fm6083 2.nv08 The LOST PENNY .z29
jivadas
work in progress .v17
work in progress .v15,16
latest update:
fm6083 2.nv08 The LOST PENNY .z29
https://www.dropbox.com/s/15zb5ace2p1ed1i/fm6083%202.nv08%20The%20LOST%20PENNY%20.z29.docx?dl=0
Oॐm
jd: in this Tale of the wise cUDAlA and her stupid husband,
vasiSTha begins with a little tale about a miser's lost penny.
the coin is a varATikA,
a cowrie shell used as a coin, Cypraea Moneta (= 1÷20 of a #kAkiNI काकिणी or of a #paNa पण) kathAs.&c.
trivialists like me will note that the cowrie shell has a peculiar universality:
historically, in both Pacific and Atlantic ports it has been a medium of trade.
from the Trobriand Islands of the South Pacific
to Amerindian trades (where cowries were 'wampum' money),
the universality of such an unlikely currency suggests unrecorded
voyages long predating Columbus.
(a similarly suggestive coincidence is the presence of red iron oxide
in Eastern Amerind burial sites, a substance which could be sourced only in Europe)
but #vasiSTha begins beyond sea.voyages
with a touch of Space Travel
as he tells of –
The LOST PENNY
vasiShTha said—
\
अणिमादि.गुण-ऐश्वर्य=युक्ता सा नृप-भामिनी ।
aNima.Adi.guNa _aizvarya=yuktA sA nRpa-bhAminI |
एवम् बभूव चूडाला घन-अभ्यासवती सती ॥६।८३।१॥
evam babhUva cUDAlA ghana _abhyAsavatI satI ||6|83|1||
.
she has learned her power of Atomicity, that beautiful BoyLady
so
she became chUdAlA
congealing like fog in the air
.
* nRpa-bhAminI – "the ManLord's Woman" o&r "the beautiful prince kumbha".
भा #bhA -> #bhAmin, *bhAmI -adj.- shining, beaming, beautiful, fair • #bhAminI - beautiful or an angry woman.
~vlm.1 VASISHTHA continued:---Thus the royal dame was possest of the qualities of contracting and expanding herself to any form, and became so expert in these by their continued practice of them;
~sv.1-2 VASISTHA continued: Thus, the Queen Cûdâlâ came to be endowed with all the psychic powers (like the ability to make oneself atomic and enormous).
02|o/
जगाम आकाश-मार्गेण विवेश .अम्बुधि-कोटरम् ।
चचार वसुधा-पीठम् गङ्गा.इव_ अमल-शीतला ॥६।८३।२॥
jagAma_AkAza-mArgeNa viveza _ambudhi-koTaram |
cacAra vasudhA-pITham gaGgA_ iva_ amala-zItalA ||02||
.
she travelled the Spaceway, and undersea thru the koTara.Cave
she walked the surface of the earth, flowing like gangA.River, pure* and cool
.
* remember where & when we are: not by the smelly sewer of today
~vlm.2. That she made her aerial journey and navigated at pleasure over the expanse of waters; she moved on the surface of the earth, as the river Ganges glides on in her silent course.
~sv.1-2 VASISTHA continued: Thus, the Queen Cûdâlâ came to be endowed with all the psychic powers (like the ability to make oneself atomic and enormous).
* जगाम आकाश-मार्गेण – She went by the space/sky-road विवेश .अम्बुधि-कोटरम् – she entered the sea-depths – koTara cave चचार वसुधा-पीठम् – she travelled the surface of the earth गङ्गा .इव .अमल-शीतला – she was like the Gangâ, pure and cool.
03|o/
क्षणम् अप्य् .अगता भर्तुर् वक्षसश् चेतसस् तथा ।
सर्वेषु_उवास राज्येषु लक्ष्मीर् इव जगत्सु च ॥६।८३।३॥
kSaNam api_ agatA bhartu:_ vakSasa:_ cetasa:_ tathA |
sarveSu_uvAsa rAjyeSu lakSmI:_ iva jagatsu ca ||03||
.
kSaNam api agatA bhartu:
in an instant, even without going from her husband
vakSasa: cetasa: tathA -
as inner Awareness thus =
sarveSu uvAsa rAjyeSu
she dwelt in every realm
lakSmI: iva jagatsu ca
like lakShmI among the worlds.
#ukS #vakS #vakSas ‑ n. sg. and pl. (cf. वक्षण and पक्षस्) the breast , bosom , chest RV. &c
~AB. … agatA aviyuktA | …
~vlm.3. She dwelt in the bosom of her lord, as the goddess of prosperity abides in the heart of Hari, and travelled in a moment with her mind over every city and country over the earth.
~sv.3-4 She traversed the sky and entered into the deepest oceans and roamed the earth, without ever leaving the company of her husband.
04|o/
आकाश-गामिनी श्यामा विद्युत्-प्रारम्भ-भूषणा ।
बभ्राम मेघ-माला .इव गिरि-माला महीतले ॥६।८३।४॥
AkAza-gAminI zyAmA vidyut-prArambha-bhUSaNA |
babhrAma megha-mAlA_iva giri-mAlA mahItale ||04||
.
AkAza-gAminI - Space-Traveler =
zyAmA vidyut-prArambha-bhUSaNA - x =
babhrAma megha-mAlA iva - x =
giri-mAlA mahItale - x.
~vlm.4. This fairy lady fled in the air, and flashed like the lightning with the flashes of her twinkling eyes; she passed as a shadow over the earth, as a body of clouds passes over a range of mountains.
She wandered in the space
in a flash, like night bedecked with the
flashes of lightning,
roamed like the garland of clouds, [garland of mountains on the earth]
AS:
The comparison is between her and a line of
clouds - one moving in the sky, dark in color and having flashes from
-ornaments or lightening respectively.
The girimAlA should be read as girimAlAH (an
accusative plural form) with H being lost due to sandhi.
So, the meaning is that she wandered mountain
ranges!
05|o/
काष्ठम् तृण-उपलम् भूतम् खम् वातम् अनलम् जलम् ।
निर्विघ्नम् अविशत् सर्वम् तन्तुर् मुक्ताफलम् यथा ॥६।८३।५॥
kASTham tRNa-upalam bhUtam kham vAtam analam jalam |
nirvighnam avizat_sarvam tantu:_ muktAphalam yathA ||05||
.
kASTham tRNa-upalam bhUtam - wooden or grassy or stony stuff, =
kham vAtam analam jalam - sky, air, fire, water, =
nirvighnam avizat sarvam - unhindered she entered everything =
tantu: muktAphalam yathA - as a thread passed thru a pearl.
#mukta #muktAphala
~sv.5 She entered into every type of substance — wood, rock, mountain, grass, sky and water, without any hindrance.
~vlm.5. She passed without any hazard through the grass and wood, stones and clods of earth, and through fire and water and air and vacUm, as a thread passes through hole of a heart. (Milton says:--That with no middle flight, to the heaven of heavens I have presented through an earthly quest).
06|o/
मेरोर् उपरि शृङ्गाणि लोकपाल-पुराणि च ।
दिग्-व्योम-उदर-रन्ध्राणि विजहार यथा-सुखम् ॥६।८३।६॥
mero:_ upari zRGgANi lokapAla-purANi ca |
dig-vyoma-udara-randhrANi vijahAra yathA-sukham ||06||
.
mero:_upari zRGgANi
over the summit of Mount Meru
lokapAla-purANi ca
and the palaces of the Ancients of the Winds
dig-vyoma-udara-randhrANi
in channels of vacuity
vijahAra yathA-sukham
she wandered at her pleasure.
#hR #vihR < #vijahAra – wandered freely,
~vlm.6. She lightly skimmed over the mountain peaks, and pried through the regions of the regents of all the sides of heaven; she penetrated into the cavities of the empty womb of vacuity, and have a pleasant trip whatever she directed in her flight. (All this is brain action and no reality at all).
~sv.6-7 She moved with the celestials and with the liberated sages and conversed with them.
* mero:_upari zRGgANi over the summit of Mount Meru lokapAla-purANi ca and the palaces of the Ancients of the Winds dig-vyoma-udara-randhrANi in channels of vacuity vijahAra yathA-sukham she wandered at her pleasure.
\
तिर्यग्.भूत-पिशाच-आद्यै: सह-नाग-अमर-असुरै: ।
tiryak_bhUta-pizAca-Adyai: saha-nAga _amara _asurai: |
विद्याधर-अप्सरः-सिद्धैर् व्यवहारम् चकार सा ॥६।८३।७॥
vidyAdhara _apsara:-siddhai:_ vyavahAram cakAra sA ||7||
.
with ghostly crawlers and Zombies,
with nAga Snake-People,
with Immortals,
with Darkling asuras, vidyAdhara Sorcerers, Water-Nymphs, and siddha Adepts
—
with all sorts of these she was involved
.
~vlm.7. She conversed freely with all living beings, wheather they move or prone on the ground as the beast of earth, or crawl upon it as the snakes and insects. She talked with the savage Pisácha tribes and communicated with men and the immortal Gods and demi-gods also.
~sv.6-7 She moved with the celestials and with the liberated sages and conversed with them.
*jd.7 - tiryag.bhUta-pizAca-Adyai: - with ghostly crawlers and Zombies = saha-nAga _amara _asurai: - with nAga.s, Immortals, and asura Darklings = vidyAdhara _apsara:siddhai: - with vidyAdhara.s, Water-Nymphs, and siddha Adepts =
08|o/
यत्नेन तम् च भर्तारम् आत्म-ज्ञान-मृतम् प्रति ।
बहुशो बोधयाम्.आस चूडाला न विवेद स: ॥६।८३।८॥
yatnena tam ca bhartAram Atma-jJAna-mRtam prati |
bahuzo bodhayAm.Asa cUDAlA na viveda sa: ||08||
.
yatnena
and with effort
tam ca bhartAram
her husband
Atma-jJAna=mRtam prati
who was Self-Wisdom=dead
bahuzas bodhayAm-Asa cUDAlA
in many ways cUdAlA aroused
na viveda sa:
but he did not learn.
~vlm.8. She tried much to communicate her knowledge to her ignorant husband, but he was no way capable of receiving her spiritual instruction, (Atmajnana means also her intuitive or self traught knowledge).
~sv.8-10 Though she made every endeavor to enlighten her husband also, he was not only unresponsive but he laughed at her foolishness.
With some hard work,
in many ways,
_cUdAlA made an effort to arouse her husband
(a deadhead concerning Wisdom of the Self).
Nevertheless he did not learn.
\
कलाविदग्धा मुग्धा च बाला_ इयम् गृहिणी मम ।
kalAvidagdhA mugdhA ca bAlA_ iyam gRhiNI mama |
इत्य् एवम् केवलम् राजा स चूडालाम् विवेद ताम् ॥६।८३।९॥
iti_ evam kevalam rAjA sa cUDAlAm viveda tAm ||9||
.
"She's a pretty girl,
she knows how to make love,
she keeps my house"
:
such was the rAjA.King's opinion, so he esteemed his Topknot
.
~vlm.9. He understood her as no other than his young princess and the mistress of his house, and skilled only in the arts of coquetry and house wifery.
*jd.9 - kalAvidagdhA mugdhA ca bAlA "कलाविदग्धा मुग्धा च बाला – "She's a pretty girl, and she knows how to make love = iyam gRhiNI mama इयं गृहिणी मम" – and she keeps my house" = iti_ evam kevalam rAjA इत्य् एवं केवलं राजा – just so the King = sa cUDAlAm viveda tAm स चूडालां विवेद ताम् – knew that cUdAlA.
#kalAvidagdha – skilled in love-making - http://www.dictionary.tamilcube.com/sanskrit-dictionary.aspx?term=Art
एतावता .अपि कालेन ताम् एवम् गुण-शालिनीम् । बालो विद्याम् इव नृपश् चूडालाम् न विवेद स: ॥६।८३।१०॥
etAvatA _api kAlena tAm evam guNa-zAlinIm | bAlo vidyAm iva nRpa:_ cUDAlAm na viveda sa: ||10||
.
etAvatA _api kAlena
Even after so much time
tAm evam guNa-zAlinIm x
bAla: vidyAm iva x
nRpaz cUDAlAm na viveda sa: x
~vlm.10. Until this time the prince had been ignorant of the qualifications of the princess chádála, and knew not that she had made her progress in the spiritual science, as a young student makes his proficiency in the different branches of learning.
~sv.8-10 Though she made every endeavor to enlighten her husband also, he was not only unresponsive but he laughed at her foolishness.
11|o/
सा .अप्य् .अलब्ध-आत्म-विश्रान्तेस् ताम् सिद्धि-श्रियम् आत्मन: ।
दर्शयाम्.आस नो राज्ञ: शूद्रस्य .इव मख-क्रियाम् ॥६।८३।११॥
sA _api_ alabdha-Atma-vizrAnte:_ tAm siddhi-zriyam Atmana: |
darzayAm.Asa no rAjJa: zUdrasya_iva makha-kriyAm ||11||
.
sA _api_ alabdha-Atma-vizrAnte: - since she was not reposed in Self =
tAm siddhi-zriyam Atmana: - that wonderful power in herself =
darzayAm.Asa na-u rAjJa: - she never showed before the King =
zUdrasya_iva makha-kriyAm - U don't give high teaching to a peasant.
~sv.11 He remained ignorant. She felt it unwise to exhibit her psychic powers before him.
~vlm.11. She also was as reserved to show her consummate learning to her unenlightened husband; as a Brahman declines to show his secret rites to a vile sudra.
#mah -> #makha . (prob. connected with √मह् or √मंह्) - jocund , cheerful , sprightly , vigorous , active , restless (said of the #mahat-s मरुत्s and other gods) RV. • makha: - a feast , festival , any occasion of joy or festivity RV. • a sacrificial oblation Sbr. &c ( Naigh. Ii , 17) • (prob.) N. of a mythical being (esp. in makhasya sira:, मखस्य शिरः , " मख's head ") RV. (cf. also comp.) #makhakriyA - a sacrificial rite L.
rAma asked—
\
महत्या: सिद्ध-योगिन्यास् तस्या अपि शिखि-ध्वज: ।
mahatyA: siddha-yoginyA:_tasyA: api zikhi-dhvaja: |
यत्नेन प्राप नो बोधम् बुध्यते ऽन्य: कथम् प्रभो ॥६।८३।१२॥
yatnena prApa no bodham budhyate _anya: katham prabho ||12||
.
despite Topknot's great yogic powers
by her effort Fire.Crest got no trace of bodha.Realization
:
how then is anyone awakened, Sir
?
~vlm.12. Ráma said:--If it was impossible, sir, for the seerness of consummate wisdom to communicate her knowledge to her husband sikhidhwaja, with all her endeavours to enlighten him on the subject; how can it be possible for others, to be conversant in spiritual knowledge in any other means.
~sv.12 RAMA asked: If even such a great siddha-yogini as Cûdâlâ could not bring about the spiritual awakening and the enlightenment of king Sikhidhvaja, how does one attain enlightenment at all?
*jd.12 - mahatyA: siddha-yoginyA:_tasyA: api महत्याः सिद्ध-योगिन्याः_तस्याः अपि despite her great yogic powers = zikhi-dhvaja: शिखिध्वजः – zikhi-dhvaja Fire.Crest = yatnena prApa no bodham यत्नेन प्राप न-उ बोधम् - by (her) effort got not.a.bit of Bodha Realization. = budhyate _anya: katham prabho बुध्यते .अन्यः कथं प्रभो – how else is he awakened, Sir?
vasiShTha replied—
13|o/
वसिष्ठ उवाच ।
उपदेश-क्रमो राम व्यवस्था-मात्र-पालनम् ।
ज्ञप्तेस् तु कारणम् शुद्धा शिष्य-प्रज्ञा.एव राघव ॥६।८३।१३॥
upadeza-kramo_ rAma vyavasthA-mAtra-pAlanam |
jJapte:_ tu kAraNam zuddhA ziSya-prajJA_eva rAghava ||13||
.
upadeza-krama-: rAma –
a course of instruction, rAma =
vyavasthA-mAtra-pAlanam –
is only for the purpose of maintaining conviction =
jJaptes tu kAraNam –
as the cause of understanding =
zuddhA ziSya-prajJA eva –
only pure student. prajJA/Understanding, rAghava.
~sv.13 VASISTHA said: The instruction of a disciple by a preceptor is but a tradition: the cause of enlightenment is but the purity of the disciple's consciousness. Not by hearing nor by righteous acts is self-knowledge attained. Only the self knows the self, only the snake knows its feet! Yet,...
~vlm.13. Vasishtha answered:--Ráma, it is obedience to the rule of attending to the precepts of the preceptor, joined with the intelligence of the pupil, which is the only means of gaining instruction.
\
न श्रुतेन न पुण्येन ज्ञायते ज्ञेयम् आत्मन: ।
जानात्य् आत्मानम् आत्मा.एव सर्प: सर्प-पदान् इव ॥६।८३।१४॥
na zrutena na puNyena jJAyate jJeyam Atmana: |
jAnAti_ AtmAnam AtmA_eva sarpa: sarpa-padAn iva ||14||
.
not by hearing sermons
not by Holiness
is there known what is to be known of self
:
only self knows the Self
(only the snake knows his own feet)
.
~vlm. ... it is the serpent only that can trace out the path of another serpent.
~sv. .... Only the self knows the self, only the snake knows its feet!
*jd.14 - na zrutena na puNyena - not by hearing sermons nor by sancity = jJAyate jJeyam Atmana: - is known what is to be known of the Self. = jAnAty AtmAnam AtmA eva - the Self is known only by yourself = sarpa: sarpa-padAn iva - as only the snake knows his own feet.
rAma said—
15|o/
rr
एवं.स्थिते वा .अथ मुने कथम् एतज्.जगत्-स्थितौ ।
क्रमो गुरूपदेश-आख्य: स्वात्म-ज्ञानस्य कारणम् ॥६।८३।१५॥
evam.sthite vA _atha mune katham etaj.jagat-sthitau |
kramo gurUpadeza-Akhya: svAtma-jJAnasya kAraNam ||15||
.
this being.so, muni, here in this world,
how can it be that such a course of instruction can be the cause
of someone's self-knowledge?
evaM.sthite vA _atha mune एवं-स्थिते वा अथ मुने – or else, this being-so, muni =
katham etaj.jagat-sthitau कथम् एतज्-जगत्ँस्थितौ – how, being situate in this world =
krama: gurUpadeza-Akhya: क्रमो गुर-उपदेश-आख्यः – is a course of instruction by a guru =
svAtma-jJAnasya kAraNam स्वात्म-ज्ञानस्य कारणम् – the cause of ones own self-knowledge?
~vlm.15. Ráma rejoined:--If such is the course of the world, that we can learn nothing without the instruction of our preceptors; then tell me, O sage I how the precepts of the wise lead to our spiritual knowledge also.
~sv.14-15 Not by hearing nor by righteous acts is self-knowledge attained. Only the self knows the self, only the snake knows its feet! Yet,... The Story of the Philosopher's Stone
*jd.15 - evaM.sthite vA _atha mune एवं-स्थिते वा अथ मुने – or else, this being-so, muni = katham etaj.jagat-sthitau कथम् एतज्-जगत्ँस्थितौ – how, being situate in this world = krama: gurUpadeza-Akhya: क्रमो गुर-उपदेश-आख्यः – is a course of instruction by a guru = svAtma-jJAnasya kAraNam स्वात्म-ज्ञानस्य कारणम् – the cause of ones own self-knowledge?
vasiShTha said—
\
अत्यन्त-कृपण: कश्चित् किराटो धन-धान्यवान् ।
atyanta-kRpaNa: kazcit_ kirATo_ dhana-dhAnyavAn |
अस्ति विन्ध्य-अटवी-कक्षे कुटुम्बी ब्राह्मणो यथा ॥६।८३।१६॥
asti vindhya _aTavI-kakSe kuTumbI brAhmaNo_ yathA ||16||
.
atyanta-kRpaNa: kazcit - x =
kirATa: dhana-dhAnyavAn - x =
asti vindhya _aTavI-kakSe - x =
kuTumbI brAhmaNo yathA - x =
.
zgl#prim. #kuTumbin –m.- a householder • any member of the family (incl. servants).
~sv.16 There was a wealthy villager in the Vindhya hills. Once when he was walking in the forest he lost a copper-coin (one cent).
~vlm.16. Vasishtha replied:--Hear me Ráma, relate to you a tale to this effect. There lived an old Kiráta of yore, who was miserly in his conduct as he was rich in his possessions of wealth and grains. He dwelt with his family by the side of the vyndian woods, as a poor Brahman lives apart from his kith and kin.
\
तस्य .एकधा निपतिता गच्छतो विन्ध्य-जङ्गले ।
tasya_ ekadhA nipatitA gacchato_ vindhya-jaGgale |
एका वराटिका राम तृण.जालक-संवृते ॥६।८३।१७॥
ekA varATikA rAma tRNa.jAlaka-saMvRte ||17||
.
once, as.it.happened, as he took a stroll through vindhya.Forest
a single penny slipped
•
from his pocket and got lost,
rAma,
in
thethick•grass
.
#vR* #varATikA, #varATakA ‑m.‑ in y6083, the Miser's story, a "penny"--a cowry shell used as a coin, Cypraea Moneta (= 1÷20 of a #kAkiNI काकिणी or of a #paNa पण) kathAs.&c.
~vlm.17. He happened to pass by his native forest at one time, and slip a single couri from his purse, which fell on a grassy furze and was lost under the grass.
~sv.17-18 He was a miser and so he began to search for it in the thick bush.
18|o/
कार्पण्यात् स प्रयत्नेन सर्वम् तृण-तुषादिकम् ।
कपर्दक-अर्थम् अभितो दुधाव दिवस-त्रयम् ॥६।८३।१८॥
kArpaNyAt_sa prayatnena sarvam tRNa-tuSAdikam |
kapardaka _artham abhito dudhAva divasa-trayam ||18||
.
kArpaNyAt_sa
because he was a miser,
prayatnena
with effort
sarvam tRNa-tuSAdikam
every leaf of grass and wisp of chaff
kapardaka _artham abhita:
for the sake of a penny, all-around,
dudhAva divasa-trayam
he searched for three days.
#kRp --> kRpaNa --> #kArpaNya‑m – poverty of goods or spirit; miserliness, parsimony • compassion, pity (monastic poverty). — y1023.036
#tuS* – to be satisfied [??? unlikely etym.] -> #tuSa-: – the chaff of any grain. #tRNatuSAdikam – (every) leaf of grass and wisp of chaff. `y6083.018.
~vlm.18. He ran on every side, and beat at the bush for three days to find out his lost couri, and impelled by his niggardliness to leave no fallen leaf unturned over the ground.
~sv.17-18 He was a miser and so he began to search for it in the thick bush.
19|o/
कपर्दका: स्युर् भवता चत्वरो_sष्टौ च कालत: ।
तत: शतं सहस्रम् च सहस्रे चेति चेतसा ॥६।८३।१९॥
kapardakA: syu:_bhavatA catvara: _aSTau ca kAlata: |
tata: zatam sahasram ca sahasre ceti cetasA ||19||
.
kapardakA: syu: - this penny could become =
bhavatA catvara:_ - by grace four =
aSTau ca kAlata: - and eight in course of time =
tata: - after that =
zatam sahasram ca - a hundred and a thousand =
sahasra: ceti cetasA - x.
~jd: A more elaborate version of this notion is the tale of the Chessboard Rice. This appears, I believe, in the Western mythos; and I think too in #saMskRta.loka, but I have forgotten where I saw it.
asked to name his reward for some great deed, the giftee asks the giver to fill a chessboard with rice: one grain on the Queen's Rook's square, two on the Queen's Knight, four on the Queen's Bishop ... and so on. A mathematical treatment of the tale can be found at http://en.wikipedia.org/wiki/Wheat _and_chessboard_problem
~vlm.19. As he searched and turned about, he ran and turned it ever in his mind, saying:--Ah! this single couri would make four by its commerce, and that would bring me eight in time, and this would make a hundred and a thousand, and more and more by repeatition, so I have lost a treasure in this.
~sv.19-20 All the time he was calculating, "With that one cent I shall do some business, it will become four cents and then eight cents and so on".
20|o/
कलयञ्_जङ्गले दीनो रात्रिं-दिवम्-अतन्द्रित: ।
जन-हास-सहस्राणि बुबुधे न परम् तु स: ॥६।८३।२०॥
kalayaJ_jaGgale dIno rAtriM-divam-atandrita: |
jana-hAsa-sahasrANi bubudhe na param tu sa: ||20||
.
kalayan_jaGgale dIna: rAtriM-divam-atandrita: x
jana-hAsa-sahasrANi bubudhe na param tu sa: - x.
~vlm.20. Thus he counted over and over, over the gains he would gain, and sighed as often at the loss he did sustain; and took into no account of the rustic peasantry on his foolish penury.
~sv.19-20 All the time he was calculating, "With that one cent I shall do some business, it will become four cents and then eight cents and so on".
21|Ø
ततो दिन-त्रयस्य .अन्ते तेन तस्माच् च जङ्गलात् ।
tato dina-trayasya _ante tena tasmAt_ ca jaGgalAt |
पूर्ण.इन्दु-बिम्ब-प्रतिमो लब्धश् चिन्तामणिर् महान् ॥६।८३।२१॥
pUrNa_indu-bimba-pratimo_ labdha:_ cintAmaNi:_ mahAn ||21||
.
tatas dina-trayasya _ante
and then at the end of the third day
tena tasmAt_ca jaGgalAt
by him from that forest
pUrNendu-bimba-pratima:
like the disc of a full moon
labdha:_ cintAmaNi:_ mahAn
was got a mighty Wishing-stone.
~vlm.21. At the end of the third day he came across a rich jewel, as brilliant as the bright moon in the same forest; which compensated for the loss of his paltry couri by a thousand fold.
~sv.21 For three days he searched, unmindful of the taunts of spectators. At the end of those three days, he suddenly found a precious stone! (It was a philosopher's stone.
22|o/
तम् प्राप्य तुष्ट-हृदय: समागम्य गृहम् सुखम् ।
प्राप्त-अखिल-जगद्-भूति-शान्त-सर्वतया स्थित: ॥६।८३।२२॥
tam prApya tuSTa-hRdaya: samAgamya gRham sukham |
prApta _akhila-jagad-bhUti-zAnta-sarvatayA sthita: ||22||
.
tam prApya - having.got it =
tuSTa-hRdaya: - with a content heart =
samAgamya gRham sukham - having returned to his happy home =
prApta.akhila-jagad.bhUti=zAnta-sarvatayA - got.everything-worldly.wealth=peaceful-totally =
sthita: - he settled.
~sv.22 Taking it with him, he returned home and lived happily.
~vlm.22. He returned gladly with his great gain to his homely dwelling, and was highly delighted with the thought of keeping off poverty for ever from his door. (The word Korate is commonly used for Kiráta-the miser).
*jd.22 - tam prApya - having.got it = tuSTa-hRdaya: - with a content heart = samAgamya gRham sukham - having returned to his happy home = prApta.akhila-jagad.bhUti=zAnta-sarvatayA - got.everything-worldly.wealth=peaceful-totally = sthita: - he settled.
23|o/
एवम् यथा किराटेन कपर्दान् वेषणेन तत् ।
रत्नम् लब्धम् जगन् मूल्यम् अहोरात्रम् अखेदिना ॥६।८३।२३॥
evam yathA kirATena kapardAn_veSaNena tat |
ratnam labdham jagan_mUlyam ahorAtram akhedinA ||23||
.
evam yathA kirATena x
kapardAn
veSaNena with service
tat x
ratnam labdham jagan_mUlyam ahorAtram akhedinA - x.
~vlm.23. Now as the Kiráta was quite satisfied, with his unexpected gain of the great treasure, in the search of his trifling couri; and passed his days without any care or fear of the changeful world.
~sv.23-26 What was the cause of this miser's finding the philosopher's stone?
kapardAn_veSaNa
24|o/
तथा श्रुत-उपदेशेन स्वात्म-ज्ञानम् अवाप्यते ।
अन्यद् अन्विष्यते च .अन्यल्_लभ्यते हि गुरु-क्रमात् ॥६।८३।२४॥
tathA zruta-upadezena svAtma-jJAnam avApyate |
anyat_ anviSyate ca _anyal_labhyate hi guru-kramAt ||24||
.
tathA zruta-upadezena svAtma-jJAnam avApyate - thus, by hearing instruction, he attains Self-Wisdom =
anyat_ anviSyate ca _anyat_labhyate hi guru-kramAt - x.
~vlm.24. So the student comes to obtain his spiritual knowledge from his preceptor, while he has been in quest of his temporal learning, which is but a trifle in comparison to his eternal concern.
~sv.23-26 What was the cause of this miser's finding the philosopher's stone?
25|o/
ब्रह्म सर्वेन्द्रिय-आतीतम् श्रुतादि-इन्द्रिय-संविद: ।
तेन_उपदेशाद् अनघ न आत्म-तत्त्वम् अवाप्यते ॥६।८३।२५॥
brahma sarvendriya-AtItam zrutAdi-indriya-saMvida: |
tena_upadezAt_ anagha na_Atma-tattvam avApyate ||25||
.
the #brahman Immensity is beyond the senses and beyond
awareness by the senses (like hearing).
So instruction, dear boy, does not bring you to Self-Thatness.
brahma sarvendriya-AtItam ब्रह्म सर्वँइन्द्रिय-आतीतम् – the brahman.Immensity is beyond all the senses =
zrutAdi-indriya-saMvida: श्रुतादि-इन्द्रिय-संविदः – the understanding of the senses of hearing &c. =
tena_upadezAt_ anagha तेन_उपदेशाद् अनघ – therefore from instruction, dear boy =
na_Atma-tattvam avApyate न आत्म-तत्त्वम् अवाप्यते – Self-Thatness is not achieved.
~vlm.25. But then, O sinless Ráma! it is not possible to attain to divine knowledge, by the mere lectures, of the preceptor; because the lord is beyond the preception of senses, and can neither be expressed by nor known from the words of the instructor's
mouth. (It requires one's intuition and spiritual inspiration also to see the spirit in one's own spirit).
~sv.23-26 What was the cause of this miser's finding the philosopher's stone?
*jd.25 - brahma sarvendriya-AtItam ब्रह्म सर्वँइन्द्रिय-आतीतम् – the brahman.Immensity is beyond all the senses = zrutAdi-indriya-saMvida: श्रुतादि-इन्द्रिय-संविदः – the understanding of the senses of hearing &c. = tena_upadezAt_ anagha तेन_उपदेशाद् अनघ – therefore from instruction, dear boy = na_Atma-tattvam avApyate न आत्म-तत्त्वम् अवाप्यते – Self-Thatness is not achieved.
26|o/
गुरु-उपदेशम् च विना न आत्म-तत्त्व-आगमो भवेत् ।
केन चिन्तामणिर् लब्ध: कपर्द-अन्वेषणम् विना ॥६।८३।२६॥
guru-upadezam ca vinA na_Atma-tattva-Agamo bhavet |
kena cintAmaNi:_ labdha: kaparda _anveSaNam vinA ||26||
.
guru-upadezam ca vinA
And without the instruction of a teacher
na_Atma-tattva-Agama: bhavet
there is no attainment of Self-Thatness.
kena cintAmaNi:_ labdha:
How is the Wishing-Stone to be got
kaparda _anveSaNam vinA
without seeking the lost penny?
#anveSaNa -
~vlm.26. Again it is not possible to arrive to spiritual knowledge, without the guidance of the spiritual guide; for can one gain the rich gem without his search after the couri like the miserly Kirára? (This means that it is impossible to attain the esoteric or abstract knowledge of the soul, without a prior acquaintance of the exoteric and concrete).
~sv.23-26 What was the cause of this miser's finding the philosopher's stone?
27|o/
तत्त्वस्य .अस्य महार्थस्य गुरु-उपकथनम् गतम् ।
अ-कारणम् कारणताम् मणेर् इव कपर्दक: ॥६।८३।२७॥
tattvasya _asya mahArthasya guru-upakathanam gatam |
a-kAraNam kAraNatAm maNe:_ iva kapardaka: ||27||
.
tattvasya _asya mahA.arthasya
Of this Thatness of great import
guru-upakathanam gatam
having.come to the instruction of a teacher
a-kAraNam
without-cause
kAraNatAm maNe:_iva kapardaka:
like the cowrie as the cause of (finding) the Jewel.
zgl#prim. #kaparda (the value), #kapardaka (the coin) –m.- a small shell or cowrie (of which eighty = one #paNa , used as a coin or as a die in gambling , Cypraea Moneta) pAN.comm. • braided and knotted hair (esp. that of #zIva , knotted so as to resemble the cowrie shell) Lex.
~vlm.27. As the search of couri became the cause of or was attended with the gain of the gem, so our attendance on secular instructions of the preceptor, becomes an indirect cause to our acquirement of the invaluable treasure of spiritual knowledge.
~sv.27-29 ... without the instruction of the preceptor it is not known either! The miser would not have found the precious stone if he had not searched the bush for his one cent!
28|o/
पश्य राघव माया .इयम् मोहिनी महताम् अपि ।
अन्यद् अन्विष्यते यत्नाद् अन्यद् आसाद्यते फलम् ॥६।८३।२८॥
pazya rAghava mAyA _iyam mohinI mahatAm api |
anyat_ anviSyate yatnAt_ anyat_ AsAdyate phalam ||28||
.
pazya rAghava mAyA_iyam - see/know, rAghava, the mAyA.Illusion =
mohinI mahatAm api - deluder even of the great =
anyat – anything =
anviSyate - is sought =
yatnAt – thru effort =
anyad_AsAdyate phalam - something-else succeeds as fruit.
~vlm.28. Ráma, look at this wonderful eventualities of nature, which brings forth events otherwise than the necessary results of our pursuits: (as the search of couri resulted the gain of the gem).
~sv.27-29 Look at this mystery of Maya, O Rama: one seeks something and obtains something else!
*jd. pazya rAghava mAyA_iyam - see/know, rAghava, the mAyA.Illusion = mohinI mahatAm api - deluder even of the great = anyat – anything = anviSyate - is sought = yatnAt - After effort = anyad_AsAdyate phalam - something-else succeeds as fruit.
29|o/
अन्यत् करोति पुरुष: फलम् अन्यद्.एव
anyat karoti puruSa: phalam anyat_ eva
प्राप्नोति यत् त्रिषु जगत्स्व् अवलोक्यते च ।
prApnoti yat triSu jagatsv _avalokyate ca |
तस्माद् अनन्तर-भवस्य जगद्-भ्रमस्य
tasmAt_ anantara-bhavasya jagat_bhramasya
श्रेयो ऽति.वाहनम् असङ्गम् अनिच्छया.एव ॥६।८३।२९॥
zreyo_ ati.vAhanam asaGgam anicchayA_ eva ||29||
.
anyat_karoti puruSa: -
when a person does another thing
=
phalam anyad_eva – another like fruit
which he gets =
triSu jagatsu _avalokyate ca - and seeks in the three worlds
tasmAt_ anantara-bhavasya jagad-bhramasya x
zreyo _ativAhanam
asaGgam anicchayA_eva
without attachment since without desire.
~sv.27-29 Surely, his miserliness and his searching the bush for the lost cent! Even so, in the case of the preceptor's instructions, the disciple looks for something but obtains something else! Brahman is beyond the mind and the senses; it cannot be known through someone else's instruction. Yet, without the instruction of the preceptor it is not known either! The miser would not have found the precious stone if he had not searched the bush for his one cent! Hence the instruction of the preceptor is considered the cause of self-knowledge, and yet it is not the cause! Look at this mystery of Maya, O Rama: one seeks something and obtains something else!
~vlm.29. As it often comes to pass, that our attempts are attended with other results than those which are ought; it is better for us to remain indifferent with regard to the result of our act:
oॐm
DAILY READINGS th 9 November
fm6084 2.nv09-13 FIRECREST'S PILGRIMAGE .z62
fm7182 3.nv08-09 The Last Brother .z53
https://www.dropbox.com/s/csdxtj9suazwx04/fm7182%203.nv08-09%20The%20Last%20Brother%20.z53.docx?dl=0
fm4011 1.nv09-10 TIME GOES ON .z75
https://www.dropbox.com/s/fi7oo0nvzhsro60/fm4011%201.nv09-10%20TIME%20GOES%20ON%20.z75.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
+++
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
+++
++
+
Comments and suggestions
are welcome at
Please begin the Subject line with the relevant sarga/canto Number, e.g. "re: y5084".
+
The complete YVFiles,
including the Concordant Glossary, and every Sarga/Canto,
in their most recent update,
can be downloaded at:
All YVFiles:
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
Concordant Glossary (CGl1405)
https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
http://www.youtube.com/watch?v=w814-Pj3bm8
DAILY READINGS th 2November
fm6081 2.nv01..05 FIRE AND MOON .z119
https://www.dropbox.com/s/wbzxckqhw3kd5h6/fm6081%202.nv01..05%20FIRE%20AND%20MOON.z119.docx?dl=0
fm7178 3.nv02..04 THE aindava BROTHERS RETURN .z64
fm4005 1.nv02 the bhArgava.Fieryson meets a Water.Nymph .z19
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
+++
Jiva Das
FM6083 THE LOST PENNY 2.NV08 .z29
https://www.dropbox.com/s/15zb5ace2p1ed1i/fm6083%202.nv08%20The%20LOST%20PENNY%20.z29.docx?dl=0
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
oॐm
jd: in this Tale of the wise Cuudaalaa.Topknot and her stupid husband,
vasiSTha begins with a little tale about a miser's lost penny.
the coin is a varATikA,
a cowrie shell used as a coin, Cypraea Moneta (= 1÷20 of a #kAkiNI काकिणी or of a #paNa पण) kathAs.&c.
trivialists like me will note that the cowrie shell has a peculiar universality:
historically, in both Pacific and Atlantic ports it has been a medium of trade.
from the Trobriand Islands of the South Pacific
to Amerindian trades (where cowries were 'wampum' money),
the universality of such an unlikely currency suggests
unrecorded voyages long predating Columbus.
(a similarly suggestive coincidence is the presence of red iron oxide
in Eastern Amerind burial sites, a substance which could be sourced only in Europe)
but Vasishtha begins this story beyond sea.voyages
with a touch of Space Travel
as he tells of –
FM.6.83
THE LOST PENNY
VASISHTHA said—
अणिम.आदि.गुण.ऐश्वर्य=युक्ता सा नृप.भामिनी ।
aNima.Adi.guNa.aizvarya=yuktA sA nRpa.bhAminI |
एवम् बभूव चूडाला घन.अभ्यासवती सती ॥६।८३।१॥
evam babhUva cUDAlA ghana.abhyAsavatI satI ||6|83|1||
.
aNima.Adi.guNa.aizvarya=yuktA sA nRpa.bhAminI = evam babhUva cUDAlA ghana.abhyAsavatI satI
.
she has learned her power of Atomicity, that beautiful BoyLady
so
she became chUdAlA
congealing like fog in the air
.
* nRpa.bhAminI – "the ManLord's Woman" o&r "the beautiful prince kumbha".
*vlm.1 VASISHTHA continued:...Thus the royal dame was possest of the qualities of contracting and expanding herself to any form, and became so expert in these by their continued practice of them;
*sv.1.2 VASISTHA continued: Thus, the Queen Cûdâlâ came to be endowed with all the psychic powers (like the ability to make oneself atomic and enormous).
भा #bhA . #bhAmin, *bhAmI .adj.. shining, beaming, beautiful, fair • #bhAminI . beautiful or an angry woman.
जगाम आकाश.मार्गेण विवेश अम्बुधि.कोटरम् ।
jagAma AkAza.mArgeNa viveza ambudhi.koTaram |
चचार वसुधा.पीठम् गङ्गा इव अमल.शीतला ॥६।८३।२॥
cacAra vasudhA.pITham gaGgA iva amala.zItalA ||6|83|2||
.
jagAma AkAza.mArgeNa /
viveza ambudhi.koTaram =
cacAra vasudhA.pITham \
gaGgA iva amala.zItalA
.
she travelled the Spaceway, and undersea thru the koTara.Cave
she walked the surface of the earth, flowing like gangA.River, pure and cool
.
jagAma.xe.went. by/via AkAza Space/skymArga road/way eNa
viveza.xe.entered ambudhi.koTara.hollow(tree)/cavem |
cacAra vasudhA.pITham gaGgA iva amala.zItalA
.
* remember where & when we are: not by the smelly sewer of today
*vlm.2. That she made her aerial journey and navigated at pleasure over the expanse of waters; she moved on the surface of the earth, as the river Ganges glides on in her silent course.
*sv.1.2 VASISTHA continued: Thus, the Queen Cûdâlâ came to be endowed with all the psychic powers (like the ability to make oneself atomic and enormous).
* जगाम आकाश.मार्गेण – She went by the space/sky.road विवेश .अम्बुधि.कोटरम् – she entered the sea.depths – koTara cave चचार वसुधा.पीठम् – she travelled the surface of the earth गङ्गा .इव .अमल.शीतला – she was like the Gangâ, pure and cool.
क्षणम् अप्य् अगता भर्तुः वक्षसः चेतसः तथा ।
kSaNam api agatA* bhartu: vakSasa: cetasa: tathA |
सर्वेषु उवास राज्येषु लक्ष्मीः इव जगत्सु च ॥६।८३।३॥
sarveSu uvAsa rAjyeSu lakSmI: iva jagatsu ca ||6|83|3||
.
kSaNam api agatA* bhartu: /
vakSasa: cetasa: tathA =
sarveSu uvAsa rAjyeSu \
lakSmI: iva jagatsu ca
.
kSaNam api agatA bhartu: in an instant, even without going from her husband
vakSasa: cetasa: tathA as inner Awareness thus
sarveSu uvAsa rAjyeSu she dwelt in every realm
lakSmI: iva jagatsu ca like lakShmI among the worlds
.
#ukS #vakS #vakSas . n. sg. and pl. (cf. वक्षण and पक्षस्) the breast , bosom , chest RV. &c
*AB. … agatA aviyuktA | …
*vlm.3. She dwelt in the bosom of her lord, as the goddess of prosperity abides in the heart of Hari, and travelled in a moment with her mind over every city and country over the earth.
*sv.3.4 She traversed the sky and entered into the deepest oceans and roamed the earth, without ever leaving the company of her husband.
आकाश.गामिनी श्यामा विद्युत्.प्रारम्भ.भूषणा ।
AkAza.gAminI zyAmA vidyut.prArambha.bhUSaNA |
बभ्राम मेघ.माला इव गिरि.माला महीतले ॥६।८३।४॥
babhrAma megha.mAlA iva giri.mAlA mahItale ||6|83|4||
.
AkAza.gAminI zyAmA vidyut.prArambha.bhUSaNA = babhrAma megha.mAlA iva giri.mAlA mahItale
.
*vlm.4. This fairy lady fled in the air, and flashed like the lightning with the flashes of her twinkling eyes; she passed as a shadow over the earth, as a body of clouds passes over a range of mountains.
.
She wandered in the space in a flash, like night bedecked
with the
flashes of lightning,
roamed like the garland of clouds, [garland of mountains on the earth]
*AS:
The comparison is between her and a line of clouds . one moving in the sky,
dark in color and having flashes from .ornaments or lightening respectively.
The girimAlA should be read as girimAlAH (an accusative plural form) with H being
lost due to sandhi.
So, the meaning is that she wandered mountain ranges!
काष्ठम् तृण.उपलम् भूतम् खम् वातम् अनलम् जलम् ।
kASTham tRNa.upalam bhUtam kham vAtam analam jalam |
निर्विघ्नम् अविशत् सर्वम् तन्तुः मुक्ताफलम् यथा ॥६।८३।५॥
nirvighnam avizat sarvam tantu: muktAphalam yathA ||6|83|5||
.
kASTham tRNa.upalam bhUtam kham vAtam analam jalam = nirvighnam avizat sarvam tantu: muktAphalam yathA
.
kASTham tRNa.upalam bhUtam wooden or grassy or stony stuff,
kham vAtam analam jalam sky, air, fire, water,
nirvighnam avizat sarvam unhindered she entered everything
tantu: muktAphalam yathA as a thread passed thru a pearl.
.
*sv.5 She entered into every type of substance — wood, rock, mountain, grass, sky and water, without any hindrance.
*vlm.5. She passed without any hazard through the grass and wood, stones and clods of earth, and through fire and water and air and vacUm, as a thread passes through hole of a heart. (Milton says:..That with no middle flight, to the heaven of heavens I have presented through an earthly quest).
मेरोः उपरि शृङ्गाणि लोकपाल.पुराणि च ।
mero: upari zRGgANi lokapAla.purANi ca |
दिक्.व्योम.उदर.रन्ध्राणि विजहार यथासुखम् ॥६।८३।६॥
dik.vyoma.udara.randhrANi vijahAra yathA.sukham ||6|83|6||
.
mero: upari zRGgANi over the summit of Mount Meru
lokapAla.purANi ca and the palaces of the Ancients of the Winds
dig.vyoma.udara.randhrANi in channels of vacuity
vijahAra yathA.sukham she wandered at her pleasure
.
#hR #vihR < #vijahAra – wandered freely,
*vlm.6. She lightly skimmed over the mountain peaks, and pried through the regions of the regents of all the sides of heaven; she penetrated into the cavities of the empty womb of vacuity, and have a pleasant trip whatever she directed in her flight. (All this is brain action and no reality at all).
*sv.6.7 She moved with the celestials and with the liberated sages and conversed with them.
* mero: upari zRGgANi over the summit of Mount Meru lokapAla.purANi ca and the palaces of the Ancients of the Winds dig.vyoma.udara.randhrANi in channels of vacuity vijahAra yathA.sukham she wandered at her pleasure.
तिर्यक् भूत.पिशाच.आद्यैः सह.नाग.अमर.असुरैः ।
tiryak bhUta.pizAca.Adyai: saha.nAga.amara.asurai: |
विद्याधर.अप्सरःसिद्धैः व्यवहारम् चकार सा ॥६।८३।७॥
vidyAdhara.apsara:siddhai: vyavahAram cakAra sA ||6|83|7||
.
tiryak bhUta.pizAca.Adyai:
saha.nAga.amara.asurai: |
vidyAdhara.apsara:siddhai:
vyavahAram cakAra sA
.
tiryag.bhUta.pizAca.Adyai: . with ghostly crawlers and Zombies saha.nAga amara asurai: . with nAga.s, Immortals, and asura Darklings vidyAdhara apsara:siddhai: . with vidyAdhara.s, WaterNymphs, and siddha Adepts
with ghostly crawlers and Zombies,
with nAga SnakePeople,
with Immortals,
with Darkling asuras, vidyAdhara Sorcerers, WaterNymphs, and siddha Adepts
—
with all sorts of these she was involved
.
*vlm.7. She conversed freely with all living beings, wheather they move or prone on the ground as the beast of earth, or crawl upon it as the snakes and insects. She talked with the savage Pisácha tribes and communicated with men and the immortal Gods and demi.gods also.
*sv.6.7 She moved with the celestials and with the liberated sages and conversed with them.
*jd.7 . tiryag.bhUta.pizAca.Adyai: . with ghostly crawlers and Zombies saha.nAga amara asurai: . with nAga.s, Immortals, and asura Darklings vidyAdhara apsara:siddhai: . with vidyAdhara.s, WaterNymphs, and siddha Adepts
यत्नेन तम् च भर्तारम् आत्म.ज्ञान.मृतम् प्रति ।
yatnena tam ca bhartAram Atma.jJAna.mRtam prati |
बहुशो बोधयाम्.आस चूडाला न विवेद सः ॥६।८३।८॥
bahuza: bodhayAm.Asa cUDAlA na viveda sa: ||6|83|8||
.
With some hard work,
in many ways,
cUdAlA made an effort to arouse her husband
(a deadhead concerning Wisdom of the Self).
Nevertheless he did not learn.
yatnena and with effort
tam ca bhartAram her husband
Atma.jJAna=mRtam prati who was SelfWisdom=dead
bahuzas bodhayAm.Asa cUDAlA in many ways cUdAlA aroused
na viveda sa: but he did not learn
.
*vlm.8. She tried much to communicate her knowledge to her ignorant husband, but he was no way capable of receiving her spiritual instruction, (Atmajnana means also her intuitive or self traught knowledge).
*sv.8.10 Though she made every endeavor to enlighten her husband also, he was not only unresponsive but he laughed at her foolishness.
कलाविदग्धा मुग्धा च बाला इयम् गृहिणी मम ।
kalAvidagdhA mugdhA ca bAlA iyam gRhiNI mama |
इत्य् एवम् केवलम् राजा स चूडालाम् विवेद ताम् ॥६।८३।९॥
iti evam kevalam rAjA sa cUDAlAm viveda tAm ||6|83|9||
.
"She's a pretty girl,
she knows how to make love,
she keeps my house"
:
such was the rAjA.King's opinion, so he esteemed his Topknot
.
*vlm.9. He understood her as no other than his young princess and the mistress of his house, and skilled only in the arts of coquetry and house wifery.
#kalAvidagdha – skilled in love.making . http://www.dictionary.tamilcube.com/sanskrit.dictionary.aspx?term=Art
*jd.9 . kalAvidagdhA mugdhA ca bAlA "कलाविदग्धा मुग्धा च बाला – "She's a pretty girl, and she knows how to make love iyam gRhiNI mama इयं गृहिणी मम" – and she keeps my house" iti evam kevalam rAjA इत्य् एवं केवलं राजा – justso the King sa cUDAlAm viveda tAm स चूडालां विवेद ताम् – knew that cUdAlA.
एतावता अपि कालेन ताम् एवम् गुण.शालिनीम् ।
etAvatA api kAlena tAm evam guNa.zAlinIm |
बालः विद्याम् इव नृपः चूडालाम् न विवेद सः ॥६।८३।१०॥
bAla: vidyAm iva nRpa: cUDAlAm na viveda sa: ||6|83|10||
.
etAvatA api kAlena
Even after so much time
tAm evam guNa.zAlinIm
bAla: vidyAm iva
nRpaz cUDAlAm na viveda sa:
*vlm.10. Until this time the prince had been ignorant of the qualifications of the princess chádála, and knew not that she had made her progress in the spiritual science, as a young student makes his proficiency in the different branches of learning.
*sv.8.10 Though she made every endeavor to enlighten her husband also, he was not only unresponsive but he laughed at her foolishness.
.
सा अप्य् अलब्ध.आत्म.विश्रान्तेः ताम् सिद्धि.श्रियम् आत्मनः ।
sA api alabdha.Atma.vizrAnte: tAm siddhi.zriyam Atmana: |
दर्शयाम्.आस न.उ राज्ञः शूद्रस्य इव मख.क्रियाम् ॥६।८३।११॥
darzayAm.Asa na.u rAjJa: zUdrasya iva makha.kriyAm ||6|83|11||
.
sA api alabdha.Atma.vizrAnte: since she was not reposed in Self
tAm siddhi.zriyam Atmana: that wonderful power in herself
darzayAm.Asa na.u rAjJa: she never showed before the King
zUdrasya iva makha.kriyAm U don't give high teaching to a peasant.
*sv.11 He remained ignorant. She felt it unwise to exhibit her psychic powers before him.
*vlm.11. She also was as reserved to show her consummate learning to her unenlightened husband; as a Brahman declines to show his secret rites to a vile sudra.
#mah . #makha . (prob. connected with √मह् or √मंह्) . jocund , cheerful , sprightly , vigorous , active , restless (said of the #mahat.s मरुत्s and other gods) RV. • makha: . a feast , festival , any occasion of joy or festivity RV. • a sacrificial oblation Sbr. &c ( Naigh. Ii , 17) • (prob.) N. of a mythical being (esp. in makhasya sira:, मखस्य शिरः , " मख's head ") RV. (cf. also comp.) #makhakriyA . a sacrificial rite L.
RAAMA asked—
महत्याः सिद्ध.योगिन्यास् तस्या अपि शिखि.ध्वजः ।
mahatyA: siddha.yoginyA: tasyA* api zikhi.dhvaja: |
यत्नेन प्राप न.उ बोधम् बुध्यते अन्यः कथम् प्रभो ॥६।८३।१२॥
yatnena prApa na.u bodham budhyate anya: katham prabho ||6|83|12||
.
mahatyA: siddha.yoginyA:
tasyA* api zikhi.dhvaja: |
yatnena prApa na.u bodham
budhyate anya: katham prabho
.
despite Topknot's great yogic powers
by her effort Fire.Crest got no trace of bodha.Realization
:
how then is anyone awakened, Sir
?
*vlm.12. Ráma said:..If it was impossible, sir, for the seerness of consummate wisdom to communicate her knowledge to her husband sikhidhwaja, with all her endeavours to enlighten him on the subject; how can it be possible for others, to be conversant in spiritual knowledge in any other means.
*sv.12 RAMA asked: If even such a great siddha.yogini as Cûdâlâ could not bring about the spiritual awakening and the enlightenment of king Sikhidhvaja, how does one attain enlightenment at all?
*jd.12 . mahatyA: siddha.yoginyA: tasyA: api महत्याः सिद्ध.योगिन्याः तस्याः अपि despite her great yogic powers zikhi.dhvaja: शिखिध्वजः – zikhidhvaja Fire.Crest yatnena prApa no bodham यत्नेन प्राप न.उ बोधम् . by (her) effort got not.a.bit of Bodha Realization. budhyate anya: katham prabho बुध्यते .अन्यः कथं प्रभो – how else is he awakened, Sir?
VASISHTHA said—
उपदेश.क्रमो राम व्यवस्था.मात्र.पालनम् ।
upadeza.krama: rAma vyavasthA.mAtra.pAlanam |
ज्ञप्तेः तु कारणम् शुद्धा शिष्य.प्रज्ञा एव राघव ॥६।८३।१३॥
jJapte: tu kAraNam zuddhA ziSya.prajJA eva rAghava ||6|83|13||
.
upadeza.krama.: rAma –
a course of instruction, rAma
vyavasthA.mAtra.pAlanam –
is only for the purpose of maintaining conviction
jJaptes tu kAraNam –
as the cause of understanding
zuddhA ziSya.prajJA eva –
only pure student. prajJA/Understanding, rAghava.
*sv.13 VASISTHA said: The instruction of a disciple by a preceptor is but a tradition: the cause of enlightenment is but the purity of the disciple's consciousness. Not by hearing nor by righteous acts is self.knowledge attained. Only the self knows the self, only the snake knows its feet! Yet,...
*vlm.13. Vasishtha answered:..Ráma, it is obedience to the rule of attending to the precepts of the preceptor, joined with the intelligence of the pupil, which is the only means of gaining instruction.
न श्रुतेन न पुण्येन ज्ञायते ज्ञेयम् आत्मनः ।
na zrutena na puNyena jJAyate jJeyam Atmana: |
जानात्य् आत्मानम् आत्मा एव सर्पः सर्प.पदान् इव ॥६।८३।१४॥
jAnAti AtmAnam AtmA eva sarpa: sarpa.padAn iva ||6|83|14||
.
not by hearing sermons
not by Holiness
is there known what is to be known of self
:
only self knows the Self
(only the snake knows his own feet)
.
na zrutena na puNyena jJAyate jJeyam Atmana: | jAnAti AtmAnam AtmA eva sarpa: sarpa.padAn iva
.
*vlm. ... it is the serpent only that can trace out the path of another serpent.
*sv. .... Only the self knows the self, only the snake knows its feet!
*jd.14 . na zrutena na puNyena . not by hearing sermons nor by sancity jJAyate jJeyam Atmana: . is known what is to be known of the Self. jAnAty AtmAnam AtmA eva . the Self is known only by yourself sarpa: sarpa.padAn iva . as only the snake knows his own feet.
RAAMA said–
एवम्.स्थिते वा अथ मुने कथम् एतत् जगत्.स्थितौ ।
evam.sthite vA atha mune katham etat jagat.sthitau |
क्रमः गुरु.उपदेश.आख्यः स्व.आत्म.ज्ञानस्य कारणम् ॥६।८३।१५॥
krama: guru.upadeza.Akhya: sva.Atma.jJAnasya kAraNam ||6|83|15||
.
this being.so, muni, here in this world,
how can it be that such a course of instruction can be the cause
of someone's self.knowledge?
evaM.sthite vA atha mune एवं.स्थिते वा अथ मुने – or else, this beingso, muni
katham etaj.jagat.sthitau कथम् एतज्.जगत्ँस्थितौ – how, being situate in this world
krama: gurUpadeza.Akhya: क्रमो गुर.उपदेश.आख्यः – is a course of instruction by a guru
svAtma.jJAnasya kAraNam स्वात्म.ज्ञानस्य कारणम् – the cause of ones own selfknowledge?
.
*vlm.15. Ráma rejoined:..If such is the course of the world, that we can learn nothing without the instruction of our preceptors; then tell me, O sage I how the precepts of the wise lead to our spiritual knowledge also.
*sv.14.15 Not by hearing nor by righteous acts is self.knowledge attained. Only the self knows the self, only the snake knows its feet! Yet,... The Story of the Philosopher's Stone
*jd.15 . evaM.sthite vA atha mune एवं.स्थिते वा अथ मुने – or else, this beingso, muni katham etaj.jagat.sthitau कथम् एतज्.जगत्ँस्थितौ – how, being situate in this world krama: gurUpadeza.Akhya: क्रमो गुर.उपदेश.आख्यः – is a course of instruction by a guru svAtma.jJAnasya kAraNam स्वात्म.ज्ञानस्य कारणम् – the cause of ones own selfknowledge?
VASISHTHA said—
अत्यन्त.कृपणः कश्चित् किराटो धन.धान्यवान् ।
atyanta.kRpaNa: kazcit kirATa: dhana.dhAnyavAn |
अस्ति विन्ध्य.अटवी.कक्षे कुटुम्बी ब्राह्मणः यथा ॥६।८३।१६॥
asti vindhya.aTavI.kakSe kuTumbI brAhmaNa: yathA ||6|83|16||
.
atyanta.kRpaNa: kazcit kirATa: dhana.dhAnya.vAn asti vindhya aTavI.kakSa.e kuTumbI brAhmaNa.:o yathA
.
zgl#prim. #kuTumbin –m.. a householder • any member of the family (incl. servants).
*sv.16 There was a wealthy villager in the Vindhya hills. Once when he was walking in the forest he lost a copper.coin (one cent).
*vlm.16. Vasishtha replied:..Hear me Ráma, relate to you a tale to this effect. There lived an old Kiráta of yore, who was miserly in his conduct as he was rich in his possessions of wealth and grains. He dwelt with his family by the side of the vyndian woods, as a poor Brahman lives apart from his kith and kin.
तस्य एकधा निपतिता गच्छतो विन्ध्य.जङ्गले ।
tasya ekadhA nipatitA gacchata: vindhya.jaGgale |
एका वराटिका राम तृण.जालक.संवृते ॥६।८३।१७॥
ekA varATikA rAma tRNa.jAlaka.saMvRte ||6|83|17||
.
tasya ekadhA nipatitA gacchata: vindhya.jaGgale |
ekA varATikA – one penny, Râma, .
tRNa.jAlaka.saMvRte
.
once, as.it.happened, as he took a stroll through vindhya.Forest
a single penny slipped
•
from his pocket and got lost,
rAma,
in
thethick•grass
.
#vR* #varATikA, #varATakA .m.. in y6083, the Miser's story, a "penny"..a cowry shell used as a coin, Cypraea Moneta (= 1÷20 of a #kAkiNI काकिणी or of a #paNa पण) kathAs.&c.
*vlm.17. He happened to pass by his native forest at one time, and slip a single couri from his purse, which fell on a grassy furze and was lost under the grass.
*sv.17.18 He was a miser and so he began to search for it in the thick bush.
कार्पण्यात् स प्रयत्नेन सर्वम् तृण.तुष.आदिकम् ।
kArpaNyAt sa* prayatnena sarvam tRNa.tuSa.Adikam |
कपर्दक.अर्थम् अभितः दुधाव दिवस.त्रयम् ॥६।८३।१८॥
kapardaka.artham abhita: dudhAva divasa.trayam ||6|83|18||
.
kArpaNyAt sa
because he was a miser,
prayatnena
with effort
sarvam tRNa.tuSAdikam
every leaf of grass and wisp of chaff
kapardaka artham abhita:
for the sake of a penny, allaround,
dudhAva divasa.trayam
he searched for three days
.
#kRp .. kRpaNa .. #kArpaNya.m – poverty of goods or spirit; miserliness, parsimony • compassion, pity (monastic poverty). — y1023.036
#tuS* – to be satisfied [??? unlikely etym.] . #tuSa.: – the chaff of any grain. #tRNatuSAdikam – (every) leaf of grass and wisp of chaff. `y6083.018.
*vlm.18. He ran on every side, and beat at the bush for three days to find out his lost couri, and impelled by his niggardliness to leave no fallen leaf unturned over the ground.
*sv.17.18 He was a miser and so he began to search for it in the thick bush.
कपर्दकाः स्युः भवता चत्वरो ऽष्टौ च कालतः ।
kapardakA: syu: bhavatA catvara: aSTau ca kAlata: |
ततः शतम् सहस्रम् च सहस्रे च इति चेतसा ॥६।८३।१९॥
tata: zatam sahasram ca sahasre ca iti cetasA ||6|83|19||
.
kapardakA: syu: this penny could become
bhavatA catvara: by grace four
aSTau ca kAlata: and eight in course of time
tata: after that
zatam sahasram ca a hundred and a thousand
sahasra: ceti cetasA .
.
*jd: A more elaborate version of this notion is the tale of the Chessboard Rice. This appears, I believe, in the Western mythos; and I think too in #saMskRta.loka, but I have forgotten where I saw it. .. asked to name his reward for some great deed, the giftee asks the giver to fill a chessboard with rice: one grain on the Queen's Rook's square, two on the Queen's Knight, four on the Queen's Bishop ... and so on. A mathematical treatment of the tale can be found at http://en.wikipedia.org/wiki/Wheat and chessboard problem
*vlm.19. As he searched and turned about, he ran and turned it ever in his mind, saying:..Ah! this single couri would make four by its commerce, and that would bring me eight in time, and this would make a hundred and a thousand, and more and more by repeatition, so I have lost a treasure in this.
*sv.19.20 All the time he was calculating, "With that one cent I shall do some business, it will become four cents and then eight cents and so on".
कलयन् जङ्गले दीनो रात्रिम् दिवम् अतन्द्रितः ।
kalayan jaGgale dIna: rAtrim divam atandrita: |
जन.हास.सहस्राणि बुबुधे न परम् तु सः ॥६।८३।२०॥
jana.hAsa.sahasrANi bubudhe na param tu sa: ||6|83|20||
.
kalayan jaGgale dIna: /
rAtrim.divam.atandrita: =
jana.hAsa.sahasrANi \
bubudhe na param tu sa:
.
*vlm.20. Thus he counted over and over, over the gains he would gain, and sighed as often at the loss he did sustain; and took into no account of the rustic peasantry on his foolish penury.
*sv.19.20 All the time he was calculating, "With that one cent I shall do some business, it will become four cents and then eight cents and so on".
ततो दिन.त्रयस्य अन्ते तेन तस्माच् च जङ्गलात् ।
tata: dina.trayasya ante tena tasmAt ca jaGgalAt |
पूर्ण.इन्दु.बिम्ब.प्रतिमः लब्धः चिन्तामणिः महान् ॥६।८३।२१॥
pUrNa.indu.bimba.pratima: labdha: cintAmaNi: mahAn ||6|83|21||
.
tatas dina.trayasya ante and then at the end of the third day
tena tasmAt ca jaGgalAt by him froM that forest
pUrNendu.bimba.pratima: like the disc of a full moon
labdha: cintAmaNi: mahAn was got a mighty Wishingstone
.
*vlm.21. At the end of the third day he came across a rich jewel, as brilliant as the bright moon in the same forest; which compensated for the loss of his paltry couri by a thousand fold.
*sv.21 For three days he searched, unmindful of the taunts of spectators. At the end of those three days, he suddenly found a precious stone! (It was a philosopher's stone.
तम् प्राप्य तुष्ट.हृदयः समागम्य गृहम् सुखम् ।
tam prApya tuSTa.hRdaya: samAgamya gRham sukham |
प्राप्त.अखिल.जगद्.भूति.शान्त.सर्वतया स्थितः ॥६।८३।२२॥
prApta.akhila.jagat.bhUti.zAnta.sarvatayA sthita: ||6|83|22||
.
tam prApya . having.got it
tuSTa.hRdaya: . with a content heart
samAgamya gRham sukham . having returned to his happy home
prApta.akhila.jagad.bhUti=zAnta.sarvatayA . got.everythingworldly.wealth=peacefultotally
sthita: . he settled
.
*sv.22 Taking it with him, he returned home and lived happily.
*vlm.22. He returned gladly with his great gain to his homely dwelling, and was highly delighted with the thought of keeping off poverty for ever from his door. (The word Korate is commonly used for Kiráta.the miser).
*jd.22 . tam prApya . having.got it tuSTa.hRdaya: . with a content heart samAgamya gRham sukham . having returned to his happy home prApta.akhila.jagad.bhUti=zAnta.sarvatayA . got.everythingworldly.wealth=peacefultotally sthita: . he settled.
एवम् यथा किराटेन कपर्द.अन्वेषणेन तत् ।
evam yathA kirATena kaparda.anveSaNena tat |
रत्नम् लब्धम् जगत् मूल्यम् अहोरात्रम् अखेदिना ॥६।८३।२३॥
ratnam labdham jagat mUlyam ahorAtram akhedinA ||6|83|23||
.
evam yathA kirATena kaparda.anveSaNena tat = ratnam labdham jagat mUlyam ahorAtram akhedinA
.
evam yathA kirATena
kaparda.cowrie.coin.anveSaNa.searchingena.with –
tat.That
ratnam labdham jagan mUlyam ahorAtram akhedinA .
*vlm.23. Now as the Kiráta was quite satisfied, with his unexpected gain of the great treasure, in the search of his trifling couri; and passed his days without any care or fear of the changeful world.
*sv.23.26 What was the cause of this miser's finding the philosopher's stone?
kapardAn veSaNa
तथा श्रुत.उपदेशेन स्वात्म.ज्ञानम् अवाप्यते ।
tathA zruta.upadezena svAtma.jJAnam avApyate |
अन्यद् अन्विष्यते च अन्यत् लभ्यते हि गुरु.क्रमात् ॥६।८३।२४॥
anyat anviSyate ca anyat labhyate hi guru.kramAt ||6|83|24||
.
tathA zruta.upadezena svAtma.jJAnam avApyate = anyat anviSyate ca anyat labhyate hi guru.kramAt
.
tathA zruta.upadezena svAtma.jJAnam avApyate . thus, by hearing instruction, he attains SelfWisdom
anyat anviSyate ca anyat labhyate hi guru.kramAt .
*vlm.24. So the student comes to obtain his spiritual knowledge from his preceptor, while he has been in quest of his temporal learning, which is but a trifle in comparison to his eternal concern.
*sv.23.26 What was the cause of this miser's finding the philosopher's stone?
ब्रह्म सर्व.इन्द्रिय.अतीतम् श्रुत.आदि.इन्द्रिय.संविदः ।
brahma sarva.indriya.atItam zruta.Adi.indriya.saMvida: |
तेन उपदेशाद् अनघ न आत्म.तत्त्वम् अवाप्यते ॥६।८३।२५॥
tena upadezAt anagha na Atma.tattvam avApyate ||6|83|25||
.
brahma sarva.indriya.atItam zruta.Adi.indriya.saMvida: = tena upadezAt anagha na Atma.tattvam avApyate
.
the #brahman Immensity is beyond the senses and beyond
awareness by the senses (like hearing).
So instruction, dear boy, does not bring you to Self.Thatness.
brahma sarvendriya.atItam ब्रह्म सर्वँइन्द्रिय.आतीतम् – the brahman.Immensity is beyond all the senses
zrutAdi.indriya.saMvida: श्रुतादि.इन्द्रिय.संविदः – the understanding of the senses of hearing &c.
tena upadezAt anagha तेन उपदेशाद् अनघ – therefore from instruction, dear boy
na Atma.tattvam avApyate न आत्म.तत्त्वम् अवाप्यते – SelfThatness is not achieved.
*vlm.25. But then, O sinless Ráma! it is not possible to attain to divine knowledge, by the mere lectures, of the preceptor; because the lord is beyond the preception of senses, and can neither be expressed by nor known from the words of the instructor's
mouth. (It requires one's intuition and spiritual inspiration also to see the spirit in one's own spirit).
*sv.23.26 What was the cause of this miser's finding the philosopher's stone?
*jd.25 . brahma sarvendriya.atItam ब्रह्म सर्वँइन्द्रिय.आतीतम् – the brahman.Immensity is beyond all the senses zrutAdi.indriya.saMvida: श्रुतादि.इन्द्रिय.संविदः – the understanding of the senses of hearing &c. tena upadezAt anagha तेन उपदेशाद् अनघ – therefore from instruction, dear boy na Atma.tattvam avApyate न आत्म.तत्त्वम् अवाप्यते – SelfThatness is not achieved.
गुरु.उपदेशम् च विना न आत्म.तत्त्व.आगमो भवेत् ।
guru.upadezam ca vinA na Atma.tattva.Agama: bhavet |
केन चिन्तामणिः लब्धः कपर्द.अन्वेषणम् विना ॥६।८३।२६॥
kena cintAmaNi: labdha: kaparda.anveSaNam vinA ||6|83|26||
.
guru.upadezam ca vinA na Atma.tattva.Agama: bhavet = kena cintAmaNi: labdha: kaparda.anveSaNam vinA
.
guru.upadezam ca vinA
And without the instruction of a teacher
na Atma.tattva.Agama: bhavet
there is no attainment of SelfThatness.
kena cintAmaNi: labdha:
How is the WishingStone to be got
kaparda anveSaNam vinA
withoutseeking the lost penny?
.
*vlm.26. Again it is not possible to arrive to spiritual knowledge, without the guidance of the spiritual guide; for can one gain the rich gem without his search after the couri like the miserly Kirára? (This means that it is impossible to attain the esoteric or abstract knowledge of the soul, without a prior acquaintance of the exoteric and concrete).
*sv.23.26 What was the cause of this miser's finding the philosopher's stone?
तत्त्वस्य अस्य महार्थस्य गुरु.उपकथनम् गतम् ।
tattvasya asya mahArthasya guru.upakathanam gatam |
अ.कारणम् कारणताम् मणेः इव कपर्दकः ॥६।८३।२७॥
a.kAraNam kAraNatAm maNe: iva kapardaka: ||6|83|27||
.
tattvasya asya mahArthasya guru.upakathanam gatam = a.kAraNam kAraNatAm maNe: iva kapardaka:
.
tattvasya asya mahA.arthasya
Of this Thatness of great import
guru.upakathanam gatam
having.come to the instruction of a teacher
a.kAraNam
withoutcause
kAraNatAm maNe: iva kapardaka:
like the cowrie as the cause of (finding) the Jewel
.
zgl#prim. #kaparda (the value), #kapardaka (the coin) –m.. a small shell or cowrie (of which eighty one #paNa , used as a coin or as a die in gambling , Cypraea Moneta) pAN.comm. • braided and knotted hair (esp. that of #zIva , knotted so as to resemble the cowrie shell) Lex.
*vlm.27. As the search of couri became the cause of or was attended with the gain of the gem, so our attendance on secular instructions of the preceptor, becomes an indirect cause to our acquirement of the invaluable treasure of spiritual knowledge.
*sv.27.29 ... without the instruction of the preceptor it is not known either! The miser would not have found the precious stone if he had not searched the bush for his one cent!
पश्य राघव माया इयम् मोहिनी महताम् अपि ।
pazya rAghava mAyA iyam mohinI mahatAm api |
अन्यद् अन्विष्यते यत्नाद् अन्यत् आसाद्यते फलम् ॥६।८३।२८॥
anyat anviSyate yatnAt anyat AsAdyate phalam ||6|83|28||
.
pazya rAghava mAyA iyam mohinI mahatAm api = anyat anviSyate yatnAt anyat AsAdyate phalam
.
pazya rAghava mAyA iyam . see/know, rAghava, the mAyA.Illusion
mohinI mahatAm api . deluder even of the great
anyat – anything anviSyate . is sought yatnAt – thru effort anyad AsAdyate phalam . somethingelse succeeds as fruit.
.
*vlm.28. Ráma, look at this wonderful eventualities of nature, which brings forth events otherwise than the necessary results of our pursuits: (as the search of couri resulted the gain of the gem).
*sv.27.29 Look at this mystery of Maya, O Rama: one seeks something and obtains something else!
*jd. pazya rAghava mAyA iyam . see/know, rAghava, the mAyA.Illusion mohinI mahatAm api . deluder even of the great anyat – anything anviSyate . is sought yatnAt . After effort anyad AsAdyate phalam . somethingelse succeeds as fruit.
अन्यत् करोति पुरुषः फलम् अन्यद् एव
anyat karoti puruSa: phalam anyat eva
प्राप्नोति यत् त्रिषु जगत्स्व् अवलोक्यते च ।
prApnoti yat triSu jagatsu avalokyate ca |
तस्माद् अनन्तर.भवस्य जगद् भ्रमस्य
tasmAt anantara.bhavasya jagat bhramasya
श्रेयो ऽतिवाहनम् असङ्गम् अनिच्छया एव ॥६।८३।२९॥
zreya: ativAhanam asaGgam anicchayA eva ||6|83|29||
.
anyat.other karoti.do/making puruSa.Person: phala.fruit\result.of.m anyat.other eva.even/only/indeed /
prAapnoti* yat.which/what triSu* jagatsu* avalokyat.being.observed.as.e ca.and/also =
tasmAt.from.that/therefore/thru.that ~anantara.without.interval/constant.bhava.become!/origin/becoming.sya jagat.going/world bhrama.delusion/wandering.sya \
zreyas.better/excellent/beloved ati.super.vAhana.vehicle.m asaGga.unattached/independent.m an.not-/un-.icchA.Desire/Wish.yA eva.even/only/indeed
.
anyat karoti puruSa: .
when a person does another thing
=
phalam anyad eva – another like fruit
which he gets
triSu jagatsu avalokyate ca . and seeks in the three worlds
tasmAt anantara.bhavasya jagad.bhramasya
zreya: ativAhanam
asaGgam anicchayA eva
without attachmentsince without desire
.
*sv.27.29 Surely, his miserliness and his searching the bush for the lost cent! Even so, in the case of the preceptor's instructions, the disciple looks for something but obtains something else! Brahman is beyond the mind and the senses; it cannot be known through someone else's instruction. Yet, without the instruction of the preceptor it is not known either! The miser would not have found the precious stone if he had not searched the bush for his one cent! Hence the instruction of the preceptor is considered the cause of self.knowledge, and yet it is not the cause! Look at this mystery of Maya, O Rama: one seeks something and obtains something else!
*vlm.29. As it often comes to pass, that our attempts are attended with other results than those which are ought; it is better for us to remain indifferent with regard to the result of our act:
***
DN6083 THE LOST PENNY 2.NV08
सर्ग ६.८१
sarga 6.81
वसिष्ठ उवाच ।
vasiSTha uvAca |
अणिम.आदि.गुण.ऐश्वर्य=युक्ता सा नृप.भामिनी ।
aNima.Adi.guNa.aizvarya=yuktA sA nRpa.bhAminI |
एवम् बभूव चूडाला घन.अभ्यासवती सती ॥६।८३।१॥
evam babhUva cUDAlA ghana.abhyAsavatI satI ||6|83|1||
जगाम आकाश.मार्गेण विवेश अम्बुधि.कोटरम् ।
jagAma AkAza.mArgeNa viveza ambudhi.koTaram |
चचार वसुधा.पीठम् गङ्गा इव अमल.शीतला ॥६।८३।२॥
cacAra vasudhA.pITham gaGgA iva amala.zItalA ||6|83|2||
क्षणम् अप्य् अगता भर्तुः वक्षसः चेतसः तथा ।
kSaNam api agatA* bhartu: vakSasa: cetasa: tathA |
सर्वेषु उवास राज्येषु लक्ष्मीः इव जगत्सु च ॥६।८३।३॥
sarveSu uvAsa rAjyeSu lakSmI: iva jagatsu ca ||6|83|3||
आकाश.गामिनी श्यामा विद्युत्.प्रारम्भ.भूषणा ।
AkAza.gAminI zyAmA vidyut.prArambha.bhUSaNA |
बभ्राम मेघ.माला इव गिरि.माला महीतले ॥६।८३।४॥
babhrAma megha.mAlA iva giri.mAlA mahItale ||6|83|4||
काष्ठम् तृण.उपलम् भूतम् खम् वातम् अनलम् जलम् ।
kASTham tRNa.upalam bhUtam kham vAtam analam jalam |
निर्विघ्नम् अविशत् सर्वम् तन्तुः मुक्ताफलम् यथा ॥६।८३।५॥
nirvighnam avizat sarvam tantu: muktAphalam yathA ||6|83|5||
मेरोः उपरि शृङ्गाणि लोकपाल.पुराणि च ।
mero: upari zRGgANi lokapAla.purANi ca |
दिक्.व्योम.उदर.रन्ध्राणि विजहार यथासुखम् ॥६।८३।६॥
dik.vyoma.udara.randhrANi vijahAra yathA.sukham ||6|83|6||
तिर्यक् भूत.पिशाच.आद्यैः सह.नाग.अमर.असुरैः ।
tiryak bhUta.pizAca.Adyai: saha.nAga.amara.asurai: |
विद्याधर.अप्सरःसिद्धैः व्यवहारम् चकार सा ॥६।८३।७॥
vidyAdhara.apsara:siddhai: vyavahAram cakAra sA ||6|83|7||
यत्नेन तम् च भर्तारम् आत्म.ज्ञान.मृतम् प्रति ।
yatnena tam ca bhartAram Atma.jJAna.mRtam prati |
बहुशः बोधयाम्.आस चूडाला न विवेद सः ॥६।८३।८॥
bahuza: bodhayAm.Asa cUDAlA na viveda sa: ||6|83|8||
कलाविदग्धा मुग्धा च बाला इयम् गृहिणी मम ।
kalAvidagdhA mugdhA ca bAlA iyam gRhiNI mama |
इत्य् एवम् केवलम् राजा स चूडालाम् विवेद ताम् ॥६।८३।९॥
iti evam kevalam rAjA sa cUDAlAm viveda tAm ||6|83|9||
एतावता अपि कालेन ताम् एवम् गुण.शालिनीम् ।
etAvatA api kAlena tAm evam guNa.zAlinIm |
बालः विद्याम् इव नृपः चूडालाम् न विवेद सः ॥६।८३।१०॥
bAla: vidyAm iva nRpa: cUDAlAm na viveda sa: ||6|83|10||
सा अप्य् अलब्ध.आत्म.विश्रान्तेः ताम् सिद्धि.श्रियम् आत्मनः ।
sA api alabdha.Atma.vizrAnte: tAm siddhi.zriyam Atmana: |
दर्शयाम्.आस न.उ राज्ञः शूद्रस्य इव मख.क्रियाम् ॥६।८३।११॥
darzayAm.Asa na.u rAjJa: zUdrasya iva makha.kriyAm ||6|83|11||
राम उवाच ।
rAma* uvAca |
महत्याः सिद्ध.योगिन्यास् तस्या अपि शिखि.ध्वजः ।
mahatyA: siddha.yoginyA: tasyA* api zikhi.dhvaja: |
यत्नेन प्राप न.उ बोधम् बुध्यते अन्यः कथम् प्रभो ॥६।८३।१२॥
yatnena prApa na.u bodham budhyate anya: katham prabho ||6|83|12||
वसिष्ठ उवाच ।
vasiSTha uvAca |
उपदेश.क्रमो राम व्यवस्था.मात्र.पालनम् ।
upadeza.krama: rAma vyavasthA.mAtra.pAlanam |
ज्ञप्तेः तु कारणम् शुद्धा शिष्य.प्रज्ञा एव राघव ॥६।८३।१३॥
jJapte: tu kAraNam zuddhA ziSya.prajJA eva rAghava ||6|83|13||
न श्रुतेन न पुण्येन ज्ञायते ज्ञेयम् आत्मनः ।
na zrutena na puNyena jJAyate jJeyam Atmana: |
जानात्य् आत्मानम् आत्मा एव सर्पः सर्प.पदान् इव ॥६।८३।१४॥
jAnAti AtmAnam AtmA eva sarpa: sarpa.padAn iva ||6|83|14||
राम उवाच ।
rAma* uvAca |
एवम्.स्थिते वा अथ मुने कथम् एतत् जगत्.स्थितौ ।
evam.sthite vA atha mune katham etat jagat.sthitau |
क्रमः गुरु.उपदेश.आख्यः स्व.आत्म.ज्ञानस्य कारणम् ॥६।८३।१५॥
krama: guru.upadeza.Akhya: sva.Atma.jJAnasya kAraNam ||6|83|15||
वसिष्ठ उवाच ।
vasiSTha uvAca |
अत्यन्त.कृपणः कश्चित् किराटो धन.धान्यवान् ।
atyanta.kRpaNa: kazcit kirATa: dhana.dhAnyavAn |
अस्ति विन्ध्य.अटवी.कक्षे कुटुम्बी ब्राह्मणः यथा ॥६।८३।१६॥
asti vindhya.aTavI.kakSe kuTumbI brAhmaNa: yathA ||6|83|16||
तस्य एकधा निपतिता गच्छतो विन्ध्य.जङ्गले ।
tasya ekadhA nipatitA gacchata: vindhya.jaGgale |
एका वराटिका राम तृण.जालक.संवृते ॥६।८३।१७॥
ekA varATikA rAma tRNa.jAlaka.saMvRte ||6|83|17||
कार्पण्यात् स प्रयत्नेन सर्वम् तृण.तुष.आदिकम् ।
kArpaNyAt sa* prayatnena sarvam tRNa.tuSa.Adikam |
कपर्दक.अर्थम् अभितः दुधाव दिवस.त्रयम् ॥६।८३।१८॥
kapardaka.artham abhita: dudhAva divasa.trayam ||6|83|18||
कपर्दकाः स्युः भवता चत्वरो ऽष्टौ च कालतः ।
kapardakA: syu: bhavatA catvara: aSTau ca kAlata: |
ततः शतम् सहस्रम् च सहस्रे च इति चेतसा ॥६।८३।१९॥
tata: zatam sahasram ca sahasre ca iti cetasA ||6|83|19||
कलयन् जङ्गले दीनो रात्रिम् दिवम् अतन्द्रितः ।
kalayan jaGgale dIna: rAtrim divam atandrita: |
जन.हास.सहस्राणि बुबुधे न परम् तु सः ॥६।८३।२०॥
jana.hAsa.sahasrANi bubudhe na param tu sa: ||6|83|20||
ततो दिन.त्रयस्य अन्ते तेन तस्माच् च जङ्गलात् ।
tata: dina.trayasya ante tena tasmAt ca jaGgalAt |
पूर्ण.इन्दु.बिम्ब.प्रतिमः लब्धः चिन्तामणिः महान् ॥६।८३।२१॥
pUrNa.indu.bimba.pratima: labdha: cintAmaNi: mahAn ||6|83|21||
तम् प्राप्य तुष्ट.हृदयः समागम्य गृहम् सुखम् ।
tam prApya tuSTa.hRdaya: samAgamya gRham sukham |
प्राप्त.अखिल.जगद्.भूति.शान्त.सर्वतया स्थितः ॥६।८३।२२॥
prApta.akhila.jagat.bhUti.zAnta.sarvatayA sthita: ||6|83|22||
एवम् यथा किराटेन कपर्द.अन्वेषणेन तत् ।
evam yathA kirATena kaparda.anveSaNena tat |
रत्नम् लब्धम् जगत् मूल्यम् अहोरात्रम् अखेदिना ॥६।८३।२३॥
ratnam labdham jagat mUlyam ahorAtram akhedinA ||6|83|23||
तथा श्रुत.उपदेशेन स्वात्म.ज्ञानम् अवाप्यते ।
tathA zruta.upadezena svAtma.jJAnam avApyate |
अन्यद् अन्विष्यते च अन्यत् लभ्यते हि गुरु.क्रमात् ॥६।८३।२४॥
anyat anviSyate ca anyat labhyate hi guru.kramAt ||6|83|24||
ब्रह्म सर्व.इन्द्रिय.अतीतम् श्रुत.आदि.इन्द्रिय.संविदः ।
brahma sarva.indriya.atItam zruta.Adi.indriya.saMvida: |
तेन उपदेशाद् अनघ न आत्म.तत्त्वम् अवाप्यते ॥६।८३।२५॥
tena upadezAt anagha na Atma.tattvam avApyate ||6|83|25||
गुरु.उपदेशम् च विना न आत्म.तत्त्व.आगमो भवेत् ।
guru.upadezam ca vinA na Atma.tattva.Agama: bhavet |
केन चिन्तामणिः लब्धः कपर्द.अन्वेषणम् विना ॥६।८३।२६॥
kena cintAmaNi: labdha: kaparda.anveSaNam vinA ||6|83|26||
तत्त्वस्य अस्य महार्थस्य गुरु.उपकथनम् गतम् ।
tattvasya asya mahArthasya guru.upakathanam gatam |
अ.कारणम् कारणताम् मणेः इव कपर्दकः ॥६।८३।२७॥
a.kAraNam kAraNatAm maNe: iva kapardaka: ||6|83|27||
पश्य राघव माया इयम् मोहिनी महताम् अपि ।
pazya rAghava mAyA iyam mohinI mahatAm api |
अन्यद् अन्विष्यते यत्नाद् अन्यत् आसाद्यते फलम् ॥६।८३।२८॥
anyat anviSyate yatnAt anyat AsAdyate phalam ||6|83|28||
अन्यत् करोति पुरुषः फलम् अन्यत् एव
anyat karoti puruSa: phalam anyat eva
प्राप्नोति यत् त्रिषु जगत्स्व् अवलोक्यते च ।
prApnoti yat triSu jagatsu avalokyate ca |
तस्माद् अनन्तर.भवस्य जगत् भ्रमस्य
tasmAt anantara.bhavasya jagat bhramasya
श्रेयः अतिवाहनम् असङ्गम् अनिच्छया एव ॥६।८३।२९॥
zreya: ativAhanam asaGgam anicchayA eva ||6|83|29||
||
.
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:
FM6084 FIRECREST'S PILGRIMAGE 2.NV09.13 .z62
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/f7917feb-b4be-4ff2-bd50-7f65835c3225%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.
Jiva Das
FM6083 THE LOST PENNY 2.NV08 .z29
https://www.dropbox.com/s/15zb5ace2p1ed1i/fm6083%202.nv08%20The%20LOST%20PENNY%20.z29.docx?dl=0
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
oॐm
jd: in this Tale of the wise Chuudaalaa.Topknot and her stupid husband,
vasiSTha begins with a little tale about a miser's lost penny.
the coin is a varATikA,
a cowrie shell used as a coin, Cypraea Moneta (= 1÷20 of a #kAkiNI काकिणी or of a #paNa पण) kathAs.&c.
trivialists like me will note that the cowrie shell has a peculiar universality:
historically, in both Pacific and Atlantic ports it has been a medium of trade.
from the Trobriand Islands of the South Pacific
to Amerindian trades (where cowries were 'wampum' money),
the universality of such an unlikely currency suggests
unrecorded voyages long predating Columbus.
(a similarly suggestive coincidence is the presence of red iron oxide
in Eastern Amerind burial sites, a substance which could be sourced only in Europe)
but Vasishtha begins this story beyond sea.voyages
with a touch of Space Travel
as he tells of –
FM.6.83
THE LOST PENNY
VASISHTHA said—
अणिम.आदि.गुण.ऐश्वर्य=युक्ता सा नृप.भामिनी ।
aNima.Adi.guNa.aizvarya=yuktA sA nRpa.bhAminI |
एवम् बभूव चूडाला घन.अभ्यासवती सती ॥६।८३।१॥
evam babhUva cUDAlA ghana.abhyAsavatI satI ||6|83|1||
.
aNima*
bhAmi*
.
aNima*.Adi.&c.guNa.quality/virtue.aizvarya.Lordship=yukta.suitable/linked sA.she/it nRpa.ManLord.bhAmi*.nI = evam.so babhUva.became/was Chuudaalaa.Topknot ghana.dense/thick\cloud/fog.abhyAsa.practice/repetition/study/exercise.vat.like/-ful.I sat.real/beingSo.I
.
she has learned her power of Atomicity, that beautiful BoyLady
so
she became chUdAlA
congealing like fog in the air
.
* nRpa.bhAminI – "the ManLord's Woman" o&r "the beautiful prince kumbha".
*vlm.1 VASISHTHA continued:...Thus the royal dame was possest of the qualities of contracting and expanding herself to any form, and became so expert in these by their continued practice of them;
*sv.1.2 VASISTHA continued: Thus, the Queen Cûdâlâ came to be endowed with all the psychic powers (like the ability to make oneself atomic and enormous).
भा #bhA . #bhAmin, *bhAmI .adj.. shining, beaming, beautiful, fair • #bhAminI . beautiful or an angry woman.
जगामाकाश.मार्गेण विवेशाम्बुधि.कोटरम् ।
jagAma AkAza.mArgeNa viveza ambudhi.koTaram |
चचार वसुधा.पीठम् गङ्गैवामल.शीतला ॥६।८३।२॥
cacAra vasudhA.pITham gaGgA iva amala.zItalA ||6|83|2||
.
She came by.means.of AkAza.Space\sky.mArga.road.eNa /
she entered the ocean/waters. hollow(tree)/cave.m =
she roved/journeyed vasudhA.earth.pITha.seat/throne.m \ Gangaa iva.like/as.if amala.immaculate/stainless.pure.zItala.innercold/cool.a
.
*vlm.2. That she made her aerial journey and navigated at pleasure over the expanse of waters; she moved on the surface of the earth, as the river Ganges glides on in her silent course.
*sv.1.2 VASISTHA continued: Thus, the Queen Cûdâlâ came to be endowed with all the psychic powers (like the ability to make oneself atomic and enormous).
* jagAma.came.to with/bmo AkAza.Space\sky.mArga.road.eNa / viveza.entered ambudhi.ocean/waters
.koTara.hollow(tree)/cave.m = cacAra.roved/journeyed vasudhA.earth.pITha.seat/throne.m \ Gangaa iva.like/as.if amala.immaculate/stainless.pure.zItala.innercold/cool.a
क्षणम् अप्य् अगता भर्तुर् वक्षसश् चेतसस् तथा ।
kSaNam api agatA* bhartu: vakSasa: cetasa: tathA |
सर्वेषूवास राज्येषु लक्ष्मिर् इव जगत्सु च ॥६।८३।३॥
sarveSu uvAsa rAjyeSu lakSmI: iva jagatsu ca ||6|83|3||
.
kSaNa.moment/instant.m api.even/tho agata.not.gone/untrodden.ground.a of/for the bhartR.husband.us / vakSas.breast/chest.sa: cetas.intelligence/confective.Consciousness.a: tathA.thus = sarva.all/every.eSu uvAsa.dwelt rAjya.kingdom.eSu \ Lakshmii iva.like/as.if jagat.going/world.su ca.and/also
.
kSaNam api agatA bhartu: in an instant, even without going from her husband
vakSasa: cetasa: tathA as inner Awareness thus
sarveSu uvAsa rAjyeSu she dwelt in every realm
lakSmI: iva jagatsu ca like lakShmI among the worlds
.
#ukS #vakS #vakSas . n. sg. and pl. (cf. वक्षण and पक्षस्) the breast , bosom , chest RV. &c
*AB. … agatA aviyuktA | …
*vlm.3. She dwelt in the bosom of her lord, as the goddess of prosperity abides in the heart of Hari, and travelled in a moment with her mind over every city and country over the earth.
*sv.3.4 She traversed the sky and entered into the deepest oceans and roamed the earth, without ever leaving the company of her husband.
* kSaNa.moment/instant.m api.even/tho agata.not.gone/untrodden.ground.a of/for the bhartR.husband.us / vakSas.breast/chest.sa: cetas.intelligence/confective.Consciousness.a: tathA.thus = sarva.all/every.eSu uvAsa.dwelt rAjya.kingdom.eSu \ Lakshmii iva.like/as.if jagat.going/world.su ca.and/also
आकाश.गामिनी श्यामा विद्युत्.प्रारम्भ.भूषणा ।
AkAza.gAminI zyAmA vidyut.prArambha.bhUSaNA |
बभ्राम मेघ.मालेव गिरि.माला महीतले ॥६।८३।४॥
babhrAma megha.mAlA iva giri.mAlA mahItale ||6|83|4||
.
AkAza.Space\sky.gAmi.going.nI zyAma.dark.a vidyut.glittering\lightning.prArambha*.bhUSaNa.adorning/embellishing\ornament\decoration.a = babhrAma.wandered/traveled megha.cloud.mAla.garland iva.like/as.if giri.mountain.mAla.garland.a mahItala*.e
.
*vlm.4. This fairy lady fled in the air, and flashed like the lightning with the flashes of her twinkling eyes; she passed as a shadow over the earth, as a body of clouds passes over a range of mountains.
.
She wandered in the space in a flash, like night bedecked
with the
flashes of lightning,
roamed like the garland of clouds, [garland of mountains on the earth]
*AS:
The comparison is between her and a line of clouds . one moving in the sky,
dark in color and having flashes from .ornaments or lightening respectively.
The girimAlA should be read as girimAlAH (an accusative plural form) with H being
lost due to sandhi.
So, the meaning is that she wandered mountain ranges!
* AkAza.Space\sky.gAmi.going.nI zyAma.dark.a vidyut.glittering\lightning.prArambha*.bhUSaNa.adorning/embellishing\ornament\decoration.a = babhrAma.wandered/traveled megha.cloud.mAla.garland iva.like/as.if giri.mountain.mAla.garland.a mahItala*.e
काष्ठम् तृण.उपलम् भूतम् खम् वातम् अनलम् जलम् ।
kASTham tRNa.upalam bhUtam kham vAtam analam jalam |
निर्विघ्नम् अविशत् सर्वम् तन्तुर् मुक्ता.फलम् यथा ॥६।८३।५॥
nirvighnam avizat sarvam tantu: muktA.phalam yathA ||6|83|5||
.
avizat*
tantu*
.
kASTha.wood/block.m tRNa.grass.upala.stone/jewel.m bhUta.what.has.become/being/spirit.m kha.(personal)sky.m vAta.wind/Wind/air/Air\blown.m anala.fire/fireGod/digestion.m jala.water.m = nirvighna.m avizat* sarva.all/every.m tantu*: muktA.pearl.loosed/Free.phala.fruit\result.of.m yathA.as/how
.
kASTham tRNa.upalam bhUtam wooden or grassy or stony stuff,
kham vAtam analam jalam sky, air, fire, water,
nirvighnam avizat sarvam unhindered she entered everything
tantu: muktAphalam yathA as a thread passed thru a pearl.
.
*sv.5 She entered into every type of substance — wood, rock, mountain, grass, sky and water, without any hindrance.
*vlm.5. She passed without any hazard through the grass and wood, stones and clods of earth, and through fire and water and air and vacUm, as a thread passes through hole of a heart. (Milton says:..That with no middle flight, to the heaven of heavens I have presented through an earthly quest).
मेरोर् उपरि शृङ्गाणि लोकपाल.पुराणि च ।
mero: upari zRGgANi lokapAla.purANi ca |
दिग्.व्योमोदर.रन्ध्राणि विजहार यथासुखम् ॥६।८३।६॥
dik.vyoma.udara.randhrANi vijahAra yathA.sukham ||6|83|6||
.
vijahAra*
.
of Mount.Meru.o: upari.above/upper zRGga.mountains.aNi lokapAla.World.Protector.pura.cities.aNi ca.and/also = dik.place.vyoma.spacious.sky.udara.belly/womb\cavity\interior.randhra.opening/holes.aNi vijahAra* ~yathAsukham.at.pleasure
.
mero: upari zRGgANi over the summit of Mount Meru
lokapAla.purANi ca and the palaces of the Ancients of the Winds
dig.vyoma.udara.randhrANi in channels of vacuity
vijahAra yathA.sukham she wandered at her pleasure
.
#hR #vihR < #vijahAra – wandered freely,
*vlm.6. She lightly skimmed over the mountain peaks, and pried through the regions of the regents of all the sides of heaven; she penetrated into the cavities of the empty womb of vacuity, and have a pleasant trip whatever she directed in her flight. (All this is brain action and no reality at all).
*sv.6.7 She moved with the celestials and with the liberated sages and conversed with them.
* mero: upari zRGgANi over the summit of Mount Meru lokapAla.purANi ca and the palaces of the Ancients of the Winds dig.vyoma.udara.randhrANi in channels of vacuity vijahAra yathA.sukham she wandered at her pleasure.
तिर्यग्भूत.पिशाच.आद्यैः सह.नाग.अमर.असुरैः ।
tiryak bhUta.pizAca.Adyai: saha.nAga.amara.asurai: |
विद्याधर.अप्सरःसिद्धैर् द्धैः व्यवहारम् चकार सा ॥६।८३।७॥
vidyAdhara.apsara:siddhai: vyavahAram cakAra sA ||6|83|7||
.
tiryak*
nAga*
apsara*
cakAra*
.
tiryak*.bhUta.what.has.become/being/spirit.pizAca.Pishâcha.Butcher.Adya.primal.i: with/bmo / saha.together.with.nAga*.amara.deathless/immortal.asura.demon/Darkling.i: | with/bmo vidyAdhara.Sorcerer.apsara*:siddha.accomplished/adepts.i:
vyavahAra.conduct/custom/business.m cakAra* sA.she/it