fm4034 1.dc15 The Three Generals Depart .z37
jivadas
fm4034 1.dc15 The Three Generals Depart .z37
oॐm
THE THREE GENERALS DEPART
Vasishtha said—
4.34.1
अत्र ते शृणु वक्ष्यामि दाम+आदिषु गतेष्व्_अथ ।
atra te zRNu vakSyAmi dAma+AdiSu gateSu_atha |
यद् वृत्तम् शम्बरस्य_एव नगरे नग-संनिभे ॥४।३४।१॥
yat vRttam zambarasya_eva nagare naga-saMnibhe ||4|34|1||
.
atra te zRNu vakSyAmi x
dAma+AdiSu gateSu_atha |
yat.vRttam zambarasya_eva x
nagare nagasam-nibhe - x
*vlm.p.1. vasiShTha continued:—Now, hear me describe what Samvara did after the flight of Dama and his army, and how he remained in his rocky stronghold in the region of hell.
here
for you
—pay attention now—
I have a little more to say
about dAma the Rope and the rest
&
about
what happened to shambara in his Mountain Stronghold.
*Ott.char. #zamb -> #zambara शम्बर -m.- an RV Demon • in epic, an enemy of the God of love • generically, a magician. - zambara-Dambara - a magical entanglement, जगद् इदम् माया-महा-शम्बर-डम्बरम्, jagad idam mAyA-mahA-zambara-Dambaram, - y5049.024. •• aka #timidhvaja: -ध्वजः – a nickname of the Demon *zambara, whose dhvaja.banner is Timmy.the.Whale, gets killed by *indra the Crafty with the assistance of dazaratha.Charioteer • at a critical point in this fight with the Demon the Second Mother (of bharata.Bearer) #kaikeyI the Queen from *kekAya, saved the life of #dazaratha.Charioteer while in a swooning fit and got from him two boons which she afterwards used to send rAma into exile).
02
तथा गगन-विभ्रष्टे समस्ते ध्वस्त-संस्थितौ ।
tathA gagana-vibhraSTe samaste dhvasta-saMsthitau |
विनष्टे शम्बर.अनीके शरदि_इव_अब्द-मण्डले ॥४।३४।०२॥
vinaSTe zambara.anIke zaradi_iva_abda-maNDale ||4|34|02||
.
tathA gagana-vibhraSTe x
samaste dhvasta-saMsthitau |
vinaSTe zambara.anIke x
zaradi_iva_abda-maNDale - x
.
*vlm.p.2 After the complete overthrow of Samvara’s entire army and their downfall from heaven like innumerable raindrops falling from a great cloud, and after dispersing itself and disappearing in autumn,
thus
in a sky-burst
the whole mass of shambara.Magical's Forces were dispersed
:
a wind-driven stormy parade of autumn clouds.
x
वसिष्ठ* उवाच ।
03
देव-निर्जित-सैन्यो ऽसौ नीत्वा कतिपयाः समाः ।
deva-nirjita-sainya:_asau nItvA katipayA: samA: |
पुनर् देव.वध-उद्युक्तश् चिन्तयाम्.आस दानवः ॥४।३४।०३॥
punar deva.vadha-udyukta: cintayAm.Asa dAnava: ||4|34|03||
.
* deva-nirjita-sainya: asau - this Demon General, defeated by the Gods, = nItvA katipayA: samA: - back in the same mess = punar – again = deva-vadha~udyuktaz – God.killing-intent = cintayAm.Asa dAnava: - the dAnava.Demon gave some thought.
*vlm.p.3 Samvara remained motionless for many years in his strong citadel, numbed by the loss of his forces defeated by the gods. He wondered about the best means of overcoming the gods.
this
Demon General
defeated by the Gods
back in the same mess again
this dAnava.Demon gave some thought to the matter:
how to destroy the Gods?
*jd. deva-nirjita-sainya: asau - this Demon General, defeated by the Gods, = nItvA katipayA: samA: - back in the same mess = punar – again = deva-vadha~udyuktaz – God.killing-intent = cintayAm.Asa dAnava: - the dAnava.Demon gave some thought.
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दाम+आदयास् तु रचिता ये मया मायया_असुराः ।
dAma+Adaya:_tu racitA ye mayA mAyayA_asurA: |
मौर्ख्यात् तैर् भाविता युद्धे मिथ्या_एव दुरहम्कृतिः ॥४।३४।०४॥
maurkhyAt tai: bhAvitA yuddhe mithyA_eva dur.ahamkRti: ||4|34|04||
.
* dAma+Adaya: tu - but dAma &c =
racitA: ye mayA mAyayA asurA: - the asura.Darklings produced by
my
mAyA.Magic
=
maurkhyAt – thru folly =
tai: - w them = bhAvitA – their future = yuddhe – in battle = mithyA eva
dur.ahamkRti: - bad "I"dentification.
*m.4 He thought: ‘I have created Dāma and others by my ‘māya’ powers. Foolishly they went into a mood of nonexistent anog.. egotism (and lost the battle).
*vlm.4. He said, "the demons DAma and others, that I produced by my black-art of exorcism, are all overthrown in battle, by their foolishness and vanity of pride and egotism.
*sv.1-2-3-4-5-6 VASISTHA continued: The Story of Bhima, Bhasa and Drdha: O Rama, after Sambara had been deserted by the three demons Dama, Vyala and Kata, he realised that they had foolishly entertained egoistic notions and had thus come to grief. Hence, he resolved to create more demons, but this time with self-knowledge and wisdom, so that they might not fall into the same trap of ega:sense.
05
इदानीम् संसृजाम्य्_अन्यान् दानवान् मायया_उदितान् ।
idAnIm saMsRjAmi_anyAn dAnavAn mAyayA_uditAn |
तान् अप्य् अध्यात्म-शास्त्र.ज्ञान् स.विवेकान् करोम्य्_अहम् ॥४।३४।०५॥
tAn api_adhyAtma-zAstra.jJAn sa.vivekAn karomi_aham ||4|34|05||
.
idAnIm saMsRjAmi - now I produce =
anyAn dAnavAn mAyayA uditAn - some other dAnava.Demons arisen through mAyA =
tAn_api_adhyAtma-zAstra.jJAn - but these are knowers of the zAstra.Teaching on the adhy.AtmA-Over.self =
sa.vivekAn - possessing viveka.Discernment =
karomi_aham - I create them.
*m.5 ‘I shall now create another set of ‘dānavas’ with my ‘māya’ power. I shall endow with discrimination and knowledge of scriptures’.
*vlm.5. "I will now produce some other demons by the power of my charm, and endue them both with the power of reason and acquaintance with spiritual science, in order that they may know and judge for themselves.
*jd.5 - idAnIm saMsRjAmi - now I produce = anyAn dAnavAn mAyayA uditAn - some other dAnava.Demons arisen through mAyA = tAn_api_adhyAtma-zAstra.jJAn - but these are knowers of the zAstra.Teaching on the adhy.AtmA-Over.self = sa.vivekAn - possessing viveka.Discernment = karomi_aham - I create them.
06
ततस् तत्त्व-परिज्ञानान् मिथ्याभावनया_उज्झिताः ।
tatas tattva-parijJAnAn mithyAbhAvanayA_ujjhitA: |
न_अहम्कारम् प्रयास्यन्ति विजेष्यन्ति च तान् सुरान् ॥४।३४।०६॥
na_ahamkAram prayAsyanti vijeSyanti ca tAn surAn ||4|34|06||
.
tatas
tattva-parijJAnAn – them who understand Thatness =
mithyA-bhAvanayA ujjhitA:
na ahamkAram prayAsyanti
vijeSyanti ca tAn surAn - and they will conquer those Brightlings.
*vlm.6. "These then being acquainted with the true nature of things, and devoid of false views, will not be subject to pride or vanity, but be able to vanquish the deities in combat".
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इति संचिन्त्य दैत्य.इन्द्रस् तादृशान् धानवान् धिया ।
iti saMcintya daitya.indra: tAdRzAn dhAnavAn dhiyA |
मायया_उत्पादयाम्.आस बुद्बुदान् इव वारिधिः ॥४।३४।०७॥
mAyayA_utpAdayAm.Asa budbudAn iva vAridhi: ||4|34|07||
.
* iti saMcintya daitya.indra: - and as he thought, the Demon.Lord =
tAdRzAn dhAnavAn
dhiyA – with his thought
thru mAyA.Illusion
utpAdayAm.Asa – things began to popup =
budbudAn_iva vAridhi: - like bubbles in the sea. =
*vlm.p.7 Thinking in this way to himself, the arch-fiend produced a host of good demons by his skill in sorcery. These creatures of his spell filled the space of the sky, like bubbles foam and float on the surface of the sea.
*vlm.7. Thinking so in himself, the arch-fiend produced a host of good demons by his skill in sorcery; and these creatures of his spell filled the space of the sky, as bubbles foam and float on the surface of the sea.
08
सर्व.ज्ञा* वेद्य-वेत्तारो वीतरागा* गत.एनसः ।
sarva.jJA* vedya-vettAra:_vItarAgA* gata~enasa: |
यथा प्राप्त.एक-कर्तारो भावित.आत्मान* उत्तमाः ॥४।३४।०८॥
yathA prApta.eka-kartAra: bhAvita.AtmAna* uttamA: ||4|34|08||
.
* sarva.jJA vedya-vettAra: x
vItarAgA gata~enasa: x
yathA prApta~eka-kartAra: x
bhAvita.AtmAna uttamA: xx
*m.8 They were detached knowers of truth. They were inclined to do the works that come to them, ignoring their own intentions like perfect beings.
*sv.8 They were omniscient, they were endowed with self-knowledge, they were full of dispassion and sinless.
*vlm.p.8 They were all knowing and acquainted with what could be known. They were all dispassionate and sinless and solely intent on their allotted duties, with composed minds and good dispositions.
*vlm.8. They were all knowing and acquainted with the knowables; they were all dispassionate and sinless, and solely intent on their allotted duties, with composed minds and good dispositions.
09
भीमो भासो दृढ* इति नामभिः परिलाञ्छिताः ।
bhIma: bhAsa: dRDha* iti nAmabhi: pari.lAJchitA: |
जगत्तृणम् इवाशेषम् पश्यन्तः पावन.आशयाः ॥४।३४।९॥
jagat-tRNam iva_azeSam pazyanta: pAvana.AzayA: ||4|34|9||
.
bhIma: bhAsa: dRDha* iti x
nAmabhi: pari.lAJchitA: |
jagat-tRNam ivAzeSam x
pazyanta: pAvana.AzayA: - x
.
*vlm.p.9 They were known under the names of Bhima, bhAsa and Dridha, and by the holiness of their hearts, they looked upon all earthly things as mere straw.
they looked at the worlds as straws blown in the wind
bhIma the Frightful & bhAsa the Bright & dRDha the Firm
such are their names
.
*jd. in saying <dRDha the Firm> the sounds <R> and <ir> are the same.
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ते दैत्या भुवनम् प्राप्य च्छादयाम्.आसुर् अम्बरम् ।
te daityA* bhuvanam prApya_chAdayAm.Asu:_ambaram |
गर्जन्तो हेति-तडितः प्रावृषी_इव पयोधराः ॥४।३४।१०॥
garjanta: heti-taDita: prAvRSI_iva paya:dharA: ||4|34|10||
.
te daityA: bhuvanam prApya x
chAdayAm.Asu: ambaram |
garjanta: heti-taDita: x
prAvRSI_iva paya:dharA: - x
.
*vlm.p.10 These infernal spirits burst out of the ether and sprang up to the upper world, then spread over the face of the sky like a swarm of locusts. They cracked like guns and roared and rolled about like the clouds of the rainy season.
the daitya.Demons shadowed the sky and came to ground
a thunder&lightning autumn cloudburst
11
अयुध्यन्त समम् देवैर् अपि वर्ष-गणान् बहून् ।
ayudhyanta samam devai:_api varSa-gaNAn bahUn |
विवेक-वशतो जग्मुर् न_अहम्कारम् कदाचन ॥४।३४।११॥
viveka-vazata: jagmu: na_ahamkAram kadAcana ||4|34|11||
.
they fought = samam devai:_api – but only equal with the Gods = for many rounds of years - varSa-gaNAn bahUn | viveka-vazata: + because.of their viveka.Discernment = jagmu: na_ahamkAram kadAcana – they took no "I"dentity anywhen ||4|34|11||
*m.11 They did not fall into the grip of ‘ega:_a even though fought the Gods for years.
*vlm.p.11 They fought with the gods for many cycles of years, yet they were not elated with pride owing to their being under the guidance of reason and judgment.
*vlm.11. They fought with the Gods for many cycles of years, and yet they were not elated with pride, owing to their being under the guidance of reason and judgement.
*sv.11-12 Whenever the ega:sense raised its head, they subdued it with self-enquiry ('Who am I').
* ayudhyanta - they fought = samam devai:_api – but only equal with the Gods = for many rounds of years - varSa-gaNAn bahUn | viveka-vazata: + because.of their viveka.Discernment = jagmu: na_ahamkAram kadAcana – they took no "I"dentity anywhen ||4|34|11||
12
तेषाम् यावद् उदेत्य्_अन्तर् मम_इदम् इति वासना ।
teSAm yAvat udeti_antar mama_idam iti vAsanA |
तावत् को ऽयम् अहम् च_इति विचाराद् यात्य्_असत्यताम् ॥४।३४।१२॥
tAvat ka:_ayam aham ca_iti vicArAt yAti_a-satyatAm ||4|34|12||
.
whenever there-arises inwardly for them the vAsanA
of "I" and "this", thenever too
they enquire "Who am I" and "Whence is this?", and find they are not So.
teSAm - for them =
yAvat - sa:long-as whenever =
udeti antar - there-arises within =
mama idam iti vAsanA - the vAsanA of "I" and "this" =
tAvat - thus-long thenever =
ka: ayam aham ca iti - "who am I" and "what is this?" =
vicArAt yAti_asatyatAm - after such Inquiry comes to unSuchness.
*m.12 As soon as a deep thought like_aI and mine_a entered them, at the same instant the inquiring thought ‘who am I?’ used to enter.
*vlm.p.12.No one could defeat them because they had no desire of having anything and no thought that "this is my own."They had no identity as a personal existence, such as, "This is me, and that one is another."
*vlm.12. For until they were to have the desire of having anything, and thinking it as "this is my own", so long were they insensible of their personal existence, such as "this is I, and that one is another"; and consequently invincible by any. (Selfishness reduces to slavery and subjections).
*sv.11-12 Whenever the ega:sense raised its head, they subdued it with self-enquiry ('Who am I').
* teSAm - for them = yAvat - sa:long-as whenever = udeti antar - there-arises within = mama idam iti vAsanA - the vAsanA of "I" and "this" = tAvat - thus-long thenever = ka: ayam aham ca iti - "who am I" and "what is this?" = vicArAt yAti_asatyatAm - after such Inquiry comes to unSuchness.
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असत्-शरीरम् विबुधाः को ऽसाव् अहम् इति स्थितिः ।
asat-zarIram vibudhA: ka:_asau_aham iti sthiti: |
विचाराद् इत्थम् एतेषाम् प्रोदगुर् न भय.आदयः ॥४।३४।१३॥
vicArAt ittham eteSAm prodagu: na bhaya+Adaya: ||4|34|13||
.
* asat-zarIram vibudhA: - deities with an unreal-body =
ka: asau aham iti sthiti: - who? is this "I" =
vicArAt ittham - thru such Enquiry =
eteSAm – for them =
prodagur na bhaya+Adaya: - x.
*m.13 ‘Even the wise men are unreal. This body is unreal. What are we_a such thoughts were constantly in their minds. And so fear and such cowardly emotions were never touching them.
*vlm.13. They were fearless in fighting with the Gods, from the knowledge of their being equally mortal as themselves; and from their want of the knowledge of any difference subsisting between one another. (I. e. They regarded themselves and their adversaries with an equal eye of indifference, as all were equally doomed to death, and therefore never feared to die).
*sv.13..18 They were therefore free from fear of death, devoted to appropriate action in the present, free from all attachment, devoid of the feeling 'I did this', intent on doing the work allotted to them by the master Sambara, free from desire and from aversion and endowed with equal vision.
#vibudha - AS: Yes, vibudha is one of the synonyms for Gods! A traditional way of giving authority to your claim is to cite amarakoza or some similar koza. Thus, a commentator would add here: amarA nirjarA devAs-tridazA vibudhA: surA: ityamara: (= iti amara:)|. By the way, the word atibalAt is lost in translation • it means due to the great force (of the demons). Incidentally, an amarakoza translation for asura goes thus: asurA daitya-daiteya-danuja-indrAri-dAnavA: |
14
असच्-छरीरम् न_अस्ति_इदम् विच्छुद्धा_एव_आत्मनि स्थिता ।
asat-zarIram na_asti_idam vicchuddhA_eva_Atmani sthitA |
अहम्.नाम न च_अन्ये ऽस्ति निश्चित्य_एव_असुरा ययुः ॥४।३४।१४॥
aham.nAma na ca_anye_asti nizcitya_eva_asurA* yayu: ||4|34|14||
.
asat-zarIram na_asti_idam – an unreal body is not this
vicchuddhA_eva_Atmani sthitA x
aham.nAma – x
na ca_anye_asti – nor is there another
nizcitya_eva_asurA yayu: x
*m.14 ‘This body is unreal. This world is unreal. Only the pure Self of Consciousness exists. Nothing like I exists.’ This was the confident opinion of those three asuras’.
*vlm.14. They rushed out with a firm conviction that, the unsubstantial body is nothing, and the intellect is lodged in the pure soul; and that there is nothing which we call as I or another.
*sv.13..18 They were therefore free from fear of death, devoted to appropriate action in the present, free from all attachment, devoid of the feeling 'I did this', intent on doing the work allotted to them by the master Sambara, free from desire and from aversion and endowed with equal vision.
15
ततस् तैर् निरहम्कारैर् जरा-मरण-निर्भयैः ।
tata:_tai:_nir.ahamkArai: jarA-maraNa-nirbhayai: |
प्राप्त.अर्थ-कारिभिर् धिरैर् वर्तमान.अनुसारिभिः ॥४।३४।१५॥
prApta.artha-kAribhi:_dhirai:_vartamAna.anusAribhi: ||4|34|15||
.
* tatas tai: nirahamkArai:
jarA-maraNa-nirbhayai:
prAptArtha-kAribhi: dhirai:
vartamAna.anusAribhi:
*m.15 Thus they had no ego. They were not afraid of old age or death. They were conscious of only the works that come to them. Courageous they were, they lived in the present.
*vlm.15. Then these demons who were devoid of the sense of themselves and their fears were necessarily dauntless of the fear of their decease or death; and were employed in their present duties, without the thoughts of the past and future.
*sv.13..18 They were therefore free from fear of death, devoted to appropriate action in the present, free from all attachment, devoid of the feeling 'I did this', intent on doing the work allotted to them by the master Sambara, free from desire and from aversion and endowed with equal vision.
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असक्त-बुद्धिभिर् नित्यम् हत.अन्यैर् अपि_अहन्तृभिः ।
asakta-buddhibhi: nityam hata.anyai: api_ahantRbhi: |
वासना-जाल=निर्मुक्तैः कृत-कार्यैर् अकर्तृभिः ॥४।३४।१६॥
vAsanA-jAla=nirmuktai: kRta-kAryai: akartRbhi: ||4|34|16||
.
* ... asakta-buddhibhi: nityam – w unattached intellects
hata.anyai:_api_ahantRbhi: - tho without harm/killing others nonkillers =
vAsanA-jAla=nirmuktai: - w free from the net of Conditioning
kRta-kAryai:_akartRbhi: - w doing duty nondoers...
*m.16 Their mind was always unattached. And so even when they killed anyone, it was as if they did not kill. As such they were totally free of the mesh of ‘vāsanas’. They were doing what they should so without any doership.
*vlm.16. Their minds were attached to nothing, they slew their enemies without thinking themselves as their slayers; they did their duties and thought themselves as no doers of them; and they were utterly free from all their desires.
*jd.16 - ... asakta-buddhibhi: nityam – w unattached intellects hata.anyai:_api_ahantRbhi: - tho without harm/killing others nonkillers = vAsanA-jAla=nirmuktai: - w free from the net of Conditioning kRta-kAryai:_akartRbhi: - w doing duty nondoers...
17
प्रभोः कार्यम् इदम् कार्यम् इति संगर-तत्परैः ।
prabho: kAryam idam kAryam iti saMgara-tatparai: |
वीतरागैर् गत-द्वेषैः सर्वदा सम-दृष्टिभिः ॥४।३४।१७॥
vItarAgai:_gata-dveSai: sarvadA sama-dRSTibhi: ||4|34|17||
.
prabho: kAryam
idam kAryam iti
saMgara-tatparai:
vItarAgai:_gata-dveSai:
sarvadA sama-dRSTibhi: - x.
#saMgara >gRR? – battle
*m.17 They engaged themselves in war with the sole thought ‘ This is the mark of the Lord’. With such freedom from malice and attachment, they had always a perception of equality.
*vlm.17. They waged the war under the sense of doing their duty to their master; while their own nature was entirely free from all passion and affection, and of even tenor at all times.
*sv.13..18 They were therefore free from fear of death, devoted to appropriate action in the present, free from all attachment, devoid of the feeling 'I did this', intent on doing the work allotted to them by the master Sambara, free from desire and from aversion and endowed with equal vision.
18
सा दैवी दानवैः सेना भीम.भास.दृढ+आदिभिः ।
sA daivI dAnavai: senA bhIma.bhAsa.dRDha+Adibhi: |
हता भुक्ता हता प्लुष्टा स्व.अन्न-श्रीर् इव भोक्तृभिः ॥४।३४।१८॥
hatA bhuktA hatA pluSTA sva.anna-zrI: iva bhoktRbhi: ||4|34|18||
.
sA daivI dAnavai: senA x
bhIma.bhAsa.dRDha+Adibhi: |
hatA bhuktA hatA pluSTA x
sva.anna-zrI: iva bhoktRbhi: - x
.
as.for the Army of the Gods
by those Demons
by bhIma the Frightful & bhAsa the Bright & dRDha the Firm
the feathers plucked
their goose was cooked
with plenty for the eaters
.
*m.18 The armies of Gods were hurt, vanquished and killed by such trio of Bhima, Bhāsa and Dridha. It was like an enjoyer indulging in enjoyable things.
*vlm.18. The infernal force under the command of Bhīma, BhAsha and Dridha, bruised and burned and slew and devoured the celestial phalanx, as men knead and fry and boil the rice and afterward eat up as their food.
x
x
16
17
18
19
भीम.भास.दृढ-क्षुण्णा जाता गीर्वाण-वाहिनी ।
bhIma.bhAsa.dRDha-kSuNNA jAtA gIrvANa-vAhinI |
परिदुद्राव वेगेन गङ्गैव हिमवच्च्युता ॥४।३४।१९॥
pari.dudrAva vegena gaGgA_iva himavat cyutA ||4|34|19||
.
bhIma.bhAsa.dRDha-kSuNNA: x
jAtA: / jAtA ambig. ref. to bhImAdi or gaGgA x
gIrvANa-vAhinI x
paridudrAva vegena - fled/flowed with speed -
gaGgA iva himavat cyutA - x
.
#kSud to crush #kSuNNa . trampled upon MBh. viii, 4845 VarBr2S. liv Ragh. i, 17 Pan5cat. &c.; crushed, pulverised Sus3r. Pa1n2. 4-2, 92 Ka1s3.; shattered, pierced MBh. iii, 678 Mr2icch. BhP. Ma1rkP.; violated (as a vow) R. i, 8, 9 (#akSuNNa); thought over repeatedly, reflected on again and again W.; one versed in sacred science but unable to explain or teach it W.; defeated, overcome W.)
*m. Vanquished by the trio, the armies of Gods took flight like Ganga waters flowing down the slopes of Himalayas.
20
सा सुर.अनीकिनी देवम् क्षीरोद.अर्णव-शायिनम् ।
sA sura.anIkinI devam kSIroda.arNava-zAyinam |
जगाम शरणम् सैलम् वात.आर्ता_इव_अब्द-मालिका ॥४।३४।२०॥
jagAma zaraNam sailam vAta.ArtA_iva_abda-mAlikA ||4|34|20||
.
sA sura.anIkinI
devam kSIroda.arNava-zAyinam
jagAma zaraNam sailam
vAta.ArtA iva abda-mAlikA - like a windtorn train of clouds.
*AB. ... anIkinI senA ||4|34| One-tenth of an Army; a Division.
*VA. army of Gods went to Lord reclining in the milk ocean,
surrounded with garland like mountain surrounded by clouds.
*AS. Just like (iva) a line of clouds (abda-mAlikA) tormented by wind (vAtArtA) seeks shelter (zaraNam) at a mountain (zailam) .
*vlm.20. The discomfited legion of the deities, then resorted to the God Hari, sleeping on the surface of the ocean of milk; as the bodies of the clouds of heaven, are driven by the winds to the tops of mountains; (beyond the region of storm).
*sv.20-21 The Gods fled to lord Visnu for refuge.
21
हरिर् आश्वासयाम्.आस ताम् भीताम् देव-वाहिनीम् ।
hari: AzvAsayAm.Asa tAm bhItAm deva-vAhinIm |
भुजङ्ग.अभिवृताम् एकाम् रमणीम् इव नायकः ॥४।३४।२१॥
bhujaGga.abhivRtAm ekAm ramaNIm iva nAyaka: ||4|34|21||
.
hari:_AzvAsayAm.Asa
tAm bhItAm deva-vAhinIm
bhujaGga.abhivRtAm ekAm
ramaNIm iva nAyaka: - x.
*vlm.21. The God lying folded in the coils of the serpent, as a consort in the arms of his mistress; gave the Gods their hope of final success in future. (Hari or Krishna on the serpent, is typical of Christ's bruising the head of the satanic serpent).
*sv.20-21 The Gods fled to lord Visnu for refuge.
x
19
20
21
22
अथ क्षीरोद-कुहरे तावत् सा सुर-वाहिनी ।
atha kSIroda-kuhare tAvat sA sura-vAhinI |
उवास यावद् भगवांस् तन्_निरास.अर्थम् उद्ययौ ॥४।३४।२२॥
uvAsa yAvat bhagavAn_tan_nirAsa.artham udyayau ||4|34|22||
.
atha kSIroda-kuhara x
tAvat sA sura-vAhinI uvAsa x
yAvat bhagavAn_tan_nirAsa.artham udyayau x
*m.22-26. Then ensued a great and fierce battle between Vishnu and Sambara.
*sv.22 At his command, they took up their abode in another region.
*vlm.22. The Gods kept themselves hid in that ocean, until it pleased the lord Hari, to proceed out of it for the destruction of the demons.
*VA. so this army of Gods stayed in the middle of milk ocean (on zvetadvipa),
until Vishnu got ready to kill demon (Zambara)
23
बभूव दारुणम् युद्धम् शौरि-शम्बरयोस् ततः ।
babhUva dAruNam yuddham zauri-zambarayo: tata: |
अकाल इव कल्पान्ते समुड्डीन-कुल.अचलम् ॥४।३४।२३॥
akAla* iva kalpAnte sam.uDDIna-kula.acalam ||4|34|23||
.
babhUva dAruNam yuddham – there was a terrible battle
zauri-zambarayos – between divine viShNu and the magical shambara
tata:
a-kAle iva – as.if in no time
kalpAnte x
samuDDIna-kulAcalam - a highflying mountain-range
.
*vlm.23. Then there was a dreadful war between Vishnu and Samvara, which broke and bore away the mountains as in an untimely great deluge of the earth.
*m.22-26. Then ensued a great and fierce battle between Vishnu and Sambara.
*sv.23-24 After this, lord Visnu himself had to fight with the demon Sambara: slain by the Lord the demon instantly reached the abode of Visnu.
24
शशाम समरे तस्मिन् दैत्यः सबल-वाहनः ।
zazAma samare tasmin daitya: sabala-vAhana: |
नरायण-हतो यातः शम्बरो वैष्णवीम् पुरीम् ॥४।३४।२४॥
narAyaNa-hata: yAta: zambara: vaiSNavIm purIm ||4|34|24||
.
zazAma samare tasmin - quieted in the battle then =
daitya: sabala-vAhana: – the daitya.Demon w-armed cavalry
narAyaNa-hata: - slain by narAyaNa.Manway =
yAta: - shambara.Magical came =
vaiSNavIm purIm - to viShNu's city.
*vlm.24. The mighty demon being at last overthrown by the the might of NArAyana, was sent to and settled in the city of Vishnu after his death.
*m.22-26. Then ensued a great and fierce battle between Vishnu and Sambara. It was like at the end of a aeon Vaikuntha since he was killed by Nārāyana. In the same battle Vishnu conferred liberation even to the trio.
*jd. zazAma samare tasmin - quieted in the battle then = daitya: sabala-vAhana: – the daitya.Demon w-armed cavalry narAyaNa-hata: - slain by narAyaNa.Manway = yAta: - shambara.Magical came = vaiSNavIm purIm - to viShNu's city.
x
x
22
23
24
25
भीम-भास-दृढास् ते तु तस्मिन् विषम.संगरे ।
bhIma-bhAsa-dRDhA:_te tu tasmin viSama.saMgare |
विष्णुना_एव शमम् नीताः पवनेन_इव दीपिकाः ॥४।३४।२५॥
viSNunA_eva zamam nItA: pavanena_iva dIpikA: ||4|34|25||
.
bhIma-bhAsa-dRDhA: te tu
as.for
bhIma the Frightful & bhAsa the Bright & dRDha the Firm
tasmin viSama-saMgare
in that unequal struggle
viSNunA eva zamam nItA:
brought by Vishnu to be subdued
pavanena iva dIpikA:
like candles by the wind.
*m.25 It was like wind blowing off a lamp.
*vlm.25. The demons of Bhīma, BhAsha and Dridha, were also killed in their unequal struggle with Vishnu, and were extinguished like lamps by the wind.
*sv.25-26 Lord Visnu also liberated the three demons Bhima, Bhasa and Drdha, who, when the body fell, became enlightened, as they had no ega:sense.
26
ते हि निर्वासना एव यदा शान्तिम् उपागताः ।
te hi nir.vAsanA* eva yadA zAntim upAgatA: |
न तदा_एषाम् गतिर् ज्ञाता दीपानाम् इव शाम्यताम् ॥४।३४।२६॥
na tadA_eSAm gati: jJAtA* dIpAnAm iva zAmyatAm ||4|34|26||
.
te hi nir.vAsanA: eva - since they're without vAsanA.Imprinting =
yadA zAntim upAgatA: - when they got to peace +
na tadA eSAm gati: - then for them there's no more going =
jJAtA dIpAnAm iva zAmyatAm -
.
*m.26 Because the trio were free of ‘Vāsanas’, there was no further births for them.
*vlm.26. They became extinct like flames of fire, and it was not known whither their vital flame had fled. Because it is the desire of a person that leads him to another state, but these having no wish in them, had no other place to go.
*sv.25-26 Lord Visnu also liberated the three demons Bhima, Bhasa and Drdha, who, when the body fell, became enlightened, as they had no ega:sense.
27
तस्माद् वासनया बद्धम् मुक्तम् निर्वासनम् मनः ।
tasmAt vAsanayA baddham muktam nir.vAsanam mana: |
राम निर्वासनी.भावम् आहरस्व विवेकतः ॥४।३४।२७॥
rAma nirvAsanI.bhAvam Aharasva vivekata: ||4|34|27||
.
tasmAt vAsanayA baddham
muktam nir.vAsanam mana:
rAma nir.vAsanI.bhAvam
Ahara~sva
viveka-tas
.
*Mo. uktAm kathAm ... | Ahara~sva Anaya | avazyam saMpAdaya i.y.||
*m.27 Therefore O Rama, mind is bound by vāsanas. Without vāsanas, mind is free. So try to achieve that with discrimination.
*sv.27 O Rama, the conditioned mind alone is bondage; and liberation is when the mind is unconditioned.
*vlm.27. Hence the wishless soul is liberated, but not the wistful mind; therefore use your reason, O rAma, to have a wistless mind and soul.
#hR - #AhR - "bringing in", "effecting" - rAma nirvAsanI.bhAvam Aharasva vivekata: ||4|34| fm4034.027 • upazama-sukham Aharet pavitram fm5008.018 - Satya Vrat.
x
25
26
27
28
सम्यग्.आलोकनात् सत्याद् वासना प्रविलीयते ।
samyak.AlokanAt satyAt vAsanA pra.vilIyate |
वासना-विलये चेतः शमम् आयाति दीपवत् ॥४।३४।२८॥
vAsanA-vilaye ceta: zamam AyAti dIpavat ||4|34|28||
.
samyag.AlokanAt satyAt
vAsanA pra.vilIyate
vAsanA-vilaye ceta:
zamam AyAti dIpavat - x.
*m.28 Truth and an integrated perception will dissolve vāsanās. When vāsanās subside, mind will be completely quiet like a lamp.
*sv.28 The conditioning of the mind drops away when the truth is clearly seen and realised; and when the conditioning has ceased one_as consciousness is made supremely peaceful, as when the flame of a lamp is put out.
*vlm.28. A full investigation into truth, will put down your desires at once; and the extinction of desires, will restore your mind to rest like an extinguished candle.
29
न सत्यम् किम्चिद् एव_इह सद्भावो भावयति_अलम् ।
na satyam kimcit eva_iha sat bhAva:_bhAvayati_alam |
न_अस्ति_एव भावना तस्माद् इति_एतत् सम्यग्_ईक्षणम् ॥४।३४।२९॥
na_asti_eva bhAvanA tasmAt iti_etat samyak_IkSaNam ||4|34|29||
.
na satyam kimcid eva iha – there's nothing whatever real here =
sad-bhAva: bhAvayati alam
na asti eva bhAvanA tasmAt
iti etat samyag.IkSaNam – such is this Total.Outlook.
*m.29 ‘Nothing is real’ think of such good ideas. And so there is really no state of mind. This is the integrated outlook.
*vlm.29. Consummate wisdom consists in the knowledge of there being nothing real in this world, and that our knowledge of reality is utterly false, and that nihility of thing, is the true reality.
30
आत्मा_एव_इदम् जगत् सर्वम् कः किम् भावयतु क्व वा ।
AtmA_eva_idam jagat sarvam ka: kim bhAvayatu kva vA |
भावना नाम न_अस्त्य्_एव तद् एतत् सम्यग्.ईक्षणम् ॥४।३४।३०॥
bhAvanA nAma na_asti_eva tat etat samyak.IkSaNam ||4|34|30||
.
* AtmA eva idam jagat sarvam – the self alone is this world, all =
ka: kim bhAvayatu kva vA – what whoever or where it may be imagined =
bhAvanA nAma na asti eva
tat - that is =
etat samyag-IkSaNam – this Whole View.
~*m.30 When all this world is self, what is there to think of anything? There is nothing like idea or ideation or imagination. This is integrated (right) perception.
*vlm.30. The whole world is full with the spirit of God, whatever otherwise one may think of it at any time; there can be no other thought of it except that it is a nihility, and this forms our perfect knowledge of it.
*sv.29-30 To realise that 'The self alone is all this, whatever one may think of anywhere_a is clear perception.
x
x
28
29
30
31
वासना-चित्त-नामानौ शब्दाव् अर्थ-समन्वितौ ।
vAsanA-citta-nAmAnau zabdau_artha-samanvitau |
सत्य.अवलोकनाद् यत्र विलीनौ तत्परम् पदम् ॥४।३४।३१॥
satya.avalokanAt yatra vilInau tatparam padam ||4|34|31||
.
vAsanA.x.citta.x.nAmAn.x.au
zabda.x.u
artha.x.samanvita.x.u
satya.x.avalokanA.x.t
yatra.x.
vilIna.x.u
tatpara.x.m pada.x.m - x.
.
both the Terms acc. dual
~*m.31 Where thinking mind (citta) is understood as vāsanas (which is a name and work merely) and that gets dissolved in truth perception, that is the perfect state.
*sv.31 'Conditioning' and 'mind' are but words without corresponding truth: when the truth is investigated they cease to be meaningful — this is clear perception.
*vlm.31. The two significant words of the will and mind are mere insignificant fictions, as head and trunk of the ascending and descending nodes of a planet; which upon their right understanding, are lost in the Supreme Spirit. (I. e. It is only the divine will and spirit that is all in all).
32
वासना-वलितम् चित्तम् इह स्थितिम् उपागतम् ।
vAsanA-valitam cittam iha sthitim upAgatam |
तद् एव तद् विनिर्मुक्तम् विमुक्तम् इति कथ्यते ॥४।३४।३२॥
tat eva tat vi.nirmuktam vi.muktam iti kathyate ||4|34|32||
.
* vAsanA-valitam cittam
iha sthitim upAgatam
tat eva tat vi.nirmuktam
vi.muktam iti kathyate - x.
~*m.32 Thinking mind (i.e.) Chitta is enveloped by vāsanas. That is prevalent in this world. When one is free from such ‘chitta’, then such a state is called liberation.
*vlm.32. The mind being accompanied by its desires, is kept confined in this world, but when that is released from these, it is said to have its liberation.
*sv.32-33 When this clear perception arises, there is liberation.
33
नाना-घट-पट.आकारैश् चेतः स्थितिम् उपागतम् ।
nAnA-ghaTa-paTa.AkArai: ceta: sthitim upAgatam |
तद् एव_आशु समम् न_इयम् मिथ्या-यक्ष इव_उत्थितः ॥४।३४।३३॥
tat eva_Azu samam na_iyam mithyA-yakSa* iva_utthita: ||4|34|33||
.
nAnA-ghaTa-paTa.AkArai:
ceta: sthitim upAgatam
tat eva Azu - that only surely =
samam na_iyam - not the same this =
mithyA-yakSe iva utthita: - as when a yakSha.Guard springs.up.
*m.33 This mind is abroad in this world as many bodies like cloth and pots. That is to be quitened.
*vlm.33. The mind has gained its existence in the belief of men, owing to the many ideas of pots and pictures (ghata-patadí); and other things which are imprinted in it; but these thoughts being repressed, the mind also vanishes of itself like the phantoms of goblins (yakshas—yakkas). Ceylon is said to be first peopled by the Yakkas (yakshas) who followed the train of the RAkshas RAvana to that island.
*sv.32-33 When this clear perception arises, there is liberation.
x
31
32
33
34
दाम-व्याल-कट.आकारैश् चेतः परिणतम् यथा ।
dAma-vyAla-kaTa.AkArai:_ceta: pariNatam yathA |
भीम.भास.दृढ=न्यायो राघव_अस्त्व्_अचलस् तव ॥४।३४।३४॥
bhIma.bhAsa.dRDha=nyAya:_rAghava_astu_acala: tava ||4|34|34||
.
dAma-vyAla-kaTa.AkArai: x
ceta: pariNatam yathA |
bhIma.bhAsa.dRDha=nyAya: x
rAghava_astu_acala: tava - x
.
from their forms
dAma the Rope & vyAla the Dangerous & kaTa of the Mat
the affective Consciousness was transformed
to
bhIma the Frightful & bhAsa the Bright & dRDha the Firm
rAghava
let them be your mountain
.
*sv.34 Dama, Vyala and Kata illustrate the mind that is conditioned by the ega:sense; Bhima, Bhasa and Drdha illustrate the mind that is free from conditioning or ega:sense.
*m.34 O Rāma, evolve into the mental mode of Bhima trio getting out of the Damā trio kind of (vāsanas enveloped) mind.
*vlm.34. The demons DAma, VyAla and Kata, were destroyed by reliance on their minds (i. e. by thinking their bodies as their souls); but BhÄma, BhAsha and Dridha were saved by their belief in the Supreme soul, as pervading all things. Therefore, O rAma! reject the examples of the former, imitate that of the latter.
*dAma-vyAla-kaTa.AkArai: - w the forms dAma the Rope vyAla the Dangerous & kaTa the Mat = ceta: pariNatam yathA - as the affective Consciousness is transformed = bhIma.bhAsa.dRDha-nyAya: = bhIma the Awesome bhAsa the Bright & dRDha the Steady rAghava astu acala: tava – let them be your mountain
35
दाम.व्याल.कट-न्यायो मा ते भवतु राघव ।
dAma.vyAla.kaTa-nyAya: mA te bhavatu rAghava |
एतद् राम पुरा प्रोक्तम् पित्रा कमलजेन मे ॥४।३४।३५॥
etat rAma purA proktam pitrA kamala.jena me ||4|34|35||
.
dAma.vyAla.kaTa-nyAya: x
mA te bhavatu rAghava |
etat rAma purA proktam x
pitrA kamala.jena me - x
.
dAma the Rope & vyAla the Dangerous & kaTa of the Mat
:
do not make them your example
o
child of the rAghu clan
!
.
this, rAma, was told
long ago
by
my father
the LotusBorn brahmA
to
me
.
*m.35 O Rāma, my father Brahma advised me long ago that I should not entertain the topic of Dāma trio. And so you too get established in the logic of Bhima trio. This is what I am telling you, who are my beloved disciple. You shall then attain the prosperous state of overcoming the cycle of mutable world.
*sv.35 O Rama, do not be like the former, but be like the latter.
*vlm.35. "Be not guided by the example of DAma, VyAla and Kata," is the lesson that was first delivered to me by BrahmA"the lotus-born and my progenitor himself.
*jd.35 - dAma the Rope & vyAla the Dangerous & kaTa of the Mat - mA te bhavatu - do not become, rAghava. = eta – this = o rAma = purA proktam pitrA = amala.jena me - before was spoken by my father the LotusBorn to me.
36
भवते यन्मया प्रोक्तम् शिष्यायात्यन्त-धीमते ।
bhavate yat mayA proktam ziSyAya_atyanta-dhImate |
दाम-व्याल-कट=न्यायास् तस्मान्मा तेऽस्तु राघव ।
dAma-vyAla-kaTa=nyAyA: tasmAt mA te_astu rAghava |
भीम.भास.दृढ=न्यायो नित्यम् अस्तु तव_अनघ ॥४।३४।३६॥
bhIma.bhAsa.dRDha=nyAya:_nityam astu tava_anagha ||4|34|36||
.
bhavate - to Your Beingness =
yan mayA proktam - what by me has been related =
ziSyAya atyanta-dhImate - for the instruction of the boundlessly thoughtful =
dAma-vyAla-kaTa=nyAyA: - the nyAya.Examples of dAma the Rope & vyAla the Dangerous & kaTa of the Mat =
tasmAt mA te astu - don't be affected to that =
rAghava =
bhIma.bhAsa.dRDha=nyAya: - but the Examples of bhIma the Awesome bhAsa the Bright and dRDha the Steady =
nityam astu tv anagha - always be, dear boy
.
*sv.36-37 That is the reason why I narrated this story to you, my dear and highly intelligent disciple.
*vlm.36. This lesson I repeat to you, O rAma, as my intelligent pupil, that you may never follow the example of the wicked demons DAma and others; but imitate the conduct of the good spirits, Bhīma and others in your conduct.
*bhavate - to Your Beingness = yan mayA proktam - what by me has been related = ziSyAya atyanta-dhImate - for the instruction of the boundlessly thoughtful = dAma-vyAla-kaTa=nyAyA: - the nyAya.Examples of dAma the Rope & vyAla the Dangerous & kaTa of the Mat = tasmAt mA te astu - don't be affected to that = rAghava = bhIma.bhAsa.dRDha=nyAya: - but the Examples of bhIma the Awesome bhAsa the Bright and dRDha the Steady = nityam astu tv anagha - always be, dear boy.
37
अविरल-सुख.दुःख-संकटा_इयम्
a.virala-sukha.du:kha-saMkaTA_iyam
भव-पदवी भव-तापन-उपयाता ।
bhava-padavI bhava-tApana-upayAtA |
व्यवहरणवतो विभूति-यातौ
vyavaharaNavata:_vibhUti-yAtau
सततम् असक्ततया_एव नश्यति_इति ॥४।३४।३७॥
satatam a-saktatayA_eva nazyati_iti ||4|34|37||
.
avirala-sukha.du:kha-saMkaTA
iyam
bhava-padavI
bhava-tApana~upayAtA
vyavaharaNa.vata:
vibhUti-yAtau
satatam asaktatayA eva
nazyati iti
*VA. this existence is incessant flow of joys and sorrows, and it disappears with constant reflection of truth.
*AS: I agree, except the emphasis is missed. Thus the last line should be: only with continuous detachment is it destroyed.
*vlm.37. It is incessant pain and pleasure that forms the fearful feature of this world, and there is no other way of evading all its pangs and pains, save by your apathetic behaviour, which must be your crowning glory in this life.
*sv.36-37 That is the reason why I narrated this story to you, my dear and highly intelligent disciple.
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oॐm
DAILY READINGS sn 16 December, 2018
fm4035 1.dc16..18 MIND CONTROL .z69
https://www.dropbox.com/s/89y6mtssyfii9rs/fm4035%201.dc16..18%20MIND%20CONTROL%20.z69.docx?dl=0
fm6103 2.dc15-16 chUdAlA.Topknot RULES .z61
fm7205 3.dc16 Evolution in Consciousness .z37
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_भवेत् ।
saMkalpAt sa:_mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahamkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
सर्ग ४.३४
वसिष्ठ* उवाच ।
vasiSTha uvAca |
vv
अत्र ते शृणु वक्ष्यामि दाम+आदिषु गतेष्व्_अथ ।
atra te zRNu vakSyAmi dAma+AdiSu gateSu_atha |
यद् वृत्तम् शम्बरस्य_एव नगरे नग-संनिभे ॥४।३४।१॥
yat vRttam zambarasya_eva nagare naga-saMnibhe ||4|34|1||
तथा गगन-विभ्रष्टे समस्ते ध्वस्त-संस्थितौ ।
tathA gagana-vibhraSTe samaste dhvasta-saMsthitau |
विनष्टे शम्बर.अनीके शरदि_इव_अब्द-मण्डले ॥४।३४।०२॥
vinaSTe zambara.anIke zaradi_iva_abda-maNDale ||4|34|02||
देव-निर्जित-सैन्यो ऽसौ नीत्वा कतिपयाः समाः ।
deva-nirjita-sainya:_asau nItvA katipayA: samA: |
पुनर् देव.वध-उद्युक्तश् चिन्तयाम्.आस दानवः ॥४।३४।०३॥
punar deva.vadha-udyukta: cintayAm.Asa dAnava: ||4|34|03||
दाम+आदयास् तु रचिता ये मया मायया_असुराः ।
dAma+Adaya:_tu racitA ye mayA mAyayA_asurA: |
मौर्ख्यात् तैर् भाविता युद्धे मिथ्या_एव दुरहम्कृतिः ॥४।३४।०४॥
maurkhyAt tai: bhAvitA yuddhe mithyA_eva dur.ahamkRti: ||4|34|04||
इदानीम् संसृजाम्य्_अन्यान् दानवान् मायया_उदितान् ।
idAnIm saMsRjAmi_anyAn dAnavAn mAyayA_uditAn |
तान् अप्य् अध्यात्म-शास्त्र.ज्ञान् स.विवेकान् करोम्य्_अहम् ॥४।३४।०५॥
tAn api_adhyAtma-zAstra.jJAn sa.vivekAn karomi_aham ||4|34|05||
ततस् तत्त्व-परिज्ञानान् मिथ्याभावनया_उज्झिताः ।
tatas tattva-parijJAnAn mithyAbhAvanayA_ujjhitA: |
न_अहम्कारम् प्रयास्यन्ति विजेष्यन्ति च तान् सुरान् ॥४।३४।०६॥
na_ahamkAram prayAsyanti vijeSyanti ca tAn surAn ||4|34|06||
इति संचिन्त्य दैत्य.इन्द्रस् तादृशान् धानवान् धिया ।
iti saMcintya daitya.indra: tAdRzAn dhAnavAn dhiyA |
मायया_उत्पादयाम्.आस बुद्बुदान् इव वारिधिः ॥४।३४।०७॥
mAyayA_utpAdayAm.Asa budbudAn iva vAridhi: ||4|34|07||
सर्व.ज्ञा* वेद्य-वेत्तारो वीतरागा* गत.एनसः ।
sarva.jJA* vedya-vettAra:_vItarAgA* gata~enasa: |
यथा प्राप्त.एक-कर्तारो भावित.आत्मान* उत्तमाः ॥४।३४।०८॥
yathA prApta.eka-kartAra: bhAvita.AtmAna* uttamA: ||4|34|08||
.
भीमो भासो दृढ* इति नामभिः परिलाञ्छिताः ।
bhIma: bhAsa: dRDha* iti nAmabhi: pari.lAJchitA: |
जगत्तृणम् इवाशेषम् पश्यन्तः पावन.आशयाः ॥४।३४।९॥
jagat-tRNam iva_azeSam pazyanta: pAvana.AzayA: ||4|34|9||
ते दैत्या भुवनम् प्राप्य च्छादयाम्.आसुर् अम्बरम् ।
te daityA* bhuvanam prApya_chAdayAm.Asu:_ambaram |
गर्जन्तो हेति-तडितः प्रावृषी_इव पयोधराः ॥४।३४।१०॥
garjanta: heti-taDita: prAvRSI_iva paya:dharA: ||4|34|10||
अयुध्यन्त समम् देवैर् अपि वर्ष-गणान् बहून् ।
ayudhyanta samam devai:_api varSa-gaNAn bahUn |
विवेक-वशतो जग्मुर् न_अहम्कारम् कदाचन ॥४।३४।११॥
viveka-vazata: jagmu: na_ahamkAram kadAcana ||4|34|11||
तेषाम् यावद् उदेत्य्_अन्तर् मम_इदम् इति वासना ।
teSAm yAvat udeti_antar mama_idam iti vAsanA |
तावत् को ऽयम् अहम् च_इति विचाराद् यात्य्_असत्यताम् ॥४।३४।१२॥
tAvat ka:_ayam aham ca_iti vicArAt yAti_a-satyatAm ||4|34|12||
असत्-शरीरम् विबुधाः को ऽसाव् अहम् इति स्थितिः ।
asat-zarIram vibudhA: ka:_asau_aham iti sthiti: |
विचाराद् इत्थम् एतेषाम् प्रोदगुर् न भय.आदयः ॥४।३४।१३॥
vicArAt ittham eteSAm prodagu: na bhaya+Adaya: ||4|34|13||
असच्-छरीरम् न_अस्ति_इदम् विच्छुद्धा_एव_आत्मनि स्थिता ।
asat-zarIram na_asti_idam vicchuddhA_eva_Atmani sthitA |
अहम्.नाम न च_अन्ये ऽस्ति निश्चित्य_एव_असुरा ययुः ॥४।३४।१४॥
aham.nAma na ca_anye_asti nizcitya_eva_asurA* yayu: ||4|34|14||
ततस् तैर् निरहम्कारैर् जरा-मरण-निर्भयैः ।
tata:_tai:_nir.ahamkArai: jarA-maraNa-nirbhayai: |
प्राप्त.अर्थ-कारिभिर् धिरैर् वर्तमान.अनुसारिभिः ॥४।३४।१५॥
prApta.artha-kAribhi:_dhirai:_vartamAna.anusAribhi: ||4|34|15||
असक्त-बुद्धिभिर् नित्यम् हत.अन्यैर् अपि_अहन्तृभिः ।
asakta-buddhibhi: nityam hata.anyai: api_ahantRbhi: |
वासना-जाल=निर्मुक्तैः कृत-कार्यैर् अकर्तृभिः ॥४।३४।१६॥
vAsanA-jAla=nirmuktai: kRta-kAryai: akartRbhi: ||4|34|16||
प्रभोः कार्यम् इदम् कार्यम् इति संगर-तत्परैः ।
prabho: kAryam idam kAryam iti saMgara-tatparai: |
वीतरागैर् गत-द्वेषैः सर्वदा सम-दृष्टिभिः ॥४।३४।१७॥
vItarAgai:_gata-dveSai: sarvadA sama-dRSTibhi: ||4|34|17||
सा दैवी दानवैः सेना भीम.भास.दृढ+आदिभिः ।
sA daivI dAnavai: senA bhIma.bhAsa.dRDha+Adibhi: |
हता भुक्ता हता प्लुष्टा स्व.अन्न-श्रीर् इव भोक्तृभिः ॥४।३४।१८॥
hatA bhuktA hatA pluSTA sva.anna-zrI: iva bhoktRbhi: ||4|34|18||
भीम.भास.दृढ-क्षुण्णा जाता गीर्वाण-वाहिनी ।
bhIma.bhAsa.dRDha-kSuNNA jAtA gIrvANa-vAhinI |
परिदुद्राव वेगेन गङ्गैव हिमवच्च्युता ॥४।३४।१९॥
pari.dudrAva vegena gaGgA_iva himavat cyutA ||4|34|19||
सा सुर.अनीकिनी देवम् क्षीरोद.अर्णव-शायिनम् ।
sA sura.anIkinI devam kSIroda.arNava-zAyinam |
जगाम शरणम् सैलम् वात.आर्ता_इव_अब्द-मालिका ॥४।३४।२०॥
jagAma zaraNam sailam vAta.ArtA_iva_abda-mAlikA ||4|34|20||
हरिर् आश्वासयाम्.आस ताम् भीताम् देव-वाहिनीम् ।
hari: AzvAsayAm.Asa tAm bhItAm deva-vAhinIm |
भुजङ्ग.अभिवृताम् एकाम् रमणीम् इव नायकः ॥४।३४।२१॥
bhujaGga.abhivRtAm ekAm ramaNIm iva nAyaka: ||4|34|21||
अथ क्षीरोद-कुहरे तावत् सा सुर-वाहिनी ।
atha kSIroda-kuhare tAvat sA sura-vAhinI |
उवास यावद् भगवांस् तन्_निरास.अर्थम् उद्ययौ ॥४।३४।२२॥
uvAsa yAvat bhagavAn_tan_nirAsa.artham udyayau ||4|34|22||
बभूव दारुणम् युद्धम् शौरि-शम्बरयोस् ततः ।
babhUva dAruNam yuddham zauri-zambarayo: tata: |
अकाल इव कल्पान्ते समुड्डीन-कुल.अचलम् ॥४।३४।२३॥
akAla* iva kalpAnte sam.uDDIna-kula.acalam ||4|34|23||
शशाम समरे तस्मिन् दैत्यः सबल-वाहनः ।
zazAma samare tasmin daitya: sabala-vAhana: |
नरायण-हतो यातः शम्बरो वैष्णवीम् पुरीम् ॥४।३४।२४॥
narAyaNa-hata: yAta: zambara: vaiSNavIm purIm ||4|34|24||
भीम-भास-दृढास् ते तु तस्मिन् विषम.संगरे ।
bhIma-bhAsa-dRDhA:_te tu tasmin viSama.saMgare |
विष्णुना_एव शमम् नीताः पवनेन_इव दीपिकाः ॥४।३४।२५॥
viSNunA_eva zamam nItA: pavanena_iva dIpikA: ||4|34|25||
ते हि निर्वासना एव यदा शान्तिम् उपागताः ।
te hi nir.vAsanA* eva yadA zAntim upAgatA: |
न तदा_एषाम् गतिर् ज्ञाता दीपानाम् इव शाम्यताम् ॥४।३४।२६॥
na tadA_eSAm gati: jJAtA* dIpAnAm iva zAmyatAm ||4|34|26||
तस्माद् वासनया बद्धम् मुक्तम् निर्वासनम् मनः ।
tasmAt vAsanayA baddham muktam nir.vAsanam mana: |
राम निर्वासनी.भावम् आहरस्व विवेकतः ॥४।३४।२७॥
rAma nirvAsanI.bhAvam Aharasva vivekata: ||4|34|27||
सम्यग्.आलोकनात् सत्याद् वासना प्रविलीयते ।
samyak.AlokanAt satyAt vAsanA pra.vilIyate |
वासना-विलये चेतः शमम् आयाति दीपवत् ॥४।३४।२८॥
vAsanA-vilaye ceta: zamam AyAti dIpavat ||4|34|28||
न सत्यम् किम्चिद् एव_इह सद्भावो भावयति_अलम् ।
na satyam kimcit eva_iha sat bhAva:_bhAvayati_alam |
न_अस्ति_एव भावना तस्माद् इति_एतत् सम्यग्_ईक्षणम् ॥४।३४।२९॥
na_asti_eva bhAvanA tasmAt iti_etat samyak_IkSaNam ||4|34|29||
आत्मा_एव_इदम् जगत् सर्वम् कः किम् भावयतु क्व वा ।
AtmA_eva_idam jagat sarvam ka: kim bhAvayatu kva vA |
भावना नाम न_अस्त्य्_एव तद् एतत् सम्यग्.ईक्षणम् ॥४।३४।३०॥
bhAvanA nAma na_asti_eva tat etat samyak.IkSaNam ||4|34|30||
वासना-चित्त-नामानौ शब्दाव् अर्थ-समन्वितौ ।
vAsanA-citta-nAmAnau zabdau_artha-samanvitau |
सत्य.अवलोकनाद् यत्र विलीनौ तत्परम् पदम् ॥४।३४।३१॥
satya.avalokanAt yatra vilInau tatparam padam ||4|34|31||
वासना-वलितम् चित्तम् इह स्थितिम् उपागतम् ।
vAsanA-valitam cittam iha sthitim upAgatam |
तद् एव तद् विनिर्मुक्तम् विमुक्तम् इति कथ्यते ॥४।३४।३२॥
tat eva tat vi.nirmuktam vi.muktam iti kathyate ||4|34|32||
नाना-घट-पट.आकारैश् चेतः स्थितिम् उपागतम् ।
nAnA-ghaTa-paTa.AkArai: ceta: sthitim upAgatam |
तद् एव_आशु समम् न_इयम् मिथ्या-यक्ष इव_उत्थितः ॥४।३४।३३॥
tat eva_Azu samam na_iyam mithyA-yakSa* iva_utthita: ||4|34|33||
दाम-व्याल-कट.आकारैश् चेतः परिणतम् यथा ।
dAma-vyAla-kaTa.AkArai:_ceta: pariNatam yathA |
भीम.भास.दृढ=न्यायो राघव_अस्त्व्_अचलस् तव ॥४।३४।३४॥
bhIma.bhAsa.dRDha=nyAya:_rAghava_astu_acala: tava ||4|34|34||
दाम.व्याल.कट-न्यायो मा ते भवतु राघव ।
dAma.vyAla.kaTa-nyAya: mA te bhavatu rAghava |
एतद् राम पुरा प्रोक्तम् पित्रा कमलजेन मे ॥४।३४।३५॥
etat rAma purA proktam pitrA kamala.jena me ||4|34|35||
भवते यन्मया प्रोक्तम् शिष्यायात्यन्त-धीमते ।
bhavate yat mayA proktam ziSyAya_atyanta-dhImate |
दाम-व्याल-कट=न्यायास् तस्मान्मा तेऽस्तु राघव ।
dAma-vyAla-kaTa=nyAyA: tasmAt mA te_astu rAghava |
भीम.भास.दृढ=न्यायो नित्यम् अस्तु तव_अनघ ॥४।३४।३६॥
bhIma.bhAsa.dRDha=nyAya:_nityam astu tava_anagha ||4|34|36||
अविरल-सुख.दुःख-संकटा_इयम्
a.virala-sukha.du:kha-saMkaTA_iyam
भव-पदवी भव-तापन-उपयाता ।
bhava-padavI bhava-tApana-upayAtA |
व्यवहरणवतो विभूति-यातौ
vyavaharaNavata:_vibhUti-yAtau
सततम् असक्ततया_एव नश्यति_इति ॥४।३४।३७॥
satatam a-saktatayA_eva nazyati_iti ||4|34|37||
॥
४०३५
fm4035 1.dc16..18 MIND CONTROL .z69
https://www.dropbox.com/s/89y6mtssyfii9rs/fm4035%201.dc16..18%20MIND%20CONTROL%20.z69.docx?dl=0
+++