fm6016 2.jl21 In the Court of QuakeEarth .z23
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fm6016 2.jl21 In the Court of QuakeEarth .z23
Oॐm
In the Court of QuakeEarth
vasiShTha said
—
अथ तस्य अहम् अपतं दीप्यमान-वपु: पुर: ।
किंचिद् विक्षोभित-सभ: खान् नक्षत्रम् इव अचले ॥१॥
अथ तस्य अहम् अपतं दीप्यमान-वपु: पुर: ।
atha tasya aham apatam dIpyamAna-vapu: pura: |
किंचिद् विक्षोभित-सभ: खान् नक्षत्रम् इव अचले ॥१॥
kim.cid vikSobhita-sabha: khAn nakSatram iva acale ||6|16|1||
.
so
after that
I came down
:
a shining body come before him
—somewhat alarming the Royal Audience—
I fell from the sky
like a meteor kissing a mountain's foot
.
\
चुक्षोभ वायस-आस्थानं नील-उत्पल-सरः-समम् ।
cukSobha vAyasa-AsthAnam nIla-utpala-sara:samam |
मत्-पात-मन्द-वातेन भू-कम्पेन इव सागर: ॥२॥
mat-pAta-manda-vAtena bhU-kampena iva sAgara: ||2||
.
it frightened the Assembly of Birds
who trembled like the night.blue lake-lotuses
shaken by the wind of my slow descent
like the ocean by an earthquake
.
अ-शङ्कितम् अपि प्राप्तं दर्शनान् माम् अन्-अन्तरम् ।
a-zaGkitam api prAptam darzanAn mAm an-antaram |
भुशुण्डस् तु वसिष्ठो ऽयं प्राप्त इत्य् अवबुद्धवान् ॥३॥
bhuzuNDas tu vasiSTho 'yam prApta ity ava.buddhavAn ||3||
.
but there was someone undisturbable
there plain to see & no trouble to get an immediate audience
for
bhushuNDa.QuakeEarth knew me as vasiShTha
.
* vasiShTha, "the Wealthiest", generally styled the Supreme.
~vlm.3-4 He knew that I was Vasistha and welcomed me appropriately.
~vlm.3. But Bhusunda who was a seer of the three times, was not at all disturbed at my arrival; but knew me as Vasishtha, now in attendance upon him.
पत्र-पुञ्जात् समुत्तस्थौ मेघ-शाव इव अचलात् ।
हे मुने स्व्-आगतम् इति प्रोवाच मधुर-अक्षरम् ॥४॥
patra-puJjAt samuttasthau megha-zAva iva_ acalAt |
he mune svAgatam iti provAca madhura-akSaram ||4||
.
patra-puJjAt samuttasthau
from his leafy seat he arose
megha cloud
#zava corpse -> #zAva corpselike, cadaverous •• #zAvam defilement +
like a gloomy cloud removing from its mountain.seat
iva acalAt x
he mune sv-Agatam
"Hey, Moonie, welcome home!"
iti provAca
so I was greeted by his honied tongue
.
* whether you think QuakeEarth is a bird or a beast
just pay attention to what the Poet says jd
~vlm.4. He then rose from his leafy seat, and advancing slowly before me, he said with sweet sounds distilling as honey. I welcome thee great sage to my humble cell.
संकल्प.मात्र-जाताभ्यां कराभ्यां कुसुम-अञ्जलीम् ।
saMkalpa.mAtra-jAtAbhyAm karAbhyAm kusuma-aJjalIm |
मह्यम् आशु तदैवादान् मेघो हैमम् इव उत्करम् ॥5॥
mahyam Azu tadaivAdAn megho haimam iva utkaram ||5||
.
made with mere Conception
from his hand
!
flower.petals
which he suddenly sprinkles me with
as a cloud that scatters glittering flakes of snow
.
saMkalpa.mAtra-jAtAbhyAm born of his mere conception karAbhyAm from his hand kusuma-aJjalIm a flower-bouquet mahyam Azu tadaiva adAt which he immediately sprinkles me with megho haimam iva utkaram as a cloud scatters glittering flakes of snow.
~vlm. By his mere thought-force ... ~vlm. .. that he had at his will ...
इदम् आसनम् इत्य् उक्त्वा नवं कल्प.तरुच्छदम् ।
उपानीतवति त्यक्त-भृत्ये वायस-नायके ॥
idam Asanam ity_ uktvA navam kalpa.taru-cchadam | upAnItavati tyakta-bhRtye vAyasa-nAyake ||6||
.
"This is your seat."
:
this being said
a fresh leaf of the kalpa.Tree was extended
(in lieu of a servant's)
by the hand of the Lord of Birds
.
~vlm.6. Take this seat said he, and stretched with his hand a newly shorn rind of the Kalpatree;
this he had plucked with his own hand, nor needed the help of his attendant crows in this gladsome task.
भुशुण्ड उत्थितो स्वीय-कला-पक्षेषु पक्षिषु ।
bhuzuNDa utthito svIya-kalA-pakSeSu pakSiSu |
उपविष्टं मुनिं दृष्ट्वा स्वासन-उन्मुख-दृष्टिषु ॥७॥
upaviSTam munim dRSTvA svAsana-unmukha-dRSTiSu ||7||
.
seeing QuakeEarth rise
the Birds
according-to their rank
seeing there was a muni in the Court
again sought.out their respective seats
.
~vlm.7. On the rising of Bhusunda, the menials also arose from their seats, and then on seeing the sage seated on his seat, they looked to and betook themselves to their respective seats and posts.
समन्तात्_खग-वृन्देन भुशुण्डेन समम् तत: ।
samantAt khaga-vRndena bhuzuNDena samam tata: |
तस्मिन् कल्प-लता-पुञ्जे ह्य्_उपविष्टो_अहम् आसने ॥८॥
tasmin kalpa-latA-puJje hy upaviSTo 'ham Asane ||8||
.
with all these birds gathered.around me and bhushuNDa.QuakeEarth
there in that garden of kalpa.Vines I had my seat
.
~vlm.8. Then having refreshed myself with the sweet scent of the Kalpa creepers all about me, I was surrounded by all the birds that gathered round me, and had their chief sitting face to face in front of me.
अर्घ्य.पाद्य-आदि संपाद्य भुशुNDas तुष्ट-मानसः ।
arghya.pAdya-Adi sampAdya bhuzuNDa:_ tuSTa-mAnasa: |
माम् उवाच महा.तेजाः सौहृदात्_मधुर.अक्षरम् ॥९॥
mAm uvAca mahA.tejA: sauhRdAd madhura.akSaram ||9||
.
he greeted me as a welcome guest,
with honey-water & footwashing
&
bhushuNDa
of contented mind
the Great Ascetic
spoke to me like a long-lost friend, in gentle syllables
.
* #zuND cl.1 P. शुण्डति , to break , crush , disturb , vex , torment dhAtup.ix,40. a #bhuSuNDi is a missile weapon, probably an #astra. •‑• Comp. kAkabhuSuNDa the Crow bhushuNDa the EarthShaker. fm6016 &c passim
~vlm.9. Having offered me the water and honey for my refreshment, together with the honorarium worthy of me, the high minded Bhusunda felt the cheer of his mind, and then accosted me with complaisance and in words sweet as honey. (The serving of honey and water to guests of yore served like the offering of brandy and water of modern fashion).
bhushuNDa-QuakeEarth said—
अहो भगवता अस्मकां प्रसादो दर्शितश् चिरात् ।
aho bhagavatA asmakAm prasAdo darzitaz cirAt |
दर्शन-अमृत-सेकेन यत् सिक्ता: स-द्रुमा वयम् ।१०॥
darzana-amRta-sekena yat siktA: sa-drumA vayam |10||
.
O
yes Lord.bhagavan
you
show us your grace after such a long time
but now the nectar of your presence showers Us and Our Tree
.
मत् पुण्य-चिर-संभार-प्रेरितेन त्वयाधुना ।
mat puNya-cira-sam.bhAra-preritena tvayA_adhunA |
मुने मान्य-एक-मान्येन कुतस् च आगमनं कृतम् ॥११॥
mune mAnya-eka-mAnyena kutas ca Agamanam kRtam ||11||
.
you have come here thru the worth of your many activities
now fulfilled through your sole merit
:
but where are you coming.from
?
कच्चिद्_अस्मिन् महामोहे चिरम् विहरतस्_तव ।
अखण्डिता.एव समता स्थिता चेतसि पावने ॥१२॥
kaccit_ asmin mahAmohe ciram viharata:_ tava |
akhaNDitA_ eva samatA sthitA cetasi pAvane ||12||
.
what could there be in this great Delusion to keep you away so long?
ciram viharatas tava has long occupied you
akhaNDitA eva samatA unbroken indeed the Sameness State
sthitA cetasi pAvane
set in purified Chetas Awareness —
kaccit_ asmin mahAmohe whatever in this great delusion ciram viharatas tava has long occupied you akhaNDitA eva samatA unbroken indeed the Sameness State sthitA cetasi pAvane set in purified Chetas Awareness —
~vlm.12. You sir, that have long wandered amidst the great gloom of this world, and know its errors by your infallible experience, must have at last in the peace of your mind.
13 o/
किम्.अर्थम् अद्य .आगमन-क्लेशेन .आत्मा कद्.अर्थित: ।
kim-artham adya_Agamana-klezena_AtmA kad.arthita: |
कचन-श्रवण-उत्कानाम् आज्ञाम् नो वक्तुम् अर्हसि ॥१३॥
kacana-zravaNa-utkAnAm AjJAm no vaktum arhasi ||13||
.
kim-artham adya
what is your purpose now in your troubled visit
Agamana-klezena x
AtmA kad-arthita: x
kacana-zravaNa-utkAnAm x
AjJAm no vaktum arhasi x
kleza
utka
AjJA
~sv.13 Pray tell me the immediate reason for this visit. Surely, in your heart there shines the light of self-knowledge kindled by continuous and intense enquiry into the nature of this unreal world-appearance? What is the purpose of your visit?
~vlm.13. What is it that makes you take this trouble on yourself today, is what we wished to be informed at present; and your answer to those that are expectant of it, will be deemed as a great favour by them.
14 o/
त्वत्-पाद.दर्शनाद् एव सर्वं ज्ञातं मया मुने ।
tvat-pAda.darzanAd eva sarvam jJAtam mayA mune |
त्वद्-आगमन.पुण्येन वयम् आयोजितास् त्वया ॥१४॥
tvad-Agamana.puNyena vayam AyojitAs tvayA ||14||
.
tvat-pAda.darzanAd eva x
sarvam jJAtam mayA mune x +
tvad-Agamana.puNyena x
vayam AyojitAs tvayA x.
~vlm.14. It is by the sight of your holy feet, O venerable sage! that we are put to the knowledge of every thing; and yet our obligation at this uncalled for call of yours here, emboldens us to ask this farther favour of yours. (Nobody asks nobody, that has nothing to do with him).
~sv.14 Ah, by the very sight of your blessed feet, I have divined your purpose.
15 o/
चिरम्.जीवित-चर्चाभिर्_वयम् व: स्मृतिम् आगता: ।
ciram.jIvita-carcAbhir_vayam va: smRtim AgatA: |
तेन_इदम् आस्पदम् पादैस्_त्वम् पवित्रितवान् अयम् ॥१५॥
tena_idam Aspadam pAdai:_ tvam pavitritavAn ayam ||15||
.
ciram.jIvita-carcAbhi: x
vayam va: smRtim AgatA: x +
tena_idam Aspadam pAdai: x
tvam pavitritavAn ayam x.
~vlm.15. We know that it is your remembrance of us among the long living, that has directed your attention towards us, and made your holy to sanctify this place by your gratuitous visit to us.
~sv.15-17 You have come here in pursuit of your enquiry into the secrets of extreme longevity. Yet, I would love to hear the purpose from your own lips."
16 o/
ज्ञात.त्वद्-आगमो अप्य् एवं त्वां पृच्छामि इह यन् मुने ।
jJAta.tvad-Agamo apy evam tvAm pRcchAmi iha yan mune |
भवद् वाक्य-अमृता-स्वाद-वाञ्छितं प्रविजृम्भते ॥१६॥
bhavad vAkya-amRtA-svAda-vAJchitam pravijRmbhate ||16||
.
while thus knowing.your-coming
what I ask you here, muni,
bhavat vAkya-amRtA-svAda-vAJchitam
pravijRmbhate
#pravijRmbh प्रविजृम्भ् pravijRmbhate pra-vi>jRmbh ‑Âtm..–‑ to open or expand (intrans.), appear in full vigour or splendour —
jJAta-tvad-Agamo 'py evam
tvAm pRcchAmi iha yan mune
bhavad vAkyAmRtA-svAda-vAJchitam
pra-vijRmbhate
~vlm.16. Though thus we know this as the cause of your calling into us; yet it is our desire of satisfying ourselves with the sweetness of your nectarious words, that has promted[prompted] to propose
this query to you at present.
17 o/
इत्य् उक्तवान् असौ पक्षी भुशुण्डश्_चिर-जीवित: ।
त्रि-कालामल-संवेदी तत्र प्रोक्तम् इदं मया ॥१७॥
ity_ uktavAn asau pakSI bhuzuNDaz_cira-jIvita: |
tri-kAlAmala-sam.vedI tatra proktam idam mayA ||17||
.
ity uktavAn asau pakSI so saying, this bird
bhuzuNDaz cira-jIvita: bhushuNDa the long-Lived
tri.kAla-amala.sam.vedI three.times-pure.knower
tatra proktam idam mayA there was declared this by me: ‑‑
~vlm.17. In this manner did the longeval crow, that was clear-sighted with his knowledge of the three times, deliver his inquiry by way of formality.
vasiShTha said—
विहंगम महाराज सत्यम् एतत् त्वया _उच्यते ।
vihaMgama mahArAja satyam etat tvayA _ucyate |
द्रष्टुम् अभ्यागतो ऽस्म्यद्य त्वाम् एव चिर-जीवितम् ॥१८॥
draSTum abhyAgato 'smy adya tvAm eva cira-jIvitam ||18||
.
sky.going mahArAja
it's true what you say
:
I've come for a visit
now you're getting old
.
आ=शीतल.अन्तः-करण: दिष्ट्या कुशलवान् असि ।
A=zItala.anta:karaNa: diSTyA kuzalavAn asi |
पतितः_असि न बुद्ध-आत्मा भीषणाम् भव-वागुरम् ॥१९॥
patita:_asi na buddha-AtmA bhISaNAm bhava-vAguram ||19||
A-zItala.anta:karaNa:
with a cool inner.control
diSTyA kuzalavAn asi
you're very fortunate, an awakened soul, not to fall.into
bhISaNAm bhava-vAguram
#vAgura
~vlm.19. You are verily very fortunate with your cold heartedness, and your sagacity has haply saved you from falling into the dangerous snares of this world.
*Ott. #anta:karaNa - antar-karaNa - inner-cause/control - n. the internal organ, the seat of thought and feeling, the mind, the thinking faculty, the heart, the conscience, the soul. - y2018.028 - "20. From a combination of them all (i.e. sattva portions of the five subtle elements) arose the organ of inner Conception called antahkarana. Due to difference of function it is divided into two. *manas (mind) is that aspect whose function is doubting and buddhi (intellect) is that whose functions are discrimination and determination. "– Vidyaranya, Panchadasi, trans. Swami Swahananda. http://www.geocities.com/advaitavedant/panchadasi.htm - others take zaMkara's view that the fourfold Mind is meant: Mind, Intellect, Affection, and "I"dentity. It is not fourfold like a cow, but like a Karpana coin which can be divided into four parts, although it is a unity.
तत्.एतम् संशयम् छिन्धि भगवन् मम सत्यतः ।
tat_ etam sam.zayam chindhi bhagavan mama satyata: |
कस्मिन् कुले भवान् जातः_अ.ज्ञात-ज्ञेयः कथम् भवान् ॥२०॥
kasmin kule bhavAn jAta:_a.jJAta-jJeya: katham bhavAn ||20||
.
but there is this doubt
—cut it out, Lord, cut it away from me—
into what clan has Your Being been born?
how is the unknown to be known, Your Being?
* <bhavAn> is merely "sir",
originally "Being" or "Becoming", a term of flattery ("honor") for royalty.
~vlm.20. Now sir, deign to remove my doubt regarding to your ability, and tell me truly of what family you are born, and how you come to know what is worth knowing: (respecting the origin and end of beings, and their good or bad lot afterwards).
~sv.20 Pray enlighten me in regard to a few facts concerning yourself. "In what clan were you born? How did you acquire the knowledge of that which alone deserves to be known?
कीयद् .आयुश्_च ते साधो वृत्तम् स्मरसि किम्.च वा ।
kIyat_ Ayuz_ca te sAdho vRttam smarasi kim.ca vA |
केन_अयम् वा निवासस् ते निर्दिष्टो दीर्घ-दर्शन: ॥२१॥
kena_ayam vA nivAsas te nirdiSTo dIrgha-darzana: ||21||
.
and how long you've lived, sAdhu & how you came here
or whether this long residence here is ordained or you
.
~vlm.21. Tell me sir, if you remember the length of life that you have passed, and if you recollect by your long sightedness how you came to be settled in this lodging. (Lit. who appointed this place for your habitation).
bhushuNDa said—
यत्_पृच्छसि मुने सर्वं तद्_इदं वर्णयाम्य्_अहम् । अन्-उद्वेगितया यत्नात्_कथा श्रव्या महात्मना ॥२२॥
yat_pRcchasi mune sarvam tat_ idam varNayAmy_ aham | an-udvegitayA yatnAt_kathA zravyA mahAtmanA ||22||
yat_pRcchasi mune sarvam Everything that you ask, muni,
tat_ idam varNayAmy_ aham just that I will explain
an-udvegitayA yatnAt_kathA zravyA mahAtmanA
~vlm.22. Bhusunda replied, I will relate to you all, O great sage! that you ask of me, and your great soul shall have to hear it attentively without any inadvertence of your mind.
~sv.22 BHUSUNDA replied: Since you ask these questions concerning me, O sage, I shall duly answer them. Pray listen attentively.
Everything that you ask, muni,
I shall explain to you. It is
a tale fit for a mahaatma
to hear with careful attention.
युष्मद्-विधास् त्रिभुवन-प्रभु-पूज्य-रूपा अकर्णयन्ति यम् उदार-धियो महान्त: ।
तेन अशुभं प्रकथितेन विनाशम् एति मेघ-आस्पदेन विभवेन यथा अर्क-ताप: ॥२३॥
yuSmad-vidhAs tribhuvana-prabhu-pUjya-rUpA akarNayanti yam udAra-dhiyo mahAnta: |
tena azubham prakathitena vinAzam eti megha-Aspadena vibhavena yathA arka-tApa: ||23||
~vlm.23. It is certain, O venerable sir! that the topics, which deserve the attention of great minded souls like yourselves; will prove effective of destroying the evils of the world, as the influence of the clouds and their propitious rains remove the heat of the sun.
~sv.23 The story I am about to narrate is so inspiring that it will destroy the sins of those who relate it and those who listen to it.
oॐm
अथ तस्य अहम् अपतं दीप्यमान-वपु: पुर: ।
किंचिद् विक्षोभित-सभ: खान् नक्षत्रम् इव अचले ॥१॥
चुक्षोभ वायसास्थानं नीलोत्पलसरःसमम् ।
मत्पातमन्दवातेन भूकम्पेनेव सागर: ॥२॥
चुक्षोभ वायस-आस्थानं नील-उत्पल-सरः-समम् ।
मत्-पात-मन्द-वातेन भू-कम्पेन इव सागर: ॥२॥
अशङ्कितमपि प्राप्तं दर्शनान्मामनन्तरम् ।
भुशुण्डस्तु वसिष्ठोऽयं प्राप्त इत्यवबुद्धवान् ॥३॥
अ-शङ्कितम् अपि प्राप्तं दर्शनान् माम् अन्-अन्तरम् ।
भुशुण्डस् तु वसिष्ठो ऽयं प्राप्त इत्य् अवबुद्धवान् ॥३॥
पत्रपुञ्जात्समुत्तस्थौ मेघशाव इवाचलात् ।
हे मुने स्वागतमिति प्रोवाच मधुराक्षरम् ॥४॥
पत्र-पुञ्जात् समुत्तस्थौ मेघ-शाव इव अचलात् ।
हे मुने स्व्-आगतम् इति प्रोवाच मधुर-अक्षरम् ॥४॥
संकल्पमात्रजाताभ्यां कराभ्यां कुसुमाञ्जलीम् ।
मह्यमाशु तदैवादान्मेघो हैममिवोत्करम् ॥५॥
संकल्प.मात्र-जाताभ्यां कराभ्यां कुसुम-अञ्जलीम् ।
मह्यम् आशु तदैवादान् मेघो हैमम् इव उत्करम् ॥
इदमासनमित्युक्त्वा नवं कल्पतरुच्छदम् ।
उपानीतवति त्यक्तभृत्ये वायसनायके ॥६॥
इदम् आसनम् इत्य् उक्त्वा नवं कल्प.तरुच्छदम् ।
उपानीतवति त्यक्त-भृत्ये वायस-नायके ॥
भुशुण्ड उत्थितो स्वीयकलापक्षेषु पक्षिषु ।
उपविष्टं मुनिं दृष्ट्वा स्वासनोन्मुखदृष्टिषु ॥७॥
भुशुण्ड उत्थितो स्वीय-कला-पक्षेषु पक्षिषु ।
उपविष्टं मुनिं दृष्ट्वा स्वासन-उन्मुख-दृष्टिषु ॥७॥
समन्तात्खगवृन्देन भुशुण्डेन समं तत: ।
तस्मिन्कल्पलतापुञ्जे ह्युपविष्टोऽहमासने ॥८॥
समन्तात्_खग-वृन्देन भुशुण्डेन समम् तत: ।
तस्मिन् कल्प-लता-पुञ्जे ह्य्_उपविष्टो_अहम् आसने ॥८॥
अर्घ्यपाद्यादि संपाद्य भुशुण्डस्तुष्टमानसः ।
मामुवाच महातेजाः सौहृदान्मधुराक्षरम् ॥९॥
अर्घ्य.पाद्य-आदि संपाद्य भुशुण्डः_तुष्ट-मानसः ।
माम् उवाच महा.तेजाः सौहृदात्_मधुर-अक्षरम् ॥९॥
भुशुण्ड उवाच ।
अहो भगवताऽस्मकां प्रसादो दर्शितश्चिरात् ।
दर्शनामृतसेकेन यत्सिक्ता: सद्रुमा वयम् ।१०॥
भुशुण्ड उवाच ।
अहो भगवता अस्मकां प्रसादो दर्शितश् चिरात् ।
दर्शन-अमृत-सेकेन यत् सिक्ता: स-द्रुमा वयम् ।१०॥
मत्पुण्यचिरसंभारप्रेरितेन त्वयाधुना ।
मुने मान्यैकमान्येन कुतश्चागमनं कृतम् ॥११॥
मत् पुण्य-चिर-संभार-प्रेरितेन त्वयाधुना ।
मुने मान्य-एक-मान्येन कुतस् च आगमनं कृतम् ॥११॥
कच्चिदस्मिन्महामोहे चिरं विहरतस्तव ।
अखण्डितैव समता स्थिता चेतसि पावने ॥१२॥
कच्चिद्_अस्मिन् महामोहे चिरम् विहरतस्_तव ।
अखण्डिता.एव समता स्थिता चेतसि पावने ॥१२॥
किमर्थमद्यागमनक्लेशेनात्मा कदर्थित: ।
कचनश्रवणोत्कानामाज्ञां नो वक्तुमर्हसि ॥१३॥
किम्-अर्थम् अद्य .आगमन-क्लेशेन .आत्मा कद्.अर्थित: ।
कचन-श्रवण-उत्कानाम् आज्ञाम् नो वक्तुम् अर्हसि ॥१३॥
त्वत्पाददर्शनादेव सर्वं ज्ञातं मया मुने ।
त्वदागमनपुण्येन वयमायोजितास्त्वया ॥१४॥
त्वत्-पाद.दर्शनाद् एव सर्वं ज्ञातं मया मुने ।
त्वद्-आगमन.पुण्येन वयम् आयोजितास् त्वया ॥१४॥
चिरंजीवितचर्चाभिर्वयं व: स्मृतिमागता: ।
तेनेदमास्पदं पादैस्त्वं पवित्रितवानयम् ॥१५॥
चिरम्.जीवित-चर्चाभिर्_वयम् व: स्मृतिम् आगता: ।
तेन_इदम् आस्पदम् पादैस्_त्वम् पवित्रितवान् अयम् ॥१५॥
ज्ञातत्वदागमोऽप्येवं त्वांपृच्छामीह यन्मुने ।
भवद्वाक्यामृतास्वादवाञ्छितं प्रविजृम्भते ॥१६॥
ज्ञात.त्वद्-आगमो अप्य् एवं त्वां पृच्छामि इह यन् मुने ।
भवद् वाक्य-अमृता-स्वाद-वाञ्छितं प्रविजृम्भते ॥१६॥
इत्युक्तवानसौ पक्षी भुशुण्डश्चिरजीवित: ।
त्रिकालामलसंवेदी तत्र प्रोक्तमिदं मया ॥१७॥
इत्य् उक्तवान् असौ पक्षी भुशुण्डश्_चिर-जीवित: ।
त्रि-कालामल-संवेदी तत्र प्रोक्तम् इदं मया ॥१७॥
वसिष्ठ उवाच ।
विहंगम महाराज सत्यमेतत्त्वयोच्यते ।
द्रष्टुमभ्यागतोऽस्म्यद्य त्वामेव चिरजीवितम् ॥१८॥
वसिष्ठ उवाच ।
विहंगम महाराज सत्यमेतत्त्वयोच्यते ।
द्रष्टुमभ्यागतोऽस्म्यद्य त्वामेव चिर-जीवितम् ॥१८॥
आशीतलान्तःकरणो दिष्ट्या कुशलवानसि ।
पतितोऽसि न बुद्धात्मा भीषणां भववागुरम् ॥१९॥
आ=शीतल.अन्तः-करण: दिष्ट्या कुशलवान् असि ।
पतितः_असि न बुद्ध-आत्मा भीषणाम् भव-वागुरम् ॥१९॥
तदेतं संशयं छिन्धि भगवन्मम सत्यतः ।
कस्मिन्कुले भवान्जातो ज्ञातज्ञेयः कथं भवान् ॥२०॥
तत्.एतम् संशयम् छिन्धि भगवन् मम सत्यतः ।
कस्मिन् कुले भवान् जातः_अ.ज्ञात-ज्ञेयः कथम् भवान् ॥२०॥
कीयदायुश्च ते साधो वृत्तं स्मरसि किंच वा ।
केनायं वा निवासस्ते निर्दिष्टो दीर्घदर्शन: ॥२१॥
कीयद् .आयुश्_च ते साधो वृत्तम् स्मरसि किम्.च वा ।
केन_अयम् वा निवासस्ते निर्दिष्टो दीर्घ-दर्शन: ॥२१॥
भुशुण्ड उवाच ।
यत्पृच्छसि मुने सर्वं तदिदं वर्णयाम्यहम् ।
अनुद्वेगितया यत्नात्कथा श्रव्या महात्मना ॥२२॥
भुशुण्ड उवाच ।
यत्_पृच्छसि मुने सर्वं तद्_इदं वर्णयाम्य्_अहम् ।
अन्-उद्वेगितया यत्नात्_कथा श्रव्या महात्मना ॥२२॥
युष्मद्विधास्त्रिभुवनप्रभुपूज्यरूपा
अकर्णयन्ति यमुदारधियो महान्त: ।
तेनाशुभं प्रकथितेन विनाशमेति
मेघास्पदेन विभवेन यथार्कताप: ॥२३॥
युष्मद्-विधास् त्रिभुवन-प्रभु-पूज्य-रूपा
अकर्णयन्ति यम् उदार-धियो महान्त: ।
तेन अशुभं प्रकथितेन विनाशम् एति
मेघ-आस्पदेन विभवेन यथा अर्क-ताप: ॥२३॥
''''
DAILY READINGS st 22July
fm3060 1.jl21....24 Relative Time .z63
https://www.dropbox.com/s/w6ex8d4beubpkvc/fm3060%201.jl21....24%20Relative%20Time%20.z63.docx?dl=0
fm6017 2.jl22 Presenting bhushuNDa the Crow .z7
fm7113 3.jl21..22 FOUR KINGS .z41
https://www.dropbox.com/s/8gt3l49ei3ovun1/fm7113%203.jl21..22%20FOUR%20KINGS%20.z41.docx?dl=0
Group Page
https://groups.google.com/forum/#!forum/yoga-vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
Wordviewer is a free tool from Microsoft
that permits proper formatting
if you are not a Word user
downloadable at
https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
+++
Jiva Das
FM.6.1.FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
FM6016 IN THE COURT OF QUAKEEARTH 2.JL21 .z23
oॐm
IN THE COURT OF QUAKE.EARTH
VASISHTHA THE PLENTIFUL declared–
अथ तस्य_अहम् अपतम् दीप्यमान.वपुः पुरः ।
atha tasya_aham apatam dIpyamAna.vapu: pura: |
किम्चिद् विक्षोभित.सभः खान् नक्षत्रम् इव_अचले ॥६।१६।१॥
kim.cit_vikSobhita.sabha: khAt_nakSatram iva_acale ||6|16|1||
.
so
after that
I came down
:
a shining body come before him
—somewhat alarming the Royal Audience—
I fell from the sky
like a meteor kissing a mountain's foot
.
atha tasya aham apatam dIpyamAna.vapu.: pura.: = kimcit vikSobhita.sabha.: kha.At nakSatra.m iva acala.i
.
*vlm.p.1. I then came before the veteran crow with my brilliant ethereal body, like a bright meteor falling from the sky on the top of a mountain. My sudden appearance startled the assembly, as if they were disturbed by my intrusion.
चुक्षोभ वायस.आस्थानम् नील.उत्पल.सरःसमम् ।
cukSobha vAyasa.AsthAnam nIla.utpala.sara:samam |
मत्.पात.मन्द.वातेन भू.कम्पेन_इव सागरः ॥६।१६।२॥
mat.pAta.manda.vAtena bhU.kampena_iva sAgara: ||6|16|2||
.
it frightened the Assembly of Birds
who trembled like the night.blue lake.lotuses
shaken by the wind of my slow descent
like the ocean by an earthquake
.
cukSobha vAyasa.AsthAnam nIla.utpala.sara:samam |
mat.pAta.manda.vAtena bhU.kampena_iva sAgara: ||6|16|2||
*vlm.p.2 The assembly of the black birds trembled like the lotuses of a lake at the shaking of the gentle breeze. The agitation of the air at my slow descent troubled them as much as an earthquake troubles the waters of the deep.
अशङ्कितम् अपि प्राप्तम् दर्शनान् माम् अनन्तरम् ।
a.zaGkitam api prAptam darzanAn mAm an.antaram |
भुशुण्डस्_तु वसिष्टो ऽयम् प्राप्त* इत्य्_अवबुद्धवान् ॥६।१६।३॥
bhuzuNDa:_tu vasiSTha:_ayam prApta* iti_ava.buddhavAn ||6|16|3||
.
azaGkita.m api prApta.m darzana.An mAm anantaram
bhuzuNDa.: tu vasiSTha.: ayam prApta* iti avabuddha.vAn
.
but there was someone undisturbable
there plain to see & no trouble to get an immediate audience
for
bhushuNDa.QuakeEarth knew me as vasiShTha
.
* vasiShTha, "the Wealthiest", generally styled the Supreme.
*vlm.p.3 But *bhuzunda, who was a seer of the three times, was at not all disturbed at my arrival. He knows me as Vasishtha, now in attendance upon him.
*vlm.3.4 He knew that I was Vasistha and welcomed me appropriately.
*vlm.3. But Bhusunda who was a seer of the three times, was not at all disturbed at my arrival; but knew me as Vasishtha, now in attendance upon him.
पत्र.पुञ्जात् समुत्तस्थौ मेघ.शाव* इव_अचलात् ।
patra.puJjAt samuttasthau megha.zAva* iva_acalAt |
हे मुने, स्वागतम् इति प्रोवाच मधुर.अक्षरम् ॥६।१६।४॥
he mune, svAgatam iti provAca madhura.akSaram ||6|16|4||
.
patra.puJjAt samuttasthau
from his leafy seat he arose
megha cloud
#zava corpse .> #zAva corpselike, cadaverous •• #zAvam defilement +
like a gloomy cloud removing from its mountain.seat
iva acalAt
he mune sv.Agatam
"Hey, Moonie, welcome home!"
iti provAca
so I was greeted by his honied tongue
.
* whether you think QuakeEarth is a bird or a beast
just pay attention to what the Poet says jd
*vlm.4. He then rose from his leafy seat, and advancing slowly before me, he said with sweet sounds distilling as honey. I welcome thee great sage to my humble cell.
संकल्प.मात्र.जाताभ्याम् कराभ्याम् कुसुम.अञ्जलीम् ।
saMkalpa.mAtra.jAtAbhyAm karAbhyAm kusuma.aJjalIm |
मह्यम् आशु तदा_एवादाद् मेघो हैमम् इव_उत्करम् ॥६।१६।५॥
mahyam Azu tadA_eva_ÂdAt_megha:_haimam iva_utkaram ||6|16|5||
.
made with mere Conception
from his hand
!
flower.petals
which he suddenly sprinkles me with
as a cloud that scatters glittering flakes of snow
.
saMkalpa.mAtra.jAtAbhyAm born of his mere conception karAbhyAm from his hand kusuma.aJjalIm a flower.bouquet mahyam Azu tadaiva adAt which he immediately sprinkles me with megho haimam iva utkaram as a cloud scatters glittering flakes of snow.
*vlm. By his mere thought.force ... *vlm. .. that he had at his will ...
इदम् आसनम् इत्य्_उक्त्वा नवम् कल्प.तरु.च्छदम् ।
idam Asanam iti_uktvA navam kalpa.taru.cchadam |
उपानीतवति त्यक्त.भृत्ये वायस.नायके ॥६।१६।६॥
upAnItavati tyakta.bhRtye vAyasa.nAyake ||6|16|6||
.
"This is your seat."
:
this being said
a fresh leaf of the kalpa.Tree was extended
(in lieu of a servant's)
by the hand of the Lord of Birds
.
idam Asana.m iti uktvA
nava.m kalpa.taru.cchada.m
upAnIta.vati tyakta.bhRtya.e
vAyasa.nAyaka.e
.
*vlm.6. Take this seat said he, and stretched with his hand a newly shorn rind of the Kalpatree;
this he had plucked with his own hand, nor needed the help of his attendant crows in this gladsome task.
भुशुण्ड* उत्थितः स्वीय.कला.पक्षेषु पक्षिषु ।
bhuzuNDa* utthita: svIya.kalA.pakSeSu pakSiSu |
उपविष्टम् मुनिम् दृष्ट्वा स्वासन.उन्मुख.दृष्टिषु ॥६।१६।७॥
upaviSTam munim dRSTvA svAsana.unmukha.dRSTiSu ||6|16|7||
.
seeing QuakeEarth rise
the Birds
according.to their rank
seeing there was a muni in the Court
again sought.out their respective seats
.
bhuzuNDa.*
utthita.:_svIya.kalA.pakSa.eSu pakSi.Su
upaviSTa.m muni.m dRSTvA
svAsana.unmukha.dRSTi.Su
.
*vlm.7. On the rising of Bhusunda, the menials also arose from their seats, and then on seeing the sage seated on his seat, they looked to and betook themselves to their respective seats and posts.
समन्तात् खग.वृन्देन भुशुण्डेन समम् ततः ।
samantAt khaga.vRndena bhuzuNDena samam tata: |
तस्मिन् कल्प.लता.पुञ्जेह्य्_उपविष्टो ऽहम् आसने ॥६।१६।८॥
tasmin kalpa.latA.puJje hi_upaviSTo_aham Asane ||6|16|8||
.
with all these birds gathered.around me and bhushuNDa.QuakeEarth
there in that garden of kalpa.Vines I had my seat
.
samantAt khaga.vRnda.ena
bhuzuNDa.ena sama.m tata:
tasmin kalpa.latA.puJja.e
hi upaviSTa.: aham Asana.e
.
*vlm.8. Then having refreshed myself with the sweet scent of the Kalpa creepers all about me, I was surrounded by all the birds that gathered round me, and had their chief sitting face to face in front of me.
अर्घ्य.पाद्य.आदि सम्पाद्य भुशुण्डस् तुष्ट.मानसः ।
arghya.pAdya.Adi sampAdya bhuzuNDa:_tuSTa.mAnasa: |
माम् उवाच महा.तेजाः सौहृदाद् मधुर.अक्षरम् ॥६।१६।९॥
mAm uvAca mahA.tejA: sauhRdAt_madhura.akSaram ||6|16|9||
.
he greeted me as a welcome guest,
with honey.water & footwashing
&
bhushuNDa
of contented mind
the Great Ascetic
spoke to me like a long.lost friend, in gentle syllables
.
arghya.pAdya.Adi sampAdya
bhuzuNDa:_tuSTa.mAnasa: |
mAm uvAca mahA.tejA:
sauhRdAt_madhura.akSaram
.
* #zuND cl.1 P. शुण्डति , to break , crush , disturb , vex , torment dhAtup.ix,40. a #bhuSuNDi is a missile weapon, probably an #astra. •.• Comp. kAkabhuSuNDa the Crow bhushuNDa the EarthShaker. fm6016 &c passim
*vlm.9. Having offered me the water and honey for my refreshment, together with the honorarium worthy of me, the high minded Bhusunda felt the cheer of his mind, and then accosted me with complaisance and in words sweet as honey. (The serving of honey and water to guests of yore served like the offering of brandy and water of modern fashion).
BHUSHUNDA.QUAKE.EARTH said—
अहो भगवता_अस्माकम् प्रसादो दर्शितः_चिरात् ।
aho bhagavatA_asmAkam prasAda:_darzita:_cirAt |
दर्शन.अमृत.सेकेन यत् सिक्ताः स.द्रुमा* वयम् ॥६।१६।१०॥
darzana.amRta.sekena yat siktA: sa.drumA* vayam ||10||
.
O
yes Lord.bhagavan
you
show us your grace after such a long time
but now the nectar of your presence showers Us and Our Tree
.
aho. bhagava.tA_asmAkam prasAda:_darzita:_cirAt |
darzana.amRta.sekena yat siktA: sa.drumA* vayam |10||
*vlm.p.10 *bhuzunda said, "O lord, after so much time you have favored me with your kind visit, which by its ambrosial influence has resuscitated our tree and ourselves.
मत्.पुण्य.चिर.सम्भार.प्रेरितेन त्वया_अधुना ।
mat puNya.cira.sambhAra.preritena tvayA_adhunA |
मुने मान्य.एक.मान्येन कुतश् च_आगमनम् कृतम् ॥६।१६।११॥
mune mAnya.eka.mAnyena kuta:_ca_Agamanam kRtam ||6|16|11||
.
because.of my pious long hours spent
with you
now, Muni, who are of all the worthy most worthy,
how/why too
by/with your coming is done
you have come here thru the worth of your many activities
now fulfilled through your sole merit
:
but where are you coming.from
?
*vlm.p.11 O great muni who is honored of the honorable, I think {misreading <mAnya> as <manye>} that my long earned virtues have brought you here to this place. I would like to know from where your course is bent to my humble abode.
* by/with mat.my.puNya.pious/sacred.cira.long\far.sambhAra.possess/combining. prerita.ena tvayA.by.you. adhunA.now = mune., Muni,. by the mAnya.worthy/respected.eka.only/one.mAnya.worthy/respected.ena kuta:.how/why. ca.and.too . Agamana.coming/returning.m kRta.done/made.m
कचिद् अस्मिन् महामोहे चिरम् विहरतस् तव ।
kaccit_asmin mahAmohe ciram viharata:_tava |
अखण्डिता_एव समता स्थिता चेतसि पावने ॥६।१६।१२॥
akhaNDitA_eva samatA sthitA cetasi pAvane ||6|16|12||
.
what could there be in this great Delusion to keep you away so long?
ciram viharatas tava has long occupied you
akhaNDitA eva samatA unbroken indeed the Sameness State
sthitA cetasi pAvane
set in purified Chetas Awareness —
kaccit_asmin mahAmohe whatever in this great delusion ciram viharatas tava has long occupied you akhaNDitA eva samatA unbroken indeed the Sameness State sthitA cetasi pAvane set in purified Chetas Awareness —
*vlm.p.12 You sage, who has long wandered amid the great gloom of this world and know its errors by your infallible experience, must have your peace of mind.
*vlm.12. You sir, that have long wandered amidst the great gloom of this world, and know its errors by your infallible experience, must have at last in the peace of your mind.
किम् अर्थम् अद्य_आगमन.क्लेशेन_आत्मा कद्.अर्थितः ।
kim artham adya_Agamana.klezena_AtmA kat.arthita: |
कचन.श्रवण.उत्कानाम् आज्ञाम् नो* वक्तुम् अर्हसि ॥६।१६।१३॥
kacana.zravaNa.utkAnAm AjJAm no* vaktum arhasi ||6|16|13||
.
kim.artham adya
what is your purpose now in your troubled visit
Agamana.klezena
AtmA kad.arthita:
kacana.zravaNa.utkAnAm
AjJAm no vaktum arhasi
kleza
utka
AjJA
*sv.13 Pray tell me the immediate reason for this visit. Surely, in your heart there shines the light of self.knowledge kindled by continuous and intense enquiry into the nature of this unreal world.appearance? What is the purpose of your visit?
*vlm.13. What is it that makes you take this trouble on yourself today, is what we wished to be informed at present; and your answer to those that are expectant of it, will be deemed as a great favour by them.
त्वत्.पाद.दर्शनाद् एव सर्वम् ज्ञातम् मया मुने ।
tvat.pAda.darzanAt_eva sarvam jJAtam mayA mune |
त्वद्.आगमन.पुण्येन वयम् आयोजितास् त्वया ॥६।१६।१४॥
tvat.Agamana.puNyena vayam AyojitA:_tvayA ||6|16|14||
.
tvat.pAda.darzanAd eva
sarvam jJAtam mayA mune +
tvad.Agamana.puNyena
vayam AyojitAs tvayA
.
*vlm.14. It is by the sight of your holy feet, O venerable sage! that we are put to the knowledge of every thing; and yet our obligation at this uncalled for call of yours here, emboldens us to ask this farther favour of yours. (Nobody asks nobody, that has nothing to do with him).
*sv.14 Ah, by the very sight of your blessed feet, I have divined your purpose.
चिरम्.जीवित.चर्चाभिर् वयम् वः स्मृतिम् आगताः ।
ciram.jIvita.carcAbhi:_vayam va: smRtim AgatA: |
तेन_इदम् आस्पदम् पादैस् त्वम् पवित्रितवान् अयम् ॥६।१६।१५॥
tena_idam Aspadam pAdai:_tvam pavitritavAn ayam ||6|16|15||
.
ciram.jIvita.carcAbhi:
vayam va: smRtim AgatA: +
tena_idam Aspadam pAdai:
tvam pavitritavAn ayam
.
*vlm.15. We know that it is your remembrance of us among the long living, that has directed your attention towards us, and made your holy to sanctify this place by your gratuitous visit to us.
*sv.15.17 You have come here in pursuit of your enquiry into the secrets of extreme longevity. Yet, I would love to hear the purpose from your own lips."
ज्ञात.त्वद् आगमो ऽप्य्_एवम् त्वाम् पृच्छामि_इह यत्_मुने ।
jJAta.tvat.Agama:_api_evam tvAm pRcchAmi_iha yat_mune |
भवद् वाक्य.अमृता.स्वाद.वाञ्छितम् प्रविजृम्भते ॥६।१६।१६॥
bhavat_vAkya.amRtA.svAda.vAJchitam pravijRmbhate ||6|16|16||
.
while thus knowing.your.coming
what I ask you here, muni,
bhavat vAkya.amRtA.svAda.vAJchitam
pravijRmbhate
#pravijRmbh प्रविजृम्भ् pravijRmbhate pra.vi>jRmbh .Âtm..–. to open or expand (intrans.), appear in full vigour or splendour —
jJAta.tvad.Agamo 'py evam
tvAm pRcchAmi iha yan mune
bhavad vAkyAmRtA.svAda.vAJchitam
pra.vijRmbhate
*vlm.p.16 Although I know this is the reason for your visit, yet it is my desire to satisfy myself with the sweetness of your nectar words. That has prompted me to propose this question to you."
*vlm.16. Though thus we know this as the cause of your calling into us; yet it is our desire of satisfying ourselves with the sweetness of your nectarious words, that has promted[prompted] to propose
this query to you at present.
इत्य्_उक्तवान् असौ पक्षी भुशु xNDazx चिर.जीवितः ।
iti_uktavAn asau pakSI bhuzuNDa:_cira.jIvita: |
त्रि.काla.aमल.संवेदी तत्र प्रोक्तम् इदम् मया ॥६।१६।१७॥
tri.kAlAmala.saMvedI tatra proktam idam mayA ||6|16|17||
.
ity uktavAn asau pakSI
so saying, this bird
bhuzuNDaz cira.jIvita: bhushuNDa the long.Lived
tri.kAla.amala.saMvedI three.times.pure.knower
tatra proktam idam mayA there was declared this by me: ..
*vlm.p.17 In this manner did the long.lived crow, clear sighted with his knowledge of the three times, deliver his question by way of formality.
*vlm.17. In this manner did the longeval crow, that was clear.sighted with his knowledge of the three times, deliver his inquiry by way of formality.
VASISHTHA said—
विहम्गम महाराज सत्यम् एतत् त्वया_उच्यते ।
vihamgama mahArAja satyam etat tvayA_ucyate |
द्रष्टुम् अभ्यागतो ऽस्म्य्_अद्य त्वाम् एव चिर.जीवितम् ॥६।१६।१८॥
draSTum abhyAgata:_asmi_adya tvAm eva cira.jIvitam ||6|16|18||
.
sky.going mahArAja
it's true what you say
:
I've come for a visit
now you're getting old
.
vihamgama mahArAja satya.m
etat tvayA ucyate
draSTum abhyAgata.:_asmi adya
tvAm eva cira.jIvita.m
.
*vlm.p.18 Vasishtha answered, "Yes, O king of birds! It is true as you say that I have come here to see your long lasting self.
आ=शीतल.अन्तःकरणो दिष्ट्या कुशलवान् असि ।
A=zItala.anta:karaNa:_diSTyA kuzalavAn asi |
पतितो ऽसि न बुद्ध.आत्मा भीषणाम् भव.वागुरम् ॥६।१६।१९॥
patita:_asi na buddha.AtmA bhISaNAm bhava.vAguram ||6|16|19||
.
A.zItala.anta:karaNa:
with a cool inner.control
diSTyA kuzalavAn asi
you're very fortunate, an awakened soul, not to fall.into
bhISaNAm bhava.vAguram
#vAgura
*vlm.19. You are verily very fortunate with your cold heartedness, and your sagacity has haply saved you from falling into the dangerous snares of this world.
*Ott. #anta:karaNa . antar.karaNa . inner.cause/control . n. the internal organ, the seat of thought and feeling, the mind, the thinking faculty, the heart, the conscience, the soul. . y2018.028 . "20. From a combination of them all (i.e. sattva portions of the five subtle elements) arose the organ of inner Conception called antahkarana. Due to difference of function it is divided into two. *manas (mind) is that aspect whose function is doubting and buddhi (intellect) is that whose functions are discrimination and determination. "– Vidyaranya, Panchadasi, trans. Swami Swahananda. http://www.geocities.com/advaitavedant/panchadasi.htm . others take zaMkara's view that the fourfold Mind is meant: Mind, Intellect, Affection, and "I"dentity. It is not fourfold like a cow, but like a Karpana coin which can be divided into four parts, although it is a unity.
तद् एतम् संशयम् छिन्धि भगवन् मम सत्यतः ।
tat_etam saMzayam chindhi bhagavan mama satyata: |
कस्मिन् कुले भवान् जातो ऽज्ञात.ज्ञेयः कथम् भवान् ॥६।१६।२०॥
kasmin kule bhavAn jAta:_a.jJAta.jJeya: katham bhavAn ||6|16|20||
.
tat_etam saMzayam chindhi bhagavan mama satyata:
kasmin kule bhavAn jAta:_a.jJAta.jJeya: katham bhavAn
.
but there is this doubt
—cut it out, Lord, cut it away from me—
into what clan has Your Being been born?
how is the unknown to be known, Your Being?
* <bhavAn> is merely "sir",
originally "Being" or "Becoming", a term of flattery ("honor") for royalty.
*vlm.20. Now sir, deign to remove my doubt regarding to your ability, and tell me truly of what family you are born, and how you come to know what is worth knowing: (respecting the origin and end of beings, and their good or bad lot afterwards).
*sv.20 Pray enlighten me in regard to a few facts concerning yourself. "In what clan were you born? How did you acquire the knowledge of that which alone deserves to be known?
कीयद् आयुश् च ते, साधो, वृत्तम् स्मरसि किम्_च वा ।
kIyat_Ayu:_ca te, sAdho, vRttam smarasi kim_ca vA |
केन_अयम् वा निवासस् ते निर्दिष्टो दीर्घ.दर्शनः ॥६।१६।२१॥
kena_ayam vA nivAsa:_te nirdiSTa:_dIrgha.darzana: ||6|16|21||
.
and how long you've lived, sAdhu & how you came here
or whether this long residence here is ordained or you
.
kIyat_Ayu:_ca te, sAdho, vRttam
smarasi kim.ca vA |
kena_ayam vA nivAsa:_te
nirdiSTa:_dIrgha.darzana:
.
*vlm.21. Tell me sir, if you remember the length of life that you have passed, and if you recollect by your long sightedness how you came to be settled in this lodging. (Lit. who appointed this place for your habitation).
xx19 20 21
BHUSHUNDA.QUAKE.EARTH said—
यत् पृच्छसि मुने सर्वम् तद् इदम् वर्णयाम्य्_अहम् ।
yat pRcchasi mune sarvam tat_idam varNayAmi_aham |
अन्.उद्वेगितया यत्नात् कथा श्रव्या महात्मना ॥६।१६।२२॥
an.udvegitayA yatnAt kathA zravyA mahAtmanA ||6|16|22||
.
yat_pRcchasi mune sarvam Everything that you ask, muni,
tat_idam varNayAmi_aham just that I will explain
an.udvegitayA yatnAt_kathA zravyA mahAtmanA
*vlm.22. Bhusunda replied, I will relate to you all, O great sage! that you ask of me, and your great soul shall have to hear it attentively without any inadvertence of your mind.
*sv.22 BHUSUNDA replied: Since you ask these questions concerning me, O sage, I shall duly answer them. Pray listen attentively.
Everything that you ask, muni,
I shall explain to you. It is
a tale fit for a mahaatma
to hear with careful attention.
युष्मद्.वि धास् त्रिभुवन.प्रभु.पूज्य.रूपा*
yuSmat.vidhA:_tribhuvana.prabhu.pUjya.rUpA*
अकर्णयन्ति यम् उदार.धियो महान्तः ।
akarNayanti yam udAra.dhiya:_mahAnta: |
तेन_अशुभम् प्रकथितेन विनाशम् एति
tena_azubham prakathitena vinAzam eti
मेघ.आस्पदेन विभवेन यथा_अर्क.तापः ॥६।१६।२३॥
megha.Aspadena vibhavena yathA_arka.tApa: ||6|16|23||
.
yat_pRcchasi, mune, sarvam
tat_idam varNayAmi_aham |
an.udvegitayA yatnAt
kathA zravyA mahAtmanA
.
yuSmat.vidhA:_tribhuvana.prabhu.pUjya.rUpA*
akarNayanti yam udAra.dhiya:_mahAnta: |
tena_azubham prakathitena vinAzam eti
megha.Aspadena vibhavena yathA_arka.tApa:
.
*vlm.23. It is certain, O venerable sir! that the topics, which deserve the attention of great minded souls like yourselves; will prove effective of destroying the evils of the world, as the influence of the clouds and their propitious rains remove the heat of the sun.
*sv.23 The story I am about to narrate is so inspiring that it will destroy the sins of those who relate it and those who listen to it.
FM6017
DN6016 IN THE COURT OF QUAKEEARTH 2.JL21
सर्ग ६.१६
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
अथ तस्य_अहम् अपतम् दीप्यमान-वपुः पुरः ।
atha tasya_aham apatam dIpyamAna-vapu: pura: |
किम्चिद् विक्षोभित-सभः खान् नक्षत्रम् इव_अचले ॥६।१६।१॥
kim.cit_vikSobhita-sabha: khAt_nakSatram iva_acale ||6|16|1||
चुक्षोभ वायस.आस्थानम् नील.उत्पल-सरःसमम् ।
cukSobha vAyasa.AsthAnam nIla.utpala-sara:samam |
मत्-पात-मन्द-वातेन भू-कम्पेन_इव सागरः ॥६।१६।२॥
mat-pAta-manda-vAtena bhU-kampena_iva sAgara: ||6|16|2||
अशङ्कितम् अपि प्राप्तम् दर्शनान् माम् अनन्तरम् ।
a-zaGkitam api prAptam darzanAn mAm an-antaram |
भुशुण्डस्_तु वसिष्टो ऽयम् प्राप्त* इत्य्_अवबुद्धवान् ॥६।१६।३॥
bhuzuNDa:_tu vasiSTha:_ayam prApta* iti_ava.buddhavAn ||6|16|3||
पत्र-पुञ्जात् समुत्तस्थौ मेघ-शाव* इव_अचलात् ।
patra-puJjAt samuttasthau megha-zAva* iva_acalAt |
हे मुने, स्वागतम् इति प्रोवाच मधुर.अक्षरम् ॥६।१६।४॥
he mune, svAgatam iti provAca madhura.akSaram ||6|16|4||
संकल्प.मात्र-जाताभ्याम् कराभ्याम् कुसुम.अञ्जलीम् ।
saMkalpa.mAtra-jAtAbhyAm karAbhyAm kusuma.aJjalIm |
मह्यम् आशु तदा_एवादाद् मेघो हैमम् इव_उत्करम् ॥६।१६।५॥
mahyam Azu tadA_eva_ÂdAt_megha:_haimam iva_utkaram ||6|16|5||
इदम् आसनम् इत्य्_उक्त्वा नवम् कल्प.तरु-च्छदम् ।
idam Asanam iti_uktvA navam kalpa.taru-cchadam |
उपानीतवति त्यक्त-भृत्ये वायस-नायके ॥६।१६।६॥
upAnItavati tyakta-bhRtye vAyasa-nAyake ||6|16|6||
भुशुण्ड* उत्थितः स्वीय-कला-पक्षेषु पक्षिषु ।
bhuzuNDa* utthita: svIya-kalA-pakSeSu pakSiSu |
उपविष्टम् मुनिम् दृष्ट्वा स्वासन.उन्मुख-दृष्टिषु ॥६।१६।७॥
upaviSTam munim dRSTvA svAsana.unmukha-dRSTiSu ||6|16|7||
समन्तात् खग-वृन्देन भुशुण्डेन समम् ततः ।
samantAt khaga-vRndena bhuzuNDena samam tata: |
तस्मिन् कल्प-लता-पुञ्जेह्य्_उपविष्टो ऽहम् आसने ॥६।१६।८॥
tasmin kalpa-latA-puJje hi_upaviSTo_aham Asane ||6|16|8||
अर्घ्य.पाद्य.आदि सम्पाद्य भुशुण्डस् तुष्ट-मानसः ।
arghya.pAdya.Adi sampAdya bhuzuNDa:_tuSTa-mAnasa: |
माम् उवाच महा.तेजाः सौहृदाद् मधुर.अक्षरम् ॥६।१६।९॥
mAm uvAca mahA.tejA: sauhRdAt_madhura.akSaram ||6|16|9||
भुशुण्ड* उवाच ।
bhuzuNDa* uvAca |
अहो भगवता_अस्माकम् प्रसादो दर्शितः_चिरात् ।
aho bhagavatA_asmAkam prasAda:_darzita:_cirAt |
दर्शन.अमृत-सेकेन यत् सिक्ताः स-द्रुमा* वयम् ॥६।१६।१०॥
darzana.amRta-sekena yat siktA: sa-drumA* vayam ||10||
मत्.पुण्य-चिर-सम्भार-प्रेरितेन त्वया_अधुना ।
mat puNya-cira-sambhAra-preritena tvayA_adhunA |
मुने मान्य.एक-मान्येन कुतश् च_आगमनम् कृतम् ॥६।१६।११॥
mune mAnya.eka-mAnyena kuta:_ca_Agamanam kRtam ||6|16|11||
कचिद् अस्मिन् महामोहे चिरम् विहरतस् तव ।
kaccit_asmin mahAmohe ciram viharata:_tava |
अखण्डिता_एव समता स्थिता चेतसि पावने ॥६।१६।१२॥
akhaNDitA_eva samatA sthitA cetasi pAvane ||6|16|12||
किम् अर्थम् अद्य_आगमन-क्लेशेन_आत्मा कद्.अर्थितः ।
kim artham adya_Agamana-klezena_AtmA kat.arthita: |
कचन-श्रवण.उत्कानाम् आज्ञाम् नो* वक्तुम् अर्हसि ॥६।१६।१३॥
kacana-zravaNa.utkAnAm AjJAm no* vaktum arhasi ||6|16|13||
त्वत्-पाद.दर्शनाद् एव सर्वम् ज्ञातम् मया मुने ।
tvat-pAda.darzanAt_eva sarvam jJAtam mayA mune |
त्वद्.आगमन.पुण्येन वयम् आयोजितास् त्वया ॥६।१६।१४॥
tvat.Agamana.puNyena vayam AyojitA:_tvayA ||6|16|14||
चिरम्.जीवित-चर्चाभिर् वयम् वः स्मृतिम् आगताः ।
ciram.jIvita-carcAbhi:_vayam va: smRtim AgatA: |
तेन_इदम् आस्पदम् पादैस् त्वम् पवित्रितवान् अयम् ॥६।१६।१५॥
tena_idam Aspadam pAdai:_tvam pavitritavAn ayam ||6|16|15||
ज्ञात.त्वद् आगमो ऽप्य्_एवम् त्वाम् पृच्छामि_इह यत्_मुने ।
jJAta.tvat.Agama:_api_evam tvAm pRcchAmi_iha yat_mune |
भवद् वाक्य.अमृता-स्वाद-वाञ्छितम् प्रविजृम्भते ॥६।१६।१६॥
bhavat_vAkya.amRtA-svAda-vAJchitam pravijRmbhate ||6|16|16||
इत्य्_उक्तवान् असौ पक्षी भुशु xNDazx चिर-जीवितः ।
iti_uktavAn asau pakSI bhuzuNDa:_cira-jIvita: |
त्रि-काla-aमल-संवेदी तत्र प्रोक्तम् इदम् मया ॥६।१६।१७॥
tri-kAlAmala-saMvedI tatra proktam idam mayA ||6|16|17||
वसिष्ठ* उवाच ।
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
विहम्गम महाराज सत्यम् एतत् त्वया_उच्यते ।
vihamgama mahArAja satyam etat tvayA_ucyate |
द्रष्टुम् अभ्यागतो ऽस्म्य्_अद्य त्वाम् एव चिर-जीवितम् ॥६।१६।१८॥
draSTum abhyAgata:_asmi_adya tvAm eva cira-jIvitam ||6|16|18||
आ=शीतल.अन्तःकरणो दिष्ट्या कुशलवान् असि ।
A=zItala.anta:karaNa:_diSTyA kuzalavAn asi |
पतितो ऽसि न बुद्ध.आत्मा भीषणाम् भव-वागुरम् ॥६।१६।१९॥
patita:_asi na buddha.AtmA bhISaNAm bhava-vAguram ||6|16|19||
तद् एतम् संशयम् छिन्धि भगवन् मम सत्यतः ।
tat_etam saMzayam chindhi bhagavan mama satyata: |
कस्मिन् कुले भवान् जातो ऽज्ञात-ज्ञेयः कथम् भवान् ॥६।१६।२०॥
kasmin kule bhavAn jAta:_a.jJAta-jJeya: katham bhavAn ||6|16|20||
कीयद् आयुश् च ते, साधो, वृत्तम् स्मरसि किम्_च वा ।
kIyat_Ayu:_ca te, sAdho, vRttam smarasi kim_ca vA |
केन_अयम् वा निवासस् ते निर्दिष्टो दीर्घ-दर्शनः ॥६।१६।२१॥
kena_ayam vA nivAsa:_te nirdiSTa:_dIrgha-darzana: ||6|16|21||
भुशुण्ड* उवाच ।
bhuzuNDa* uvAca |
यत् पृच्छसि मुने सर्वम् तद् इदम् वर्णयाम्य्_अहम् ।
yat pRcchasi mune sarvam tat_idam varNayAmi_aham |
अन्.उद्वेगितया यत्नात् कथा श्रव्या महात्मना ॥६।१६।२२॥
an.udvegitayA yatnAt kathA zravyA mahAtmanA ||6|16|22||
युष्मद्-वि धास् त्रिभुवन-प्रभु-पूज्य-रूपा*
yuSmat-vidhA:_tribhuvana-prabhu-pUjya-rUpA*
अकर्णयन्ति यम् उदार-धियो महान्तः ।
akarNayanti yam udAra-dhiya:_mahAnta: |
तेन_अशुभम् प्रकथितेन विनाशम् एति
tena_azubham prakathitena vinAzam eti
मेघ.आस्पदेन विभवेन यथा_अर्क-तापः ॥६।१६।२३॥
megha.Aspadena vibhavena yathA_arka-tApa: ||6|16|23||
||
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
FM.6.1.FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
FM6016 IN THE COURT OF QUAKEEARTH 2.JL21 .z23
oॐm
IN THE COURT OF QUAKE.EARTH
VASISHTHA THE PLENTIFUL declared–
अथ तस्य_अहम् अपतम् दीप्यमान.वपुः पुरः ।
atha tasya_aham apatam dIpyamAna.vapu: pura: |
किम्चिद् विक्षोभित.सभः खान् नक्षत्रम् इव_अचले ॥६।१६।१॥
kim.cit_vikSobhita.sabha: khAt_nakSatram iva_acale ||6|16|1||
.
so
after that
I came down
:
a shining body come before him
—somewhat alarming the Royal Audience—
I fell from the sky
like a meteor kissing a mountain's foot
.
atha.next/then/&.so tasya.his/its/of.that aham.I *apatam.x *dIpyamAna.x.vapus.embodiment: pura*.: = kiMcit.whatever/anything *vikSobhita.x..sabhA. court/Assembly.: from/thru\than kha.(personal)sky.At *nakSatra.x.m iva on a acala.mountain.i
.
*apatam.x
*dIpyamAna.x
*pura.x
*vikSobhita.x
*nakSatra.x
.
*vlm.p.1. I then came before the veteran crow with my brilliant ethereal body, like a bright meteor falling from the sky on the top of a mountain. My sudden appearance startled the assembly, as if they were disturbed by my intrusion.
चुक्षोभ वायस.आस्थानम् नील.उत्पल.सरःसमम् ।
cukSobha vAyasa.AsthAnam nIla.utpala.sara:samam |
मत्.पात.मन्द.वातेन भू.कम्पेन_इव सागरः ॥६।१६।२॥
mat.pAta.manda.vAtena bhU.kampena_iva sAgara: ||6|16|2||
.
cukSobha of the vAyasa.Astha.s.Anam nIla.utpala.sara.fluid/liquid:sama.same/like.m = mat.my.pAta.manda.slow/weak.vAta.ena bhUkampa.ena iva.like/as.if sAgara.sea/ocean\marine:
.
it frightened the Assembly of Birds
who trembled like the night.blue lake.lotuses
shaken by the wind of my slow descent
like the ocean by an earthquake
.
*vlm.p.2 The assembly of the black birds trembled like the lotuses of a lake at the shaking of the gentle breeze. The agitation of the air at my slow descent troubled them as much as an earthquake troubles the waters of the deep.
* cukSobha of the vAyasa.Astha.s.Anam nIla.utpala.sara.fluid/liquid:sama.same/like.m = mat.my.pAta.manda.slow/weak.vAta.ena bhUkampa.ena iva.like/as.if sAgara.sea/ocean\marine
अशङ्कितम् अपि प्राप्तम् दर्शनान् माम् अनन्तरम् ।
a.zaGkitam api prAptam darzanAn mAm an.antaram |
भुशुण्डस्_तु वसिष्टो ऽयम् प्राप्त* इत्य्_अवबुद्धवान् ॥६।१६।३॥
bhuzuNDa:_tu vasiSTha:_ayam prApta* iti_ava.buddhavAn ||6|16|3||
.
azAGkita.unexpectedly.m api.even/tho prApta.gotten.m darzana.vision.An mAm.me anantaram.constantly.m = Bhushunda.Quake.Earth.: tu Vasishtha the Plentiful.: ayam. this.here prApta.gotten iti.so/"thus" *avabuddha.x.vAn.-ous
.
but there was someone undisturbable
there plain to see & no trouble to get an immediate audience
for
bhushuNDa.QuakeEarth knew me as vasiShTha
.
* vasiShTha, "the Wealthiest", or "Plentiful", generally styled the "Supreme".
*vlm.p.3 But *bhuzunda, who was a seer of the three times, was at not all disturbed at my arrival. He knows me as Vasishtha, now in attendance upon him.
*vlm.3.4 He knew that I was Vasistha and welcomed me appropriately.
*vlm.3. But Bhusunda who was a seer of the three times, was not at all disturbed at my arrival; but knew me as Vasishtha, now in attendance upon him.
* azAGkita.unexpectedly.m api.even/tho prApta.gotten.m darzana.vision.An mAm.me anantaram.constantly.m = Bhushunda.Quake.Earth.: tu Vasishtha the Plentiful.: ayam. this.here prApta.gotten iti.so/"thus" *avabuddha.x.vAn.-ous
पत्र.पुञ्जात् समुत्तस्थौ मेघ.शाव* इव_अचलात् ।
patra.puJjAt samuttasthau megha.zAva* iva_acalAt |
हे मुने, स्वागतम् इति प्रोवाच मधुर.अक्षरम् ॥६।१६।४॥
he mune, svAgatam iti provAca madhura.akSaram ||6|16|4||
.
patra.leaf.puJja*.At samuttasthau* megha.cloud.zAva.cadaverous/corpse.form* iva.like/as.if from/thru\than acala.unmoving/mountain.At = he.hey mune.Muni!, svAgata.welcome.m iti.so/"thus" provAca* madhura.sweet/pleasant.akSara*.m
.
puJja
samuttasthau
.
patra.puJjAt samuttasthau
from his leafy seat he arose
megha cloud
#zava corpse .> #zAva corpselike, cadaverous •• #zAvam defilement +
like a gloomy cloud removing from its mountain.seat
iva acalAt
he mune sv.Agatam
"Hey, Moonie, welcome home!"
iti provAca
so I was greeted by his honied tongue
.
* whether you think QuakeEarth is a bird or a beast
just pay attention to what the Poet says jd
*vlm.4. He then rose from his leafy seat, and advancing slowly before me, he said with sweet sounds distilling as honey. I welcome thee great sage to my humble cell.
संकल्प.मात्र.जाताभ्याम् कराभ्याम् कुसुम.अञ्जलीम् ।
saMkalpa.mAtra.jAtAbhyAm karAbhyAm kusuma.aJjalIm |
मह्यम् आशु तदा_एवादाद् मेघो हैमम् इव_उत्करम् ॥६।१६।५॥
mahyam Azu tadA_eva_ÂdAt_megha:_haimam iva_utkaram ||6|16|5||
.
saMkalpa.mAtra.jAtAbhyAm born of his mere conception karAbhyAm from his hand kusuma.aJjalIm a flower.bouquet mahyam Azu tadaiva adAt which he immediately sprinkles me with megho haimam iva utkaram as a cloud scatters glittering flakes of snow.
.
made with mere Conception
from his hand
!
flower.petals
which he suddenly sprinkles me with
as a cloud that scatters glittering flakes of snow
.
*vlm. By his mere thought.force ... *vlm. .. that he had at his will ...
इदम् आसनम् इत्य्_उक्त्वा नवम् कल्प.तरु.च्छदम् ।
idam Asanam iti_uktvA navam kalpa.taru.cchadam |
उपानीतवति त्यक्त.भृत्ये वायस.नायके ॥६।१६।६॥
upAnItavati tyakta.bhRtye vAyasa.nAyake ||6|16|6||
.
idam.this.here Asana.seat\Posture.m iti.so/"thus" uktvA.having.said
nava.new/fresh/young.m kalpa.age.taru.tree.c.chada*.m
in/when the upAnIta*.vat.like/-ful.i in/when the tyakta.abandoned/given.up.bhRtya.dependant/servant/minister.e
in/when the vAyasa*.nAyaka*.e
.
c.chada
upAnIta
vAyasa
nAyaka
.
"This is your seat."
:
this being said
a fresh leaf of the kalpa.Tree was extended
(in lieu of a servant's)
by the hand of the Lord of Birds
.
*vlm.6. Take this seat said he, and stretched with his hand a newly shorn rind of the Kalpatree;
this he had plucked with his own hand, nor needed the help of his attendant crows in this gladsome task.
भुशुण्ड* उत्थितः स्वीय.कला.पक्षेषु पक्षिषु ।
bhuzuNDa* utthita: svIya.kalA.pakSeSu pakSiSu |
उपविष्टम् मुनिम् दृष्ट्वा स्वासन.उन्मुख.दृष्टिषु ॥६।१६।७॥
upaviSTam munim dRSTvA svAsana.unmukha.dRSTiSu ||6|16|7||
.
Bhushunda.QuakeEarth utthita.risen.high/prominent\sprung.from/occurred/manifest: svIya.kalA*.pakSa.wing\party\side.eSu pakSi.bird.Su = upaviSTa*.m Muni.m dRSTvA.having.see/known
svAsana*.unmukha.facing/looking.at/regarding.dRSTi.vision/viewpoint.Su
.
svIya
kalA
svAsana
.
seeing QuakeEarth rise
the Birds
according.to their rank
seeing there was a muni in the Court
again sought.out their respective seats
.
*vlm.7. On the rising of Bhusunda, the menials also arose from their seats, and then on seeing the sage seated on his seat, they looked to and betook themselves to their respective seats and posts.
* Bhushunda.QuakeEarth* utthita.risen.high/prominent\sprung.from/occurred/manifest: svIya.kalA*.pakSa.wing\party\side.eSu pakSi.bird.Su = upaviSTa*.m Muni.m dRSTvA.having.see/known
svAsana*.unmukha.facing/looking.at/regarding.dRSTi.vision/viewpoint.Su
समन्तात् खग.वृन्देन भुशुण्डेन समम् ततः ।
samantAt khaga.vRndena bhuzuNDena samam tata: |
तस्मिन् कल्प.लता.पुञ्जेह्य्_उपविष्टो ऽहम् आसने ॥६।१६।८॥
tasmin kalpa.latA.puJje hi_upaviSTo_aham Asane ||6|16|8||
.
samantAt.all.around/everywhere\completely.thoroughly with/bmo khaga.skybird.vRnda.multitude/swarm/many.ena
Bhushunda.QuakeEarth.ena samam.equally tatas.thence/thus = tasmin.there/then kalpa.age.latA.vine/creeper.puJja.heap/lump/bunch.e hi.for/since upaviSTa.sitting/arrived.at: aham.I Asana.seat\Posture.e
.
with all these birds gathered.around me and bhushuNDa.QuakeEarth
there in that garden of kalpa.Vines I had my seat
.
*vlm.8. Then having refreshed myself with the sweet scent of the Kalpa creepers all about me, I was surrounded by all the birds that gathered round me, and had their chief sitting face to face in front of me.
* samantAt.all.around/everywhere\completely.thoroughly with/bmo khaga.skybird.vRnda.multitude/swarm/many.ena Bhushunda.QuakeEarth.ena samam.equally tatas.thence/thus = tasmin.there/then kalpa.age.latA.vine/creeper.puJja.heap/lump/bunch.e hi.for/since upaviSTa.sitting/arrived.at: aham.I Asana.seat\Posture.e
अर्घ्य.पाद्य.आदि सम्पाद्य भुशुण्डस् तुष्ट.मानसः ।
arghya.pAdya.Adi sampAdya bhuzuNDa:_tuSTa.mAnasa: |
माम् उवाच महा.तेजाः सौहृदाद् मधुर.अक्षरम् ॥६।१६।९॥
mAm uvAca mahA.tejA: sauhRdAt_madhura.akSaram ||6|16|9||
.
arghya*.pAdya*.Adi.&c sampAdya* Bhushunda.QuakeEarth tuSTa*.mAnasa*: = mAm.me uvAca.spoke/said mahA.great.tejas.heat/energy/power: sauhRda*.At madhura.sweet/pleasant.akSara*.m
.
arghya
pAdya
sampAdya
tuSTa
mAnasa
sauhRda
.
he greeted me as a welcome guest,
with honey.water & footwashing
&
Bhushunda.QuakeEarth
of contented mind
the Great Ascetic
spoke to me like a long.lost friend, in gentle syllables
.
* #zuND cl.1 P. शुण्डति , to break , crush , disturb , vex , torment dhAtup.ix,40. a #bhuSuNDi is a missile weapon, probably an #astra. •.• Comp. kAkabhuSuNDa the Crow bhushuNDa the EarthShaker. fm6016 &c passim
*vlm.9. Having offered me the water and honey for my refreshment, together with the honorarium worthy of me, the high minded Bhusunda felt the cheer of his mind, and then accosted me with complaisance and in words sweet as honey. (The serving of honey and water to guests of yore served like the offering of brandy and water of modern fashion).
BHUSHUNDA.QUAKE.EARTH said—
अहो भगवता_अस्माकम् प्रसादो दर्शितः_चिरात् ।
aho bhagavatA_asmAkam prasAda:_darzita:_cirAt |
दर्शन.अमृत.सेकेन यत् सिक्ताः स.द्रुमा* वयम् ॥६।१६।१०॥
darzana.amRta.sekena yat siktA: sa.drumA* vayam ||10||
.
aho bhagavatA asmAkam prasAda: darzita: cirAt = darzana.amRta.seka.ena yat sikta.A: sa.druma.A* vayam
.
O
yes Lord.bhagavan
you
show us your grace after such a long time
but now the nectar of your presence showers Us and Our Tree
.
*vlm.p.10 *bhuzunda said, "O lord, after so much time you have favored me with your kind visit, which by its ambrosial influence has resuscitated our tree and ourselves.
मत्.पुण्य.चिर.सम्भार.प्रेरितेन त्वया_अधुना ।
mat puNya.cira.sambhAra.preritena tvayA_adhunA |
मुने मान्य.एक.मान्येन कुतश् च_आगमनम् कृतम् ॥६।१६।११॥
mune mAnya.eka.mAnyena kuta:_ca_Agamanam kRtam ||6|16|11||
.
* by/with mat.my.puNya.pious/sacred.cira.long\far.sambhAra.possess/combining. prerita.ena tvayA.by.you. adhunA.now = mune., Muni,. by the mAnya.worthy/respected.eka.only/one.mAnya.worthy/respected.ena kuta:.how/why. ca.and.too . Agamana.coming/returning.m kRta.done/made.m
.
because.of my pious long hours spent
with you
now, Muni, who are of all the worthy most worthy,
how/why too
by/with your coming is done
you have come here thru the worth of your many activities
now fulfilled through your sole merit
:
but where are you coming.from
?
*vlm.p.11 O great muni who is honored of the honorable, I think {misreading <mAnya> as <manye>} that my long earned virtues have brought you here to this place. I would like to know from where your course is bent to my humble abode.
* by/with mat.my.puNya.pious/sacred.cira.long\far.sambhAra.possess/combining. prerita.ena tvayA.by.you. adhunA.now = mune., Muni,. by the mAnya.worthy/respected.eka.only/one.mAnya.worthy/respected.ena kuta:.how/why. ca.and.too . Agamana.coming/returning.m kRta.done/made.m
कचिद् अस्मिन् महामोहे चिरम् विहरतस् तव ।
kaccit_asmin mahAmohe ciram viharata:_tava |
अखण्डिता_एव समता स्थिता चेतसि पावने ॥६।१६।१२॥
akhaNDitA_eva samatA sthitA cetasi pAvane ||6|16|12||
.
what could there be in this great Delusion to keep you away so long?
ciram viharatas tava has long occupied you
akhaNDitA eva samatA unbroken indeed the Sameness State
sthitA cetasi pAvane
set in purified Chetas Awareness —
.
kaccit_asmin mahAmohe whatever in this great delusion ciram viharatas tava has long occupied you = akhaNDitA eva samatA unbroken indeed the Sameness State sthitA cetasi pAvane set in purified Chetas Awareness
.
*vlm.p.12 You sage, who has long wandered amid the great gloom of this world and know its errors by your infallible experience, must have your peace of mind.
*vlm.12. You sir, that have long wandered amidst the great gloom of this world, and know its errors by your infallible experience, must have at last in the peace of your mind.
किम् अर्थम् अद्य_आगमन.क्लेशेन_आत्मा कद्.अर्थितः ।
kim artham adya_Agamana.klezena_AtmA kat.arthita: |
कचन.श्रवण.उत्कानाम् आज्ञाम् नो* वक्तुम् अर्हसि ॥६।१६।१३॥
kacana.zravaNa.utkAnAm AjJAm no* vaktum arhasi ||6|16|13||
.
kim.artham adya
what is your purpose now in your troubled visit
Agamana.klezena
AtmA kad.arthita:
kacana.zravaNa.utkAnAm
AjJAm no vaktum arhasi
kleza
utka
AjJA
.
yat_pRcchasi, mune, sarvam
tat_idam varNayAmi_aham |
an.udvegitayA yatnAt
kathA zravyA mahAtmanA
.
yat_pRcchasi mune sarvam
Everything that you ask, Muni,
tat idam varNayAmi_ aham
just that I will explain
an.udvegita.yA yatna.At kathA zravyA mahAtmanA
.
*vlm.22. Bhusunda replied, I will relate to you all, O great sage! that you ask of me, and your great soul shall have to hear it attentively without any inadvertence of your mind.
*sv.22 BHUSUNDA replied: Since you ask these questions concerning me, O sage, I shall duly answer them. Pray listen attentively.
Everything that you ask, muni,
I shall explain to you. It is
a tale fit for a mahaatma
to hear with careful attention.
युष्मद्.वि धास् त्रिभुवन.प्रभु.पूज्य.रूपा*
yuSmat.vidhA:_tribhuvana.prabhu.pUjya.rUpA*
अकर्णयन्ति यम् उदार.धियो महान्तः ।
akarNayanti yam udAra.dhiya:_mahAnta: |
तेन_अशुभम् प्रकथितेन विनाशम् एति
tena_azubham prakathitena vinAzam eti
मेघ.आस्पदेन विभवेन यथा_अर्क.तापः ॥६।१६।२३॥
megha.Aspadena vibhavena yathA_arka.tApa: ||6|16|23||
.
yuSmat.vidha.form/kind.A: tribhuvana.triworld.prabhu.sir/lord.pUjya*.rUpa.form/shape/color.A akarNayan.giving.ear.ti yam.which udAra.raising\noble.dhI.thot.s.ya: mahAntas.great.place.times\quantities/degrees
= tena.thereby/therewith azubha.ugly/unlucky/evil.m prakathita*.ena vinAza.annihilating.m eti.going.to megha.cloud.Aspada.place/abode.ena vibhava.evolution/power.ena atha.next/then/&.so arka.sun/star.tApa.heat\pain:
mahat.great.place.time\quantity/degree
Jiva Das
FM.6.1-FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0
FM6017 PRESENTING BHUSHUNDA THE CROW 2.JL22 .z7
oॐm
FM.6.17
CONCERNING HIS APPEARANCE
VASISHTHA THE PLENTIFUL declared–
अथ राम भुशुण्डो ऽसौ न प्रहृष्टो न वक्र.धीः ।
atha rAma bhuzuNDa:_asau na prahRSTa:_na vakra.dhI: |
सर्वाङ्ग.सुन्दरः श्यामः प्रावृषि_इव पयोधरः ॥६।१७।१॥
sarvAGga.sundara: zyAma: prAvRSi_iva payodhara: ||6|17|1||
.
atha.then/next, Raama, bhuzuNDa.Bhushunda.Quake.Earth. asau.this.one na.is.not. prahRSTa.thrilled: na.is.not.vakra.dhI.thot :
sarvAGga.sundara.beautiful.: zyAma.: in/when prAvRSa.The.Rainsi iva.like/as.if payodhara.water.bearing.cloud
.
prahRSTa.thrilled
vakra
sarvAGga
sundara.beautiful/fair.beautiful.:
~*zyAma.dark
.: in/when prAvRSa.The.Rainsi iva.like/as.if payodhara.watery.cloud
.
so, rAma, meet bhushuNDa.EarthShaker
:
this Crow
is neither a merrymaker nor glum
&
he is lovely in his limbs,
black as a cloud when the rains come
.
* not a mischievous crow nor a gloomy raven.
*vlm.p.1. Vasishtha said:— Now Râma, this *bhuzunda, whose complexion was as black as a cloud heavy with water in the rainy season, had a face which was neither merry nor sorry and a mind free from deceit or cunning.
jd#tt.char. #kAkabhuzuNDa #alambuSA – the mother of bhuzuNDa, y6018.022 • temptress of dadhIci: "That seed of thine which fell at sight of the apsara alambuSa, had been held by me in my womb, O regenerate rishi, through devotion for thee, well knowing that that energy of thine would never suffer destruction! "Mbh.9.49.3616 • 9.51.7. http://ancientvoice.wikidot.com/mbh:alambusa
jd#zuND cl.1 P. शुण्डति zuNDati to break, crush, disturb, vex, torment DhAtup. ix, 40. .> #zuNDA an elephant's trunk *KSS. • spirituous liquor; a tavern L. • a harlot, prostitute, bawd, whore, pleasure girl L. • Nelumbium Speciosum, now called http://en.wikipedia.org/wiki/Nelumba:_nucifera, the #padma Lotus.. •.• #bhuzuNDi, #bhuzuNDI "a heavy club, perhaps shaped like the trunk <zUNDa> of an elephant" sds. (perhaps fire.arms; also written #bhuSuNDi, #bhuSuNDI}, and #bhUzuNDi, #bhuSuNDI) MBh. R. &c. § An EarthShaker missile.
स्निग्ध.गम्भीर=वचनः स्मित=पूर्व.अभिभाषणः ।
snigdha.gambhIra=vacana: smita=pUrva.abhibhASaNa: |
कर.स्थ.बिल्व.फलवत्_प्रतोलित.जगत्.त्रयः ॥६।१७।२॥
kara.stha.bilva.phalavat pratolita.jagat.traya: ||6|17|2||
.
and
his voice is deep and gentle,
with a great smile for everyone,
as he makes the problems of this world appear
clear as a gooseberry in his hand
.
snigdha.oily/loving.gambhIra.vacana.:
smita.pUrva.abhibhASaNa.:
kara.stha.bilva.phala.vat
pratolita.jagat.traya.:
.
*vlm.p.2 His voice was grave and mild and his words were accompanied by a gentle smile. He spoke of the three worlds as if he balanced three bel fruit in his hands.
तृण.वद् दृष्ट.सकलः प्रमेयी.कृत.संसृतिः ।
tRNa.vat_dRSTa.sakala: prameyI.kRta.saMsRti: |
लोकाजवम् जवी.भावे दृष्ट.अज्ञान.परावरः ॥६।१७।३॥
lokAjavam javI.bhAve dRSTa.a.jJAna.parAvara: ||6|17|3||
.
tRNa.vat dRSTa.sakala.: prameya.I,kRta.saMsRti.: = lokAjava.m javI.bhAva.e dRSTa.ajJAna.parAvara.:
.
he looks on everything as straw
having witnessed the whole process of Creation
lokAjavam javI.bhAve –
dRSTa.a.jJAna.parAvara: .
*AB. ... dRSTam jJAnena ...
*vlm.p.3 He looked upon all things as if they were mere straws before him. He weighed the lives of men in proportion to their enjoyments and by the ratio of their rations on earth. He had the knowledge of what could be known and the unknowable One.
*vlm.6.17.3. He looked on all things as they were mere straws before him, and weighted the lives of men in proportion to their enjoyments, and by the ratio of their rations on earth, he had the knowledge of the knowables and the unknowable one: (Called the common and transcendental knowledge.paránara).
.AS: He viewed everything as worthless (like straw) and had figured out
the structure of the creation (prameyIkRtasaMsRtiH) in peoples urge to run
after things and he had perceived the knowledge of both worldly and
transcendental things.. Yes, lokAjavam javIbhAve is hard to sort out since
these words are unusual. I am resolving it thus: loka+Ajavam should mean the
Ajava of the peoples. What is Ajava? It probably means the act of picking up
speed (A+java) and this I translated as the urge to run.
javIbhAva is the tendency to hurry up, presumably towards some goal. AB
suggests this word as running after pleasures.
धिर.स्थिर.महाकारो विश्रान्तिम् गत.मन्दरः ।
dhira.sthira.mahA.AkAra:_vizrAntim gata.mandara: |
परिपूर्ण.मनाः शुद्धः क्षीर.अर्णव* इव_आगतः ॥६।१७।४॥
paripUrNa.manA: zuddha: kSIra.arNava* iva_Agata: ||6|17|4||
.
he was big and strong and solid of form,
like mandara.Mountain in repose,
full.minded, pure,
as.if he'd entered Milk Ocean.
dhira.sthira.mahA.AkAra:
vizrAnti.m gata.mandara.:
paripUrNa.manA.: zuddha.:
kSIra.arNava.* iva Agata.:
.
*vlm.4 He was big bodied, grave and quiet, and calm as Mount Mandara. His mind was full and clear as the calm ocean after a storm.
परिविश्रान्त.धीः शान्तः परम.आनन्द.घूर्णितः ।
parivizrAnta.dhI: zAnta: parama.Ananda.ghUrNita: |
आविर्.भाव.तिरः.भाव=तज्ज्ञः संसार.जन्मनाम् ॥६।१७।५॥
Avir.bhAva.tira:bhAva=tajjJa: saMsAra.janmanAm ||6|17|5||
.
undisturbed in his thought,
at peace,
overflowing with perfect Ananda.Happinesss,
he sees the appearances & disappearances
of the people of saMsAra
.
parivizrAnta.becalmed.dhI.thot: zAnta.quiet/calm:/ parama.Highest.Ananda.Happiness/Joy\"Bliss".ghUrNita.shaken: | Avir*.bhAva.becoming.state/feeling.sense.tiras*.bhAva.becoming.state/feeling.sense/tajjJa.That.knower.: Samsâra.Convolution.janma.birth.s.nAm
.
ghUrNita
Avir
tiras
.
*vlm.p.5 His mind was perfectly tranquil and quite at ease, full of joy within itself. He was acquainted with the appearance and disappearance of all beings born in this world.
*vlm. His mind was perfectly tranquil and quite at ease; and full of joy within itself; and acquainted with the appearance and disappearance of all beings born in this world.
.sv. His heart was pure for it had reached its own fulfilment. He was fully aware of the birth and the extinction of the creations.
*parivizrAntadhI – pari.vizrAnta.dhI: zAnta: – thoroughly.reposed.thinking, at peace. y6017.005.
स.रभस.वदन.अभिराम.रूपः
sa.rabhasa.vadana.abhirAma.rUpa:
प्रिय.मधुर.उचित.गान.हृद्य.वाक्यः ।
priya.madhura.ucita.gAna.hRdya.vAkya: |
स्वयम् इव नवम् आश्रितः शरीरम्
svayam iva navam Azrita: zarIram
सकल.भय.अपहरम् प्रहर्ष.युक्तः ॥६।१७।६॥
sakala.bhaya.apaharam praharSa.yukta: ||6|17|6||
.
he had a face that was quick to show his pleasure
and his speech was honey.sweet,
with a heartfelt melody;
he had a body that was fresh as a newborn chick,
free from all fear.
his face was delightful to see
.
sa.by/with.rabhasa*vadana.face.abhirAma*rUpa.form.:
priya.dear/valued/pleasing.to/loving/friend/lover/husband.madhura*ucita*gaNa.group.hRdya*vAkya*: svayam.oneself/Urself iva.like/as.if nava.new/fresh/young.m Azrita*: zarIra.body/embodiment.m
sakala.total/whole.bhaya.fear.apahara*m praharSa*yuktam.fittingly.:
.
rabhasa
abhirAma
madhura
ucita.proper\customary
hRdyavAkya*: svayam.oneself/Urself iva.like/as.if nava.new/fresh/young.m Azrita*: zarIra.body/embodiment.m
sakala.total/whole.bhaya.fear.apahara*m praharSa*yuktam.fittingly.:
.
*vlm.p.6 His face was delightful with his inner delight and his voice was as sweet as the melody of a sweet song. He seemed to have taken a new born form on himself, and his joyfulness dispelled the fears of men.
*vlm. His countenance was delightsome with his inward delight, and his voice was as sweet as the melody of a sweet song; he seemed to have taken a new born form on himself, and his joyfulness dispelled the fears of men.
इदम् अमल.गिरा समाह शुद्धम्
idam amala.girA samAha zuddham
अमृतम् अनुज्झित.सम्भ्रम.क्रमेण ।
amRtam anujjhita.sambhrama.krameNa |
कथयितुम् अखिलम् निजम् स्वरूपम्
kathayitum akhilam nijam svarUpam
मधुपम् इव स्तनितेन मुग्ध.मेधः ॥६।१७।७॥
madhupam iva stanitena mugdha.medha: ||6|17|7||
.
he spoke clearly, with a flawless voice, words that cause no confusion
and he told his whole story
in a voice like a bumblebee's hum or a rumbling cloud
.
idam.this.one by/with amala.immaculate/stainless.gir.voice\song.voice.A –
samAha zuddha.clear/pure.m = amRta.immortal/nectar.m anujjhita.sambhrama.confusion/error.krameNa.one.by.one
kathayitum akhilam.totally.wholly.m nijA.innate/own.m svarUpa.nature/own.form.m
madhupa.m iva.like/as.if –
by/with stanita.ena mugdha.medha.:
.
*vlm.p.7 After he had respectfully received and approached me with his pure and sweet words, he began to tell me his own story, just as the rumbling of a rainy cloud delights the hearts of the thirsty world.
FM6018
DN6017 PRESENTING BHUSHUNDA THE CROW 2.JL22
सर्ग ६.१७
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
अथ राम भुशुण्डो ऽसौ न प्रहृष्टो न वक्र-धीः ।
atha rAma bhuzuNDa:_asau na prahRSTa:_na vakra-dhI: |
सर्वाङ्ग-सुन्दरः श्यामः प्रावृषि_इव पयोधरः ॥६।१७।१॥
sarvAGga-sundara: zyAma: prAvRSi_iva payodhara: ||6|17|1||
स्निग्ध-गम्भीर=वचनः स्मित=पूर्व-अभिभाषणः ।
snigdha-gambhIra=vacana: smita=pUrva-abhibhASaNa: |
कर.स्थ-बिल्व.फलवत्_प्रतोलित-जगत्.त्रयः ॥६।१७।२॥
kara.stha-bilva.phalavat pratolita-jagat.traya: ||6|17|2||
तृण.वद् दृष्ट-सकलः प्रमेयी.कृत-संसृतिः ।
tRNa.vat_dRSTa-sakala: prameyI.kRta-saMsRti: |
लोकाजवम् जवी.भावे दृष्ट-अज्ञान-परावरः ॥६।१७।३॥
lokAjavam javI.bhAve dRSTa-a.jJAna-parAvara: ||6|17|3||
स.रभस-वदन-अभिराम-रूपः
sa.rabhasa-vadana-abhirAma-rUpa:
प्रिय-मधुर-उचित-गान-हृद्य-वाक्यः ।
priya-madhura-ucita-gAna-hRdya-vAkya: |
स्वयम् इव नवम् आश्रितः शरीरम्
svayam iva navam Azrita: zarIram
सकल-भय-अपहरम् प्रहर्ष-युक्तः ॥६।१७।६॥
sakala-bhaya-apaharam praharSa-yukta: ||6|17|6||
इदम् अमल-गिरा समाह शुद्धम्
idam amala-girA samAha zuddham
अमृतम् अनुज्झित-सम्भ्रम-क्रमेण ।
amRtam anujjhita-sambhrama-krameNa |
कथयितुम् अखिलम् निजम् स्वरूपम्
kathayitum akhilam nijam svarUpam
मधुपम् इव स्तनितेन मुग्ध-मेधः ॥६।१७।७॥
madhupam iva stanitena mugdha-medha: ||6|17|7||
॥
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
FM.6.1.FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1.FM.6.49.docx?dl=0
FM6016 IN THE COURT OF QUAKEEARTH 2.JL21 .z23
oॐm
IN THE COURT OF QUAKE.EARTH
VASISHTHA THE PLENTIFUL declared–
अथ तस्य_अहम् अपतम् दीप्यमान.वपुः पुरः ।
atha tasya_aham apatam dIpyamAna.vapu: pura: |
किम्चिद् विक्षोभित.सभः खान् नक्षत्रम् इव_अचले ॥६।१६।१॥
kim.cit_vikSobhita.sabha: khAt_nakSatram iva_acale ||6|16|1||
.
so
after that
I came down
:
a shining body come before him
—somewhat alarming the Royal Audience—
I fell from the sky
like a meteor kissing a mountain's foot
.
atha.next/then/&.so tasya.his/its/of.that aham.I *apatam.x *dIpyamAna.x.vapus.embodiment: pura*.: = kiMcit.whatever/anything *vikSobhita.x..sabhA. court/Assembly.: from/thru\than kha.(personal)sky.At *nakSatra.x.m iva on a acala.mountain.i