।७८।२०॥
druma.AbhA.spanda.sa.zirala.sat.bhU.jalatA.atanum ||3|78|20||
.
her arms stick.out from her trunk
like the branches of an oak
.
her legs are logs of wood,
half.burned to match her black physique
.
lagnAm aGgAra.kASTha.ina samAnAm ca mahAtanum druma.AbhA.spanda.sa.zirala.sat.bhU.jalatA.atanum
.
*vlm.p.20 Her two arms were suspended from her bulky body like a couple of stout branches from a sturdy oak, or like two logs of burnt wood from her coal.like body.
ताम् अवेक्ष्य महावीरौ तथा_इव_अक्षुभितौ स्थितौ ।
tAm avekSya mahAvIrau tathA_iva_akSubhitau sthitau |
न तद् अस्ति विमोहाय यद् विविक्तस्य चेतसः ॥३।७८।२१॥
na tat_asti vimohAya yat_viviktasya cetasa: ||3|78|21||
.
tAm avekSya mahAvIrau seeing her so, those two heroes
tathA_iva_akSubhitau sthitau thus as.if in undisturbed state
na tat_asti vimohAya not that is
yat_viviktasya cetasa: which is from discernment of the Affectivity
.
as those of settled conviction are never led away by doubts
.
*vlm.p.21 Seeing her thus, the two valiant men remained as steadfast as those standing on the firm ground of certaiन्त्य्॒ who are never led away by doubts.
THE MINISTER—
महाराक्षसि संरम्भो_महात्मा किम् अयाम् तव ।
mahArAkSasi saMrambha:_mahAtmA kim ayAm tava |
लघवो ह्य् अथवा कार्ये लघाव् अप्य् अतिसम्भ्रमाः ॥३।७८।२२॥
laghava:_hi_athavA kArye laghau_api_ati.sambhramA: ||3|78|22||
.
really,
my good friend,
whatever causes all this rage and fury in that big soul of yours
?
only the common vulgar hoi.polloi use violence,
certainly not in trivial matters
.
mahArAkSasi saMrambho mahAtmA kim ayAm tava laghava:_hi_athavA kArye laghau_api_ati.sambhramA:
.
*vlm.p.22 The minister said, "O great friend! What causes this rage and fury in your great soul? It is only the mean and base who are always violent even in trifling matters.
त्यज संरम्भम् आरbhyo नायम् तव विराजते ।
tyaja saMrambham Arabhya:_na_ayam tava virAjate |
विषये हि प्रवर्तन्ते धीमन्तः स्वार्थ.साधकाः ॥३।७८।२३॥
viSaye hi pravartante dhImanta: svArtha.sAdhakA: ||3|78|23||
.
lay aside all this great noise about nothing,
it is not becoming to you
.
the wise
pursue their course
with coolness,
and so are crowned with cool success
.
tyaja saMrambham Arabhyo na_ayam tava virAjate viSaye hi pravartante dhImanta: svArtha.sAdhakA:
.
*vlm.p.23 Lay aside this great ado for nothing, which does not become you. The wise pursue their business with coolness to crown it with success.
*sv.23 23.24 To seek food is natural to all living beings; and in performing one's natural functions one need not be bat.tempered.
त्वादृशानाम् सहस्राणि मशकानाम् इवाबले ।
tvAdRzAnAm sahasrANi mazakAnAm ivAbale |
अस्माकम् धीरता.वात्या.व्यूढानि तृण.पर्णवत् ॥३।७८।२४॥
asmAkam dhIratA.vAtyA.vyUDhAni tRNa.parNavat ||3|78|24||
.
as for your forces of thousands of mosquitoes,
we have enough wind to blow them away among scraps of hay and leaves
.
tvAdRzAnAm sahasrANi mazakAnAm ivAbale asmAkam dhIratA.vAtyA.vyUDhAni tRNa.parNavat
.
*vlm.p.24 Know the soft and slow breath of our moderation has driven swarms of such flies like yourself, just like a slight breath of wind scatters dry leaves and straws.
संरम्भ.द्वारम् उत्सृज्य समता.स्वच्छया धिया ।
saMrambha.dvAram utsRjya samatA.svacchayA dhiyA |
युक्त्या च व्यवहारिण्या स्वार्थः प्राज्ञेन साध्यते ॥३।७८।२५॥
yuktyA ca vyavahAriNyA svArtha: prAjJena sAdhyate ||3|78|25||
.
shut the door
on anxiety and hatred,
seeing the Equality of everything
&
then
with a fitting plan
you will achieve your purpose
:
the intelligent succeed
!
saMrambha.dvAram utsRjya samatA.svacchayA dhiyA yuktyA ca vyavahAriNyA svArtha: prAjJena sAdhyate
.
*vlm.p.25 Setting aside all haughtiness and passion of spirit, the wise man conducts his business with a calm coolness of the mind, assisted by reason and practical wisdom.
*sv.25 Even selfish ends are gained by the wise by appropriate means and proper behaviour or action, after they give up anger and mental agitation, and resort to equanimity and clear mind.
स्वेन_एव व्यवहारेण कार्यम् सिद्ध्यतु वा न वा ।
svena_eva vyavahAra.iNa kAryam siddhyatu vA na vA |
महा.नियतिर् इत्य् एव भ्रमस्य अवसरो हि कः ॥३।७८।२६॥
mahA.niyati:_iti_eva bhramasya_avasara:_hi ka: ||3|78|26||
.
whether or not it is thru your own conduct
that your purpose succeeds,
it's still "Great Destiny"
—
an opportunity for delusion
.
what sort of opportunity is that
?
svena_eva vyavahAra.iNa kAryam siddhyatu vA na vA mahA.niyati:_iti_eva
bhramasya_avasara:_hi ka:
.
*AS. By your own actions, the intended work may succeed or not; that is the great Fate; why should one be confused about it? In other words, don't get so mat_and try to get what you want with a cool head! (as suggested in verse 25).
*vlm.p.26 One must manage his affairs with slowness, whether it prove effectual or not, because overruling destiny disposes of everything, which human effort has no power to prevent.
कथय_अभिमतम् किम् ते किम् अर्थयसि च_अर्थिनी ।
kathaya_abhimatam kim te kim arthayasi ca_arthinI |
अर्थी स्वप्ने ऽपि न_अस्माकम् अप्राप्त.अर्थः पुरो गतः ॥३।७८।२७॥
arthI svapne_api na_asmAkam aprApta.artha: pura:_gata: ||3|78|27||
.
tell us what is your wish,
and what you seek as a petitioner
:
for a petitioner,
even if it were in a dream,
never before has been denied by us
.
kathaya_abhimatam kim te kim arthayasi ca_arthinI arthI svapne_api na_asmAkam
aprApta.artha: pura:_gata:
.
*AS. Anyone who has asked us for something (para: asmAkam arthI) has not gone without his wish fulfilled, even in a dream! Actual wording is like: nobody else has gone without his wishes fulfilled. In other words, we usual satisfy the wishes of those who ask nicely (:))
*vlm.p.27 Now let us know your desire and what is your object with us, because no suitor who has come to us has been refused of his prayer, or allowed to return in disappointment."
*sv.27 Ask of us what you will have; for we have never turned a beggar away empty.handed."
इत्य् उक्ता सा तदा तेन चिन्तयाम्.आस राक्षसी ।
iti_uktA sA tadA tena cintayAm*ASa rAkSasI |
अहो नु विमल.आचारम् सत्त्वम् पुरुष.सिंहयोः ॥३।७८।२८॥
aho nu vimala.AcAram sattvam puruSa.siMhayo: ||3|78|28||
.
she thought—
O
how pure and sattvic is the conduct of these two man.lions
!
and what manners
!
hearing these words, the rAkShasI then therefore gave them thought
:
iti.so/"thus" ukta.said..A sA.she/that.f. tadA.then tena.by/with.that cintayAm.thott*ASa rAkSasI.Demoness aho.O.yes! nu. vimala.pure.AcAra.m sattva.m puruSa.siMha. lion
.
*vlm.p.28 Hearing these words, the rakshasi pondered in her mind, "O, the serene composure of these lion.like men and the affability of their conduct with others.
न सामान्यौ_इमौ मन्ये विचित्रा_इयम् चमत्कृतिः ।
na sAmAnyau_imau manye vicitrA_iyam camatkRti: |
वचो.वक्त्र.ईक्षणेन_एव वतद्.अति.अन्तर्.विनिश्चयम् ॥३।७८।२९॥
vaca:*vaktra.IkSaNena_eva vatat.ati.antar.vinizcayam ||3|78|29||
.
these are no common men, I think,
in fact they're quite amazing to see,
for their inward soul is expressed in their outward face and voice
.
na sAmAny.au.2 imau.these.two manye.I.think vicitra.various.A iyam camatkRti: vaca:x.vaktra.IkSaNa.vision/view.ena eva.indeed\only/very vatat.ati.very/beyond.antar.inner.vinizcaya.settled.opinion/resolution.m
.
*vlm.p.29 I do not think them to be men of the ordinary kind, and even more wonderful, their inner soul is expressed in the outward gestures of their faces and eyes and in the tone and tenor of their speech.
*sv.29 She thought that they were not ordinary human beings but enlightened men, for the very sight of their faces filled her heart with peace.
वचो.वक्त्र.ईक्षणात्_वारैः_धीमताम् आशया मिथः ।
vaca:*vaktra.IkSaNAt_vArai:_dhImatAm AzayA mitha: |
एकी.भवन्ति सरिताम् पयांसि वलनैः_इव ॥३।७८।३०॥
ekI.bhavanti saritAm payAMsi valanai:_iva ||3|78|30||
.
the thoughts & the words & the gaze
of the wise
all agree
.
but fools have disagreement in all three
.
from/thru vacas.vaktra.IkSaNa.vision/view.At by/with vAra1.s.i: dhImatAm.x Azaya.abode.A mithas.x ekIbhavanti.becoming.one sarita.flowing/fluent.Am payAMsi.x by/with valana.s.i:_iva.like/as.if
.
*vlm.p.30 The words, face and eyes express the inner thoughts of the wise, and these go together like the salt and water of the sea.
KARKATÎ thott—
आभ्याम् प्रायः परिज्ञातः_मम भावः_अनयोः_मया ।
AbhyAm prAya: parijJAta:_mama bhAva:_anayo:_mayA |
न विनाश्यौ माया च_इमौ स्वयम्_एव_अविनाशिनौ ॥३।७८।३१॥
na vinAzyau mAyA ca_imau svayam_eva_avinAzinau ||3|78|31||
.
these two most.likely understand my state, as I do theirs
.
they won't be destroyed by me,
they're indestructible in themselves
!
AbhyAm.by/with.these.two prAya parijJAta.understood.: mama.my bhAva.becoming.state: anayos.@.these.two mayA.by/with.me na.not vinAzi.au.2 mAyA.Illusion ca.and/also imau.these.two svayam.oneself/itself eva.indeed\only/very avinAzi.nau.2
.
*vlm.p.31 My intention is already known to them, as is theirs also to me. I cannot destroy them when they are indestructible because of their moral excellence."
*AS. These two have probably (prAyas) understood my feelink.intention (bhAvas), and I have their, so they are not to be destroyed by me, they are indestructible by themselves! The first line has the typical bhAve prayoga "by these two have my feelings been understood", but such constructions are not common in English.
मन्ये भवेताम् आत्म.ज्ञौ न_आत्म.ज्ञानाद् ऋते मतिः ।
manye bhavetAm Atma.jJau na_Atma.jJAnAt_Rte mati: |
प्रमृष्ट.सद्.असत्.भावाद् भवत्य् अस्तभया मृतौ ॥३।७८।३२॥
pramRSTa.sat*ASat.bhAvAt_bhavati_astabhayA mRtau ||3|78|32||
.
I think
these may be Self.Knowers
:
their thinking is not without Self.Wisdom
where
real and unreal feelings are polished away,
and fear comes to its sunset in death
.
manye.I.think bhavetAm.x AtmA.Aatmâ.self.jJa.wise/knower.u.2 na.not AtmA.Aatmâ.self.jJAna.Wisdom/Knowledge.At Rte.x mati.thinking: pramRSTa.sat.Being.So/reality*ASat.unreal.bhAva.becoming.state.At bhavati.becoming asta.bhaya.fear.A mRta.u.2
.
*vlm.p.32 "I understand them to be acquainted with spiritual knowledge, without which there cannot be a good understanding. Because knowledge of the indestructibility of the spirit takes away the fear of death, and these men lack that fear.
*VA: I think these two are Atma.jJa.Self.Knowers, not without Atma.*jnAna.Self.Wisdom, for not without self.knowledge mind becomes free from fear of death, which arises clear understanding of real and unreal. • *AS. I agree, except the last part was probably meant to be: which arises from clear understanding of the nature of reality and unreality. This understanding is the cause of lack of fear and that lack is visible in them. Also, a grammar point in line one: "I think they should be (bhavetAm) knowledgeable in self AtmA" Thus, while the meaning is as you stated, the actual sense is "future" in the sense of guess. This is the vidhyartha [presumptive???] in Sanskrit. It is part of the present system, but has the sense of a wish/expectation for future.
तद् एतौ परिपृच्छामि किम्.चित्_संदेहम् उत्थितम् ।
tat_etau paripRcchAmi kiMcit_saMdeha.m utthita.m |
प्राज्ञम् प्राप्य न पृच्छन्ति ये केचित्_ते नराधमाः ॥३।७८।३३॥
prAjJam prApya na pRcchanti ye kecit_te narAdhamA: ||3|78|33||
.
I'll ask them something
that raises a doubt
.
whoever gets a question they don't answer
would be a lower.class nara.Humans
...
tat_etau paripRcchAmi kiMcit_saMdeha.m utthita.m prAjJam prApya na pRcchanti ye kecit_te narAdhamA:
.
*sv.33 Hence, she thought, "Let me utilise this opportunity to clear the doubts that are in my mind; for he is surely a fool who, having the company of a wise man, neglects to clear his doubts."
*vlm.p.33 Therefore I shall ask them something about which I have doubts. They who fail to ask the wise what they know not must remain dunces throughout their lives."
VASISHTHA resumed—
इति संचिन्त्य पृच्छायै तन्वान.अवसरम् ततः ।
iti saMcintya pRcchAyai tanvAna.avasaram tata: |
अकाल.कल्प.अभ्र.रवम् हासम् संयस्य सा_अब्रवीत् ॥३।७८।३४॥
akAla.kalpa.abhra.ravam hAsam saMyasya sA_abravIt ||3|78|34||
.
having thought so
—and cackling all the while—
she grew quiet,
and opened her mouth,
and spoke
.
iti.so/"thus" saMcintya.to.be.conceived pRcchAyai.x tanvAna.avasaram performing?.occasion tatas.therefore/from.that a..non/without.kAla.time.kalpa.abhra.raincloud.rava.m hAsa.m saMyasya.x sA.she/that.f. abravIt.x
.
*vlm.p.34 Having thought so, she opened her mouth, suppressing her roaring voice and loud laughter for a while, and asked her questions.
KARKATÎ said—
कौ भवन्तौ नरौ धीरौ कथ्यताम् इति मे_अनघौ ।
kau bhavantau narau dhIrau kathyatAm iti me_anaghau |
जायते दर्शनाद् एव मैत्री विशद.चेतसाम् ॥३।७८।३५॥
jAyate darzanAt_eva maitrI vizada.cetasAm ||3|78|35||
.
who are you two upright Human gentlemen,
tell me that
.
there springs.up at the sight of you
friendship and tender affection
.
kau.who/2 bhavantau.2.gents nara.man/human.u.2 dhIra.brave/heroic.u.2 kathyatAm.x iti.so/"thus" me.@me anagha.sinless.u jAyate.x from/thru darzana.presence.At eva.indeed\only/very maitrI.x of vizada.cetas.Affectivity.s.Am
.
*vlm.p.35 "Tell me, O you sinless men who are so brave and valiant, who are you and from where have you come? The very sight of you has raised my regard for you, like the good hearted become friends with one another, even at their first sight."
The MINISTER—
अयम् राजा किरातानाम् अस्य अहम् मन्त्रिताम् गतः ।
ayam rAjA kirAtAnAm asya_aham mantritAm gata: |
उद्यतौ रात्रि.चर्येण त्वादृक्.जन.विनिग्रहे ॥३।७८।३६॥
udyatau rAtri.caryeNa tvAdRk.jana.vinigrahe ||3|78|36||
.
this
is my rAjA,
the King of the `kirAtas.
I am one of his Ministers
.
we
have come here in the dark of night
looking for people just like you
.
ayam.this rAjA.Râjâ.King of the Kirâtas.AnAm asya.his/its aham.I mantri.Minister.tA.ness.m gata.gone: udyatau.2 rAtri.evening/nite.carya.eNa tvAdRk.jana.person whin.vinigraha.e
.
*vlm.p.36 The minister said, "This is the king of the Kiratas and I am his councilor. We have come out tonight in our nightly round to apprehend malicious beings like you.
राज्ञे रात्रिं.दिवम् धर्मः_दुष्ट.भूत.विनिग्रहः ।
rAjJe rAtriM.divam dharma:_duSTa.bhUta.vinigraha: |
स्व.धर्म.त्यागिनः_ये तु ते विनाश.अनल.इन्धनम् ॥३।७८।३७॥
sva.dharma.tyAgina:_ye tu te vinAza.anala.indhanam ||3|78|37||
.
in the kingdom
by night as by day
dharmic custom regulates the wicked
:
those who forsake their proper dharma are fuel for a deadly fire
.
rAjJe rAtri.evening/nite.m.divam.day dharma duSTa.bhUta.being vinigraha sva.own.self.dharma.tyAgi.na: ye.which.ones tu.but/tho/however te.they.you vinAza.anala.indhana.m
.
*vlm.37. It is the duty of princes to punish the wicked, both by day and night; for such as trespass the bounds of their duty, must be made as fuel to the fire of destruction.
*vlm.p.37 It is the duty of princes to punish the wicked, both by day and night. Those who trespass the bounds of their duty must be made like fuel to the fire of destruction."
THE DEMONESS declared—
राजन्*_त्वम् असि दुर्मन्त्री दुर्मन्त्री न नृपः_भवेत् ।
rAjan*_tvam asi durmantrI durmantrI na nRpa:_bhavet |
सद्.रूपस्य भवेत्_मन्त्री राजा सन्_मन्त्रिणे भवेत् ॥३।७८।३८॥
sat.rUpasya bhavet_mantrI rAjA san_mantriNe bhavet ||3|78|38||
.
rAjA.King, you have a poor Minister
& poor Ministers a King shouldn't have!
good form becomes a Minister, good Ministers become a King
.
rAjan*_tvam asi durmantrI durmantrI na nRpa:_bhavet sat.rUpasya bhavet_mantrI rAjA san_mantriNe bhavet
.
*vlm.p.38 The rakshashi said, "King, you have a good minister. A bad one is unbecoming of a king. All good kings have wise counselors, and they make the good king.
राजा च_आदौ विवेकेन योजनीयः सुमन्त्रिणा ।
rAjA ca_Adau vivekena yojanIya: sumantriNA |
तेन_आर्यताम् उपायाति यथा राजा तथा प्रजाः ॥३।७८।३९॥
tena_AryatAm upAyAti yathA rAjA tathA prajA: ||3|78|39||
.
rAjA,
to begin with a good Minister practices Discernment;
thereby Nobility is his means
:
as is the King, so are his people
.
rAjA ca_Adau vivekena yojanIya: sumantriNA tena_AryatAm upAyAti yathA rAjA tathA prajA:
.
*vlm.p.39 The wise minister is the king’s guide to justice, and it is he who elevates both king and his people. Justice is the first of the four cardinal virtues (justice, temperance, prudence and frugality), and it is the only virtue of a ruler who is called the incarnation of justice (dharma avatara)."
.RKhare fm3078.39 Rulership and the condition of having equal vision that occurs through rājavidyā. Who does not know it, is neither a minister, nor a king.”
समस्त.गुण.जालानाम् अध्यात्म.ज्ञानम् उत्तमम् ।
samasta.guNa.jAlAnAm adhyAtma.jJAnam uttama.m |
तद्.वित्.राजा भवेत्_राजा तत्.वित्.मन्त्री च मन्त्रवित् ॥३।७८।४०॥
tad.vit.rAjA bhavet_rAjA tat.vit.mantrI ca mantravit ||3|78|40||
.
filled withthe high Wisdom of the Oversoul
with all its virtues
:
that knowing king becomes a King,
that knowing minister a wise Minister
.
samasta.guNa.jAlAnAm adhyAtma.jJAnam uttama.m tad.vit.rAjA bhavet_rAjA tat.vit.mantrI ca mantravit
.
*vlm.p.40 "But kings also must have spiritual knowledge because that is the greatest human knowledge. The king who has this knowledge becomes the best of kings. The minister who knows the soul can give the best counsel to guide other souls.
*sv.40 Lordship and equal vision accrue from the kingly science (of self.knowledge);
प्रभुत्वम् समदृष्टित्वम् तत्_च स्यात्_राज.विद्यया ।
prabhutvam samadRSTitvam tat_ca syAt_rAja.vidyayA |
ताम् एव यः_न जानाति न_असौ मन्त्री न सः_अधिपः ॥३।७८।४१॥
tAm eva ya:_na jAnAti na_asau mantrI na sa:_adhipa: ||3|78|41||
.
Lordship
sees with an equal eye,
for that is Royal Policy
.
he who does not know this so
is neither minister nor king
.
prabhutvam sama.dRSTitvam tat_ca syAt_rAja.vidyayA tAm eva ya:_na jAnAti na_asau mantrI na sa:_adhipa:
.
*vlm.p.41 A man who feels for others makes a good ruler. Whoever is unacquainted with this rule is not fit to be either a ruler or his minister.
भवन्तौ तत्.विदौ साधू यदि तत्*श्रेय* आप्नुथः ।
bhavantau tat*vidau sAdhU yadi tat*zreya* Apnutha: |
न.उ चेद् अन्.अर्थ.दौ स्वस्याः प्रकृतेः_अद्मि_अहम् युवाम् ॥३।७८।४२॥
na.u cet_an.artha.dau svasyA: prakRte:_admi_aham yuvAm ||3|78|42||
.
you two gentlemen know that
if you have attained that excellence
but if not you're a pair of no use to your people
&
I eat you
!
bhavantau tat*vidau sAdhU yadi tat*zreya* Apnutha: na.u cet_an.artha.dau svasyA:
prakRte:_admi_aham yuvAm
.
*vlm.p.42 If you know this fundamental principle, it is good and you shall prosper. Otherwise you wrong yourselves and your subjects. In which case, you shall be my prey."
एक.उपायेन मत्.पार्श्वाद् बाल काव् उत्तरिष्यथः ।
eka.upAyena mat.pArzvAt_bAlakau_uttariSyatha: |
मत्.प्रश्न.पञ्जरम् सारम् चेद् विचारयथो धिया ॥३।७८।४३॥
mat.prazna.paJjaram sAram cet_vicArayatha:_dhiyA ||3|78|43||
.
eka.upAyena mat.pArzvAt bAlakau_uttariSyatha: mat.prazna.paJjaram sAram cet vicArayatha:_dhiyA
.
there is one means whereby you kiddies will escape my clutch
:
if by your clever analysis you escape from my cage of questions
.
*vlm.p.43 "There is only one way for you two young men to escape from my clutches. You must answer my intricate questions according to your best wits and judgment.
प्रश्नान्_इमान्_कथय पार्थिव वा च मन्त्रिन्*
praznAn_imAn_kathaya pArthiva vA ca mantriMs
तत्र_अर्थिनी भृशम् अहम् परिपूरय_अर्थम् ।
tatra_arthinI bhRza.m aham paripUraya_artha.m |
अग्नी.कृत.अर्थम् अददत्_क* इव_अस्ति लोके
agnI.kRta.artha.m adadat_ka iva_asti loke
दोषेण संक्षय.करेण न युज्यते यः ॥३।७८।४४॥
doSeNa saMkSaya.kara.iNa na yujyate ya: ||3|78|44||
.
answer these questions
—King or Minister—
&
I want fast answers sworn before the Fire
.
who in the world would not do right in extirpating wickedness
?
praznAn_imAn_kathaya, pArthiva, vA ca mantrin* these questions answer, Prince, or else your Minister
tatra.there arthi.nI bhRzam.x aham.I paripUraya. artham.for.the.purpose agni.fire.kRta.done/made.artham.for.the.purpose adadat. kas.?who/which iva.like/as.if asti.is/exists loke.in the world/people by/with doSa.fault\sin.eNa saMkSaya.kara.eNa na.not yujyate.x yas.who/which
.
*vlm.p.44 Now you king and you his counselor give me the solution to the questions that I ask of you. If you fail to give the proper answers as you have agreed to do, then you must then fall under my hands, like anyone who fails to keep his words."
*AS. Hey King, or the Minister, tell me the answers to these questions; I seek the answers a lot (bhRzam), so fulfill my request. Who is there in this world, (when he) does not give what he promised, does not meet with (na yujyate) the destructive sin (saMkSayakara.iNa doSeNa)?
FM3079
DN3078 TWO HUNTERS 1.AG18
सर्ग ३.७८
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
अथ सा राक्षसी रक्षः.कुल.कानन.मञ्जरी ।
atha sA rAkSasI rakSa:kula.kAnana.maJjarI |
तमस्य्_एव_अभ्र.लेखा_इव गम्भीरम् विननाद ह ॥३।७८।१॥
tamasi_eva_abhra.lekhA_iva gambhIram vinanAda ha ||3|78|1||
नाद.अन्ते समुवाच_इदम् हुम्.कारापरुषम् वचः ।
nAda.ante samuvAca_ida.m "hum"kArAparuSam vaca: |
गर्जित.अनन्तरम् जात.करक.अशनि.शब्दवत् ॥३।७८।२॥
garjita.anantaram jAta.karaka.azani.zabdavat ||3|78|2||
भो.भो घोराटवी.व्योम.पदवी.शशि.भास्करौ ।
bho.bho ghorATavI.vyoma.padavI.zazi.bhAskarau |
महामाया.तमःपीठ.शिला.कोटर.कीटकौ ॥३।७८।३॥
mahAMâyâ.tama:pITha.zilA.koTara.kITakau ||3|78|3||
कौ भवन्तौ महा.बुद्धी दुर्.बुद्धी वा समागतौ ।
kau bhavantau mahA.buddhI dur.buddhI vA samAgatau |
मद्.ग्रास.पदम् आपन्नौ क्षणान्.मरणक.उचितौ ॥३।७८।४॥
mat.grAsa.pada.m Apannau kSaNAn.maraNaka.ucitau ||3|78|4||
राजा_उवाच ।
rAjA_uvAca |
भो भो, भूतक, किम् स्यास्_त्वम् क्व तिष्ठसि च देहकम् ।
bho bho, bhUtaka, kim syA:_tvam kva tiSThasi ca dehakam |
दर्शय_अस्याः_तव गिरः को बिभेत्य् अलिनी.ध्वनेः ॥३।७८।५॥
darzaya_asyA:_tava gira: ka:_bibheti_alinI.dhvane: ||3|78|5|| राजा_उवाच ।
rAjA_uvAca |
भो भो, भूतक, किम् स्यास्_त्वम् क्व तिष्ठसि च देहकम् ।
bho bho, bhUtaka, kim syA:_tvam kva tiSThasi ca dehakam |
दर्शय_अस्याः_तव गिरः को बिभेत्य् अलिनी.ध्वनेः ॥३।७८।५॥
darzaya_asyA:_tava gira: ka:_bibheti_alinI.dhvane: ||3|78|5||
सिंहवत्.सर्व.वेगेन पतन्त्य्॒ अर्थे किल_अर्थिनः ।
siMhavat.sarva.vegena patanti_arthe kila_arthina: |
त्यज संरम्भम् आरम्भम् स्व.सामार्थ्यम् प्रदर्शय ॥३।७८।६॥
tyaja saMrambham Arambham sva.sAmArthyam pradarzaya ||3|78|6||
किम् प्रार्थयसि मे ब्रूहि ददामि तव सुव्रत ।
kim prArthayasi me brUhi dadAmi tava suvrata |
किम् वा संरम्भ.शब्दाभ्याम् भीषय_अस्मान् बिभेषि किम् ॥३।७८।७॥
kim vA saMrambha.zabdAbhyAm bhISaya_asmAn bibheSi kim ||3|78|7||
क्षिप्रम् आकार.शब्दाभ्याम् मायया सन्मुखी.भव ।
kSipram AkAra.zabdAbhyAm mAyayA sanmukhI.bhava |
न किंचिद् दीर्घ.सूत्राणाम् सिद्ध्यत्य् आत्म.क्षयाद्_ऋते ॥३।७८।८॥
na kiMcit_dIrgha.sUtrANAm siddhyati_Atma.kSayAt_Rte ||3|78|8||
राज्ञ्ना_इत्य् उक्ते रम्यम् उक्तम् इति संचिन्त्य सा तयोः ।
rAjJnA_iti_ukte ramyam uktam iti saMcintya sA tayo: |
प्रकाशाय_आप्य धैर्याय ननाद च जहास च ॥३।७८।९॥
prakAzAya_Apya dhairyAya nanAda ca jahAsa ca ||3|78|9||
ततो_ददृशतुस् ताम् तौ शब्द.पुरित.दिग्.गणाम् ।
tata:_dadRzatu:_tAm tau zabda.purita.dik.gaNAm |
सा_अट्ट.हास.प्रभा.पिण्ड.पूर.प्रकटित.आकृतिम् ॥३।७८।१०॥
sA_aTTa.hAsa.prabhA.piNDa.pUra.prakaTita.AkRtim ||3|78|10||
कल्प.अभ्र.अशनि.काषेन घृष्टाम् अद्रि.तटीम् इव ।
kalpa.abhra.azani.kASena ghRSTAm adri.taTIm iva |
स्वनेत्र.विद्युद्.वलय.बलाक.उज्ज्वलित.अम्बराम् ॥३।७८।११॥
svanetra.vidyut.valaya.balAka.ujjvalita.ambarAm ||3|78|11||
तिमिर.एक.अर्णव.और्व.अग्नि.ज्वाल.विवलनाम् इव ।
timira.eka.arNava.aurva.agni.jvAla.vivalanAm iva |
गर्जद्.घन.घट.आटोप.पीवर.असित.कन्धराम् ॥३।७८।१२॥
garjat.ghana.ghaTa.ATopa.pIvara*ASita.kandharAm ||3|78|12||
रणd.दशन.संरम्भ.हा.हा.हत.निशाचराम् ।
raNat.dazana.saMrambha."hA.hA".hata.nizAcarAm |
रोदसी.कज्जल.स्तम्भाम् लीलया_उल्लसिताम् पुनः ॥३।७८।१३॥
rodasI.kajjala.stambhAm lIlayA_ullasitAm puna: ||3|78|13||
ऊर्ध्व.केशीम् शिराल.अङ्गीम् कपिल.अक्षीम् तmo.मयीम् ।
Urdhva.kezIm zirAla.aGgIm kapila.akSIm tama:mayI.m |
यक्ष.रक्षः.पिशाचानाम् अpy_अनर्थ.भय.प्रदाम् ॥३।७८।१४॥
yakSa.rakSa:pizAcAnAm api_anartha.bhaya.pradAm ||3|78|14||
देह.रन्ध्र.विशच्*छ्वास.वात.भाम्कार.भीषणाम् ।
deha.randhra.vizat*zvAsa.vAta."bhAm"kAra.bhISaNAm |
मुसल.उलूखलालात.हल.शूर्पक.शेखराम् ॥३।७८।१५॥
musala.ulUkhalAlAta.hala.zUrpaka.zekharAm ||3|78|15||
स्फुरन्तीम् इव कल्पान्ते वैदूर्य.शिखर.स्थलीम् ।
sphurantIm iva kalpAnte vaidUrya.zikhara.sthalIm |
हास.घट्टित.विश्वेशाम् काल.रात्रिम् इव_उदिताम् ॥३।७८।१६॥
hAsa.ghaTTita.vizvezAm kAla.rAtrim iva.uditAm ||3|78|16||
1 शरद्.व्योम.अटवीम् स.अभ्राम् कृत.देहाम् इव_आगताम् ।
zarat.vyoma.aTavIm sa.abhrAm kRta.dehAm iva_AgatAm |
शरीरिणीम् महा.अभ्र.आढ्याम् यामिनीम् इव मांसलाम् ॥३।७८।१७॥
zarIriNIm mahA.abhra.ADhyAm yAminIm iva mAMsalAm ||3|78|17||
शरिर.संनिवेशेन पङ्क.पीठम् इव_उत्थितम् ।
zarira.saMnivezena paGka.pITham iva.utthita.m |
तनुम् चन्द्र.अर्क.युद्धाय तमसा_इव समाश्रिताम् ॥३।७८।१८॥
tanum candra.arka.yuddhAya tamasA_iva samAzritAm ||3|78|18||
इन्द्र.नील.महा.शुभ्र.लम्ब.अभ्र.युगल.उपमौ ।
indra.nIla.mahA.zubhra.lamba.abhra.yugala.upamau |
उलूखल.आदि.हार.ओघौ दधानाम् असितौ स्तनौ ॥३।७८।१९॥
ulUkhala.Adi.hAra.oghau dadhAnAm asitau stanau ||3|78|19||
लग्नाम् अङ्गार.काष्ठेन समानाम् च महातनुम् ।
lagnAm aGgAra.kASTha.ina samAnAm ca mahAtanum |
द्रुम.आभा.स्पन्द.स.शिरल.सत्.भू.जलता.अतनुम् ॥३।७८।२०॥
druma.AbhA.spanda.sa.zirala.sat.bhU.jalatA.atanum ||3|78|20||
ताम् अवेक्ष्य महावीरौ तथा_इव_अक्षुभितौ स्थितौ ।
tAm avekSya mahAvIrau tathA_iva_akSubhitau sthitau |
न तद् अस्ति विमोहाय यद् विविक्तस्य चेतसः ॥३।७८।२१॥
na tat_asti vimohAya yat_viviktasya cetasa: ||3|78|21||
महाराक्षसि संरम्भो_महात्मा किम् अयाम् तव ।
mahArAkSasi saMrambha:_mahAtmA kim ayAm tava |
लघवो ह्य् अथवा कार्ये लघाव् अप्य् अतिसम्भ्रमाः ॥३।७८।२२॥
laghava:_hi_athavA kArye laghau_api_ati.sambhramA: ||3|78|22||
त्यज संरम्भम् आरbhyo नायम् तव विराजते ।
tyaja saMrambham Arabhya:_na_ayam tava virAjate |
विषये हि प्रवर्तन्ते धीमन्तः स्वार्थ.साधकाः ॥३।७८।२३॥
viSaye hi pravartante dhImanta: svArtha.sAdhakA: ||3|78|23||
त्वादृशानाम् सहस्राणि मशकानाम् इवाबले ।
tvAdRzAnAm sahasrANi mazakAnAm ivAbale |
अस्माकम् धीरता.वात्या.व्यूढानि तृण.पर्णवत् ॥३।७८।२४॥
asmAkam dhIratA.vAtyA.vyUDhAni tRNa.parNavat ||3|78|24||
संरम्भ.द्वारम् उत्सृज्य समता.स्वच्छया धिया ।
saMrambha.dvAram utsRjya samatA.svacchayA dhiyA |
युक्त्या च व्यवहारिण्या स्वार्थः प्राज्ञेन साध्यते ॥३।७८।२५॥
yuktyA ca vyavahAriNyA svArtha: prAjJena sAdhyate ||3|78|25||
स्वेन_एव व्यवहारेण कार्यम् सिद्ध्यतु वा न वा ।
svena_eva vyavahAra.iNa kAryam siddhyatu vA na vA |
महा.नियतिर् इत्य् एव भ्रमस्य अवसरो हि कः ॥३।७८।२६॥
mahA.niyati:_iti_eva bhramasya_avasara:_hi ka: ||3|78|26||
कथय_अभिमतम् किम् ते किम् अर्थयसि च_अर्थिनी ।
kathaya_abhimatam kim te kim arthayasi ca_arthinI |
अर्थी स्वप्ने ऽपि न_अस्माकम् अप्राप्त.अर्थः पुरो गतः ॥३।७८।२७॥
arthI svapne_api na_asmAkam aprApta.artha: pura:_gata: ||3|78|27||
इत्य् उक्ता सा तदा तेन चिन्तयाम्.आस राक्षसी ।
iti_uktA sA tadA tena cintayAm*ASa rAkSasI |
अहो नु विमल.आचारम् सत्त्वम् पुरुष.सिंहयोः ॥३।७८।२८॥
aho nu vimala.AcAram sattvam puruSa.siMhayo: ||3|78|28||
न सामान्यौ_इमौ मन्ये विचित्रा_इयम् चमत्कृतिः ।
na sAmAnyau_imau manye vicitrA_iyam camatkRti: |
वचो.वक्त्र.ईक्षणेन_एव वतद्.अति.अन्तर्.विनिश्चयम् ॥३।७८।२९॥
vaca:*vaktra.IkSaNena_eva vatat.ati.antar.vinizcayam ||3|78|29||
वचो.वक्त्र.ईक्षणात्_वारैः_धीमताम् आशया मिथः ।
vaca:*vaktra.IkSaNAt_vArai:_dhImatAm AzayA mitha: |
एकी.भवन्ति सरिताम् पयांसि वलनैः_इव ॥३।७८।३०॥
ekI.bhavanti saritAm payAMsi valanai:_iva ||3|78|30||
कर्कट्य् उवाच ।
kaekaTI_uvAca |
आभ्याम् प्रायः परिज्ञातः_मम भावः_अनयोः_मया ।
AbhyAm prAya: parijJAta:_mama bhAva:_anayo:_mayA |
न विनाश्यौ माया च_इमौ स्वयम्_एव_अविनाशिनौ ॥३।७८।३१॥
na vinAzyau Mâyâ ca_imau svayam_eva_avinAzinau ||3|78|31||
मन्ये भवेताम् आत्म.ज्ञौ न_आत्म.ज्ञानाद् ऋते मतिः ।
manye bhavetAm Atma.jJau na_Atma.jJAnAt_Rte mati: |
प्रमृष्ट.सद्.असत्.भावाद् भवत्य् अस्तभया मृतौ ॥३।७८।३२॥
pramRSTa.sat*ASat.bhAvAt_bhavati_astabhayA mRtau ||3|78|32||
तद् एतौ परिपृच्छामि किम्.चित्_संदेहम् उत्थितम् ।
tat_etau paripRcchAmi kiMcit_saMdeha.m utthita.m |
प्राज्ञम् प्राप्य न पृच्छन्ति ये केचित्_ते नराधमाः ॥३।७८।३३॥
prAjJam prApya na pRcchanti ye kecit_te narAdhamA: ||3|78|33||
वसिष्ठ उवाच ।
vasiSTha uvAca |
इति संचिन्त्य पृच्छायै तन्वान.अवसरम् ततः ।
अकाल.कल्प.अभ्र.रवम् हासम् संयस्य सा_अब्रवीत् ॥३।७८।३४॥
iti saMcintya pRcchAyai tanvAna.avasaram tata: |
akAla.kalpa.abhra.ravam hAsam saMyasya sA_abravIt ||3|78|34||
कर्कट्य् उवाच ।
kaekaTI_uvAca |
कौ भवन्तौ नरौ धीरौ कथ्यताम् इति मे_अनघौ ।
kau bhavantau narau dhIrau kathyatAm iti me_anaghau |
जायते दर्शनाद् एव मैत्री विशद.चेतसाम् ॥३।७८।३५॥
jAyate darzanAt_eva maitrI vizada.cetasAm ||3|78|35||
मन्त्र्य् उवाच ।
mantrI_uvAca |
अयम् राजा किरातानाम् अस्य अहम् मन्त्रिताम् गतः ।
ayam rAjA kirAtAnAm asya_aham mantritAm gata: |
उद्यतौ रात्रि.चर्येण त्वादृक्.जन.विनिग्रहे ॥३।७८।३६॥
udyatau rAtri.caryeNa tvAdRk.jana.vinigrahe ||3|78|36||
राज्ञे रात्रिं.दिवम् धर्मः_दुष्ट.भूत.विनिग्रहः ।
rAjJe rAtriM.divam dharma:_duSTa.bhUta.vinigraha: |
स्व.धर्म.त्यागिनः_ये तु ते विनाश.अनल.इन्धनम् ॥३।७८।३७॥
sva.dharma.tyAgina:_ye tu te vinAza.anala.indhanam ||3|78|37||
राक्षस्य् उवाच ।
rAkSasI_uvAca |
राजन्*_त्वम् असि दुर्मन्त्री दुर्मन्त्री न नृपः_भवेत् ।
rAjan*_tvam asi durmantrI durmantrI na nRpa:_bhavet |
सद्.रूपस्य भवेत्_मन्त्री राजा सन्_मन्त्रिणे भवेत् ॥३।७८।३८॥
sat.rUpasya bhavet_mantrI rAjA san_mantriNe bhavet ||3|78|38||
राजा च_आदौ विवेकेन योजनीयः सुमन्त्रिणा ।
rAjA ca_Adau vivekena yojanIya: sumantriNA |
तेन_आर्यताम् उपायाति यथा राजा तथा प्रजाः ॥३।७८।३९॥
tena_AryatAm upAyAti yathA rAjA tathA prajA: ||3|78|39||
समस्त.गुण.जालानाम् अध्यात्म.ज्ञानम् उत्तमम् ।
samasta.guNa.jAlAnAm adhyAtma.jJAnam uttama.m |
तद्.वित्.राजा भवेत्_राजा तत्.वित्.मन्त्री च मन्त्रवित् ॥३।७८।४०॥
tad.vit.rAjA bhavet_rAjA tat.vit.mantrI ca mantravit ||3|78|40||
प्रभुत्वम् समदृष्टित्वम् तत्_च स्यात्_राज.विद्यया ।
prabhutvam samadRSTitvam tat_ca syAt_rAja.vidyayA |
ताम् एव यः_न जानाति न_असौ मन्त्री न सः_अधिपः ॥३।७८।४१॥
tAm eva ya:_na jAnAti na_asau mantrI na sa:_adhipa: ||3|78|41||
भवन्तौ तत्.विदौ साधू यदि तत्*श्रेय* आप्नुथः ।
bhavantau tat*vidau sAdhU yadi tat*zreya* Apnutha: |
न.उ चेद् अन्.अर्थ.दौ स्वस्याः प्रकृतेः_अद्मि_अहम् युवाम् ॥३।७८।४२॥
na.u cet_an.artha.dau svasyA: prakRte:_admi_aham yuvAm ||3|78|42||
एक.उपायेन मत्.पार्श्वाद् बाल काव् उत्तरिष्यथः ।
eka.upAyena mat.pArzvAt_bAlakau_uttariSyatha: |
मत्.प्रश्न.पञ्जरम् सारम् चेद् विचारयथो धिया ॥३।७८।४३॥
प्रश्नान्_इमान्_कथय पार्थिव वा च मन्त्रिन्*
praznAn_imAn_kathaya pArthiva vA ca mantriMs
तत्र_अर्थिनी भृशम् अहम् परिपूरय_अर्थम् ।
tatra_arthinI bhRza.m aham paripUraya_artha.m |
अग्नी.कृत.अर्थम् अददत्_क* इव_अस्ति लोके
agnI.kRta.artha.m adadat_ka iva_asti loke
दोषेण संक्षय.करेण न युज्यते यः ॥३।७८।४४॥
doSeNa saMkSaya.kara.iNa na yujyate ya: ||3|78|44||
||
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