fm3089 1.sp06.07 The Love-Tale of Indra and Ahalyaa_z54

20 views
Skip to first unread message

jivadas

unread,
Sep 6, 2019, 8:54:26 PM9/6/19
to yoga vasishtha

 

fm3089 1.sp06.07 The Love-Tale of Indra and Ahalyaa_z54

https://www.dropbox.com/s/vvyjhv5thx8sbut/fm3089%201.sp06..07%20THE%20LOVE-TALE%20OF%20indra%20AND%20ahalyA%20.z54.docx?dl=0

 

 

 

 

 

 

 

 

THE LOVE-TALE OF INDRA AND AHALYAA

 

 

 

 

 

 

The SUN—

 

3.89.1

मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।

mana:_hi jagatAm kartR mana:_hi puruSa: para: |

मनःकृतम् कृतम् लोके न शरीर-कृतम् कृतम् ॥३।८९।१॥

mana:kRtam kRtam loke na zarIra-kRtam kRtam ||3|89|1||

.

Manas.Mind is the maker of the worlds

&

Mind is Purusha, the transcendent Person

:

what's done is done by Mind

for

what's done by Body is not done

.

mana:_hi jagatAm kartR - mana:_hi puruSa: para: = mana:kRtam kRtam loke - na zarIra-kRtam kRtam

*vlm.p.1. The mind is the maker and master of the world. The mind is the first supreme being (purusha). Whatever is done by the mind is said to be done. The actions of the body are held as no acts.

*sv._.. What is done by the mind is action, what is done by the body is not action.

.

 

02

समान्य-ब्राह्मणा भूत्वा मनो.भावनया किल ।

ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥

samAnya-brAhmaNA bhUtvA mana:.bhAvanayA kila |

aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||

:

becoming one with the brahman.Immensity

by focusing the Mind,

by feeling,

the Aindava.Brothers

came unto their Brahmaa.hood

.

so

you can see the potential of Manas.Mind

!

samAnya-brAhmaNA bhUtvA mana:.bhAvanayA kila = aindavA: brahmatAm yAtA: manasa: pazya zaktatAm

.

*vlm.2 Look at the capacity of the mind in the example of the sons of Indu. They were only ordinary brAhmaNas, but by their meditation of Brahma in their minds, they became assimilated in Brahma.

*vlm.p.2 Look at the capacity of the mind in the example of the sons of Indu. They were only ordinary brAhmaNas, but by their meditation of brahma in their minds, they became assimilated in brahma.

x

 

03

मनसा भाव्यमानो हि देहताम् याति देहकः ।

manasA bhAvyamAna:_hi dehatAm yAti dehaka: |

देह-भावनया_अयुक्तो देह-धर्मैर् न बाध्यते ॥३।८९।३॥

deha-bhAvanayA_a.yukta:_deha-dharmai:_na bAdhyate ||3|89|3||

.

Whatever Mind conceives, that's the embodiment it takes

:

without such body-Feeling, there can be no body-condition

.

manasA.by/with Mind/mentally –

bhAvya.xx-mAna: hi.because/indeed - – dehaka.embodiment.state-tAm

yAti.xx- dehaka.embodiment- = by/with  deha.body-bhAvanA.feeling/impression-yA a.xx—

yukta.xx-: -

dehaka.embodiment-

dharma.xx-i:

na bAdhya.xx-te

.

*vlm.p.3 One thinking himself as composed of the body becomes subject to all the incidents of physicality. But he who knows himself as bodiless is freed from all evils that attend the body.

*vwv._.. not troubled by the characteristic properties of the body.

x

x

01 02 03

 

04

बाह्य-दृष्टिर् हि नियतम् सुख.दुःख=आदि विन्दति ।

bAhya-dRSTi:_hi niyatam sukha-du:kha=Adi vindati |

न_अन्तर्-मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥

na_antar-mukhatayA yogI dehe vetti priya.apriye ||3|89|4||

:

the extroverted vision

sees

good.space and bad.space, pleasure and pain

.

the inward-looking yogin,

is  

unaware of likes o&r hates

.

* <kha> is a flexible Term, indicating (like so many words) "space"

not the Element AkAza.Space\Sky – Space (capital S) which is limitless

but kha.space/sky- enclosed "space" (small s)

: as "sky" it is the personal space of  kha.ga sky.going birds.

<kha> is usually Ur personal space, which can be su(good)kha or du:(bad)kha

.

bAhya-dRSTi:_hi – for external vision – niyata.m - sukha.good.space/happy-.du:kha.bad.space/sad Adi vindati = na_antar-mukhatayA yogI - dehe vetti priya.apriye

.

 

*vlm.p.4 Looking on the outside, we are subject to the feelings of pain and pleasure, but the inward-sighted yogi is unconscious of the pain or pleasure of his body.

 

05

मनःकारणकम् तस्माज् जगद्=विविध-विभ्रमम् ।

mana:kAraNakam tasmAt_jagat=vividha-vibhramam |

इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥

indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||

.

in this way,

this world is only a mix of delusions of the Mind.

 

—

there is a story here,

about two lovers

...

mana:kAraNakam tasmAt -  jagat=vividha-vibhramam = indrasya_ahalyayA sArdham  -  vRttAnta:_atra nidarzanam

.

*vlm.5 Thus it is the mind that causes all our errors in this world. Evidence of this is the example of indra and his consort ahalyA. [The yoga-vAsiShTha’s story of two adulterous lovers, indra and ahalyA, has many connections with another story that would have been well known to an Indian reader, that of indra, king of the Gods, seducing ahalyA, the wife of sage gautama, one of the Seven RShis. The sage cursed both indra and his wife. The curse on ahalyA was removed by rAma. As the story became popular over time, the curse was that ahalyA was turned into a stone and came back to life when touched by rAma’s foot.]

•

•

•

 

Then Brahmaa asked—

 

06

का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।

kA_ahalyA bhagavan bhAna: ka:_vA_atra_indra:_tama:.anuda |

ययोर् उदन्त-श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥

yayo:_udanta-zravane pAvanI dRSTi:_eti hi ||3|89|6||

.

Lord Sun, disperser of the dark,

who

is this ahalyA

?

and who

is this indra

(hearing.about-whom is a purifying thing)

?

kA_ahalyA, bhagavan, bhAna:_x

ka:_vA_atra_indra:,_tama:.anuda, |

yayo:_udanta-zravane x

pAvanI dRSTi:_eti hi - x

.

*vlm.p.6 brahma said, "Tell me, my Lord Sun, who was this indra and who that Ahalya, so that by hearing my understanding may have its clear-sightedness."

x

x

04 05 06

 

Bhaanu the Sun replied—

07

श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।

zrUyate hi purA, deva, mAgadheSu mahIpati: |

इन्द्रद्युम्न* इति ख्यात* इन्द्र.द्युम्न* इव_अपरः ॥३।८९।७॥

indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||

.

then

pay attention, Deity

!

once

there was,

in the magadha country, an Earth.Lord called indradyumna, Indra's Glory

—

he was just like Indradyumna of old

.

zrUyate hi purA deva - mAgadheSu mahIpati: = indra.dyumna_iti khyAta - indradyumna_iva_apara:

.

*vlm.p.7 It is related my lord! In former times there reigned a king at Magadha, indra-dyumna (Glorious indra) by name and similar to his namesake (in prowess and fame).

indradyumna - for his paurAnic incarnation as gajendra see http://en.wikipedia.org/wiki/Gajendra_Moksha

 

08

तस्य_इन्दु-बिम्ब-प्रतिमा भार्या कमल-लोचना ।

tasya_indu-bimba-pratimA bhAryA kamala-locanA |

अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥

ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||

.

with him there dwelt a shining moon, his wife, with her lotus eyes,

&

she was called ahalyA,

a fallow field as dear to him as rohinI the Red is to shashAnka,

the Rabbit in the Moon

.

tasya_indu-bimba-pratimA  -  bhAryA kamala-locanA = ahalyA nAma tatra_AsIt  -  zazAGkasya_iva rohiNI

.

*vlm.p.8 He had a wife fair as the moon with eyes as beautiful as lotuses. Her name was Ahalya and she resembled Rohini, the moon’s favorite.

*vlm._.. Rohini — the favourite of moon.

 

09

तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग-प्रकर-शेखरः ।

tasmin eva pure SiGga: SiGga-prakara-zekhara: |

इन्द्र-नामा परः कश्चिद् धीमान् विप्र-कुमारकः ॥३।८९।९॥

indra-nAmA para: kazcit_dhImAn vipra-kumAraka: ||3|89|9||

.

in his city there lived a certain *rascal

—the Prince of Rascals—

who had the name of indra

.

he

was a clever, learned boy

.

tasmin eva pure - SiGga: SiGga-prakara-zekhara: = indra-nAmA para: kazcit dhImAn vipra-kumAraka:

.

*vlm.p.9 In that city lived a rascal at the head of all the libertines. He was the cheating son of a brAhmaNa, and was known by the same name of indra.

* "rascal" - a Shinga, which might be a drunkard's version of siMha, the lion. MW calls him "a rogue, rake, rascal". vlm makes him "a palliard at the head of all the rakes; he was the intriguant son of a Bráhman..." sv. sees "a handsome young man of loose morals".

x

x

07 08 09

 

 

Ahalyaa by Raja Ravi Varma (1848–1906)

 

 

http://en.wikipedia.org/wiki/ahalyA#Epics:_Ramayana_and_mahabharata

 

10

अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।

ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |

श्रुतम् राज-महिष्या_अथ कथा-प्रस्तावतः क्वचित् ॥३।८९।१०॥

zrutam rAja-mahiSyA_atha kathA-prastAvata: kvacit ||3|89|10||

.

the Ahalyaa of long ago

—the GodKing Indra's Ahalyaa—

was worshipped

by our Ahalyaa,

who heard about this royal queen somewhere

:

some story told in song

.

Ahalyaa the Fallow – pUrvam.xx- indra.xx-sya - babhUva.xx- iSTa.xx-A iti.xx- ahalyA.xx-yA = zruta.xx-m rAja.xx-mahiSi.xx-yA atha.xx- - kathA.xx-prastAvata.xx-: kvacit.xx-

.

*vlm.p.10 Now this Queen Ahalya came to hear the story of the former Ahalya, wife of Gautama, and her lust related to her at a certain time. [The story of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} indra seducing Ahalya, the wife of sage Gautama.]

 

11

आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।

AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |

अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥

ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||

.

After she heard the tale, this Ahalyaa the Fallow

became infatuated with

young Indra,

and she grew troubled that she never heard him say

"My Ahalyaa!"

:

why is he not drawn to her

?

AkarNya_evam - ahalyA sA babhUva_indra.anurAgiNI = ahalyAm mAm sa* na.u kasmAt - sakta:_abhyeti_iti_atha_utsukA - x

.

*vlm.p.11 Hearing the story, Queen Ahalya felt a passion for the other indra, the libertine, and became impatient in the absence of his company. She was thinking only how he should come to her.

*vlm._.. [she] felt a passion for the other indra, the libertine,

and became impatient in the absence of his company. She was thinking only how he should come to her.

 

12

मृणाल-भार-कदली-पल्लवास् तरणेषु सा ।

mRNAla-bhAra-kadalI-pallavA:_taraNeSu sA |

अतप्यत भृशम् बाला लता लूना वनेष्व्_इव ॥३।८९।१२॥

atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||

.

no remedy

—not lotus.root nor plantain.blossom—

cooled her heat

.

O

she burned

&

she faded.away, a tender vine withering in the woods

.

mRNAla-bhAra-kadalI-pallavA: x

taraNeSu sA |

atapyata bhRzam bAlA latA lUnA vaneSu_iva - x

.

*vlm.p.12 She was fading like a tender vine thrown adrift in the burning desert. She was burning with an inner flame on beds of cooling leaves of watery lotus and plantain trees.

x

x

10 11 12

 

13

खेदम् आप समग्रासु तासु भूप-भूतिषु ॥३।८९।

khedam Apa samagrAsu tAsu bhUpa-bhUtiSu ||3|89|

मत्सी निदाघ-तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥

matsI nidAgha-taptAsu parilolA sthalISu_iva ||3|89|13||

.

there

in the very lap of royal luxury

she pined away like a fish stranded on the beach

.

khedam Apa samagrAsu - tAsu bhUpa-bhUtiSu = matsI nidAgha-taptAsu - parilolA sthalISu_iva

.

*vlm.p.13. She was pining amidst all the enjoyments of her royal state, like a poor fish lying exposed on the dry bed of a pool in summer heat.

 

14

अयम्  न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात-प्रलापया ।

ayam indra:_ayam indra:_ca_iti_evam jAta-pralApayA |

लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥

lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||

.

she had no shame

:

"Come, indra, come indra!",

so she babbled her unfettered devotion

.

ayam indra:_ayam indra:_ca_iti_evam jAta-pralApayA |

lajjA_api hi tayA tyaktA x

vaivazyam anuyAtayA - x

.

*vlm.p.14 She lost her modesty with her self possession. She repeated in her frenzy, "Here is indra, and there he comes to me."

 

15

इत्य_आर्तया घन-स्नेहम् अथ तस्या वयस्यया ।

iti_ArtayA ghana-sneham atha tasyA vayasyayA |
उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानया म्य्_अहम् ॥३।८९।१५॥

uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||

.

then

one day,

empathizing with her affliction,

her servant-companion told her friendlily

:

"It's no problem,

I will fetch indra,

I'll bring your lover."

.

iti_ArtayA ghana-sneham - atha tasyA vayasyayA = uktam tayA priye_avighnam - indram abhyAnayAmi_aham

.

*vlm.p.15 Finding her in this pitiable plight, a lady of her palace took compassion on her, and said, "I will safely conduct indra before your ladyship in a short time."

x

x

13 14 15

 

16

इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।

iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |

पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥

papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||

.

hearing that,

the wide.eyed Fallow fell at the feet of her friend

like a lotus beneath a lotus

.

iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA = papAta pAdayo: sakhyA nalinyA nalinI yathA

.

*vlm.p.16 No sooner did she hear her companion say, "I will bring your desired object to you,"than she opened her eyes with joy and fell prostrate at her feet, like one lotus flower falls before another.

 

17

ततः प्रयाते दिवसे संआयाते निशागमे ।

tata: prayAte divase saMAyAte nizAgame |

सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज-कुमारकम् ॥३।८९।१७॥

sA vayasyA tam indra.Akhyam yayau dvija-kumArakam ||3|89|17||

.

so

the day passes

.

night comes.on

.

the girl's Companion

seeks.out this brAhmaNa boy,

named for the GodKing, indra the Crafty

.

tata: prayAte divase x

samAyAte nizAgame |

sA vayasyA tam indra.Akhyam x

yayau dvija-kumArakam - x

.

*vlm.p.17 Then as the day passed on, and the shade of night covered the face of nature, the lady made her haste to the house of indra, the brAhmaNa’s boy.

 

18

बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।

bodhayitvA yathAyuktam sA tam indram atha_aGganA |
अहल्या-निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥

ahalyA-nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||

.

and so

according to her plan

her Companion came to Ahalyaa that night

bringing the boy Indra with her

.

bodhayitvA.xx- yathAyuktam.xx- sA.xx- - tam.xx- indra.xx-m atha.xx- aGganA.xx- = ahalyA.xx-nikaTa.xx-m - rAtri.xx-yAm AnayAm.xx-Asa satvaram.xx-

.

*vlm.p.18 The clever lady used her persuasions as far as she could, and then succeeded to bring this indra with her and present him before her royal mistress.

x

x

16 17 18

 

19

ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।

tata: sA tena SiGgena saha.indreNa ratim yayau |

कस्मिंश्*चित् सदने गुप्ते बहु.माल्य-विलेपना ॥३।८९।१९॥

kasmin*cit sadane gupte bahu.mAlya-vilepanA ||3|89|19||

.

so it was that she came.unto that rascally Indra

—

they found a private place

somewhere,

and they made love

together there,

and he adorned her with most precious aromatic oils

.

tata:. sA. tena. SiGga.ena - saha.indra.eNa rati.m yayau. = kasmin.*cit sadana.e gupta.e - bahu.mAlya.vilepana.A

.

*vlm.p.19 She then adorned herself with pastes and paints, and wreaths of fragrant flowers, and conducted her lover to a private apartment where they enjoyed their fill.

 

20

हार.अङ्गद-मनोज्ञेन तरुणी तेन सा तदा ।

hAra.aGgada-manojJena taruNI tena sA tadA |

रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥

ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||

.

she,

with her impassioned Mind,

is like a flowery vine wrapped round a tree

full of the sap of spring

.

*vlm.p.20 The youth, also decorated in his jewels and necklaces, delighted her with his sweet caresses, as spring season renovates the tree groves with his luscious juice.

 

21

ततस् तद् अनुरक्ता सा पश्यन्ती तन्.मयम् जगत् ॥३।८९।

tata:_tat_anuraktA sA pazyantI tan.mayam jagat ||3|89|
न समस्त-गुण.आकीर्णम् भर्तारम् बह्व्_अमन्यत ॥३।८९।२१॥

na samasta-guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||

.

she's infatuated by the sight of him,

she sees him as her world,

filled with every good quality

(she does not see her husband so)

.

tata:_tat_anuraktA sA  -  pazyantI tan.mayam jagat = na samasta-guNa.AkIrNam x

bhartAram bahu_amanyata

.

*vlm.p.21 Henceforward this ravished queen saw the world full with the figure of her beloved indra, and she did not think much at all of the excellences of her royal lord, her husband.

*vlm._.. she did not think much at all of the excellences of her royal lord, her husband.

x

x

19 20 21

 

22

केनचित् त्व्_अथ कालेन तस्या* इन्द्र.अनुरागिता ।

kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |

सा ज्ञाता राज.सिंहेन तन्.मुख-व्योम-चन्द्रिका ॥३।८९।२२॥

sA jJAtA rAja.siMhena tat.mukha-vyoma-candrikA ||3|89|22||

.

now,

somehow

—for this affair went.on—

her infatuation with indra became known to the Lion King

&

he could see it in her face,

that radiant moon in the sky

:

kena.cit tu_atha kAlena  -  tasyA.-@her-* indra.anu.rAgitA = sA jJAtA rAja.siMhena  -  tat.mukha-vyoma-candrikA

.

*vlm.p.22 After sometime, certain facial indications by the queen caused the great king to know of her love for the brAhmaNa indra.

 

23

इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।

indram dhyAyati sA yAvat tAvat tasyA* virAjate |

मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥

mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||

.

whenever she imagined him her open face reflected him,

a face like a blooming white lotus under a full moon

.

indram dhyAyati sA yAvat  -  tAvat tasyA* virAjate = mukham pUrNena candrena  -  prabuddham iva kairavam

.

*vlm.p.23 For as long as she thought of her lover indra, her face glowed like a full blown lotus, blooming with the beams of her moonlike lover.

.

 

24

इन्द्रो ऽपि च तदासक्त-समस्त-करण.आकुलः ।

indra:_api ca tadAsakta-samasta-karaNa.Akula: |
न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥

na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||

.

and

the boy indra too was totally attached to her

:

he could not bear to exist, even for a moment, without her

.

indra:_api ca tadAsakta-samasta-karaNa.Akula: = na tiSThati kSaNam aho -

tayA virahita: kvacit

.

*vlm.p.24 The brAhmaNa boy indra also was inflamed with all his enraptured senses for love of her, and he could not remain for a moment in any place without her company.

x

x

22 23 24

 

25

अथ_अतिसुघन-स्नेह-निर्.आवरण-चेष्टयोः ।

atha_ati.sughana-sneha-nir.AvaraNa-ceSTayo: |
तयोर् अनय-वृत्तान्तो राज्ञा_आकर्णि कटु-व्यथः ॥३।८९।२५॥

tayo:_anaya-vRttAnta:_rAjJA_karNi kaTu-vyatha: ||3|89|25||

.

so it went on

.

too many scarcely-hidden meetings,

and the gossip spreads to the King's ear,

a bitter pain to him

.

atha_ati.sughana-sneha-nir.AvaraNa-ceSTayo: = tayo:_anaya-vRttAnta:  -  rAjJA_karNi kaTu-vyatha:

.

*vlm.p.25 The king heard the painful news of their affections for each other and of their unconcealed meetings.

 

26

एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।

evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |

चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥

cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||

.

he

is Lord of the Earth

.

he

has seen their mutual attachment,

&

he

has punished them appropriately

.

evam anyonyam Asaktam  -  bhAvam AlakSya bhU.pati: = cakAra bahubhi:_daNDai:  - 

sa* dvayo:_atha zAsanam

.

*vlm.p.26 He also observed many examples of their attachment, and at different times gave them his reprimands and punishments as they deserved.

 

27

ताव्_उभाव्_अपि संत्यक्तौ हेमन्ते सलिल.आशये ।

tau_ubhau_api saMtyaktau hemante salila.Azaye |
तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥

tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||

.

the two were thrown together into a tank of ice.water,

but neither was the least bit troubled there

.

tau_ubhau_api saMtyaktau  -  in hemanta.winter-i - salila.water.Azaye = tuSTau jahasatu:_tatra - na khedam sam.upAgatau

.

*vlm._. instead of betraying any sign of pain, they kept smiling together as in their merriment.

*vlm.p.27 They were both cast in the cold water of a tank in cold weather where, instead of betraying any sign of pain, they kept smiling together as in their merriment.

x

x

25 26 27

 

28

अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।

apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |
ताव् ऊचतुर् महीपालम् जल.आशय-समुद्धृतौ ॥३।८९।२८॥

tau_Ucatu:_mahIpAlam jala.Azaya-samuddhRtau ||3|89|28||

.

then

the King questioned them

:

"Not sorry yet, you wicked things?"

+

drawn out.of the icewater,

the two gave this reply

to the Protector of the Earth

:

apRcchata tata:_rAjA  -  khinnau stha:_na tu dur.matI = tau_Ucatu:_mahIpAlam  - 

jala.Azaya-samuddhRtau

.

*vlm.p.28 Then the king had them to be taken out of the tank and ordered them to repent for their crimes, but the infatuated pair was far from doing so, and replied to the king in the following manner.

 

29

संसृत्य_आवाम् इह_अन्योन्य-मुख-कान्तिम् अनिन्दिताम् ।

saMsRtya_AvAm iha_anyonya-mukha-kAntim aninditAm |

आत्मानम् न विज्ञानीवो रूढ-भावम् परस्परम् ॥३।८९।२९॥

AtmAnam na vijJAnIvo rUDha-bhAvam parasparam ||3|89|29||

.

"As long as we each look to see the spotless beauty of the other's face,

so long are we lost in the meditation of one another,

and we forget ourselves. saMsRtya_AvAm iha_anyonya-mukha-kAntim aninditAm |

.

AtmAnam na x

vijJA-nIva: / vijJAnI_va: ???

rUDha-bhAvam parasparam - x

.

*vlm.p.29 "Great king! As long we continue to reflect on the unblemished beauty of each other’s face, so long are we lost in the meditation of one another and forget our own selves.

 

30

शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।

zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |

मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥

muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||

.

"What joins us in delight makes us fearless of any punishment

:

Protector of the Earth,

you cannot part us tho you tear us from our bodies."

.

zAsaneSu ca yat saGga: - ni:zaGka:_tena harSitau = muhyAva:_na, mahIpAla, svAGgai:_api vikartitai:

.

*vlm.p.30 We are delighted in our persecutions, as no torment can separate us from each other. We are not afraid of separation, even though you can separate our souls from our bodies."

x

x

28 29 30

 

31

ततो भ्राष्ट्रे परिक्षिप्ताव्_अखिन्नाव्_एवम् एव तौ ।

tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |
ऊचतुर् मुदित.आत्मानाव्_अन्योन्य-स्मृति-हर्षितौ ॥३।८९।३१॥

Ucatu:_mudita.AtmAnau_anyonya-smRti-harSitau ||3|89|31||

.

so

they were tossed from the freezing water

onto a red.hot frying.pan,

and were unharmed

.

their only cry was

:

"We're two rejoicing souls

remembering how we delight in one-another at the sight_..."

.

tata:_bhrASTre parikSiptau - akhinnau_evam eva tau = Ucatu:_mudita.AtmAnau - anyonya-smRti-harSitau

.

*vlm.p.31 They were thrown in a frying pan upon fire, where they remained unhurt and exclaimed, "We rejoice, O king, at the delight of our souls in thinking of one another."

 

32

ग्रथितौ गज-पादेषु न खिन्नाव्_एव संस्थितौ ।

grathitau gaja-pAdeSu na khinnau_eva saMsthitau |
एवम् एव_उचतुर् भूपम् अन्योन्य-स्मृति-हर्षितौ ॥३।८९।३२॥

evam eva_ucatu:_bhUpam anyonya-smRti-harSitau ||3|89|32||

.

they

were tied to the feet of elephants,

and even in such a spot were not harmed,

and even so had only that cry,

"remembering how we delight in one-another at the sight"

...

grathitau gaja-pAdeSu - na khinnau_eva saMsthitau = evam eva_ucatu:_bhUpam - anyonya-smRti-harSitau

.

*vlm.p.32 They were tied to the feet of elephants to be trampled, but they remained uninjured and said, "King, we feel our hearty joy at our memories of each other."

 

33

कश.आहताव्_अखिन्नौ ताव्_एवम् एव किल_उचतुः ।

kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
अन्यस्माच्*छाशासनाद् राज्ञा कल्पिताश् च पुनः पुनः ॥३।८९।३३॥

anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||

.

the King knew many punishments

but chose to beat them with a whip

:

that did not trouble them

&

they had nothing else to say,

tho the King found other punishments again and again

.

kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: = anyasmAt**zAsanAt_rAjJA kalpitA:_ca puna: puna:

.

*vlm.p.33 They were lashed with rods and straps and many other sorts of scourges which the king devised from time to time.

x

x

31 32 33

 

34-36

उद्धृताव्_ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।

uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥

uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||

न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।

na zAtanAni du:khAni bAdhante kimcit_eva me |
अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥

asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||

तेन_अन्य-शासनाद् दुःखम् किम्चिद् एव न विद्यते ।

tena_anya-zAsanAt_du:kham kimcit_eva na vidyate |
मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥

mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||

.

Brought back from torture,

questioned constantly by the Lord of The Earth,

the boy Indra declared

:

"My darling's form is the whole world

!

a thousand troubles such as these are a mere nuisance to me

—and the same goes for her—

because

this whole world, Raajaa, is only a measure of me

so

there's not any other punishment, no other sorrow

.

Raajaa,

I am Mind.made,

for puruSha.Person is manas.Mind."

.

uddhRta.xx-u Ucatu:.xx- pRSTa.xx-u - tam.xx- eva.xx- artha.xx-m puna.xx-: puna.xx-: = uvAca.xx- indra.xx-: mahIpAla.xx-m - jagat.xx- me.xx- dayit.xx-Amaya.xx-m = na.xx- zAtana.xx-Ani du:kha.xx-Ani - bAdhante.xx- kimcit.xx- ev.xx-a me.xx- = asyA:.xx- ca.xx- eva.xx- jagat.xx-, rAjan.xx-, - sarvam.xx- mat.xx-maya.xx-m eva.xx- ca.xx- =

tena.xx- anya.xx-zAsana.xx-At du:kha.xx-m - kimcit.xx- eva.xx- na.xx- vidyate.xx- = mana.xx-:mAtra.xx-m aham.xx-, rAjan.xx-, - mana.xx-: hi.xx- puruSa.xx-: smRta.xx-:

.

*vlm.p.34 But being brought back from the scourging ground and asked about their suffering, they returned the same answer as before. Moreover, said the brAhmaNa indra to the king, "This world is full with the form of my beloved one. *vlm.p.35 All your punishments inflict no pain on her because she views the whole world as full of myself.

*vlm.p.36 Therefore all your punishments to torment the body can give no pain to the mind (soul) which is my true self and constitutes my personality (purusha) that resides in my person.

x

x

34 35 36

 

37-38

प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।

prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |

सम-काल-प्रयुक्तेन सहसा दण्ड-राशिना ॥३।८९।३७॥

sama-kAla-prayuktena sahasA daNDa-rAzinA ||3|89|37||

वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।

vIram mana:_bhedayitum manAk.api na zakyate |
का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥

kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||

.

this body is perceived to be just this

:

a mere construction of the elements

.

with all your multitude of whackings,

all the saMe,

it's not remotely possible

to divide a strong Mind

.

what sort of powers could do that,

Great King

?

and whose

?

prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi x

sama-kAla-prayuktena sahasA daNDa-rAzinA x

vIram mana:_bhedayitum manAk.api na zakyate x
kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: - x

.

x

*vlm.p.37 This body is only an ideal form and presents a shadowy appearance to view. You can pour out your punishments upon it for a while, but it amounts to no more than striking a shadow with a stick.

*vlm.p.38 Nobody can break down a brave (firm) mind. Then tell me great king, what do the powers of the mighty amount to?"

 

39

याभिर् मनांसि भिद्यन्ते दृष्ट-निश्चयवन्त्य_अपि ।

yAbhi:_manAMsi bhidyante dRSTa-nizcayavanti_api |
वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥

vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||

.

when

Mind is divided

whether in certainty or uncertainty

you may punish the Body which misleads Mind to error

.

yAbhi:_manAMsi bhidyante - dRSTa-nizcayavanti_api = vRddhim AyAtu vA deha: - yAtu vA vizara.ArutAm

.

*vlm.p.39 "The causes that conspire to disturb the nature of the resolute mind are the false conceptions of external appearances. Therefore it is better to chastise such bodies which mislead the mind to error.

x

x

37 38 39

 

40

भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।

bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |

इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥

iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||

.

that Mind is firm for ever that is steadfast to its fixed purpose

.

it identifies with the focus that is constant in its thought

.

bhAvita.artha.abhipatitam  -  mana:_tiSThati pUrvavat = iSTe_arthe ciram AviSTam  - 

dadhAnam tat.sthitam mana:

.

*vlm.p.40 The mind is forever firm that is steadfast to its fixed purpose. The mind identifies with the object which it has constantly in its thoughts.

*AS._.. a mind, long entered into its desired goals and fixed there_..

 

41

भाव.अभावाः शरीर.स्था*, नृप, शक्ता* न बाधितुम् ।

bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |

भावितम् तीव्र-वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥

bhAvitam tIvra-vegena manasA yat,_mahIpate ||3|89|41||

.

Lord of Men,

being & non.being are seated in the body

.

they can cause no trouble

when they are are states of a powerful Mind,

Lord of the Earth

!

bhAva.abhAvA: - zarIra.sthA*, nRpa, zaktA* na bAdhitum = bhAvitam tIvra-vegena - manasA yat,_mahIpate

.

*vlm.41 Being and not being are words applicable to bodies. They do not apply to the mind because what is positive in thought cannot be negated of it in any way.

*vlm.p.41 Being and not being are words applicable to bodies. They do not apply to the mind because what is positive in thought cannot be negated of it in any way.

 

42

तद् एव पश्यत्य_अचलम् न शरीर-विचेष्टितम् ।

tat_eva pazyati_acalam na zarIra-viceSTitam |

न काश्चन क्रिया, राजन्,_वर-शाप.आदिका* अपि ॥३।८९।४२॥

na kAzcana kriyA, rAjan,_vara-zApa.AdikA* api ||3|89|42||

.

unmoving as a mountain,

Mind sees only That,

not troubled by the body,

neither by its works, King, nor even by boons and curses

.

tat_eva pazyati_acalam  -  na zarIra-viceSTitam = na kA:cana kriyA, rAjan,_vara-zApa.AdikA* api

.

*vlm.p.42 The mind is immovable and cannot be moved by any effort like one can move bodies. It is impregnable to all external actions, and neither your anger or favor can have any effect on it."

x

x

40 41 42

 

43

तीव्र-वेगेन सम्पन्नम् शक्ताश् चालयितुम् मनः ।

tIvra-vegena sampannam zaktA:_cAlayitum mana: |

तीव्र-वेगेन संयुक्तम् पुरुषा* ह्य्_अभिवाञ्छितात् ॥३।८९।४३॥

tIvra-vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||

.

what is powerfully produced

is

able to control the moving Mind

.

powerfully endowed Persons connect with what they long.for

.

tIvra-vegena sampannam x

zaktA:_cAlayitum mana: |

tIvra-vegena saMyuktam x

puruSA* hi_abhivAJchitAt - x

.

*AS. O King, even the strong actions like a boon or a curse cannot alter a mind with great force. Men cannot turn away a forceful mind from its desire...

*vlm.p.43 "It is possible for men of strong resolutions to change the course of their actions. But where is such a strong minded man to be found who is able to withstand or change the currents of his thoughts?

 

44

मनाश् चालयितुम् शक्ता* न महाद्रिम् मृगा* इव ।

mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |

मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥

mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||

.

you

cannot cause Mind to move

any more than a beast can move a mountain

.

for me

this dark love-Goddess

fills my Mind to the brim

.

*vlm. This black-eyed beauty is the fixed prop of my mind.

(The black eyed beauty of India and Asia, opposed to the blue eyed maid of Homer and Europe).

*vlm.p.44 It is impossible to move the mind from its fixed fulcrum, just as it is impracticable for tender stags to remove a mountain from its base. This black-eyed beauty is the fixed prop of my mind.

 

45

देव.आगारे महा.उत्सेधे देवी भगवती यथा ।

deva.AgAre mahA.utsedhe devI bhagavatI yathA |

न दुःखम् अनुगच्छामि प्रियया जीव-रक्षया ॥३।८९।४५॥

na du:kham anugacchAmi priyayA jIva-rakSayA ||3|89|45||

.

in the mighty mansion of the Gods

she

is

like a Blessèd Goddess

.

I fear nothing

for

she is my belovèd, the Guardian of my life

.

*vlm.p.45 She is seated in the lofty temple of my mind like God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}dess Bhavani on Mount Kailash. I fear nothing as long as I see this beloved preserver of my life and soul before me.

x

x

43 44 45

 

46

गिरि-गृईष्म-दशादाहम् लग्नया_इव_अब्दमालया ।

giri-gRISma-dazAdAham lagnayA_iva_abdamAlayA |

यत्र यत्र यथा राजंस् तिष्ठाम्य्_अभिपतामि वा ॥३।८९।४६॥

yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||

.

I am a mountain.forest-fire, she is a cooling cloud

wherever I may be, rAjA, or come to be

.

giri-gRISma-dazAdAham  -  lagnayA_iva_abdamAlayA = yatra yatra yathA rAjan*  -  tiSThAmi_abhipatAmi vA

.

*vlm.p.46 I sit amidst the conflagration of a burning mountain in summer’s heat, but wherever I stand or fall, I am cooled under the shadow of her showering cloud.

*vlm.p.47 I think of nothing except the only object of my thought and wish. I cannot persuade myself to believe me as any other than indra, the lover of Ahalya."

*vlm.p.48 "It is by constant association that I have come to this belief of myself. I cannot think of me otherwise than what is in my nature. Know, O king, that the wise have only one object in their thought and view.

 

47

तत्र इष्ट-संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्_अहम् ।

tatra iSTa-saMgamAt_anyat kimcit_na_anubhavAmi_aham |

अहल्या-दयिता-नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥

ahalyA-dayitA-nAmnA manasA indra.abhidham mana: ||3|89|47||

.

thus

other than getting my wish

I do not consider anything whatever

and

for my darling ahalyA's Mind, Mind is only "indra"

!

tatra iSTa-saMgamAt_anyat  - kimcin_na_anubhavAmy-aham = ahalyA-dayitA-nAmnA  -  manasA indra.abhidham mana:

.

*vlm. I think of nothing except of that sole object of my thought and wish, and I cannot persuade myself, to believe me as any other than indra the lover of Ahalyá.

 

48

संसक्तम् इदम् आयाति न स्वभावादृते परम् ।

saMsaktam idam AyAti na svabhAvAt_Rte param |

एक-कार्य-निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥

eka-kArya-niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||

.

it comes to this attachment

where my own nature is not apart from the Absolute;

for we focus on a single thing

so

the Mind in stability, Protector of the World

...

saMsaktam idam AyAti  -  na svabhAvAdRte param = eka-kArya-niviSTam hi  - 

mana: dhIrasya bhUpate

.

*vlm.48. It is by constant association, that I have come to this belief of myself; nor can I think of me otherwise than what is in my nature; for know, O King! The wise have but one and the saMe object in their thought and view.

.VA - this great union (of indra’s mind with his beloved ahalyA -previous) arose of our own nature (AdRte???), for the mind of the wise, o king, is occupied with one duty/work/goal.

*AS. The wording is svabhAvAd Rte na param saMsaktam AyAti - it does not become so well attached without natural tendencies (svabhAvAt Rte ). Thus, he is making an argument that we are naturally attracted to each other and hence destined to be joined! The second line joins with the next and repeats an old thought: A one track mind (eka-kAryam-niviSTam mana:) of a determined person (dhIrasya), indeed (hi) The thought is completed in the next verse: na cAlyate meruriva vara-zApa-balairapi ||3|89|

x

x

46 47 48

 

49

न चाल्यते मेरुर् इव वर-शाप-बलैर् अपि ।

na cAlyate meru:_iva vara-zApa-balai:_api |

देहो हि वर-शापाभ्याम् अन्यत्वम् इव गच्छति ।

deha:_hi vara-zApAbhyAm anyatvam iva gacchati |

ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥

nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||

.

...

is like mount.Meru,

undisturbed even by powerful boons and curses

for

the body may be altered by boons and curses

but Mind is firm,

Raajaa,

intent on victory

.

na cAlyate meru:_iva - vara-zApa-balai:_api = deha:_hi vara-zApAbhyAm - anyatvam iva gacchati = nanu dhIram mana:, rAjan, vijigISutayA sthitam

.

line 1 is missing in KG.

*vlm.p.49 The mind, like Mount Meru, is not moved by threat or pity. It is the body that you can tame by the one or the other means. The wise, O king, are masters of their minds. There is none and nothing to deter them from their purpose."

*AS.cannot be distracted (na cAlyate) (for it is like the Meru mountain, whether by boons or by curses (varazApabalAdapi). The body, indeed, by boons or curses can change (anyatvam gacChati). Stable mind, O King, stays fixed in a winning attitude (vijigISutayA tiSThati).

 

50

एतानि च_अत्र मनसम् न च कारणानि,

etAni ca_atra manasam na ca kAraNAni,

राजन्, शरीर-शकलानि वृथ-उत्थितानि ।

rAjan, zarIra-zakalAni vRtha-utthitAni |

चेतो हि कारणम् अमीषु शरीरकेषु

ceta:_hi kAraNam amISu zarIrakeSu

वारि_इव सर्व.वन-खण्ड-लता-रसेषु ॥३।८९।५०॥

vAri_iva sarva.vana-khaNDa-latA-raseSu ||3|89|50||

.

and

these bits here,

Your majesty,

are certainly not the causes of the Minds

:

these bits of body are randomly risen

and so

chetas.Affectivity

is the cause behind these embodiments

like the water that nourishes a garden of vines and canes

.

etAni ca_atra manasam na ca kAraNAni, - rAjan, zarIra-zakalAni vRtha-utthitAni =

ceta:_hi kAraNam amISu zarIrakeSu - vAri_iva sarva.vana-khaNDa-latA-raseSu

.

*AS. These body pieces, O King, which arise for no purpose are not the causes of minds, the mind is the cause for these lowly bodies (amISu zarIrakeSu kAraNam), just as water is the cause of all parts of the forests including vines and their saps.

*vlm.p.50 "Know it for certain, O King, that neither these bodies about us nor these bodies and sensations of ours are realities. They are only shows of truth and not the movers of the mind. On the contrary, it is the mind that supplies the bodies and senses with their powers of action, just like water supplies trees and branches with their sap.

 

51

आद्यम् शरीरम् इह विद्धि मनो महात्मन्

Adyam zarIram iha viddhi mana:_mahAtman

संकल्पितो जगति तेन शरीर-सङ्घः ।

saMkalpita:_jagati tena zarIra-saGgha: |

आद्यम् शरीरम् अधितिष्ठति यत्र यत्र

Adyam zarIram adhitiSThati yatra yatra

तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥

tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||

.

the Primal Body

here

know-to.be manas.Mind,

Great Soul

:

conceived in the world by That are the assembled bodies

.

wherever the Primal Body is in.charge

just that comes to abundant fruit

for him,

not others

.

Adyam zarIram iha viddhi mana:_mahAtman x

saMkalpita:_jagati tena zarIra-saGgha: x

Adyam zarIram adhitiSThati yatra yatra x

tat tat_bhRzam phalati na_itarat_asya puMsa: - x

.

*AS. Know that the mind is the primal body O great one, it has conceptualized (saMkalpita: ) the whole group of bodies in the world; wherever this primal body is in charge (yatra yatra Adyam zarIram adhitiSThati), that undertaking of a man succeeds (tat tat bhRzam puMsa: phalati), and not others.

*vlm.p.51 The mind is generally believed to be a sensuous and passive principle, wholly moved by the outward impressions of senses. But in truth the mind is the active and moving principle of the organs of action. Because all the senses become dormant in absence of the action of the mind, so the functions of the whole creation are at a stop without the activity of the Universal Mind."

x

x

49 50 51

 

52

मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो

mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_

देहास्_ततः प्रविसृतास् ताः_तरु-पल्लव.आभाः ।

dehA:_tata: pravisRtA:_taru-pallava.AbhA: |

नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव-श्रीर्

naSTe_aGkure puna:_udeti na pallava-zrI:

न_एव_अङ्कुरः क्षयम् उपैति दल-क्षयेषु ॥३।८९।५२॥

na_eva_aGkura: kSayam upaiti dala-kSayeSu ||3|89|52||

.

know the human Mind, dear boy, to be a blooming sprout

for so the bodies thence spread.out like the shoots of a tree;

but when the sprout is damaged no plentiful shoots arise

nor too is the shoot destroyed when the flower withers

.

mukhya.aGkuram subhaga viddhi mana:_hi puMsa: - dehA:_tata: pravisRtA:_taru-pallava.AbhA: = naSTe aGkure puna: udeti na pallava-zrI: - na eva aGkura: kSayam upaiti dala-kSayeSu

.

*AS. Know that the mind is the main sprout and the body is like an outgrowth of trees and leaves etc. If the sprout is destroyed, the grand outgrowth of leaves does not arise, but the sprout does not die out due to the destruction of the limbs. (Thus, when mind is destroyed, there is no body, but when the body is destroyed, mind can survive).

 

53

देहे क्षते विविध-देह-गणम् करोति

dehe kSate vividha-deha-gaNam karoti

स्वप्न.अवनाव्_इव नवम् नवम् आशु चेतः ।

svapna.avanau_iva navam navam Azu ceta: |

चित्ते क्षते तु न करोति हि किम्चिद् एव

citte kSate tu na karoti hi kimcit_eva

देहस् ततः समनुपालय चित्त-रत्नम् ॥३।८९।५३॥

deha:_tata: samanupAlaya citta-ratnam ||3|89|53||

.

when

the body is destroyed

it makes a bunch of such bodies

in Dream

.

it's like an atomic.Unit growing a field of dream

.

but when

affective mind is destroyed

it does not make anything whatever

.

so

let the body give its care to the affective chitta-jewel

.

dehe kSate vividha-deha-gaNam karoti

svapna.avanau_iva navam navam Azu ceta: |

citte kSate tu na karoti hi kimcit_eva

deha:_tata: samanupAlaya citta-ratnam - x

.

 

54

दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,

dizi dizi hariNa.akSIm eva pazyAmi, rAjan,

प्रिय-युवति-मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।

priya-yuvati-manastvAn nityam Anandita:_asmi |

तव पुर-प्रकृतीनाम् यत् फलम् दुःखदायि

tava pura-prakRtInAm yat phalam du:khadAyi

क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥

kSaNam atha suciram tat tan na pazyAmi kimcit ||3|89|54||

.

thru the Mind of young love

I am ever full of delight

.

as for your city and its people,

they bring quick grief and long

:

I don't see that anyhow.

.

dizi dizi hariNa.akSIm eva pazyAmi, rAjan, - priya-yuvati-manastvAn_nityam Anandita:_asmi = tava pura-prakRtInAm yat phalam du:khadAyi - kSaNam atha suciram tat tan na pazyAmi kimcit

.

x

x

52 53 54  

 

 

 

oॐm

 

 

सर्ग ३.८९

भानु:_उवाच ।

bhAnu:_uvAca |

मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।

mana:_hi jagatAm kartR mana:_hi puruSa: para: |

मनःकृतम् कृतम् लोके न शरीर-कृतम् कृतम् ॥३।८९।१॥

mana:kRtam kRtam loke na zarIra-kRtam kRtam ||3|89|1||

समान्य-ब्राह्मणा भूत्वा मनो.भावनया किल ।

ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥

samAnya-brAhmaNA bhUtvA mana:.bhAvanayA kila |

aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||

मनसा भाव्यमानो हि देहताम् याति देहकः ।

manasA bhAvyamAna:_hi dehatAm yAti dehaka: |

देह-भावनया_अयुक्तो देह-धर्मैर् न बाध्यते ॥३।८९।३॥

deha-bhAvanayA_a.yukta:_deha-dharmai:_na bAdhyate ||3|89|3||

बाह्य-दृष्टिर् हि नियतम् सुख.दुःख.आदि विन्दति ।

bAhya-dRSTi:_hi niyatam sukha.du:kha.Adi vindati |

न_अन्तर्-मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥

na_antar-mukhatayA yogI dehe vetti priya.apriye ||3|89|4||

मनःकारणकम् तस्माज् जगद्=विविध-विभ्रमम् ।

mana:kAraNakam tasmAt_jagat=vividha-vibhramam |

इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥

indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||

ब्रह्मा_उवाच |

brahmA_uvAca |

का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।

kA_ahalyA bhagavan bhAna: ka:_vA_atra_indra:_tama:.anuda |

ययोर् उदन्त-श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥

yayo:_udanta-zravane pAvanI dRSTi:_eti hi ||3|89|6||

भानुर्:_उवाच ।

bhAnu:_uvAca |

श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।

zrUyate hi purA, deva, mAgadheSu mahIpati: |

इन्द्रद्युम्न* इति ख्यात* इन्द्र.द्युम्न* इव_अपरः ॥३।८९।७॥

indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||

तस्य_इन्दु-बिम्ब-प्रतिमा भार्या कमल-लोचना ।

tasya_indu-bimba-pratimA bhAryA kamala-locanA |

अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥

ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||

तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग-प्रकर-शेखरः ।

tasmin eva pure SiGga: SiGga-prakara-zekhara: |

इन्द्र-नामा परः कश्चिद् धीमान् विप्र-कुमारकः ॥३।८९।९॥

indra-nAmA para: kazcit_dhImAn vipra-kumAraka: ||3|89|9||

अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।

ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |

श्रुतम् राज-महिष्या_अथ कथा-प्रस्तावतः क्वचित् ॥३।८९।१०॥

zrutam rAja-mahiSyA_atha kathA-prastAvata: kvacit ||3|89|10||

आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।

AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |

अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥

ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||

मृणाल-भार-कदली-पल्लवास् तरणेषु सा ।

mRNAla-bhAra-kadalI-pallavA:_taraNeSu sA |

अतप्यत भृशम् बाला लता लूना वनेष्व्_इव ॥३।८९।१२॥

atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||

खेदम् आप समग्रासु तासु भूप-भूतिषु ॥३।८९।

khedam Apa samagrAsu tAsu bhUpa-bhUtiSu ||3|89|

मत्सी निदाघ-तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥

matsI nidAgha-taptAsu parilolA sthalISu_iva ||3|89|13||

अयम्  न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात-प्रलापया ।

ayam indra:_ayam indra:_ca_iti_evam jAta-pralApayA |

लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥

lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||

इत्य_आर्तया घन-स्नेहम् अथ तस्या वयस्यया ।

iti_ArtayA ghana-sneham atha tasyA vayasyayA |
उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानया म्य्_अहम् ॥३।८९।१५॥

uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||

इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।

iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |

पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥

papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||

ततः प्रयाते दिवसे संआयाते निशागमे ।

tata: prayAte divase saMAyAte nizAgame |

सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज-कुमारकम् ॥३।८९।१७॥

sA vayasyA tam indra.Akhyam yayau dvija-kumArakam ||3|89|17||

बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।

bodhayitvA yathAyuktam sA tam indram atha_aGganA |
अहल्या-निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥

ahalyA-nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||

ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।

tata: sA tena SiGgena saha.indreNa ratim yayau |

कस्मिंश्*चित् सदने गुप्ते बहु.माल्य-विलेपना ॥३।८९।१९॥

kasmin*cit sadane gupte bahu.mAlya-vilepanA ||3|89|19||

हार.अङ्गद-मनोज्ञेन तरुणी तेन सा तदा ।

hAra.aGgada-manojJena taruNI tena sA tadA |

रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥

ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||

ततस् तद् अनुरक्ता सा पश्यन्ती तन्.मयम् जगत् ॥३।८९।

tata:_tat_anuraktA sA pazyantI tan.mayam jagat ||3|89|
न समस्त-गुण.आकीर्णम् भर्तारम् बह्व्_अमन्यत ॥३।८९।२१॥

na samasta-guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||

केनचित् त्व्_अथ कालेन तस्या* इन्द्र.अनुरागिता ।

kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |

सा ज्ञाता राज.सिंहेन तन्.मुख-व्योम-चन्द्रिका ॥३।८९।२२॥

sA jJAtA rAja.siMhena tat.mukha-vyoma-candrikA ||3|89|22||

इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।

indram dhyAyati sA yAvat tAvat tasyA* virAjate |

मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥

mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||

इन्द्रो ऽपि च तदासक्त-समस्त-करण.आकुलः ।

indra:_api ca tadAsakta-samasta-karaNa.Akula: |
न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥

na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||

अथ_अतिसुघन-स्नेह-निर्.आवरण-चेष्टयोः ।

atha_ati.sughana-sneha-nir.AvaraNa-ceSTayo: |
तयोर् अनय-वृत्तान्तो राज्ञा_आकर्णि कटु-व्यथः ॥३।८९।२५॥

tayo:_anaya-vRttAnta:_rAjJA_karNi kaTu-vyatha: ||3|89|25||

एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।

evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |

चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥

cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||

ताव्_उभाव्_अपि संत्यक्तौ हेमन्ते सलिल.आशये ।

tau_ubhau_api saMtyaktau hemante salila.Azaye |
तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥

tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||

अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।

apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |
ताव् ऊचतुर् महीपालम् जल.आशय-समुद्धृतौ ॥३।८९।२८॥

tau_Ucatu:_mahIpAlam jala.Azaya-samuddhRtau ||3|89|28||

संसृत्य_आवाम् इह_अन्योन्य-मुख-कान्तिम् अनिन्दिताम् ।

saMsRtya_AvAm iha_anyonya-mukha-kAntim aninditAm |

आत्मानम् न विज्ञानीवो रूढ-भावम् परस्परम् ॥३।८९।२९॥

AtmAnam na vijJAnIvo rUDha-bhAvam parasparam ||3|89|29||

शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।

zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |

मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥

muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||

ततो भ्राष्ट्रे परिक्षिप्ताव्_अखिन्नाव्_एवम् एव तौ ।

tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |
ऊचतुर् मुदित.आत्मानाव्_अन्योन्य-स्मृति-हर्षितौ ॥३।८९।३१॥

Ucatu:_mudita.AtmAnau_anyonya-smRti-harSitau ||3|89|31||

ग्रथितौ गज-पादेषु न खिन्नाव्_एव संस्थितौ ।

grathitau gaja-pAdeSu na khinnau_eva saMsthitau |
एवम् एव_उचतुर् भूपम् अन्योन्य-स्मृति-हर्षितौ ॥३।८९।३२॥

evam eva_ucatu:_bhUpam anyonya-smRti-harSitau ||3|89|32||

कश.आहताव्_अखिन्नौ ताव्_एवम् एव किल_उचतुः ।

kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
अन्यस्माच्*छाशासनाद् राज्ञा कल्पिताश् च पुनः पुनः ॥३।८९।३३॥

anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||

उद्धृताव्_ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।

uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥

uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||

न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।

na zAtanAni du:khAni bAdhante kimcit_eva me |
अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥

asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||

तेन_अन्य-शासनाद् दुःखम् किम्चिद् एव न विद्यते ।

tena_anya-zAsanAt_du:kham kimcit_eva na vidyate |
मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥

mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||

प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।

prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |

सम-काल-प्रयुक्तेन सहसा दण्ड-राशिना ॥३।८९।३७॥

sama-kAla-prayuktena sahasA daNDa-rAzinA ||3|89|37||

वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।

vIram mana:_bhedayitum manAk.api na zakyate |
का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥

kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||

याभिर् मनांसि भिद्यन्ते दृष्ट-निश्चयवन्त्य_अपि ।

yAbhi:_manAMsi bhidyante dRSTa-nizcayavanti_api |
वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥

vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||

भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।

bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |

इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥

iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||

भाव.अभावाः शरीर.स्था*, नृप, शक्ता* न बाधितुम् ।

bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |

भावितम् तीव्र-वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥

bhAvitam tIvra-vegena manasA yat,_mahIpate ||3|89|41||

तद् एव पश्यत्य_अचलम् न शरीर-विचेष्टितम् ।

tat_eva pazyati_acalam na zarIra-viceSTitam |

न काश्चन क्रिया, राजन्,_वर-शाप.आदिका* अपि ॥३।८९।४२॥

na kAzcana kriyA, rAjan,_vara-zApa.AdikA* api ||3|89|42||

तीव्र-वेगेन सम्पन्नम् शक्ताश् चालयितुम् मनः ।

tIvra-vegena sampannam zaktA:_cAlayitum mana: |

तीव्र-वेगेन संयुक्तम् पुरुषा* ह्य्_अभिवाञ्छितात् ॥३।८९।४३॥

tIvra-vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||

मनाश् चालयितुम् शक्ता* न महाद्रिम् मृगा* इव ।

mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |

मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥

mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||

देव.आगारे महा.उत्सेधे देवी भगवती यथा ।

deva.AgAre mahA.utsedhe devI bhagavatI yathA |

न दुःखम् अनुगच्छामि प्रियया जीव-रक्षया ॥३।८९।४५॥

na du:kham anugacchAmi priyayA jIva-rakSayA ||3|89|45||

गिरि-गृईष्म-दशादाहम् लग्नया_इव_अब्दमालया ।

giri-gRISma-dazAdAham lagnayA_iva_abdamAlayA |

यत्र यत्र यथा राजंस् तिष्ठाम्य्_अभिपतामि वा ॥३।८९।४६॥

yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||

तत्र इष्ट-संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्_अहम् ।

tatra iSTa-saMgamAt_anyat kimcit_na_anubhavAmi_aham |

अहल्या-दयिता-नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥

ahalyA-dayitA-nAmnA manasA indra.abhidham mana: ||3|89|47||

संसक्तम् इदम् आयाति न स्वभावादृते परम् ।

saMsaktam idam AyAti na svabhAvAt_Rte param |

एक-कार्य-निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥

eka-kArya-niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||

न चाल्यते मेरुर् इव वर-शाप-बलैर् अपि ।

na cAlyate meru:_iva vara-zApa-balai:_api |

देहो हि वर-शापाभ्याम् अन्यत्वम् इव गच्छति ।

deha:_hi vara-zApAbhyAm anyatvam iva gacchati |

ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥

nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||

एतानि च_अत्र मनसम् न च कारणानि,

etAni ca_atra manasam na ca kAraNAni,

राजन्, शरीर-शकलानि वृथ-उत्थितानि ।

rAjan, zarIra-zakalAni vRtha-utthitAni |

चेतो हि कारणम् अमीषु शरीरकेषु

ceta:_hi kAraNam amISu zarIrakeSu

वारि_इव सर्व.वन-खण्ड-लता-रसेषु ॥३।८९।५०॥

vAri_iva sarva.vana-khaNDa-latA-raseSu ||3|89|50||

आद्यम् शरीरम् इह विद्धि मनो महात्मन्

Adyam zarIram iha viddhi mana:_mahAtman

संकल्पितो जगति तेन शरीर-सङ्घः ।

saMkalpita:_jagati tena zarIra-saGgha: |

आद्यम् शरीरम् अधितिष्ठति यत्र यत्र

Adyam zarIram adhitiSThati yatra yatra

तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥

tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||

मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो

mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_

देहास्_ततः प्रविसृतास् ताः_तरु-पल्लव.आभाः ।

dehA:_tata: pravisRtA:_taru-pallava.AbhA: |

नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव-श्रीर्

naSTe_aGkure puna:_udeti na pallava-zrI:

न_एव_अङ्कुरः क्षयम् उपैति दल-क्षयेषु ॥३।८९।५२॥

na_eva_aGkura: kSayam upaiti dala-kSayeSu ||3|89|52||

देहे क्षते विविध-देह-गणम् करोति

dehe kSate vividha-deha-gaNam karoti

स्वप्न.अवनाव्_इव नवम् नवम् आशु चेतः ।

svapna.avanau_iva navam navam Azu ceta: |

चित्ते क्षते तु न करोति हि किम्चिद् एव

citte kSate tu na karoti hi kimcit_eva

देहस् ततः समनुपालय चित्त-रत्नम् ॥३।८९।५३॥

deha:_tata: samanupAlaya citta-ratnam ||3|89|53||

दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,

dizi dizi hariNa.akSIm eva pazyAmi, rAjan,

प्रिय-युवति-मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।

priya-yuvati-manastvAn nityam Anandita:_asmi |

तव पुर-प्रकृतीनाम् यत् फलम् दुःखदायि

tava pura-prakRtInAm yat phalam du:khadAyi

क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥

kSaNam atha suciram tat tan na pazyAmi kimcit ||3|89|54||

||

३०९०

fm3090 1.sp08 THE CONSTANT LOVERS .z15

https://www.dropbox.com/s/xoviutbab4ccxoo/fm3090%201.sp08%20THE%20CONSTANT%20LOVERS%20.z15.docx?dl=0

 

 

+++

 

 

Canto 3.89

 

THE LOVE-TALE OF indra AND ahalyA

 

FM.Canto 3.89

The SUN said–

3.89.1 02 03 04 05

Brahmaa asked—

06

The SUN said–

07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54  

||

 

+++

 

37|04|50|33|51|36|52|53|10|05|54|01|06|44|08|11|13|36|33|30|14|16|17|21|49|19|32|21|20|32|01|22|04|18|02|39|18|07|23|39|24|31|25|26|31|37|35|27|09|12|28|29|49|01|36|34|33|49|38|18|18|40|41|44|10|05|03|03|42|43|45|09|12|46|30|47|36|48|36|35|10|07|02|

 

 

 

 

surveynerds.com/diaries

fm3089 1.sp06..07 THE LOVE-TALE OF indra AND ahalyA .z54.docx

Jiva Das

unread,
Feb 17, 2021, 11:51:35 AM2/17/21
to yoga vasishtha

सर्ग ३.८९

भानु:_उवाच ।

bhAnu:_uvAca |

मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।

mana:_hi jagatAm kartR mana:_hi puruSa: para: |

मनःकृतम् कृतम् लोके न शरीर.कृतम् कृतम् ॥३।८९।१॥

mana:kRtam kRtam loke na zarIra.kRtam kRtam ||3|89|1||

सामान्य.ब्राह्मणा भूत्वा मनो.भावनया किल ।

sAmAnya.brAhmaNA bhUtvA mana:.bhAvanayA kila |

ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥

aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||

मनसा भाव्यमानो हि देहताम् याति देहकः ।

manasA bhAvyamAna:_hi dehatAm yAti dehaka: |

देह.भावनया_अयुक्तो देह.धर्मैर् न बाध्यते ॥३।८९।३॥

deha.bhAvanayA_a.yukta:_deha.dharmai:_na bAdhyate ||3|89|3||

बाह्य.दृष्टिर् हि नियतम् सुख.दुःख.आदि विन्दति ।

bAhya.dRSTi:_hi niyatam sukha.du:kha.Adi vindati |

न_अन्तर्.मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥

na_antar.mukhatayA yogI dehe vetti priya.apriye ||3|89|4||

मनःकारणकम् तस्माज् जगद्=विविध.विभ्रमम् ।

mana:kAraNakam tasmAt_jagat=vividha.vibhramam |

इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥

indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||

ब्रह्मा_उवाच |

brahmA_uvAca |

का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।

kA_ahalyA bhagavan bhAna: ka:_vA_atra_indra:_tama:.anuda |

ययोर् उदन्त.श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥

yayo:_udanta.zravane pAvanI dRSTi:_eti hi ||3|89|6||

भानुर्:_उवाच ।

bhAnu:_uvAca |

श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।

zrUyate hi purA, deva, mAgadheSu mahIpati: |

इन्द्रद्युम्न* इति ख्यात* इन्द्र.द्युम्न* इव_अपरः ॥३।८९।७॥

indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||

तस्य_इन्दु.बिम्ब.प्रतिमा भार्या कमल.लोचना ।

tasya_indu.bimba.pratimA bhAryA kamala.locanA |

अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥

ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||

तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग.प्रकर.शेखरः ।

tasmin eva pure SiGga: SiGga.prakara.zekhara: |

इन्द्र.नामा परः कश्चिद् धीमान् विप्र.कुमारकः ॥३।८९।९॥

indra.nAmA para: kazcit_dhImAn vipra.kumAraka: ||3|89|9||

अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।

ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |

श्रुतम् राज.महिष्या_अथ कथा.प्रस्तावतः क्वचित् ॥३।८९।१०॥

zrutam rAja.mahiSyA_atha kathA.prastAvata: kvacit ||3|89|10||

आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।

AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |

अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥

ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||

मृणाल.भार.कदली.पल्लवास् तरणेषु सा ।

mRNAla.bhAra.kadalI.pallavA:_taraNeSu sA |

अतप्यत भृशम् बाला लता लूना वनेष्व् इव ॥३।८९।१२॥

atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||

खेदम् आप समग्रासु तासु भूप.भूतिषु ॥३।८९।

khedam Apa samagrAsu tAsu bhUpa.bhUtiSu ||3|89|

मत्सी निदाघ.तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥

matsI nidAgha.taptAsu parilolA sthalISu_iva ||3|89|13||

अयम्  न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात.प्रलापया ।

ayam indra:_ayam indra:_ca_iti_evam jAta.pralApayA |

लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥

lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||

इत्य आर्तया घन.स्नेहम् अथ तस्या वयस्यया ।

iti_ArtayA ghana.sneham atha tasyA vayasyayA |
उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानयाम्य्अहम् ॥३।८९।१५॥

uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||

इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।

iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |

पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥

papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||

ततः प्रयाते दिवसे संआयाते निशागमे ।

tata: prayAte divase saMAyAte nizAgame |

सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज.कुमारकम् ॥३।८९।१७॥

sA vayasyA tam indra.Akhyam yayau dvija.kumArakam ||3|89|17||

बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।

bodhayitvA yathAyuktam sA tam indram atha_aGganA |

अहल्या.निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥

ahalyA.nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||

ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।

tata: sA tena SiGgena saha.indreNa ratim yayau |

कस्मिंश्*चित् सदने गुप्ते बहु.माल्य.विलेपना ॥३।८९।१९॥

kasmin*cit sadane gupte bahu.mAlya.vilepanA ||3|89|19||

हार.अङ्गद.मनोज्ञेन तरुणी तेन सा तदा ।

hAra.aGgada.manojJena taruNI tena sA tadA |

रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥

ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||

ततस् तद् अनुरक्ता सा पश्यन्ती तन्मयम् जगत् ॥३।८९।

tata:_tat_anuraktA sA pazyantI tat.mayam jagat ||3|89|
न समस्त.गुण.आकीर्णम् भर्तारम् बह्व् अमन्यत ॥३।८९।२१॥

na samasta.guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||

केनचित् त्व्_अथ कालेन तस्या* इन्द्र.अनुरागिता ।

kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |

सा ज्ञाता राज.सिंहेन तन्.मुख.व्योम.चन्द्रिका ॥३।८९।२२॥

sA jJAtA rAja.siMhena tat.mukha.vyoma.candrikA ||3|89|22||

इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।

indram dhyAyati sA yAvat tAvat tasyA* virAjate |

मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥

mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||

इन्द्रो ऽपि च तदासक्त.समस्त.करण.आकुलः ।

indra:_api ca tadAsakta.samasta.karaNa.Akula: |

न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥

na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||

अथ_अतिसुघन.स्नेह.निर्.आवरण.चेष्टयोः ।

atha_ati.sughana.sneha.nir.AvaraNa.ceSTayo: |
तयोर् अनय.वृत्तान्तो राज्ञा_आकर्णि कटु.व्यथः ॥३।८९।२५॥

tayo:_anaya.vRttAnta:_rAjJA_karNi kaTu.vyatha: ||3|89|25||

एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।

evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |

चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥

cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||

ताव् उभाव् अपि संत्यक्तौ हेमन्ते सलिल.आशये ।

tau_ubhau_api saMtyaktau hemante salila.Azaye |
तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥

tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||

अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।

apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |

ताव् ऊचतुर् महीपालम् जल.आशय.समुद्धृतौ ॥३।८९।२८॥

tau_Ucatu:_mahIpAlam jala.Azaya.samuddhRtau ||3|89|28||

संसृत्य आवाम् इह_अन्योन्य.मुख.कान्तिम् अनिन्दिताम् ।

saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm |

आत्मानम् न विज्ञानीवो रूढ.भावम् परस्परम् ॥३।८९।२९॥

AtmAnam na vijJAnIvo rUDha.bhAvam parasparam ||3|89|29||

शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।

zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |

मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥

muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||

ततो भ्राष्ट्रे परिक्षिप्ताव् अखिन्नाव् एवम् एव तौ ।

tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |

ऊचतुर् मुदित.आत्मानाव् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३१॥

Ucatu:_mudita.AtmAnau_anyonya.smRti.harSitau ||3|89|31||

ग्रथितौ गज.पादेषु न खिन्नाव् एव संस्थितौ ।

grathitau gaja.pAdeSu na khinnau_eva saMsthitau |
एवम् एव_उचतुर् भूपम् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३२॥

evam eva_ucatu:_bhUpam anyonya.smRti.harSitau ||3|89|32||

कश.आहताव् अखिन्नौ ताव् एवम् एव किल_उचतुः ।

kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
अन्यस्माच्*छाशासनाद् राज्ञा कल्पिताश् च पुनः पुनः ॥३।८९।३३॥

anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||

उद्धृताव् ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।

uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥

uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||

न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।

na zAtanAni du:khAni bAdhante kimcit_eva me |
अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥

asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||

तेन_अन्य.शासनाद् दुःखम् किम्चिद् एव न विद्यते ।

tena_anya.zAsanAt_du:kham kimcit_eva na vidyate |

मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥

mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||

प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।

prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |

सम.काल.प्रयुक्तेन सहसा दण्ड.राशिना ॥३।८९।३७॥

sama.kAla.prayuktena sahasA daNDa.rAzinA ||3|89|37||

वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।

vIram mana:_bhedayitum manAk.api na zakyate |
का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥

kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||

याभिर् मनांसि भिद्यन्ते दृष्ट.निश्चयवन्त्य_अपि ।

yAbhi:_manAMsi bhidyante dRSTa.nizcayavanti_api |

वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥

vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||

भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।

bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |

इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥

iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||

भाव.अभावाः शरीर.स्था*, नृप, शक्ता* न बाधितुम् ।

bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |

भावितम् तीव्र.वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥

bhAvitam tIvra.vegena manasA yat,_mahIpate ||3|89|41||

तद् एव पश्यत्य_अचलम् न शरीर.विचेष्टितम् ।

tat_eva pazyati_acalam na zarIra.viceSTitam |

न काश्चन क्रिया, राजन्,_वर.शाप.आदिका* अपि ॥३।८९।४२॥

na kAzcana kriyA, rAjan,_vara.zApa.AdikA* api ||3|89|42||

तीव्र.वेगेन सम्पन्नम् शक्ताश् चालयितुम् मनः ।

tIvra.vegena sampannam zaktA:_cAlayitum mana: |

तीव्र.वेगेन संयुक्तम् पुरुषा* ह्य्_अभिवाञ्छितात् ॥३।८९।४३॥

tIvra.vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||

मनाश् चालयितुम् शक्ता* न महाद्रिम् मृगा* इव ।

mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |

मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥

mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||

देव.आगारे महा.उत्सेधे देवी भगवती यथा ।

deva.AgAre mahA.utsedhe devI bhagavatI yathA |

न दुःखम् अनुगच्छामि प्रियया जीव.रक्षया ॥३।८९।४५॥

na du:kham anugacchAmi priyayA jIva.rakSayA ||3|89|45||

गिरि.गृईष्म.दशादाहम् लग्नया_इव_अब्दमालया ।

giri.gRISma.dazAdAham lagnayA_iva_abdamAlayA |

यत्र यत्र यथा राजंस् तिष्ठाम्य्अभिपतामि वा ॥३।८९।४६॥

yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||

तत्र इष्ट.संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्अहम् ।

tatra iSTa.saMgamAt_anyat kimcit_na_anubhavAmi_aham |

अहल्या.दयिता.नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥

ahalyA.dayitA.nAmnA manasA indra.abhidham mana: ||3|89|47||

संसक्तम् इदम् आयाति न स्वभावादृते परम् ।

saMsaktam idam AyAti na svabhAvAt_Rte param |

एक.कार्य.निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥

eka.kArya.niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||

न चाल्यते मेरुर् इव वर.शाप.बलैर् अपि ।

na cAlyate meru:_iva vara.zApa.balai:_api |

देहो हि वर.शापाभ्याम् अन्यत्वम् इव गच्छति ।

deha:_hi vara.zApAbhyAm anyatvam iva gacchati |

ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥

nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||

एतानि च_अत्र मनसम् न च कारणानि,

etAni ca_atra manasam na ca kAraNAni,

राजन्, शरीर.शकलानि वृथ.उत्थितानि ।

rAjan, zarIra.zakalAni vRtha.utthitAni |

चेतो हि कारणम् अमीषु शरीरकेषु

ceta:_hi kAraNam amISu zarIrakeSu

वारि_इव सर्व.वन.खण्ड.लता.रसेषु ॥३।८९।५०॥

vAri_iva sarva.vana.khaNDa.latA.raseSu ||3|89|50||

आद्यम् शरीरम् इह विद्धि मनो महात्मन्

Adyam zarIram iha viddhi mana:_mahAtman

संकल्पितो जगति तेन शरीर.सङ्घः ।

saMkalpita:_jagati tena zarIra.saGgha: |

आद्यम् शरीरम् अधितिष्ठति यत्र यत्र

Adyam zarIram adhitiSThati yatra yatra

तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥

tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||

मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो

mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_

देहास्_ततः प्रविसृतास् ताः_तरु.पल्लव.आभाः ।

dehA:_tata: pravisRtA:_taru.pallava.AbhA: |

नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव.श्रीर्

naSTe_aGkure puna:_udeti na pallava.zrI:

न_एव_अङ्कुरः क्षयम् उपैति दल.क्षयेषु ॥३।८९।५२॥

na_eva_aGkura: kSayam upaiti dala.kSayeSu ||3|89|52||

देहे क्षते विविध.देह.गणम् करोति

dehe kSate vividha.deha.gaNam karoti

स्वप्न.अवनाव्_इव नवम् नवम् आशु चेतः ।

svapna.avanau_iva navam navam Azu ceta: |

चित्ते क्षते तु न करोति हि किम्चिद् एव

citte kSate tu na karoti hi kimcit_eva

देहस् ततः समनुपालय चित्त.रत्नम् ॥३।८९।५३॥

deha:_tata: samanupAlaya citta.ratnam ||3|89|53||

दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,

dizi dizi hariNa.akSIm eva pazyAmi, rAjan,

प्रिय.युवति.मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।

priya.yuvati.manastvAn nityam Anandita:_asmi |

तव पुर.प्रकृतीनाम् यत् फलम् दुःखदायि

tava pura.prakRtInAm yat phalam du:khadAyi

क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥

kSaNam atha suciram tat tan na pazyAmi kimcit ||3|89|54||

| 

 

 

FM.3.89

 

THE LOVE.TALE OF INDRA AND AHALYÂ

 

FM.3.89

 

 

The SUN—

 

मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।

mana:_hi jagatAm kartR mana:_hi puruSa: para: |

मनःकृतम् कृतम् लोके न शरीर.कृतम् कृतम् ॥३।८९।१॥

mana:kRtam kRtam loke na zarIra.kRtam kRtam ||3|89|1||

.

Since Mind is the Doer of the worlds (for Mind is Personality)

It follows that Mind does what's done here in this world:

not done by the body is what.is.done

.

*ABComm. samaSTi.bhAvApannam mana eva para: puruSo hiraNygarbha: ||

*vlm.p.1. The mind is the maker and master of the world. The mind is the first supreme being (purusha). Whatever is done by the mind is said to be done. The actions of the body are held as no acts.

*sv._.. What is done by the mind is action, what is done by the body is not action.

*manas.Mind hi.for/indeed of the jagat.world.s.Am is kartR.doer/maker manas.Mind hi.for/indeed puruSa.personality/Person: para.next: manA.Mind:.kRta.done/made.m kRta.done/made.m loke.in the world/people na.not zarIra.body.kRta.done/made.m kRta.done/made.m

 

सामान्य.ब्राह्मणा* भूत्वा मनो.भावनया किल ।

sAmAnya.brAhmaNA: bhUtvA mana:.bhAvanayA kila |

ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥

aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||

:

becoming one with the brahman.Immensity

by focusing the Mind,

by feeling,

the Aindava.Brothers

came unto their Brahmaa.hood

.

so

you can see the potential of Manas.Mind

!

sAmAnya.common/general.equal.brAhmaNA:

bhUtvA.having.become manas.Mind by/with bhAvanA.Feeling.ayA kila.indeed, of course the Aindavas unto the state of Immensity having come brahmatAm yAtA: . of Mind manasa: pazya you should see  zaktatAm.ableness/ppowerness

.

*vlm.2 Look at the capacity of the mind in the example of the sons of Indu. They were only ordinary brAhmaNas, but by their meditation of Brahma in their minds, they became assimilated in Brahma.

*vlm.p.2 Look at the capacity of the mind in the example of the sons of Indu. They were only ordinary brAhmaNas, but by their meditation of brahma in their minds, they became assimilated in brahma.

 

मनसा भाव्यमानो हि देहताम् याति देहकः ।

manasA bhAvyamAna:_hi dehatAm yAti dehaka: |

देह.भावनया_अयुक्तो देह.धर्मैर् न बाध्यते ॥३।८९।३॥

deha.bhAvanayA_a.yukta:_deha.dharmai:_na bAdhyate ||3|89|3||

.

Whatever Mind conceives, that's the embodiment it takes

:

without such body.Feeling, there can be no body.condition

.

manasA.by/with Mind/mentally –

bhAvya.xx.mAna: hi.because/indeed . – dehaka.embodiment.state.tAm

yAti.xx. dehaka.embodiment. = by/with  deha.body.bhAvanA.feeling/impression.yA a.xx—

yukta.xx.: .

dehaka.embodiment.

dharma.xx.i:

na bAdhya.xx.te

.

*vlm.p.3 One thinking himself as composed of the body becomes subject to all the incidents of physicality. But he who knows himself as bodiless is freed from all evils that attend the body.

*vwv._.. not troubled by the characteristic properties of the body.

 

बाह्य.दृष्टिर् हि नियतम् सुख.दुःख=आदि विन्दति ।

bAhya.dRSTi:_hi niyatam sukha.du:kha=Adi vindati |

न_अन्तर्.मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥

na_antar.mukhatayA yogI dehe vetti priya.apriye ||3|89|4||

:

the extroverted vision

sees

good.space and bad.space, pleasure and pain

.

the inward.looking yogin,

is 

unaware of likes o&r hates

.

* <kha> is a flexible Term, indicating (like so many words) "space"

not the Element AkAza.Space\Sky – Space (capital S) which is limitless

but kha.space/sky. enclosed "space" (small s)

: as "sky" it is the personal space of  kha.ga sky.going birds.

<kha> is usually Ur personal space, which can be su(good)kha or du:(bad)kha

.

bAhya.dRSTi:_hi – for external vision – niyata.m . sukha.good.space/happy..du:kha.bad.space/sad Adi vindati = na_antar.mukhatayA yogI . dehe vetti priya.apriye

.

 

*vlm.p.4 Looking on the outside, we are subject to the feelings of pain and pleasure, but the inward.sighted yogi is unconscious of the pain or pleasure of his body.

 

मनःकारणकम् तस्माज् जगद्=विविध.विभ्रमम् ।

mana:kAraNakam tasmAt_jagat=vividha.vibhramam |

इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥

indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||

.

in this way,

this world is only a mix of delusions of the Mind.

 

—

there is a story here,

about two lovers

...

mana:kAraNakam tasmAt .  jagat=vividha.vibhramam = indrasya_ahalyayA sArdham  .  vRttAnta:_atra nidarzanam

.

*vlm.5 Thus it is the mind that causes all our errors in this world. Evidence of this is the example of indra and his consort ahalyA. [The yoga.vAsiShTha’s story of two adulterous lovers, indra and ahalyA, has many connections with another story that would have been well known to an Indian reader, that of indra, king of the Gods, seducing ahalyA, the wife of sage gautama, one of the Seven RShis. The sage cursed both indra and his wife. The curse on ahalyA was removed by rAma. As the story became popular over time, the curse was that ahalyA was turned into a stone and came back to life when touched by rAma’s foot.]

 

Then BRAHMÂ asked—

 

का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।

kA_ahalyA bhagavan bhAna: ka:_vA_atra_indra:_tama:.anuda |

ययोर् उदन्त.श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥

yayo:_udanta.zravane pAvanI dRSTi:_eti hi ||3|89|6||

.

Lord Sun, disperser of the dark,

who

is this ahalyA

?

and who

is this indra

(hearing.about.whom is a purifying thing)

?

kA_ahalyA, bhagavan, bhAna:_x

ka:_vA_atra_indra:,_tama:.anuda, |

yayo:_udanta.zravane

pAvanI dRSTi:_eti hi .  

.

*vlm.p.6 brahma said, "Tell me, my Lord Sun, who was this indra and who that Ahalya, so that by hearing my understanding may have its clear.sightedness."

 

श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।

zrUyate hi purA, deva, mAgadheSu mahIpati: |

इन्द्रद्युम्न इति ख्यात इन्द्र.द्युम्न इव_अपरः ॥३।८९।७॥

indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||

.

then

pay attention, Deity

!

once

there was,

in the magadha country, an Earth.Lord called indradyumna, Indra's Glory

—

he was just like Indradyumna of old

.

zrUyate hi purA deva . mAgadheSu mahIpati: = indra.dyumna_iti khyAta . indradyumna_iva_apara:

.

*vlm.p.7 It is related my lord! In former times there reigned a king at Magadha, indra.dyumna (Glorious indra) by name and similar to his namesake (in prowess and fame).

indradyumna . for his paurAnic incarnation as gajendra see http://en.wikipedia.org/wiki/Gajendra_Moksha

 

तस्य_इन्दु.बिम्ब.प्रतिमा भार्या कमल.लोचना ।

tasya_indu.bimba.pratimA bhAryA kamala.locanA |

अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥

ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||

.

with him there dwelt a shining moon, his wife, with her lotus eyes,

&

she was called ahalyA,

a fallow field as dear to him as rohinI the Red is to shashAnka,

the Rabbit in the Moon

.

tasya_indu.bimba.pratimA  .  bhAryA kamala.locanA = ahalyA nAma tatra_AsIt  .  zazAGkasya_iva rohiNI

.

*vlm.p.8 He had a wife fair as the moon with eyes as beautiful as lotuses. Her name was Ahalya and she resembled Rohini, the moon’s favorite.

*vlm._.. Rohini — the favourite of moon.

 

तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग.प्रकर.शेखरः ।

tasmin eva pure SiGga: SiGga.prakara.zekhara: |

इन्द्र.नामा परः कश्चिद् धीमान् विप्र.कुमारकः ॥३।८९।९॥

indra.nAmA para: kazcit_dhImAn vipra.kumAraka: ||3|89|9||

.

in his city there lived a certain *rascal

—the Prince of Rascals—

who had the name of indra

.

he

was a clever, learned boy

.

tasmin eva pure . SiGga: SiGga.prakara.zekhara: = indra.nAmA para: kazcit dhImAn vipra.kumAraka:

.

*vlm.p.9 In that city lived a rascal at the head of all the libertines. He was the cheating son of a brAhmaNa, and was known by the same name of indra.

* "rascal" . a Shinga, which might be a drunkard's version of siMha, the lion. MW calls him "a rogue, rake, rascal". vlm makes him "a palliard at the head of all the rakes; he was the intriguant son of a Bráhman..." sv. sees "a handsome young man of loose morals".

अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।

ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |

श्रुतम् राज.महिष्या_अथ कथा.प्रस्तावतः क्वचित् ॥३।८९।१०॥

zrutam rAja.mahiSyA_atha kathA.prastAvata: kvacit ||3|89|10||

.

the Ahalyaa of long ago

—the GodKing Indra's Ahalyaa—

was worshipped

by our Ahalyaa,

who heard about this royal queen somewhere

:

some story told in song

.

Ahalyaa the Fallow – pUrvam.xx. indra.xx.sya . babhUva.xx. iSTa.xx.A iti.xx. ahalyA.xx.yA = zruta.xx.m rAja.xx.mahiSi.xx.yA atha.xx. . kathA.xx.prastAvata.xx.: kvacit.xx.

.

*vlm.p.10 Now this Queen Ahalya came to hear the story of the former Ahalya, wife of Gautama, and her lust related to her at a certain time. [The story of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} indra seducing Ahalya, the wife of sage Gautama.]

 

आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।

AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |

अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥

ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||

.

After she heard the tale, this Ahalyaa the Fallow

became infatuated with

young Indra,

and she grew troubled that she never heard him say

"My Ahalyaa!"

:

why is he not drawn to her

?

AkarNya_evam . ahalyA sA babhUva_indra.anurAgiNI = ahalyAm mAm sa* na.u kasmAt . sakta:_abhyeti_iti_atha_utsukA .  

.

*vlm.p.11 Hearing the story, Queen Ahalya felt a passion for the other indra, the libertine, and became impatient in the absence of his company. She was thinking only how he should come to her.

*vlm._.. [she] felt a passion for the other indra, the libertine,

and became impatient in the absence of his company. She was thinking only how he should come to her.

 

मृणाल.भार.कदली.पल्लवास् तरणेषु सा ।

mRNAla.bhAra.kadalI.pallavA:_taraNeSu sA |

अतप्यत भृशम् बाला लता लूना वनेष्व् इव ॥३।८९।१२॥

atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||

.

no remedy

—not lotus.root nor plantain.blossom—

cooled her heat

.

O

she burned

&

she faded.away, a tender vine withering in the woods

.

mRNAla.bhAra.kadalI.pallavA:

taraNeSu sA |

atapyata bhRzam bAlA latA lUnA vaneSu_iva .  

.

*vlm.p.12 She was fading like a tender vine thrown adrift in the burning desert. She was burning with an inner flame on beds of cooling leaves of watery lotus and plantain trees.

 

खेदम् आप समग्रासु तासु भूप.भूतिषु ॥३।८९।

khedam Apa samagrAsu tAsu bhUpa.bhUtiSu ||3|89|

मत्सी निदाघ.तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥

matsI nidAgha.taptAsu parilolA sthalISu_iva ||3|89|13||

.

there

in the very lap of royal luxury

she pined away like a fish stranded on the beach

.

khedam Apa samagrAsu . tAsu bhUpa.bhUtiSu = matsI nidAgha.taptAsu . parilolA sthalISu_iva

.

*vlm.p.13. She was pining amidst all the enjoyments of her royal state, like a poor fish lying exposed on the dry bed of a pool in summer heat.

 

अयम्  न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात.प्रलापया ।

ayam indra:_ayam indra:_ca_iti_evam jAta.pralApayA |

लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥

lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||

.

she had no shame

:

"Come, indra, come indra!",

so she babbled her unfettered devotion

.

ayam indra:_ayam indra:_ca_iti_evam jAta.pralApayA |

lajjA_api hi tayA tyaktA

vaivazyam anuyAtayA .  

.

*vlm.p.14 She lost her modesty with her self possession. She repeated in her frenzy, "Here is indra, and there he comes to me."

 

इत्य आर्तया घन.स्नेहम् अथ तस्या वयस्यया ।

iti_ArtayA ghana.sneham atha tasyA vayasyayA |
उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानयाम्य्अहम् ॥३।८९।१५॥

uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||

.

then

one day,

empathizing with her affliction,

her servant.companion told her friendlily

:

"It's no problem,

I will fetch indra,

I'll bring your lover."

.

iti_ArtayA ghana.sneham . atha tasyA vayasyayA = uktam tayA priye_avighnam . indram abhyAnayAmi_aham

.

*vlm.p.15 Finding her in this pitiable plight, a lady of her palace took compassion on her, and said, "I will safely conduct indra before your ladyship in a short time."

 

इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।

iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |

पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥

papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||

.

hearing that,

the wide.eyed Fallow fell at the feet of her friend

like a lotus beneath a lotus

.

iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA = papAta pAdayo: sakhyA nalinyA nalinI yathA

.

*vlm.p.16 No sooner did she hear her companion say, "I will bring your desired object to you,"than she opened her eyes with joy and fell prostrate at her feet, like one lotus flower falls before another.

 

ततः प्रयाते दिवसे संआयाते निशागमे ।

tata: prayAte divase saMAyAte nizAgame |

सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज.कुमारकम् ॥३।८९।१७॥

sA vayasyA tam indra.Akhyam yayau dvija.kumArakam ||3|89|17||

.

so

the day passes

.

night comes.on

.

the girl's Companion

seeks.out this brAhmaNa boy,

named for the GodKing, indra the Crafty

.

tata: prayAte divase

samAyAte nizAgame |

sA vayasyA tam indra.Akhyam

yayau dvija.kumArakam .  

.

*vlm.p.17 Then as the day passed on, and the shade of night covered the face of nature, the lady made her haste to the house of indra, the brAhmaNa’s boy.

 

बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।

bodhayitvA yathAyuktam sA tam indram atha_aGganA |

अहल्या.निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥

ahalyA.nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||

.

and so

according to her plan

her Companion came to Ahalyaa that night

bringing the boy Indra with her

.

bodhayitvA.x yathAyukta.x.m sA.she/that.f.  tam.that indra.lord\Indra.the.Crafty. m atha.next/then aGganA.woman/girl ahalyA.x.nikaTa.x.m rAtria.x.yAm AnayAm.xx.Asa satvaram.x

.

*vlm.p.18 The clever lady used her persuasions as far as she could, and then succeeded to bring this indra with her and present him before her royal mistress.

 

ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।

tata: sA tena SiGgena saha.indreNa ratim yayau |

कस्मिंश्*चित् सदने गुप्ते बहु.माल्य.विलेपना ॥३।८९।१९॥

kasmin*cit sadane gupte bahu.mAlya.vilepanA ||3|89|19||

.

so it was that she came.unto that rascally Indra

—

they found a private place

somewhere,

and they made love

together there,

and he adorned her with most precious aromatic oils

.

tata:. sA. tena. SiGga.ena . saha.indra.eNa rati.m yayau. = kasmin.*cit sadana.e gupta.e . bahu.mAlya.vilepana.A

.

*vlm.p.19 She then adorned herself with pastes and paints, and wreaths of fragrant flowers, and conducted her lover to a private apartment where they enjoyed their fill.

 

हार.अङ्गद.मनोज्ञेन तरुणी तेन सा तदा ।

hAra.aGgada.manojJena taruNI tena sA tadA |

रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥

ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||

.

she,

with her impassioned Mind,

is like a flowery vine wrapped round a tree

full of the sap of spring

.

*vlm.p.20 The youth, also decorated in his jewels and necklaces, delighted her with his sweet caresses, as spring season renovates the tree groves with his luscious juice.

 

ततस् तद् अनुरक्ता सा पश्यन्ती तन्मयम् जगत् ॥३।८९।

tata:_tat_anuraktA sA pazyantI tat.mayam jagat ||3|89|
न समस्त.गुण.आकीर्णम् भर्तारम् बह्व् अमन्यत ॥३।८९।२१॥

na samasta.guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||

.

she's infatuated by the sight of him,

she sees him as her world,

filled with every good quality

(she does not see her husband so)

.

tata:_tat_anuraktA sA  .  pazyantI tat.mayam jagat = na samasta.guNa.AkIrNam

bhartAram bahu_amanyata

.

*vlm.p.21 Henceforward this ravished queen saw the world full with the figure of her beloved indra, and she did not think much at all of the excellences of her royal lord, her husband.

*vlm._.. she did not think much at all of the excellences of her royal lord, her husband.

 

BHÂNU THE SUN replied—

 

केनचित् त्व्_अथ कालेन तस्या इन्द्र.अनुरागिता ।

kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |

सा ज्ञाता राज.सिंहेन तन्.मुख.व्योम.चन्द्रिका ॥३।८९।२२॥

sA jJAtA rAja.siMhena tat.mukha.vyoma.candrikA ||3|89|22||

.

now,

somehow

—for this affair went.on—

her infatuation with indra became known to the Lion King

&

he could see it in her face,

that radiant moon in the sky

:

kena.cit tu_atha kAlena  .  tasyA..@her.* indra.anu.rAgitA = sA jJAtA rAja.siMhena  .  tat.mukha.vyoma.candrikA

.

*vlm.p.22 After sometime, certain facial indications by the queen caused the great king to know of her love for the brAhmaNa indra.

 

इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।

indram dhyAyati sA yAvat tAvat tasyA* virAjate |

मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥

mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||

.

whenever she imagined him her open face reflected him,

a face like a blooming white lotus under a full moon

.

indram dhyAyati sA yAvat  .  tAvat tasyA* virAjate = mukham pUrNena candrena  .  prabuddham iva kairavam

.

*vlm.p.23 For as long as she thought of her lover indra, her face glowed like a full blown lotus, blooming with the beams of her moonlike lover.

 

इन्द्रो ऽपि च तदासक्त.समस्त.करण.आकुलः ।

indra:_api ca tadAsakta.samasta.karaNa.Akula: |

न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥

na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||

.

and

the boy indra too was totally attached to her

:

he could not bear to exist, even for a moment, without her

.

indra:_api ca tadAsakta.samasta.karaNa.Akula: = na tiSThati kSaNam aho .

tayA virahita: kvacit

.

*vlm.p.24 The brAhmaNa boy indra also was inflamed with all his enraptured senses for love of her, and he could not remain for a moment in any place without her company.

 

अथ_अतिसुघन.स्नेह.निर्.आवरण.चेष्टयोः ।

atha_ati.sughana.sneha.nir.AvaraNa.ceSTayo: |
तयोर् अनय.वृत्तान्तो राज्ञा_आकर्णि कटु.व्यथः ॥३।८९।२५॥

tayo:_anaya.vRttAnta:_rAjJA_karNi kaTu.vyatha: ||3|89|25||

.

so it went on

.

too many scarcely.hidden meetings,

and the gossip spreads to the King's ear,

a bitter pain to him

.

atha_ati.sughana.sneha.nir.AvaraNa.ceSTayo: = tayo:_anaya.vRttAnta:  .  rAjJA_karNi kaTu.vyatha:

.

*vlm.p.25 The king heard the painful news of their affections for each other and of their unconcealed meetings.

 

एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।

evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |

चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥

cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||

.

he

is Lord of the Earth

.

he

has seen their mutual attachment,

&

he

has punished them appropriately

.

evam anyonyam Asaktam  .  bhAvam AlakSya bhU.pati: = cakAra bahubhi:_daNDai:  . 

sa* dvayo:_atha zAsanam

.

*vlm.p.26 He also observed many examples of their attachment, and at different times gave them his reprimands and punishments as they deserved.

 

ताव् उभाव् अपि संत्यक्तौ हेमन्ते सलिल.आशये ।

tau_ubhau_api saMtyaktau hemante salila.Azaye |
तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥

tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||

.

the two were thrown together into a tank of ice.water,

but neither was the least bit troubled there

.

tau_ubhau_api saMtyaktau  .  in hemanta.winter.i . salila.water.Azaye = tuSTau jahasatu:_tatra . na khedam sam.upAgatau

.

*vlm._. instead of betraying any sign of pain, they kept smiling together as in their merriment.

*vlm.p.27 They were both cast in the cold water of a tank in cold weather where, instead of betraying any sign of pain, they kept smiling together as in their merriment.

 

अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।

apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |

ताव् ऊचतुर् महीपालम् जल.आशय.समुद्धृतौ ॥३।८९।२८॥

tau_Ucatu:_mahIpAlam jala.Azaya.samuddhRtau ||3|89|28||

.

then

the King questioned them

:

"Not sorry yet, you wicked things?"

+

drawn out.of the icewater,

the two gave this reply

to the Protector of the Earth

:

apRcchata tata:_rAjA  .  khinnau stha:_na tu dur.matI = tau_Ucatu:_mahIpAlam  . 

jala.Azaya.samuddhRtau

.

*vlm.p.28 Then the king had them to be taken out of the tank and ordered them to repent for their crimes, but the infatuated pair was far from doing so, and replied to the king in the following manner.

 

संसृत्य आवाम् इह_अन्योन्य.मुख.कान्तिम् अनिन्दिताम् ।

saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm |

आत्मानम् न विज्ञानीवो रूढ.भावम् परस्परम् ॥३।८९।२९॥

AtmAnam na vijJAnIvo rUDha.bhAvam parasparam ||3|89|29||

.

"As long as we each look to see the spotless beauty of the other's face,

so long are we lost in the meditation of one another,

and we forget ourselves. saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm |

.

AtmAnam na

vijJA.nIva: / vijJAnI_va: ???

rUDha.bhAvam parasparam .  

.

*vlm.p.29 "Great king! As long we continue to reflect on the unblemished beauty of each other’s face, so long are we lost in the meditation of one another and forget our own selves.

 

शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।

zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |

मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥

muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||

.

"What joins us in delight makes us fearless of any punishment

:

Protector of the Earth,

you cannot part us tho you tear us from our bodies."

.

zAsaneSu ca yat saGga: . ni:zaGka:_tena harSitau = muhyAva:_na, mahIpAla, svAGgai:_api vikartitai:

.

*vlm.p.30 We are delighted in our persecutions, as no torment can separate us from each other. We are not afraid of separation, even though you can separate our souls from our bodies."

 

ततो भ्राष्ट्रे परिक्षिप्ताव् अखिन्नाव् एवम् एव तौ ।

tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |

ऊचतुर् मुदित.आत्मानाव् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३१॥

Ucatu:_mudita.AtmAnau_anyonya.smRti.harSitau ||3|89|31||

.

so

they were tossed from the freezing water

onto a red.hot frying.pan,

and were unharmed

.

their only cry was

:

"We're two rejoicing souls

remembering how we delight in one.another at the sight_..."

.

tata:_bhrASTre parikSiptau . akhinnau_evam eva tau = Ucatu:_mudita.AtmAnau . anyonya.smRti.harSitau

.

*vlm.p.31 They were thrown in a frying pan upon fire, where they remained unhurt and exclaimed, "We rejoice, O king, at the delight of our souls in thinking of one another."

 

ग्रथितौ गज.पादेषु न खिन्नाव् एव संस्थितौ ।

grathitau gaja.pAdeSu na khinnau_eva saMsthitau |
एवम् एव_उचतुर् भूपम् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३२॥

evam eva_ucatu:_bhUpam anyonya.smRti.harSitau ||3|89|32||

.

they

were tied to the feet of elephants,

and even in such a spot were not harmed,

and even so had only that cry,

"remembering how we delight in one.another at the sight"

...

grathitau gaja.pAdeSu . na khinnau_eva saMsthitau = evam eva_ucatu:_bhUpam . anyonya.smRti.harSitau

.

*vlm.p.32 They were tied to the feet of elephants to be trampled, but they remained uninjured and said, "King, we feel our hearty joy at our memories of each other."

 

कश.आहताव् अखिन्नौ ताव् एवम् एव किल_उचतुः ।

kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
अन्यस्माच्*छाशासनाद् राज्ञा कल्पिताश् च पुनः पुनः ॥३।८९।३३॥

anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||

.

the King knew many punishments

but chose to beat them with a whip

:

that did not trouble them

&

they had nothing else to say,

tho the King found other punishments again and again

.

kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: = anyasmAt**zAsanAt_rAjJA kalpitA:_ca puna: puna:

.

*vlm.p.33 They were lashed with rods and straps and many other sorts of scourges which the king devised from time to time.

 

उद्धृताव् ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।

uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥

uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||

न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।

na zAtanAni du:khAni bAdhante kiMcit_eva me |

अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥

asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||

तेन_अन्य.शासनाद् दुःखम् किम्चिद् एव न विद्यते ।

tena_anya.zAsanAt_du:kham kiMcit_eva na vidyate |

मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥

mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||

.

Brought back from torture,

questioned constantly by the Lord of The Earth,

the boy Indra declared

:

"My darling's form is the whole world

!

a thousand troubles such as these are a mere nuisance to me

—and the same goes for her—

because

this whole world, Raajaa, is only a measure of me

so

there's not any other punishment, no other sorrow

.

Raajaa,

I am Mind.made,

for puruSha.Person is manas.Mind."

.

uddhRta.removed/separated. u Ucatus.x pRSTa. having,asked/questioned. u tam.that eva.indeed\only/very artham.for.the.purpose.m punar.again. punar.:  uvAca.said/spoke indra.lord\Indra.the.Crafty mahIpAla.x jagat.world me.@me dayita.x.Amaya.x.m na.not zAtana.x.Ani du:kha.pain/sorrow/bad.space.Ani  bAdhante.x kiMcit.whatever/somewhat eva.indeed\only/very me.@me  asyAs.@.this.f. ca.and/also eva.indeed\only/very jagat.world rAjan.royal/prince, sarvam.entire/wholly mat.my/me.maya.made.m eva.indeed\only/very ca.and/also tena.by/with.that anya.another.zAsana.x.At du:kha.pain/sorrow/bad.space.m kiMcit.whatever/somewhat eva.indeed\only/very na.not vidyate.is.known.to.be manA.Mind.mAtra.measure/mode.m aham.I, rAjan.royal/prince, manA.Mind  hi.for/indeed puruSa.personality/Person smRta.remembered/known

.

Ucatus.x

mahIpAla.x

uddhRta.removed/separated

pRSTa. having,asked/questioned

artham.for.the.purpose

uvAca.said/spoke

indra.lord\Indra.the.Crafty

jagat.world

me.re.me/mine

dayitA.x

maya.x.m na.not zAtana.x.Ani du:kha.pain/sorrow/bad.space.Ani  bAdhante.x kiMcit.whatever/somewhat eva.indeed\only/very me.@me  asyAs.@.this.f. ca.and/also eva.indeed\only/very jagat.world rAjan.royal/prince, sarvam.entire/wholly mat.my/me.maya.made.m eva.indeed\only/very ca.and/also tena.by/with.that anya.another.zAsana.x.At du:kha.pain/sorrow/bad.space.m kiMcit.whatever/somewhat eva.indeed\only/very na.not vidyate.is.known.to.be manA.Mind.mAtra.measure/mode.m aham.I, rAjan.royal/prince, manA.Mind  hi.for/indeed puruSa.personality/Person smRta.remembered/known

.

*vlm.p.34 But being brought back from the scourging ground and asked about their suffering, they returned the same answer as before. Moreover, said the brAhmaNa indra to the king, "This world is full with the form of my beloved one. *vlm.p.35 All your punishments inflict no pain on her because she views the whole world as full of myself.

*vlm.p.36 Therefore all your punishments to torment the body can give no pain to the mind (soul) which is my true self and constitutes my personality (purusha) that resides in my person.

 

प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।

prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |

सम.काल.प्रयुक्तेन सहसा दण्ड.राशिना ॥३।८९।३७॥

sama.kAla.prayuktena sahasA daNDa.rAzinA ||3|89|37||

वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।

vIram mana:_bhedayitum manAk.api na zakyate |
का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥

kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||

.

this body is perceived to be just this

:

a mere construction of the elements

.

with all your multitude of whackings,

all the saMe,

it's not remotely possible

to divide a strong Mind

.

what sort of powers could do that,

Great King

?

and whose

?

prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi  sama.kAla.prayuktena sahasA daNDa.rAzinA  vIram mana:_bhedayitum manAk.api na zakyate  kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: .  

.

prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi  

sama.kAla.prayuktena sahasA daNDa.rAzi

vIram mana:_bhedayitum manAk.api na zakyate  

kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: .  

.

*vlm.p.37 This body is only an ideal form and presents a shadowy appearance to view. You can pour out your punishments upon it for a while, but it amounts to no more than striking a shadow with a stick.

*vlm.p.38 Nobody can break down a brave (firm) mind. Then tell me great king, what do the powers of the mighty amount to?"

 

याभिर् मनांसि भिद्यन्ते दृष्ट.निश्चयवन्त्य_अपि ।

yAbhi:_manAMsi bhidyante dRSTa.nizcayavanti_api |

वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥

vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||

.

when

Mind is divided

whether in certainty or uncertainty

you may punish the Body which misleads Mind to error

.

yAbhi:_manAMsi bhidyante . dRSTa.nizcayavanti_api = vRddhim AyAtu vA deha: . yAtu vA vizara.ArutAm

.

yAbhi:_manAMsi bhidyan

dRSTa.nizcayavanti_api

vRddhim AyAtu vA deha

yAtu vA vizara.Aruta

.

*vlm.p.39 "The causes that conspire to disturb the nature of the resolute mind are the false conceptions of external appearances. Therefore it is better to chastise such bodies which mislead the mind to error.

 

भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।

bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |

इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥

iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||

.

that Mind is firm for ever that is steadfast to its fixed purpose

.

it identifies with the focus that is constant in its thought

.

bhAvita.artha.abhipatitam  .  mana:_tiSThati pUrvavat = iSTe_arthe ciram AviSTam  . 

dadhAnam tat.sthitam mana:

.

bhAvita.artha.abhipatita

tiSThati pUrvavat

iSTe_arthe ciram AviSTa

dadhAna

.

*vlm.p.40 The mind is forever firm that is steadfast to its fixed purpose. The mind identifies with the object which it has constantly in its thoughts.

*AS._.. a mind, long entered into its desired goals and fixed there_..

 

भाव.अभावाः शरीर.स्था*, नृप, शक्ता न बाधितुम् ।

bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |

भावितम् तीव्र.वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥

bhAvitam tIvra.vegena manasA yat,_mahIpate ||3|89|41||

.

Lord of Men,

being & non.being are seated in the body

.

they can cause no trouble

when they are are states of a powerful Mind,

Lord of the Earth

!

bhAva.abhAvA: . zarIra.sthA*, nRpa, zaktA* na bAdhitum = bhAvitam tIvra.vegena . manasA yat,_mahIpate

.

bhAva.abhAva

zarIra.stha

nRpa, zakta

bAdhitum

bhAvitam tIvra.vega

manasA yat,_mahIpate

.

*vlm.41 Being and not being are words applicable to bodies. They do not apply to the mind because what is positive in thought cannot be negated of it in any way.

*vlm.p.41 Being and not being are words applicable to bodies. They do not apply to the mind because what is positive in thought cannot be negated of it in any way.

 

तद् एव पश्यत्य_अचलम् न शरीर.विचेष्टितम् ।

tat_eva pazyati_acalam na zarIra.viceSTitam |

न काश्चन क्रिया, राजन्,_वर.शाप.आदिका* अपि ॥३।८९।४२॥

na kAzcana kriyA, rAjan,_vara.zApa.AdikA* api ||3|89|42||

.

unmoving as a mountain,

Mind sees only That,

not troubled by the body,

neither by its works, King, nor even by boons and curses

.

tat_eva pazyati_acalam  .  na zarIra.viceSTitam = na kA:cana kriyA, rAjan,_vara.zApa.AdikA* api

.

tat_eva pazyati_acala

zarIra.viceSTita

A:cana kriyA, rAjan,

vara

zApa

Adika

api

.

*vlm.p.42 The mind is immovable and cannot be moved by any effort like one can move bodies. It is impregnable to all external actions, and neither your anger or favor can have any effect on it."

 

तीव्र.वेगेन सम्पन्नम् शक्ताश् चालयितुम् मनः ।

tIvra.vegena sampannam zaktA:_cAlayitum mana: |

तीव्र.वेगेन संयुक्तम् पुरुषा* ह्य् अभिवाञ्छितात् ॥३।८९।४३॥

tIvra.vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||

.

what is powerfully produced

is

able to control the moving Mind

.

powerfully endowed Persons connect with what they long.for

.

tIvra.vegena sampannam zaktA:_cAlayitum mana: tIvra.vegena saMyuktam puruSA* hi_abhivAJchitAt

.

tIvra.vega

sampanna

zakta

cAlayitum

tIvra.vega

saMyukta

puruSa

hi

abhivAJchita

.

*AS. O King, even the strong actions like a boon or a curse cannot alter a mind with great force. Men cannot turn away a forceful mind from its desire...

*vlm.p.43 "It is possible for men of strong resolutions to change the course of their actions. But where is such a strong minded man to be found who is able to withstand or change the currents of his thoughts?

 

मनाश् चालयितुम् शक्ता न महाद्रिम् मृगा इव ।

mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |

मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥

mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||

.

you

cannot cause Mind to move

any more than a beast can move a mountain

.

for me

this dark love.Goddess

fills my Mind to the brim

.

manas.Mind caalayitum zakta.a* na.no/not mahaadri.m mRga.animal/deer.a* iva.like/as.if | mama.my/mine iyam.this.here asita.apaaGgi.i manas.Mind.koza.vessel/container/sheath\treasury.e pratiSThita.a

.

cAlayitum zakta

mahAdri

asita.apAGgi

pratiSThita

.

*vlm. This black.eyed beauty is the fixed prop of my mind. (The black eyed beauty of India and Asia, opposed to the blue eyed maid of Homer and Europe).

*vlm.p.44 It is impossible to move the mind from its fixed fulcrum, just as it is impracticable for tender stags to remove a mountain from its base. This black.eyed beauty is the fixed prop of my mind.

 

देव.आगारे महा.उत्सेधे देवी भगवती यथा ।

deva.AgAre mahA.utsedhe devI bhagavatI yathA |

न दुःखम् अनुगच्छामि प्रियया जीव.रक्षया ॥३।८९।४५॥

na du:kham anugacchAmi priyayA jIva.rakSayA ||3|89|45||

.

in the mighty mansion of the Gods

she

is

like a Blessèd Goddess

.

I fear nothing

for

she is my belovèd, the Guardian of my life

.

*vlm.p.45 She is seated in the lofty temple of my mind like God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}dess Bhavani on Mount Kailash. I fear nothing as long as I see this beloved preserver of my life and soul before me.

 

गिरि.गृईष्म.दशादाहम् लग्नया_इव_अब्दमालया ।

giri.gRISma.dazAdAham lagnayA_iva_abdamAlayA |

यत्र यत्र यथा राजंस् तिष्ठाम्य्अभिपतामि वा ॥३।८९।४६॥

yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||

.

I am a mountain.forest.fire, she is a cooling cloud

wherever I may be, rAjA, or come to be

.

giri.gRISma.dazAdAham  .  lagnayA_iva_abdamAlayA = yatra yatra yathA rAjan*  .  tiSThAmi_abhipatAmi vA

.

*vlm.p.46 I sit amidst the conflagration of a burning mountain in summer’s heat, but wherever I stand or fall, I am cooled under the shadow of her showering cloud.

*vlm.p.47 I think of nothing except the only object of my thought and wish. I cannot persuade myself to believe me as any other than indra, the lover of Ahalya."

*vlm.p.48 "It is by constant association that I have come to this belief of myself. I cannot think of me otherwise than what is in my nature. Know, O king, that the wise have only one object in their thought and view.

 

तत्र इष्ट.संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्अहम् ।

tatra iSTa.saMgamAt_anyat kiMcit_na_anubhavAmi_aham |

अहल्या.दयिता.नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥

ahalyA.dayitA.nAmnA manasA indra.abhidham mana: ||3|89|47||

.

thus

other than getting my wish

I do not consider anything whatever

and

for my darling ahalyA's Mind, Mind is only "indra"

!

tatra.there/then iSTa.saMgama.at anyat.other/else kiMcit.whatever/anything_na.no/not anubhava.experiencing.ami aham = ahalyaa.dayitaa.naam.nA  .  manasA.by/with.Mind indra.lord\Indra.the.Crafty.abhidha.m manas.Mind

.

iSTa.saMgama

anubhavAmy.aham

ahalyA

dayitA

nAmnA

abhidha

.

*vlm. I think of nothing except of that sole object of my thought and wish, and I cannot persuade myself, to believe me as any other than indra the lover of Ahalyá.

 

संसक्तम् इदम् आयाति न स्वभावादृते परम् ।

saMsaktam idam AyAti na svabhAvAt_Rte param |

एक.कार्य.निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥

eka.kArya.niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||

.

it comes to this attachment

where my own nature is not apart from the Absolute;

for we focus on a single thing

so

the Mind in stability, Protector of the World

...

saMsaktam idam AyAti  .  na svabhAvAdRte param = eka.kArya.niviSTam hi  . 

mana: dhIrasya bhUpate

.

saMsaktam idam AyAti

svabhAvAdRte param

eka.kArya.niviSTam hi

dhIrasya bhUpate

.

*vlm.48. It is by constant association, that I have come to this belief of myself; nor can I think of me otherwise than what is in my nature; for know, O King! The wise have but one and the saMe object in their thought and view.

*VA.  this great union (of indra’s mind with his beloved ahalyA .previous) arose of our own nature (AdRte???), for the mind of the wise, o king, is occupied with one duty/work/goal.

*AS. The wording is svabhAvAd Rte na param saMsaktam AyAti . it does not become so well attached without natural tendencies (svabhAvAt Rte ). Thus, he is making an argument that we are naturally attracted to each other and hence destined to be joined! The second line joins with the next and repeats an old thought: A one track mind (eka.kAryam.niviSTam mana:) of a determined person (dhIrasya), indeed (hi) The thought is completed in the next verse: na cAlyate meruriva vara.zApa.balairapi ||3|89|

 

न चाल्यते मेरुर् इव वर.शाप.बलैर् अपि ।

na cAlyate meru:_iva vara.zApa.balai:_api |

देहो हि वर.शापाभ्याम् अन्यत्वम् इव गच्छति ।

deha:_hi vara.zApAbhyAm anyatvam iva gacchati |

ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥

nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||

.

...

is like mount.Meru,

undisturbed even by powerful boons and curses

for

the body may be altered by boons and curses

but Mind is firm,

Raajaa,

intent on victory

.

na.no/not caalyat.e meru.Mount.Meru: iva.like/as.if vara.zaapa.bala.i: api.tho/even = deha: hi vara.zaapa.abhyAm . anyatva.m iva.like/as.if gacchat.i = nanu.never dhiira.m manas.Mind, raajan, vijigiiSu.taa.yA sthita.situate/existent.m

.

cAlyat

vara.zApa.bala

deha:_hi vara.zApAbhyAm . anyatva

gacchat

dhIra

rAjan, vijigISu

.

line 1 is missing in KG.

*vlm.p.49 The mind, like Mount Meru, is not moved by threat or pity. It is the body that you can tame by the one or the other means. The wise, O king, are masters of their minds. There is none and nothing to deter them from their purpose."

*AS.cannot be distracted (na cAlyate) (for it is like the Meru mountain, whether by boons or by curses (varazApabalAdapi). The body, indeed, by boons or curses can change (anyatvam gacChati). Stable mind, O King, stays fixed in a winning attitude (vijigISutayA tiSThati).

 

एतानि च_अत्र मनसम् न च कारणानि,

etAni ca_atra manasam na ca kAraNAni,

राजन्, शरीर.शकलानि वृथ.उत्थितानि ।

rAjan, zarIra.zakalAni vRtha.utthitAni |

चेतो हि कारणम् अमीषु शरीरकेषु

ceta:_hi kAraNam amISu zarIrakeSu

वारि_इव सर्व.वन.खण्ड.लता.रसेषु ॥३।८९।५०॥

vAri_iva sarva.vana.khaNDa.latA.raseSu ||3|89|50||

.

and

these bits here,

Your majesty,

are certainly not the causes of the Minds

:

these bits of body are randomly risen

and so

chetas.Affectivity

is the cause behind these embodiments

like the water that nourishes a garden of vines and canes

.

etaani ca.and/also/too atra manasam na.no/not ca.and/also/too kaaraNa.ani, . raajan, zarIra.body.zakala.ani vRtha.utthita.ani = cetas hi kaaraNa.m amISu zarIraka.eSu . vaari.i iva.like/as.if whin the  sarva.all/every.vana.woods/forest.khaNDa.lataa.rasa.sap/essence/flavor.s.eSu

.

etAni atra manasam

kAraNAni, . rAjan

zakalAni vRtha.utthitAni =

ceta:_hi kAraNam amISu zarIrakeSu

vAri

khaNDa

latA

.

*AS. These body pieces, O King, which arise for no purpose are not the causes of minds, the mind is the cause for these lowly bodies (amISu zarIrakeSu kAraNam), just as water is the cause of all parts of the forests including vines and their saps.

*vlm.p.50 "Know it for certain, O King, that neither these bodies about us nor these bodies and sensations of ours are realities. They are only shows of truth and not the movers of the mind. On the contrary, it is the mind that supplies the bodies and senses with their powers of action, just like water supplies trees and branches with their sap.

 

आद्यम् शरीरम् इह विद्धि मनो महात्मन्

Adyam zarIram iha viddhi mana:_mahAtman

संकल्पितो जगति तेन शरीर.सङ्घः ।

saMkalpita:_jagati tena zarIra.saGgha: |

आद्यम् शरीरम् अधितिष्ठति यत्र यत्र

Adyam zarIram adhitiSThati yatra yatra

तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥

tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||

.

the Primal Body

here

know.to.be manas.Mind,

Great Soul

:

conceived in the world by That are the assembled bodies

.

wherever the Primal Body is in.charge

just that comes to abundant fruit

for him,

not others

.

Adyam zarIram iha viddhi mana:_mahAtman saMkalpita:_jagati tena zarIra.saGgha:  

Adyam zarIram adhitiSThati yatra yatra tat tat_bhRzam phalati na_itarat_asya puMsa:

.

Adyam zarIram iha viddhi mana:_mahAtman

saMkalpita:_jagati tena zarIra.saGgha:  

Adyam zarIram adhitiSThati yatra yatra

tat tat_bhRzam phalati na_itarat_asya puMsa: .  

.

*AS. Know that the mind is the primal body O great one, it has conceptualized (saMkalpita: ) the whole group of bodies in the world; wherever this primal body is in charge (yatra yatra Adyam zarIram adhitiSThati), that undertaking of a man succeeds (tat tat bhRzam puMsa: phalati), and not others.

*vlm.p.51 The mind is generally believed to be a sensuous and passive principle, wholly moved by the outward impressions of senses. But in truth the mind is the active and moving principle of the organs of action. Because all the senses become dormant in absence of the action of the mind, so the functions of the whole creation are at a stop without the activity of the Universal Mind."

 

मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो

mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_

देहास्_ततः प्रविसृतास् ताः_तरु.पल्लव.आभाः ।

dehA:_tata: pravisRtA:_taru.pallava.AbhA: |

नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव.श्रीर्

naSTe_aGkure puna:_udeti na pallava.zrI:

न_एव_अङ्कुरः क्षयम् उपैति दल.क्षयेषु ॥३।८९।५२॥

na_eva_aGkura: kSayam upaiti dala.kSayeSu ||3|89|52||

.

know the human Mind, dear boy, to be a blooming sprout

for so the bodies thence spread.out like the shoots of a tree;

but when the sprout is damaged no plentiful shoots arise

nor too is the shoot destroyed when the flower withers

.

mukhya.aGkura.m subhaga viddhi manas.Mind hi puM.sa: deha.a: tatas.from.that/therefore pravisRta.a: taru.pallava.aabha.a: = naSTa.destroyed/damaged/fruitless.e aGkura.e punar.again udeti na.no/not pallava.zri.i: na.no/not eva.indeed\only/very to aGkura: kSaya.decay/destruction/fal.m upaiti dala.peta.kSaya.decay/destruction/fal.eSu

.

mukhya.aGkura

subhaga viddhi

hi puMsa: . deha

pravisRtA: taru.pallava.Abha

aGkura

udeti

pallava.zrI

upaiti

.

*AS. Know that the mind is the main sprout and the body is like an outgrowth of trees and leaves etc. If the sprout is destroyed, the grand outgrowth of leaves does not arise, but the sprout does not die out due to the destruction of the limbs. (Thus, when mind is destroyed, there is no body, but when the body is destroyed, mind can survive).

 

देहे क्षते विविध.देह.गणम् करोति

dehe kSate vividha.deha.gaNam karoti

स्वप्न.अवनाव् इव नवम् नवम् आशु चेतः ।

svapna.avanau_iva navam navam Azu ceta: |

चित्ते क्षते तु न करोति हि किम्चिद् एव

citte kSate tu na karoti hi kiMcit_eva

देहस् ततः समनुपालय चित्त.रत्नम् ॥३।८९।५३॥

deha:_tata: samanupAlaya citta.ratnam ||3|89|53||

.

when

the body is destroyed

it makes a bunch of such bodies

in Dream

.

it's like an atomic.Unit growing a field of dream

.

but when

affective mind is destroyed

it does not make anything whatever

.

so

let the body give its care to the affective chitta.jewel

.

dehe kSate vividha.deha.gaNam karoti svapna.avanau_iva navam navam Azu ceta: | citte kSate tu na karoti hi kiMcit_eva deha: tata: samanupAlaya citta.ratnam

.

dehe kSate vividha.deha.gaNam karoti

svapna.avanau_iva navam navam Azu ceta: |

citte kSate tu na karoti hi kiMcit_eva

deha:_tata: samanupAlaya citta.ratnam

.

vlm

 

दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,

dizi dizi hariNa.akSIm eva pazyAmi, rAjan,

प्रिय.युवति.मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।

priya.yuvati.manastvAn nityam Anandita:_asmi |

तव पुर.प्रकृतीनाम् यत् फलम् दुःखदायि

tava pura.prakRtInAm yat phalam du:khadAyi

क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥

kSaNam atha suciram tat tan na pazyAmi kiMcit ||3|89|54||

.

thru the Mind of young love

I am ever full of delight

.

as for your city and its people,

they bring quick grief and long

:

I don't see that anyhow.

.

dizi dizi hariNa.akSi.im eva.indeed\only/very to pazyAmi.I.see, raajan, priya.yuvati.manastva.an_nityam aanandita: asmi tava pura.prakRti.inAm yat.which/what phala.fruit\outcome.m du:kha.private.space/sky.daayi kSaNam.instant/suddenly atha.next/then/&.so sucira.m tat.it/he/that tat.it/he/that na.no/not pazyAmi.I.see kiMcit.whatever/anything

.

dizi dizi hariNa.akSI

rAjan, - priya.yuvati-manastvAn_nityam Anandita:_asmi = tava pura

prakRti

dAyi

sucira

 

.

oॐm

.

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha

Complete YVFiles https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0

next Canto:

FM3090 THE CONSTANT LOVERS 1.SP08 .z15

https://www.dropbox.com/s/xoviutbab4ccxoo/fm3090%201.sp08%20THE%20CONSTANT%20LOVERS%20.z15.docx?dl=0

 

 


 santoSaH paramo lAbhaH satsaGgaH paramA gatiH |

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 


The complete YVFiles of this masterpiece can be found at



--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/911d6384-dfaa-414e-aed2-c4cec6c553fd%40googlegroups.com.

Jiva Das

unread,
Sep 7, 2021, 11:26:40 AM9/7/21
to yoga vasishtha
FM3089 THE LOVE.TALE OF INDRA AND AHALYÂ 1.SP06.07 .z54

https://www.dropbox.com/s/vvyjhv5thx8sbut/fm3089%201.sp06..07%20THE%20LOVE.TALE%20OF%20indra%20AND%20ahalyA%20.z54.docx?dl=0
<https://www.dropbox.com/s/vvyjhv5thx8sbut/fm3089%201.sp06..07%20THE%20LOVE-TALE%20OF%20indra%20AND%20ahalyA%20.z54.docx?dl=0>

FM.3.50.FM.3.99

https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01.02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0
<https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01-02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0>

FM.3.89 THE LOVE.TALE OF INDRA AND AHALYÂ 1.SP06.07

सर्ग ३.८७

sarga 3.87



FM.3.89 THE LOVE.TALE OF INDRA AND AHALYÂ 1.SP06.07
*THE LOVE.TALE OF INDRA AND AHALYÂ*



FM.3.89





*The SUN**—*



मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।

mana:_hi jagatAm kartR mana:_hi puruSa: para: |

मनःकृतम् कृतम् लोके न शरीर.कृतम् कृतम् ॥३।८९।१॥

mana:kRtam kRtam loke na zarIra.kRtam kRtam ||3|89|1||

.

*Since Mind is the Doer of the worlds (for Mind is Personality)*

*It follows that Mind does what's done here in this world:*

*not done by the body is what.is.done*

*.*

*ABComm. samaSTi.bhAvApannam mana eva para: puruSo hiraNygarbha: ||

*vlm.p.1. The mind is the maker and master of the world. The mind is the
first supreme being (purusha). Whatever is done by the mind is said to be
done. The actions of the body are held as no acts.

*sv._.. What is done by the mind is action, what is done by the body is not
action.

*manas*.Mind* hi*.for/indeed* *of the *jagat*.world*.*s.*Am *is *kartR.
*doer/maker* manas*.Mind* hi*.for/indeed* puruSa*.personality/Person*: para
*.next*: manA*.Mind*:.kRta*.done/made*.m kRta*.done/made*.m loke*.in the
world/people* na.*not* zarIra*.body*.kRta*.done/made*.m kRta*.done/made*.m



सामान्य.ब्राह्मणा* भूत्वा मनो.भावनया किल ।

sAmAnya.brAhmaNA: bhUtvA mana:.bhAvanayA kila |

ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥

aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||

:

*becoming one with the brahman.Immensity*

*by focusing the Mind,*

*by feeling,*

*the Aindava.Brothers*

*came unto their BrahmA.hood*

*.*

*so*

*you can see the potential of Manas.Mind*

*!*

sAmAnya.*common/general.equal.*brAhmaNA:

bhUtvA*.having.become* manas*.Mind by/with* bhAvanA*.Feeling*.ayA kila.*indeed,
of course* *the Aindavas unto the state of Immensity having come* brahmatAm
yAtA: *of Mind *manasa: pazya *you should see *zaktatAm*.ableness/ppowerness
*

.

*vlm.2 Look at the capacity of the mind in the example of the sons of Indu.
They were only ordinary brAhmaNas, but by their meditation of Brahma in
their minds, they became assimilated in Brahma.

*vlm.p.2 Look at the capacity of the mind in the example of the sons of
Indu. They were only ordinary brAhmaNas, but by their meditation of brahma
in their minds, they became assimilated in brahma.



मनसा भाव्यमानो हि देहताम् याति देहकः ।

manasA bhAvyamAna:_hi dehatAm yAti dehaka: |

देह.भावनया_अयुक्तो देह.धर्मैर् न बाध्यते ॥३।८९।३॥

deha.bhAvanayA_a.yukta:_deha.dharmai:_na bAdhyate ||3|89|3||

.

*Whatever Mind conceives, that's the embodiment it takes*

*:*

*without such body.Feeling, there can be no body.condition*

*.*

manasA*.by/with Mind/mentally –*

bhAvya*.xx.*mAna: hi.*because/indeed* – dehaka*.embodiment.state.*tAm

yAti*.xx.* dehaka*.embodiment. *= *by/with *deha.*body.*bhAvanA
*.feeling/impression.*yA a*.xx—*

yukta*.xx.*:

dehaka*.embodiment.*

dharma*.xx.*i:

na bAdhya*.xx.*te

.

*vlm.p.3 One thinking himself as composed of the body becomes subject to
all the incidents of physicality. But he who knows himself as bodiless is
freed from all evils that attend the body.

*vwv._.. not troubled by the characteristic properties of the body.



बाह्य.दृष्टिर् हि नियतम् सुख.दुःख=आदि विन्दति ।

bAhya.dRSTi:_hi niyatam sukha.du:kha=Adi vindati |

न_अन्तर्.मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥

na_antar.mukhatayA yogI dehe vetti priya.apriye ||3|89|4||

*:*

*the extroverted vision*

*sees*

*good.space <http://good.space> and bad.space <http://bad.space>, pleasure
and pain*

*.*

*the inward.looking yogin,*

*is *

*unaware of likes o&r hates*

*. *

* <kha> is a flexible Term, indicating (like so many words) "space"

not the Element AkAza*.Space\Sky – *Space (capital S) which is limitless

but kha*.space/sky.* enclosed "*s*pace" (small *s*)

: as "sky" it is the personal space of kha.ga sky.going birds.

<kha> is usually Ur personal space, which can be su(good)kha or du:(bad)kha

.

bAhya.*outside/external*.dRSTi.*vision/viewpoint*: hi*.for/since* – *for
external vision – *niyata*.m sukha*.good.space/happy
<http://good.space/happy>.*.du:kha.*bad.space/sad <http://bad.space/sad>*
Adi*.&c* vindat*.i = na*.no/t* antar*.within*.mukhatA*.ayA yogI* *in/when
the* deha*.body*.e vetti*.knowing*
priya.*dear/valued/pleasing.to/loving/friend/lover/husband
<http://pleasing.to/loving/friend/lover/husband>*.a*.non*.priya.*dear/valued/pleasing.to/loving/friend/lover/husband
<http://pleasing.to/loving/friend/lover/husband>*.e

*. *

*vlm.p.4 Looking on the outside, we are subject to the feelings of pain and
pleasure, but the inward.sighted yogi is unconscious of the pain or
pleasure of his body.



मनःकारणकम् तस्माज् जगद्=विविध.विभ्रमम् ।

mana:kAraNakam tasmAt_jagat=vividha.vibhramam |

इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥

indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||

.

*in this way,*

*this world is only a mix of delusions of the Mind.*



*—*

*there is a story here,*

*about two lovers*

*...*

*Manas.Mind*.kAraNaka*.m tasmAt*.from.that/therefore**/thru.that* jagat.
*world*=vividha.*differing/various/manifold*.vibhrama
*.error/blunder/infatuation*.m = *of* indra.sya *with/bmo* *Ahalyâ*.ayA
sArdham* vRttAnta*.news/story/tale*: atra.*here* nidarzana*.m

*. *

*vlm.5 Thus it is the mind that causes all our errors in this world.
Evidence of this is the example of indra and his consort ahalyA. [The
yoga.vAsiShTha’s story of two adulterous lovers, indra and ahalyA, has many
connections with another story that would have been well known to an Indian
reader, that of indra, king of the Gods, seducing ahalyA, the wife of sage
gautama, one of the Seven RShis. The sage cursed both indra and his wife.
The curse on ahalyA was removed by rAma. As the story became popular over
time, the curse was that ahalyA was turned into a stone and came back to
life when touched by rAma’s foot.]



*Then BRAHMÂ asked**— *



का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।

kA_ahalyA bhagavan bhAn*a: *k*a:_*vA_atra_indra*:_*tama:.anuda |

ययोर् उदन्त.श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥

yayo:_udanta.zravane pAvanI dRSTi:_eti hi ||3|89|6||

.

*Lord Sun, disperser of the dark,*

*who*

*is this ahalyA*

*?*

*and who*

*is this indra*

*(hearing.about.whom is a purifying thing)*

*?*

kA.*?who* *Ahalyâ*, *Lord.Bhagavan*, bhAna*: kas.*who?which* vA.*or* atra.
*here* indra.*lord\Indra.the.Crafty*:, tamas.*dark/error*..anuda*, =
yayos* *in/when
the* udanta.*end.of.labour/harvest\running.over*.zravana*.e pavana
*.wind/purification/purifying.air*.I dRSTi.*vision/viewpoint*: eti.*going.to
<http://going.to>* hi*.for/since*

.

*vlm.p.6 brahma said, "Tell me, my Lord Sun, who was this indra and who
that Ahalya, so that by hearing my understanding may have its
clear.sightedness."



श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।

zrUyate hi purA, deva, mAgadheSu mahIpati: |

इन्द्रद्युम्न इति ख्यात इन्द्र.द्युम्न इव_अपरः ॥३।८९।७॥

indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||

.

*then*

*pay attention, Deity*

*!*

*once*

*there was,*

*in the magadha country, an Earth.Lord called indradyumna, Indra's Glory*

*—*

*he was just like Indradyumna of old*

*.*

zrUyate* hi*.for/since* purA* deva.*hey,Divinity!* *Mâgadha.s.*.eSu
mahIpati.*EarthLord*: = indra.*lord\Indra.the.Crafty*.dyumna*: iti.
*so/"thus"* khyAta* indradyumna* iva.*like/as.if* apara*:

.

*vlm.p.7 It is related my lord! In former times there reigned a king at
Magadha, indra.dyumna (Glorious indra) by name and similar to his namesake
(in prowess and fame).

indradyumna for his paurAnic incarnation as gajendra see
http://en.wikipedia.org/wiki/Gajendra_Moksha



तस्य_इन्दु.बिम्ब.प्रतिमा भार्या कमल.लोचना ।

tasya_indu.bimba.pratimA bhAryA kamala.locanA |

अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥

ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||

.

*with him there dwelt a shining moon, his wife, with her lotus eyes,*

*&*

*she was called ahalyA,*

*a fallow field as dear to him as rohinI the Red is to shashAnka,*

*the Rabbit in the Moon*

*.*

tasya.*his/its/of.that* indu.*moon/River*.bimba*.pratima*.A bhAryA*
kamala*.locana.A = *Ahalyâ* nAma*.name/namely/for.example* tatra
*.there/then* AsIt*.there.was of/for* zazaGka*.moon*.sya iva.*like/as.if*
rohiNI*

*. *

*vlm.p.8 He had a wife fair as the moon with eyes as beautiful as lotuses.
Her name was Ahalya and she resembled Rohini, the moon’s favorite.

*vlm._.. Rohini — the favourite of moon.



तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग.प्रकर.शेखरः ।

tasmin eva pure SiGga: SiGga.prakara.zekhara: |

इन्द्र.नामा परः कश्चिद् धीमान् विप्र.कुमारकः ॥३।८९।९॥

indra.nAmA para: kazcit_dhImAn vipra.kumAraka: ||3|89|9||

.

*in his city there lived a certain *rascal*

*—the Prince of Rascals**—*

*who had the name of indra*

*.*

*he*

*was a clever, learned boy*

*.*

tasmin*.there/then* eva.*very**/only/indeed in/when the* pura.*city*.e
SiGga*: SiGga.prakara.*manner/way*.zekhara.*peak/summit/crown*: = *Indra*.nAmA*
para.*higher/next*: kazcit.*something/whatever* dhImAn* vipra.
*inspired/Poet/Seer*.kumAraka*:

.

*vlm.p.9 In that city lived a rascal at the head of all the libertines. He
was the cheating son of a brAhmaNa, and was known by the same name of indra.

* "rascal" a Shinga, which might be a drunkard's version of siMha, the
lion. MW calls him "a rogue, rake, rascal". vlm makes him "a palliard at
the head of all the rakes; he was the intriguant son of a Bráhman..." sv.
sees "a handsome young man of loose morals".





Ahalya by Raja Ravi Varma <http://en.wikipedia.org/wiki/Raja_Ravi_Varma>
(1848–1906)





http://en.wikipedia.org/wiki/ahalyA#Epics:_Ramayana_an*d_*mahabharata
<http://en.wikipedia.org/wiki/ahalyA#Epics:_Ramayana_and_Mahabharata>



अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।

ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |

श्रुतम् राज.महिष्या_अथ कथा.प्रस्तावतः क्वचित् ॥३।८९।१०॥

zrutam rAja.mahiSyA_atha kathA.prastAvata: kvacit ||3|89|10||

.

*the AhalyA of long ago*

*—the GodKing Indra's AhalyA**—*

*was worshipped*

*by our AhalyA,*

*who heard about this royal queen somewhere*

*:*

*some story told in song*

*.*

*Ahalyâ.the.Fallow* – pUrvam*.formerly of/for Indra.*sya babhUva
*.became/was* iSTa**.*A iti.*so/"thus" **Ahalyâ.the.Fallow.*yA = zruta**.*m
rAja**.*mahiSi**.*yA atha.*next/then/&.so* kathA.*tale/story*
*.prastava.praise/eulogy*.tas.*from/thru *kvacit.*somewhere/wherever*

*. *

*vlm.p.10 Now this Queen Ahalya came to hear the story of the former
Ahalya, wife of Gautama, and her lust related to her at a certain time.
[The story of God {brahman is neuter gender, not "he" but "it", The
Immensity; Deva=God. jd} indra seducing Ahalya, the wife of sage Gautama.]



आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।

AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |

अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥

ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||

.

*After she heard the tale, this AhalyA the Fallow*

*became infatuated with*

*young Indra,*

*and she grew troubled that she never heard him say*

*"My AhalyA!"*

*:*

*why is he not drawn to her*

*?*

AkarNya evam ahalyA sA babhUva indra.anurAgi.NI = *Ahalyâ.the.Fallow*.m mAm.
*me* sas.*he/it* no.*not.at.all* kasmAt.*whence?wherefore* sakta*: abhyeti*
iti.*so/"thus"* atha.*next/then/&.so* utsuka*.A

*. *

*vlm.p.11 Hearing the story, Queen Ahalya felt a passion for the other
indra, the libertine, and became impatient in the absence of his company.
She was thinking only how he should come to her.

*vlm._.. [she] felt a passion for the other indra, the libertine,

and became impatient in the absence of his company. She was thinking only
how he should come to her.



मृणाल.भार.कदली.पल्लवास् तरणेषु सा ।

mRNAla.bhAra.kadalI.pallavA:_taraNeSu sA |

अतप्यत भृशम् बाला लता लूना वने*ष्व् इ*व ॥३।८९।१२॥

atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||

.

*no remedy*

*—not lotus.root nor plantain.blossom—*

*cooled her heat*

*.*

*O*

*she burned*

*&*

*she faded.away, a tender vine withering in the woods*

*.*

mRNAla.bhAra.kadalI.pallava.A: taraNa.eSu sAa = atapyata bhRzam bAlA.*girl*
latA*.vine/creeper* lUna.A vana*.woods/forest.s.*eSu iva.*like/as.if*

*. *

*vlm.p.12 She was fading like a tender vine thrown adrift in the burning
desert. She was burning with an inner flame on beds of cooling leaves of
watery lotus and plantain trees.



खेदम् आप समग्रासु तासु भूप.भूतिषु ॥३।८९।

khedam Apa samagrAsu tAsu bhUpa.bhUtiSu ||3|89|

मत्सी निदाघ.तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥

matsI nidAgha.taptAsu parilolA sthalISu_iva ||3|89|13||

.

*there*

*in the very lap of royal luxury*

*she pined away like a fish stranded on the beach*

*.*

kheda.m Apa *in/when the* samagra*.s.*Asu tAsu.*in.those* bhUpati.
*EarthLord*.bhUti**.s.*Su = matsI* nidAgha*.tapta**.s*.Asu parilola.a*.non*
sthali*.ISu iva.*like/as.if*

*. *

*vlm.p.13. She was pining amidst all the enjoyments of her royal state,
like a poor fish lying exposed on the dry bed of a pool in summer heat.



अयम् न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात.प्रलापया ।

ayam indra:_ayam indra:_ca_iti_evam jAta.pralApayA |

लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥

lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||

.

*she had no shame*

*:*

*"Come, indra, come indra!",*

*so she babbled her unfettered devotion*

*.*

ayam.* this.here* *Indra* ayam.* this.here* *Indra* ca*.and/too* iti.
*so/"thus"* evam*.so* jAta*.pralApaya*.A = lajjA* api*.even/tho* hi
*.for/since* tayA.*w.that* tyakta.*abandoned/given.up*.A vaivazya*.m
anuyAta*.ayA

*. *

*vlm.p.14 She lost her modesty with her self possession. She repeated in
her frenzy, "Here is indra, and there he comes to me."



इत्य आर्तया घन.स्नेहम् अथ तस्या वयस्यया ।

iti_ArtayA ghana.sneham atha tasyA vayasyayA |
उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानयाम्य्अहम् ॥३।८९।१५॥

uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||

.

*then*

*one day,*

*empathizing with her affliction,*

*her servant.companion told her friendlily*

*:*

*"It's no problem,*

*I will fetch indra,*

*I'll bring your lover."*

.

iti *with/bmo* ArtayA* ghana.*dense/thick*.sneha.*love\oil*.m atha.
*next/then/&.so* tasyAs.*r.her/it* vayasya.*contemporary/friend*.yA = ukta.
*said/told*.m tayA.*w.her/it* priya.e avighna.m *Indra.*m abhyAnay<*.Ami
aham.*I*

*. *

*vlm.p.15 Finding her in this pitiable plight, a lady of her palace took
compassion on her, and said, "I will safely conduct indra before your
ladyship in a short time."



इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।

iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |

पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥

papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||

.

*hearing that,*

*the wide.eyed Fallow fell at the feet of her friend*

*like a lotus beneath a lotus*

*.*

iSTa*.m tava*.your* AnayAmi* iti.*so/"thus"* zrutvA.*hvg.heard*
vikasita*.IkSaNa*.A = papAta* pAda.*foot*.yo: sakhI.*companion/friend*.A
nali*.nyA nali.nI yathA.*as/how*

.

*vlm.p.16 No sooner did she hear her companion say, "I will bring your
desired object to you,"than she opened her eyes with joy and fell prostrate
at her feet, like one lotus flower falls before another.



ततः प्रयाते दिवसे संआयाते निशागमे ।

tata: prayAte divase saMAyAte nizAgame |

सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज.कुमारकम् ॥३।८९।१७॥

sA vayasyA tam indra.Akhyam yayau dvija.kumArakam ||3|89|17||

.

*so*

*the day passes*

*.*

*night comes.on*

*.*

*the girl's Companion*

*seeks.out this brAhmaNa boy,*

*named for the GodKing, indra the Crafty*

*.*

tatas *in/when the* prayAta.e divasa.e samAyAta.e nizAgama.e = sAa
vayasya.A tam.*it/him* *Indra.the.Crafty*.AkhyA.*name/called*.m yayau.*went*
dvija.*Twiceborn*.kumAraka*.m

*. *

*vlm.p.17 Then as the day passed on, and the shade of night covered the
face of nature, the lady made her haste to the house of indra, the
brAhmaNa’s boy.



बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।

bodhayitvA yathAyuktam sA tam indram atha_aGganA |
अहल्या.निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥

ahalyA.nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||

.

*and so*

*according to her plan*

*her Companion came to AhalyA that night*

*bringing the boy Indra with her*

*. *

bodhayitvA** *yathAyukta* sA.*she/it *tam*.that *indra.
*lord\Indra.the.Crafty.*m atha.*next/then *aGganA*.woman/female*
*Ahalyâ.the.Fallow.*nikaTa**.*m rAtrya**.*yAm AnayAm***Asa satvara.m

*. *

*vlm.p.18 The clever lady used her persuasions as far as she could, and
then succeeded to bring this indra with her and present him before her
royal mistress.



ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।

tata: sA tena SiGgena saha.indreNa ratim yayau |

कस्मिंश्*चित् सदने गुप्ते बहु.माल्य.विलेपना ॥३।८९।१९॥

kasmin*cit sadane gupte bahu.mAlya.vilepanA ||3|89|19||

.

*so it was that she came.unto **that rascally* *Indra*

*—*

*they found a private place*

*somewhere,*

*and they made love*

*together there,*

*and he adorned her with most* *precious aromatic oils*

*.*

tatas.*thence/thus* sA.*she/it* tena.*thereby/therewith* SiGga*.ena saha.
*together.with*.*Indra*.eNa rati.m yayau.*went* = kasmiMzcit.
*?when/wherever* sadana*.e gupta*.e bahu.*much/many*.mAlya*.wreath/crown*
.vilepana*.A

*. *

*vlm.p.19 She then adorned herself with pastes and paints, and wreaths of
fragrant flowers, and conducted her lover to a private apartment where they
enjoyed their fill.



हार.अङ्गद.मनोज्ञेन तरुणी तेन सा तदा ।

hAra.aGgada.manojJena taruNI tena sA tadA |

रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥

ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||

.

hAra.*taken/broken*.aGgada*.manojJa*.ena taru*.tree*.NI tena.
*thereby/therewith* sA tadA.*then/there* = rata*.ena a*.non*.varjita.
*avoided\deprived.of/without*.A vallI* *with/bmo* rata*.ena madhu*.nA yathA.
*as/how*

.

*she,*

*with her impassioned Mind,*

*is like a flowery vine wrapped round a tree*

*full of the sap of spring*

*.*

*vlm.p.20 The youth, also decorated in his jewels and necklaces, delighted
her with his sweet caresses, as spring season renovates the tree groves
with his luscious juice.



ततस् तद् अनुरक्ता सा पश्यन्ती तन्मयम् जगत् ॥३।८९।

tata:_tat_anuraktA sA pazyantI tat.mayam jagat ||3|89|
न समस्त.गुण.आकीर्णम् भर्तारम् बह्व् अमन्यत ॥३।८९।२१॥

na samasta.guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||

.

*she's infatuated by the sight of him,*

*she sees him as her world,*

*filled with every good quality*

*(she does not see her husband so)*

*. *

tatas.*thence/thus* tad*.that.one* anurakta*.A sA.*she/it* pazyan.
*see/knowing*.tI tanmaya*.m jagat.*world* = na*.no/t* samasta
*.total/entire/all*.guNa.*quality/virtue*.AkIrNa.*scattered/spread.out*.m

bhartA.*husband*.ram bahu.*much/many* amanyata*

*. *

*vlm.p.21 Henceforward this ravished queen saw the world full with the
figure of her beloved indra, and she did not think much at all of the
excellences of her royal lord, her husband.

*vlm._.. she did not think much at all of the excellences of her royal
lord, her husband.



*BHÂNU THE SUN replied—*



केनचित् त्व्_अथ कालेन तस्या इन्द्र.अनुरागिता ।

kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |

सा ज्ञाता राज.सिंहेन तन्.मुख.व्योम.चन्द्रिका ॥३।८९।२२॥

sA jJAtA rAja.siMhena tat.mukha.vyoma.candrikA ||3|89|22||

.

*now,*

*somehow*

*—for this affair went.on—*

*her infatuation with indra became known to the Lion King*

*&*

*he could see it in her face,*

*that radiant moon in the sky*

*:*

kenacit*.whyever?however?* tu.*but/yet/however* atha.*next/then/&.so*
kAlena.*in.time* tasyAs.*r.her/it* *Indra*.anurAgita*.A = sA.*she/it* jnAta.
*having.known*.A rAjasiMha.*lionKing*.ena tad*.that.one*.mukha*.face/mouth*
.vyoma.*spacious.sky*.candrika*.A

*. *

*vlm.p.22 After sometime, certain facial indications by the queen caused
the great king to know of her love for the brAhmaNa indra.



इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।

indram dhyAyati sA yAvat tAvat tasyA* virAjate |

मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥

mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||

.

*whenever she imagined him her open face reflected him,*

*a face like a blooming white lotus under a full moon*

.

*Indra*.m dhyAyat*.i sA.*she/it* yAvat* tAvat.*so.then/thus.long* tasyAs.
*r.her/it* virAjat*.e = mukha*.face/mouth*.m *with/bmo* pUrNa.*full*.ena
candra.*moon*.ena prabuddha*.m iva.*like/as.if* kairava*.m

*. *

*vlm.p.23 For as long as she thought of her lover indra, her face glowed
like a full blown lotus, blooming with the beams of her moonlike lover.



इन्द्रो ऽपि च तदासक्त.समस्त.करण.आकुलः ।

indra:_api ca tadAsakta.samasta.karaNa.Akula: |
न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥

na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||

.

*and*

*the boy indra too was totally attached to her*

*:*

*he could not bear to exist, even for a moment, without her*

*.*

*Indra*: api*.even/tho* ca*.and/too* tadAsakta*.samasta*.total/entire/all*
.karaNa.*motive*.Akula*: = na*.no/t* tiSThat.*stand/remaining*.i kSaNa
*.moment/instant*.m aho.*O* tayA.*w.her/it* virahita*: kvacit.
*somewhere/wherever*

*. *

*vlm.p.24 The brAhmaNa boy indra also was inflamed with all his enraptured
senses for love of her, and he could not remain for a moment in any place
without her company.



अथ_अतिसुघन.स्नेह.निर्.आवरण.चेष्टयोः ।

atha_ati.sughana.sneha.nir.AvaraNa.ceSTayo: |
तयोर् अनय.वृत्तान्तो राज्ञा_आकर्णि कटु.व्यथः ॥३।८९।२५॥

tayo:_anaya.vRttAnta:_rAjJA_karNi kaTu.vyatha: ||3|89|25||

.

*so it went on*

*.*

*too many scarcely.hidden meetings,*

*and the gossip spreads to the King's ear,*

*a bitter pain to him*

*.*

atha.*next/then/&.so*
ati.*super*.sughana*.sneha.*love\oil*.nirAvaraNa*.ceSTa*.yo:
= tayos*.@t.those.two* anaya*.vRttAnta*.news/story/tale*: rAjJA.*w.the.King
in/when the* karNa.*ear*.i kaTu*.vyatha*:

*. *

*vlm.p.25 The king heard the painful news of their affections for each
other and of their unconcealed meetings.



एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।

evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |

चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥

cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||

.

*he*

*is Lord of the Earth*

*.*

*he*

*has seen their mutual attachment,*

*&*

*he*

*has punished them appropriately*

*.*

evam*.so* anyonya*.m Asakta*.m bhAva.*becoming.state/feeling.sense*.m
AlakSya* bhUpati.*EarthLord*: = cakAra *with/bmo* bahu.*much/many*.bhi:
daNDa.*rod/staff*.i: sas.*he/it* dvayos*.re.the.two* atha.*next/then/&.so*
zAsana*.m

*. *

*vlm.p.26 He also observed many examples of their attachment, and at
different times gave them his reprimands and punishments as they deserved.



ताव् उभाव् अपि संत्यक्तौ हेमन्ते सलिल.आशये ।

tau_ubhau_api saMtyaktau hemante salila.Azaye |
तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥

tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||

.

*the two were thrown together into a tank of ice.water,*

*but neither was the least bit troubled there*

*.*

tau.*they.two* ubhau.*both.ones* api*.even/tho* saMtyakta.*abandoned*.u *in
*hemanta.*winter.*i *in/when the*
salila.*water*.Azaya.*resting.place/abode/seat
of feelings and thots*.e = tuSTau* jahasatus* tatra*.there/then* na*.no/t*
kheda.*distress/trouble*.m samupAgata*.u

*. *

*vlm._. instead of betraying any sign of pain, they kept smiling together
as in their merriment.

*vlm.p.27 They were both cast in the cold water of a tank in cold weather
where, instead of betraying any sign of pain, they kept smiling together as
in their merriment.



अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।

apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |
ताव् ऊचतुर् महीपालम् जल.आशय.समुद्धृतौ ॥३।८९।२८॥

tau_Ucatu:_mahIpAlam jala.Azaya.samuddhRtau ||3|89|28||

.

*then*

*the King questioned them*

*:*

*"Not sorry yet, you wicked things?"*

*+*

*drawn out.of the icewater,*

*the two gave this reply*

*to the Protector of the Earth*

*:*

apRcchata* tatas.*thence/thus* rAjA.*King* khinna
*.depressed/tired/weary/sad*.u stha.*staying/set*: na*.no/t* tu.
*but/yet/however* durmati*.I = tau.*they.two* Ucatus.*said* mahIpAla.
*EarthProtector.*m jala*.water*.Azaya.*resting.place/abode/seat of feelings
and thots*.samuddhRta*.u

*. *

*vlm.p.28 Then the king had them to be taken out of the tank and ordered
them to repent for their crimes, but the infatuated pair was far from doing
so, and replied to the king in the following manner.



संसृत्य आवाम् इह_अन्योन्य.मुख.कान्तिम् अनिन्दिताम् ।

saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm |

आत्मानम् न विज्ञानीवो रूढ.भावम् परस्परम् ॥३।८९।२९॥

AtmAnam na vijJAnIvo rUDha.bhAvam parasparam ||3|89|29||

.

*"As long as we each look to see the spotless beauty of the other's face,*

*so long are we lost in the meditation of one another,*

*and we forget ourselves. *saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm
|

.

AtmAnam*.thm.self* na*.no/t*

vijJA.nIva: / vijJAnI_va: ???

rUDha.*grown/sprung.up/derived.from/traditional(rude)conventional*.bhAva.
*becoming.state/feeling.sense*.m parasparam*

*. *

*vlm.p.29 "Great king! As long we continue to reflect on the unblemished
beauty of each other’s face, so long are we lost in the meditation of one
another and forget our own selves.



शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।

zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |

मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥

muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||

.

*"What joins us in delight makes us fearless of any punishment*

*:*

*Protector of the Earth,*

*you cannot part us tho you tear us from our bodies."*

.

zAsana.eSu ca*.and/too* yat.*which/what* saGga.*Connexion*: ni:zaGkA
*.hesitation/doubt/suspicion/fear.of*: tena.*thereby/therewith* harSita*.u *=
*muhyAvas* na*.no/t*, mahIpAla.*EarthProtector*, svAGga**.s.*i: api
*.even/tho* vikartita*.s.*i:

*. *

*vlm.p.30 We are delighted in our persecutions, as no torment can separate
us from each other. We are not afraid of separation, even though you can
separate our souls from our bodies."



ततो भ्राष्ट्रे परिक्षिप्ताव् अखिन्नाव् एवम् एव तौ ।

tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |
ऊचतुर् मुदित.आत्मानाव् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३१॥

Ucatu:_mudita.AtmAnau_anyonya.smRti.harSitau ||3|89|31||

.

*so*

*they were tossed from the freezing water*

*onto a red.hot frying.pan,*

*and were unharmed*

*.*

*their only cry was*

*:*

*"We're two rejoicing souls*

*remembering how we delight in one.another at the sight_..."*

.

tatas *in/when the* bhrASTra*.e parikSipta*.u a*.non*.khinna
*.depressed/tired/weary/sad*.u evam*.so* eva.*very**/only/indeed* tau.
*they.two* = Ucatus.*said* mudita.*delighted/glad/rejoicing.in
<http://rejoicing.in>*.Atma.*Self*.Anau anyonya*.smRti*.memory/reminiscence*
.harSita*.u

*. *

*vlm.p.31 They were thrown in a frying pan upon fire, where they remained
unhurt and exclaimed, "We rejoice, O king, at the delight of our souls in
thinking of one another."



ग्रथितौ गज.पादेषु न खिन्नाव् एव संस्थितौ ।

grathitau gaja.pAdeSu na khinnau_eva saMsthitau |
एवम् एव_उचतुर् भूपम् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३२॥

evam eva_ucatu:_bhUpam anyonya.smRti.harSitau ||3|89|32||

.

*they *

*were tied to the feet of elephants,*

*and even in such a spot were not harmed,*

*and even so had only that cry, *

*"remembering how we delight in one.another at the sight" *

*...*

grathita*.u *in/when the* gaja.*elephant*.pAda.*foot*.eSu na*.no/t* khinna
*.depressed/tired/weary/sad*.u eva.*very**/only/indeed* saMsthita
*.established*.u = evam*.so* eva.*very**/only/indeed* Ucatus.*said* bhUpati.
*EarthLord*.m anyonya.*mutual/each.other*.smRti*.memory/reminiscence*
.harSita*.u

*. *

*vlm.p.32 They were tied to the feet of elephants to be trampled, but they
remained uninjured and said, "King, we feel our hearty joy at our memories
of each other."



कश.आहताव् अखिन्नौ ताव् एवम् एव किल_उचतुः ।

kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
अन्यस्माच्*छाशासनाद् राज्ञा कल्पि*ताश्* च पुनः पुनः ॥३।८९।३३॥

anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||

.

*the King knew many punishments*

*but chose to beat them with a whip*

*:*

*that did not trouble them*

*&*

*they had nothing else to say,*

*tho the King found other punishments again and again*

*.*

kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: = *from/thru\than* anyasmAt*
zAsana*.At rAjJA.*w.the.King* kalpita*.made/invented*/*imagined/assumed*

.A: ca*.and/too* punar.*again* punar.*again*

.

*vlm.p.33 They were lashed with rods and straps and many other sorts of
scourges which the king devised from time to time.



उद्धृताव् ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।

uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥

uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||

न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।

na zAtanAni du:khAni bAdhante kiMcit_eva me |
अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥

asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||

तेन_अन्य.शासनाद् दुःखम् किम्चिद् एव न विद्यते ।

tena_anya.zAsanAt_du:kham kiMcit_eva na vidyate |
मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥

mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||

.

*Brought back from torture,*

*questioned constantly by the Lord of The Earth,*

*the boy Indra declared*

*: *

*"My darling's form is the whole world*

*!*

*a thousand troubles such as these are a mere nuisance to me*

*—and the same goes for her—*

*because*

*this whole world, RAjA, is only a measure of me*

*so*

*there's not any other punishment, no other sorrow*

*.*

*RAjA,*

*I am Mind.made,*

*for puruSha.Person is manas.Mind."*

.

uddhRta*.removed/separated.*u Ucatus.*said *pRSTa*.asked/questioned.*u
tam*.that
*eva*.indeed\only*/*very* artham*.for.the.purpose.*m punar.*again.* punar.
*again* uvAca*.said/spoke *indra.*lord\Indra.the.Crafty
*mahIpAla.*EarthProtector
*jagat*.world *me.*my/me* <me.@me> dayita**.*Amaya**.*m na.*not thm* zAtana
*.s.*Ani du:kha*.pain/sorrow/bad.space <http://bad.space>.*Ani bAdhan<.te*.
*kiMcit.*whatever/somewhat *eva*.indeed\only*/*very me.my/me <me.@me>*
asyAs.*r.this/her* <asyAs.@.this.f> ca.*and/also* eva*.indeed\only*/*very*
jagat*.world *rAjan.*royal/prince*, sarvam.*entire/wholly *mat*.my/me**.*
maya*.made.*m eva*.indeed\only*/*very* ca.*and/also *tena.*by/with.that *
anya.*another.*zAsana**.*At du:kha*.pain/sorrow/bad.space
<http://bad.space>.*m kiMcit.*whatever/somewhat *eva*.indeed\only*/*very*
na.*not* vidyate.*is.known.to.be <http://is.known.to.be> *manA*.Mind.*mAtra
*.measure/mode.*m aham*.I*, rAjan.*royal/prince*, manA*.Mind *hi*.for/indeed
*puruSa*.personality/Person *smRta*.remembered/known*

*. *

*vlm.p.34 But being brought back from the scourging ground and asked about
their suffering, they returned the same answer as before. Moreover, said
the brAhmaNa indra to the king, "This world is full with the form of my
beloved one. *vlm.p.35 All your punishments inflict no pain on her because
she views the whole world as full of myself.

*vlm.p.36 Therefore all your punishments to torment the body can give no
pain to the mind (soul) which is my true self and constitutes my
personality (purusha) that resides in my person.



प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।

prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |

सम.काल.प्रयुक्तेन सहसा दण्ड.राशिना ॥३।८९।३७॥

sama.kAla.prayuktena sahasA daNDa.rAzinA ||3|89|37||

वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।

vIram mana:_bhedayitum manAk.api na zakyate |
का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥

kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||

.

*this body is perceived to be just this*

*:*

*a mere construction of the elements*

*.*

*with all your multitude of whackings,*

*all the saMe,*

*it's not remotely possible*

*to divide a strong Mind*

*.*

*what sort of powers could do that,*

*Great King*

*?*

*and whose*

*?*

prapaJca.mAtra.m eva ayam deha: dRzyatas eva hi sama.kAala.prayukta.ena
sahasA daNDa.rAzi.nA vIra.m manas bhedayitum manAgapi.*even.a.bit* na
zakyat.e kAa nAma tAa, *hey* mahArAja.*Great.King*, kIdRz.*¿what.kind/sort*.ya:
kasya*.?whose* zakti.*power/ability*.a:

*. *

*vlm.p.37 This body is only an ideal form and presents a shadowy appearance
to view. You can pour out your punishments upon it for a while, but it
amounts to no more than striking a shadow with a stick.

*vlm.p.38 Nobody can break down a brave (firm) mind. Then tell me great
king, what do the powers of the mighty amount to?"



या*भि*र् मनांसि भिद्यन्ते दृष्ट.निश्चयवन्त्य_अपि ।

yAbhi:_manAMsi bhidyante dRSTa.nizcayavanti_api |
वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥

vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||

.

*when*

*Mind is divided*

*whether in certainty or uncertainty*

*you may punish the Body which misleads Mind to error*

*.*

yAbhis* manAMsi* bhidyan*.te dRSTa*.nizcaya.*certainty/assurance*.vAn*.like*.ti
api*.even/tho* = vRddhi*.m AyAtu* vA.*or* deha*.body*: yAtu* vA*
vizara*.Aruta.Am

.

*vlm.p.39 "The causes that conspire to disturb the nature of the resolute
mind are the false conceptions of external appearances. Therefore it is
better to chastise such bodies which mislead the mind to error.



भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।

bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |

इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥

iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||

.

*that Mind is firm for ever that is steadfast to its fixed purpose*

*.*

*it identifies with the focus that is constant in its thought*

*.*

bhAvita*.artha*.purpose/meaning/thing*.*stuff*.abhipatita*.m *Manas.Mind*
tiSThat.*stand/remaining*.i pUrva.*before\eastern*.vat*.like/-ful* =
iSTa*.e artha*.purpose/meaning/thing*.*stuff*.e *long*.m AviSTa*.m

dadhAna*.m tad*.that.one*.sthita.*situate*.m *Manas.Mind*

*. *

*vlm.p.40 The mind is forever firm that is steadfast to its fixed purpose.
The mind identifies with the object which it has constantly in its
thoughts.

*AS._.. a mind, long entered into its desired goals and fixed there_..



भाव.अभावाः शरीर.स्था*, नृप, शक्ता न बाधितुम् ।

bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |

भावितम् तीव्र.वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥

bhAvitam tIvra.vegena manasA yat,_mahIpate ||3|89|41||

.

*Lord of Men,*

*being & non.being are seated in the body*

*.*

*they can cause no trouble*

*when they are are states of a powerful Mind,*

*Lord of the Earth*

*!*

bhAva.*becoming.state/feeling.sense*.a*.non*.bhAva.
*becoming.state/feeling.sense*.A: zarIra.*body*.stha.*staying/set*.A*, nRpa
*.ManLord*, zakta*.A* na*.no/t* bAdhitum* *= *bhAvita*.m *with/bmo* tIvra*.
vega.*shock/rush//shitting\semen*.ena *Manas.Mind*.A yat.*which/what*, *hey
*mahIpati.*EarthLord*.e

*. *

*vlm.41 Being and not being are words applicable to bodies. They do not
apply to the mind because what is positive in thought cannot be negated of
it in any way.

*vlm.p.41 Being and not being are words applicable to bodies. They do not
apply to the mind because what is positive in thought cannot be negated of
it in any way.



तद् एव पश्यत्य_अचलम् न शरीर.विचेष्टितम् ।

tat_eva pazyati_acalam na zarIra.viceSTitam |

न काश्चन क्रिया, राजन्,_वर.शाप.आदिका* अपि ॥३।८९।४२॥

na kAzcana kriyA, rAjan,_vara.zApa.AdikA* api ||3|89|42||

.

*unmoving as a mountain,*

*Mind sees only That,*

*not troubled by the body,*

*neither by its works, King, nor even by boons and curses*

*.*

tad*.that.one* eva.*very**/only/indeed* pazyat*.seeing/knowing*.i acala
*.unmoving/mountain*.m na*.no/t* zarIra.*body*.viceSTita*.m = na*.no/t*
kA:cana.*anyhow* kriyA*.Action/Ritual*, rAjan*, vara.*hey.best\Boon*.zApa.
*Curse*.Adika.*and.so.on*.A* api*.even/tho*

*. *

*vlm.p.42 The mind is immovable and cannot be moved by any effort like one
can move bodies. It is impregnable to all external actions, and neither
your anger or favor can have any effect on it."



तीव्र.वेगेन सम्पन्नम् शक्*ताश्* चालयितुम् मनः ।

tIvra.vegena sampannam zaktA:_cAlayitum mana: |

तीव्र.वेगेन संयुक्तम् पुरुषा* ह्य् अभिवाञ्छितात् ॥३।८९।४३॥

tIvra.vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||

.

*what is powerfully produced*

*is*

*able to control the moving Mind*

*.*

*powerfully endowed Persons connect with what they long.for*

*.*

tIvra.vega.*shock/rush//shitting\semen*.ena sampanna.
*produced/accomplished/endowed.with*.m zakta*.A: cAlayitum* *Manas.Mind*
tIvra*.vega.*shock/rush//shitting\semen*.ena saMyukta*.m puruSa*.Person*.A*
hi*.for/since* abhivAJchita*.At

.

*AS. O King, even the strong actions like a boon or a curse cannot alter a
mind with great force. Men cannot turn away a forceful mind from its
desire...

*vlm.p.43 "It is possible for men of strong resolutions to change the
course of their actions. But where is such a strong minded man to be found
who is able to withstand or change the currents of his thoughts?



म*नाश्* चालयितुम् शक्ता न महाद्रिम् मृगा इव ।

mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |

मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥

mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||

.

*you*

*cannot cause Mind to move*

*any more than a beast can move a mountain*

*.*

*for me*

*this dark love.Goddess*

*fills my Mind to the brim*

*.*

manas.*Mind* cAlayitum* zakta*.a: na*.no/not* mahA*.great*.adri
*.mountain/hill*.m mRga*.animal/deer*.a* iva.*like/as.if* | mama.*my/mine*
iyam*.this.here* a*.non*.sita.*cool*.apAGga*.i manas.*Mind*.koza.
*vessel/container/sheath\treasury*.e pratiSThita*.a

.

*vlm. This black.eyed beauty is the fixed prop of my mind. (The black eyed
beauty of India and Asia, opposed to the blue eyed maid of Homer and
Europe).

*vlm.p.44 It is impossible to move the mind from its fixed fulcrum, just as
it is impracticable for tender stags to remove a mountain from its base.
This black.eyed beauty is the fixed prop of my mind.



देव.अगारे महा.उत्सेधे देवी भगवती यथा ।

deva.agAre mahA.utsedhe devI bhagavatI yathA |

न दुःखम् अनुगच्छामि प्रियया जीव.रक्षया ॥३।८९।४५॥

na du:kham anugacchAmi priyayA jIva.rakSayA ||3|89|45||

.

deva*.divine\God*.agAra.*house*.e mahA*.great*.utsedha*.e devI*.Goddess*
*Lady.Bhagavatî* yathA.*as/how* = na*.no/t* du:kha*.pain/sorrow/bad.space
<http://bad.space>*.m anugacch<*.Ami
priya.*dear/valued/pleasing.to/loving/friend/lover/husband
<http://pleasing.to/loving/friend/lover/husband>*.yA *Living.jIva *.rAkSasI
*.Demoness*.yA

.

*in the mighty mansion of the Gods*

*she*

*is*

*like a Blessèd Goddess*

*.*

*I fear nothing*

*for*

*she is my belovèd, the Guardian of my life*

*.*

*vlm.p.45 She is seated in the lofty temple of my mind like God {brahman is
neuter gender, not "he" but "it", The Immensity; Deva=God. jd}dess Bhavani
on Mount Kailash. I fear nothing as long as I see this beloved preserver of
my life and soul before me.



गिरि.गृईष्म.दशादाहम् लग्नया_इव_अब्दमालया ।

giri.gRISma.dazAdAham lagnayA_iva_abdamAlayA |

यत्र यत्र यथा राजंस् तिष्ठाम्य्अभिपतामि वा ॥३।८९।४६॥

yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||

.

*I am a mountain.forest.fire, she is a cooling cloud*

*wherever I may be, rAjA, or come to be*

*.*

girIndra.*mountain.lord*.gRISma*.dazAdAha*.m lagna.*unattached/not.clinging*.yA
iva.*like/as.if* abdamAla*.yA = yatra*.where* yatra yathA.*as/how* rAjan*
tiSTh<.Ami abhipat<.Ami vA

*. *

*vlm.p.46 I sit amidst the conflagration of a burning mountain in summer’s
heat, but wherever I stand or fall, I am cooled under the shadow of her
showering cloud.

*vlm.p.47 I think of nothing except the only object of my thought and wish.
I cannot persuade myself to believe me as any other than indra, the lover
of Ahalya."

*vlm.p.48 "It is by constant association that I have come to this belief of
myself. I cannot think of me otherwise than what is in my nature. Know, O
king, that the wise have only one object in their thought and view.



तत्र इष्ट.संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्अहम् ।

tatra iSTa.saMgamAt_anyat kiMcit_na_anubhavAmi_aham |

अहल्या.दयिता.नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥

ahalyA.dayitA.nAmnA manasA indra.abhidham mana: ||3|89|47||

.

*thus*

*other than getting my wish*

*I do not consider anything whatever*

*and*

*for my darling ahalyA's Mind, Mind is only "indra"*

*!*

tatra*.**there/then* iSTa*.saMgama*.at anyat*.other* kiMcit.
*whatever/anything*_na*.no/not* anubhava*.experiencing*.ami aham.*I* =
*Ahalyâ.the.Fallow*.dayitA*.nAmnA.*namely/by.the.name <http://by.the.name>*
manasA*.by/with.Mind* indra.*lord\Indra.the.Crafty*.abhidhA
*.name/appellation*.m manas.*Mind*

.

*vlm. I think of nothing except of that sole object of my thought and wish,
and I cannot persuade myself, to believe me as any other than indra the
lover of Ahalyá.



संसक्तम् इदम् आयाति न स्वभावादृते परम् ।

saMsaktam idam AyAti na svabhAvAt_Rte param |

एक.कार्य.निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥

eka.kArya.niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||

.

*it comes to this attachment*

*where my own nature is not apart from the Absolute;*

*for we focus on a single thing*

*so*

*the Mind in stability, Protector of the World*

*...*

saMsakta*.attached*.m idam*.this.here* AyAti.*coming.unto* na*.no/t*
svabhAva.*own.becoming*.AdRta*.respectful\esteemed*.e param* = eka.*one*
.kArya.*effect*.niviSTa*.m hi*.for/since* *Manas.Mind* dhIra*.sya bhUpate.
*hey.EarthLord*

*. *

*vlm.48. It is by constant association, that I have come to this belief of
myself; nor can I think of me otherwise than what is in my nature; for
know, O King! The wise have but one and the saMe object in their thought
and view.

*VA. this great union (of indra’s mind with his beloved ahalyA .previous)
arose of our own nature (AdRte???), for the mind of the wise, o king, is
occupied with one duty/work/goal.

*AS. The wording is svabhAvAd Rte na param saMsaktam AyAti it does not
become so well attached without natural tendencies (svabhAvAt Rte ). Thus,
he is making an argument that we are naturally attracted to each other and
hence destined to be joined! The second line joins with the next and
repeats an old thought: A one track mind (eka.kAryam.niviSTam mana:) of a
determined person (dhIrasya), indeed (hi) The thought is completed in the
next verse: na cAlyate meruriva vara.zApa.balairapi ||3|89|



न चाल्यते मेरुर् इव वर.शाप.बलैर् अपि ।

na cAlyate meru:_iva vara.zApa.balai:_api |

देहो हि वर.शापाभ्याम् अन्यत्वम् इव गच्छति ।

deha:_hi vara.zApAbhyAm anyatvam iva gacchati |

ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥

nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||

.

*...*

*is like mount.Meru,*

*undisturbed even by powerful boons and curses*

*for*

*the body may be altered by boons and curses*

*but Mind is firm,*

*RAjA,*

*intent on victory*

*.*

na*.no/not* cAlyat*.e meru*.Mount.Meru*: iva.*like/as.if* vara.*Boon*.zApa.
*Curse*.bala.*force*.i: api*.tho/even* = deha*.body*: hi*.for/since* vara.
*Boon*.zApa.*Curse*.abhyAm anyatva*.m iva.*like/as.if* gacchat*.i = nanu
*.never* dhIra*.m manas.*Mind*, rAjan.*hey.King, with/bmo* vijigISu*.tA.
*ness/state*.yA sthita.*situate/existent*.m

*. *

line 1 is missing in KG.

*vlm.p.49 The mind, like Mount Meru, is not moved by threat or pity. It is
the body that you can tame by the one or the other means. The wise, O king,
are masters of their minds. There is none and nothing to deter them from
their purpose."

*AS.cannot be distracted (na cAlyate) (for it is like the Meru mountain,
whether by boons or by curses (varazApabalAdapi). The body, indeed, by
boons or curses can change (anyatvam gacChati). Stable mind, O King, stays
fixed in a winning attitude (vijigISutayA tiSThati).



एतानि च_अत्र मनसम् न च कारणानि,

etAni ca_atra manasam na ca kAraNAni,

राजन्, शरीर.शकलानि वृथ.उत्थितानि ।

rAjan, zarIra.zakalAni vRtha.utthitAni |

चेतो हि कारणम् अमीषु शरीरकेषु

ceta:_hi kAraNam amISu zarIrakeSu

वारि_इव सर्व.वन.खण्ड.लता.रसेषु ॥३।८९।५०॥

vAri_iva sarva.vana.khaNDa.latA.raseSu ||3|89|50||

.

*and*

*these bits here,*

*Your majesty,*

*are certainly not the causes of the Minds*

*:*

*these bits of body are **randomly risen*

*and so*

*chetas.Affectivity*

*is the cause behind these embodiments*

*like the water that nourishes a garden of vines and canes*

*.*

etAni* ca.*and/also/too* atra.*here* *Manas.Mind*.am na*.no/not* ca.
*and/also/too* kAraNa.*cause*.ani, rAjan.*hey.King,*, zarIra.*body*.zakala*.ani
vRtha*.utthita.*risen.high/prominent\sprung.from/occurred/manifest*.ani =
cetas.*affective.intelligence.Affectivity* hi*.for/since* kAraNa.*cause*.m
amISu* zarIraka*.eSu vAri.*water*.i iva.*like/as.if* *whin the* sarva
*.all/every*.vana*.woods/forest*.khaNDa.latA.rasa.*sap/essence/flavor.s*.eSu

.

*AS. These body pieces, O King, which arise for no purpose are not the
causes of minds, the mind is the cause for these lowly bodies (amISu
zarIrakeSu kAraNam), just as water is the cause of all parts of the forests
including vines and their saps.

*vlm.p.50 "Know it for certain, O King, that neither these bodies about us
nor these bodies and sensations of ours are realities. They are only shows
of truth and not the movers of the mind. On the contrary, it is the mind
that supplies the bodies and senses with their powers of action, just like
water supplies trees and branches with their sap.



आद्यम् शरीरम् इह विद्धि मनो महात्मन्

Adyam zarIram iha viddhi mana:_mahAtman

संकल्पितो जगति तेन शरीर.सङ्घः ।

saMkalpita:_jagati tena zarIra.saGgha: |

आद्यम् शरीरम् अधितिष्ठति यत्र यत्र

Adyam zarIram adhitiSThati yatra yatra

तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥

tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||

.

*the Primal Body*

*here*

*know.to.be <http://know.to.be> manas.Mind,*

*Great Soul*

*:*

*conceived in the world by That are the assembled bodies*

*.*

*wherever the Primal Body is in.charge*

*just that comes to abundant fruit*

*for him,*

*not others*

*.*

Adya.*primal*.m zarIra.*body*.m iha.*here/itw/now* viddhi*.know!*
*Manas.Mind* mahAtma.*great.Self*.n saMkalpita*: jagat*.i tena.
*thereby/therewith* zarIra.*body*.saGgha*: Adya.*primal*.m zarIra.*body*.m
adhitiSTh<*.ati yatra*.where* yatra tat*.that/thatever*.tat bhRzam.
*often/repeatedly/intensely* phalat<.*fruiting*.i na*.no/t* itarat
*.other/else* asya.*of.this.one/his/its* puM.*human*.sa:

.

*AS. Know that the mind is the primal body O great one, it has
conceptualized (saMkalpita: ) the whole group of bodies in the
world; wherever this primal body is in charge (yatra yatra Adyam zarIram
adhitiSThati), that undertaking of a man succeeds (tat tat bhRzam puMsa:
phalati), and not others.

*vlm.p.51 The mind is generally believed to be a sensuous and passive
principle, wholly moved by the outward impressions of senses. But in truth
the mind is the active and moving principle of the organs of action.
Because all the senses become dormant in absence of the action of the mind,
so the functions of the whole creation are at a stop without the activity
of the Universal Mind."



मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो

mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_

देहास्_ततः प्रविसृतास् ताः_तरु.पल्लव.आभाः ।

dehA:_tata: pravisRtA:_taru.pallava.AbhA: |

नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव.श्रीर्

naSTe_aGkure puna:_udeti na pallava.zrI:

न_एव_अङ्कुरः क्षयम् उपैति दल.क्षयेषु ॥३।८९।५२॥

na_eva_aGkura: kSayam upaiti dala.kSayeSu ||3|89|52||

.

*know the human Mind, dear boy, to be a blooming sprout*

*for so **the bodies thence **spread.out like the shoots of a tree;*

*but when the sprout is damaged **no plentiful shoots arise*

*nor too is the shoot destroyed when the flower withers*

*.*

mukhyam.*chiefly/essentially*.aGkura.*shoot*/*sprout*.m *hey* subhaga.
*lucky/comfortable/beautiful* viddhi*.know!* manas.*Mind* hi*.for/since*
puM.*human*.sa: deha*.body*.a: tatas.*from.that/therefore* pravisRta*.a:
taru*.tree*.pallava*.sprout/shoot/twig*.AbhA.
*splendour/light/likeness/resembling*.a: = naSTa
*.destroyed/damaged/fruitless*.e aGkura.*shoot*/*sprout*.e punar.*again*
udeti.*arising* na*.no/not* pallava*.sprout/shoot/twig*.zriyam
*.beauty/wealth*.i: na*.no/not* eva*.indeed\only*/*very to* aGkura.*shoot*/
*sprout*: kSaya*.decay/destruction/fal*.m upaiti.*approaching/reaching* dala
*.petal*.kSaya*.decay/destruction/fall*.eSu

*. *

*AS. Know that the mind is the main sprout and the body is like an
outgrowth of trees and leaves etc. If the sprout is destroyed, the grand
outgrowth of leaves does not arise, but the sprout does not die out due to
the destruction of the limbs. (Thus, when mind is destroyed, there is no
body, but when the body is destroyed, mind can survive).



देहे क्षते विविध.देह.गणम् करोति

dehe kSate vividha.deha.gaNam karoti

स्वप्न.अवनाव् इव नवम् नवम् आशु चेतः ।

svapna.avanau_iva navam navam Azu ceta: |

चित्ते क्षते तु न करोति हि किम्चिद् एव

citte kSate tu na karoti hi kiMcit_eva

देहस् ततः समनुपालय चित्त.रत्नम् ॥३।८९।५३॥

deha:_tata: samanupAlaya citta.ratnam ||3|89|53||

.

*when*

*the body is destroyed*

*it makes a bunch of such bodies*

*in Dream*

*.*

*it's like an atomic.Unit growing a field of dream*

*.*

*but when*

*affective mind is destroyed*

*it does not make anything whatever*

*.*

*so*

*let the body give its care to the affective chitta.jewel*

*.*

*in/when the* deha*.body*.e kSata.*wounded/hurt\destroyed\violated*.e
vividha.*differing/various/manifold*.deha*.body*.gaNa.*group/troop*.m karoti
*.do/making* svapna*.dream*.avani*.au iva.*like/as.if* nava.
*new/fresh/young*.m nava.m Azu.*quickly\swift/a.horse* cetas.
*affective.intelligence.Affectivity* = citta.*Conscient.mind*.e kSata.
*wounded/hurt\destroyed\violated*.e tu.*but/yet/however* na*.no/t* karoti
*.do/making* hi*.for/since* kiMcit.*whatever/anything* eva.*very*
*/only/indeed* deha*.body*: tatas.*thence/thus* samanupAlaya* citta.
*Conscient.mind*.ratna*.jewel/treasure/gift*.m

.

vlm



दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,

dizi dizi hariNa.akSIm eva pazyAmi, rAjan,

प्रिय.युवति.मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।

priya.yuvati.manastvAn nityam Anandita:_asmi |

तव पुर.प्रकृतीनाम् यत् फलम् दुःखदायि

tava pura.prakRtInAm yat phalam du:khadAyi

क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥

kSaNam atha suciram tat tan na pazyAmi kiMcit ||3|89|54||

.

*thru the Mind of young love*

*I am ever full of delight*

*.*

*as for your city and its people,*

*they bring quick grief and long*

*:*

*I don't see that anyhow.*

.

*in/when the* dik.*direction*.i dik.*direction*.i hariNa*.akSi*.im eva
*.indeed\only*/*very to* pazyAmi.*I.see*, rAjan.*hey.King,*,
priya.*dear/valued/pleasing.to/loving/friend/lover/husband
<http://pleasing.to/loving/friend/lover/husband>*.yuvati*.manastva.
*mentality*.an nityam.*always* Anandita*: asmi*.I.am of* tava*.your* pura.
*city*.prakRti**.s.*inAm yat.*which/what* phala.*fruit\outcome*.m
du:kha.*private.space/sky
<http://private.space/sky>*.dAyi.n.*giving/allowing/producing* kSaNam.
*instant/suddenly* atha.*next/then/&.so* sucira*.m tat.*it/he/that* tat.
*it/he/that* na*.no/not* pazyAmi.*I.see* kiMcit.*whatever/anything*



.

*o**ॐm*

.

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha
<https://groups.google.com/forum/#!forum/yoga-vasishtha>

Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
<https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

next Canto:

FM3090 THE CONSTANT LOVERS 1.SP08 .z15

https://www.dropbox.com/s/xoviutbab4ccxoo/fm3090%201.sp08%20THE%20CONSTANT%20LOVERS%20.z15.docx?dl=0




santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
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


The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *
> *THE LOVE.TALE OF INDRA AND AHALYÂ*
>
>
>
> FM.3.89
>
>
>
>
>
> *The SUN**—*
>
>
>
> मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।
>
> mana:_hi jagatAm kartR mana:_hi puruSa: para: |
>
> मनःकृतम् कृतम् लोके न शरीर.कृतम् कृतम् ॥३।८९।१॥
>
> mana:kRtam kRtam loke na zarIra.kRtam kRtam ||3|89|1||
>
> .
>
> *Since Mind is the Doer of the worlds (for Mind is Personality)*
>
> *It follows that Mind does what's done here in this world:*
>
> *not done by the body is what.is.done*
>
> *.*
>
> *ABComm. samaSTi.bhAvApannam mana eva para: puruSo hiraNygarbha: ||
>
> *vlm.p.1. The mind is the maker and master of the world. The mind is the
> first supreme being (purusha). Whatever is done by the mind is said to be
> done. The actions of the body are held as no acts.
>
> *sv._.. What is done by the mind is action, what is done by the body is
> not action.
>
> *manas*.Mind* hi*.for/indeed* *of the *jagat*.world*.*s.*Am *is *kartR.
> *doer/maker* manas*.Mind* hi*.for/indeed* puruSa*.personality/Person*:
> para*.next*: manA*.Mind*:.kRta*.done/made*.m kRta*.done/made*.m loke*.in
> the world/people* na.*not* zarIra*.body*.kRta*.done/made*.m kRta
> *.done/made*.m
>
>
>
> सामान्य.ब्राह्मणा* भूत्वा मनो.भावनया किल ।
>
> sAmAnya.brAhmaNA: bhUtvA mana:.bhAvanayA kila |
>
> ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥
>
> aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||
>
> :
>
> *becoming one with the brahman.Immensity*
>
> *by focusing the Mind,*
>
> *by feeling,*
>
> *the Aindava.Brothers*
>
> *came unto their Brahmaa.hood*
>
> *.*
>
> *so*
>
> *you can see the potential of Manas.Mind*
>
> *!*
>
> sAmAnya.*common/general.equal.*brAhmaNA:
>
> bhUtvA*.having.become* manas*.Mind by/with* bhAvanA*.Feeling*.ayA kila.*indeed,
> of course* *the Aindavas unto the state of Immensity having come*
> brahmatAm yAtA: . *of Mind *manasa: pazya *you should see * zaktatAm*.ableness/ppowerness
> *
>
> .
>
> *vlm.2 Look at the capacity of the mind in the example of the sons of
> Indu. They were only ordinary brAhmaNas, but by their meditation of Brahma
> in their minds, they became assimilated in Brahma.
>
> *vlm.p.2 Look at the capacity of the mind in the example of the sons of
> Indu. They were only ordinary brAhmaNas, but by their meditation of brahma
> in their minds, they became assimilated in brahma.
>
>
>
> मनसा भाव्यमानो हि देहताम् याति देहकः ।
>
> manasA bhAvyamAna:_hi dehatAm yAti dehaka: |
>
> देह.भावनया_अयुक्तो देह.धर्मैर् न बाध्यते ॥३।८९।३॥
>
> deha.bhAvanayA_a.yukta:_deha.dharmai:_na bAdhyate ||3|89|3||
>
> .
>
> *Whatever Mind conceives, that's the embodiment it takes*
>
> *:*
>
> *without such body.Feeling, there can be no body.condition*
>
> *.*
>
> manasA*.by/with Mind/mentally –*
>
> bhAvya*.xx.*mAna: hi.*because/indeed* . – dehaka*.embodiment.state.*tAm
>
> yAti*.xx.* dehaka*.embodiment. *= *by/with * deha.*body.*bhAvanA
> *.feeling/impression.*yA a*.xx—*
>
> yukta*.xx.*: .
>
> dehaka*.embodiment.*
>
> dharma*.xx.*i:
>
> na bAdhya*.xx.*te
>
> .
>
> *vlm.p.3 One thinking himself as composed of the body becomes subject to
> all the incidents of physicality. But he who knows himself as bodiless is
> freed from all evils that attend the body.
>
> *vwv._.. not troubled by the characteristic properties of the body.
>
>
>
> बाह्य.दृष्टिर् हि नियतम् सुख.दुःख=आदि विन्दति ।
>
> bAhya.dRSTi:_hi niyatam sukha.du:kha=Adi vindati |
>
> न_अन्तर्.मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥
>
> na_antar.mukhatayA yogI dehe vetti priya.apriye ||3|89|4||
>
> *:*
>
> *the extroverted vision*
>
> *sees*
>
> *good.space <http://good.space> and bad.space <http://bad.space>, pleasure
> and pain*
>
> *.*
>
> *the inward.looking yogin,*
>
> *is *
>
> *unaware of likes o&r hates*
>
> *. *
>
> * <kha> is a flexible Term, indicating (like so many words) "space"
>
> not the Element AkAza*.Space\Sky – *Space (capital S) which is limitless
>
> but kha*.space/sky.* enclosed "*s*pace" (small *s*)
>
> : as "sky" it is the personal space of kha.ga sky.going birds.
>
> <kha> is usually Ur personal space, which can be su(good)kha or du:(
> bad)kha
>
> .
>
> bAhya.dRSTi:_hi – *for external vision – *niyata.m . sukha*.good.space/happy
> <http://good.space/happy>.*.du:kha.*bad.space/sad <http://bad.space/sad>*
> Adi vindati = na_antar.mukhatayA yogI . dehe vetti priya.apriye
>
> *. *
>
>
>
> *vlm.p.4 Looking on the outside, we are subject to the feelings of pain
> and pleasure, but the inward.sighted yogi is unconscious of the pain or
> pleasure of his body.
>
>
>
> मनःकारणकम् तस्माज् जगद्=विविध.विभ्रमम् ।
>
> mana:kAraNakam tasmAt_jagat=vividha.vibhramam |
>
> इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥
>
> indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||
>
> .
>
> *in this way,*
>
> *this world is only a mix of delusions of the Mind.*
>
>
>
> *—*
>
> *there is a story here,*
>
> *about two lovers*
>
> *...*
>
> mana:kAraNakam tasmAt . jagat=vividha.vibhramam = indrasya_ahalyayA
> sArdham . vRttAnt*a:_*atra nidarzanam
>
> *. *
>
> *vlm.5 Thus it is the mind that causes all our errors in this world.
> Evidence of this is the example of indra and his consort ahalyA. [The
> yoga.vAsiShTha’s story of two adulterous lovers, indra and ahalyA, has many
> connections with another story that would have been well known to an Indian
> reader, that of indra, king of the Gods, seducing ahalyA, the wife of sage
> gautama, one of the Seven RShis. The sage cursed both indra and his wife.
> The curse on ahalyA was removed by rAma. As the story became popular over
> time, the curse was that ahalyA was turned into a stone and came back to
> life when touched by rAma’s foot.]
>
>
>
> *Then BRAHMÂ asked**— *
>
>
>
> का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।
>
> kA_ahalyA bhagavan bhAn*a: *k*a:_*vA_atra_indra*:_*tama:.anuda |
>
> ययोर् उदन्त.श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥
>
> yayo:_udanta.zravane pAvanI dRSTi:_eti hi ||3|89|6||
>
> .
>
> *Lord Sun, disperser of the dark,*
>
> *who*
>
> *is this ahalyA*
>
> *?*
>
> *and who*
>
> *is this indra*
>
> *(hearing.about.whom is a purifying thing)*
>
> *?*
>
> kA_ahalyA, bhagavan, bhAna:_x
>
> ka:_vA_atra_indra:,_tama:.anuda, |
>
> yayo:_udanta.zravane
>
> pAvanI dRSTi:_eti hi .
>
> *. *
>
> *vlm.p.6 brahma said, "Tell me, my Lord Sun, who was this indra and who
> that Ahalya, so that by hearing my understanding may have its
> clear.sightedness."
>
>
>
> श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।
>
> zrUyate hi purA, deva, mAgadheSu mahIpati: |
>
> इन्द्रद्युम्न इति ख्यात इन्द्र.द्युम्न इव_अपरः ॥३।८९।७॥
>
> indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||
>
> .
>
> *then*
>
> *pay attention, Deity*
>
> *!*
>
> *once*
>
> *there was,*
>
> *in the magadha country, an Earth.Lord called indradyumna, Indra's Glory*
>
> *—*
>
> *he was just like Indradyumna of old*
>
> *.*
>
> zrUyate hi purA deva . mAgadheSu mahIpati: = indra.dyumna_iti khyAta .
> indradyumna_iva_apara:
>
> .
>
> *vlm.p.7 It is related my lord! In former times there reigned a king at
> Magadha, indra.dyumna (Glorious indra) by name and similar to his namesake
> (in prowess and fame).
>
> indradyumna . for his paurAnic incarnation as gajendra see
> http://en.wikipedia.org/wiki/Gajendra_Moksha
>
>
>
> तस्य_इन्दु.बिम्ब.प्रतिमा भार्या कमल.लोचना ।
>
> tasya_indu.bimba.pratimA bhAryA kamala.locanA |
>
> अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥
>
> ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||
>
> .
>
> *with him there dwelt a shining moon, his wife, with her lotus eyes,*
>
> *&*
>
> *she was called ahalyA,*
>
> *a fallow field as dear to him as rohinI the Red is to shashAnka,*
>
> *the Rabbit in the Moon*
>
> *.*
>
> tasya_indu.bimba.pratimA . bhAryA kamala.locanA = ahalyA nAma
> tatra_AsIt . zazAGkasya_iva rohiNI
>
> *. *
>
> *vlm.p.8 He had a wife fair as the moon with eyes as beautiful as lotuses.
> Her name was Ahalya and she resembled Rohini, the moon’s favorite.
>
> *vlm._.. Rohini — the favourite of moon.
>
>
>
> तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग.प्रकर.शेखरः ।
>
> tasmin eva pure SiGga: SiGga.prakara.zekhara: |
>
> इन्द्र.नामा परः कश्चिद् धीमान् विप्र.कुमारकः ॥३।८९।९॥
>
> indra.nAmA para: kazcit_dhImAn vipra.kumAraka: ||3|89|9||
>
> .
>
> *in his city there lived a certain *rascal*
>
> *—the Prince of Rascals**—*
>
> *who had the name of indra*
>
> *.*
>
> *he*
>
> *was a clever, learned boy*
>
> *.*
>
> tasmin eva pure . SiGga: SiGga.prakara.zekhara: = indra.nAmA para: kazcit
> dhImAn vipra.kumAraka:
>
> .
>
> *vlm.p.9 In that city lived a rascal at the head of all the libertines. He
> was the cheating son of a brAhmaNa, and was known by the same name of indra.
>
> * "rascal" . a Shinga, which might be a drunkard's version of siMha, the
> lion. MW calls him "a rogue, rake, rascal". vlm makes him "a palliard at
> the head of all the rakes; he was the intriguant son of a Bráhman..." sv.
> sees "a handsome young man of loose morals".
>
>
>
>
>
> Ahalyaa by Raja Ravi Varma <http://en.wikipedia.org/wiki/Raja_Ravi_Varma>
> (1848–1906)
>
>
>
>
>
> http://en.wikipedia.org/wiki/ahalyA#Epics:_Ramayana_an*d_*mahabharata
> <http://en.wikipedia.org/wiki/ahalyA#Epics:_Ramayana_and_Mahabharata>
>
>
>
> अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।
>
> ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |
>
> श्रुतम् राज.महिष्या_अथ कथा.प्रस्तावतः क्वचित् ॥३।८९।१०॥
>
> zrutam rAja.mahiSyA_atha kathA.prastAvata: kvacit ||3|89|10||
>
> .
>
> *the Ahalyaa of long ago*
>
> *—the GodKing Indra's Ahalyaa**—*
>
> *was worshipped*
>
> *by our Ahalyaa,*
>
> *who heard about this royal queen somewhere*
>
> *:*
>
> *some story told in song*
>
> *.*
>
> *Ahalyaa the Fallow* – pUrvam*.xx.* indra*.xx.*sya . babhUva*.xx.* iSTa
> *.xx.*A iti*.xx.* ahalyA*.xx.*yA = zruta*.xx.*m rAja*.xx.*mahiSi*.xx.*yA
> atha*.xx.* . kathA*.xx.p*rastAvata*.xx.*: kvacit*.xx.*
>
> *. *
>
> *vlm.p.10 Now this Queen Ahalya came to hear the story of the former
> Ahalya, wife of Gautama, and her lust related to her at a certain time.
> [The story of God {brahman is neuter gender, not "he" but "it", The
> Immensity; Deva=God. jd} indra seducing Ahalya, the wife of sage Gautama.]
>
>
>
> आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।
>
> AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |
>
> अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥
>
> ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||
>
> .
>
> *After she heard the tale, this Ahalyaa the Fallow*
>
> *became infatuated with*
>
> *young Indra,*
>
> *and she grew troubled that she never heard him say*
>
> *"My Ahalyaa!"*
>
> *:*
>
> *why is he not drawn to her*
>
> *?*
>
> AkarNya_evam . ahalyA sA babhUva_indra.anurAgiNI = ahalyAm mAm sa* na.u
> kasmAt . sakta:_abhyeti_iti_atha_utsukA .
>
> *. *
>
> *vlm.p.11 Hearing the story, Queen Ahalya felt a passion for the other
> indra, the libertine, and became impatient in the absence of his company.
> She was thinking only how he should come to her.
>
> *vlm._.. [she] felt a passion for the other indra, the libertine,
>
> and became impatient in the absence of his company. She was thinking only
> how he should come to her.
>
>
>
> मृणाल.भार.कदली.पल्लवास् तरणेषु सा ।
>
> mRNAla.bhAra.kadalI.pallavA:_taraNeSu sA |
>
> अतप्यत भृशम् बाला लता लूना वने*ष्व् इ*व ॥३।८९।१२॥
>
> atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||
>
> .
>
> *no remedy*
>
> *—not lotus.root nor plantain.blossom—*
>
> *cooled her heat*
>
> *.*
>
> *O*
>
> *she burned*
>
> *&*
>
> *she faded.away, a tender vine withering in the woods*
>
> *.*
>
> mRNAla.bhAra.kadalI.pallavA:
>
> taraNeSu sA |
>
> atapyata bhRzam bAlA latA lUnA vaneSu_iva .
>
> *. *
>
> *vlm.p.12 She was fading like a tender vine thrown adrift in the burning
> desert. She was burning with an inner flame on beds of cooling leaves of
> watery lotus and plantain trees.
>
>
>
> खेदम् आप समग्रासु तासु भूप.भूतिषु ॥३।८९।
>
> khedam Apa samagrAsu tAsu bhUpa.bhUtiSu ||3|89|
>
> मत्सी निदाघ.तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥
>
> matsI nidAgha.taptAsu parilolA sthalISu_iva ||3|89|13||
>
> .
>
> *there*
>
> *in the very lap of royal luxury*
>
> *she pined away like a fish stranded on the beach*
>
> *.*
>
> khedam Apa samagrAsu . tAsu bhUpa.bhUtiSu = matsI nidAgha.taptAsu .
> parilolA sthalISu_iva
>
> *. *
>
> *vlm.p.13. She was pining amidst all the enjoyments of her royal state,
> like a poor fish lying exposed on the dry bed of a pool in summer heat.
>
>
>
> अयम् न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात.प्रलापया ।
>
> ayam indra:_ayam indra:_ca_iti_evam jAta.pralApayA |
>
> लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥
>
> lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||
>
> .
>
> *she had no shame*
>
> *:*
>
> *"Come, indra, come indra!",*
>
> *so she babbled her unfettered devotion*
>
> *.*
>
> ayam indra:_ayam indra:_ca_iti_evam jAta.pralApayA |
>
> lajjA_api hi tayA tyaktA
>
> vaivazyam anuyAtayA .
>
> *. *
>
> *vlm.p.14 She lost her modesty with her self possession. She repeated in
> her frenzy, "Here is indra, and there he comes to me."
>
>
>
> इत्य आर्तया घन.स्नेहम् अथ तस्या वयस्यया ।
>
> iti_ArtayA ghana.sneham atha tasyA vayasyayA |
> उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानयाम्य्अहम् ॥३।८९।१५॥
>
> uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||
>
> .
>
> *then*
>
> *one day,*
>
> *empathizing with her affliction,*
>
> *her servant.companion told her friendlily*
>
> *:*
>
> *"It's no problem,*
>
> *I will fetch indra,*
>
> *I'll bring your lover."*
>
> .
>
> iti_ArtayA ghana.sneham . atha tasyA vayasyayA = uktam tayA priye_avighnam
> . indram abhyAnayAmi_aham
>
> *. *
>
> *vlm.p.15 Finding her in this pitiable plight, a lady of her palace took
> compassion on her, and said, "I will safely conduct indra before your
> ladyship in a short time."
>
>
>
> इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।
>
> iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |
>
> पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥
>
> papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||
>
> .
>
> *hearing that,*
>
> *the wide.eyed Fallow fell at the feet of her friend*
>
> *like a lotus beneath a lotus*
>
> *.*
>
> iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA = papAta pAdayo: sakhyA
> nalinyA nalinI yathA
>
> .
>
> *vlm.p.16 No sooner did she hear her companion say, "I will bring your
> desired object to you,"than she opened her eyes with joy and fell prostrate
> at her feet, like one lotus flower falls before another.
>
>
>
> ततः प्रयाते दिवसे संआयाते निशागमे ।
>
> tata: prayAte divase saMAyAte nizAgame |
>
> सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज.कुमारकम् ॥३।८९।१७॥
>
> sA vayasyA tam indra.Akhyam yayau dvija.kumArakam ||3|89|17||
>
> .
>
> *so*
>
> *the day passes*
>
> *.*
>
> *night comes.on*
>
> *.*
>
> *the girl's Companion*
>
> *seeks.out this brAhmaNa boy,*
>
> *named for the GodKing, indra the Crafty*
>
> *.*
>
> tata: prayAte divase
>
> samAyAte nizAgame |
>
> sA vayasyA tam indra.Akhyam
>
> yayau dvija.kumArakam .
>
> *. *
>
> *vlm.p.17 Then as the day passed on, and the shade of night covered the
> face of nature, the lady made her haste to the house of indra, the
> brAhmaNa’s boy.
>
>
>
> बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।
>
> bodhayitvA yathAyuktam sA tam indram atha_aGganA |
> अहल्या.निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥
>
> ahalyA.nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||
>
> .
>
> *and so*
>
> *according to her plan*
>
> *her Companion came to Ahalyaa that night*
>
> *bringing the boy Indra with her*
>
> *. *
>
> bodhayitvA*.x *yathAyukta*.x.*m sA*.she/that**.f.* tam*.that *indra.
> *lord\Indra.the.Crafty.* m atha.*next/then *aGganA.*woman/girl* ahalyA
> *.x.*nikaTa*.x.*m rAtria*.x.*yAm AnayAm*.xx.*Asa satvaram*.x*
>
> *. *
>
> *vlm.p.18 The clever lady used her persuasions as far as she could, and
> then succeeded to bring this indra with her and present him before her
> royal mistress.
>
>
>
> ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।
>
> tata: sA tena SiGgena saha.indreNa ratim yayau |
>
> कस्मिंश्*चित् सदने गुप्ते बहु.माल्य.विलेपना ॥३।८९।१९॥
>
> kasmin*cit sadane gupte bahu.mAlya.vilepanA ||3|89|19||
>
> .
>
> *so it was that she came.unto **that rascally* *Indra*
>
> *—*
>
> *they found a private place*
>
> *somewhere,*
>
> *and they made love*
>
> *together there,*
>
> *and he adorned her with most* *precious aromatic oils*
>
> *.*
>
> tata:. sA. tena. SiGga.ena . saha.indra.eNa rati.m yayau. = kasmin.*cit
> sadana.e gupta.e . bahu.mAlya.vilepana.A
>
> *. *
>
> *vlm.p.19 She then adorned herself with pastes and paints, and wreaths of
> fragrant flowers, and conducted her lover to a private apartment where they
> enjoyed their fill.
>
>
>
> हार.अङ्गद.मनोज्ञेन तरुणी तेन सा तदा ।
>
> hAra.aGgada.manojJena taruNI tena sA tadA |
>
> रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥
>
> ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||
>
> .
>
> *she,*
>
> *with her impassioned Mind,*
>
> *is like a flowery vine wrapped round a tree*
>
> *full of the sap of spring*
>
> *.*
>
> *vlm.p.20 The youth, also decorated in his jewels and necklaces, delighted
> her with his sweet caresses, as spring season renovates the tree groves
> with his luscious juice.
>
>
>
> ततस् तद् अनुरक्ता सा पश्यन्ती तन्मयम् जगत् ॥३।८९।
>
> tata:_tat_anuraktA sA pazyantI tat.mayam jagat ||3|89|
> न समस्त.गुण.आकीर्णम् भर्तारम् बह्व् अमन्यत ॥३।८९।२१॥
>
> na samasta.guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||
>
> .
>
> *she's infatuated by the sight of him,*
>
> *she sees him as her world,*
>
> *filled with every good quality*
>
> *(she does not see her husband so)*
>
> *. *
>
> tata:_tat_anuraktA sA . pazyantI tat.mayam jagat = na* sama*sta.guNa.AkIrNam
>
>
> bhartAram bahu_amanyata
>
> *. *
>
> *vlm.p.21 Henceforward this ravished queen saw the world full with the
> figure of her beloved indra, and she did not think much at all of the
> excellences of her royal lord, her husband.
>
> *vlm._.. she did not think much at all of the excellences of her royal
> lord, her husband.
>
>
>
> *BHÂNU THE SUN replied—*
>
>
>
> केनचित् त्व्_अथ कालेन तस्या इन्द्र.अनुरागिता ।
>
> kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |
>
> सा ज्ञाता राज.सिंहेन तन्.मुख.व्योम.चन्द्रिका ॥३।८९।२२॥
>
> sA jJAtA rAja.siMhena tat.mukha.vyoma.candrikA ||3|89|22||
>
> .
>
> *now,*
>
> *somehow*
>
> *—for this affair went.on—*
>
> *her infatuation with indra became known to the Lion King*
>
> *&*
>
> *he could see it in her face,*
>
> *that radiant moon in the sky*
>
> *:*
>
> kena.cit tu_atha kAlena . tasyA..*@her.** indra.anu.rAgitA = sA jJAtA
> rAja.siMhena . tat.mukha.vyoma.candrikA
>
> *. *
>
> *vlm.p.22 After sometime, certain facial indications by the queen caused
> the great king to know of her love for the brAhmaNa indra.
>
>
>
> इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।
>
> indram dhyAyati sA yAvat tAvat tasyA* virAjate |
>
> मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥
>
> mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||
>
> .
>
> *whenever she imagined him her open face reflected him,*
>
> *a face like a blooming white lotus under a full moon*
>
> .
>
> indram dhyAyati sA yAvat . tAvat tasyA* virAjate = mukham pUrNena
> candrena . prabuddham iva kairavam
>
> *. *
>
> *vlm.p.23 For as long as she thought of her lover indra, her face glowed
> like a full blown lotus, blooming with the beams of her moonlike lover.
>
>
>
> इन्द्रो ऽपि च तदासक्त.समस्त.करण.आकुलः ।
>
> indra:_api ca tadAsakta.samasta.karaNa.Akula: |
> न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥
>
> na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||
>
> .
>
> *and*
>
> *the boy indra too was totally attached to her*
>
> *:*
>
> *he could not bear to exist, even for a moment, without her*
>
> *.*
>
> indra:_api ca tadAsakta.samasta.karaNa.Akula: = na tiSThati kSaNam aho *.
> *
>
> tayA virahita: kvacit
>
> *. *
>
> *vlm.p.24 The brAhmaNa boy indra also was inflamed with all his enraptured
> senses for love of her, and he could not remain for a moment in any place
> without her company.
>
>
>
> अथ_अतिसुघन.स्नेह.निर्.आवरण.चेष्टयोः ।
>
> atha_ati.sughana.sneha.nir.AvaraNa.ceSTayo: |
> तयोर् अनय.वृत्तान्तो राज्ञा_आकर्णि कटु.व्यथः ॥३।८९।२५॥
>
> tayo:_anaya.vRttAnta:_rAjJA_karNi kaTu.vyatha: ||3|89|25||
>
> .
>
> *so it went on*
>
> *.*
>
> *too many scarcely.hidden meetings,*
>
> *and the gossip spreads to the King's ear,*
>
> *a bitter pain to him*
>
> *.*
>
> atha_ati.sughana.sneha.nir.AvaraNa.ceSTayo: = tayo:_anaya.vRttAnta: .
> rAjJA_karNi kaTu.vyatha:
>
> *. *
>
> *vlm.p.25 The king heard the painful news of their affections for each
> other and of their unconcealed meetings.
>
>
>
> एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।
>
> evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |
>
> चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥
>
> cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||
>
> .
>
> *he*
>
> *is Lord of the Earth*
>
> *.*
>
> *he*
>
> *has seen their mutual attachment,*
>
> *&*
>
> *he*
>
> *has punished them appropriately*
>
> *.*
>
> evam anyonyam Asaktam . bhAvam AlakSya bhU.pati: = cakAra
> bahubhi:_daNDai: .
>
> sa* dvayo:_atha zAsanam
>
> *. *
>
> *vlm.p.26 He also observed many examples of their attachment, and at
> different times gave them his reprimands and punishments as they deserved.
>
>
>
> ताव् उभाव् अपि संत्यक्तौ हेमन्ते सलिल.आशये ।
>
> tau_ubhau_api saMtyaktau hemante salila.Azaye |
> तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥
>
> tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||
>
> .
>
> *the two were thrown together into a tank of ice.water,*
>
> *but neither was the least bit troubled there*
>
> *.*
>
> tau_ubhau_api saMtyaktau . *in *hemanta.*winter.*i . salila.*water*.Azaye
> = tuSTau jahasatu:_tatra . na khedam sam.upAgatau
>
> *. *
>
> *vlm._. instead of betraying any sign of pain, they kept smiling together
> as in their merriment.
>
> *vlm.p.27 They were both cast in the cold water of a tank in cold weather
> where, instead of betraying any sign of pain, they kept smiling together as
> in their merriment.
>
>
>
> अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।
>
> apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |
> ताव् ऊचतुर् महीपालम् जल.आशय.समुद्धृतौ ॥३।८९।२८॥
>
> tau_Ucatu:_mahIpAlam jala.Azaya.samuddhRtau ||3|89|28||
>
> .
>
> *then*
>
> *the King questioned them*
>
> *:*
>
> *"Not sorry yet, you wicked things?"*
>
> *+*
>
> *drawn out.of the icewater,*
>
> *the two gave this reply*
>
> *to the Protector of the Earth*
>
> *:*
>
> apRcchata tata:_rAjA . khinnau stha:_na tu dur.matI =
> tau_Ucatu:_mahIpAlam .
>
> jala.Azaya.samuddhRtau
>
> *. *
>
> *vlm.p.28 Then the king had them to be taken out of the tank and ordered
> them to repent for their crimes, but the infatuated pair was far from doing
> so, and replied to the king in the following manner.
>
>
>
> संसृत्य आवाम् इह_अन्योन्य.मुख.कान्तिम् अनिन्दिताम् ।
>
> saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm |
>
> आत्मानम् न विज्ञानीवो रूढ.भावम् परस्परम् ॥३।८९।२९॥
>
> AtmAnam na vijJAnIvo rUDha.bhAvam parasparam ||3|89|29||
>
> .
>
> *"As long as we each look to see the spotless beauty of the other's face,*
>
> *so long are we lost in the meditation of one another,*
>
> *and we forget ourselves. *saMsRtya_AvAm iha_anyonya.mukha.kAntim
> aninditAm |
>
> .
>
> AtmAnam na
>
> vijJA.nIva: / vijJAnI_va: ???
>
> rUDha.bhAvam parasparam .
>
> *. *
>
> *vlm.p.29 "Great king! As long we continue to reflect on the unblemished
> beauty of each other’s face, so long are we lost in the meditation of one
> another and forget our own selves.
>
>
>
> शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।
>
> zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |
>
> मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥
>
> muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||
>
> .
>
> *"What joins us in delight makes us fearless of any punishment*
>
> *:*
>
> *Protector of the Earth,*
>
> *you cannot part us tho you tear us from our bodies."*
>
> .
>
> zAsaneSu ca yat saGga: *. *ni:zaGka:_tena harSitau *= *muhyAva:_na,
> mahIpAla, svAGgai:_api vikartitai:
>
> *. *
>
> *vlm.p.30 We are delighted in our persecutions, as no torment can separate
> us from each other. We are not afraid of separation, even though you can
> separate our souls from our bodies."
>
>
>
> ततो भ्राष्ट्रे परिक्षिप्ताव् अखिन्नाव् एवम् एव तौ ।
>
> tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |
> ऊचतुर् मुदित.आत्मानाव् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३१॥
>
> Ucatu:_mudita.AtmAnau_anyonya.smRti.harSitau ||3|89|31||
>
> .
>
> *so*
>
> *they were tossed from the freezing water*
>
> *onto a red.hot frying.pan,*
>
> *and were unharmed*
>
> *.*
>
> *their only cry was*
>
> *:*
>
> *"We're two rejoicing souls*
>
> *remembering how we delight in one.another at the sight_..."*
>
> .
>
> tat*a:_*bhrASTre parikSiptau . akhinnau_evam eva tau =
> Ucatu:_mudita.AtmAnau . anyonya.smRti.harSitau
>
> *. *
>
> *vlm.p.31 They were thrown in a frying pan upon fire, where they remained
> unhurt and exclaimed, "We rejoice, O king, at the delight of our souls in
> thinking of one another."
>
>
>
> ग्रथितौ गज.पादेषु न खिन्नाव् एव संस्थितौ ।
>
> grathitau gaja.pAdeSu na khinnau_eva saMsthitau |
> एवम् एव_उचतुर् भूपम् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३२॥
>
> evam eva_ucatu:_bhUpam anyonya.smRti.harSitau ||3|89|32||
>
> .
>
> *they *
>
> *were tied to the feet of elephants,*
>
> *and even in such a spot were not harmed,*
>
> *and even so had only that cry, *
>
> *"remembering how we delight in one.another at the sight" *
>
> *...*
>
> grathitau gaja.pAdeSu . na khinnau_eva saMsthitau = evam eva_ucatu:_bhUpam
> . anyonya.smRti.harSitau
>
> *. *
>
> *vlm.p.32 They were tied to the feet of elephants to be trampled, but they
> remained uninjured and said, "King, we feel our hearty joy at our memories
> of each other."
>
>
>
> कश.आहताव् अखिन्नौ ताव् एवम् एव किल_उचतुः ।
>
> kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
> अन्यस्माच्*छाशासनाद् राज्ञा कल्पि*ताश्* च पुनः पुनः ॥३।८९।३३॥
>
> anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||
>
> .
>
> *the King knew many punishments*
>
> *but chose to beat them with a whip*
>
> *:*
>
> *that did not trouble them*
>
> *&*
>
> *they had nothing else to say,*
>
> *tho the King found other punishments again and again*
>
> *.*
>
> kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: = anyasmAt**zAsanAt_rAjJA
> kalpitA:_ca puna: puna:
>
> .
>
> *vlm.p.33 They were lashed with rods and straps and many other sorts of
> scourges which the king devised from time to time.
>
>
>
> उद्धृताव् ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।
>
> uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
> उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥
>
> uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||
>
> न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।
>
> na zAtanAni du:khAni bAdhante kiMcit_eva me |
> अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥
>
> asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||
>
> तेन_अन्य.शासनाद् दुःखम् किम्चिद् एव न विद्यते ।
>
> tena_anya.zAsanAt_du:kham kiMcit_eva na vidyate |
> मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥
>
> mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||
>
> .
>
> *Brought back from torture,*
>
> *questioned constantly by the Lord of The Earth,*
>
> *the boy Indra declared*
>
> *: *
>
> *"My darling's form is the whole world*
>
> *!*
>
> *a thousand troubles such as these are a mere nuisance to me*
>
> *—and the same goes for her—*
>
> *because*
>
> *this whole world, Raajaa, is only a measure of me*
>
> *so*
>
> *there's not any other punishment, no other sorrow*
>
> *.*
>
> *Raajaa,*
>
> *I am Mind.made,*
>
> *for puruSha.Person is manas.Mind."*
>
> .
>
> uddhRta*.removed/separated.* u Ucatus*.x *pRSTa*.
> having,asked/questioned.* u tam*.that *eva*.indeed\only*/*very* artham
> *.for.the.purpose.*m punar.*again.* punar*.*: uvAca*.said/spoke *indra.*lord\Indra.the.Crafty
> *mahIpAla*.x *jagat*.world *me.@*me* <me.@me> dayita*.x.*Amaya*.x.*m na.
> *not* zAtana*.x.*Ani du:kha*.pain/sorrow/bad.space <http://bad.space>.*Ani
> bAdhante*.x *kiMcit.*whatever/somewhat *eva*.indeed\only*/*very* me.@me
> asyAs.@.this.f. ca.*and/also* eva*.indeed\only*/*very* jagat*.world *
> rAjan.*royal/prince*, sarvam.*entire/wholly *mat*.my/me**.*maya*.made.*m
> eva*.indeed\only*/*very* ca.*and/also *tena.*by/with.that *anya.*another.*
> zAsana*.x.*At du:kha*.pain/sorrow/bad.space <http://bad.space>.*m kiMcit.*whatever/somewhat
> *eva*.indeed\only*/*very* na.*not* vidyate.*is.known.to.be
> <http://is.known.to.be> *manA*.Mind.*mAtra*.measure/mode.*m aham*.I*,
> rAjan.*royal/prince*, manA*.Mind * hi*.for/indeed *puruSa*.personality/Person
> *smRta*.remembered/known*
>
> *. *
>
> Ucatus*.x *
>
> mahIpAla*.x *
>
> uddhRta*.removed/separated*
>
> pRSTa*. having,asked/questioned*
>
> artham*.for.the.purpose*
>
> uvAca*.said/spoke *
>
> indra.*lord\Indra.the.Crafty *
>
> jagat*.world*
>
> me.*re.me/mine <http://re.me/mine>*
>
> dayitA*.x*
>
> maya*.x.*m na.*not* zAtana*.x.*Ani du:kha*.pain/sorrow/bad.space
> <http://bad.space>.*Ani bAdhante*.x *kiMcit.*whatever/somewhat *eva
> *.indeed\only*/*very* me.@me asyAs.@.this.f. ca.*and/also* eva
> *.indeed\only*/*very* jagat*.world *rAjan.*royal/prince*, sarvam.*entire/wholly
> *mat*.my/me**.*maya*.made.*m eva*.indeed\only*/*very* ca.*and/also *tena.*by/with.that
> *anya.*another.*zAsana*.x.*At du:kha*.pain/sorrow/bad.space
> <http://bad.space>.*m kiMcit.*whatever/somewhat *eva*.indeed\only*/*very*
> na.*not* vidyate.*is.known.to.be <http://is.known.to.be> *manA*.Mind.*
> mAtra*.measure/mode.*m aham*.I*, rAjan.*royal/prince*, manA*.Mind * hi*.for/indeed
> *puruSa*.personality/Person *smRta*.remembered/known*
>
> *. *
>
> *vlm.p.34 But being brought back from the scourging ground and asked about
> their suffering, they returned the same answer as before. Moreover, said
> the brAhmaNa indra to the king, "This world is full with the form of my
> beloved one. *vlm.p.35 All your punishments inflict no pain on her because
> she views the whole world as full of myself.
>
> *vlm.p.36 Therefore all your punishments to torment the body can give no
> pain to the mind (soul) which is my true self and constitutes my
> personality (purusha) that resides in my person.
>
>
>
> प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।
>
> prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |
>
> सम.काल.प्रयुक्तेन सहसा दण्ड.राशिना ॥३।८९।३७॥
>
> sama.kAla.prayuktena sahasA daNDa.rAzinA ||3|89|37||
>
> वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।
>
> vIram mana:_bhedayitum manAk.api na zakyate |
> का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥
>
> kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||
>
> .
>
> *this body is perceived to be just this*
>
> *:*
>
> *a mere construction of the elements*
>
> *.*
>
> *with all your multitude of whackings,*
>
> *all the saMe,*
>
> *it's not remotely possible*
>
> *to divide a strong Mind*
>
> *.*
>
> *what sort of powers could do that,*
>
> *Great King*
>
> *?*
>
> *and whose*
>
> *?*
>
> prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi sama.kAla.prayuktena
> sahasA daNDa.rAzinA vIram mana:_bhedayitum manAk.api na zakyate kA nAma
> tA*, mahArAja, kIdRzya: kasya zaktaya: .
>
> *. *
>
> prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi
>
> sama.kAla.prayuktena sahasA daNDa.rAzi
>
> vIram mana:_bhedayitum manAk.api na zakyate
> kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: .
>
> *. *
>
> *vlm.p.37 This body is only an ideal form and presents a shadowy
> appearance to view. You can pour out your punishments upon it for a while,
> but it amounts to no more than striking a shadow with a stick.
>
> *vlm.p.38 Nobody can break down a brave (firm) mind. Then tell me great
> king, what do the powers of the mighty amount to?"
>
>
>
> या*भि*र् मनांसि भिद्यन्ते दृष्ट.निश्चयवन्त्य_अपि ।
>
> yAbhi:_manAMsi bhidyante dRSTa.nizcayavanti_api |
> वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥
>
> vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||
>
> .
>
> *when*
>
> *Mind is divided*
>
> *whether in certainty or uncertainty*
>
> *you may punish the Body which misleads Mind to error*
>
> *.*
>
> yAbhi:_manAMsi bhidyante . dRSTa.nizcayavanti_api = vRddhim AyAtu vA deha:
> . yAtu vA vizara.ArutAm
>
> .
>
> yAbhi:_manAMsi bhidyan
>
> dRSTa.nizcayavanti_api
>
> vRddhim AyAtu vA deha
>
> yAtu vA vizara.Aruta
>
> .
>
> *vlm.p.39 "The causes that conspire to disturb the nature of the resolute
> mind are the false conceptions of external appearances. Therefore it is
> better to chastise such bodies which mislead the mind to error.
>
>
>
> भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।
>
> bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |
>
> इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥
>
> iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||
>
> .
>
> *that Mind is firm for ever that is steadfast to its fixed purpose*
>
> *.*
>
> *it identifies with the focus that is constant in its thought*
>
> *.*
>
> bhAvita.artha.abhipatitam . mana:_tiSThati pUrvavat = iSTe_arthe ciram
> AviSTam .
>
> dadhAnam tat.sthitam mana:
>
> *. *
>
> bhAvita.artha.abhipatita
>
> tiSThati pUrvavat
>
> iSTe_arthe ciram AviSTa
>
> dadhAna
>
> .
>
> *vlm.p.40 The mind is forever firm that is steadfast to its fixed purpose.
> The mind identifies with the object which it has constantly in its
> thoughts.
>
> *AS._.. a mind, long entered into its desired goals and fixed there_..
>
>
>
> भाव.अभावाः शरीर.स्था*, नृप, शक्ता न बाधितुम् ।
>
> bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |
>
> भावितम् तीव्र.वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥
>
> bhAvitam tIvra.vegena manasA yat,_mahIpate ||3|89|41||
>
> .
>
> *Lord of Men,*
>
> *being & non.being are seated in the body*
>
> *.*
>
> *they can cause no trouble*
>
> *when they are are states of a powerful Mind,*
>
> *Lord of the Earth*
>
> *!*
>
> bhAva.abhAvA: *. *zarIra.sthA*, nRpa, zaktA* na bAdhitum *= *bhAvitam
> tIvra.vegena *. *manasA yat,_mahIpate
>
> *. *
>
> bhAva.abhAva
>
> zarIra.stha
>
> nRpa, zakta
>
> bAdhitum
>
> bhAvitam tIvra.vega
>
> manasA yat,_mahIpate
>
> *. *
>
> *vlm.41 Being and not being are words applicable to bodies. They do not
> apply to the mind because what is positive in thought cannot be negated of
> it in any way.
>
> *vlm.p.41 Being and not being are words applicable to bodies. They do not
> apply to the mind because what is positive in thought cannot be negated of
> it in any way.
>
>
>
> तद् एव पश्यत्य_अचलम् न शरीर.विचेष्टितम् ।
>
> tat_eva pazyati_acalam na zarIra.viceSTitam |
>
> न काश्चन क्रिया, राजन्,_वर.शाप.आदिका* अपि ॥३।८९।४२॥
>
> na kAzcana kriyA, rAjan,_vara.zApa.AdikA* api ||3|89|42||
>
> .
>
> *unmoving as a mountain,*
>
> *Mind sees only That,*
>
> *not troubled by the body,*
>
> *neither by its works, King, nor even by boons and curses*
>
> *.*
>
> tat_eva pazyati_acalam . na zarIra.viceSTitam = na kA:cana kriyA,
> rAjan,_vara.zApa.AdikA* api
>
> *. *
>
> tat_eva pazyati_acala
>
> zarIra.viceSTita
>
> A:cana kriyA, rAjan,
>
> vara
>
> zApa
>
> Adika
>
> api
>
> *. *
>
> *vlm.p.42 The mind is immovable and cannot be moved by any effort like one
> can move bodies. It is impregnable to all external actions, and neither
> your anger or favor can have any effect on it."
>
>
>
> तीव्र.वेगेन सम्पन्नम् शक्*ताश्* चालयितुम् मनः ।
>
> tIvra.vegena sampannam zaktA:_cAlayitum mana: |
>
> तीव्र.वेगेन संयुक्तम् पुरुषा* ह्य् अभिवाञ्छितात् ॥३।८९।४३॥
>
> tIvra.vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||
>
> .
>
> *what is powerfully produced*
>
> *is*
>
> *able to control the moving Mind*
>
> *.*
>
> *powerfully endowed Persons connect with what they long.for*
>
> *.*
>
> tIvra.vegena sampannam zaktA:_cAlayitum mana: tIvra.vegena saMyuktam
> puruSA* hi_abhivAJchitAt
>
> .
>
> tIvra.vega
>
> sampanna
>
> zakta
>
> cAlayitum
>
> tIvra.vega
>
> saMyukta
>
> puruSa
>
> hi
>
> abhivAJchita
>
> .
>
> *AS. O King, even the strong actions like a boon or a curse cannot alter a
> mind with great force. Men cannot turn away a forceful mind from its
> desire...
>
> *vlm.p.43 "It is possible for men of strong resolutions to change the
> course of their actions. But where is such a strong minded man to be found
> who is able to withstand or change the currents of his thoughts?
>
>
>
> म*नाश्* चालयितुम् शक्ता न महाद्रिम् मृगा इव ।
>
> mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |
>
> मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥
>
> mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||
>
> .
>
> *you*
>
> *cannot cause Mind to move*
>
> *any more than a beast can move a mountain*
>
> *.*
>
> *for me*
>
> *this dark love.Goddess*
>
> *fills my Mind to the brim*
>
> *.*
>
> manas.*Mind* caalayitum zakta.a* na*.no/not* mahaadri.m mRga*.animal/deer*.a*
> iva.*like/as.if* | mama.*my/mine* iyam*.this.here* asita.apaaGgi.i manas.
> *Mind*.koza.*vessel/container/sheath\treasury*.e pratiSThita.a
>
> .
>
> cAlayitum zakta
>
> mahAdri
>
> asita.apAGgi
>
> pratiSThita
>
> .
>
> *vlm. This black.eyed beauty is the fixed prop of my mind. (The black eyed
> beauty of India and Asia, opposed to the blue eyed maid of Homer and
> Europe).
>
> *vlm.p.44 It is impossible to move the mind from its fixed fulcrum, just
> as it is impracticable for tender stags to remove a mountain from its base.
> This black.eyed beauty is the fixed prop of my mind.
>
>
>
> देव.आगारे महा.उत्सेधे देवी भगवती यथा ।
>
> deva.AgAre mahA.utsedhe devI bhagavatI yathA |
>
> न दुःखम् अनुगच्छामि प्रियया जीव.रक्षया ॥३।८९।४५॥
>
> na du:kham anugacchAmi priyayA jIva.rakSayA ||3|89|45||
>
> .
>
> *in the mighty mansion of the Gods*
>
> *she*
>
> *is*
>
> *like a Blessèd Goddess*
>
> *.*
>
> *I fear nothing*
>
> *for*
>
> *she is my belovèd, the Guardian of my life*
>
> *.*
>
> *vlm.p.45 She is seated in the lofty temple of my mind like God {brahman
> is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}dess
> Bhavani on Mount Kailash. I fear nothing as long as I see this beloved
> preserver of my life and soul before me.
>
>
>
> गिरि.गृईष्म.दशादाहम् लग्नया_इव_अब्दमालया ।
>
> giri.gRISma.dazAdAham lagnayA_iva_abdamAlayA |
>
> यत्र यत्र यथा राजंस् तिष्ठाम्य्अभिपतामि वा ॥३।८९।४६॥
>
> yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||
>
> .
>
> *I am a mountain.forest.fire, she is a cooling cloud*
>
> *wherever I may be, rAjA, or come to be*
>
> *.*
>
> giri.gRISma.dazAdAham . lagnayA_iva_abdamAlayA = yatra yatra yathA
> rAjan* . tiSThAmi_abhipatAmi vA
>
> *. *
>
> *vlm.p.46 I sit amidst the conflagration of a burning mountain in summer’s
> heat, but wherever I stand or fall, I am cooled under the shadow of her
> showering cloud.
>
> *vlm.p.47 I think of nothing except the only object of my thought and
> wish. I cannot persuade myself to believe me as any other than indra, the
> lover of Ahalya."
>
> *vlm.p.48 "It is by constant association that I have come to this belief
> of myself. I cannot think of me otherwise than what is in my nature. Know,
> O king, that the wise have only one object in their thought and view.
>
>
>
> तत्र इष्ट.संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्अहम् ।
>
> tatra iSTa.saMgamAt_anyat kiMcit_na_anubhavAmi_aham |
>
> अहल्या.दयिता.नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥
>
> ahalyA.dayitA.nAmnA manasA indra.abhidham mana: ||3|89|47||
>
> .
>
> *thus*
>
> *other than getting my wish*
>
> *I do not consider anything whatever*
>
> *and*
>
> *for my darling ahalyA's Mind, Mind is only "indra"*
>
> *!*
>
> tatra*.**there/then* iSTa.saMgama.at anyat.*other/else* kiMcit.
> *whatever/anything*_na*.no/not* anubhava*.experiencing*.ami aham =
> ahalyaa.dayitaa.naam.nA . manasA*.by/with.Mind* indra.
> *lord\Indra.the.Crafty*.abhidha.m manas.*Mind*
>
> .
>
> iSTa.saMgama
>
> anubhavAmy.aham
>
> ahalyA
>
> dayitA
>
> nAmnA
>
> abhidha
>
> .
>
> *vlm. I think of nothing except of that sole object of my thought and
> wish, and I cannot persuade myself, to believe me as any other than indra
> the lover of Ahalyá.
>
>
>
> संसक्तम् इदम् आयाति न स्वभावादृते परम् ।
>
> saMsaktam idam AyAti na svabhAvAt_Rte param |
>
> एक.कार्य.निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥
>
> eka.kArya.niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||
>
> .
>
> *it comes to this attachment*
>
> *where my own nature is not apart from the Absolute;*
>
> *for we focus on a single thing*
>
> *so*
>
> *the Mind in stability, Protector of the World*
>
> *...*
>
> saMsaktam idam AyAti . na svabhAvAdRte param = eka.kArya.niviSTam hi .
>
> mana: dhIrasya bhUpate
>
> *. *
>
> saMsaktam idam AyAti
>
> svabhAvAdRte param
>
> eka.kArya.niviSTam hi
>
> dhIrasya bhUpate
>
> *. *
>
> *vlm.48. It is by constant association, that I have come to this belief of
> myself; nor can I think of me otherwise than what is in my nature; for
> know, O King! The wise have but one and the saMe object in their thought
> and view.
>
> *VA. this great union (of indra’s mind with his beloved ahalyA .previous)
> arose of our own nature (AdRte???), for the mind of the wise, o king, is
> occupied with one duty/work/goal.
>
> *AS. The wording is svabhAvAd Rte na param saMsaktam AyAti . it does not
> become so well attached without natural tendencies (svabhAvAt Rte ). Thus,
> he is making an argument that we are naturally attracted to each other and
> hence destined to be joined! The second line joins with the next and
> repeats an old thought: A one track mind (eka.kAryam.niviSTam mana:) of a
> determined person (dhIrasya), indeed (hi) The thought is completed in the
> next verse: na cAlyate meruriva vara.zApa.balairapi ||3|89|
>
>
>
> न चाल्यते मेरुर् इव वर.शाप.बलैर् अपि ।
>
> na cAlyate meru:_iva vara.zApa.balai:_api |
>
> देहो हि वर.शापाभ्याम् अन्यत्वम् इव गच्छति ।
>
> deha:_hi vara.zApAbhyAm anyatvam iva gacchati |
>
> ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥
>
> nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||
>
> .
>
> *...*
>
> *is like mount.Meru,*
>
> *undisturbed even by powerful boons and curses*
>
> *for*
>
> *the body may be altered by boons and curses*
>
> *but Mind is firm,*
>
> *Raajaa,*
>
> *intent on victory*
>
> *.*
>
> na*.no/not* caalyat.e meru*.Mount.Meru*: iva.*like/as.if*
> vara.zaapa.bala.i: api*.tho/even* = deha: hi vara.zaapa.abhyAm .
> anyatva.m iva.*like/as.if* gacchat.i = nanu*.never* dhiira.m manas.*Mind*,
> raajan, vijigiiSu.taa.yA sthita.*situate/existent*.m
>
> *. *
> *and*
>
> *these bits here,*
>
> *Your majesty,*
>
> *are certainly not the causes of the Minds*
>
> *:*
>
> *these bits of body are **randomly risen*
>
> *and so*
>
> *chetas.Affectivity*
>
> *is the cause behind these embodiments*
>
> *like the water that nourishes a garden of vines and canes*
>
> *.*
>
> etaani ca.*and/also/too* atra manasam na*.no/not* ca.*and/also/too*
> kaaraNa.ani, . raajan, zarIra.*body*.zakala.ani vRtha.utthita.ani = cetas
> hi kaaraNa.m amISu zarIraka.eSu . vaari.i iva.*like/as.if* *whin the*
> sarva*.all/every*.vana*.woods/forest*.khaNDa.lataa.rasa.
> *sap/essence/flavor.s*.eSu
> *the Primal Body*
>
> *here*
>
> *know.to.be <http://know.to.be> manas.Mind,*
>
> *Great Soul*
>
> *:*
>
> *conceived in the world by That are the assembled bodies*
>
> *.*
>
> *wherever the Primal Body is in.charge*
>
> *just that comes to abundant fruit*
>
> *for him,*
>
> *not others*
>
> *.*
> *know the human Mind, dear boy, to be a blooming sprout*
>
> *for so **the bodies thence **spread.out like the shoots of a tree;*
>
> *but when the sprout is damaged **no plentiful shoots arise*
>
> *nor too is the shoot destroyed when the flower withers*
>
> *.*
>
> mukhya.aGkura.m subhaga viddhi manas.*Mind* hi puM.sa: deha.a: tatas.
> *from.that/therefore* pravisRta.a: taru.pallava.aabha.a: = naSTa
> *.destroyed/damaged/fruitless*.e aGkura.e punar.*again* udeti na*.no/not*
> pallava.zri.i: na*.no/not* eva*.indeed\only*/*very to* aGkura: kSaya
> *.decay/destruction/fal*.m upaiti dala*.peta*.kSaya
> *.decay/destruction/fal*.eSu
>
> *. *
>
> mukhya.aGkura
>
> subhaga viddhi
>
> hi puMsa: . deha
>
> pravisRtA: taru.pallava.Abha
>
> aGkura
>
> udeti
>
> pallava.zrI
>
> upaiti
>
> *. *
>
> *AS. Know that the mind is the main sprout and the body is like an
> outgrowth of trees and leaves etc. If the sprout is destroyed, the grand
> outgrowth of leaves does not arise, but the sprout does not die out due to
> the destruction of the limbs. (Thus, when mind is destroyed, there is no
> body, but when the body is destroyed, mind can survive).
>
>
>
> देहे क्षते विविध.देह.गणम् करोति
>
> dehe kSate vividha.deha.gaNam karoti
>
> स्वप्न.अवनाव् इव नवम् नवम् आशु चेतः ।
>
> svapna.avanau_iva navam navam Azu ceta: |
>
> चित्ते क्षते तु न करोति हि किम्चिद् एव
>
> citte kSate tu na karoti hi kiMcit_eva
>
> देहस् ततः समनुपालय चित्त.रत्नम् ॥३।८९।५३॥
>
> deha:_tata: samanupAlaya citta.ratnam ||3|89|53||
>
> .
>
> *when*
>
> *the body is destroyed*
>
> *it makes a bunch of such bodies*
>
> *in Dream*
>
> *.*
>
> *it's like an atomic.Unit growing a field of dream*
>
> *.*
>
> *but when*
>
> *affective mind is destroyed*
>
> *it does not make anything whatever*
>
> *.*
>
> *so*
>
> *let the body give its care to the affective chitta.jewel*
>
> *.*
>
> dehe kSate vividha.deha.gaNam karoti svapna.avanau_iva navam navam Azu
> ceta: | citte kSate tu na karoti hi kiMcit_eva deha: tata: samanupAlaya
> citta.ratnam
>
> .
>
> dehe kSate vividha.deha.gaNam karoti
>
> svapna.avanau_iva navam navam Azu ceta: |
>
> citte kSate tu na karoti hi kiMcit_eva
>
> deha:_tata: samanupAlaya citta.ratnam
>
> .
>
> vlm
>
>
>
> दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,
>
> dizi dizi hariNa.akSIm eva pazyAmi, rAjan,
>
> प्रिय.युवति.मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।
>
> priya.yuvati.manastvAn nityam Anandita:_asmi |
>
> तव पुर.प्रकृतीनाम् यत् फलम् दुःखदायि
>
> tava pura.prakRtInAm yat phalam du:khadAyi
>
> क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥
>
> kSaNam atha suciram tat tan na pazyAmi kiMcit ||3|89|54||
>
> .
>
> *thru the Mind of young love*
>
> *I am ever full of delight*
>
> *.*
>
> *as for your city and its people,*
>
> *they bring quick grief and long*
>
> *:*
>
> *I don't see that anyhow.*
>
> .
>
> dizi dizi hariNa.akSi.im eva*.indeed\only*/*very to* pazyAmi.*I.see*,
> raajan, priya.yuvati.manastva.an_nityam aanandita: asmi tava
> pura.prakRti.inAm yat.*which/what* phala.*fruit\outcome*.m du:kha.*private.space/sky
> <http://private.space/sky>*.daayi kSaNam.*instant/suddenly* atha.
> *next/then/&.so* sucira.m tat.*it/he/that* tat.*it/he/that* na*.no/not*
> pazyAmi.*I.see* kiMcit.*whatever/anything*
>
> .
>
> dizi dizi hariNa.akSI
>
> rAjan, - priya.yuvati-manastvAn_nityam Anandita:_asmi = tava pura
>
> prakRti
>
> dAyi
>
> sucira
>
>
>
> .
>
> *o**ॐm*
>
> .
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha
> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>
>
> next Canto:
>
> FM3090 THE CONSTANT LOVERS 1.SP08 .z15
>
>
> https://www.dropbox.com/s/xoviutbab4ccxoo/fm3090%201.sp08%20THE%20CONSTANT%20LOVERS%20.z15.docx?dl=0
>
>
>
>
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> 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
>
>
> The complete YVFiles of this masterpiece can be found at
>
> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *
>
>
> On Fri, Sep 6, 2019 at 8:54 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> fm3089 1.sp06.07 The Love-Tale of Indra and Ahalyaa_z54
>>
>>
>> https://www.dropbox.com/s/vvyjhv5thx8sbut/fm3089%201.sp06..07%20THE%20LOVE-TALE%20OF%20indra%20AND%20ahalyA%20.z54.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *THE LOVE-TALE OF INDRA AND AHALYAA*
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *The SUN**—*
>>
>>
>>
>> 3.89.1
>>
>> मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।
>>
>> mana:_hi jagatAm kartR mana:_hi puruSa: para: |
>>
>> मनःकृतम् कृतम् लोके न शरीर-कृतम् कृतम् ॥३।८९।१॥
>>
>> mana:kRtam kRtam loke na zarIra-kRtam kRtam ||3|89|1||
>>
>> .
>>
>> *Manas.Mind is the maker of the worlds*
>>
>> *&*
>>
>> *Mind is Purusha, the transcendent Person*
>>
>> *:*
>>
>> *what's done is done by Mind*
>>
>> *for*
>>
>> *what's done by Body is not done*
>>
>> *.*
>>
>> mana:_hi jagatAm kartR - mana:_hi puruSa: para: = mana:kRtam kRtam loke -
>> na zarIra-kRtam kRtam
>>
>> *vlm.p.1. The mind is the maker and master of the world. The mind is the
>> first supreme being (purusha). Whatever is done by the mind is said to be
>> done. The actions of the body are held as no acts.
>>
>> *sv._.. What is done by the mind is action, what is done by the body is
>> not action.
>>
>> *. *
>>
>>
>>
>> 02
>>
>> समान्य-ब्राह्मणा भूत्वा मनो.भावनया किल ।
>>
>> ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥
>>
>> samAnya-brAhmaNA bhUtvA mana:.bhAvanayA kila |
>>
>> aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||
>>
>> :
>>
>> *becoming one with the brahman.Immensity*
>>
>> *by focusing the Mind,*
>>
>> *by feeling,*
>>
>> *the Aindava.Brothers*
>>
>> *came unto their Brahmaa.hood*
>>
>> *.*
>>
>> *so*
>>
>> *you can see the potential of Manas.Mind*
>>
>> *!*
>>
>> samAnya-brAhmaNA bhUtvA mana:.bhAvanayA kila = aindavA: brahmatAm yAtA:
>> manasa: pazya zaktatAm
>>
>> .
>>
>> *vlm.2 Look at the capacity of the mind in the example of the sons of
>> Indu. They were only ordinary brAhmaNas, but by their meditation of Brahma
>> in their minds, they became assimilated in Brahma.
>>
>> *vlm.p.2 Look at the capacity of the mind in the example of the sons of
>> Indu. They were only ordinary brAhmaNas, but by their meditation of brahma
>> in their minds, they became assimilated in brahma.
>>
>> *x*
>>
>>
>>
>> 03
>>
>> मनसा भाव्यमानो हि देहताम् याति देहकः ।
>>
>> manasA bhAvyamAna:_hi dehatAm yAti dehaka: |
>>
>> देह-भावनया_अयुक्तो देह-धर्मैर् न बाध्यते ॥३।८९।३॥
>>
>> deha-bhAvanayA_a.yukta:_deha-dharmai:_na bAdhyate ||3|89|3||
>>
>> .
>>
>> *Whatever Mind conceives, that's the embodiment it takes*
>>
>> *:*
>>
>> *without such body-Feeling, there can be no body-condition*
>>
>> *.*
>>
>> manasA*.by/with Mind/mentally –*
>>
>> bhAvya*.xx-*mAna: hi.*because/indeed* - – dehaka*.embodiment.state-*tAm
>>
>> yAti*.xx-* dehaka*.embodiment- *= *by/with * deha.*body-*bhAvanA
>> *.feeling/impression-*yA a*.xx—*
>>
>> yukta*.xx-*: -
>>
>> dehaka*.embodiment-*
>>
>> dharma*.xx-*i:
>>
>> na bAdhya*.xx-*te
>>
>> .
>>
>> *vlm.p.3 One thinking himself as composed of the body becomes subject to
>> all the incidents of physicality. But he who knows himself as bodiless is
>> freed from all evils that attend the body.
>>
>> *vwv._.. not troubled by the characteristic properties of the body.
>>
>> *x*
>>
>> x
>>
>> 01 02 03
>>
>>
>>
>> 04
>>
>> बाह्य-दृष्टिर् हि नियतम् सुख.दुःख=आदि विन्दति ।
>>
>> bAhya-dRSTi:_hi niyatam sukha-du:kha=Adi vindati |
>>
>> न_अन्तर्-मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥
>>
>> na_antar-mukhatayA yogI dehe vetti priya.apriye ||3|89|4||
>>
>> *: *
>>
>> *the extroverted vision*
>>
>> *sees*
>>
>> *good.space <http://good.space> and bad.space <http://bad.space>,
>> pleasure and pain*
>>
>> *.*
>>
>> *the inward-looking yogin,*
>>
>> *is *
>>
>> *unaware of likes o**&r** hates*
>>
>> *. *
>>
>> * <kha> is a flexible Term, indicating (like so many words) "space"
>>
>> not the Element AkAza*.Space\Sky – *Space (capital S) which is limitless
>>
>> but kha*.space/sky-* enclosed "*s*pace" (small *s*)
>>
>> : as "sky" it is the personal space of kha.ga sky.going birds.
>>
>> <kha> is usually Ur personal space, which can be su(good)kha or du:(
>> bad)kha
>>
>> .
>>
>> bAhya-dRSTi:_hi – *for external vision – *niyata.m - sukha*.good.space/happy-
>> <http://good.space/happy->*.du:kha.*bad.space/sad <http://bad.space/sad>*
>> Adi vindati = na_antar-mukhatayA yogI - dehe vetti priya.apriye
>>
>> *. *
>>
>>
>>
>> *vlm.p.4 Looking on the outside, we are subject to the feelings of pain
>> and pleasure, but the inward-sighted yogi is unconscious of the pain or
>> pleasure of his body.
>>
>>
>>
>> 05
>>
>> मनःकारणकम् तस्माज् जगद्=विविध-विभ्रमम् ।
>>
>> mana:kAraNakam tasmAt_jagat=vividha-vibhramam |
>>
>> इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥
>>
>> indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||
>>
>> .
>>
>> *in this way,*
>>
>> *this world is only a mix of delusions of the Mind.*
>>
>>
>>
>> *—*
>>
>> *there is a story here,*
>>
>> *about two lovers*
>>
>> *...*
>>
>> mana:kAraNakam tasmAt - jagat=vividha-vibhramam = indrasya_ahalyayA
>> sArdham - vRttAnt*a:_*atra nidarzanam
>>
>> *. *
>>
>> *vlm.5 Thus it is the mind that causes all our errors in this world.
>> Evidence of this is the example of indra and his consort ahalyA. [The
>> yoga-vAsiShTha’s story of two adulterous lovers, indra and ahalyA, has many
>> connections with another story that would have been well known to an Indian
>> reader, that of indra, king of the Gods, seducing ahalyA, the wife of sage
>> gautama, one of the Seven RShis. The sage cursed both indra and his wife.
>> The curse on ahalyA was removed by rAma. As the story became popular over
>> time, the curse was that ahalyA was turned into a stone and came back to
>> life when touched by rAma’s foot.]
>>
>> *•*
>>
>> *•*
>>
>> *•*
>>
>>
>>
>> *Then Brahmaa asked**— *
>>
>>
>>
>> 06
>>
>> का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।
>>
>> kA_ahalyA bhagavan bhAn*a: *k*a:_*vA_atra_indra*:_*tama:.anuda |
>>
>> ययोर् उदन्त-श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥
>>
>> yayo:_udanta-zravane pAvanI dRSTi:_eti hi ||3|89|6||
>>
>> .
>>
>> *Lord Sun, disperser of the dark,*
>>
>> *who*
>>
>> *is this ahalyA*
>>
>> *?*
>>
>> *and who*
>>
>> *is this indra*
>>
>> *(hearing.about-whom is a purifying thing)*
>>
>> *?*
>>
>> kA_ahalyA, bhagavan, bhAna:_x
>>
>> ka:_vA_atra_indra:,_tama:.anuda, |
>>
>> yayo:_udanta-zravane x
>>
>> pAvanI dRSTi:_eti hi - x
>>
>> *. *
>>
>> *vlm.p.6 brahma said, "Tell me, my Lord Sun, who was this indra and who
>> that Ahalya, so that by hearing my understanding may have its
>> clear-sightedness."
>>
>> *x*
>>
>> x
>>
>> 04 05 06
>>
>>
>>
>> *Bhaanu the Sun replied—*
>>
>> 07
>>
>> श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।
>>
>> zrUyate hi purA, deva, mAgadheSu mahIpati: |
>>
>> इन्द्रद्युम्न* इति ख्यात* इन्द्र.द्युम्न* इव_अपरः ॥३।८९।७॥
>>
>> indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||
>>
>> .
>>
>> *then*
>>
>> *pay attention, Deity*
>>
>> *!*
>>
>> *once*
>>
>> *there was,*
>>
>> *in the magadha country, an Earth.Lord called indradyumna, Indra's Glory*
>>
>> *—*
>>
>> *he was just like Indradyumna of old*
>>
>> *.*
>>
>> zrUyate hi purA deva - mAgadheSu mahIpati: = indra.dyumna_iti khyAta -
>> indradyumna_iva_apara:
>>
>> .
>>
>> *vlm.p.7 It is related my lord! In former times there reigned a king at
>> Magadha, indra-dyumna (Glorious indra) by name and similar to his namesake
>> (in prowess and fame).
>>
>> indradyumna - for his paurAnic incarnation as gajendra see
>> http://en.wikipedia.org/wiki/Gajendra_Moksha
>>
>>
>>
>> 08
>>
>> तस्य_इन्दु-बिम्ब-प्रतिमा भार्या कमल-लोचना ।
>>
>> tasya_indu-bimba-pratimA bhAryA kamala-locanA |
>>
>> अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥
>>
>> ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||
>>
>> .
>>
>> *with him there dwelt a shining moon, his wife, with her lotus eyes,*
>>
>> *&*
>>
>> *she was called ahalyA,*
>>
>> *a fallow field as dear to him as rohinI the Red is to shashAnka,*
>>
>> *the Rabbit in the Moon*
>>
>> *.*
>>
>> tasya_indu-bimba-pratimA - bhAryA kamala-locanA = ahalyA nAma
>> tatra_AsIt - zazAGkasya_iva rohiNI
>>
>> *. *
>>
>> *vlm.p.8 He had a wife fair as the moon with eyes as beautiful as
>> lotuses. Her name was Ahalya and she resembled Rohini, the moon’s favorite.
>>
>> *vlm._.. Rohini — the favourite of moon.
>>
>>
>>
>> 09
>>
>> तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग-प्रकर-शेखरः ।
>>
>> tasmin eva pure SiGga: SiGga-prakara-zekhara: |
>>
>> इन्द्र-नामा परः कश्चिद् धीमान् विप्र-कुमारकः ॥३।८९।९॥
>>
>> indra-nAmA para: kazcit_dhImAn vipra-kumAraka: ||3|89|9||
>>
>> .
>>
>> *in his city there lived a certain *rascal*
>>
>> *—the Prince of Rascals**—*
>>
>> *who had the name of indra*
>>
>> *.*
>>
>> *he*
>>
>> *was a clever, learned boy*
>>
>> *.*
>>
>> tasmin eva pure - SiGga: SiGga-prakara-zekhara: = indra-nAmA para: kazcit
>> dhImAn vipra-kumAraka:
>>
>> .
>>
>> *vlm.p.9 In that city lived a rascal at the head of all the libertines.
>> He was the cheating son of a brAhmaNa, and was known by the same name of
>> indra.
>>
>> * "rascal" - a Shinga, which might be a drunkard's version of siMha, the
>> lion. MW calls him "a rogue, rake, rascal". vlm makes him "a palliard at
>> the head of all the rakes; he was the intriguant son of a Bráhman..." sv.
>> sees "a handsome young man of loose morals".
>>
>> *x*
>>
>> x
>>
>> 07 08 09
>>
>>
>>
>>
>>
>> Ahalyaa by Raja Ravi Varma <http://en.wikipedia.org/wiki/Raja_Ravi_Varma>
>> (1848–1906)
>>
>>
>>
>>
>>
>> http://en.wikipedia.org/wiki/ahalyA#Epics:_Ramayana_an*d_*mahabharata
>> <http://en.wikipedia.org/wiki/ahalyA#Epics:_Ramayana_and_Mahabharata>
>>
>>
>>
>> 10
>>
>> अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।
>>
>> ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |
>>
>> श्रुतम् राज-महिष्या_अथ कथा-प्रस्तावतः क्वचित् ॥३।८९।१०॥
>>
>> zrutam rAja-mahiSyA_atha kathA-prastAvata: kvacit ||3|89|10||
>>
>> .
>>
>> *the Ahalyaa of long ago*
>>
>> *—the GodKing Indra's Ahalyaa**—*
>>
>> *was worshipped*
>>
>> *by our Ahalyaa,*
>>
>> *who heard about this royal queen somewhere*
>>
>> *:*
>>
>> *some story told in song*
>>
>> *.*
>>
>> *Ahalyaa the Fallow* – pUrvam*.xx-* indra*.xx-*sya - babhUva*.xx-* iSTa
>> *.xx-*A iti*.xx-* ahalyA*.xx-*yA = zruta*.xx-*m rAja*.xx-*mahiSi*.xx-*yA
>> atha*.xx-* - kathA*.xx-*prastAvata*.xx-*: kvacit*.xx-*
>>
>> *. *
>>
>> *vlm.p.10 Now this Queen Ahalya came to hear the story of the former
>> Ahalya, wife of Gautama, and her lust related to her at a certain time.
>> [The story of God {brahman is neuter gender, not "he" but "it", The
>> Immensity; Deva=God. jd} indra seducing Ahalya, the wife of sage Gautama.]
>>
>>
>>
>> 11
>>
>> आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।
>>
>> AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |
>>
>> अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥
>>
>> ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||
>>
>> .
>>
>> *After she heard the tale, this Ahalyaa the Fallow*
>>
>> *became infatuated with*
>>
>> *young Indra,*
>>
>> *and she grew troubled that she never heard him say*
>>
>> *"My Ahalyaa!"*
>>
>> *:*
>>
>> *why is he not drawn to her*
>>
>> *?*
>>
>> AkarNya_evam - ahalyA sA babhUva_indra.anurAgiNI = ahalyAm mAm sa* na.u
>> kasmAt - sakta:_abhyeti_iti_atha_utsukA - *x *
>>
>> *. *
>>
>> *vlm.p.11 Hearing the story, Queen Ahalya felt a passion for the other
>> indra, the libertine, and became impatient in the absence of his company.
>> She was thinking only how he should come to her.
>>
>> *vlm._.. [she] felt a passion for the other indra, the libertine,
>>
>> and became impatient in the absence of his company. She was thinking only
>> how he should come to her.
>>
>>
>>
>> 12
>>
>> मृणाल-भार-कदली-पल्लवास् तरणेषु सा ।
>>
>> mRNAla-bhAra-kadalI-pallavA:_taraNeSu sA |
>>
>> अतप्यत भृशम् बाला लता लूना वने*ष्व्*_इव ॥३।८९।१२॥
>>
>> atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||
>>
>> .
>>
>> *no remedy*
>>
>> *—not lotus.root nor plantain.blossom—*
>>
>> *cooled her heat*
>>
>> *.*
>>
>> *O*
>>
>> *she burned*
>>
>> *&*
>>
>> *she faded.away, a tender vine withering in the woods*
>>
>> *.*
>>
>> mRNAla-bhAra-kadalI-pallavA: x
>>
>> taraNeSu sA |
>>
>> atapyata bhRzam bAlA latA lUnA vaneSu_iva - *x *
>>
>> *. *
>>
>> *vlm.p.12 She was fading like a tender vine thrown adrift in the burning
>> desert. She was burning with an inner flame on beds of cooling leaves of
>> watery lotus and plantain trees.
>>
>> *x*
>>
>> x
>>
>> 10 11 12
>>
>>
>>
>> 13
>>
>> खेदम् आप समग्रासु तासु भूप-भूतिषु ॥३।८९।
>>
>> khedam Apa samagrAsu tAsu bhUpa-bhUtiSu ||3|89|
>>
>> मत्सी निदाघ-तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥
>>
>> matsI nidAgha-taptAsu parilolA sthalISu_iva ||3|89|13||
>>
>> .
>>
>> *there*
>>
>> *in the very lap of royal luxury*
>>
>> *she pined away like a fish stranded on the beach*
>>
>> *.*
>>
>> khedam Apa samagrAsu - tAsu bhUpa-bhUtiSu = matsI nidAgha-taptAsu -
>> parilolA sthalISu_iva
>>
>> *. *
>>
>> *vlm.p.13. She was pining amidst all the enjoyments of her royal state,
>> like a poor fish lying exposed on the dry bed of a pool in summer heat.
>>
>>
>>
>> 14
>>
>> अयम् न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात-प्रलापया ।
>>
>> ayam indra:_ayam indra:_ca_iti_evam jAta-pralApayA |
>>
>> लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥
>>
>> lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||
>>
>> .
>>
>> *she had no shame*
>>
>> *:*
>>
>> *"Come, indra, come indra!",*
>>
>> *so she babbled her unfettered devotion*
>>
>> *.*
>>
>> ayam indra:_ayam indra:_ca_iti_evam jAta-pralApayA |
>>
>> lajjA_api hi tayA tyaktA x
>>
>> vaivazyam anuyAtayA - *x *
>>
>> *. *
>>
>> *vlm.p.14 She lost her modesty with her self possession. She repeated in
>> her frenzy, "Here is indra, and there he comes to me."
>>
>>
>>
>> 15
>>
>> इत्य_आर्तया घन-स्नेहम् अथ तस्या वयस्यया ।
>>
>> iti_ArtayA ghana-sneham atha tasyA vayasyayA |
>> उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानया म्य्_अहम् ॥३।८९।१५॥
>>
>> uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||
>>
>> .
>>
>> *then*
>>
>> *one day,*
>>
>> *empathizing with her affliction,*
>>
>> *her servant-companion told her friendlily*
>>
>> *:*
>>
>> *"It's no problem,*
>>
>> *I will fetch indra,*
>>
>> *I'll bring your lover."*
>>
>> .
>>
>> iti_ArtayA ghana-sneham - atha tasyA vayasyayA = uktam tayA
>> priye_avighnam - indram abhyAnayAmi_aham
>>
>> *. *
>>
>> *vlm.p.15 Finding her in this pitiable plight, a lady of her palace took
>> compassion on her, and said, "I will safely conduct indra before your
>> ladyship in a short time."
>>
>> *x*
>>
>> x
>>
>> 13 14 15
>>
>>
>>
>> 16
>>
>> इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।
>>
>> iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |
>>
>> पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥
>>
>> papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||
>>
>> .
>>
>> *hearing that,*
>>
>> *the wide.eyed Fallow fell at the feet of her friend*
>>
>> *like a lotus beneath a lotus*
>>
>> *.*
>>
>> iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA = papAta pAdayo: sakhyA
>> nalinyA nalinI yathA
>>
>> .
>>
>> *vlm.p.16 No sooner did she hear her companion say, "I will bring your
>> desired object to you,"than she opened her eyes with joy and fell prostrate
>> at her feet, like one lotus flower falls before another.
>>
>>
>>
>> 17
>>
>> ततः प्रयाते दिवसे संआयाते निशागमे ।
>>
>> tata: prayAte divase saMAyAte nizAgame |
>>
>> सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज-कुमारकम् ॥३।८९।१७॥
>>
>> sA vayasyA tam indra.Akhyam yayau dvija-kumArakam ||3|89|17||
>>
>> .
>>
>> *so*
>>
>> *the day passes*
>>
>> *.*
>>
>> *night comes.on*
>>
>> *.*
>>
>> *the girl's Companion*
>>
>> *seeks.out this brAhmaNa boy,*
>>
>> *named for the GodKing, indra the Crafty*
>>
>> *.*
>>
>> tata: prayAte divase x
>>
>> samAyAte nizAgame |
>>
>> sA vayasyA tam indra.Akhyam x
>>
>> yayau dvija-kumArakam - *x *
>>
>> *. *
>>
>> *vlm.p.17 Then as the day passed on, and the shade of night covered the
>> face of nature, the lady made her haste to the house of indra, the
>> brAhmaNa’s boy.
>>
>>
>>
>> 18
>>
>> बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।
>>
>> bodhayitvA yathAyuktam sA tam indram atha_aGganA |
>> अहल्या-निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥
>>
>> ahalyA-nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||
>>
>> .
>>
>> *and so*
>>
>> *according to her plan*
>>
>> *her Companion came to Ahalyaa that night*
>>
>> *bringing the boy Indra with her*
>>
>> *. *
>>
>> bodhayitvA*.xx-* yathAyuktam*.xx-* sA*.xx-* - tam*.xx-* indra*.xx-*m atha
>> *.xx-* aGganA*.xx-* = ahalyA*.xx-*nikaTa*.xx-*m - rAtri*.xx-*yAm AnayAm
>> *.xx-*Asa satvaram*.xx-*
>>
>> *. *
>>
>> *vlm.p.18 The clever lady used her persuasions as far as she could, and
>> then succeeded to bring this indra with her and present him before her
>> royal mistress.
>>
>> *x*
>>
>> x
>>
>> 16 17 18
>>
>>
>>
>> 19
>>
>> ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।
>>
>> tata: sA tena SiGgena saha.indreNa ratim yayau |
>>
>> कस्मिंश्*चित् सदने गुप्ते बहु.माल्य-विलेपना ॥३।८९।१९॥
>>
>> kasmin*cit sadane gupte bahu.mAlya-vilepanA ||3|89|19||
>>
>> .
>>
>> *so it was that she came.unto **that rascally* *Indra*
>>
>> *—*
>>
>> *they found a private place*
>>
>> *somewhere,*
>>
>> *and they made love*
>>
>> *together there,*
>>
>> *and he adorned her with most* *precious aromatic oils*
>>
>> *.*
>>
>> tata:. sA. tena. SiGga.ena - saha.indra.eNa rati.m yayau. = kasmin.*cit
>> sadana.e gupta.e - bahu.mAlya.vilepana.A
>>
>> *. *
>>
>> *vlm.p.19 She then adorned herself with pastes and paints, and wreaths of
>> fragrant flowers, and conducted her lover to a private apartment where they
>> enjoyed their fill.
>>
>>
>>
>> 20
>>
>> हार.अङ्गद-मनोज्ञेन तरुणी तेन सा तदा ।
>>
>> hAra.aGgada-manojJena taruNI tena sA tadA |
>>
>> रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥
>>
>> ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||
>>
>> .
>>
>> *she,*
>>
>> *with her impassioned Mind,*
>>
>> *is like a flowery vine wrapped round a tree*
>>
>> *full of the sap of spring*
>>
>> *.*
>>
>> *vlm.p.20 The youth, also decorated in his jewels and necklaces,
>> delighted her with his sweet caresses, as spring season renovates the tree
>> groves with his luscious juice.
>>
>>
>>
>> 21
>>
>> ततस् तद् अनुरक्ता सा पश्यन्ती तन्.मयम् जगत् ॥३।८९।
>>
>> tata:_tat_anuraktA sA pazyantI tan.mayam jagat ||3|89|
>> न समस्त-गुण.आकीर्णम् भर्तारम् बह्व्_अमन्यत ॥३।८९।२१॥
>>
>> na samasta-guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||
>>
>> .
>>
>> *she's infatuated by the sight of him,*
>>
>> *she sees him as her world,*
>>
>> *filled with every good quality*
>>
>> *(she does not see her husband so)*
>>
>> *. *
>>
>> tata:_tat_anuraktA sA - pazyantI tan.mayam jagat = na* sama*sta-guNa.AkIrNam
>> x
>>
>> bhartAram bahu_amanyata
>>
>> *. *
>>
>> *vlm.p.21 Henceforward this ravished queen saw the world full with the
>> figure of her beloved indra, and she did not think much at all of the
>> excellences of her royal lord, her husband.
>>
>> *vlm._.. she did not think much at all of the excellences of her royal
>> lord, her husband.
>>
>> *x*
>>
>> x
>>
>> 19 20 21
>>
>>
>>
>> 22
>>
>> केनचित् त्व्_अथ कालेन तस्या* इन्द्र.अनुरागिता ।
>>
>> kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |
>>
>> सा ज्ञाता राज.सिंहेन तन्.मुख-व्योम-चन्द्रिका ॥३।८९।२२॥
>>
>> sA jJAtA rAja.siMhena tat.mukha-vyoma-candrikA ||3|89|22||
>>
>> .
>>
>> *now,*
>>
>> *somehow*
>>
>> *—for this affair went.on—*
>>
>> *her infatuation with indra became known to the Lion King*
>>
>> *&*
>>
>> *he could see it in her face,*
>>
>> *that radiant moon in the sky*
>>
>> *:*
>>
>> kena.cit tu_atha kAlena - tasyA.-*@her-** indra.anu.rAgitA = sA jJAtA
>> rAja.siMhena - tat.mukha-vyoma-candrikA
>>
>> *. *
>>
>> *vlm.p.22 After sometime, certain facial indications by the queen caused
>> the great king to know of her love for the brAhmaNa indra.
>>
>>
>>
>> 23
>>
>> इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।
>>
>> indram dhyAyati sA yAvat tAvat tasyA* virAjate |
>>
>> मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥
>>
>> mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||
>>
>> .
>>
>> *whenever she imagined him her open face reflected him,*
>>
>> *a face like a blooming white lotus under a full moon*
>>
>> .
>>
>> indram dhyAyati sA yAvat - tAvat tasyA* virAjate = mukham pUrNena
>> candrena - prabuddham iva kairavam
>>
>> *. *
>>
>> *vlm.p.23 For as long as she thought of her lover indra, her face glowed
>> like a full blown lotus, blooming with the beams of her moonlike lover.
>>
>> *. *
>>
>>
>>
>> 24
>>
>> इन्द्रो ऽपि च तदासक्त-समस्त-करण.आकुलः ।
>>
>> indra:_api ca tadAsakta-samasta-karaNa.Akula: |
>> न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥
>>
>> na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||
>>
>> .
>>
>> *and*
>>
>> *the boy indra too was totally attached to her*
>>
>> *:*
>>
>> *he could not bear to exist, even for a moment, without her*
>>
>> *.*
>>
>> indra:_api ca tadAsakta-samasta-karaNa.Akula: = na tiSThati kSaNam aho *-
>> *
>>
>> tayA virahita: kvacit
>>
>> *. *
>>
>> *vlm.p.24 The brAhmaNa boy indra also was inflamed with all his
>> enraptured senses for love of her, and he could not remain for a moment in
>> any place without her company.
>>
>> *x*
>>
>> x
>>
>> 22 23 24
>>
>>
>>
>> 25
>>
>> अथ_अतिसुघन-स्नेह-निर्.आवरण-चेष्टयोः ।
>>
>> atha_ati.sughana-sneha-nir.AvaraNa-ceSTayo: |
>> तयोर् अनय-वृत्तान्तो राज्ञा_आकर्णि कटु-व्यथः ॥३।८९।२५॥
>>
>> tayo:_anaya-vRttAnta:_rAjJA_karNi kaTu-vyatha: ||3|89|25||
>>
>> .
>>
>> *so it went on*
>>
>> *.*
>>
>> *too many scarcely-hidden meetings,*
>>
>> *and the gossip spreads to the King's ear,*
>>
>> *a bitter pain to him*
>>
>> *.*
>>
>> atha_ati.sughana-sneha-nir.AvaraNa-ceSTayo: = tayo:_anaya-vRttAnta: -
>> rAjJA_karNi kaTu-vyatha:
>>
>> *. *
>>
>> *vlm.p.25 The king heard the painful news of their affections for each
>> other and of their unconcealed meetings.
>>
>>
>>
>> 26
>>
>> एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।
>>
>> evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |
>>
>> चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥
>>
>> cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||
>>
>> .
>>
>> *he*
>>
>> *is Lord of the Earth*
>>
>> *.*
>>
>> *he*
>>
>> *has seen their mutual attachment,*
>>
>> *&*
>>
>> *he*
>>
>> *has punished them appropriately*
>>
>> *.*
>>
>> evam anyonyam Asaktam - bhAvam AlakSya bhU.pati: = cakAra
>> bahubhi:_daNDai: -
>>
>> sa* dvayo:_atha zAsanam
>>
>> *. *
>>
>> *vlm.p.26 He also observed many examples of their attachment, and at
>> different times gave them his reprimands and punishments as they deserved.
>>
>>
>>
>> 27
>>
>> ताव्_उभाव्_अपि संत्यक्तौ हेमन्ते सलिल.आशये ।
>>
>> tau_ubhau_api saMtyaktau hemante salila.Azaye |
>> तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥
>>
>> tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||
>>
>> .
>>
>> *the two were thrown together into a tank of ice.water,*
>>
>> *but neither was the least bit troubled there*
>>
>> *.*
>>
>> tau_ubhau_api saMtyaktau - *in *hemanta.*winter-*i - salila.*water*.Azaye
>> = tuSTau jahasatu:_tatra - na khedam sam.upAgatau
>>
>> *. *
>>
>> *vlm._. instead of betraying any sign of pain, they kept smiling
>> together as in their merriment.
>>
>> *vlm.p.27 They were both cast in the cold water of a tank in cold weather
>> where, instead of betraying any sign of pain, they kept smiling together as
>> in their merriment.
>>
>> *x*
>>
>> x
>>
>> 25 26 27
>>
>>
>>
>> 28
>>
>> अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।
>>
>> apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |
>> ताव् ऊचतुर् महीपालम् जल.आशय-समुद्धृतौ ॥३।८९।२८॥
>>
>> tau_Ucatu:_mahIpAlam jala.Azaya-samuddhRtau ||3|89|28||
>>
>> .
>>
>> *then*
>>
>> *the King questioned them*
>>
>> *:*
>>
>> *"Not sorry yet, you wicked things?"*
>>
>> *+*
>>
>> *drawn out.of the icewater,*
>>
>> *the two gave this reply*
>>
>> *to the Protector of the Earth*
>>
>> *:*
>>
>> apRcchata tata:_rAjA - khinnau stha:_na tu dur.matI =
>> tau_Ucatu:_mahIpAlam -
>>
>> jala.Azaya-samuddhRtau
>>
>> *. *
>>
>> *vlm.p.28 Then the king had them to be taken out of the tank and ordered
>> them to repent for their crimes, but the infatuated pair was far from doing
>> so, and replied to the king in the following manner.
>>
>>
>>
>> 29
>>
>> संसृत्य_आवाम् इह_अन्योन्य-मुख-कान्तिम् अनिन्दिताम् ।
>>
>> saMsRtya_AvAm iha_anyonya-mukha-kAntim aninditAm |
>>
>> आत्मानम् न विज्ञानीवो रूढ-भावम् परस्परम् ॥३।८९।२९॥
>>
>> AtmAnam na vijJAnIvo rUDha-bhAvam parasparam ||3|89|29||
>>
>> .
>>
>> *"As long as we each look to see the spotless beauty of the other's face,*
>>
>> *so long are we lost in the meditation of one another,*
>>
>> *and we forget ourselves. *saMsRtya_AvAm iha_anyonya-mukha-kAntim
>> aninditAm |
>>
>> .
>>
>> AtmAnam na x
>>
>> vijJA-nIva: / vijJAnI_va: ???
>>
>> rUDha-bhAvam parasparam - *x *
>>
>> *. *
>>
>> *vlm.p.29 "Great king! As long we continue to reflect on the unblemished
>> beauty of each other’s face, so long are we lost in the meditation of one
>> another and forget our own selves.
>>
>>
>>
>> 30
>>
>> शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।
>>
>> zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |
>>
>> मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥
>>
>> muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||
>>
>> .
>>
>> *"What joins us in delight makes us fearless of any punishment*
>>
>> *:*
>>
>> *Protector of the Earth,*
>>
>> *you cannot part us tho you tear us from our bodies."*
>>
>> .
>>
>> zAsaneSu ca yat saGga: *- *ni:zaGka:_tena harSitau *= *muhyAva:_na,
>> mahIpAla, svAGgai:_api vikartitai:
>>
>> *. *
>>
>> *vlm.p.30 We are delighted in our persecutions, as no torment can
>> separate us from each other. We are not afraid of separation, even though
>> you can separate our souls from our bodies."
>>
>> *x*
>>
>> x
>>
>> 28 29 30
>>
>>
>>
>> 31
>>
>> ततो भ्राष्ट्रे परिक्षिप्ताव्_अखिन्नाव्_एवम् एव तौ ।
>>
>> tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |
>> ऊचतुर् मुदित.आत्मानाव्_अन्योन्य-स्मृति-हर्षितौ ॥३।८९।३१॥
>>
>> Ucatu:_mudita.AtmAnau_anyonya-smRti-harSitau ||3|89|31||
>>
>> .
>>
>> *so*
>>
>> *they were tossed from the freezing water*
>>
>> *onto a red.hot frying.pan,*
>>
>> *and were unharmed*
>>
>> *.*
>>
>> *their only cry was*
>>
>> *:*
>>
>> *"We're two rejoicing souls*
>>
>> *remembering how we delight in one-another at the sight_..."*
>>
>> .
>>
>> tat*a:_*bhrASTre parikSiptau - akhinnau_evam eva tau =
>> Ucatu:_mudita.AtmAnau - anyonya-smRti-harSitau
>>
>> *. *
>>
>> *vlm.p.31 They were thrown in a frying pan upon fire, where they remained
>> unhurt and exclaimed, "We rejoice, O king, at the delight of our souls in
>> thinking of one another."
>>
>>
>>
>> 32
>>
>> ग्रथितौ गज-पादेषु न खिन्नाव्_एव संस्थितौ ।
>>
>> grathitau gaja-pAdeSu na khinnau_eva saMsthitau |
>> एवम् एव_उचतुर् भूपम् अन्योन्य-स्मृति-हर्षितौ ॥३।८९।३२॥
>>
>> evam eva_ucatu:_bhUpam anyonya-smRti-harSitau ||3|89|32||
>>
>> .
>>
>> *they *
>>
>> *were tied to the feet of elephants,*
>>
>> *and even in such a spot were not harmed,*
>>
>> *and even so had only that cry, *
>>
>> *"remembering how we delight in one-another at the sight" *
>>
>> *...*
>>
>> grathitau gaja-pAdeSu - na khinnau_eva saMsthitau = evam
>> eva_ucatu:_bhUpam - anyonya-smRti-harSitau
>>
>> *. *
>>
>> *vlm.p.32 They were tied to the feet of elephants to be trampled, but
>> they remained uninjured and said, "King, we feel our hearty joy at our
>> memories of each other."
>>
>>
>>
>> 33
>>
>> कश.आहताव्_अखिन्नौ ताव्_एवम् एव किल_उचतुः ।
>>
>> kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
>> अन्यस्माच्*छाशासनाद् राज्ञा कल्पि*ताश्* च पुनः पुनः ॥३।८९।३३॥
>>
>> anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||
>>
>> .
>>
>> *the King knew many punishments*
>>
>> *but chose to beat them with a whip*
>>
>> *:*
>>
>> *that did not trouble them*
>>
>> *&*
>>
>> *they had nothing else to say,*
>>
>> *tho the King found other punishments again and again*
>>
>> *.*
>>
>> kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: = anyasmAt**zAsanAt_rAjJA
>> kalpitA:_ca puna: puna:
>>
>> .
>>
>> *vlm.p.33 They were lashed with rods and straps and many other sorts of
>> scourges which the king devised from time to time.
>>
>> *x*
>>
>> x
>>
>> 31 32 33
>>
>>
>>
>> 34-36
>>
>> उद्धृताव्_ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।
>>
>> uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
>> उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥
>>
>> uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||
>>
>> न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।
>>
>> na zAtanAni du:khAni bAdhante kimcit_eva me |
>> अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥
>>
>> asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||
>>
>> तेन_अन्य-शासनाद् दुःखम् किम्चिद् एव न विद्यते ।
>>
>> tena_anya-zAsanAt_du:kham kimcit_eva na vidyate |
>> मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥
>>
>> mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||
>>
>> .
>>
>> *Brought back from torture,*
>>
>> *questioned constantly by the Lord of The Earth,*
>>
>> *the boy Indra declared*
>>
>> *: *
>>
>> *"My darling's form is the whole world*
>>
>> *!*
>>
>> *a thousand troubles such as these are a mere nuisance to me*
>>
>> *—and the same goes for her—*
>>
>> *because*
>>
>> *this whole world, Raajaa, is only a measure of me*
>>
>> *so*
>>
>> *there's not any other punishment, no other sorrow*
>>
>> *.*
>>
>> *Raajaa,*
>>
>> *I am Mind.made,*
>>
>> *for puruSha.Person is manas.Mind."*
>>
>> .
>>
>> uddhRta*.xx-*u Ucatu:*.xx-* pRSTa*.xx-*u - tam*.xx-* eva*.xx-* artha
>> *.xx-*m puna*.xx-*: puna*.xx-*: = uvAca*.xx-* indra*.xx-*: mahIpAla*.xx-*m
>> - jagat*.xx-* me*.xx-* dayit*.xx-*Amaya*.xx-*m = na*.xx-* zAtana*.xx-*Ani
>> du:kha*.xx-*Ani - bAdhante*.xx-* kimcit*.xx-* ev*.xx-*a me*.xx-* = asyA:
>> *.xx-* ca*.xx-* eva*.xx-* jagat*.xx-*, rAjan*.xx-*, - sarvam*.xx-* mat
>> *.xx-*maya*.xx-*m eva*.xx-* ca*.xx-* =
>>
>> tena*.xx-* anya*.xx-*zAsana*.xx-*At du:kha*.xx-*m - kimcit*.xx-* eva
>> *.xx-* na*.xx-* vidyate*.xx-* = mana*.xx-*:mAtra*.xx-*m aham*.xx-*, rAjan
>> *.xx-*, - mana*.xx-*: hi*.xx-* puruSa*.xx-*: smRta*.xx-*:
>>
>> *. *
>>
>> *vlm.p.34 But being brought back from the scourging ground and asked
>> about their suffering, they returned the same answer as before. Moreover,
>> said the brAhmaNa indra to the king, "This world is full with the form of
>> my beloved one. *vlm.p.35 All your punishments inflict no pain on her
>> because she views the whole world as full of myself.
>>
>> *vlm.p.36 Therefore all your punishments to torment the body can give no
>> pain to the mind (soul) which is my true self and constitutes my
>> personality (purusha) that resides in my person.
>>
>> *x*
>>
>> x
>>
>> 34 35 36
>>
>>
>>
>> 37-38
>>
>> प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।
>>
>> prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |
>>
>> सम-काल-प्रयुक्तेन सहसा दण्ड-राशिना ॥३।८९।३७॥
>>
>> sama-kAla-prayuktena sahasA daNDa-rAzinA ||3|89|37||
>>
>> वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।
>>
>> vIram mana:_bhedayitum manAk.api na zakyate |
>> का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥
>>
>> kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||
>>
>> .
>>
>> *this body is perceived to be just this*
>>
>> *:*
>>
>> *a mere construction of the elements*
>>
>> *.*
>>
>> *with all your multitude of whackings,*
>>
>> *all the saMe,*
>>
>> *it's not remotely possible*
>>
>> *to divide a strong Mind*
>>
>> *.*
>>
>> *what sort of powers could do that,*
>>
>> *Great King*
>>
>> *?*
>>
>> *and whose*
>>
>> *?*
>>
>> prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi x
>>
>> sama-kAla-prayuktena sahasA daNDa-rAzinA x
>>
>> vIram mana:_bhedayitum manAk.api na zakyate x
>> kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: - *x *
>>
>> *. *
>>
>> *x*
>>
>> *vlm.p.37 This body is only an ideal form and presents a shadowy
>> appearance to view. You can pour out your punishments upon it for a while,
>> but it amounts to no more than striking a shadow with a stick.
>>
>> *vlm.p.38 Nobody can break down a brave (firm) mind. Then tell me great
>> king, what do the powers of the mighty amount to?"
>>
>>
>>
>> 39
>>
>> या*भि*र् मनांसि भिद्यन्ते दृष्ट-निश्चयवन्त्य_अपि ।
>>
>> yAbhi:_manAMsi bhidyante dRSTa-nizcayavanti_api |
>> वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥
>>
>> vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||
>>
>> .
>>
>> *when*
>>
>> *Mind is divided*
>>
>> *whether in certainty or uncertainty*
>>
>> *you may punish the Body which misleads Mind to error*
>>
>> *.*
>>
>> yAbhi:_manAMsi bhidyante - dRSTa-nizcayavanti_api = vRddhim AyAtu vA
>> deha: - yAtu vA vizara.ArutAm
>>
>> *. *
>>
>> *vlm.p.39 "The causes that conspire to disturb the nature of the resolute
>> mind are the false conceptions of external appearances. Therefore it is
>> better to chastise such bodies which mislead the mind to error.
>>
>> *x*
>>
>> x
>>
>> 37 38 39
>>
>>
>>
>> 40
>>
>> भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।
>>
>> bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |
>>
>> इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥
>>
>> iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||
>>
>> .
>>
>> *that Mind is firm for ever that is steadfast to its fixed purpose*
>>
>> *.*
>>
>> *it identifies with the focus that is constant in its thought*
>>
>> *.*
>>
>> bhAvita.artha.abhipatitam - mana:_tiSThati pUrvavat = iSTe_arthe ciram
>> AviSTam -
>>
>> dadhAnam tat.sthitam mana:
>>
>> *. *
>>
>> *vlm.p.40 The mind is forever firm that is steadfast to its fixed
>> purpose. The mind identifies with the object which it has constantly in its
>> thoughts.
>>
>> *AS._.. a mind, long entered into its desired goals and fixed there_..
>>
>>
>>
>> 41
>>
>> भाव.अभावाः शरीर.स्था*, नृप, शक्ता* न बाधितुम् ।
>>
>> bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |
>>
>> भावितम् तीव्र-वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥
>>
>> bhAvitam tIvra-vegena manasA yat,_mahIpate ||3|89|41||
>>
>> .
>>
>> *Lord of Men,*
>>
>> *being & non.being are seated in the body*
>>
>> *.*
>>
>> *they can cause no trouble*
>>
>> *when they are are states of a powerful Mind,*
>>
>> *Lord of the Earth*
>>
>> *!*
>>
>> bhAva.abhAvA: *- *zarIra.sthA*, nRpa, zaktA* na bAdhitum *= *bhAvitam
>> tIvra-vegena *- *manasA yat,_mahIpate
>>
>> *. *
>>
>> *vlm.41 Being and not being are words applicable to bodies. They do not
>> apply to the mind because what is positive in thought cannot be negated of
>> it in any way.
>>
>> *vlm.p.41 Being and not being are words applicable to bodies. They do not
>> apply to the mind because what is positive in thought cannot be negated of
>> it in any way.
>>
>>
>>
>> 42
>>
>> तद् एव पश्यत्य_अचलम् न शरीर-विचेष्टितम् ।
>>
>> tat_eva pazyati_acalam na zarIra-viceSTitam |
>>
>> न काश्चन क्रिया, राजन्,_वर-शाप.आदिका* अपि ॥३।८९।४२॥
>>
>> na kAzcana kriyA, rAjan,_vara-zApa.AdikA* api ||3|89|42||
>>
>> .
>>
>> *unmoving as a mountain,*
>>
>> *Mind sees only That,*
>>
>> *not troubled by the body,*
>>
>> *neither by its works, King, nor even by boons and curses*
>>
>> *.*
>>
>> tat_eva pazyati_acalam - na zarIra-viceSTitam = na kA:cana kriyA,
>> rAjan,_vara-zApa.AdikA* api
>>
>> *. *
>>
>> *vlm.p.42 The mind is immovable and cannot be moved by any effort like
>> one can move bodies. It is impregnable to all external actions, and neither
>> your anger or favor can have any effect on it."
>>
>> *x*
>>
>> x
>>
>> 40 41 42
>>
>>
>>
>> 43
>>
>> तीव्र-वेगेन सम्पन्नम् शक्*ताश्* चालयितुम् मनः ।
>>
>> tIvra-vegena sampannam zaktA:_cAlayitum mana: |
>>
>> तीव्र-वेगेन संयुक्तम् पुरुषा* ह्य्_अभिवाञ्छितात् ॥३।८९।४३॥
>>
>> tIvra-vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||
>>
>> .
>>
>> *what is powerfully produced*
>>
>> *is*
>>
>> *able to control the moving Mind*
>>
>> *.*
>>
>> *powerfully endowed Persons connect with what they long.for*
>>
>> *.*
>>
>> tIvra-vegena sampannam x
>>
>> zaktA:_cAlayitum mana: |
>>
>> tIvra-vegena saMyuktam x
>>
>> puruSA* hi_abhivAJchitAt - *x *
>>
>> *. *
>>
>> *AS. O King, even the strong actions like a boon or a curse cannot alter
>> a mind with great force. Men cannot turn away a forceful mind from its
>> desire...
>>
>> *vlm.p.43 "It is possible for men of strong resolutions to change the
>> course of their actions. But where is such a strong minded man to be found
>> who is able to withstand or change the currents of his thoughts?
>>
>>
>>
>> 44
>>
>> म*नाश्* चालयितुम् शक्ता* न महाद्रिम् मृगा* इव ।
>>
>> mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |
>>
>> मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥
>>
>> mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||
>>
>> .
>>
>> *you*
>>
>> *cannot cause Mind to move*
>>
>> *any more than a beast can move a mountain*
>>
>> *.*
>>
>> *for me*
>>
>> *this dark love-Goddess*
>>
>> *fills my Mind to the brim*
>>
>> *.*
>>
>> *vlm. This black-eyed beauty is the fixed prop of my mind.
>>
>> (The black eyed beauty of India and Asia, opposed to the blue eyed maid
>> of Homer and Europe).
>>
>> *vlm.p.44 It is impossible to move the mind from its fixed fulcrum, just
>> as it is impracticable for tender stags to remove a mountain from its base.
>> This black-eyed beauty is the fixed prop of my mind.
>>
>>
>>
>> 45
>>
>> देव.आगारे महा.उत्सेधे देवी भगवती यथा ।
>>
>> deva.AgAre mahA.utsedhe devI bhagavatI yathA |
>>
>> न दुःखम् अनुगच्छामि प्रियया जीव-रक्षया ॥३।८९।४५॥
>>
>> na du:kham anugacchAmi priyayA jIva-rakSayA ||3|89|45||
>>
>> .
>>
>> *in the mighty mansion of the Gods*
>>
>> *she*
>>
>> *is*
>>
>> *like a Blessèd Goddess*
>>
>> *.*
>>
>> *I fear nothing*
>>
>> *for*
>>
>> *she is my belovèd, the Guardian of my life*
>>
>> *.*
>>
>> *vlm.p.45 She is seated in the lofty temple of my mind like God {brahman
>> is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}dess
>> Bhavani on Mount Kailash. I fear nothing as long as I see this beloved
>> preserver of my life and soul before me.
>>
>> *x*
>>
>> x
>>
>> 43 44 45
>>
>>
>>
>> 46
>>
>> गिरि-गृईष्म-दशादाहम् लग्नया_इव_अब्दमालया ।
>>
>> giri-gRISma-dazAdAham lagnayA_iva_abdamAlayA |
>>
>> यत्र यत्र यथा राजंस् तिष्ठाम्य्_अभिपतामि वा ॥३।८९।४६॥
>>
>> yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||
>>
>> .
>>
>> *I am a mountain.forest-fire, she is a cooling cloud*
>>
>> *wherever I may be, rAjA, or come to be*
>>
>> *.*
>>
>> giri-gRISma-dazAdAham - lagnayA_iva_abdamAlayA = yatra yatra yathA
>> rAjan* - tiSThAmi_abhipatAmi vA
>>
>> *. *
>>
>> *vlm.p.46 I sit amidst the conflagration of a burning mountain in
>> summer’s heat, but wherever I stand or fall, I am cooled under the shadow
>> of her showering cloud.
>>
>> *vlm.p.47 I think of nothing except the only object of my thought and
>> wish. I cannot persuade myself to believe me as any other than indra, the
>> lover of Ahalya."
>>
>> *vlm.p.48 "It is by constant association that I have come to this belief
>> of myself. I cannot think of me otherwise than what is in my nature. Know,
>> O king, that the wise have only one object in their thought and view.
>>
>>
>>
>> 47
>>
>> तत्र इष्ट-संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्_अहम् ।
>>
>> tatra iSTa-saMgamAt_anyat kimcit_na_anubhavAmi_aham |
>>
>> अहल्या-दयिता-नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥
>>
>> ahalyA-dayitA-nAmnA manasA indra.abhidham mana: ||3|89|47||
>>
>> .
>>
>> *thus*
>>
>> *other than getting my wish*
>>
>> *I do not consider anything whatever*
>>
>> *and*
>>
>> *for my darling ahalyA's Mind, Mind is only "indra"*
>>
>> *!*
>>
>> tatra iSTa-saMgamAt_anyat - kimcin_na_anubhavAmy-aham =
>> ahalyA-dayitA-nAmnA - manasA indra.abhidham mana:
>>
>> .
>>
>> *vlm. I think of nothing except of that sole object of my thought and
>> wish, and I cannot persuade myself, to believe me as any other than indra
>> the lover of Ahalyá.
>>
>>
>>
>> 48
>>
>> संसक्तम् इदम् आयाति न स्वभावादृते परम् ।
>>
>> saMsaktam idam AyAti na svabhAvAt_Rte param |
>>
>> एक-कार्य-निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥
>>
>> eka-kArya-niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||
>>
>> .
>>
>> *it comes to this attachment*
>>
>> *where my own nature is not apart from the Absolute;*
>>
>> *for we focus on a single thing*
>>
>> *so*
>>
>> *the Mind in stability, Protector of the World*
>>
>> *...*
>>
>> saMsaktam idam AyAti - na svabhAvAdRte param = eka-kArya-niviSTam hi
>> -
>>
>> mana: dhIrasya bhUpate
>>
>> *. *
>>
>> *vlm.48. It is by constant association, that I have come to this belief
>> of myself; nor can I think of me otherwise than what is in my nature; for
>> know, O King! The wise have but one and the saMe object in their thought
>> and view.
>>
>> .VA - this great union (of indra’s mind with his beloved ahalyA
>> -previous) arose of our own nature (AdRte???), for the mind of the wise, o
>> king, is occupied with one duty/work/goal.
>>
>> *AS. The wording is svabhAvAd Rte na param saMsaktam AyAti - it does not
>> become so well attached without natural tendencies (svabhAvAt Rte ). Thus,
>> he is making an argument that we are naturally attracted to each other and
>> hence destined to be joined! The second line joins with the next and
>> repeats an old thought: A one track mind (eka-kAryam-niviSTam mana:) of a
>> determined person (dhIrasya), indeed (hi) The thought is completed in the
>> next verse: na cAlyate meruriva vara-zApa-balairapi ||3|89|
>>
>> *x*
>>
>> x
>>
>> 46 47 48
>>
>>
>>
>> 49
>>
>> न चाल्यते मेरुर् इव वर-शाप-बलैर् अपि ।
>>
>> na cAlyate meru:_iva vara-zApa-balai:_api |
>>
>> देहो हि वर-शापाभ्याम् अन्यत्वम् इव गच्छति ।
>>
>> deha:_hi vara-zApAbhyAm anyatvam iva gacchati |
>>
>> ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥
>>
>> nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||
>>
>> .
>>
>> *...*
>>
>> *is like mount.Meru,*
>>
>> *undisturbed even by powerful boons and curses*
>>
>> *for*
>>
>> *the body may be altered by boons and curses*
>>
>> *but Mind is firm,*
>>
>> *Raajaa,*
>>
>> *intent on victory*
>>
>> *.*
>>
>> na cAlyate meru:_iva - vara-zApa-balai:_api = deha:_hi vara-zApAbhyAm -
>> anyatvam iva gacchati = nanu dhIram mana:, rAjan, vijigISutayA sthitam
>>
>> *. *
>>
>> line 1 is missing in KG.
>>
>> *vlm.p.49 The mind, like Mount Meru, is not moved by threat or pity. It
>> is the body that you can tame by the one or the other means. The wise, O
>> king, are masters of their minds. There is none and nothing to deter them
>> from their purpose."
>>
>> *AS.cannot be distracted (na cAlyate) (for it is like the Meru mountain,
>> whether by boons or by curses (varazApabalAdapi). The body, indeed, by
>> boons or curses can change (anyatvam gacChati). Stable mind, O King, stays
>> fixed in a winning attitude (vijigISutayA tiSThati).
>>
>>
>>
>> 50
>>
>> एतानि च_अत्र मनसम् न च कारणानि,
>>
>> etAni ca_atra manasam na ca kAraNAni,
>>
>> राजन्, शरीर-शकलानि वृथ-उत्थितानि ।
>>
>> rAjan, zarIra-zakalAni vRtha-utthitAni |
>>
>> चेतो हि कारणम् अमीषु शरीरकेषु
>>
>> ceta:_hi kAraNam amISu zarIrakeSu
>>
>> वारि_इव सर्व.वन-खण्ड-लता-रसेषु ॥३।८९।५०॥
>>
>> vAri_iva sarva.vana-khaNDa-latA-raseSu ||3|89|50||
>>
>> .
>>
>> *and*
>>
>> *these bits here,*
>>
>> *Your majesty,*
>>
>> *are certainly not the causes of the Minds*
>>
>> *:*
>>
>> *these bits of body are **randomly risen*
>>
>> *and so*
>>
>> *chetas.Affectivity*
>>
>> *is the cause behind these embodiments*
>>
>> *like the water that nourishes a garden of vines and canes*
>>
>> *.*
>>
>> etAni ca_atra manasam na ca kAraNAni, - rAjan, zarIra-zakalAni
>> vRtha-utthitAni =
>>
>> ceta:_hi kAraNam amISu zarIrakeSu - vAri_iva sarva.vana-khaNDa-latA-raseSu
>>
>> .
>>
>> *AS. These body pieces, O King, which arise for no purpose are not the
>> causes of minds, the mind is the cause for these lowly bodies (amISu
>> zarIrakeSu kAraNam), just as water is the cause of all parts of the forests
>> including vines and their saps.
>>
>> *vlm.p.50 "Know it for certain, O King, that neither these bodies about
>> us nor these bodies and sensations of ours are realities. They are only
>> shows of truth and not the movers of the mind. On the contrary, it is the
>> mind that supplies the bodies and senses with their powers of action, just
>> like water supplies trees and branches with their sap.
>>
>>
>>
>> 51
>>
>> आद्यम् शरीरम् इह विद्धि मनो महात्मन्
>>
>> Adyam zarIram iha viddhi mana:_mahAtman
>>
>> संकल्पितो जगति तेन शरीर-सङ्घः ।
>>
>> saMkalpita:_jagati tena zarIra-saGgha: |
>>
>> आद्यम् शरीरम् अधितिष्ठति यत्र यत्र
>>
>> Adyam zarIram adhitiSThati yatra yatra
>>
>> तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥
>>
>> tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||
>>
>> .
>>
>> *the Primal Body*
>>
>> *here*
>>
>> *know-to.be <http://know-to.be> manas.Mind,*
>>
>> *Great Soul*
>>
>> *:*
>>
>> *conceived in the world by That are the assembled bodies*
>>
>> *.*
>>
>> *wherever the Primal Body is in.charge*
>>
>> *just that comes to abundant fruit*
>>
>> *for him,*
>>
>> *not others*
>>
>> *.*
>>
>> Adyam zarIram iha viddhi mana:_mahAtman x
>>
>> saMkalpita:_jagati tena zarIra-saGgha: x
>>
>> Adyam zarIram adhitiSThati yatra yatra x
>>
>> tat tat_bhRzam phalati na_itarat_asya puMsa: - x
>>
>> .
>>
>> *AS. Know that the mind is the primal body O great one, it has
>> conceptualized (saMkalpita: ) the whole group of bodies in the
>> world; wherever this primal body is in charge (yatra yatra Adyam zarIram
>> adhitiSThati), that undertaking of a man succeeds (tat tat bhRzam puMsa:
>> phalati), and not others.
>>
>> *vlm.p.51 The mind is generally believed to be a sensuous and passive
>> principle, wholly moved by the outward impressions of senses. But in truth
>> the mind is the active and moving principle of the organs of action.
>> Because all the senses become dormant in absence of the action of the mind,
>> so the functions of the whole creation are at a stop without the activity
>> of the Universal Mind."
>>
>> *x*
>>
>> x
>>
>> 49 50 51
>>
>>
>>
>> 52
>>
>> मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो
>>
>> mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_
>>
>> देहास्_ततः प्रविसृतास् ताः_तरु-पल्लव.आभाः ।
>>
>> dehA:_tata: pravisRtA:_taru-pallava.AbhA: |
>>
>> नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव-श्रीर्
>>
>> naSTe_aGkure puna:_udeti na pallava-zrI:
>>
>> न_एव_अङ्कुरः क्षयम् उपैति दल-क्षयेषु ॥३।८९।५२॥
>>
>> na_eva_aGkura: kSayam upaiti dala-kSayeSu ||3|89|52||
>>
>> .
>>
>> *know the human Mind, dear boy, to be a blooming sprout*
>>
>> *for so **the bodies thence **spread.out like the shoots of a tree;*
>>
>> *but when the sprout is damaged **no plentiful shoots arise*
>>
>> *nor too is the shoot destroyed when the flower withers*
>>
>> *.*
>>
>> mukhya.aGkuram subhaga viddhi mana:_hi puMsa: - dehA:_tata:
>> pravisRtA:_taru-pallava.AbhA: = naSTe aGkure puna: udeti na pallava-zrI: -
>> na eva aGkura: kSayam upaiti dala-kSayeSu
>>
>> *. *
>>
>> *AS. Know that the mind is the main sprout and the body is like an
>> outgrowth of trees and leaves etc. If the sprout is destroyed, the grand
>> outgrowth of leaves does not arise, but the sprout does not die out due to
>> the destruction of the limbs. (Thus, when mind is destroyed, there is no
>> body, but when the body is destroyed, mind can survive).
>>
>>
>>
>> 53
>>
>> देहे क्षते विविध-देह-गणम् करोति
>>
>> dehe kSate vividha-deha-gaNam karoti
>>
>> स्वप्न.अवनाव्_इव नवम् नवम् आशु चेतः ।
>>
>> svapna.avanau_iva navam navam Azu ceta: |
>>
>> चित्ते क्षते तु न करोति हि किम्चिद् एव
>>
>> citte kSate tu na karoti hi kimcit_eva
>>
>> देहस् ततः समनुपालय चित्त-रत्नम् ॥३।८९।५३॥
>>
>> deha:_tata: samanupAlaya citta-ratnam ||3|89|53||
>>
>> .
>>
>> *when*
>>
>> *the body is destroyed*
>>
>> *it makes a bunch of such bodies*
>>
>> *in Dream*
>>
>> *.*
>>
>> *it's like an atomic.Unit growing a field of dream*
>>
>> *.*
>>
>> *but when*
>>
>> *affective mind is destroyed*
>>
>> *it does not make anything whatever*
>>
>> *.*
>>
>> *so*
>>
>> *let the body give its care to the affective chitta-jewel*
>>
>> *.*
>>
>> dehe kSate vividha-deha-gaNam karoti
>>
>> svapna.avanau_iva navam navam Azu ceta: |
>>
>> citte kSate tu na karoti hi kimcit_eva
>>
>> deha:_tata: samanupAlaya citta-ratnam - *x *
>>
>> *. *
>>
>>
>>
>> 54
>>
>> दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,
>>
>> dizi dizi hariNa.akSIm eva pazyAmi, rAjan,
>>
>> प्रिय-युवति-मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।
>>
>> priya-yuvati-manastvAn nityam Anandita:_asmi |
>>
>> तव पुर-प्रकृतीनाम् यत् फलम् दुःखदायि
>>
>> tava pura-prakRtInAm yat phalam du:khadAyi
>>
>> क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥
>>
>> kSaNam atha suciram tat tan na pazyAmi kimcit ||3|89|54||
>>
>> .
>>
>> *thru the Mind of young love*
>>
>> *I am ever full of delight*
>>
>> *.*
>>
>> *as for your city and its people,*
>>
>> *they bring quick grief and long*
>>
>> *:*
>>
>> *I don't see that anyhow.*
>>
>> .
>>
>> dizi dizi hariNa.akSIm eva pazyAmi, rAjan, -
>> priya-yuvati-manastvAn_nityam Anandita:_asmi = tava pura-prakRtInAm yat
>> phalam du:khadAyi - kSaNam atha suciram tat tan na pazyAmi kimcit
>>
>> .
>>
>> *x*
>>
>> x
>>
>> 52 53 54
>>
>>
>>
>>
>>
>>
>>
>> *o**ॐm*
>> kA_ahalyA bhagavan bhAn*a: *k*a:_*vA_atra_indra*:_*tama:.anuda |
>> अतप्यत भृशम् बाला लता लूना वने*ष्व्*_इव ॥३।८९।१२॥
>> अन्यस्माच्*छाशासनाद् राज्ञा कल्पि*ताश्* च पुनः पुनः ॥३।८९।३३॥
>>
>> anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||
>>
>> उद्धृताव्_ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।
>>
>> uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
>> उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥
>>
>> uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||
>>
>> न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।
>>
>> na zAtanAni du:khAni bAdhante kimcit_eva me |
>> अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥
>>
>> asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||
>>
>> तेन_अन्य-शासनाद् दुःखम् किम्चिद् एव न विद्यते ।
>>
>> tena_anya-zAsanAt_du:kham kimcit_eva na vidyate |
>> मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥
>>
>> mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||
>>
>> प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।
>>
>> prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |
>>
>> सम-काल-प्रयुक्तेन सहसा दण्ड-राशिना ॥३।८९।३७॥
>>
>> sama-kAla-prayuktena sahasA daNDa-rAzinA ||3|89|37||
>>
>> वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।
>>
>> vIram mana:_bhedayitum manAk.api na zakyate |
>> का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥
>>
>> kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||
>>
>> या*भि*र् मनांसि भिद्यन्ते दृष्ट-निश्चयवन्त्य_अपि ।
>>
>> yAbhi:_manAMsi bhidyante dRSTa-nizcayavanti_api |
>> वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥
>>
>> vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||
>>
>> भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।
>>
>> bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |
>>
>> इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥
>>
>> iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||
>>
>> भाव.अभावाः शरीर.स्था*, नृप, शक्ता* न बाधितुम् ।
>>
>> bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |
>>
>> भावितम् तीव्र-वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥
>>
>> bhAvitam tIvra-vegena manasA yat,_mahIpate ||3|89|41||
>>
>> तद् एव पश्यत्य_अचलम् न शरीर-विचेष्टितम् ।
>>
>> tat_eva pazyati_acalam na zarIra-viceSTitam |
>>
>> न काश्चन क्रिया, राजन्,_वर-शाप.आदिका* अपि ॥३।८९।४२॥
>>
>> na kAzcana kriyA, rAjan,_vara-zApa.AdikA* api ||3|89|42||
>>
>> तीव्र-वेगेन सम्पन्नम् शक्*ताश्* चालयितुम् मनः ।
>>
>> tIvra-vegena sampannam zaktA:_cAlayitum mana: |
>>
>> तीव्र-वेगेन संयुक्तम् पुरुषा* ह्य्_अभिवाञ्छितात् ॥३।८९।४३॥
>>
>> tIvra-vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||
>>
>> म*नाश्* चालयितुम् शक्ता* न महाद्रिम् मृगा* इव ।
>> *THE LOVE-TALE OF indra AND ahalyA*
>>
>>
>>
>> *FM.Canto **3.89*
>>
>> *The SUN said**–*
>>
>> 3.89.1 02 03 04 05
>>
>> *Brahmaa asked**—*
>>
>> 06
>>
>> *The SUN said**–*
>>
>> 07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30
>> 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54
>>
>> ||
>>
>>
>>
>> +++
>>
>>
>>
>> 37|04|*50|*33|*51|36|52|53|10|*05|*54|01|06|*44|*08|11|13|36|33|*30|
>> *14|16|17|*21|*49|19|*32|21|*20|*32|01|*22|*04|*18|*02|39|*18|*07|*23|*
>> 39|*24|*31|*25|26|*31|37|35|*27|*09|12|*28|29|49|01|36|34|33|*49|
>> *38|18|18|40|41|*44|*10|*05|03|03|*42|43|45|*09|12|*46|*30|*47|*36|*48|*
>> 36|35|10|07|02|
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> surveynerds.com/diaries
>>
>> --
>> You received this message because you are subscribed to the Google Groups
>> "yoga vasishtha" group.
>> To unsubscribe from this group and stop receiving emails from it, send an
>> email to yoga-vasishth...@googlegroups.com.
>> To view this discussion on the web visit
>> https://groups.google.com/d/msgid/yoga-vasishtha/911d6384-dfaa-414e-aed2-c4cec6c553fd%40googlegroups.com
>> <https://groups.google.com/d/msgid/yoga-vasishtha/911d6384-dfaa-414e-aed2-c4cec6c553fd%40googlegroups.com?utm_medium=email&utm_source=footer>
>> .
>>
>
Reply all
Reply to author
Forward
0 new messages