fm5022 1.mr01-02 bali the Strong in Netherworld .z49
jivadas
fm5022 1.mr01-02 bali the Strong in Netherworld .z49
work in progress .v17
work in progress .v15,16
latest update:
Oॐm
बलि
bali the Strong
in
pAtAla.Netherworld
oॐm
vasiShTha said—
अथवा रघुवंशाख्यनभ: पूर्णनिशाकर । बलिवद्बुद्धिभेदेन ज्ञानमासादयामलम् ॥५।२२।१॥
athavA raghuvaMza-Akhya-nabha: pUrNa-nizAkara | balivad buddhi-bhedena jJAnam AsAdayAmalam ||5|22|01||
.
as the line of raghu the Swift is a skyful of renown
since you light its night
so
be like bali.Strongman
:
by intellectual analysis
Wisdom is attained soon.enuf
.
~m. ... acquire the knowledge of Self by (instant) change of perception like Bali.
~sv. Or, O Rama, bring about a transmutation of the mind even as king Bali did....
~vlm. ... acquiring wisdom by self-discernment.
rAma replied—
भगवन्_सर्व.धर्म-ज्ञ त्वत्.प्रसादान्_मया हृदि । प्राप्तम् प्राप्तव्यम्_अखिलम् विश्रान्तम् च_अमले पदे ॥२॥
bhagavan_sarva.dharma-jJa tvat.prasAdAn_mayA hRdi | prAptam prAptavyam_akhilam vizrAntam ca_amale pade ||2||
.
all.dharma-knowing lord,
out.of your grace
by me
has been received what's worth.receiving
in my Heart
:
total repose in the clear state
.
~m. ... Attaining what is to be attained I am in repose in the Self state.
~vlm. ... all that is worth gaining; and that is our final rest in the purest state ...
शरदि_इव_अम्बराद्_अ.भ्रमद्_अभ्रम् मम चेतस: । विभो व्यपगतम् सर्वम् तृष्ण-आख्यम् तन् महा.तम: ॥३॥
zaradi_iva_ambarAt_a.bhramat_abhram mama cetasa: | vibho vyapagatam sarvam tRSNa-Akhyam tan mahA.tama: ||03||
.
as.if it's autumn
:
thruout my sky there does not drift
a cloud of Affectation
:
Lord
it has quite disappeared
that cloud they call tRShNA.Craving
that thundercloud
.
~m.3 my mind is clear like autumn sky. O Lord, with all cravings pushed out,
~vlm.3. O sir, it is by your favor, that my mind is freed from the great delusion of my multifarious desires; as the sky is cleared of the massy clouds of the rainy weather in autumn.
गम् #gam – to go -> #apagam - apart -> #vyapagam – away - Par. *vyapagacchati - to go away, retreat, escape, disappear • to move away from, be entirely removed or distant •• #vyapagata-
*jd.3 - zaradi iva - as.if in autumn = ambarAt – thru the sky = abhramad – not drifting = abhram mama cetasa: - the cloud of my Affectation, = vibho – Lord, = vyapagatam sarvam – has quite disappeared = tRSNA-Akhyam – called tRSNA.Craving = tat mahA.tama: - that great darkness.
अमृत-आपूरित: स्वस्थ: शीतल-आत्मा महाद्युति: । तिष्ठाम्य्_आनन्दवान्_अन्त: सायम् पूर्ण इव उडुरट् ॥४॥
amRta-ApUrita: svastha: zItala-AtmA mahAdyuti: | tiSThAmi_AnandavAn_anta: sAyam pUrNa iva uDuraT ||04||
.
overflowing with nectar
comfortable
a cool-soul
a great-light
within
I
rest in Happiness
:
an evening under a full Star.Lord-Moon
.
~vlm.4. my soul is at rest and as cold as a stone; it is filled with the ambrosial draught of Divine knowledge and its holy light; I find myself to rest in perfect bliss, and as illumined as the queen of the stars, rising in her full light in the evening.
*jd.4 - amRta-ApUrita: - nectar-overflowing = svastha: - comfortable = zItala-AtmA – cool-soul = mahAdyuti: - great-light = tiSThAmi AnandavAn_anta: - I remain joyous within = sAyam pUrNa iva uDu.raT – an evening with a Full Star.Lord Moon.
अ.शेष-सम्शय-अम्भो.द-शरत्-समयम् किम्.त्व्_अहम् । तृप्तिम्_एषाम् न गच्छामि वचसाम् वदतस्_तव ॥५॥
a.zeSa-samzaya-ambho.da-zarat-samayam kim.tu_aham | tRptim_eSAm na gacchAmi vacasAm vadatas_tava ||05||
.
but a cloudy
—in the Rainy Season—
doubt remains
(and I cannot get too much of them, hearing the words uttered by you)
.
बलेर्_विज्ञान-सम्प्राप्तिम् पुन:_मद्-बोध-वृद्धये । विभो कथय खिद्यन्ते सन्त: नौ_अनतम् प्रति ॥६॥
bale:_vijJAna-samprAptim puna:_mad-bodha-vRddhaye | vibho kathaya khidyante santa: nau_anatam prati ||6||
.
so
tell me again about bali.Strongman
and how he got full understanding
:
it helps my Realization grow, Sir
(and you're never mean to those who honor you)
.
~m. ... Generous gurus do not displease a humble disciple.
~vlm. ... holy saints reserve nothing from their suppliant pupils.
vasiShTha said—
शृणु राघव ते वक्ष्ये बलेर्_वृत्तान्तम्_उत्तमम् । श्रुतेन येन तम् तत्त्व-बोधम् प्राप्स्यसि शाश्वतम् ॥७॥
zRNu rAghava te vakSye bale:_vRttAntam_uttamam | zrutena yena tam tattva-bodham prApsyasi zAzvatam ||07||
.
pay attention now, rAghava
!
I'll tell you a fine tale,
hearing which you will get,
once.&.for.all
realization of that Thatness
.
*vlm. ... the knowledge of the endless and everlasting truth and immutable verities.
~sv. ... knowledge of the eternal truth.
*jd.7 - शृणु राघव pay attention, rAghava! = ते वक्ष्ये बलेर्_वृत्तान्तम्_उत्तमम् I am going to tell you the best of tales = श्रुतेन येन by hearing which, = तं तत्त्व-बोध म् that Thatness-Realization = प्राप्स्यसि शाश्वतम् you will get eternally.
अस्त्य्_अस्मिञ्_जगत: कोशे कस्मिम्श्*चिद्_दिङ्-निकुञ्जके । पातालम्_इति विख्यातो लोको भूमेर्_अध: स्थित: ॥८॥
asti_asmin_jagata: koze kasmin*.cit_diG-nikuJjake | pAtAlam_iti vikhyAta:_ loka:_ bhUme:_adha: sthita: ||08||
.
there is
in some part of the world
a land with groves & gardens
:
the land known as
pAtAla.Netherworld
beneath the earth
...
क्षीरोद-अर्णव-जाताभिर्_दिग्धाभिर्_अमृत-अम्शुभि: ।
kSIroda-arNava-jAtAbhi:_digdhAbhi:_amRta-amzubhi: |
क्वचिद्_दानव-कन्याभिर्_भाति निर्विवर-अन्तर: ॥९॥
kvacit_dAnava-kanyAbhi:_bhAti nirvivara-antara: ||09||
.
with dAnava.Demon girls
born in Milk.Ocean
anointed with Immortal.nectar-drops
somewhere
).(
close-between
shining
...
~vlm.9. It is peopled by the milk white Naiades or marine goddessess, born in the milky ocean-sweet water, and of the race of demons, who filled every gap and chasm of it with their progeny. (The subterranean cells, were peopled by the earth-born Titans).
#vR -> #vivR--nirvivR--nirvivara having no opening or rent, close, contiguous. • n.-tA -f.- close, contiguousness, as of female breasts .) (. • agreement, understanding ziz. ix, 44. #nirvivarIkR--nirvivarIkRta = nirucchAsa, "breathless", Nilak. gl. _KSS.
जिह्वा-गण_उद्दम-रवैर्_विलोल-रसना-युगै: । क्वचिद्_भोगिभिर्_आपूर्ण: सहस्र-शत=मस्तकै: ॥१०॥
jihvA-gaNa_uddama-ravai:_vilola-rasanA-yugai: | kvacit_bhogibhi:_ApUrNa: sahasra-zata=mastakai: ||10||
.
jihvA-gaNa-uddama-ravai:
w tongue-gaNa-uddama-rava
vilola-rasanA-yugai: -
w vilola-taste-Ages
w
somewhere overflowing with pleasure
:
a thousand hundred-headed snakes
...
~vlm.10. In some places it was peopled by huge serpents, with a hundred and thousand heads;
which hissed loudly with their parted and forky tongues, and their long projected fangs.
~sv.10 ... strange reptiles with many heads, ...
देह-अद्रि-वलित-अशेष-विश्व-उद्धरण-घस्मरै: ।
deha-adri-valita-azeSa-vizva-uddharaNa-ghasmarai: |
क्वचिद्_दनुसुतैर्_व्याप्तश्_चलद्भिर्_इव मेरुभि: ॥११॥
kvacid danusutai:_vyApta:_caladbhi:_iva merubhi: ||11||
.
deha-adri-valita-azeSa-vizva-uddharaNa-ghasmarai:
with body-mountain-connected-entire-universe-emiting-eagerness
somewhere
filled
with the Demon children of danu
like the quaking of so many Mount.merus
.
~sv.11 ... demons with enormous bodies, ...
~vlm. In other places there were the mountainous bodies of demons, walking in their lofty strides, and seeming to fling above the balls of the worlds as their bonbons, in order to devour them.
#ghas #ghasmara. eager-for, voracious.
कुम्भ-कूत-अग्र-विश्रान्त-वसुधा-मण्डल_उदरै: ।
kumbha-kUta-agra-vizrAnta-vasudhA-maNDala_udarai: |
क्व.चिद्_दिग्-दन्तिभिर्_दन्त-द्रुम-अद्रिभिर्_उपाश्रित: ॥१२॥
kva.cit_dig-dantibhi:_danta-druma-adribhi:_upAzrita: ||12||
.
kumbha-kUta-agra-vizrAnta-vasudhA-maNDala_udarai: -
with kumbha-summit.tip-repose-earth-maNDala-udaras =
kvacid - somewhere =
dig-dantibhi: - w the elephants of the Directions =
danta-druma-adribhi: - by tusk-tree-mountains =
upAzrita: - supported.
~m. ... In another part of the region there were ...
~sv.12 ... huge elephants, ...
~vlm.12. In another place there were big elephants, upholding the earth on their elevated probosces, and supporting the islands upon their strong and projected tusks.
महाकटकटा-शब्द-त्रस्त-भूत-परम्परै: । क्व.चिद्_दुर्.गन्ध-भूताभैर्_अधो-नारक-मण्डलै: ॥१३॥
mahAkaTakaTA-zabda-trasta-bhUta-paramparai: | kva.cit_dur.gandha-bhUtAbhai:_adho-nAraka-maNDalai: ||13||
.
mahA.kaTakaTA-zabda-trasta-bhUta-paramparai: -
w the great."kaTakaTA"-sound/word-trasta-bhUta-parade =
kvacit –
somewhere =
dur.gandha-bhUta-Abhai: -
w foul.smelling-bhUta.Ghost-likes =
adhas-nAraka-maNDalai: -
w lower-Manhell-regions.
~m. ... The lower parts were occupied by foul-smelling lowly beings who scared people with their presence. ...
~sv.13 ... places which are heavily polluted and where a terrible 'kata-kata' noise constantly fills the air,
~vlm.13. There were ghosts and devils in other places, making hideous shrieks and noise; and there were groups of hellish bodies, and putrid carcasses of ghostly shapes.
आ-भूतलम्_अभिप्रोत-सप्त.पाताल-मण्डलै: । क्व.चिद्_रत्न-आकरैर्_व्याप्त: पातालैर्_विवरैर्_इव ॥१४॥
A-bhUtalam_abhiprota-sapta.pAtAla-maNDalai: | kva.cit_ratna-Akarai:_vyApta: pAtAlai:_vivarai:_iva ||14||
.
somewhere on Earth
with a string of seven Netherworld-Provinces
with jewel-covered tunnels to Netherworld
...
*vlm. The depth of the nether world concealed in its darksome womb, rich mines of gems and metals, lying under the surface of the earth, and reaching to the seventh layer of pAtAla or infernal regions.
सुर.असुर-शिर:-सुप्त-आपाद-अम्भो-रुह-पाम्सुना । क्व.चित्_भगवता तेन कपिलेन पवित्रित: ॥१५॥
sura.asura-zira:-supta-ApAda-ambho-ruha-pAmsunA | kva.cit_bhagavatA tena kapilena pavitrita: ||15||
.
with a
Brightling.Darkling-head.sleep=reward-water.grown+dust
somewhere
by the Lord.bhagavAn kapila theTawny
blest
.
* compounds are compounded with the ranking . - = +
~m. ... There were seven distinct areas in that region. The great sage Kapila sanctified the place by his presence in that region in ancient times. That region was always ruled by some one who was a great devotee of Lord Shiva.
~vlm.15. Another part of this place, was sanctified by the dust of the lotus-like feet of the divine Kapila (Siva or Pluto); who was adored by the gods and demigods, by prostration of their exalted heads at his holy feet.
आसुरी.सम्भूत-अनन्त-पूजन-क्रीडन-एषिणा । क्व.चिद्_भगवता तेन हाटकेशेन पालित: ॥१६॥
AsurI.sambhUta-ananta-pUjana-krIDana-eSiNA | kva.cit_bhagavatA tena hATaka-Izena pAlita: ||16||
.
AsurI.sambhUta-ananta-pUjana-krIDana-eSiNA –
by the Darklingesses/armies.combined-
endless-worship-play-seeking =
somewhere
by the Lord.bhagavan Master of the hATaka.Riverfolk of Netherworld
protected
...
~sv.16 ... and places sanctified by lord Hatakesvara who is adored by celestial damsels.
~vlm.16. Another part of it was presided by the god Siva, in his form of a golden phallus (linga); which was worshipped by the ladies of the demons, with abundant offerings and merry reveries.
*jd.16 - AsurI.sambhUta-ananta-pUjana-krIDana-eSiNA – by the Darklingesses/armies.combined-endless-worship-play-seeking = kva.cid - somewhere = bhagavatA tena – by that Lord.bhagavan = hATaka-Izena – the Lord of the hATakas of Netherworld = pAlita: - protected.
तस्मिन्*न्_असुर-दोs.स्तम्भ-धार्यमाण-महाभरे । बभूव दानवो राजा विरोचन-सुतो बलि: ॥१७॥
tasmin*_asura-dos.stambha-dhAryamANa-mahAbhare | babhUva dAnavo rAjA virocana-suto bali: ||17||
.
there
in a Darkling-arm.pillar-dhAryamANa-mahAbhare =
became King of the dAnava.Demons
the son of virochana the Luminous
bali.Strongman
.
in a Darkling-arm.pillar-dhAryamANa-mahAbhare =
*sv. The demon-king Bali, son of Virocana, ruled over this region.
~vlm. ... who supported the burden of his kingdom, on the pillars of their mighty arms.
साक्रन्देन समम् सर्वै: सुर-विद्याधर_उरगै: । पाद-सम्वाहनम् यस्य सुर-राजेन वाञ्छितम् ॥१८॥
sAkrandena samam sarvai: sura-vidyAdhara-uragai: | pAda-samvAhanam yasya sura-rAjena vAJchitam ||18||
.
with warcries sounding
all the Brightlings & Sorcerers & Serpents
as infantry
whatever was desired by the Brightling rAjA.King
...
कोशस्_त्रैलोक्य-रत्नानाम् पाता सर्व-शरीरिणाम् । धर्ता भुवन-धर्तृणाम् यस्य पालयिता हरि: ॥१९॥
kozas_trailokya-ratnAnAm pAtA sarva-zarIriNAm | dhartA bhuvana-dhartRNAm yasya pAlayitA hari: ||19||
.
the treasury of the Three Worlds' jewels
devourer of every enemy
Bearer of the Bearers of the Earth
whose Protector is hari
.
*sv. The Lord of the universe, Sri hari, himself ...
ऐरावणस्य सम्शोषम् यन्_नाम्ना कट-भित्तय: । केकया_इव_अहि-हृन्-नाड्यो जग्मुर्_आजग्मुर्_आर्तताम् ॥२०॥
airAvaNasya samzoSam yan_nAmnA kaTa-bhittaya: | kekayA_iva_ahi-hRn-nADyo jagmu:_Ajagmu:_ArtatAm ||20||
.
airAvaNasya samzoSam
the dryness of indra's elephant
yan_nAmnA
what is called
kaTa-bhittaya:
x +
kekayA: iva
like peacocks
ahi-hRt-nADya:
x
jagmu:_Ajagmu:_ArtatAm
x.
~m.17-24. ... Even the great elephant, Iravata (of Indra) trembled on hearing his name. ...
~sv.19-20 The Lord of the universe, Sri Hari, himself was the protector of this king; hence, even the king of heaven, Indra, adored him.
~vlm.20. His name struck terror in the heart of AirAvata, and made his cheeks fade with fear; as the sound of a peacock petrifies the entrails of serpents; (because the peacock is a serpivorous bird).
प्रताप-उग्र-उष्मभिर्_यस्य कल्प-काल इव_अब्धय: । ययु: शोष-उन्मुखा: सप्त सप्तताम् कुपितताकृते: ॥२१॥
pratApa-ugra-uSmabhi:_yasya kalpa-kAla iva_abdhaya: | yayu: zoSa-unmukhA: sapta saptatAm kupitatAkRte: ||21||
.
being burned by the fierce heat
like the oceans on Doomsday
they became dried.up
:
seven
each come to a sevenness of crusty embodiment
.
~vlm. ...seven dry beds, as under the fire of the universal Conflagration.
यद्_अध्वर-अग्र्य-धूम-अभ्र-राजयो बलिताब्धय: । ब्रह्माण्ड-कोटरस्य अस्य सदा कवचनाम् ययु: ॥२२॥
yat_adhvara-agrya-dhUma-abhra-rAjayo balitAbdhaya: | brahmANDa-koTarasya asya sadA kavacanAm yayu: ||22||
.
yat
x
adhvara-agrya-dhUma-abhra-rAjaya:
spreading clouds of sacrificial smoke
balitA_abdhaya:
x +
brahmANDa-koTarasya asya
x
sadA kavacanAm yayu:
x.
#brahmANDakoTara
~m.17-24 ... The smoke that rose from his sacrificial fires was so huge that the consequent clouds enveloped and enclosed the whole world. ...
~sv.21-22 By the heat of the very radiance of this king Bali, the oceans got dried up, as it were.
~vlm.22. But the smoke of his sacrificial fire, was an amulet to the people for supply of water; and it caused the rains to fall as profusely from above as the seas fallen below from the waters above. (This alludes to the dynamite which was ignorantly believed to be a talisman).
VA.smoke from his sacrificial fires created lines of clouds with water of oceans (?),
which were always protecting (from drought) (the inhabitants of) the cave of universe (brahmANDa) like an armor.
*AS: I would interpret valita-abdhi as ones who have encompassed oceans=reservoirs of
water. Thus, the smoke from the sacrificial fires turned into clouds full
of water and thus became protection for the whole inhabited world
(brahmANDa-koTara).
*AB. ... jala-pAnAya balitAabdhayo yAbhi: |
यस्य दृष्टि-दृढाघात-नुन्नाधार-कुलाचला: । विनमन्ति दिश: सर्वा लता: फलनता इव ॥२३॥
yasya dRSTi-dRDhAghAta-nunnAdhAra-kulAcalA: | vinamanti diza: sarvA latA: phalanatA iva ||23||
.
yasya
x
dRSTi-dRDhAghAta-nunnAdhAra-kulAcalA:
those dRSTi-dRDhAghAta-nunnAdhAra-mountain.chains +
vinamanti diza: sarvA:
x
latA: phalanatA iva
x.
~m.17-24 ... : is angry look was so sharp and powerful that it shattered mighty mountains. All the beings within the empire simply bowed on seeing him like a fruit- laden creeper. Such a mighty emperor was he that Indra, worshipped by people in all worlds (regions), was vanquished by him with little effort, like sport…
~sv.23 : is eyes were so powerful that by a mere look he could move mountains.
~vlm.23. : is frowning look, made the high heads of mountains stoop low to the ground; and caused the lofty skies to lower with water, like the high branches of trees when overloaded with fruits. (It means, that the mountains and skies were obedient to his bidding).
लीला-विजित-नि:शेष-भुवन-आभोग-भूषण: । दश-कोटी: स वर्षाणि दैत्यो राज्यम् चकार ह ॥२४॥
lIlA-vijita-ni:zeSa-bhuvana-Abhoga-bhUSaNa: | daza-koTI: sa varSANi daitya:_ rAjyam cakAra ha ||24||
.
as childsplay he overcame the earth & all its pleasures
&
for ten* koTis of years
that daitya.Demon made his rule
.
*(ten gazillion years in Royal Calculus, ten years for us mere mortals)
~m. ... hundred million years ... ~sv. ... a very long time ... ~vlm. ...myriads of years ...
अथ गच्छत्स्व्_अनल्पेषु युगेष्व्_आवर्त-वृत्तिषु । सुर-असुर-महौघेषु प्रोत्पतत्सु पतत्सु च ॥२५॥
atha gacchatsu_analpeSu yugeSu_Avarta-vRttiSu | sura-asura-mahaugheSu protpatatsu patatsu ca ||25||
.
and then
after a few Ages had passed.by
like slow eddies
churning with mighty multitudes of Brightlings and Darklings
rising
&
falling
…
~vlm.25. Thus he lived for many ages, which glided on like the course of a river rolling about like the waters of a whirlpool; and witnessed the incessant flux and reflux of the generations of gods, demons and men, of the three worlds.
*jd.25 - atha - and then = gacchatsu analpeSu yugeSu - after the passage of a few ages = Avarta-vRttiSu - like whirling eddies = surAsura-mahaugheSu - with great multitudes of Brightlings and Darklings = protpatatsu patatsu ca - rising and falling, …
अजस्रम्_अति.भुक्तेषु त्रैलोक्य_उदार-वृत्तिषु । भोगेष्व्_अभजद्_उद्वेगम् बलिर्_दानव-नायक: ॥२६॥
ajasram_ati.bhukteSu trailokya_udAra-vRttiSu | bhogeSu_abhajat_udvegam bali:_dAnava-nAyaka: ||26||
.
ajasram - forever =
ati.bhukteSu – i over-leasuring =
trailokya-udAra-vRttiSu – i =
bhogeSu abhajat udvegam – in his pleasures enjoyed ennui =
bali: dAnava-nAyaka: - bali the dAnava.Demon Prince.
~m. After several aeons passed thus, having enjoyed in full all kinds of pleasures, Bali became tired of them and became detached. Hethen reflected thus sitting in his palace on the meru mountain.
~sv. In course of time, intense dispassion overcame king Bali and he began to enquire thus:
~vlm.26. The king of the demons felt at last, a distaste to all the enjoyments of life, which he had tasted to surfeit; and he felt also an uneasiness amidst the variety of his pleasures.
मेरु-शृङ्ग-शिखा-रत्न-कृत-वातायनास्थित: । एकदा चिन्तयाम्.आस स्वयम् सम्सार-सम्स्थितम् ॥२७॥
meru-zRGga-zikhA-ratna-kRta-vAtAyanAsthita: | ekadA cintayAm.Asa svayam samsAra-samsthitam ||27||
.
once
on the very tip of the peak of Mount.meru
sitting in his window-seat
he gave some thought to
himself
stuck in the saMsAra
.
~m. ... He then reflected thus sitting in his palace on the meru mountain.
~vlm. He retired to the farthest polar mount of meru, and there sitting at the balcony of one of its gemming pinnacles, he reflected on the state of this world and the vanity of mortal life.
*jd.27 - meru-zRGga-zikhA-ratna-kRta-vAtAyana-Asthita: - meru-peak.tip-jewel-made-window.seated = ekadA cintayAm.Asa (chintana.Thoughtfulness) – once he gave thought to = svayam samsAra-samsthitam - himself stuck here in saMsAra.
कियन्तम्_इदम्_अक्षुण्ण-शक्तिना_एव मया_अधुना । साम्राज्यम्_इह कर्तव्यम् विहर्तव्यम् जगत्.त्रये ॥२८॥
kiyantam_idam_akSuNNa-zaktinA_eva mayA_adhunA | sAmrAjyam_iha kartavyam vihartavyam jagat.traye ||28||
.
how long
?
this state is ruled by me,
there is no limit to my power
now
:
I roam the three worlds at will
.
~vlm.28. How long yet, thought he in himself, shall I have to rule over this world with my indefatiguable labour; and how much more must I remain to roam about the triple world, in my successive transmigrations?
*jd.28 - kiyantam idam - how long is this = sAmrAjyam iha kartavyam - state here to be ruled = akSuNNa-zaktinA eva - with quite uncurtailed power = mayA adhunA - by me now = vihartavyam jagat-traye - when the three-worlds are to be roamed?
महता मम राष्ट्रेण त्रैलोक्य-अद्भुत-कारिणा । किम् वा भवति भुक्तेन भूरि-भोग-अति.हारिणा ॥२९॥
mahatA mama rASTreNa trailokya-adbhuta-kAriNA | kim vA bhavati bhuktena bhUri-bhoga-ati.hAriNA ||29||
.
mahatA mama rASTreNa
with my great kingdom
trailokya-adbhuta-kAriNA –
working wonders in the Triple World
kim vA bhavati bhuktena –
what use is this enjoyment =
bhUri-bhoga-atihAriNA - with all its delightful pleasure?
~m.29 What is the use of enjoying all the pleasures in my kingdom and performing great, wonderous deeds in the three worlds?
~sv.28-29 How long should I rule over this netherworld, how long shall I wander in the three worlds? What shall I gain by ruling over this kingdom?
~vlm.29. Of what use is it to me to have this unrivaled sovereignty, which is a wonder in the three worlds; and of what good is it to me, to enjoy this plenteous luxury, which is so charming to the senses?
*jd.29 - mahatA mama rASTreNa - with my great kingdom = trailokya-adbhuta-kAriNA – working wonders in the Triple World = kim vA bhavati bhuktena – what use is this enjoyment = bhUri-bhoga-atihAriNA - with all its delightful pleasure?
आपात-मात्र-मधुरम्_आवश्यक-परिक्षयम् । भोग-उपभोग-मात्रम् मे किम् नाम इदम् सुख-आवहम् ॥३०॥
ApAta-mAtra-madhuram_Avazyaka-parikSayam | bhoga-upabhoga-mAtram me kim nAma idam sukha-Avaham ||30||
.
delight's a mere momentariness
that of necessity decays
:
this bit of pleasure, how does it proffer happiness for me
?
j
~vwv.1562. Is this mere enjoyment of objects of pleasure, which is agreeable only at the current moment and has an inevitable end, truly conducive to happiness for me?
~m.30 All these pleasure are bristling with pleasure. But they are destined to subside. What does this happpiness mean to me?
~vlm.30. Of what permanent delight are all these pleasures to me, which are pleasant only for the present short time, and are sure to lose all their taste with my zest in them in the next moment?
पुनर्_दिन-एक-कलना-शर्वरी-सम्स्थिति: पुन: । पुनस्_तान्य्_एव कर्माणि लज्जायै न.च तुष्टये ॥३१॥
puna:_dina-eka-kalanA-zarvarI-samsthiti: puna: | punas_tAni_eva karmANi lajjAyai na.ca tuSTaye ||31||
.
puna: - again =
dina-eka-kalanA-zarvarI-samsthiti: -
dina.one-kalanA-zarvarI-samsthiti: =
puna: puna: - again & again =
tAni eva karmANi – those very works =
lajjAyai na.ca tuSTaye - in shame nor satisfaction.
~m.31 Every thing repeats the same day, the same night, the same apprehension and comprehension, the same feeling, the same works. Shameful! This is not satisfying. The same embrace to the same woman, the same loveplay! All this is like a child playing. Shameful and disgraceful to any great and wise person! …
~vlm.31. There is the same rotation of days and nights in unvarying succession, and the repetition of the same acts day after day. It is rather shameful and no way pleasant to any one, to continue in the same unvaried course of life for a great length of time.
#kalanA
पुनर्_आलिङ्ग्यते कान्ता पुनर्_एव च भुज्यते । सा इयम् शिशु-जन-क्रीडा लज्जायै महताम्_इव ॥३२॥
puna:_AliGgyate kAntA puna:_eva ca bhujyate | sA iyam zizu-jana-krIDA lajjAyai mahatAm_iva ||32||
.
again
embracing a pretty girl =
and again
pleasuring
sA iyam zizu-jana-krIDA x
lajjAyai mahatAm_iva - x.
~m. ..Every thing repeats the same day, the same night, the same apprehension and comprehension, the same feeling, the same works. Shameful! This is not satisfying. The same embrace to the same woman, the same loveplay! All this is like a child playing. Shameful and disgraceful to any great and wise person! …
~sv.30-31-32 When all that is in the three worlds is subject to destruction, how can one hope to enjoy happiness through all this? Again and again, ...
~vlm.32. The same embraces of our beloved ones, and partaking of the same food day by day, are amusements fit for playful boys only, but are disgraceful and disgusting to great minds.
तम्_एव भुक्त-विरसम् व्यापारौघम् पुन:पुन: । दिवसे दिवसे कुर्वन्_प्राज्ञ: कस्मान्_न लज्जते ॥३३॥
tam_eva bhukta-virasam vyApAraugham puna:puna: | divase divase kurvan_prAjJa: kasmAn_na lajjate ||33||
.
that so-bland dinner
—
ordering it
again
and
again
day after day
:
when somebody wise does that
he should be ashamed
!
~sv.33 ... the same disgusting pleasures are experienced and the same acts are repeated day after day in this world: how is it that even a wise man is not ashamed of this?
~vlm.33. What man of taste is there, that will not be disgusted to taste the same sweets over and over again, which he has tasted all along, and which have become vapid and tasteless to-day; and what sensible man can continue in the same course, without the feelings of shame and remorse?
*jd.33 - tam eva bhukta-virasam – tham very tasteless meal = vyApAra-ogham puna: puna: - use-often again & again = divase divase – day after day = kurvan - making = prAjJa: - somebody wise = kasmAn_na lajjate - why isn't he ashamed?
पुनर्_दिनम् पुना रात्रि: पुन: कार्य-परम्परा: । पुन: .पुनर्_अहम् मन्ये प्राज्ञस्य इयम् विडम्बना ॥३४॥
puna:_dinam punA rAtri: puna: kArya-paramparA: | puna: .puna:_aham manye prAjJasya iyam viDambanA ||34||
.
again
day
again night
again
:
the parade of things to.be.done
again and again
:
I opine
for an intellectual
this is a sham
.
~vlm.34. The revolving days and nights bring the same revolution of duties, and I ween this repetition of the same acts-- kritasya karanam, is as ridiculous to the wise, as the mastication of his grinded meat---carbita charbana. (kritasya karaNam nAsti, mRtasya maraNam yatha. There is no doing of an act, which has been done? Nor the dying of a man, that's already dead).
*jd.34 – again = dinam - day = puna: – again = rAtri: - night = puna: – again = kArya-paramparA: - the parade of things to.be.done = puna: puna: - again and again = aham manye – I opine = prAjJasya x iyam viDambanA - x.
ऊर्मिताम् पुनर्_आसाद्य पुनर्_एति निरूर्मिताम् । यथा जलम् तथैव अयम् ताम् ताम्_एति क्रियाम् जन: ॥३५॥
UrmitAm puna:_AsAdya puna:_eti nirUrmitAm | yathA jalam tathaiva ayam tAm tAm_eti kriyAm jana: ||35||
.
again
they rise as rolling waves
again
they sink in wavelessness
so
the waters stir
:
so too
this person comes to that act or that
.
~vlm.35. The actions of men are as those of the waves, which rise to fall and then rise again to subside in the waters.
*jd.35 – UrmitAm puna:_AsAdya - again they attain waviness = puna:_eti nirUrmitAm - again they come to wavelessness = yathA jalam - as the water = tathA eva ayam jana: - so too this person = tAm tAm_eti kriyAm - comes to that act or that.
उन्मत्त-चेष्टित-आकारा पुन: पुनर्_इयम् क्रिया । जन हासयते प्राज्ञम् बाल-लीला-उपमा muहु: ॥३६॥
unmatta-ceSTita-AkArA puna: puna:_iyam kriyA | jana hAsayate prAjJam bAla-lIlA-upamA muhu: ||36||
.
drunken-behavior-embodiment
puna: punar - again & again =
iyam kriyA – this activity =
jana: hAsayate – makes a person laugh =
prAjJam – at the wise =
‑f.‑ like childs.play
muhu:
sudden/moment.
~vlm.36. The repetition of the same act, is the employment of mad men; and the wise man is laughed at, who reiterates the same chime, as the conjugation of a verb by boys, in all its moods, tenses and inflexions.
~m. ... What does this happpiness mean to me? Every thing repeats the same day, the same night, the same apprehension and comprehension, the same feeling, the same works. Shameful! This is not satisfying. The same embrace to the same woman, the same loveplay! All this is like a child playing. Shameful and disgraceful to any great and wise person! …
कृतया_अप्य्_अनया नित्यम् क्रियया कृत-कार्यया । को_अर्थ: स्यात्_तादृशो येन पुन: कर्म न विद्यते ॥३७॥
kRtayA_api_anayA nityam kriyayA kRta-kAryayA | ka:__artha: syAt_tAdRzo yena puna: karma na vidyate ||37||
.
as.for all this constant activity
acts done & to.be.done
what good is it
to someone of That kind
?
karma is not again known.to.be
.
~vlm.37. What action is that which being once completed, does not recur to us any more, but crowns its actor with his full success all at once?
~VA: doing always brings another action to be done. what is that action which does not bring another action?
~AS: This activity, done regularly (nityam kRtayA) and even being successful (kRtakAryayA) what will be accomplished (ka: artha: syAt) whereby, there will be no more karma?
कियन्तम्_अथवा कालम्_इदम्_आडम्बरम् महत् । इह_अस्माभिर्_अनुष्ठेयम् किम् तावत् समवाप्यते ॥३८॥
kiyantam_athavA kAlam_idam_ADambaram mahat | iha_asmAbhi:_anuSTheyam kim tAvat samavApyate ||38||
.
kiyantam_athavA kAlam_idam_ADambaram mahat x
iha asmAbhi:_anuSTheyam kim tAvat samavApyate - x.
~m. ... This is the way of beings. What is the purpose of all this ceaseless and feverish activity? It is not ending the works. How long does this meaningless pomposity continue? When does this end?
~sv.36-37-38-39-40-41 Doing all this every day, how can one reach that state in which there is cessation of this repetitive existence? How long should we continue to revolve in this whirlpool and of what use is it?
~vlm.38. Or if this bustle of the world, were for a short duration only, yet what is the good that we can derive from our engaging in this commotion?
अनन्ता_इयम् शिशु-क्रीडा वस्तु-शून्या एव वस्तुत: । आ.वृत्त्या क्रियते व्य्.अर्थम्_अन्.अर्थ-प्रसर-अर्थिभि: ॥३९॥
anantA_iyam zizu-krIDA vastu-zUnyA eva vastuta: | A.vRttyA kriyate vy.artham_an.artha-prasara-arthibhi: ||39||
.
anantA iyam zizu-krIDA
This endless childsplay
vastu-zUnyA eva vastuta: x
A.vRttyA kriyate vy.artham x
an.artha-prasara-arthibhi:
x
~m.39-42. In reality there is no substance in this child's play. It looks as though people go on doing things repeatedly for the sake of calamities. I do not see any great, noble result coming out of all this activity. ...
~sv.36-37-38-39-40-41 Doing all this every day, how can one reach that state in which there is cessation of this repetitive existence? How long should we continue to revolve in this whirlpool and of what use is it?
~vlm.39. The course of actions is as interminable, as the ceaseless repetends of boyish sports; it is hollow harping on the same string, which the more it is played upon, the more it reverberates to its hollow sound. (The acts of men make a renown and vain blustering sound only, and no real good to the actor).
फलम्_एकम् महोदारम् नेह पश्यामि किम्.चन । कार्यम्_अस्ति इतरत्_प्राप्ते यस्मिन्_नाम न किम्.चन ॥४०॥
phalam_ekam mahodAram neha pazyAmi kim.cana | kAryam_asti itarat_prApte yasmin_nAma na kim.cana ||40||
.
phalam_ekam mahodAram neha pazyAmi kimcana
x
kAryam_asti itarat_prApte yasmin_nAma na kimcana
x
~m.39-42 ... I do not see any great, noble result coming out of all this activity. Is there no other non perishing, eternal fruit that is possible (from an activity)? ...
~vlm.40. I see no such gain from any of our actions, which being once gained, may prevent our further exertions. (Action leads to action, but non-action is a leader to quiescence or naiskarma).
भोगाद्_ऋते किम्_अन्यस्_स्यात्_तद्_भव्यम्_अविनाशियत् । एवम् सम्.चिन्तयाम्य्_आशु दध्यौ मत्वा इत्य्_असौ बलि: ॥४१॥
bhogAt_Rte kim_anyas_syAt_tat_bhavyam_avinAziyat | evam sam.cintayAmi_Azu dadhyau matvA iti_asau bali: ||41||
.
bhogAt Rte – than fr pleasure =
kim anya: syAt – what else would be =
tat bhavyam avinAziyat x
evam samcintayAmi Azu dadhyau x"
matvA ity asau bali: - so thought this bali.Strongman
.
~m.39-42. In reality there is no substance in this child's play. (It looks as though people go on doing things repeatedly for the sake of calamities. I do not see any great, noble result coming out of all this activity. Is there no other non perishing, eternal fruit that is possible (from an activity)? I shall deeply reflect on this proble. Bali immediately concentrated his mind on that question...
~sv.36-37-38-39-40-41 Doing all this every day, how can one reach that state in which there is cessation of this repetitive existence? How long should we continue to revolve in this whirlpool and of what use is it?
~vlm.41. What can our actions bring forth, beside the objects of sensible gratification? They cannot bring about anything that is imperishable. Saying so, Bali fell in a trance of his profound meditation.
अथ_अभ्युवाचासुरराडा: saMsmRतम्_इति क्षणात् । स्व.आत्मन्य्_एव मनस्य्_अर्थम् स-भ्रू-भङ्गम् विमर्शयन् ॥४२॥
atha_abhyuvAcAsurarADA: saMsmRtam_iti kSaNAt | sva.Atmani_eva manasi_artham sa-bhrU-bhaGgam vimarzayan ||42||
.
atha - next = abhyuvAca – he spoke = asura.rADA: -
"the Darkling Princes = samsmRtam iti kSaNAt x
royal plural?
svAtmani eva manasi artham x
sa=bhrU-bhaGgam vimarzayan - x.
~m.39-42 ... Bali immediately concentrated his mind on that question. While he was contemplating bringing together his eyes, he suddenly excalimed ' I remember now. I am aware of the answer in my own Self'.
~sv.42 While he was thus reflecting, he remembered:
~vlm.42. Coming then to himself; he said:—"Ah! I now come to remember, what I had heard from my father": so saying he stretched his eye-brows, and gave vent to what he thought in his mind.
पुरा किल_इह भगवान्_पृष्टो_sभूत् स विरोचन: ।
purA kila_iha bhagavAn_pRSTa:__abhUt sa virocana: |
पिता मया_आत्म-तत्त्व=ज्ञो दृष्ट-आलोक-परावर: ॥४३॥
pitA mayA_Atma-tattva=jJa:_ dRSTa-Aloka-parAvara: ||43||
.
some time ago, Lord.bhagavan, my father virochana was questioned by me
:
for he's a Knower of Self.Thatness who sees every side of things
.
~m. ... who was a great philosopher and was a knower of Truth ...
~vlm. ... who was versed in spiritual knowledge, and acquainted with the manners of the people of former and later ages.
*jd.43 - purA kila iha bhagavAn - some time ago, Lord Bhagavan = pRSTa: abhUt sa: virocana: pitA mayA - my father Virochana was questioned by me, = dRSTa-Aloka-parAvara: - for he sees all sides of things.
यथा सकल-दु:खानाम् सुखानाम् च महा.मते । यत्र सर्वे भ्रमा: शान्ता: को_असौ सीमान्त उच्यते ॥४४॥
yathA sakala-du:khAnAm sukhAnAm ca mahA.mate | yatra sarve bhramA: zAntA: ka:__asau sImAnta ucyate ||44||
.
यथा सकल-दु:खानाम्
as of all sorrows
सुखानाम् च
and of pleasures
महामते
great thinker
यत्र सर्वे भ्रमा: शान्ता:
where all delusions are at rest
कः_असौ सीमान्तः उच्यते
what is this border(land) called
?
~m.43-44. I asked long ago my father Virochana who was a great philosopher and was a knower of Truth. 'my father of great intelligence, what is the boundary of the world in which all pleasures and sorrows subside? Where will all illusions end?
~sv.44 I had asked him: "Father, what is the destination of this world-appearance or repetitive existence?
~vlm.44. Saying: what is that ultimate state of being, where all our pains and pleasures cease to exist; and after the attainment of which, we have no more to wander about the world, or pass through repeated transmigrations.
यथा सकल-दु:खानाम् - as of all sorrows = सुखानाम् च - and of pleasures = महामते - great thinker = यत्र सर्वे भ्रमा: शान्ता: - where all delusions are at rest = कः_असौ सीमान्तः उच्यते - what is this border(land) called?
क्व_उपशान्तो मनो-मोह: क्व_aतीता: सकल-eषणा: । विराम-रहितम् कुत्र तात विश्रमणम् चिरम् ॥४५॥
kva_upazAnta:__ mano-moha: kva_atItA: sakala-aSaNA: | virAma-rahitam kutra tAta vizramaNam ciram ||45||
.
kva upazAnta: manas-moha:
when does this mental delusion disappear?
kva atItA: sakala-ISaNA:
when beyond all these
virAma-rahitam kutra
x
tAta
x
vizramaNam ciram
x.
~m.45 'Where will the preplexities of mind disappear? Where will one go beyound all desires? Where will one obtain uninterupted peace?
~sv.45 When will it come to an end? When will the delusion of the mind cease?
~vlm.45. What is that final state towards which all our endeavours are directed, and where our minds are freed from their error; and where we obtain our full rest, after all our wanderings and transmigrations?
किम् प्राप्तेह समस्तेभ्य: प्राप्ते_ऽस्मिंस्_तृप्तिमान्_पुमान् । किम् दृष्ट्वा दर्शनम् भूयो_ न तात_उपकरोत्य्_अलम् ॥४६॥
kim prApteha samastebhya: prApte_'smiMs_tRptimAn_pumAn | kim dRSTvA darzanam bhUya:__ na tAta_upakaroti_alam ||46||
.
kim prAptA
is (the desire) got =
iha samastebhya:
here entirely=
prApte asmin
when got here =
tRptimAn pumAn
satisfied person =
kim dRSTvA darzanam bhUyas
having seen the scene once.more =
na tAta_upakaroti alam
x.
~m.46 'What is that when gained all are gained and man becomes satisfied? By seeing which all other visions will not be useful?
~sv.46 Gaining what shall one attain total satisfaction, seeing what shall one seek naught else?
~vlm.46. _ What is that best of gains, which gives full satisfaction: to the cravings of the soul; and what is that glorious object, whose sight transcends all other objects of vision?
अत्यन्त-बहवो_अप्य्_एते भोगा हि न सुखावहा: । क्षोभयन्ति मनो मोहे पातयन्ति सताम्_अपि ॥४७॥
atyanta-bahava:__api_ete bhogA hi na sukhAvahA: | kSobhayanti mano mohe pAtayanti satAm_api ||47||
.
but all these endlessly many enjoyments
do not bring pleasure
.
they trouble Mind with delusion
&
cause the fall of the good
.
~vlm.47. All those various luxuries and superfluities of the world, arc no way conducive to our real happiness; in as much as they mislead the mind to error, and corrupt the souls of even the wisest of men. ~VA. ... multiple sense enjoyments don’t bring everlasting happiness ....
~AS: Even when these enjoyments are extreme and multiple, they don't bring happiness; (on the other hand) they agitate the mind of even good persons and cause them to fail.
*jd.47 - atyanta-bahava: api ete bhogA: hi - but all these endlessly many enjoyments are = na sukhA-vahA: not pleasure-bearing = kSobhayanti manas mohe – they trouble Mind with delusion = pAtayanti satAm_api - & cause the fall of the wise/realities.
तत्_ताताव्_इहता आनन्द-सुन्दरम् किम्.चिद्_एव मे । तादृक्_कथय यत्रस्थश्_चिरम् विश्रान्तिम्_एम्य्_अहम् ॥४८॥
tat_tAtA_avihatA Ananda-sundaram kim.cit_eva me | tAdRk_kathaya yatrastha:_ciram vizrAntim_emi_aham ||48||
.
that, Daddy, which is unlimited joyous beauty,
tell me about that,
the place where
for long repose
I go
.
~vlm.48. Therefore, O father, show me that state of imperishable felicity, whereby I may attain to my everlasting repose and tranquility.
हन् #han -> #hata -> #vihata -> #avihata‑ - not refused or sent away BhP. ; unobstructed , unimpeded BhP. Megh.
इत्य्_आकर्ण्य पुरा निशाकर-कर-स्पर्धालु-गुच्छ-स्खलत्
iti_AkarNya purA nizAkara-kara-spardhAlu-guccha-skhalat
पुष्प-आपूर-कृत-अवगुण्ठन-पदस्य उक्तम् तले तेन मे ।
puSpa-ApUra-kRta-avaguNThana-padasya uktam tale tena me |
पित्रा स्वर्ग-हृतस्य सागर-तरो: सम्रोपित-साजिरे
pitrA svarga-hRtasya sAgara-taro: samropita-sAjire
स्फाराकार-सायनासव-समम् सम्मोह-शान्त्यै वच: ॥४९॥
sphArAkAra-sAyanAsava-samam sammoha-zAntyai vaca: ||49||
.
iti AkarNya purA – so having.heard long ago =
nizAkara-kara-spardhAlu-guccha-skhalat –
x nizAkara-kara-spardha-Alu-bush/nosegay-skhalat =
puSpa-ApUra-kRta-avaguNThana-padasya –
of the flower-overflow-made-veiling-(tree)foot =
uktam tale tena me - heard under it to me =
pitrA - by Father =
svarga-hRtasya - of the heavenly =
sAgara-taro: - ocean-wave =
saMropita-sa.ajire - planted-speedily =
sphAra-AkAra-sAyana-Asava-samam -
thm sphAra-AkAra-sAyana-nectar-sama =
sammoha-zAntyai vaca: - x.
~m.49 'my father heard all that I said. Hewas sitting under the 'kalpa' tree which was brought from Indras garden by force. I recollect all those enchanting sweet, nectar-like words now.
~sv.48-49 Pray, tell me the means by which I shall rest for ever in supreme peace."
~vlm.49. my father having heard these words of mine, as he was then sitting under the shade of the kalpa tree of paradise, whose flowers were fairer far than the bright beams of the nocturnal luminary, and overspread the ground all around; spoke to me in his sweet mellefluous accents the following speeech, for the purpose of removing my error.
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
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oॐm
"Rare Ramana video", with a wise Cow, and a monkey Prince!
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DAILY READINGS 02 March
fm5022 1.mr01-02 bali the Strong in Netherworld .z49
fm7033 3.mr01-02 Phantom Mind .z44
https://www.dropbox.com/s/ocqkqsm3w1opk34/fm7033%203.mr1-2%20Phantom%20Mind%20.z44.docx?dl=0
fm2008 1.mr02 Dismissing Fate .z26
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चित् संवित्त्या_उच्यते जीव:
cit saMvittyA_ucyate jIva:
संकल्पात् स मनो_ भवेत् ।
saMkalpAt sa mana:_ bhavet |
बुद्धि: चित्तम् अहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
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Jiva Das
FM5022 BALI THE STRONG IN NETHERWORLD 1.MR04-05 .z49
FM.5.1-FM.5.24
https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0
FM.5.22 BALI THE STRONG IN NETHERWORLD
सर्ग 5.२१
sarga 5.21
वसिष्ठ उवाच ।
vasiSTha uvAca |
सर्ग ५.२२
वसिष्ठ* उवाच ।
अथवा रघुवंश~आख्य-नभ: पूर्ण-निशाकर ।
athavA raghuvaMza~Akhya-nabha: pUrNa-nizAkara |
बलिवद् बुद्धि-भेदेन ज्ञानम् आसादय_अमलम् ॥५।२२।१॥
balivat_buddhi-bhedena jJAnam AsAdaya~amalam ||5|22|01||
राम उवाच ।
rAma* uvAca |
भगवन् सर्व.धर्म-ज्ञ त्वत्.प्रसादान्_मया हृदि ।
bhagavan sarva.dharma-jJa tvat.prasAdAt_mayA hRdi |
प्राप्तम् प्राप्तव्यम् अखिलम् विश्रान्तम् च_अमले पदे ॥५।२२।२॥
prAptam prAptavyam akhilam vizrAntam ca_amale pade ||5|22|2||
शरदि_इव_अम्बराद् अ.भ्रमद् अभ्रम् मम चेतसः ।
zaradi_iva_ambarAt_a.bhramat_abhram mama cetasa: |
विभो व्यपगतम् सर्वम् तृष्ण~आख्यम् तन् महा.तमः ॥५।२२।३॥
vibho vyapagatam sarvam tRSNa~Akhyam tan mahA.tama: ||5|22|03||
अमृत~आपूरितः स्वस्थ: शीतल~आत्मा महाद्युतिः ।
amRta~ApUrita: svastha: zItala~AtmA mahAdyuti: |
तिष्ठाम्य्_आनन्दवान् अन्तः सायम् पूर्ण इव_उडुरट् ॥५।२२।४॥
tiSThAmi_AnandavAn anta: sAyam pUrNa* iva_uDuraT ||5|22|04||
अशेष-संश्य~अम्भोद-शरत्-समयम् किम्.त्व्_अहम् ।
a-zeSa-saMzaya~ambhoda-zarat-samayam kim.tu_aham |
तृप्तिम् एषाम् न गच्छामि वचसाम् वदतस्_तव ॥५।२२।५॥
tRptim eSAm na gacchAmi vacasAm vadata:_tava ||5|22|05||
बलेर्_विज्ञान-सम्प्राप्तिम् पुनर्_मद्~बोध-वृद्धये ।
bale:_vijJAna-samprAptim punar_mat-bodha-vRddhaye |
विभो कथय खिद्यन्ते सन्तो_न_अवनतम् प्रति ॥५।२२।६॥
vibho kathaya khidyante santa:_na_avanatam prati ||5|22|6||
वसिष्ठ उवाच ।
vasiSTha uvAca |
शृणु राघव ते वक्ष्ये बलेर्_वृत्तान्तम् उत्तमम् ।
zRNu rAghava te vakSye bale:_vRttAntam uttamam |
श्रुतेन येन तम् तत्त्व-बोधम् प्राप्स्यसि शाश्वतम् ॥५।२२।७॥
zrutena yena tam tattva-bodham prApsyasi zAzvatam ||5|22|07||
अस्त्य् अस्मिञ्_जगतः कोशे कस्मिम्श्*चिद् दिङ्~निकुञ्जके ।
asti_asmin_jagata: koze kasmin*cit_dik~nikuJjake |
पातालम् इति विख्यातो_लोको_भूमेर्_अधः स्थितः ॥५।२२।८॥
pAtAlam iti vikhyAta:_loka:_bhUme:_adha: sthita: ||5|22|08||
क्षीरोद~अर्णव-जाताभिर्_दिग्धाभिर्_अमृत~अम्शुभिः ।
kSIroda~arNava-jAtAbhi:_digdhAbhi:_amRta~amzubhi: |
क्वचिद् दानव-कन्याभिर्_भाति निर्विवर~अन्तरः ॥५।२२।९॥
kvacit_dAnava-kanyAbhi:_bhAti nirvivara~antara: ||5|22|09||
जिह्वा-गण~उद्दम-रवैर्_विलोल-रसना-युगैः ।
jihvA-gaNa~uddama-ravai:_vilola-rasanA-yugai: |
क्वचिद् भोगिभिर्_आपूर्णः सहस्र-शत=मस्तकैः ॥५।२२।१०॥
kvacit_bhogibhi:_ApUrNa: sahasra-zata=mastakai: ||5|22|10||
देह~अद्रि-वलित~अशेष-विश्व~उद्धरण-घस्मरैः ।
deha~adri-valita~azeSa-vizva~uddharaNa-ghasmarai: |
क्वचिद् दनु-सुतैर्_व्याप्तश्_चलद्भिर्_इव मेरुभिः ॥५।२२।११॥
kvacit_danu-sutai:_vyApta:_caladbhi:_iva merubhi: ||5|22|11||
कुम्भ-कूत~अग्र-विश्रान्त-वसुधा-मण्डल_उदरैः ।
kumbha-kUta~agra-vizrAnta-vasudhA-maNDala_udarai: |
क्वचिद् दिग्-दन्तिभिर्_दन्त-द्रुम~अद्रिभिर्_उपाश्रितः ॥५।२२।१२॥
kva.cit_dik-dantibhi:_danta-druma~adribhi:_upAzrita: ||5|22|12||
महा-"कट.कटा"-शब्द-त्रस्त-भूत-परम्परैः ।
mahA-"kaTa.kaTA"-zabda-trasta-bhUta-paramparai: |
क्वचिद् दुर्.गन्ध-भूताभैर्_अधो-नारक-मण्डलैः ॥५।२२।१३॥
kva.cit_dur.gandha-bhUtAbhai:_adha:-nAraka-maNDalai: ||5|22|13||
आ-भूतलम् अभिप्रोत-सप्त.पाताल-मण्डलैः ।
A-bhUtalam abhiprota-sapta.pAtAla-maNDalai: |
क्वचिद् रत्न~आकरैर्_व्याप्त: पातालैर्_विवरैर्_इव ॥५।२२।१४॥
kva.cit_ratna~Akarai:_vyApta: pAtAlai:_vivarai:_iva ||5|22|14||
सुर.असुर-शिरःसुप्त~आपाद~अम्भो-रुह-पाम्सुना ।
sura.asura-zira:supta~ApAda~ambha:_ruha-pAmsunA |
क्व.चित्_भगवता तेन कपिलेन पवित्रितः ॥५।२२।१५॥
kva.cit_bhagavatA tena kapilena pavitrita: ||5|22|15||
आसुरी.सम्भूत~अनन्त-पूजन-क्रीडन~एषिणा ।
AsurI.sambhUta~ananta-pUjana-krIDana~eSiNA |
क्वचिद् भगवता तेन हाटकेशेन पालित: ॥५।२२।१६॥
kva.cit_bhagavatA tena hATaka~Izena pAlita: ||5|22|16||
तस्मिन्न्_असुर-दोःस्तम्भ-धार्यमाण-महाभरे ।
tasmin*_asura-do:stambha-dhAryamANa-mahAbhare |
बभूव दानवो_राजा विरोचन-सुतो_बलिः ॥५।२२।१७॥
babhUva dAnava:_rAjA virocana-suta:_bali: ||5|22|17||
साक्रन्देन समम् सर्वैः सुर-विद्याधर~उरगैः ।
sAkrandena samam sarvai: sura-vidyAdhara~uragai: |
पाद-saMvAहनम् यस्य सुर-राजेन वाञ्छितम् ॥५।२२।१८॥
pAda-saMvAhanam yasya sura-rAjena vAJchitam ||5|22|18||
कोशस्_त्रैलोक्य-रत्नानाम् पाता सर्व-शरीरिणाम् ।
koza:_trailokya-ratnAnAm pAtA sarva-zarIriNAm |
धर्ता भुवन-धर्तृणाम् यस्य पालयिता हरिः ॥५।२२।१९॥
dhartA bhuvana-dhartRNAm yasya pAlayitA hari: ||5|22|19||
ऐरावणस्य सम्शोषम् यन्_नाम्ना कट-भित्तयः ।
airAvaNasya saMzoSam yat_nAmnA kaTa-bhittaya: |
केकया_इव_अहि-हृन्~नाड्यो_जग्मुर्_आजग्मुर्_आर्तताम् ॥५।२२।२०॥
kekayA_iva_ahi-hRt~nADya:_jagmu:_Ajagmu:_ArtatAm ||5|22|20||
प्रताप~उग्र~उष्मभिर्_यस्य कल्प-काल इव_अब्धयः ।
pratApa~ugra~uSmabhi:_yasya kalpa-kAla* iva_abdhaya: |
ययुः शोष~उन्मुखाः सप्त सप्तताम् कुपित~Aकृतेः ॥५।२२।२१॥
yayu: zoSa~unmukhA: sapta saptatAm kupita~AkRte: ||5|22|21||
यद् अध्वर~अग्र्य-धूम~अभ्र-राजयो vaलिta~aब्धयः ।
yat_adhvara~agrya-dhUma~abhra-rAjaya:_valitA~abdhaya: |
ब्रह्माण्ड-कोटरस्य अस्य सदा कवचनाम् ययुः ॥५।२२।२२॥
brahmANDa-koTarasya asya sadA kavacanAm yayu: ||5|22|22||
यस्य दृष्टि-दृढाघात-नुन्नाधार-कुलाचलाः ।
yasya dRSTi-dRDhAghAta-nunnÂdhAra-kulAcalA: |
विनमन्ति दिशः सर्वा* लताः फलनता इव ॥५।२२।२३॥
vinamanti diza: sarvA* latA: phalanatA iva ||5|22|23||
लीला-विजित-निःशेष-भुवन~आभोग-भूषणः ।
lIlA-vijita-ni:zeSa-bhuvana~Abhoga-bhUSaNa: |
दश-कोटीः स* वर्षाणि दैत्यो राज्यम् चकार ह ॥५।२२।२४॥
daza-koTI: sa* varSANi daitya:_rAjyam cakAra ha ||5|22|24||
अथ गच्छत्स्व्_अनल्पेषु युगेष्व्_आवर्त-वृत्तिषु ।
atha gacchatsu_analpeSu yugeSu_Avarta-vRttiSu |
सुर~असुर-महौघेषु प्रोत्पतत्सु पतत्सु च ॥५।२२।२५॥
sura~asura-mahA.ogheSu pra.utpatatsu patatsu ca ||5|22|25||
अजस्रम् अति.भुक्तेषु त्रैलोक्य_उदार-वृत्तिषु ।
ajasram ati.bhukteSu trailokya_udAra-vRttiSu |
भोगेष्व्_अभजद् उद्वेगम् बलिर्_दानव-नायकः ॥५।२२।२६॥
bhogeSu_abhajat_udvegam bali:_dAnava-nAyaka: ||5|22|26||
मेरु-शृङ्ग-शिखा-रत्न-कृत-वातायनास्थितः ।
meru-zRGga-zikhA-ratna-kRta-vAtAyanÂsthita: |
एकदा चिन्तयाम्.आस स्वयम् संसार-संस्थितम् ॥५।२२।२७॥
ekadA cintayAm.Asa svayam saMsAra-saMsthitam ||5|22|27||
कियन्तम् इदम् अक्षुण्ण-शक्तिना_एव मया_अधुना ।
kiyantam idam akSuNNa-zaktinA_eva mayA_adhunA |
सांराज्यम् इह कर्तव्यम् विहर्तव्यम् जगत्.त्रये ॥५।२२।२८॥
sAMrAjyam iha kartavyam vihartavyam jagat.traye ||5|22|28||
महता मम राष्ट्रेण त्रैलोक्य~अद्भुत-कारिणा ।
mahatA mama rASTreNa trailokyÂdbhuta-kAriNA |
किम् वा भवति भुक्तेन भूरि-भोग~अति.हारिणा ॥५।२२।२९॥
kim vA bhavati bhuktena bhUri-bhoga~ati.hAriNA ||5|22|29||
आपात-मात्र-मधुरम् आवश्यक-परिक्षयम् ।
ApAta-mAtra-madhuram Avazyaka-parikSayam |
भोग~उपभोग-मात्रम् मे किम् नाम_इदम् सुख~आवहम् ॥५।२२।३०॥
bhoga~upabhoga-mAtram me kim nAma_idam sukha~Avaham ||5|22|30||
पुनर्_दिन~एक-कलना-शर्वरी-saMsthiतिः पुनः ।
punar dina~eka-kalanA-zarvarI-saMsthiti: puna: |
पुनस्_तान्य्_एव कर्माणि लज्जायै न.च तुष्टये ॥५।२२।३१॥
puna:_tAni_eva karmANi lajjAyai na.ca tuSTaye ||5|22|31||
पुनर्_आलिङ्ग्यते कान्ता पुनर् एव च भुज्यते ।
punar AliGgyate kAntA punar eva ca bhujyate |
सा_इयम् शिशु-जन-क्रीडा लज्जायै महताम् इव ॥५।२२।३२॥
sA_iyam zizu-jana-krIDA lajjAyai mahatAm iva ||5|22|32||
तम् एव भुक्त-विरसम् व्यापार~ओघम् पुनःपुनः ।
tam eva bhukta-virasam vyApAra~ogham puna:puna: |
दिवसे दिवसे कुर्वन् प्राज्ञः कस्मान्_न लज्जते ॥५।२२।३३॥
divase divase kurvan prAjJa: kasmAt_na lajjate ||5|22|33||
पुनर् दिनम् पुना* रात्रिः पुनः कार्य-परम्पराः ।
punar dinam punar rAtri: puna: kArya-paramparA: |
पुनः पुनर्_अहम् मन्ये प्राज्ञस्य_इयम् विडम्बना ॥५।२२।३४॥
puna: puna:_aham manye prAjJasya_iyam viDambanA ||5|22|34||
ऊर्मिताम् पुनर् आसाद्य पुनर् एति निरूर्मिताम् ।
UrmitAm punar AsAdya punar eti nirUrmitAm |
यथा जलम् तथैव_अयम् ताम् ताम् एति क्रियाम् जनः ॥५।२२।३५॥
yathA jalam tathA_eva_ayam tAm tAm eti kriyAm jana: ||5|22|35||
उन्मत्त-चेष्टित~आकारा पुनः पुनर्_इयम् क्रिया ।
unmatta-ceSTita~AkArA puna: puna:_iyam kriyA |
जन* हासयते प्राज्ञम् बाल-लीला~उपमा muहुः ॥५।२२।३६॥
jana* hAsayate prAjJam bAla-lIlA~upamA muhu: ||5|22|36||
कृतया_अप्य्_अनया नित्यम् क्रियया कृत-कार्यया ।
kRtayA_api_anayA nityam kriyayA kRta-kAryayA |
को_ऽर्थः स्यात् तादृशो_येन पुनः कर्म न विद्यते ॥५।२२।३७॥
ka:_*rtha: syAt tAdRza:_yena puna: karma na vidyate ||5|22|37||
कियन्तम् अथवा कालम् इदम् आडम्बरम् महत् ।
kiyantam athavA kAlam idam ADambaram mahat |
इह_अस्माभिर्_अनुष्ठेयम् किम् तावत् समवाप्यते ॥५।२२।३८॥
iha_asmAbhi:_anuSTheyam kim tAvat samavApyate ||5|22|38||
अनन्ता_इयम् शिशु-क्रीडा वस्तु-शून्या_एव वस्तुतः ।
anantA_iyam zizu-krIDA vastu-zUnyA_eva vastuta: |
आवृत्त्या क्रियते व्यर्थम् अनर्थ-प्रसर~अर्थिभिः ॥५।२२।३९॥
A.vRttyA kriyate vy.artham an.artha-prasara~arthibhi: ||5|22|39||
फलम् एकम् महोदारम् नेह पश्यामि किम्चन ।
phalam ekam mahA.udAram na_iha pazyAmi kim.cana |
कार्यम् अस्ति_इतरत् प्राप्ते यस्मिन् नाम न किम्चन ॥५।२२।४०॥
kAryam asti_itarat prApte yasmin nAma na kim.cana ||5|22|40||
भोगाद् ऋते किम् अन्यत् स्यात् तद् भव्यम् अविनाशियत् ।
bhogAt_Rte kim anyat syAt tat_bhavyam avinAziyat |
एवम् संचिन्तयाम्य्_आशु दध्यौ मत्वा_इत्य् असौ बलि: ॥५।२२।४१॥
evam saMcintayAmi_Azu dadhyau matvA_iti_asau bali: ||5|22|41||
अथ_अभ्युवाचासुरराडाः संस्मृतम् इति क्षणात् ।
atha_abhyuvAca_asura-rADA: saMsmRtam iti kSaNAt |
स्व.आत्मन्य्_एव मनस्य्_अर्थम् स-भ्रू-भङ्गम् विमर्शयन् ॥५।२२।४२॥
sva.Atmani_eva manasi_artham sa-bhrU-bhaGgam vimarzayan ||5|22|42||
पुरा किल_इह भगवान् पृष्टो_ऽभूत् स* विरोचनः ।
purA kila_iha bhagavAn pRSTa:_abhUt sa* virocana: |
पिता मया_आत्म-तत्त्व=ज्ञो दृष्ट~आलोक-परावरः ॥५।२२।४३॥
pitA mayA_Atma-tattva=jJa:_dRSTa~Aloka-parAvara: ||5|22|43||
यथा सकल-दुःखानाम् सुखानाम् च महा.मते ।
yathA sakala-du:khAnAm sukhAnAm ca mahA.mate |
यत्र सर्वे भ्रमा: शान्ताः को_असौ सीमान्त* उच्यते ॥५।२२।४४॥
yatra sarve bhramA: zAntA: ka:_asau sImAnta* ucyate ||5|22|44||
क्व_उपशान्तो_मनोमोहः क्व_अतीताः सकलेषणाः ।
kva_upazAnta:_mana:moha: kva_atItA: sakala~ÎSaNA: |
विराम-रहितम् कुत्र तात विश्रमणम् चिरम् ॥५।२२।४५॥
virAma-rahitam kutra tAta vizramaNam ciram ||5|22|45||
किम् प्राप्तेह समस्तेभ्य: प्राप्ते_ऽस्मिंस्_तृप्तिमान्_पुमान् ।
kim prAptA_iha samastebhya: prApte_asmin*_tRptimAn_pumAn |
किम् दृष्ट्वा दर्शनम् भूयो_न तात_उपकरोत्य् अलम् ॥५।२२।४६॥
kim dRSTvA darzanam bhUya:_na tAta_upakaroti_alam ||5|22|46||
अत्यन्त-बहवो_ऽप्य्_एते भोगा* हि न सुखावहाः ।
atyanta-bahava:_*pi_ete bhogA: hi na sukhAvahA: |
क्षोभयन्ति मनोमोहे पातयन्ति सताम् अपि ॥५।२२।४७॥
kSobhayanti mana:mohe pAtayanti satAm api ||5|22|47||
तत् तात_अव्इहता आनन्द-सुन्दरम् किम्चिद् एव मे ।
tat tAta_avihatA_Ananda-sundaram kim.cit_eva me |
तादृक् कथय यत्रस्थश्_चिरम् विश्रान्तिम् एम्य्_अहम् ॥५।२२।४८॥
tAdRk kathaya yatra.stha:_ciram vizrAntim emi_aham ||5|22|48||
इत्य् आकर्ण्य पुरा निशाकर-कर-स्पर्धालु-गुच्छ-स्खलत्
iti_AkarNya purA nizAkara-kara-spardhAlu-guccha-skhalat
पुष्प~आपूर-कृत~अवगुण्ठन-पदस्य_उक्तम् तले तेन मे ।
puSpa~ApUra-kRta~avaguNThana-padasya_uktam tale tena me |
पित्रा स्वर्ग-हृतस्य सागर-तरो: संरोपित-साजिरे
pitrA svarga-hRtasya sAgara-taro: saMropita-sAjire
स्फाराकार-सायनासव-समम् सम्मोह-शान्त्यै वचः ॥५।२२।४९॥
sphArAkAra-sAyana~Asava-samam sammoha-zAntyai vaca: ||5|22|49||
॥
oॐm
FM.5.22
BALI THE STRONG
in
PÂTÂLA.NETHERWORLD
VASISHTHA THE PLENTIFUl said—
अथवा रघुवंश.आख्य.नभ: पूर्ण.निशाकर ।
athavA raghuvaMza.Akhya.nabha: pUrNa.nizAkara |
बलिवद् बुद्धि.भेदेन ज्ञानम् आसादय_अमलम् ॥५।२२।१॥
balivat_buddhi.bhedena jJAnam AsAdaya.amalam ||5|22|01||
.
as the line of Raghu the Swift is a skyful of renown
since you light its night
so
be like Bali.Strongman
:
by intellectual analysis Wisdom is attained soon.enuf
.
athavA.otherwise raghuvaMza.Akhya.nabha: pUrNa.full.nizAkara | bali.vat.like/-ful_buddhi.Feeling.mind\intellect.bheda.breach/division/ interruption/bursting/difference/cleft/vagina.ena jJAna.m AsAdaya.amala.m
.
raghuvaMza
Akhya
nabha
nizAkara
bali
jJAna
AsAdaya
amala
.
*m. ... acquire the knowledge of Self by (instant) change of perception like Bali.
*sv. Or, O Rama, bring about a transmutation of the mind even as king Bali did....
*vlm. ... acquiring wisdom by self.discernment.
RÂMA replied—
भगवन् सर्व.धर्म.ज्ञ त्वत्.प्रसादान्_मया हृदि ।
bhagavan sarva.dharma.jJa tvat.prasAdAt_mayA hRdi |
प्राप्तम् प्राप्तव्यम् अखिलम् विश्रान्तम् च_अमले पदे ॥५।२२।२॥
prAptam prAptavyam akhilam vizrAntam ca_amale pade ||5|22|2||
.
all.dharma.knowing lord,
out.of your grace
by me
has been received what's worth.receiving
in my Heart
:
total repose in the clear state
.
bhagavan sarva.dharma.jJa tvat.prasAdAt_mayA hRdi | prAptam prAptavyam akhilam
vizrAntam ca_amale pade
.
*m. ... Attaining what is to be attained I am in repose in the Self state.
*vlm. ... all that is worth gaining; and that is our final rest in the purest state ...
शरदि_इव_अम्बराद् अ.भ्रमद् अभ्रम् मम चेतसः ।
zaradi_iva_ambarAt_a.bhramat_abhram mama cetasa: |
विभो व्यपगतम् सर्वम् तृष्ण.आख्यम् तन् महा.तमः ॥५।२२।३॥
vibho vyapagatam sarvam tRSNa.Akhyam tan mahA.tama: ||5|22|03||
.
as.if it's autumn
:
thruout my sky there does not drift
a cloud of Affectation
:
Lord
it has quite disappeared
that cloud they call tRShNA.Craving
that thundercloud
.
zaradi iva . as.if in autumn .
ambarAt . thru the sky . abhramad . not drifting . abhram mama cetasa: . the cloud of my Affectation, . vibho . Lord, . vyapagatam sarvam . has quite disappeared . tRSNA.Akhyam . called tRSNA.Craving . tat mahA.tama: . that great darkness.
.
*m.3 my mind is clear like autumn sky. O Lord, with all cravings pushed out,
*vlm.3. O sir, it is by your favor, that my mind is freed from the great delusion of my multifarious desires; as the sky is cleared of the massy clouds of the rainy weather in autumn.
गम् #gam . to go . #apagam . apart . #vyapagam . away . Par. *vyapagacchati . to go away, retreat, escape, disappear • to move away from, be entirely removed or distant •• #vyapagata.
*jd.3 . zaradi iva . as.if in autumn . ambarAt . thru the sky . abhramad . not drifting . abhram mama cetasa: . the cloud of my Affectation, . vibho . Lord, . vyapagatam sarvam . has quite disappeared . tRSNA.Akhyam . called tRSNA.Craving . tat mahA.tama: . that great darkness.
अमृत.आपूरितः स्वस्थ: शीतल.आत्मा महाद्युतिः ।
amRta.ApUrita: svastha: zItala.AtmA mahAdyuti: |
तिष्ठाम्य्_आनन्दवान् अन्तः सायम् पूर्ण* इव_उडुरट् ॥५।२२।४॥
tiSThAmi_AnandavAn anta: sAyam pUrNa* iva_uDuraT ||5|22|04||
.
overflowing with nectar
comfortable
a cool.soul
a great.light
within
I
rest in Happiness
:
an evening under a full Star.Lord.Moon
.
amRta.ApUrita: . nectar.overflowing –
svastha: . comfortable –
zItala.AtmA . cool.soul . mahAdyuti: . great.light . tiSThAmi AnandavAn_anta: . I remain joyous within . sAyam pUrNa iva uDu.raT . an evening with a Full Star.Lord Moon.
.
*vlm.p.4 My soul is at rest and as cold as a stone. It is filled with the ambrosial nectar of divine knowledge and its holy light. I find myself resting in perfect bliss and as illumined as the queen of the stars rising in her full light in the evening.
*vlm.4. my soul is at rest and as cold as a stone; it is filled with the ambrosial draught of Divine knowledge and its holy light; I find myself to rest in perfect bliss, and as illumined as the queen of the stars, rising in her full light in the evening.
*jd.4 . amRta.ApUrita: . nectar.overflowing . svastha: . comfortable . zItala.AtmA . cool.soul . mahAdyuti: . great.light . tiSThAmi AnandavAn_anta: . I remain joyous within . sAyam pUrNa iva uDu.raT . an evening with a Full Star.Lord Moon.
अशेष.संश्य.अम्भोद.शरत्.समयम् किम्.त्व्_अहम् ।
a.zeSa.saMzaya.ambhoda.zarat.samayam kim.tu_aham |
तृप्तिम् एषाम् न गच्छामि वचसाम् वदतस्_तव ॥५।२२।५॥
tRptim eSAm na gacchAmi vacasAm vadata:_tava ||5|22|05||
.
but a cloudy
—in the Rainy Season—
doubt remains
(and I cannot get too much of them, hearing the words uttered by you)
.
azeSa.entire.saMzaya.doubt.ambhoda.raincloud.zarat.autumn.samaya.occasion/opportunity.m
kim.tu_aham |
tRpti.satisfaction.m
eSAm na gacchAmi . to.it I do not go .
vacasAm – o the words .
vadata:_tava . @ your speaking
.
*vlm.p.5 O you dispeller of my doubts who resembles the clear autumn sky that clears the clouds of the rainy season, I am never full or satisfied with all your holy teachings.
बलेर्_विज्ञान.सम्प्राप्तिम् पुनर्_मद्.बोध.वृद्धये ।
bale:_vijJAna.samprAptim punar_mat.bodha.vRddhaye |
विभो कथय खिद्यन्ते सन्तो_न_अवनतम् प्रति ॥५।२२।६॥
vibho kathaya khidyante santa:_na_avanatam prati ||5|22|6||
.
so
tell me again about bali.Strongman
and how he got full understanding
:
it helps my Realization grow, Sir
(and you're never mean to those who honor you)
.
bale:_vijJAna.samprAptim punar_mat.bodha.vRddhaye | vibho kathaya khidyante
santa:_na_avanatam prati
.
*m. ... Generous gurus do not displease a humble disciple.
*vlm. ... holy saints reserve nothing from their suppliant pupils.
*vlm.p.6 For the advancement of my knowledge, tell me how bali came to know transcendental truth. Explain it fully unto me, as holy saints reserve nothing from their humble students.
VASISHTHA said—
शृणु राघव ते वक्ष्ये बलेर्_वृत्तान्तम् उत्तमम् ।
zRNu rAghava te vakSye bale:_vRttAntam uttamam |
श्रुतेन येन तम् तत्त्व.बोधम् प्राप्स्यसि शाश्वतम् ॥५।२२।७॥
zrutena yena tam tattva.bodham prApsyasi zAzvatam ||5|22|07||
.
pay attention now, rAghava
!
I'll tell you a fine tale,
hearing which you will get,
once.&.for.all
realization of that Thatness
.
zRNu rAghava te vakSye bale:_vRttAntam uttamam | zrutena yena tam tattva.bodham
prApsyasi zAzvatam
.
*vlm.p.7 vasiShTha replied:—O Râma, pay attention to the interesting story of bali. Your attention to it will give you knowledge of the endless, everlasting and unvarying truth.
*vlm. ... the knowledge of the endless and everlasting truth and immutable verities.
*sv. ... knowledge of the eternal truth.
शृणु राघव pay attention, rAghava! . ते वक्ष्ये बलेर्_वृत्तान्तम् उत्तमम् I am going to tell you the best of tales . श्रुतेन येन by hearing which, . तं तत्त्व.बोध म् that Thatness.Realization . प्राप्स्यसि शाश्वतम् you will get eternally.
अस्त्य्_अस्मिञ्_जगतः कोशे कस्मिम्श्*चिद् दिङ्.निकुञ्जके ।
asti_asmin_jagata: koze kasmin*cit_dik.nikuJjake |
पातालम् इति विख्यातो_लोको_भूमेर्_अधः स्थितः ॥५।२२।८॥
pAtAlam iti vikhyAta:_loka:_bhUme:_adha: sthita: ||5|22|08||
.
there is
in some part of the world
a land with groves & gardens
:
the land known as
pAtAla.Netherworld
beneath the earth
...
asti_asmin_jagata: koze kasmin*cit_dik.nikuJjake | pAtAlam iti vikhyAta: loka:_bhUme:_adha: sthita:
.
*vlm.p.8 In a particular part in the womb below this earth there is a place called the infernal region.
क्षीरोद.अर्णव.जाताभिर्_दिग्धाभिर्_अमृत.अम्शुभिः ।
kSIroda.arNava.jAtAbhi:_digdhAbhi:_amRta.amzubhi: |
क्वचिद् दानव.कन्याभिर्_भाति निर्विवर.अन्तरः ॥५।२२।९॥
kvacit_dAnava.kanyAbhi:_bhAti nirvivara.antara: ||5|22|09||
.
with dAnava.Demon girls
born in Milk.Ocean
anointed with Immortal.nectar.drops
somewhere
).(
close.between
shining
...
kSIroda.arNava.jAtAbhi: digdhAbhi:_amRta.amzubhi: | kvacit_dAnava.kanyAbhi:
bhAti nirvivara.antara:
.
*vlm.9. It is peopled by the milk white Naiades or marine goddessess, born in the milky ocean.sweet water, and of the race of demons, who filled every gap and chasm of it with their progeny. (The subterranean cells, were peopled by the earth.born Titans).
#vR . #vivR..nirvivR..nirvivara having no opening or rent, close, contiguous. • n..tA .f.. close, contiguousness, as of female breasts .) (. • agreement, understanding ziz. ix, 44. #nirvivarIkR..nirvivarIkRta . nirucchAsa, "breathless", Nilak. gl._KSS.
*vlm.p.9 It is peopled by milk.white goddesses born in the sweet water of the Milky Ocean. They are of the race of demons and they filled every gap and chasm of this place with their offspring.
जिह्वा.गण.उद्दम.रवैर्_विलोल.रसना.युगैः ।
jihvA.gaNa.uddama.ravai:_vilola.rasanA.yugai: |
क्वचिद् भोगिभिर्_आपूर्णः सहस्र.शत=मस्तकैः ॥५।२२।१०॥
kvacit_bhogibhi:_ApUrNa: sahasra.zata=mastakai: ||5|22|10||
.
jihvA.gaNa.uddama.ravai:
w tongue.gaNa.uddama.rava
vilola.rasanA.yugai: .
w vilola.taste.Ages
somewhere overflowing with pleasure
:
a thousand hundred.headed snakes
...
*vlm.10. In some places it was peopled by huge serpents, with a hundred and thousand heads;
which hissed loudly with their parted and forky tongues, and their long projected fangs.
*sv.10 ... strange reptiles with many heads, ...
देह.अद्रि.वलित.अशेष.विश्व.उद्धरण.घस्मरैः ।
deha.adri.valita.azeSa.vizva.uddharaNa.ghasmarai: |
क्वचिद् दनु.सुतैर्_व्याप्तश्_चलद्भिर्_इव मेरुभिः ॥५।२२।११॥
kvacit_danu.sutai:_vyApta:_caladbhi:_iva merubhi: ||5|22|11||
.
somewhere
filled
with the Demon children of danu
like the quaking of so many Mount.merus
.
deha.adri.valita.azeSa.vizva.uddharaNa.ghasmarai:
with body.mountain.connected.entire.universe.emiting.eagerness
.
*sv.11 ... demons with enormous bodies, ...
*vlm. In other places there were the mountainous bodies of demons, walking in their lofty strides, and seeming to fling above the balls of the worlds as their bonbons, in order to devour them.
#ghas #ghasmara. eager.for, voracious.
कुम्भ.कूत.अग्र.विश्रान्त.वसुधा.मण्डल_उदरैः ।
kumbha.kUta.agra.vizrAnta.vasudhA.maNDala_udarai: |
क्वचिद् दिग्.दन्तिभिर्_दन्त.द्रुम.अद्रिभिर्_उपाश्रितः ॥५।२२।१२॥
kva.cit_dik.dantibhi:_danta.druma.adribhi:_upAzrita: ||5|22|12||
.
kumbha.kUta.agra.vizrAnta.vasudhA.maNDala_udarai: .
with kumbha.summit.tip.repose.earth.maNDala.udaras .
kvacid . somewhere .
dig.dantibhi: . w the elephants of the Directions .
danta.druma.adribhi: . by tusk.tree.mountains .
upAzrita: . supported
.
*m. ... In another part of the region there were ...
*sv.12 ... huge elephants, ...
*vlm.12. In another place there were big elephants, upholding the earth on their elevated probosces, and supporting the islands upon their strong and projected tusks.
महा."कट.कटा".शब्द.त्रस्त.भूत.परम्परैः ।
mahA."kaTa.kaTA".zabda.trasta.bhUta.paramparai: |
क्वचिद् दुर्.गन्ध.भूताभैर्_अधो.नारक.मण्डलैः ॥५।२२।१३॥
kva.cit_dur.gandha.bhUtAbhai:_adha:.nAraka.maNDalai: ||5|22|13||
.
mahA.kaTakaTA.zabda.trasta.bhUta.paramparai: .
w the great."kaTakaTA".sound/word.trasta.bhUta.parade .
kvacit .
somewhere .
dur.gandha.bhUta.Abhai: .
w foul.smelling.bhUta.Ghost.likes .
adhas.nAraka.maNDalai: .
w lower.Manhell.regions.
*m. ... The lower parts were occupied by foul.smelling lowly beings who scared people with their presence. ...
*sv.13 ... places which are heavily polluted and where a terrible 'kata.kata' noise constantly fills the air,
*vlm.13. There were ghosts and devils in other places, making hideous shrieks and noise; and there were groups of hellish bodies, and putrid carcasses of ghostly shapes.
आ.भूतलम् अभिप्रोत.सप्त.पाताल.मण्डलैः ।
A.bhUtalam abhiprota.sapta.pAtAla.maNDalai: |
क्वचिद् रत्न.आकरैर्_व्याप्त: पातालैर्_विवरैर्_इव ॥५।२२।१४॥
kva.cit_ratna.Akarai:_vyApta: pAtAlai:_vivarai:_iva ||5|22|14||
.
somewhere on Earth
with a string of seven Netherworld.Provinces
with jewel.covered tunnels to Netherworld
...
A.bhUtalam abhiprota.sapta.pAtAla.maNDalai: | kva.cit_ratna.Akarai:_vyApta:
pAtAlai:_vivarai:_iva
.
*vlm. The depth of the nether world concealed in its darksome womb, rich mines of gems and metals, lying under the surface of the earth, and reaching to the seventh layer of pAtAla or infernal regions.
सुर.असुर.शिरःसुप्त.आपाद.अम्भो.रुह.पाम्सुना ।
sura.asura.zira:supta.ApAda.ambha:_ruha.pAmsunA |
क्व.चित्_भगवता तेन कपिलेन पवित्रितः ॥५।२२।१५॥
kva.cit_bhagavatA tena kapilena pavitrita: ||5|22|15||
.
with a
Brightling.Darkling.head.sleep=reward.water.grown+dust
somewhere
by the Lord.bhagavAn kapila theTawny
blest
.
Sura.Brightling.asura.Darkling.zira:.head.supta.asleep.ApAda.reward/arrival.ambha.waters.:
ruha.grew/ascended.pAmsu.x.nA |
kvacit_bhagavatA tena kapila.redheaded.x.ena pavitrita.x.: .
.
*m. ... There were seven distinct areas in that region. The great sage Kapila sanctified the place by his presence in that region in ancient times. That region was always ruled by some one who was a great devotee of Lord Shiva.
*vlm.15. Another part of this place, was sanctified by the dust of the lotus.like feet of the divine Kapila (Siva or Pluto); who was adored by the gods and demigods, by prostration of their exalted heads at his holy feet.
आसुरी.सम्भूत.अनन्त.पूजन.क्रीडन.एषिणा ।
AsurI.sambhUta.ananta.pUjana.krIDana.eSiNA |
क्वचिद् भगवता तेन हाटकेशेन पालित: ॥५।२२।१६॥
kva.cit_bhagavatA tena hATaka.Izena pAlita: ||5|22|16||
.
AsurI.sambhUta.ananta.pUjana.krIDana.eSiNA .
by the Darklingesses/armies.combined.endless.worship.play.seeking . kva.cid . somewhere . bhagavatA tena . by that Lord.bhagavan . hATaka.Izena . the Lord of the hATakas of Netherworld . pAlita: . protected
.
AsurI.sambhUta.ananta.pUjana.krIDana.eSiNA .
by the Darklingesses/armies.combined.
endless.worship.play.seeking .
somewhere
by the Lord.bhagavan Master of the hATaka.Riverfolk of Netherworld
protected
...
*sv.16 ... and places sanctified by lord Hatakesvara who is adored by celestial damsels.
*vlm.16. Another part of it was presided by the god Siva, in his form of a golden phallus (linga); which was worshipped by the ladies of the demons, with abundant offerings and merry reveries.
*jd.16 . AsurI.sambhUta.ananta.pUjana.krIDana.eSiNA . by the Darklingesses/armies.combined.endless.worship.play.seeking . kva.cid . somewhere . bhagavatA tena . by that Lord.bhagavan . hATaka.Izena . the Lord of the hATakas of Netherworld . pAlita: . protected.
तस्मिन्न्_असुर.दोःस्तम्भ.धार्यमाण.महाभरे ।
tasmin*_asura.do:stambha.dhAryamANa.mahAbhare |
बभूव दानवो_राजा विरोचन.सुतो_बलिः ॥५।२२।१७॥
babhUva dAnava:_rAjA virocana.suta:_bali: ||5|22|17||
.
there
in a Darkling.arm.pillar.dhAryamANa.mahAbhare .
became King of the dAnava.Demons
the son of virochana the Luminous
bali.Strongman
.
in a Darkling.arm.pillar.dhAryamANa.mahAbhare
.
tasmin asura.do:stambha.dhAryamANa.mahAbhare | babhUva dAnava:_rAjA
virocana.suta:_bali:
.
*sv. The demon.king Bali, son of Virocana, ruled over this region.
*vlm. ... who supported the burden of his kingdom, on the pillars of their mighty arms.
साक्रन्देन समम् सर्वैः सुर.विद्याधर.उरगैः ।
sAkrandena samam sarvai: sura.vidyAdhara.uragai: |
पाद.saMvAहनम् यस्य सुर.राजेन वाञ्छितम् ॥५।२२।१८॥
pAda.saMvAhanam yasya sura.rAjena vAJchitam ||5|22|18||
.
with warcries sounding
all the Brightlings & Sorcerers & Serpents
as infantry
whatever was desired by the Brightling rAjA.King
...
sAkrandena samam sarvai: sura.vidyAdhara.uragai: | pAda.saMvAhanam yasya
sura.rAjena vAJchitam
.
*VLMitra.p.18 He forced the gods, the supernatural vidyAdharas, the serpents, and even the king of the gods to serve at his feet like his vassal retinue, and they were glad to serve him as their lord.
कोशस्_त्रैलोक्य.रत्नानाम् पाता सर्व.शरीरिणाम् ।
koza:_trailokya.ratnAnAm pAtA sarva.zarIriNAm |
धर्ता भुवन.धर्तृणाम् यस्य पालयिता हरिः ॥५।२२।१९॥
dhartA bhuvana.dhartRNAm yasya pAlayitA hari: ||5|22|19||
.
koza:_trailokya.ratnAnAm
pAtA/pAtR – he.protected/protector
sarva.zarIriNAm |
dhartA bhuvana.dhartRNAm yasya pAlayitA hari: .
.
the treasury of the Three Worlds' jewels
devourer of every enemy
Bearer of the Bearers of the Earth
whose Protector is hari
.
*sv. The Lord of the universe, Sri hari, himself ...
*VLMitra.p.19 He was protected by Vishnu who contains the shining worlds in the treasure of his belly (brahmanda), and who is the preserver of all embodied beings, and the support of the sovereigns of the earth.
ऐरावणस्य सम्शोषम् यन्_नाम्ना कट.भित्तयः ।
airAvaNasya saMzoSam yat_nAmnA kaTa.bhittaya: |
केकया_इव_अहि.हृन्.नाड्यो_जग्मुर्_आजग्मुर्_आर्तताम् ॥५।२२।२०॥
kekayA_iva_ahi.hRt.nADya:_jagmu:_Ajagmu:_ArtatAm ||5|22|20||
.
airAvaNasya saMzoSam
the dryness of indra's elephant
yan_nAmnA
what is called
kaTa.bhittaya:
kekayA: iva
like peacocks
ahi.hRt.nADya:
jagmu:_Ajagmu:_ArtatAm
.
*m.17.24. ... Even the great elephant, Iravata (of Indra) trembled on hearing his name. ...
*sv.19.20 The Lord of the universe, Sri Hari, himself was the protector of this king; hence, even the king of heaven, Indra, adored him.
*vlm.20. His name struck terror in the heart of AirAvata, and made his cheeks fade with fear; as the sound of a peacock petrifies the entrails of serpents; (because the peacock is a serpivorous bird).
प्रताप.उग्र.उष्मभिर्_यस्य कल्प.काल* इव_अब्धयः ।
pratApa.ugra.uSmabhi:_yasya kalpa.kAla* iva_abdhaya: |
ययुः शोष.उन्मुखाः सप्त सप्तताम् कुपित.Aकृतेः ॥५।२२।२१॥
yayu: zoSa.unmukhA: sapta saptatAm kupita.AkRte: ||5|22|21||
.
pratApa.ugra.uSmabhi:
yasya kalpa.kAla* iva_abdhaya: |
yayu: zoSa.unmukhA: sapta
saptatAm kupita.AkRte: .
.
being burned by the fierce heat
like the oceans on Doomsday
they became dried.up
:
seven
each come to a sevenness of crusty embodiment
.
*vlm. ...seven dry beds, as under the fire of the universal Conflagration.
यद् अध्वर.अग्र्य.धूम.अभ्र.राजयो vaलिta.aब्धयः ।
yat_adhvara.agrya.dhUma.abhra.rAjaya:_valitA.abdhaya: |
ब्रह्माण्ड.कोटरस्य अस्य सदा कवचनाम् ययुः ॥५।२२।२२॥
brahmANDa.koTarasya asya sadA kavacanAm yayu: ||5|22|22||
.
yat
adhvara.agrya.dhUma.abhra.rAjaya:
spreading clouds of sacrificial smoke
balitA_abdhaya:
brahmANDa.koTarasya asya
sadA kavacanAm yayu:
.
#brahmANDakoTara
*m.17.24 ... The smoke that rose from his sacrificial fires was so huge that the consequent clouds enveloped and enclosed the whole world. ...
*sv.21.22 By the heat of the very radiance of this king Bali, the oceans got dried up, as it were.
*vlm.22. But the smoke of his sacrificial fire, was an amulet to the people for supply of water; and it caused the rains to fall as profusely from above as the seas fallen below from the waters above. (This alludes to the dynamite which was ignorantly believed to be a talisman).
VA.smoke from his sacrificial fires created lines of clouds with water of oceans (?),
which were always protecting (from drought) (the inhabitants of) the cave of universe (brahmANDa) like an armor.
*AS: I would interpret valita.abdhi
as ones who have encompassed oceans=reservoirs of water. Thus, the smoke
from the sacrificial fires turned into clouds full of water and thus became
protection for the whole inhabited world (brahmANDa.koTara).
*AB. ... jala.pAnAya balitAabdhayo yAbhi: |
यस्य दृष्टि.दृढाघात.नुन्नाधार.कुलाचलाः ।
yasya dRSTi.dRDhAghAta.nunnÂdhAra.kulAcalA: |
विनमन्ति दिशः सर्वा* लताः फलनता इव ॥५।२२।२३॥
vinamanti diza: sarvA* latA: phalanatA iva ||5|22|23||
.
yasya
dRSTi.dRDhAghAta.nunnAdhAra.kulAcalA:
those dRSTi.dRDhAghAta.nunnAdhAra.mountain.chains +
vinamanti diza: sarvA:
latA: phalanatA iva
*m.17.24 ... : is angry look was so sharp and powerful that it shattered mighty mountains. All the beings within the empire simply bowed on seeing him like a fruit. laden creeper. Such a mighty emperor was he that Indra, worshipped by people in all worlds (regions), was vanquished by him with little effort, like sport…
*sv.23 : is eyes were so powerful that by a mere look he could move mountains.
*vlm.23. : is frowning look, made the high heads of mountains stoop low to the ground; and caused the lofty skies to lower with water, like the high branches of trees when overloaded with fruits. (It means, that the mountains and skies were obedient to his bidding).
लीला.विजित.निःशेष.भुवन.आभोग.भूषणः ।
lIlA.vijita.ni:zeSa.bhuvana.Abhoga.bhUSaNa: |
दश.कोटीः स* वर्षाणि दैत्यो राज्यम् चकार ह ॥५।२२।२४॥
daza.koTI: sa* varSANi daitya:_rAjyam cakAra ha ||5|22|24||
.
lIlA.vijita.ni:zeSa.bhuvana.Abhoga.bhUSaNa: |
daza.koTI: sa* varSANi
daitya:_rAjyam cakAra ha .
.
as childsplay he overcame the earth & all its pleasures
&
for ten* koTis of years
that daitya.Demon made his rule
.
*(ten gazillion years in Royal Calculus, ten years for us mere mortals)
*m. ... hundred million years ... *sv. ... a very long time ... *vlm. ...myriads of years ...
अथ गच्छत्स्व्_अनल्पेषु युगेष्व्_आवर्त.वृत्तिषु ।
atha gacchatsu_analpeSu yugeSu_Avarta.vRttiSu |
सुर.असुर.महौघेषु प्रोत्पतत्सु पतत्सु च ॥५।२२।२५॥
sura.asura.mahA.ogheSu pra.utpatatsu patatsu ca ||5|22|25||
.
atha . and then –
gacchatsu analpeSu yugeSu . after the passage of a few ages . Avarta.vRttiSu . like whirling eddies . surAsura.mahaugheSu . with great multitudes of Brightlings and Darklings . protpatatsu patatsu ca . rising and falling, …
and then
after a few Ages had passed.by
like slow eddies
churning with mighty multitudes of Brightlings and Darklings
rising
&
falling
…
*vlm.25. Thus he lived for many ages, which glided on like the course of a river rolling about like the waters of a whirlpool; and witnessed the incessant flux and reflux of the generations of gods, demons and men, of the three worlds.
*jd.25 . atha . and then . gacchatsu analpeSu yugeSu . after the passage of a few ages . Avarta.vRttiSu . like whirling eddies . surAsura.mahaugheSu . with great multitudes of Brightlings and Darklings . protpatatsu patatsu ca . rising and falling, …
अजस्रम् अति.भुक्तेषु त्रैलोक्य_उदार.वृत्तिषु ।
ajasram ati.bhukteSu trailokya_udAra.vRttiSu |
भोगेष्व्_अभजद् उद्वेगम् बलिर्_दानव.नायकः ॥५।२२।२६॥
bhogeSu_abhajat_udvegam bali:_dAnava.nAyaka: ||5|22|26||
.
ajasram ati.bhukteSu trailokya_udAra.vRttiSu | bhogeSu_abhajat_udvegam
bali:_dAnava.nAyaka:
.
ajasram . forever .
ati.bhukteSu . i over.leasuring .
trailokya.udAra.vRttiSu . i .
bhogeSu abhajat udvegam . in his pleasures enjoyed ennui .
bali: dAnava.nAyaka: . bali the dAnava.Demon Prince.
.
*m. After several aeons passed thus, having enjoyed in full all kinds of pleasures, Bali became tired of them and became detached. Hethen reflected thus sitting in his palace on the meru mountain.
*sv. In course of time, intense dispassion overcame king Bali and he began to enquire thus:
*vlm.26. The king of the demons felt at last, a distaste to all the enjoyments of life, which he had tasted to surfeit; and he felt also an uneasiness amidst the variety of his pleasures.
मेरु.शृङ्ग.शिखा.रत्न.कृत.वातायनास्थितः ।
meru.zRGga.zikhA.ratna.kRta.vAtAyanÂsthita: |
एकदा चिन्तयाम्.आस स्वयम् संसार.संस्थितम् ॥५।२२।२७॥
ekadA cintayAm.Asa svayam saMsAra.saMsthitam ||5|22|27||
.
once
on the very tip of the peak of Mount.meru
sitting in his window.seat
he gave some thought to
himself
stuck in the saMsAra
.
meru.zRGga.zikhA.ratna.kRta.vAtAyana.Asthita: . meru.peak.tip.jewel.made.window.seated . ekadA cintayAm.Asa (chintana.Thoughtfulness) . once he gave thought to . svayam saMsAra.saMsthitam . himself stuck here in saMsAra.
.
*m. ... He then reflected thus sitting in his palace on the meru mountain.
*vlm. He retired to the farthest polar mount of meru, and there sitting at the balcony of one of its gemming pinnacles, he reflected on the state of this world and the vanity of mortal life.
कियन्तम् इदम् अक्षुण्ण.शक्तिना_एव मया_अधुना ।
kiyantam idam akSuNNa.zaktinA_eva mayA_adhunA |
सांराज्यम् इह कर्तव्यम् विहर्तव्यम् जगत्.त्रये ॥५।२२।२८॥
sAMrAjyam iha kartavyam vihartavyam jagat.traye ||5|22|28||
.
how long
?
this state is ruled by me,
there is no limit to my power
now
:
I roam the three worlds at will
.
*vlm.28. How long yet, thought he in himself, shall I have to rule over this world with my indefatiguable labour; and how much more must I remain to roam about the triple world, in my successive transmigrations?
.
kiyantam idam . how long is this . sAmrAjyam iha kartavyam . state here to be ruled . akSuNNa.zaktinA eva . with quite uncurtailed power . mayA adhunA . by me now . vihartavyam jagat.traye . when the three.worlds are to be roamed?
महता मम राष्ट्रेण त्रैलोक्य.अद्भुत.कारिणा ।
mahatA mama rASTreNa trailokyÂdbhuta.kAriNA |
किम् वा भवति भुक्तेन भूरि.भोग.अति.हारिणा ॥५।२२।२९॥
kim vA bhavati bhuktena bhUri.bhoga.ati.hAriNA ||5|22|29||
.
mahatA mama rASTreNa with my great kingdom trailokya.adbhuta.kAriNA .
trailokyAd_bhuta.kAriNA working wonders in the Triple World kim vA bhavati bhuktena what use is this enjoyment bhUri.bhoga.atihAriNA . with all its delightful pleasure?
.
*m.29 What is the use of enjoying all the pleasures in my kingdom and performing great, wonderous deeds in the three worlds?
*sv.28.29 How long should I rule over this netherworld, how long shall I wander in the three worlds? What shall I gain by ruling over this kingdom?
*vlm.29. Of what use is it to me to have this unrivaled sovereignty, which is a wonder in the three worlds; and of what good is it to me, to enjoy this plenteous luxury, which is so charming to the senses?
*jd.29 . mahatA mama rASTreNa . with my great kingdom . trailokya.adbhuta.kAriNA . working wonders in the Triple World . kim vA bhavati bhuktena . what use is this enjoyment . bhUri.bhoga.atihAriNA . with all its delightful pleasure?
आपात.मात्र.मधुरम् आवश्यक.परिक्षयम् ।
ApAta.mAtra.madhuram Avazyaka.parikSayam |
भोग.उपभोग.मात्रम् मे किम् नाम_इदम् सुख.आवहम् ॥५।२२।३०॥
bhoga.upabhoga.mAtram me kim nAma_idam sukha.Avaham ||5|22|30||
.
ApAta.mAtra.madhuram Avazyaka.parikSayam | bhoga.upabhoga.mAtram me
kim nAma_idam sukha.Avaham
.
delight's a mere momentariness
that of necessity decays
:
this bit of pleasure, how does it proffer happiness for me
?
j
*vwv.1562. Is this mere enjoyment of objects of pleasure, which is agreeable only at the current moment and has an inevitable end, truly conducive to happiness for me?
*m.30 All these pleasure are bristling with pleasure. But they are destined to subside. What does this happpiness mean to me?
*vlm.30. Of what permanent delight are all these pleasures to me, which are pleasant only for the present short time, and are sure to lose all their taste with my zest in them in the next moment?
पुनर्_दिन.एक.कलना.शर्वरी.saMsthiतिः पुनः ।
punar dina.eka.kalanA.zarvarI.saMsthiti: puna: |
पुनस्_तान्य्_एव कर्माणि लज्जायै न.च तुष्टये ॥५।२२।३१॥
puna:_tAni_eva karmANi lajjAyai na.ca tuSTaye ||5|22|31||
.
puna: . again .
dina.eka.kalanA.zarvarI.saMsthiti: .
dina.one.kalanA.zarvarI.saMsthiti: .
puna: puna: . again & again .
tAni eva karmANi . those very works .
lajjAyai na.ca tuSTaye . in shame nor satisfaction
.
*m.31 Every thing repeats the same day, the same night, the same apprehension and comprehension, the same feeling, the same works. Shameful! This is not satisfying. The same embrace to the same woman, the same loveplay! All this is like a child playing. Shameful and disgraceful to any great and wise person! …
*vlm.31. There is the same rotation of days and nights in unvarying succession, and the repetition of the same acts day after day. It is rather shameful and no way pleasant to any one, to continue in the same unvaried course of life for a great length of time.
पुनर्_आलिङ्ग्यते कान्ता पुनर् एव च भुज्यते ।
punar AliGgyate kAntA punar eva ca bhujyate |
सा_इयम् शिशु.जन.क्रीडा लज्जायै महताम् इव ॥५।२२।३२॥
sA_iyam zizu.jana.krIDA lajjAyai mahatAm iva ||5|22|32||
.
punar AliGgyate kAntA punar eva ca bhujyate | sA_iyam zizu.jana.krIDA
lajjAyai mahatAm iva
.
again
embracing a pretty girl .
and again
pleasuring
sA iyam zizu.jana.krIDA
lajjAyai mahatAm iva
.
*m. ..Every thing repeats the same day, the same night, the same apprehension and comprehension, the same feeling, the same works. Shameful! This is not satisfying. The same embrace to the same woman, the same loveplay! All this is like a child playing. Shameful and disgraceful to any great and wise person! …
*sv.30.31.32 When all that is in the three worlds is subject to destruction, how can one hope to enjoy happiness through all this? Again and again, ...
*vlm.32. The same embraces of our beloved ones, and partaking of the same food day by day, are amusements fit for playful boys only, but are disgraceful and disgusting to great minds.
तम् एव भुक्त.विरसम् व्यापार.ओघम् पुनःपुनः ।
tam eva bhukta.virasam vyApAra.ogham puna:puna: |
दिवसे दिवसे कुर्वन् प्राज्ञः कस्मान्_न लज्जते ॥५।२२।३३॥
divase divase kurvan prAjJa: kasmAt_na lajjate ||5|22|33||
.
tam eva bhukta.virasam –
tham very tasteless meal . vyApAra.ogham puna: puna: . use.often again & again . divase divase . day after day . kurvan . making . prAjJa: . somebody wise . kasmAn_na lajjate . why isn't he ashamed?
that so.bland dinner
—
ordering it
again
and
again
day after day
:
when somebody wise does that
he should be ashamed
!
*sv.33 ... the same disgusting pleasures are experienced and the same acts are repeated day after day in this world: how is it that even a wise man is not ashamed of this?
*vlm.33. What man of taste is there, that will not be disgusted to taste the same sweets over and over again, which he has tasted all along, and which have become vapid and tasteless to.day; and what sensible man can continue in the same course, without the feelings of shame and remorse?
.
tam eva bhukta.virasam . tham very tasteless meal . vyApAra.ogham puna: puna: . use.often again & again . divase divase . day after day . kurvan . making . prAjJa: . somebody wise . kasmAn_na lajjate . why isn't he ashamed?
पुनर् दिनम् पुना* रात्रिः पुनः कार्य.परम्पराः ।
punar dinam punar rAtri: puna: kArya.paramparA: |
पुनः पुनर्_अहम् मन्ये प्राज्ञस्य_इयम् विडम्बना ॥५।२२।३४॥
puna: puna:_aham manye prAjJasya_iyam viDambanA ||5|22|34||
.
punar dinam
punar rAtri:
puna: kArya.paramparA: |
puna: puna:_aham
manye.I think .
prAjJasya_iyam viDambanA ||5|22|34||
again
day
again night
again
:
the parade of things to.be.done
again and again
:
I opine
for an intellectual
this is a sham
.
*vlm.34. The revolving days and nights bring the same revolution of duties, and I ween this repetition of the same acts.. kritasya karanam, is as ridiculous to the wise, as the mastication of his grinded meat...carbita charbana. (kritasya karaNam nAsti, mRtasya maraNam yatha. There is no doing of an act, which has been done? Nor the dying of a man, that's already dead).
*jd.34 . again . dinam . day . puna: . again . rAtri: . night . puna: . again . kArya.paramparA: . the parade of things to.be.done . puna: puna: . again and again . aham manye . I opine . prAjJasya iyam viDambanA . .
ऊर्मिताम् पुनर् आसाद्य पुनर् एति निरूर्मिताम् ।
UrmitAm punar AsAdya punar eti nirUrmitAm |
यथा जलम् तथैव_अयम् ताम् ताम् एति क्रियाम् जनः ॥५।२२।३५॥
yathA jalam tathA_eva_ayam tAm tAm eti kriyAm jana: ||5|22|35||
.
again
they rise as rolling waves
again
they sink in wavelessness
so
the waters stir
:
so too
this person comes to that act or that
.
UrmitAm puna:_AsAdya . again they attain waviness –
puna:_eti nirUrmitAm . again they come to wavelessness . yathA jalam . as the water . tathA eva ayam jana: . so too this person . tAm tAm eti kriyAm . comes to that act or that.
.
*vlm.35. The actions of men are as those of the waves, which rise to fall and then rise again to subside in the waters.
*jd.35 . UrmitAm puna:_AsAdya . again they attain waviness . puna:_eti nirUrmitAm . again they come to wavelessness . yathA jalam . as the water . tathA eva ayam jana: . so too this person . tAm tAm eti kriyAm . comes to that act or that.
उन्मत्त.चेष्टित.आकारा पुनः पुनर्_इयम् क्रिया ।
unmatta.ceSTita.AkArA puna: puna:_iyam kriyA |
जन* हासयते प्राज्ञम् बाल.लीला.उपमा muहुः ॥५।२२।३६॥
jana* hAsayate prAjJam bAla.lIlA.upamA muhu: ||5|22|36||
.
drunken.behavior.embodiment
puna: punar . again & again .
iyam kriyA . this activity .
jana: hAsayate . makes a person laugh .
prAjJam . at the wise .
.f.. like childs.play
muhu:
sudden/moment.
.
unmatta.ceSTita.AkArA puna: puna:_iyam kriyA | jana* hAsayate prAjJam bAla.lIlA.upamA muhu:
.
*vlm.36. The repetition of the same act, is the employment of mad men; and the wise man is laughed at, who reiterates the same chime, as the conjugation of a verb by boys, in all its moods, tenses and inflexions.
*m. ... What does this happpiness mean to me? Every thing repeats the same day, the same night, the same apprehension and comprehension, the same feeling, the same works. Shameful! This is not satisfying. The same embrace to the same woman, the same loveplay! All this is like a child playing. Shameful and disgraceful to any great and wise person! …
कृतया_अप्य्_अनया नित्यम् क्रियया कृत.कार्यया ।
kRtayA_api_anayA nityam kriyayA kRta.kAryayA |
को_ऽर्थः स्यात् तादृशो_येन पुनः कर्म न विद्यते ॥५।२२।३७॥
ka:_*rtha: syAt tAdRza:_yena puna: karma na vidyate ||5|22|37||
.
as.for all this constant activity
acts done & to.be.done
what good is it
to someone of That kind
?
karma is not again known.to.be
.
kRtayA_api_anayA nityam kriyayA kRta.kAryayA | ka:_*rtha: syAt tAdRza:_yena
puna: karma na vidyate
.
*vlm.37. What action is that which being once completed, does not recur to us any more, but crowns its actor with his full success all at once?
.VA: doing always brings another action to be done. what is that action which does not bring another action?
*AS: This activity, done regularly (nityam kRtayA) and even being successful (kRtakAryayA) what will be accomplished (ka: artha: syAt) whereby, there will be no more karma?
कियन्तम् अथवा कालम् इदम् आडम्बरम् महत् ।
kiyantam athavA kAlam idam ADambaram mahat |
इह_अस्माभिर्_अनुष्ठेयम् किम् तावत् समवाप्यते ॥५।२२।३८॥
iha_asmAbhi:_anuSTheyam kim tAvat samavApyate ||5|22|38||
.
kiyantam athavA kAlam idam ADambaram mahat iha asmAbhi:_anuSTheyam kim tAvat samavApyate
.
*m. ... This is the way of beings. What is the purpose of all this ceaseless and feverish activity? It is not ending the works. How long does this meaningless pomposity continue? When does this end?
*sv. Doing all this every day, how can one reach that state in which there is cessation of this repetitive existence? How long should we continue to revolve in this whirlpool and of what use is it?
*vlm.38. Or if this bustle of the world, were for a short duration only, yet what is the good that we can derive from our engaging in this commotion?
अनन्ता_इयम् शिशु.क्रीडा वस्तु.शून्या_एव वस्तुतः ।
anantA_iyam zizu.krIDA vastu.zUnyA_eva vastuta: |
आवृत्त्या क्रियते व्यर्थम् अनर्थ.प्रसर.अर्थिभिः ॥५।२२।३९॥
A.vRttyA kriyate vy.artham an.artha.prasara.arthibhi: ||5|22|39||
.
anantA iyam zizu.krIDA This endless childsplay
vastu.zUnyA eva vastuta: A.vRttyA kriyate vy.artham an.artha.prasara.arthibhi:
.
*m.39.42. In reality there is no substance in this child's play. It looks as though people go on doing things repeatedly for the sake of calamities. I do not see any great, noble result coming out of all this activity. ...
*sv. Doing all this every day, how can one reach that state in which there is cessation of this repetitive existence? How long should we continue to revolve in this whirlpool and of what use is it?
*vlm.39. The course of actions is as interminable, as the ceaseless repetends of boyish sports; it is hollow harping on the same string, which the more it is played upon, the more it reverberates to its hollow sound. (The acts of men make a renown and vain blustering sound only, and no real good to the actor).
फलम् एकम् महोदारम् नेह पश्यामि किम्चन ।
phalam ekam mahA.udAram na_iha pazyAmi kim.cana |
कार्यम् अस्ति_इतरत् प्राप्ते यस्मिन् नाम न किम्चन ॥५।२२।४०॥
kAryam asti_itarat prApte yasmin nAma na kim.cana ||5|22|40||
.
phalam ekam mahodAram neha pazyAmi kimcana kAryam asti itarat_prApte yasmin_nAma na kimcana
.
*m.39.42 ... I do not see any great, noble result coming out of all this activity. Is there no other non perishing, eternal fruit that is possible (from an activity)? ...
*vlm.40. I see no such gain from any of our actions, which being once gained, may prevent our further exertions. (Action leads to action, but non.action is a leader to quiescence or naiskarma).
भोगाद् ऋते किम् अन्यत् स्यात् तद् भव्यम् अविनाशियत् ।
bhogAt_Rte kim anyat syAt tat_bhavyam avinAziyat |
एवम् संचिन्तयाम्य्_आशु दध्यौ मत्वा_इत्य् असौ बलि: ॥५।२२।४१॥
evam saMcintayAmi_Azu dadhyau matvA_iti_asau bali: ||5|22|41||
.
bhogAt Rte . than fr pleasure kim anya: syAt . what else would be tat bhavyam avinAziyat evam samcintayAmi Azu dadhyau " matvA ity asau bali: . so thought this bali.Strongman
.
*m.39.42. In reality there is no substance in this child's play. (It looks as though people go on doing things repeatedly for the sake of calamities. I do not see any great, noble result coming out of all this activity. Is there no other non perishing, eternal fruit that is possible (from an activity)? I shall deeply reflect on this proble. Bali immediately concentrated his mind on that question...
*sv. Doing all this every day, how can one reach that state in which there is cessation of this repetitive existence? How long should we continue to revolve in this whirlpool and of what use is it?
*vlm.41. What can our actions bring forth, beside the objects of sensible gratification? They cannot bring about anything that is imperishable. Saying so, Bali fell in a trance of his profound meditation.
अथ_अभ्युवाचासुरराडाः संस्मृतम् इति क्षणात् ।
atha_abhyuvAca_asura.rADA: saMsmRtam iti kSaNAt |
स्व.आत्मन्य्_एव मनस्य्_अर्थम् स.भ्रू.भङ्गम् विमर्शयन् ॥५।२२।४२॥
sva.Atmani_eva manasi_artham sa.bhrU.bhaGgam vimarzayan ||5|22|42||
.
atha . next . abhyuvAca . he spoke . asura.rADA: . "the Darkling Princes . saMsmRtam iti kSaNAt royal plural ???
svAtmani eva manasi artham sa=bhrU.bhaGgam vimarzayan
.
*m.39.42 ... Bali immediately concentrated his mind on that question. While he was contemplating bringing together his eyes, he suddenly excalimed ' I remember now. I am aware of the answer in my own Self'.
*sv.42 While he was thus reflecting, he remembered:
*vlm.42. Coming then to himself; he said:—"Ah! I now come to remember, what I had heard from my father": so saying he stretched his eye.brows, and gave vent to what he thought in his mind.
पुरा किल_इह भगवान् पृष्टो_ऽभूत् स* विरोचनः ।
purA kila_iha bhagavAn pRSTa:_abhUt sa* virocana: |
पिता मया_आत्म.तत्त्व=ज्ञो दृष्ट.आलोक.परावरः ॥५।२२।४३॥
pitA mayA_Atma.tattva=jJa:_dRSTa.Aloka.parAvara: ||5|22|43||
.
purA kila iha bhagavAn . some time ago, Lord Bhagavan .
pRSTa: abhUt sa: virocana: pitA mayA . my father Virochana was questioned by me, . dRSTa.Aloka.parAvara: . for he sees all sides of things.
some time ago, Lord.bhagavan, my father virochana was questioned by me
: for he's a Knower of Self.Thatness who sees every side of things
.
*m. ... who was a great philosopher and was a knower of Truth ...
*vlm. ... who was versed in spiritual knowledge, and acquainted with the manners of the people of former and later ages.
*jd.43 . purA kila iha bhagavAn . some time ago, Lord Bhagavan . pRSTa: abhUt sa: virocana: pitA mayA . my father Virochana was questioned by me, . dRSTa.Aloka.parAvara: . for he sees all sides of things.
यथा सकल.दुःखानाम् सुखानाम् च महा.मते ।
yathA sakala.du:khAnAm sukhAnAm ca mahA.mate |
यत्र सर्वे भ्रमा: शान्ताः को_असौ सीमान्त* उच्यते ॥५।२२।४४॥
yatra sarve bhramA: zAntA: ka:_asau sImAnta* ucyate ||5|22|44||
.
yathA sakala.du:khAnAm as of all sorrows sukhAnAm ca and of pleasures
mahA.mate great thinker yatra sarve bhramA: where all delusions are at rest
zAntA: ka:_asau sImAnta* ucyate what is this border(land) called
?
*m.43.44. I asked long ago my father Virochana who was a great philosopher and was a knower of Truth. 'my father of great intelligence, what is the boundary of the world in which all pleasures and sorrows subside? Where will all illusions end?
*sv.44 I had asked him: "Father, what is the destination of this world.appearance or repetitive existence?
*vlm.44. Saying: what is that ultimate state of being, where all our pains and pleasures cease to exist; and after the attainment of which, we have no more to wander about the world, or pass through repeated transmigrations.
यथा सकल.दु:खानाम् . as of all sorrows . सुखानाम् च . and of pleasures . महामते . great thinker . यत्र सर्वे भ्रमा: शान्ता: . where all delusions are at rest . कः_असौ सीमान्तः उच्यते . what is this border(land) called?
क्व_उपशान्तो_मनोमोहः क्व_अतीताः सकलेषणाः ।
kva_upazAnta:_mana:moha: kva_atItA: sakala.ÎSaNA: |
विराम.रहितम् कुत्र तात विश्रमणम् चिरम् ॥५।२२।४५॥
virAma.rahitam kutra tAta vizramaNam ciram ||5|22|45||
.
kva upazAnta: manas.moha: when does this mental delusion disappear? kva atItA: sakala.ISaNA: / eSaNA: when beyond all these virAma.rahitam kutra tAta
vizramaNam ciram
.
*m.45 'Where will the preplexities of mind disappear? Where will one go beyound all desires? Where will one obtain uninterupted peace?
*sv.45 When will it come to an end? When will the delusion of the mind cease?
*vlm.45. What is that final state towards which all our endeavours are directed, and where our minds are freed from their error; and where we obtain our full rest, after all our wanderings and transmigrations?
किम् प्राप्तेह समस्तेभ्य: प्राप्ते_ऽस्मिंस्_तृप्तिमान्_पुमान् ।
kim prAptA_iha samastebhya: prApte_asmin*_tRptimAn_pumAn |
किम् दृष्ट्वा दर्शनम् भूयो_न तात_उपकरोत्य् अलम् ॥५।२२।४६॥
kim dRSTvA darzanam bhUya:_na tAta_upakaroti_alam ||5|22|46||
.
kim prAptA is (the desire) got iha samastebhya: here entirely= prApte asmin when got here tRptimAn pumAn satisfied person kim dRSTvA darzanam bhUyas having seen the scene once.more na tAta_upakaroti alam
.
*m.46 'What is that when gained all are gained and man becomes satisfied? By seeing which all other visions will not be useful?
*sv.46 Gaining what shall one attain total satisfaction, seeing what shall one seek naught else?
*vlm.46._What is that best of gains, which gives full satisfaction: to the cravings of the soul; and what is that glorious object, whose sight transcends all other objects of vision?
अत्यन्त.बहवो_ऽप्य्_एते भोगा* हि न सुखावहाः ।
atyanta.bahava:_*pi_ete bhogA: hi na sukhAvahA: |
क्षोभयन्ति मनोमोहे पातयन्ति सताम् अपि ॥५।२२।४७॥
kSobhayanti mana:mohe pAtayanti satAm api ||5|22|47||
.
but all these endlessly many enjoyments
do not bring pleasure
.
they trouble Mind with delusion
&
cause the fall of the good
.
atyanta.bahava: api ete bhogA: hi . but all these endlessly many enjoyments are – na sukhA.vahA: not pleasure.bearing . kSobhayanti manas mohe . they trouble Mind with delusion . pAtayanti satAm api . & cause the fall of the wise/realities.
.
atyanta
vaha
kSobhayan
pAtayan
.
*vlm.47. All those various luxuries and superfluities of the world, arc no way conducive to our real happiness; in as much as they mislead the mind to error, and corrupt the souls of even the wisest of men. .VA. ... multiple sense enjoyments don’t bring everlasting happiness ....
*AS: Even when these enjoyments are extreme and multiple, they don't bring happiness; (on the other hand) they agitate the mind of even good persons and cause them to fail.
तत् तात_अव्इहता आनन्द.सुन्दरम् किम्चिद् एव मे ।
tat tAta_avihatA_Ananda.sundaram kim.cit_eva me |
तादृक् कथय यत्रस्थश्_चिरम् विश्रान्तिम् एम्य्_अहम् ॥५।२२।४८॥
tAdRk kathaya yatra.stha:_ciram vizrAntim emi_aham ||5|22|48||
.
that, Daddy, which is unlimited joyous beauty,
tell me about that,
the place where
for long repose
I go
.
tat tAta_avihatA_Ananda.sundaram kim.cit_eva me | tAdRk kathaya yatra.stha: ciram vizrAntim emi_aham
.
*vlm.48. Therefore, O father, show me that state of imperishable felicity, whereby I may attain to my everlasting repose and tranquility.
हन् #han . #hata . #vihata . #avihata. . not refused or sent away BhP. • unobstructed, unimpeded BhP. Megh.
इत्य् आकर्ण्य पुरा निशाकर.कर.स्पर्धालु.गुच्छ.स्खलत्
iti_AkarNya purA nizAkara.kara.spardhAlu.guccha.skhalat
पुष्प.आपूर.कृत.अवगुण्ठन.पदस्य_उक्तम् तले तेन मे ।
puSpa.ApUra.kRta.avaguNThana.padasya_uktam tale tena me |
पित्रा स्वर्ग.हृतस्य सागर.तरो: संरोपित.साजिरे
pitrA svarga.hRtasya sAgara.taro: saMropita.sAjire
स्फाराकार.सायनासव.समम् सम्मोह.शान्त्यै वचः ॥५।२२।४९॥
sphArAkAra.sAyana.Asava.samam sammoha.zAntyai vaca: ||5|22|49||
.
iti AkarNya purA . so having.heard long ago nizAkara.kara.spardhAlu.guccha.skhalat nizAkara.kara.spardha.Alu.bush/nosegay.skhalat puSpa.ApUra.kRta.avaguNThana.padasya of the flower.overflow.made.veiling.(tree)foot uktam tale tena me . heard under it to me pitrA . my Father svarga.hRtasya . of the heavenly sAgara.taro: ocean.wave saMropita.sa.ajire . planted.speedily sphAra.AkAra.sAyana.Asava.samam thm sphAra.AkAra.sAyana.nectar.sama sammoha.zAntyai vaca:
.
AkarNya
purA
nizAkara
kara
spardha
Alu
guccha
skhalat
ApUra
avaguNThana
pada.condition/happening
ukta
tala
pitR
svarga
hRta
tara
saMropita
ajira
sphAra
AkAra
sAyana
Asava
sammoha
zAnti
vaca:
.
*m.49 'my father heard all that I said. Hewas sitting under the 'kalpa' tree which was brought from Indras garden by force. I recollect all those enchanting sweet, nectar.like words now.
*sv.48.49 Pray, tell me the means by which I shall rest for ever in supreme peace."
*vlm.49. my father having heard these words of mine, as he was then sitting under the shade of the kalpa tree of paradise, whose flowers were fairer far than the bright beams of the nocturnal luminary, and overspread the ground all around; spoke to me in his sweet mellefluous accents the following speeech, for the purpose of removing my error.
.
oॐm
.
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FM5023 ON CONQUERING THE WORLD 2.mr06 .z29
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.
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Jiva Das
FM5022 BALI THE STRONG IN NETHERWORLD 1.MR04-05 .z49
FM.5.1-FM.5.24
https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0
oॐm
FM.5.22
BALI THE STRONG
in
PÂTÂLA.NETHERWORLD
VASISHTHA THE PLENTIFUl said—
अथवा रघुवंश.आख्य.नभ: पूर्ण.निशाकर ।
athavA raghuvaMza.Akhya.nabha: pUrNa.nizAkara |
बलिवद् बुद्धि.भेदेन ज्ञानम् आसादय_अमलम् ॥५।२२।१॥
balivat_buddhi.bheda.ina jJAna.m AsAdaya.amala.m ||5|22|1||
.
as the line of Raghu the Swift is a skyful of renown
since you light its night
so
be like Bali.Strongman
:
by intellectual analysis Wisdom is attained soon.enuf
.
athavA.otherwise raghuvaMza*Akhya.called/named.nabhas.spacious.sky pUrNa.full.nizAkara | bali.vat.like/-ful_buddhi.Feeling.mind\intellect.bheda.breach/division/ interruption/bursting/difference/cleft/vagina.ena jJAna.knowledge/Wisdom.m AsAdaya.amala.pure/immaculate.m
.
raghuvaMza
nizAkara
bali
AsAdaya
.
*m acquire the knowledge of Self by (instant) change of perception like Bali.
*sv. Or, O Rama, bring about a transmutation of the mind even as king Bali did....
*vlm acquiring wisdom by self.discernment.
RÂMA replied—
भगवन् सर्व.धर्म.ज्ञ त्वत्.प्रसादान् मया हृदि ।
bhagavan sarva.dharma.jJa tvat.prasAdAt_mayA hRdi |
प्राप्तम् प्राप्तव्यम् अखिलम् विश्रान्तम् च_अमले पदे ॥५।२२।२॥
prApta.m prAptavyam akhila.m vizrAntam ca_amale pade ||5|22|2||
.
All.Dharma.Knowing Lord.Bhagavan,
out.of your grace
by me
has been received what's worth.receiving
in my Heart
:
total repose in the clear state
.
*m Attaining what is to be attained I am in repose in the Self state.
*vlm all that is worth gaining; and that is our final rest in the purest state ...
Lord.Bhagavan sarva.all/every.Dharma.jJa* tvat.your.prasAda.grace*at mayA.by/with.me hRd*i | prApta.gotten.m prAptavya.2B.got.m akhila.entire/total*m vizrAnta.resting/in.repose.resting/in.repose.m ca.&/also/too whin the amala.pure/immaculate.i pada.effective.state/condition.i
शरदि_इव_अम्बराद् अ.भ्रमद् अभ्रम् मम चेतसः ।
zaradi_iva_ambarAt_a.bhramat_abhram mama cetasa: |
विभो व्यपगतम् सर्वम् तृष्ण.आख्यम् तन् महा.तमः ॥५।२२।३॥
vibho vyapagatam sarva.m tRSNa.Akhyam tan mahA.tama: ||5|22|3||
.
as.if it's autumn
:
thruout my sky there does not drift
a cloud of Affectation
:
Lord
it has quite disappeared
that cloud they call tRShNA.Craving
that thundercloud
.
zaradi iva as.if in autumn
ambarAt thru the sky abhramad not drifting abhram mama cetasa: the cloud of my Affectation, vibho Lord, vyapagatam sarva.m has quite disappeared tRSNA.Akhyam called tRSNA.Craving tat mahA.tama: that great darkness.
.
*m.3 my mind is clear like autumn sky. O Lord, with all cravings pushed out,
*vlm.3. O sir, it is by your favor, that my mind is freed from the great delusion of my multifarious desires; as the sky is cleared of the massy clouds of the rainy weather in autumn.
गम् #ga.m to go #apaga.m apart #vyapaga.m away Par. *vyapagacchati to go away, retreat, escape, disappear • to move away from, be entirely removed or distant •• #vyapagata.
*jd.3 zaradi iva as.if in autumn ambarAt thru the sky abhramad not drifting abhram mama cetasa: the cloud of my Affectation, vibho Lord, vyapagatam sarva.m has quite disappeared tRSNA.Akhyam called tRSNA.Craving tat mahA.tama: that great darkness.
अमृत.आपूरितः स्वस्थ: शीतल.आत्मा महाद्युतिः ।
amRta.ApUrita: svastha: zItala*AtmA mahAdyuti: |
तिष्ठाम्य्_आनन्दवान् अन्तः सायम् पूर्ण* इव_उडुरट् ॥५।२२।४॥
tiSThAmi_AnandavAn anta: sAyam pUrNa* iva_uDuraT ||5|22|4||
.
overflowing with nectar
comfortable
a cool.soul
a great.light
within
I
rest in Happiness
:
an evening under a full Star.Lord.Moon
.
amRta.ApUrita: nectar.overflowing –
svastha: comfortable –
zItala*AtmA cool.soul mahAdyuti: great.light tiSThAmi AnandavAn_anta: I remain joyous within sAyam pUrNa iva uDu.raT an evening with a Full Star.Lord Moon.
.
*vlmp.4 My soul is at rest and as cold as a stone. It is filled with the ambrosial nectar of divine knowledge and its holy light. I find myself resting in perfect bliss and as illumined as the queen of the stars rising in her full light in the evening.
*vlm.4. my soul is at rest and as cold as a stone; it is filled with the ambrosial draught of Divine knowledge and its holy light; I find myself to rest in perfect bliss, and as illumined as the queen of the stars, rising in her full light in the evening.
*jd.4 amRta.ApUrita: nectar.overflowing svastha: comfortable zItala*AtmA cool.soul mahAdyuti: great.light tiSThAmi AnandavAn_anta: I remain joyous within sAyam pUrNa iva uDu.raT an evening with a Full Star.Lord Moon.
अशेष.संश्य.अम्भोद.शरत्.समयम् किम्.त्व् अहम् ।
a.zeSa.saMzaya.ambhoda.zarat.samayam kim.tu_aham |
तृप्तिम् एषाम् न गच्छामि वचसाम् वदतस् तव ॥५।२२।५॥
tRptim eSAm na gacchAmi vacasAm vadata:_tava ||5|22|5||
.
but a cloudy
—in the Rainy Season—
doubt remains
(and I cannot get too much of them, hearing the words uttered by you)
.
azeSa.entire.saMzaya.doubt.ambhoda.raincloud.zarat.autumn.samaya.occasion/opportunity.m
kim.tu_aham |
tRpti.satisfaction.m
eSAm na gacchAmi to.it I do not go
vacasAm – o the words
vadata:_tava @ your speaking
.
*vlmp.5 O you dispeller of my doubts who resembles the clear autumn sky that clears the clouds of the rainy season, I am never full or satisfied with all your holy teachings.
बलेर् विज्ञान.सम्प्राप्तिम् पुनर् मद् .बोध.वृद्धये ।
bale:_vijJAna.samprAptim punar_mat.bodha.vRddhaye |
विभो कथय खिद्यन्ते सन्तो_न_अवनतम् प्रति ॥५।२२।६॥
vibho kathaya khidyante santa:_na_avanatam prati ||5|22|6||
.
so
tell me again about bali.Strongman
and how he got full understanding
:
it helps my Realization grow, Sir
(and you're never mean to those who honor you)
.
bale:_vijJAna.samprAptim punar_mat.bodha.vRddhaye | vibho kathaya khidyante
santa:_na_avanatam prati
.
*m Generous gurus do not displease a humble disciple.
*vlm holy saints reserve nothing from their suppliant pupils.
*vlmp.6 For the advancement of my knowledge, tell me how bali came to know transcendental truth. Explain it fully unto me, as holy saints reserve nothing from their humble students.
VASISHTHA said—
शृणु राघव ते वक्ष्ये बलेर् वृत्तान्तम् उत्तमम् ।
zRNu rAghava te vakSye bale:_vRttAntam uttamam |
श्रुतेन येन तम् तत्त्व.बोधम् प्राप्स्यसि शाश्वतम् ॥५।२२।७॥
zrutena yena tam tattva.bodha.m prApsyasi zAzvatam ||5|22|7||
.
pay attention now, rAghava
!
I'll tell you a fine tale,
hearing which you will get,
once.&.for.all
realization of that Thatness
.
zRNu rAghava te vakSye bale:_vRttAntam uttamam | zrutena yena tam tattva.bodha.m
prApsyasi zAzvatam
.
*vlmp.7 vasiShTha replied:—O Râma, pay attention to the interesting story of bali. Your attention to it will give you knowledge of the endless, everlasting and unvarying truth.
*vlm the knowledge of the endless and everlasting truth and immutable verities.
*sv knowledge of the eternal truth.
शृणु राघव pay attention, rAghava! ते वक्ष्ये बलेर् वृत्तान्तम् उत्तमम् I am going to tell you the best of tales श्रुतेन येन by hearing which, तं तत्त्व.बोध म् that Thatness.Realization प्राप्स्यसि शाश्वतम् you will get eternally.
अस्त्य्_अस्मिञ् जगतः कोशे कस्मिम्श्*चिद् दिङ्.निकुञ्जके ।
asti_asmin_jagata: koze kasmin*cit_dik.nikuJjake |
पातालम् इति विख्यातो लोको_भूमेर् अधः स्थितः ॥५।२२।८॥
pAtAla.m iti vikhyAta:_loka:_bhUme:_adha: sthita: ||5|22|8||
.
there is
in some part of the world
a land with groves & gardens
:
the land known as
pAtAla.Netherworld
beneath the earth
...
asti_asmin_jagata: koze kasmin*cit_dik.nikuJjake | pAtAla.m iti vikhyAta: loka:_bhUme:_adha: sthita:
.
*vlmp.8 In a particular part in the womb below this earth there is a place called the infernal region.
क्षीरोद.अर्णव.जाताभिर् दिग्धाभिर् अमृत.अम्शुभिः ।
kSIroda.arNava.jAtAbhi:_digdhAbhi:_amRta.amzu.bhi: |
क्वचिद् दानव.कन्याभिर् भाति निर्विवर.अन्तरः ॥५।२२।९॥
kvacit_dAnava.kanyAbhi:_bhAti nirvivara.antara: ||5|22|9||
.
with dAnava.Demon girls
born in Milk.Ocean
anointed with Immortal.nectar.drops
somewhere
).(
close.between
shining
...
kSIroda.arNava.jAtAbhi: digdhAbhi:_amRta.amzu.bhi: | kvacit_dAnava.kanyAbhi:
bhAti nirvivara.antara:
.
*vlm.9. It is peopled by the milk white Naiades or marine goddessess, born in the milky ocean.sweet water, and of the race of demons, who filled every gap and chasm of it with their progeny. (The subterranean cells, were peopled by the earth.born Titans).
#vR #vivR..nirvivR..nirvivara having no opening or rent, close, contiguous. • n..tA .f.. close, contiguousness, as of female breasts .) (. • agreement, understanding ziz. ix, 44. #nirvivarIkR..nirvivarIkRta nirucchAsa, "breathless", Nilak. gl._KSS.
*vlmp.9 It is peopled by milk.white goddesses born in the sweet water of the Milky Ocean. They are of the race of demons and they filled every gap and chasm of this place with their offspring.
जिह्वा.गण.उद्दम.रवैर् विलोल.रसना.युगैः ।
jihvA.gaNa.uddama.ravai:_vilola.rasanA.yugai: |
क्वचिद् भोगिभिर् आपूर्णः सहस्र.शत=मस्तकैः ॥५।२२।१०॥
kvacit_bhogibhi:_ApUrNa: sahasra.zata=mastakai: ||5|22|10||
.
jihvA.gaNa.uddama.ravai:
w tongue.gaNa.uddama.rava
vilola.rasanA.yugai:
w vilola.taste.Ages
somewhere overflowing with pleasure
:
a thousand hundred.headed snakes
...
*vlm.10. In some places it was peopled by huge serpents, with a hundred and thousand heads;
which hissed loudly with their parted and forky tongues, and their long projected fangs.
*sv.10 ... strange reptiles with many heads, ...
देह.अद्रि.वलित.अशेष.विश्व.उद्धरण.घस्मरैः ।
deha.adri.valita.azeSa.vizva.uddharaNa.ghasmarai: |
क्वचिद् दनु.सुतैर् व्याप्तश्_चलद्भिर् इव मेरुभिः ॥५।२२।११॥
kvacit_danu.sutai:_vyApta:_caladbhi:_iva meru.bhi: ||5|22|11||
.
somewhere
filled
with the Demon children of danu
like the quaking of so many Mount.merus
.
deha.adri.valita.azeSa.vizva.uddharaNa.ghasmarai:
with body.mountain.connected.entire.universe.emiting.eagerness
.
*sv.11 ... demons with enormous bodies, ...
*vlm. In other places there were the mountainous bodies of demons, walking in their lofty strides, and seeming to fling above the balls of the worlds as their bonbons, in order to devour them.
#ghas #ghasmara. eager.for, voracious.
कुम्भ.कूत.अग्र.विश्रान्त.वसुधा.मण्डल_उदरैः ।
kumbha.kUta.agra.vizrAnta.vasudhA.maNDala_udarai: |
क्वचिद् दिग्.दन्तिभिर् दन्त.द्रुम.अद्रिभिर् उपाश्रितः ॥५।२२।१२॥
kva.cit_dik.dantibhi:_danta.druma.adribhi:_upAzrita: ||5|22|12||
.
kumbha.kUta.agra.vizrAnta.vasudhA.maNDala_udarai:
with kumbha.summit.tip.repose.earth.maNDala.udaras
kvacid somewhere
dig.dantibhi: w the elephants of the Directions
danta.druma.adribhi: by tusk.tree.mountains
upAzrita: supported
.
*m In another part of the region there were ...
*sv.12 ... huge elephants, ...
*vlm.12. In another place there were big elephants, upholding the earth on their elevated probosces, and supporting the islands upon their strong and projected tusks.
महा."कट.कटा".शब्द.त्रस्त.भूत.परम्परैः ।
mahA."kaTa.kaTA".zabda.trasta.bhUta.paramparai: |
क्वचिद् दुर्.गन्ध.भूताभैर् अधो.नारक.मण्डलैः ॥५।२२।१३॥
kva.cit_dur.gandha.bhUtAbhai:_adha:.nAraka.maNDalai: ||5|22|13||
.
mahA.kaTakaTA.zabda.trasta.bhUta.paramparai:
w the great."kaTakaTA".sound/word.trasta.bhUta.parade
kvacit
somewhere
dur.gandha.bhUta.Abhai:
w foul.smelling.bhUta.Ghost.likes
adhas.nAraka.maNDalai:
w lower.Manhell.regions.
*m The lower parts were occupied by foul.smelling lowly beings who scared people with their presence
*sv.13 ... places which are heavily polluted and where a terrible 'kata.kata' noise constantly fills the air,
*vlm.13. There were ghosts and devils in other places, making hideous shrieks and noise; and there were groups of hellish bodies, and putrid carcasses of ghostly shapes.
आ.भूतलम् अभिप्रोत.सप्त.पाताल.मण्डलैः ।
A.bhUtala*m abhiprota.sapta.pAtAla.maNDalai: |
क्वचिद् रत्न.आकरैर् व्याप्त: पातालैर् विवरैर् इव ॥५।२२।१४॥
kva.cit_ratna.Akarai:_vyApta: pAtAlai:_vivarai:_iva ||5|22|14||
.
somewhere on Earth
with a string of seven Netherworld.Provinces
with jewel.covered tunnels to Netherworld
...
A.bhUtala*m abhiprota.sapta.pAtAla.maNDalai: | kva.cit_ratna.Akarai:_vyApta:
pAtAlai:_vivarai:_iva
.
*vlm. The depth of the nether world concealed in its darksome womb, rich mines of gems and metals, lying under the surface of the earth, and reaching to the seventh layer of pAtAla or infernal regions.
सुर.असुर.शिरःसुप्त.आपाद.अम्भो.रुह.पाम्सुना ।
sura.asura.zira:supta.ApAda.ambha:_ruha.pAmsunA |
क्व.चित्_भगवता तेन कपिलेन पवित्रितः ॥५।२२।१५॥
kva.cit_bhagavatA tena kapilena pavitrita: ||5|22|15||
.
with a
Brightling.Darkling.head.sleep=reward.water.grown+dust
somewhere
by the Lord.bhagavAn kapila theTawny
blest
.
Sura.Brightling.asura.Darkling.zira:.head.supta.asleep.ApAda.reward/arrival.ambha.waters.:
ruha.grew/ascended.pAmsu.x.nA |
kvacit_bhagavatA tena kapila.redheaded.x.ena pavitrita.x.:
.
*m There were seven distinct areas in that region. The great sage Kapila sanctified the place by his presence in that region in ancient times. That region was always ruled by some one who was a great devotee of Lord Shiva.
*vlm.15. Another part of this place, was sanctified by the dust of the lotus.like feet of the divine Kapila (Siva or Pluto); who was adored by the gods and demigods, by prostration of their exalted heads at his holy feet.
आसुरी.सम्भूत.अनन्त.पूजन.क्रीडन.एषिणा ।
AsurI.sambhUta.ananta.pUjana.krIDana.eSiNA |
क्वचिद् भगवता तेन हाटकेशेन पालित: ॥५।२२।१६॥
kva.cit_bhagavatA tena hATaka.Izena pAlita: ||5|22|16||
.
AsurI.sambhUta.ananta.pUjana.krIDana.eSiNA
by the Darklingesses/armies.combined.endless.worship.play.seeking kva.cid somewhere bhagavatA tena by that Lord.bhagavan hATaka.Izena the Lord of the hATakas of Netherworld pAlita: protected
.
AsurI.sambhUta.ananta.pUjana.krIDana.eSiNA
by the Darklingesses/armies.combined.
endless.worship.play.seeking
somewhere
by the Lord.bhagavan Master of the hATaka.Riverfolk of Netherworld
protected
...
*sv.16 ... and places sanctified by lord Hatakesvara who is adored by celestial damsels.
*vlm.16. Another part of it was presided by the god Siva, in his form of a golden phallus (linga); which was worshipped by the ladies of the demons, with abundant offerings and merry reveries.
*jd.16 AsurI.sambhUta.ananta.pUjana.krIDana.eSiNA by the Darklingesses/armies.combined.endless.worship.play.seeking kva.cid somewhere bhagavatA tena by that Lord.bhagavan hATaka.Izena the Lord of the hATakas of Netherworld pAlita: protected.
तस्मिन्न्_असुर.दोःस्तम्भ.धार्यमाण.महाभरे ।
tasmin*_asura.do:stambha.dhAryamANa.mahAbhare |
बभूव दानवो राजा विरोचन.सुतो बलिः ॥५।२२।१७॥
babhUva dAnava:_rAjA virocana.suta:_bali: ||5|22|17||
.
there
in a Darkling.armpillar.dhAryamANa.mahAbhare
became King of the dAnava.Demons
the son of virochana the Luminous
bali.Strongman
.
in a Darkling.armpillar.dhAryamANa.mahAbhare
.
tasmin asura.do:stambha.dhAryamANa.mahAbhare | babhUva dAnava:_rAjA
virocana.suta:_bali:
.
*sv. The demon.king Bali, son of Virocana, ruled over this region.
*vlm who supported the burden of his kingdom, on the pillars of their mighty arms.
साक्रन्देन समम् सर्वैः सुर.विद्याधर.उरगैः ।
sAkranda.ina samam sarvai: sura.vidyAdhara.uragai: |
पाद.saMvAहनम् यस्य सुर.राजेन वाञ्छितम् ॥५।२२।१८॥
pAda.saMvAhana.m yasya sura.rAjena vAJchita.m ||5|22|18||
.
with warcries sounding
all the Brightlings & Sorcerers & Serpents
as infantry
whatever was desired by the Brightling rAjA.King
...
sAkranda.ina samam sarvai: sura.vidyAdhara.uragai: | pAda.saMvAhana.m yasya
sura.rAjena vAJchitam
.
*VLMitra.p.18 He forced the gods, the supernatural vidyAdharas, the serpents, and even the king of the gods to serve at his feet like his vassal retinue, and they were glad to serve him as their lord.
कोशस् त्रैलोक्य.रत्नानाम् पाता सर्व.शरीरिणाम् ।
koza:_trailokya.ratnAnAm pAtA sarva.zarIriNAm |
धर्ता भुवन.धर्तृणाम् यस्य पालयिता हरिः ॥५।२२।१९॥
dhartA bhuvana.dhartRNAm yasya pAlayitA hari: ||5|22|19||
.
the treasury of the Three Worlds' jewels
devourer of every enemy
Bearer of the Bearers of the Earth
whose Protector is hari
.
koza:_trailokya.ratnAnAm
pAtA/pAtR – he.protected/protector
sarva.zarIriNAm |
dhartA bhuvana.dhartRNAm yasya pAlayitA hari:
.
*sv. The Lord of the universe, Sri hari, himself ...
*VLMitra.p.19 He was protected by Vishnu who contains the shining worlds in the treasure of his belly (brahmanda), and who is the preserver of all embodied beings, and the support of the sovereigns of the earth.
ऐरावणस्य सम्शोषम् यन् नाम्ना कट.भित्तयः ।
airAvaNasya saMzoSam yat_nAmnA kaTa.bhittaya: |
केकया_इव_अहि.हृन्.नाड्यो_जग्मुर् आजग्मुर् आर्तताम् ॥५।२२।२०॥
kekayA_iva_ahi.hRt.nADya:_jagmu:_Ajagmu:_ArtatAm ||5|22|20||
.
airAvaNasya saMzoSam
the dryness of indra's elephant
yan_nAmnA
what is called
kaTa.bhittaya:
kekayA: iva
like peacocks
ahi.hRt.nADya:
jagmu:_Ajagmu:_ArtatAm
.
*m.17.24 Even the great elephant, Iravata (of Indra) trembled on hearing his name
*sv.19.20 The Lord of the universe, Sri Hari, himself was the protector of this king; hence, even the king of heaven, Indra, adored him.
*vlm.20. His name struck terror in the heart of AirAvata, and made his cheeks fade with fear; as the sound of a peacock petrifies the entrails of serpents; (because the peacock is a serpivorous bird).
प्रताप.उग्र.उष्मभिर् यस्य कल्प.काल* इव_अब्धयः ।
pratApa.ugra.uSmabhi:_yasya kalpa.kAla* iva_abdhaya: |
ययुः शोष.उन्मुखाः सप्त सप्तताम् कुपित.Aकृतेः ॥५।२२।२१॥
yayu: zoSa.unmukhA: sapta saptatAm kupita.AkRte: ||5|22|21||
.
being burned by the fierce heat
like the oceans on Doomsday
they became dried.up
:
seven
each come to a sevenness of crusty embodiment
.
pratApa.ugra.uSmabhi:
yasya kalpa.kAla* iva_abdhaya: |
yayu: zoSa.unmukhA: sapta
saptatAm kupita.AkRte:
.
*vlm seven dry beds, as under the fire of the universal Conflagration.
यद् अध्वर.अग्र्य.धूम.अभ्र.राजयो vaलिta.aब्धयः ।
yat_adhvara.agrya.dhUma.abhra.rAjaya:_valitA.abdhaya: |
ब्रह्माण्ड.कोटरस्य अस्य सदा कवचनाम् ययुः ॥५।२२।२२॥
brahmANDa.koTarasya asya sadA kavacanAm yayu: ||5|22|22||
.
yat
adhvara.agrya.dhUma.abhra.rAjaya:
spreading clouds of sacrificial smoke
balitA_abdhaya:
brahmANDa.koTarasya asya
sadA kavacanAm yayu:
.
*m.17.24 ... The smoke that rose from his sacrificial fires was so huge that the consequent clouds enveloped and enclosed the whole world
*sv.21.22 By the heat of the very radiance of this king Bali, the oceans got dried up, as it were.
*vlm.22. But the smoke of his sacrificial fire, was an amulet to the people for supply of water; and it caused the rains to fall as profusely from above as the seas fallen below from the waters above. (This alludes to the dynamite which was ignorantly believed to be a talisman).
VA.smoke from his sacrificial fires created lines of clouds with water of oceans (?),
which were always protecting (from drought) (the inhabitants of) the cave of universe (brahmANDa) like an armor.
*AS: I would
interpret valita.abdhi as ones who have encompassed oceans=reservoirs of
water. Thus, the smoke from the sacrificial fires turned into clouds full
of water and thus became protection for the whole inhabited world (brahmANDa.koTara).
*AB jala.pAna.aya balitAabdhayo yAbhi: |
यस्य दृष्टि.दृढाघात.नुन्नाधार.कुलाचलाः ।
yasya dRSTi.dRDhAghAta.nunnÂdhAra.kulAcalA: |
विनमन्ति दिशः सर्वा* लताः फलनता इव ॥५।२२।२३॥
vinamanti diza: sarvA* latA: phalanatA iva ||5|22|23||
.
yasya
dRSTi.dRDhAghAta.nunnAdhAra.kulAcalA:
those dRSTi.dRDhAghAta.nunnAdhAra.mountain.chains +
vinamanti diza: sarvA:
latA: phalanatA iva
.
*m.17.24 ... : is angry look was so sharp and powerful that it shattered mighty mountains. All the beings within the empire simply bowed on seeing him like a fruit. laden creeper. Such a mighty emperor was he that Indra, worshipped by people in all worlds (regions), was vanquished by him with little effort, like sport…
*sv.23 : is eyes were so powerful that by a mere look he could move mountains.
*vlm.23. : is frowning look, made the high heads of mountains stoop low to the ground; and caused the lofty skies to lower with water, like the high branches of trees when overloaded with fruits. (It means, that the mountains and skies were obedient to his bidding).
लीला.विजित.निःशेष.भुवन.आभोग.भूषणः ।
lIlA.vijita.ni:zeSa.bhuvana.Abhoga.bhUSaNa: |
दश.कोटीः स* वर्षाणि दैत्यो राज्यम् चकार ह ॥५।२२।२४॥
daza.koTI: sa* varSANi daitya:_rAjyam cakAra ha ||5|22|24||
.
as childsplay he overcame the earth & all its pleasures
&
for ten* koTis of years
that daitya.Demon made his rule
.
lIlA.vijita.ni:zeSa.bhuvana.Abhoga.bhUSaNa: |
daza.koTI: sa* varSANi
daitya:_rAjyam cakAra ha
.
*(ten gazillion years in Royal Calculus, ten years for us mere mortals)
*m hundred million years ... *sv a very long time ... *vlm myriads of years ...
अथ गच्छत्स्व्_अनल्पेषु युगेष्व्_आवर्त.वृत्तिषु ।
atha gacchatsu_analpeSu yugeSu_Avarta.vRttiSu |
सुर.असुर.महौघेषु प्रोत्पतत्सु पतत्सु च ॥५।२२।२५॥
sura.asura.mahA.ogheSu pra.utpatatsu patatsu ca ||5|22|25||
.
atha and then –
gacchatsu analpeSu yugeSu after the passage of a few ages Avarta.vRttiSu like whirling eddies surAsura.mahaugheSu with great multitudes of Brightlings and Darklings protpatatsu patatsu ca rising and falling, …
and then
after a few Ages had passed.by
like slow eddies
churning with mighty multitudes of Brightlings and Darklings
rising
&
falling
…
*vlm.25. Thus he lived for many ages, which glided on like the course of a river rolling about like the waters of a whirlpool; and witnessed the incessant flux and reflux of the generations of gods, demons and men, of the three worlds.
*jd.25 atha and then gacchatsu analpeSu yugeSu after the passage of a few ages Avarta.vRttiSu like whirling eddies surAsura.mahaugheSu with great multitudes of Brightlings and Darklings protpatatsu patatsu ca rising and falling, …
अजस्रम् अति.भुक्तेषु त्रैलोक्य_उदार.वृत्तिषु ।
ajasram ati.bhukteSu trailokya_udAra.vRttiSu |
भोगेष्व्_अभजद् उद्वेगम् बलिर् दानव.नायकः ॥५।२२।२६॥
bhogeSu_abhajat_udvega.m bali:_dAnava.nAyaka: ||5|22|26||
.
ajasram ati.bhukteSu trailokya_udAra.vRttiSu | bhogeSu_abhajat_udvega.m
bali:_dAnava.nAyaka:
.
ajasram forever
ati.bhukteSu i over.leasuring
trailokya.udAra.vRttiSu i
bhogeSu abhajat udvega.m in his pleasures enjoyed ennui
bali: dAnava.nAyaka: bali the dAnava.Demon Prince.
.
*m. After several aeons passed thus, having enjoyed in full all kinds of pleasures, Bali became tired of them and became detached. Hethen reflected thus sitting in his palace on the meru mountain.
*sv. In course of time, intense dispassion overcame king Bali and he began to enquire thus:
*vlm.26. The king of the demons felt at last, a distaste to all the enjoyments of life, which he had tasted to surfeit; and he felt also an uneasiness amidst the variety of his pleasures.
मेरु.शृङ्ग.शिखा.रत्न.कृत.वातायनास्थितः ।
meru.zRGga.zikhA.ratna.kRta.vAtAyanÂsthita: |
एकदा चिन्तयाम्.आस स्वयम् संसार.संस्थितम् ॥५।२२।२७॥
ekadA cintayAm.Asa svayam saMsAra.saMsthita.m ||5|22|27||
.
once
on the very tip of the peak of Mount.meru
sitting in his window.seat
he gave some thought to
himself
stuck in the saMsAra
.
meru.zRGga.zikhA.ratna.kRta.vAtAyana.Asthita: meru.peak.tip.jewel.made.window.seated ekadA cintayAm.Asa (chintana.Thoughtfulness) once he gave thought to svayam saMsAra.saMsthita.m himself stuck here in saMsAra.
.
*m He then reflected thus sitting in his palace on the meru mountain.
*vlm. He retired to the farthest polar mount of meru, and there sitting at the balcony of one of its gemming pinnacles, he reflected on the state of this world and the vanity of mortal life.
कियन्तम् इदम् अक्षुण्ण.शक्तिना_एव मया_अधुना ।
kiyantam ida.m akSuNNa.zaktinA_eva mayA_adhunA |
सांराज्यम् इह कर्तव्यम् विहर्तव्यम् जगत्.त्रये ॥५।२२।२८॥
sAMrAjyam iha kartavyam vihartavyam jagat.traye ||5|22|28||
.
how long
?
this state is ruled by me,
there is no limit to my power
now
:
I roam the three worlds at will
.
*vlm.28. How long yet, thought he in himself, shall I have to rule over this world with my indefatiguable labour; and how much more must I remain to roam about the triple world, in my successive transmigrations?
.
kiyantam ida.m how long is this sAmrAjyam iha kartavyam state here to be ruled akSuNNa.zaktinA eva with quite uncurtailed power mayA adhunA by me now vihartavyam jagat.traye when the three.worlds are to be roamed?
महता मम राष्ट्रेण त्रैलोक्य.अद्भुत.कारिणा ।
mahatA mama rASTra.iNa trailokyÂdbhuta.kAriNA |
किम् वा भवति भुक्तेन भूरि.भोग.अति.हारिणा ॥५।२२।२९॥
kim vA bhavati bhuktena bhUri.bhoga.ati.hAriNA ||5|22|29||
.
mahatA mama rASTra.iNa with my great kingdom trailokya.adbhuta.kAriNA
trailokyAd_bhuta.kAriNA working wonders in the Triple World kim vA bhavati bhuktena what use is this enjoyment bhUri.bhoga.atihAriNA with all its delightful pleasure?
.
*m.29 What is the use of enjoying all the pleasures in my kingdom and performing great, wonderous deeds in the three worlds?
*sv.28.29 How long should I rule over this netherworld, how long shall I wander in the three worlds? What shall I gain by ruling over this kingdom?
*vlm.29. Of what use is it to me to have this unrivaled sovereignty, which is a wonder in the three worlds; and of what good is it to me, to enjoy this plenteous luxury, which is so charming to the senses?
*jd.29 mahatA mama rASTra.iNa with my great kingdom trailokya.adbhuta.kAriNA working wonders in the Triple World kim vA bhavati bhuktena what use is this enjoyment bhUri.bhoga.atihAriNA with all its delightful pleasure?
आपात.मात्र.मधुरम् आवश्यक.परिक्षयम् ।
ApAta.mAtra.madhuram Avazyaka.parikSayam |
भोग.उपभोग.मात्रम् मे किम् नाम_इदम् सुख.आवहम् ॥५।२२।३०॥
bhoga.upabhoga.mAtram me kim nAma_ida.m sukha.Avaha.m ||5|22|30||
.
delight's a mere momentariness
that of necessity decays
:
this bit of pleasure, how does it proffer happiness for me
?
ApAta.mAtra.madhuram Avazyaka.parikSayam | bhoga.upabhoga.mAtram me
kim nAma_ida.m sukha.Avaham
.
*vwv.1562. Is this mere enjoyment of objects of pleasure, which is agreeable only at the current moment and has an inevitable end, truly conducive to happiness for me?
*m.30 All these pleasure are bristling with pleasure. But they are destined to subside. What does this happpiness mean to me?
*vlm.30. Of what permanent delight are all these pleasures to me, which are pleasant only for the present short time, and are sure to lose all their taste with my zest in them in the next moment?
पुनर् दिन.एक.कलना.शर्वरी.saMsthiतिः पुनः ।
punar dina.eka.kalanA.zarvarI.saMsthiti: puna: |
पुनस् तान्य् एव कर्माणि लज्जायै न.च तुष्टये ॥५।२२।३१॥
puna:_tAni_eva karmANi lajjAyai na.ca tuSTaye ||5|22|31||
.
puna: again
dina.eka.kalanA.zarvarI.saMsthiti:
dina.one.kalanA.zarvarI.saMsthiti:
puna: puna: again & again
tAni eva karmANi those very works
lajjAyai na.ca tuSTaye in shame nor satisfaction
.
*m.31 Every thing repeats the same day, the same night, the same apprehension and comprehension, the same feeling, the same works. Shameful! This is not satisfying. The same embrace to the same woman, the same loveplay! All this is like a child playing. Shameful and disgraceful to any great and wise person! …
*vlm.31. There is the same rotation of days and nights in unvarying succession, and the repetition of the same acts day after day. It is rather shameful and no way pleasant to any one, to continue in the same unvaried course of life for a great length of time.
पुनर् आलिङ्ग्यते कान्ता पुनर् एव च भुज्यते ।
punar AliGgyate kAntA punar eva ca bhujyate |
सा_इयम् शिशु.जन.क्रीडा लज्जायै महताम् इव ॥५।२२।३२॥
sA_iyam zizu.jana.krIDA lajjAyai mahatAm iva ||5|22|32||
.
punar AliGgyate kAntA punar eva ca bhujyate | sA_iyam zizu.jana.krIDA
lajjAyai mahatAm iva
.
again
embracing a pretty girl
and again
pleasuring
sA iyam zizu.jana.krIDA
lajjAyai mahatAm iva
.
*m. ..Every thing repeats the same day, the same night, the same apprehension and comprehension, the same feeling, the same works. Shameful! This is not satisfying. The same embrace to the same woman, the same loveplay! All this is like a child playing. Shameful and disgraceful to any great and wise person! …
*sv.30.31.32 When all that is in the three worlds is subject to destruction, how can one hope to enjoy happiness through all this? Again and again, ...
*vlm.32. The same embraces of our beloved ones, and partaking of the same food day by day, are amusements fit for playful boys only, but are disgraceful and disgusting to great minds.
तम् एव भुक्त.विरसम् व्यापार.ओघम् पुनःपुनः ।
tam eva bhukta.virasa.m vyApAra.ogha.m puna:puna: |
दिवसे दिवसे कुर्वन् प्राज्ञः कस्मान् न लज्जते ॥५।२२।३३॥
divase divase kurvan prAjJa: kasmAt_na lajjate ||5|22|33||
.
tam eva bhukta.virasa.m –
tha.m very tasteless meal vyApAra.ogha.m puna: puna: use.often again & again divase divase day after day kurvan making prAjJa: somebody wise kasmAn_na lajjate why isn't he ashamed?
that so.bland dinner
—
ordering it
again
and
again
day after day
:
when somebody wise does that
he should be ashamed
!
*sv.33 ... the same disgusting pleasures are experienced and the same acts are repeated day after day in this world: how is it that even a wise man is not ashamed of this?
*vlm.33. What man of taste is there, that will not be disgusted to taste the same sweets over and over again, which he has tasted all along, and which have become vapid and tasteless to.day; and what sensible man can continue in the same course, without the feelings of shame and remorse?
.
tam eva bhukta.virasa.m tha.m very tasteless meal vyApAra.ogha.m puna: puna: use.often again & again divase divase day after day kurvan making prAjJa: somebody wise kasmAn_na lajjate why isn't he ashamed?
पुनर् दिनम् पुना* रात्रिः पुनः कार्य.परम्पराः ।
punar dina.m punar rAtri: puna: kArya.paramparA: |
पुनः पुनर् अहम् मन्ये प्राज्ञस्य_इयम् विडम्बना ॥५।२२।३४॥
puna: puna:_aham manye prAjJasya_iyam viDambanA ||5|22|34||
.
punar dina.m
punar rAtri:
puna: kArya.paramparA: |
puna: puna:_aham
manye.I think
prAjJasya_iyam viDambanA ||5|22|34||
again
day
again night
again
:
the parade of things to.be.done
again and again
:
I opine
for an intellectual
this is a sham
.
*vlm.34. The revolving days and nights bring the same revolution of duties, and I ween this repetition of the same acts.. kritasya karanam, is as ridiculous to the wise, as the mastication of his grinded meat...carbita charbana. (kritasya karaNam nAsti, mRtasya maraNam yatha. There is no doing of an act, which has been done? Nor the dying of a man, that's already dead).
*jd.34 again dina.m day puna: again rAtri: night puna: again kArya.paramparA: the parade of things to.be.done puna: puna: again and again aham manye I opine prAjJasya iyam viDambanA
ऊर्मिताम् पुनर् आसाद्य पुनर् एति निरूर्मिताम् ।
UrmitAm punar AsAdya punar eti nirUrmitAm |
यथा जलम् तथैव_अयम् ताम् ताम् एति क्रियाम् जनः ॥५।२२।३५॥
yathA jala.m tathA_eva_ayam tAm tAm eti kriyAm jana: ||5|22|35||
.
again
they rise as rolling waves
again
they sink in wavelessness
so
the waters stir
:
so too
this person comes to that act or that
.
UrmitAm puna:_AsAdya again they attain waviness –
puna:_eti nirUrmitAm again they come to wavelessness yathA jala.m as the water tathA eva ayam jana: so too this person tAm tAm eti kriyAm comes to that act or that.
.
*vlm.35. The actions of men are as those of the waves, which rise to fall and then rise again to subside in the waters.
*jd.35 UrmitAm puna:_AsAdya again they attain waviness puna:_eti nirUrmitAm again they come to wavelessness yathA jala.m as the water tathA eva ayam jana: so too this person tAm tAm eti kriyAm comes to that act or that.
उन्मत्त.चेष्टित.आकारा पुनः पुनर् इयम् क्रिया ।
unmatta.ceSTita.AkArA puna: puna:_iyam kriyA |
जन* हासयते प्राज्ञम् बाल.लीला.उपमा muहुः ॥५।२२।३६॥
jana* hAsayate prAjJam bAla.lIlA.upamA muhu: ||5|22|36||
.
drunken.behavior.embodiment
puna: punar again & again
iyam kriyA this activity
jana: hAsayate makes a person laugh
prAjJam at the wise
.f.. like childs.play
muhu:
sudden/moment.
.
unmatta.ceSTita.AkArA puna: puna:_iyam kriyA | jana* hAsayate prAjJam bAla.lIlA.upamA muhu:
.
*vlm.36. The repetition of the same act, is the employment of mad men; and the wise man is laughed at, who reiterates the same chime, as the conjugation of a verb by boys, in all its moods, tenses and inflexions.
*m What does this happpiness mean to me? Every thing repeats the same day, the same night, the same apprehension and comprehension, the same feeling, the same works. Shameful! This is not satisfying. The same embrace to the same woman, the same loveplay! All this is like a child playing. Shameful and disgraceful to any great and wise person! …
कृतया_अप्य् अनया नित्यम् क्रियया कृत.कार्यया ।
kRtayA_api_anayA nitya.m kriyayA kRta.kAryayA |
को ऽर्थः स्यात् तादृशो येन पुनः कर्म न विद्यते ॥५।२२।३७॥
ka:_artha: syAt tAdRza:_yena puna: karma na vidyate ||5|22|37||
.
as.for all this constant activity
acts done & to.be.done
what good is it
to someone of That kind
?
karma is not again known.to.be
.
kRtayA_api_anayA nitya.m kriyayA kRta.kAryayA | ka:_artha: syAt tAdRza:_yena
puna: karma na vidyate
.
*vlm.37. What action is that which being once completed, does not recur to us any more, but crowns its actor with his full success all at once?
*VA: doing always brings another action to be done. what is that action which does not bring another action?
*AS: This activity, done regularly (nitya.m kRtayA) and even being successful (kRtakAryayA) what will be accomplished (ka: artha: syAt) whereby, there will be no more karma?
कियन्तम् अथवा कालम् इदम् आडम्बरम् महत् ।
kiyantam athavA kAla.m ida.m ADambaram mahat |
इह_अस्माभिर् अनुष्ठेयम् किम् तावत् समवाप्यते ॥५।२२।३८॥
iha_asmAbhi:_anuSTheyam kim tAvat samavApyate ||5|22|38||
.
kiyantam athavA kAla.m ida.m ADambaram mahat iha asmAbhi:_anuSTheyam kim tAvat samavApyate
.
*m This is the way of beings. What is the purpose of all this ceaseless and feverish activity? It is not ending the works. How long does this meaningless pomposity continue? When does this end?
*sv. Doing all this every day, how can one reach that state in which there is cessation of this repetitive existence? How long should we continue to revolve in this whirlpool and of what use is it?
*vlm.38. Or if this bustle of the world, were for a short duration only, yet what is the good that we can derive from our engaging in this commotion?
अनन्ता_इयम् शिशु.क्रीडा वस्तु.शून्या_एव वस्तुतः ।
anantA_iyam zizu.krIDA vastu.zUnyA_eva vastuta: |
आवृत्त्या क्रियते व्यर्थम् अनर्थ.प्रसर.अर्थिभिः ॥५।२२।३९॥
A.vRttyA kriyate vy.artha.m an.artha.prasara.arthibhi: ||5|22|39||
.
anantA iyam zizu.krIDA This endless childsplay
vastu.zUnyA eva vastuta: A.vRttyA kriyate vy.artha.m an.artha.prasara.arthibhi:
.
*m.39.42. In reality there is no substance in this child's play. It looks as though people go on doing things repeatedly for the sake of cala.mities. I do not see any great, noble result coming out of all this activity
*sv. Doing all this every day, how can one reach that state in which there is cessation of this repetitive existence? How long should we continue to revolve in this whirlpool and of what use is it?
*vlm.39. The course of actions is as interminable, as the ceaseless repetends of boyish sports; it is hollow harping on the same string, which the more it is played upon, the more it reverberates to its hollow sound. (The acts of men make a renown and vain blustering sound only, and no real good to the actor).
फलम् एकम् महोदारम् नेह पश्यामि किम्चन ।
phala.m eka.m mahA.udAra.m na_iha pazyAmi kim.cana |
कार्यम् अस्ति_इतरत् प्राप्ते यस्मिन् नाम न किम्चन ॥५।२२।४०॥
kArya.m asti_itarat prApte yasmin nAma na kim.cana ||5|22|40||
.
phala.m eka.m mahodAra.m neha pazyAmi kimcana kArya.m asti itarat_prApte yasmin_nAma na kimcana
.
*m.39.42 ... I do not see any great, noble result coming out of all this activity. Is there no other non perishing, eternal fruit that is possible (from an activity)? ...
*vlm.40. I see no such gain from any of our actions, which being once gained, may prevent our further exertions. (Action leads to action, but non.action is a leader to quiescence or naiskarma).
भोगाद् ऋते किम् अन्यत् स्यात् तद् भव्यम् अविनाशियत् ।
bhogAt_Rte kim anyat syAt tat_bhavyam avinAziyat |
एवम् संचिन्तयाम्य्_आशु दध्यौ मत्वा_इत्य् असौ बलि: ॥५।२२।४१॥
eva.m saMcintayAmi_Azu dadhyau matvA_iti_asau bali: ||5|22|41||
.
bhogAt Rte than fr pleasure kim anya: syAt what else would be tat bhavyam avinAziyat eva.m samcintayAmi Azu dadhyau " matvA ity asau bali: so thought this bali.Strongman
.
*m.39.42. In reality there is no substance in this child's play. (It looks as though people go on doing things repeatedly for the sake of cala.mities. I do not see any great, noble result coming out of all this activity. Is there no other non perishing, eternal fruit that is possible (from an activity)? I shall deeply reflect on this proble. Bali immediately concentrated his mind on that question...
*sv. Doing all this every day, how can one reach that state in which there is cessation of this repetitive existence? How long should we continue to revolve in this whirlpool and of what use is it?
*vlm.41. What can our actions bring forth, beside the objects of sensible gratification? They cannot bring about anything that is imperishable. Saying so, Bali fell in a trance of his profound meditation.
अथ_अभ्युवाचासुरराडाः संस्मृतम् इति क्षणात् ।
atha_abhyuvAca_asura.rADA: saMsmRta.m iti kSaNAt |
स्व.आत्मन्य् एव मनस्य् अर्थम् स.भ्रू.भङ्गम् विमर्शयन् ॥५।२२।४२॥
sva.Atmani_eva manasi_artha.m sa.bhrU.bhaGga.m vimarzayan ||5|22|42||
.
atha next abhyuvAca he spoke asura.rADA: "the Darkling Princes saMsmRta.m iti kSaNAt royal plural ???
svAtmani eva manasi artha.m sa=bhrU.bhaGga.m vimarzayan
.
*m.39.42 ... Bali immediately concentrated his mind on that question. While he was contemplating bringing together his eyes, he suddenly excalimed ' I remember now. I am aware of the answer in my own Self'.
*sv.42 While he was thus reflecting, he remembered:
*vlm.42. Coming then to himself; he said:—"Ah! I now come to remember, what I had heard from my father": so saying he stretched his eye.brows, and gave vent to what he thought in his mind.
पुरा किल_इह भगवान् पृष्टो ऽभूत् स* विरोचनः ।
purA kila_iha bhagavAn pRSTa:_abhUt sa* virocana: |
पिता मया_आत्म.तत्त्व=ज्ञो दृष्ट.आलोक.परावरः ॥५।२२।४३॥
pitA mayA_Atma.tattva=jJa:_dRSTa.Aloka.parAvara: ||5|22|43||
.
purA kila iha bhagavAn some time ago, Lord Bhagavan
pRSTa: abhUt sa: virocana: pitA mayA my father Virochana was questioned by me, dRSTa.Aloka.parAvara: for he sees all sides of things.
some time ago, Lord.bhagavan, my father virochana was questioned by me
: for he's a Knower of Self.Thatness who sees every side of things
.
*m who was a great philosopher and was a knower of Truth ...
*vlm who was versed in spiritual knowledge, and acquainted with the manners of the people of former and later ages.
*jd.43 purA kila iha bhagavAn some time ago, Lord Bhagavan pRSTa: abhUt sa: virocana: pitA mayA my father Virochana was questioned by me, dRSTa.Aloka.parAvara: for he sees all sides of things.
यथा सकल.दुःखानाम् सुखानाम् च महा.मते ।
yathA sakala.du:khAnAm sukhAnAm ca mahA.mate |
यत्र सर्वे भ्रमा: शान्ताः को_असौ सीमान्त* उच्यते ॥५।२२।४४॥
yatra sarve bhramA: zAntA: ka:_asau sImAnta* ucyate ||5|22|44||
.
yathA sakala.du:khAnAm as of all sorrows sukhAnAm ca and of pleasures
mahA.mate great thinker yatra sarve bhramA: where all delusions are at rest
zAntA: ka:_asau sImAnta* ucyate what is this border(land) called
?
*m.43.44. I asked long ago my father Virochana who was a great philosopher and was a knower of Truth. 'my father of great intelligence, what is the boundary of the world in which all pleasures and sorrows subside? Where will all illusions end?
*sv.44 I had asked him: "Father, what is the destination of this world.appearance or repetitive existence?
*vlm.44. Saying: what is that ultimate state of being, where all our pains and pleasures cease to exist; and after the attainment of which, we have no more to wander about the world, or pass through repeated transmigrations.
यथा सकल.दु:खानाम् as of all sorrows सुखानाम् च and of pleasures महामते great thinker यत्र सर्वे भ्रमा: शान्ता: where all delusions are at rest को ऽसौ सीमान्तः उच्यते what is this border(land) called?
क्व_उपशान्तो_मनोमोहः क्व_अतीताः सकलेषणाः ।
kva_upazAnta:_mana:moha: kva_atItA: sakala.ÎSaNA: |
विराम.रहितम् कुत्र तात विश्रमणम् चिरम् ॥५।२२।४५॥
virAma.rahita.m kutra tAta vizramaNam ciram ||5|22|45||
.
kva upazAnta: manas.moha: when does this mental delusion disappear? kva atItA: sakala.ISaNA: / eSaNA: when beyond all these virAma.rahita.m kutra tAta
vizramaNam ciram
.
*m.45 'Where will the preplexities of mind disappear? Where will one go beyound all desires? Where will one obtain uninterupted peace?
*sv.45 When will it come to an end? When will the delusion of the mind cease?
*vlm.45. What is that final state towards which all our endeavours are directed, and where our minds are freed from their error; and where we obtain our full rest, after all our wanderings and transmigrations?
किम् प्राप्तेह समस्तेभ्य: प्राप्ते ऽस्मिंस् तृप्तिमान् पुमान् ।
kim prAptA_iha samastebhya: prApte_asmin*_tRptimAn_pumAn |
किम् दृष्ट्वा दर्शनम् भूयो_न तात_उपकरोत्य् अलम् ॥५।२२।४६॥
kim dRSTvA darzana.m bhUya:_na tAta_upakaroti alam ||5|22|46||
.
kim prAptA is (the desire) got iha samastebhya: here entirely= prApte asmin when got here tRptimAn pumAn satisfied person kim dRSTvA darzana.m bhUyas having seen the scene once.more na tAta_upakaroti alam
.
*m.46 'What is that when gained all are gained and man becomes satisfied? By seeing which all other visions will not be useful?
*sv.46 Gaining what shall one attain total satisfaction, seeing what shall one seek naught else?
*vlm.46._What is that best of gains, which gives full satisfaction: to the cravings of the soul; and what is that glorious object, whose sight transcends all other objects of vision?
अत्यन्त.बहवो ऽप्य् एते भोगा* हि न सुखावहाः ।
atyanta.bahava:_api_ete bhogA: hi na sukhAvahA: |
क्षोभयन्ति मनोमोहे पातयन्ति सताम् अपि ॥५।२२।४७॥
kSobhayanti mana:mohe pAtayanti satAm api ||5|22|47||
.
but all these endlessly many enjoyments
do not bring pleasure
.
they trouble Mind with delusion
&
cause the fall of the good
.
atyanta.bahava: api ete bhogA: hi but all these endlessly many enjoyments are – na sukhA.vahA: not pleasure.bearing kSobhayanti manas mohe they trouble Mind with delusion pAtayanti satAm api & cause the fall of the wise/realities.
.
atyanta
vaha
kSobhayan
pAtayan
.
*vlm.47. All those various luxuries and superfluities of the world, arc no way conducive to our real happiness; in as much as they mislead the mind to error, and corrupt the souls of even the wisest of men. *VA multiple sense enjoyments don’t bring everlasting happiness ....
*AS: Even when these enjoyments are extreme and multiple, they don't bring happiness; (on the other hand) they agitate the mind of even good persons and cause them to fail.
तत् तात_अव्इहता आनन्द.सुन्दरम् किम्चिद् एव मे ।
tat tAta_avihatA_Ananda.sundaram kim.cit_eva me |
तादृक् कथय यत्रस्थश्_चिरम् विश्रान्तिम् एम्य्_अहम् ॥५।२२।४८॥
tAdRk kathaya yatra.stha:_ciram vizrAntim emi_aham ||5|22|48||
.
that, Daddy, which is unlimited joyous beauty,
tell me about that,
the place where
for long repose
I go
.
tat tAta_avihatA_Ananda.sundaram kim.cit_eva me | tAdRk kathaya yatra.stha: ciram vizrAntim emi_aham
.
*vlm.48. Therefore, O father, show me that state of imperishable felicity, whereby I may attain to my everlasting repose and tranquility.
हन् #han #hata #vihata #avihata. not refused or sent away BhP. • unobstructed, unimpeded BhP. Megh.
इत्य् आकर्ण्य पुरा निशाकर.कर.स्पर्धालु.गुच्छ.स्खलत्
iti_AkarNya purA nizAkara.kara.spardhAlu.guccha.skhalat
पुष्प.आपूर.कृत.अवगुण्ठन.पदस्य_उक्तम् तले तेन मे ।
puSpa.ApUra.kRta.avaguNThana.padasya_uktam tale tena me |
पित्रा स्वर्ग.हृतस्य सागर.तरो: संरोपित.साजिरे
pitrA svarga.hRtasya sAgara.taro: saMropita.sAjire
स्फाराकार.सायनासव.समम् सम्मोह.शान्त्यै वचः ॥५।२२।४९॥
sphArAkAra.sAyana.Asava.samam sammoha.zAntyai vaca: ||5|22|49||
.
iti AkarNya purA so having.heard long ago nizAkara.kara.spardhAlu.guccha.skhalat nizAkara.kara.doing/causing\hand\trunk/ray/beam.spardha.Alu.bush/nosegay.skhalat puSpa.ApUra.kRta.avaguNThana.pada.effective.state/condition.sya of the flower.overflow.made.veiling.(tree)foot ukta.said/told.m whin the tala.level.i tena.thereby/thus me.me.my heard under it to me pitrA.w.my.Father svarga.heaven
.hRta*sya of the heavenly sAgara.taro: ocean.wave saMropita.sa.ajire planted.speedily sphAra.expanding.AkAra.sAyana*Asava.samam thm sphAra.expanding.AkAra.formation/embodiment.sAyana.nectar.sama sammoha.zAntyai vaca:
.
AkarNya
purA'
nizAkara
spardha
Alu
guccha
skhalat
ApUra
avaguNThana
pitR
~2*pitrA.w.my.Father
hRta
tara
saMropita
ajira
sAyana
Asava
sammoha
zAnti
vacas
.
*m.49 'my father heard all that I said. Hewas sitting under the 'kalpa' tree which was brought from Indras garden by force. I recollect all those enchanting sweet, nectar.like words now.
*sv.48.49 Pray, tell me the means by which I shall rest for ever in supreme peace."
*vlm.49. my father having heard these words of mine, as he was then sitting under the shade of the kalpa tree of paradise, whose flowers were fairer far than the bright beams of the nocturnal luminary, and overspread the ground all around; spoke to me in his sweet mellefluous accents the following speeech, for the purpose of removing my error.
सर्ग 5.२१
sarga 5.21
वसिष्ठ उवाच ।
vasiSTha uvAca |
सर्ग ५.२२
वसिष्ठ* उवाच ।
अथवा रघुवंश.आख्य.नभ: पूर्ण.निशाकर ।
athavA raghuvaMza.Akhya.nabha: pUrNa.nizAkara |
बलिवद् बुद्धि.भेदेन ज्ञानम् आसादय_अमलम् ॥५।२२।१॥
balivat buddhi.bheda.ina jJAnam AsAdaya.amala.m ||5|22|1||
राम उवाच ।
rAma* uvAca |
भगवन् सर्व.धर्म.ज्ञ त्वत्.प्रसादान् मया हृदि ।
bhagavan sarva.dharma.jJa tvat.prasAdAt mayA hRdi |
प्राप्तम् प्राप्तव्यम् अखिलम् विश्रान्तम् च_अमले पदे ॥५।२२।२॥
prAptam prAptavyam akhila.m vizrAntam ca_amale pade ||5|22|2||
शरदि_इव_अम्बराद् अभ्रमद् अभ्रम् मम चेतसः ।
zaradi_iva_ambarAt a.bhramat abhra.m mama cetasa: |
विभो व्यपगतम् सर्वम् तृष्ण.आख्यम् तन् महा.तमः ॥५।२२।३॥
vibho vyapagatam sarvam tRSNa.Akhyam tan mahA.tama: ||5|22|3||
अमृत.आपूरितः स्वस्थ: शीतल.आत्मा महाद्युतिः ।
amRta.ApUrita: svastha: zItala.AtmA mahAdyuti: |
तिष्ठाम्य् आनन्दवान् अन्तः सायम् पूर्ण इव_उडुरट् ॥५।२२।४॥
tiSThAmi_AnandavAn anta: sAyam pUrNa* iva_uDuraT ||5|22|4||
अशेष.संश्य.अम्भोद.शरत्.समयम् किम्.त्व् अहम् ।
a.zeSa.saMzaya.ambhoda.zarat.samayam kim.tu_aham |
तृप्तिम् एषाम् न गच्छामि वचसाम् वदतस् तव ॥५।२२।५॥
tRptim eSAm na gacchAmi vacasAm vadata:_tava ||5|22|5||
बलेर् विज्ञान.सम्प्राप्तिम् पुनर् मद्.बोध.वृद्धये ।
bale:_vijJAna.samprAptim punar_mat.bodha.vRddhaye |
विभो कथय खिद्यन्ते सन्तो न_अवनतम् प्रति ॥५।२२।६॥
vibho kathaya khidyante santa:_na_avanatam prati ||5|22|6||
वसिष्ठ उवाच ।
vasiSTha uvAca |
शृणु राघव ते वक्ष्ये बलेर् वृत्तान्तम् उत्तमम् ।
zRNu rAghava te vakSye bale:_vRttAntam uttamam |
श्रुतेन येन तम् तत्त्व.बोधम् प्राप्स्यसि शाश्वतम् ॥५।२२।७॥
zrutena yena tam tattva.bodham prApsyasi zAzvatam ||5|22|7||
अस्त्य् अस्मिञ् जगतः कोशे कस्मिम्श्*चिद् दिङ्.निकुञ्जके ।
asti_asmin jagata: koze kasmin*cit dik.nikuJjake |
पातालम् इति विख्यातो लोको_भूमेर् अधः स्थितः ॥५।२२।८॥
pAtAla.m iti vikhyAta:_loka:_bhUme:_adha: sthita: ||5|22|8||
क्षीरोद.अर्णव.जाताभिर् दिग्धाभिर् अमृत.अम्शुभिः ।
kSIroda.arNava.jAtAbhi:_digdhAbhi:_amRta.amzubhi: |
क्वचिद् दानव.कन्याभिर् भाति निर्विवर.अन्तरः ॥५।२२।९॥
kvacit dAnava.kanyAbhi:_bhAti nirvivara.antara: ||5|22|9||
जिह्वा.गण.उद्दम.रवैर् विलोल.रसना.युगैः ।
jihvA.gaNa.uddama.ravai:_vilola.rasanA.yugai: |
क्वचिद् भोगिभिर् आपूर्णः सहस्र.शत=मस्तकैः ॥५।२२।१०॥
kvacit bhogibhi:_ApUrNa: sahasra.zata=mastakai: ||5|22|10||
देह.अद्रि.वलित.अशेष.विश्व.उद्धरण.घस्मरैः ।
deha.adri.valita.azeSa.vizva.uddharaNa.ghasmarai: |
क्वचिद् दनु.सुतैर् व्याप्तश् चलद्भिर् इव मेरुभिः ॥५।२२।११॥
kvacit danu.sutai:_vyApta:_caladbhi:_iva merubhi: ||5|22|11||
कुम्भ.कूत.अग्र.विश्रान्त.वसुधा.मण्डल_उदरैः ।
kumbha.kUta.agra.vizrAnta.vasudhA.maNDala_udarai: |
क्वचिद् दिग्.दन्तिभिर् दन्त.द्रुम.अद्रिभिर् उपाश्रितः ॥५।२२।१२॥
kva.cit dik.dantibhi:_danta.druma.adribhi:_upAzrita: ||5|22|12||
महा."कट.कटा".शब्द.त्रस्त.भूत.परम्परैः ।
mahA."kaTa.kaTA".zabda.trasta.bhUta.paramparai: |
क्वचिद् दुर्.गन्ध.भूताभैर् अधो.नारक.मण्डलैः ॥५।२२।१३॥
kva.cit dur.gandha.bhUtAbhai:_adha:.nAraka.maNDalai: ||5|22|13||
आ.भूतलम् अभिप्रोत.सप्त.पाताल.मण्डलैः ।
A.bhUtala.m abhiprota.sapta.pAtAla.maNDalai: |
क्वचिद् रत्न.आकरैर् व्याप्त: पातालैर् विवरैर् इव ॥५।२२।१४॥
kva.cit ratna.Akarai:_vyApta: pAtAlai:_vivarai:_iva ||5|22|14||
सुर.असुर.शिरःसुप्त.आपाद.अम्भो.रुह.पाम्सुना ।
sura.asura.zira:supta.ApAda.ambha:_ruha.pAmsunA |
क्वचिद् भगवता तेन कपिलेन पवित्रितः ॥५।२२।१५॥
kva.cit bhagavatA tena kapilena pavitrita: ||5|22|15||
आसुरी.सम्भूत.अनन्त.पूजन.क्रीडन.एषिणा ।
AsurI.sambhUta.ananta.pUjana.krIDana.eSiNA |
क्वचिद् भगवता तेन हाटकेशेन पालितः ॥५।२२।१६॥
kva.cit bhagavatA tena hATaka.Izena pAlita: ||5|22|16||
तस्मिन्न् असुर.दोःस्तम्भ.धार्यमाण.महाभरे ।
tasmin*_asura.do:stambha.dhAryamANa.mahAbhare |
बभूव दानवो राजा विरोचन.सुतो बलिः ॥५।२२।१७॥
babhUva dAnava:_rAjA virocana.suta:_bali: ||5|22|17||
साक्रन्देन समम् सर्वैः सुर.विद्याधर.उरगैः ।
sAkranda.ina samam sarvai: sura.vidyAdhara.uragai: |
पाद.saMvAहनम् यस्य सुर.राजेन वाञ्छितम् ॥५।२२।१८॥
pAda.saMvAhanam yasya sura.rAjena vAJchitam ||5|22|18||
कोशस् त्रैलोक्य.रत्नानाम् पाता सर्व.शरीरिणाम् ।
koza:_trailokya.ratna.s.anAm pAtA sarva.zarIriNAm |
धर्ता भुवन.धर्तृणाम् यस्य पालयिता हरिः ॥५।२२।१९॥
dhartA bhuvana.dhartRNAm yasya pAlayitA hari: ||5|22|19||
ऐरावणस्य सम्शोषम् यन् नाम्ना कट.भित्तयः ।
airAvaNasya saMzoSa.m yat nAmnA kaTa.bhittaya: |
केकया_इव_अहि.हृन्.नाड्यो_जग्मुर् आजग्मुर् आर्तताम् ॥५।२२।२०॥
kekayA_iva_ahi.hRt.nADya:_jagmu:_Ajagmu:_ArtatAm ||5|22|20||
प्रताप.उग्र.उष्मभिर् यस्य कल्प.काल इव_अब्धयः ।
pratApa.ugra.uSmabhi:_yasya kalpa.kAla* iva_abdhaya: |
ययुः शोष.उन्मुखाः सप्त सप्तताम् कुपित.Aकृतेः ॥५।२२।२१॥
yayu: zoSa.unmukhA: sapta saptatAm kupita.AkRte: ||5|22|21||
यद् अध्वर.अग्र्य.धूम.अभ्र.राजयो vaलिta.aब्धयः ।
yat adhvara.agrya.dhUma.abhra.rAjaya:_valitA.abdhaya: |
ब्रह्माण्ड.कोटरस्य_अस्य सदा कवचनाम् ययुः ॥५।२२।२२॥
brahmANDa.koTarasya asya sadA kavacanAm yayu: ||5|22|22||
यस्य दृष्टि.दृढाघात.नुन्नाधार.कुलाचलाः ।
yasya dRSTi.dRDhAghAta.nunnÂdhAra.kulAcalA: |
विनमन्ति दिशः सर्वा* लताः फलनता इव ॥५।२२।२३॥
vinamanti diza: sarvA* latA: phalanatA iva ||5|22|23||
लीला.विजित.निःशेष.भुवन.आभोग.भूषणः ।
lIlA.vijita.ni:zeSa.bhuvana.Abhoga.bhUSaNa: |
दश.कोटीः स वर्षाणि दैत्यो राज्यम् चकार ह ॥५।२२।२४॥
daza.koTI: sa* varSANi daitya:_rAjyam cakAra ha ||5|22|24||
अथ गच्छत्स्व्_अनल्पेषु युगेष्व् आवर्त.वृत्तिषु ।
atha gacchatsu_analpeSu yugeSu_Avarta.vRttiSu |
सुर.असुर.महौघेषु प्रोत्पतत्सु पतत्सु च ॥५।२२।२५॥
sura.asura.mahA.ogheSu pra.utpatatsu patatsu ca ||5|22|25||
अजस्रम् अति.भुक्तेषु त्रैलोक्य_उदार.वृत्तिषु ।
ajasra.m ati.bhukteSu trailokya_udAra.vRttiSu |
भोगेष्व् अभजद् उद्वेगम् बलिर् दानव.नायकः ॥५।२२।२६॥
bhogeSu_abhajat udvegam bali:_dAnava.nAyaka: ||5|22|26||
मेरु.शृङ्ग.शिखा.रत्न.कृत.वातायनास्थितः ।
meru.zRGga.zikhA.ratna.kRta.vAtAyanÂsthita: |
एकदा चिन्तयाम्.आस स्वयम् संसार.संस्थितम् ॥५।२२।२७॥
ekadA cintayAm.Asa svayam saMsAra.saMsthitam ||5|22|27||
कियन्तम् इदम् अक्षुण्ण.शक्तिना_एव मया_अधुना ।
kiyantam ida.m akSuNNa.zaktinA_eva mayA_adhunA |
सांराज्यम् इह कर्तव्यम् विहर्तव्यम् जगत्.त्रये ॥५।२२।२८॥
sAMrAjyam iha kartavyam vihartavyam jagat.traye ||5|22|28||
महता मम राष्ट्रेण त्रैलोक्य.अद्भुत.कारिणा ।
mahatA mama rASTreNa trailokyÂdbhuta.kAriNA |
किम् वा भवति भुक्तेन भूरि.भोग.अति.हारिणा ॥५।२२।२९॥
kim vA bhavati bhuktena bhUri.bhoga.ati.hAriNA ||5|22|29||
आपात.मात्र.मधुरम् आवश्यक.परिक्षयम् ।
ApAta.mAtra.madhura.m Avazyaka.parikSayam |
भोग.उपभोग.मात्रम् मे किम् नाम_इदम् सुख.आवहम् ॥५।२२।३०॥
bhoga.upabhoga.mAtra.m me kim nAma_ida.m sukha.Avaham ||5|22|30||
पुनर् दिन.एक.कलना.शर्वरी.saMsthiतिः पुनर् ।
punar dina.eka.kalanA.zarvarI.saMsthiti: puna: |
पुनस् तान्य् एव कर्माणि लज्जायै न.च तुष्टये ॥५।२२।३१॥
puna:_tAni_eva karmANi lajjAyai na.ca tuSTaye ||5|22|31||
पुनर् आलिङ्ग्यते कान्ता पुनर् एव च भुज्यते ।
punar AliGgyate kAntA punar eva ca bhujyate |
सा_इयम् शिशु.जन.क्रीडा लज्जायै महताम् इव ॥५।२२।३२॥
sA_iyam zizu.jana.krIDA lajjAyai mahatAm iva ||5|22|32||
तम् एव भुक्त.विरसम् व्यापार.ओघम् पुनर्पुनः ।
tam eva bhukta.virasam vyApAra.ogham puna:puna: |
दिवसे दिवसे कुर्वन् प्राज्ञः कस्मान् न लज्जते ॥५।२२।३३॥
divase divase kurvan prAjJa: kasmAt na lajjate ||5|22|33||
पुनर् दिनम् पुना रात्रिः पुनर् कार्य.परम्पराः ।
punar dinam punar rAtri: puna: kArya.paramparA: |
पुनर् पुनर् अहम् मन्ये प्राज्ञस्य इयम् विडम्बना ॥५।२२।३४॥
puna: puna:_aham manye prAjJasya_iyam viDambanA ||5|22|34||
ऊर्मिताम् पुनर् आसाद्य पुनर् एति निरूर्मिताम् ।
UrmitAm punar AsAdya punar eti nirUrmitAm |
यथा जलम् तथैव_अयम् ताम् ताम् एति क्रियाम् जनः ॥५।२२।३५॥
yathA jala.m tathA_eva_ayam tAm tAm eti kriyAm jana: ||5|22|35||
उन्मत्त.चेष्टित.आकारा पुनर् पुनर् इयम् क्रिया ।
unmatta.ceSTita.AkArA puna: puna:_iyam kriyA |
जन* हासयते प्राज्ञम् बाल.लीला.उपमा muहुः ॥५।२२।३६॥
jana* hAsayate prAjJam bAla.lIlA.upamA muhu: ||5|22|36||
कृतया_अप्य् अनया नित्यम् क्रियया कृत.कार्यया ।
kRtayA_api_anayA nityam kriyayA kRta.kAryayA |
को ऽर्थः स्यात् तादृशो येन पुनर् कर्म न विद्यते ॥५।२२।३७॥
ka:_artha: syAt tAdRza:_yena puna: karma na vidyate ||5|22|37||
कियन्तम् अथवा कालम् इदम् आडम्बरम् महत् ।
kiyantam athavA kAla.m ida.m ADambara.m mahat |
इह_अस्माभिर् अनुष्ठेयम् किम् तावत् समवाप्यते ॥५।२२।३८॥
iha_asmAbhi:_anuSTheyam kim tAvat samavApyate ||5|22|38||
अनन्ता_इयम् शिशु.क्रीडा वस्तु.शून्या_एव वस्तुतः ।
anantA_iyam zizu.krIDA vastu.zUnyA_eva vastuta: |
आवृत्त्या क्रियते व्यर्थम् अनर्थ.प्रसर.अर्थिभिः ॥५।२२।३९॥
A.vRttyA kriyate vy.artham an.artha.prasara.arthibhi: ||5|22|39||
फलम् एकम् महोदारम् नेह पश्यामि किम्चन ।
phala.m ekam mahA.udAra.m na_iha pazyAmi kiMcana |
कार्यम् अस्ति_इतरत् प्राप्ते यस्मिन् नाम न किम्चन ॥५।२२।४०॥
kAryam asti_itarat prApte yasmin nAma na kiMcana ||5|22|40||
भोगाद् ऋते किम् अन्यत् स्यात् तद् भव्यम् अविनाशियत् ।
bhogAt Rte kim anyat syAt tat bhavyam avinAziyat |
एवम् संचिन्तयाम्य् आशु दध्यौ मत्वा_इत्य् असौ बलि: ॥५।२२।४१॥
evam saMcintayAmi_Azu dadhyau matvA_iti_asau bali: ||5|22|41||
अथ_अभ्युवाचासुरराडाः संस्मृतम् इति क्षणात् ।
atha_abhyuvAca_asura.rADA: saMsmRtam iti kSaNAt |
स्व.आत्मन्य् एव मनस्य् अर्थम् स.भ्रू.भङ्गम् विमर्शयन् ॥५।२२।४२॥
sva.Atmani_eva manasi_artham sa.bhrU.bhaGgam vimarzayan ||5|22|42||
पुरा किल_इह भगवान् पृष्टो ऽभूत् स* विरोचनः ।
purA kila_iha bhagavAn pRSTa:_abhUt sa* virocana: |
पिता मया_आत्म.तत्त्व=ज्ञो दृष्ट.आलोक.परावरः ॥५।२२।४३॥
pitA mayA_Atma.tattva=jJa:_dRSTa.Aloka.parAvara: ||5|22|43||
यथा सकल.दुःखानाम् सुखानाम् च महा.मते ।
yathA sakala.du:kha.s.anAm sukha.s.anAm ca mahA.mate |
यत्र सर्वे भ्रमाः शान्ताः को ऽसौ सीमान्त* उच्यते ॥५।२२।४४॥
yatra sarve bhramA: zAntA: ka:_asau sImAnta* ucyate ||5|22|44||
क्व_उपशान्तो_मनोमोहः क्व_अतीताः सकलेषणाः ।
kva_upazAnta:_mana:moha: kva_atItA: sakala.ÎSaNA: |
विराम.रहितम् कुत्र तात विश्रमणम् चिरम् ॥५।२२।४५॥
virAma.rahitam kutra tAta vizramaNam cira.m ||5|22|45||
किम् प्राप्तेह समस्तेभ्य: प्राप्ते ऽस्मिंस् तृप्तिमान् पुमान् ।
kim prAptA_iha samastebhya: prApte_asmin*_tRptimAn pumAn |
किम् दृष्ट्वा दर्शनम् भूयो न तात_उपकरोत्य् अलम् ॥५।२२।४६॥
kim dRSTvA darzanam bhUya:_na tAta_upakaroti alam ||5|22|46||
अत्यन्त.बहवो ऽप्य् एते भोगा* हि न सुखावहाः ।
atyanta.bahava:_api_ete bhogA: hi na sukhAvahA: |
क्षोभयन्ति मनोमोहे पातयन्ति सताम् अपि ॥५।२२।४७॥
kSobhayanti manasmohe pAtayanti satAm api ||5|22|47||
तत् तात_अव्इहता आनन्द.सुन्दरम् किम्चिद् एव मे ।
tat tAta_avihatA_Ananda.sundara.m kiMcit eva me |
तादृक् कथय यत्रस्थश् चिरम् विश्रान्तिम् एम्य् अहम् ॥५।२२।४८॥
tAdRk kathaya yatra.stha:_cira.m vizrAntim emi_aham ||5|22|48||
इत्य् आकर्ण्य पुरा निशाकर.कर.स्पर्धालु.गुच्छ.स्खलत्
iti_AkarNya purA nizAkara.kara.spardhAlu.guccha.skhalat
पुष्प.आपूर.कृत.अवगुण्ठन.पदस्य उक्तम् तले तेन मे ।
puSpa.ApUra.kRta.avaguNThana.padasya_uktam tale tena me |
पित्रा स्वर्ग.हृतस्य सागर.तरो: संरोपित.साजिरे
pitrA svarga.hRtasya sAgara.taro: saMropita.sAjire
स्फाराकार.सायनासव.समम् सम्मोह.शान्त्यै वचः ॥५।२२।४९॥
sphArAkAra.sAyana.Asava.samam sammoha.zAntyai vaca: ||5|22|49||
॥
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