fm6066 2.oc08 The Search for the Monk .z28
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fm6066 2.oc08 The Search for the Monk .z28
The Search for the Monk
vAlmIki of the ANTHILL—
01|02|o/
वसिष्ठ-मुनि-संयुक्ता विश्वामित्र-आदि=संयुता ।
vasiSTha-muni-saMyuktA vizvAmitra-Adi=saMyutA |
स्थिता: खेचर-सिद्ध-ओघा विश्रान्ता नृप-नायका: ॥६।६६।१॥
sthitA: khecara-siddha-oghA vizrAntA nRpa-nAyakA: ||6|66|01||
स=राम-लक्ष्मणा सा_एव तथा_एव_अथ सभा बभौ ।
sa=rAma-lakSmaNA sA_eva tathA_eva_atha sabhA babhau |
सौम्या सम-समाभोगा शान्त-वाता इव पद्मिनी ॥६।६६।२॥
saumyA sama-samAbhogA zAnta-vAtA iva padminI ||02||
.
when vasiShTha, with vishvAmitra and all the rest appeared
the gathered SkyRovers and siddha.Adepts grew quiet
and the noble princes
with Prince rAma and lakShmaNa
and the whole gathering
settled down
quieting their breath
.
they were a moonlit crowd of lotuses
.
03|o/
अनवेक्ष्य वच: प्रश्नम् उवाच अथ मुनीश्वर: । बोधयन्ति बलाद्_एव सानुकम्पा हि साधव: ॥६।६६।३॥
anavekSya vaca: praznam uvAca atha munIzvara: | bodhayanti balAd_eva sAnukampA hi sAdhava: ||03||
.
he did not wait for a question to be asked
but gave his answer first for their instruction
:
such is the merciful nature of sAdhus
.
*vlm. Here the sage spoke impromptu, to keep his promise of answering to Ráma's query in the preceding chapter, on a future occasion. (Gloss).
vasiShTha said—
04|o/
राजन् रघु-कुलाकाश=शशाङ्क रघु.नन्दन ।
ह्यो मया ज्ञान-नेत्रेण स:_भिक्षु: प्रेक्षित:_चिरम् ॥६।६६।४॥
rAjan raghu-kulAkAza=zazAGka raghu.nandana |
hyo mayA jJAna-netreNa sa:_bhikSu: prekSita:_ciram ||04||
.
Your Majesty, moon in the sky of the raghus, darling of the clan
—
yesterday
I saw with my Wisdom-Eye
the Monk
:
I had sought him for a long time
...
05|o/
ध्यानेन_अहम् चिरम् भ्रान्तस् तादृग्-भिक्षु-दिदृक्षया ।
द्वीपानि सप्त विपुलाम् कुल=शैल-स.पर्वताम् ॥६।६६।५॥
dhyAnena_aham ciram bhrAntas_tAdRg-bhikSu-didRkSayA |
dvIpAni sapta vipulAm kula=zaila-sa.parvatAm ||5||
.
thru dhyAna.Meditation
for a long time
I've sought the whereabouts of the Monk
in all seven continents with their many hills and mountains
...
06|o/
यावत् कुतश्.चिद्_अप्य्_एवम् भिक्षुर् लbdho न तादृश: ।
कथम् किल मनो.राज्यम् बहिर् अपि_उपलभ्यते ॥६।६६।६॥
yAvat kuta:cit_api_evam bhikSu:_labdha: na tAdRza: |
katham kila mano.rAjyam bahi:_api_upalabhyate ||6||
.
as much as I looked, wherever, no such Monk was to.be.found
:
how indeed would he be, outside of a dream
?
07|o/
ततस् त्रि-भाग-शेषायाम् रात्र्याम् पुनर् अहम् धिया ।
उत्तर-आशान्तरम् यातो वेलाघात इव अर्णवम् ॥६।६६।७॥
tatas_tri-bhAga-zeSAyAm rAtryAm punar_aham dhiyA |
uttara-AzAntaram yAto velAghAta* iva_arNavam ||07||
.
tatas
tri-bhAga-zeSAyAm rAtryAm
punar_aham dhiyA - again I, in thought, =
uttara-AzA.Antaram yAta:
velA shore/coast
ghAta – harming
AghAta - striking
ghAta iva arNavam
~vlm.6.66.7. I then ran in my mind at the last watch of the night, and passed over the regions on the north, as the fleet winds fly over the waves of the ocean.
~sv.7 Then I proceeded north
~??. I betook myself to another direction, situated in the nort:..
08|o/
जिन-नाम_एष तत्र अस्ति श्रीमान् जनपदो महान् । वल्मीक-उपरि तत्र_अस्ति विहार:_जन-संश्रय: ॥६।६६।८॥
jina-nAma_eSa tatra asti zrImAn_janapado mahAn | valmIka-upari tatra_asti vihAra:_jana-saMzraya: ||08||
.
there's a place there called jina
—a huge prosperous nation—
valmIka-upari tatra asti –
vihAra: jana-saMzraya: -
jina
valmIka
~vlm.6.66.8. There I saw the extensive and populous country of Jina (cina) lying beyond the utmost boundaries of Valmika (Bkalika or Nulkh); where there is a beautiful city, called as Vihara by the inhabitants.
~sv.8 to the land of the Jinas. On top of an anthill there exists a vihAra (shrine? or Bihar) inhabited by people.
*AS. "cInanAmAtha tatrAsti" var., There is the big and splendid Country, going by the name of China. He speaks of a monastery there (vihAra), built on the upper side of a termite's nest (valmIkopari), giving shelter to many people. The term _valmIka stands also for "mountain" and _stUpa.
09|o/
तस्मिन् विहारे स्व.कुटी-कोशे कपिल-मूर्ध-ज: ।
भिक्षु:_दीर्घ-दृशो नाम स्थित एव समाधये ॥६।६६।९॥
tasmin_vihAre sva.kuTI-koze kapila-mUrdha-ja: |
bhikSu:_dIrgha-dRzo nAma sthita eva samAdhaye ||09||
.
tasmin vihAre – in that sanctuary –
sva.kuTI-koze – in his own cosy cottage –
kapila-mUrdha-ja: ‑
bhikSu: dIrgha-dRza: nAma – a Monk known as dIrgha-dRk the Far-Sighted
sthita eva samAdhaye – was ever seated in samAdhi
.
~vlm.6.66.9. There lives a mendicant, named Dírgha drik or foresighted whose head was silvered over with age, and who continues in his close meditation confined in his homely and lovely cottage.
~sv.9 There, in his own cottage, was a mendicant (bhiksu) known as Dirghadrsa whose head was yellow in colour.
~Mo. In this monastery, inside his own cell ... the red-haired monk ...
#kuT* ->#kRta * ->#kuTi कुटिः – The body. • A cottage, hut; BhAg.1.71.16. • A curve, bend. –Comp. – #kuTicara –m.- a porpoise. •• #kuTI –f.- a hut, cottage, shop, MB:&c. • #svakuTI – own-cottage, self-cottage, y6066.009.
#kapila -
#mUrdha -
\
एक-विंशति=रात्रम् च तस्य एवम् स्थिति-शालिन: ।
eka-viMzati=rAtram ca tasya evam sthiti-zAlina: |
दृढ-अर्गलम् गृहम् ध्यान-भङ्ग-भीता विशन्ति नो ॥६।६६।१०॥
dRDha-argalam gRham dhyAna-bhaGga-bhItA vizanti no ||10||
.
and for twenty-one nights this was his customary state
his door was firmly shut
:
for fear of obstructing his meditation they did not ever enter
.
~sv.10 He was in deep meditation.
~vlm.6.66.10. He is used to sit there in his meditative mood, for three weeks together at a time, and keep the door of his cell quite fast for fear of being disturbed in his silent devotion, by the intrusion of out siders.
~Mo.10b/11a. Being afraid of interrupting his contemplation, the servants would never enter the monk's cell, locked with a firm wooden bolt, Indeed, this virtuous monk remains mainly in such a condition of contemplation.
11|o/
भृत्या: प्रिया: किलतथा संतिष्ठति स भिक्षुक: । अद्यैव तस्य संवेत्तुम् नियतेरीदृशी स्थिति: ॥६।६६।११॥
bhRtyA: priyA: kilatathA saMtiSThati sa bhikSuka: | adyaiva tasya saMvettum niyaterIdRzI sthiti: ||11||
.
Servants and family alike
were firmly regulated in the times they might see him,
such were the regulations of his state.
bhRtyA: priyA: kilatathA saMtiSThati sa bhikSuka: |
adyaiva tasya saMvettum niyaterIdRzI sthiti: ||11||
भृत्याः प्रियाः किल तथा – Servants and family alike, indeed,
संतिष्ठति स भिक्षुकः – were forbidden by the Monk
अद्य एव तस्य संवेत्तुम् – now indeed to be seen by him
नियतेः ईदृशी स्थितिः – so regulated was his state.
~sv.11 Even his attendants did not enter his cottage, afraid to disturb his meditation.
~vlm.6.66.11. His dependants are thus kept out of doors for the time, that he is absorbed in meditation.
~Mo.10b/11a. Being afraid of interrupting his contemplation, the servants would never enter the monk's cell, locked with a firm wooden bolt, Indeed, this virtuous monk remains mainly in such a condition of contemplation. var. sa tISThati subhikSuka:
12|o/
रात्रयो ध्यान-निष्ठस्य गतास् तस्यैक-विंशति: । स तु वर्ष-सहस्राणि तथा चित्तेन भूतवान् ॥६।६६।१२॥
rAtrayo dhyAna-niSThasya gatAs tasyaika-viMzati: | sa tu varSa-sahasrANi tathA cittena bhUtavAn ||12||
.
rAtraya: dhyAna-niSThasya – The nights established in dhyAna, -
gatA: tasya eka-viMzati: - twenty-one gone-by for him, -
sa tu varSa-sahasrANi – yet he was for a thousand years –
tathA cittena bhUtavAn – thus experienced in his affective mind.
~sv.12 It was the twenty-first day of such meditation. It was destined to be his last day. Though from one point of view, he had been in meditation for only twenty-one days, from another point of view thousands of years had passed. For, such was the notion that arose in his mind.
~vlm.6.66.12. He thus passed his three weeks of deep meditation in seclusion, and it is now a thousand years, that he been setting in this manner, in communion with his own mind only.
n|o/
कस्मिंश्.चित् प्राक्तने कल्पे भिक्षुर् एवम् पुरा_अभवत् । अद्य त्व्_इह द्वितीयो_अस्मिंस् तृतीयो न_उपलभ्यते ॥६।६६।१३॥
kasmiMz.cit_prAktane kalpe bhikSur_evam purA_abhavat | adya tu_ iha dvitIyo_asmiMs_tRtIyo na_upalabhyate ||13||
.
there was, sometime in ancient days,
long ago, such a Monk: and
here and now there is a second;
but a third is yet to be found.
kasmin.cit prAktane kalpe – sometime in a former age -
bhikSur evam purA 'bhavat – there was such a Monk long ago -
adya tu iha dvitIyo 'smin – but here and now there is a second -
tRtIyo na upalabhyate – a third is not to be found.
~vlm.6.66.13. It was in olden times, that there had been a mendicant of his kind, as I have already related unto you; this is the living instance of that sort, and we know not where and when a third or another like this may be found to exist.
~sv.13 I knew that such a mendicant had lived in another epoch; and even in this epoch he is the second such mendicant. However, other than these two, I could not see a third mendicant.
14|o/
मया तु पुनर् अन्विष्य चेतसा चतुरात्मना ।
तादृग्-भिक्षुस् तृतीयो_अन्ये जगत्-पद्म-उदर-आलिना ॥६।६६।१४॥
mayA tu punar_anviSya cetasA caturAtmanA |
tAdRg-bhikSus_tRtIyo_anye jagat-padma-udara-AlinA ||14||
.
mayA tu punar anviSya –
but again there was sought by me -
cetasA catura.AtmanA –
w/ Chetas ~*
tAdRg-bhikSu: tRtIya: – a third Monk =
anye – elsewhere =
jagat-padma-udara-AlinA – as by a bee in the heart of a lotus.
#catura- mf(आ cf. g. अर्श-आदि)n. ( √ चत् Un2. ) swift , quick Katha1s. x , 108 Ra1jat. iii , 176; dexterous, clever, ingenious , shrewd, Pan5cat. &c.
~sv.14 14-15 With all the wits at my disposal and all the faculties I could command, I entered into the very heart of this creation, looking for the third mendicant.
~vlm.6.66.14, I was long in quest like a bee in search of flowers, to find such another, in the womb of this lotus like earth, with all possible inquiry on my part.
15|o/ सम् सं
अस्मात् सर्गात् ततो लब्धस् तृतीयस् तादृश.आशय: ।
अथ.अन्ये लीलया सर्गा मया सम्प्रेक्षितास् तत: ॥६।६६।१५॥
asmAt_sargAt_tato labdhas_tRtIyas_tAdRza.Azaya: |
atha_anye lIlayA sargA mayA samprekSitAs_tata: ||15||
.
asmAt sargAt - fr this creation =
tata: –
labdha: - is got =
tRtIyas - the third =
tAdRza.Azaya: -
atha anye lIlayA sargA –
mayA samprekSitAs tata: –
~vlm.6.66.15. I passed beyond the limit of the present world, and pierced through the mist of future creations, and there I met with what I sought of the resemblance of the present one.
~sv.15 14-15 With all the wits at my disposal and all the faculties I could command, I entered into the very heart of this creation, looking for the third mendicant.
16|o/
यावत् तस्मिंz चिद् आकाश कोश शायिनि सर्गके ।
तृतीयो विद्यते भिक्षुब्राह्म:_ च सदृश-क्रम: ॥६।६६।१६॥
yAvat_tasmiMz_cid‑AkAza‑koza‑zAyini sargake |
tRtIyo vidyate bhikSur_brAhmaz_ca sadRza-krama: ||16||
.
yAvat tasmin
cid‑AkAza‑koza‑zAyini
sargake
tRtIya: vidyate bhikSu: brAhma: ca sadRza-krama: - and brAhmic in a similar way =
~vlm.6.66.16. As I looked into the world lying in the womb of futurity, and deposited in the intellectual sphere of Brahma; I met with a third one resembling to Brahmá in his conduct.
~sv.16 At last I found him, but he was not in this universe.
17|Ø
एवम् तेनैव तेनैव संनिवेशेन भूरिश: ।
evam tenaiva tenaiva saMnivezena bhUriza: |
भविष्यन्त्य् अभवन् सर्वे पदार्था: सर्ग-संततौ ॥६।६६।१७॥
bhaviSyanti_ abhavan sarve padArthA: sarga-saMtatau ||17||
.
evam tenaiva tenaiva - x =
saMnivezena - by pervading =
bhUriza: - x =
bhaviSyanti - they will be +
abhavan_sarve padArthA: sarga-saMtatau - they were all items in the creation-process =
~vlm.6.66.17. So passing through many worlds one after another, I saw many things in futures, which are not in esse [existent] in the present world.
~sv.17 He was in another universe which, however, was almost exactly like this universe, though created by another Brahma.
~AS:Thus by multiple occurrences (संनिवेशेन भूरिशः) in different conditions (तेनैव तेनैव) many objects will come into existence, and were (indeed) formed in the ongoing creation process.
18|o/
अस्याम् सभायाम् अपि ये मुनयो ब्राह्मणास् तथा ।
भाव्यम् एवम् समाचारैस् तैर् अन्यैर् अप्य्_अनेकश: ॥६।६६।१८॥
asyAm sabhAyAm api ye munayo brAhmaNAs_tathA |
bhAvyam evam samAcArais_tair_anyair_api_ anekaza: ||18||
.
asyAm sabhAyAm api –
but in this Assembly =
ye munaya: brAhmaNA: - those who are munis brAhmaNas =
tathA
bhAvyam evam samAcArai:
tai: anyai: api anekaza: - tho w those others not singly =
~vlm.6.66.18. There I beheld the sages that are now sitting in this assembly, and many more, Brahmans also, that are of the nature of these present, as also different from them.
~sv.18 Even so have there been (and there will be in the future) countless beings. In this very assembly there are sages and holy brahmanas who will thus entertain notions of other beings who will thereupon appear to be. Such is the nature of Maya.
19|o/
नारदेन_अमुना भाव्यम् पुनर् अन्येन च अमुना ।
एवम् कलन-कर्मभ्याम् युक्तेन_अन्येन भूरिश: ॥६।६६।१९॥
nAradena_amunA bhAvyam punar_anyena ca amunA |
evam kalana-karmabhyAm yuktena_anyena bhUriza: ||19||
.
nAradena amunA bhAvyam -
w this nArada.Mangift there is to become =
punar anyena ca amunA – again w this other =
evam kalana-karmabhyAm
yuktena anyena bhUriza:
~vlm.6.66.19. There will be this Narada with his present course of life, as also differing from the name; so likewise there will be many others also, with their various modes of life.
~sv.19 Some of these beings will be of natures similar to the one that imagines them. Others will be quite dissimilar. Yet others will partly resemble them. Thus is the great mAyA.Illusion which baffles even great men.
\
एवम् जन्म-आदिना भाव्यम् व्यासेन अपि शुकेन च ।
evam janma-AdinA bhAvyam vyAsena api zukena ca |
शौनकेन पुनर्.भाव्यम् क्रतुना पुलहेन च ॥६।६६।२०॥
zaunakena punar.bhAvyam kratunA pulahena ca ||20||
.
there will likewise be born
vyAsa the Profuse, shuka the Bright
&
shaunaka the Puppy, kratu the Intelligent
&
pulaha
.
*vlm.... with their very same natures and characters.
~sv.20 20-24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
* एवं जन्म-आदिना भाव्यम् – So with the birth &c to come व्यासेन अपि शुकेन च – w/ vyAsa, as well as Shuka, शौनकेन पुनर् भाव्यम् – w/ Shaunaka again-to-come, क्रतुना पुलहेन च – Kratu and Pulaha also.
21|Ø
अगस्त्येन पुलस्त्येन भृगुणा.अङ्गिरसा.अपि च ।
agastyena pulastyena bhRguNA_aGgirasA_api ca |
एत एव तथा.अन्ये च एवम्.रूप-क्रिया-आस्पदम् ॥६।६६।२१॥
ete_ eva tathA_anye ca *evam.rUpa-kriyA-Aspadam ||21||
.
w agastya - the Mountain Man =
pulastya.Straighthair –
bhRgu the Fiery –
and aGgiras.angirson also =
ete eva tathA anye ca – also these others thus
evaM-rUpa-kriyA-Aspadam – such a Form-Action-Abode
~vlm. ... with their very forms and traits of character. (The dead will rise again in their very bodies &c Gospel).
n|o/
चिराच् चिराद् भविष्यन्ति माया इयम् वितता यत: । सदृशाचार-जन्मानस् त एवान्ये च भूरिश: ॥६।६६।२२॥
cirAc cirAd bhaviSyanti mAyA iyam vitatA yata: | sadRzAcAra-janmAnas ta evAnye ca bhUriza: ||22||
.
it is this outspreading mAyA.Illusion out-of which, for long and long,
there'll appear similar journeys of birth,
repeatedly.
माया इयं वितता यतः – This is the outspread MAyA Illusion, from which चिराच् चिराद् भविष्यन्ति – for long and long will become/appear सदृश-आचार.जन्मानस् – alike-journey.births ते एव अन्ये च भूरिशः – those others too repeatedly. -22-
~vlm.6.66.22. They will be born and reborn sooner and later, so long as they are under the subjection of this delusion of regeneration and resuscitation; and will retain their similar births and modes of life, like all others to be reborn in this or the future world. (As a Brahman who is twice born on earth, retains his habits as before).
~sv.20 20-24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
n|o/
भूयो-भूयो विवर्तन्ते सर्गेष्व्_अप्स्व्_इव वीचय: । अत्यन्त-सदृशा: केचित् केचिद्_अर्ध-समक्रमा: ॥६।६६।२३॥
bhUyo-bhUyo vivartante sargeSu_ apsu_ iva vIcaya: | atyanta-sadRzA: kecit_kecid_ardha-samakramA: ||23||
.
again they toss-about again in the Creations,
and they are like waves shaking the waters:
they're sometimes absolute likenesses,
sometimes half-similarities, ...
भूयो-भूयो विवर्तन्ते सर्गेषु – Again and again they (VWV: the worlds; VLM: the souls) toss-about in the Sarga Creations
अप्सु इव वीचयः – like waves in the waters
अत्यन्त-सदृशाः केचित् – sometimes boundless likenesses
केचित् अर्ध-समक्रमाः – sometimes half-similarities....
~vwv.384/23-24 (These worlds) revolve again and again in the Creations (or Universes) like waves on water. Some are absolutely similar, some with courses half-similar and again some at no time (similar).
~vlm.6.66.23. So the souls of men revolve repeatedly in the world, like waves rolling for ever in the waters of the sea; some of which retain their very same forms, while others are very nearly so in their reappearance.
~sv.20 20-24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
24|o/
केचिद्_ईषत्-समा: केचिन् न कदाचित् पुनस् तथा । एवम् एषा अति.वितता महताम् अपि मोहिनी ॥६।६६।२४॥
kecid_ISat-samA: kecin_na kadAcit_punas_tathA | evam eSA ati.vitatA mahatAm api mohinI ||24||
.
sometimes only a little like, and sometimes never-at-all so:
their great variety is a confusion even for the great.
kecid_ISat-samA: kecin_na kadAcit_punas_tathA |
evam eSA ati.vitatA mahatAm api mohinI ||24||
केचिद् ईषत्-समाः – sometimes only a little like, केचिन् न कदाचित् पुनस् तथा – sometimes not anywhen again so: एवम् एषा अति-वितताः – such is their extensive variety महताम् अपि मोहिनी – that they are the confusion even of the great. -24-
~vwv.384/23-24 (These worlds) revolve again and again in the Creations (or Universes) like waves on water. Some are absolutely similar, some with courses half-similar and again some at no time (similar).
~vlm.6.66.24. Some are slightly altered in their figures, and others varying entirely in their forms, never regain their original likeness; so doth this prevailing error of regeneration, delude even the wise to repeated births; (from which can never get their liberations). (The desire of revivification or regeneration, is so deeply implanted in all living souls, that no body wants to die but with desire to live again in some future state. "Ye shall not die." Gospel).
~sv.20 20-24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
25|o/
क्षणेन इह अस्ति न-उ कर्म प्रतिपत्तिर् हि जृम्भते । क्व एक-विंशत्य्_अहोरात्रा अनन्त-आकृतयो ऽनघ ॥६।६६।२५॥
kSaNena iha asti na-u karma pratipattir_hi jRmbhate | kva eka-viMzati_ ahorAtrA ananta-AkRtayo 'nagha ||25||
.
kSaNena iha (IhA) asti na-u - Not even for a moment here – (VLM's "our" is wrong: na: does not become no before ka) - -
karma pratipattir hi jRmbhate
kva eka-viMzati ahorAtrA
ananta-AkRtaya: anagha - x
~vlm.6.66.25. But what means the long meditation, of twenty days and nights of the mendicant, when a moment's thought of ours, and the results of our bodily actions, are productive of endless births and transformations.
~sv.25 Else, where is a short period of twenty-one days and where is a whole epoch? It is frightening even to think of the play of the mind.
26|o/
क्व तासाम् उपलम्भो_अलम् अहो भीमा मनो-गति: । प्रतिभा-मात्रम् एवेदम् इत्थम् विकसितम् स्थितम् ॥६।६६।२६॥
kva tAsAm upalambho_alam aho bhImA mano-gati: | pratibhA-mAtram evedam ittham vikasitam sthitam ||26||
.
kva tAsAm upalambho_alam aho bhImA mano-gati: |
pratibhA-mAtram evedam ittham vikasitam sthitam ||26||
kva tAsAm upalambha:_alam
aho bhImA mano-gati: - how terrible is the way of the Mind! -
pratibhA-mAtram eva idam - for it is made of projection -
ittham vikasitam sthitam
upalambha
~vlm.6.66.26. Again where is the reality of these forms, which are mere conceptions of the mind; and these ideas and reflexions, growing ripe with their recapitulation, appear as full blown flowers to sight; and resemble the water lily at morn, beset by the busy murmur of humming bees.
~sv.26 All this is but appearance which unfolds like the lotus in the morning and reveals diversity like a full-blown lotus.
27|o/
नाना-कलह-कल्लोलम् जले प्रातर् इव अम्बुजम् ।
nAnA-kalaha-kallolam jale prAtar_iva ambujam |
जातम् संवेदनाद्_एव शुद्धाद्_इदम् अशुद्धिमत् ।
jAtam saMvedanAd_eva zuddhAd_idam azuddhimat |
संसर-जालम् अखिलम् सार्चिर् वह्नि-कणाद्_इव ॥६।६६।२७॥
saMsara-jAlam akhilam sArcir_vahni-kaNAd_iva ||27||
.
nAnA-kalaha-kallolam
various-quarrel-kallolam
jale prAtar_iva ambujam
in water in the morning like a water.lily =
jAtam saMvedanAd_eva - arisen from cognition thus =
zuddhAd_idam azuddhimat - from the pure this impurity =
saMsara-jAlam akhilam
sArcir_vahni-kaNAd_iva - like fire from a spark =
~vlm.6.66.27. The gross form is produced from pure thought (i.e. the material from the immaterial mind); as a pile of flaming fire is kindled by a minute spark or a ray of sun beam. Such is the formation of the whole fabric of the world.
~sv.27 All this arises in the infinite consciousness which is pure; yet the appearance appears to be tainted by impurity.
#sArci – fiery – the God of Fire +
28|o/
प्रत्येकम् एवम् उदित: प्रतिभास-खण्ड:
pratyekam evam udita: pratibhAsa-khaNDa: ,
खण्ड.अन्तरेष्व् अपि च तस्य विचित्र-खण्ड: ।
khaNDa.antareSu_ api ca tasya vicitra-khaNDa: |
सर्वे स्वयम् ननु च ते ऽपि मिथो न मिथ्या
sarve svayam nanu ca te_api mitho_ na mithyA
सर्व.आत्मनि स्फुरति कारण-कारणे ऽस्मिन् ॥६।६६।२८॥
sarva.Atmani sphurati kAraNa-kAraNe_asmin ||28||
.
pratyekam evam udita: pratibhAsa-khaNDa: ,
khaNDa-antareSu_ api ca tasya vicitra-khaNDa: |
sarve svayam nanu ca te_api mitho na mithyA ,
sarva.Atmani sphurati kAraNa-kAraNe_asmin
~vlm.6.66.28. All things are manifest as particles of divine reflexion, and each particle exhibiting in it a variety of parts (in its atoms and animalcules); nor are these nor those together are nothing at all, but they all exist in the universal, which is the cause of all cause, and the source of all sources.
~sv.28 Each thing appears as if fragmented and at the end of that fragmented existence it undergoes other strange fragmentation; all this is relatively real, not totally unreal. All of them manifest in the All — the cause is in the cause!
oॐm
DAILY READINGS mn 09October
fm6067 2.oc09 ONENESS .z36
https://www.dropbox.com/s/56f60fn5easgr6h/fm6067%202.oc09%20ONENESS%20.z36.docx?dl=0
fm7163 3.oc09-10 Sense.Control .z56
https://www.dropbox.com/s/mhy3pfmi80mkf9r/fm7163%203.oc09-10%20Sense.Control%20.z56.docx?dl=0
fm3112 1.oc08-09 The vAsanA.Imprint .z27
https://www.dropbox.com/s/qyf6g9lu4kzhatz/fm3112%201.oc08-09%20The%20vAsanA.Imprint%20.z27.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
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that permits proper formatting
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+++
Jiva Das
FM6066 THE SEARC: FOR THE MONK 2.OC08 .z28
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
oॐm
FM.6.66
THE SEARC: FOR THE MONK
VAALMIIKI OF THE ANTHILL said—
वसिष्ठ.मुनि.संयुक्ता विश्वामित्र.आदि=संयुताः ।
vasiSTha.muni.saMyuktA vizvAmitra.Adi=saMyutA: |
स्थिताः खेचर.सिद्ध.ओघा विश्रान्ता नृप.नायकाः ॥६।६६।१॥
sthitA: khecara.siddha.oghA vizrAntA nRpa.nAyakA: ||6|66|1||
स=राम.लक्ष्मणा सा एव तथा एव अथ सभा बभौ ।
sa=rAma.lakSmaNA sA eva tathA eva atha sabhA babhau |
सौम्या सम.समाभोगा शान्त.वाता इव पद्मिनी ॥६।६६।२॥
saumyA sama.samAbhogA zAnta.vAtA iva padminI ||6|66|2||
.
saMyukta*
saMyuta*
siddha*
babhau* =
samAbhoga*
padmi*
.
Vasishtha the Plentiful.Muni.saMyukta*.A / Vizvaamitra.Adi.&c=saMyuta*.A: =
sthita.situate/existent.as.A: khecara.sky.rover.siddha*~ogha.flood\many.A \ vizrAnta.resting/in.repose.A nRpa.ManLord.nAyaka.chief.A: =
sa.with=Râma.Lakshmana.A sA.she/it eva.even/only/indeed / tathaiva.thusever.indeed/just.so atha.next/then/&.so sabhA.hall/court/Assembly babhau* =
saumya.cool/moonish.A sama.same/like / samam.equally.samAbhoga*.A / zAnta.quieted/calm.vAta.wind/Wind/air/Air\blown.A iva.like/as.if padmi*.nI
.
when vasiShTha, with vishvAmitra and all the rest appeared
the gathered SkyRovers and siddha.Adepts grew quiet
and the noble princes
with Prince rAma and lakShmaNa
and the whole gathering
settled down
quieting their breath
.
they were a moonlit crowd of lotuses
.
***vlm
अनवेक्ष्य वचः प्रश्नम् उवाच अथ मुनीश्वरः ।
anavekSya vaca: praznam uvAca atha munIzvara: |
बोधयन्ति बलात् एव स~अनुकम्पा* हि साधवः ॥६।६६।३॥
bodhayanti balAt eva sa~anukampA* hi sAdhava: ||6|66|3||
.
anavekSya*
vacas*
~prazna.question
bodhayan*.ti
~balAt.thru.force
~sAnukampa.compassionate
.
anavekSya* vacas* ~prazna.question.m
uvAca.spoke/said atha.next/then/&.so munIzvara.MuniLord:
bodhayan*.ti ~balAt.thru.force.At eva.even/only/indeed \ ~sAnukampa.compassionate.A.f. hi sAdhu.Sâdhu/good.s.a: .
.
he did not wait for a question to be asked
but gave his answer first for their instruction
:
such is the merciful nature of sAdhus
.
*vlm. Here the sage spoke impromptu, to keep his promise of answering to Ráma's query in the preceding chapter, on a future occasion. (Gloss).
VASISHTHA said—
राजन्, रघु.कुल~आकाश=शशाङ्क, रघु.नन्दन ।
rAjan, raghu.kula~AkAza=zazAGka, raghu.nandana |
ह्यः मया ज्ञान.नेत्रेण स* भिक्षुः प्रेक्षितः चिरम् ॥६।६६।४॥
hya: mayA jJAna.netreNa sas bhikSu: prekSita: ciram ||6|66|4||
.
rAjan.hey.King,, Raghu.kula.tribe/clan/family~AkAza.Space\sky=/
zazaGka.moon, raghunandana.joy.of.the.Raghu.clan =
~hyas.yesterday mayA.w.me jJAna.Knowledge/Intuition/Wisdom.netra.eye.eNa \ sas.he/it bhikSu.mendicant/beggar.monk: prekSita.look/view/glance: ciram.for long
.
Your Majesty, moon in the sky of the raghus, darling of the clan
—
yesterday
I saw with my Wisdom.Eye
the Monk
:
I had sought him for a long time
...
***vlm
ध्यानेन अहम् चिरम् भ्रान्तः तादृक्.भिक्षु.दिदृक्षया ।
dhyAnena aham ciram bhrAnta: tAdRk.bhikSu.didRkSayA |
द्वीपानि सप्त विपुलाम् कुल=शैल.स.पर्वताम् ॥६।६६।५॥
dvIpAni sapta vipulAm kula=zaila.sa.parvatAm ||6|66|5||
.
dhyAnena aham ciram bhrAnta:
tAdRk.bhikSu.didRkSayA |
dvIpAni sapta vipulAm
kula=zaila.sa.parvatAm
.
thru dhyAna.Meditation
for a long time
I've sought the whereabouts of the Monk
in all seven continents with their many hills and mountains
...
***vlm
यावत् कुतःचित् अपि एवम् भिक्षुः लब्धः न तादृशः ।
yAvat kuta:cit api evam bhikSu: labdha: na tAdRza: |
कथम् किल मनःराज्यम् बहिर् अपि उपलभ्यते ॥६।६६।६॥
katham kila mana:rAjyam bahir api upalabhyate ||6|66|6||
.
yAvat kuta:cit api evam
bhikSu: labdha: na tAdRza:
katham kila mana:rAjyam
bahir api upalabhyate .
.
as much as I looked, wherever, no such Monk was to.be.found
:
how indeed would he be, outside of a dream
?
***vlm
ततः त्रि.भाग.शेषायाम् रात्र्याम् पुनर् अहम् धिया ।
tata: tri.bhAga.zeSAyAm rAtryAm punar aham dhiyA |
उत्तर~आशान्तरम् यातः वेलाघात* इव अर्णवम् ॥६।६६।७॥
uttara~AzAntaram yAta: velAghAta* iva arNavam ||6|66|7||
.
tatas
tri.bhAga.zeSAyAm rAtryAm
punar aham dhiyA . again I, in thought, =
uttara~AzA.Antaram yAta:
velA shore/coast
ghAta – harming
AghAta . striking
ghAta iva arNavam
*vlm.6.66.7. I then ran in my mind at the last watch of the night, and passed over the regions on the north, as the fleet winds fly over the waves of the ocean.
*sv.7 Then I proceeded north
~??. I betook myself to another direction, situated in the nort:..
जिन.नाम एष* तत्र अस्ति श्रीमान् जनपदः महान् ।
jina.nAma eSa* tatra asti zrImAn janapada: mahAn |
वल्मीक~उपरि तत्र अस्ति विहारः जन.संश्रयः ॥६।६६।८॥
valmIka~upari tatra asti vihAra: jana.saMzraya: ||6|66|8||
.
there's a place there called jina
—a huge prosperous nation—
valmIka.upari tatra asti –
vihAra: jana.saMzraya: .
jina
valmIka
*vlm.6.66.8. There I saw the extensive and populous country of Jina (cina) lying beyond the utmost boundaries of Valmika (Bkalika or Nulkh); where there is a beautiful city, called as Vihara by the inhabitants.
*sv.8 to the land of the Jinas. On top of an anthill there exists a vihAra (shrine? or Bihar) inhabited by people.
*AS. "cInanAmAtha tatrAsti" var., There is the big and splendid Country, going by the name of China. He speaks of a monastery there (vihAra), built on the upper side of a termite's nest (valmIkopari), giving shelter to many people. The term valmIka stands also for "mountain" ant stUpa.
तस्मिन् विहारे स्व.कुटी.कोशे कपिल.मूर्ध.जः ।
tasmin vihAre sva.kuTI.koze kapila.mUrdha.ja: |
भिक्षुः दीर्घ.दृशः नाम स्थित* एव समाधये ॥६।६६।९॥
bhikSu: dIrgha.dRza: nAma sthita* eva samAdhaye ||6|66|9||
.
tasmin vihAre – in that sanctuary –
sva.kuTI.koze – in his own cosy cottage –
kapila.mUrdha.ja: .
bhikSu: dIrgha.dRza: nAma – a Monk known as dIrgha.dRk the Far.Sighted
sthita eva samAdhaye – was ever seated in samAdhi
.
*vlm.6.66.9. There lives a mendicant, named Dírgha drik or foresighted whose head was silvered over with age, and who continues in his close meditation confined in his homely and lovely cottage.
*sv.9 There, in his own cottage, was a mendicant (bhiksu) known as Dirghadrsas whose head was yellow in colour.
~Mo. In this monastery, inside his own cell ... the red.haired monk ...
#kuT* .>#kRta * .>#kuTi कुटिः – The body. • A cottage, hut; BhAg.1.71.16. • A curve, bend. –Comp. – #kuTicara –m.. a porpoise. •• #kuTI –f.. a hut, cottage, shop, MB:&c. • #svakuTI – own.cottage, self.cottage, y6066.009.
#kapila .
#mUrdha .
एक.विंशति=रात्रम् च तस्य एवम् स्थिति.शालिनः ।
eka.viMzati=rAtram ca tasya evam sthiti.zAlina: |
दृढ~अर्गलम् गृहम् ध्यान.भङ्ग.भीता विशन्ति नो ॥६।६६।१०॥
dRDha~argalam gRham dhyAna.bhaGga.bhItA vizanti no ||6|66|10||
.
eka.viMzati=rAtram ca
tasya evam sthiti.zAlina:
dRDha~argalam gRham
dhyAna.bhaGga.bhItA vizanti no .
.
and for twenty.one nights this was his customary state
his door was firmly shut
:
for fear of obstructing his meditation they did not ever enter
.
*sv.10 He was in deep meditation.
*vlm.6.66.10. He is used to sit there in his meditative mood, for three weeks together at a time, and keep the door of his cell quite fast for fear of being disturbed in his silent devotion, by the intrusion of out siders.
~Mo.10b/11a. Being afraid of interrupting his contemplation, the servants would never enter the monk's cell, locked with a firm wooden bolt, Indeed, this virtuous monk remains mainly in such a condition of contemplation.
भृत्याः प्रियाः किल तथा संतिष्ठति स* भिक्षुकः ।
bhRtyA: priyA: kila tathA saMtiSThati sas bhikSuka: |
अद्य एव तस्य संवेत्तुम् नियतेः ईदृशी स्थितिः ॥६।६६।११॥
adya eva tasya saMvettum niyate: IdRzI sthiti: ||6|66|11||
.
bhRtyA: priyA: kila tathA
saMtiSThati sas bhikSuka:
adya eva tasya saMvettum
niyate: IdRzI sthiti: .
.
Servants and family alike
were firmly regulated in the times they might see him,
such were the regulations of his state.
भृत्याः प्रियाः किल तथा – Servants and family alike, indeed,
संतिष्ठति स भिक्षुकः – were forbidden by the Monk
अद्य एव तस्य संवेत्तुम् – now indeed to be seen by him
नियतेः ईदृशी स्थितिः – so regulated was his state.
*sv.11 Even his attendants did not enter his cottage, afraid to disturb his meditation.
*vlm.6.66.11. His dependants are thus kept out of doors for the time, that he is absorbed in meditation.
~Mo.10b/11a. Being afraid of interrupting his contemplation, the servants would never enter the monk's cell, locked with a firm wooden bolt, Indeed, this virtuous monk remains mainly in such a condition of contemplation. var. sas tISThati subhikSuka:
रात्रयः ध्यान.निष्ठस्य गताः तस्य एक.विंशतिः ।
rAtraya: dhyAna.niSThasya gatA: tasya eka.viMzati: |
स* तु वर्ष.सहस्राणि तथा चित्तेन भूतवान् ॥६।६६।१२॥
sas tu varSa.sahasrANi tathA cittena bhUtavAn ||6|66|12||
.
rAtraya: dhyAna.niSThasya – The nights established in dhyAna, .
gatA: tasya eka.viMzati: . twenty.one gone.by for him, .
sas tu varSa.sahasrANi – yet he was for a thousand years –
tathA cittena bhUtavAn – thus experienced in his affective mind.
*sv.12 It was the twenty.first day of such meditation. It was destined to be his last day. Though from one point of view, he had been in meditation for only twenty.one days, from another point of view thousands of years had passed. For, such was the notion that arose in his mind.
*vlm.6.66.12. He thus passed his three weeks of deep meditation in seclusion, and it is now a thousand years, that he been setting in this manner, in communion with his own mind only.
कस्मिन्*चित् प्राक्तने कल्पे भिक्षुः एवम् पुरा अभवत् ।
अद्य तु इह द्वितीयः अस्मिन्* तृतीयः न उपलभ्यते ॥६।६६।१३॥
kasmin*cit prAktane kalpe bhikSu: evam purA abhavat |
adya tu iha dvitIya: asmin* tRtIya: na upalabhyate ||6|66|13||
.
kasmin*cit prAktane kalpe bhikSu: evam purA abhavat adya tu iha dvitIya: asmin* tRtIya: na upalabhyate .
.
there was, sometime in ancient days,
long ago, such a Monk: and
here and now there is a second;
but a third is yet to be found
.
kasmin.cit prAktane kalpe – sometime in a former age .
bhikSur evam purA 'bhavat – there was such a Monk long ago .
adya tu iha dvitIyo 'smin – but here and now there is a second .
tRtIyo na upalabhyate – a third is not to be found.
*vlm.6.66.13. It was in olden times, that there had been a mendicant of his kind, as I have already related unto you; this is the living instance of that sort, and we know not where and when a third or another like this may be found to exist.
*sv.13 I knew that such a mendicant had lived in another epoch; and even in this epoch he is the second such mendicant. However, other than these two, I could not see a third mendicant.
मया तु पुनर् अन्विष्य चेतसा चतुरात्मना ।
mayA tu punar anviSya cetasA caturAtmanA |
तादृक्.भिक्षुः तृतीयः अन्ये जगत्.पद्म~उदर~आलिना ॥६।६६।१४॥
tAdRk.bhikSu: tRtIya: anye jagat.padma~udara~AlinA ||6|66|14||
.
mayA tu punar anviSya –
but again there was sought by me .
cetasA catura.AtmanA –
w/ Chetas ~*
tAdRg.bhikSu: tRtIya: – a third Monk =
anye – elsewhere =
jagat.padma.udara~AlinA – as by a bee in the heart of a lotus.
#catura. mf(आ cf. g. अर्श.आदि)n. ( √ चत् Un2. ) swift , quick Katha1s. x , 108 Ra1jat. iii , 176; dexterous, clever, ingenious , shrewd, Pan5cat. &c.
*sv.14 14.15 With all the wits at my disposal and all the faculties I could command, I entered into the very heart of this creation, looking for the third mendicant.
*vlm.6.66.14, I was long in quest like a bee in search of flowers, to find such another, in the womb of this lotus like earth, with all possible inquiry on my part.
अस्मात् सर्गात् ततः लब्धः तृतीयः तादृश.आशयः ।
asmAt sargAt tata: labdha: tRtIya: tAdRza.Azaya: |
अथ अन्ये लीलया सर्गा मया सम्प्रेक्षिताः ततः ॥६।६६।१५॥
atha anye lIlayA sargA mayA samprekSitA: tata: ||6|66|15||
.
asmAt sargAt . fr this creation =
tata: –
labdha: . is got =
tRtIyas . the third =
tAdRza.Azaya: .
atha anye lIlayA sargA –
mayA samprekSitAs tata: –
*vlm.6.66.15. I passed beyond the limit of the present world, and pierced through the mist of future creations, and there I met with what I sought of the resemblance of the present one.
*sv.15 14.15 With all the wits at my disposal and all the faculties I could command, I entered into the very heart of this creation, looking for the third mendicant.
यावत् तस्मिन् चित्.आकाश कोश शायिनि सर्गके ।
yAvat tasmin cit.AkAza.koza.zAyini sargake |
तृतीयः विद्यते भिक्षुः ब्राह्मः च सदृश.क्रमः ॥६।६६।१६॥
tRtIya: vidyate bhikSu: brAhma: ca sadRza.krama: ||6|66|16||
.
yAvat tasmin
cid.AkAza.koza.zAyini
sargake
tRtIya: vidyate bhikSu: brAhma: ca sadRza.krama: . and brAhmic in a similar way =
*vlm.6.66.16. As I looked into the world lying in the womb of futurity, and deposited in the intellectual sphere of Brahma; I met with a third one resembling to Brahmá in his conduct.
*sv.16 At last I found him, but he was not in this universe.
एवम् तेन एव तेन एव संनिवेशेन भूरिशः ।
evam tena eva tena eva saMnivezena bhUriza: |
भविष्यन्ति अभवन् सर्वे पदार्थाः सर्ग.संततौ ॥६।६६।१७॥
bhaviSyanti abhavan sarve padArthA: sarga.saMtatau ||6|66|17||
.
evam tenaiva tenaiva . =
saMnivezena . by pervading =
bhUriza: . =
bhaviSyanti . they will be +
abhavan sarve padArthA: sarga.saMtatau . they were all items in the creation.process =
*vlm.6.66.17. So passing through many worlds one after another, I saw many things in futures, which are not in esse [existent] in the present world.
*sv.17 He was in another universe which, however, was almost exactly like this universe, though created by another Brahma.
~AS:Thus by multiple occurrences (संनिवेशेन भूरिशः) in different conditions (तेनैव तेनैव) many objects will come into existence, and were (indeed) formed in the ongoing creation process.
अस्याम् सभायाम् अपि ये मुनयः ब्राह्मणाः तथा ।
asyAm sabhAyAm api ye munaya: brAhmaNA: tathA |
भाव्यम् एवम् समाचारैः तैः अन्यैः अपि अनेकशः ॥६।६६।१८॥
bhAvyam evam samAcArai: tai: anyai: api anekaza: ||6|66|18||
.
asyAm sabhAyAm api –
but in this Assembly =
ye munaya: brAhmaNA: . those who are munis brAhmaNas =
tathA
bhAvyam evam samAcArai:
tai: anyai: api anekaza: . tho w those others not singly =
*vlm.6.66.18. There I beheld the sages that are now sitting in this assembly, and many more, Brahmans also, that are of the nature of these present, as also different from them.
*sv.18 Even so have there been (and there will be in the future) countless beings. In this very assembly there are sages and holy brahmanas who will thus entertain notions of other beings who will thereupon appear to be. Such is the nature of Maya.
नारदेन अमुना भाव्यम् पुनर् अन्येन च अमुना ।
nAradena amunA bhAvyam punar anyena ca amunA |
एवम् कलन.कर्मभ्याम् युक्तेन अन्येन भूरिशः ॥६।६६।१९॥
evam kalana.karmabhyAm yuktena anyena bhUriza: ||6|66|19||
.
nAradena amunA bhAvyam .
w this nArada.Mangift there is to become =
punar anyena ca amunA – again w this other =
evam kalana.karmabhyAm
yuktena anyena bhUriza:
*vlm.6.66.19. There will be this Narada with his present course of life, as also differing from the name; so likewise there will be many others also, with their various modes of life.
*sv.19 Some of these beings will be of natures similar to the one that imagines them. Others will be quite dissimilar. Yet others will partly resemble them. Thus is the great mAyA.Illusion which baffles even great men.
एवम् जन्म~आदिना भाव्यम् व्यासेन अपि शुकेन च ।
evam janma~AdinA bhAvyam vyAsena api zukena ca |
शौनकेन पुनर्.भाव्यम् क्रतुना पुलहेन च ॥६।६६।२०॥
zaunakena punar.bhAvyam kratunA pulahena ca ||6|66|20||
.
there will likewise be born
vyAsas the Profuse, shuka the Bright
&
shaunaka the Puppy, kratu the Intelligent
&
pulaha
.
evam janma~AdinA bhAvyam vyAsena api zukena ca zaunakena punar.bhAvyam kratunA pulahena ca .
.
*vlm.... with their very same natures and characters.
*sv.20 20.24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
* एवं जन्म.आदिना भाव्यम् – So with the birth &c to come व्यासेन अपि शुकेन च – w/ vyAsa, as well as Shuka, शौनकेन पुनर् भाव्यम् – w/ Shaunaka again.to.come, क्रतुना पुलहेन च – Kratu and Pulaha also.
अगस्त्येन पुलस्त्येन भृगुणा अङ्गिरसा अपि च ।
agastyena pulastyena bhRguNA aGgirasA api ca |
एत* एव तथा अन्ये च *एवम्.रूप.क्रिया~आस्पदम् ॥६।६६।२१॥
eta* eva tathA anye ca *evam.rUpa.kriyA~Aspadam ||6|66|21||
.
w agastya . the Mountain Man =
pulastya.Straighthair –
bhRgu the Fiery –
and aGgiras.angirson also =
ete eva tathA anye ca – also these others thus
evaM.rUpa.kriyA.Aspadam – such a Form.Action.Abode
*vlm. ... with their very forms and traits of character. (The dead will rise again in their very bodies &c Gospel).
चिरात् चिरात् भविष्यन्ति माया इयम् वितता यतः ।
सदृश~आचार.जन्मानः त* एव अन्ये च भूरिशः ॥६।६६।२२॥
cirAt cirAt bhaviSyanti mAyA iyam vitatA yata: |
sadRza~AcAra.janmAna: ta* eva anye ca bhUriza: ||6|66|22||
.
cirAt cirAt bhaviSyanti
mAyA iyam vitatA yata:
sadRza~AcAra.janmAna:
ta* eva anye ca bhUriza: .
.
it is this outspreading mAyA.Illusion out.of which, for long and long,
there'll appear similar journeys of birth,
repeatedly.
माया इयं वितता यतः – This is the outspread MAyA Illusion, from which चिराच् चिराद् भविष्यन्ति – for long and long will become/appear सदृश.आचार.जन्मानस् – alike.journey.births ते एव अन्ये च भूरिशः – those others too repeatedly. .22.
*vlm.6.66.22. They will be born and reborn sooner and later, so long as they are under the subjection of this delusion of regeneration and resuscitation; and will retain their similar births and modes of life, like all others to be reborn in this or the future world. (As a Brahman who is twice born on earth, retains his habits as before).
*sv.20 20.24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
भूयःभूयः विवर्तन्ते सर्गेषु अप्सु इव वीचयः ।
bhUya:bhUya: vivartante sargeSu apsu iva vIcaya: |
अत्यन्त.सदृशाः केचित् केचित् अर्ध.समक्रमाः ॥६।६६।२३॥
atyanta.sadRzA: kecit kecit ardha.samakramA: ||6|66|23||
.
bhUya:bhUya: vivartante
sargeSu apsu iva vIcaya:
atyanta.sadRzA: kecit
kecit ardha.samakramA: .
.
again they toss.about again in the Creations,
and they are like waves shaking the waters:
they're sometimes absolute likenesses,
sometimes half.similarities, ...
भूयो.भूयो विवर्तन्ते सर्गेषु – Again and again they (VWV: the worlds; VLM: the souls) toss.about in the Sarga Creations
अप्सु इव वीचयः – like waves in the waters
अत्यन्त.सदृशाः केचित् – sometimes boundless likenesses
केचित् अर्ध.समक्रमाः – sometimes half.similarities....
~vwv.384/23.24 (These worlds) revolve again and again in the Creations (or Universes) like waves on water. Some are absolutely similar, some with courses half.similar and again some at no time (similar).
*vlm.6.66.23. So the souls of men revolve repeatedly in the world, like waves rolling for ever in the waters of the sea; some of which retain their very same forms, while others are very nearly so in their reappearance.
*sv.20 20.24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
केचित् ईषत्.समाः केचित् न कदाचित् पुनः तथा ।
kecit ISat.samA: kecit na kadAcit puna: tathA |
एवम् एषा अति.वितता महताम् अपि मोहिनी ॥६।६६।२४॥
evam eSA ati.vitatA mahatAm api mohinI ||6|66|24||
.
sometimes only a little like, and sometimes never.at.all so:
their great variety is a confusion even for the great.
kecit ISat.samA: kecin na kadAcit punas tathA |
evam eSA ati.vitatA mahatAm api mohinI ||6|66|24||
केचिद् ईषत्.समाः – sometimes only a little like, केचिन् न कदाचित् पुनस् तथा – sometimes not anywhen again so: एवम् एषा अति.वितताः – such is their extensive variety महताम् अपि मोहिनी – that they are the confusion even of the great. .24.
~vwv.384/23.24 (These worlds) revolve again and again in the Creations (or Universes) like waves on water. Some are absolutely similar, some with courses half.similar and again some at no time (similar).
*vlm.6.66.24. Some are slightly altered in their figures, and others varying entirely in their forms, never regain their original likeness; so doth this prevailing error of regeneration, delude even the wise to repeated births; (from which can never get their liberations). (The desire of revivification or regeneration, is so deeply implanted in all living souls, that no body wants to die but with desire to live again in some future state. "Ye shall not die." Gospel).
*sv.20 20.24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
क्षणेन इह अस्ति न.उ कर्म प्रतिपत्तिः हि जृम्भते ।
kSaNena iha asti na.u karma pratipatti: hi jRmbhate |
क्व एक.विंशति अहोरात्रा* अनन्त~आकृतयः अनघ ॥६।६६।२५॥
kva eka.viMzati ahorAtrA* ananta~AkRtaya: anagha ||6|66|25||
.
kSaNena iha (IhA) asti na.u . Not even for a moment here – (VLM's "our" is wrong: na: does not become no before ka) . .
karma pratipattir hi jRmbhate
kva eka.viMzati ahorAtrA
ananta~AkRtaya: anagha .
*vlm.6.66.25. But what means the long meditation, of twenty days and nights of the mendicant, when a moment's thought of ours, and the results of our bodily actions, are productive of endless births and transformations.
*sv.25 Else, where is a short period of twenty.one days and where is a whole epoch? It is frightening even to think of the play of the mind.
क्व तासाम् उपलम्भः अलम् अहो भीमा मनःगतिः ।
kva tAsAm upalambha: alam aho bhImA mana:gati: |
प्रतिभा.मात्रम् एव इदम् इत्थम् विकसितम् स्थितम् ॥६।६६।२६॥
pratibhA.mAtram eva idam ittham vikasitam sthitam ||6|66|26||
.
kva tAsAm upalambha: alam aho bhImA mano.gati: |
pratibhA.mAtram evedam ittham vikasitam sthitam ||6|66|26||
kva tAsAm upalambha: alam
aho bhImA mano.gati: . how terrible is the way of the Mind! .
pratibhA.mAtram eva idam . for it is made of projection .
ittham vikasitam sthitam
upalambha
*vlm.6.66.26. Again where is the reality of these forms, which are mere conceptions of the mind; and these ideas and reflexions, growing ripe with their recapitulation, appear as full blown flowers to sight; and resemble the water lily at morn, beset by the busy murmur of humming bees.
*sv.26 All this is but appearance which unfolds like the lotus in the morning and reveals diversity like a full.blown lotus.
नाना.कलह.कल्लोलम् जले प्रातर् इव अम्बुजम् ।
nAnA.kalaha.kallolam jale prAtar iva ambujam |
जातम् संवेदनात् एव शुद्धात् इदम् अ.शुद्धिमत् ।
jAtam saMvedanAt eva zuddhAt idam a.zuddhimat |
संसर.जालम् अखिलम् सार्चिः वह्नि.कणात् इव ॥६।६६।२७॥
saMsara.jAlam akhilam sArci: vahni.kaNAt iva ||6|66|27||
.
nAnA.kalaha.kallolam
various.quarrel.kallolam
jale prAtar iva ambujam
in water in the morning like a water.lily =
jAtam saMvedanAt eva . arisen from cognition thus =
zuddhAt idam azuddhimat . from the pure this impurity =
saMsara.jAlam akhilam
sArcir vahni.kaNAt iva . like fire from a spark =
*vlm.6.66.27. The gross form is produced from pure thought (i.e. the material from the immaterial mind); as a pile of flaming fire is kindled by a minute spark or a ray of sun beam. Such is the formation of the whole fabric of the world.
*sv.27 All this arises in the infinite consciousness which is pure; yet the appearance appears to be tainted by impurity.
#sArci – fiery – the God of Fire +
प्रत्येकम् एवम् उदितः प्रतिभास.खण्डः ,
pratyekam evam udita: pratibhAsa.khaNDa: ,
खण्ड.अन्तरेषु अपि च तस्य विचित्र.खण्डः ।
khaNDa.antareSu api ca tasya vicitra.khaNDa: |
सर्वे स्वयम् ननु च ते अपि मिथः न मिथ्या
sarve svayam nanu ca te api mitha: na mithyA
सर्व.आत्मनि स्फुरति कारण.कारणे अस्मिन् ॥६।६६।२८॥
sarva.Atmani sphurati kAraNa.kAraNe asmin ||6|66|28||
.
pratyekam evam udita: pratibhAsa.khaNDa: ,
khaNDa~antareSu api ca tasya vicitra.khaNDa: |
sarve svayam nanu ca te api mitho na mithyA ,
sarva.Atmani sphurati kAraNa.kAraNe asmin
*vlm.6.66.28. All things are manifest as particles of divine reflexion, and each particle exhibiting in it a variety of parts (in its atoms and animalcules); nor are these nor those together are nothing at all, but they all exist in the universal, which is the cause of all cause, and the source of all sources.
*sv.28 Each thing appears as if fragmented and at the end of that fragmented existence it undergoes other strange fragmentation; all this is relatively real, not totally unreal. All of them manifest in the All — the cause is in the cause!
@@@
FM.6.66 THE SEARC: FOR THE MONK 2.OC08
वाल्मीकिर् उवाच ।
vAlmIki: uvAca |
वसिष्ठ.मुनि.संयुक्ता विश्वामित्र.आदि=संयुताः ।
vasiSTha.muni.saMyuktA vizvAmitra.Adi=saMyutA: |
स्थिताः खेचर.सिद्ध.ओघा विश्रान्ता नृप.नायकाः ॥६।६६।१॥
sthitA: khecara.siddha.oghA vizrAntA nRpa.nAyakA: ||6|66|1||
स=राम.लक्ष्मणा सा एव तथा एव अथ सभा बभौ ।
sa=rAma.lakSmaNA sA eva tathA eva atha sabhA babhau |
सौम्या सम.समाभोगा शान्त.वाता इव पद्मिनी ॥६।६६।२॥
saumyA sama.samAbhogA zAnta.vAtA iva padminI ||6|66|2||
अनवेक्ष्य वचः प्रश्नम् उवाच अथ मुनीश्वरः ।
anavekSya vaca: praznam uvAca atha munIzvara: |
बोधयन्ति बलात् एव स~अनुकम्पा* हि साधवः ॥६।६६।३॥
bodhayanti balAt eva sa~anukampA* hi sAdhava: ||6|66|3||
वसिष्ठ उवाच ।
vasiSTha uvAca |
राजन्, रघु.कुल~आकाश=शशाङ्क, रघु.नन्दन ।
rAjan, raghu.kula~AkAza=zazAGka, raghu.nandana |
ह्यः मया ज्ञान.नेत्रेण स* भिक्षुः प्रेक्षितः चिरम् ॥६।६६।४॥
hya: mayA jJAna.netreNa sas bhikSu: prekSita: ciram ||6|66|4||
ध्यानेन अहम् चिरम् भ्रान्तः तादृक्.भिक्षु.दिदृक्षया ।
dhyAnena aham ciram bhrAnta: tAdRk.bhikSu.didRkSayA |
द्वीपानि सप्त विपुलाम् कुल=शैल.स.पर्वताम् ॥६।६६।५॥
dvIpAni sapta vipulAm kula=zaila.sa.parvatAm ||6|66|5||
यावत् कुतःचित् अपि एवम् भिक्षुः लब्धः न तादृशः ।
yAvat kuta:cit api evam bhikSu: labdha: na tAdRza: |
कथम् किल मनःराज्यम् बहिर् अपि उपलभ्यते ॥६।६६।६॥
katham kila mana:rAjyam bahir api upalabhyate ||6|66|6||
ततः त्रि.भाग.शेषायाम् रात्र्याम् पुनर् अहम् धिया ।
tata: tri.bhAga.zeSAyAm rAtryAm punar aham dhiyA |
उत्तर~आशान्तरम् यातः वेलाघात* इव अर्णवम् ॥६।६६।७॥
uttara~AzAntaram yAta: velAghAta* iva arNavam ||6|66|7||
जिन.नाम एष* तत्र अस्ति श्रीमान् जनपदः महान् ।
jina.nAma eSa* tatra asti zrImAn janapada: mahAn |
वल्मीक~उपरि तत्र अस्ति विहारः जन.संश्रयः ॥६।६६।८॥
valmIka~upari tatra asti vihAra: jana.saMzraya: ||6|66|8||
तस्मिन् विहारे स्व.कुटी.कोशे कपिल.मूर्ध.जः ।
tasmin vihAre sva.kuTI.koze kapila.mUrdha.ja: |
भिक्षुः दीर्घ.दृशः नाम स्थित* एव समाधये ॥६।६६।९॥
bhikSu: dIrgha.dRza: nAma sthita* eva samAdhaye ||6|66|9||
एक.विंशति=रात्रम् च तस्य एवम् स्थिति.शालिनः ।
eka.viMzati=rAtram ca tasya evam sthiti.zAlina: |
दृढ~अर्गलम् गृहम् ध्यान.भङ्ग.भीता विशन्ति नो ॥६।६६।१०॥
dRDha~argalam gRham dhyAna.bhaGga.bhItA vizanti no ||6|66|10||
भृत्याः प्रियाः किल तथा संतिष्ठति स* भिक्षुकः ।
bhRtyA: priyA: kila tathA saMtiSThati sas bhikSuka: |
अद्य एव तस्य संवेत्तुम् नियतेः ईदृशी स्थितिः ॥६।६६।११॥
adya eva tasya saMvettum niyate: IdRzI sthiti: ||6|66|11||
रात्रयः ध्यान.निष्ठस्य गताः तस्य एक.विंशतिः ।
rAtraya: dhyAna.niSThasya gatA: tasya eka.viMzati: |
स* तु वर्ष.सहस्राणि तथा चित्तेन भूतवान् ॥६।६६।१२॥
sas tu varSa.sahasrANi tathA cittena bhUtavAn ||6|66|12||
कस्मिन्*चित् प्राक्तने कल्पे भिक्षुः एवम् पुरा अभवत् ।
अद्य तु इह द्वितीयः अस्मिन्* तृतीयः न उपलभ्यते ॥६।६६।१३॥
kasmin*cit prAktane kalpe bhikSu: evam purA abhavat |
adya tu iha dvitIya: asmin* tRtIya: na upalabhyate ||6|66|13||
मया तु पुनर् अन्विष्य चेतसा चतुरात्मना ।
mayA tu punar anviSya cetasA caturAtmanA |
तादृक्.भिक्षुः तृतीयः अन्ये जगत्.पद्म~उदर~आलिना ॥६।६६।१४॥
tAdRk.bhikSu: tRtIya: anye jagat.padma~udara~AlinA ||6|66|14||
अस्मात् सर्गात् ततः लब्धः तृतीयः तादृश.आशयः ।
asmAt sargAt tata: labdha: tRtIya: tAdRza.Azaya: |
अथ अन्ये लीलया सर्गा मया सम्प्रेक्षिताः ततः ॥६।६६।१५॥
atha anye lIlayA sargA mayA samprekSitA: tata: ||6|66|15||
यावत् तस्मिन् चित्.आकाश कोश शायिनि सर्गके ।
yAvat tasmin cit.AkAza.koza.zAyini sargake |
तृतीयः विद्यते भिक्षुः ब्राह्मः च सदृश.क्रमः ॥६।६६।१६॥
tRtIya: vidyate bhikSu: brAhma: ca sadRza.krama: ||6|66|16||
एवम् तेन एव तेन एव संनिवेशेन भूरिशः ।
evam tena eva tena eva saMnivezena bhUriza: |
भविष्यन्ति अभवन् सर्वे पदार्थाः सर्ग.संततौ ॥६।६६।१७॥
bhaviSyanti abhavan sarve padArthA: sarga.saMtatau ||6|66|17||
अस्याम् सभायाम् अपि ये मुनयः ब्राह्मणाः तथा ।
asyAm sabhAyAm api ye munaya: brAhmaNA: tathA |
भाव्यम् एवम् समाचारैः तैः अन्यैः अपि अनेकशः ॥६।६६।१८॥
bhAvyam evam samAcArai: tai: anyai: api anekaza: ||6|66|18||
नारदेन अमुना भाव्यम् पुनर् अन्येन च अमुना ।
nAradena amunA bhAvyam punar anyena ca amunA |
एवम् कलन.कर्मभ्याम् युक्तेन अन्येन भूरिशः ॥६।६६।१९॥
evam kalana.karmabhyAm yuktena anyena bhUriza: ||6|66|19||
एवम् जन्म~आदिना भाव्यम् व्यासेन अपि शुकेन च ।
evam janma~AdinA bhAvyam vyAsena api zukena ca |
शौनकेन पुनर्.भाव्यम् क्रतुना पुलहेन च ॥६।६६।२०॥
zaunakena punar.bhAvyam kratunA pulahena ca ||6|66|20||
अगस्त्येन पुलस्त्येन भृगुणा अङ्गिरसा अपि च ।
agastyena pulastyena bhRguNA aGgirasA api ca |
एत* एव तथा अन्ये च *एवम्.रूप.क्रिया~आस्पदम् ॥६।६६।२१॥
eta* eva tathA anye ca *evam.rUpa.kriyA~Aspadam ||6|66|21||
चिरात् चिरात् भविष्यन्ति माया इयम् वितता यतः ।
सदृश~आचार.जन्मानः त* एव अन्ये च भूरिशः ॥६।६६।२२॥
cirAt cirAt bhaviSyanti mAyA iyam vitatA yata: |
sadRza~AcAra.janmAna: ta* eva anye ca bhUriza: ||6|66|22||
भूयःभूयः विवर्तन्ते सर्गेषु अप्सु इव वीचयः ।
bhUya:bhUya: vivartante sargeSu apsu iva vIcaya: |
अत्यन्त.सदृशाः केचित् केचित् अर्ध.समक्रमाः ॥६।६६।२३॥
atyanta.sadRzA: kecit kecit ardha.samakramA: ||6|66|23||
केचित् ईषत्.समाः केचित् न कदाचित् पुनः तथा ।
kecit ISat.samA: kecit na kadAcit puna: tathA |
एवम् एषा अति.वितता महताम् अपि मोहिनी ॥६।६६।२४॥
evam eSA ati.vitatA mahatAm api mohinI ||6|66|24||
क्षणेन इह अस्ति न.उ कर्म प्रतिपत्तिः हि जृम्भते ।
kSaNena iha asti na.u karma pratipatti: hi jRmbhate |
क्व एक.विंशति अहोरात्रा* अनन्त~आकृतयः अनघ ॥६।६६।२५॥
kva eka.viMzati ahorAtrA* ananta~AkRtaya: anagha ||6|66|25||
क्व तासाम् उपलम्भः अलम् अहो भीमा मनःगतिः ।
kva tAsAm upalambha: alam aho bhImA mana:gati: |
प्रतिभा.मात्रम् एव इदम् इत्थम् विकसितम् स्थितम् ॥६।६६।२६॥
pratibhA.mAtram eva idam ittham vikasitam sthitam ||6|66|26||
kva tAsAm upalambha: alam aho bhImA mano.gati: |
pratibhA.mAtram evedam ittham vikasitam sthitam ||6|66|26||
नाना.कलह.कल्लोलम् जले प्रातर् इव अम्बुजम् ।
nAnA.kalaha.kallolam jale prAtar iva ambujam |
जातम् संवेदनात् एव शुद्धात् इदम् अ.शुद्धिमत् ।
jAtam saMvedanAt eva zuddhAt idam a.zuddhimat |
संसर.जालम् अखिलम् सार्चिः वह्नि.कणात् इव ॥६।६६।२७॥
saMsara.jAlam akhilam sArci: vahni.kaNAt iva ||6|66|27||
प्रत्येकम् एवम् उदितः प्रतिभास.खण्डः ,
pratyekam evam udita: pratibhAsa.khaNDa: ,
खण्ड.अन्तरेषु अपि च तस्य विचित्र.खण्डः ।
khaNDa.antareSu api ca tasya vicitra.khaNDa: |
सर्वे स्वयम् ननु च ते अपि मिथः न मिथ्या
sarve svayam nanu ca te api mitha: na mithyA
सर्व.आत्मनि स्फुरति कारण.कारणे अस्मिन् ॥६।६६।२८॥
sarva.Atmani sphurati kAraNa.kAraNe asmin ||6|66|28||
.
oॐm
.
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
६०६७
FM6067 ONENESS 2.OC09 .z36
https://www.dropbox.com/s/56f60fn5easgr6h/fm6067%202.oc09%20ONENESS%20.z36.docx?dl=0
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
FM.6.67 ONENESS 2.OC09 .
+++
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
Jiva Das
FM6066 THE SEARC: FOR THE MONK 2.OC08 .z28
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
oॐm
FM.6.66
THE SEARCH FOR THE MONK
VAALMIIKI OF THE ANTHILL said—
वसिष्ठ.मुनि.संयुक्ता विश्वामित्र.आदि=संयुताः ।
vasiSTha.muni.saMyuktA vizvAmitra.Adi=saMyutA: |
स्थिताः खेचर.सिद्ध.ओघा विश्रान्ता नृप.नायकाः ॥६।६६।१॥
sthitA: khecara.siddha.oghA vizrAntA nRpa.nAyakA: ||6|66|1||
स=राम.लक्ष्मणा सा एव तथा एव अथ सभा बभौ ।
sa=rAma.lakSmaNA sA eva tathA eva atha sabhA babhau |
सौम्या सम.समाभोगा शान्त.वाता इव पद्मिनी ॥६।६६।२॥
saumyA sama.samAbhogA zAnta.vAtA iva padminI ||6|66|2||
.
saMyukta*
saMyuta*
siddha*
babhau* =
samAbhoga*
padmi*
.
Vasishtha the Plentiful.Muni.saMyukta*.A / Vizvaamitra.Adi.&c=saMyuta*.A: =
sthita.situate/existent.as.A: khecara.sky.rover.siddha**ogha.flood\many.A \ vizrAnta.resting/in.repose.A nRpa.ManLord.nAyaka.chief.A: =
sa.with=Râma.Lakshmana.A sA.she/it eva.even/only/indeed / tathaiva.thusever.indeed/just.so atha.next/then/&.so sabhA.hall/court/Assembly babhau* =
saumya.cool/moonish.A sama.same/like / samam.equally.samAbhoga*.A / zAnta.quieted/calm.vAta.wind/Wind/air/Air\blown.A iva.like/as.if padmi*.nI
.
when vasiShTha, with vishvAmitra and all the rest appeared
the gathered SkyRovers and siddha.Adepts grew quiet
and the noble princes
with Prince rAma and lakShmaNa
and the whole gathering
settled down
quieting their breath
.
they were a moonlit crowd of lotuses
.
***vlm
अनवेक्ष्य वचः प्रश्नम् उवाच अथ मुनीश्वरः ।
anavekSya vaca: praznam uvAca atha munIzvara: |
बोधयन्ति बलात् एव स*अनुकम्पा* हि साधवः ॥६।६६।३॥
bodhayanti balAt eva sa*anukampA* hi sAdhava: ||6|66|3||
.
anavekSya*
vacas*
*prazna.question
bodhayan*.ti
*balAt.thru.force
*sAnukampa.compassionate
.
anavekSya* vacas* *prazna.question.m
uvAca.spoke/said atha.next/then/&.so munIzvara.MuniLord:
bodhayan*.ti *balAt.thru.force.At eva.even/only/indeed \ *sAnukampa.compassionate.A.f. hi sAdhu.Sâdhu/good.s.a: .
.
he did not wait for a question to be asked
but gave his answer first for their instruction
:
such is the merciful nature of sAdhus
.
*vlm. Here the sage spoke impromptu, to keep his promise of answering to Ráma's query in the preceding chapter, on a future occasion. (Gloss).
VASISHTHA said—
राजन्, रघु.कुल*आकाश=शशाङ्क, रघु.नन्दन ।
rAjan, raghu.kula*AkAza=zazAGka, raghu.nandana |
ह्यः मया ज्ञान.नेत्रेण स* भिक्षुः प्रेक्षितः चिरम् ॥६।६६।४॥
hya: mayA jJAna.netreNa sas bhikSu: prekSita: ciram ||6|66|4||
.
rAjan.hey.King,, Raghu.kula.tribe/clan/family*AkAza.Space\sky=/
zazaGka.moon, raghunandana.joy.of.the.Raghu.clan =
*hyas.yesterday mayA.w.me jJAna.Knowledge/Intuition/Wisdom.netra.eye.eNa \ sas.he/it bhikSu.mendicant/beggar.monk: prekSita.look/view/glance: ciram.for long
.
Your Majesty, moon in the sky of the raghus, darling of the clan
—
yesterday
I saw with my Wisdom.Eye
the Monk
:
I had sought him for a long time
...
***vlm
ध्यानेन अहम् चिरम् भ्रान्तः तादृक्.भिक्षु.दिदृक्षया ।
dhyAnena aham ciram bhrAnta: tAdRk.bhikSu.didRkSayA |
द्वीपानि सप्त विपुलाम् कुल=शैल.स.पर्वताम् ॥६।६६।५॥
dvIpAni sapta vipulAm kula=zaila.sa.parvatAm ||6|66|5||
.
dhyAna.ena aham ciram bhrAnta: /
tAdRk.bhikSu.didRkSa.yA =
dvIpa.Ani sapta vipula.Am \
kula=zaila.sa.parvata.Am
.
thru dhyAna.Meditation
for a long time
I've sought the whereabouts of the Monk
in all seven continents with their many hills and mountains
...
***vlm
यावत् कुतःचित् अपि एवम् भिक्षुः लब्धः न तादृशः ।
yAvat kuta:cit api evam bhikSu: labdha: na tAdRza: |
कथम् किल मनःराज्यम् बहिर् अपि उपलभ्यते ॥६।६६।६॥
katham kila mana:rAjyam bahir api upalabhyate ||6|66|6||
.
yAvat kuta:cit api evam
bhikSu: labdha: na tAdRza:
katham kila mana:rAjyam
bahir api upalabhyate .
.
as much as I looked, wherever, no such Monk was to.be.found
:
how indeed would he be, outside of a dream
?
***vlm
ततः त्रि.भाग.शेषायाम् रात्र्याम् पुनर् अहम् धिया ।
tata: tri.bhAga.zeSAyAm rAtryAm punar aham dhiyA |
उत्तर*आशान्तरम् यातः वेलाघात* इव अर्णवम् ॥६।६६।७॥
uttara*AzAntaram yAta: velAghAta* iva arNavam ||6|66|7||
.
tatas
tri.bhAga.zeSAyAm rAtryAm
punar aham dhiyA . again I, in thought, =
uttara*AzA.Antaram yAta:
velA shore/coast
ghAta – harming
AghAta . striking
ghAta iva arNavam
*vlm.6.66.7. I then ran in my mind at the last watch of the night, and passed over the regions on the north, as the fleet winds fly over the waves of the ocean.
*sv.7 Then I proceeded north
*??. I betook myself to another direction, situated in the nort:..
जिन.नाम एष* तत्र अस्ति श्रीमान् जनपदः महान् ।
jina.nAma eSa* tatra asti zrImAn janapada: mahAn |
वल्मीक*उपरि तत्र अस्ति विहारः जन.संश्रयः ॥६।६६।८॥
valmIka*upari tatra asti vihAra: jana.saMzraya: ||6|66|8||
.
there's a place there called jina
—a huge prosperous nation—
valmIka.upari tatra asti –
vihAra: jana.saMzraya: .
jina
valmIka
*vlm.6.66.8. There I saw the extensive and populous country of Jina (cina) lying beyond the utmost boundaries of Valmika (Bkalika or Nulkh); where there is a beautiful city, called as Vihara by the inhabitants.
*sv.8 to the land of the Jinas. On top of an anthill there exists a vihAra (shrine? or Bihar) inhabited by people.
*AS. "cInanAmAtha tatrAsti" var., There is the big and splendid Country, going by the name of China. He speaks of a monastery there (vihAra), built on the upper side of a termite's nest (valmIkopari), giving shelter to many people. The term valmIka stands also for "mountain" ant stUpa.
तस्मिन् विहारे स्व.कुटी.कोशे कपिल.मूर्ध.जः ।
tasmin vihAre sva.kuTI.koze kapila.mUrdha.ja: |
भिक्षुः दीर्घ.दृशः नाम स्थित* एव समाधये ॥६।६६।९॥
bhikSu: dIrgha.dRza: nAma sthita* eva samAdhaye ||6|66|9||
.
tasmin vihAre – in that sanctuary –
sva.kuTI.koze – in his own cosy cottage –
kapila.mUrdha.ja: .
bhikSu: dIrgha.dRza: nAma – a Monk known as dIrgha.dRk the Far.Sighted
sthita eva samAdhaye – was ever seated in samAdhi
.
*vlm.6.66.9. There lives a mendicant, named Dírgha drik or foresighted whose head was silvered over with age, and who continues in his close meditation confined in his homely and lovely cottage.
*sv.9 There, in his own cottage, was a mendicant (bhiksu) known as Dirghadrsas whose head was yellow in colour.
*Mo. In this monastery, inside his own cell ... the red.haired monk ...
#kuT* .>#kRta * .>#kuTi कुटिः – The body. • A cottage, hut; BhAg.1.71.16. • A curve, bend. –Comp. – #kuTicara –m.. a porpoise. •• #kuTI –f.. a hut, cottage, shop, MB:&c. • #svakuTI – own.cottage, self.cottage, y6066.009.
#kapila .
#mUrdha .
एक.विंशति=रात्रम् च तस्य एवम् स्थिति.शालिनः ।
eka.viMzati=rAtram ca tasya evam sthiti.zAlina: |
दृढ*अर्गलम् गृहम् ध्यान.भङ्ग.भीता विशन्ति नो ॥६।६६।१०॥
dRDha*argalam gRham dhyAna.bhaGga.bhItA vizanti no ||6|66|10||
.
eka.viMzati=rAtra.m ca /
tasya evam sthiti.zAli.na: =
dRDha*argala.m gRha.m /
dhyAna.bhaGga.bhIta.A vizan.ti no .
.
and for twenty.one nights this was his customary state
his door was firmly shut
:
for fear of obstructing his meditation they did not ever enter
.
*sv.10 He was in deep meditation.
*vlm.6.66.10. He is used to sit there in his meditative mood, for three weeks together at a time, and keep the door of his cell quite fast for fear of being disturbed in his silent devotion, by the intrusion of out siders.
*Mo.10b/11a. Being afraid of interrupting his contemplation, the servants would never enter the monk's cell, locked with a firm wooden bolt, Indeed, this virtuous monk remains mainly in such a condition of contemplation.
भृत्याः प्रियाः किल तथा संतिष्ठति स* भिक्षुकः ।
bhRtyA: priyA: kila tathA saMtiSThati sas bhikSuka: |
अद्य एव तस्य संवेत्तुम् नियतेः ईदृशी स्थितिः ॥६।६६।११॥
adya eva tasya saMvettum niyate: IdRzI sthiti: ||6|66|11||
.
bhRti.A: priya.A: kila tathA /
saMtiSThat.i sas bhikSuka:
adya eva tasya saMvettum
niyati.e: IdRz.I sthiti:
.
Servants and family alike
were firmly regulated in the times they might see him,
such were the regulations of his state.
भृत्याः प्रियाः किल तथा – Servants and family alike, indeed,
संतिष्ठति स भिक्षुकः – were forbidden by the Monk
अद्य एव तस्य संवेत्तुम् – now indeed to be seen by him
नियतेः ईदृशी स्थितिः – so regulated was his state.
*sv.11 Even his attendants did not enter his cottage, afraid to disturb his meditation.
*vlm.6.66.11. His dependants are thus kept out of doors for the time, that he is absorbed in meditation.
*Mo.10b/11a. Being afraid of interrupting his contemplation, the servants would never enter the monk's cell, locked with a firm wooden bolt, Indeed, this virtuous monk remains mainly in such a condition of contemplation. var. sas tISThati subhikSuka:
रात्रयः ध्यान.निष्ठस्य गताः तस्य एक.विंशतिः ।
rAtraya: dhyAna.niSThasya gatA: tasya eka.viMzati: |
स* तु वर्ष.सहस्राणि तथा चित्तेन भूतवान् ॥६।६६।१२॥
sas tu varSa.sahasrANi tathA cittena bhUtavAn ||6|66|12||
.
rAtraya: dhyAna.niSThasya – The nights established in dhyAna, .
gatA: tasya eka.viMzati: . twenty.one gone.by for him, .
sas tu varSa.sahasrANi – yet he was for a thousand years –
tathA cittena bhUtavAn – thus experienced in his affective mind
.
*sv.12 It was the twenty.first day of such meditation. It was destined to be his last day. Though from one point of view, he had been in meditation for only twenty.one days, from another point of view thousands of years had passed. For, such was the notion that arose in his mind.
*vlm.6.66.12. He thus passed his three weeks of deep meditation in seclusion, and it is now a thousand years, that he been setting in this manner, in communion with his own mind only.
कस्मिन्*चित् प्राक्तने कल्पे भिक्षुः एवम् पुरा अभवत् ।
अद्य तु इह द्वितीयः अस्मिन्* तृतीयः न उपलभ्यते ॥६।६६।१३॥
kasmin*cit prAktane kalpe bhikSu: evam purA abhavat |
adya tu iha dvitIya: asmin* tRtIya: na upalabhyate ||6|66|13||
.
kasmin*cit prAktane kalpe /
bhikSu: evam purA abhavat =
adya tu iha dvitIya: asmin* \
tRtIya: na upalabhyate
.
there was, sometime in ancient days,
long ago, such a Monk: and
here and now there is a second;
but a third is yet to be found
.
kasmin.cit prAktane kalpe
sometime in a former age .
bhikSur evam purA 'bhavat
there was such a Monk long ago
.
adya tu iha dvitIyo 'smin – but here and now there is a second .
tRtIyo na upalabhyate – a third is not to be found.
*vlm.6.66.13. It was in olden times, that there had been a mendicant of his kind, as I have already related unto you; this is the living instance of that sort, and we know not where and when a third or another like this may be found to exist.
*sv.13 I knew that such a mendicant had lived in another epoch; and even in this epoch he is the second such mendicant. However, other than these two, I could not see a third mendicant.
मया तु पुनर् अन्विष्य चेतसा चतुरात्मना ।
mayA tu punar anviSya cetasA caturAtmanA |
तादृक्.भिक्षुः तृतीयः अन्ये जगत्.पद्म*उदर*आलिना ॥६।६६।१४॥
tAdRk.bhikSu: tRtIya: anye jagat.padma*udara*AlinA ||6|66|14||
.
mayA tu punar anviSya /
but again there was sought by me .
cetasA catura.AtmanA =
w/ Chetas **
tAdRg.bhikSu: tRtIya: – a third Monk /
anye – elsewhere jagat.padma.udara*AlinA
as by a bee in the heart of a lotus
.
#catura. mf(आ cf. g. अर्श.आदि)n. ( √ चत् Un2. ) swift , quick Katha1s. x , 108 Ra1jat. iii , 176; dexterous, clever, ingenious , shrewd, Pan5cat. &c.
*sv.14 14.15 With all the wits at my disposal and all the faculties I could command, I entered into the very heart of this creation, looking for the third mendicant.
*vlm.6.66.14, I was long in quest like a bee in search of flowers, to find such another, in the womb of this lotus like earth, with all possible inquiry on my part.
अस्मात् सर्गात् ततः लब्धः तृतीयः तादृश.आशयः ।
asmAt sargAt tata: labdha: tRtIya: tAdRza.Azaya: |
अथ अन्ये लीलया सर्गा मया सम्प्रेक्षिताः ततः ॥६।६६।१५॥
atha anye lIlayA sargA mayA samprekSitA: tata: ||6|66|15||
.
asmAt sargAt . fr this creation =
tata: –
labdha: . is got =
tRtIyas . the third =
tAdRza.Azaya: .
atha anye lIlayA sargA –
mayA samprekSitAs tata:
.
*vlm.6.66.15. I passed beyond the limit of the present world, and pierced through the mist of future creations, and there I met with what I sought of the resemblance of the present one.
*sv.15 14.15 With all the wits at my disposal and all the faculties I could command, I entered into the very heart of this creation, looking for the third mendicant.
यावत् तस्मिन् चित्.आकाश कोश शायिनि सर्गके ।
yAvat tasmin cit.AkAza.koza.zAyini sargake |
तृतीयः विद्यते भिक्षुः ब्राह्मः च सदृश.क्रमः ॥६।६६।१६॥
tRtIya: vidyate bhikSu: brAhma: ca sadRza.krama: ||6|66|16||
.
yAvat tasmin
cid.AkAza.koza.zAyini
sargake
tRtIya: vidyate bhikSu: brAhma: ca sadRza.krama: . and brAhmic in a similar way
.
*vlm.6.66.16. As I looked into the world lying in the womb of futurity, and deposited in the intellectual sphere of Brahma; I met with a third one resembling to Brahmá in his conduct.
*sv.16 At last I found him, but he was not in this universe.
एवम् तेन एव तेन एव संनिवेशेन भूरिशः ।
evam tena eva tena eva saMnivezena bhUriza: |
भविष्यन्ति अभवन् सर्वे पदार्थाः सर्ग.संततौ ॥६।६६।१७॥
bhaviSyanti abhavan sarve padArthA: sarga.saMtatau ||6|66|17||
.
evam tenaiva tenaiva . =
saMnivezena . by pervading =
bhUriza: . =
bhaviSyanti . they will be +
abhavan sarve padArthA: sarga.saMtatau . they were all items in the creation.process
.
*vlm.6.66.17. So passing through many worlds one after another, I saw many things in futures, which are not in esse [existent] in the present world.
*sv.17 He was in another universe which, however, was almost exactly like this universe, though created by another Brahma.
*AS:Thus by multiple occurrences (संनिवेशेन भूरिशः) in different conditions (तेनैव तेनैव) many objects will come into existence, and were (indeed) formed in the ongoing creation process.
अस्याम् सभायाम् अपि ये मुनयः ब्राह्मणाः तथा ।
asyAm sabhAyAm api ye munaya: brAhmaNA: tathA |
भाव्यम् एवम् समाचारैः तैः अन्यैः अपि अनेकशः ॥६।६६।१८॥
bhAvyam evam samAcArai: tai: anyai: api anekaza: ||6|66|18||
.
asyAm sabhAyAm api –
but in this Assembly =
ye munaya: brAhmaNA: . those who are munis brAhmaNas =
tathA
bhAvyam evam samAcArai:
tai: anyai: api anekaza: . tho w those others not singly
.
*vlm.6.66.18. There I beheld the sages that are now sitting in this assembly, and many more, Brahmans also, that are of the nature of these present, as also different from them.
*sv.18 Even so have there been (and there will be in the future) countless beings. In this very assembly there are sages and holy brahmanas who will thus entertain notions of other beings who will thereupon appear to be. Such is the nature of Maya.
नारदेन अमुना भाव्यम् पुनर् अन्येन च अमुना ।
nAradena amunA bhAvyam punar anyena ca amunA |
एवम् कलन.कर्मभ्याम् युक्तेन अन्येन भूरिशः ॥६।६६।१९॥
evam kalana.karmabhyAm yuktena anyena bhUriza: ||6|66|19||
.
nAradena amunA bhAvyam .
w this nArada.Mangift there is to become =
punar anyena ca amunA – again w this other =
evam kalana.karmabhyAm
yuktena anyena bhUriza:
.
*vlm.6.66.19. There will be this Narada with his present course of life, as also differing from the name; so likewise there will be many others also, with their various modes of life.
*sv.19 Some of these beings will be of natures similar to the one that imagines them. Others will be quite dissimilar. Yet others will partly resemble them. Thus is the great mAyA.Illusion which baffles even great men.
एवम् जन्म*आदिना भाव्यम् व्यासेन अपि शुकेन च ।
evam janma*AdinA bhAvyam vyAsena api zukena ca |
शौनकेन पुनर्.भाव्यम् क्रतुना पुलहेन च ॥६।६६।२०॥
zaunakena punar.bhAvyam kratunA pulahena ca ||6|66|20||
.
there will likewise be born
vyAsas the Profuse, shuka the Bright
&
shaunaka the Puppy, kratu the Intelligent
&
pulaha
.
evam.so janma.birth*Adi.&c.nA bhavya.present\proper
.m /
Vyaasa.the.Profuse.ena api.even/tho zuka*.ena ca.and/also =
zaunaka*.ena punar.again.bhavya.present\proper.m \
kratu*.nA pulaha*.ena ca.and/also
.
*vlm.... with their very same natures and characters.
*sv.20 20.24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
* एवं जन्म.आदिना भाव्यम् – So with the birth &c to come व्यासेन अपि शुकेन च – w/ vyAsa, as well as Shuka, शौनकेन पुनर् भाव्यम् – w/ Shaunaka again.to.come, क्रतुना पुलहेन च – Kratu and Pulaha also.
अगस्त्येन पुलस्त्येन भृगुणा अङ्गिरसा अपि च ।
agastyena pulastyena bhRguNA aGgirasA api ca |
एत* एव तथा अन्ये च *एवम्.रूप.क्रिया*आस्पदम् ॥६।६६।२१॥
eta* eva tathA anye ca *evam.rUpa.kriyA*Aspadam ||6|66|21||
.
w agastya . the Mountain Man =
pulastya.Straighthair –
bhRgu the Fiery –
and aGgiras.angirson also =
ete eva tathA anye ca – also these others thus
evaM.rUpa.kriyA.Aspadam – such a Form.Action.Abode
.
*vlm. ... with their very forms and traits of character. (The dead will rise again in their very bodies &c Gospel).
चिरात् चिरात् भविष्यन्ति माया इयम् वितता यतः ।
सदृश*आचार.जन्मानः त* एव अन्ये च भूरिशः ॥६।६६।२२॥
cirAt cirAt bhaviSyanti mAyA iyam vitatA yata: |
sadRza*AcAra.janmAna: ta* eva anye ca bhUriza: ||6|66|22||
.
cirAt cirAt bhaviSyanti /
mAyA iyam vitatA yata: =
sadRza*AcAra.janmAna: \
ta* eva anye ca bhUriza:
.
it is this outspreading mAyA.Illusion out.of which, for long and long,
there'll appear similar journeys of birth,
repeatedly.
माया इयं वितता यतः – This is the outspread MAyA Illusion, from which चिराच् चिराद् भविष्यन्ति – for long and long will become/appear सदृश.आचार.जन्मानस् – alike.journey.births ते एव अन्ये च भूरिशः – those others too repeatedly. .22.
*vlm.6.66.22. They will be born and reborn sooner and later, so long as they are under the subjection of this delusion of regeneration and resuscitation; and will retain their similar births and modes of life, like all others to be reborn in this or the future world. (As a Brahman who is twice born on earth, retains his habits as before).
*sv.20 20.24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
भूयःभूयः विवर्तन्ते सर्गेषु अप्सु इव वीचयः ।
bhUya:bhUya: vivartante sargeSu apsu iva vIcaya: |
अत्यन्त.सदृशाः केचित् केचित् अर्ध.समक्रमाः ॥६।६६।२३॥
atyanta.sadRzA: kecit kecit ardha.samakramA: ||6|66|23||
.
bhUya:bhUya: vivartan.te /
sarga.eSu ap.su iva vIcaya: =
atyanta.sadRz.A: kecit \
kecit ardha.samakrama.A:
.
again they toss.about again in the Creations,
and they are like waves shaking the waters:
they're sometimes absolute likenesses,
sometimes half.similarities, ...
भूयो.भूयो विवर्तन्ते सर्गेषु – Again and again they (VWV: the worlds; VLM: the souls) toss.about in the Sarga Creations
अप्सु इव वीचयः – like waves in the waters
अत्यन्त.सदृशाः केचित् – sometimes boundless likenesses
केचित् अर्ध.समक्रमाः – sometimes half.similarities....
*vwv.384/23.24 (These worlds) revolve again and again in the Creations (or Universes) like waves on water. Some are absolutely similar, some with courses half.similar and again some at no time (similar).
*vlm.6.66.23. So the souls of men revolve repeatedly in the world, like waves rolling for ever in the waters of the sea; some of which retain their very same forms, while others are very nearly so in their reappearance.
*sv.20 20.24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
केचित् ईषत्.समाः केचित् न कदाचित् पुनः तथा ।
kecit ISat.samA: kecit na kadAcit puna: tathA |
एवम् एषा अति.वितता महताम् अपि मोहिनी ॥६।६६।२४॥
evam eSA ati.vitatA mahatAm api mohinI ||6|66|24||
.
sometimes only a little like, and sometimes never.at.all so:
their great variety is a confusion even for the great.
kecit ISat.samA: kecin /
na kadAcit punas tathA =
evam eSA ati.vitatA \
mahatAm api mohinI
.
केचिद् ईषत्.समाः – sometimes only a little like, केचिन् न कदाचित् पुनस् तथा – sometimes not anywhen again so: एवम् एषा अति.वितताः – such is their extensive variety महताम् अपि मोहिनी – that they are the confusion even of the great. .24.
*vwv.384/23.24 (These worlds) revolve again and again in the Creations (or Universes) like waves on water. Some are absolutely similar, some with courses half.similar and again some at no time (similar).
*vlm.6.66.24. Some are slightly altered in their figures, and others varying entirely in their forms, never regain their original likeness; so doth this prevailing error of regeneration, delude even the wise to repeated births; (from which can never get their liberations). (The desire of revivification or regeneration, is so deeply implanted in all living souls, that no body wants to die but with desire to live again in some future state. "Ye shall not die." Gospel).
*sv.20 20.24 But it does not exist nor does it function here — for it is only delusion that causes all these to appear and disappear!
क्षणेन इह अस्ति न.उ कर्म प्रतिपत्तिः हि जृम्भते ।
kSaNena iha asti na.u karma pratipatti: hi jRmbhate |
क्व एक.विंशति अहोरात्रा* अनन्त*आकृतयः अनघ ॥६।६६।२५॥
kva eka.viMzati ahorAtrA* ananta*AkRtaya: anagha ||6|66|25||
.
kSaNena iha (IhA) asti na.u . Not even for a moment here – (VLM's "our" is wrong: na: does not become no before ka) . .
karma pratipatti.r hi jRmbhat.e =
kva eka.viMzat.i ahorAtra.A \
ananta*AkRtaya:, anagha
.
*vlm.6.66.25. But what means the long meditation, of twenty days and nights of the mendicant, when a moment's thought of ours, and the results of our bodily actions, are productive of endless births and transformations.
*sv.25 Else, where is a short period of twenty.one days and where is a whole epoch? It is frightening even to think of the play of the mind.
क्व तासाम् उपलम्भः अलम् अहो भीमा मनःगतिः ।
kva tAsAm upalambha: alam aho bhImA mana:gati: |
प्रतिभा.मात्रम् एव इदम् इत्थम् विकसितम् स्थितम् ॥६।६६।२६॥
pratibhA.mAtram eva idam ittham vikasitam sthitam ||6|66|26||
.
kva tAsAm upalambha: alam
aho bhImA mano.gati: . how terrible is the way of the Mind! .
pratibhA.mAtram eva idam . for it is made of projection .
ittham vikasitam sthitam
.
*vlm.6.66.26. Again where is the reality of these forms, which are mere conceptions of the mind; and these ideas and reflexions, growing ripe with their recapitulation, appear as full blown flowers to sight; and resemble the water lily at morn, beset by the busy murmur of humming bees.
*sv.26 All this is but appearance which unfolds like the lotus in the morning and reveals diversity like a full.blown lotus.
नाना.कलह.कल्लोलम् जले प्रातर् इव अम्बुजम् ।
nAnA.kalaha.kallolam jale prAtar iva ambujam |
जातम् संवेदनात् एव शुद्धात् इदम् अ.शुद्धिमत् ।
jAtam saMvedanAt eva zuddhAt idam a.zuddhimat |
संसर.जालम् अखिलम् सार्चिः वह्नि.कणात् इव ॥६।६६।२७॥
saMsara.jAlam akhilam sArci: vahni.kaNAt iva ||6|66|27||
.
nAnA.kalaha.kallolam
various.quarrel.kallolam
jale prAtar iva ambujam
in water in the morning like a water.lily =
jAtam saMvedanAt eva . arisen from cognition thus =
zuddhAt idam azuddhimat . from the pure this impurity =
saMsara.jAlam akhilam
sArcir vahni.kaNAt iva . like fire from a spark
.
*vlm.6.66.27. The gross form is produced from pure thought (i.e. the material from the immaterial mind); as a pile of flaming fire is kindled by a minute spark or a ray of sun beam. Such is the formation of the whole fabric of the world.
*sv.27 All this arises in the infinite consciousness which is pure; yet the appearance appears to be tainted by impurity.
#sArci – fiery – the God of Fire +
प्रत्येकम् एवम् उदितः प्रतिभास.खण्डः ,
pratyekam evam udita: pratibhAsa.khaNDa: ,
खण्ड.अन्तरेषु अपि च तस्य विचित्र.खण्डः ।
khaNDa.antareSu api ca tasya vicitra.khaNDa: |
सर्वे स्वयम् ननु च ते अपि मिथः न मिथ्या
sarve svayam nanu ca te api mitha: na mithyA
सर्व.आत्मनि स्फुरति कारण.कारणे अस्मिन् ॥६।६६।२८॥
sarva.Atmani sphurati kAraNa.kAraNe asmin ||6|66|28||
.
pratyekam evam udita: pratibhAsa.khaNDa: , /
khaNDa*antareSu api ca tasya vicitra.khaNDa: =
sarve svayam nanu ca te api mitho na mithyA , \
sarva.Atmani sphurati kAraNa.kAraNe asmin
.
*vlm.6.66.28. All things are manifest as particles of divine reflexion, and each particle exhibiting in it a variety of parts (in its atoms and animalcules); nor are these nor those together are nothing at all, but they all exist in the universal, which is the cause of all cause, and the source of all sources.
*sv.28 Each thing appears as if fragmented and at the end of that fragmented existence it undergoes other strange fragmentation; all this is relatively real, not totally unreal. All of them manifest in the All — the cause is in the cause!
@@@
FM.6.66 THE SEARC: FOR THE MONK 2.OC08
वाल्मीकिर् उवाच ।
vAlmIki: uvAca |
वसिष्ठ.मुनि.संयुक्ता विश्वामित्र.आदि=संयुताः ।
vasiSTha.muni.saMyuktA vizvAmitra.Adi=saMyutA: |
स्थिताः खेचर.सिद्ध.ओघा विश्रान्ता नृप.नायकाः ॥६।६६।१॥
sthitA: khecara.siddha.oghA vizrAntA nRpa.nAyakA: ||6|66|1||
स=राम.लक्ष्मणा सा एव तथा एव अथ सभा बभौ ।
sa=rAma.lakSmaNA sA eva tathA eva atha sabhA babhau |
सौम्या सम.समाभोगा शान्त.वाता इव पद्मिनी ॥६।६६।२॥
saumyA sama.samAbhogA zAnta.vAtA iva padminI ||6|66|2||
अनवेक्ष्य वचः प्रश्नम् उवाच अथ मुनीश्वरः ।
anavekSya vaca: praznam uvAca atha munIzvara: |
बोधयन्ति बलात् एव स*अनुकम्पा* हि साधवः ॥६।६६।३॥
bodhayanti balAt eva sa*anukampA* hi sAdhava: ||6|66|3||
वसिष्ठ उवाच ।
vasiSTha uvAca |
राजन्, रघु.कुल*आकाश=शशाङ्क, रघु.नन्दन ।
rAjan, raghu.kula*AkAza=zazAGka, raghu.nandana |
ह्यः मया ज्ञान.नेत्रेण स* भिक्षुः प्रेक्षितः चिरम् ॥६।६६।४॥
hya: mayA jJAna.netreNa sas bhikSu: prekSita: ciram ||6|66|4||
ध्यानेन अहम् चिरम् भ्रान्तः तादृक्.भिक्षु.दिदृक्षया ।
dhyAnena aham ciram bhrAnta: tAdRk.bhikSu.didRkSayA |
द्वीपानि सप्त विपुलाम् कुल=शैल.स.पर्वताम् ॥६।६६।५॥
dvIpAni sapta vipulAm kula=zaila.sa.parvatAm ||6|66|5||
यावत् कुतःचित् अपि एवम् भिक्षुः लब्धः न तादृशः ।
yAvat kuta:cit api evam bhikSu: labdha: na tAdRza: |
कथम् किल मनःराज्यम् बहिर् अपि उपलभ्यते ॥६।६६।६॥
katham kila mana:rAjyam bahir api upalabhyate ||6|66|6||
ततः त्रि.भाग.शेषायाम् रात्र्याम् पुनर् अहम् धिया ।
tata: tri.bhAga.zeSAyAm rAtryAm punar aham dhiyA |
उत्तर*आशान्तरम् यातः वेलाघात* इव अर्णवम् ॥६।६६।७॥
uttara*AzAntaram yAta: velAghAta* iva arNavam ||6|66|7||
जिन.नाम एष* तत्र अस्ति श्रीमान् जनपदः महान् ।
jina.nAma eSa* tatra asti zrImAn janapada: mahAn |
वल्मीक*उपरि तत्र अस्ति विहारः जन.संश्रयः ॥६।६६।८॥
valmIka*upari tatra asti vihAra: jana.saMzraya: ||6|66|8||
तस्मिन् विहारे स्व.कुटी.कोशे कपिल.मूर्ध.जः ।
tasmin vihAre sva.kuTI.koze kapila.mUrdha.ja: |
भिक्षुः दीर्घ.दृशः नाम स्थित* एव समाधये ॥६।६६।९॥
bhikSu: dIrgha.dRza: nAma sthita* eva samAdhaye ||6|66|9||
एक.विंशति=रात्रम् च तस्य एवम् स्थिति.शालिनः ।
eka.viMzati=rAtram ca tasya evam sthiti.zAlina: |
दृढ*अर्गलम् गृहम् ध्यान.भङ्ग.भीता विशन्ति नो ॥६।६६।१०॥
dRDha*argalam gRham dhyAna.bhaGga.bhItA vizanti no ||6|66|10||
भृत्याः प्रियाः किल तथा संतिष्ठति स* भिक्षुकः ।
bhRtyA: priyA: kila tathA saMtiSThati sas bhikSuka: |
अद्य एव तस्य संवेत्तुम् नियतेः ईदृशी स्थितिः ॥६।६६।११॥
adya eva tasya saMvettum niyate: IdRzI sthiti: ||6|66|11||
रात्रयः ध्यान.निष्ठस्य गताः तस्य एक.विंशतिः ।
rAtraya: dhyAna.niSThasya gatA: tasya eka.viMzati: |
स* तु वर्ष.सहस्राणि तथा चित्तेन भूतवान् ॥६।६६।१२॥
sas tu varSa.sahasrANi tathA cittena bhUtavAn ||6|66|12||
कस्मिन्*चित् प्राक्तने कल्पे भिक्षुः एवम् पुरा अभवत् ।
अद्य तु इह द्वितीयः अस्मिन्* तृतीयः न उपलभ्यते ॥६।६६।१३॥
kasmin*cit prAktane kalpe bhikSu: evam purA abhavat |
adya tu iha dvitIya: asmin* tRtIya: na upalabhyate ||6|66|13||
मया तु पुनर् अन्विष्य चेतसा चतुरात्मना ।
mayA tu punar anviSya cetasA caturAtmanA |
तादृक्.भिक्षुः तृतीयः अन्ये जगत्.पद्म*उदर*आलिना ॥६।६६।१४॥
tAdRk.bhikSu: tRtIya: anye jagat.padma*udara*AlinA ||6|66|14||
अस्मात् सर्गात् ततः लब्धः तृतीयः तादृश.आशयः ।
asmAt sargAt tata: labdha: tRtIya: tAdRza.Azaya: |
अथ अन्ये लीलया सर्गा मया सम्प्रेक्षिताः ततः ॥६।६६।१५॥
atha anye lIlayA sargA mayA samprekSitA: tata: ||6|66|15||
यावत् तस्मिन् चित्.आकाश कोश शायिनि सर्गके ।
yAvat tasmin cit.AkAza.koza.zAyini sargake |
तृतीयः विद्यते भिक्षुः ब्राह्मः च सदृश.क्रमः ॥६।६६।१६॥
tRtIya: vidyate bhikSu: brAhma: ca sadRza.krama: ||6|66|16||
एवम् तेन एव तेन एव संनिवेशेन भूरिशः ।
evam tena eva tena eva saMnivezena bhUriza: |
भविष्यन्ति अभवन् सर्वे पदार्थाः सर्ग.संततौ ॥६।६६।१७॥
bhaviSyanti abhavan sarve padArthA: sarga.saMtatau ||6|66|17||
अस्याम् सभायाम् अपि ये मुनयः ब्राह्मणाः तथा ।
asyAm sabhAyAm api ye munaya: brAhmaNA: tathA |
भाव्यम् एवम् समाचारैः तैः अन्यैः अपि अनेकशः ॥६।६६।१८॥
bhAvyam evam samAcArai: tai: anyai: api anekaza: ||6|66|18||
नारदेन अमुना भाव्यम् पुनर् अन्येन च अमुना ।
nAradena amunA bhAvyam punar anyena ca amunA |
एवम् कलन.कर्मभ्याम् युक्तेन अन्येन भूरिशः ॥६।६६।१९॥
evam kalana.karmabhyAm yuktena anyena bhUriza: ||6|66|19||
एवम् जन्म*आदिना भाव्यम् व्यासेन अपि शुकेन च ।
evam janma*AdinA bhAvyam vyAsena api zukena ca |
शौनकेन पुनर्.भाव्यम् क्रतुना पुलहेन च ॥६।६६।२०॥
zaunakena punar.bhAvyam kratunA pulahena ca ||6|66|20||
अगस्त्येन पुलस्त्येन भृगुणा अङ्गिरसा अपि च ।
agastyena pulastyena bhRguNA aGgirasA api ca |
एत* एव तथा अन्ये च *एवम्.रूप.क्रिया*आस्पदम् ॥६।६६।२१॥
eta* eva tathA anye ca *evam.rUpa.kriyA*Aspadam ||6|66|21||
चिरात् चिरात् भविष्यन्ति माया इयम् वितता यतः ।
सदृश*आचार.जन्मानः त* एव अन्ये च भूरिशः ॥६।६६।२२॥
cirAt cirAt bhaviSyanti mAyA iyam vitatA yata: |
sadRza*AcAra.janmAna: ta* eva anye ca bhUriza: ||6|66|22||
भूयःभूयः विवर्तन्ते सर्गेषु अप्सु इव वीचयः ।
bhUya:bhUya: vivartante sargeSu apsu iva vIcaya: |
अत्यन्त.सदृशाः केचित् केचित् अर्ध.समक्रमाः ॥६।६६।२३॥
atyanta.sadRzA: kecit kecit ardha.samakramA: ||6|66|23||
केचित् ईषत्.समाः केचित् न कदाचित् पुनः तथा ।
kecit ISat.samA: kecit na kadAcit puna: tathA |
एवम् एषा अति.वितता महताम् अपि मोहिनी ॥६।६६।२४॥
evam eSA ati.vitatA mahatAm api mohinI ||6|66|24||
क्षणेन इह अस्ति न.उ कर्म प्रतिपत्तिः हि जृम्भते ।
kSaNena iha asti na.u karma pratipatti: hi jRmbhate |
क्व एक.विंशति अहोरात्रा* अनन्त*आकृतयः अनघ ॥६।६६।२५॥
kva eka.viMzati ahorAtrA* ananta*AkRtaya: anagha ||6|66|25||