FM.7.124 FOUR KINGS 3AG08
jivadas
FM.7.100-FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
FM7124 FOUR KINGS 3AG08 .z24
https://www.dropbox.com/s/ym4835nwa9tp8fq/fm7124%203ag08%20Four%20Kings%20.z24.docx?dl=0
FM.7.124 FOUR KINGS 3AG08
सर्ग ७.१२४
राम* उवाच ।
rAma* uvAca |
एक.सम्विन्-मयाः सर्व* एव_एक.वपुषो ऽपि ते ।
eka.samvit-mayA: sarva* eva_eka.vapuSa:_api te |
विविध.इच्छाः कथम् ब्रह्मन् सम्पन्ना* एक.देहिनः ॥७।१२४।१॥
vividha.icchA: katham brahman sampannA: eka.dehina: ||7|124|1||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
एक-संविद्.घन.आकाशम् अप्य्_अनाना_एव सर्वगम् ।
eka-saMvit.ghana.AkAzam api_anAnA_eva sarvagam |
स्वयम् नाना_इव सम्पन्नम् सुप्ते चित्तम् इव_आत्मनि ॥७।१२४।२॥
svayam nAnA_iva sampannam supte cittam iva_Atmani ||7|124|2||
तस्य_अच्छत्वात् तथा.भूतम् आत्मा_एव_आत्मनि बिम्बति ।
tasya_acchatvAt tathA.bhUtam AtmA_eva_Atmani bimbati |
तादृशस्य तथा.भूतौ मुकुरस्य_इव निर्मला ॥७।१२४।३॥
tAdRzasya tathA.bhUtau mukurasya_iva nirmalA ||7|124|3||
एक-लोह-मया* एव यथादर्शाः परस्परम् ।
eka-loha-mayA* eva yathAdarzA: parasparam |
तथा_एते प्रतिबिम्बन्ति पदार्थाः पारमार्थिकाः ॥७।१२४।४॥
tathA_ete pratibimbanti padArthA: pAramArthikA: ||7|124|4||
तेन यस्य यदा यद्_यत् पुरो भवति वस्त्व्_असौ ।
tena yasya yadA yat_yat pura:_bhavati vastu_asau |
यद् अर्थम् युज्यते तेन चिद्.घन.एक-स्वभावतः ॥७।१२४।५॥
yat_artham yujyate tena cit.ghana.eka-svabhAvata: ||7|124|5||
इत्य्_अनाना_एव नाना_इदम् नाना.अनाना च वस्तुतः ।
iti_anAnA_eva nAnA_idam nAnA.anAnA ca vastuta: |
न च नाना न_च_अनाना नाना.अनाना=आत्मकम् ततः ॥७।१२४।६॥
na ca nAnA na_ca_anAnA nAnA.anAnA=Atmakam tata: ||7|124|6||
तेन यस्य यदा_आयातम् पुरो वस्तु विपश्चितः ।
tena yasya yadA_AyAtam pura:_vastu vipazcita: |
स* तेन संविन्.मयताम् एत्य तद् वशम् आगतः ॥७।१२४।७॥
sa* tena saMvit.mayatAm etya tat_vazam Agata: ||7|124|7||
एक.देश-गता* विष्वग्.व्याप्य कर्माणि कुर्वते ।
eka.deza-gatA* viSvak.vyApya karmANi kurvate |
योगिनस् त्रिषु कालेषु सर्वाण्य्_अनुभवन्त्य्_अपि ॥७।१२४।८॥
yogina:_triSu kAleSu sarvANi_anubhavanti_api ||7|124|8||
अब्दो ऽपि व्याप्तिमान् ए kasx_तुल्य-कालम् पृथक्.क्रियाः ।
abda:_api vyAptimAn eka:_tulya-kAlam pRthak.kriyA: |
आह्लादास्_तेन पादेन करोत्य्_अनुभवत्य्_अपि ॥७।१२४।९॥
AhlAda:_tena pAdena karoti_anubhavati_api ||7|124|9||
तुल्य-कालम् अ-संख्यातम् ईश्वर-प्रतियोगिनः ।
tulya-kAlam a-saMkhyAtam Izvara-prati.yogina: |
कर्म-जालम् जगज्.जातम् कुर्वन्त्य्_अनुभवन्ति च ॥७।१२४।१०॥
karma-jAlam jagat.jAtam kurvanti_anubhavanti ca ||7|124|10||
एको_विश्णुश् चतुर्भिः स्वैर् बाहुभिर् वा शरीरकैः ।
eka:_viSNu:_caturbhi: svai:_bAhubhi:_vA zarIrakai: |
पृथक् कुर्वन् क्रियाः पाति जगद् भुङ्क्ते वर.अङ्गना ॥७।१२४।११॥
pRthak kurvan kriyA: pAti jagat_bhuGkte vara.aGganA ||7|124|11||
बहु-बाहुर् यदा द्वाभ्याम् हस्ताभ्याम् द्व्यर्थ-संग्रहम् ।
bahu-bAhu: yadA dvAbhyAm hastAbhyAm dvi.artha-saMgraham |
करोति बहुभिर् भूयः संग्रामम् सततम् करैः ॥७।१२४।१२॥
karoti bahubhi:_bhUya: saMgrAmam satatam karai: ||7|124|12||
तथैव तैर् विपश्चिद्भिः सर्व-दिक्कम् तथा स्थितैः ।
tathA_eva tai:_vipazcidbhi: sarva-dikkam tathA sthitai: |
तथा व्यवहृतम् प्राप्तम् एक-संविन्-मयैर् अपि ॥७।१२४।१३॥
tathA vyavahRtam prAptam eka-saMvit-mayai:_api ||7|124|13||
सुप्तम् तैर् भूमि-शय्यासु भुक्तम् द्वीप.अन्तरेषु च ।
suptam tai:_bhUmi-zayyAsu bhuktam dvIpa.antareSu ca |
विहृतम् वन.लेखासु प्रक्रान्तम् मरु.भूमिषु ॥७।१२४।१४॥
vihRtam vana.lekhAsu prakrAntam maru.bhUmiSu ||7|124|14||
उषितम् गिरि-मालासु भ्रान्तम् सागर-कुक्षिषु ।
uSitam giri-mAlAsu bhrAntam sAgara-kukSiSu |
विश्रान्तम् द्वीप-लेखासु निलीनम् घन-मालिषु ॥७।१२४।१५॥
vizrAntam dvIpa-lekhAsu nilInam ghana-mAliSu ||7|124|15||
रूढम् अर्णव-मालासु वात्यासु जल-वीचिषु ।
rUDham arNava-mAlAsu vAtyAsu jala-vIciSu |
क्रीडितम् भूभृद्-अब्धीनाम् तटीषु नगरीषु च ॥७।१२४।१६॥
krIDitam bhUbhRt-abdhInAm taTISu nagarISu ca ||7|124|16||
शाक-द्वीप-उदय-गिरि.तटे सप्त-वर्षाणि सुप्तम्
zAka-dvIpa-udaya-giri.taTe sapta-varSANi suptam
पूरेण_अन्तर्-विदल-गहने यक्ष-सम्मोहितेन ।
pUreNa_antar-vidala-gahane yakSa-sammohitena |
पाषाण.अम्बु प्रसभम् अमुना_एव_अत्र पीत्वा दृषताम्
pASANa.ambu prasabham amunA_eva_atra pItvA dRSatAm
आगत्य_अन्तः स्थितम् अथ समाः सप्त जात्येन भूमेः ॥७।१२४।१७॥
Agatya_anta: sthitam atha samA: sapta jAtyena bhUme: ||7|124|17||
शाक.द्वीपे ऽस्त.शैलस्य शिरस्य्_अभ्र-गुहा.गृहे ।
zAka.dvIpe_asta.zailasya zirasi_abhra-guhA.gRhe |
पिशाच.अप्सरसा मासम् पाश्चत्यः कामुकी.कृतः ॥७।१२४।१८॥
pizAca.apsarasA mAsam pAzcatya: kAmukI.kRta: ||7|124|18||
यत्र शान्त-भये वर्षे जलधारे महागिरौ ।
yatra zAnta-bhaye varSe jaladhAre mahAgirau |
हरीतकी-वने वर्षम् पूर्वो ऽन्तर्धानम् आययौ ॥७।१२४।१९॥
harItakI-vane varSam pUrva:_antardhAnam Ayayau ||7|124|19||
अत्र रैवतके शैले वर्षे शिशिर-नामनि ।
atra raivatake zaile varSe zizira-nAmani |
दश.रात्रम् अभूत् सिंहः पूर्वः_यक्ष.वशी.कृतः ॥७।१२४।२०॥
daza.rAtram abhUt siMha: pUrva:_yakSa.vazI.kRta: ||7|124|20||
अत्र काञ्चन-शैल.आदि-दरी-दर्दुरताम् गतः ।
atra kAJcana-zaila.Adi-darI-darduratAm gata: |
पिशाच-माया-छलितो दश.वर्षाण्य्_उवास सः ॥७।१२४।२१॥
pizAca-mAyA-chalita:_daza.varSANi_uvAsa sa: ||7|124|21||
कौमारम् वर्षम् आसाद्य श्याम.अद्रेर् उत्तरस् तटम् ।
kaumAram varSam AsAdya zyAma.adre:_uttara:_taTam |
शाक-द्वीपे ऽन्ध.कूपे ऽन्धो न्यवसच्*छरदाम् शतम् ॥७।१२४।२२॥
zAka-dvIpe_andha.kUpe_andho nyavasat*zaradAm zatam ||7|124|22||
मरीबके ऽकरोद्_वर्षे वर्षाण्य्_अत्र चतुर्दश ।
marIbake_akarot_varSe varSANi_atra catur.daza |
विद्याधरत्वम् पाश्चात्यः स8 विद्याधर-विद्यया ॥७।१२४।२३॥
vidyAdharatvam pAzcAtya: sa* vidyAdhara-vidyayA ||7|124|23||
रत-क्लम-क्लान्त-पुरारि-लक्ष्मी=
rata-klama-klAnta-purAri-lakSmI=
चल.अङ्ग-लेखाक्रम-शीकर.आक्तम् ।
cala.aGga-lekhAkrama-zIkara.Aktam |
एला-लता-आलिङ्गन-लब्ध-गन्धम्
elA-latA-AliGgana-labdha-gandham
आलम्ब्य वेलावन-गन्ध-वाहम् ॥७।१२४।२४॥
Alambya velAvana-gandha-vAham ||7|124|24||
||
oॐm
Four Kings
Raama said—
एक.सम्विन्-मयाः सर्व* एव_एक.वपुषो ऽपि ते ।
eka.samvit-mayA: sarva* eva_eka.vapuSa:_api te |
विविध.इच्छाः कथम् ब्रह्मन् सम्पन्ना* एक.देहिनः ॥७।१२४।१॥
vividha.icchA: katham brahman sampannA: eka.dehina: ||7|124|1||
.
eka.saMvin.maya.A: – single.Awareness.constructs -
sarve. eva
eka.vapuS.a: api
te.those vividhA.different.icchA:
katham brahman sampanna.A: eka.dehi.na:
*sv.1 RÂMA asked:
Lord, how was it
that though the fourfold vipazcit was but one person with a single consciousness,
the four of them entertained different desires?
*vlm.1 RÁMA said:—Tell me sir, whether the different states and acts of the prince, relate particularly to any one part of his quadripartite body, or generally or severally to all and each part of himself; because it is equally imposssible that all and every part should act the same part, as that the several parts of the same person, could act differently from the other. (It is unnecessary to be multipartite to act alike, as well as impossible for the same personality to act differently in its many persons or parts or forms, which are all one and the same being).
VASISHTHA said—
एक-संविद्.घन.आकाशम् अप्य्_अनाना_एव सर्वगम् ।
eka-saMvit.ghana.AkAzam api_anAnA_eva sarvagam |
स्वयम् नाना_इव सम्पन्नम् सुप्ते चित्तम् इव_आत्मनि ॥७।१२४।२॥
svayam nAnA_iva sampannam supte cittam iva_Atmani ||7|124|2||
.
eka-saMvit.ghana.AkAzam - one Awareness of thickened Space
api - yet
anAnA eva sarvagam – invariant yet all.going
svayam nAnA iva - itself various as.if
sampannam supte - produced in Dream
cittam iva_Atmani – Affected as.if in self
.
*sv.2 VASISTHA replied:
Though consciousness is one, non-dual and omnipresent,
it seems to become diverse like the mind of the sleeping (dreaming) person.
*vlm.2. Vasishta replied.—Any person that is conscious of his self identity, and its invariability and indivisibility, may yet think himself as another person and doing different things, as a man does in dream.
तस्य_अच्छत्वात् तथा.भूतम् आत्मा_एव_आत्मनि बिम्बति ।
tasya_acchatvAt tathA.bhUtam AtmA_eva_Atmani bimbati |
तादृशस्य तथा.भूतौ मुकुरस्य_इव निर्मला ॥७।१२४।३॥
tAdRzasya tathA.bhUtau mukurasya_iva nirmalA ||7|124|3||
.
tasya acchatva.At tathA.bhUta.m
AtmA eva Atmani bimbati – self in self reflects =
tAdRza.sya tathA.bhUta.u
mukura.sya iva nirmala.A – of a mirror as.if immaculate
.
*sv.3 Even as the mirror reflects diverse objects within itself because it is pure, even so consciousness, being absolutely pure, reflects everything within itself.
*vlm.3. Again it is the clearness of the soul, that shows the abstract images of things in itself, as it did in that of Vipaschit or the wise prince; and as a mirror reflects the discrete figures of objects, and of the sky and sea, in its clear and empty bosom.
एक-लोह-मया* एव यथादर्शाः परस्परम् ।
eka-loha-mayA* eva yathAdarzA: parasparam |
तथा_एते प्रतिबिम्बन्ति पदार्थाः पारमार्थिकाः ॥७।१२४।४॥
tathA_ete pratibimbanti padArthA: pAramArthikA: ||7|124|4||
.
eka.loha.maya.A: eva yathAdarz.A: parasparam
tathA_ete pratibimbanti - thus these project&reflect =
padArthA: pAramArthikA: - things in their Higher Sense
.
#paramArtha *** add this!
*vlm.4 As reflectors made of the same metal, reflect one another in themselves; so all things which are in reality but of an intellectual or ideal nature, reflect themselves in the intellect. (The mind is the repository of the ideal forms of things, and it is mental fallacy only which makes them appear as real ones. This is the idealistic theory of Berkeley).
*sv.4-5 Though mirrors may be made of the same metal, they reflect diverse objects in one another ad infinitum. Similarly, consciousness reflects within itself whatever is placed before it.
तेन यस्य यदा यद्_यत् पुरो भवति वस्त्व्_असौ ।
tena yasya yadA yat_yat pura:_bhavati vastu_asau |
यद् अर्थम् युज्यते तेन चिद्.घन.एक-स्वभावतः ॥७।१२४।५॥
yat_artham yujyate tena cit.ghana.eka-svabhAvata: ||7|124|5||
.
tena yasya yadA yad.yat - with.that of.which when whatever =
pura:_bhavati vastu_asau – before becomes substantial this =
yad artha.m yujyate tena cit.ghana.eka.svabhAva.tas
.
*vlm.5. Hence whatever object presents itself, to any one of the senses of any body, is no other than the concretion or density of his intellectual idea of the same in its nature. (Hence the sensibles are but solidified ideas, and ectypes of the ideal; and Hot as causes or prototypes of our eternal ideas).
*sv.4-5 Though mirrors may be made of the same metal, they reflect diverse objects in one another ad infinitum. Similarly, consciousness reflects within itself whatever is placed before it.
इत्य्_अनाना_एव नाना_इदम् नाना.अनाना च वस्तुतः ।
iti_anAnA_eva nAnA_idam nAnA.anAnA ca vastuta: |
न च नाना न_च_अनाना नाना.अनाना=आत्मकम् ततः ॥७।१२४।६॥
na ca nAnA na_ca_anAnA nAnA.anAnA=Atmakam tata: ||7|124|6||
.
iti anAnA eva nAnA idam nAnA.anAnA ca vastu.tas na ca nAnA na ca anAnA nAnA.anAnA.Atmaka.m tatas
.
for the very invariant,
the variant is verily variant and invariant
yet neither variant nor yet invariant
and thence it is a variant invariancy
.
*jd. this is a verse worthy of Polonius. read the saMskRta aloud!
*sv.6 Thus the diverse appears to be one, but it is both diverse and non-diverse (one); because it is neither diverse nor non-diverse, it is both diverse and one.
*vlm.6. It is the one and self-same thing appears as many, and the varied ones are but the invariable one in reality; there is no positive variety nor uniformity either in esse, because all apparent variety is postitive unity.
इत्य् अनाना एव – So what's very invariant, = नाना इदं नाना अनाना च वस्तुतः – this variant is really variant and invariant, = न च नाना न च अनाना – neither variant nor invariant, = नाना-अनाना=आत्मकं ततः – and thence a variant invariancy.
तेन यस्य यदा_आयातम् पुरो वस्तु विपश्चितः ।
tena yasya yadA_AyAtam pura:_vastu vipazcita: |
स* तेन संविन्.मयताम् एत्य तद् वशम् आगतः ॥७।१२४।७॥
sa* tena saMvit.mayatAm etya tat_vazam Agata: ||7|124|7||
.
tena yasya yadA. AyAta.m pura: vastu vipazcit.a: sas tena saMvid.maya.-tA.m etya tat vaza.m Agata:
.
*sv.7 Therefore, whatever appeared before each of the four vipazcits reflected in his consciousness and was experienced by him.
*vlm.7. Hence whatever part of the prince, was conscious of anything, which presented itself before him of any time; the same is said to be the state of his being during that time. (i. e. Whatever a man is conscious of doing or suffering at any times the same forms the state or mode of living for the time being).
एक.देश-गता* विष्वग्.व्याप्य कर्माणि कुर्वते ।
eka.deza-gatA* viSvak.vyApya karmANi kurvate |
योगिनस् त्रिषु कालेषु सर्वाण्य्_अनुभवन्त्य्_अपि ॥७।१२४।८॥
yogina:_triSu kAleSu sarvANi_anubhavanti_api ||7|124|8||
.
eka.deza-gatA: - those single-place=gone – they abandon Location = viSvak.vyApya - everywhere-pervading = karmANi - in the Works = kurvate – they.do = the yogin.s = triSu kAleSu - in the 3 Times = sarvANi - all things =
anubhavati_api – experiencing too
.
*sv.8
Yogis can perform actions everywhere and experience all things
in all the three periods of time, though apparently remaining in one place.
*vlm.8.
And as it is possible to a yogi, who sits secluded in one places;
to see all present, past and future events at one view before him; so it is possible for a prince, sitting retired in his palace, to manage all affairs of his whole domain; and much more for the king Vipaschit, who delegated his viceroys, as members of his body to all parts. (This passage explains the quadripartite kings, to mean himself and his three viceroys on three sides).
अब्दो ऽपि व्याप्तिमान् एकस् तुल्य-कालम् पृथक्.क्रियाः ।
abda:_api vyAptimAn eka:_tulya-kAlam pRthak.kriyA: |
आह्लादास्_तेन पादेन करोत्य्_अनुभवत्य्_अपि ॥७।१२४।९॥
AhlAda:_tena pAdena karoti_anubhavati_api ||7|124|9||
.
abda: api vyAptimAn eka: tulya.kAla.m pRthak.kriyA: AhlAda: tena pAdena karoti anubhavati api
.
*sv.9 Water which is one and all-pervasive does several things at the same time and seems to undergo diverse experiences.
*vlm.9. So doth a cloud stretch itself to all the quarters of the sky, and perform at once the several functions of quenching the perched earth with its water, and of growing the vegetables and fructifying the trees. So also doth a man boast of his manifold acts at the same time.
तुल्य-कालम् अ-संख्यातम् ईश्वर-प्रतियोगिनः ।
tulya-kAlam a-saMkhyAtam Izvara-prati.yogina: |
कर्म-जालम् जगज्.जातम् कुर्वन्त्य्_अनुभवन्ति च ॥७।१२४।१०॥
karma-jAlam jagat.jAtam kurvanti_anubhavanti ca ||7|124|10||
.
tulya-kAlam - same-time =
asaMkhyAta.innumerable-m
Izvara.pratiyogi.na: karma.jAlam jagaj.jAta.m kurvanti anubhavanti ca
.
*sv.10 The one Visnu with his four arms or four bodies performs diverse functions in protecting the world.
*vlm.10. So also are the simultaneous acts of the lord God, and those of the lords of men and yogis; who design and perform at the same time, the multifarious acts relating to the creation, preservation and management of the world.
एको_विश्णुश् चतुर्भिः स्वैर् बाहुभिर् वा शरीरकैः ।
eka:_viSNu:_caturbhi: svai:_bAhubhi:_vA zarIrakai: |
पृथक् कुर्वन् क्रियाः पाति जगद् भुङ्क्ते वर.अङ्गना ॥७।१२४।११॥
pRthak kurvan kriyA: pAti jagat_bhuGkte vara.aGganA ||7|124|11||
.
eka: viSNu: catur.bhi: svai: bAhu.bhis vA zarIraka.i: pRthak kurvan kriyA: pAti
jagad bhuGkte varAGganA
.
*vlm.11.
So doth the one and selfsame Vishnu, with his four arms and as many forms,
act many parts and separably also,
as the preservation of the world on the one hand,
and the enjoyment of his fair consorts on the other
.
*sv.11-12 A being (animal) with many arms holds something with two arms and with the others kills that thing.
बहु-बाहुर् यदा द्वाभ्याम् हस्ताभ्याम् द्व्यर्थ-संग्रहम् ।
bahu-bAhu: yadA dvAbhyAm hastAbhyAm dvi.artha-saMgraham |
करोति बहुभिर् भूयः संग्रामम् सततम् करैः ॥७।१२४।१२॥
karoti bahubhi:_bhUya: saMgrAmam satatam karai: ||7|124|12||
.
bahu-bAhu: yadA – many-armed when =
dvAbhyAm hasa.tAbhyAm dvy.artha.saMgraha.m karoti bahubhi: bhUya: saMgrAma.m satatam kara.i:
.
*vlm.12. Again though the two hands of a person, are enough to discharge the ordinary affairs of life; yet it is requisite to have many arms, in order to wield many weapons in warfare.
*sv.11-12 A being (animal) with many arms holds something with two arms and with the others kills that thing.
तथैव तैर् विपश्चिद्भिः सर्व-दिक्कम् तथा स्थितैः ।
tathA_eva tai:_vipazcidbhi: sarva-dikkam tathA sthitai: |
तथा व्यवहृतम् प्राप्तम् एक-संविन्-मयैर् अपि ॥७।१२४।१३॥
tathA vyavahRtam prAptam eka-saMvit-mayai:_api ||7|124|13||
.
tathA_eva tai: - thus indeed with them =
vipazcidbhi: - the Scholarites =
sarva-dikkam tathA sthitai: - in every part thus situate =
tathA vyavahRtam – thus engaged =
prApta.m eka.saMvin.maya.i: api
.
*sv.13 It was in that manner that the kings vipazcit engaged themselves in diverse activities.
*vlm.13. It was in the same manner, that the self same monarch was situated with his fourfold persons, in all the four sides of the earth; where though they were impressed with the consciousness of their self identity, yet they all acted their several parts as quite distinct and apart from others.
सुप्तम् तैर् भूमि-शय्यासु भुक्तम् द्वीप.अन्तरेषु च ।
suptam tai:_bhUmi-zayyAsu bhuktam dvIpa.antareSu ca |
विहृतम् वन.लेखासु प्रक्रान्तम् मरु.भूमिषु ॥७।१२४।१४॥
vihRtam vana.lekhAsu prakrAntam maru.bhUmiSu ||7|124|14||
.
supta.m tais bhUmi.zayyA.su bhukta.m dvIpa.antara.eSu ca vihRta.m vana.lekhA.su
prakrAnta.m maru.bhUmi.Su
.
they slept upon the ground; and they feasted in other continents;
they wandered in forests, and they journeyed through deserted lands.
*vlm.14. They were all alike conscious {bhukta} of the pains and pleasures attending on their lying down on naked grounds, their passing to distant island and their travelling to different forests and groves, and desert lands also.
* सुप्तं तैर्भूमि-ज़य्यासु – It was slept by them on earthen beds, = भुक्तं द्वीप-अन्तरेषु च – feasted in many continents, = विह्ऱ्तं वनऽलेखासु – dispersed in forest groves, = प्रक्रान्तं मरुऽभूमिषु – journeyed in desert lands.
उषितम् गिरि-मालासु भ्रान्तम् सागर-कुक्षिषु ।
uSitam giri-mAlAsu bhrAntam sAgara-kukSiSu |
विश्रान्तम् द्वीप-लेखासु निलीनम् घन-मालिषु ॥७।१२४।१५॥
vizrAntam dvIpa-lekhAsu nilInam ghana-mAliSu ||7|124|15||
.
uSita.m giri.mAlA.su bhrAnta.m sAgara.kukSiSu vizrAnta.m dvIpa.lekhAsu nilInam ghana.mAli.Su
.
*vlm.15. They all remembered their journeys over hills and mountains, as well as their voyages by water and air; they knew how they floated on the seas, and rested on clouds.
रूढम् अर्णव-मालासु वात्यासु जल-वीचिषु ।
rUDham arNava-mAlAsu vAtyAsu jala-vIciSu |
क्रीडितम् भूभृद्-अब्धीनाम् तटीषु नगरीषु च ॥७।१२४।१६॥
krIDitam bhUbhRt-abdhInAm taTISu nagarISu ca ||7|124|16||
.
rUDha.m arNava.mAlAsu vAtyAsu jala-vIci.Su krIDita.m bhUbhRt.abdhi.InAm
taTI.Su nagarI.Su ca
.
*vlm.16. They knew how they mounted upon waves of seas, and rode on the back of flying wind; and how they lay on the shores of seas, and at the foot of mountain,
*sv.14-15-16 They diversely slept on the grassy beds on earth. They lived and enjoyed themselves in different continents. They sported in different forests. They roamed the deserts. They dwelt on the peaks of mountains and in the bowels of the oceans. They sometimes hid themselves in mountain-caves. They sported on the oceans and in the wind, on the waves as well as on the seashore and in the cities.
शाक-द्वीप-उदय-गिरि.तटे सप्त-वर्षाणि सुप्तम्
zAka-dvIpa-udaya-giri.taTe sapta-varSANi suptam
पूरेण_अन्तर्-विदल-गहने यक्ष-सम्मोहितेन ।
pUreNa_antar-vidala-gahane yakSa-sammohitena |
पाषाण.अम्बु प्रसभम् अमुना_एव_अत्र पीत्वा दृषताम्
pASANa.ambu prasabham amunA_eva_atra pItvA dRSatAm
आगत्य_अन्तः स्थितम् अथ समाः सप्त जात्येन भूमेः ॥७।१२४।१७॥
Agatya_anta: sthitam atha samA: sapta jAtyena bhUme: ||7|124|17||
.
zAka.dvIpa.udaya.giri.taTa.e sapta.varSa.ANi supta.m pUra.eNa antar.vidala.gahana.e
yakSa.sammohita.ena pASANa.ambu prasabham amunA eva atra pItvA dRSatA.m Agatya anta: sthita.m atha sama.A: sapta jAtyena bhUmi.e:
.
*sv.17
The vipazcit who went east
slept for seven years on the slopes of the sunrise mountain
on the continent known as Saka,
for he had been charmed by the celestials there;
having drunk of the water that was in the rock, he had become like stone.
*vlm.17. Again the prince proceeding to Scythea, or the land of sacas on the east; passed into the enchanted city of the yakshas, lying at the foot of the Eastern mountain or Udaya-giri; where being spelt bound by their sorcery, he lay asleep for full seven years in the wood of the leafless mansá sijá trees. * Rising afterwards from his drowsiness, he was converted to the torpid state of a stone by his drinking some mineral water, and was condemned to remain for seven years more with the mineral substances of the earth.
शाक.द्वीपे ऽस्त.शैलस्य शिरस्य्_अभ्र-गुहा.गृहे ।
zAka.dvIpe_asta.zailasya zirasi_abhra-guhA.gRhe |
पिशाच.अप्सरसा मासम् पाश्चत्यः कामुकी.कृतः ॥७।१२४।१८॥
pizAca.apsarasA mAsam pAzcatya: kAmukI.kRta: ||7|124|18||
.
zAka.dvIpa.e
asta.zailasya zirasi – on a sunset mountain-peak -
abhra.guhA.gRha.e pizAca.apsaras.A mAsa.m pAzcatya: kAmukI.kRta:
.
*sv.18 The vipazcit who went west to the sunset mountain on the same continent fell a victim to the charms of a nymph who enjoyed him for a whole month.
*vlm.18. He was then confined in a cave of the western mountain—-Astáchala, which reaches to the region of the clouds and is shrouded by darkness; and he became enamoured of the company, of Pisácha and Apsara females.
*ABComm. abhra-samnihite guhA-gRhe ||7|124|
यत्र शान्त-भये वर्षे जलधारे महागिरौ ।
yatra zAnta-bhaye varSe jaladhAre mahAgirau |
हरीतकी-वने वर्षम् पूर्वो ऽन्तर्धानम् आययौ ॥७।१२४।१९॥
harItakI-vane varSam pUrva:_antardhAnam Ayayau ||7|124|19||
.
yatra zAnta.bhaya.e varSa.e jaladhAra.e mahAgiri.au harItakI.vana.e varSa.m pUrva: antardhAna.m Ayayau
.
*Ott.bot. #harItakI -f. (rarely haritaka mn.) the yellow Myrobalan tree, Terminalia Chebula (28 synonyms and seven varieties are enumerated ; the fruit is used for dyeing yellow and as a laxative) Sus3r. Hariv. VarBr2S.
*sv.19 The vipazcit who went east remained incognito in the turmeric forest for some time.
*vlm.19. He then arrived at a region which was free from fear, and where there rose a high mountain with water-falls in all sides of it; here the prince was lost in the forest of haritaki or chebula—myrabolans, and become invisible for years.
अत्र रैवतके शैले वर्षे शिशिर-नामनि ।
atra raivatake zaile varSe zizira-nAmani |
दश.रात्रम् अभूत् सिंहः पूर्वः_यक्ष.वशी.कृतः ॥७।१२४।२०॥
daza.rAtram abhUt siMha: pUrva:_yakSa.vazI.kRta: ||7|124|20||
.
atra raivatake zaile – here on Cloudy.Mountain =
varSe zizira-nAmani – in Rains in the Cool.Season =
daza.rAtram - for ten nights =
abhUt siMha: pUrva: yakSa.vazI.kRta:
.
अभूत्सिंहः पूर्वः यक्षऽवज़ीऽक्ऱ्तः – He had been first transformed into a lion by the power of a yakSha.Warder.
*sv.20 On account of the charm of a celestial, he lived as a lion for ten days.
*vlm.20. The prince that had ere while been spellbound by the yaksha, travelled afterwards to the frigid climate; and there being transformed to a lion, he roved about the Raivata hills for ten days and nights.
अत्र काञ्चन-शैल.आदि-दरी-दर्दुरताम् गतः ।
atra kAJcana-zaila.Adi-darI-darduratAm gata: |
पिशाच-माया-छलितो दश.वर्षाण्य्_उवास सः ॥७।१२४।२१॥
pizAca-mAyA-chalita:_daza.varSANi_uvAsa sa: ||7|124|21||
.
atra - here =
kAJcana-zaila.Adi-darI-darduratAm gata: -
to a golden-mountain.Adi-darI-darduratAm gone =
pizAca-mAyA-chalita: - deceived by an illusory pishAcha.Cannibal =
daza.varSANi_uvAsa sa: - he dwelt there for ten years =
*vlm.21. And then being deluded by the black art of Pisáchas, he was changed to the form of a frog, and lived in that state in the caves of the golden mountain for a decade of years.
कौमारम् वर्षम् आसाद्य श्याम.अद्रेर् उत्तरस् तटम् ।
kaumAram varSam AsAdya zyAma.adre:_uttara:_taTam |
शाक-द्वीपे ऽन्ध.कूपे ऽन्धो न्यवसच्*छरदाम् शतम् ॥७।१२४।२२॥
zAka-dvIpe_andha.kUpe_andho nyavasat*zaradAm zatam ||7|124|22||
.
kaumAra.xx.m varSa.xx.m AsAdya.having.reached whin zyAmAdri.Black.Mountain.e: uttara.upper/outer/Northerner: taTa.shore/slope.m whin zAkadvIpa.Teakland.e andha.blind/black.kUpa.well/hole,.e andha.blind/black: nyavasat.dwelling for zarad.autumn.s.Am zata.hundred.m
.
*vlm.22. Travelling afterwards to the country of Kumárika (cape çomoorin), he dwelt at the bottom of the northern ridge of the Black mountain. Then going to the saca country, he was transformed to a hog, and lived in a dark hole for a hundred years in that shape.
*sv.21-22 Overpowered by a goblin, he lived as a frog for ten years. The vipazcit who went north dwelt for a hundred years in a blind well in the Nilagiri (blue mountain) in the Saka continent.
मरीबके ऽकरोद्_वर्षे वर्षाण्य्_अत्र चतुर्दश ।
marIbake_akarot_varSe varSANi_atra catur.daza |
विद्याधरत्वम् पाश्चात्यः स8 विद्याधर-विद्यया ॥७।१२४।२३॥
vidyAdharatvam pAzcAtya: sa* vidyAdhara-vidyayA ||7|124|23||
.
marIbaka.deer.e akarot.did/made whin the varSa.year.e varSa.year.s.ANi atra.here caturdaza.fourteen vidyAdhara.Sorcerer. tva.condition/-ity.m pAzcAtya.Westerner: sas.he/it by/with vidyAdhara.Sorcerer.vidyA.science/knowledge.ayA
.
*vlm.23. He lived for fourteen years as a squint-eyed, in the land of.marivaca; when the western form of the prince was turned to a Vidyádhara, by virtue of his skill in learning various lore.
##*pazcAtya, *pazcAttya - posterior; western; last • *pazcAttyabhAga: - eye (of a needle)
* marIbaka.deer.e akarot.did/made whin the varSa.year.e varSa.year.s.ANi atra.here caturdaza.fourteen vidyAdhara.Sorcerer. tva.condition/-ity.m pAzcAtya.Westerner: sas.he/it by/with vidyAdhara.Sorcerer.vidyA.science/knowledge.ayA
रत-क्लम-क्लान्त-पुरारि-लक्ष्मी=
rata-klama-klAnta-purAri-lakSmI=
चल.अङ्ग-लेखाक्रम-शीकर.आक्तम् ।
cala.aGga-lekhAkrama-zIkara.Aktam |
एला-लता-आलिङ्गन-लब्ध-गन्धम्
elA-latA-AliGgana-labdha-gandham
आलम्ब्य वेलावन-गन्ध-वाहम् ॥७।१२४।२४॥
Alambya velAvana-gandha-vAham ||7|124|24||
.
rata.xx.klama.xx.klAnta.xx.purAri.Vishnu.the.City.Foe.lakSmI.Lakshmii=cala.stirring.aGga.body.lekhA.line/streak.xx.krama.xx.zIkara.xx.Akta.xx.m
elA.latA.vine/creeper.AliGgana.(sexual).embrace.labdha.got/obtained.gandha.smell/odor.m
Alambya.having.supported/sustained
velAvana.shore.forest.gandha:.smell/odor.vAha.performing/persevering.m
.
*vlm.24. There he enjoyed sexual intercourse at his full satisfaction under the scented bower of alá, and passed his time in amusement.
*sv.23-24 The one who went west learnt the method of becoming a celestial and lived as a celestial (vidyadhara) for fourteen years.
.
rata.klama.klAnta.purAri.Vishnu.the.City.Foe.lakSmI.x=cala.stirring.aGga.lekhAkrama.zIkara.Aktam
elA.latA.AliGgana
*velA – limit/boundary/shore •‑• *velAvana.m - a forest on the sea-shore
**gandha: - smell, odour (nine kinds are *iSTa, *aniSTa, *madhura, *kaTu, *nirhArin, *saMhata, *snigdha, *rUkSa, *vizada, MBh.12.6848 ; a tenth kind is called *amla, L. )
##vAh - *vAha: - carrying on, accomplishing, performing, completion • describing, narrating • steadfastness, perseverance • sufficiency, subsistence, livelihood +
##aJc - #udAJc - With ud, this root is used in the yoga.vAsiSTha in a sense slightly different from the one in which it is used elsewhere, viz., "to go up", "to rise" or "appear” as in "jagat_Alokya tat-tAdRg-udakta.upaplavAplutam" (fm7134.036). With -an in the participial form it means "mixed or in contact with" (sampRkta) as in <rata-klama-klAnta-purAri-lakSmI=cala.aGga-lekhAkrama-zIkara.Aktam> fm7124.024 - aJc is here evidently in the sense of samantAt.all.around and akta has the sense of samakta.prepared/combined. – Satya Vrat.
•
oॐm
•
+++
FM.7.125
FM7125 MEASURED CONSCIOUSNESS 3.AG09-11 .z74
Jiva Das
FM.7.100-FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
FM7124 FOUR KINGS 3AG08 .z24
https://www.dropbox.com/s/ym4835nwa9tp8fq/fm7124%203ag08%20Four%20Kings%20.z24.docx?dl=0
oॐm
FM.7.124
FOUR KINGS
RÂMA said—
FM7125
DN7124 FOUR KINGS 3AG08
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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