fm6075 2.oc19-20 bhagIratha'S REPOSE .z21
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fm6075 2.oc19-20 bhagIratha'S REPOSE .z21
Oॐm
bhagI.ratha decides to renounce the world. Clad in a loin-cloth, he roams the world. Accidentally he enters his own previous kingdom. After a few days he again meets his guru and the two of them roam the country, engaged in spiritual dialogue.
bhagIratha'S REPOSE
vasiShTha said—
01|Ø
अथ तस्य गुरोर् वक्राद् इत्य् आकर्ण्य भगीरथ: ।
atha tasya guro:_ vakra-AdityA_AkarNya bhagIratha: |
मनस्याहित-कर्तव्य: स्वव्यपारापरो sभवत् ॥६।७५।१॥
manasy*Ahita-kartavya: sva.vyApAra_apara:_abhavat ||6|75|1||
* or manasya  = Ahita/ahita
.
atha tasya guro:_ vakrAd ity_AkarNya -
so then of his guru from the mouth having heard =
bhagI.ratha - x =
manasy*Ahita-kartavya: - x =
sva.vyApAra_apara:_abhavat - x =
~vlm.1. VASISHTHA related:—Having heard these monitions from the month of his religious monitor, be determined in his mind what he was about to do, and set about the execution of his purpose.
\
तत: कतिपयेष्व् एव वासुरेषु गतेषु स: ।
tata: katipayeSu_eva vAsureSu gateSu sa: |
अग्निष्टोम-मखम् चक्रे सर्व-त्याअ-एक-सिद्धये ॥६।७५।२॥
agniSToma-makham cakre sarva.tyAga-eka.siddhaye ||2||
.
and so for a few days and nights he performed the agniSToma Rite
for the power of Total Abandonment to Unity
.
~vlm.2. He passed a few days in devising his project, and then commenced his agnishtoma sacrifice to the sacred fire, for consecrating his all to it, for the sake of obtaning his sole object (of Nirvana or being extinct in the essence of God).
वस् #vas -> #vAsurA -night L. (cf. vAzurA) ; the earth L. ; a woman L. ; a female elephant L.
03|o/
गो-भूमि.अश्व-हिरण्यादि ददौ धनम् अशेषत: ।
द्विजेभ्यो निज-बन्धुभ्यो गुण्य्-अगुण्य-विचारयन् ॥६।७५।३॥
go-bhUmi-azva-hiraNya.Adi dadau dhanam azeSata: |
dvijebhya:_ nija-bandhubhya:_ guNy-aguNya-vicArayan ||3||
.
cattle, lands, horses, gold
:
he gave all of his riches to the Twiceborn and his close relatives
whether they proved to merit it or not
.
~sv. In three days he had given away everything to the priests and to his own relatives, whether they were endowed with good nature or not.
~vlm.3. He gave away his kine and lands, his horses and jewels, and his monies without number, to the twice born classes of men and his relatives, without distinction of their merit or demerit.
04|Ø
दिवस-त्रय-मात्रेण सर्वम् एव परित्यजन् ।
divasa-traya-mAtreNa sarvam eva parityajan |
असुमात्र.अवशेषो ऽसाव् आसीद् राजा भगीरथ: ॥६।७५।४॥
asumAtra_avazeSa:_asau_ AsIt_ rAjA bhagIratha: ||4||
.
divasa-traya-mAtreNa - in the course of three days =
sarvam eva parityajan - letting.loose of everything =
asu.mAtra-avazeSa:_asau_ - x =
AsIt_ rAjA bhagIratha: - x =
~vlm.4. During three days he gave away profusely all what he had, till at last he had nothing for himself, except his life and flesh and bones.
05|o/
अथ सर्वार्थ-रिक्तम् तत् खन्न-प्रकृति-पौरकम् ।
सीमान्तिने तृणम् इव राज्यम् स्वमरये ददौ ॥६।७५।५॥
atha sarvArtha-riktam tat khanna-prakRti-paurakam |
sImAntine tRNam iva rAjyam svamaraye dadau ||5||
.
atha sarvArtha-riktam tat - x =
khanna-prakRti-paurakam - x =
sImAntine tRNam iva - x =
rAjyam svamaraye dadau - x =
ab.
~vlm.5. When his exhaustless treasures were all exhausted, he gave up his great realm like a straw to his neighbouring enemies, to the great mortification of his subjects and citizens (paurakas).
अथ सर्वार्थरिक्तं तत्खिन्नप्रकृतिपौरकम् ।
सीमान्तिने तृणमिव राज्यं स्वमरये ददौ ।। ५
~VA - तत्-खिन्न-प्रकृति-पौरकम् is not clear - to the depression of citizens?
~AS: तत्खिन्नप्रकृतिपौरकम् means that (तत्) kingdom (राज्यं) with depressed citizens (खिन्नप्रकृतिपौरकम्).
The citizens were depressed for losing such a nice King
\
आक्रान्ते द्विषता राज्ये मुनि: सद्मनि मण्डले ।
AkrAnte dviSatA rAjye muni: sadmani maNDale |
अधोवासो ऽवशेषो ऽसौ निर्जगाम स्व.मण्डलात् ॥६।७५।६॥
adhovAsa:_avazeSa:_asau nirjagAma sva.maNDalAt ||6||
.
the enemy overran all his territories, his kingdom, his palace,
and now,
a muni,
evicted from his palace,
he was left only with his underwear
.
*AkrAnte dviSatA rAjye xmuni: sadmani maNDale - x = adhovAsa:_avazeSa:_asau x nirjagAma sva.maNDalAt - x = आक्रान्ते द्विषता राज्ये When the enemy overran his kingdom, मुनिः सद्मनि मण्डले his palace, his realm, (now), a muni, अधोवासः अवशेषः left with only his underwear, असौ निर्जगाम स्वमण्डलात् he came-forth=from his own palace.
#ziS - 2 cl. 7. P. (_dhAtup.xxix, 14) zinaSTi, to leave, leave remaining TBr. S3rS. (accord. to _dhAtup. also "to distinguish"): Pass. ziSyate, to be left, remain (with na, "to be lacking") AV. &c. &c.: Caus. (or cl. 10; see _dhAtup. xxxiv, 11) zeSayati, -te (aor. azIziSat), to cause or allow to remain, leave, spare MBh. KAv. &c.: Desid. zizikSati Gr.: Intens. zeziSyate, zezeSTi ib.
#ziS - to leave -->#zeSa - remainder -->#avazeSa-m over-leavings, leftovers, extra-remainder Mn.viii,159, &c.; often end-comp. •• avazeSam - ind. ifc. so as to leave as a remnant Das3. •-• #niravazeSa - without residue, complete, whole.
AB. adhovAsa: kaupInAt_chAdanam tat_ avazeSa: ||
~vlm.6. As the enemy overran his territories and kingdom, and seized his royal palace and properties;
he girt himself in his under garb, and went away beyond the limits of his kingdom.
यत्र न ज्ञायते नाम्ना यत्र न ज्ञायते मुखात् । तत्र ग्रामेष्व्_अरण्येषु दूरेष_उवास धैर्यवान् ॥६।७५।७॥
yatra na jJAyate nAmnA yatra na jJAyate mukhAt | tatra grAmeSu_araNyeSu dUreSa_uvAsa dhairyavAn ||07||
.
yatra na jJAyate nAmnA where his name is not known
yatra na jJAyate mukhAt where his face is not known
tatra grAmeSu_araNyeSu there in forest villages
dUreSa_uvAsa dhairyavAn
~vlm.7. He wandered afar through distant villages and desert lands, till at last he settled himself where he was quite unknown to all, and nobody knew his person or face or his name and title.
08|o/
इत्य् अल्पेन.एव कालेन प्रशान्त-सकल_एषण: ।
iti_alpena_eva kAlena prazAnta-sakala_eSaNa: |
परमेण शमेन .असाव् आप विश्रान्तिम् आत्मनि ॥६।७५।८॥
parameNa zamena_asau_Apa vizrAntim Atmani ||08||
.
iti_alpena_eva kAlena so after very little time
prazAnta-sakala_eSaNa: - x +
parameNa zamena x
asau Apa vizrAntim Atmani |
~vlm.8. Remaining there retired for some time, he became quite composed and blunt to all feelings from within and without himself; and he obtained his rest and repose in the serene tranquility of his soul.
vasiShTha said—
\
भ्रमन् द्वीपानि भूपीठे कदाचित् काल-योगत: ।
bhraman dvIpAni bhUpIThe kadAcit kAla-yogata: |
अवश: शत्रुणा .आक्रान्तम् स्वम् एव प्राप तत् पुरम् ॥६।७५।९॥
avaza: zatruNA_AkrAntam svam eva prApa tat puram ||09||
.
roving the continents of earth =
somewhen
following the course of Time
unwilling to submit to the enemy
he returned to his own city
.
~vlm.9. He then, roved about different countries and went to distant islands (to see the various manners of men); till at last he turned unawares to his natal land and city, which in the grasp of his enemies.
#kAla #kAlayoga: - connection with or consequence of fate or destiny MBh. iii Hariv.
#avaza - unsubmissive to another's will, independent, unrestrained, free, AV.; not having one_as own free will, doing something against one_as desire or unwillingly Mn. v, 33 Bhag. &c.
\
नाना.आगारांश् च तत्र असौ प्रवाह-पतितांश् च तान् ।
nAnA_AgArAn*_ca tatra .asau pravAha-patitAn ca tAn |
पौरांश् च मन्त्रिणश् च.एव शमी भिक्षाम् अयाचत ॥६।७५।१०॥
paurAn* ca mantriNa:_ca_eva zamI bhikSAm ayAcata ||10||
.
at houses, as he came to them
he approached common citizens alike with Ministers of State
and begged for beans from them
.
* nAnA-AgArAn ca tatra .asau - at various doors there = pravAha-patitAn ca tAn – as he encountered them = paurAn ca mantriNa: ca_eva - both Citizens and Ministers = zamI bhikSAm - beans for alms = ayAcata – begged.
~vlm.10. There while he was wandering from door to door, as he was led about by the current of time; he was observed by the citizens and ministers to be begging their alms.
\
विविदुस् ते नृपम् पौरा मन्त्रिणश् च भगीरथम् ।
vividu:_te nRpam paurA:_ mantriNa:_ca bhagIratham |
पूजयाम्.आसुर् अथ तम् स-विषादा: स-पर्यया ॥६।७५।११॥
pUjayAm.Asu:_ atha tam sa-viSAdA: sa-paryayA ||11||
.
the citizens and ministers recognized bhagI.ratha as their ManWarder
and so they honored the troubled man
with sympathy and worshipful homage
.
~vlm.11. All the citizens and ministers recognized their ex-king Bhagíratha, whom they hohoured with their due homage, and whom they were very sorry to behold in that miserable plight.
12|Ø
प्रभो राज्यम् गृहाणा. इति प्रार्थितो sप्य् अरिणा मुनि: ।
prabho rAjyam gRhANA_iti prArthita:_api_ariNA muni: |
न .आदत्ते ऽनादृताशेषस् तृणम् अप्य् अशन-आदृते ॥६।७५।१२॥
na_Adatte_anAdRta_ÂzeSa:_tRNam api_azana-AdRte ||12||
.
"Sir,
rAjyam gRhANa – take the kingdom" =
iti prArthita:_api_ariNA - tho so implored by the enemy prince =
muni: - the muni +
na_Adatte_anAdRtAzeSa:_tRNam api x
azana-AdRte – i hospitable eating -
azanAd_Rte – except from eating.
~vlm.12. His enemy (the reigning prince) came out to meet him, and implored him to receive back his neglected estate and self-abandoned kingdom; but he slighted all their offers as trifling straws, except taking his slender repast at their hands.
\
कतिचिद् दिवसांस् तत्र नीत्वा ऽन्यत्र जगाम स: ।
katicit_divasAt_tatra nItvA_anyatra jagAma sa: |
भगीरथो ऽयम् हा कष्टम् इति लोकेन शोचित: ॥६।७५।१३॥
bhagIratha:_ayam hA kaSTam iti lokena zocita: ||13||
.
he spent a few days there,
and then he went elsewhere,
and the people he left behind would sigh and say
"this bhagI.ratha, what a tragedy!"
\
अथ .अन्यत्र .उपशान्त.आत्मा परिविश्रान्त-धी: सुखी ।
atha_anyatra_ upazAnta_AtmA parivizrAnta-dhI: sukhI |
आत्मारामम् कदाचित् तु स प्राप त्रितलम् गुरुम् ॥६।७५।१४॥
AtmArAmam kadAcit_tu sa* prApa tritalam gurum ||14||
.
and so it was
at another time
the quiet soul, reposed in thought, happy, delighting in himself
somewhen
came.upon the guru tritala the Trine
.
~vlm.14. Then the prince walked about with the calmness of his soul, and with his contended mind and placid countenance; and he amused himself with his wandering habits and thoughts, until he came to meet his tutor Tritala on the way.
*#tritala: the guru of bhagI.ratha in y6075 &c • having three levels, like some vimAna.aircars; or like the tri.jagat three worlds = evidently an invention of the YV Poet +
\
स्वम् एव स्वागतम् कृत्वा तेन सार्धम् भगीरथ: ।
svam eva svAgatam kRtvA tena sArdham bhagIratha: |
कम्.चित् कालम् उवास .अद्रौ वने ग्रामे पुरे जने ॥६।७५।१५॥
kam.cit kAlam uvAsa_adrau vane grAme pure jane ||15||
.
they welcomed one.another
& having done so, bhagI.ratha dwelt for some time on the mountain
among the people in forest & town & city
.
~vlm.15. They welcomed one another, and then joining together, they both began to wonder about the localities of men, and to pass over hills and deserts in their holy perigrinations.
16|Ø
समताम् उपयातौ तौ गुरु-शिष्यौ समौ स्थितौ ।
samatAm upayAtau tau guru-ziSyau samau sthitau |
कलयाम्.आसतु: स्वस्थौ विनोदम् देह-धारणम् ॥६।७५।१६॥
kalayAm.Asatu: svasthau vinodam deha-dhAraNam ||16||
.
samatAm upayAtau tau - those two having come to Sameness =
guru-ziSyau samau sthitau - teacher and student set the same =
kalayAm.Asatu: svasthau x
vinodam deha-dhAraNam - x.
~vlm.16. Once on a time as both the dispassionate pupil and his preceptor, were setting together in the cool calmness of their dispositions, their conversations turned on the interesting subject of human life.
#nud —>#vinud —>#vinoda –m.- driving away, removal; diversion, sport, pastime, pleasure, playing or amusing one_as self with (comp); (vinodAya ind. for pleasure); eagerness, vehemence; vinodaya – vinodayati – to remove, divert, cause pleasure. •-• Comp. vinoda- -rasika- given or addicted to pleasure; • -vat -adj.- amusing, delightful; • -sthANa-m – pleasure-ground (lit. and fig); • —>#vinodana -n.- play, pastime; (-tA). — y2012.016 —¶jd - yadi ca_ eka-nirantara-sarva.-zivam, avinoda-vinoda-matiz ca katham. ag6.16 — vinoda-mAtram eva_ idam sRSTis tava jagat-pate. —>#vinodita- — (fr. Caus) - driven away, dispelled; diverted, amused, delighted; allayed, soothed.
\
किम् अयम् धार्यते देह: किम् वानेन .उज्झितेन न: ।
kim ayam dhAryate deha: kim vAnena_ujjhitena na: |
यथाक्रमम् यथाचारम् तिष्ठत्व् एष यथास्थितम् ॥६।७५।१७॥
yathAkramam yathAcAram tiSThatu_eSa yathAsthitam ||17||
.
what good's this body being borne?
or else abandoned by us?
however things proceed
as usual
let it be just as it is
.
~vlm.17. What good is there in our bearing the frail body, and what do we lose by our loss of it.
* kim ayam dhAryate deha: - what good is this body borne? = kim vA_anena_ujjhitena na: - or else abandoned by us? = yathAkramam - as it proceeds = yathAcAram - as usual = tiSThatu_eSa yathAsthitam – let it rest just as it is.
18|Ø
इति निश्चित्य तिष्टन्तौ तौ वनाद् वन-गामिनौ ।
iti nizcitya tiSThantau tau vanAt_ vana-gAminau |
अन्.आनन्दम् परानन्दम् न .असुखम् न.च मध्यमम् ॥६।७५।१८॥
an.Anandam parAnandam na _a-sukham na.ca madhyamam ||18||
.
iti nizcitya - having reached this conclusion =
tiSThantau tau - those two remained =
vanAt_ vana-gAminau – going from forest to forest =
an.Anandam - not Happy =
parAnandam na – not Blissful =
a-sukham - without pleasure =
na.ca madhyamam – not even moderately.
~vlm.18. They remained quiet with this conclusion, and passed their time in passing from one forest to another; without feeling any joy above their inwardbliss, or knowing any sorrow or the intermediate state of joy and grief.
19|Ø
धनानि वाजि-विभव.आद्य्-ऐश्वर्यम् च अष्टधा-उदितम् ।
सिद्धैर् अप्य् अर्पितम् तुष्टैर् मेनाते जर्जरम् तृणम् ॥६।७५।१९॥
dhanAni vAji-vibhava.Adya.aizvaryam ca _aSTadhA_uditam |
siddhai:_ api_arpitam tuSTai:_ menAte jarjaram tRNam ||19||
.
dhanAni - riches =
vAji-vibhava-Ady-aizvaryam ca –
and Lordship with its wealth and power
aSTadhA-uditam – 8fold-arisen =
siddhai: api arpitam tuSTai: - x =
menAte jarjaram tRNam – they thot to be withered grass. =
menate - >man dual.
~vlm.19. They spurned all riches and properties, the possession of horses and cattle, and even the eight kinds of supernatural powers (Siddhis) as rotten straws before the contentedness of their minds.
#vAji
\
स्व.कर्मणा.एव देहो ऽयम् यावत् सत्त्वम् अनिच्छया ।
sva.karmaNA_eva deha:_ayam yAvat sattvam anicchayA |
धारणीय इति स्वेन कर्मणा.एव .अथ तस्थतु: ॥६।७५।२०॥
dhAraNIya iti svena karmaNA_eva_atha tasthatu: ||20||
.
only by its.own karma should this body
(so long as it is sattvic, without desire)
be supported so
for only by its own karma then it tends to go
.
~vlm.20. This body which is the result of our past acts, must be borne with fortitude, whether we wish it or not, as long as it lasts; with his continued conviction in the discharge of their duties (of asceticism).
* svakarmaNA_eva - only by its.own karma = deha: ayam - this body yAvat sattvam - so long as it is sattvic = anicchayA – without desire = dhAraNIya iti - should be borne so = svena karmaNA eva atha - only w its own karma then = tasthatu: - tending to go.
21|Ø
अभिननन्दतुर् आगतम् उत्तमौ
abhinanandatu:_ Agatam uttamau
निज-समाचारण-क्रम-जम् मुनी ।
nija-samAcAraNa-krama-jam munI |
सुखम् असौख्यम् अभीप्सित-वर्जितौ
sukham asaukhyam abhIpsita-varjitau
समसमेति समौ शमितौ स्वत: ॥६।७५।२१॥
samasameti samau zamitau svata: ||21||
.
abhinanandatu:_ Agatam uttamau - x =
nija-samAcAraNa-krama-jam -
m nija-samAcAraNa-krama-ja =
munI - x =
sukham asaukhyam abhIpsita-varjitau - x =
samasameti samau zamitau svata: - x.
~vlm.21. They like silent sages, hailed with complaicence, whatever of good or evil, or desirable or undesirable befel to their lot, as the unavoidable results of theirprior deeds; and had their repose in the heavenly felicity, to which they had assimilated themselves. (So the sruti; TheDivine are one with Divine felicity).
oॐm
DAILY READINGS st 21October
fm6076 2.oc21 The Descent of the River gangA .z17
fm7171 oc.21-22 Empty Consciousness .z56
https://www.dropbox.com/s/hbw7crge1ts56b4/fm7171%20oc.21-22%20Empty%20Consciousness%20.z56.docx?dl=0
fm3119 1.oc20-21 MAGIC DUST .z41
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
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Jiva Das
FM6075 BHAGIIRATHA'S REPOSE 2.OC19.20 .z21
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
Oॐm
bhagI.ratha decides to renounce the world. Clad in a loin.cloth, he roams the world. Accidentally he enters his own previous kingdom. After a few days he again meets his guru and the two of them roam the country, engaged in spiritual dialogue.
BHAGIIRATHA'S REPOSE
VASISHTHA said—
अथ तस्य गुरोर्वक्रादित्या आकर्ण्य भगीरथः ।
atha tasya guro: vakra.AdityA AkarNya bhagIratha: |
मनस्याहितकर्तव्यः स्वव्यापारपरोऽभवत् ॥६।७५।१॥
manasi* Ahita.kartavya: sva.vyApAra apara: abhavat ||6|75|1||
.
atha tasya guro: vakra./AdityA AkarNya bhagIratha: =
manasi âhita.kartavya: \
sva.vyApAra apara: abhavat
.
* or manasya  = Ahita/ahita
atha tasya guro: vakrAd ity AkarNya .
so then of his guru from the mouth having heard
bhagI.ratha
manasy*Ahita.kartavya:
sva.vyApAra apara: abhavat
.
*vlm.1. VASISHTHA related:—Having heard these monitions from the month of his religious monitor, be determined in his mind what he was about to do, and set about the execution of his purpose.
ततः कतिपयेष्वेव वासुरेषु गतेषु सः ।
tata: katipayeSu eva vA asureSu gateSu sa: |
अग्निष्टोम.मखम् चक्रे सर्व.त्याग*एक.सिद्धये ॥६।७५।२॥
agniSToma.makham cakre sarva.tyAga*eka.siddhaye ||6|75|2||
.
tatas.thence/thus whin.the katipaya.some/several\hardly.eSu eva.even/only/indeed /
asura.eSu gata.eSu sa: |
agniSToma.makha.m whin.the cakra.e x
sarva.tyAga*eka.siddhi.e
.
and so for a few days and nights he performed the agniSToma Rite
for the power of Total Abandonment to Unity
.
*vlm.2. He passed a few days in devising his project, and then commenced his agnishtoma sacrifice to the sacred fire, for consecrating his all to it, for the sake of obtaning his sole object (of Nirvana or being extinct in the essence of God).
वस् #vas .> #vAsurA .night L. (cf. vAzurA) ; the earth L. ; a woman L. ; a female elephant L.
गोभूम्यश्वहिरण्यादि ददौ धनमशेषतः ।
go.bhUmi*azva.hiraNya.Adi dadau dhanam azeSata: |
द्विजेभ्यो निजबन्धुभ्यो गुण्यगुण्यविचारयन् ॥६।७५।३॥
dvijebhya: nija.bandhubhya: guNi*aguNi*a.vicArayan ||6|75|3||
.
~go.cow/cattle.bhUmi.level/stage\ground.terrain.azva.horse\a.name.hiraNya*.Adi /
dadau* dhana.wealth/riches.m azeSatas* |
dvija.Twiceborn\bird.ebhya: nija.bandhu.relation/relative/kinsman.bhya: x
guNi*aguNi*a.vicArayan
.
cattle, lands, horses, gold
:
he gave all of his riches to the Twiceborn and his close relatives
whether they proved to merit it or not
.
*sv. In three days he had given away everything to the priests and to his own relatives, whether they were endowed with good nature or not.
*vlm.3. He gave away his kine and lands, his horses and jewels, and his monies without number, to the twice born classes of men and his relatives, without distinction of their merit or demerit.
दिवस.त्रय.मात्रेण सर्वम् एव परित्यजन् ।
divasa.traya.mAtreNa sarvam eva parityajan |
असुमात्र*अवशेषः असौ आसीत् राजा भगीरथः ॥६।७५।४॥
asumAtra*avazeSa: asau AsIt rAjA bhagIratha: ||6|75|4||
.
divasa.traya.mAtreNa . in the course of three days =
sarvam eva parityajan . letting.loose of everything =
asu.mAtra.avazeSa: asau
AsIt rAjA bhagIratha:
.
*vlm.4. During three days he gave away profusely all what he had, till at last he had nothing for himself, except his life and flesh and bones.
अथ सर्वार्थ.रिक्तम् तत् खन्न.प्रकृति.पौरकम् ।
atha sarvArtha.riktam tat khanna.prakRti.paurakam |
सीमान्तिने तृणम् इव राज्यम् स्वमरये ददौ ॥६।७५।५॥
sImAntine tRNam iva rAjyam svamaraye dadau ||6|75|5||
.
atha sarvArtha.riktam tat /
khanna.prakRti.paurakam =
sImAntine tRNam iva \
rAjyam svamaraye dadau
.
*vlm.5. When his exhaustless treasures were all exhausted, he gave up his great realm like a straw to his neighbouring enemies, to the great mortification of his subjects and citizens (paurakas).
*VA . तत्.खिन्न.प्रकृति.पौरकम् is not clear . to the depression of citizens?
*AS: तत्खिन्नप्रकृतिपौरकम् means that (तत्) kingdom (राज्यं) with depressed citizens (खिन्नप्रकृतिपौरकम्).
The citizens were depressed for losing such a nice King
आक्रान्ते द्विषता राज्ये मुनिः सद्मनि मण्डले ।
AkrAnte dviSatA rAjye muni: sadmani maNDale |
अधोवासोऽवशेषोऽसौ निर्जगाम स्वमण्डलात् ॥६।७५।६॥
adhovAsa: avazeSa: asau nirjagAma sva.maNDalAt ||6|75|6||
.
adhovAsa*
avazeSa*
nirjagAma*
.
AkrAnta.overcome/overrun.e dviSa.tA.ness/state whin.the rAjya.kingdom.e /
muni.inspired/silent.Muni: sadma.sitter/seat/house.ni maNDala.sphere/territory/domain.e =
adhovAsa*: avazeSa*: \
asau.this.yonder nirjagAma* sva.Urself/itself.maNDala.sphere/territory/domain.At
.
the enemy overran all his territories, his kingdom, his palace,
and now,
a muni,
evicted from his palace,
he was left only with his underwear
.
*AkrAnte dviSatA rAjye xmuni: sadmani maNDale adhovAsa: avazeSa: asau x nirjagAma sva.maNDalAt आक्रान्ते द्विषता राज्ये When the enemy overran his kingdom, मुनिः सद्मनि मण्डले his palace, his realm, (now), a muni, अधोवासः अवशेषः left with only his underwear, असौ निर्जगाम स्वमण्डलात् he came.forth=from his own palace.
#ziS . 2 cl. 7. P. ( dhAtup.xxix, 14) zinaSTi, to leave, leave remaining TBr. S3rS. (accord. to dhAtup. also "to distinguish"): Pass. ziSyate, to be left, remain (with na, "to be lacking") AV. &c. &c.: Caus. (or cl. 10; see dhAtup. xxxiv, 11) zeSayati, .te (aor. azIziSat), to cause or allow to remain, leave, spare MBh. KAv. &c.: Desid. zizikSati Gr.: Intens. zeziSyate, zezeSTi ib.
#ziS . to leave ..>#zeSa . remainder ..>#avazeSa.m over.leavings, leftovers, extra.remainder Mn.viii,159, &c.; often end.comp. •• avazeSam . ind. ifc. so as to leave as a remnant Das3. •.• #niravazeSa . without residue, complete, whole.
AB. adhovAsa: kaupInAt chAdanam tat avazeSa: ||6|75|
*vlm.6. As the enemy overran his territories and kingdom, and seized his royal palace and properties;
he girt himself in his under garb, and went away beyond the limits of his kingdom.
यत्र न ज्ञायते नाम्ना यत्र न ज्ञायते मुखात् ।
yatra na jJAyate nAmnA yatra na jJAyate mukhAt |
तत्र ग्रामेषु अरण्येषु दूरेषु उवास धैर्यवान् ॥६।७५।०७॥
tatra grAmeSu araNyeSu dUreSu uvAsa dhairyavAn ||6|75|07||
.
yatra na jJAyate nAmnA where his name is not known
yatra na jJAyate mukhAt where his face is not known
tatra grAmeSu araNyeSu there in forest villages
dUreSa uvAsa dhairyavAn
*vlm.7. He wandered afar through distant villages and desert lands, till at last he settled himself where he was quite unknown to all, and nobody knew his person or face or his name and title.
***var. typo KG – dUresuvAsa.
इति अल्पेन एव कालेन प्रशान्त.सकल*एषणः ।
iti alpena eva kAlena prazAnta.sakala*eSaNa: |
परमेण शमेन असौ आप विश्रान्तिम् आत्मनि ॥६।७५।०८॥
parameNa zamena asau Apa vizrAntim Atmani ||6|75|08||
.
iti alpena eva kAlena so after very little time
prazAnta.sakala eSaNa: . x +
parameNa zamena x
asau Apa vizrAntim Atmani |
*vlm.8. Remaining there retired for some time, he became quite composed and blunt to all feelings from within and without himself; and he obtained his rest and repose in the serene tranquility of his soul.
भ्रमन् द्वीपानि भूपीठे कदाचित् काल.योगतः ।
bhraman dvIpAni bhUpIThe kadAcit kAla.yogata: |
अवशः शत्रुणा आक्रान्तम् स्वम् एव प्राप तत् पुरम् ॥६।७५।०९॥
avaza: zatruNA AkrAntam svam eva prApa tat puram ||6|75|09||
.
bhraman dvIpAni bhUpIThe x
kadAcit kAla.yogata: |
avaza: zatruNA AkrAntam x
svam eva prApa tat puram . x
.
roving the continents of earth =
somewhen
following the course of Time
unwilling to submit to the enemy
he returned to his own city
.
*vlm.9. He then, roved about different countries and went to distant islands (to see the various manners of men); till at last he turned unawares to his natal land and city, which in the grasp of his enemies.
#kAla #kAlayoga: . connection with or consequence of fate or destiny MBh. iii Hariv.
#avaza . unsubmissive to another's will, independent, unrestrained, free, AV.; not having one as own free will, doing something against one as desire or unwillingly Mn. v, 33 Bhag. &c.
नाना आगारान् च तत्र असौ प्रवाह.पतितान् च तान् ।
nAnA AgArAn ca tatra asau pravAha.patitAn ca tAn |
पौरान् च मन्त्रिणः च एव शमी भिक्षाम् अयाचत ॥६।७५।१०॥
paurAn ca mantriNa: ca eva zamI bhikSAm ayAcata ||6|75|10||
.
at houses, as he came to them
he approached common citizens alike with Ministers of State
and begged for beans from them
.
* nAnA.AgArAn ca tatra .asau . at various doors there = pravAha.patitAn ca tAn – as he encountered them = paurAn ca mantriNa: ca eva . both Citizens and Ministers = zamI bhikSAm . beans for alms = ayAcata – begged.
*vlm.10. There while he was wandering from door to door, as he was led about by the current of time; he was observed by the citizens and ministers to be begging their alms.
विविदुः ते नृपम् पौरा* मन्त्रिणः च भगीरथम् ।
vividu: te nRpam paurA* mantriNa: ca bhagIratham |
पूजयाम्.आसुः अथ तम् स.विषादाः स.पर्यया ॥६।७५।११॥
pUjayAm.Asu: atha tam sa.viSAdA: sa.paryayA ||6|75|11||
.
vividu: te nRpam x
paurA* mantriNa: ca bhagIratham |
pUjayAm.Asu: atha tam x
sa.viSAdA: sa.paryayA . x
.
the citizens and ministers recognized bhagI.ratha as their ManWarder
and so they honored the troubled man
with sympathy and worshipful homage
.
*vlm.11. All the citizens and ministers recognized their ex.king Bhagíratha, whom they hohoured with their due homage, and whom they were very sorry to behold in that miserable plight.
प्रभो राज्यम् गृहा.nNe.ति प्रार्थितः अपि अरिणा मुनिः ।
prabho rAjyam gRhANA iti prArthita: api ariNA muni: |
न आदत्ते अनादृताशेषः तृणम् अपि अशन*आदृते ॥६।७५।१२॥
na Adatte anAdRtAzeSa: tRNam api azana*AdRte ||6|75|12||
.
prabho rAjyam gRhANA* iti /
prArthita: api ariNA muni: |
na Adatte anAdRtAzeSa: tRNam api azana*AdRte
.
"Sir,
rAjyam gRhANa – take the kingdom" =
iti prArthita: api ariNA . tho so implored by the enemy prince =
muni: . the muni +
na Adatte anAdRtAzeSa: tRNam api x
azana.AdRte – i hospitable eating .
azanAd Rte – except from eating.
prabho rAjyam gRhANA* iti x
prArthita: api ariNA muni: |
na Adatte anAdRtAzeSa: x
tRNam api azana*AdRte . x
.
*vlm.12. His enemy (the reigning prince) came out to meet him, and implored him to receive back his neglected estate and self.abandoned kingdom; but he slighted all their offers as trifling straws, except taking his slender repast at their hands.
कतिचिद्दिवसात्तत्र नीत्वान्यत्र जगाम सः ।
katicit divasAt tatra nItvA anyatra jagAma sa: |
भगीरथोऽयं हा कष्टमिति लोकेन शोचितः ॥६।७५।१३॥
bhagIratha: ayam hA kaSTam iti lokena zocita: ||6|75|13||
.
katicit*
nItvA*
hA*
.
katicit* divasa.daily.At tatra.there/then
nItvA* anyatra.otherwhere jagAma.came.to sas.he/it |
Bhagîratha ayam. this.here hA* kaSTam.ah! alas! {more credibly "Oh shit!, Fuck! Goddamit!"}
iti.so/"thus" with/by.means.of loka.world/people.ena zocita*: . x
.
he spent a few days there,
and then he went elsewhere,
and the people he left behind would sigh and say
"this bhagI.ratha, what a tragedy!"
अथ अन्यत्र उपशान्त आत्मा परिविश्रान्त.धीः सुखी ।
atha anyatra upazAnta AtmA parivizrAnta.dhI: sukhI |
आत्मारामम् कदाचित् तु स* प्राप त्रितलम् गुरुम् ॥६।७५।१४॥
AtmArAmam kadAcit tu sa* prApa tritalam gurum ||6|75|14||
.
atha anyatra upazAnta AtmA /
parivizrAnta.dhI: sukhI =
AtmArAmam kadAcit tu \
sa* prApa tritalam gurum
.
and so it was
at another time
the quiet soul, reposed in thought, happy, delighting in himself
somewhen
came.upon the guru Tritala the Trine
.
*vlm.14. Then the prince walked about with the calmness of his soul, and with his contended mind and placid countenance; and he amused himself with his wandering habits and thoughts, until he came to meet his tutor Tritala on the way.
*#tritala: the guru of bhagI.ratha in y6075 &c • having three levels, like some vimAna.aircars; or like the tri.jagat three worlds = not found elsewhere: evidently an invention of the YV Poet +
स्वम् एव स्वागतम् कृत्वा तेन सार्धम् भगीरथः ।
svam eva svAgatam kRtvA tena sArdham bhagIratha: |
कम्चित् कालम् उवास अद्रौ वने ग्रामे पुरे जने ॥६।७५।१५॥
kamcit kAlam uvAsa adrau vane grAme pure jane ||6|75|15||
.
svam eva svAgatam kRtvA x
tena sArdham bhagIratha: |
kamcit kAlam uvAsa adrau x
vane grAme pure jane . x
.
they welcomed one.another
& having done so, bhagI.ratha dwelt for some time on the mountain
among the people in forest & town & city
.
*vlm.15. They welcomed one another, and then joining together, they both began to wonder about the localities of men, and to pass over hills and deserts in their holy perigrinations.
समताम् उपयातौ तौ गुरु.शिष्यौ समौ स्थितौ ।
samatAm upayAtau tau guru.ziSyau samau sthitau |
कलयाम्.आसतुः स्वस्थौ विनोदम् देह.धारणम् ॥६।७५।१६॥
kalayAm.Asatu: svasthau vinodam deha.dhAraNam ||6|75|16||
.
samatAm upayAtau tau . those two having come to Sameness =
guru.ziSyau samau sthitau . teacher and student set the same =
kalayAm.Asatu: svasthau x
vinodam deha.dhAraNam
.
*vlm.16. Once on a time as both the dispassionate pupil and his preceptor, were setting together in the cool calmness of their dispositions, their conversations turned on the interesting subject of human life.
#nud .>#vinud .>#vinoda –m.. driving away, removal; diversion, sport, pastime, pleasure, playing or amusing one as self with (comp); (vinodAya ind. for pleasure); eagerness, vehemence; vinodaya – vinodayati – to remove, divert, cause pleasure. •.• Comp. vinoda. .rasika. given or addicted to pleasure; • .vat .adj.. amusing, delightful; • .sthANa.m – pleasure.ground (lit. and fig); • .>#vinodana .n.. play, pastime; (.tA). — y2012.016 —¶jd . yadi ca eka.nirantara.sarva..zivam, avinoda.vinoda.matiz ca katham. ag6.16 — vinoda.mAtram eva idam sRSTis tava jagat.pate. .>#vinodita. — (fr. Caus) . driven away, dispelled; diverted, amused, delighted; allayed, soothed.
किमयं धार्यते देहः किम् वानेनोज्झितेन नः ।
kim ayam dhAryate deha: kim vAnena ujjhitena na: |
यथाक्रमं यथाचारं तिष्ठत्वेष यथास्थितम् ॥६।७५।१७॥
yathAkramam yathAcAram tiSThatu eSa yathAsthitam ||6|75|17||
.
yathAcAram*
.
kim.??/what/why ayam. this.here dhAryate.is.supported/utilized deha.body: /
kim.??/what/why vA.or anena.by/with.this ujjhita.projected/emitted\abandoned/free.from(tena).ena nas.our =
yathAkramam.as.it.occured/in.order yathAcAram* \
tiSThat.stand/remaining.u eSas.this.one yathAsthitam.as.is/conditioned/fitting
.
what good's this body being borne?
or else abandoned by us?
however things proceed
as usual
let it be just as it is
.
*vlm.17. What good is there in our bearing the frail body, and what do we lose by our loss of it.
* kim ayam dhAryate deha: . what good is this body borne? = kim vA anena ujjhitena na: . or else abandoned by us? = yathAkramam . as it proceeds = yathAcAram . as usual = tiSThatu eSa yathAsthitam – let it rest just as it is.
इति निश्चित्य तिष्ठन्तौ तौ वनाद्वनगामिनौ ।
iti nizcitya tiSThantau tau vanAt vana.gAminau |
अनानन्दं परानन्दं नासुखं नच मध्यमम् ॥६।७५।१८॥
an.Anandam para.Anandam na a.sukham na.ca madhyamam ||6|75|18||
.
iti nizcitya tiSThantau /
tau vanAt vana.gAminau =
an.Anandam para.Anandam \
na a.sukham na.ca madhyamam
.
iti nizcitya . having reached this conclusion =
tiSThantau tau . those two remained =
vanAt vana.gAminau – going from forest to forest =
an.Anandam . not Happy =
parAnandam na – not Blissful =
a.sukham . without pleasure =
na.ca madhyamam – not even moderately.
.
*vlm.18. They remained quiet with this conclusion, and passed their time in passing from one forest to another; without feeling any joy above their inwardbliss, or knowing any sorrow or the intermediate state of joy and grief.
धनानि वाजिविभवाद्यैश्वर्यं चाष्टधोदितम् ।
dhanAni vAji.vibhava.Adi.aizvaryam ca aSTadhA uditam |
सिद्धैरप्यर्पितं तुष्टैर् मेनाते जर्जरं तृणम् ॥६।७५।१९॥
siddhai: api arpitam tuSTai: menAte jarjaram tRNam ||6|75|19||
.
~dhana.wealth/riches
vAji*
aizvarya*
aSTadhA*
arpita*
menAte*
.
~dhana.wealth/riches.Ani vAji*.vibhava.evolution/power.Adi.&c/.aizvarya*.m ca.and/also aSTadhA* udita.upcome/arisen.m =
siddha.accomplished/adept.i: api.even/tho arpita*.m tuSTa.pleased/satisfied
.i: \ menAte* jarjara.withered/senile.m tRNa.grass.m
.
dhanAni . riches =
vAji.vibhava.Ady.aizvaryam ca –
and Lordship with its wealth and power
aSTadhA.uditam – 8fold.arisen =
siddhai: api arpitam tuSTai:
menAte jarjaram tRNam – they thot to be withered grass. =
menate . >man dual.
*vlm.19. They spurned all riches and properties, the possession of horses and cattle, and even the eight kinds of supernatural powers (Siddhis) as rotten straws before the contentedness of their minds.
स्वकर्मणैव देहोऽयं यावत्सत्त्वमनिच्छया ।
sva.karmaNA eva deha: ayam yAvat sattvam anicchayA |
धारणीय इति स्वेन कर्मणा एवाथ तस्थतुः ॥६।७५।२०॥
dhAraNIya* iti svena karmaNA eva atha tasthatu: ||6|75|20||
.
dhAraNIya*
.
with/bmo sva.Urself/itself.Karma.NA eva.even/only/indeed deha.body: ayam. this.here / yAvat.as.much.as/while sattva.Reality.m an.not-/un-.icchA.Desire/Wish.yA = dhAraNIya* iti with/bmo with/bmo sva.Urself/itself.ena \ with/bmo Karma.NA eva.even/only/indeed atha.next/then/&.so tasthatus.they rested/remained.with
.
* svakarmaNA eva . only by its.own karma = deha: ayam . this body yAvat sattvam . so long as it is sattvic = anicchayA – without desire = dhAraNIya iti . should be borne so = svena karmaNA eva atha . only w its own karma then = tasthatu: . tending to go.
only by its.own karma should this body
(so long as it is sattvic, without desire)
be supported so
for only by its own karma then it tends to go
.
*vlm.20. This body which is the result of our past acts, must be borne with fortitude, whether we wish it or not, as long as it lasts; with his continued conviction in the discharge of their duties (of asceticism).
* svakarmaNA eva . only by its.own karma = deha: ayam . this body yAvat sattvam . so long as it is sattvic = anicchayA – without desire = dhAraNIya iti . should be borne so = svena karmaNA eva atha . only w its own karma then = tasthatu: . tending to go.
अभिननन्दतुरागतमुत्तमौ
abhinanandatu: Agatam uttamau
निजसमाचारणक्रमजं मुनी ।
nija.samAcAraNa.krama.jam munI |
सुखमसौख्यमभीप्सितवर्जितौ
sukham asaukhyam abhIpsita.varjitau
समसमेति समौ शमितौ स्वतः ॥६।७५।२१॥
samasam eti samau zamitau svata: ||6|75|21||
.
abhinanand.atus
~*munI.2.Munis
saukhya*
samasa*.m
svatas*
.
abhinanandatus* Agata.having.gone.to.m uttama.highest/utmost.u /
nija.inborn/native/innate/natural.samAcAraNa*.krama.order/process.ja.born.m munI* =
sukha.good/pleasure.m a.non.saukhya*.m abhIpsita*.varjita.avoided\deprived.of/without.u \
samasa*.m eti.going.to sama.same/like / samam.equally.u zamita.pacified\destroyed.u svatas*
.
*vlm.21. They like silent sages, hailed with complaicence, whatever of good or evil, or desirable or undesirable befel to their lot, as the unavoidable results of theirprior deeds; and had their repose in the heavenly felicity, to which they had assimilated themselves. (So the sruti; TheDivine are one with Divine felicity).
@@@
DN6075 BHAGIIRATHA'S REPOSE 2.OC19.20
वसिष्ठ उवाच ।
vasiSTha uvAca |
अथ तस्य गुरोः वक्र.आदित्या आकर्ण्य भगीरथः ।
atha tasya guro: vakra.AdityA AkarNya bhagIratha: |
मनसि* आहित.कर्तव्यः स्व.व्यापार अपरः अभवत् ॥६।७५।१॥
manasi* Ahita.kartavya: sva.vyApAra apara: abhavat ||6|75|1||
ततः कतिपयेषु एव वासुरेषु गतेषु सः ।
अग्निष्टोम.मखम् चक्रे सर्व.त्याग*एक.सिद्धये ॥६।७५।२॥
tata: katipayeSu eva vAsureSu gateSu sa: |
agniSToma.makham cakre sarva.tyAga*eka.siddhaye ||6|75|2||
गो.भूमि*अश्व.हिरण्य.आदि ददौ धनम् अशेषतः ।
go.bhUmi*azva.hiraNya.Adi dadau dhanam azeSata: |
द्विजेभ्यः निज.बन्धुभ्यः गुणि*अगुणि*अ.विचारयन् ॥६।७५।३॥
dvijebhya: nija.bandhubhya: guNi*aguNi*a.vicArayan ||6|75|3||
दिवस.त्रय.मात्रेण सर्वम् एव परित्यजन् ।
divasa.traya.mAtreNa sarvam eva parityajan |
असुमात्र*अवशेषः असौ आसीत् राजा भगीरथः ॥६।७५।४॥
asumAtra*avazeSa: asau AsIt rAjA bhagIratha: ||6|75|4||
अथ सर्वार्थ.रिक्तम् तत् खन्न.प्रकृति.पौरकम् ।
atha sarvArtha.riktam tat khanna.prakRti.paurakam |
सीमान्तिने तृणम् इव राज्यम् स्वमरये ददौ ॥६।७५।५॥
sImAntine tRNam iva rAjyam svamaraye dadau ||6|75|5||
आक्रान्ते द्विषता राज्ये मुनिः सद्मनि मण्डले ।
AkrAnte dviSatA rAjye muni: sadmani maNDale |
अधोवासः अवशेषः असौ निर्जगाम स्व.मण्डलात् ॥६।७५।६॥
adhovAsa: avazeSa: asau nirjagAma sva.maNDalAt ||6|75|6||
यत्र न ज्ञायते नाम्ना यत्र न ज्ञायते मुखात् ।
yatra na jJAyate nAmnA yatra na jJAyate mukhAt |
तत्र ग्रामेषु अरण्येषु दूरेषु उवास धैर्यवान् ॥६।७५।०७॥
tatra grAmeSu araNyeSu dUreSu uvAsa dhairyavAn ||6|75|07||
इति अल्पेन एव कालेन प्रशान्त.सकल*एषणः ।
iti alpena eva kAlena prazAnta.sakala*eSaNa: |
परमेण शमेन असौ आप विश्रान्तिम् आत्मनि ॥६।७५।०८॥
parameNa zamena asau Apa vizrAntim Atmani ||6|75|08||
भ्रमन् द्वीपानि भूपीठे कदाचित् काल.योगतः ।
bhraman dvIpAni bhUpIThe kadAcit kAla.yogata: |
अवशः शत्रुणा आक्रान्तम् स्वम् एव प्राप तत् पुरम् ॥६।७५।०९॥
avaza: zatruNA AkrAntam svam eva prApa tat puram ||6|75|09||
नाना आगारान् च तत्र असौ प्रवाह.पतितान् च तान् ।
nAnA AgArAn ca tatra asau pravAha.patitAn ca tAn |
पौरान् च मन्त्रिणः च एव शमी भिक्षाम् अयाचत ॥६।७५।१०॥
paurAn ca mantriNa: ca eva zamI bhikSAm ayAcata ||6|75|10||
विविदुः ते नृपम् पौरा* मन्त्रिणः च भगीरथम् ।
vividu: te nRpam paurA* mantriNa: ca bhagIratham |
पूजयाम्.आसुः अथ तम् स.विषादाः स.पर्यया ॥६।७५।११॥
pUjayAm.Asu: atha tam sa.viSAdA: sa.paryayA ||6|75|11||
प्रभो राज्यम् गृहाणा* इति प्रार्थितः अपि अरिणा मुनिः ।
prabho rAjyam gRhANA* iti prArthita: api ariNA muni: |
न आदत्ते अनादृताशेषः तृणम् अपि अशन*आदृते ॥६।७५।१२॥
na Adatte anAdRtAzeSa: tRNam api azana*AdRte ||6|75|12||
कतिचित् दिवसात् तत्र नीत्वा अन्यत्र जगाम सः ।
katicit divasAt tatra nItvA anyatra jagAma sa: |
भगीरथः अयम् हा कष्टम् इति लोकेन शोचितः ॥६।७५।१३॥
bhagIratha: ayam hA kaSTam iti lokena zocita: ||6|75|13||
अथ अन्यत्र उपशान्त आत्मा परिविश्रान्त.धीः सुखी ।
atha anyatra upazAnta AtmA parivizrAnta.dhI: sukhI |
आत्मारामम् कदाचित् तु स* प्राप त्रितलम् गुरुम् ॥६।७५।१४॥
AtmArAmam kadAcit tu sa* prApa tritalam gurum ||6|75|14||
स्वम् एव स्वागतम् कृत्वा तेन सार्धम् भगीरथः ।
svam eva svAgatam kRtvA tena sArdham bhagIratha: |
कम्चित् कालम् उवास अद्रौ वने ग्रामे पुरे जने ॥६।७५।१५॥
kamcit kAlam uvAsa adrau vane grAme pure jane ||6|75|15||
समताम् उपयातौ तौ गुरु.शिष्यौ समौ स्थितौ ।
samatAm upayAtau tau guru.ziSyau samau sthitau |
कलयाम्.आसतुः स्वस्थौ विनोदम् देह.धारणम् ॥६।७५।१६॥
kalayAm.Asatu: svasthau vinodam deha.dhAraNam ||6|75|16||
किम् अयम् धार्यते देहः किम् वानेन उज्झितेन नः ।
kim ayam dhAryate deha: kim vAnena ujjhitena na: |
यथाक्रमम् यथाचारम् तिष्ठतु एष यथास्थितम् ॥६।७५।१७॥
yathAkramam yathAcAram tiSThatu eSa yathAsthitam ||6|75|17||
इति निश्चित्य तिष्ठन्तौ तौ वनात् वन.गामिनौ ।
iti nizcitya tiSThantau tau vanAt vana.gAminau |
अन्.आनन्दम् पर.आनन्दम् न अ.सुखम् न.च मध्यमम् ॥६।७५।१८॥
an.Anandam para.Anandam na a.sukham na.ca madhyamam ||6|75|18||
धनानि वाजि.विभव.आद्य.ऐश्वर्यम् च अष्टधा उदितम् ।
dhanAni vAji.vibhava.Adya.aizvaryam ca aSTadhA uditam |
सिद्धैः अपि अर्पितम् तुष्टैः मेनाते जर्जरम् तृणम् ॥६।७५।१९॥
siddhai: api arpitam tuSTai: menAte jarjaram tRNam ||6|75|19||
स्व.कर्मणा एव देहः अयम् यावत् सत्त्वम् अनिच्छया ।
sva.karmaNA eva deha: ayam yAvat sattvam anicchayA |
धारणीय* इति स्वेन कर्मणा एव अथ तस्थतुः ॥६।७५।२०॥
dhAraNIya* iti svena karmaNA eva atha tasthatu: ||6|75|20||
अभिननन्दतुः आगतम् उत्तमौ
abhinanandatu: Agatam uttamau
निज.समाचारण.क्रम.जम् मुनी ।
nija.samAcAraNa.krama.jam munI |
सुखम् असौख्यम् अभीप्सित.वर्जितौ
sukham asaukhyam abhIpsita.varjitau
समसम् एति समौ शमितौ स्वतः ॥६।७५।२१॥
samasam eti samau zamitau svata: ||6|75|21||
||
.
oॐm
.
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
६०७६
fm6076 2.oc20 The Descent of the River gangA .z17
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
--
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Jiva Das
FM6075 BHAGIIRATHA'S REPOSE 2.OC19.20 .z21
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
Oॐm
Bhagiiratha decides to renounce the world. Clad in a loin.cloth, he roams the world. Accidentally he enters his own previous kingdom.
thus" nizcitya.convinced/decided, the two tiSThan.resting/remaining.tau /
tau.they.two from/thru vana.woods/forest.At vana.woods/forest.gAmi*.nau =
an.not-/un-.Ananda.Happiness/Joy\"Bliss".m para.higher/next.Ananda.Happiness/Joy\"Bliss".m \
na.no/t a.non.sukha.good/pleasure.m na.no/t ca.and/also ~*madhyama.middle*.m
.
iti nizcitya . having reached this conclusion =
tiSThantau tau . those two remained =
vanAt vana.gAminau – going from forest to forest =
an.Anandam . not Happy =
parAnandam na – not Blissful =
a.sukham . without pleasure =
na.ca madhyamam – not even moderately.
.
*vlm.18. They remained quiet with this conclusion, and passed their time in passing from one forest to another; without feeling any joy above their inwardbliss, or knowing any sorrow or the intermediate state of joy and grief.
धनानि वाजिविभवाद्यैश्वर्यं चाष्टधोदितम् ।
dhanAni vAji.vibhava.Adi.aizvaryam ca aSTadhA uditam |
सिद्धैरप्यर्पितं तुष्टैर् मेनाते जर्जरं तृणम् ॥६।७५।१९॥
siddhai: api arpitam tuSTai: menAte jarjaram tRNam ||6|75|19||
.
Riches & Lordship
aSTadhA.8fold/octuple udita.upcome/arisen
=
even with/by.means.of the accomplished/adepts.i:
arpita. offered*.m
by the satisfied
both are considered withered grass.m
.
dhanAni . riches = vAji.vibhava.Ady.aizvaryam ca – and Lordship with its wealth and power aSTadhA.uditam – 8fold.arisen = siddhai: api arpitam tuSTai: menAte jarjaram tRNam – they thot to be withered grass. = menate . >man dual.
.
*vlm.19. They spurned all riches and properties, the possession of horses and cattle, and even the eight kinds of supernatural powers (Siddhis) as rotten straws before the contentedness of their minds.
* dhanAni . riches = vAji.vibhava.Ady.aizvaryam ca – and Lordship with its wealth and power aSTadhA.uditam – 8fold.arisen = siddhai: api arpitam tuSTai: menAte jarjaram tRNam – they thot to be withered grass. = menate . >man dual.
स्वकर्मणैव देहोऽयं यावत्सत्त्वमनिच्छया ।
sva.karmaNA eva deha: ayam yAvat sattvam anicchayA |
धारणीय इति स्वेन कर्मणा *एवाथ तस्थतुः ॥६।७५।२०॥
dhAraNIya* iti svena karmaNA eva atha tasthatu: ||6|75|20||
.
dhAraNIya*
.
with/bmo sva.Urself/itself.Karma.NA eva.even/only/indeed deha.body: ayam. this.here / yAvat.as.much.as/while sattva.Reality.m an.not-/un-.icchA.Desire/Wish.yA = dhAraNIya* iti with/bmo with/bmo sva.Urself/itself.ena \ with/bmo Karma.NA eva.even/only/indeed atha.next/then/&.so tasthatus.they rested/remained.with
.
* svakarmaNA eva . only by its.own karma = deha: ayam . this body yAvat sattvam . so long as it is sattvic = anicchayA – without desire = dhAraNIya iti . should be borne so = svena karmaNA eva atha . only w its own karma then = tasthatu: . tending to go.
only by its.own karma should this body
(so long as it is sattvic, without desire)
be supported so
for only by its own karma then it tends to go
.
*vlm.20. This body which is the result of our past acts, must be borne with fortitude, whether we wish it or not, as long as it lasts; with his continued conviction in the discharge of their duties (of asceticism).
* svakarmaNA eva . only by its.own karma = deha: ayam . this body yAvat sattvam . so long as it is sattvic = anicchayA – without desire = dhAraNIya iti . should be borne so = svena karmaNA eva atha . only w its own karma then = tasthatu: . tending to go.
अभिननन्दतुरागतमुत्तमौ
abhinanandatu: Agatam uttamau
निजसमाचारणक्रमजं मुनी ।
nija.samAcAraNa.krama.jam munI |
सुखमसौख्यमभीप्सितवर्जितौ
sukham asaukhyam abhIpsita.varjitau
समसमेति समौ शमितौ स्वतः ॥६।७५।२१॥
samasam eti samau zamitau svata: ||6|75|21||
.
abhinanandatu: Agatam uttamau /
nija.samAcAraNa.krama.jam muni.inspired/silent.Muni 2 =
sukha.good/pleasure.m asaukhya*.m abhIpsita*.varjita.avoided\deprived.of/without.u\
samasa*.m eti.going.to sama.same/like .u zamita.pacified\destroyed.u svatas.from/thru.self