fm3015 1.ap22 TALE OF THE TOMB the rAjA and his Queen .z31
jivadas
DAILY READINGS tu 23 April, 2019
fm5052 2.ap21..23 Uddâlaka's ENQUIRY .z70
fm7065 3.ap23 The MARRIED LIFE of the Vidyâdharî.Sorceress .z26
fm3016 1.ap23-24 TWO LOVERS .z50
https://www.dropbox.com/s/yk04b44au98adgl/fm3016%201.ap23-24%20TWO%20LOVERS%20.z50.docx?dl=0
fm3015 1.ap22 TALE OF THE TOMB the rAjA and his Queen .z31
Oॐm
TALE OF THE TOMB
.
Canto 3.15
The Râjâ-King and his Queen
A fish-eye mosaic of the Milky Way arching at a high inclination across the night sky.
http://en.wikipedia.org/wiki/Milky Way
Vasishtha said—
3.15.1
जगद्_आकाशम् एव_इदम् यथा हि व्योम्नि मौक्तिकम् ।
jagat_AkAzam eva_idam yathA hi vyomni mauktikam |
विमले भाति स्व.आत्मा_एव जगच्_चिद्-गगनम् तथा ॥३।१५।१॥
vimale bhAti sva.AtmA_eva jagat_cit.-gaganam tathA ||3|15|1||
.
The world is only Space
:
this being.so since
in the spacious.sky it is a pearl
/
in immaculate transparency
projecting as Urself/itself only -
the world is Conscious.sky
that being.so
.
*AS: This world is the (cit) space (jagad AkAzam evedaM) So how is it different? The answer follows. Answer: As in the clear sky pearls shine. This is a standard example of illusion used before. This world by itself is cit-space (yathA svAtma eva jagat cit-gaganam) as follows (tathA).
~vlm.p.1. Vasishtha said:—The world is a void and as null as the pearls in the sky (seen by optical delusion). It is as unreal as the soul in the emptiness of consciousness.
* jagat.world- AkAza.Space-m eva.very/only idam.this - yathA.so/in.this.way- hi.for/! – in the vyoma.sky/space-ni - mauktika.pearls-m / in/when the vimala.stainless\transparent.e – is bhAti.shining/projecting.as - svAtmA.Urself/itself - eva.very/only - the jagat.world is - cit.Consciousness-gagana.sky-m - tathA.thus/in.that.way- x.
the uncarved post
02
अनुत्कीर्णा_एव भाति_इव त्रि.जगच्~छाल.भञ्जिका ।
anutkIrNA_eva
bhAti_iva tri.jagat~zAla.bhaJjikA |
चित्-स्तम्भेन_एव सा_उत्कीर्णा न च_उत्कर्ता_अत्र विद्यते ॥३।१५।२॥
cit-stambhena_eva sA_utkIrNA na ca_utkartA_atra vidyate ||3|15|2||
.
anutkIrNA_eva bhAti_iva
tri.jagat~zAla.bhaJjikA |
cit-stambhena_eva sA_utkIrNA na ca_utkartA_atra vidyate x
.
it
is
like
an
uncarved
pillar
in
the Mansion of the Triple Worlds
:
within the Consciousness-post are uncarved sculptings
but
there is no sculptor here.
~jd. the uncarved post contains every imaginable carving of whoever sees it.
03
समुद्रे_ऽन्तर् जल~अस्पन्दा: स्वभावाद्_अच्युता* अपि ।
samudre_antar jala~aspandA: svabhAvAt acyutA* api |
वीचि-वेगा* भवन्ति_इव परे दृश्य-विदस्_तथा ॥३।१५।३॥
vIci-vegA* bhavanti_iva pare dRzya-vida:_tathA ||3|15|3||
.
in the ocean
the spanda.Motion of the waters seems-to.be substance
:
a surging of the waves
.
~vlm.3.15.3. As the intermotion of the waters in the sea, causes the waves to rise of themselves, so the visibles as they appear to us, are as waves in the calm spirit of the Supreme.
samudre_antar jala~aspandA: svabhAvAt acyutA* api |
vIci-vegA* bhavanti_iva pare dRzya-vida:_tathA x
.
x
xx1.12.1 02 03
04
जाल~अन्तर्.गत-सूर्य~आभा जाल~आकार-रजांस्य् अपि ।
jAla~antar.gata-sUrya~AbhA jAla~AkAra-rajAMsi_api |
जगद्~भानम् प्रति स्थूलान्य्_अणुम् प्रति यथा_अचलाः ॥३।१५।४॥
jagat~bhAnam prati sthUlAni_aNum prati yathA_acalA: ||3|15|4||
.
as
a rainbow in the sunshine
is
just a form of the spreading rays of sUrya.Sun
so
material substances appear
as
the world,
a mountain from an atom
.
jAla~antar.gata-sUrya~AbhA jAla~AkAra-rajAMsi_api |
jagat~bhAnam prati sthUlAni_aNum prati yathA_acalA:
x
.
05
जगद्-भानम् न भाति_इदम् ब्राह्मणो_ऽव्यतिरेक.तस् ।
jagat-bhAnam na bhAti_idam brAhmaNa:_*vyatireka.ta: |
जाल=सूर्य.अम्शु-जालम् तु व्यतिरेक~अनुभूति.दम् ॥३।१५।५॥
jAla=sUrya.amzu-jAlam tu vyatireka~anubhUti.dam ||3|15|5||
.
the world-appearance
does not appear as
this
thru nonDistinction from the brahman Immensity
just.as the sun's illusions offer different experience
.
~sv.3.15.1-6. VASISTHA continued: O Rama, even as from the waking state experience, there is no materiality in the objects seen in a dream (though while dreaming the objects appear to be solid) this world appears to be material yet in reality it is pure consciousness.
~vlm.3.15.5. The fancied world is no more than a facsimile of the mind of its Maker, just as the sun beams under the water, are but reflexions of the light above; and no other than a negative notion (a false idea).
06
अनुभूतान्य्_अपि_इमानि जगन्ति व्योम-रूपिणि ।
anubhUtAni_api_imAni
jaganti vyoma-rUpiNi |
पृथ्व्य्.आदीनि न सन्त्य्_एव स्वप्न-संकल्पयोर्_इव ॥३।१५।६॥
pRthvi.AdIni na santi_eva svapna-saMkalpayo:_iva ||3|15|6||
.
altho experienced
these worlds are forms of space
and not composed of earthen elements
—conceived within a dream—
.
~MoT. "vyoma-rUpiNi" cin.mAtra=AkAza-sva.rUpe ||3|15| MoT.
~vwv.1547.y3.15.6. These worlds such as the earth and the like, though experienced, do not at.all exist in Brahman of the nature of the sky (or Void), as (they do not exist) in dreams and fancies.
~sv.3.15.1-6. VASISTHA continued: O Rama, even as from the waking state experience, there is no materiality in the objects seen in a dream (though while dreaming the objects appear to be solid) this world appears to be material yet in reality it is pure consciousness.
x
xx04 05 06
07
पिण्ड-ग्राहो_जगत्य्_अस्मिन् विज्ञान~आकाश-रूपिणि ।
piNDa-grAha: jagati_asmin
vijJAna~AkAza-rUpiNi |
मरु-नद्याम् जलम् इव न सम्भवति कुत्र.चित् ॥३।१५।७॥
maru-nadyAm jalam iva na sambhavati kutra.cit ||3|15|07||
.
this Lump the body
in this World
is just Space taking Form
thru vijJAna.Understanding
—like the waters of mirages—
it is not anywhere at.all
.
piNDa-grAha: jagati_asmin
vijJAna~AkAza-rUpiNi |
maru-nadyAm jalam iva na sambhavati kutra.cit
x
.
*Mo. piNDagraha: sad ity asmin..
~BLT.26. In this [world], which has the nature of the space of consciousness*, it is never possible to find the perception of a concrete body, namely the perception that one has when one thinks that something exists, as water in a desert.
*jd. BLT is another generalist, alas, making vijJAna one more "synonym" of Consciousness.
पिण्ड-ग्राहो_जगत्य्_अस्मिन् विज्ञान~आकाश-रूपिणि ।
piNDa-grAha:_jagati_asmin vijJAna~AkAza-rUpiNi |
मरु-नद्याम् जलम् इव न सम्भवति कुत्र.चित् ॥३।१५।७॥
maru-nadyAm jalam iva na sambhavati kutra.cit ||3|15|7||
जगत्य्_अपिण्ड.ग्राहे_ऽस्मिन् संकल्प-नगर~उपमे ।
jagati_apiNDa.grAhe_*smin saMkalpa-nagara~upame |
मरौ सरिद्_इव_आभाति दृश्यता भ्रान्ति-रूपिणी ॥३।१५।८॥
marau sarit_iva_AbhAti dRzyatA bhrAnti-rUpiNI ||3|15|8||
स्वप्नाद्_दृश्या_इव जगताम् तुला-देशेन केन च ।
svapnAt_dRzyA_iva jagatAm tulA-dezena kena ca |
तुलिता कलना_उन्मुक्ता दृश्य-श्रीर्_व्योम जृम्भते ॥३।१५।९॥
tulitA kalanA_unmuktA dRzya-zrI:_vyoma jRmbhate ||3|15|9||
वर्जयित्वा ज्ञ-विज्ञानम् जगच्~छब्द~अर्थ-भाजनम् ।
08
जगत्य्_अपिण्ड.ग्राहे_ऽस्मिन् संकल्प-नगर~उपमे ।
jagati_a-piNDa.grAhe_asmin
saMkalpa-nagara~upame |
मरौ सरिद्_इव_आभाति दृश्यता भ्रान्ति-रूपिणी ॥३।१५।८॥
marau sarit_iva_AbhAti
dRzyatA bhrAnti-rUpiNI ||3|15|8||
.
jagati_a-piNDa.grAhe_asmin saMkalpa-nagara~upame |
marau sarit_iva_AbhAti dRzyatA bhrAnti-rUpiNI - x
.
such
is
the world
—here without its lumpish solidity—
a dream-city by a desert stream
—
it is perception in the form of delusion
..
~vlm.8 In this supposed substantial form of the world, the illusive forms of phenomena resemble only castles in the sky and rivers in a mirage.
09
स्वप्नाद्_दृश्या_इव जगताम् तुला-देशेन केन च ।
svapnAt_dRzyA_iva jagatAm tulA-dezena kena ca |
तुलिता कलना_उन्मुक्ता दृश्य-श्रीर्_व्योम जृम्भते ॥३।१५।९॥
tulitA kalanA_unmuktA dRzya-zrI:_vyoma jRmbhate ||3|15|9||
.
..
as.if perceived in a dream of the worlds
then
by what weighing.station
is an Imagining weighed
when it appears,
a multitude of Percepts
projecting in the sky
?
svapnAt_dRzyA_iva jagatAm x
tulA-dezena kena ca x
tulitA kalanA_unmuktA x
dRzya-zrI:_vyoma jRmbhate xx
~vlm. The visionary scenes of the world being taken to the scales, will be found when weighed, to be light as air and as hollow as vacuum.
*Mo. svapnAdrineva jagatA tulAdezau na kaucana |
pUritau kalana~unmuktA dRzya-zrIr vyoma kevalam ||3|15|
*jd. this is a virtual rewrite.
x
xx07 08 09
x10
वर्जयित्वा ज्ञ-विज्ञानम् जगच्~छब्द~अर्थ-भाजनम् ।
varjayitvA jJa-vijJAnam jagat~zabda~artha-bhAjanam |
जगद्-ब्रह्म-स्वशब्दानाम् अर्थे न_अस्त्य्_एव भिन्नता ॥३।१५।१०॥
jagat-brahma-svazabdAnAm arthe na_asti_eva bhinnatA ||3|15|10||
.
except.for what is
misconstrued
not having been properly understood
—the real meaning of the 'world' of words —
is that between the words
'world' & 'brahman'
there is no distinction of meaning
.
varjayitvA jJa-vijJAnam x
jagat-zabda~artha-bhAjanam x
jagat-brahma-svazabdAnAm x
arthe na asti eva bhinnatA xx
~vlm. The ignorant that are taken away by the sound of words in disregard of sense, will find when they come to sense, that there is no difference between the world and Brahma: (the one being but the reflection of the other),
~sv. Only knowledge based on ignorance clings to the notion of a world; in reality, there is no difference in the meaning of the words 'world' 'Brahman or the infinite', and 'self'.
varjayitvA jJa-vijJAnam jagat.zabda~artha-bhAjanam |
जगद्-ब्रह्म-स्वशब्दानाम् अर्थे न_अस्त्य्_एव भिन्नता ॥३।१५।१०॥
jagat-brahma-svazabdAnAm arthe na_asti_eva bhinnatA ||3|15|10||
इदम् त्व्_अचेत्य-चिन्मात्रम् भानोर्_भातम् नभः प्रति ।
idam tu_acetya-cit.mAtram bhAno:_bhAtam nabha: prati |
तथा सूक्ष्मम् यथा मेघम् प्रति संकल्प-वारिदः ॥३।१५।११॥
tathA sUkSmam yathA megham prati saMkalpa-vArida: ||3|15|11||
यथा स्वप्न-पुरम् स्वच्छम् जाग्रत्-पुर-वरम् प्रति ।
yathA svapna-puram svaccham jAgrat-pura-varam prati |
तथा जगद्_इदम् स्वच्छम् संकल्पिक-जगत् प्रति ॥३।१५।१२॥
tathA jagat_idam svaccham saMkalpika-jagat prati ||3|15|12||
x11
इदम् त्व्_अचेत्य-चिन्मात्रम् भानोर्_भातम् नभ: प्रति ।
idam tu_acetya-cin.mAtram bhAno:_bhAtam nabha: prati |
तथा सूक्ष्मम् यथा मेघम् प्रति संकल्प-वारिद: ॥३।१५।११॥
tathA sUkSmam yathA megham prati saMkalpa-vArida: ||3|15|11||
.
but
this inconceivable.Consciousness-mode
the Sun
has shone in a sky
thus
subtle as a cloud
loosing conceptual raindrops
.
idam tu_acetya-cin.mAtram bhAno:_bhAtam nabha: prati |
tathA sUkSmam yathA megham prati saMkalpa-vArida:
x
.
~AS: .. As subtle (tathA sUkSmaM) as a postulated cloud (saMkalpa-vAridaH) in comparison with an ordinary cloud (yathA megham prat).
*Mo. .. bhAnor bhAnam ..
~BLT.25. This [world], manifestation of splendour, which is nothing but Consciousness devoid of objects, in comparison to space is as subtle as an imaginary cloud in comparison to a [real] cloud.
x12
यथा स्वप्न-पुरम् स्वच्छम् जाग्रत्-पुर-वरम् प्रति ।
yathA svapna-puram svaccham jAgrat-pura-varam prati |
तथा जगद्_इदम् स्वच्छम् संकल्पिक-जगत् प्रति ॥३।१५।१२॥
tathA jagat_idam svaccham saMkalpika-jagat prati ||3|15|12||
.
as
a dream-city is as clearly seen-to.be as a city in your Waking
thus
the world is this clearly seen-to.be particular world-conceptuality
.
yathA svapna-puram svaccham jAgrat-pura-varam prati |
tathA jagat_idam svaccham saMkalpika-jagat prati
x
.
~BLT.25. As a dreamed city is impalpable [svaccha?] in comparison to a big city seen in the wakeful state, so this world is impalpable in comparison to an imaginary world.
~sv. The world is as true in relation to Brahman as the dream-city is true in relation to the experience of the waking consciousness.
~vlm.3.15.12. As a city in a dream, is finer than one seen in the waking state, so this visionary world is as subtile as an imaginary one.
*AS: .. being completely illusory, it is clearer than even an imaginary one.
छद् #chad -> #svaccha - very clear, transparent, bright, pure, pellucit., crystalline • clear, distinct (as speech) • pure (as the mind or heart) +
13
तस्माद्_अचेत्य-चिद्रूपम् जगद्_व्योम_एव केवलम् ।
tasmAt_a.cetya-cit.rUpam
jagat_vyoma_eva kevalam |
शून्यौ व्योम-जगच्-छब्दौ पर्यायौ विद्धि चिन्मयौ ॥३।१५।१३॥
zUnyau vyoma-jagat=zabdau paryAyau viddhi cit.mayau ||3|15|13||
.
emerged from
That
as a nonConceptual Form of Consciousness
know the world to be boundless sky
.
both are empty
—the spacious Sky & the going World—
both are similarly* constructs of cit.Conscousness
.
tasmAt a.cetya-cit.rUpam jagat
vyoma eva kevalam |
zUnyau vyoma-jagat=zabdau paryAyau viddhi cit.mayau
x
.
Øtt.gram. इ #i -> #e* - A>i -> #parye -> #paryAya: पर्यायः - A synonym, convertible term, alternate. *MW. •• I read "similar" rather than "synonymous", and so distinguish #pAdapa as "thirsty tree". so too #prAya is the Troop, #paryAya is its Array. the Soldiers are not synonyms, but members of a class.
तस्माद्_अचेत्य-चिद्रूपम् जगद्_व्योम_एव केवलम् ।
tasmAt_acetya-cit.rUpam jagat_vyoma_eva kevalam |
शून्यौ व्योम-जगच्-छब्दौ पर्यायौ विद्धि चिन्मयौ ॥३।१५।१३॥
zUnyau vyoma-jagat.zabdau paryAyau viddhi cit.mayau ||3|15|13||
तस्माद्_न किम्चित् उत्पन्नम् जगद्.आदि_इह दृश्यकम् ।
tasmAt_na kimcit utpannam jagat.Adi_iha dRzyakam |
अन्-आख्यम् अन्.अभिव्यक्तम् यथास्थितम् अवस्थितम् ॥३।१५।१४॥
an-Akhyam an.abhivyaktam yathAsthitam avasthitam ||3|15|14||
जगद्_एवम् महाकाशे चिद्.आकाशम् अ-भित्तिमत् ।
jagat_evam mahAkAze cit.AkAzam a-bhittimat |
तद्.देशस्य_अणु-मात्रस्य तुलायाश्_च_अ.प्रपूरकम् ॥३।१५।१५॥
tat.dezasya_aNu-mAtrasya tulAyA:_ca_a.prapUrakam ||3|15|15||
14
तस्माद्_न किम्चित् उत्पन्नम् जगद्.आदि_इह दृश्यकम् ।
tasmAt_na kim.cit ut.pannam jagat.Adi_iha dRzyakam |
अन्-आख्यम् अन्.अभिव्यक्तम् यथास्थितम् अवस्थितम् ॥३।१५।१४॥
an-Akhyam an-abhi.vyaktam yathAsthitam ava.sthitam ||3|15|14||
.
from That
nothing whatever is arisen or outfallen
:
this World is a perceptual entity
—nameless, unmanifest—
yet in some predetermined state
.
tasmAt_na kim.cit ut.pannam jagat.Adi_iha dRzyakam |
an-Akhyam an-abhi.vyaktam yathAsthitam ava.sthitam
x
.
* thruout this text, the capitalized That = the brahman.Immensity,
and This = the saMsAra.Convolution.
~vlm. Know therefore this visible world to be no production at.all; it is as nameless as it is undeveloped, and as inexistent as its seeming existence.
15
जगद्_एवम् महाकाशे चिद्.आकाशम् अभित्तिमत् ।
jagat_evam mahAkAze cit.AkAzam a-bhittimat |
तद्.देशस्य_अणु-मात्रस्य तुलायाश्_च_अ.प्रपूरकम् ॥३।१५।१५॥
tat.dezasya_aNu-mAtrasya tulAyA:_ca_a-pra.pUrakam ||3|15|15||
.
the World
thus
is
in Great Space
Consciousness-Space without division
—a place as small as an atom—
yet it is yet unfilled
.
~vlm.3.15.15. The universe is the sphere of the spirit of God in the infinite space; it has no foundation elsewhere except in that Spirit of which it is but a particle, and filling a space equal to a bit of infinity.
jagat_evam mahAkAze cit.AkAzam a-bhittimat |
tat.dezasya_aNu-mAtrasya tulAyA:_ca_a-pra.pUrakam
x
.
vlm
x
xx13 14 15
x16
आकाश-रूपम् एव_अच्छम् पिण्ड-ग्रह-विवर्जितम् ।
AkAza-rUpam eva_accham piNDa-graha-vivarjitam |
व्योम्नि व्योम.मयम् चित्रम् संकल्प पुरवत् स्थितम् ॥३।१५।१६॥
vyomni vyoma.mayam citram saMkalpa‑puravat sthitam ||3|15|16||
.
Space-Form is merely clarity
without the Lump-holder body
—
in its sky-made variety like a conceptual city
.
~vlm. It is as transparent as the sky and without any solidity at.all. It is as empty as empty air and like a city pictured in imagination.
AkAza-rUpam eva accham piNDa-graha-vivarjitam |
vyomni vyoma.mayam citram saMkalpa‑puravat sthitam ||3|15|16||
vlm
आकाश-रूपम् एव_अच्छम् पिण्ड-ग्रह-विवर्जितम् ।
AkAza-rUpam eva_accham piNDa-graha-vivarjitam |
व्योम्नि व्योम.मयम् चित्रम् संकल्प पुरवत् स्थितम् ॥३।१५।१६॥
vyomni vyoma.mayam citram saMkalpa puravat sthitam ||3|15|16||
अत्र_इदम् मण्डप~आख्यानम् शृणु श्रवण-भूषणम् ।
atra_idam maNDapa~AkhyAnam zRNu zravaNa-bhUSaNam |
निःसंदेहो_यथा_एषो_अर्थश्_चित्ते विश्रान्तिम् एष्यति ॥३।१५।१७॥
ni:saMdeha:_yathA_eSa:_*rtha:_citte vizrAntim eSyati ||3|15|17||
सद्.बोध-वृद्धये ब्रह्मन् समासेन वद_आशु मे ।
sat.bodha-vRddhaye brahman samAsena vada_Azu me |
मण्डप~आख्यानम् अखिलम् येन बोधो_विवर्धते ॥३।१५।१८॥
maNDapa~AkhyAnam akhilam yena bodha:_vivardhate ||3|15|18||
x17
अत्र_इदम् मण्डप~आख्यानम् शृणु श्रवण-भूषणम् ।
atra_idam
maNDapa~AkhyAnam zRNu zravaNa-bhUSaNam |
नि:संदेहो_यथा_एषो_अर्थश्_चित्ते विश्रान्तिम् एष्यति ॥३।१५।१७॥
ni:saMdeha:_yathA_eSa:_*rtha:_citte vizrAntim eSyati ||3|15|17||
.
now pay attention
for this Tale of the Tomb is a tale beautiful to hear
:
it will resolve your doubts, it will bring repose to your Affected mind
.
atra_idam maNDapa~AkhyAnam x
zRNu zravaNa-bhUSaNam x
ni:saMdeha:_yathA eSa:_*rtha:_citte
vizrAntim eSyati |
* in this reading, the term chitta.Affection refers to the emotive process of mind.
similarly, buddhi.Intellect is the analytic process
manas.Mind includes both of these with ahaMkAra."I"dentity.
~BLT.
rAma said—
x18
सद्.बोध-वृद्धये ब्रह्मन् समासेन वद_आशु मे ।
sat.bodha-vRddhaye
brahman samAsena vada_Azu me |
मण्डप~आख्यानम् अखिलम् येन बोधो_विवर्धते ॥३।१५।१८॥
maNDapa~AkhyAnam akhilam yena bodha:_vivardhate ||3|15|18||
.
brAhmaNa,
if it will help me grow into the realization of truth,
tell me it all
at.once
—the whole story about the Tomb—
from which Realization grows
.
sat.bodha-vRddhaye brahman
samAsena vada_Azu me |
maNDapa~AkhyAnam akhilam yena bodha:_vivardhate
x
.
~BLT. .. so that my right understanding is increased..
Vasishtha answered—
19
अभूद्_अस्मिन् मही.पीठे कुल-पद्मः विकासवान् ।
abhUt asmin mahI.pIThe kula-padma: vikAsa.vAn |
पद्मो_नाम नृपः श्रीमाद्_बहु.पुत्रो_विवेकवान् ॥३।१५।१९॥
padma:_nAma nRpa: zrImAt_bahu.putra:_viveka.vAn ||3|15|19||
.
there once sat on this Earth-throne the blossoming flower of his clan
padma the Lotus
Lord of Men
with many children, full of discernment
..
abhUt asmin mahI.pIThe x
kula-padma: vikAsa.vAn x
padma: nAma nRpa: zrImAt x
bahu.putra: viveka.vAn xx
~vlm.p.19 Vasishtha said:—In the past, on the surface of the earth, there lived a king named Padma (Lotus) because he was like the blooming and fragrant lotus of his race. Padma was equally blessed with wisdom, prosperity and good children.
वसिष्ठ उवाच ।
vasiSTha uvAca |
अभूद्_अस्मिन् मही.पीठे कुल-पद्मः विकासवान् ।
abhUt_asmin mahI.pIThe kula-padma: vikAsavAn |
पद्मो_नाम नृपः श्रीमाद्_बहु.पुत्रो_विवेकवान् ॥३।१५।१९॥
padma:_nAma nRpa: zrImAt_bahu.putra:_vivekavAn ||3|15|19||
मर्यादा-पालन~अम्भोधिर्_द्विषत् तिमिर-भास्करः ।
maryAdA-pAlana~ambhodhi:_dviSat timira-bhAskara: |
कान्ता-कुमुदिनी-चन्द्रो_दोष-तृणा-हुताशनः ॥३।१५।२०॥
kAntA-kumudinI-candra:_doSa-tRNA-hutAzana: ||3|15|20||
मेरुर्_विबुध-वृन्दानाम् यशश्_चन्द्रो_भव~अर्णवे ।
meru:_vibudha-vRndAnAm yaza:_candra:_bhava~arNave |
सरः सद्.गुण-हंसानाम् कमल~अमल-भास्करः ॥३।१५।२१॥
sara: sat.guNa-haMsAnAm kamala~amala-bhAskara: ||3|15|21||
20
मर्यादा-पालन~अम्भोधिर्_द्विषत् तिमिर-भास्करः ।
maryAdA-pAlana~ambhodhi:_dviSat timira-bhAskara: |
कान्ता-कुमुदिनी-चन्द्रो_दोष-तृणा-हुताशनः ॥३।१५।२०॥
kAntA-kumudinI-candra:_doSa-tRNA-hutAzana: ||3|15|20||
.
maryAdA-pAlana~ambhodhi:
dviSat timira-bhAskara: |
kAntA-kumudinI-candra:
doSa-tRNA-hutAzana: - x
.
the oceans guarded his frontier
.
he was
sun
to the darkness of his enemy,
fire
for the straw of all his foes,
and
moonlight to cool his lotus queen
.
~vlm.p.20 He observed the bounds of his duties, just as the sea preserves the boundaries of countries. He destroyed the mist of his adversaries, like the sun dispels the darkness of night. He was like the moon to his lotus-like queen, and like burning fire to the hay of evils and crimes.
21
मेरुर्_विबुध-वृन्दानाम् यशश्_चन्द्रो_भव~अर्णवे ।
meru:_vibudha-vRndAnAm yaza:_candra:_bhava~arNave |
सरः सद्.गुण-हंसानाम् कमल~अमल-भास्करः ॥३।१५।२१॥
sara: sat.guNa-haMsAnAm kamala~amala-bhAskara: ||3|15|21||
.
meru:_vibudha-vRndAnAm
yaza:_candra:_bhava~arNave |
sara: sat.guNa-haMsAnAm
kamala~amala-bhAskara: |
he
rose
like Mount meru
in the assembly of the wise
.
his fame shone full as moonlight on the ocean of life
.
he was a pond for the pure and goodly browsing haMsa*Swans
.
he was the sun greeting the morning lotuses
.
* readers may recognize this word in "parama-haMsa", 'Supreme Swan'.
such Swans can separate milk from water; and they are admired in every cult and country.
vAlmIki was such a Swan. the Term is prob. evolved from <sa:_*ham> in reversal.
~vlm.p.21 He was the asylum of the learned, like Mount Meru is the residence of the gods. He was the moon of fair fame risen from the ocean of the earth. He was like a lake to the geese of good qualities, and like the sun to the lotuses of purity.
x
xx19 20 21
x22
संग्राम-वीर्_उत्पवनो_मनो~मातङ्ग-केसरी ।
saMgrAma-vI:_utpavana:_mana:~mAtaGga-kesarI |
समस्त-विद्या-दयित: सर्व.आश्चर्य-गुण~आकर: ॥३।१५।२२॥
samasta-vidyA-dayita: sarva.Azcarya-guNa~Akara: ||3|15|22||
.
he was
wildfire to every foe,
a lion against Mind the elephant,
a constant lover of learning,
a model of all excellence
.
saMgrAma-vIr utpavano x
mano-mAtaGga-kesarI |
samasta-vidyA-dayita: x
sarva.Azcarya-guNAkara:
x
.
vlm
संग्राम-वीर्_उत्पवनो_मनो~मातङ्ग-केसरी ।
saMgrAma-vI:_utpavana:_mana:mAtaGga-kesarI |
समस्त-विद्या-दयितः सर्व.आश्चर्य-गुण~आकरः ॥३।१५।२२॥
samasta-vidyA-dayita: sarva.Azcarya-guNa~Akara: ||3|15|22||
सुर.अरि-सागर-क्षोभ-विलसन् मन्दर~अचलः ।
sura.ari-sAgara-kSobha-vilasan mandara~acala: |
विलास-पुष्प~ओघ-मधुः सौभाग्य-कुसुम~आयुधः ॥३।१५।२३॥
vilAsa-puSpa~ogha-madhu: saubhAgya-kusuma~Ayudha: ||3|15|23||
लीला-लतालास्य-मरुत् साहस~उत्सव-केशवः ।
lIlA-latAlAsya-marut sAhasa~utsava-kezava: |
सौजन्य-कैरव-शशी दुर्लीला-लतिक~अनलः ॥३।१५।२४॥
saujanya-kairava-zazI durlIlA-latika~anala: ||3|15|24||
x23
सुर.अरि-सागर-क्षोभ-विलसन् मन्दर~अचल: ।
sura.ari-sAgara-kSobha-vilasan mandara~acala: |
विलास-पुष्प~ओघ-मधु: सौभाग्य-कुसुम~आयुध: ॥३।१५।२३॥
vilAsa-puSpa~ogha-madhu: saubhAgya-kusuma~Ayudha: ||3|15|23||
.
he was
mandara.Churnstick Mountain
that stirred the Ocean
.
he
the god of Love,
surrounded by a field of honied flowers,
with which he armed his bow
..
sura.ari-sAgara-kSobha-vilasan mandara~acala: |
vilAsa-puSpa~ogha-madhu: saubhAgya-kusuma~Ayudha:
x
.
vlm
x24
लीला-लतालास्य-मरुत् साहस~उत्सव-केशव: ।
lIlA-latAlAsya-marut sAhasa~utsava-kezava: |
सौजन्य-कैरव-शशी दुर्लीला-लतिक~अनल: ॥३।१५।२४॥
saujanya-kairava-zazI dur.lIlA-latika~anala: ||3|15|24||
.
he
was the gentle breeze that touched a lIlA-lovely vine,
but
reckless as viShNu in his enterprise,
moonlight to the night-lotuses,
the fire for an unlovely vine
.
lIlA-latAlAsya-marut sAhasa~utsava-kezava: |
saujanya-kairava-zazI dur.lIlA-latika~anala:
x
.
~vlm. He shone like the moon on the florets of good manners,
and like wildfire to the brambles of licentiousness.
25
तस्य_आसीत् सुभगा भार्या लीला नाम विलासिनी ।
tasya_AsIt subhagA bhAryA lIlA nAma vilAsinI |
सर्व.सौभाग्य-वलिता कमला_इव_उदिता_अवनौ ॥३।१५।२५॥
sarva.saubhAgya-valitA kamalA_iva_uditA_avanau ||3|15|25||
.
tasya_AsIt subhagA bhAryA
lIlA nAma vilAsinI |
sarva.saubhAgya-valitA
kamalA iva uditA avanau - x
.
he had a most beautiful wife
—
lIlA the Playful was her name,
lIlA the Lovely,
rich in every blessing
she was the Goddess of Fortune blossoming on earth
x
.
* her name will be familiar in the lIlA-rasa, the Love Dance of kRShNa.
तस्य_आसीत् सुभगा भार्या लीला नाम विलासिनी ।
tasya_AsIt subhagA bhAryA lIlA nAma vilAsinI |
सर्व.सौभाग्य-वलिता कमला_इव_उदिता_अवनौ ॥३।१५।२५॥
sarva.saubhAgya-valitA kamalA_iva_uditA_avanau ||3|15|25||
सर्व.सम्पत्ति-वलिता लीला-मधुर-भाषिणी ।
sarva.sampatti-valitA lIlA-madhura-bhASiNI |
स=आनन्द-मन्द-चलिता द्वितीय~इन्दु-उदय-स्मिता ॥३।१५।२६॥
sa=Ananda-manda-calitA dvitIya~indu-udaya-smitA ||3|15|26||
अलक~आलि-मनोहारि-वदन~अम्भोज-शालिनी ।
alaka~Ali-manohAri-vadana~ambhoja-zAlinI |
सित~अङ्गी कर्णिका-गौरी जङ्गमा_इव सरोजिनी ॥३।१५।२७॥
sita~aGgI karNikA-gaurI jaGgamA_iva sarojinI ||3|15|27||
x26
सर्व.सम्पत्ति-वलिता लीला-मधुर-भाषिणी ।
sarva.sampatti-valitA lIlA-madhura-bhASiNI |
स=आनन्द-मन्द-चलिता द्वितीय~इन्दु-उदय-स्मिता ॥३।१५।२६॥
sa=Ananda-manda-calitA dvitIya~indu-udaya-smitA ||3|15|26||
.
she possessed of every excellence
lovingly honied in her speech
ever-happy
never-hurried
her smile was like the rising of a second moon
.
sarva.sampatti-valitA lIlA-madhura-bhASiNI |
sa=Ananda-manda-calitA dvitIya~indu-udaya-smitA ||3|15|26||
vlm
x27
अलक~आलि-मनोहारि-वदन~अम्भोज-शालिनी ।
alaka~Ali-manohAri-vadana~ambhoja-zAlinI |
सित~अङ्गी कर्णिका-गौरी जङ्गमा_इव सरोजिनी ॥३।१५।२७॥
sita~aGgI karNikA-gaurI jaGgamA_iva sarojinI ||3|15|27||
.
her curls
—
they were a cloud of flowers surrounding a pale, delicate face
&
her limbs were pale and cool
&
her ears were ringed with gold
&
she drifted
like a lotus in a pond
.
28
लता-विलास-कुन्द~ओघ-भासिनी रस-शालिनी ।
latA-vilAsa-kunda~ogha-bhAsinI rasa-zAlinI |
प्रवाल-हस्ता पुष्प~आभा मधु-श्रीर्_इव देहिनी ॥३।१५।२८॥
pravAla-hastA puSpa~AbhA madhu-zrI:_iva dehinI ||3|15|28||
.
latA-vilAsa-kunda~ogha-bhAsinI rasa-zAlinI |
pravAla-hastA
puSpa~AbhA
madhu-zrI:_iva dehinI - x
.
she was a vine twining a jasmine tree, full of seduction
:
her delicate fingers were blossom‑bearing stems,
her body was honey-sweet
.
* saMskRta poetry most often uses similes ("she was like");
English poetry prefers the metaphor ("she is").
in the same way, I will often replace the passive voice ("it was done by him")
with the active ("he did").
~vlm.p.28 She was buxom as a playful plant and bright as a branch of kunda jasmine flowers, full of glee and good humor. With her palms red like coral and her fingers white as lilies, she was in her person a collection of spring beauties.
29
अवदात-तनुः पुण्या स्पर्शन~आह्लाद-कारिणी ।
avadAta-tanu: puNyA sparzana~AhlAda-kAriNI |
गङ्गा इव गाम् गता देहवती हंस-विलासिनी ॥३।१५।२९॥
gaGgA iva gAm gatA dehavatI haMsa-vilAsinI ||3|15|29||
.
avadAta-tanu: puNyA
sparzana~AhlAda-kAriNI |
gaGgA iva gAm gatA
dehavatI haMsa-vilAsinI - x
.
with a pure milk-white body that was tender to touch
that lady was like gangA.River,
going in her gait,
a thing of delight to a drifting swan
.
~vlm.29 Her pure form was sacred to touch and conferred joy to the heart, like the holy stream of the Ganges exhilarates a flock of swans floating upon it.
~vlm.p.29 Her pure form was sacred to touch and conferred joy to the heart, like the holy stream of the Ganges exhilarates a flock of swans floating upon it.
30
तस्य भूतल-पुष्प~इषोः सकल~आह्लाद-दायिनः ।
tasya bhUtala-puSpa~iSo: sakala~AhlAda-dAyina: |
परिचर्याम् चिरम् कर्तुम् अन्या रतिर्_इव_उदिता ॥३।१५।३०॥
paricaryAm ciram kartum anyA rati:_iva_uditA ||3|15|30||
.
to him
who was like kAma, Lord of Love,
whose flower-arrows bless the earth,
she gave her constant service
like kAma's Lady rati
.
tasya bhUtala-puSpa~iSo: sakala~AhlAda-dAyina: |
paricaryAm ciram kartum anyA rati:_iva_uditA
x
.
* kAma is love in its broadest sense; rati is esp. sexual pleasure.
~vlm.p.30 lIlA was like a second Rati born to serve her lord. Padma was Kama in person on earth to give joy to all souls.
x
xx28 29 30
31
उद्विग्ने प्रोद्विग्ना मुदिते मुदिता समाकुलाकुलिते ।
udvigne prodvignA mudite muditA samAkulAkulite |
प्रतिबिम्ब-समा कान्ता संक्रुद्धे केवलम् भीता ॥३।१५।३१॥
pratibimba-samA kAntA saMkruddhe kevalam bhItA ||3|15|31||
.
when he is in udvigna.anxiety/distress-e – she is prodvigna.terrified/much.distressed-A.-f.- + when he is mudita.delighted-e – she is mudita.delighted.A.-f.- - samAkula.confused/crowded\sama.same/equal.Akula.confused\crowded – when he is - Akulita.bewildered/perplexed-e |
pratibimba.x-sama.x-A kAntA saMkruddhe kevalam bhItA - x
.
when
he was glad she was glad
too
.
when he was sad she suffered too, bewildered by his confusion
.
she was his mirror
—
her beauty
(when he was angry)
cringed
.
~vlm.p.31 She was sorry at his sorrow and delighted to see him delightful. She was thoughtful to see him pensive. Thus she was an exact picture of her lord, except that she was afraid to find him angry.
x
लता-विलास-कुन्द~ओघ-भासिनी रस-शालिनी ।
latA-vilAsa-kunda~ogha-bhAsinI rasa-zAlinI |
प्रवाल-हस्ता पुष्प~आभा मधु-श्रीर्_इव देहिनी ॥३।१५।२८॥
pravAla-hastA puSpa~AbhA madhu-zrI:_iva dehinI ||3|15|28||
अवदात-तनुः पुण्या स्पर्शन~आह्लाद-कारिणी ।
avadAta-tanu: puNyA sparzana~AhlAda-kAriNI |
गङ्गा इव गाम् गता देहवती हंस-विलासिनी ॥३।१५।२९॥
gaGgA_iva gAm gatA deha.vatI haMsa-vilAsinI ||3|15|29||
तस्य भूतल-पुष्प~इषोः सकल~आह्लाद-दायिनः ।
tasya bhUtala-puSpa~iSo: sakala~AhlAda-dAyina: |
परिचर्याम् चिरम् कर्तुम् अन्या रतिर्_इव_उदिता ॥३।१५।३०॥
paricaryAm ciram kartum anyA rati:_iva_uditA ||3|15|30||
xx28 29 30 31
oॐm
DAILY READINGS tu 23 April, 2019
fm5052 2.ap21..23 Uddâlaka's ENQUIRY .z70
fm7065 3.ap23 The MARRIED LIFE of the Vidyâdharî.Sorceress .z26
fm3016 1.ap23-24 TWO LOVERS .z50
https://www.dropbox.com/s/yk04b44au98adgl/fm3016%201.ap23-24%20TWO%20LOVERS%20.z50.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
चिt संviत्त्या.उच्यte जीva:
cit saMvittyA_ucyate jIva:
संkaल्पात्sa maनो_bhaवेt ।
saMkalpAt sa: mana:_bhavet |
बुद्धि: चिttamaहंkAra:
buddhi: cittam ahaMkAra:
mAया-इti.Aदि.aभिधm tata:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
चिt संviत्त्या.उच्यte जीvaH
##cit saMvittyA_ucyate jIva: ##
संkaल्पात्sa maनो_bhaवेt ।
##saMkalpAt sa: mana:_bhavet | ##
बुद्धिH चिttam ahamkAraH
##buddhi: cittam ahaMkAra: ##
mAया-इty.Aदि-aभिधm tata:॥
mAyA.iti.Adi .abhidham tata:||
+++
सर्ग ३.१५
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
जगद्_आकाशम् एव_इदम् यथा हि व्योम्नि मौक्तिकम् ।
jagat_AkAzam eva_idam yathA hi vyomni mauktikam |
विमले भाति स्व.आत्मा_एव जगच्_चिद्-गगनम् तथा ॥३।१५।१॥
vimale bhAti sva.AtmA_eva jagat_cit.-gaganam tathA ||3|15|1||
अनुत्कीर्णा_एव भाति_इव त्रि.जगच्~छाल.भञ्जिका ।
anutkIrNA_eva bhAti_iva tri.jagat.zAla.bhaJjikA |
चित्-स्तम्भेन_एव सा_उत्कीर्णा न च_उत्कर्ता_अत्र विद्यते ॥३।१५।२॥
cit-stambhena_eva sA_utkIrNA na ca_utkartA_atra vidyate ||3|15|2||
समुद्रे_ऽन्तर् जल~अस्पन्दाः स्वभावाद्_अच्युता* अपि ।
samudre_*ntar jala~aspandA: svabhAvAt_acyutA* api |
वीचि-वेगा* भवन्ति_इव परे दृश्य-विदस्_तथा ॥३।१५।३॥
vIci-vegA* bhavanti_iva pare dRzya-vida:_tathA ||3|15|3||
जाल~अन्तर्.गत-सूर्य~आभा जाल~आकार-रजांस्य् अपि ।
jAla~antar.gata-sUrya~AbhA jAla~AkAra-rajAMsi_api |
जगद्~भानम् प्रति स्थूलान्य्_अणुम् प्रति यथा_अचलाः ॥३।१५।४॥
jagat~bhAnam prati sthUlAni_aNum prati yathA_acalA: ||3|15|4||
जगद्-भानम् न भाति_इदम् ब्राह्मणो_ऽव्यतिरेक.तस् ।
jagat-bhAnam na bhAti_idam brAhmaNa:_*vyatireka.ta: |
जाल=सूर्य.अम्शु-जालम् तु व्यतिरेक~अनुभूति.दम् ॥३।१५।५॥
jAla=sUrya.amzu-jAlam tu vyatireka~anubhUti.dam ||3|15|5||
अनुभूतान्य्_अपि_इमानि जगन्ति व्योम-रूपिणि ।
anubhUtAni_api_imAni jaganti vyoma-rUpiNi |
पृथ्व्य्.आदीनि न सन्त्य्_एव स्वप्न-संकल्पयोर्_इव ॥३।१५।६॥
pRthvi.AdIni na santi_eva svapna-saMkalpayo:_iva ||3|15|6||
पिण्ड-ग्राहो_जगत्य्_अस्मिन् विज्ञान~आकाश-रूपिणि ।
piNDa-grAha:_jagati_asmin vijJAna~AkAza-rUpiNi |
मरु-नद्याम् जलम् इव न सम्भवति कुत्र.चित् ॥३।१५।७॥
maru-nadyAm jalam iva na sambhavati kutra.cit ||3|15|7||
जगत्य्_अपिण्ड.ग्राहे_ऽस्मिन् संकल्प-नगर~उपमे ।
jagati_apiNDa.grAhe_*smin saMkalpa-nagara~upame |
मरौ सरिद्_इव_आभाति दृश्यता भ्रान्ति-रूपिणी ॥३।१५।८॥
marau sarit_iva_AbhAti dRzyatA bhrAnti-rUpiNI ||3|15|8||
स्वप्नाद्_दृश्या_इव जगताम् तुला-देशेन केन च ।
svapnAt_dRzyA_iva jagatAm tulA-dezena kena ca |
तुलिता कलना_उन्मुक्ता दृश्य-श्रीर्_व्योम जृम्भते ॥३।१५।९॥
tulitA kalanA_unmuktA dRzya-zrI:_vyoma jRmbhate ||3|15|9||
वर्जयित्वा ज्ञ-विज्ञानम् जगच्~छब्द~अर्थ-भाजनम् ।
varjayitvA jJa-vijJAnam jagat.zabda~artha-bhAjanam |
जगद्-ब्रह्म-स्वशब्दानाम् अर्थे न_अस्त्य्_एव भिन्नता ॥३।१५।१०॥
jagat-brahma-svazabdAnAm arthe na_asti_eva bhinnatA ||3|15|10||
इदम् त्व्_अचेत्य-चिन्मात्रम् भानोर्_भातम् नभः प्रति ।
idam tu_acetya-cit.mAtram bhAno:_bhAtam nabha: prati |
तथा सूक्ष्मम् यथा मेघम् प्रति संकल्प-वारिदः ॥३।१५।११॥
tathA sUkSmam yathA megham prati saMkalpa-vArida: ||3|15|11||
यथा स्वप्न-पुरम् स्वच्छम् जाग्रत्-पुर-वरम् प्रति ।
yathA svapna-puram svaccham jAgrat-pura-varam prati |
तथा जगद्_इदम् स्वच्छम् संकल्पिक-जगत् प्रति ॥३।१५।१२॥
tathA jagat_idam svaccham saMkalpika-jagat prati ||3|15|12||
तस्माद्_अचेत्य-चिद्रूपम् जगद्_व्योम_एव केवलम् ।
tasmAt_acetya-cit.rUpam jagat_vyoma_eva kevalam |
शून्यौ व्योम-जगच्-छब्दौ पर्यायौ विद्धि चिन्मयौ ॥३।१५।१३॥
zUnyau vyoma-jagat.zabdau paryAyau viddhi cit.mayau ||3|15|13||
तस्माद्_न किम्चित् उत्पन्नम् जगद्.आदि_इह दृश्यकम् ।
tasmAt_na kimcit utpannam jagat.Adi_iha dRzyakam |
अन्-आख्यम् अन्.अभिव्यक्तम् यथास्थितम् अवस्थितम् ॥३।१५।१४॥
an-Akhyam an.abhivyaktam yathAsthitam avasthitam ||3|15|14||
जगद्_एवम् महाकाशे चिद्.आकाशम् अ-भित्तिमत् ।
jagat_evam mahAkAze cit.AkAzam a-bhittimat |
तद्.देशस्य_अणु-मात्रस्य तुलायाश्_च_अ.प्रपूरकम् ॥३।१५।१५॥
tat.dezasya_aNu-mAtrasya tulAyA:_ca_a.prapUrakam ||3|15|15||
आकाश-रूपम् एव_अच्छम् पिण्ड-ग्रह-विवर्जितम् ।
AkAza-rUpam eva_accham piNDa-graha-vivarjitam |
व्योम्नि व्योम.मयम् चित्रम् संकल्प पुरवत् स्थितम् ॥३।१५।१६॥
vyomni vyoma.mayam citram saMkalpa puravat sthitam ||3|15|16||
अत्र_इदम् मण्डप~आख्यानम् शृणु श्रवण-भूषणम् ।
atra_idam maNDapa~AkhyAnam zRNu zravaNa-bhUSaNam |
निःसंदेहो_यथा_एषो_अर्थश्_चित्ते विश्रान्तिम् एष्यति ॥३।१५।१७॥
ni:saMdeha:_yathA_eSa:_*rtha:_citte vizrAntim eSyati ||3|15|17||
सद्.बोध-वृद्धये ब्रह्मन् समासेन वद_आशु मे ।
sat.bodha-vRddhaye brahman samAsena vada_Azu me |
मण्डप~आख्यानम् अखिलम् येन बोधो_विवर्धते ॥३।१५।१८॥
maNDapa~AkhyAnam akhilam yena bodha:_vivardhate ||3|15|18||
वसिष्ठ उवाच ।
vasiSTha uvAca |
अभूद्_अस्मिन् मही.पीठे कुल-पद्मः विकासवान् ।
abhUt_asmin mahI.pIThe kula-padma: vikAsavAn |
पद्मो_नाम नृपः श्रीमाद्_बहु.पुत्रो_विवेकवान् ॥३।१५।१९॥
padma:_nAma nRpa: zrImAt_bahu.putra:_vivekavAn ||3|15|19||
मर्यादा-पालन~अम्भोधिर्_द्विषत् तिमिर-भास्करः ।
maryAdA-pAlana~ambhodhi:_dviSat timira-bhAskara: |
कान्ता-कुमुदिनी-चन्द्रो_दोष-तृणा-हुताशनः ॥३।१५।२०॥
kAntA-kumudinI-candra:_doSa-tRNA-hutAzana: ||3|15|20||
मेरुर्_विबुध-वृन्दानाम् यशश्_चन्द्रो_भव~अर्णवे ।
meru:_vibudha-vRndAnAm yaza:_candra:_bhava~arNave |
सरः सद्.गुण-हंसानाम् कमल~अमल-भास्करः ॥३।१५।२१॥
sara: sat.guNa-haMsAnAm kamala~amala-bhAskara: ||3|15|21||
संग्राम-वीर्_उत्पवनो_मनो~मातङ्ग-केसरी ।
saMgrAma-vI:_utpavana:_mana:mAtaGga-kesarI |
समस्त-विद्या-दयितः सर्व.आश्चर्य-गुण~आकरः ॥३।१५।२२॥
samasta-vidyA-dayita: sarva.Azcarya-guNa~Akara: ||3|15|22||
सुर.अरि-सागर-क्षोभ-विलसन् मन्दर~अचलः ।
sura.ari-sAgara-kSobha-vilasan mandara~acala: |
विलास-पुष्प~ओघ-मधुः सौभाग्य-कुसुम~आयुधः ॥३।१५।२३॥
vilAsa-puSpa~ogha-madhu: saubhAgya-kusuma~Ayudha: ||3|15|23||
लीला-लतालास्य-मरुत् साहस~उत्सव-केशवः ।
lIlA-latAlAsya-marut sAhasa~utsava-kezava: |
सौजन्य-कैरव-शशी दुर्लीला-लतिक~अनलः ॥३।१५।२४॥
saujanya-kairava-zazI durlIlA-latika~anala: ||3|15|24||
तस्य_आसीत् सुभगा भार्या लीला नाम विलासिनी ।
tasya_AsIt subhagA bhAryA lIlA nAma vilAsinI |
सर्व.सौभाग्य-वलिता कमला_इव_उदिता_अवनौ ॥३।१५।२५॥
sarva.saubhAgya-valitA kamalA_iva_uditA_avanau ||3|15|25||
सर्व.सम्पत्ति-वलिता लीला-मधुर-भाषिणी ।
sarva.sampatti-valitA lIlA-madhura-bhASiNI |
स=आनन्द-मन्द-चलिता द्वितीय~इन्दु-उदय-स्मिता ॥३।१५।२६॥
sa=Ananda-manda-calitA dvitIya~indu-udaya-smitA ||3|15|26||
अलक~आलि-मनोहारि-वदन~अम्भोज-शालिनी ।
alaka~Ali-manohAri-vadana~ambhoja-zAlinI |
सित~अङ्गी कर्णिका-गौरी जङ्गमा_इव सरोजिनी ॥३।१५।२७॥
sita~aGgI karNikA-gaurI jaGgamA_iva sarojinI ||3|15|27||
लता-विलास-कुन्द~ओघ-भासिनी रस-शालिनी ।
latA-vilAsa-kunda~ogha-bhAsinI rasa-zAlinI |
प्रवाल-हस्ता पुष्प~आभा मधु-श्रीर्_इव देहिनी ॥३।१५।२८॥
pravAla-hastA puSpa~AbhA madhu-zrI:_iva dehinI ||3|15|28||
अवदात-तनुः पुण्या स्पर्शन~आह्लाद-कारिणी ।
avadAta-tanu: puNyA sparzana~AhlAda-kAriNI |
गङ्गा इव गाम् गता देहवती हंस-विलासिनी ॥३।१५।२९॥
gaGgA iva gAm gatA dehavatI haMsa-vilAsinI ||3|15|29||
तस्य भूतल-पुष्प~इषोः सकल~आह्लाद-दायिनः ।
tasya bhUtala-puSpa~iSo: sakala~AhlAda-dAyina: |
परिचर्याम् चिरम् कर्तुम् अन्या रतिर्_इव_उदिता ॥३।१५।३०॥
paricaryAm ciram kartum anyA rati:_iva_uditA ||3|15|30||
उद्विग्ने प्रोद्विग्ना मुदिते मुदिता समाकुलाकुलिते ।
udvigne prodvignA mudite muditA samAkulAkulite |
प्रतिबिम्ब-समा कान्ता संक्रुद्धे केवलम् भीता ॥३।१५।३१॥
pratibimba-samA kAntA saMkruddhe kevalam bhItA ||3|15|31||
||
३०१६
fm3016 1.ap22-23 TWO LOVERS .z50
https://www.dropbox.com/s/yk04b44au98adgl/fm3016%201.ap22-23%20TWO%20LOVERS%20.z50.docx?dl=0
Jiva Das
FM3015 TALE OF THE TOMB THE RAJA AND HIS QUEEN 1.AP22 .z31
FM.3.1-FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
FM.3.15 TALE OF THE TOMB: THE RÂJÂ AND HIS QUEEN
सर्ग ३.१५
sarga 3.15
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
जगद् आकाशम् एव इदम् यथा हि व्योम्नि मौक्तिकम् ।
jagat_AkAzam eva_idam yathA hi vyomni mauktikam |
विमले भाति स्व.आत्मा एव जगच् चिद्.गगनम् तथा ॥३।१५।१॥
vimale bhAti sva.AtmA_eva jagat_cit.-gaganam tathA ||3|15|1||
अनुत्कीर्णा एव भाति इव त्रि.जगच्.छाल.भञ्जिका ।
anutkIrNA_eva bhAti_iva tri.jagat.zAla.bhaJjikA |
चित्.स्तम्भेन एव सा उत्कीर्णा न च उत्कर्ता अत्र विद्यते ॥३।१५।२॥
cit-stambhena_eva sA_utkIrNA na ca_utkartA_atra vidyate ||3|15|2||
समुद्रे ऽन्तर् जल.अस्पन्दाः स्वभावाद् अच्युता अपि ।
samudre_*ntar jala*aspanddA: svabhAvAt_acyutA* api |
वीचि-वेगा भवन्ति इव परे दृश्य.विदस् तथा ॥३।१५।३॥
vIci-vegA* bhavanti_iva pare dRzya-vida:_tathA ||3|15|3||
जाल.अन्तर्.गत.सूर्य.आभा जाल.आकार.रजांस्य् अपि ।
jAla.antar.gata-sUrya.AbhA jAla.AkAra-rajAMsi_api |
जगद्.भानम् प्रति स्थूलान्य् अणुम् प्रति यथा अचलाः ॥३।१५।४॥
jagat.bhAnam prati sthUlAni_aNum prati yathA_acalA: ||3|15|4||
जगद्.भानम् न भाति इदम् ब्राह्मणो ऽव्यतिरेक.तस् ।
jagat-bhAnam na bhAti_idam brAhmaNa:_*vyatireka.ta: |
जाल=सूर्य.अम्शु.जालम् तु व्यतिरेक.अनुभूति.दम् ॥३।१५।५॥
jAla=sUrya.amzu-jAlam tu vyatireka.anubhUti.dam ||3|15|5||
अनुभूतान्य् अपि इमानि जगन्ति व्योम.रूपिणि ।
anubhUtAni_api_imAni jaganti vyoma-rUpiNi |
पृथ्व्य्.आदीनि न सन्त्य् एव स्वप्न.संकल्पयोर् इव ॥३।१५।६॥
pRthvi.AdIni na santi_eva svapna-saMkalpayo:_iva ||3|15|6||
पिण्ड-ग्राहो जगत्य् अस्मिन् विज्ञान.आकाश.रूपिणि ।
piNDa-grAha:_jagati_asmin vijJAna.AkAza-rUpiNi |
मरु.नद्याम् जलम् इव न सम्भवति कुत्र.चित् ॥३।१५।७॥
maru-nadyAm jalam iva na sambhavati kutra.cit ||3|15|7||
जगत्य् अपिण्ड.ग्राहे ऽस्मिन् संकल्प.नगर.उपमे ।
jagati_apiNDa.grAhe_*smin saMkalpa-nagara.upame |
मरौ सरिद् इव आभाति दृश्यता भ्रान्ति.रूपिणी ॥३।१५।८॥
marau sarit_iva_AbhAti dRzyatA bhrAnti-rUpiNI ||3|15|8||
स्वप्नाद् दृश्या इव जगताम् तुला.देशेन केन च ।
svapnAt_dRzyA_iva jagatAm tulA-dezena kena ca |
तुलिता कलना उन्मुक्ता दृश्य.श्रीर् व्योम जृम्भते ॥३।१५।९॥
tulitA kalanA_unmuktA dRzya-zrI:_vyoma jRmbhate ||3|15|9||
वर्जयित्वा ज्ञ.विज्ञानम् जगच्.छब्द.अर्थ.भाजनम् ।
varjayitvA jJa-vijJAnam jagat.zabda.artha-bhAjanam |
जगद्.ब्रह्म.स्वशब्दानाम् अर्थे न अस्त्य् एव भिन्नता ॥३।१५।१०॥
jagat-brahma-svazabdAnAm arthe na_asti_eva bhinnatA ||3|15|10||
इदम् त्व् अचेत्य.चिन्मात्रम् भानोर् भातम् नभः प्रति ।
idam tu_acetya-cit.mAtram bhAno:_bhAtam nabha: prati |
तथा सूक्ष्मम् यथा मेघम् प्रति संकल्प.वारिदः ॥३।१५।११॥
tathA sUkSmam yathA megham prati saMkalpa-vArida: ||3|15|11||
यथा स्वप्न.पुरम् स्वच्छम् जाग्रत्.पुर.वरम् प्रति ।
yathA svapna-puram svaccham jAgrat-pura-varam prati |
तथा जगद् इदम् स्वच्छम् संकल्पिक.जगत् प्रति ॥३।१५।१२॥
tathA jagat_idam svaccham saMkalpika-jagat prati ||3|15|12||
तस्माद् अचेत्य.चिद्रूपम् जगद् व्योम एव केवलम् ।
tasmAt_acetya-cit.rUpam jagat_vyoma_eva kevalam |
शून्यौ व्योम.जगच्.छब्दौ पर्यायौ विद्धि चिन्मयौ ॥३।१५।१३॥
zUnyau vyoma-jagat.zabdau paryAyau viddhi cit.mayau ||3|15|13||
तस्माद् न किम्चित् उत्पन्नम् जगद्.आदि इह दृश्यकम् ।
tasmAt_na kimcit utpannam jagat.Adi_iha dRzyakam |
अन्-आख्यम् अन्.अभिव्यक्तम् यथास्थितम् अवस्थितम् ॥३।१५।१४॥
an-Akhyam an.abhivyaktam yathAsthitam avasthitam ||3|15|14||
जगद् एवम् महाकाशे चिद्.आकाशम् अ-भित्तिमत् ।
jagat_evam mahAkAze cit.AkAzam a-bhittimat |
तद्.देशस्य अणु-मात्रस्य तुलायाश् च अ.प्रपूरकम् ॥३।१५।१५॥
tat.dezasya_aNu-mAtrasya tulAyA:_ca_a.prapUrakam ||3|15|15||
आकाश.रूपम् एव अच्छम् पिण्ड.ग्रह.विवर्जितम् ।
AkAza-rUpam eva_accham piNDa-graha-vivarjitam |
व्योम्नि व्योम.मयम् चित्रम् संकल्प पुरवत् स्थितम् ॥३।१५।१६॥
vyomni vyoma.mayam citram saMkalpa puravat sthitam ||3|15|16||
अत्र इदम् मण्डप.आख्यानम् शृणु श्रवण.भूषणम् ।
atra_idam maNDapa.AkhyAnam zRNu zravaNa-bhUSaNam |
निःसंदेहो_यथा एषो अर्थश् चित्ते विश्रान्तिम् एष्यति ॥३।१५।१७॥
ni:saMdeha:_yathA_eSa:_*rtha:_citte vizrAntim eSyati ||3|15|17||
सद्.बोध.वृद्धये ब्रह्मन् समासेन वद आशु मे ।
sat.bodha-vRddhaye brahman samAsena vada_Azu me |
मण्डप.आख्यानम् अखिलम् येन बोधो विवर्धते ॥३।१५।१८॥
maNDapa.AkhyAnam akhilam yena bodha:_vivardhate ||3|15|18||
वसिष्ठ उवाच ।
vasiSTha uvAca |
अभूद् अस्मिन् मही.पीठे कुल.पद्मः विकासवान् ।
abhUt_asmin mahI.pIThe kula-padma: vikAsavAn |
पद्मो_नाम नृपः श्रीमाद् बहु.पुत्रो विवेकवान् ॥३।१५।१९॥
padma:_nAma nRpa: zrImAt_bahu.putra:_vivekavAn ||3|15|19||
मर्यादा.पालन.अम्भोधिर् द्विषत् तिमिर.भास्करः ।
maryAdA-pAlana.ambhodhi:_dviSat timira-bhAskara: |
कान्ता.कुमुदिनी.चन्द्रो दोष.तृणा.हुताशनः ॥३।१५।२०॥
kAntA-kumudinI-candra:_doSa-tRNA-hutAzana: ||3|15|20||
मेरुर् विबुध.वृन्दानाम् यशश् चन्द्रो भव.अर्णवे ।
meru:_vibudha-vRndAnAm yaza:_candra:_bhava.arNave |
सरः सद्.गुण.हंसानाम् कमल.अमल.भास्करः ॥३।१५।२१॥
sara: sat.guNa-haMsAnAm kamala.amala-bhAskara: ||3|15|21||
संग्राम.वीर् उत्पवनो मनो.मातङ्ग.केसरी ।
saMgrAma-vI:_utpavana:_mana:mAtaGga-kesarI |
समस्त.विद्या-दयितः सर्व.आश्चर्य.गुण.आकरः ॥३।१५।२२॥
samasta-vidyA-dayita: sarva.Azcarya-guNa.Akara: ||3|15|22||
सुर.अरि.सागर.क्षोभ.विलसन् मन्दर.अचलः ।
sura.ari-sAgara-kSobha-vilasan mandara.acala: |
विलास.पुष्प.ओघ.मधुः सौभाग्य.कुसुम.आयुधः ॥३।१५।२३॥
vilAsa-puSpa.ogha-madhu: saubhAgya-kusuma.Ayudha: ||3|15|23||
लीला.लतालास्य.मरुत् साहस.उत्सव.केशवः ।
lIlA-latAlAsya-marut sAhasa.utsava-kezava: |
सौजन्य.कैरव.शशी दुर्लीला.लतिक.अनलः ॥३।१५।२४॥
saujanya-kairava-zazI durlIlA-latika.anala: ||3|15|24||
तस्य आसीत् सुभगा भार्या लीला नाम विलासिनी ।
tasya_AsIt subhagA bhAryA lIlA nAma vilAsinI |
सर्व.सौभाग्य.वलिता कमला इव उदिता अवनौ ॥३।१५।२५॥
sarva.saubhAgya-valitA kamalA_iva_uditA_avanau ||3|15|25||
सर्व.सम्पत्ति.वलिता लीला.मधुर.भाषिणी ।
sarva.sampatti-valitA lIlA-madhura-bhASiNI |
स=आनन्द.मन्द.चलिता द्वितीय.इन्दु.उदय.स्मिता ॥३।१५।२६॥
sa=Ananda-manda-calitA dvitIya.indu-udaya-smitA ||3|15|26||
अलक.आलि.मनोहारि.वदन.अम्भोज.शालिनी ।
alaka.Ali-manohAri-vadana.ambhoja-zAlinI |
सित.अङ्गी कर्णिका.गौरी जङ्गमा इव सरोजिनी ॥३।१५।२७॥
sita.aGgI karNikA-gaurI jaGgamA_iva sarojinI ||3|15|27||
लता.विलास.कुन्द.ओघ.भासिनी रस.शालिनी ।
latA-vilAsa-kunda.ogha-bhAsinI rasa-zAlinI |
प्रवाल.हस्ता पुष्प.आभा मधु.श्रीर् इव देहिनी ॥३।१५।२८॥
pravAla-hastA puSpa.AbhA madhu-zrI:_iva dehinI ||3|15|28||
अवदात.तनुः पुण्या स्पर्शन.आह्लाद.कारिणी ।
avadAta-tanu: puNyA sparzana.AhlAda-kAriNI |
गङ्गा इव गाम् गता देहवती हंस.विलासिनी ॥३।१५।२९॥
gaGgA iva gAm gatA dehavatI haMsa-vilAsinI ||3|15|29||
तस्य भूतल.पुष्प.इषोः सकल.आह्लाद.दायिनः ।
tasya bhUtala-puSpa.iSo: sakala.AhlAda-dAyina: |
परिचर्याम् चिरम् कर्तुम् अन्या रतिर् इव उदिता ॥३।१५।३०॥
paricaryAm ciram kartum anyA rati:_iva_uditA ||3|15|30||
उद्विग्ने प्रोद्विग्ना मुदिते मुदिता समाकुलाकुलिते ।
udvigne prodvignA mudite muditA samAkulAkulite |
प्रतिबिम्ब.समा कान्ता संक्रुद्धे केवलम् भीता ॥३।१५।३१॥
pratibimba-samA kAntA saMkruddhe kevalam bhItA ||3|15|31||
||
Oॐm
TALE OF THE TOMB
.
FM.3.15
The Râjâ and his Queen
A fish-eye mosaic of the Milky Way arching at a high inclination across the night sky.
http://en.wikipedia.org/wiki/Milky Way
VASISHTHA said—
जगद् आकाशम् एव इदम् यथा हि व्योम्नि मौक्तिकम् ।
jagat_AkAzam eva_idam yathA hi vyomni mauktikam |
विमले भाति स्व.आत्मा एव जगच् चिद्.गगनम् तथा ॥३।१५।१॥
vimale bhAti sva.AtmA_eva jagat_cit.-gaganam tathA ||3|15|1||
.
The world is only Space
:
this being.so since
in the spacious.sky it is a pearl
/
in immaculate transparency
projecting as Urself/itself only -
the world is Conscious.sky
that being.so
.
jagat.going\world-AkAza.Space\sky--m eva.only/indeed idam.this.there yathA.how/as hi.for/since vyom.spacious.sky-ni
mauktika.x-m +
vimala.pure/clear/spotless.x-e bhAti.appearing*AS sva.Ur.self.AtmA.self eva.only/indeed jagat.going\world cit.consciousness-.-gagana.sky-m tathA.thus
.
*AS: This world is the (cit) space (jagad AkAzam evedaM) So how is it different? The answer follows. Answer: As in the clear sky pearls shine. This is a standard example of illusion used before. This world by itself is cit-space (yathA svAtma eva jagat cit-gaganam) as follows (tathA).
*vlm.p.1. Vasishtha said:—The world is a void and as null as the pearls in the sky (seen by optical delusion). It is as unreal as the soul in the emptiness of consciousness.
* jagat.world- AkAza.Space-m eva.very/only idam.this - yathA.so/in.this.way- hi.for/! – in the vyoma.sky/space-ni - mauktika.pearls-m / in/when the vimala.stainless\transparent.e – is bhAti.shining/projecting*AS -svAtmA.Urself/itself - eva.very/only - the jagat.world is - cit.Consciousness-gagana.sky-m -tathA.thus/in.that.way- .
THE UNCARVED POST
अनुत्कीर्णा एव भाति इव त्रि.जगच्.छाल.भञ्जिका ।
anutkIrNA_eva bhAti_iva tri.jagat.zAla.bhaJjikA |
चित्.स्तम्भेन एव सा उत्कीर्णा न च उत्कर्ता अत्र विद्यते ॥३।१५।२॥
cit-stambhena_eva sA_utkIrNA na ca_utkartA_atra vidyate ||3|15|2||
.
it
is
like
an
uncarved
pillar
in
the Mansion of the Triple Worlds
:
within the Consciousness-post are uncarved sculptings
but
there is no sculptor here.
.
anutkIrNA.x- eva bhAti iva trijagat.x-zAla.x-bhaJjikA.x- + cit.stambha.x-ena eva sA utkIrNA.x- na ca utkartA.x- atra vidyate.is.known.to.be
.
*jd. the uncarved post contains every imaginable carving of whoever sees it.
*vlm.p.2 All its objects appear like un-engraved images on the column of the mind that is without any engraving or engraver.
समुद्रे ऽन्तर् जल.अस्पन्दा: स्वभावाद् अच्युता अपि ।
samudre_antar jala.aspanddA: svabhAvAt acyutA* api |
वीचि-वेगा भवन्ति इव परे दृश्य.विदस् तथा ॥३।१५।३॥
vIci-vegA* bhavanti_iva pare dRzya-vida:_tathA ||3|15|3||
.
samudra.x-e_antar.within jala.water-.a-.non-spanda.vibrant*MoTion-: from svabhAva.nature-At acyutA.x-* api.tho/even + vIci.wave-vega.shock/rush//shitting\semen-A* bhavanti.they.becoming- iva.like/as.if pare.afterwards dRzya-vidarya.being.split/torn-: tathA.thus
.
in the ocean
the spanda*MoTion of the waters seems-to.be substance
:
a surging of the waves
.
*vlm.3.15.3. As the intermotion of the waters in the sea, causes the waves to rise of themselves, so the visibles as they appear to us, are as waves in the calm spirit of the Supreme.
samudra.x-e_antar.within jala.water-.a-.non-spanda.vibrant*MoTion-: from svabhAva.nature-At acyutA.x-* api.tho/even + vIci.wave-vega.shock/rush//shitting\semen-A* bhavanti.they.becoming- iva.like/as.if pare.afterwards dRzya-vidarya.being.split/torn-: tathA.thus
जाल.अन्तर्.गत.सूर्य.आभा जाल.आकार.रजांस्य् अपि ।
jAla.antar.gata-sUrya.AbhA jAla.AkAra-rajAMsi_api |
जगद्.भानम् प्रति स्थूलान्य् अणुम् प्रति यथा अचलाः ॥३।१५।४॥
jagat.bhAnam prati sthUlAni_aNum prati yathA_acalA: ||3|15|4||
.
as
a rainbow in the sunshine
is
just a form of the spreading rays of sUrya.Sun
so
material substances appear
as
the world,
a mountain from an atom
.
jAla.net.x-antar.within.gata.having.gone.to-
sUrya.x-AbhA.x - jAla.net-AkAra:.formation/shape-
rajAMsi.x - api.tho/even + jagat.going\world.x-bhAna.x-m prati sthUla.x-s-Ani aNu.Atom\bit-m prati yathA.how/as acala.unstirring\mountain.s-A:
.
*vlm.p.4 Like sunbeams seen underwater, and like water appearing in the sands of the desert (mirage), so it is fancy that paints the world as true to us. The world’s bulk is like that of an atom appearing like a hill.
जगद्.भानम् न भाति इदम् ब्राह्मणो ऽव्यतिरेक.तस् ।
jagat-bhAnam na bhAti_idam brAhmaNa:_*vyatireka.ta: |
जाल=सूर्य.अम्शु.जालम् तु व्यतिरेक.अनुभूति.दम् ॥३।१५।५॥
jAla=sUrya.amzu-jAlam tu vyatireka.anubhUti.dam ||3|15|5||
.
the world-appearance
does not appear as
this
thru nonDistinction from the brahman Immensity
just*AS the sun's illusions offer different experience
.
jagat.going\world.bhAna.m.light/perception.m na.not bhAti.appearing*AS idam.this.there brAhmaNa: @ the Immensity - vyatireka.distinction/separation\logical.discontinuity-tas.from + jAla.net.sUrya.sun/Sol-aMzu.bit/piece-jAla.net.m tu.but/however vyatireka.distinction/separation\logical.discontinuity-.anubhUti.received.knowledge.da.giving-m
.
*sv.3.15.1-6. VASISTHA continued: O Rama, even as from the waking state
experience, there is no materiality in the objects seen in a dream (though
while dreaming the objects appear to be solid) this world appears to be
material yet in reality it is pure consciousness.
*vlm.3.15.5. The fancied world is no more than a facsimile of the mind of its Maker, just as the sun beams under the water, are but reflexions of the light above; and no other than a negative notion (a false idea).
*jagat.going\world.bhAna.m.light/perception.m na.not bhAti.appearing*AS idam.this.there brAhmaNa: @ the Immensity - vyatireka.distinction/separation\logical.discontinuity-tas.from + jAla.net.sUrya.sun/Sol-aMzu.bit/piece-jAla.net.m tu.but/however vyatireka.distinction/separation\logical.discontinuity-.anubhUti.received.knowledge.da.giving-m
अनुभूतान्य् अपि इमानि जगन्ति व्योम.रूपिणि ।
anubhUtAni_api_imAni
jaganti vyoma-rUpiNi |
पृथ्व्य्.आदीनि न
सन्त्य् एव
स्वप्न.संकल्पयोर् इव ॥३।१५।६॥
pRthvi.AdIni na santi_eva svapna-saMkalpayo:_iva ||3|15|6||
.
altho experienced
these worlds are forms of space
and not composed of earthen elements
—conceived within a dream—
.
anubhUta.s-Ani api.tho/even imAni.these.ones jaganti.worlds vyom.spacious.sky.a-rUpi.x‑ Ni + pRthvyAdi.material/elemental.s-ni na.not santi.they.being eva.only/indeed svapna.dream-.x-saMkalpa.concepts-yo: iva.like/as.if
.
*MoT. "vyoma-rUpiNi" cin.mAtra=AkAza-sva.rUpe ||
*vwv.1547.y3.15.6. These worlds such as the earth and the like, though experienced, do not at.all exist in Brahman of the nature of the sky (or Void), as (they do not exist) in dreams and fancies.
*sv.3.15.1-6. VASISTHA continued: O Rama, even as from the waking state experience, there is no materiality in the objects seen in a dream (though while dreaming the objects appear to be solid) this world appears to be material yet in reality it is pure consciousness.
पिण्ड-ग्राहो जगत्य् अस्मिन् विज्ञान.आकाश.रूपिणि ।
piNDa-grAha:
jagati_asmin vijJAna.AkAza-rUpiNi |
मरु.नद्याम् जलम् इव
न सम्भवति कुत्र.चित् ॥३।१५।७॥
in this World / {Mo. Reality here}
is just Space taking Form
thru vijJAna.Understanding
—like the waters of mirages—
it is not anywhere at.all
.
piNDa-grAha: jagati_asmin vijJAna.AkAza-rUpiNi + maru-nadyAm jalam iva na sambhavati kutra.cit
.
*vlm.p.7 In the light of philosophy, the earth that appears solid is no better than the water in the mirage of a sandy desert. It is never in existence.
*Mo. piNDagraha: sad ity asmin..
*BLT.26. In this [world], which has the nature of the space of consciousness*, it is never possible to find the perception of a concrete body, namely the perception that one has when one thinks that something exists, as water in a desert.
*jd. BLT is another generalist, alas, making vijJAna one more "synonym" of Consciousness.
जगत्य् अपिण्ड.ग्राहे ऽस्मिन् संकल्प.नगर.उपमे ।
jagati_a-piNDa.grAhe_asmin
saMkalpa-nagara.upame |
मरौ सरिद् इव आभाति दृश्यता
भ्रान्ति.रूपिणी ॥३।१५।८॥
marau sarit_iva_AbhAti
dRzyatA bhrAnti-rUpiNI ||3|15|8||
.
such
is
the world
—here without its lumpish solidity—
a dream-city by a desert stream
—
it is perception in the form of delusion
..
jagati_a-piNDa.grAhe_asmin saMkalpa-nagara.upame + marau sarit_iva_AbhAti dRzyatA bhrAnti-rUpiNI
.
*vlm.8 In this supposed substantial form of the world, the illusive forms
of phenomena resemble only castles in the sky and rivers in a mirage.
स्वप्नाद् दृश्या इव जगताम् तुला.देशेन केन च ।
svapnAt_dRzyA_iva jagatAm tulA-dezena kena ca |
तुलिता कलना उन्मुक्ता दृश्य.श्रीर् व्योम जृम्भते ॥३।१५।९॥
tulitA kalanA_unmuktA dRzya-zrI:_vyoma jRmbhate ||3|15|9||
.
..
as.if perceived in a dream of the worlds
then
by what weighing.station
is an Imagining weighed
when it appears,
a multitude of Percepts
projecting in the sky
?
svapnAt_dRzyA_iva jagatAm tulA-dezena kena ca tulitA kalanA_unmuktA dRzya-zrI:_vyoma jRmbhate
.
*vlm. The visionary scenes of the world being taken to the scales, will be found when weighed, to be light as air and as hollow as vacuum.
*Mo. svapnAdrinnA_iva jagatA tulAdezau na kaucana |
pUritau kalana.unmuktA dRzya-zrIr vyoma kevalam ||
*jd. this is a virtual rewrite.
*BLT. Neither of the scale.pans is shifted by the world, as [it would not be shifted} by a dreamed mountain; the glory of all is perceivable, freed from the projective activity, is pure space.
वर्जयित्वा ज्ञ.विज्ञानम् जगच्.छब्द.अर्थ.भाजनम् ।
varjayitvA jJa-vijJAnam jagat.zabda.artha-bhAjanam |
जगद्.ब्रह्म.स्वशब्दानाम् अर्थे न अस्त्य् एव भिन्नता ॥३।१५।१०॥
jagat-brahma-svazabdAnAm arthe na_asti_eva bhinnatA ||3|15|10||
.
except.for what is misconstrued
not having been properly understood
—the real meaning of the "world" of words is —
that between the words
"world" & "brahman"
there is no distinction of meaning
.
varjayitvA jJa-vijJAnam jagat-zabda.artha-bhAjanam + jagat-brahma-svazabdAnAm
arthe na asti eva bhinnatA
.
*vlm. The ignorant that are taken away by the sound of words in disregard of sense, will find when they come to sense, that there is no difference between the world and Brahma: (the one being but the reflection of the other),
*sv. Only knowledge based on ignorance clings to the notion of a world; in reality, there is no difference in the meaning of the words 'world' 'Brahman or the infinite', and 'self'.
इदम् त्व् अचेत्य.चिन्मात्रम् भानोर् भातम् नभ: प्रति ।
idam tu_acetya-cin.mAtram bhAno:_bhAtam nabha: prati |
तथा सूक्ष्मम् यथा मेघम् प्रति संकल्प.वारिद: ॥३।१५।११॥
tathA sUkSmam yathA megham prati saMkalpa-vArida: ||3|15|11||
.
but
this mode of inconceivable.Consciousness
the Sun
has shone in a sky
thus
subtle as a cloud loosing conceptual raindrops
.
idam tu - but this is a - ##cit - *cetya.concept(ual)/conceivable - a-.not a -cinmAtra.consciousness.measure
bhAno: - of the Sun - the bhAta.shone.forth/projected-nabhas.spacious.sky- prati.upon + tathA.thus sUkSma.subtle/intangible-m yathA.how/as megha.cloud-m prati.upon saMkalpa.concept-vArida.raincloud:
.
*vlm.p.11 The dull world is the issue of Consciousness, like sky is of sunbeams. The light of Consciousness is like the light of the rarified rays of the sun that, like water from huge clouds, causes seeds to shoot into plants.
*AS: .. As subtle (tathA sUkSmaM) as a postulated cloud (saMkalpa-vAridaH) in comparison with an ordinary cloud (yathA megham prat).
*Mo.3.15.11-12 .. bhAnor bhAnam ..
*BLT.25. This [world], manifestation of splendour, which is nothing but Consciousness devoid of objects, in comparison to space is as subtle as an imaginary cloud in comparison to a [real] cloud.
यथा स्वप्न.पुरम् स्वच्छम् जाग्रत्.पुर.वरम् प्रति ।
yathA svapna-puram svaccham jAgrat-pura-varam prati |
तथा जगद् इदम् स्वच्छम् संकल्पिक.जगत् प्रति ॥३।१५।१२॥
tathA jagat_idam svaccham saMkalpika-jagat prati ||3|15|12||
.
as
a dream-city is as clearly seen-to.be as a city in your Waking
thus
the world is this clearly seen-to.be particular world-conceptuality
.
yathA svapna-puram svaccham jAgrat-pura-varam prati + tathA jagat_idam svaccham saMkalpika-jagat prati
.
*BLT.25. As a dreamed city is impalpable [svaccha?] in comparison to a big city seen in the wakeful state, so this world is impalpable in comparison to an imaginary world.
*sv. The world is as true in relation to Brahman as the dream-city is true in relation to the experience of the waking consciousness.
*vlm.3.15.12. As a city in a dream, is finer than one seen in the waking state, so this visionary world is as subtile as an imaginary one.
*AS: .. being completely illusory, it is clearer than even an imaginary one.
##chad - *svaccha - very clear, transparent, bright, pure, pellucid., crystalline • clear, distinct (as speech) • pure (as the mind or heart) +
तस्माद् अचेत्य.चिद्रूपम् जगद् व्योम एव केवलम् ।
tasmAt_a.cetya-cit.rUpam
jagat_vyoma_eva kevalam |
शून्यौ व्योम.जगच्.छब्दौ पर्यायौ विद्धि चिन्मयौ
॥३।१५।१३॥
zUnyau vyoma-jagat=zabdau paryAyau viddhi cit.mayau ||3|15|13||
.
emerged from
That
as a nonConceptual Form of Consciousness
know the world to be boundless sky
.
both are empty
—the spacious Sky & the going World—
both are similarly* constructs of cit.Conscousness
.
tasmAt a.cetya-cit.rUpam jagat vyoma eva kevalam + zUnyau vyoma-jagat=zabdau paryAyau viddhi cit.mayau
.
*vlm.p.13. Therefore know the dream world to be the inverse of the conscious soul, and the substantive world to be the reverse of the insubstantial vacuum. The words fullness and vacuum are both as empty as airy breath because these opposites are only different views of the same Consciousness.
##i - #e* (A>i) - #parye (pari-A>i) - *paryAya: - a synonym, convertible term, alternate. *MW. •• *jd. I read "similar (but different in particular)" rather than "synonymous", and so distinguish *pAdapa as "thirsty tree". so too *prAya is the Troop, *paryAya is its Array. the Soldiers are not synonyms, but members of a class ++
तस्माद् न किम्चित् उत्पन्नम् जगद्.आदि इह दृश्यकम् ।
tasmAt_na kim.cit ut.pannam jagat.Adi_iha dRzyakam |
अन्-आख्यम् अन्.अभिव्यक्तम् यथास्थितम् अवस्थितम् ॥३।१५।१४॥
an-Akhyam an-abhi.vyaktam yathAsthitam ava.sthitam ||3|15|14||
.
from That
nothing whatever is arisen or outfallen
:
this World is a perceptual entity
—nameless, unmanifest—
yet in some predetermined state
.
tasmAt_na kim.cit ut.pannam jagat.Adi_iha dRzyakam + an-Akhyam an-abhi.vyaktam yathAsthitam ava.sthitam
.
* thruout this text, the capitalized That = the brahman.Immensity,
and This = the saMsAra.Convolution.
*vlm. Know therefore this visible world to be no production at.all; it is as nameless as it is undeveloped, and as inexistent as its seeming existence.
जगद् एवम् महाकाशे चिद्.आकाशम् अभित्तिमत् ।
jagat_evam mahAkAze cit.AkAzam a-bhittimat |
तद्.देशस्य अणु-मात्रस्य तुलायाश् च अ.प्रपूरकम् ॥३।१५।१५॥
tat.dezasya_aNu-mAtrasya tulAyA:_ca_a-pra.pUrakam ||3|15|15||
.
the World
thus
is
in Great Space
Consciousness-Space without division
—a place as small as an atom—
yet it is yet unfilled
.
jagat_evam mahAkAze cit.AkAzam a-bhittimat + tat.dezasya_aNu-mAtrasya tulAyA:_ca_a-pra.pUrakam
.
*vlm.3.15.15. The universe is the sphere of the spirit of God in the infinite space; it has no foundation elsewhere except in that Spirit of which it is but a particle, and filling a space equal to a bit of infinity.
*BLT. The world, which is the universal space, the space of Consciousness, devoid of supports, cannot counterbalance the weight of only one atom on a scale pan.
.
आकाश.रूपम् एव अच्छम् पिण्ड.ग्रह.विवर्जितम् ।
AkAza-rUpam eva_accham piNDa-graha-vivarjitam |
व्योम्नि व्योम.मयम् चित्रम् संकल्प पुरवत् स्थितम् ॥३।१५।१६॥
vyomni vyoma.mayam citram saMkalpa‑puravat sthitam ||3|15|16||
.
Space-Form is merely clarity
without the Lump-holder body
—
in its sky-made variety like a conceptual city
.
AkAza-rUpam eva accham piNDa-graha-vivarjitam + vyomni vyoma.mayam citram saMkalpa‑puravat sthitam
.
*vlm. It is as transparent as the sky and without any solidity at.all. It is as empty as empty air and like a city pictured in imagination.
अत्र इदम् मण्डप.आख्यानम् शृणु श्रवण.भूषणम् ।
atra_idam maNDapa.AkhyAnam
zRNu zravaNa-bhUSaNam |
नि:संदेहो_यथा एषो अर्थश् चित्ते विश्रान्तिम्
एष्यति ॥३।१५।१७॥
ni:saMdeha:_yathA_eSa:_artha:_citte vizrAntim eSyati ||3|15|17||
.
now pay attention
for this Tale of the Tomb is a tale beautiful to hear
:
it will resolve your doubts, it will bring repose to your Affected mind
.
atra_idam maNDapa.AkhyAnam zRNu zravaNa-bhUSaNam + ni:saMdeha:_yathA eSa:_*rtha:_citte vizrAntim eSyati
.
* in this reading, the term chitta.Affection refers to the Affective/emotive process of mind.
similarly, buddhi.Intellect is the Effective/analytic condition.
manas.Mind includes both of these with ahaMkAra."I"dentity.
*vlm.p.17 Attend now to the story of the Temple which is pleasant to hear and which will impress this truth deeply in your mind.
*Mo.3.25.17. <...vizrAntim eti te||> In this connection, listen to this Tale of the Pavilion, ear ornament, so that this meaning [of the word 'world'] ceases in your mind.
RÂMA said—
सद्.बोध.वृद्धये ब्रह्मन् समासेन वद आशु मे ।
sat.bodha-vRddhaye
brahman samAsena vada_Azu me |
मण्डप.आख्यानम् अखिलम् येन बोधो विवर्धते ॥३।१५।१८॥
maNDapa.AkhyAnam akhilam yena bodha:_vivardhate ||3|15|18||
.
Brahmin,
if it will help me grow into the realization of truth,
tell me it all
at.once
—the whole story about the Tomb—
from which Realization grows
.
sat.bodha-vRddhaye brahman samAsena vada_Azu me + maNDapa.AkhyAnam akhilam yena bodha:_vivardhate
.
*vlm.p.18 Râma said, "Tell me at once, O holy one, the long and short of the story of the temple, which will help my understanding of these things."
*BLT. .. so that my right understanding is increased..
VASISHTHA answered—
अभूद् अस्मिन् मही.पीठे कुल.पद्मः विकासवान् ।
abhUt asmin mahI.pIThe kula-padma: vikAsa.vAn |
पद्मो_नाम नृपः श्रीमाद् बहु.पुत्रो विवेकवान् ॥३।१५।१९॥
padma:_nAma nRpa: zrImAt_bahu.putra:_viveka.vAn ||3|15|19||
.
There once sat on this Earth-throne
the blossoming flower of his clan
Padma the Lotus
Lord of Men
with many children, full of discernment
..
abhUt asmin mahI.pIThe kula-padma: vikAsa.vAn padma: nAma nRpa: zrImAt bahu.putra: viveka.vAn
.
*vlm.p.19 Vasishtha said:—In the past, on the surface of the earth, there lived a king named Padma (Lotus) because he was like the blooming and fragrant lotus of his race. Padma was equally blessed with wisdom, prosperity and good children.
मर्यादा.पालन.अम्भोधिर् द्विषत् तिमिर.भास्करः ।
maryAdA-pAlana.ambhodhi:_dviSat timira-bhAskara: |
कान्ता.कुमुदिनी.चन्द्रो दोष.तृणा.हुताशनः ॥३।१५।२०॥
kAntA-kumudinI-candra:_doSa-tRNA-hutAzana: ||3|15|20||
.
the oceans guarded his frontier
.
he was
sun
to the darkness of his enemy,
fire
for the straw of all his foes,
and
moonlight to cool his lotus queen
.
maryAdA-pAlana.ambhodhi:
dviSat timira-bhAskara: |
kAntA-kumudinI-candra:
doSa-tRNA-hutAzana: -
.
*vlm.p.20 He observed the bounds of his duties, just as the sea preserves the boundaries of countries. He destroyed the mist of his adversaries, like the sun dispels the darkness of night. He was like the moon to his lotus-like queen, and like burning fire to the hay of evils and crimes.
मेरुर् विबुध.वृन्दानाम् यशश् चन्द्रो भव.अर्णवे ।
meru:_vibudha-vRndAnAm yaza:_candra:_bhava.arNave |
सरः सद्.गुण.हंसानाम् कमल.अमल.भास्करः ॥३।१५।२१॥
sara: sat.guNa-haMsAnAm kamala.amala-bhAskara: ||3|15|21||
.
he
rose
like Mount Meru
in the assembly of the wise
.
his fame shone full as moonlight on the ocean of life
.
he was a pond for the pure and goodly browsing Hamsa.Swans
.
he was the sun greeting the morning lotuses
.
meru:_vibudha-vRndAnAm yaza:_candra:_bhava.arNave | sara: sat.guNa-haMsAnAm
kamala.amala-bhAskara:
.
* readers may recognize this word "parama-haMsa", 'Highest Swan'.
such Swans can separate milk from water; and they are admired in every cult and country.
Vâlmiiki was such a Swan. the Term is prob. evolved from <sa:_*ham> in reversal.
*vlm.p.21 He was the asylum of the learned, like Mount Meru is the residence of the gods. He was the moon of fair fame risen from the ocean of the earth. He was like a lake to the geese of good qualities, and like the sun to the lotuses of purity.
संग्राम.वीर् उत्पवनो मनो.मातङ्ग.केसरी ।
saMgrAma-vI:_utpavana:_mana:.mAtaGga-kesarI |
समस्त.विद्या-दयित: सर्व.आश्चर्य.गुण.आकर: ॥३।१५।२२॥
samasta-vidyA-dayita: sarva.Azcarya-guNa.Akara: ||3|15|22||
.
he was
wildfire to every foe,
a lion against Mind the elephant,
a constant lover of learning,
a model of all excellence
.
saMgrAma-vIr utpavano mano-mAtaGga-kesarI | samasta-vidyA-dayita: sarva.Azcarya-guNAkara:
.
*vlm.p.22 In warfare, he was like a blast to the vines of his antagonists. He was like a lion to the elephants (desires) of his mind. He was the favorite of all learning, a patron of the learned, and a mine of all admirable qualities.
सुर.अरि.सागर.क्षोभ.विलसन् मन्दर.अचल: ।
sura.ari-sAgara-kSobha-vilasan mandara.acala: |
विलास.पुष्प.ओघ.मधु: सौभाग्य.कुसुम.आयुध: ॥३।१५।२३॥
vilAsa-puSpa.ogha-madhu: saubhAgya-kusuma.Ayudha: ||3|15|23||
.
he was
Mandara.Churnstick Mountain
that once churned an ocean of milk
.
he
the god of Love,
surrounded by a field of honied flowers,
with which he armed his bow
..
sura.ari-sAgara-kSobha-vilasan mandara.acala: + vilAsa-puSpa.ogha-madhu: saubhAgya-kusuma.Ayudha:
.
*vlm.p.23 He stood fixed like Mount Mandara after it had churned the ocean of the demons. He was like spring season to the blossoms of joy, and like the god of the floral bow to the flowers of blooming prosperity.
लीला.लतालास्य.मरुत् साहस.उत्सव.केशव: ।
lIlA-latAlAsya-marut sAhasa.utsava-kezava: |
सौजन्य.कैरव.शशी दुर्लीला.लतिक.अनल: ॥३।१५।२४॥
saujanya-kairava-zazI dur.lIlA-latika.anala: ||3|15|24||
.
he
was the gentle breeze that touched a lIlA-lovely vine,
but
reckless as Vishnu in his enterprise,
moonlight to the night-lotuses,
the fire for an unlovely vine
.
lIlA-latAlAsya-marut sAhasa.utsava-kezava: + saujanya-kairava-zazI dur.lIlA-latika.anala:
.
*vlm. He shone like the moon on the florets of good manners,
and like wildfire to the brambles of licentiousness.
तस्य आसीत् सुभगा भार्या लीला नाम विलासिनी ।
tasya_AsIt subhagA bhAryA lIlA nAma vilAsinI |
सर्व.सौभाग्य.वलिता कमला इव उदिता अवनौ ॥३।१५।२५॥
sarva.saubhAgya-valitA kamalA_iva_uditA_avanau ||3|15|25||
.
For him there was a most beautiful wife
—
Liilâ the Playful was her name,
Liilâ the Lovely,
rich in every blessing
she was the Goddess of Fortune blossoming on earth
.
tasya AsIt subhagA bhAryA lIlA nAma vilAsinI + sarva.saubhAgya-valitA kamalA iva uditA avanau
.
* her name will be familiar in the lIlA-rasa, the Love Dance of kRShNa.
*vlm.p.25 His consort was the happy Queen Lîlâ (Play), playful as her name implied and filled with every grace, as if Lakshmi, the goddess of prosperity, had appeared in person upon earth.
सर्व.सम्पत्ति.वलिता लीला.मधुर.भाषिणी ।
sarva.sampatti-valitA lIlA-madhura-bhASiNI |
स=आनन्द.मन्द.चलिता द्वितीय.इन्दु.उदय.स्मिता ॥३।१५।२६॥
sa=Ananda-manda-calitA dvitIya.indu-udaya-smitA ||3|15|26||
.
she was possessed of every excellence
lovingly honied in her speech
ever-happy
never-hurried
her smile was like the rising of a second moon
.
sarva.sampatti-valitA lIlA-madhura-bhASiNI + sa=Ananda-manda-calitA dvitIya.indu-udaya-smitA
.
vlm.26 She was gentle with her submission to her lord, and was sweet in her speech without art. She was always happy and slow in her movements, and ever smiling as the moon.
अलक.आलि.मनोहारि.वदन.अम्भोज.शालिनी ।
alaka.Ali-manohAri-vadana.ambhoja-zAlinI |
सित.अङ्गी कर्णिका.गौरी जङ्गमा इव सरोजिनी ॥३।१५।२७॥
sita.aGgI karNikA-gaurI jaGgamA_iva sarojinI ||3|15|27||
.
her curls
—
they were a cloud of flowers surrounding a pale, delicate face
&
her limbs were pale and cool
&
her ears were ringed with gold
&
she drifted
like a lotus in a pond
.
alaka.Ali-manohAri-vadana.ambhoja-zAlinI + sita.aGgI karNikA-gaurI jaGgamA_iva sarojinI
.
*vlm.27 Her lovely lotus-white face was decorated with painted spots, and her fair form, fresh as a new blown bud, appeared like a moving bed of lotuses.
लता.विलास.कुन्द.ओघ.भासिनी रस.शालिनी ।
latA-vilAsa-kunda.ogha-bhAsinI rasa-zAlinI |
प्रवाल.हस्ता पुष्प.आभा मधु.श्रीर् इव देहिनी ॥३।१५।२८॥
pravAla-hastA puSpa.AbhA madhu-zrI:_iva dehinI ||3|15|28||
.
she was a vine twining a jasmine tree
full of seduction
:
her delicate fingers were blossom‑bearing stems, her body was honey-sweet
.
latA-vilAsa-kunda.ogha-bhAsinI rasa-zAlinI | pravAla-hastA puSpa.AbhA madhu-zrI:_iva dehinI
.
* saMskRta poetry most often uses similes ("she was like");
English poetry prefers the metaphor ("she is").
in the same way, I will often replace the passive voice ("it was done by him")
with the active ("he did").
*vlm.p.28 She was buxom as a playful plant and bright as a branch of kunda jasmine flowers, full of glee and good humor. With her palms red like coral and her fingers white as lilies, she was in her person a collection of spring beauties.
अवदात.तनुः पुण्या स्पर्शन.आह्लाद.कारिणी ।
avadAta-tanu: puNyA sparzana.AhlAda-kAriNI |
गङ्गा इव गाम् गता देहवती हंस.विलासिनी ॥३।१५।२९॥
gaGgA iva gAm gatA dehavatI haMsa-vilAsinI ||3|15|29||
.
with a pure milk-white body that was tender to touch
that lady was like gangA.River,
going in her gait,
a thing of delight to a drifting swan
.
avadAta.x-tanu.x-: puNya.x-A - sparzana.x-AhlAda.x-kAri.x-NI + gaGgA.Gangâ.River iva.like/as.if - gAm gatA {wordplay
dehavatI haMsa-vilAsinI -
.
*vlm.29 Her pure form was sacred to touch and conferred joy to the heart, like the holy stream of the Ganges exhilarates a flock of swans floating upon it.
तस्य भूतल.पुष्पेषोः सकल.आह्लाद.दायिनः ।
tasya bhUtala-puSpeSo: sakala.AhlAda-dAyina: |
परिचर्याम् चिरम् कर्तुम् अन्या रतिर् इव उदिता ॥३।१५।३०॥
paricaryAm ciram kartum anyA rati:_iva_uditA ||3|15|30||
.
to him
(who was like Kâma, the Lord of Love, whose flower-arrows bless the earth)
she gave her constant service
as Kâma's Lady Rati did
.
tasya bhUtala.Earth-puSpa.flower-iSu.arrow-o: sakala.x-AhlAda.x-dAyi.x-na: + paricaryA.x-m ciram.for.long kartum.to.do anyA.another rati:.x- iva.like/as.if udita.arisen\spoken
.
*jd. kAma is love in its broadest sense; rati is esp. sexual pleasure.
*vlm.p.30 lIlA was like a second Rati born to serve her lord. Padma was Kama in person on earth to give joy to all souls.
उद्विग्ने प्रोद्विग्ना मुदिते मुदिता समाकुलाकुलिते ।
udvigne prodvignA mudite muditA samAkulAkulite |
प्रतिबिम्ब.समा कान्ता संक्रुद्धे केवलम् भीता ॥३।१५।३१॥
pratibimba-samA kAntA saMkruddhe kevalam bhItA ||3|15|31||
.
when
he was glad she was glad
too
.
when
he was sad she suffered too
bewildered by his confusion
.
she was his mirror
—
her beauty
(when he was angry)
cringed
.
*vlm.p.31 She was sorry at his sorrow and delighted to see him delightful. She was thoughtful to see him pensive. Thus she was an exact picture of her lord, except that she was afraid to find him angry.
when he is in udvigna.anxiety/distress-e – she is prodvigna.terrified/much.distressed-A.-f.- + when he is mudita.delighted-e – she is mudita.delighted.A.-f.- samAkula.confused/crowded\sama.same/equal.Akula.confused\crowded – when he is - Akulita.bewildered/perplexed-e | pratibimba.x-sama.x-A kAntA saMkruddhe kevalam bhItA -
.
.
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:
FM3016 TWO LOVERS 1.AP23-24 .z50
https://www.dropbox.com/s/yk04b44au98adgl/fm3016%201.ap23-24%20TWO%20LOVERS%20.z50.docx?dl=0
FM.3.1-FM.3.49...
https://www.dropbox.com/s/cezwyr92jlzal0a/FM.3.1-FM.3.49....docx?dl=0
oॐm
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM3015 TALE OF THE TOMB THE RAJA AND HIS QUEEN 1.AP22 .z31
TALE OF THE TOMB
FM.3.15
THE RÂJÂ AND HIS QUEEN
A fish.eye mosaic of the Milky Way arching at a high inclination across the night sky.
http://en.wikipedia.org/wiki/Milky Way
VASISHTHA THE PLENTIFUL said—
जगद् आकाशम् एव इदम् यथा हि व्योम्नि मौक्तिकम् ।
jagat_AkAzam eva_idam yathA hi vyomni mauktikam |
विमले भाति स्व.आत्मा एव जगच् चिद्.गगनम् तथा ॥३।१५।१॥
vimale bhAti sva.AtmA_eva jagat_cit..gaganam tathA ||3|15|1||
.
The world is only Space
:
this being.so since
in the spacious.sky it is a pearl
/
in immaculate transparency
projecting as Urself/itself only .
the world is Conscious.sky
that being.so
.
jagat.going\world.AkAza.Space\sky..m eva.only/indeed idam.this.there yathA.how/as hi.for/since vyom.spacious.sky.ni
mauktika.x.m +
vimala.pure/clear/spotless.x.e bhAti.appearing*AS sva.Ur.self.AtmA.self eva.only/indeed jagat.going\world cit.consciousness...gagana.sky.m tathA.thus
.
*AS: This world is the (cit) space (jagad AkAzam evedaM) So how is it different? The answer follows. Answer: As in the clear sky pearls shine. This is a standard example of illusion used before. This world by itself is cit.space (yathA svAtma eva jagat cit.gaganam) as follows (tathA).
*vlm.p.1. Vasishtha said:—The world is a void and as null as the pearls in the sky (seen by optical delusion). It is as unreal as the soul in the emptiness of consciousness.
* jagat.world. AkAza.Space.m eva.very/only idam.this . yathA.so/in.this.way. hi.for/! – in the vyoma.sky/space.ni . mauktika.pearls.m / in/when the vimala.stainless\transparent.e – is bhAti.shining/projecting*AS .svAtmA.Urself/itself . eva.very/only . the jagat.world is . cit.Consciousness.gagana.sky.m .tathA.thus/in.that.way. .
THE UNCARVED POST
अनुत्कीर्णा एव भाति इव त्रि.जगच्.छाल.भञ्जिका ।
anutkIrNA_eva bhAti_iva tri.jagat.zAla.bhaJjikA |
चित्.स्तम्भेन एव सा उत्कीर्णा न च उत्कर्ता अत्र विद्यते ॥३।१५।२॥
cit.stambhena_eva sA_utkIrNA na ca_utkartA_atra vidyate ||3|15|2||
.
it
is
like
an
uncarved
pillar
in
the Mansion of the Triple Worlds
:
within the Consciousness.post are uncarved sculptings
but
there is no sculptor here.
.
anutkIrNA.x. eva bhAti iva trijagat.x.zAla.x.bhaJjikA.x. + cit.stambha.x.ena eva sA utkIrNA.x. na ca utkartA.x. atra vidyate.is.known.to.be
.
*jd. the uncarved post contains every imaginable carving of whoever sees it.
*vlm.p.2 All its objects appear like un.engraved images on the column of the mind that is without any engraving or engraver.
समुद्रे ऽन्तर् जल.अस्पन्दा: स्वभावाद् अच्युता अपि ।
samudre_antar jala.aspanddA: svabhAvAt acyutA* api |
वीचि.वेगा भवन्ति इव परे दृश्य.विदस् तथा ॥३।१५।३॥
vIci.vegA* bhavanti_iva pare dRzya.vida:_tathA ||3|15|3||
.
samudra.x.e_antar.within jala.water..a..non.spanda.vibrant*MoTion.: from svabhAva.nature.At acyutA.x.* api.tho/even + vIci.wave.vega.shock/rush//shitting\semen.A* bhavanti.they.becoming. iva.like/as.if pare.afterwards dRzya.vidarya.being.split/torn.: tathA.thus
.
in the ocean
the spanda*MoTion of the waters seems.to.be substance
:
a surging of the waves
.
*vlm.3.15.3. As the intermotion of the waters in the sea, causes the waves to rise of themselves, so the visibles as they appear to us, are as waves in the calm spirit of the Supreme.
samudra.x.e_antar.within jala.water..a..non.spanda.vibrant*MoTion.: from svabhAva.nature.At acyutA.x.* api.tho/even + vIci.wave.vega.shock/rush//shitting\semen.A* bhavanti.they.becoming. iva.like/as.if pare.afterwards dRzya.vidarya.being.split/torn.: tathA.thus
जाल.अन्तर्.गत.सूर्य.आभा जाल.आकार.रजांस्य् अपि ।
jAla.antar.gata.sUrya.AbhA jAla.AkAra.rajAMsi_api |
जगद्.भानम् प्रति स्थूलान्य् अणुम् प्रति यथा अचलाः ॥३।१५।४॥
jagat.bhAnam prati sthUlAni_aNum prati yathA_acalA: ||3|15|4||
.
as
a rainbow in the sunshine
is
just a form of the spreading rays of sUrya.Sun
so
material substances appear
as
the world,
a mountain from an atom
.
jAla.net.x.antar.within.gata.having.gone.to.
sUrya.x.AbhA.x . jAla.net.AkAra:.formation/shape.
rajAMsi.x . api.tho/even + jagat.going\world.x.bhAna.x.m prati sthUla.x.s.Ani aNu.Atom\bit.m prati yathA.how/as acala.unstirring\mountain.s.A:
.
*vlm.p.4 Like sunbeams seen underwater, and like water appearing in the sands of the desert (mirage), so it is fancy that paints the world as true to us. The world’s bulk is like that of an atom appearing like a hill.
जगद्.भानम् न भाति इदम् ब्राह्मणो ऽव्यतिरेक.तस् ।
jagat.bhAnam na bhAti_idam brAhmaNa:_*vyatireka.ta: |
जाल=सूर्य.अम्शु.जालम् तु व्यतिरेक.अनुभूति.दम् ॥३।१५।५॥
jAla=sUrya.amzu.jAlam tu vyatireka.anubhUti.dam ||3|15|5||
.
the world.appearance
does not appear as
this
thru nonDistinction from the brahman Immensity
just*AS the sun's illusions offer different experience
.
jagat.going\world.bhAna.m.light/perception.m na.not bhAti.appearing*AS idam.this.there brAhmaNa: @ the Immensity . vyatireka.distinction/separation\logical.discontinuity.tas.from + jAla.net.sUrya.sun/Sol.aMzu.bit/piece.jAla.net.m tu.but/however vyatireka.distinction/separation\logical.discontinuity..anubhUti.received.knowledge.da.giving.m
.
*sv.3.15.1.6. VASISTHA continued: O Rama, even as from the waking state
experience, there is no materiality in the objects seen in a dream (though
while dreaming the objects appear to be solid) this world appears to be material
yet in reality it is pure consciousness.
*vlm.3.15.5. The fancied world is no more than a facsimile of the mind of its Maker, just as the sun beams under the water, are but reflexions of the light above; and no other than a negative notion (a false idea).
*jagat.going\world.bhAna.m.light/perception.m na.not bhAti.appearing*AS idam.this.there brAhmaNa: @ the Immensity . vyatireka.distinction/separation\logical.discontinuity.tas.from + jAla.net.sUrya.sun/Sol.aMzu.bit/piece.jAla.net.m tu.but/however vyatireka.distinction/separation\logical.discontinuity..anubhUti.received.knowledge.da.giving.m
अनुभूतान्य् अपि इमानि जगन्ति व्योम.रूपिणि ।
anubhUtAni_api_imAni jaganti vyoma.rUpiNi |
पृथ्व्य्.आदीनि न सन्त्य् एव स्वप्न.संकल्पयोर् इव ॥३।१५।६॥
pRthvi.AdIni na santi_eva svapna.saMkalpayo:_iva ||3|15|6||
.
altho experienced
these worlds are forms of space
and not composed of earthen elements
—conceived within a dream—
.
anubhUta.s.Ani api.tho/even imAni.these.ones jaganti.worlds vyom.spacious.sky.a.rUpi.x. Ni + pRthvyAdi.material/elemental.s.ni na.not santi.they.being eva.only/indeed svapna.dream..x.saMkalpa.concepts.yo: iva.like/as.if
.
*MoT. "vyoma.rUpiNi"
cin.mAtra=AkAza.sva.rUpe ||
*vwv.1547.y3.15.6. These worlds such as the earth and the like, though experienced, do not at.all exist in Brahman of the nature of the sky (or Void), as (they do not exist) in dreams and fancies.
*sv.3.15.1.6. VASISTHA continued: O Rama, even as from the waking state experience, there is no materiality in the objects seen in a dream (though while dreaming the objects appear to be solid) this world appears to be material yet in reality it is pure consciousness.
पिण्ड.ग्राहो जगत्य् अस्मिन् विज्ञान.आकाश.रूपिणि ।
piNDa.grAha: jagati_asmin vijJAna.AkAza.rUpiNi |
मरु.नद्याम्
जलम्
इव
न
सम्भवति
कुत्र.चित्
॥३।१५।७॥
maru.nadyAm jalam iva na sambhavati kutra.cit ||3|15|07||
.
this Lump the body
in this World / {Mo. Reality here}
is just Space taking Form
thru vijJAna.Understanding
—like the waters of mirages—
it is not anywhere at.all
.
piNDa.grAha: jagati_asmin vijJAna.AkAza.rUpiNi + maru.nadyAm jalam iva na sambhavati kutra.cit
.
*vlm.p.7 In the light of philosophy, the earth that appears solid is no better than the water in the mirage of a sandy desert. It is never in existence.
*Mo. piNDagraha: sad ity asmin..
*BLT.26. In this [world], which has the nature of the space of consciousness*, it is never possible to find the perception of a concrete body, namely the perception that one has when one thinks that something exists, as water in a desert.
*jd. BLT is another generalist, alas, making vijJAna one more "synonym" of Consciousness.
जगत्य् अपिण्ड.ग्राहे ऽस्मिन् संकल्प.नगर.उपमे ।
jagati_a.piNDa.grAhe_asmin saMkalpa.nagara.upame |
मरौ
सरिद् इव आभाति
दृश्यता
भ्रान्ति.रूपिणी
॥३।१५।८॥
marau sarit_iva_AbhAti dRzyatA bhrAnti.rUpiNI
||3|15|8||
.
such
is
the world
—here without its lumpish solidity—
a dream.city by a desert stream
—
it is perception in the form of delusion
..
jagati_a.piNDa.grAhe_asmin saMkalpa.nagara.upame + marau sarit_iva_AbhAti dRzyatA bhrAnti.rUpiNI
.
*vlm.8 In this supposed substantial form of the world, the illusive forms
of phenomena resemble only castles in the sky and rivers in a mirage.
स्वप्नाद् दृश्या इव जगताम् तुला.देशेन केन च ।
svapnAt_dRzyA_iva jagatAm tulA.dezena kena ca |
तुलिता कलना उन्मुक्ता दृश्य.श्रीर् व्योम जृम्भते ॥३।१५।९॥
tulitA kalanA_unmuktA dRzya.zrI:_vyoma jRmbhate ||3|15|9||
.
..
as.if perceived in a dream of the worlds
then
by what weighing.station
is an Imagining weighed
when it appears,
a multitude of Percepts
projecting in the sky
?
svapnAt_dRzyA_iva jagatAm tulA.dezena kena ca tulitA kalanA_unmuktA dRzya.zrI:_vyoma jRmbhate
.
*vlm. The visionary scenes of the world being taken to the scales, will be found when weighed, to be light as air and as hollow as vacuum.
*Mo. svapnAdrinnA_iva jagatA tulAdezau na kaucana |
pUritau kalana.unmuktA dRzya.zrIr vyoma kevalam ||
*jd. this is a virtual rewrite.
*BLT. Neither of the scale.pans is shifted by the world, as [it would not be shifted} by a dreamed mountain; the glory of all is perceivable, freed from the projective activity, is pure space.
वर्जयित्वा ज्ञ.विज्ञानम् जगच्.छब्द.अर्थ.भाजनम् ।
varjayitvA jJa.vijJAnam jagat.zabda.artha.bhAjanam |
जगद्.ब्रह्म.स्वशब्दानाम् अर्थे न अस्त्य् एव भिन्नता ॥३।१५।१०॥
jagat.brahma.svazabdAnAm arthe na_asti_eva bhinnatA ||3|15|10||
.
except.for what is misconstrued
not having been properly understood
—the real meaning of the "world" of words is —
that between the words
"world" & "brahman"
there is no distinction of meaning
.
varjayitvA jJa.vijJAnam jagat.zabda.artha.bhAjanam + jagat.brahma.svazabdAnAm
arthe na asti eva bhinnatA
.
*vlm. The ignorant that are taken away by the sound of words in disregard of sense, will find when they come to sense, that there is no difference between the world and Brahma: (the one being but the reflection of the other),
*sv. Only knowledge based on ignorance clings to the notion of a world; in reality, there is no difference in the meaning of the words 'world' 'Brahman or the infinite', and 'self'.
इदम् त्व् अचेत्य.चिन्मात्रम् भानोर् भातम् नभ: प्रति ।
idam tu_acetya.cin.mAtram bhAno:_bhAtam nabha: prati |
तथा सूक्ष्मम् यथा मेघम् प्रति संकल्प.वारिद: ॥३।१५।११॥
tathA sUkSmam yathA megham prati saMkalpa.vArida: ||3|15|11||
.
but
this mode of inconceivable.Consciousness
the Sun
has shone in a sky
thus
subtle as a cloud loosing conceptual raindrops
.
idam tu . but this is a . ##cit . *cetya.concept(ual)/conceivable . a..not a .cinmAtra.consciousness.measure
bhAno: . of the Sun . the bhAta.shone.forth/projected.nabhas.spacious.sky. prati.upon + tathA.thus sUkSma.subtle/intangible.m yathA.how/as megha.cloud.m prati.upon saMkalpa.concept.vArida.raincloud:
.
*vlm.p.11 The dull world is the issue of Consciousness, like sky is of sunbeams. The light of Consciousness is like the light of the rarified rays of the sun that, like water from huge clouds, causes seeds to shoot into plants.
*AS: .. As subtle (tathA sUkSmaM) as a postulated cloud (saMkalpa.vAridaH) in comparison with an ordinary cloud (yathA megham prat).
*Mo.3.15.11.12 .. bhAnor bhAnam ..
*BLT.25. This [world], manifestation of splendour, which is nothing but Consciousness devoid of objects, in comparison to space is as subtle as an imaginary cloud in comparison to a [real] cloud.
यथा स्वप्न.पुरम् स्वच्छम् जाग्रत्.पुर.वरम् प्रति ।
yathA svapna.puram svaccham jAgrat.pura.varam prati |
तथा जगद् इदम् स्वच्छम् संकल्पिक.जगत् प्रति ॥३।१५।१२॥
tathA jagat_idam svaccham saMkalpika.jagat prati ||3|15|12||
.
as
a dream.city is as clearly seen.to.be as a city in your Waking
thus
the world is this clearly seen.to.be particular world.conceptuality
.
yathA svapna.puram svaccham jAgrat.pura.varam prati + tathA jagat_idam svaccham saMkalpika.jagat prati
.
*BLT.25. As a dreamed city is impalpable [svaccha?] in comparison to a big city seen in the wakeful state, so this world is impalpable in comparison to an imaginary world.
*sv. The world is as true in relation to Brahman as the dream.city is true in relation to the experience of the waking consciousness.
*vlm.3.15.12. As a city in a dream, is finer than one seen in the waking state, so this visionary world is as subtile as an imaginary one.
*AS: .. being completely illusory, it is clearer than even an imaginary one.
##chad . *svaccha . very clear, transparent, bright, pure, pellucid., crystalline • clear, distinct (as speech) • pure (as the mind or heart) +
तस्माद् अचेत्य.चिद्रूपम् जगद् व्योम एव केवलम् ।
tasmAt_a.cetya.cit.rUpam jagat_vyoma_eva kevalam |
शून्यौ
व्योम.जगच्.छब्दौ पर्यायौ विद्धि
चिन्मयौ
॥३।१५।१३॥
zUnyau vyoma.jagat=zabdau paryAyau viddhi cit.mayau ||3|15|13||
.
emerged from
That
as a nonConceptual Form of Consciousness
know the world to be boundless sky
.
both are empty
—the spacious Sky & the going World—
both are similarly* constructs of cit.Conscousness
.
tasmAt a.cetya.cit.rUpam jagat vyoma eva kevalam + zUnyau vyoma.jagat=zabdau paryAyau viddhi cit.mayau
.
*vlm.p.13. Therefore know the dream world to be the inverse of the conscious soul, and the substantive world to be the reverse of the insubstantial vacuum. The words fullness and vacuum are both as empty as airy breath because these opposites are only different views of the same Consciousness.
##i . #e* (A>i) . #parye (pari.A>i) . *paryAya: . a synonym, convertible term, alternate. *MW. •• *jd. I read "similar (but different in particular)" rather than "synonymous", and so distinguish *pAdapa as "thirsty tree". so too *prAya is the Troop, *paryAya is its Array. the Soldiers are not synonyms, but members of a class ++
तस्माद् न किम्चित् उत्पन्नम् जगद्.आदि इह दृश्यकम् ।
tasmAt_na kim.cit ut.pannam jagat.Adi_iha dRzyakam |
अन्.आख्यम् अन्.अभिव्यक्तम् यथास्थितम् अवस्थितम् ॥३।१५।१४॥
an.Akhyam an.abhi.vyaktam yathAsthitam ava.sthitam ||3|15|14||
.
from That
nothing whatever is arisen or outfallen
:
this World is a perceptual entity
—nameless, unmanifest—
yet in some predetermined state
.
tasmAt_na kim.cit ut.pannam jagat.Adi_iha dRzyakam + an.Akhyam an.abhi.vyaktam yathAsthitam ava.sthitam
.
* thruout this text, the capitalized That = the brahman.Immensity,
and This = the saMsAra.Convolution.
*vlm. Know therefore this visible world to be no production at.all; it is as nameless as it is undeveloped, and as inexistent as its seeming existence.
जगद् एवम् महाकाशे चिद्.आकाशम् अभित्तिमत् ।
jagat_evam mahAkAze cit.AkAzam a.bhittimat |
तद्.देशस्य अणु.मात्रस्य तुलायाश् च अ.प्रपूरकम् ॥३।१५।१५॥
tat.dezasya_aNu.mAtrasya tulAyA:_ca_a.pra.pUrakam ||3|15|15||
.
the World
thus
is
in Great Space
Consciousness.Space without division
—a place as small as an atom—
yet it is yet unfilled
.
jagat_evam mahAkAze cit.AkAzam a.bhittimat + tat.dezasya_aNu.mAtrasya tulAyA:_ca_a.pra.pUrakam
.
*vlm.3.15.15. The universe is the sphere of the spirit of God in the infinite space; it has no foundation elsewhere except in that Spirit of which it is but a particle, and filling a space equal to a bit of infinity.
*BLT. The world, which is the universal space, the space of Consciousness, devoid of supports, cannot counterbalance the weight of only one atom on a scale pan.
.
आकाश.रूपम् एव अच्छम् पिण्ड.ग्रह.विवर्जितम् ।
AkAza.rUpam eva_accham piNDa.graha.vivarjitam |
व्योम्नि व्योम.मयम् चित्रम् संकल्प पुरवत् स्थितम् ॥३।१५।१६॥
vyomni vyoma.mayam citram saMkalpa.puravat sthitam ||3|15|16||
.
Space.Form is merely clarity
without the Lump.holder body
—
in its sky.made variety like a conceptual city
.
AkAza.rUpam eva accham piNDa.graha.vivarjitam + vyomni vyoma.mayam citram saMkalpa.puravat sthitam
.
*vlm. It is as transparent as the sky and without any solidity at.all. It is as empty as empty air and like a city pictured in imagination.
अत्र इदम् मण्डप.आख्यानम् शृणु श्रवण.भूषणम् ।
atra_idam maNDapa.AkhyAnam zRNu zravaNa.bhUSaNam |
नि:संदेहो_यथा एषो अर्थश् चित्ते विश्रान्तिम् एष्यति
॥३।१५।१७॥
ni:saMdeha:_yathA_eSa:_artha:_citte vizrAntim eSyati ||3|15|17||
.
now pay attention
for this Tale of the Tomb is a tale beautiful to hear
:
it will resolve your doubts, it will bring repose to your Affected mind
.
atra_idam maNDapa.AkhyAnam zRNu zravaNa.bhUSaNam + ni:saMdeha:_yathA eSa:_*rtha:_citte vizrAntim eSyati
.
* in this reading, the term chitta.Affection refers to the Affective/emotive process of mind.
similarly, buddhi.Intellect is the Effective/analytic condition.
manas.Mind includes both of these with ahaMkAra."I"dentity.
*vlm.p.17 Attend now to the story of the Temple which is pleasant to hear and which will impress this truth deeply in your mind.
*Mo.3.25.17. <...vizrAntim eti te||> In this connection, listen to this Tale of the Pavilion, ear ornament, so that this meaning [of the word 'world'] ceases in your mind.
RÂMA said—
सद्.बोध.वृद्धये ब्रह्मन् समासेन वद आशु मे ।
sat.bodha.vRddhaye brahman samAsena vada_Azu me |
मण्डप.आख्यानम्
अखिलम्
येन
बोधो विवर्धते ॥३।१५।१८॥
maNDapa.AkhyAnam akhilam yena bodha:_vivardhate ||3|15|18||
.
Brahmin,
if it will help me grow into the realization of truth,
tell me it all
at.once
—the whole story about the Tomb—
from which Realization grows
.
sat.bodha.vRddhaye brahman samAsena vada_Azu me + maNDapa.AkhyAnam akhilam yena bodha:_vivardhate
.
*vlm.p.18 Râma said, "Tell me at once, O holy one, the long and short of the story of the temple, which will help my understanding of these things."
*BLT. .. so that my right understanding is increased..
VASISHTHA answered—
अभूद् अस्मिन् मही.पीठे कुल.पद्मः विकासवान् ।
abhUt asmin mahI.pIThe kula.padma: vikAsa.vAn |
पद्मो_नाम नृपः श्रीमाद् बहु.पुत्रो विवेकवान् ॥३।१५।१९॥
padma:_nAma nRpa: zrImAt_bahu.putra:_viveka.vAn ||3|15|19||
.
There once sat on this Earth.throne
the blossoming flower of his clan
Padma the Lotus
Lord of Men
with many children, full of discernment
..
abhUt asmin mahI.pIThe kula.padma: vikAsa.vAn padma: nAma nRpa: zrImAt bahu.putra: viveka.vAn
.
*vlm.p.19 Vasishtha said:—In the past, on the surface of the earth, there lived a king named Padma (Lotus) because he was like the blooming and fragrant lotus of his race. Padma was equally blessed with wisdom, prosperity and good children.
मर्यादा.पालन.अम्भोधिर् द्विषत् तिमिर.भास्करः ।
maryAdA.pAlana.ambhodhi:_dviSat timira.bhAskara: |
कान्ता.कुमुदिनी.चन्द्रो दोष.तृणा.हुताशनः ॥३।१५।२०॥
kAntA.kumudinI.candra:_doSa.tRNA.hutAzana: ||3|15|20||
.
the oceans guarded his frontier
.
he was
sun
to the darkness of his enemy,
fire
for the straw of all his foes,
and
moonlight to cool his lotus queen
.
maryAdA.pAlana.ambhodhi:
dviSat timira.bhAskara: |
kAntA.kumudinI.candra:
doSa.tRNA.hutAzana: .
.
*vlm.p.20 He observed the bounds of his duties, just as the sea preserves the boundaries of countries. He destroyed the mist of his adversaries, like the sun dispels the darkness of night. He was like the moon to his lotus.like queen, and like burning fire to the hay of evils and crimes.
मेरुर् विबुध.वृन्दानाम् यशश् चन्द्रो भव.अर्णवे ।
meru:_vibudha.vRndAnAm yaza:_candra:_bhava.arNave |
सरः सद्.गुण.हंसानाम् कमल.अमल.भास्करः ॥३।१५।२१॥
sara: sat.guNa.haMsAnAm kamala.amala.bhAskara: ||3|15|21||
.
he
rose
like Mount Meru
in the assembly of the wise
.
his fame shone full as moonlight on the ocean of life
.
he was a pond for the pure and goodly browsing Hamsa.Swans
.
he was the sun greeting the morning lotuses
.
meru:_vibudha.vRndAnAm yaza:_candra:_bhava.arNave | sara: sat.guNa.haMsAnAm
kamala.amala.bhAskara:
.
* readers may recognize this word "parama.haMsa", 'Highest Swan'.
such Swans can separate milk from water; and they are admired in every cult and country.
Vâlmiiki was such a Swan. the Term is prob. evolved from <sa:_*ham> in reversal.
*vlm.p.21 He was the asylum of the learned, like Mount Meru is the residence of the gods. He was the moon of fair fame risen from the ocean of the earth. He was like a lake to the geese of good qualities, and like the sun to the lotuses of purity.
संग्राम.वीर् उत्पवनो मनो.मातङ्ग.केसरी ।
saMgrAma.vI:_utpavana:_mana:.mAtaGga.kesarI |
समस्त.विद्या.दयित: सर्व.आश्चर्य.गुण.आकर: ॥३।१५।२२॥
samasta.vidyA.dayita: sarva.Azcarya.guNa.Akara: ||3|15|22||
.
he was
wildfire to every foe,
a lion against Mind the elephant,
a constant lover of learning,
a model of all excellence
.
saMgrAma.vIr utpavano mano.mAtaGga.kesarI | samasta.vidyA.dayita: sarva.Azcarya.guNAkara:
.
*vlm.p.22 In warfare, he was like a blast to the vines of his antagonists. He was like a lion to the elephants (desires) of his mind. He was the favorite of all learning, a patron of the learned, and a mine of all admirable qualities.
सुर.अरि.सागर.क्षोभ.विलसन् मन्दर.अचल: ।
sura.ari.sAgara.kSobha.vilasan mandara.acala: |
विलास.पुष्प.ओघ.मधु: सौभाग्य.कुसुम.आयुध: ॥३।१५।२३॥
vilAsa.puSpa.ogha.madhu: saubhAgya.kusuma.Ayudha: ||3|15|23||
.
he was
Mandara.Churnstick Mountain
that once churned an ocean of milk
.
he
the god of Love,
surrounded by a field of honied flowers,
with which he armed his bow
..
sura.ari.sAgara.kSobha.vilasan mandara.acala: + vilAsa.puSpa.ogha.madhu: saubhAgya.kusuma.Ayudha:
.
*vlm.p.23 He stood fixed like Mount Mandara after it had churned the ocean of the demons. He was like spring season to the blossoms of joy, and like the god of the floral bow to the flowers of blooming prosperity.
लीला.लतालास्य.मरुत् साहस.उत्सव.केशव: ।
lIlA.latAlAsya.marut sAhasa.utsava.kezava: |
सौजन्य.कैरव.शशी दुर्लीला.लतिक.अनल: ॥३।१५।२४॥
saujanya.kairava.zazI dur.lIlA.latika.anala: ||3|15|24||
.
he
was the gentle breeze that touched a lIlA.lovely vine,
but
reckless as Vishnu in his enterprise,
moonlight to the night.lotuses,
the fire for an unlovely vine
.
lIlA.latAlAsya.marut sAhasa.utsava.kezava: + saujanya.kairava.zazI dur.lIlA.latika.anala:
.
*vlm. He shone like the moon on the florets of good manners,
and like wildfire to the brambles of licentiousness.
तस्य आसीत् सुभगा भार्या लीला नाम विलासिनी ।
tasya_AsIt subhagA bhAryA lIlA nAma vilAsinI |
सर्व.सौभाग्य.वलिता कमला इव उदिता अवनौ ॥३।१५।२५॥
sarva.saubhAgya.valitA kamalA_iva_uditA_avanau ||3|15|25||
.
For him there was a most beautiful wife
—
Liilâ the Playful was her name,
Liilâ the Lovely,
rich in every blessing
she was the Goddess of Fortune blossoming on earth
.
tasya AsIt subhagA bhAryA lIlA nAma vilAsinI + sarva.saubhAgya.valitA kamalA iva uditA avanau
.
* her name will be familiar in the lIlA.rasa, the Love Dance of kRShNa.
*vlm.p.25 His consort was the happy Queen Lîlâ (Play), playful as her name implied and filled with every grace, as if Lakshmi, the goddess of prosperity, had appeared in person upon earth.
सर्व.सम्पत्ति.वलिता लीला.मधुर.भाषिणी ।
sarva.sampatti.valitA lIlA.madhura.bhASiNI |
स=आनन्द.मन्द.चलिता द्वितीय.इन्दु.उदय.स्मिता ॥३।१५।२६॥
sa=Ananda.manda.calitA dvitIya.indu.udaya.smitA ||3|15|26||
.
she was possessed of every excellence
lovingly honied in her speech
ever.happy
never.hurried
her smile was like the rising of a second moon
.
sarva.sampatti.valitA lIlA.madhura.bhASiNI + sa=Ananda.manda.calitA dvitIya.indu.udaya.smitA
.
vlm.26 She was gentle with her submission to her lord, and was sweet in her speech without art. She was always happy and slow in her movements, and ever smiling as the moon.
अलक.आलि.मनोहारि.वदन.अम्भोज.शालिनी ।
alaka.Ali.manohAri.vadana.ambhoja.zAlinI |
सित.अङ्गी कर्णिका.गौरी जङ्गमा इव सरोजिनी ॥३।१५।२७॥
sita.aGgI karNikA.gaurI jaGgamA_iva sarojinI ||3|15|27||
.
her curls
—
they were a cloud of flowers surrounding a pale, delicate face
&
her limbs were pale and cool
&
her ears were ringed with gold
&
she drifted
like a lotus in a pond
.
alaka.Ali.manohAri.vadana.ambhoja.zAlinI + sita.aGgI karNikA.gaurI jaGgamA_iva sarojinI
.
*vlm.27 Her lovely lotus.white face was decorated with painted spots, and her fair form, fresh as a new blown bud, appeared like a moving bed of lotuses.
लता.विलास.कुन्द.ओघ.भासिनी रस.शालिनी ।
latA.vilAsa.kunda.ogha.bhAsinI rasa.zAlinI |
प्रवाल.हस्ता पुष्प.आभा मधु.श्रीर् इव देहिनी ॥३।१५।२८॥
pravAla.hastA puSpa.AbhA madhu.zrI:_iva dehinI ||3|15|28||
.
she was a vine twining a jasmine tree
full of seduction
:
her delicate fingers were blossom.bearing stems, her body was honey.sweet
.
latA.vilAsa.kunda.ogha.bhAsinI rasa.zAlinI | pravAla.hastA puSpa.AbhA madhu.zrI:_iva dehinI
.
* saMskRta poetry most often uses similes ("she was like");
English poetry prefers the metaphor ("she is").
in the same way, I will often replace the passive voice ("it was done by him")
with the active ("he did").
*vlm.p.28 She was buxom as a playful plant and bright as a branch of kunda jasmine flowers, full of glee and good humor. With her palms red like coral and her fingers white as lilies, she was in her person a collection of spring beauties.
अवदात.तनुः पुण्या स्पर्शन.आह्लाद.कारिणी ।
avadAta.tanu: puNyA sparzana.AhlAda.kAriNI |
गङ्गा इव गाम् गता देहवती हंस.विलासिनी ॥३।१५।२९॥
gaGgA iva gAm gatA dehavatI haMsa.vilAsinI ||3|15|29||
.
with a pure milk.white body that was tender to touch
that lady was like gangA.River,
going in her gait,
a thing of delight to a drifting swan
.
avadAta.x.tanu.x.: puNya.x.A . sparzana.x.AhlAda.x.kAri.x.NI + gaGgA.Gangâ.River iva.like/as.if . gAm gatA {wordplay
dehavatI haMsa.vilAsinI .
.
*vlm.29 Her pure form was sacred to touch and conferred joy to the heart, like the holy stream of the Ganges exhilarates a flock of swans floating upon it.
तस्य भूतल.पुष्पेषोः सकल.आह्लाद.दायिनः ।
tasya bhUtala.puSpeSo: sakala.AhlAda.dAyina: |
परिचर्याम् चिरम् कर्तुम् अन्या रतिर् इव उदिता ॥३।१५।३०॥
paricaryAm ciram kartum anyA rati:_iva_uditA ||3|15|30||
.
to him
(who was like Kâma, the Lord of Love, whose flower.arrows bless the earth)
she gave her constant service
as Kâma's Lady Rati did
.
tasya bhUtala.Earth.puSpa.flower.iSu.arrow.o: sakala.x.AhlAda.x.dAyi.x.na: + paricaryA.x.m ciram.for.long kartum.to.do anyA.another rati:.x. iva.like/as.if udita.arisen\spoken
.
*jd. kAma is love in its broadest sense; rati is esp. sexual pleasure.
*vlm.p.30 lIlA was like a second Rati born to serve her lord. Padma was Kama in person on earth to give joy to all souls.
उद्विग्ने प्रोद्विग्ना मुदिते मुदिता समाकुलाकुलिते ।
udvigne prodvignA mudite muditA samAkulAkulite |
प्रतिबिम्ब.समा कान्ता संक्रुद्धे केवलम् भीता ॥३।१५।३१॥
pratibimba.samA kAntA saMkruddhe kevalam bhItA ||3|15|31||
.
when
he was glad she was glad
too
.
when
he was sad she suffered too
bewildered by his confusion
.
she was his mirror
—
her beauty
(when he was angry)
cringed
.
*vlm.p.31 She was sorry at his sorrow and delighted to see him delightful. She was thoughtful to see him pensive. Thus she was an exact picture of her lord, except that she was afraid to find him angry.
when he is in udvigna.anxiety/distress.e – she is prodvigna.terrified/much.distressed.A..f.. + when he is mudita.delighted.e – she is mudita.delighted.A..f.. samAkula.confused/crowded\sama.same/equal.Akula.confused\crowded – when he is . Akulita.bewildered/perplexed.e | pratibimba.x.sama.x.A kAntA saMkruddhe kevalam bhItA .
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:
FM3016 TWO LOVERS 1.AP23.24 .z50
https://www.dropbox.com/s/yk04b44au98adgl/fm3016%201.ap23.24%20TWO%20LOVERS%20.z50.docx?dl=0
oॐm
FM.3.15 TALE OF THE TOMB: THE RÂJÂ AND HIS QUEEN
सर्ग ३.१५
sarga 3.15
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
जगद् आकाशम् एव इदम् यथा हि व्योम्नि मौक्तिकम् ।
jagat_AkAzam eva_idam yathA hi vyomni mauktikam |
विमले भाति स्व.आत्मा एव जगच् चिद्.गगनम् तथा ॥३।१५।१॥
vimale bhAti sva.AtmA_eva jagat_cit..gaganam tathA ||3|15|1||
अनुत्कीर्णा एव भाति इव त्रि.जगच्.छाल.भञ्जिका ।
anutkIrNA_eva bhAti_iva tri.jagat.zAla.bhaJjikA |
चित्.स्तम्भेन एव सा उत्कीर्णा न च उत्कर्ता अत्र विद्यते ॥३।१५।२॥
cit.stambhena_eva sA_utkIrNA na ca_utkartA_atra vidyate ||3|15|2||
समुद्रे ऽन्तर् जल.अस्पन्दाः स्वभावाद् अच्युता अपि ।
samudre_*ntar jala*aspanddA: svabhAvAt_acyutA* api |
वीचि.वेगा भवन्ति इव परे दृश्य.विदस् तथा ॥३।१५।३॥
vIci.vegA* bhavanti_iva pare dRzya.vida:_tathA ||3|15|3||
जाल.अन्तर्.गत.सूर्य.आभा जाल.आकार.रजांस्य् अपि ।
jAla.antar.gata.sUrya.AbhA jAla.AkAra.rajAMsi_api |
जगद्.भानम् प्रति स्थूलान्य् अणुम् प्रति यथा अचलाः ॥३।१५।४॥
jagat.bhAnam prati sthUlAni_aNum prati yathA_acalA: ||3|15|4||
जगद्.भानम् न भाति इदम् ब्राह्मणो ऽव्यतिरेक.तस् ।
jagat.bhAnam na bhAti_idam brAhmaNa:_*vyatireka.ta: |
जाल=सूर्य.अम्शु.जालम् तु व्यतिरेक.अनुभूति.दम् ॥३।१५।५॥
jAla=sUrya.amzu.jAlam tu vyatireka.anubhUti.dam ||3|15|5||
अनुभूतान्य् अपि इमानि जगन्ति व्योम.रूपिणि ।
anubhUtAni_api_imAni jaganti vyoma.rUpiNi |
पृथ्व्य्.आदीनि न सन्त्य् एव स्वप्न.संकल्पयोर् इव ॥३।१५।६॥
pRthvi.AdIni na santi_eva svapna.saMkalpayo:_iva ||3|15|6||
पिण्ड.ग्राहो जगत्य् अस्मिन् विज्ञान.आकाश.रूपिणि ।
piNDa.grAha:_jagati_asmin vijJAna.AkAza.rUpiNi |
मरु.नद्याम् जलम् इव न सम्भवति कुत्र.चित् ॥३।१५।७॥
maru.nadyAm jalam iva na sambhavati kutra.cit ||3|15|7||
जगत्य् अपिण्ड.ग्राहे ऽस्मिन् संकल्प.नगर.उपमे ।
jagati_apiNDa.grAhe_*smin saMkalpa.nagara.upame |
मरौ सरिद् इव आभाति दृश्यता भ्रान्ति.रूपिणी ॥३।१५।८॥
marau sarit_iva_AbhAti dRzyatA bhrAnti.rUpiNI ||3|15|8||
स्वप्नाद् दृश्या इव जगताम् तुला.देशेन केन च ।
svapnAt_dRzyA_iva jagatAm tulA.dezena kena ca |
तुलिता कलना उन्मुक्ता दृश्य.श्रीर् व्योम जृम्भते ॥३।१५।९॥
tulitA kalanA_unmuktA dRzya.zrI:_vyoma jRmbhate ||3|15|9||
वर्जयित्वा ज्ञ.विज्ञानम् जगच्.छब्द.अर्थ.भाजनम् ।
varjayitvA jJa.vijJAnam jagat.zabda.artha.bhAjanam |
जगद्.ब्रह्म.स्वशब्दानाम् अर्थे न अस्त्य् एव भिन्नता ॥३।१५।१०॥
jagat.brahma.svazabdAnAm arthe na_asti_eva bhinnatA ||3|15|10||
इदम् त्व् अचेत्य.चिन्मात्रम् भानोर् भातम् नभः प्रति ।
idam tu_acetya.cit.mAtram bhAno:_bhAtam nabha: prati |
तथा सूक्ष्मम् यथा मेघम् प्रति संकल्प.वारिदः ॥३।१५।११॥
tathA sUkSmam yathA megham prati saMkalpa.vArida: ||3|15|11||
यथा स्वप्न.पुरम् स्वच्छम् जाग्रत्.पुर.वरम् प्रति ।
yathA svapna.puram svaccham jAgrat.pura.varam prati |
तथा जगद् इदम् स्वच्छम् संकल्पिक.जगत् प्रति ॥३।१५।१२॥
tathA jagat_idam svaccham saMkalpika.jagat prati ||3|15|12||
तस्माद् अचेत्य.चिद्रूपम् जगद् व्योम एव केवलम् ।
tasmAt_acetya.cit.rUpam jagat_vyoma_eva kevalam |
शून्यौ व्योम.जगच्.छब्दौ पर्यायौ विद्धि चिन्मयौ ॥३।१५।१३॥
zUnyau vyoma.jagat.zabdau paryAyau viddhi cit.mayau ||3|15|13||
तस्माद् न किम्चित् उत्पन्नम् जगद्.आदि इह दृश्यकम् ।
tasmAt_na kimcit utpannam jagat.Adi_iha dRzyakam |
अन्.आख्यम् अन्.अभिव्यक्तम् यथास्थितम् अवस्थितम् ॥३।१५।१४॥
an.Akhyam an.abhivyaktam yathAsthitam avasthitam ||3|15|14||
जगद् एवम् महाकाशे चिद्.आकाशम् अ.भित्तिमत् ।
jagat_evam mahAkAze cit.AkAzam a.bhittimat |
तद्.देशस्य अणु.मात्रस्य तुलायाश् च अ.प्रपूरकम् ॥३।१५।१५॥
tat.dezasya_aNu.mAtrasya tulAyA:_ca_a.prapUrakam ||3|15|15||
आकाश.रूपम् एव अच्छम् पिण्ड.ग्रह.विवर्जितम् ।
AkAza.rUpam eva_accham piNDa.graha.vivarjitam |
व्योम्नि व्योम.मयम् चित्रम् संकल्प पुरवत् स्थितम् ॥३।१५।१६॥
vyomni vyoma.mayam citram saMkalpa puravat sthitam ||3|15|16||
अत्र इदम् मण्डप.आख्यानम् शृणु श्रवण.भूषणम् ।
atra_idam maNDapa.AkhyAnam zRNu zravaNa.bhUSaNam |
निःसंदेहो_यथा एषो अर्थश् चित्ते विश्रान्तिम् एष्यति ॥३।१५।१७॥
ni:saMdeha:_yathA_eSa:_*rtha:_citte vizrAntim eSyati ||3|15|17||
सद्.बोध.वृद्धये ब्रह्मन् समासेन वद आशु मे ।
sat.bodha.vRddhaye brahman samAsena vada_Azu me |
मण्डप.आख्यानम् अखिलम् येन बोधो विवर्धते ॥३।१५।१८॥
maNDapa.AkhyAnam akhilam yena bodha:_vivardhate ||3|15|18||
वसिष्ठ उवाच ।
vasiSTha uvAca |
अभूद् अस्मिन् मही.पीठे कुल.पद्मः विकासवान् ।
abhUt_asmin mahI.pIThe kula.padma: vikAsavAn |
पद्मो_नाम नृपः श्रीमाद् बहु.पुत्रो विवेकवान् ॥३।१५।१९॥
padma:_nAma nRpa: zrImAt_bahu.putra:_vivekavAn ||3|15|19||
मर्यादा.पालन.अम्भोधिर् द्विषत् तिमिर.भास्करः ।
maryAdA.pAlana.ambhodhi:_dviSat timira.bhAskara: |
कान्ता.कुमुदिनी.चन्द्रो दोष.तृणा.हुताशनः ॥३।१५।२०॥
kAntA.kumudinI.candra:_doSa.tRNA.hutAzana: ||3|15|20||
मेरुर् विबुध.वृन्दानाम् यशश् चन्द्रो भव.अर्णवे ।
meru:_vibudha.vRndAnAm yaza:_candra:_bhava.arNave |
सरः सद्.गुण.हंसानाम् कमल.अमल.भास्करः ॥३।१५।२१॥
sara: sat.guNa.haMsAnAm kamala.amala.bhAskara: ||3|15|21||
संग्राम.वीर् उत्पवनो मनो.मातङ्ग.केसरी ।
saMgrAma.vI:_utpavana:_mana:mAtaGga.kesarI |
समस्त.विद्या.दयितः सर्व.आश्चर्य.गुण.आकरः ॥३।१५।२२॥
samasta.vidyA.dayita: sarva.Azcarya.guNa.Akara: ||3|15|22||
सुर.अरि.सागर.क्षोभ.विलसन् मन्दर.अचलः ।
sura.ari.sAgara.kSobha.vilasan mandara.acala: |
विलास.पुष्प.ओघ.मधुः सौभाग्य.कुसुम.आयुधः ॥३।१५।२३॥
vilAsa.puSpa.ogha.madhu: saubhAgya.kusuma.Ayudha: ||3|15|23||
लीला.लतालास्य.मरुत् साहस.उत्सव.केशवः ।
lIlA.latAlAsya.marut sAhasa.utsava.kezava: |
सौजन्य.कैरव.शशी दुर्लीला.लतिक.अनलः ॥३।१५।२४॥
saujanya.kairava.zazI durlIlA.latika.anala: ||3|15|24||
तस्य आसीत् सुभगा भार्या लीला नाम विलासिनी ।
tasya_AsIt subhagA bhAryA lIlA nAma vilAsinI |
सर्व.सौभाग्य.वलिता कमला इव उदिता अवनौ ॥३।१५।२५॥
sarva.saubhAgya.valitA kamalA_iva_uditA_avanau ||3|15|25||
सर्व.सम्पत्ति.वलिता लीला.मधुर.भाषिणी ।
sarva.sampatti.valitA lIlA.madhura.bhASiNI |
स=आनन्द.मन्द.चलिता द्वितीय.इन्दु.उदय.स्मिता ॥३।१५।२६॥
sa=Ananda.manda.calitA dvitIya.indu.udaya.smitA ||3|15|26||
अलक.आलि.मनोहारि.वदन.अम्भोज.शालिनी ।
alaka.Ali.manohAri.vadana.ambhoja.zAlinI |
सित.अङ्गी कर्णिका.गौरी जङ्गमा इव सरोजिनी ॥३।१५।२७॥
sita.aGgI karNikA.gaurI jaGgamA_iva sarojinI ||3|15|27||
लता.विलास.कुन्द.ओघ.भासिनी रस.शालिनी ।
latA.vilAsa.kunda.ogha.bhAsinI rasa.zAlinI |
प्रवाल.हस्ता पुष्प.आभा मधु.श्रीर् इव देहिनी ॥३।१५।२८॥
pravAla.hastA puSpa.AbhA madhu.zrI:_iva dehinI ||3|15|28||
अवदात.तनुः पुण्या स्पर्शन.आह्लाद.कारिणी ।
avadAta.tanu: puNyA sparzana.AhlAda.kAriNI |
गङ्गा इव गाम् गता देहवती हंस.विलासिनी ॥३।१५।२९॥
gaGgA iva gAm gatA dehavatI haMsa.vilAsinI ||3|15|29||
तस्य भूतल.पुष्प.इषोः सकल.आह्लाद.दायिनः ।
tasya bhUtala.puSpa.iSo: sakala.AhlAda.dAyina: |
परिचर्याम् चिरम् कर्तुम् अन्या रतिर् इव उदिता ॥३।१५।३०॥
paricaryAm ciram kartum anyA rati:_iva_uditA ||3|15|30||
उद्विग्ने प्रोद्विग्ना मुदिते मुदिता समाकुलाकुलिते ।
udvigne prodvignA mudite muditA samAkulAkulite |
प्रतिबिम्ब.समा कान्ता संक्रुद्धे केवलम् भीता ॥३।१५।३१॥
pratibimba.samA kAntA saMkruddhe kevalam bhItA ||3|15|31||
||
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