fm3017 1.my01-02 TELEPORTATION .z57

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May 2, 2016, 9:25:16 AM5/2/16

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fm3017 1.my01-02 TELEPORTATION .z57

https://www.dropbox.com/s/nzzxht8e9423nov/fm3017%201.my01-02%20TELEPORTATION%20.z57.docx?dl=0

TELEPORTATION

chit.AkAsha

Consciousness.Space

http://www.exoticindiaart.com/product/paintings/goddess-saraswati-WL23/

the Goddess

सरस्वती

sarasvatI

loves poetry and music

she

is my muse

I call her the River Godess

River of Speech

she's granting लीला lIlA's boons

this paurANic Tale must be the earliest work of science-fiction [sciFi]

produced no later than CE1000 with a prob.much-earlier core narrative

cGl.Ø#tt.chit -> #cidAkAsha ‑ When someone asked Ramana, 'It is said that cidAkAsha itself is #Atma-svarUpa (image of AtmA) and that we can view it only with the help of the mind. How can we see it if the mind has subsided?', Bhagavan replied: 'If the sky is taken as an illustration it must be stated to be of three varieties, -> #chit.AkAsha, #chitta.AkAsha, and #bhUta.AkAsha. The natural state is called cidAkAsha, the I-feeling that is born from chit-AkAsha is -> chitta-AkAsha. As that chitta-AkAsha expands and takes the shape of all the #bhUtas (elements) this is all bhUta-AkAsha. When the chittaAkAsha which is consciousness of the self ( "I ") does not see the cidAkAsha but sees the bhUtAkAsha it is said to be #mano AkAsha and when it leaves mano AkAsha and sees cidAkAsha it is said to be #cinmaya (pure consciousness). The subsiding of the mind means that the idea of multiplicity of objects vanishes and the idea of oneness of objects appears. When that is achieved everything appears natural.'

sarasvatI said to lIlA—

शवी-भूतम् इमम् वत्से भर्तारम् पुष्प-पुञ्जके । आच्छाद्य स्थापय एव त्वम् पुनर् भार्तारम् एष्यसि ॥१॥

zavI.bhUtam imam vatse bhartAram puSpa-puJjake | AcchAdya sthApaya eva tvam punar bhArtAram eSyasi ||3|17|1

dear girl,

this corpse which was your own husband

—

you must cover it in heaps of flowers

and

in time

you will again come.unto your man

....

पुष्पाणि म्लानिम् एष्यन्ति नो न.च एष विनङ्क्ष्यति । भूयः च तव भर्तृत्वम् अचिरेण करिष्यति ॥३।१७।२॥

puSpANi mlAnim eSyanti no na.ca eSa: vi.naGkSyati | bhUya: ca tava bhartRtvam a-cireNa kariSyati ||2

so long as the flowers do not wither

neither will he wither away

until

the time when you are reunited in marriage

एतदीयश् च जीवो ऽसाव् आकाश-विशदस् तव । न निर्गमिष्यति क्षिप्रम् अतः अन्तःपुर-मण्डपात् ॥३॥

etadIya: ca jIva: 'sau AkAsha-vizadas tava | na nir.gamiSyati kSipram atas anta:pura-maNDapAt ||3

his

Living jIva

which is as transparent* as AkAsha Space

will never unexpectedly leave you,

departing from his Harem Tomb

* #vizada विशद -adj.- Clear, pure, pellucid, clean, spotless, (nirdoSam Comm y3059.018).

vasiSTha continued—

षट्पद-श्रेणि नयना समाकर्ण्य इति बन्धुभिः ॥ सा समाश्वासिता आगत्य पयोभिरिव पद्मिनि ॥४॥

SaTpada-zreNi nayanA samAkarNya iti bandhubhi: || sA samAzvAsitA Agatya payobhi: iva padmini ||4

the sorry lady

hearing these words of the Goddess

cheered.up

she was like a withered lotus

suddenly

watered by the returning rain

पतिं संस्थाप्य तत्र एव पुष्प-पूर-प्र.गोपितम् । किंचिद् आश्वासिता अतिष्ठद् दरिद्रा इव निधानिनी ॥३।१७।५॥

patim saMsthApya tatra eva puSpa-pUra-pra.gopitam | kim.chit AzvAsitA atiSThat daridrA iva nidhAninI ||5

and so

she hid her lord beneath a covering of flowers

hoping for his revival

somehow

like a beggar.woman

looking.for alms

तस्मिन्.न् एव दिने सा एषा तस्मिञ् छुद्ध-अन्त-मण्डपे । अर्ध-रात्रे परिजने सर्वस्मिन् इन्द्रिया हते ॥३।१७।६॥

tasmin eva dine sA eSA tasmin zuddha-anta-maNDape | ardha-rAtre parijane sarvasmin indriyA: hate ||6

and

on that very day

when all the family were fast asleep

at midnight

she made a visit

and sat before her husband's tomb

ज्ञप्तिं भगवतीं देवीं शुद्ध-ध्यान-महाधिया । दुःखाद् आह्वाययाम्.आस सा उवाच समुपेत्य ताम् ॥३।१७।७॥

jJaptim bhagavatIm devIm zuddha-dhyAna-mahAdhiyA | du:khAt AhvAyayAm.Asa sA uvAca sam.upetya tAm ||7

with pure meditation

she deeply recalled

the image* of her Lady

the Goddess

in her grief called upon her

she replied

...

* #jJapti the process of becoming.Known, here a subtle Vision, Impression, phantasm, subtle image <"jJaptim devIm" sva-pratibhAm devIm> MoT y3016.029

~vlm. ... the goddess of knowledge ...

the GODDESS asked—

किं स्मृतास्मि त्वया वत्से धत्से किम् इति शोकिताम् । संसारभ्रान्तयो भान्ति मृगतृष्णाम्बुवन् मुधा ॥३।१७।८॥

kim smRtA asmi tvayA vatse dhatse kim iti zokitAm | saMsAra-bhrAntayo bhAnti mRga.tRSNA-ambuvan mudhA ||8

why have I been recalled by you

dear girl?

why are you given to grief?

only those lost in saMsAra come back to a mirage

and lIlA lovingly replied—

क्व मम आस्थितो भर्ता किं करोत्य् अथ कीदृशः । समीपं नय मां तस्य न एका शक्नोमि जीवितुम् ॥३।१७।९॥

kva mama ava.sthita: bhartA kim karoti atha kIdRza: | samIpam naya mAm tasya na ekA zaknomi jIvitum ||

where is my husband to be found

whatever is he doing now

take me into his presence

please

cannot bear to live without him

the GODDESS told her—

चित्त-आकाशं चिद्.आकाशम् आकाशं च तृतीयकं । द्वाभ्यां शून्यतरं विद्धि चिद्.आकाशं वरानने ॥३।१७।१०॥

chitta-AkAsham cid.AkAsham AkAsham ca tRtIyakam | dvAbhyAm zUnyataram viddhi cid.AkAsham varAnane ||10

there are three sorts of Space

the space of chitta, the Affective mind,

and

chit, the space of Consciousness,

and

Space itself

know the chit.Space to be subtler than the other two

lady of the lovely face

~vwv.433. (There are three kinds of space): The space of the mind, the space of Consciousness and the third, actual space. Fair-faced one! Know the space of Consciousness as more void (or subtler) than the other two.

~vlm.3.17.10. The goddess replied:--"His spirit is now roving in the sky, of which there are three kinds:--one [chitta-AkAsha, chittAkAsha] the firmament or region of the sensible worlds; the other [chit.AkAsha, cidAkAsha] is the region of the mind, the seat of volition and creation; and third is the region of Intellect, which contains the two others.

~sv.10 O lIlA, there are three types of space the psychological space [chitta-AkAsha], the physical space [Chid-AkAsha], and the infinite space of [Chit] consciousness. Of these the most subtle is the infinite space of consciousness.

तच् चिद्.आकाश-कोश-आत्म चिद्.आकाश-एक-भावनात् ।

tat chit.AkAsha-koza-Atma chit.AkAsha-eka-bhAvanAt |

अविद्यमानम् अप्य् आशु दृश्यते ऽथ अनुभूयते ॥३।१७।११॥

avidyamAnam api Azu dRzyate atha anubhUyate ||11

it is a covering of Conscious.Space

thru feeling the unity of Conscious.Space

even the unknown

is quickly perceived

and then experienced

~vwv.435/11. That (physical space) is of the nature of a vessel (or covering) for the space of consciousness. By the contemplation of the space of Consciousness alone, even the non-existing (i.e. that which is not experienced) is seen and experienced immediately.

~AS: That (what you asked about) being essentially in Chit space, by forming a unity with Chit space (cidAkAshaikabhAvanAt) even though non existent (avidyamAnamapi) can be see (dRzyate) and hence (atha) experienced (anubhUyate).

~sv.11 By intense meditation on this infinite space of consciousness, you can see and experience the presence of one (like your husband) whose body is that infinite space, even though you do not see him here.

देशाद् देश-अन्तर-प्राप्तौ संविदो मध्यम् एव यत् । निमिषेण चिद्.आकाशं तद् विद्धि वर-वर्णिनी ॥३।१७।१२॥

dezAt deza-antara-prAptau sam.vida: madhyam eva yat | nimiSeNa chit.AkAsham tat viddhi vara-varNinI ||12

just.as

when you go from one place to another

you're suddenly aware of what is in between

—

know that to be like Consciousness.Space,

dear girl

~vwv.434.Know that as the space of Consciousness which is just the middle state of perception, when reaching another place from one place, in a moment.

~vlm.3.17.12. As in passing from one place to another, you are conscious of standing in the mid spot, (which is neither the one nor the other); so you will arrive in an instant at the intermediate region of the intellectual world, (lying between this sensible and spiritual worlds).

~sv.12 That is the infinite space which exists in the middle when the finite intelligence travels from one place to another; for it is infinite.

तस्मिन् निरस्त-निःशेष-संकल्पा स्थितिम् एषि चेत् ।

tasmin nirasta-ni:zeSa-sam.kalpA sthitim eSi cet |

सर्व-आत्मकम् पदम् तत्त्वम् त्वम् तदा आप्नोषि असंशयम् ॥१३॥

sarva.Atmakam padam tattvam tvam tadA ApnoSi asam.zayam ||13

there

—

with all Concepts cast away

—

if you go to the state of an All.self

then

Thatness

is what you get then

for sure

~vwv.436. If you will attain fixity in that (space of consciousness) having cast away all thought, then you will undoubtedly reach that abode which is of the nature of all and is the true state (or principle).

~sv.13 If you give up all thoughts you will here and now attain to the realisation of oneness with all.

अत्यन्त-अभाव-संपत्त्या जगतश् च एतद् आप्यते ।

atyanta-abhAva-sam.pattyA jagata: ca etat Apyate |

न अन्यथा मद्-वरेण आशु त्वं तु प्राप्स्यसि सुन्दरि ॥३।१७।१४॥

na anyathA mad-vareNa Azu tvam tu prApsyasi sundari ||14

by the befalling of the Boundless.Unbecoming of this World,

only,

is this acquired

and

this, by my boon, you will obtain, lovelyl lady

jd. the reader must accept the Jargon

in this literalist translation

ati-anta is beyond-limit -> without a boundary -> boundless.

a-bhAva is from >#bhU

implying active being = becoming

here negated.

it is the Philosopher.Poet's way of defining "what never happened"

~vlm.3.17.14. "... knowledge of the negative existence of the world ...

~sv.14 ... the utter non-existence of the universe ...

vasiSTha said—

इत्य् उक्त्वा सा ययौ देवी दिव्यम् आत्मीयम् आस्पदम् । लीला तु लीलयावासीन् निर्विकल्प-समाधि=भाक् ॥३।१७।१५॥

iti uktvA sA yayau devI divyam AtmIyam Aspadam | lIlA tu lIlayA avAsIt nir.vikalpa-samAdhi=bhAk ||15

she spoke

then

the Goddess

left

to go to her own heavenly estate

but

Queen

लीला

lIlA

remained,

lulled into the thoughtless nir.vikalpa-samAdhi

तत् तत्याज निमेषेण स-अन्त:करण-पञ्जरम् । स्व.देहं खम् इव उड्डीना मुक्त-नीडा विहंगमी ॥३।१७।१६॥

tat tatyAja nimeSeNa sa-anta:karaNa-paJjaram | sva.deham kham iva uDDInA mukta-nIDA vihaMgamI ||16

but

suddenly

she left her own body,

that cage of the Inner Controller,

and

she

flew

thru the air

like a bird flown free of its nest

ददर्श ख.स्था भर्तारं तस्मिन्-न् एव आलय-आम्बरे । संस्थितं पृथिवी-पालम् आस्थाने बहु-राजनि ॥३।१७।१७॥

dadarza kha.sthA bhartAram tasmin.n eva Alaya-Ambare | saMsthitam pRthivI-pAlam AsthAne bahu-rAjani ||17

and

then

in that spacious sky

she saw her husband

in the abode of air

established

the Lord of Men,

in a court of tributary Princes

सिंह-आसने समारूढं जय जीव इति संस्तुतम् । प्रस्तुतं मण्डल-अनीक-कार्यम् आहर्तुम् आदृतम् ॥३।१७।१८॥

siMha-Asane samArUDham jaya-jIva iti saMstutam | prastutam maNDala-anIka-kAryam Ahartum AdRtam ||

sat

upon

the Lion Throne,

hearing the cheers of 'Victory!' and 'may he live forever!',

as his gathered army

dutifully

offered their respect

पताका-मञ्जरी-कीर्ण-राज-धानी-गृह-स्थितम् । पूर्व-द्वार-स्थितास्-अंख्य-मुनि-विप्रार्षि-मण्डलम् ॥३।१७।१९॥

patAkA-maJjarI-kIrNa-rAja-dhAnI-gRha-sthitam | pUrva-dvAra-sthitAs-aMkhya-muni-viprArSi-maNDalam ||

the houses all were brightly bannered

at the Eastern Gate,

where there were

brAhmaNa.s and and muni.s and RSi.s

all

in a crowd

दक्षिण-द्वार.ग=असंख्य-राज-राजेश+मण्डलम् । पश्चिम-द्वार.ग=असंख्य-ललनालोक-मण्डलम् ॥३।१७।२०॥

dakSiNa-dvAra.ga=asam.khya-rAja-rAjeza+maNDalam | pazcima-dvAra.ga=asam.khya-lalanAloka-maNDalam ||

at the Southern Gate

there were many Princes and Royal Lords

at the Western Gate

there were seductive ladies in a crowd

उत्तर-द्वार.ग=असंख्य=रथ-हस्त्य्-अश्व-संकुलम् । एक-भृत्य-विनिर्णीत-दक्षिणा-पथ-विग्रहम् ॥३।१७।२१॥

uttara-dvAra.ga=asam.khya=ratha-hasty-azva-sam.kulam | eka-bhRtya-vinirNIta-dakSiNA-patha-vigraham ||21

but

at the Northern Gate

there were chariots, elephants, horses

and a servant gave a report

that there was war in the Deccan...

कर्णाट-नाथ-रचित=पूर्व-देश-क्रियाक्रमम् । सुराष्ट्राधिप-निर्णीत=सर्व.म्लेच्छोत्तरापथम् ॥३।१७।२२॥

karNATa-nAtha-rachita=pUrva-deza-kriyAkramam | surASTra-adhipa-nirNIta=sarva.mleccha-uttarApatham ||22

"it is the work of the Lord of karNAta

the Eastern country was invaded,

all the barbarians of the North were subdued by the surASTra Lord

माल-देश-समाक्रान्त-सर्व.पाश्चात्य-तङ्गणम् । दक्षिण-अब्धि-तट-आयात-लङ्का-दूत-विनोदितम् ॥३।१७।२३॥

mAla-deza-samAkrAnta-sarva.pAzcAtya-taGgaNam | dakSiNa-abdhi-taTa-AyAta-laGkA-dUta-vinoditam ||23

in the west,

all of the mAla country is under an attack by the taGgaNas"

then

coming from the southern shore,

a messenger from laGkA was given welcome

पूर्वाब्धि-तट-माहेन्द्र-सिद्धोक्त-गगनापगम् । उत्तराब्धि-तटायात-दूत-वर्णित-गुह्यकम् ॥३।१७।२४॥

pUrva-abdhi-taTa-mAhendra-siddha-ukta-gagana-apagam | uttara-abdhi-taTÂyAta-dUta-varNita-guhyakam ||

and he told

how

from the eastern shore,

siddha.Adepts from mahendra had flown into the sky

and

from the north

there was a message from the guhyakas

पश्चिम-अब्धि-तट-आलोक-वर्णित-अस्तमय-क्रमम् । असंख्य-बद्ध-भूपाल-कल-आकीर्ण-अखिल-अजिरम् ॥३।१७।२५॥

pazcima-abdhi-taTa-Aloka-varNita-astamaya-kramam | asam.khya-baddha-bhUpAla-kala-AkIrNa-akhila-ajiram ||25

now

countless EarthLords have gathered

from the mountains on the western shore,

telling the state of their country,

and

they

overflow the courtyard

यज्ञ-वाट-पठद्-विप्र-जित-तूर्याग्र-निःस्वनम् । बन्दिकोलाहलोल्लास-प्रतिश्रुद्वनकुञ्जरम् ॥३।१७।२६॥

yajJa-vATa-paThad-vipra-jita-tUryAgra-ni:svanam | bandi-kolAhala-ullAsa-prati.zrud-vana-kuJjaram ||26

the sacrificial ground

is filled

with chanting brAhmaNa.s

whose song is drowned

by the beating of the drums,

the booming of the bards,

and the trumpeting of forest elephants

गेय-वाद्य-उद्यत-ध्वान-प्रध्वनद्-गगन-अन्तरम् । हय-हस्ति-रथा-राजि-रजो-मेघ-घन-अम्बरम् ॥३।१७।२७॥

geya-vAdya-udyata-dhvAna-pradhvanad-gagana-antaram | haya-hasti-rathA-rAji-rajo-megha-ghana-ambaram ||27

it was

a royal hullaballoo

of song

with all the whinnies of all the horses,

and the elephants,

and charioteers

resounding

to fill the air

indeed

it was like a bright cloud in a dark sky

पुष्प-कार्पूर-धूप-आढ्यं गन्ध-आमोदित-पर्वतम् । सर्व.मण्डल-संभार-रचित-अनेक-शासनम् ॥३।१७।२८॥

puSpa-kArpUra-dhUpa-ADhyam gandha-Amodita-parvatam | sarva.maNDala-sam.bhAra-rachita-aneka-zAsanam ||28

there were

flowers and camphor and incense,

rich

mountains

of fragrant perfumes

the offerings of the entire realm,

along.with goods from farther places...

यश:-कर्पूर-जलद-सुशुभ्र-अम्बर-पर्वतम् । रोदसी-स्तम्भ-भूत-एक-स्व.प्रताप-जित-अर्ककम् ॥३।१७।२९॥

yaza:-karpUra-jalada-suzubhra-ambara-parvatam | rodasI-stambha-bhUta-eka-sva.pratApa-jita-arkakam ||29

for

the King's fame

was like a cloud of camphor,

radiant in the sky,

a pillar between heaven and earth,

brighter than the bright-shining sun

आरम्भ-मन्थर-उदार-कार्य-संव्यग्र-भूमिपम् । नाना-नगर-निर्माण-स.उद्योग-स्थ-पति-ईश्वरम् ॥३।१७।३०॥

Arambha-manthara-udAra-kArya-sam.vyagra-bhUmipam | nAnA-nagara-nirmANa-sa.udyoga-stha-pati-Izvaram ||30

the Lord

of all the tributary Governors

all the cities in his land

—

the Lord they pay their duty to

पपात अथ महारम्भा सा तां परपतेः सभाम् । व्योम.आत्मिका व्योम-मयीं मिहिका इव अम्बर-अटवीम् ॥३।१७।३१॥

papAta atha mahArambhA sA tAm parapate: sabhAm | vyoma.AtmikA vyoma-mayIm mihikA iva ambara-aTavIm ||31

and

the ardent

lIlA

flew

into the court of that great King

she

was like space,

and made of space,

like fog diffusing thru the sky

भ्रमन्तीं तत्र ताम् अग्रे ददृशुस् ते न केचन । संकल्प-मात्र-रचितां पुरुषाः कामिनीम् इव ॥३।१७।३२॥

bhramantIm tatra tAm agre dadRzus te na ke.cana | sam.kalpa-mAtra-rachitAm puruSA: kAminIm iva ||32

she

wandered about before them

but

nobody anyhow saw her

she

was a mere conceptual construct

—

like a lover in a daydream

तथा ते तां न ददृशुः संचरन्तीं पुरोगताम् । अन्य-संकल्प-रचिताम् अन्येन नगरीं यथा ॥३।१७।३३॥

tathA te tAm na dadRzu: sam.carantIm purogatAm | anya-sam.kalpa-rachitAm anyena nagarIm yathA ||33

they

did not see her walking there about the palace

—

for their conceptual construct is a different one,

like

a city that they see in Dream

~sv.33 as one's thought-forms are visible only to oneself, not to others.

~vlm.3.17.33. ... as the aerial castle built in one's mind, is not perceived by another.

प्राक्तनान् एव तान् सर्वान् स्वान् ददर्श सभागतान् । भू-भृतेव सु-संप्राप्तान् नगरान् नगरान्तरम् ॥३।१७।३४॥

prAktanAn eva tAn sarvAn svAn dadarza sabhAgatAn | bhU-bhRtA iva su-sam.prAptAn nagarAn nagara-antaram ||34

all those people

she saw

gathered in a bunch

looking the same as they had been before

she saw her own people,

the entire court

together

with the king,

as.if the whole country had gathered there

तद् देशांस् तत् समाचारांस् तथा तान् एव बालकान् । ता एव बाल-वनितास् तांस् तान् एव च मन्त्रिणः ॥३।१७।३५॥

tat dezAn tat samAcArAn tathA tAn eva bAlakAn | tA: eva bAla-vanitA: tAn tAn eva ca mantriNa: ||35

it was the same place,

same affairs,

even the same boys with the same girlfriends,

and the same ministers...

तान् एव भूमि-पालांश् च तांस् तान् एव च पण्डितान् । तान् एव नर्म-सचिवान् भृत्यांस् तान् एव तादृशान् ॥३।१७।३६॥

tAn eva bhUmi-pAlAn ca tAn tAn eva ca paNDitAn | tAn eva narma-sacivAn bhRtyAn tAn eva tAdRzAn ||

the same EarthLords,

the same paNDita scholars,

the same pleasure-companions,

and

even the servants were the same...

अथ अन्यान् अप्य् अपूर्वांश् च पण्डितान् सुहृदस् तथा । व्यवहारांस् तथान्यांश् च पौरान् अन्यांस् तथा एव च ॥३।१७।३७॥

atha anyAn api apUrvAn ca paNDitAn suhRda: tathA | vyavahArAn tathA anyAn ca paurAn anyAn tathA eva ca ||37

though different

there are

as before

paNDita.Scholars and their friends

and such likewise different things

just.as.before but different

~vlm.3.17.37. There was the same assemblage of the learned men and friends as before, and the like throng of citizens pursuing their former course of business.

मध्याह्न-काले दिवसे घन-दाव-आकुला दिशः । अन्तरिक्षं स-चन्द्र-अर्कं साम्भोद-पवन-ध्वनि ॥३।१७।३८॥

madhya-ahna-kAle divase ghana-dAva-AkulA diza: | antarikSam sa-candra-arkam sAmbhoda-pavana-dhvani ||38

on that day,

in the middle of the day,

there was a thick cloud of fire on all sides

and

in the sky

both Sun and Moon,

and

there were clouds that seemed aflame with fire...

मही-रुह-नदी-शैल-पुर-पत्तन-मण्डितम् । नाना-नगर-विन्यास-जङ्गल-ग्राम-संकुलम् ॥३।१७।३९॥

mahI-ruha-nadI-zaila-pura-pattana-maNDitam | nAnA-nagara-vinyAsa-jaGgala-grAma-sam.kulam ||39

brightening

the land,

the trees, rivers and hills,

cities and towns,

villages,

jungles,

everywhere

द्विरष्टवर्षं भूपालं प्राक्तन्या जरसोज्झितम् । प्राक्तनीं जनतां सर्वां समस्तान् ग्राम-वासिनः ॥३।१७।४०॥

dvir.aSTa-varSam bhUpAlam prAktanyA jarasa-ujjhitam | prAktanIm janatAm sarvAm samastAn grAma-vAsina: ||40

and there,

rAma,

sat

a young king

—who was just twice eight years of age—

not

the old man

he had once been,

his former old-age now cast.away

—

with all his former retinue

and all his subjects gathered round

सा तान् आलोक्य ललना चिन्ता-परवशा अभवत् । तस्मिन् नगर-वास्तव्याः किं ते सर्वे मृता इति ॥३।१७।४१॥

sA tAn Alokya lalanA cintA-paravazA abhavat | tasmin nagara-vAstavyA: kim te sarve mRtA: iti ||41

but now the Lady seeing them

became subject to this concern

"The citizens gathering here

—

are they all ghosts?"

पुनः प्रज्ञप्ति-बोधेन प्राक्तन-अन्तःपुरं गता । क्षणेन च ददर्श अत्र सार्ध-रात्रे तथा एव तान् ॥३।१७।४२॥

puna: prajJapti-bodhena prAktana-anta:puram gatA | kSaNena ca dadarza atra sArdha-rAtre tathA eva tAn ||42

again

she took her solid state,

returning to the Harem

where

she saw them there again,

asleep there,

in the middle of the night

अथ सा उत्थापयाम्.आस निद्रा-क्रान्तं सखी-जनम् । आह च अतीव मे दुःखम् आस्थानं दीयताम् इति ॥३।१७।४३॥

atha sA utthApayAm.Asa nidrA-krAntam sakhI-janam | Aha ca atIva me du:kham AsthAnam dIyatAm iti ||

and so,

here,

she aroused them from sweet sleep,

all of her companions,

and said

"Great is my sorrow, please make way for me, and let me pass...

~sv.43-44 She woke them and asked them to request the members of the royal court to assemble at once.

~vlm.3.17.43. She raised one by one her sleeping companions, and said she was anxious to visit the royal hall.

भर्तुः सिंह-आसनस्य अस्य पार्श्वे तिष्ठाम्य् अहं यदि । पश्यामि सभ्य-संघातं तत् प्रजीवामि न अन्यथा ॥३।१७।४४॥

bhartu: siMha-Asanasya asya pArzve tiSThAmi aham yadi | pazyAmi sabhya-sam.ghAtam tat prajIvAmi na anyathA ||44

"if I rest there beside my husband's Lion Throne,

I see that in his company alone I can survive,

not.at.all otherwise."

~AS: If I could stay next to my husband's throne and see my subjects, then I can take heart (jIvAmi) not otherwise (na anyathA).

~vlm.3.17.44. She wanted to be seated beside the throne of her lord, and to clear her doubt by seeing the courtiers all alive.

स राज- परिवारोऽथ तया इत्य् उक्ते यथा.क्रमम् । आसीद् विनिद्रः संव्यग्रः सर्वः सर्व.स्वकर्मणि ॥३।१७।४५॥

sa: rAja-parivAra: atha tayA iti ukte yathA.kramam | AsIt vinidra: sam.vyagra: sarva: sarva.svakarmaNi ||

45||

the royal retinue obeyed lIlA's command,

and sleeplessly they carried.on with their duties

पौरान् सभ्यान् समानेतुं ययुर् याष्टीक-पङ्क्तयः । व्यवहारं कलयितुम् उर्व्याम् अर्क-करा इव ॥३।१७।४६॥

paurAn sabhyAn samAnetum yayu: yASTIka-paGktaya: | vyavahAram kalayitum urvyAm arka.karA: iva ||46

the company of Macebearers went forth,

calling

the citizens and the courtiers

to assembly,

like sunrays waking the Earth

आस्थान-भूमिं भृत्याश् च मार्जयाम्.आसुर् आदृताः । प्रावृट्-पयोद-मलिनं खं शरद् वासरा इव ॥३।१७।४७॥

AsthAna-bhUmim bhRtyAz ca mArjayAm.Asur AdRtA: | prAvRT-payoda-malinam kham zarad vAsarA iva ||47

and the servants zealously scrubbed the whole assembly hall,

as.if Autumn had come to clean away

the darkness of rainy storm-clouds

अङ्गणं प्रति दीप-ओघास् तस्थुः पीत तमो अम्भसः । आश्चर्य दर्शनाय इव संप्राप्ता ऋक्ष-पङ्क्तयः ॥३।१७।४८॥

aGgaNam prati dIpa-oghA: tasthu: pIta‑tama: ambhasa: | Azcarya‑darzanAya iva sam.prAptA RkSa-paGktaya: ||48

about the courtyard,

throngs of lights yellowed the dark water:

it was a wonderful to behold as.if you had entered a sea of stars

जनताः पूरयाम्.आसुः पूरैर् अजिर-भूमिकाः । अब्धीन् प्रलय-संशुष्कान् पुरा-सर्ग इव अम्भसा ॥३।१७।४९॥

janatA: pUrayAm.Asu: pUrair ajira-bhUmikA: | abdhIn pralaya-sam.zuSkAn purA-sarga iva ambhasA ||49

the people filled the place in crowds,

the courtyards were like seas grown full after the Doomsday Drought,

like the waters in the Great Flood of long ago

आजग्मुर् मन्त्रि-सामन्ताः स्वंस्वं स्थानम् अनिन्दिताः । त्रैलोक्ये पुनर् उत्पन्ने लोकपाला यथा दिशः ॥३।१७।५०॥

A.jagmu: mantri-sAmantA: svam.svam sthAnam aninditA: | trailokye punar utpanne lokapAlA: yathA diza: ||50

there

came ministers of all the provinces,

each in his seat,

as.if the Lords of the Directions had come to court

~vlm. ... the regents of the quarters of the sky...

ववुर् आकीर्ण-कर्पूर-सान्द्र-अवश्याय-शीतलाः । उत्फुल्ल-कुसुम-उद्वान्त=मांसल-आमोदित-अनिलाः ॥३।१७।५१॥

vavu: AkIrNa-karpUra-sAndra-avazyAya-zItalA: | utphulla-kusuma-udvAnta=mAMsala-Amodita-anilA: ||51

the air

was thick with spreading fumes of camphor in the cooling dew,

and the wind

blew the strong perfume of lotus blossoms everywhere

पर्यन्तेषु प्रतीहारास् तस्थुर् धवल-वाससः । ऋष्यमूक-अर्क-तापार्त-मेघ-माला इव अद्रिषु ॥३।१७।५२॥

paryanteSu pratIhArA: tasthu: dhavala-vAsasa: | RSyamUka-arka-tApa-Arta-megha-mAlA iva adriSu ||52

the chamberlains gathered in groups,

all in white robes,

so they appeared to be a chain of sunburnt clouds

on the RSyamUka mountains

प्रभा-पीततमः-पुञ्जाः पेतुः पुष्पोत्करा भुवि । चण्ड-मारुत-विध्वस्तास् तारकानिकरा इव ॥३।१७।५३॥

prabhA-pItatama:-puJjA: petu: puSpa-utkarA bhuvi | caNDa-mAruta-vidhvastA: tArakA-nikarA iva ||53||

they came to earth

a broadcast of flowers

whirled in a wild wind

like

a scattering of stars

~AS. ... like heaps of stars scattered by a mighty wind.

आस्थानं पूरयाम्.आसुर् महीपाल-अनुयायिनः । उत्फुल्ल-कमल-उत्कीर्णं हंसा इव सरोवरम् ॥३।१७।५४॥

AsthAnam pUrayAm.Asu: mahIpAla-anuyAyina: | utphulla-kamala-utkIrNam haMsA iva sarovaram ||54

the followers of the EarthLords filled the assembly hall

they were

a pond of blooming lotuses surrounding a few drifting swans

सिंहासन=समीप-स्थे हैम-चित्र-आसने नवे । उपाविशद् असौ लीला लीला इव स्मर-चेतसि ॥३।१७।५५॥

siMha.Asana=samIpa-sthe haima-chitra-Asane nave | upAvizad asau lIlA lIlA iva smara-cetasi ||55

and there

seated in a sparkling bright golden seat,

was Queen lIlA,

lovely as love fallen in love

~vlm. the beauteous Rati seated in the joyous heart of Kama, (i. e. as Venus sitting in the lap of aureate lighted Phoebus).

ददर्श तान् नृपान् सर्वान् पूर्वान् एव यथा.स्थितान् । गुरून् आर्यान् सखीन् सभ्यान् सुहृत्-संबन्धि-बान्धवान् ॥३।१७।५६॥

dadarza tAn nRpAn sarvAn pUrvAn eva yathA.sthitAn | gurUn AryAn sakhIn sabhyAn suhRt-sam.bandhi-bAndhavAn ||

there

she saw

all those princes in their places,

just as before,

with the gurus, the nobles,

friends, courtiers, family, relatives, kinfolk

—

सकलम् एव हि पूर्ववदेव सा , समवलोक्य मुदं परमा ययौ ।

sakalam eva hi pUrvavadeva sA , sam.avalokya mudam paramA yayau |

नृपति-राष्ट्र-जनं खलु जीवन- अभ्युदितया च बभौ शशिवच् छ्रिया ॥३।१७।५७॥

nRpati-rASTra-janam khalu jIvana- abhyuditayA ca babhau zazivat zriyA ||57

and

all of these were just as they had been before

and

seeing them

she was filled with a great delight

—for the EarthLord, with his subjects, was returning to life—

so that she shone

like the full moon's splendor

shining on their splendor

oॐm

fm3017 1.my01-02 TELEPORTATION .z57.docx

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