y4016_1.nv17 hRgu and his bhArgava .z26
jivadas
y4016_1.nv17 hRgu and his bhArgava .z26
fm4016_1.nv17 hRgu and his bhArgava .z26
work in progress v.16
* bhArgava is the family name of shukra,
the son of bhRgu,
created by doubly expanding the first vowel
and diminishing the final vowel of the paternal name.
so bhRgu-a -> bhargu-a -> bhArgu-a -> bhArgav-a.
it is difficult to reconcile this formation with the common pronunciation
of the retroflex vowel <R> as "ri" or "ru";
rather, the tongue should be turned (but not clicked)
in the typical NAmerican manner.
in like manner rAma,
the descendant of raghu,
is called raghu-a -> rAghu-a -> rAghav-a rAghu-a rAghava.
vasiShTha said
—
.
अथ_आक्षिप्य वचस्_तस्य तनयस्य तथा भृगो: ।
उवाच भगवान्_कालो वचो गम्भीर-नि:स्वन: ॥४।१६।१॥
atha_AkSipya vacas_tasya tanayasya tathA bhRgo: |
uvAca bhagavAn_kAlo vaco gambhIra-ni:svana: ||
4|16|1
||
such were the words of bhRgu
.
then
the Lord of Time responded in a voice
that seemed to stream from deep within
.
*moT._4,16.1 ||4|16| ... tanayasya tadA bhRgo: ... gambhIrani:svanam ||4|16|
~sv.1 VASISTHA continued: Hearing the young ascetic Vasudeva mourning the fate of his previous body, Time (or Death) intervened and said to Sukra:
~vlm.1 Vasishta continued:—Then the god Yama, interrupted the long lamentation of Súkra, and addressed him in words, sounding as deep as the roaring of a cloud.
*jd.1 - atha_AkSipya vacas अथ आक्षिप्य वचस् and so meeting the words = tasya tanayasya tathA bhRgo: तस्य तनयस्य भृगोः of that son of bhRgu the Fiery = uvAca bhagavAn_kAla: उवाच भगवान् कालः said Lord.bhagavAn Time = vaco gambhIra-ni:svana: वचो गम्भीर-निःस्वनः वचस् his voice was deep-within.
TIME said
—
.
समङ्गा-तापसीम्_एताम् तनुम् संत्यज भार्गव ।
प्रविश_इमाम् तनुम् साधो नगरीम्_इव पार्थिव: ॥४।१६।२॥
samaGgA-tApasIm_etAm tanum saMtyaja bhArgava |
praviza_imAm tanum sAdho nagarIm_iva pArthiva: ||
4|16|02||
Give
the _samaGgA.tApasa body
up,
bhArgava,
and enter this one,
_sAdhu,
like a prince entering a city!
samaGgA-tApasIm
The _samaGgA.tApasa body
give that up,
bhArgava,
and enter this one,
_sAdhu,
iva pArthiva:
like a prince entering —
nagarIm – a city —
~sv.2 TIME (or DEATH) said: O son of bhRgu! Abandon this body of yours and re-enter your other body, even as a king re-enters his kingdom.
~vlm.2. Yama said:—Now, O Súkra! cast off thy body of the Samangá devotee, and enter this dead body in the manner of a prince entering his palace.
TIME:
The _samaGgA.tApasa body
—
give that up,
bhArgava,
and enter this one,
_sAdhu,
iva pArthiva:
like a prince entering a city!
काले पूर्व.जया तन्वा तप: कृत्वा तया पुन: ।
गुरुत्वम्_असुर-इन्द्राणाम् कर्तव्यम् भवता_अनघ ॥४।१६।३॥
kAle pUrva.jayA tanvA tapa: kRtvA tayA puna: |
gurutvam_asura-indrANAm kartavyam bhavatA_anagha ||4|16|03||
Thru the course of time
you have made _tapas with your former-birth body
so once again Your Grace's duty is the guruship of _indra's Darklings,
dear boy.
m. ... the ‘Guru’ of Rakshasa tribes. It is your duty.
sv. ... spiritual preceptor of the demons.
vlm. ... preceptorship of the Daitya tribe.
kAle pUrva-jayA tanvA
x
tapas kRtvA tayA puna:
x
gurutvam asura-indrANAm
x
kartavyam bhavatA
x
anagha
x
~Mo_4,16.3 // ... tapa: kRtvAnayA ...
~m. 3 O sinless one, continue your penance with this body and become the ‘Guru’ of Rakshasa tribes. It is your duty.
~sv.3 With that other body of Sukra, once again engage yourself in penance and then become the spiritual preceptor of the demons.
~vlm.3. Thou shalt perform austere devotion with this thy first born body, and obtain by virtue of that, the preceptorship of the Daitya tribe.
महा.कल्पान्त आयाते भवता भार्गवी तनु: ।
अ-पुनर्.ग्रहणाय_एषा त्याज्या प्रम्लान-पुष्पवत् ॥४।१६।४॥
mahA.kalpAnta AyAte bhavatA bhArgavI tanu: |
a-punar.grahaNAya_eSA tyAjyA pramlAna-puSpavat ||4|16|04||
When the Great Doomsday comes
the bhArgava body
should not be grasped again,
by Your Grace.
It should be cast.away
like a faded flower.
mahA-kalpa-anta: AyAte
x
bhavatA bhArgavI tanu:
x
a-punar-grahaNAyA eSA
x
tyAjyA pramlAna-puSpavat
x
~m. 4 When the time of great aeonic dissolution occurs, cast away this body like a faded flower so that you do not have to take a body again.
~vlm.4. Then at the end of the great kalpa, thou shalt have to shuffle off thy mortal coil for ever, as one casts off a faded flower.
~sv.4-5-6 At the end of the epoch, you will give up that body, never to become embodied again.
= mahA-kalpa-anta: AyAte bhavatA bhArgavI tanu: | a-punar-grahaNAyA eSA tyAjyA pramlAna-puSpavat = > ... ¶ // Mo_4,16.4 //
जीवन्.मुक्त-पदम्_प्राप्तस्_तन्वा प्राक्तन-रूपया ।
महा-असुर-इन्द्र-गुरुताम्_कुर्वंस्_तिष्ठ महा.मते ॥४।१६।५॥
jIvan.mukta-padam_prAptas_tanvA prAktana-rUpayA |
mahA-asura-indra-gurutAm_kurvaMs_tiSTha mahA.mate ||4|16|05||
Your state of Living-Free is got
by a body with acquired form*
wielding the Guruship of the great Darkling Lords
in your great thought.
* Acquired thru the prior _karma of zukra.
jIvan.mukta-padam_prApta:
x
tanvA prAktana-rUpayA
x
mahA.asura-indra-gurutAm
x
kurvan_tiSTha
x
mahA.mate
x
जीवन्.मुक्त-पदम्_प्राप्तः Having attained the state of Living.Free, –
तन्वा प्राक्तन-रूपया with a body of previous form
महा-असुर-इन्द्र-गुरुताम् कुर्वन् acting as the Guru of the great Darkling Lords,
तिष्ठ महा-मते rest/remain. o great thinker. -5-
~m. 5. After attaining the state of ‘Sivanmukta’, take a body with the same form as now and assure the ‘guruship’ of noble Rakshasas.
~vlm.5. Having attained the state of living liberation, by merit of thy prior acts; thou shalt continue in the preceptorship of the leader of the great Asuras for ever.
~sv.4-5-6 At the end of the epoch, you will give up that body, never to become embodied again.
*moT.. prAktanarUpayA zukrAkhyayA ||4|16| *moT._4,16.5 ||4|16|
कल्याणम्_अस्तु वाम् यामो वयम् त्व्_अभिमताम् दिशम् ।
न किञ्.चिद्_अपि यच्_चित्तम् यस्य न_अभिमतम् भवेत् ॥४।१६।६॥
kalyANam_astu vAm yAmo vayam tv_abhimatAm dizam |
na kiJ.cid_api yac_cittam yasya na_abhimatam bhavet ||
4|16|6
||
may blessing come upon you
!
but now for us
the place which we are going.to
is what citta affects,
that becomes
as soon as it's supposed
.
~AS: ... there is nothing that is thought which is not disagreeable.
~vlm. ... know for certain that there is nothing desirable to the mind, which it cannot accomplish (by perseverance).
~AS: Good luck to you two, we (editorial we) go in our desired direction; (you on the other hand are one for whom) there is nothing that is thought which is not disagreeable.
~m. 6. May you be blessed! I am going in the direction of my liking when someone’s mind goes towards a certain thing, that thing will not become unliked.
~vlm.6. Fare you well, we shall now depart to our desired habitation; know for certain that there is nothing desirable to the mind, which it cannot accomplish (by perseverance).
#abhimata mfn. longed for, wished, desired; loved, dear; allowed azvgR.; supposed, imagined; am n. desire, wish.
*jd.6 - kalyANam astu vAm yAma: - may good fortune come to you! = vayam tu abhimatAm dizam - but for us the wished/supposed direction = na kiJ.cit api - there is nothing whatever = yat cittam - which is affected = yasya na abhimatam bhavet - which does not become desired/supposed.
*moT.. nanu katham tavApy abhimatam astIty | atrAha na kiJ.cid iti | tat kiJ.cid api na bhavati | yasya cittasya abhimatam na asti | ato mamApi sacittatvAd abhimatam astIti bhAva: ||4|16| *moT._4,16.6 ||4|16| ... api tac cittam ... ||
इत्य्_उक्त्वा मुञ्चतोर्_बाष्पम् तयो: सो_अन्तरधीयत ।
तप्त-अङ्ग्योर्_इव रोदस्यो: समम्_अंशुभिर्_अंशुमान् ॥४।१६।७॥
ity_uktvA muJcator_bASpam tayo: so_antaradhIyata |
tapta-aGgyor_iva rodasyo: samam_aMzubhir_aMzumAn ||
4|16|07||
this being said
they both let loose their tears.
Such was their inner feeling,
like heat filling the hemisphere
or sunbeams sent.out by the sun.
~AS: The tears were being shed by the two- bhRgu and zukra. The second line compares him with the Sun: As the Sun leaves the heated earth and sky (together).
iti uktvA
so saying
muJcato: bASpam
both loosed tears
tayo: sah antaradhIyata
x
tapta-aGgyo: iva rodasyo:
x
samam aMzubhi: aMzumAn
x
~m. 7. As he said thus, the two (Sukra and Bhrigu) were touched by affection and were moved to tears. The sky became red with the setting sun.
~vlm.7. Saying so, the god vanished from before the weeping father and son, and moved admist the burning sky, like the dispenser of light (sun).
*moT.. taptAMzu: sUrya: | rodasyo: dyAvApRthivyo: ||4|16| *moT._4,16.7 ||4|16| ... muJcato: puSpam tayo: ... ||4|16|
~sv.7-8 Having said this, Time vanished at that very place.
गते तस्मिन्_भगवति कृतान्ते भवितव्यताम् ।
विचार्य भार्गवो_अ-भेद्याम् नियतेर्_नियताम् गतिम् ॥४।१६।८॥
gate tasminbhagavati kRtAnte bhavitavyatAm |
vicArya bhArgavo_a-bhedyAm niyater_niyatAm gatim ||4|16|08||
Then
Time the Terminator went.about his duties
and zukra.bhArgava followed his own road
from destiny to destiny.
kRtAnte bhagavati gate tasmin
The ender of things, lord [Time], going there
bhavitavya-tAm
to his duty
bhArgava: vicArya
the scion of bhRgu inquired
abhedyAm
the inevitable
gatim niyate: niyatAm
road from destiny to destiny
vlm.8. After the god had gone to the place of his destination, and gained his destined state among the gods, the Bhrigus remained to ruminate on the inexplicable and unalterable course of destiny (or divine ordinance).
~sv.7-8 Having said this, Time vanished at that very place.
~VA: having said so, he disappeared leaving them shedding tears of affliction, like heavens and earth heated by rays of sun
kRtAnte bhagavati gate tasmin
The ender of things, lord [Time], going there
bhavitavya-tAm
to his duty
bhArgava: vicArya
the scion of bhRgu inquired
abhedyAm
the inevitable
gatim niyate: niyatAm
road from destiny to destiny
~vlm.8. After the god had gone to the place of his destination, and gained his destined state among the gods, the Bhrigus remained to ruminate on the inexplicable and unalterable course of destiny (or divine ordinance).
~sv.7-8 Having said this, Time vanished at that very place.
~VA: having said so, he disappeared leaving them shedding tears of affliction, like heavens and earth heated by rays of sun
AS: The
tears were being shed by the two- bhRgu and zukra.
The second line compares him with the Sun:
As the Sun leaves the heated earth and sky (together).
Then Time the Terminator went-
about his duties; and zukra
bhArgava followed his own road
from destiny to destiny.
काल-कारण=संशुष्काम् भावि-पुष्प-शुभ-उदयाम् ।
विवेश ताम् तनुम् बालाम् सु.लताम्_इव माधव: ॥४।१६।९॥
kAla-kAraNa=saMzuSkAm
bhAvi-puSpa-zubha-udayAm |
viveza tAm tanum bAlAm su.latAm_iva mAdhava: ||4|16|09||
kAla-kAraNa=saMzuSkAm
Withered because of time
bhAvi-puSpa-zubha-udayAm
x
viveza
he entered that young body
tAm tanum bAlAm
su.latAm_iva mAdhava:
as spring enters a vine.
*moT..
... / ... // Mo_4,16.9 // kAlAkhyam yat kAraNam | tena zuSkAm | mAdhava:
vasanta: | lakSaNayA vAsantika: rasa: | bhAvI puSpavat zubha: udaya: yasyA: |
tAm ||4|16| *moT._4,16.8-9||
~sv.9 Thereupon, Sukra abandoned the body of Vasudeva in which he had performed
intense penance on the bank of the river _samaGgA and re-entered the decayed
body of Sukra, the son of the sage bhRgu.
~m. 9 Sukra then entered his body, which declined due to some exigencies of time like spring entering a tender creeper. ‘This body is going to be the cause of many auspicious events.’
~vlm.9. Súkra entered into his withered corpse, as the season of spring enters into a faded plant, in order to adorn it again with its vernal bloom, and its re-springing blossoms.
kAla-kAraNa=saMzuSkAm
x
bhAvi-puSpa-zubha-udayAm
x
viveza tAm tanum bAlAm
x
su.latAm_iva mAdhava:
x
*moT..
... / ... // Mo_4,16.9 // kAlAkhyam yat kAraNam | tena zuSkAm | mAdhava: vasanta:
| lakSaNayA vAsantika: rasa: | bhAvI puSpavat zubha: udaya: yasyA: | tAm
||4|16| *moT._4,16.8-9||
~sv.9 Thereupon, Sukra abandoned the body of Vasudeva in which he had performed
intense penance on the bank of the river _samaGgA and re-entered the decayed
body of Sukra, the son of the sage bhRgu.
~m. 9 Sukra then entered his body, which declined due to some exigencies of time like spring entering a tender creeper. ‘This body is going to be the cause of many auspicious events.’
~vlm.9. Súkra entered into his withered corpse, as the season of spring enters into a faded plant, in order to adorn it again with its vernal bloom, and its re-springing blossoms.
सा ब्राह्मणी-तनुर्_भूमौ विवर्ण-वदन-अङ्गिका ।
पपात कम्पिता तूर्णम् छिन्न-मूला लता यथा ॥४।१६।१०॥
sA brAhmaNI-tanurbhUmau vivarNa-vadana-aGgikA |
papAta kampitA tUrNam chinna-mUlA latA yathA ||4|16|
10||
His _brAhmaNa body
that palefaced embodiment
fell to earth
quickly toppled
like a sapling cut at the root.
*moT._4,16.10 ||4|16| sA brAhmaNa-tanur... vadanaGgikA ...
~m. 10 At that time the body of the brahmin on the ‘_samaGgA’ banks fell to pieces like a creeper to its roots.
~sv.10 At that very moment, the body of Vasudeva fell down like an uprooted tree and became a corpse.
~vlm.10. His Bráhmanical body fell down immediately on the ground, staggering as when a tree is felled or falls down with its uprooted trunk; and it became disfigured in a moment in its face and limbs.
तस्याम्_प्रविष्ट-जीवायाम् पुत्र-तन्वाम्_महा.मुनि: ।
चकार_अप्य्_आयनम्_मन्त्रै: स कमण्डलु-वारिभि: ॥४।१६।११॥
tasyAm_praviSTa-jIvAyAm putra-tanvAm_mahA.muni: |
cakAra_apy_Ayanam_mantrai: sa kamaNDalu-vAribhi: ||
4|16|11||
to bring life into his son's body
the Great _muni
revived it with mantra.s
and the water of his Holy Waterpot.
~vlm.11. The old sage Bhrigu finding the revivification of the dead body of his son, sanctified it with propitiatory mantras and sprinkling of water, from his sacerdotal water pot (kamandalu).
tasyAm praviSTa-jIvAyAm
For entering-life
putra-tanvAm
his son's body
mahA-muni:
the Great Muni
cakAra ApyAyanam mantrai:
caused it to grow by mantras
sa kamaNDalu-vAribhi:
with the water of his holy Waterpot.
#pyai -> #Apyai -> #ApyAya ~ becoming full, increasing, _KSS. -> #ApyAyana -adj.- causing fulness or stoutness SuS3r • increasing welfare, gladdening _Lex. -> #ApyAyanam - the act of making full or fat _suSr; satiating; satisfying, refreshing, pleasing,_mn; increasing, causing to thrive, _mbh; growing or being fat or stout; gladness L.
*moT.. tasyAm zukrAkhyAyAm ... ¶ ApyAyanam pUraNam ||4|16| *moT._4,16.11 ||4|16|
~m.11 Then the great sage Bhrigu sprinkled the sacred water from his ‘kamandalu’ on the body of his son.
~vlm.11. The old sage Bhrigu finding the revivification of the dead body of his son, sanctified it with propitiatory mantras and sprinkling of water, from his sacerdotal water pot (kamandalu).
~sv.11-12-13 The sage bhRgu sprinkled the body of Sukra with the holy water from his own water-pot, uttering sacred hymns which had the power to revive that body, clothing it with flesh, etc. Instantly, that body became youthful and radiant as it was before.
सर्वा नाड्यस्_ततस्_तन्वास्_तस्या: पूर्णा विरेजिरे ।
सरित: प्रावृषि_इव_अम्बु-पूर-पूरित-कोटरा: ॥४।१६।१२॥
sarvA
nADyas_tatas_tanvAs_tasyA: pUrNA virejire |
sarita: prAvRSi_iva_ambu-pUra-pUrita-koTarA: ||
4|16|12||
sarvA nADya: tatas - then all the nADI.Rivers =
tanvA: tasyA: - in that body =
pUrNA:
virejire - appeared full =
sarita: prAvRSi iva - like rivers in the Rains =
ambu-pUra-pUrita-koTarA: - x.
~vlm.12. The veins and arteries and all the cells and cavities of the dead body,
were again supplied with their circulating blood; as the dry beds of rivers,
are filled again with floods of water in the rainy weather.
~m.12. Then all the nervous and other systems of the body became full with energy like a river being filled with waters in rainy season.
*moT.. sarvanADya: tatas tanvyAs ... // Mo_4,16.12 // spaSTam ||4|16| *moT._4,16.12
||4|16|
नलिनी प्रावृषि_इव_असौ मधाव्_इव नवा लता ।
यदा पूर्णा तदा तस्या: प्रान्ता: पल्लविता बभु: ॥४।१६।१३॥
nalinI
prAvRSi_iva_asau madhAv_iva navA latA |
yadA pUrNA tadA tasyA: prAntA: pallavitA babhu: ||
4|16|13||
It was like a lotus in the Rains,
like a
green shoot in spring,
when full
then in it
the sides swelled like a sprouting vine.
nalinI prAvRSi_iva_asau
It was like a lotus in the Rains,
madhau_iva navA latA
like a
green shoot in spring,
yadA pUrNA
x
tadA tasyA:
x
prAntA: pallavitA babhu:
x
zgl#affix -> #prAnta -m.-n.- (end-comp. –f.-) - edge, border, margin, verge, extremity, end, _mbh.&c. (#yauvana-pr, the end of youth _paJcat; #oSTha-prAntau, the corners of the mouth L); a point, tip (of a blade of grass), _kauz; (‑beg.comp.‑ finally, eventually _paJcat); -mfn.- dwelling near the boundaries _divyAv.
~m.13 The body looked fully alive and developed like lotuses in spring. Nails and hair shore lustrously.
~vlm.13. The body being filled with blood, gave the limbs to bloom; like the growth of lotuses in rainy lakes, and the bursting of new shoots and buds in vernal plants.
*moT.. ... / yadA pUrNA tadA tasyA: prANA: pallavitA babhu: // Mo_4,16.13 // asau bhArgavatanu: | pUrNA prANapUrNA | tasyA: tanvA: | pallavitA: apAna-Adi-rUpeNa ucchUnA: ||4|16| *moT._4,16.13 ||4|16|
~sv.11-12-13 The sage bhRgu sprinkled the body of Sukra with the holy water from his own water-pot, uttering sacred hymns which had the power to revive that body, clothing it with flesh, etc. Instantly, that body became youthful and radiant as it was before.
अथ शुक्र: समुत्तस्थौ वहत्-प्राण-समीरण: ।
रस-मारुत-संयोगाद्_आपूर्ण इव वारिद: ॥४।१६।१४॥
atha
zukra: samuttasthau vahat-prANa-samIraNa: |
rasa-mAruta-saMyogAd_ApUrNa iva vArida: ||
4|16|14||
*jd.14 - atha zukra: samuttasthau अथ शुक्रः समुत्तस्थौ and then sukra stood.up =
vahat-prANa-samIraNa: वहत्-प्राण-समीरणः grown active by the flow of prANa =
rasa-mAruta-saMyogAt रस-मारुत=संयोगात् from the conjunction of feeling-wind – of rasa Affect and mAruta Air = ApUrNa iva vArida: आपूर्ण इव वारिदः filled like a raincloud.
~m. 14 Then Sukra stood up with all the vital airs flowing though the body in full force and rhythm. It was like an ocean rising in tide due to the airs blowing across its surface.
~vlm.14. Súkra then rose up from the ground, breathing the breath of life, like the cloud ascending to the sky by force of the winds.
*jd.14 - atha zukra: samuttasthau अथ शुक्रः समुत्तस्थौ and then sukra stood.up =
vahat-prANa-samIraNa: वहत्-प्राण-समीरणः grown active by the flow of prANa =
rasa-mAruta-saMyogAt रस-मारुत=संयोगात् from the conjunction of feeling-wind – of rasa Affect and mAruta Air = ApUrNa iva vArida: आपूर्ण इव वारिदः filled like a raincloud.
*moT.. ... / ...asaMyogAd AmUlam iva vArida: // Mo_4,16.14 // AmUlam mUlAd Arabhya ||4|16| *moT._4,16.14 ||
#Ir -> #samIr -> #samIraNa -mfn.- setting in motion, causing activity, stimulating, promoting _mbh. R. Car. -m.- wind or air as one of the humours of the body (also called #vAyu, #mAruta, #pavana, #anila)
पुरो_अभिवादयाम्.आस पितरम् पावन-आकृतिम् ।
प्रथम-उल्लासितो मेघ: स्तनितेन_इव पर्वतम् ॥४।१६।१५॥
puro_abhivAdayAm.Asa pitaram pAvana-AkRtim |
prathama-ullAsito megha: stanitena_iva parvatam ||
4|16|15||
he bowed respectfully before his father's sacred figure.
he was like a raincloud after a long drought,
when its thunder greets the mountaintop
.
~m. 15 Seeing his father before him, he bowed to him, the most sacred one. It was like a mountain being pleased by the first thunder from a cloud.
~vlm.15. He bowed down to his father, standing in his holy figure before him; as the rising cloud clings to, and kisses the foot of the lofty mountain.
~sv.14-15 Sukra got up from the meditative posture and seeing his father, the sage bhRgu, standing in front of him, fell prostrate at his feet.
*mo_4,16.15 // ... pAvanAkRti: ...
*jd.15 - pura: abhivAdayAm.Asa pitaram pAvana-AkRtim - he bowed respectfully before the father's sacred form — Mo. makes this agree with megha in line b. = prathama-ullAsito megha: stanitena iva parvatam - like the first-arriving cloud with its rumbling the mountain.
पिता_अथ प्राक्तनीम् तन्वा आलि-लिङ्ग-आकृतिम् तत: ।
स्नेह-आर्द्र-वृत्तिर्_जलदश्_चिराद्_अद्रि-तटीम्_इव ॥४।१६।१६॥
pitA_atha prAktanIm tanvA Ali-liGga-AkRtim tata: |
sneha-Ardra-vRttir_jaladaz_cirAd_adri-taTIm_iva ||
4|16|16||
And then the father
of/from the body
the former embraced-body thus
love-melting-state
a cloud from afar
adri-taTIm iva
as-if a mountain-top.
m. 16-18. Then the father embraced his son with great affection like a cloud embracing a mountain.
~sv.16-17 bhRgu was delighted to see his son thus resurrected from the dead and fondly embraced him, smiling happily all the while.
~vlm.16. The father then embraced the revived body of his son, and shed a flood of his affectionate tears upon him; as the high risen cloud washes the mountain top with showers.
pitA atha
And then the father
tanvA:
of/from the body
prAktanIm Ali-liGga-AkRtim tata:
the former embraced-body thus
sneha-Ardra-vRttir
love-melting-state
jaladaz cirAd
a cloud from afar
adri-taTIm iva
as-if a mountain-top.
~m. 16-18. Then the father embraced his son with great affection like a cloud embracing a mountain.
~sv.16-17 bhRgu was delighted to see his son thus resurrected from the dead and fondly embraced him, smiling happily all the while.
~vlm.16. The father then embraced the revived body of his son, and shed a flood of his affectionate tears upon him; as the high risen cloud washes the mountain top with showers.
भृगुर्_ददर्श स-स्नेहम् प्राक्तनीम् तानवीम् तनुम् ।
मत्तो जाता_इयम्_इत्य्_आस्थाम् हसन्.न्_अपि महामति: ॥४।१६।१७॥
bhRgur_dadarza sa-sneham prAktanIm tAnavIm tanum |
matto jAtA_iyam_ity_AsthAm hasan.n_api mahAmati: ||
4|16|17||
bhRgu the Fiery looked with love upon the body of his son.
He saw his own reflection there, and laughed with joythat mighty mind.
bhRgu the Fiery looked with love upon the body of his son.
He saw his own reflection there, and laughed with joy,
that mighty mind.
~vlm.17. Bhrigu looked with affection on the new risen old body of his son; and smiled to see the resuscitation of the body that was begotten by him.
~m.16-18. Then the father embraced his son with great affection like a cloud embracing a mountain.
~sv.16-17 bhRgu was delighted to see his son thus resurrected from the dead and fondly embraced him, smiling happily all the while.
bhRgu: dadarza
bhRgu the Fiery saw
sa-sneham
with love
prAktanIm tAnavIm tanum
former son's body
matta : jAtA iyam iti AsthAm
delighted that it was his very own hope
hasan api mahA-mati:
laughing then that great mind
*mo. tAnayIm tanayasambandhinIm | nanu tAdRgjJAnayuktena tena katham tAnayI tanu: sasneham dRSTety | atrAha matta iti || *moT._4,16.17 || ... tAnayIm tanum / matto jAto 'yam ity AsthA haraty api mahAmatim ||
मत्.पुत्रो_अयम्_इति स्नेहो भृगुम्_अप्य्_अहरत्_तदा ।
परमात्मीयता देहे यावद्_आकृति-भाविनी ॥४।१६।१८॥
mat.putro_ayam_iti sneho bhRgum_apy_aharat_tadA |
paramAtmIyatA dehe yAvad_AkRti-bhAvinI ||
4|16|18||
"This is my likeness, my own son,"
bhRgu the Fiery thought,
and he was overcome with love,
seeing himself there, in the live body.
mat.putro_ayam - "This is my son" =
iti sneha: bhRgum api aharat tadA - x =
paramAtmIyatA dehe - an absolute likeness in body =
yAvad_AkRti-bhAvinI - x.
insofar as assuming form
~vlm.18. He was pleased to know him as the son born of himself; and to find his features engrafted in him.
~VA: as sir Time went, zukra, having deliberated on what to be done, went on doing that by necessary order of God.
~AS: zukra, having considered the unbreakable order of future events ...
ayam mat putra: iti
*mo. … yAvad AkRti ... ¶ paratA parabhAva: | AtmIyatA AtmIyabhAva: | yAvadAkRti yAvaccharIram | bhAvinI aparihAryA ||4|16| *moT._4,16.18 ||4|16| ... paratAtmIyatA ceyam ... ||
~sv.18. The feeling of affection at the thought, "This is my son" overcame even the sage bhRgu; this is natural as long as there is body-consciousness. Both of them rejoiced at this happy re-union.
~m. 16-18. Then the father embraced his son with great affection like a cloud embracing a mountain.
बभूवतु: पिता-पुत्रौ ताव्_अथ_अन्योन्य-शोभितौ ।
निशावसान-मुदिताव्_अर्क-पद्म-आकराव्_इव ॥४।१६।१९॥
babhUvatu:
pitA-putrau tAv_atha_anyonya-zobhitau |
nizA_avasAna-muditAv_arka-padma-AkarAv_iva ||
4|16|19||
those two soon became
—father and son—
mutually delighted
nightly delighted by daybreak
they were like sun and lotus in form.
babhUvatu: pitA-putrau tau atha - sp those two, father & son, were =
anyonya-zobhitau - mutual embellishments =
nizA avasAna-muditau - x =
arka-padma-Akarau iva - like sun and lotus in form.
*moT.. …
/ nizAvasAnamuditAv arkapadmAkarAv iva // Mo_4,16.19 //
nizAvasAne prabhAte | muditau ||4|16| *moT._4,16.19 ||4|16|
~m. 19-20 There was seen intense togetherness between father and son like a
lotus garden and sun at the end of night.
~vlm.19. Thus the son and sire graced each other by their company, as the sun and lotus-lake rejoice to see one another, after the shade of night.
~sv.19-20-21 Both of them rejoiced at this happy re-union.
चिर-संगम-सम्बद्धाव्_इव चक्राह्व-दम्पती ।
घन-आगमन-स.स्नेहौ मयूर-जलदाव्_इव ॥४।१६।२०॥
cira-saMgama-sambaddhAv_iva cakra-Ahva-dampatI |
ghana-Agamana-sa.snehau mayUra-jaladAv_iva ||
4|16|20||
cira-saMgama-sambaddhau - x =
iva - x =
cakra-Ahva-dampatI - x =
iva - x =
ghana-Agamana-sa-snehau - x =
mayUra-jaladau – peacock-cloud.
~m. 19-20 There was seen intense togetherness between father and son like a lotus garden and sun at the end of night. They were like two Chakravaka birds on the advent of a cloud.
~vlm.20. They rejoiced at their reunion, like the loving pair of swans at the end of the night of their separation; and as the joyous couple of peacocks, at the approach of the rainy clouds.
~sv.19-20-21 Both of them rejoiced at this happy re-union.
चिर.काल-दृढ-उत्कण्ठौ तुल्य-योग्यतया तया ।
स्थित्वा तत्र मुहूर्तम् ताव्_अथ_उत्थाय महामती ॥४।१६।२१॥
cira.kAla-dRDha-utkaNThau tulya-yogyatayA tayA |
sthitvA tatra muhUrtam tAv_atha_utthAya mahAmatI ||
4|16|21
||
they sat a long time, recognizing the closeness between them—for
an hour or more—and then at last those two wise souls rose up again.
~vlm.21. The worthy sire and son, sat awhile on the spot, to halt after all their toils and troubles were at an end, and then they rose up to discharge the duties that were then at hand.
~sv.19-20-21 Both of them rejoiced at this happy re-union.
*moT.. cirakAladRDhotkaNThayogyayA kathayA tayA ... // Mo_4,16.21 //
#hve -> #Ahve -> #Ahva‑ - a caller, crier: (ifc.) named, called.
*jd.21 - cira-kAla-dRDha-utkaNThau – long-time-firm-eager = tayA tulya-yogyatayA – by them like-suited = sthitvA tatra muhUrtam tau – situate there an hour those two = atha
utthAya – then rising = mahA-matI – two great minds.
समङ्गा-द्विज=देहम्_तम्_भस्मसात्_तत्र चक्रतु: ।
को हि नाम जगज्-जातम्_आचारम्_न_अनुतिष्ठति ॥४।१६।२२॥
samaGgA-dvija=deham_tambhasmasAt_tatra
cakratu: |
ko hi nAma jagaj-jAtam_AcAram_na_anutiSThati ||
4|16|22||
the body of the samAGga.twiceborn
there
they burned to ash
for who, of those born in this world, does not follow its customs?
~vlm.22. They then set fire to the body of the sámangá Brahman, and reduced it to ashes; for who is there among the earth- born mortals, that ought to set at naught aught of the customary usages of his country?
samaGgA-dvija=deham_tam समङ्ग-आ=द्विज.देहम् तम् - the body of the samAGga.twiceborn =
bhasmasAt_tatra cakratu: भस्मसात्_तत्र चक्रतुः they turned to ashes there =
ko hi nAma jagaj-jAtam_AcAram_na_anutiSThati कः हि नाम जगत्-जातम्_आचारम्_न_अनुतिष्ठति for just who does not follow the customs of the world?
#part.#sam -> #samaGga -adj.- having all the limbs, complete _AV. (in MBh. applied to the mythical cow #bahulA बहुला).
~sv.22 Both bhRgu and Sukra then performed the funeral rites of the body of the brahmana boy Vasudeva; for thus do the men of wisdom honour social customs and traditions.
~vlm.22. They then set fire to the body of the sámangá Brahman, and reduced it to ashes; for who is there among the earth- born mortals, that ought to set at naught aught of the customary usages of his country?
~mo. ... / ko hi nAma jagajjAta AcAram ...i // Mo_4,16.22 // AcAram
lokAcAram ||4|16| *moT._4,16.20-22 ||4|16|
एवम् तौ कानने तस्मिन्_पावने भृगु-भार्गवौ ।
संस्थितौ तपसौ दीप्तौ दिवि_इव शशि-भास्करौ ॥४।१६।२३॥
evam tau kAnane tasmin_pAvane
bhRgu-bhArgavau |
saMsthitau tapasau dIptau divi_iva zazi-bhAskarau ||
4|16|23
||
so
they two
there in that sacred forest
bhRgu and the bhArgava
dwelt in their radiant tapas
like the moon and sun in the sky
.
~m.22 Later, they continued their penance on the Mandara hill shining like sun and moon.
~sv.23 Both of them then shone with the radiance of the sun and the moon.
~vlm.23. Afterwards the two devotees Bhrigu and Bhargava continued to dwell in that forest, like the two luminaries—the sun and moon, in the region of the sky.
*moT.. ... / saMsthitau tapasA dIptau ... // Mo_4,16.23 // spaSTam ||4|16| *moT._4,16.23 ||
चेरतुर्_ज्ञात-विज्ञेयौ जीवन्मुक्तौ जगद्.गुरू ।
देश.काल-दश-ओघेषु सुसमौ सुस्थिरौ तत: ॥४।१६।२४॥
ceratur_jJAta-vijJeyau
jIvanmuktau jagad.gurU |
deza.kAla-daza-ogheSu susamau susthirau tata: ||
4|16|24||
ceratu: - they traveled =
jJAta-vijJeyau - known and knowing =
jIvanmuktau - Living.Free =
jagad.gurU - two World-Teachers =
deza.kAla-dazA-ogheSu - in so many states of place and time =
susamau susthirau tata: - x =
~m. 24-26. Knowing what should be known, liberated while-in-life the two teachers of the world lived on unaffected by happiness or sorrows.
~sv.24 They who were surely the spiritual preceptors of the whole universe roamed the world. Established firmly in the knowledge of the self, they remained unmoved by the changes that took place in the time and in the environment.
~vlm.24. They both continued as the living liberated guides of men, by their knowledge of all that was to be known; and pre-serving the equanimity of their minds, and the steadiness of their dispositions, amidst all the vicissitudes of time and place: (and the changes of their fortune and circumstances).
*moT.. ... / dezakAladazaugheSu suzamam susthirau tata: //
Mo_4,16.24 //
tapa: kathambhUtam | zobhana: zama: yasmin | tat | tAdRzam ||4|16| *moT._4,16.24
||4|16|
अथ_असुर-गुरुत्वम्_स: शुक्र: कालेन लब्धवान् ।
भृगु:_अपि_आत्मनो योग्ये पदे_अतिष्ठत्_अनामये ॥४।१६।२५॥
atha_asura-gurutvam_sa:
zukra: kAlena labdhavAn |
bhRgu:_api_Atmano yogye pade_atiSThat_anAmaye ||
4|16|25||
atha_asura-gurutvam_sa: zukra: kAlena labdhavAn - and so that zukra
after some time became guru of the
asura.Darklings =
bhRgu:_api_Atmana:
-
x =
yogye pade_atiSThat_anAmaye - x.
~m. 25 In course of time Sukra became the ‘Guru’ of Rakshasas. Sage Bhrigu remained in that Supreme state (as Prajapti).
~sv.25 In course of time, Sukra became the spiritual preceptor of the demons; and his father bhRgu became one of the sages of highest wisdom.
~vlm.25. In course of time Sukra obtained the preceptorship of the demons, and Bhrigu remained in his patriarchal rank and authority among the sons of men (mánavas).
~VA: they burnt the body of twiceborn bramin of samanga river, for who does not uphold world-accepted customs? ~AS: I agree. ~VA: what is the form and splitting of atiSThadanAmaye? ~AS: It is atiSThat anAmaye (the t-> d is sandhi change). I think you would get it now? (anAmaye pade atiSThat).
*moT.. ... / ... // Mo_4,16.25 // Atmana: yogye pade
videha.mukty-Akhye pade ||4|16| *moT._4,16.25 ||
शुक्रो_असौ प्रथमम्_इति क्रमेण जातस्
तस्मात्_सत्_परम-पदाद्_उदार-कीर्ति: ।
स्वेन_आशु स्मृति-पद-विभ्रमेण पश्चाद्
अन्येषु प्रविलुलितो दशा-अन्तरेषु ॥४।१६।२६॥
zukro_asau prathamam_iti krameNa jAtas
tasmAt_sat_parama-padAd_udAra-kIrti: |
svena_Azu smRti-pada-vibhrameNa pazcAd
anyeSu pravilulito dazA-antareSu ||
4|16|26||
zukra: asau prathamam iti krameNa jAtas – this shukra was first in the order of birth =
tasmAt sat_parama-padAt udAra-kIrti: - x =
svena_Azu - all by himself =
smRti-pada-vibhrameNa pazcAt - x =
anyeSu pravilulito dazA-antareSu - x.
smRti-pada-vibhrameNa x
pazcAt
x
anyeSu
x
pravilulita:
x
dazA-antareSu
in his internal conditions.
~m. 26 Thus Sukra, who originally lived in that Supreme state of self, slipped into other lower states due to a loss of memory of his original state.
~sv.26 Such is the story of the sage Sukra; who on account of his infatuation with a nymph, wandered in countless wombs.
~vlm.26. Thus the son of Bhrigu, who was born as Sukra at first, was gradually led away from his holy state by his thought of the heavenly nymph, and subjected to various states of life to which he was prone; (by the bent of his mind and inward pivities*).
*moT.. sargAntazlokena zukravRttAntam saGkSipya kathayati zukro 'sAv iti | etasmAt sarveSAm Atmatvena puro vartamAnAt | paramapadAt cinmAtrAkhyAt uttamAt sthAnAt | dazAntareSu samaGgAtApasatvaparyanteSv avasthAvizeSeSu | iti zivam ||4|16| *moT._4,16.26 ||4|16| ... jAta etasmAt ... pazcAd evam ca pravilulito ... ||
oॐm
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||4|16|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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Jiva Das
FM4016 BHRGU AND HIS BHÂRGAVA 1.NV17 .z26
FM.4.1-FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
FM.4.16 BHRGU AND HIS BHÂRGAVA 1.NV17
सर्ग ४.१९
sarga 4.19
वसिष्ठ उवाच ।
vasiSTha* uvAca |
अथ_आक्षिप्य वचः_तस्य तनयस्य तथा भृगोः ।
atha_AkSipya vaca: tasya tanayasya tathA bhRgo: |
उवाच भगवान् कालः_वचः_गम्भीर.निःस्वनः ॥४।१६।१॥
uvAca bhagavAn kAla: vaca: gambhIra-ni:svana: ||4|16|1||
काल उवाच ।
kAla* uvAca |
समङ्गा.तापसीम् एताम् तनुम् संत्यज भार्गव ।
samaGgA-tApasIm etAm tanum saMtyaja bhArgava |
प्रविश_इमाम् तनुम् साधो नगरीम् इव पार्थिवः ॥४।१६।२॥
praviza_imAm tanum sAdho nagarIm iva pArthiva: ||4|16|2||
काले पूर्व.जया तन्वा तपः कृत्वा तया पुनः ।
kAle pUrva.jayA tanvA tapa: kRtvA tayA puna: |
गुरुत्वम् असुर.इन्द्राणाम् कर्तव्यम् भवता_अनघ ॥४।१६।३॥
gurutvam asura~indrANAm kartavyam bhavatA_anagha ||4|16|3||
महा.कल्पान्त आयाते भवता भार्गवी तनुः ।
mahA.kalpAnta* AyAte bhavatA bhArgavI tanu: |
अ-पुनर्.ग्रहणाय_एषा त्याज्या प्रम्लान.पुष्पवत् ॥४।१६।४॥
a-punar.grahaNAya_eSA tyAjyA pramlAna-puSpavat ||4|16|4||
जीवन्मुक्त.पदम् प्राप्तः_तन्वा प्राक्तन.रूपया ।
jIvan.mukta-padam prApta: tanvA prAktana-rUpayA |
महा.असुर.इन्द्र.गुरुताम् कुर्वन् तिष्ठ महा.मते ॥४।१६।५॥
mahA-asura~indra-gurutAm kurvan tiSTha mahA.mate ||4|16|5||
कल्याणम् अस्तु वाम् यामः वयम् तु_अभिमताम् दिशम् ।
kalyANam astu vAm yAma: vayam tu_abhimatAm dizam |
न किम्चित्_अपि यत् चित्तम् यस्य न_अभिमतम् भवेत् ॥४।१६।६॥
na kimcit api yat cittam yasya na_abhimatam bhavet ||4|16|6||
इति_उक्त्वा मुञ्चतोः बाष्पम् तयोः सः_अन्तरधीयत ।
iti_uktvA muJcato: bASpam tayo: sa:_antaradhIyata |
तप्त-अङ्ग्योः इव रोदस्योः समम् अंशुभिः अंशुमान् ॥४।१६।७॥
tapta-aGgyo: iva rodasyo: samam aMzubhi: aMzumAn ||4|16|7||
गते तस्मिन् भगवति कृतान्ते भवितव्यताम् ।
gate tasmin bhagavati kRtAnte bhavitavyatAm |
विचार्य भार्गवः_अ-भेद्याम् नियतेः नियताम् गतिम् ॥४।१६।८॥
vicArya bhArgava:_a-bhedyAm niyate: niyatAm gatim ||4|16|8||
काल.कारण=संशुष्काम् भावि.पुष्प.शुभ.उदयाम् ।
kAla-kAraNa=saMzuSkAm bhAvi-puSpa-zubha~udayAm |
विवेश ताम् तनुम् बालाम् सु.लताम् इव माधवः ॥४।१६।९॥
viveza tAm tanum bAlAm su.latAm iva mAdhava: ||4|16|9||
सा ब्राह्मणी-तनुः भूमौ विवर्ण-वदन.अङ्गिका ।
sA brAhmaNI-tanu: bhUmau vivarNa-vadana~aGgikA |
पपात कम्पिता तूर्णम् छिन्न-मूला लता यथा ॥४।१६।१०॥
papAta kampitA tUrNam chinna-mUlA latA yathA ||4|16|10||
तस्याम् प्रविष्ट.जीवायाम् पुत्र.तन्वाम् महा.मुनिः ।
tasyAm praviSTa-jIvAyAm putra-tanvAm mahA.muni: |
चकार_अपि_आयनम् मन्त्रैः स कमण्डलु-वारिभिः ॥४।१६।११॥
cakAra_api_Ayanam mantrai: sa* kamaNDalu-vAribhi: ||4|16|11||
सर्वा नाड्यः_ततः_तन्वाः_तस्याः पूर्णा विरेजिरे ।
sarvA* nADya: tata: tanvA: tasyA: pUrNA* virejire |
सरितः प्रावृषि_इव_अम्बु.पूर.पूरित.कोटराः ॥४।१६।१२॥
sarita: prAvRSi_iva_ambu-pUra-pUrita-koTarA: ||4|16|12||
नलिनी प्रावृषि_इव_असौ मधाव् इव नवा लता ।
nalinI prAvRSi_iva_asau madhau_iva navA latA |
यदा पूर्णा तदा तस्याः प्रान्ताः पल्लविता बभुः ॥४।१६।१३॥
yadA pUrNA tadA tasyA: prAntA: pallavitA* babhu: ||4|16|13||
अथ शुक्रः समुत्तस्थौ वहत्.प्राण.समीरणः ।
atha zukra: samuttasthau vahat-prANa-samIraNa: |
रस.मारुत.संयोगात्_आपूर्ण इव वारिदः ॥४।१६।१४॥
rasa-mAruta-saMyogAt ApUrNa* iva vArida: ||4|16|14||
पुरो ऽभिवादयाम्.आस पितरम् पावन.आकृतिम् ।
pura:_abhivAdayAm.Asa pitaram pAvana.AkRtim |
प्रथम_उल्लासितः_मेघः स्तनितेन_इव पर्वतम् ॥४।१६।१५॥
prathama_ullAsita: megha: stanitena_iva parvatam ||4|16|15||
पिता_अथ प्राक्तनीम् तन्वा आलि.लिङ्ग.आकृतिम् ततः ।
pitA_atha prAktanIm tanvA Ali-liGga.AkRtim tata: |
स्नेह.आर्द्र.वृत्तिः_जलदः_चिरात्_अद्रि.तटीम् इव ॥४।१६।१६॥
sneha.Ardra-vRtti: jalada: cirAt adri-taTIm iva ||4|16|16||
भृगुः_ददर्श स=स्नेहम् प्राक्तनीम् तानवीम् तनुम् ।
bhRgu: dadarza sa-sneham prAktanIm tAnavIm tanum |
मत्तः_जाता_इयम् इत्य् आस्थाम् हसन् अपि महामतिः ॥४।१६।१७॥
matta: jAtA_iyam iti_AsthAm hasan api mahAmati: ||4|16|17||
मत्.पुत्रो ऽयम् इति स्नेहः_भृगुम् अप्य् अहरत् तदा ।
mat.putra:_ayam iti sneha: bhRgum api_aharat tadA |
परमात्मीयता देहे यावत्_आकृति.भाविनी ॥४।१६।१८॥
paramAtmIyatA dehe yAvat AkRti-bhAvinI ||4|16|18||
बभूवतुः पिता-पुत्रौ ताव् अथ_अन्योन्य.शोभितौ ।
babhUvatu: pitA-putrau tau_atha_anyonya-zobhitau |
निशा_अवसान.मुदिताव् अर्क-पद्म.आकराव् इव ॥४।१६।१९॥
nizA_avasAna-muditau_arka-padma.Akarau_iva ||4|16|19||
चिर.संगम.सम्बद्धाव् इव चक्र.आह्व.दम्पती ।
cira-saMgama-sambaddhau_iva cakra.Ahva-dampatI |
घन.आगमन.स.स्नेहौ मयूर.जलदाव् इव ॥४।१६।२०॥
ghana.Agamana-sa.snehau mayUra-jaladau_iva ||4|16|20||
चिर.काल.दृढ.उत्कण्ठौ तुल्य.योग्यतया तया ।
cira.kAla-dRDha~utkaNThau tulya-yogyatayA tayA |
स्थित्वा तत्र मुहूर्तम् ताव् अथ_उत्थाय महामती ॥४।१६।२१॥
sthitvA tatra muhUrtam tau_atha_utthAya mahAmatI ||4|16|21||
समङ्गा.द्विज=देहम् तम् भस्मसात् तत्र चक्रतुः ।
samaGgA-dvija=deham tam bhasmasAt tatra cakratu: |
को हि नाम जगज्.जातम् आचारम् न_अनुतिष्ठति ॥४।१६।२२॥
ka: hi nAma jagat-jAtam AcAram na_anutiSThati ||4|16|22||
एवम् तौ कानने तस्मिन् पावने भृगु.भार्गवौ ।
evam tau kAnane tasmin pAvane bhRgu-bhArgavau |
संस्थितौ तपसौ दीप्तौ दिवि_इव शशि.भास्करौ ॥४।१६।२३॥
saMsthitau tapasau dIptau divi_iva zazi-bhAskarau ||4|16|23||
चेरतुः_ज्ञात.विज्ञेयौ जीवन्मुक्तौ जगद्.गुरू ।
ceratu:_jJAta-vijJeyau jIvan.muktau jagat.gurU |
देश.काल.दश.ओघेषु सुसमौ सुस्थिरौ ततः ॥४।१६।२४॥
deza.kAla-daza~ogheSu susamau susthirau tata: ||4|16|24||
अथ_असुर.गुरुत्वम् सः शुक्रः कालेन लब्धवान् ।
atha_asura-gurutvam sa: zukra: kAlena labdhavAn |
भृगुः_अपि_आत्मनः_योग्ये पदे ऽतिष्ठत्_अनामये ॥४।१६।२५॥
bhRgu: api_Atmana: yogye pade_atiSThat anAmaye ||4|16|25||
शुक्रः_असौ प्रथमम् इति क्रमेण जातः
zukra:_asau prathamam iti krameNa jAta:
तस्मात् सत् परम.पदात् उदार.कीर्तिः ।
tasmAt sat parama-padAt udAra-kIrti: |
स्वेन_आशु स्मृति.पद.विभ्रमेण पश्चात्
svena_Azu smRti-pada-vibhrameNa pazcAt
अन्येषु प्रविलुलितः दशा.अन्तरेषु ॥४।१६।२६॥
anyeSu pravilulita: dazA~antareSu ||4|16|26||
॥
oॐm
FM.4.16
BHRGU AND HIS BHÂRGAVA
*bhArgava is the family name of *zukra, the son of *bhRgu,
"bhArgava" is created by doubly expanding the first vowel of *nhRgu
so bhRgu-a - bhargu-a - bhArgu-a - bhArgav-a.
it is difficult to reconcile this formation with the common pronunciation
of the retroflex vowel <R> as "ri" or "ru";
rather, the tongue should be turned (but not clicked)
as a retroflex;
in like manner rAma,
the descendant of raghu,
is called raghu-a - rAghu-a - rAghav-a.
+++
VASISHTHA said—
अथ_आक्षिप्य वचः_तस्य तनयस्य तथा भृगोः ।
atha_AkSipya vaca:_tasya tanayasya tathA bhRgo: |
उवाच भगवान् कालः_वचः_गम्भीर.निःस्वनः ॥४।१६।१॥
uvAca bhagavAn kAla:_vaca:_gambhIra-ni:svana: ||4|16|1||
.
then
the Lord of Time responded in a voice that seemed to stream from deep
within
.
then chastising/correcting the words of that descendant of Bhrgu
the Lord Time spoke words the deeply/gravely.ni:svana.resounding\ soundless
.
*vlm.p.1. Vasishtha continued:—The god Yama interrupted zukra’s long lamentation and addressed him in words that sounded as deep as the roaring of a cloud.
*vlm. ... deep as the roaring of a cloud.
*atha.next/then AkSipya.chastising/correcting the vacas.speech/voice/words tasya.his/its/of.that tanaya.offspring/child/descendant tathA.thus of Bhrgu | uvAca.said/spoke .the Lord Bhagavan kAla.time vaca: the acas.speech/voice/words the gambhira.deeply/gravely.ni:svana.resounding\ soundless
TIME said—
समङ्गा.तापसीम् एताम् तनुम् संत्यज भार्गव ।
samaGgA-tApasIm etAm tanum saMtyaja bhArgava |
प्रविश_इमाम् तनुम् साधो नगरीम् इव पार्थिवः ॥४।१६।२॥
praviza_imAm tanum sAdho nagarIm iva pArthiva: ||4|16|2||
.
The Samangâ Ascetic's body
—
give it up, Bhârgava, and enter this one, sâdhu,
like a prince entering a city
!
*vlm. ... enter this dead body in the manner of a prince entering his palace.
* tApasI.ascetic.f. etAm.this.f. tanu.thin/small\body\person saMtyaja.having.abandoned praviza.enter! tanu.thin/small\body\person nagara.city/town pArthiva.earthly/princely
काले पूर्व.जया तन्वा तपः कृत्वा तया पुनः ।
kAle pUrva.jayA tanvA tapa: kRtvA tayA puna: |
गुरुत्वम् असुर.इन्द्राणाम् कर्तव्यम् भवता_अनघ ॥४।१६।३॥
gurutvam asura~indrANAm kartavyam bhavatA_anagha ||4|16|3||
.
kAle - in.time/after.a.while- pUrva.jayA tanvA - being.embodied from previous birth - tapa: kRtvA tayA puna: - *tapas being made by him again -
gurutvam asura~indrANAm kartavyam bhavatA_anagha -
.
*vlm.3. Thou shalt perform austere devotion with this thy first born body, and obtain by virtue of that, the preceptorship of the Daitya tribe.
~Mo. 4,16.3 // ... tapa: kRtvA_anayA ...
*m. 3 O sinless one, continue your penance with this body and become the ‘Guru’ of Rakshasa tribes. It is your duty.
*sv.3 With that other body of Sukra, once again engage yourself in penance and then become the spiritual preceptor of the demons.
महा.कल्पान्त आयाते भवता भार्गवी तनुः ।
mahA.kalpAnta* AyAte bhavatA bhArgavI tanu: |
अ-पुनर्.ग्रहणाय_एषा त्याज्या प्रम्लान.पुष्पवत् ॥४।१६।४॥
a-punar.grahaNAya_eSA tyAjyA pramlAna-puSpavat ||4|16|4||
.
When the Great Doomsday comes
the Bhârgava body should not be taken again by Your Grace
:
it should be cast.aside like a faded flower
.
mahA.kalpAnta* AyAte bhavatA bhArgavI tanu: | a-punar.grahaNAya_eSA tyAjyA pramlAna-puSpavat -
.
*vlm. ... at the end of the great kalpa, thou shalt have to shuffle off thy mortal coil ...
*m. ... so that you do not have to take a body again.
जीवन्मुक्त.पदम् प्राप्तः_तन्वा प्राक्तन.रूपया ।
jIvan.mukta-padam prApta: tanvA prAktana-rUpayA |
महा.असुर.इन्द्र.गुरुताम् कुर्वन् तिष्ठ महा.मते ॥४।१६।५॥
mahA-asura~indra-gurutAm kurvan tiSTha mahA.mate ||4|16|5||
.
having.got the state of Living-Free
with a body of previously.acquired form*
acting as the Guru of the great Darkling Lords
take your rest, great Thinker
!
jIvan.mukta-padam prApta: tanvA prAktana-rUpayA | mahA-asura~indra-gurutAm kurvan tiSTha mahA.mate
.
*m. 5. After attaining the state of ‘Sivanmukta’, take a body with the same form as now and assure the ‘guruship’ of noble Rakshasas.
*vlm.5. Having attained the state of living liberation, by merit of thy prior acts; thou shalt continue in the preceptorship of the leader of the great Asuras for ever.
*moT.. prAktana-rUpayA zukra.AkhyayA ||4|16| *moT._4,16.5 ||4|16|
कल्याणम् अस्तु वाम् यामः वयम् तु_अभिमताम् दिशम् ।
kalyANam astu vAm yAma: vayam tu_abhimatAm dizam |
न किम्चित्_अपि यत् चित्तम् यस्य न_अभिमतम् भवेत् ॥४।१६।६॥
na kimcit api yat cittam yasya na_abhimatam bhavet ||4|16|6||
.
May blessing come upon you
!
but now for us the place which we are going.to is what the mind effects,
that becomes
as soon as it's supposed
.
kalyANam astu vAm yAma: vayam tu_abhimatAm dizam | na kimcit api yat cittam yasya na_abhimatam bhavet
.
*AS: ... there is nothing that is thought which is not disagreeable.
*vlm. ... know for certain that there is nothing desirable to the mind, which it cannot accomplish (by perseverance).
*AS: Good luck to you two, we (editorial we) go in our desired direction; (you on the other hand are one for whom) there is nothing that is thought which is not disagreeable.
*m. 6. May you be blessed! I am going in the direction of my liking when someone’s mind goes towards a certain thing, that thing will not become unliked.
*vlm.6. Fare you well, we shall now depart to our desired habitation; know for certain that there is nothing desirable to the mind, which it cannot accomplish (by perseverance).
#abhimata mfn. longed for, wished, desired; loved, dear; allowed azvgR.; supposed, imagined; am n. desire, wish.
*jd.6 - kalyANam astu vAm yAma: - may good fortune come to you! vayam tu abhimatAm dizam - but for us the wished/supposed direction na kiJ.cit api - there is nothing whatever yat cittam - which is affected yasya na abhimatam bhavet - which does not become desired/supposed.
*moT.. nanu katham tavApy abhimatam astIty | atrAha na kiJ.cid iti | tat kiJ.cid api na bhavati | yasya cittasya abhimatam na asti | ato mamApi sacittatvAd abhimatam astIti bhAva: ||4|16| *moT._4,16.6 ||4|16| ... api tac cittam ... ||4|16|
इति_उक्त्वा मुञ्चतोः बाष्पम् तयोः सः_अन्तरधीयत ।
iti_uktvA muJcato: bASpam tayo: sa:_antaradhIyata |
तप्त-अङ्ग्योः इव रोदस्योः समम् अंशुभिः अंशुमान् ॥४।१६।७॥
tapta-aGgyo: iva rodasyo: samam aMzubhi: aMzumAn ||4|16|7||
.
this
being.said
they both let loose their tears
:
such was their inner feeling
like heat filling the hemisphere
or sunbeams sent.out by the sun.
.
iti uktvA
so saying
muJcato: bASpam
both loosed tears
tayo: sa: antaradhIyata - x
tapta-aGgyo: iva rodasyo: - x
samam aMzubhi: aMzumAn - x
*AS: The tears were being shed by the two- bhRgu and zukra. The second line compares him with the Sun: As the Sun leaves the heated earth and sky (together).
*m. 7. As he said thus, the two (Sukra and Bhrigu) were touched by affection and were moved to tears. The sky became red with the setting sun.
*vlm.7. Saying so, the god vanished from before the weeping father and son, and moved admist the burning sky, like the dispenser of light (sun).
*moT.. taptAMzu: sUrya: | rodasyo: dyAvApRthivyo: ||4|16| *moT._4,16.7 ||4|16| ... muJcato: puSpam tayo: ... ||4|16|
*sv.7-8 Having said this, Time vanished at that very place.
गते तस्मिन् भगवति कृतान्ते भवितव्यताम् ।
gate tasmin bhagavati kRtAnte bhavitavyatAm |
विचार्य भार्गवः_अ-भेद्याम् नियतेः नियताम् गतिम् ॥४।१६।८॥
vicArya bhArgava:_a-bhedyAm niyate: niyatAm gatim ||4|16|8||
.
then Time the Terminator went.about his duties
&
Shukra the fiery.bright Bhârgava followed his own road
from destiny to destiny
.
*vlm.8. After the god had gone to the place of his destination, and gained his destined state among the gods, the Bhrigus remained to ruminate on the inexplicable and unalterable course of destiny (or divine ordinance).
*sv.7-8 Having said this, Time vanished at that very place.
*kRtAnte bhagavati gate tasmin The ender of things, lord [Time], going there bhavitavya-tAm to his duty bhArgava: vicArya the scion of bhRgu sought.out abhedyAm the inevitable gatim niyate: niyatAm road from destiny to destiny
काल.कारण=संशुष्काम् भावि.पुष्प.शुभ.उदयाम् ।
kAla-kAraNa=saMzuSkAm bhAvi-puSpa-zubha~udayAm |
विवेश ताम् तनुम् बालाम् सु.लताम् इव माधवः ॥४।१६।९॥
viveza tAm tanum bAlAm su.latAm iva mAdhava: ||4|16|9||
.
kAla-kAraNa=saMzuSkAm Withered because of time
bhAvi-puSpa-zubha_udayAm
viveza
he entered that young body
tAm tanum bAlAm
su.latAm iva mAdhava:
as spring enters a vine
tAm tanum bAlAm su.latAm iva mAdhava:
. .
*moT.. ... / ... // Mo. 4,16.9 // kAlAkhyam yat kAraNam
| tena zuSkAm | mAdhava: vasanta: | lakSaNayA vAsantika: rasa: | bhAvI puSpavat
zubha: udaya: yasyA: | tAm || *moT._4,16.8-9||
*sv.9 Thereupon, Sukra abandoned the body of Vasudeva in which he had performed
intense penance on the bank of the river_samaGgA and re-entered the decayed
body of Sukra, the son of the sage bhRgu.
*m. 9 Sukra then entered his body, which declined due to some exigencies of time like spring entering a tender creeper. ‘This body is going to be the cause of many auspicious events.’
*vlm.9. Súkra entered into his withered corpse, as the season of spring enters into a faded plant, in order to adorn it again with its vernal bloom, and its re-springing blossoms.
*moT.. ... / ... // Mo. 4,16.9 // kAlAkhyam yat kAraNam | tena zuSkAm | mAdhava: vasanta: | lakSaNayA vAsantika: rasa: | bhAvI puSpavat zubha: udaya: yasyA: | tAm || *moT._4,16.8-9||
सा ब्राह्मणी-तनुः भूमौ विवर्ण-वदन.अङ्गिका ।
sA brAhmaNI-tanu: bhUmau vivarNa-vadana~aGgikA |
पपात कम्पिता तूर्णम् छिन्न-मूला लता यथा ॥४।१६।१०॥
papAta kampitA tUrNam chinna-mUlA latA yathA ||4|16|10||
.
sA brAhmaNI-tanu: bhUmau vivarNa-vadana~aGgikA | papAta kampitA tUrNam chinna-mUlA latA yathA
.
his_brAhmaNa body
that palefaced embodiment
fell to earth
quickly toppled
like a sapling cut at the root.
*moT._4,16.10 || sA brAhmaNa-tanur... vadanaGgikA ...
*m.10 At that time the body of the bra:min on the ‘_samaGgA’ banks fell to pieces like a creeper to its roots.
*sv.10 At that very moment, the body of Vasudeva fell down like an uprooted tree and became a corpse.
*vlm.10. His Bráhmanical body fell down immediately on the ground, staggering as when a tree is felled or falls down with its uprooted trunk; and it became disfigured in a moment in its face and limbs.
तस्याम् प्रविष्ट.जीवायाम् पुत्र.तन्वाम् महा.मुनिः ।
tasyAm praviSTa-jIvAyAm putra-tanvAm mahA.muni: |
चकार_अपि_आयनम् मन्त्रैः स कमण्डलु-वारिभिः ॥४।१६।११॥
cakAra_api_Ayanam mantrai: sa* kamaNDalu-vAribhi: ||4|16|11||
.
to bring life into his son's body
the Great_muni
revived it with mantra.s
and the water of his Holy Waterpot.
*vlm.11. The old sage Bhrigu finding the revivification of the dead body of his son, sanctified it with propitiatory mantras and sprinkling of water, from his sacerdotal water pot (kamandalu).
tasyAm praviSTa-jIvAyAm
For entering-life
putra-tanvAm
his son's body
mahA-muni:
the Great Muni
cakAra ApyAyanam mantrai:
caused it to grow by mantras
sa kamaNDalu-vAribhi:
with the water of his holy Waterpot.
*moT.. tasyAm zukrAkhyAyAm ... ¶ ApyAyanam pUraNam || *moT._4,16.11 ||
*m.11 Then the great sage Bhrigu sprinkled the sacred water from his ‘kamandalu’ on the body of his son.
*vlm.11. The old sage Bhrigu finding the revivification of the dead body of his son, sanctified it with propitiatory mantras and sprinkling of water, from his sacerdotal water pot (kamandalu).
*sv.11-12-13 The sage bhRgu sprinkled the body of Sukra with the holy water from his own water-pot, uttering sacred hymns which had the power to revive that body, clothing it with flesh, etc. Instantly, that body became youthful and radiant as it was before.
#pyai - #Apyai - #ApyAya ~ becoming full, increasing, _KSS. - #ApyAyana -adj.- causing fulness or stoutness SuS3r • increasing welfare, gladdening_Lex. - *ApyAyanam - the act of making full or fat_suSr; satiating; satisfying, refreshing, pleasing,_mn; increasing, causing to thrive,_mbh; growing or being fat or stout; gladness L.
सर्वा नाड्यः_ततः_तन्वाः_तस्याः पूर्णा विरेजिरे ।
sarvA* nADya: tata: tanvA: tasyA: pUrNA* virejire |
सरितः प्रावृषि_इव_अम्बु.पूर.पूरित.कोटराः ॥४।१६।१२॥
sarita: prAvRSi_iva_ambu-pUra-pUrita-koTarA: ||4|16|12||
.
sarvA nADya: tatas - then all the nADI.Channels
tanvA: tasyA: - in that body
pUrNA: virejire - appeared full
sarita: prAvRSi iva - like rivers in the Rains
ambu-pUra-pUrita-koTarA: - with overflowing water filling the hollows of the
earth.
*vlm.12. The veins and arteries and all the cells and cavities of the dead
body, were again supplied with their circulating blood; as the dry beds of
rivers, are filled again with floods of water in the rainy weather.
*m.12. Then all the nervous and other systems of the body became full with energy like a river being filled with waters in rainy season.
नलिनी प्रावृषि_इव_असौ मधाव् इव नवा लता ।
nalinI prAvRSi_iva_asau madhau_iva navA latA |
यदा पूर्णा तदा तस्याः प्रान्ताः पल्लविता बभुः ॥४।१६।१३॥
yadA pUrNA tadA tasyA: prAntA: pallavitA* babhu: ||4|16|13||
.
it was like a lotus in the Rains,
like a green shoot
in spring,
when full
its sides swelled like a sprouting vine
.
nalinI prAvRSi_iva_asau madhau_iva navA latA |
yadA pUrNA tadA - when/where full then/there -
tasyA: prAntA: pallavitA* babhu: - they having.become- -
.
*vlm.13. The body being filled with blood, gave the limbs to bloom; like the growth of lotuses in rainy lakes, and the bursting of new shoots and buds in vernal plants.
अथ शुक्रः समुत्तस्थौ वहत्.प्राण.समीरणः ।
atha zukra: samuttasthau vahat-prANa-samIraNa: |
रस.मारुत.संयोगात्_आपूर्ण इव वारिदः ॥४।१६।१४॥
rasa-mAruta-saMyogAt ApUrNa* iva vArida: ||4|16|14||
.
atha zukra: samuttasthau vahat-prANa-samIraNa: | rasa-mAruta-saMyogAt ApUrNa* iva vArida:
.
and then Shukra.Bright stood.up
grown active by the flow of prâna
with rasa.Feeling and mAruta.Air conjoined
he was as full as a raincloud
.
*m.14 Then Sukra stood up with all the vital airs flowing though the body in full force and rhy thm. It was like an ocean rising in tide due to the airs blowing across its surface.
*vlm.14. Súkra then rose up from the ground, breathing the breath of life, like the cloud ascending to the sky by force of the winds.
पुरो ऽभिवादयाम्.आस पितरम् पावन.आकृतिम् ।
pura:_abhivAdayAm.Asa pitaram pAvana.AkRtim |
प्रथम_उल्लासितः_मेघः स्तनितेन_इव पर्वतम् ॥४।१६।१५॥
prathama_ullAsita: megha: stanitena_iva parvatam ||4|16|15||
.
he bowed respectfully before his father's sacred figure
:
he was like a raincloud after a long drought
when its thunder greets the mountaintop
.
pura:_abhivAdayAm.Asa pitaram pAvana.AkRtim | prathama_ullAsita: megha: stanitena_iva parvatam
.
*m.15 Seeing his father before him, he bowed to him, the most sacred one. It was like a mountain being pleased by the first thunder from a cloud.
*vlm.15. He bowed down to his father, standing in his holy figure before him; as the rising cloud clings to, and kisses the foot of the lofty mountain.
पिता_अथ प्राक्तनीम् तन्वा आलि.लिङ्ग.आकृतिम् ततः ।
pitA_atha prAktanIm tanvA Ali-liGga.AkRtim tata: |
स्नेह.आर्द्र.वृत्तिः_जलदः_चिरात्_अद्रि.तटीम् इव ॥४।१६।१६॥
sneha.Ardra-vRtti: jalada: cirAt adri-taTIm iva ||4|16|16||
.
and then the father
of/from the body
the former embraced-body thus
love-melting-state
a cloud from afar
adri-taTIm iva
as-if a mountain-top.
.
pitA_atha prAktanIm tanvA Ali-liGga.AkRtim tata: | sneha.Ardra-vRtti: jalada: cirAt adri-taTIm iva -
.
And then the father
of/from the body
the former embraced-body thus
love-melting-state
a cloud from afar
as-if a mountain-top
.
*m. Then the father embraced his son with great affection like a cloud embracing a mountain.
*sv.16-17 bhRgu was delighted to see his son thus resurrected from the dead and fondly embraced him, smiling happily all the while.
*vlm.16. The father then embraced the revived body of his son, and shed a flood of his affectionate tears upon him; as the high risen cloud washes the mountain top with showers.
*m.16-18. Then the father embraced his son with great affection like a cloud embracing a mountain.
?? *VA: having said so, he disappeared leaving them shedding tears of affliction, like heavens and earth heated by rays of sun
*AS: The tears were being shed by the two- bhRgu and zukra.
The second line compares him with the Sun:
As the Sun leaves the heated earth and sky (together).
भृगुः_ददर्श स=स्नेहम् प्राक्तनीम् तानवीम् तनुम् ।
bhRgu: dadarza sa-sneham prAktanIm tAnavIm tanum |
मत्तः_जाता_इयम् इत्य् आस्थाम् हसन् अपि महामतिः ॥४।१६।१७॥
matta: jAtA_iyam iti_AsthAm hasan api mahAmati: ||4|16|17||
.
bhRgu the Fiery looked with love upon the body of his son.
He saw his own reflection there, and laughed with joy that mighty mind.
bhRgu the Fiery looked with love upon the body of his son.
He saw his own reflection there, and laughed with joy,
that mighty mind.
*vlm.17. Bhrigu looked with affection on the new risen old body of his son; and smiled to see the resuscitation of the body that was begotten by him.
*m.16-18. Then the father embraced his son with great affection like a cloud embracing a mountain.
*sv.16-17 bhRgu was delighted to see his son thus resurrected from the dead and fondly embraced him, smiling happily all the while.
bhRgu: dadarza bhRgu the Fiery saw
sa-sneham with love
prAktanIm tAnavIm tanum former son's body
matta : jAtA iyam iti AsthAm delighted that it was his very own hope
hasan api mahA-mati: laughing then that great mind
.
*mo. tAnayIm tanaya.sambandhinIm | nanu tAdRg.jJAna.yuktena tena katham tAnayI tanu: sasneham dRSTA_iti | atra_Aha matta iti ||4|16| *moT._4,16.17 || ... tAnayIm tanum / matto jAto 'yam ity AsthA haraty api mahAmatim ||
मत्.पुत्रो ऽयम् इति स्नेहः_भृगुम् अप्य् अहरत् तदा ।
mat.putra:_ayam iti sneha: bhRgum api_aharat tadA |
परमात्मीयता देहे यावत्_आकृति.भाविनी ॥४।१६।१८॥
paramAtmIyatA dehe yAvat AkRti-bhAvinI ||4|16|18||
.
"This is my likeness, my own son,"
bhRgu the Fiery thought,
and he was overcome with love,
seeing himself there, in the live body.
mat.putra:_ayam –
"This is my son"
iti sneha: bhRgum api aharat tadA
paramAtmIyatA dehe –
an absolute likeness in body
yAvat_AkRti-bhAvinI -
insofar as assuming form
mat.putra:_ayam iti sneha:
bhRgum api_aharat tadA |
paramAtmIyatA dehe
yAvat AkRti-bhAvinI -
.
*vlm.18. He was pleased to know him as the son born of himself; and to find his features engrafted in him.
*VA: as sir Time went, zukra, having deliberated on what to be done, went on doing that by necessary order of God.
*AS: zukra, having considered the unbreakable order of future events ...
ayam mat putra: iti
*mo. … yAvad AkRti ... ¶ paratA parabhAva: | AtmIyatA AtmIyabhAva: | yAvadAkRti yAvaccharIram | bhAvinI apari:AryA || *moT._4,16.18 || ... paratAtmIyatA ceyam ... ||
*sv.18. The feeling of affection at the thought, "This is my son" overcame even the sage bhRgu; this is natural as long as there is body-consciousness. Both of them rejoiced at this happy re-union.
*m.16-18. Then the father embraced his son with great affection like a cloud embracing a mountain.
बभूवतुः पिता-पुत्रौ ताव् अथ_अन्योन्य.शोभितौ ।
babhUvatu: pitA-putrau tau_atha_anyonya-zobhitau |
निशा_अवसान.मुदिताव् अर्क-पद्म.आकराव् इव ॥४।१६।१९॥
nizA_avasAna-muditau_arka-padma.Akarau_iva ||4|16|19||
.
those two soon became
—father and son—
mutually delighted
nightly delighted by daybreak
they were like sun and lotus in form.
.
babhUvatu: pitA-putrau tau atha - sp those two, father & son, were
anyonya-zobhitau - mutual embellishments
nizA avasAna-muditau
arka-padma.Akarau iva - like sun and lotus in form
.
*moT.. … / nizAvasAnamuditAv arkapadmAkarAv iva // Mo. 4,16.19 //
nizAvasAne prabhAte | muditau ||4|16| *moT._4,16.19 ||4|16|
*m.19-20 There was seen intense togetherness between father and son like a lotus garden and sun at the end of night.
*vlm.19. Thus the son and sire graced each other by their company, as the sun and lotus-lake rejoice to see one another, after the shade of night.
*sv.19-20-21 Both of them rejoiced at this happy re-union.
चिर.संगम.सम्बद्धाव् इव चक्र.आह्व.दम्पती ।
cira-saMgama-sambaddhau_iva cakra.Ahva-dampatI |
घन.आगमन.स.स्नेहौ मयूर.जलदाव् इव ॥४।१६।२०॥
ghana.Agamana-sa.snehau mayUra-jaladau_iva ||4|16|20||
.
The two cira.for.long.
saMgama.
sambaddha.u
iva.like/as.if cakra.Ahva-dampatI
iva
ghana.Agamana-sa-snehau
mayUra-jaladau – peacock-cloud.
*vlm.20. They rejoiced at their reunion, like the loving pair of swans at the end of the night of their separation; and as the joyous couple of peacocks, at the approach of the rainy clouds.
*sv.19-20-21 Both of them rejoiced at this happy re-union.
*m.19-20 There was seen intense togetherness between father and son like a lotus garden and sun at the end of night. They were like two Chakravaka birds on the advent of a cloud.
चिर.काल.दृढ.उत्कण्ठौ तुल्य.योग्यतया तया ।
cira.kAla-dRDha~utkaNThau tulya-yogyatayA tayA |
स्थित्वा तत्र मुहूर्तम् ताव् अथ_उत्थाय महामती ॥४।१६।२१॥
sthitvA tatra muhUrtam tau_atha_utthAya mahAmatI ||4|16|21||
.
cira-kAla-dRDha_utkaNThau – long-time-firm-eager tayA
tulya-yogyatayA – by them like-suited sthitvA tatra muhUrtam tau – situate there
an hour those two atha utthAya – then rising mahA-matI – two great
minds.
they sat a long time, recognizing the closeness between them—for
an hour or more—and then at last those two wise souls rose up again.
*vlm.21. The worthy sire and son, sat awhile on the spot, to halt after all their toils and troubles were at an end, and then they rose up to discharge the duties that were then at hand.
*sv.19-20-21 Both of them rejoiced at this happy re-union.
*moT.. cirakAladRDhotkaNThayogyayA kathayA tayA ... // Mo. 4,16.21 //
#hve - #Ahve - #Ahva‑ - a caller, crier: (ifc.) named, called.
* cira-kAla-dRDha_utkaNThau – long-time-firm-eager tayA
tulya-yogyatayA – by them like-suited sthitvA tatra muhUrtam tau – situate
there an hour those two atha utthAya – then rising mahA-matI – two great
minds.
समङ्गा.द्विज=देहम् तम् भस्मसात् तत्र चक्रतुः ।
samaGgA-dvija=deham tam bhasmasAt tatra cakratu: |
को हि नाम जगज्.जातम् आचारम् न_अनुतिष्ठति ॥४।१६।२२॥
ka: hi nAma jagat-jAtam AcAram na_anutiSThati ||4|16|22||
.
the body of the samAGga.twiceborn
there
they burned to ash
for who, of those born in this world, does not follow its customs?
*vlm.22. They then set fire to the body of the sámangá Bra:man, and reduced it to ashes; for who is there among the earth- born mortals, that ought to set at naught aught of the customary usages of his country?
samaGgA-dvija=deham tam समङ्ग-आ=द्विज.देहम् तम् - the body of the samAGga.twiceborn
bhasmasAt tatra cakratu: भस्मसात् तत्र चक्रतुः they turned to ashes there
ka: hi nAma jagaj-jAtam AcAram na_anutiSThati को हि नाम जगज्.जातम् आचारम् न_अनुतिष्ठति for just who does not follow the customs of the world?
#part.#sam - #samaGga -adj.- having all the limbs, complete_AV. (in MBh. applied to the my thical cow #ba:ulA बहुला).
*sv.22 Both bhRgu and Sukra then performed the funeral rites of the body of the bra:mana boy Vasudeva; for thus do the men of wisdom honour social customs and traditions.
*vlm.22. They then set fire to the body of the sámangá Bra:man, and reduced it to ashes; for who is there among the earth- born mortals, that ought to set at naught aught of the customary usages of his country?
~mo. ... / ka: hi nAma jagajjAta AcAram ...i // Mo. 4,16.22 // AcAram lokAcAram || *moT._4,16.20-22 ||
एवम् तौ कानने तस्मिन् पावने भृगु.भार्गवौ ।
evam tau kAnane tasmin pAvane bhRgu-bhArgavau |
संस्थितौ तपसौ दीप्तौ दिवि_इव शशि.भास्करौ ॥४।१६।२३॥
saMsthitau tapasau dIptau divi_iva zazi-bhAskarau ||4|16|23||
.
so
they two
there in that sacred forest
bhRgu and the bhArgava
dwelt in their radiant tapas
like the moon and sun in the sky
.
evam tau kAnane tasmin
pAvane bhRgu-bhArgavau |
saMsthitau tapasau dIptau
divi_iva zazi-bhAskarau -
.
*m.22 Later, they continued their penance on the Mandara hill shining like sun and moon.
*sv.23 Both of them then shone with the radiance of the sun and the moon.
*vlm.23. Afterwards the two devotees Bhrigu and Bhargava continued to dwell in that forest, like the two luminaries—the sun and moon, in the region of the sky.
*moT.. ... / saMsthitau tapasA dIptau ... // Mo. 4,16.23 // spaSTam || *moT._4,16.23 ||
चेरतुः_ज्ञात.विज्ञेयौ जीवन्मुक्तौ जगद्.गुरू ।
ceratu:_jJAta-vijJeyau jIvan.muktau jagat.gurU |
देश.काल.दश.ओघेषु सुसमौ सुस्थिरौ ततः ॥४।१६।२४॥
deza.kAla-daza~ogheSu susamau susthirau tata: ||4|16|24||
.
ceratu: - they traveled
jJAta-vijJeyau - known and knowing
jIvanmuktau – Living.Free
jagad.gurU – two World-Teachers
deza.kAla-dazA-ogheSu – in so many states of place and time
su.samau su.sthirau tata: - both the same, firmly fixed in That
.
*m. 24-26. Knowing what should be known, liberated while-in-life the two teachers of the world lived on unaffected by happiness or sorrows.
*sv.24 They who were surely the spiritual preceptors of the whole universe roamed the world. Established firmly in the knowledge of the self, they remained unmoved by the changes that took place in the time and in the environment.
*vlm.24. They both continued as the living liberated guides of men, by their knowledge of all that was to be known; and pre-serving the equanimity of their minds, and the steadiness of their dispositions, amidst all the vicissitudes of time and place: (and the changes of their fortune and circumstances).
*moT.. ... / dezakAladazaugheSu suzamam susthirau tata:
// Mo. 4,16.24 //
tapa: kathambhUtam | zobhana: zama: yasmin | tat | tAdRzam || *moT._4,16.24 ||
अथ_असुर.गुरुत्वम् सः शुक्रः कालेन लब्धवान् ।
atha_asura-gurutvam sa: zukra: kAlena labdhavAn |
भृगुः_अपि_आत्मनः_योग्ये पदे ऽतिष्ठत्_अनामये ॥४।१६।२५॥
bhRgu: api_Atmana: yogye pade_atiSThat anAmaye ||4|16|25||
.
atha_asura-gurutvam sa: zukra: kAlena labdhavAn - and so that zukra.Bright
after some time
became guru of the asura.Darklings
bhRgu:_api
Atmana: yogye pade
atiSThat_anAmaye - .
.
atha_asura-gurutvam sa: zukra: kAlena labdhavAn |
bhRgu: api_Atmana: yogye pade_atiSThat anAmaye
.
*m. 25 In course of time Sukra became the ‘Guru’ of Rakshasas. Sage Bhrigu remained in that Supreme state (as Prajapti).
*sv.25 In course of time, Sukra became the spiritual preceptor of the demons; and his father bhRgu became one of the sages of highest wisdom.
*vlm.25. In course of time Sukra obtained the preceptorship of the demons, and Bhrigu remained in his patriarchal rank and authority among the sons of men (mánavas).
*VA: they burnt the body of twiceborn bramin of samanga river, for who does not uphold world-accepted customs? *AS: I agree. *VA: what is the form and splitting of atiSThadanAmaye? *AS: It is atiSThat anAmaye (the t- d is sandhi change). I think you would get it now? (anAmaye pade atiSThat).
*moT.. ... / ... // Mo. 4,16.25 // Atmana: yogye pade
videha.mukty-Akhye pade || *moT._4,16.25 ||
शुक्रः_असौ प्रथमम् इति क्रमेण जातः
zukra:_asau prathamam iti krameNa jAta:
तस्मात् सत् परम.पदात् उदार.कीर्तिः ।
tasmAt sat parama-padAt udAra-kIrti: |
स्वेन_आशु स्मृति.पद.विभ्रमेण पश्चात्
svena_Azu smRti-pada-vibhrameNa pazcAt
अन्येषु प्रविलुलितः दशा.अन्तरेषु ॥४।१६।२६॥
anyeSu pravilulita: dazA~antareSu ||4|16|26||
.
zukra: asau prathamam iti krameNa jAta: – this shukra was first in the order of birth tasmAt sat_parama-padAt - from that higher level of being -
udAra-kIrti:
svena_Azu -
all by himself
smRti-pada-vibhrameNa
pazcAt
anyeSu
pravilulita:
dazA-antareSu -
in his internal conditions.
*m. 26 Thus Sukra, who originally lived in that Supreme state of self, slipped into other lower states due to a loss of memory of his original state.
*sv.26 Such is the story of the sage Sukra; who on account of his infatuation with a nymph, wandered in countless wombs.
*vlm.26. Thus the son of Bhrigu, who was born as Sukra at first, was gradually led away from his holy state by his thought of the heavenly nymph, and subjected to various states of life to which he was prone; (by the bent of his mind and inward pivities*).
*moT.. sargAntazlokena zukravRttAntam saGkSipya kathayati zukro 'sAv iti | etasmAt sarveSAm Atmatvena puro vartamAnAt | paramapadAt cinmAtrAkhyAt uttamAt sthAnAt | dazAntareSu samaGgAtApasatvaparyanteSv avasthAvizeSeSu | iti zivam ||4|16| *moT._4,16.26 || ... jAta etasmAt ... pazcAd evam ca pravilulito ... ||4|16|
#lul - #vilul - #pravilul - #pravilulita‑ - shaken hither & thither • the only instance of this word in google is in nAtya.zAstra + pravilulito dazA-antareSu yv.FM 4.16.26 +
.
oॐm
.
FM4017 WORLDS WITHIN WORLDS 1.NV18 .z31
FM.4.1-FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1-FM.4.29.docx?dl=0
+++
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
FM4016 BHRGU AND HIS BHÂRGAVA
सर्ग ४.१६
sarga 4.16
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
Jiva Das
FM4016 BHRGU AND HIS BHÂRGAVA 1.NV17 .z26
FM.4.1 .FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1 .FM.4.29.docx?dl=0
DN.4.sthiti
https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
oॐm
FM.4.16
BHRGU AND HIS BHÂRGAVA
*bhArgava is the family name of *zukra, the son of *bhRgu,
"bhArgava" is created by doubly expanding the first vowel of *bhRgu
so bhRgu .a . bhargu .a . bhArgu .a . bhArgav .a.
it is difficult to reconcile this formation with the common pronunciation
of the retroflex vowel <R> as "ri" or "ru";
rather, the tongue should be turned (but not clicked)
as a retroflex;
in like manner rAma,
the descendant of raghu,
is called raghu .a . rAghu .a . rAghav .a.
+++
VASISHTHA said—
अथ_आक्षिप्य वचः_तस्य तनयस्य तथा भृगोः ।
atha_AkSipya vaca:_tasya tanayasya tathA bhRgo: |
उवाच भगवान् कालः_वचः_गम्भीर.निःस्वनः ॥४।१६।१॥
uvAca bhagavAn kAla:_vaca:_gambhIra .ni:svana: ||4|16|1||
.
then
the Lord of Time responded in a voice that seemed to stream from deep
within
.
then chastising/correcting the words of that descendant of Bhrgu
the Lord Time spoke words the deeply/gravely.ni:svana.resounding\ soundless
.
*vlm.p.1. Vasishtha continued:—The god Yama interrupted zukra’s long lamentation and addressed him in words that sounded as deep as the roaring of a cloud.
*vlm. ... deep as the roaring of a cloud.
*atha.next/then AkSipya.chastising/correcting the vacas.speech/voice/words tasya.his/its/of.that tanaya.offspring/child/descendant tathA.thus of Bhrgu | uvAca.said/spoke .the Lord Bhagavan kAla.time vaca: the acas.speech/voice/words the gambhira.deeply/gravely.ni:svana.resounding\ soundless
TIME said—
समङ्गा.तापसीम् एताम् तनुम् संत्यज भार्गव ।
samaGgA .tApasIm etAm tanum saMtyaja bhArgava |
प्रविश_इमाम् तनुम् साधो नगरीम् इव पार्थिवः ॥४।१६।२॥
praviza_imAm tanum sAdho nagarIm iva pArthiva: ||4|16|2||
.
The Samangâ Ascetic's body
—
give it up, Bhârgava, and enter this one, sâdhu,
like a prince entering a city
!
*vlm. ... enter this dead body in the manner of a prince entering his palace.
* tApasI.ascetic.f. etAm.this.f. tanu.thin/small\body\person saMtyaja.having.abandoned praviza.enter! tanu.thin/small\body\person nagara.city/town pArthiva.earthly/princely
काले पूर्व.जया तन्वा तपः कृत्वा तया पुनः ।
kAle pUrva.jayA tanvA tapa: kRtvA tayA puna: |
गुरुत्वम् असुर.इन्द्राणाम् कर्तव्यम् भवता_अनघ ॥४।१६।३॥
gurutvam asura .indrANAm kartavyam bhavatA_anagha ||4|16|3||
.
kAle . in.time/after.a.while . pUrva.jayA tanvA . being.embodied from previous birth . tapa: kRtvA tayA puna: . *tapas being made by him again .
gurutvam asura .indrANAm kartavyam bhavatA_anagha .
.
*vlm.3. Thou shalt perform austere devotion with this thy first born body, and obtain by virtue of that, the preceptorship of the Daitya tribe.
.Mo. 4,16.3 // ... tapa: kRtvA_anayA ...
*m. 3 O sinless one, continue your penance with this body and become the ‘Guru’ of Rakshasa tribes. It is your duty.
*sv.3 With that other body of Sukra, once again engage yourself in penance and then become the spiritual preceptor of the demons.
महा.कल्पान्त आयाते भवता भार्गवी तनुः ।
mahA.kalpAnta* AyAte bhavatA bhArgavI tanu: |
अ .पुनर्.ग्रहणाय_एषा त्याज्या प्रम्लान.पुष्पवत् ॥४।१६।४॥
a .punar.grahaNAya_eSA tyAjyA pramlAna .puSpavat ||4|16|4||
.
When the Great Doomsday comes
the Bhârgava body should not be taken again by Your Grace
:
it should be cast.aside like a faded flower
.
mahA.kalpAnta* AyAte bhavatA bhArgavI tanu: | a .punar.grahaNAya_eSA tyAjyA pramlAna .puSpavat .
.
*vlm. ... at the end of the great kalpa, thou shalt have to shuffle off thy mortal coil ...
*m. ... so that you do not have to take a body again.
जीवन्मुक्त.पदम् प्राप्तः_तन्वा प्राक्तन.रूपया ।
jIvan.mukta .padam prApta: tanvA prAktana .rUpayA |
महा.असुर.इन्द्र.गुरुताम् कुर्वन् तिष्ठ महा.मते ॥४।१६।५॥
mahA .asura .indra .gurutAm kurvan tiSTha mahA.mate ||4|16|5||
.
having.got the state of Living .Free
with a body of previously.acquired form*
acting as the Guru of the great Darkling Lords
take your rest, great Thinker
!
jIvan.mukta .padam prApta: tanvA prAktana .rUpayA | mahA .asura .indra .gurutAm kurvan tiSTha mahA.mate
.
*m. 5. After attaining the state of ‘Sivanmukta’, take a body with the same form as now and assure the ‘guruship’ of noble Rakshasas.
*vlm.5. Having attained the state of living liberation, by merit of thy prior acts; thou shalt continue in the preceptorship of the leader of the great Asuras for ever.
*moT.. prAktana .rUpayA zukra.AkhyayA ||4|16| *moT._4,16.5 ||4|16|
कल्याणम् अस्तु वाम् यामः वयम् तु_अभिमताम् दिशम् ।
kalyANam astu vAm yAma: vayam tu_abhimatAm dizam |
न किम्चित्_अपि यत् चित्तम् यस्य न_अभिमतम् भवेत् ॥४।१६।६॥
na kimcit api yat cittam yasya na_abhimatam bhavet ||4|16|6||
.
May blessing come upon you
!
but now for us the place which we are going.to is what the mind effects,
that becomes
as soon as it's supposed
.
kalyANam astu vAm yAma: vayam tu_abhimatAm dizam | na kimcit api yat cittam yasya na_abhimatam bhavet
.
*AS: ... there is nothing that is thought which is not disagreeable.
*vlm. ... know for certain that there is nothing desirable to the mind, which it cannot accomplish (by perseverance).
*AS: Good luck to you two, we (editorial we) go in our desired direction; (you on the other hand are one for whom) there is nothing that is thought which is not disagreeable.
*m. 6. May you be blessed! I am going in the direction of my liking when someone’s mind goes towards a certain thing, that thing will not become unliked.
*vlm.6. Fare you well, we shall now depart to our desired habitation; know for certain that there is nothing desirable to the mind, which it cannot accomplish (by perseverance).
#abhimata mfn. longed for, wished, desired; loved, dear; allowed azvgR.; supposed, imagined; am n. desire, wish.
*jd.6 . kalyANam astu vAm yAma: . may good fortune come to you! vayam tu abhimatAm dizam . but for us the wished/supposed direction na kiJ.cit api . there is nothing whatever yat cittam . which is affected yasya na abhimatam bhavet . which does not become desired/supposed.
*moT.. nanu katham tavApy abhimatam astIty | atrAha na kiJ.cid iti | tat kiJ.cid api na bhavati | yasya cittasya abhimatam na asti | ato mamApi sacittatvAd abhimatam astIti bhAva: ||4|16| *moT._4,16.6 ||4|16| ... api tac cittam ... ||4|16|
इति_उक्त्वा मुञ्चतोः बाष्पम् तयोः सः_अन्तरधीयत ।
iti_uktvA muJcato: bASpam tayo: sa:_antaradhIyata |
तप्त .अङ्ग्योः इव रोदस्योः समम् अंशुभिः अंशुमान् ॥४।१६।७॥
tapta .aGgyo: iva rodasyo: samam aMzubhi: aMzumAn ||4|16|7||
.
this
being.said
they both let loose their tears
:
such was their inner feeling
like heat filling the hemisphere
or sunbeams sent.out by the sun.
.
iti uktvA
so saying
muJcato: bASpam
both loosed tears
tayo: sa: antaradhIyata . x
tapta .aGgyo: iva rodasyo: . x
samam aMzubhi: aMzumAn . x
*AS: The tears were being shed by the two . bhRgu and zukra. The second line compares him with the Sun: As the Sun leaves the heated earth and sky (together).
*m. 7. As he said thus, the two (Sukra and Bhrigu) were touched by affection and were moved to tears. The sky became red with the setting sun.
*vlm.7. Saying so, the god vanished from before the weeping father and son, and moved admist the burning sky, like the dispenser of light (sun).
*moT.. taptAMzu: sUrya: | rodasyo: dyAvApRthivyo: ||4|16| *moT._4,16.7 ||4|16| ... muJcato: puSpam tayo: ... ||4|16|
*sv.7 .8 Having said this, Time vanished at that very place.
गते तस्मिन् भगवति कृतान्ते भवितव्यताम् ।
gate tasmin bhagavati kRtAnte bhavitavyatAm |
विचार्य भार्गवः_अ .भेद्याम् नियतेः नियताम् गतिम् ॥४।१६।८॥
vicArya bhArgava:_a .bhedyAm niyate: niyatAm gatim ||4|16|8||
.
then Time the Terminator went.about his duties
&
Shukra the fiery.bright Bhârgava followed his own road
from destiny to destiny
.
*vlm.8. After the god had gone to the place of his destination, and gained his destined state among the gods, the Bhrigus remained to ruminate on the inexplicable and unalterable course of destiny (or divine ordinance).
*sv.7 .8 Having said this, Time vanished at that very place.
*kRtAnte bhagavati gate tasmin The ender of things, lord [Time], going there bhavitavya .tAm to his duty bhArgava: vicArya the scion of bhRgu sought.out abhedyAm the inevitable gatim niyate: niyatAm road from destiny to destiny
काल.कारण=संशुष्काम् भावि.पुष्प.शुभ.उदयाम् ।
kAla .kAraNa=saMzuSkAm bhAvi .puSpa .zubha .udayAm |
विवेश ताम् तनुम् बालाम् सु.लताम् इव माधवः ॥४।१६।९॥
viveza tAm tanum bAlAm su.latAm iva mAdhava: ||4|16|9||
.
kAla .kAraNa=saMzuSkAm Withered because of time
bhAvi .puSpa .zubha_udayAm
viveza
he entered that young body
tAm tanum bAlAm
su.latAm iva mAdhava:
as spring enters a vine
tAm tanum bAlAm su.latAm iva mAdhava:
. .
*moT.. ... / ... // Mo. 4,16.9 // kAlAkhyam yat kAraNam
| tena zuSkAm | mAdhava: vasanta: | lakSaNayA vAsantika: rasa: | bhAvI puSpavat
zubha: udaya: yasyA: | tAm || *moT._4,16.8 .9||
*sv.9 Thereupon, Sukra abandoned the body of Vasudeva in which he had performed
intense penance on the bank of the river_samaGgA and re .entered the decayed
body of Sukra, the son of the sage bhRgu.
*m. 9 Sukra then entered his body, which declined due to some exigencies of time like spring entering a tender creeper. ‘This body is going to be the cause of many auspicious events.’
*vlm.9. Súkra entered into his withered corpse, as the season of spring enters into a faded plant, in order to adorn it again with its vernal bloom, and its re .springing blossoms.
*moT.. ... / ... // Mo. 4,16.9 // kAlAkhyam yat kAraNam | tena zuSkAm | mAdhava: vasanta: | lakSaNayA vAsantika: rasa: | bhAvI puSpavat zubha: udaya: yasyA: | tAm || *moT._4,16.8 .9||
सा ब्राह्मणी .तनुः भूमौ विवर्ण .वदन.अङ्गिका ।
sA brAhmaNI .tanu: bhUmau vivarNa .vadana .aGgikA |
पपात कम्पिता तूर्णम् छिन्न .मूला लता यथा ॥४।१६।१०॥
papAta kampitA tUrNam chinna .mUlA latA yathA ||4|16|10||
.
sA brAhmaNI .tanu: bhUmau vivarNa .vadana .aGgikA | papAta kampitA tUrNam chinna .mUlA latA yathA
.
his_brAhmaNa body
that palefaced embodiment
fell to earth
quickly toppled
like a sapling cut at the root.
*moT._4,16.10 || sA brAhmaNa .tanur... vadanaGgikA ...
*m.10 At that time the body of the bra:min on the ‘_samaGgA’ banks fell to pieces like a creeper to its roots.
*sv.10 At that very moment, the body of Vasudeva fell down like an uprooted tree and became a corpse.
*vlm.10. His Bráhmanical body fell down immediately on the ground, staggering as when a tree is felled or falls down with its uprooted trunk; and it became disfigured in a moment in its face and limbs.
तस्याम् प्रविष्ट.जीवायाम् पुत्र.तन्वाम् महा.मुनिः ।
tasyAm praviSTa .jIvAyAm putra .tanvAm mahA.muni: |
चकार_अपि_आयनम् मन्त्रैः स कमण्डलु .वारिभिः ॥४।१६।११॥
cakAra_api_Ayanam mantrai: sa* kamaNDalu .vAribhi: ||4|16|11||
.
to bring life into his son's body
the Great_muni
revived it with mantra.s
and the water of his Holy Waterpot.
*vlm.11. The old sage Bhrigu finding the revivification of the dead body of his son, sanctified it with propitiatory mantras and sprinkling of water, from his sacerdotal water pot (kamandalu).
tasyAm praviSTa .jIvAyAm
For entering .life
putra .tanvAm
his son's body
mahA .muni:
the Great Muni
cakAra ApyAyanam mantrai:
caused it to grow by mantras
sa kamaNDalu .vAribhi:
with the water of his holy Waterpot.
*moT.. tasyAm zukrAkhyAyAm ... ¶ ApyAyanam pUraNam || *moT._4,16.11 ||
*m.11 Then the great sage Bhrigu sprinkled the sacred water from his ‘kamandalu’ on the body of his son.
*vlm.11. The old sage Bhrigu finding the revivification of the dead body of his son, sanctified it with propitiatory mantras and sprinkling of water, from his sacerdotal water pot (kamandalu).
*sv.11 .12 .13 The sage bhRgu sprinkled the body of Sukra with the holy water from his own water .pot, uttering sacred hymns which had the power to revive that body, clothing it with flesh, etc. Instantly, that body became youthful and radiant as it was before.
#pyai . #Apyai . #ApyAya . becoming full, increasing, _KSS. . #ApyAyana .adj. . causing fulness or stoutness SuS3r • increasing welfare, gladdening_Lex. . *ApyAyanam . the act of making full or fat_suSr; satiating; satisfying, refreshing, pleasing,_mn; increasing, causing to thrive,_mbh; growing or being fat or stout; gladness L.
सर्वा नाड्यः_ततः_तन्वाः_तस्याः पूर्णा विरेजिरे ।
sarvA* nADya: tata: tanvA: tasyA: pUrNA* virejire |
सरितः प्रावृषि_इव_अम्बु.पूर.पूरित.कोटराः ॥४।१६।१२॥
sarita: prAvRSi_iva_ambu .pUra .pUrita .koTarA: ||4|16|12||
.
sarvA nADya: tatas . then all the nADI.Channels
tanvA: tasyA: . in that body
pUrNA: virejire .
appeared full
sarita: prAvRSi iva . like rivers in the
Rains
ambu .pUra .pUrita .koTarA: . with
overflowing water filling the hollows of the earth.
*vlm.12. The veins and arteries and all the cells and cavities of the dead body, were again supplied with their circulating blood; as the dry beds of rivers, are filled again with floods of water in the rainy weather.
*m.12. Then all the nervous and other systems of the body became full with energy like a river being filled with waters in rainy season.
नलिनी प्रावृषि_इव_असौ मधाव् इव नवा लता ।
nalinI prAvRSi_iva_asau madhau_iva navA latA |
यदा पूर्णा तदा तस्याः प्रान्ताः पल्लविता बभुः ॥४।१६।१३॥
yadA pUrNA tadA tasyA: prAntA: pallavitA* babhu: ||4|16|13||
.
it was like a lotus in the Rains,
like a green shoot
in spring,
when full
its sides swelled like a sprouting vine
.
nalinI prAvRSi_iva_asau madhau_iva navA latA |
yadA pUrNA tadA . when/where full then/there .
tasyA: prAntA: pallavitA* babhu: . they having.become . .
.
*vlm.13. The body being filled with blood, gave the limbs to bloom; like the growth of lotuses in rainy lakes, and the bursting of new shoots and buds in vernal plants.
अथ शुक्रः समुत्तस्थौ वहत्.प्राण.समीरणः ।
atha zukra: samuttasthau vahat .prANa .samIraNa: |
रस.मारुत.संयोगात्_आपूर्ण इव वारिदः ॥४।१६।१४॥
rasa .mAruta .saMyogAt ApUrNa* iva vArida: ||4|16|14||
.
atha zukra: samuttasthau vahat .prANa .samIraNa: | rasa .mAruta .saMyogAt ApUrNa* iva vArida:
.
and then Shukra.Bright stood.up
grown active by the flow of prâna
with rasa.Feeling and mAruta.Air conjoined
he was as full as a raincloud
.
*m.14 Then Sukra stood up with all the vital airs flowing though the body in full force and rhy thm. It was like an ocean rising in tide due to the airs blowing across its surface.
*vlm.14. Súkra then rose up from the ground, breathing the breath of life, like the cloud ascending to the sky by force of the winds.
पुरो ऽभिवादयाम्.आस पितरम् पावन.आकृतिम् ।
pura:_abhivAdayAm.Asa pitaram pAvana.AkRtim |
प्रथम_उल्लासितः_मेघः स्तनितेन_इव पर्वतम् ॥४।१६।१५॥
prathama_ullAsita: megha: stanitena_iva parvatam ||4|16|15||
.
he bowed respectfully before his father's sacred figure
:
he was like a raincloud after a long drought
when its thunder greets the mountaintop
.
pura:_abhivAdayAm.Asa pitaram pAvana.AkRtim | prathama_ullAsita: megha: stanitena_iva parvatam
.
*m.15 Seeing his father before him, he bowed to him, the most sacred one. It was like a mountain being pleased by the first thunder from a cloud.
*vlm.15. He bowed down to his father, standing in his holy figure before him; as the rising cloud clings to, and kisses the foot of the lofty mountain.
पिता_अथ प्राक्तनीम् तन्वा आलि.लिङ्ग.आकृतिम् ततः ।
pitA_atha prAktanIm tanvA Ali .liGga.AkRtim tata: |
स्नेह.आर्द्र.वृत्तिः_जलदः_चिरात्_अद्रि.तटीम् इव ॥४।१६।१६॥
sneha.Ardra .vRtti: jalada: cirAt adri .taTIm iva ||4|16|16||
.
and then the father
of/from the body
the former embraced .body thus
love .melting .state
a cloud from afar
adri .taTIm iva
as .if a mountain .top.
.
pitA_atha prAktanIm tanvA Ali .liGga.AkRtim tata: | sneha.Ardra .vRtti: jalada: cirAt adri .taTIm iva .
.
And then the father
of/from the body
the former embraced .body thus
love .melting .state
a cloud from afar
as .if a mountain .top
.
*m. Then the father embraced his son with great affection like a cloud embracing a mountain.
*sv.16 .17 bhRgu was delighted to see his son thus resurrected from the dead and fondly embraced him, smiling happily all the while.
*vlm.16. The father then embraced the revived body of his son, and shed a flood of his affectionate tears upon him; as the high risen cloud washes the mountain top with showers.
*m.16 .18. Then the father embraced his son with great affection like a cloud embracing a mountain.
?? *VA: having said so, he disappeared leaving them shedding tears of affliction, like heavens and earth heated by rays of sun
*AS: The tears were being shed by the two . bhRgu and zukra.
The second line compares him with the Sun:
As the Sun leaves the heated earth and sky (together).
भृगुः_ददर्श स=स्नेहम् प्राक्तनीम् तानवीम् तनुम् ।
bhRgu: dadarza sa .sneham prAktanIm tAnavIm tanum |
मत्तः_जाता_इयम् इत्य् आस्थाम् हसन् अपि महामतिः ॥४।१६।१७॥
matta: jAtA_iyam iti_AsthAm hasan api mahAmati: ||4|16|17||
.
bhRgu the Fiery looked with love upon the body of his son.
He saw his own reflection there, and laughed with joy that mighty mind.
bhRgu the Fiery looked with love upon the body of his son.
He saw his own reflection there, and laughed with joy,
that mighty mind.
*vlm.17. Bhrigu looked with affection on the new risen old body of his son; and smiled to see the resuscitation of the body that was begotten by him.
*m.16 .18. Then the father embraced his son with great affection like a cloud embracing a mountain.
*sv.16 .17 bhRgu was delighted to see his son thus resurrected from the dead and fondly embraced him, smiling happily all the while.
bhRgu: dadarza bhRgu the Fiery saw
sa .sneham with love
prAktanIm tAnavIm tanum former son's body
matta : jAtA iyam iti AsthAm delighted that it was his very own hope
hasan api mahA .mati: laughing then that great mind
.
*mo. tAnayIm tanaya.sambandhinIm | nanu tAdRg.jJAna.yuktena tena katham tAnayI tanu: sasneham dRSTA_iti | atra_Aha matta iti ||4|16| *moT._4,16.17 || ... tAnayIm tanum / matto jAto 'yam ity AsthA haraty api mahAmatim ||
मत्.पुत्रो ऽयम् इति स्नेहः_भृगुम् अप्य् अहरत् तदा ।
mat.putra:_ayam iti sneha: bhRgum api_aharat tadA |
परमात्मीयता देहे यावत्_आकृति.भाविनी ॥४।१६।१८॥
paramAtmIyatA dehe yAvat AkRti .bhAvinI ||4|16|18||
.
"This is my likeness, my own son,"
bhRgu the Fiery thought,
and he was overcome with love,
seeing himself there, in the live body.
mat.putra:_ayam –
"This is my son"
iti sneha: bhRgum api aharat tadA
paramAtmIyatA dehe –
an absolute likeness in body
yAvat_AkRti .bhAvinI .
insofar as assuming form
mat.putra:_ayam iti sneha:
bhRgum api_aharat tadA |
paramAtmIyatA dehe
yAvat AkRti .bhAvinI .
.
*vlm.18. He was pleased to know him as the son born of himself; and to find his features engrafted in him.
*VA: as sir Time went, zukra, having deliberated on what to be done, went on doing that by necessary order of God.
*AS: zukra, having considered the unbreakable order of future events ...
ayam mat putra: iti
*mo. … yAvad AkRti ... ¶ paratA parabhAva: | AtmIyatA AtmIyabhAva: | yAvadAkRti yAvaccharIram | bhAvinI apari:AryA || *moT._4,16.18 || ... paratAtmIyatA ceyam ... ||
*sv.18. The feeling of affection at the thought, "This is my son" overcame even the sage bhRgu; this is natural as long as there is body .consciousness. Both of them rejoiced at this happy re .union.
*m.16 .18. Then the father embraced his son with great affection like a cloud embracing a mountain.
बभूवतुः पिता .पुत्रौ ताव् अथ_अन्योन्य.शोभितौ ।
babhUvatu: pitA .putrau tau_atha_anyonya .zobhitau |
निशा_अवसान.मुदिताव् अर्क .पद्म.आकराव् इव ॥४।१६।१९॥
nizA_avasAna .muditau_arka .padma.Akarau_iva ||4|16|19||
.
those two soon became
—father and son—
mutually delighted
nightly delighted by daybreak
they were like sun and lotus in form.
.
babhUvatu: pitA .putrau tau atha . sp those two, father & son, were
anyonya .zobhitau . mutual embellishments
nizA avasAna .muditau
arka .padma.Akarau iva . like sun and lotus in form
.
*moT.. … / nizAvasAnamuditAv arkapadmAkarAv iva // Mo.
4,16.19 //
nizAvasAne prabhAte | muditau ||4|16| *moT._4,16.19 ||4|16|
*m.19 .20 There was seen intense togetherness between father and son like a lotus garden and sun at the end of night.
*vlm.19. Thus the son and sire graced each other by their company, as the sun and lotus .lake rejoice to see one another, after the shade of night.
*sv.19 .20 .21 Both of them rejoiced at this happy re .union.
चिर.संगम.सम्बद्धाव् इव चक्र.आह्व.दम्पती ।
cira .saMgama .sambaddhau_iva cakra.Ahva .dampatI |
घन.आगमन.स.स्नेहौ मयूर.जलदाव् इव ॥४।१६।२०॥
ghana.Agamana .sa.snehau mayUra .jaladau_iva ||4|16|20||
.
The two cira.for.long.
saMgama.
sambaddha.u
iva.like/as.if cakra.Ahva .dampatI
iva
ghana.Agamana .sa .snehau
mayUra .jaladau – peacock .cloud.
*vlm.20. They rejoiced at their reunion, like the loving pair of swans at the end of the night of their separation; and as the joyous couple of peacocks, at the approach of the rainy clouds.
*sv.19 .20 .21 Both of them rejoiced at this happy re .union.
*m.19 .20 There was seen intense togetherness between father and son like a lotus garden and sun at the end of night. They were like two Chakravaka birds on the advent of a cloud.
चिर.काल.दृढ.उत्कण्ठौ तुल्य.योग्यतया तया ।
cira.kAla .dRDha .utkaNThau tulya .yogyatayA tayA |
स्थित्वा तत्र मुहूर्तम् ताव् अथ_उत्थाय महामती ॥४।१६।२१॥
sthitvA tatra muhUrtam tau_atha_utthAya mahAmatI ||4|16|21||
.
cira .kAla .dRDha_utkaNThau – long .time .firm .eager tayA
tulya .yogyatayA – by them like .suited sthitvA tatra muhUrtam tau – situate
there an hour those two atha utthAya – then rising mahA .matI – two
great minds.
they sat a long time, recognizing the closeness between them—for
an hour or more—and then at last those two wise souls rose up again.
*vlm.21. The worthy sire and son, sat awhile on the spot, to halt after all their toils and troubles were at an end, and then they rose up to discharge the duties that were then at hand.
*sv.19 .20 .21 Both of them rejoiced at this happy re .union.
*moT.. cirakAladRDhotkaNThayogyayA kathayA tayA ... // Mo. 4,16.21 //
#hve . #Ahve . #Ahva . . a caller, crier: (ifc.) named, called.
* cira .kAla .dRDha_utkaNThau – long .time .firm .eager tayA
tulya .yogyatayA – by them like .suited sthitvA tatra muhUrtam tau – situate
there an hour those two atha utthAya – then rising mahA .matI – two
great minds.
समङ्गा.द्विज=देहम् तम् भस्मसात् तत्र चक्रतुः ।
samaGgA .dvija=deham tam bhasmasAt tatra cakratu: |
को हि नाम जगज्.जातम् आचारम् न_अनुतिष्ठति ॥४।१६।२२॥
ka: hi nAma jagat .jAtam AcAram na_anutiSThati ||4|16|22||
.
the body of the samAGga.twiceborn
there
they burned to ash
for who, of those born in this world, does not follow its customs?
*vlm.22. They then set fire to the body of the sámangá Bra:man, and reduced it to ashes; for who is there among the earth . born mortals, that ought to set at naught aught of the customary usages of his country?
samaGgA .dvija=deham tam समङ्ग .आ=द्विज.देहम् तम् . the body of the samAGga.twiceborn
bhasmasAt tatra cakratu: भस्मसात् तत्र चक्रतुः they turned to ashes there
*sv.22 Both bhRgu and Sukra then performed the funeral rites of the body of the bra:mana boy Vasudeva; for thus do the men of wisdom honour social customs and traditions.
*vlm.22. They then set fire to the body of the sámangá Bra:man, and reduced it to ashes; for who is there among the earth . born mortals, that ought to set at naught aught of the customary usages of his country?
.mo. ... / ka: hi nAma jagajjAta AcAram ...i // Mo. 4,16.22 // AcAram lokAcAram || *moT._4,16.20 .22 ||
एवम् तौ कानने तस्मिन् पावने भृगु.भार्गवौ ।
evam tau kAnane tasmin pAvane bhRgu .bhArgavau |
संस्थितौ तपसौ दीप्तौ दिवि_इव शशि.भास्करौ ॥४।१६।२३॥
saMsthitau tapasau dIptau divi_iva zazi .bhAskarau ||4|16|23||
.
so
they two
there in that sacred forest
bhRgu and the bhArgava
dwelt in their radiant tapas
like the moon and sun in the sky
.
evam tau kAnane tasmin
pAvane bhRgu .bhArgavau |
saMsthitau tapasau dIptau
divi_iva zazi .bhAskarau .
.
*m.22 Later, they continued their penance on the Mandara hill shining like sun and moon.
*sv.23 Both of them then shone with the radiance of the sun and the moon.
*vlm.23. Afterwards the two devotees Bhrigu and Bhargava continued to dwell in that forest, like the two luminaries—the sun and moon, in the region of the sky.
*moT.. ... / saMsthitau tapasA dIptau ... // Mo. 4,16.23 // spaSTam || *moT._4,16.23 ||
चेरतुः_ज्ञात.विज्ञेयौ जीवन्मुक्तौ जगद्.गुरू ।
ceratu:_jJAta .vijJeyau jIvan.muktau jagat.gurU |
देश.काल.दश.ओघेषु सुसमौ सुस्थिरौ ततः ॥४।१६।२४॥
deza.kAla .daza .ogheSu susamau susthirau tata: ||4|16|24||
.
ceratu: . they traveled
jJAta .vijJeyau . known and knowing
jIvanmuktau – Living.Free
jagad.gurU – two World .Teachers
deza.kAla .dazA .ogheSu – in so many states of place and time
su.samau su.sthirau tata: . both the same, firmly fixed in That
.
*m. 24 .26. Knowing what should be known, liberated while .in .life the two teachers of the world lived on unaffected by happiness or sorrows.
*sv.24 They who were surely the spiritual preceptors of the whole universe roamed the world. Established firmly in the knowledge of the self, they remained unmoved by the changes that took place in the time and in the environment.
*vlm.24. They both continued as the living liberated guides of men, by their knowledge of all that was to be known; and pre .serving the equanimity of their minds, and the steadiness of their dispositions, amidst all the vicissitudes of time and place: (and the changes of their fortune and circumstances).
*moT.. ... / dezakAladazaugheSu suzamam susthirau tata:
// Mo. 4,16.24 //
tapa: kathambhUtam | zobhana: zama: yasmin | tat | tAdRzam || *moT._4,16.24 ||
अथ_असुर.गुरुत्वम् सः शुक्रः कालेन लब्धवान् ।
atha_asura .gurutvam sa: zukra: kAlena labdhavAn |
भृगुः_अपि_आत्मनः_योग्ये पदे ऽतिष्ठत्_अनामये ॥४।१६।२५॥
bhRgu: api_Atmana: yogye pade_atiSThat anAmaye ||4|16|25||
.
atha_asura .gurutvam sa: zukra: kAlena labdhavAn . and so that zukra.Bright
after some time
became guru of the asura.Darklings
bhRgu:_api
Atmana: yogye pade
atiSThat_anAmaye . .
.
atha_asura .gurutvam sa: zukra: kAlena labdhavAn |
bhRgu: api_Atmana: yogye pade_atiSThat anAmaye
.
*m. 25 In course of time Sukra became the ‘Guru’ of Rakshasas. Sage Bhrigu remained in that Supreme state (as Prajapti).
*sv.25 In course of time, Sukra became the spiritual preceptor of the demons; and his father bhRgu became one of the sages of highest wisdom.
*vlm.25. In course of time Sukra obtained the preceptorship of the demons, and Bhrigu remained in his patriarchal rank and authority among the sons of men (mánavas).
*VA: they burnt the body of twiceborn bramin of samanga river, for who does not uphold world .accepted customs? *AS: I agree. *VA: what is the form and splitting of atiSThadanAmaye? *AS: It is atiSThat anAmaye (the t . d is sandhi change). I think you would get it now? (anAmaye pade atiSThat).
*moT.. ... / ... // Mo. 4,16.25 // Atmana: yogye pade
videha.mukty .Akhye pade || *moT._4,16.25 ||
शुक्रः_असौ प्रथमम् इति क्रमेण जातः
zukra:_asau prathamam iti krameNa jAta:
तस्मात् सत् परम.पदात् उदार.कीर्तिः ।
tasmAt sat parama .padAt udAra .kIrti: |
स्वेन_आशु स्मृति.पद.विभ्रमेण पश्चात्
svena_Azu smRti .pada .vibhrameNa pazcAt
अन्येषु प्रविलुलितः दशा.अन्तरेषु ॥४।१६।२६॥
anyeSu pravilulita: dazA .antareSu ||4|16|26||
.
zukra: asau prathamam iti krameNa jAta: – this shukra was first in the order of birth tasmAt sat_parama .padAt . from that higher level of being .
udAra .kIrti:
svena_Azu .
all by himself
smRti .pada .vibhrameNa
pazcAt
anyeSu
pravilulita:
dazA .antareSu .
in his internal conditions.
*m. 26 Thus Sukra, who originally lived in that Supreme state of self, slipped into other lower states due to a loss of memory of his original state.
*sv.26 Such is the story of the sage Sukra; who on account of his infatuation with a nymph, wandered in countless wombs.
*vlm.26. Thus the son of Bhrigu, who was born as Sukra at first, was gradually led away from his holy state by his thought of the heavenly nymph, and subjected to various states of life to which he was prone; (by the bent of his mind and inward pivities*).
*moT.. sargAntazlokena zukravRttAntam saGkSipya kathayati zukro 'sAv iti | etasmAt sarveSAm Atmatvena puro vartamAnAt | paramapadAt cinmAtrAkhyAt uttamAt sthAnAt | dazAntareSu samaGgAtApasatvaparyanteSv avasthAvizeSeSu | iti zivam ||4|16| *moT._4,16.26 || ... jAta etasmAt ... pazcAd evam ca pravilulito ... ||4|16|
#lul . #vilul . #pravilul . #pravilulita . . shaken hither & thither • the only instance of this word in google is in nAtya.zAstra + pravilulito dazA .antareSu yv.FM 4.16.26 +
.
oॐm
.
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
Jiva Das
FM4016 BHRGU AND HIS BHAARGAVA 1.NV17.z26
FM.4.1.FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0
DN.4.sthiti
https://www.dropbox.com/s/oan5wihz5jo5qca/4.sthiti.docx?dl=0
oॐm
FM.4.16
BHRGU AND HIS BHAARGAVA
*bhArgava is the family name of *zukra, the son of *bhRgu,
"bhArgava" is created by doubly expanding the first vowel of *bhRgu
so bhRgu.a. bhargu.a. bhArgu.a. bhArgav.a.
it is difficult to reconcile this formation with the common pronunciation
of the retroflex vowel <R> as "ri" or "ru";
rather, the tongue should be turned (but not clicked)
as a retroflex;
in like manner rAma,
the descendant of raghu,
is called raghu.a. rAghu.a. rAghav.a.
+++
VASISHTHA said—
अथाक्षिप्य वचोस्तस्य तनयस्य तथा भृगोः ।
atha AkSipya vaca: tasya tanayasya tathA bhRgo: |
उवाच भगवान् कालो वचो गम्भीरनिःस्वनः ॥४।१६।१॥
uvAca bhagavAn kAla: vaca: gambhIra.ni:svana: ||4|16|1||
.
atha AkSipya vaca: tasya /
tanayasya tathA bhRgo: =
uvAca bhagavAn kAla: \
vaca: gambhIra.ni:svana:
.
then
the Lord of Time responded in a voice that seemed to stream from deep
within
.
then chastising/correcting the words of that descendant of Bhrgu
the Lord Time spoke words the deeply/gravely.ni:svana.resounding\ soundless
.
*vlm.p.1. Vasishtha continued:—The god Yama interrupted zukra’s long lamentation and addressed him in words that sounded as deep as the roaring of a cloud.
*vlm.... deep as the roaring of a cloud.
*atha.next/then AkSipya.chastising/correcting the vacas.speech/voice/words tasya.his/its/of.that tanaya.offspring/child/descendant tathA.thus of Bhrgu | uvAca.said/spoke.the Lord Bhagavan kAla.time vaca: the acas.speech/voice/words the gambhira.deeply/gravely.ni:svana.resounding\ soundless
TIME said—
समङ्गा.तापसीमेताम् तनुम् संत्यज भार्गव ।
samaGgA.tApasIm etAm tanum saMtyaja bhArgava |
प्रवि zex माम् तनुम् साधो नगरी mix व पार्थिवः ॥४।१६।२॥
praviza imAm tanum sAdho nagarIm iva pArthiva: ||4|16|2||
.
samaGgA.tApasIm etAm /
tanum saMtyaja bhArgava =
praviza imAm tanum sAdho \
nagarIm iva pArthiva:
.
The Samangâ Ascetic's body
—
give it up, Bhârgava, and enter this one, sâdhu,
like a prince entering a city
!
*vlm.... enter this dead body in the manner of a prince entering his palace.
* tApasI.ascetic.f. etAm.this.f. tanu.thin/small\body\person saMtyaja.having.abandoned praviza.enter! tanu.thin/small\body\person nagara.city/town pArthiva.earthly/princely
काले पूर्वजया तन्वा तपः कृत्वा तया पुनः ।
kAle pUrva.jayA tanvA tapa: kRtvA tayA puna: |
गुरुत्वमसुरेन्द्राणाम् कर्तव्यम् भवतानघ ॥४।१६।३॥
gurutvam asura.indrANAm kartavyam bhavatA anagha ||4|16|3||
.
kAle pUrva.jayA tanvA /
tapa: kRtvA tayA puna: |
gurutvam asura.indrANAm \
kartavyam bhavatA anagha
.
kAle. in.time/after.a.while. pUrva.jayA tanvA. being.embodied from previous birth. tapa: kRtvA tayA puna:. *tapas being made by him again.
gurutvam asura.indrANAm kartavyam bhavatA anagha.
.
*vlm.3. Thou shalt perform austere devotion with this thy first born body, and obtain by virtue of that, the preceptorship of the Daitya tribe.
.Mo. 4,16.3 //... tapa: kRtvA anayA...
*m. 3 O sinless one, continue your penance with this body and become the ‘Guru’ of Rakshasa tribes. It is your duty.
*sv.3 With that other body of Sukra, once again engage yourself in penance and then become the spiritual preceptor of the demons.
महाकल्पान्त आयाते भवता भार्गवी तनुः ।
mahA.kalpAnta* AyAte bhavatA bhArgavI tanu: |
अपुनर्ग्रहणायै षा त्याज्या प्रम्लानपुष्पवत् ॥४।१६।४॥
a.punar.grahaNAya eSA tyAjyA pramlAna.puSpavat ||4|16|4||
.
mahA.kalpAnta* AyAte /
bhavatA bhArgavI tanu: =
a.punar.grahaNAya eSA \
tyAjyA pramlAna.puSpavat
.
When the Great Doomsday comes
the Bhârgava body should not be taken again by Your Grace
:
it should be cast.aside like a faded flower
.
*vlm.... at the end of the great kalpa, thou shalt have to shuffle off thy mortal coil...
*m.... so that you do not have to take a body again.
जीवन्मुक्तपदम् प्रा ptas तन्वा प्राक्तनरूपया ।
jIvan.mukta.padam prApta: tanvA prAktana.rUpayA |
महासुरेन्द्रगुरुताम् कुर्वन् तिष्ठ महा.मते ॥४।१६।५॥
mahA.asura.indra.gurutAm kurvan tiSTha mahA.mate ||4|16|5||
.
jIvan.mukta.padam prApta: /
tanvA prAktana.rUpayA |
mahA.asura.indra.gurutAm \
kurvan tiSTha mahA.mate
.
having.got the state of Living.Free
with a body of previously.acquired form*
acting as the Guru of the great Darkling Lords
take your rest, great Thinker
!
*m. 5. After attaining the state of ‘Sivanmukta’, take a body with the same form as now and assure the ‘guruship’ of noble Rakshasas.
*vlm.5. Having attained the state of living liberation, by merit of thy prior acts; thou shalt continue in the preceptorship of the leader of the great Asuras for ever.
*moT.. prAktana.rUpayA zukra.AkhyayA ||4|16| *moT. 4,16.5 ||4|16|
कल्याणमस्तु वाम् या mox वयम् tvx अभिमताम् दिशम् ।
kalyANam astu vAm yAma: vayam tu abhimatAm dizam |
न किम्चि dax पि य cx चित्तम् यस्य नाभिमतम् भवेत् ॥४।१६।६॥
na kimcit api yat cittam yasya na abhimatam bhavet ||4|16|6||
.
kalyANam astu vAm yAma: /
vayam tu abhimatAm dizam =
na kimcit api yat cittam \
yasya na abhimatam bhavet
.
May blessing come upon you
!
but now for us the place which we are going.to is what the mind effects,
that becomes
as soon as it's supposed
.
kalyANam astu vAm yAma: vayam tu abhimatAm dizam | na kimcit api yat cittam yasya na abhimatam bhavet
.
*AS:... there is nothing that is thought which is not disagreeable.
*vlm.... know for certain that there is nothing desirable to the mind, which it cannot accomplish (by perseverance).
*AS: Good luck to you two, we (editorial we) go in our desired direction; (you on the other hand are one for whom) there is nothing that is thought which is not disagreeable.
*m. 6. May you be blessed! I am going in the direction of my liking when someone’s mind goes towards a certain thing, that thing will not become unliked.
*vlm.6. Fare you well, we shall now depart to our desired habitation; know for certain that there is nothing desirable to the mind, which it cannot accomplish (by perseverance).
#abhimata mfn. longed for, wished, desired; loved, dear; allowed azvgR.; supposed, imagined; am n. desire, wish.
*jd.6. kalyANam astu vAm yAma:. may good fortune come to you! vayam tu abhimatAm dizam. but for us the wished/supposed direction na kiJ.cit api. there is nothing whatever yat cittam. which is affected yasya na abhimatam bhavet. which does not become desired/supposed.
*moT.. nanu katham tavApy abhimatam astIty | atrAha na kiJ.cid iti | tat kiJ.cid api na bhavati | yasya cittasya abhimatam na asti | ato mamApi sacittatvAd abhimatam astIti bhAva: ||4|16| *moT. 4,16.6 ||4|16|... api tac cittam... ||4|16|
इ tyux क्त्वा मुञ्च tox rx बाष्पम् तयोः sox ऽन्तरधीयत ।
iti uktvA muJcato: bASpam tayo: sa: antara.dhIyata |
तप्तो ऽङ्ग्योरिवरोदस्योः सममंशुभिरंशुमान् ॥४।१६।७॥
tapta.aGgyo: iva rodasyo: samam aMzubhi: aMzumAn ||4|16|7||
.
this
being.said
they both let loose their tears
:
such was their inner feeling
like heat filling the hemisphere
or sunbeams sent.out by the sun.
.
iti uktvA
so saying
muJcato: bASpam
both loosed tears
tayo: sa: antaradhIyata. x
tapta.aGgyo: iva rodasyo:. x
samam aMzubhi: aMzumAn. x
*AS: The tears were being shed by the two. bhRgu and zukra. The second line compares him with the Sun: As the Sun leaves the heated earth and sky (together).
*m. 7. As he said thus, the two (Sukra and Bhrigu) were touched by affection and were moved to tears. The sky became red with the setting sun.
*vlm.7. Saying so, the god vanished from before the weeping father and son, and moved admist the burning sky, like the dispenser of light (sun).
*moT.. taptAMzu: sUrya: | rodasyo: dyAvApRthivyo: ||4|16| *moT. 4,16.7 ||4|16|... muJcato: puSpam tayo:... ||4|16|
*sv.7.8 Having said this, Time vanished at that very place.
गते तस्मिन् भगवति कृतान्ते भवितव्यताम् ।
gate tasmin bhagavati kRtAnte bhavitavyatAm |
विचार्य भार्गवो ऽभेद्याम् नियतेर्नियताम् गतिम् ॥४।१६।८॥
vicArya bhArgava: a.bhedyAm niyate: niyatAm gatim ||4|16|8||
.
gate tasmin bhagavati /
kRtAnte bhavitavyatAm =
vicArya bhArgava: a.bhedyAm \
niyate: niyatAm gatim
.
then Time the Terminator went.about his duties
&
Shukra the fiery.bright Bhârgava followed his own road
from destiny to destiny
.
*vlm.8. After the god had gone to the place of his destination, and gained his destined state among the gods, the Bhrigus remained to ruminate on the inexplicable and unalterable course of destiny (or divine ordinance).
*sv.7.8 Having said this, Time vanished at that very place.
*kRtAnte bhagavati gate tasmin The ender of things, lord [Time], going there bhavitavya.tAm to his duty bhArgava: vicArya the scion of bhRgu sought.out abhedyAm the inevitable gatim niyate: niyatAm road from destiny to destiny
कालकारणसंशुष्काम् भाविपुष्पशुभोदयाम् ।
kAla.kAraNa=saMzuSkAm bhAvi.puSpa.zubha.udayAm |
विवेश ताम् तनुम् बालाम् सु.लतामिव माधवः ॥४।१६।९॥
viveza tAm tanum bAlAm su.latAm iva mAdhava: ||4|16|9||
.
kAla.kAraNa=saMzuSkAm /
bhAvi.puSpa.zubha.udayAm =
viveza tAm tanum bAlAm \
su.latAm iva mAdhava:
.
kAla.kAraNa=saMzuSkAm Withered because of time
bhAvi.puSpa.zubha udayAm
viveza
he entered that young body
tAm tanum bAlAm
su.latAm iva mAdhava:
as spring enters a vine
tAm tanum bAlAm su.latAm iva mAdhava:
..
*moT..... /... // Mo.
4,16.9 // kAlAkhyam yat kAraNam | tena zuSkAm | mAdhava: vasanta: | lakSaNayA
vAsantika: rasa: | bhAvI puSpavat zubha: udaya: yasyA: | tAm || *moT. 4,16.8.9||
*sv.9 Thereupon, Sukra abandoned the body of Vasudeva in which he had performed
intense penance on the bank of the river samaGgA and re.entered the decayed
body of Sukra, the son of the sage bhRgu.
*m. 9 Sukra then entered his body, which declined due to some exigencies of time like spring entering a tender creeper. ‘This body is going to be the cause of many auspicious events.’
*vlm.9. Súkra entered into his withered corpse, as the season of spring enters into a faded plant, in order to adorn it again with its vernal bloom, and its re.springing blossoms.
*moT..... /... // Mo. 4,16.9 // kAlAkhyam yat kAraNam | tena zuSkAm | mAdhava: vasanta: | lakSaNayA vAsantika: rasa: | bhAvI puSpavat zubha: udaya: yasyA: | tAm || *moT. 4,16.8.9||
सा ब्राह्मणीत nux rx भूमौ विवर्णवदनाङ्गिका ।
sA brAhmaNI.tanu: bhUmau vivarNa.vadana.aGgikA |
पपात कम्पिता तूर्णम् छिन्नमूला लता यथा ॥४।१६।१०॥
papAta kampitA tUrNam chinna.mUlA latA yathA ||4|16|10||
.
sA brAhmaNI.tanu: bhUmau /
vivarNa.vadana.aGgikA |
papAta kampitA tUrNam \
chinna.mUlA latA yathA
.
his brAhmaNa body
that palefaced embodiment
fell to earth
quickly toppled
like a sapling cut at the root
.
*moT. 4,16.10 || sA brAhmaNa.tanur... vadanaGgikA...
*m.10 At that time the body of the bra:min on the ‘ samaGgA’ banks fell to pieces like a creeper to its roots.
*sv.10 At that very moment, the body of Vasudeva fell down like an uprooted tree and became a corpse.
*vlm.10. His Bráhmanical body fell down immediately on the ground, staggering as when a tree is felled or falls down with its uprooted trunk; and it became disfigured in a moment in its face and limbs.
तस्याम् प्रविष्टजीवायाम् पुत्रतन्वाम् महामुनिः ।
tasyAm praviSTa.jIvAyAm putra.tanvAm mahA.muni: |
चकाराप्यायनम् मन्त्रैः स कमण्डलु.वारिभिः ॥४।१६।११॥
cakAra api Ayanam mantrai: sa* kamaNDalu.vAribhi: ||4|16|11||
.
tasyAm praviSTa*.jIvAyAm /
putra.tanvAm mahA.muni: =
of his son's body, the Grand.Muni
cakAra api Ayanam mantrai: \
x
sa* kamaNDalu.vAribhi:
with the water of his Holy.Waterpot
.
to bring life into his son's body
the Great muni
revived it with mantra.s
.
*vlm.11. The old sage Bhrigu finding the revivification of the dead body of his son, sanctified it with propitiatory mantras and sprinkling of water, from his sacerdotal water pot (kamandalu).
tasyAm praviSTa.jIvAyAm
For entering.life
putra.tanvAm
his son's body
mahA.muni:
the Great Muni
cakAra ApyAyanam mantrai:
caused it to grow by mantras
sa kamaNDalu.vAribhi:
with the water of his holy Waterpot.
*moT.. tasyAm zukrAkhyAyAm... ¶ ApyAyanam pUraNam || *moT. 4,16.11 ||
*m.11 Then the great sage Bhrigu sprinkled the sacred water from his ‘kamandalu’ on the body of his son.
*vlm.11. The old sage Bhrigu finding the revivification of the dead body of his son, sanctified it with propitiatory mantras and sprinkling of water, from his sacerdotal water pot (kamandalu).
*sv.11.12.13 The sage bhRgu sprinkled the body of Sukra with the holy water from his own water.pot, uttering sacred hymns which had the power to revive that body, clothing it with flesh, etc. Instantly, that body became youthful and radiant as it was before.
#pyai. #Apyai. #ApyAya. becoming full, increasing, KSS.. #ApyAyana.adj.. causing fulness or stoutness SuS3r • increasing welfare, gladdening Lex.. *ApyAyanam. the act of making full or fat suSr; satiating; satisfying, refreshing, pleasing, mn; increasing, causing to thrive, mbh; growing or being fat or stout; gladness L.
सर्वा नाड्यस्ततस्तन्वास्तस्याः पूर्णा विरेजिरे ।
sarvA* nADya: tata: tanvA: tasyA: pUrNA* virejire |
सरितः प्रावृषीवाम्बुपूरपूरितकोटराः ॥४।१६।१२॥
sarita: prAvRSi iva ambu.pUra.pUrita.koTarA: ||4|16|12||
.
sarvA* nADya: tata: tanvA: /
tasyA: pUrNA* virejire =
sarita: prAvRSi iva ambu.\pUra.pUrita.koTarA:
.
sarvA nADya: tatas. then all the nADI.Channels
tanvA: tasyA:. in that body
pUrNA: virejire.
appeared full
sarita: prAvRSi iva. like rivers in the Rains
ambu.pUra.pUrita.koTarA:. with overflowing water filling the hollows of the
earth.
*vlm.12. The veins and arteries and all the cells and cavities of the dead body, were again supplied with their circulating blood; as the dry beds of rivers, are filled again with floods of water in the rainy weather.
*m.12. Then all the nervous and other systems of the body became full with energy like a river being filled with waters in rainy season.
नलिनी प्रावृषि इव असौ मधाव् इव नवा लता ।
nalinI prAvRSi iva asau madhau iva navA latA |
यदा पूर्णा तदा तस्याः प्रान्ताः पल्लविता बभुः ॥४।१६।१३॥
yadA pUrNA tadA tasyA: prAntA: pallavitA* babhu: ||4|16|13||
.
nalinI prAvRSi iva asau /
madhau iva navA latA |
yadA pUrNA tadA tasyA: \
prAntA: pallavitA* babhu:
.
it was like a lotus in the Rains,
like a green shoot
in spring,
when full
its sides swelled like a sprouting vine
.
nalinI prAvRSi iva asau madhau iva navA latA |
yadA pUrNA tadA. when/where full then/there.
tasyA: prAntA: pallavitA* babhu:. they having.become..
.
*vlm.13. The body being filled with blood, gave the limbs to bloom; like the growth of lotuses in rainy lakes, and the bursting of new shoots and buds in vernal plants.
अथ शुक्रः समुत्तस्थौ वहत्प्राणसमीरणः ।
atha zukra: samuttasthau vahat.prANa.samIraNa: |
रसमारुतसंयोगाद् आपूर्ण इव वारिदः ॥४।१६।१४॥
rasa.mAruta.saMyogAt ApUrNa* iva vArida: ||4|16|14||
.
atha zukra: samuttasthau /
vahat.prANa.samIraNa: |
rasa.mAruta.saMyogAt \
ApUrNa* iva vArida:
.
and then Shukra.Bright stood.up
grown active by the flow of prâna
with rasa.Feeling and mAruta.Air conjoined
he was as full as a raincloud
.
*m.14 Then Sukra stood up with all the vital airs flowing though the body in full force and rhy thm. It was like an ocean rising in tide due to the airs blowing across its surface.
*vlm.14. Súkra then rose up from the ground, breathing the breath of life, like the cloud ascending to the sky by force of the winds.
पुरो ऽभिवादयाम्.आस पितरम् पावन.आकृतिम् ।
pura: abhivAdayAm.Asa pitaram pAvana.AkRtim |
प्रथम उल्लासितः मेघः स्तनितेन इव पर्वतम् ॥४।१६।१५॥
prathama ullAsita: megha: stanitena iva parvatam ||4|16|15||
.
pura: abhivAdayAm.Asa /
pitaram pAvana.AkRtim |
prathama ullAsita: megha: \
stanitena iva parvatam
.
he bowed respectfully before his father's sacred figure
:
he was like a raincloud after a long drought
when its thunder greets the mountaintop
.
*m.15 Seeing his father before him, he bowed to him, the most sacred one. It was like a mountain being pleased by the first thunder from a cloud.
*vlm.15. He bowed down to his father, standing in his holy figure before him; as the rising cloud clings to, and kisses the foot of the lofty mountain.
पिताथ प्राक्तनीम् तन्वा आलिलिङ्गाकृतिम् ततः ।
pitA atha prAktanIm tanvA Ali.liGga.AkRtim tata: |
स्नेहार्द्रवृत्तिर्जलदश्चिरादद्रितटीमिव ॥४।१६।१६॥
sneha.ardra.vRtti: jalada: cirAt adri.taTIm iva ||4|16|16||
.
pitA atha prAktanIm tanvA /
Ali.liGga.AkRtim tata: |
sneha.ardra.vRtti: jalada: \
cirAt adri.taTIm iva
.
pitA atha prAktanIm tanvA Ali.liGga.AkRtim tata: |
sneha.ardra.vRtti: jalada: cirAt adri.taTIm iva ||4|16|16||
.
and then the father
of/from the body
the former embraced.body thus
love.melting.state
a cloud from afar
adri.taTIm iva
as.if a mountain.top.
.
And then the father
of/from the body
the former embraced.body thus
love.melting.state
a cloud from afar
as.if a mountain.top
.
*m. Then the father embraced his son with great affection like a cloud embracing a mountain.
*sv.16.17 bhRgu was delighted to see his son thus resurrected from the dead and fondly embraced him, smiling happily all the while.
*vlm.16. The father then embraced the revived body of his son, and shed a flood of his affectionate tears upon him; as the high risen cloud washes the mountain top with showers.
*m.16.18. Then the father embraced his son with great affection like a cloud embracing a mountain.
?? *VA: having said so, he disappeared leaving them shedding tears of affliction, like heavens and earth heated by rays of sun
*AS: The tears were being shed by the two. bhRgu and zukra.
The second line compares him with the Sun:
As the Sun leaves the heated earth and sky (together).
भृगुर्ददर्श सस्नेहम् प्राक्तनीम् तानवीम् तनुम् ।
bhRgu: dadarza sa.sneham prAktanIm tAnavIm tanum |
मत्तो जातेयमित्यास्थाम् हसन पि महामतिः ॥४।१६।१७॥
matta: jAtA iyam iti AsthAm hasan api mahAmati: ||4|16|17||
.
bhRgu: dadarza sa.sneham /
prAktanIm tAnavIm tanum =
matta: jAtA iyam iti AsthAm \
hasan api mahAmati:
.
bhRgu the Fiery looked with love upon the body of his son.
He saw his own reflection there, and laughed with joy that mighty mind.
bhRgu the Fiery looked with love upon the body of his son.
He saw his own reflection there, and laughed with joy,
that mighty mind.
*vlm.17. Bhrigu looked with affection on the new risen old body of his son; and smiled to see the resuscitation of the body that was begotten by him.
*m.16.18. Then the father embraced his son with great affection like a cloud embracing a mountain.
*sv.16.17 bhRgu was delighted to see his son thus resurrected from the dead and fondly embraced him, smiling happily all the while.
bhRgu: dadarza bhRgu the Fiery saw
sa.sneham with love
prAktanIm tAnavIm tanum former son's body
matta : jAtA iyam iti AsthAm delighted that it was his very own hope
hasan api mahA.mati: laughing then that great mind
.
*mo. tAnayIm tanaya.sambandhinIm | nanu tAdRg.jJAna.yuktena tena katham tAnayI tanu: sasneham dRSTA iti | atra Aha matta iti ||4|16| *moT. 4,16.17 ||... tAnayIm tanum / matto jAto 'yam ity AsthA haraty api mahAmatim ||
मत्पुत्रो ऽयमिति स्नेहो भृगुमप्यहरत्तदा ।
mat.putra: ayam iti sneha: bhRgum api aharat tadA |
परमात्मीयता देहे यावदाकृतिभाविनी ॥४।१६।१८॥
paramAtmIyatA dehe yAvat AkRti.bhAvinI ||4|16|18||
.
mat.putra: ayam iti sneha: /
bhRgum api aharat tadA |
paramAtmIyatA dehe \
yAvat AkRti.bhAvinI
.
"This is my likeness, my own son,"
bhRgu the Fiery thought,
and he was overcome with love,
seeing himself there, in the live body.
mat.putra: ayam –
"This is my son"
iti sneha: bhRgum api aharat tadA
paramAtmIyatA dehe –
an absolute likeness in body
yAvat AkRti.bhAvinI.
insofar as assuming form
mat.putra: ayam iti sneha:
bhRgum api aharat tadA |
paramAtmIyatA dehe
yAvat AkRti.bhAvinI.
.
*vlm.18. He was pleased to know him as the son born of himself; and to find his features engrafted in him.
*VA: as sir Time went, zukra, having deliberated on what to be done, went on doing that by necessary order of God.
*AS: zukra, having considered the unbreakable order of future events...
ayam mat putra: iti
*mo. … yAvad AkRti... ¶ paratA parabhAva: | AtmIyatA AtmIyabhAva: | yAvadAkRti yAvaccharIram | bhAvinI apari:AryA || *moT. 4,16.18 ||... paratAtmIyatA ceyam... ||
*sv.18. The feeling of affection at the thought, "This is my son" overcame even the sage bhRgu; this is natural as long as there is body.consciousness. Both of them rejoiced at this happy re.union.
*m.16.18. Then the father embraced his son with great affection like a cloud embracing a mountain.
बभूवतुः पिता.पुत्रौ तावथान्योन्यशोभितौ ।
babhUvatu: pitA.putrau tau atha anyonya.zobhitau |
निशावसानमुदितावर्कपद्माकराविव ॥४।१६।१९॥
nizA avasAna.muditau arka.padma.Akarau iva ||4|16|19||
.
babhUvatu: pitA.putrau /
tau atha anyonya.zobhitau =
nizA avasAna.muditau \
arka.padma.Akarau iva
.
those two soon became
—father and son—
mutually delighted
nightly delighted by daybreak
they were like sun and lotus in form.
.
babhUvatu: pitA.putrau tau atha. sp those two, father & son, were
anyonya.zobhitau. mutual embellishments
nizA avasAna.muditau
arka.padma.Akarau iva. like sun and lotus in form
.
*moT.. … /
nizAvasAnamuditAv arkapadmAkarAv iva // Mo. 4,16.19 //
nizAvasAne prabhAte | muditau ||4|16| *moT. 4,16.19 ||4|16|
*m.19.20 There was seen intense togetherness between father and son like a
lotus garden and sun at the end of night.
*vlm.19. Thus the son and sire graced each other by their company, as the sun and lotus.lake rejoice to see one another, after the shade of night.
*sv.19.20.21 Both of them rejoiced at this happy re.union.
चिरसंगमसम्बद्धाविव चक्राह्वदम्पती ।
cira.saMgama.sambaddhau iva cakra.Ahva.dampatI |
घनागमनसस्नेहौ मयूरजलदाविव ॥४।१६।२०॥
ghana.Agamana.sa.snehau mayUra.jaladau iva ||4|16|20||
.
The two cira.for.long.
saMgama.
sambaddha.u
iva.like/as.if cakra.Ahva.dampatI
iva
ghana.Agamana.sa.snehau
mayUra.jaladau – peacock.cloud.
*vlm.20. They rejoiced at their reunion, like the loving pair of swans at the end of the night of their separation; and as the joyous couple of peacocks, at the approach of the rainy clouds.
*sv.19.20.21 Both of them rejoiced at this happy re.union.
*m.19.20 There was seen intense togetherness between father and son like a lotus garden and sun at the end of night. They were like two Chakravaka birds on the advent of a cloud.
चिरकाल दृढोत्कण्ठौ तुल्ययोग्यतया तया ।
cira.kAla.dRDha.utkaNThau tulya.yogyata.yA tayA |
स्थित्वा तत्र मुहूर्तम् तावथोत्थाय महामती ॥४।१६।२१॥
sthitvA tatra muhUrta.m tau atha utthAya mahAmatI ||4|16|21||
.
cira.kAla.dRDha.utkaNThau /
tulya.yogyata.yA tayA =
sthitvA tatra muhUrta.m tau \
atha utthAya mahAmatI
.
cira.kAla.dRDha utkaNThau
– long.time.firm.eager tayA tulya.yogyatayA – by them like.suited sthitvA tatra
muhUrtam tau – situate there an hour those two atha utthAya – then rising mahA.matI
– two great minds.
they sat a long time, recognizing the closeness between them—for
an hour or more—and then at last those two wise souls rose up again.
*vlm.21. The worthy sire and son, sat awhile on the spot, to halt after all their toils and troubles were at an end, and then they rose up to discharge the duties that were then at hand.
*sv.19.20.21 Both of them rejoiced at this happy re.union.
*moT.. cirakAladRDhotkaNThayogyayA kathayA tayA... // Mo. 4,16.21 //
#hve. #Ahve. #Ahva.. a caller, crier: (ifc.) named, called.
* cira.kAla.dRDha utkaNThau
– long.time.firm.eager tayA tulya.yogyatayA – by them like.suited sthitvA tatra
muhUrtam tau – situate there an hour those two atha utthAya – then rising mahA.matI
– two great minds.
समङ्गाद्विजदेहम् तम् भस्मसात्तत्र चक्रतुः ।
samaGgA.dvija=deham tam bhasmasAt tatra cakratu: |
को हि नाम जगज्जातमाचारम् नानुतिष्ठति ॥४।१६।२२॥
ka: hi nAma jagat.jAtam AcAram na anutiSThati ||4|16|22||
.
samaGgA.dvija=deham tam /
bhasmasAt tatra cakratu: |
ka: hi nAma jagat.jAtam \
AcAram na anutiSThati
.
the body of the samAGga.twiceborn
there
they burned to ash
for who, of those born in this world, does not follow its customs?
*vlm.22. They then set fire to the body of the sámangá Bra:man, and reduced it to ashes; for who is there among the earth. born mortals, that ought to set at naught aught of the customary usages of his country?
samaGgA.dvija=deham tam समङ्ग.आ=द्विज.देहम् तम्. the body of the samAGga.twiceborn
bhasmasAt tatra cakratu: भस्मसात् तत्र चक्रतुः they turned to ashes there
*sv.22 Both bhRgu and Sukra then performed the funeral rites of the body of the bra:mana boy Vasudeva; for thus do the men of wisdom honour social customs and traditions.
*vlm.22. They then set fire to the body of the sámangá Bra:man, and reduced it to ashes; for who is there among the earth. born mortals, that ought to set at naught aught of the customary usages of his country?
.mo.... / ka: hi nAma jagajjAta AcAram...i // Mo. 4,16.22 // AcAram lokAcAram || *moT. 4,16.20.22 ||
एवम् तौ कानने तस्मिन् पावने भृगुभार्गवौ ।
evam tau kAnane tasmin pAvane bhRgu.bhArgavau |
संस्थितौ तपसौ दीप्तौ दिवीव शशिभास्करौ ॥४।१६।२३॥
saMsthitau tapasau dIptau divi iva zazi.bhAskarau ||4|16|23||
.
evam tau kAnane tasmin /
pAvane bhRgu.bhArgavau =
saMsthitau tapasau dIptau \
divi iva zazi.bhAskarau
.
so
they two
there in that sacred forest
bhRgu and the bhArgava
dwelt in their radiant tapas
like the moon and sun in the sky
.
*m.22 Later, they continued their penance on the Mandara hill shining like sun and moon.
*sv.23 Both of them then shone with the radiance of the sun and the moon.
*vlm.23. Afterwards the two devotees Bhrigu and Bhargava continued to dwell in that forest, like the two luminaries—the sun and moon, in the region of the sky.
*moT..... / saMsthitau tapasA dIptau... // Mo. 4,16.23 // spaSTam || *moT. 4,16.23 ||
चेरतुर्ज्ञातविज्ञेयौ जीवन्मुक्तौ जगद्गुरू ।
ceratu: jJAta.vijJeyau jIvan.muktau jagat.gurU |
देशकालदशौघेषु सुसमौ सुस्थिरौ ततः ॥४।१६।२४॥
deza.kAla.daza.ogheSu susamau susthirau tata: ||4|16|24||
.
ceratu: jJAta.vijJeyau /
jIvan.muktau jagat.gurU =
deza.kAla.daza.ogheSu \
susamau susthirau tata:
.
ceratu:. they traveled
jJAta.vijJeyau. known and knowing
jIvanmuktau – Living.Free
jagad.gurU – two World.Teachers
deza.kAla.dazA.ogheSu – in so many states of place and time
su.samau su.sthirau tata:. both the same, firmly fixed in That
.
*m. 24.26. Knowing what should be known, liberated while.in.life the two teachers of the world lived on unaffected by happiness or sorrows.
*sv.24 They who were surely the spiritual preceptors of the whole universe roamed the world. Established firmly in the knowledge of the self, they remained unmoved by the changes that took place in the time and in the environment.
*vlm.24. They both continued as the living liberated guides of men, by their knowledge of all that was to be known; and pre.serving the equanimity of their minds, and the steadiness of their dispositions, amidst all the vicissitudes of time and place: (and the changes of their fortune and circumstances).
*moT.....
/ dezakAladazaugheSu suzamam susthirau tata: // Mo. 4,16.24 //
tapa: kathambhUtam | zobhana: zama: yasmin | tat | tAdRzam || *moT. 4,16.24 ||
अथासुरगुरुत्वम् सः शुक्रः कालेन लब्धवान् ।
atha asura.gurutvam sa: zukra: kAlena labdhavAn |
भृगुरप्यात्मनो योग्ये पदे ऽतिष्ठदनामये ॥४।१६।२५॥
bhRgu: api Atmana: yogye pade atiSThat anAmaye ||4|16|25||
.
atha asura.gurutvam sa: /
zukra: kAlena labdhavAn =
bhRgu: api Atmana: yogye \
pade atiSThat anAmaye
.
atha asura.gurutvam sa: zukra: kAlena labdhavAn. and so that zukra.Bright
after some time became guru of the asura.Darklings
*m. 25 In course of time Sukra became the ‘Guru’ of Rakshasas. Sage Bhrigu remained in that Supreme state (as Prajapti).
*sv.25 In course of time, Sukra became the spiritual preceptor of the demons; and his father bhRgu became one of the sages of highest wisdom.
*vlm.25. In course of time Sukra obtained the preceptorship of the demons, and Bhrigu remained in his patriarchal rank and authority among the sons of men (mánavas).
*VA: they burnt the body of twiceborn bramin of samanga river, for who does not uphold world.accepted customs? *AS: I agree. *VA: what is the form and splitting of atiSThadanAmaye? *AS: It is atiSThat anAmaye (the t. d is sandhi change). I think you would get it now? (anAmaye pade atiSThat).
*moT..... /... // Mo.
4,16.25 // Atmana: yogye pade videha.mukty.Akhye pade || *moT. 4,16.25 ||
शुक्रो ऽसौ प्रथममिति क्रमेण जातः
zukra: asau prathamam iti krameNa jAta:
तस्मात्सत्परमपदादुदारकीर्तिः ।
tasmAt sat parama.padAt udAra.kIrti: |
स्वेनाशु स्मृति.पद.विभ्रमेण पश्चात्
svena Azu smRti.pada.vibhrameNa pazcAt
अन्येषु प्रविलुलितो दशान्तरेषु ॥४।१६।२६॥
anyeSu pravilulita: dazA.antareSu ||4|16|26||
.
zukra: asau prathama.m iti krameNa jAata: / tasmAt sat parama.padA.t udAra.kIrti: =
svena Azu smRti.pada.vibhrama.iNa pazcAt \ anya.iSu pravilulita: dazaA.antara.eSu
.
zukra: asau prathamam iti krameNa jAta: – this shukra was first in the order of birth tasmAt sat parama.padAt. from that higher level of being.
udAra.kIrti:
svena Azu.
all by himself
smRti.pada.vibhrameNa
pazcAt
anyeSu
pravilulita:
dazA.antareSu.
in his internal conditions.
*m. 26 Thus Sukra, who originally lived in that Supreme state of self, slipped into other lower states due to a loss of memory of his original state.
*sv.26 Such is the story of the sage Sukra; who on account of his infatuation with a nymph, wandered in countless wombs.
*vlm.26. Thus the son of Bhrigu, who was born as Sukra at first, was gradually led away from his holy state by his thought of the heavenly nymph, and subjected to various states of life to which he was prone; (by the bent of his mind and inward pivities*).
*moT.. sargAntazlokena zukravRttAntam saGkSipya kathayati zukro 'sAv iti | etasmAt sarveSAm Atmatvena puro vartamAnAt | paramapadAt cinmAtrAkhyAt uttamAt sthAnAt | dazAntareSu samaGgAtApasatvaparyanteSv avasthAvizeSeSu | iti zivam ||4|16| *moT. 4,16.26 ||... jAta etasmAt... pazcAd evam ca pravilulito... ||4|16|
#lul. #vilul. #pravilul. #pravilulita.. shaken hither & thither • the only instance of this word in google is in nAtya.zAstra + pravilulito dazA.antareSu yv.FM 4.16.26 +
.
oॐm
.
FM4017 WORLDS WITHIN WORLDS 1.NV18.z31
FM.4.1.FM.4.29
https://www.dropbox.com/s/j9npbjjp4qnopj5/FM.4.1.FM.4.29.docx?dl=0
FM4016 BHRGU AND HIS BHAARGAVA
सर्ग ४.१६
sarga 4.16
वसिष्ठ उवाच ।
vasiSTha* uvAca |
अथ आक्षिप्य वचः तस्य तनयस्य तथा भृगोः ।
atha AkSipya vaca: tasya tanayasya tathA bhRgo: |
उवाच भगवान् कालः वचः गम्भीर.निःस्वनः ॥४।१६।१॥
uvAca bhagavAn kAla: vaca: gambhIra.ni:svana: ||4|16|1||
काल उवाच ।
kAla* uvAca |
समङ्गा.तापसीम् एताम् तनुम् संत्यज भार्गव ।
samaGgA.tApasIm etAm tanum saMtyaja bhArgava |
प्रविश इमाम् तनुम् साधो नगरीम् इव पार्थिवः ॥४।१६।२॥
praviza imAm tanum sAdho nagarIm iva pArthiva: ||4|16|2||
काले पूर्व.जया तन्वा तपः कृत्वा तया पुनः ।
kAle pUrva.jayA tanvA tapa: kRtvA tayA puna: |
गुरुत्वम् असुर.इन्द्राणाम् कर्तव्यम् भवता अनघ ॥४।१६।३॥
gurutvam asura.indrANAm kartavyam bhavatA anagha ||4|16|3||
महा.कल्पान्त आयाते भवता भार्गवी तनुः ।
mahA.kalpAnta* AyAte bhavatA bhArgavI tanu: |
अ.पुनर्.ग्रहणाय एषा त्याज्या प्रम्लान.पुष्पवत् ॥४।१६।४॥
a.punar.grahaNAya eSA tyAjyA pramlAna.puSpavat ||4|16|4||
जीवन्मुक्त.पदम् प्राप्तः तन्वा प्राक्तन.रूपया ।
jIvan.mukta.padam prApta: tanvA prAktana.rUpayA |
महा.असुर.इन्द्र.गुरुताम् कुर्वन् तिष्ठ महा.मते ॥४।१६।५॥
mahA.asura.indra.gurutAm kurvan tiSTha mahA.mate ||4|16|5||
कल्याणम् अस्तु वाम् यामः वयम् तु अभिमताम् दिशम् ।
kalyANam astu vAm yAma: vayam tu abhimatAm dizam |
न किम्चित् अपि यत् चित्तम् यस्य न अभिमतम् भवेत् ॥४।१६।६॥
na kimcit api yat cittam yasya na abhimatam bhavet ||4|16|6||
इति उक्त्वा मुञ्चतोः बाष्पम् तयोः सः अन्तरधीयत ।
iti uktvA muJcato: bASpam tayo: sa: antaradhIyata |
तप्त.अङ्ग्योः इव रोदस्योः समम् अंशुभिः अंशुमान् ॥४।१६।७॥
tapta.aGgyo: iva rodasyo: samam aMzubhi: aMzumAn ||4|16|7||
गते तस्मिन् भगवति कृतान्ते भवितव्यताम् ।
gate tasmin bhagavati kRtAnte bhavitavyatAm |
विचार्य भार्गवः अ.भेद्याम् नियतेः नियताम् गतिम् ॥४।१६।८॥
vicArya bhArgava: a.bhedyAm niyate: niyatAm gatim ||4|16|8||
काल.कारण=संशुष्काम् भावि.पुष्प.शुभ.उदयाम् ।
kAla.kAraNa=saMzuSkAm bhAvi.puSpa.zubha.udayAm |
विवेश ताम् तनुम् बालाम् सु.लताम् इव माधवः ॥४।१६।९॥
viveza tAm tanum bAlAm su.latAm iva mAdhava: ||4|16|9||
सा ब्राह्मणी.तनुः भूमौ विवर्ण.वदन.अङ्गिका ।
sA brAhmaNI.tanu: bhUmau vivarNa.vadana.aGgikA |
पपात कम्पिता तूर्णम् छिन्न.मूला लता यथा ॥४।१६।१०॥
papAta kampitA tUrNam chinna.mUlA latA yathA ||4|16|10||
तस्याम् प्रविष्ट.जीवायाम् पुत्र.तन्वाम् महा.मुनिः ।
tasyAm praviSTa.jIvAyAm putra.tanvAm mahA.muni: |
चकार अपि आयनम् मन्त्रैः स कमण्डलु.वारिभिः ॥४।१६।११॥
cakAra api Ayanam mantrai: sa* kamaNDalu.vAribhi: ||4|16|11||
सर्वा नाड्यः ततः तन्वाः तस्याः पूर्णा विरेजिरे ।
sarvA* nADya: tata: tanvA: tasyA: pUrNA* virejire |
सरितः प्रावृषि इव अम्बु.पूर.पूरित.कोटराः ॥४।१६।१२॥
sarita: prAvRSi iva ambu.pUra.pUrita.koTarA: ||4|16|12||
नलिनी प्रावृषि इव असौ मधाव् इव नवा लता ।
nalinI prAvRSi iva asau madhau iva navA latA |
यदा पूर्णा तदा तस्याः प्रान्ताः पल्लविता बभुः ॥४।१६।१३॥
yadA pUrNA tadA tasyA: prAntA: pallavitA* babhu: ||4|16|13||
अथ शुक्रः समुत्तस्थौ वहत्.प्राण.समीरणः ।
atha zukra: samuttasthau vahat.prANa.samIraNa: |
रस.मारुत.संयोगात् आपूर्ण इव वारिदः ॥४।१६।१४॥
rasa.mAruta.saMyogAt ApUrNa* iva vArida: ||4|16|14||
पुरो ऽभिवादयाम्.आस पितरम् पावन.आकृतिम् ।
pura: abhivAdayAm.Asa pitaram pAvana.AkRtim |
प्रथम उल्लासितः मेघः स्तनितेन इव पर्वतम् ॥४।१६।१५॥
prathama ullAsita: megha: stanitena iva parvatam ||4|16|15||
पिता अथ प्राक्तनीम् तन्वा आलि.लिङ्ग.आकृतिम् ततः ।
pitA atha prAktanIm tanvA Ali.liGga.AkRtim tata: |
स्नेह.आर्द्र.वृत्तिः जलदः चिरात् अद्रि.तटीम् इव ॥४।१६।१६॥
sneha.Ardra.vRtti: jalada: cirAt adri.taTIm iva ||4|16|16||
भृगुः ददर्श स=स्नेहम् प्राक्तनीम् तानवीम् तनुम् ।
bhRgu: dadarza sa.sneham prAktanIm tAnavIm tanum |
मत्तः जाता इयम् इत्य् आस्थाम् हसन् अपि महामतिः ॥४।१६।१७॥
matta: jAtA iyam iti AsthAm hasan api mahAmati: ||4|16|17||
मत्.पुत्रो ऽयम् इति स्नेहः भृगुम् अप्य् अहरत् तदा ।
mat.putra: ayam iti sneha: bhRgum api aharat tadA |
परमात्मीयता देहे यावत् आकृति.भाविनी ॥४।१६।१८॥
paramAtmIyatA dehe yAvat AkRti.bhAvinI ||4|16|18||
बभूवतुः पिता.पुत्रौ ताव् अथ अन्योन्य.शोभितौ ।
babhUvatu: pitA.putrau tau atha anyonya.zobhitau |
निशा अवसान.मुदिताव् अर्क.पद्म.आकराव् इव ॥४।१६।१९॥
nizA avasAna.muditau arka.padma.Akarau iva ||4|16|19||
चिर.संगम.सम्बद्धाव् इव चक्र.आह्व.दम्पती ।
cira.saMgama.sambaddhau iva cakra.Ahva.dampatI |
घन.आगमन.स.स्नेहौ मयूर.जलदाव् इव ॥४।१६।२०॥
ghana.Agamana.sa.snehau mayUra.jaladau iva ||4|16|20||
चिर.काल.दृढ.उत्कण्ठौ तुल्य.योग्यतया तया ।
cira.kAla.dRDha.utkaNThau tulya.yogyatayA tayA |
स्थित्वा तत्र मुहूर्तम् ताव् अथ उत्थाय महामती ॥४।१६।२१॥
sthitvA tatra muhUrtam tau atha utthAya mahAmatI ||4|16|21||
समङ्गा.द्विज=देहम् तम् भस्मसात् तत्र चक्रतुः ।
samaGgA.dvija=deham tam bhasmasAt tatra cakratu: |
को हि नाम जगज्.जातम् आचारम् न अनुतिष्ठति ॥४।१६।२२॥
ka: hi nAma jagat.jAtam AcAram na anutiSThati ||4|16|22||
एवम् तौ कानने तस्मिन् पावने भृगु.भार्गवौ ।
evam tau kAnane tasmin pAvane bhRgu.bhArgavau |
संस्थितौ तपसौ दीप्तौ दिवि इव शशि.भास्करौ ॥४।१६।२३॥
saMsthitau tapasau dIptau divi iva zazi.bhAskarau ||4|16|23||
चेरतुः ज्ञात.विज्ञेयौ जीवन्मुक्तौ जगद्.गुरू ।
ceratu: jJAta.vijJeyau jIvan.muktau jagat.gurU |
देश.काल.दश.ओघेषु सुसमौ सुस्थिरौ ततः ॥४।१६।२४॥
deza.kAla.daza.ogheSu susamau susthirau tata: ||4|16|24||
अथ असुर.गुरुत्वम् सः शुक्रः कालेन लब्धवान् ।
atha asura.gurutvam sa: zukra: kAlena labdhavAn |
भृगुः अपि आत्मनः योग्ये पदे ऽतिष्ठत् अनामये ॥४।१६।२५॥
bhRgu: api Atmana: yogye pade atiSThat anAmaye ||4|16|25||
शुक्रः असौ प्रथमम् इति क्रमेण जातः
zukra: asau prathamam iti krameNa jAta:
तस्मात् सत् परम.पदात् उदार.कीर्तिः ।
tasmAt sat parama.padAt udAra.kIrti: |
स्वेन आशु स्मृति.पद.विभ्रमेण पश्चात्
svena Azu smRti.pada.vibhrameNa pazcAt
अन्येषु प्रविलुलितः दशा.अन्तरेषु ॥४।१६।२६॥
anyeSu pravilulita: dazA.antareSu ||4|16|26||
॥
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