fm5061 2.my08 Adventures of su.raghu.Swifter and parigha.Bludgeon .z48

3 views

Skip to first unread message

jivadas

unread,

May 8, 2017, 9:56:52 PM5/8/17

to yoga vasishtha

work in progress .v17

work in progress .v15,16

latest update:

fm5061 2.my08 Adventures of su.raghu.Swifter and parigha.Bludgeon .z48

https://www.dropbox.com/s/lssvv34noa0ayxr/fm5061%202.my08%20Adventures%20of%20su.raghu%20and%20parigha%20.z48.docx?dl=0

Oॐm

jd. raghu the Swift is the founder of rAma's clan.line (rAghava).

suraghu does not google.

if Swift is read as a surname, suraghu would be Swifter.

in any case, the name is vasiShTha's invention,

meant to intrigue rAma.Swift with who could be Swifter?

#han -> #parihan #parigha -m.- an iron bar or beam used for locking or shutting a gate (= #argala) • (fig.) a bar , obstacle , hindrance _KSS. • an iron bludgeon or club studded with iron MBh.&c. • (du.) two birds flying on each side of a traveller (regarded as an omen) Var. • N. of one of the attendants of Skanda MBh.

Adventures of suraghu.Swifter

reunion with parigha.Bludgeon

he was like a sacrificial fire

devouring dry leaves

among the ascetics he got the name of parNAda Leaf.eater.

-16-

एवM उत्पल-पत्राक्ष राघव-अघ-विपर्यये ।

evam utpala-patrAkSa rAghava agha-viparyaye |

पदM आसादयाद्वन्द्वM विशोको भव भूतये ॥५।६१।१॥

padam AsAdayAdvandvam vizoko bhava bhUtaye ||5| 61| 01||

evam x

utpala-patrAkSa – lotus.eyed rAghava

agha-viparyaye x

padam AsAdaya_advandvam x

vizoka: bhava bhUtaye - x.

~m.1 O lotus-eyed Rama, become one without grief by attaining the supreme state of oneness overcoming all sins.

~AB. he rAghava, eva suraghuvat tvam api aghasya harSa-zokAdi-nimittasya pApasya viparyaye tattva-bodhena samUlam ucchede sati ||

#parigha m. Parigha "Breaker".

utpala n. blossom of the blue lotus;

agha a. impure

एताM दृष्टिmaवष्टभ्य न मन: परितप्यते ।

etAm dRSTim_avaSTabhya na mana: paritapyate |

घोरे तमसि निर्.मग्नM लब्ध-दीपM शिशुH_ यथा ॥२॥

ghore tamasi nir.magnam labdha-dIpam zizu:_ yathA ||02||

etAm dRSTim_avaSTabhya x

na mana: paritapyate x

ghore tamasi nirmagnam x

labdha-dIpam zizu:_ yathA - x.

~m.2 By adopting the attitude of Suraghu, mind will not suffer any anguish. One does not plunge into darkness (of ignorance) like a child who holds a lamp in hand.

~vlm.2. The mind will no longer pant or sorrow, when it comes to have this ecumenical sight in itself; as a child is no more afraid of dark, when it gets the light of a lamp in the room.

विवेकावस्थया चेतस्_तथैव_आयाति निर्वृतिM ।

vivekAvasthayA cetas tathaiva_AyAti nirvRtim |

पतच्_छ्वभ्रे दृढ-तृण-प्रचयालम्बनाद्_इव ॥३॥

patac chvabhre dRDha-tRNa-pracayAlambanAt_iva ||03||

vivekAvasthayA cetas tathaiva_AyAti nirvRtim x

patac chvabhre dRDha-tRNa-pracayAlambanAt_iva - x.

~m.3 Through discrimination mind arrives at a state of peace. It will be like one who climbs out of an abyss by holding on to a piece of grass on the brim.

~vlm.3. The discriminating mind of Suraghu found its rest in perfect tranquility; as a fool finds his security by laying hold of a big bundle of straws.

अथ_ एताM पावनीM दृष्टिM भावयित्वा_ अप्य्_ उदाहरन् ।

atha_etAm pAvanIm dRSTim bhAvayitvA_apy_udAharan |

नित्यम्_ एक-समाधानो भव भूषित-भूतल: ॥४॥

nityam eka-samAdhAno bhava bhUSita-bhUtala: ||04||

atha_etAm pAvanIm dRSTim

bhAvayitvA_apy_udAharan

nityam eka-samAdhAna:_

bhava bhUSita-bhUtala:

~m.4 Now adopt the sacred attitude of Suraghu and remain always in a state of equilibrium. Become the jewel of example on the earth.

~vlm.4. Having this holy sight in your view, and by your preaching this light to others, do you continue to enjoy this uniform insoucience (Samadhi) in yourself, and shine forth as a bright-gem before the world. I

rAma said—

कथmeक-समाधानM कीदृशM वा मुनीश्वर ।

katham eka-samAdhAnam kIdRzam vA munIzvara |

वाताहत-मयूर-अङ्ग-रुह-लोलM मनो भवेत् ॥५॥

vAtAhata-mayUra-aGga-ruha-lolam mano bhavet ||05||

katham – how

eka-samAdhAna m x

kIdRzam vA x

munIzvara – Lord of the munis

vAtAhata-mayUra-aGga-ruha-lolam x

manas bhavet - x.

~m.5 Sri Rama: O Lord of the munis, tell me how this mind, which wobbles like a wind- shaken peacock tail, can become one of tranquil attention?

~vlm.5. Ráma said:—Tell me O chief of sages, what is this uniform insouciance, and set my mind at rest, which is now flutterring like the plumes of a peacock discomposed by the winds.

#samAdhAna - in his viveka.chUDAmaNi (Sloka 27), Shankara explains that:-

सम्यगास्थापनं बुद्धेः samyag.AsthApanam zuddhe brahmaNi शुद्धे ब्रह्मणि sarvadA सर्वदा | तत्समाधानमित्युक्तं tat samAdhAnam ity uktam na tu chittasya lAlanam न तु चित्तस्य लालनM ||0 the perfect establishment of the buddhi always in the pure (nirguna) Brahman (free from all limitations) is said to be samādhāna, not the indulgence of the mind (not giving free rein to the mind to stray at will).[wikipedia]

vasiSTha said—

शृणु तस्य एव सुरघो: प्रबुद्धस्य सतस्_तदा ।

zRNu tasya eva suragho: prabuddhasya satas tadA |

पर्णाद्_अस्य च राजर्षे: संवादmiमmaद्भुतm ॥६॥

parNAt_asya ca rAjarSe: saMvAdam_imam_adbhutam ||06||

zRNu tasya eva suragho: prabuddhasya satas tadA x

parNAt_asya ca rAjarSe: saMvAdam_imam_adbhutam - x.

~vlm.6. Vashistha replied:—Attend therefore, O Ráma! to the marvelous story of that enlightened and sagely prince Suraghu, and how he conducted himself by subsisting on the leaves of trees.

~m.6-7 Sri Vasista: O Rama, (to appreciate this) listen to the conversation between the enlightened Su-raghu and 'rajarshi' Parigha. These two have attained Self and are constantly endowed with tranquil attention. I shall now describe to you their fascinating conversation.

राघव_एक-समाधान-बोधितायोजित-आत्मनो: ।

rAghava_eka-samAdhAna-bodhitAyojita-Atmano: |

परस्परM समालापmiमM प्रकथयामि ते ॥७॥

parasparam samAlApam_imam prakathayAmi te ||07||

rAghava

eka-samAdhAna-bodhitAyojita-Atmano: –

x eka-samAdhAna-bodhitAyojita-Atmano:

parasparam samAlApam x

imam prakathayAmi te - x.

~vlm.7. I will relate to you also the communication which went on between two princes, both of whom were equally enlightened in their souls, and situated in the same sort of uniform quietism.

~m.6-7 Sri Vasista: O Rama, (to appreciate this) listen to the conversation between the enlightened Suraghu and 'rajrishi' Parigha. These two have attained Self and are constantly endowed with tranquil attention. I shall now describe to you their fascinating conversation.

बभूव पारसीकानाM पार्थिव: परवीरहा ।

babhUva pArasIkAnAm pArthiva: paravIrahA |

परिघो नाम विख्यात: परिघ: स्पन्दने यथा ॥८॥

parigho nAma vikhyAta: parigha: spandane yathA ||08||

babhUva pArasIkAnAm pArthiva: paravIrahA x

parigho nAma vikhyAta: parigha: spandane yathA - x.

~vlm.8. There was a mighty king of the Plahvas (Persians) known by the name of Parigha; who was a victor of his enemies, and also the support of his realm, as the axle is the support of a carriage.

~m.8-14 There was once a famous king called Parigha, ruling over the Parasika region. He was a great support to his people, like axle to a chariot....

#pArasIka

#paravIraha

#parigha #gadA

#musala "a club or mace ... made of wood as well as metal. Mbh 1.167.19 Bhima's ... mace is ... plated with gold Mbh 3.152.15, 3.255.4 ... a sharp-cornered and heavy tapering post, girded with iron spikes, and sometimes adorned with gold... hexagonal in shape, and four cubits in length. Mbh 5.50.28 The mace was used by [those who] had the requisite stamina and strength to wield it ... only the strongest...." Singh, Ancient Indian Warfare. — A prince in y5061 ff.

स बभूव परM मित्रM सुरघो रघुनन्दन ।

sa babhUva param mitram suragha:_ raghunandana |

नन्दन.उद्यान-संस्थस्य मदनस्य_ इव माधव: ॥९॥

nandana-udyAna-saMsthasya madanasya_iva mAdhava: ||09||

sa: babhUva param mitram

darling of the Swift, this suraghu.Swifter his best.friend

nandana-udyAna-saMsthasya x

madanasya iva mAdhava: - x.

~m.8-14 ... He was a great friend of Suraghu....

~vlm.9. He was joined in true friendship with Suraghu,

and was as closely allied to him as the god of love with the vernal spring.

कदाचित् परिघस्य_अभूद्_अवर्षM मण्डले महत् ।

kadAcit_parighasya_abhUt_avarSam maNDale mahat |

कल्पान्त इव संसारे प्रजा-दुष्कृत-दोषजm ॥१०॥

kalpAnta iva saMsAre prajA-duSkRta-doSajam ||10||

kadAcit_parighasya_abhUt_avarSam maNDale mahat x

kalpAnta iva saMsAre prajA-duSkRta-doSajam - x.

~vlm.10. It happened at one time, that a great drought occured in the land of Surughu, and it was attended by a famine, resembling the final desolation of the earth, brought on by the sins of men.

~m.8-14 .... Because of the sinful deeds of his people, a drought visited the land of Parigha. Many suffered from hunger and died....

विनेशुH_ जनतास्_तत्र बह्व्य: क्षुत्-क्षाम-जीविता: ।

vinezu:_ janatAs tatra bahvya: kSut-kSAma-jIvitA: |

ज्वलिते विपिने वह्नौ यथा भूत-परम्परा: ॥११॥

jvalite vipine vahnau yathA bhUta-paramparA: ||11||

vinezu: janatA: tatra – the populace came there

bahvya: kSut-kSAma-jIvitA: x

jvalite vipine vahnau x

yathA bhUta-paramparA: - as a procession of beings.

~vlm.11. It destroyed a great number of his people, who were exhausted by hunger and debility; as a conflagration destroys the unnumbered living animals of the forest.

~m.8-14 ... Because of the sinful deeds of his people, a drought visited the land of Parigha. Many suffered from hunger and died....

तद्_दु:खM परिघो दृष्ट्वा विषादM अतुलM ययौ ।

तत्याज_आश्व्_अखिलM राज्यM दग्धM ग्रामmivAध्वग: ॥१२॥

tat_du:kham parigho dRSTvA viSAdam atulam yayau |

tatyAja_Azu_akhilam rAjyam dagdham grAmam iva_adhvaga: ||

parigha

having seen all that trouble

came to unequalled sorrow

he soon abandoned his entire kingdom

as a traveler departs a ravaged town

प्रजा-नाश-प्रतीकारेश्व्_अ.समर्थो विरागवान् ।

जगाम विपिने कर्तुM तपोऽजिन-मुनीन्द्रवत् ॥१३॥

prajA-nAza-pratIkArezv_a.samartho virAgavAn |

jagAma vipine kartum tapo_'jina-munIndravat ||13||

#pratIkAra

~vlm.13. He was so sorely soul-sick at his inability to remove this unavertible calamity of his subjects, that he went to a forest to devote himself to devotion like Jíva the chief of devote. (Jíva is another name of Buddha, who betook himself to the forest on seeing the woes of human kind).

~m.8-14 There was once a famouns king called Parigha, ruling over the Parasika region. He was a great support to his people, like axle to a chariot. He was a great friend of Suraghu. Because of the sinful deeds of his people, a drought visited the land of Parigha. Many suffered from hunger and died. Parigha could not witness this calamity and left his kingdom like one who leaves a burning village. He wore the robes of a muni and left for a forest to do penance. He started living at a place which was beyond the notice of his people. He was completely dejected with himself and with the calamity that visited his people.

पौराणाmaपरिज्ञाते कस्मिंश्.चिद्_दूर-कानने ।

समुवास विरक्त-आत्मा लोकान्तर इvAपरे ॥१४॥

paurANAm_aparijJAte kasmiMz.cit_dUra-kAnane |

samuvAsa virakta-AtmA lokAntara iva_apare ||14||

paurANAm_aparijJAte kasmiMz.cit_dUra-kAnane

samuvAsa virakta-AtmA lokAntara iva_apare

~vlm.14. He entered a deep wood unseen by and unknown to his people, and there passed his time in his disgust with the world, and afar and away from mankind.

~m.8-14 ... left his kingdom like one who leaves a burning village. He wore the robes of a muni and left for a forest to do penance. He started living at a place which was beyond the notice of his people.

तपश्.चरञ्-छान्त-मतिH_ दान्त: कन्दर-मन्दिरे ।

स्वयM शीर्णानि शुष्कानि तत्र पर्णान्य्_अभक्षयत् ॥१५॥

tapaz.caraJ-chAnta-mati:_ dAnta: kandara-mandire |

svayam zIrNAni zuSkAni tatra parNAny_abhakSayat ||15||

tapaz.caraJ-chAnta-mati:

dAnta: kandara-mandire

svayam zIrNAni zuSkAni

tatra parNAny_abhakSayat

jd#dam -> #dAnta -mfn.- tamed, subdued • mild , patient _MBh.&c. • -m.- a tamed ox or steer (cf. #damya).

jd#bhakS -> #abhakSayat ca. impft. ac. sg. 3 }[bhakṣ]

~vlm.15. He employed himself in his austere devotion in the cavern of a mountain, and remained sober-minded, with his subsistence upon dry and withered leaves of trees.

~m.15-19 . Living in that forest, he survived on dry leaves which fell off the trees.

चिरM हुताशवच्_छुष्क-पर्णान्य्_एव अथ भक्षयन् ।

पर्णाद इति नाम असौ प्राप मध्ये तपस्विनाm ॥१६॥

ciram hutAzavac chuSka-parNAny_eva atha bhakSayan |

parNAda iti nAma asau prApa madhye tapasvinAm ||16||

ciram

For.long

hutAzavat he was like the oblation-eating fire

zuSka-parNAni_eva atha bhakSayan devouring in this manner dry leaves.

parNAda: iti nAma asau prApa He got the name of "Leaf-eater"

madhye tapasvinAm

among the ascetics.

~vlm.16. It was by his subsisting on dry leaves for a long time, as fire devours them always, that he obtained the surname of the leaf-eater among the assembled devotees on that spot.

~m.15-19 ...Because of his using dry leaves for his food, he came to be known as 'Parnada' (leaf eater) among the sages in the neighbourhood. ...

तत:प्रभृति पर्णाद-नामा राजर्षि-सत्तम: ।

जम्बूद्वीपे बभूvAसौ विख्यातो मुनि-सद्मसु ॥१७॥

tata:prabhRti parNAda-nAmA rAjarSi-sattama: |

jambUdvIpe babhUva_asau vikhyAto muni-sadmasu ||17||

tata:prabhRti parNAda-nAmA rAjarSi-sattama: |

jambUdvIpe babhUva_asau vikhyAto muni-sadmasu ||17||

~vlm.17. It was thenceforward that the good and royal sage passed under his title of the leaf-eater among the holy sages in all parts of Jambudiva (Asia).

~m.15-19 ....Because of his using dry leaves for his food, he came to be known as 'Parnada' (leaf eater) among the sages in the neighbourhood....

ततो वर्ष-सहस्रेण तपसा दारुण-आत्मना ।

tato varSa-sahasreNa tapasA dAruNa-AtmanA |

प्रापद्_अभ्यास-वशतो ज्ञानmAत्म-प्रसादजm ॥१८॥

prApat_abhyAsa-vazato jJAnam_Atma-prasAdajam ||18||

tatas x

varSa-sahasreNa tapasA dAruNa-AtmanA x

prApat_abhyAsa-vazato jJAnam_Atma-prasAdajam - x.

#prApat - ~AB. ... prApat_prAptavAn ||

~vlm.18. Having thus conducted himself with his most rigid austerites for many years, he attained the divine knowledge by his long practice of self-purification, and by grace of the supreme soul.

~m.15-19. Thus he continued his penance for thousand years and gained Self-knowledge. He became peaceful without any desires, a jivanmukta, without the sense of duality. He was devoid of sorrows and attachments.

बभूव विगत-द्वन्द्वो निराश: शान्त-मानस: ।

babhUva vigata-dvandva: nirAza: zAnta-mAnasa: |

नी.रागो निर्.अनुक्रोशो जीवन्.मुक्त: प्रबुद्ध-धी: ॥१९॥

nI.rAga: nir.anukroza: jIvan.mukta: prabuddha-dhI: ||19

had got

free of dualities

free of hoping for quiet of Mind

free of Passion / free of Compassion

a jIvan.mukta Living.Free

his thought fully awakened.

~m.1 He became peaceful without any desires, a jivanmukta, without the sense of duality. He was devoid of sorrows and attachments.

~vlm.19. He obtained his self-liberation by his avoidance of enmity and the passions and affections of anger, pity and other feelings and desires; and by his attainment of mental calmness and an enlighted understanding.

*jd. babhUva – he had vigata-dvandva: – got free of dualities nirAza: – free of hoping for zAnta-mAnasa: – quiet of Mind nI.rAga: – free of Passion nir.anukroza: – free of Compassion a jIvan.mukta Living.Free prabuddha-dhI: - hir thought fully awakened.

विजहार यथाकामं त्रिलोकी-मठिकां इमां ।

vijahAra yathAkAmam trilokI-maThikAm_imAm |

सिद्ध-साध्यै: समं साधो स=हंसालिरिवाब्जनीम् ॥२०॥

siddha-sAdhyai: samam sAdho sa=haMsa-Ali:_ iva_abjanIm ||20||

he wandered where he would

yathAkAmam

trilokI-maThikAm imAm

siddha-sAdhyai: samam

equal with siddha & sAdhya Adepts, sAdhu,

sa=haMsa-Ali: iva abjanIm

like swans and bees among the lotuses

~vlm.20. He wandered adlibian all about the temple of the triple world, (composed of earth, heaven and the aether regions); and mixed in the company of the siddhas and sádhyas, as the bees mix with the company of swans about the lotus beds.

~.VA he roved at will around the temples of three worlds, with

other siddhas and sadhyas, like lotus flower is visited by swans and

bees.

*KM: re stanza 20: isn't abjini the lotus creeper rather than the lotus itself?
*AS: First, it is comparing the three worlds to a maThikA a monastery; thus he simply wandered about with siddhas and sadhyas.
Thus the three worlds were like a lake full of lotuses (abjinI) with swans and bees around them.
The word abjinI refers to something having many lotuses. As Km suggest, it can be a creeper, but I don't think I have seen such a creeper. Another cited meaning is a lake full of lotuses.

~m.20-24. O Rama, having attained liberation, he started to roam around the three worlds with abandon in the company of 'siddhas' and 'sadhyas'. In such wanderings, once he arrived at the palace of Suraghu, the kirata king'. It was a meeting between two liberated souls who emerged successfully out of the womb of ignorance. Pleased with the encounter, they worshipped each other. 'Oh, what a pleasure! it is due to the great merit acquired earlier that we are meeting' they said to each other. They embraced each other and took seats side by side on the same chair.

एकदा तस्य सदनम् हेम-चूड-महीपते: । प्राप रत्न-वि.निर्माणम् मेरो: शृङ्गम् इव.अपरम् ॥२१॥

ekadA tasya sadanam hema.cUDa-mahIpate: | prApa ratna-vi.nirmANam mero: zRGgam iva_ aparam ||21||

once

to the palace

of that golden.crowned Protector of the Earth

he came

as to a new bejewelled peak of Mount.meru

ते तत्र प्राक्तने मित्रे पूजाM अकुरुताM मिथ: ।

te tatra prAktane mitre pUjAm akurutAm mitha: |

पूर्णौ वि.ज्ञात-वि.ज्ञेयौ मौर्ख्य-गर्भाद्_वि.निर्गतौ ॥२२॥

pUrNau vi.jJAta-vi.jJeyau maurkhya-garbhAt_vi.nirgatau ||22||

te tatra prAktane mitre x

pUjAm akurutAm mitha: x

pUrNau vi.jJAta-vi.jJeyau x

maurkhya-garbhAt x

vi.nirgatau - x.

~vlm.22. Here he met with his old friend the king ef that city, and saluted each other with mutual fondness. They were both delivered from the darkness of ignorance, and were perfect in their knowledge of the knowable.

~m.20-24. ... In such wanderings, once he arrived at the palace of Suraghu, the kirata king'. It was a meeting between two liberated souls who emerged successfully out of the womb of ignorance....

सम्.प्राप्तवान्_अहM यत्_त्वाmiत्य्_अन्योन्यmaथ_उचितु: ॥२३॥

aho nu bata kalpANai: phalitam mama pAvanai: |

अहो नु बत कल्पाणै: फलितM मम पावनै: ।

samprAptavAn_aham yat_tvAm_ity_anyonyam_atha_ucitu: ||23||

aho nu bata kalpANai: phalitam mama pAvanai: x

samprAptavAn aham yat_tvAm ity anyonyam atha ucitu: - x.

~m.20-24.... Pleased with the encounter, they worshipped each other. 'Oh, what a pleasure! it is due to the great merit acquired earlier that we are meeting' they said to each other....

~vlm.23. They accosted mutually with saying, "O! It is by virtue of our good fortune that we come to meet one another.

आलिङ्गित-शरीरौ तौ अन्योन्य-आनन्दित-आकृती ।

AliGgita-zarIrau tau anyonya-Anandita-AkRtI |

एक-आसने विविशतु: चन्द्र-आर्कौ इव भूदरे ॥२४॥

eka-Asane vivizatu: candra-Arkau iva bhUdare ||24||

AliGgita-zarIrau tau x

anyonya-Anandita-AkRtI x

eka-Asane vivizatu: x

candra-Arkau iva bhUdare - x.

~vlm.24. They embraced each other in their arms and with joyous countenances, and then sat on the one and same seat, as when the sun and moon are in conjunction.

~m.20-24. .... They embraced each other and took seats side by side on the same chair.

parigha said—

परमानन्दmAयातM चेतस्_त्वद्.दर्शनेन मे ।

paramAnandam_AyAtam cetas tvad.darzanena me |

इन्दु.बिम्ब इव_उन्मग्नM मन: शीतलताM गतm ॥२५॥

indu.bimba iva_unmagnam mana: zItalatAm gatam ||25||

the sight of you has sent my mind spinning into Supreme Delight; my mind is comforted, as if by the cooling light of the moon!

parama-Anandam

Supreme Delight

AyAtam attained cetas Conscious tvad-darzanena by sight of you me in me indu-bimba moon-disc iva like unmagnam emerged manas Mind zItalatAm coolness gatam

gone-to

~vlm.25. Parigha said:—My heart rejoices to see you with full satisfaction; and my mind receives a coolness as if it immerged in the cooling orb of the moon.

~m.25-29 Parigha: My friend, my mind is in ecstasy with meeting you here. My mind is cool like moon. Pure love is like a tree on a tank bund with numerous branches. It increases by separation. I still remember our convenations at our earlier meetings. You have attained liberation due to the grace of sage Mandavya. I too have attained liberation after years of hard 'tapas'. You are now reposed in that supreme state of Brahman.

अकृत्रिम-सुखM प्रेम वियोगे शत-शाखताM ।

akRtrima-sukham prema viyoge zata-zAkhatAm |

प्रयाति पल्वल-तटेऽच्छिन्न-मूल इव द्रुम: ॥२६॥

prayAti palvala-taTe_'cchinna-mUla iva druma: ||26||

after long absence, friend, true joy spreads in a thousand courses through the heart, like the outspreading roots of a dry tree beside a pond.

akRtrima-sukham prema viyoge zata-zAkhatAm x

prayAti palvala-taTe_'cchinna-mUla iva druma: - x.

acchinna-mUla-zicchan na zAkho druma: ivêti yojyam ||¶ akRtrima- unfeigned sukham pleasure prema love viyoge in separation zata-zAkhatAm hundred limbs prayAti emerges palvala- pond taTe bank acchinna-mUle inseparable from roots iva druma: like a tree

61.25 The sight of you has sent my mind spinning into Supreme Delight; my mind is comforted, as if by the cooling light of the moon! 26 After long absence, friend, true joy spreads in a thousand courses through the heart, like the outspreading roots of a dry tree beside a pond.

~vlm.26. Unfeigned friendship like true love, shoots forth in a hundred branches in our separation from each other; as a tree growing by the side of a pool, stretches its boughs all around, until it is washed away with its roots by the current.

विश्रब्धास्_ तान्_ कथा-लापांस्_ ता लीलास्_ तच्_ च चेष्टितM ।

vizrabdhA:_ tAn kathA-lApAn_tA lIlA:_ tat_ ca ceSTitam |

संस्मृत्य प्राक्तनM साधो हृष्यामि च पुन:पुन: ॥२७॥

saMsmRtya prAktanam sAdho hRSyAmi ca puna:puna: ||27||

in my quiet

the story.telling & the games bestir my memory today, sAdhu,

and they delight me once again

puna: puna: – again & again

~vlm.27. The remembrance of the confidential talks, merry sports and idle plays of our early days awakes in me, O my good friend! those innocent joys afresh in me.

~m.25-29 Parigha: I still remember our convenations at our earlier meetings. You have attained liberation due to the grace of sage Mandavya. I too have attained liberation after years of hard 'tapas'. You are now reposed in that supreme state of Brahman.

ज्ञानमेतन्_मया प्राप्तं त्वया ज्ञातं यथाऽनघ ।

jJAnam etat_ mayA prAptam tvayA jJAtam yathA_ anagha |

माण्डव्यस्य प्रसादेन परमात्म-प्रसादजम् ॥२८॥

mANDavyasya prasAdena paramAtma-prasAdajam ||28||

this Wisdom was received by me

is known by you, dear boy,

by the grace of mANDavya

born of the grace of the Absolute.Self

~vlm.28. I know well, O sinless friend, that the divine knowledge which I have gained by my long and painful devotion and by the grace of God, is already known to you from the preachings of the sapient sage Mándavya to you.

अद्य कच्चिद्_अ-दु:खस्_त्वM कच्चिद्_विश्रान्तवान्_असि ।

adya kac.cit_a-du:khas tvam kac.cit_vizrAntavAn_asi |

परमे कारणे मेराव्_इव भूमण्डल-अधिप: ॥२९॥

parame kAraNe merAv_iva bhUmaNDala-adhipa: ||29||

adya kac.cit_a-du:khas tvam kac.cit_vizrAntavAn_asi x

parame kAraNe merAv_iva bhUmaNDala-adhipa: - x.

~vlm.29. But let me ask, are you not placed beyond the reach of sorrow, and set in your rest and tranquility; and are you situated in the supreme cause of all, and as firmly as if you were seated upon the unshaken rock of Meru?

~m.25-29 Parigha: .... You have attained liberation due to the grace of sage Mandavya. I too have attained liberation after years of hard 'tapas'. You are now reposed in that supreme state of Brahman.

कच्चित् परमकल्याण आत्मारामतया तव । प्रसादो जायते चित्ते शरदि_इव सरोऽम्भसि ॥३०॥

kac.cit_parama-kalyANe_ AtmArAmatayA tava | prasAdo jAyate citte zaradi_iva saro'mbhasi ||30||

whatever is this?

in its utter beauty

thru your Self-delight

a grace is aroused in chitta.Affection

as in the autumn rain a river arouses the sea

~vlm.30. Do you ever feel that auspicious self gratifying grace in your soul, which purifies the fountain of your mind, as the autumnal sky clears the springs of water on earth?

~AB. prasAdo rajastamobhyAmanAvaraNam ||

कच्चित्_करोषि समया सु.प्रसन्न-गभीरया ।

दृष्ट्या सुभग कार्याणि कार्याण्य्_एव नर-अधिपm ॥३१॥

kac.cit_karoSi samayA su.prasanna-gabhIrayA |

dRSTyA subhaga kAryANi kAryANi_eva nara-adhipam ||31

kac.cit_karoSi - whatever you do

samayA x

su.prasanna-gabhIrayA x

dRSTyA x

my dear,

kAryANi kAryANy_eva nara-adhipam - x.

~vlm.31. Do you, O ruler of your people, perform all your acts, with a complacent air and steady mind, as you were discharging your duties for the good of mankind?

~m.30-39 . O king, you are established in Self. Do you feel the delight of Self? Are you active with a sense of equality, joy and majesty, doing good to the people? Are your people free from physical and mental diseases? Are they prosperous? Are they living happily without grief in their habitations? Is the soil in your country yielding good fruits and giving sustenance to the people?

~.VA is your land abound with fruits for your people?
The comparison in the first line is not clear.

#gabhIra:, #gambhira: - the deep.

निर्-आधि.व्याधयो धीरा: कच्चित्_संपन्न-शालय: ।

nir-Adhi.vyAdhayo dhIrA: kac.cit_sampanna-zAlaya: |

जनतास्_तव देशेषु तिष्ठन्ति विगत-ज्वरm ॥३२॥

janatAs tava dezeSu tiSThanti vigata-jvaram ||32||

nir-Adhi.vyAdhaya: dhIrA: x

kac.cit sampanna-zAlaya: x

janatA: – the people

tava dezeSu – in your provinces

tiSThanti vigata-jvaram - remain free from trouble.

~vlm.32. Do the people in your realm live in safety, to enjoy their prosperity and competence, and are they all free from disease, danger and anxieties of life?

कच्चिduद्यामफलिनी फलिnIव फल-आनता ।

धरा तव फल-आपूरैH_ भृशM धारयति प्रजा: ॥३३॥

कच्चिद्_ उद्याम-फलिनी फलिनी_ इव फल.आनता । धरा तव फल.आपूरैH_ भृशM धारयति प्रजा: ॥३३॥

kac.cit_ uddAma-phalinI phalinI.iva phala.AnatA |

dharA tava phala.ApUrai:_ bhRzam dhArayati prajA: ||33||

kac.cid

something

udyAma-phalinI

generous with fruit

phalinI_iva phala-AnatA

dharA tava phala-ApUrai:

bhRzam dhArayati prajA:

~vlm.33. Is this land plentiful in its harvests, and are the trees here bending down with their fruitage; and do the people here enjoy the fruit of their labour and the objects of their desire?

vijahAra yathAkAmam trilokImaThikAmimAm |

~.VA is your land abound with fruits for your people?

The comparison in the first line is not clear.

*KM: I read stanza 33 thus: (if uddAma is taken as ' in abundance' ) just as some creeper-tree- ptouducing fruit in abundance, (and hence) bows down by the weight of the fruit, so is your region producing- nourishing the populace.
*AS: I agree with KM. I interpret uddAmaphalinI as something which is proud of producing lot of fruit, and so fertile.
Does your land sustain your people sufficiently with with loads of fruit, like a fertile vine (uddAmaphalinI) with lot of fruit hangs low with fruit (making it more accessible).

दा #dA -> #dAman -> #uddAma‑ ut-dAman — unrestrained, unbound, set free; self-willed; unlimited, extraordinary; violent, impetuous, fiery; wanton; proud, haughty; large, great

कच्चित्_तव दिगन्तेषु चन्द्रsyeव_अंशु-पञ्जरM ।

तुषार-निकर-आकारM प्रसृतM पावनM यश: ॥३४॥

kac.cit_tava diganteSu candrasya_iva_aMzu-paJjaram |

tuSAra-nikara-AkAram prasRtam pAvanam yaza: ||34||

kac.cit tava diganteSu x

candrasya_iva_aMzu-paJjaram x

tuSAra-nikara-AkAram prasRtam pAvanam yaza: - x.

~m.34 Is your fame spreading to all quarters?

~vlm.34. Is your good fame spread about in all quarters, like the clear and cooling beams of the full moon; and does it cover the face of this land, like a sheet of snowfall on the ground?

कच्चिद्_गुण-गणैH_ एता: दिशो निर्-विवरी.कृता: ।

kac.cit_guNa-gaNai:_ etA: dizo nir-vivarI.kRtA: |

त्वया सरो_अम्भसा_अबाह्या बिसानाmiव भूमय: ॥३५॥

tvayA saro_ambhasA_abAhyA bisAnAm_iva bhUmaya: ||35||

kac.cit_guNa-gaNai:_ etA: x

dizo nirvivarI-kRtA: x

tvayA saro ambhasA abAhyA x

bisAnAm_iva bhUmaya: - x.

#nirvivara

~m.35 Like water in a lake which fills the cells in the lotus stalk with itself, are you spreading your qualities to the ends of your kingdom?

~vlm.35. Is the space of all quarters of the sky, filled with the renown of your virtues, as to leave no gap in it; and as the roots and stalks of lotus bushes overspread the tank, and choke and check the course of its waters?

कच्चित्_कलम-केदार-कोण-स्थानेषु हृष्यती: ।

kac.cit_kalama-kedAra-koNa-sthAneSu hRSyatI: |

प्रतिग्रामM कुमार्यस्_ते गायन्त्य्_आनन्दनM यश: ॥३६॥

pratigrAmam kumAryas te gAyanty_Anandanam yaza: ||36||

kac.cit x

kalama-kedAra-koNa-sthAneSu –

in the rice.paddy-corner/mandolin-stands

hRSyatI: –delighting +

prati-grAmam – around-the.village

kumArya: – the girls

te gAyanti – for you do they sing

Anandanam yaza: - happily your praise?

~vlm.36. Do the young minds and virgins of your villages, street and walk about pleasantly over the plains and fields here abouts; and do they loudly laud forth your heart cheering appluse (or their merry songs)?

कुशलं तव धान्येषु धनेषु विभवेषु च । भृत्येषु च कलत्रेषु पुत्रेषु नगरेषु च ॥३७॥

kuzalam tava dhAnyeSu dhaneSu vibhaveSu ca | bhRtyeSu ca kalatreSu putreSu nagareSu ca ||37||

kuzalam tava

dhAnyeSu

in your x

dhaneSu

in your x

vibhaveSu ca

& in your x

bhRtyeSu ca

& in your x

kalatreSu

in your family

putreSu

in your children

nagareSu ca

& in your cities

~m.37 Is your family safe and healthy? Are your servants happy?

~vlm.37. Does all welfare attend on you, with respect to your prosperity, wealth and possessions and the produce of your fields; and do your family, children ana dependents fare well in this city?

आधि-व्याधि-विहीना इयM कच्चित्-_काय-लता तव ।

Adhi-vyAdhi-vihInA iyam kac.cit-_kAya-latA tava |

फलM फलति पुण्य-आख्यM यद्_इहामुत्र चोदितm ॥३८॥

phalam phalati puNya-Akhyam yat_ihAmutra coditam ||38||

Adhi-vyAdhi-vihInA – without Adhi.Affection or vyAdhi.Infection

iyam – this

kac.cit-kAya-latA tava x

phalam phalati – fruits its fruit

puNya-Akhyam – called Merit

yat_ihAmutra coditam - x.

~m.38-39 Is your body free of physical and mental ailments and yielding fruits that ensure merit in both here and heaven? Is your mind detached from the vicious serpent like sensuousness?

~vlm.38. Do you enjoy your health free from all disease and complaint; and reap the reward of your meritorious acts done for this life and the next (such as sacrifices made for future rewards).

आपात-रमणीयेषु वर्तेत_अत्यन्त-वैरिषु ।

ApAta-ramaNIyeSu varteta_atyanta-vairiSu |

कच्चिद्_विषय-सर्पेषु स-विरागM मनस्_तव ॥३९॥

kac.cit_viSaya-sarpeSu sa-virAgam manas tava ||39||

ApAta-ramaNIyeSu x

varteta_atyanta-vairiSu x

kac.cit_viSaya-sarpeSu x

sa-virAgam manas tava - x.

~m.38-39 Is your body free of physical and mental ailments and yielding fruits that ensure merit in both here and heaven? Is your mind detached from the vicious serpent like sensuousness?

~vlm.39. Are you indifferent in your mind with regard to temporary enjoyments, which appear pleasant for a moment, but prove to be our deadly enemies at last.

अहो वत चिरM कालmAवाM विश्लेषmAगतौ ।

aho vata ciram kAlam_AvAm vizleSam_Agatau |

कालेन श्लेषितौ भूअस् वसन्त-अद्रि-तटौ_इव ॥४०॥

kAlena zleSitau bhUyo vasanta-adri-taTau_iva ||40

what a long time it's been

since we came to part our ways

with time our ways have rejoined again

like spring touching a mountain-slope

~vlm.... as the spring revisits the dales with verdure.

न ता: जगति विद्यन्ते सुख-दु:ख=दशा: सखे ।

na tA: jagati vidyante sukha-du:kha=dazA: sakhe |

जीवद्भिH_ या: न दृश्यन्ते संयोगज-वियोगजा: ॥४१॥

jIvadbhi:_ yA: na dRzyante saMyogaja-viyogajA: ||41||

na tA: jagati vidyante x

sukha-du:kha=dazA: sakhe x

jIvadbhi: yA: na dRzyante x

saMyogaja-viyogajA: - x.

~m.40-42. ... Likewise we are now meeting after many such joys and sorrows. Oh! God's play is very strange, surprising and unexpected. It flows from the operation of his law.

~vlm.41. There are no such joys here, nor each woes even in this world: which do not happen to the lot of the living in their union with, and separation from one another.

तथैतास्वातिदीर्घासु दशास्वन्यत्वमागता: । भूयो वयमपि श्लिष्टाश्चित्रो हि नियतेः विधि: ॥४२॥

tathA_etAsu_ ati.dIrghAsu dazAsu anyatvam AgatA: | bhUya:_ vayam api zliSTA: citra:_ hi niyate:_ vidhi: ||42||

tathA etAsu ati-dIrghAsu

dazAsu anyatvam_AgatA:

bhUyo vayam_api zliSTA:

citra: hi niyater vidhi:

~vlm.42. We are quite altered in our circumstances, during our long separation; and yet how we happened to meet each other in the same unchanged state of our minds, by a wonderful accident of destiny.

~m.40-42 . Oh, we are separated for a long time. Now, due to the grace of god, we are meeting. My friend, there is nothing that a jiva will not suffer. Joys and sorrows are generated by separations and unions. Likewise we are now meeting after many such joys and sorrows. Oh! God's play is very strange, surprising and unexpected. It flows from the operation of his law.

suraghu said—

भगवन्_नियतेH_ अस्या गतिM सर्प-गतेriव ।

bhagavan_niyate:_ asyA gatim sarpa-gate:_ iva |

दैविक्या: को हि जानाति गम्भीराM विस्मय-प्रदाm ॥४३॥

daivikyA: ko hi jAnAti gambhIrAm vismaya-pradAm ||43||

bhagavan_niyate:_ asyA gatim sarpa-gate:_ iva x

daivikyA: ko hi jAnAti gambhIrAm vismaya-pradAm - x.

~vlm.43. Suraghu replied:—Yes, sir, the course of destiny is as crooked as that of a serpent; nor is there any man that can penetrate into the depth of the mysterious nature of destiny.

~m.43-48 Suraghu: O great soul, the play of the Divine is like the movement of a serpent. No one can know it. Look, what it has done- after a long separation, his play has brought us together. Oh, what is not possible for the divine will? O Lord, we are now established in a state of bliss. We have been blessed with your visit. Look, we are now free of any agitation.

त्वम् अहम् च व्यपोह्य इति दूरे दूर-दशासु च । अद्य सम्.घटितौ भूय: किमसध्यामहो विधे: ॥४४॥

tvam_aham ca vyapohya_ iti dUre dUra-dazAsu ca | adya saMghaTitau bhUya: kim_ a-sadhyAm_ aho vidhe: ||44||

tvam_aham ca

U & I

vyapohya

iti

dUre dUra-dazAsu ca

in far & 10.times.farther places

adya saMghaTitau

bhUya:

kim_asadhyAm

aho vidhe:

~vlm.44. There is nothing impossible to destiny, which has after the lapse of so long a time, has reunited us in one place, from the vast distance of the two countries asuntler.

वयM त्व्_अद्य महासत्त्व भृशM कुशलिन: स्थिता: ।

vayam tv_adya mahAsattva bhRzam kuzalina: sthitA: |

त्वद्.आगमन-पुण्येन पराM पावनताM गता: ॥४५॥

tvad.Agamana-puNyena parAm pAvanatAm gatA: ||45||

vayam tv_adya mahAsattva bhRzam kuzalina: sthitA: x

tvad.Agamana-puNyena parAm pAvanatAm gatA: - x.

~vlm.45. O great sir! we are all in good health and prosperity in this place, and have been supremely blest by your graciousness unto us.

~m.43-48 Suraghu: ... O Lord, we are now established in a state of bliss. We have been blessed with your visit. Look, we are now free of any agitation.

पश्य त्वद्.आगम-क्षीण-पापानाM पुण्य-पादपै: ।

pazya tvad.Agama-kSINa-pApAnAm puNya-pAdapai: |

तथा फलितM अस्माकM न यथा वयM आकुला: ॥४६॥

tathA phalitam asmAkam na yathA vayam AkulA: ||46||

pazya – see/know

tvad.Agama-kSINa-pApAnAm x

puNya-pAdapai: – by trees of Merit

tathA phalitam – thus fruited

asmAkam na yathA vayam AkulA: - x.

~m.46 With your visit all aims have vanished and the tree of merit has yielded fruits.

~vlm.46. Behold us purified and cleansed of our sins, by your holy presence among us; and the arbor of our merits has borne the fruit of our peace and satisfaction at your sight.

सर्वा: संपत्तयो_ ऽस्माकं राजर्षे संस्थिता: पुरे । भवद्.आगमनेन_ अद्य प्रयाता: शत-शाखताम् ॥४७॥

sarvA: sampattaya:_ asmAkam rAjarSe saMsthitA: pure | bhavad-Agamanena_adya prayAtA: zata-zAkhatAm ||47||

sarvA: sampattaya: asmAkam

all prosperity for us,

rAja-RShi, Royal Sage,

saMsthitA: pure

has been established in my City

bhavad-Agamanena

with the coming of Your Presence

adya prayAtA: zata-zAkhatAm

now with you comes a hundredfold increase

~m.47 O Rajarshi, my cities are endowed fully with prosperity. With your arrival that prosperity has magnified manyfold.

~vlm.47. O royal sage! wr enjoy all prosperity in this our native city; and your presence here this day, has made it shoot forth, in a hundred off-shoots of joy and happiness.

= sarvA: sampattayo 'smAkam rAjarSe saMsthitA: pure |

bhavad-AgamanenAdya prayAtA: zata-zAkhatAm > ... < Comm n

विकिरति परितो रसायनानां

vikirati parita:_ rasAyanAnAm

इव निकरं मधुरं महानुभावा ।

iva nikaram madhuram mahA.anubhAvA |

तव वचनमवेक्षणं च पुण्यं

tava vacanam_avekSaNam ca puNyam

परम.पद-प्रतिमो हि साधु.सङ्ग: ॥४८॥

parama.pada-pratimo hi sAdhu.saGga: ||48||

vikirati parito rasAyanAnAm x

iva nikaram madhuram mahA.anubhAvA x

tava vacanam_avekSaNam ca puNyam x

parama.pada-pratimo hi sAdhu.saGga: - x.

~m.48 O mahatma, your words are like rain of nectar all over the place. Because, the arrival of and meeting with saints is like attaining liberation. So say wise people.

~vlm.48. O noble minded sir! your appearance and speech, have sprinkled this place with sweet nectarine drops, joy and holiness; because the company of the virtuous, is reckoned to equal the supreme felicity of man.

oॐm

ÂUUMmmmm....

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3| 103| 19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

+++

Comments and suggestions

are welcome at

das....@gmail.com

Please begin the Subject line with the relevant sarga/canto Number, e.g. "re: y5084".

The complete YVFiles,

including the Concordant Glossary, and every Sarga/Canto,

in their most recent update,

can be downloaded at:

All YVFiles:

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0

Concordant Glossary (CGl1405)

https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0

oॐm

"Rare Ramana video", with a wise Cow, and a monkey Prince!

http://www.youtube.com/watch?v=w814-Pj3bm8

fm5061 2.my08 Adventures of su.raghu and parigha .z48.docx

Jiva Das

unread,

May 8, 2021, 6:48:44 PM5/8/21

to yoga vasishtha

FM.5 Complete

https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1-end.docx?dl=0

FM.5.61 ADVENTURES OF SU.RAGHU AND PARIGHA 2.my08 .z48

https://www.dropbox.com/s/lssvv34noa0ayxr/fm5061%202.my08%20Adventures%20of%20su.raghu%20and%20parigha%20.z48.docx?dl=0

Oॐm

jd. Raghu the Swift is the founder of rAma's clan.line (rAghava).

<suraghu> does not google.

if Swift is read as a surname, suraghu would be Swifter.

in any case, the name is vasiShTha's invention,

meant to intrigue rAma.Swift with who could be Swifter?

#han - #parihan #parigha -m.- an iron bar or beam used for locking or shutting a gate (= #argala) • (fig.) a bar , obstacle , hindrance_KSS. • an iron bludgeon or club studded with iron MBh.&c. • (du.) two birds flying on each side of a traveller (regarded as an omen) Var. • N. of one of the attendants of Skanda MBh.

FM.5.61

Adventures of Suraghu.Swifter

Reunion with Parigha.Bludgeon

he was like a sacrificial fire

devouring dry leaves

among the ascetics he got the name of parNAda Leaf.eater.

-16-

oॐm

Vasishtha said—

एवम् उत्पल-पत्राक्ष राघव अघ-विपर्यये ।

evam utpala-patrAkSa rAghava_agha-viparyaye |

पदम् आसादय अद्वन्द्वम् विशोको भव भूतये ॥५।६१।१॥

padam AsAdaya_a.dvandvam vizoka:_bhava bhUtaye ||5|61|1||

evam.so/this.way

utpala-patrAkSa – lotus.eyed Raaghava

whin agha.impure.viparyaya.perverse/opposed.e, +

padam AsAdaya_advandvam assume the nondual condition

vizoka: bhava - ungrieving you should become

whin bhUti.wellbeing/wealth/power.aye - x.

*Murty.1 O lotus-eyed Rama, become one without grief by attaining the supreme state of oneness overcoming all sins.

*vlm.p.1. Vasishtha said:—O lotus-eyed Raghava, you also act in the manner as Suraghu and rely on the sole existence of the Supreme One to cleanse your iniquities and to get rid of all sorrow in this world.

*AB. he rAghava, eva suraghuvat tvam api aghasya harSa-zokAdi-nimittasya pApasya viparyaye tattva-bodhena samUlam ucchede sati ||5|61|

* evam.so/this.way utpala-patrAkSa – lotus.eyed Raaghava whin agha.impure.viparyaya.perverse/opposed.e, + padam AsAdaya_advandvam assume the nondual condition

vizoka: bhava - ungrieving you should become whin bhUti.wellbeing/wealth/power.aye - x.

एताम् दृष्टिम् अवष्टभ्य न मनः परितप्यते ।

etAm dRSTim avaSTabhya na mana: paritapyate |

घोरे तमसि निर्मग्नम् लब्ध-दीपम् शिशुर् यथा ॥५।६१।२॥

ghore tamasi nir.magnam labdha-dIpam zizu:_yathA ||5|61|2||

etAm dRSTim - This view avaSTabhya.having.held/accepted - na mana: - Mind is not tormented paritapyate + ghore tamasi nirmagnam - immersed in terrible darkness - but is like a child given a lamp labdha-dIpam zizu:_yathA

*Murty.2 By adopting the attitude of Suraghu, mind will not suffer any anguish. One does not plunge into darkness (of ignorance) like a child who holds a lamp in hand.

*vlm.2. The mind will no longer pant or sorrow, when it comes to have this ecumenical sight in itself; as a child is no more afraid of dark, when it gets the light of a lamp in the room.

##tap - #paritap - burn all round, set on fire, kindle; also = P. feel pain, suffer, do penance (tapas). C. pain, afflict.

विवेकअवस्थया चेतस् तथैव आयाति निर्वृतिम् ।

viveka.avasthayA cetas_tathA_eva_AyAti nirvRtim |

पतच् छ्वभ्रे दृढ-तृण-प्रचयालम्बनाद् इव ॥५।६१।३॥

patat_zvabhre dRDha-tRNa-pracayAlambanAt_iva ||5|61|3||

by/with Discernment of its viveka.avastha.situation.ayA the cetas.affected.intelligence

tathaiva.thusever_AyAti.coming.forth to nirvRti.xx.m x

patan.falling into chvabhre - a pit(fall)/hole -

dRDha-tRNa-pracayAlambanAt_iva

*Murty.3 Through discrimination mind arrives at a state of peace. It will be like one who climbs out of an abyss by holding on to a piece of grass on the brim.

*vlm.3. The discriminating mind of Suraghu found its rest in perfect tranquility; as a fool finds his security by laying hold of a big bundle of straws.

##sthA - *avasthA -ava "down into " + the verbal root ##stha to stand = *avasthA - "State, condition, position, situation • applied to the four states of consciousness jagrad-avasthA, svapna-avasthA, suSupty-avasthA, and turIya-avasthA. The Greek equivalent is hypostasis, that which stands under, supports, carries, or bears a superior. Thus the superior is born or manifested by its hypostasis or avastha." Theo.Encyc. •-• *anavasthA - instability, unboundedness, regressus in infinitum (infinite regress) (phil.). -mfn.- unsettled, unstable • (A) f - unsettled condition or character • instability, unsteady or loose conduct • (in phil) nonfinality (of a proposition), endless series of statements +

अथ एताम् पावनीम् दृष्टिम् भावयित्वा अप्य् उदाहरन् ।

atha_etAm pAvanIm dRSTim bhAvayitvA_api_udAharan |

नित्यम् एक-समाधानो_भव भूषित-भूतलः ॥५।६१।४॥

nityam eka-samAdhAna:_bhava bhUSita-bhUtala: ||5|61|4||

*Murty.4 Now adopt the sacred attitude of Suraghu and remain always in a state of equilibrium. Become the jewel of example on the earth.

*vlm.4. Having this holy sight in your view, and by your preaching this light to others, do you continue to enjoy this uniform insoucience (Samadhi) in yourself, and shine forth as a bright-gem before the world.

atha.then/next etAm.this pAvana.purifying/sacred.Im dRSTi.sight/view.m x

bhAvayitvA.xx. api.tho/even udAharan.xx. - nityam.always/ever eka.one/single.samAdhAna.attention/meditation\arranging. : x

bhava - let.U.become bhUSita.sought.after/adorned-bhUtala.earth/ground.:

Raama said—

कथम् एक-समाधानम् कीदृशम् वा मुनीश्वर ।

katham eka-samAdhAnam kIdRzam vA munIzvara |

वाताहत-मयूरअङ्ग-रुह-लोलम् मनो_भवेत् ॥५।६१।५॥

vAtAhata-mayUra.aGga-ruha-lolam mana:_bhavet ||5|61|5||

katham – how - eka.one/single.samAdhAna.attention/meditation\arranging.m -

kIdRz.?what.kind/sort-am vA.or/else, hey munIzvara – Lord of the Munis -

vAtAhata.windstruck-mayUra.peacock.aGga.body/limb-ruha.feathers-lolat.playing/fluttering.m x

manas.Mind bhavet.would.become

*Murty.5 Sri Rama: O Lord of the munis, tell me how this mind, which wobbles like a wind- shaken peacock tail, can become one of tranquil attention?

*vlm.5. Ráma said:—Tell me O chief of sages, what is this uniform insouciance, and set my mind at rest, which is now flutterring like the plumes of a peacock discomposed by the winds.

***Yoga - *samAdhAna - in his *viveka.cUDAmaNi (Sloka 27), Shankara explains that <samyag.AsthApanam zuddhe brahmaNi sarvadA tat samAdhAnam ity uktam na tu chittasya lAlanam> "the perfect establishment of the buddhi always in the pure (nirguna) Brahman (free from all limitations) is said to be Samaadhaana, not the indulgence of the mind (not giving free rein to the mind to stray at will).[wikipedia]

Vasishtha said—

शृणु तस्य एव सुरघोः प्रबुद्धस्य सतस् तदा ।

zRNu tasya_eva suragho: prabuddhasya satas_tadA |

पर्णाद् अस्य च राजर्षेः संवादम् इमम् अद्भुतम् ॥५।६१।६॥

parNAt_asya ca rAjarSe: saMvAdam imam adbhutam ||5|61|6||

zRNu tasya_eva suragho: - Hear of that very Su.raghu -

prabuddhasya satas_tadA x

parNAt_asya ca rAjarSe: saMvAdam imam adbhutam - x.

*vlm.6. Vashistha replied:—Attend therefore, O Ráma! to the marvelous story of that enlightened and sagely prince Suraghu, and how he conducted himself by subsisting on the leaves of trees.

*Murty.6-7 Sri Vasista: O Rama, (to appreciate this) listen to the conversation between the enlightened Su-raghu and 'rajarshi' Parigha. These two have attained Self and are constantly endowed with tranquil attention. I shall now describe to you their fascinating conversation.

राघव एक-समाधान-बोधितायोजित.आत्मनोः ।

rAghava_eka-samAdhAna-bodhitAyojita.Atmano: |

परस्परम् समालापम् इमम् प्रकथयामि ते ॥५।६१।७॥

parasparam samAlApam imam prakathayAmi te ||5|61|7||

hey Raaghava,

eka-samAdhAna-bodhitAyojita.Atmano:

parasparam.mutually - samAlApa.xx.m x

imam.this prakathayAmi.relate/tell.about @ te.you/they - x.

*vlm.7. I will relate to you also the communication which went on between two princes, both of whom were equally enlightened in their souls, and situated in the same sort of uniform quietism.

*Murty.6-7 Sri Vasista: O Rama, (to appreciate this) listen to the conversation between the enlightened Suraghu and 'rajrishi' Parigha. These two have attained Self and are constantly endowed with tranquil attention. I shall now describe to you their fascinating conversation.

बभूव पारसीकानाम् पार्थिवः परवीरहा ।

babhUva pArasIkAnAm pArthiva: paravIrahA |

परिघो_नाम विख्यातः परिघः स्पन्दने यथा ॥५।६१।८॥

parigha:_nAma vikhyAta: parigha: spandane yathA ||5|61|8||

babhUva pArasIkAnAm pArthiva: paravIraha.xx.A x

parigho nAma vikhyAta: parigha.obstacle/hindrance.: spandane yathA - x.

*vlm.8. There was a mighty king of the Plahvas (Persians) known by the name of Parigha; who was a victor of his enemies, and also the support of his realm, as the axle is the support of a carriage.

*Murty.8-14 There was once a famous king called Parigha, ruling over the Parasika region. He was a great support to his people, like axle to a chariot....

#pArasIka

#paravIraha

##han - #parihan - *parigha: - iron bar for locking a gate • iron club, fig. obstacle, hindrance, esp. a current of clouds before the sun +

*gadA

#musala "a club or mace ... made of wood as well as metal. Mbh 1.167.19 Bhima's ... mace is ... plated with gold Mbh 3.152.15, 3.255.4 ... a sharp-cornered and heavy tapering post, girded with iron spikes, and sometimes adorned with gold... hexagonal in shape, and four cubits in length. Mbh 5.50.28 The mace was used by [those who] had the requisite stamina_and strength to wield it ... only the strongest...." Singh, Ancient Indian Warfare. — A prince in y5061 ff.

स बभूव परम् मित्रम् सुरघो रघुनन्दन ।

sa* babhUva param mitram suragha:_raghunandana |

नन्दन-उद्यान-संस्थस्य मदनस्य इव माधवः ॥५।६१।९॥

nandana-udyAna-saMsthasya madanasya_iva mAdhava: ||5|61|9||

sa: babhUva param mitram

darling of the Swift, this suraghu.Swifter his best.friend

nandana-udyAna-saMsthasya x

madanasya iva mAdhava: - x.

*Murty.8-14 ... He was a great friend of Suraghu....

*vlm.9. He was joined in true friendship with Suraghu,

and was as closely allied to him as the god of love with the vernal spring.

कदाचित् परिघस्य अभूद् अवर्षम् मण्डले महत् ।

kadAcit parighasya_abhUt_avarSam maNDale mahat |

कल्पान्त इव संसारे प्रजा-दुष्कृत-दोषजम् ॥५।६१।१०॥

kalpAnta* iva saMsAre prajA-duSkRta-doSajam ||5|61|10||

kadAcit parighasya_abhUt

somewhen for parigha.obstacle/hindrance/Parigha the Bludgeon there was

avarSa.drought/rainless.m in the maNDala.sphere/territory.e x

mahat.great\Earth.

whin kalpAnta.Doomsday iva.like/as.if whin saMsAra.Samsaara.convolution.e x

prajA-duSkRta-doSajam x

*vlm.10. It happened at one time, that a great drought occured in the land of Surughu, and it was attended by a famine, resembling the final desolation of the earth, brought on by the sins of men.

*Murty.8-14 .... Because of the sinful deeds of his people, a drought visited the land of Parigha. Many suffered from hunger and died....

विनेशुः जनतास् तत्र बह्व्यः क्षुत्-क्षाम-जीविताः ।

vinezu:_janatAs tatra bahvya: kSut-kSAma-jIvitA: |

ज्वलिते विपिने वह्नौ यथा भूत-परम्पराः ॥५।६१।११॥

jvalite vipine vahnau yathA bhUta-paramparA: ||5|61|11||

vinezu: janatA: tatra – the populace came there -

bahvya: - many - kSut-kSAma-jIvitA: -

whin jvalita.xx.e vipina.xx.e vahni.fire/flame.au -

yathA bhUta-paramparA: - as a procession of beings

*vlm.11. It destroyed a great number of his people, who were exhausted by hunger and debility; as a conflagration destroys the unnumbered living animals of the forest.

*Murty.8-14 ... Because of the sinful deeds of his people, a drought visited the land of Parigha. Many suffered from hunger and died....

तद् दुःखम् परिघो_दृष्ट्वा विषादम् अतुलम् ययौ ।

tat_du:kham parigho dRSTvA viSAdam atulam yayau |

तत्याज आश्व् अखिलम् राज्यम् दग्धम् ग्रामम् इव अध्वगः ॥५।६१।१२॥

tatyAja_Azu_akhilam rAjyam dagdham grAmam iva_adhvaga: ||5|61|12||

parigha

having seen all that trouble

came to unequalled sorrow

he soon abandoned his entire kingdom

as a traveler departs a ravaged town

tat_du:kham parigho dRSTvA viSAdam atulam yayau |

tatyAja_Azu_akhilam rAjyam dagdham grAmam iva_adhvaga:

*vlm.p.12 Seeing this great disaster of his people, Parigha was overwhelmed in grief. He left his capital in despair like a traveler leaving a city burned down to the ground.

प्रजा-नाश-प्रतीकारेश्व् अ.समर्थो_विरागवान् ।

prajA-nAza-pratIkArezu_a.samartha:_virAgavAn |

जगाम विपिने कर्तुम् तपो ऽजिन-मुनीन्द्रवत् ॥५।६१।१३॥

jagAma vipine kartum tapa:_ajina-muni.indravat ||5|61|13||

prajA-nAza-pratIkArezu_a.samartha:_virAgavAn + jagAma vipine kartum tapa:_ajina-muni.indravat

#pratIkAra

*vlm.13. He was so sorely soul-sick at his inability to remove this unavertible calamity of his subjects, that he went to a forest to devote himself to devotion like Jíva the chief of devote. (Jíva is another name of Buddha, who betook himself to the forest on seeing the woes of human kind).

*vlm.p.13. He was so sorely soul-sick at his inability to remove this unavoidable calamity of his subjects that he went to a forest to devote himself to penance like Jiva, the chief of the devout.

*Murty.8-14 There was once a famouns king called Parigha, ruling over the Parasika region. He was a great support to his people, like axle to a chariot. He was a great friend of Suraghu. Because of the sinful deeds of his people, a drought visited the land of Parigha. Many suffered from hunger and died. Parigha could not witness this calamity and left his kingdom like one who leaves a burning village. He wore the robes of a muni and left for a forest to do penance. He started living at a place which was beyond the notice of his people. He was completely dejected with himself and with the calamity that visited his people.

पौराणाम् अपरिज्ञाते कस्मिंश्चिद् दूर-कानने ।

paurANAm a-parijJAte kasmin.cit_dUra-kAnane |

समुवास विरक्त.आत्मा लोकान्तर इव अपरे ॥५।६१।१४॥

samuvAsa virakta.AtmA lokAntara *iva_apare ||5|61|14||

paurANAm aparijJAte kasmiMz.cit_dUra-kAnane + samuvAsa virakta.AtmA lokAntara iva_apare

*vlm.14. He entered a deep wood unseen by and unknown to his people, and there passed his time in his disgust with the world, and afar and away from mankind.

*vlm.p.14 He entered a deep wood unseen and unknown to his people, far away from mankind. There he passed his time in his disgust with the world.

*Murty.8-14 ... left his kingdom like one who leaves a burning village. He wore the robes of a muni and left for a forest to do penance. He started living at a place which was beyond the notice of his people.

तपश्.चरच्.छान्त-मतिर् दान्तः कन्दर-मन्दिरे ।

tapa:.carat~zAnta-mati:_dAnta: kandara-mandire |

स्वयम् शीर्णानि शुष्कानि तत्र पर्णान्य् अभक्षयत् ॥५।६१।१५॥

svayam zIrNAni zuSkAni tatra parNAni_abhakSayat ||5|61|15||

tapaz.caraJ-chAnta-mati: x

dAnta: kandara-mandire x

svayam zIrNAni zuSkAni

tatra parNAny_abhakSayat - x

*vlm.15. He employed himself in his austere devotion in the cavern of a mountain, and remained sober-minded, with his subsistence upon dry and withered leaves of trees.

*Murty.15-19 . Living in that forest, he survived on dry leaves which fell off the trees.

##dam - #dAnta -mfn.- tamed, subdued • mild , patient_MBh.&c. • -m.- a tamed ox or steer (cf. #damya).

##bhakS - #abhakSayat ca. impft. ac. sg. 3 }[bhakṣ]

चिरम् हुताशवच् छुष्क-पर्णान्य् एव अथ भक्षयन् ।

ciram hutAzavat_zuSka-parNAni_eva_atha bhakSayan |

पर्णाद इति नाम असौ प्राप मध्ये तपस्विनाम् ॥५।६१।१६॥

parNAda iti nAma_asau prApa madhye tapasvinAm ||5|61|16||

ciram

For.long

hutAzavat he was like the oblation-eating fire

zuSka-parNAni_eva_atha bhakSayan devouring in this manner dry leaves.

parNAda: iti nAma_asau prApa He got the name of "Leaf-eater"

madhye tapasvinAm

among the ascetics.

*vlm.16. It was by his subsisting on dry leaves for a long time, as fire devours them always, that he obtained the surname of the leaf-eater among the assembled devotees on that spot.

*Murty.15-19 ...Because of his using dry leaves for his food, he came to be known as 'Parnada' (leaf eater) among the sages in the neighbourhood. ...

ततःप्रभृति पर्णाद-नामा राजर्षि-सत्तमः ।

tata:prabhRti parNAda-nAmA* rAjarSi-sattama: |

जम्बूद्वीपे बभूव असौ विख्यातो मुनि-सद्मसु ॥५।६१।१७॥

jambUdvIpe babhUva_asau vikhyAta:_muni-sadmasu ||5|61|17||

tata:prabhRti parNAda-nAmA* rAjarSi-sattama: |

jambUdvIpe babhUva_asau vikhyAta:_muni-sadmasu x

*vlm.17. It was_thenceforward that the good and royal sage passed under his title of the leaf-eater among the holy sages in all parts of Jambudiva (Asia).

*Murty.15-19 ....Because of his using dry leaves for his food, he came to be known as 'Parnada' (leaf eater) among the sages in the neighbourhood....

ततो वर्ष-सहस्रेण तपसा दारुण.आत्मना ।

tata:_varSa-sahasreNa tapasA dAruNa.AtmanA |

प्रापद् अभ्यास-वशतो ज्ञानम् आत्म-प्रसादजम् ॥५।६१।१८॥

prApat_abhyAsa-vazata:_jJAnam Atma-prasAdajam ||5|61|18||

tatas.thence/from.that -

varSa-sahasreNa tapasA dAruNa.xx.AtmanA x

prApat abhyAsa-vazato jJAnam Atma-prasAdajam - x.

#prApat - *AB. ... prApat prAptavAn ||5|61|

*vlm.18. Having thus conducted himself with his most rigid austerites for many years, he attained the divine knowledge by his long practice of self-purification, and by grace of the supreme soul.

*Murty.15-19. Thus he continued his penance for thousand years and gained Self-knowledge. He became peaceful without any desires, a jivanmukta, without the sense of duality. He was devoid of sorrows and attachments.

बभूव विगत-द्वन्द्वो_निराशः शान्त-मानसः ।

babhUva vigata-dvandva:_nirAza: zAnta-mAnasa: |

नी.रागः निर्.अनुक्रोशो.जीवन्मुक्तः प्रबुद्ध-धीः ॥५।६१।१९॥

nI.rAga: nir.anukroza:_jIvan.mukta: prabuddha-dhI: ||5|61|19||

had got

free of dualities

free of hoping for quiet of Mind

free of Passion / free of Compassion

a jIvan.mukta Living.Free

his thought fully awakened

*jd. babhUva – he had vigata-dvandva: – got free of dualities nirAza: – free of hoping for zAnta-mAnasa: – quiet of Mind nI.rAga: – free of Passion nir.anukroza: – free of Compassion a jIvan.mukta Living.Free prabuddha-dhI: - hir thought fully awakened.

*Murty.1 He became peaceful without any desires, a jivanmukta, without the sense of duality. He was devoid of sorrows and attachments.

*vlm.19. He obtained his self-liberation by his avoidance of enmity and the passions and affections of anger, pity and other feelings and desires; and by his attainment of mental calmness and an enlighted understanding.

विजहार यथाकामम् त्रिलोकी-मठिकाम् इमाम् ।

vijahAra yathAkAmam trilokI-maThikAm imAm |

सिद्ध-साध्यैः समम् साधो स=हंस.आलिर् इव अब्जनीम् ॥५।६१।२०॥

siddha-sAdhyai: samam sAdho sa=haMsa.Ali:_iva_abjanIm ||5|61|20||

he wandered where he would

yathAkAmam x

trilokI-maThikAm imAm x

siddha-sAdhyai: samam

equal with siddha & sAdhya Adepts, sAdhu,

sa=haMsa.Ali: iva_abjanIm

like swans and bees among the lotuses

*vlm.20. He wandered adlibian all about the temple of the triple world, (composed of earth, heaven and the aether regions); and mixed in the company of the siddhas and sádhyas, as_the bees mix with the company of swans about the lotus beds.

~VA. he roved at will around the temples of three worlds, with

other siddhas and sadhyas, like lotus flower is visited by swans and

bees.

*Murty.20-24. O Rama, having attained liberation, he started to roam around the three worlds with abandon in the company of 'siddhas' and 'sadhyas'. In such wanderings, once he arrived at the palace of Suraghu, the kirata king'. It was a meeting between two liberated souls who emerged successfully out of the womb of ignorance. Pleased with the encounter, they worshipped each other. 'Oh, what a pleasure! it is due to the great merit acquired earlier that we are meeting' they said to each other. They embraced each other and took seats side by side on the same chair.

एकदा तस्य सदनम् हेम.चूड-महीपतेः ।

ekadA tasya sadanam hema.cUDa-mahIpate: |

प्राप रत्न-वि.निर्माणम् मेरोः शृङ्गम् इव अपरम् ॥५।६१।२१॥

prApa ratna-vi.nirmANam mero: zRGgam iva_aparam ||5|61|21||

once

to the palace

of that golden.crowned Protector of the Earth

he came

as_to a new bejewelled peak of Mount.meru

ekadA tasya sadanam hema.cUDa-mahIpate: |

prApa ratna-vi.nirmANam mero: zRGgam iva_aparam ||5|61|21||

ते तत्र प्राक्तने मित्रे पूजाम् अकुरुताम् मिथः ।

te tatra prAktane mitre pUjAm akurutAm mitha: |

पूर्णौ विज्ञात-विज्ञेयौ मौर्ख्य-गर्भाद् विनिर्गतौ ॥५।६१।२२॥

pUrNau vi.jJAta-vi.jJeyau maurkhya-garbhAt_vi.nirgatau ||5|61|22||

te tatra prAktane mitre x

pUjAm akurutAm mitha: x

pUrNau vi.jJAta-vi.jJeyau x

maurkhya-garbhAt x

vi.nirgatau - x.

*vlm.22. Here he met with his old friend the king ef that city, and saluted each other with mutual fondness. They were both delivered from the darkness of ignorance, and were perfect in their knowledge of the knowable.

*Murty.20-24. ... In such wanderings, once he arrived at the palace of Suraghu, the kirata king'. It was a meeting between two liberated souls who emerged successfully out of the womb of ignorance....

अहो नु बत कल्पाणैः फलितम् मम पावनैः ।

aho nu bata kalpANai: phalitam mama pAvanai: |

सम्प्राप्तवान् अहम् यत् त्वाम् इत्य् अन्योन्यम् अथ उचितुः ॥५।६१।२३॥

samprAptavAn aham yat tvAm iti_anyonyam atha_ucitu: ||5|61|23||

aho nu bata kalpANai: x

phalitam mama pAvanai: x

samprAptavAn aham yat tvAm x

ity anyonyam atha ucitu: - x.

*Murty.20-24.... Pleased with the encounter, they worshipped each other. 'Oh, what a pleasure! it is due to the great merit acquired earlier that we are meeting' they said to each other....

*vlm.23. They accosted mutually with saying, "O! It is by virtue of our good fortune that we come to meet one another.

आलिङ्गित-शरीरौ ताव् अन्योन्य.आनन्दित.आकृती ।

AliGgita-zarIrau tau_anyonya.Anandita.AkRtI |

एक.आसने विविशतुश् चन्द्र.आर्काव् इव भूदरे ॥५।६१।२४॥

eka.Asane vivizatu:_candra.Arkau_iva bhUdare ||5|61|24||

AliGgita-zarIrau tau x

anyonya.Anandita.AkRtI x

eka.Asane vivizatu: x

candra.Arkau iva bhUdare - x.

*vlm.24. They embraced each other in their arms and with joyous countenances, and then sat on the one and same seat, as when the sun and moon are in conjunction.

*Murty.20-24. .... They embraced each other and took seats side by side on the same chair.

Parigha said—

परमानन्दम् आयातम् चेतस् त्वद्.दर्शनेन मे ।

paramAnandam AyAtam cetas_tvad.darzanena me |

इन्दु.बिम्ब इव उन्मग्नम् मनः शीतलताम् गतम् ॥५।६१।२५॥

indu.bimba* iva_unmagnam mana: zItalatAm gatam ||5|61|25||

the sight of you has sent my mind spinning into Supreme Delight; my mind is comforted, as if by the cooling light of the moon!

parama.Anandam

Supreme Delight

AyAtam attained cetas Conscious tvad-darzanena by sight of you me in me indu-bimba moon-disc iva like unmagnam emerged manas Mind zItalatAm coolness gatam

gone-to

*vlm.25. Parigha said:—My heart rejoices to see you with full satisfaction; and my mind receives a coolness as if it immerged in the cooling orb of the moon.

*Murty.25-29 Parigha: My friend, my mind is in ecstasy with meeting you here. My mind is cool like moon. Pure love is like a tree on a tank bund with numerous branches. It increases by separation. I still remember our convenations at our earlier meetings. You have attained liberation due to the grace of sage Mandavya. I too have attained liberation after years of hard 'tapas'. You are now reposed in that supreme state of Brahman.

अकृत्रिम-सुखम् प्रेम वियोगे शत-शाखताम् ।

akRtrima-sukham prema viyoge zata-zAkhatAm |

प्रयाति पल्वल-तटे ऽच्छिन्न-मूल इव द्रुमः ॥५।६१।२६॥

prayAti palvala-taTe_a.cchinna-mUla* iva druma: ||5|61|26||

after long absence, friend, true joy spreads in a thousand courses through the heart, like the outspreading roots of a dry tree beside a pond.

akRtrima-sukham x

prema x

viyoge zata-zAkhatAm x

prayAti palvala-taTe_acchinna-mUla* iva druma:

acchinna-mUla-zicchan na zAkho druma: ivêti yojyam ||

akRtrima- unfeigned sukham pleasure prema love viyoge in separation zata-zAkhatAm hundred limbs prayAti emerges palvala- pond taTe bank acchinna-mUle inseparable from roots iva druma: like a tree

*vlm.26. Unfeigned friendship like true love, shoots forth in a hundred branches in our separation from each other; as a tree growing by the side of a pool, stretches its boughs all around, until it is washed away with its roots by the current.

विश्रब्धास् तान् कथा-लापान् ता लीलास् तच् च चेष्टितम् ।

vizrabdhAs_tAn kathA-lApAn_tA* lIlAs_tat_ca ceSTitam |

संस्मृत्य प्राक्तनम् साधो हृष्यामि च पुनःपुनः ॥५।६१।२७॥

saMsmRtya prAktanam sAdho hRSyAmi ca puna:puna: ||5|61|27||

in my quiet

the story.telling & the games bestir my memory today, sAdhu,

and they delight me once again

puna: puna: – again & again

vizrabdhAs_tAn kathA-lApAn_tA lIlAs_tat_ca ceSTitam |

saMsmRtya prAktanam sAdho hRSyAmi ca puna:puna:

*vlm.27. The remembrance of the confidential talks, merry sports and idle plays of our early days awakes in me, O my good friend! those innocent joys afresh in me.

*Murty.25-29 Parigha: I still remember our convenations at our earlier meetings. You have attained liberation due to the grace of sage Mandavya. I too have attained liberation after years of hard 'tapas'. You are now reposed in that supreme state of Brahman.

ज्ञानम् एतद् मया प्राप्तम् त्वया ज्ञातम् यथा अनघ ।

jJAnam etat_mayA prAptam tvayA jJAtam yathA_anagha |

माण्डव्यस्य प्रसादेन परमात्म-प्रसादजम् ॥५।६१।२८॥

mANDavyasya prasAdena paramAtma-prasAdajam ||5|61|28||

this Wisdom was received by me

is known by you, dear boy,

by the grace of mANDavya

born of the grace of the Absolute.Self

jJAnam etat_mayA prAptam tvayA jJAtam yathA_anagha |

mANDavyasya prasAdena paramAtma-prasAdajam x

*vlm.28. I know well, O sinless friend, that the divine knowledge which I have gained by my long and painful devotion and by the grace of God, is already known to you from the preachings of the sapient sage Mándavya to you.

अद्य कच्चित् अ.दुःखस् त्वम् कच्चिद् विश्रान्तवान् असि ।

adya kat.cit_a-du:khas_tvam kat.cit_vizrAntavAn asi |

परमे कारणे मेराव् इव भूमण्डलअधिपः ॥५।६१।२९॥

parame kAraNe merau_iva bhUmaNDala.adhipa: ||5|61|29||

adya kat.cit_a-du:khas_tvam kat.cit_vizrAntavAn_asi x

parame kAraNe merAv_iva bhUmaNDala.adhipa: - x.

*vlm.29. But let me ask, are you not placed beyond the reach of sorrow, and set in your rest and tranquility; and are you situated in the supreme cause of all, and as firmly as if you were seated upon the unshaken rock of Meru?

*Murty.25-29 Parigha: .... You have attained liberation due to the grace of sage Mandavya. I too have attained liberation after years of hard 'tapas'. You are now reposed in that supreme state of Brahman.

कच्चित् परम-कल्याण आत्मारामतया तव ।

kat.cit parama-kalyANa*_AtmArAmatayA tava |

प्रसादो जायते चित्ते शरदि इव सरो ऽम्भसि ॥५।६१।३०॥

prasAda:_jAyate citte zaradi_iva sara:_ambhasi ||5|61|30||

whatever is this?

in its utter beauty

thru your Self-delight

a grace is aroused in chitta.Affection

as in the autumn rain a river arouses the sea

kat.cit parama-kalyANe

AtmArAmatayA tava |

prasAdo jAyate citte zaradi_iva saro'mbhasi

*vlm.30. Do you ever feel that auspicious self gratifying grace in your soul, which purifies the fountain of your mind, as_the autumnal sky clears the springs of water on earth?

*AB. prasAdo rajastamobhyAmanAvaraNam ||

कच्चित् करोषि समया सु.प्रसन्न-गभीरया ।

kat.cit karoSi samayA su.prasanna-gabhIrayA |

दृष्ट्या, सुभग, कार्याणि कार्याण्य् एव नरअधिपम् ॥५।६१।३१॥

dRSTyA, subhaga, kAryANi kAryANi_eva nara.adhipam ||5|61|31||

kat.cit karoSi - whatever you do

samayA x

su.prasanna-gabhIrayA x

dRSTyA x

my dear,

kAryANi kAryANy_eva nara.adhipam - x.

*vlm.31. Do you, O ruler of your people, perform all your acts, with a complacent air and steady mind, as you were discharging your duties for the good of mankind?

*Murty.30-39 . O king, you are established in Self. Do you feel the delight of Self? Are you active with a sense of equality, joy and majesty, doing good to the people? Are your people free from physical and mental diseases? Are they prosperous? Are they living happily without grief in their habitations? Is the soil in your country yielding good fruits and giving sustenance to the people?

~VA. is your land abound with fruits for your people?

The comparison in the first line is not clear.

*gabhIra:, *gambhira: - the deep.

निर्-आधि.व्याधयो धीराः कच्चित् सम्पन्न-शालयः ।

nir-Adhi.vyAdhaya:_dhIrA: kat.cit_sampanna-zAlaya: |

जनतास् तव देशेषु तिष्ठन्ति विगत-ज्वरम् ॥५।६१।३२॥

janatAs_tava dezeSu tiSThanti vigata-jvaram ||5|61|32||

nir.Adhi.vyAdhaya: dhIrA: x

kat.cit sampanna-zAlaya: x

janatA: – the people

tava dezeSu – in your provinces

tiSThanti vigata-jvaram - remain free from trouble.

*vlm.32. Do the people in your realm live in safety, to enjoy their prosperity and competence, and are they all free from disease, danger and anxieties of life?

कच्चिद् उद्दाम-फलिनी फलिनी.इव फल.आनता ।

kat.cit_uddAma-phalinI phalinI.iva phala.AnatA |

धरा तव फल.आपूरैर् भृशम् धारयति प्रजाः ॥५।६१।३३॥

dharA tava phala.ApUrai:_bhRzam dhArayati prajA: ||5|61|33||

kat.cid

something

udyAma-phalinI

generous with fruit

phalinI_iva phala.AnatA x

dharA tava phala.ApUrai: x

bhRzam dhArayati prajA: x

*vlm.33. Is this land plentiful in its harvests, and are the trees here bending down with their fruitage; and do the people here enjoy the fruit of their labour and the objects of their desire?

vijahAra yathAkAmam trilokImaThikAmimAm |

*VA. is your land abound with fruits for your people?

The comparison in the first line is not clear.

##dA - #dAman - #uddAma‑ ut-dAman — unrestrained, unbound, set free; self-willed; unlimited, extraordinary; violent, impetuous, fiery; wanton; proud, haughty; large, great

कच्चित् तव दिगन्तेषु चन्द्रस्य इव अंशु-पञ्जरम् ।

kat.cit tava diganteSu candrasya_iva_aMzu-paJjaram |

तुषार-निकर.आकारम् प्रसृतम् पावनम् यशः ॥५।६१।३४॥

tuSAra-nikara.AkAram prasRtam pAvanam yaza: ||5|61|34||

kat.cit tava diganteSu x

candrasya_iva_aMzu-paJjaram x

tuSAra-nikara.AkAram prasRtam pAvanam yaza: - x.

*Murty.34 Is your fame spreading to all quarters?

*vlm.34. Is your good fame spread about in all quarters, like the clear and cooling beams of the full moon; and does it cover the face of this land, like a sheet of snowfall on the ground?

कच्चित् गुण-गणैर् एता दिशो_निर्विवरी.कृताः ।

kat.cit_guNa-gaNai:_etA* diza:_nir.vivarI.kRtA: |

त्वया सरो ऽम्भसा अबाह्या बिसानाम् इव भूमयः ॥५।६१।३५॥

tvayA sara:_ambhasA_abAhyA* bisAnAm iva bhUmaya: ||5|61|35||

kat.cit_guNa-gaNai:_etA: x

dizo nirvivarI-kRtA: x

tvayA saro ambhasA abAhyA x

bisAnAm iva bhUmaya: - x.

#nirvivara

*Murty.35 Like water in a lake which fills the cells in the lotus stalk with itself, are you spreading your qualities to the ends of your kingdom?

*vlm.35. Is the space of all quarters of the sky, filled with the renown of your virtues, as_to leave no gap in it; and as_the roots and stalks of lotus bushes overspread the tank, and choke and check the course of its waters?

कच्चित् कलम-केदार-कोण-स्थानेषु हृष्यतीः ।

kat.cit kalama-kedAra-koNa-sthAneSu hRSyatI: |

प्रतिग्रामम् कुमार्यस् ते गायन्त्य् आनन्दनम् यशः ॥५।६१।३६॥

pratigrAmam kumAryas_te gAyanti_Anandanam yaza: ||5|61|36||

kat.cit x

kalama-kedAra-koNa-sthAneSu –

in the rice.paddy-corner/mandolin-stands

hRSyatI: –delighting +

prati-grAmam – around-the.village

kumArya: – the girls

te gAyanti – for you do they sing

Anandanam yaza: - happily your praise?

*vlm.36. Do the young minds and virgins of your villages, street and walk about pleasantly over the plains and fields here abouts; and do they loudly laud forth your heart cheering appluse (or their merry songs)?

कुशलम् तव धान्येषु धनेषु विभवेषु च ।

kuzalam tava dhAnyeSu dhaneSu vibhaveSu ca |

भृत्येषु च कलत्रेषु पुत्रेषु नगरेषु च ॥५।६१।३७॥

bhRtyeSu ca kalatreSu putreSu nagareSu ca ||5|61|37||

kuzalam tava x

dhAnyeSu

in your x

dhaneSu

in your x

vibhaveSu ca

& in your x

bhRtyeSu ca

& in your x

kalatreSu

in your family

putreSu

in your children

nagareSu ca

& in your cities

*Murty.37 Is your family safe and healthy? Are your servants happy?

*vlm.37. Does all welfare attend on you, with respect to your prosperity, wealth and possessions and the produce of your fields; and do your family, children ana dependents fare well in this city?

आधि-व्याधि-विहीना इयम् कच्चित्-काय-लता तव ।

Adhi-vyAdhi-vihInA_iyam kat.cit-kAya-latA tava |

फलम् फलति पुण्य.आख्यम् यद् इहामुत्र चोदितम् ॥५।६१।३८॥

phalam phalati puNya.Akhyam yat_ihAmutra coditam ||5|61|38||

Adhi-vyAdhi-vihInA – without Adhi.Affection or vyAdhi.Infection

iyam – this

kat.cit-kAya-latA tava x

phalam phalati – fruits its fruit

puNya.Akhyam – called Merit

yat_ihAmutra coditam - x.

*Murty.38-39 Is your body free of physical and mental ailments and yielding fruits that ensure merit in both here and heaven? Is your mind detached from the vicious serpent like sensuousness?

*vlm.38. Do you enjoy your health free from all disease and complaint; and reap the reward of your meritorious acts done for this life and the next (such as sacrifices made for future rewards).

आपात-रमणीयेषु वर्तेत अत्यन्त-वैरिषु ।

ApAta-ramaNIyeSu varteta_atyanta-vairiSu |

कच्चिद् विषय-सर्पेषु स-विरागम् मनस् तव ॥५।६१।३९॥

kat.cit_viSaya-sarpeSu sa-virAgam manas_tava ||5|61|39||

ApAta-ramaNIyeSu x

varteta_atyanta-vairiSu x

kat.cit_viSaya-sarpeSu x

sa-virAgam manas_tava - x.

*Murty.38-39 Is your body free of physical and mental ailments and yielding fruits that ensure merit in both here and heaven? Is your mind detached from the vicious serpent like sensuousness?

*vlm.39. Are you indifferent in your mind with regard to temporary enjoyments, which appear pleasant for a moment, but prove to be our deadly enemies at last.

अहो वत चिरम् कालम् आवाम् विश्लेषम् आगतौ ।

aho vata ciram kAlam AvAm vizleSam Agatau |

कालेन श्लेषितौ भूयो वसन्तअद्रि-तटाव् इव ॥५।६१।४०॥

kAlena zleSitau bhUya:_vasanta.adri-taTau_iva ||5|61|40||

what a long time it's been

since we came to part our ways

with time our ways have rejoined again

like spring touching a mountain-slope

aho vata ciram kAlam AvAm vizleSam Agatau |

kAlena zleSitau bhUya:_vasanta.adri-taTau_iva x

*vlm.p.40 It is after a very long separation that we come to meet again. It is my good fortune that rejoins me to you, as spring revisits valleys with verdure.

न ता जगति विद्यन्ते सुख-दु:ख=दशाः सखे ।

na tA* jagati vidyante sukha-du:kha=dazA: sakhe |

जीवद्भिर् या* न दृश्यन्ते संयोगज-वियोगजाः ॥५।६१।४१॥

jIvadbhi:_yA* na dRzyante saMyogaja-viyogajA: ||5|61|41||

na tA: jagati vidyante x

sukha-du:kha=dazA: sakhe x

jIvadbhi: yA: na dRzyante x

saMyogaja-viyogajA: - x.

*Murty.40-42. ... Likewise we are now meeting after many such joys and sorrows. Oh! God's play is very strange, surprising and unexpected. It flows from the operation of his law.

*vlm.41. There are no such joys here, nor each woes even in this world: which do not happen to the lot of the living in their union with, and separation from one another.

तथा एतास्व् अतिदीर्घासु दशास्व् अन्यत्वम् आगताः ।

tathA_etAsu_ati.dIrghAsu dazAsu_anyatvam AgatA: |

भूयो वयम् अपि श्लिष्टाश् चित्रो हि नियतेर् विधिः ॥५।६१।४२॥

bhUya:_vayam api zliSTA:_citra:_hi niyate:_vidhi: ||5|61|42||

tathA etAsu ati-dIrghAsu x

dazAsu anyatvam AgatA: x

bhUyo vayam api zliSTA: x

citra: hi niyater vidhi: x

*vlm.42. We are quite altered in our circumstances, during our long separation; and yet how we happened to meet each other in the same unchanged state of our minds, by a wonderful accident of destiny.

*Murty.40-42 . Oh, we are separated for a long time. Now, due to the grace of god, we are meeting. My friend, there is nothing that a jiva will not suffer. Joys and sorrows are generated by separations and unions. Likewise we are now meeting after many such joys and sorrows. Oh! God's play is very strange, surprising and unexpected. It flows from the operation of his law.

Su.raghu said—

भगवन्_नियतेर् अस्या गतिम् सर्प-गतेर् इव ।

bhagavan_niyate:_asyA* gatim sarpa-gate:_iva |

दैविक्या: को हि जानाति गम्भीराम् विस्मय-प्रदाम् ॥५।६१।४३॥

daivikyA: ka:_hi jAnAti gambhIrAm vismaya-pradAm ||5|61|43||

bhagavan_niyate:_asyA x

gatim sarpa-gate:_iva x

daivikyA: ko hi jAnAti x

gambhIrAm vismaya-pradAm x

*vlm.43. Suraghu replied:—Yes, sir, the course of destiny is as crooked as_that of a serpent; nor is there any man that can penetrate into the depth of the mysterious nature of destiny.

*Murty.43-48 Suraghu: O great soul, the play of the Divine is like the movement of a serpent. No one can know it. Look, what it has done- after a long separation, his play has brought us together. Oh, what is not possible for the divine will? O Lord, we are now established in a state of bliss. We have been blessed with your visit. Look, we are now free of any agitation.

त्वम् अहम् च व्यपोह्य इति दूरे दूर-दशासु च ।

tvam aham ca vyapohya_iti dUre dUra-dazAsu ca |

अद्य संघटितौ भूयः किम् असध्याम् अहो विधेः ॥५।६१।४४॥

adya saMghaTitau bhUya: kim a-sadhyAm aho vidhe: ||5|61|44||

tvam aham ca

U & I

vyapohya x

iti x

dUre dUra-dazAsu ca

in far & 10.times.farther places

adya saMghaTitau x

bhUya: x

kim asadhyAm ?

aho vidhe: x

*vlm.44. There is nothing impossible to destiny, which has after the lapse of so long a time, has reunited us in one place, from the vast distance of the two countries asuntler.

वयम् त्व् अद्य महासत्त्व भृशम् कुशलिनः स्थिता: ।

vayam tu_adya mahAsattva bhRzam kuzalina: sthitA: |

त्वद्.आगमन-पुण्येन पराम् पावनताम् गताः ॥५।६१।४५॥

tvat.Agamana-puNyena parAm pAvanatAm gatA: ||5|61|45||

vayam tv_adya mahAsattva bhRzam kuzalina: sthitA: x

tvad.Agamana-puNyena parAm pAvanatAm gatA: - x.

*vlm.45. O great sir! we are all in good health and prosperity in this place, and have been supremely blest by your graciousness unto us.

*Murty.43-48 Suraghu: ... O Lord, we are now established in a state of bliss. We have been blessed with your visit. Look, we are now free of any agitation.

पश्य त्वत्.आगम-क्षीण-पापानाम् पुण्य-पादपैः ।

pazya tvat.Agama-kSINa-pApAnAm puNya-pAdapai: |

तथा फलितम् अस्माकम् न यथा वयम् आकुलाः ॥५।६१।४६॥

tathA phalitam asmAkam na yathA vayam AkulA: ||5|61|46||

pazya – see/know

tvad.Agama-kSINa-pApAnAm x

puNya-pAdapai: – by trees of Merit

tathA phalitam – thus fruited

asmAkam na yathA vayam AkulA: - x.

*Murty.46 With your visit all aims have vanished and the tree of merit has yielded fruits.

*vlm.46. Behold us purified and cleansed of our sins, by your holy presence among us; and the arbor of our merits has borne the fruit of our peace and satisfaction at your sight.

सर्वाः सम्पत्तयो ऽस्माकम् राजर्षे संस्थिताः पुरे ।

sarvA: sampattaya:_asmAkam rAjarSe saMsthitA: pure |

भवद्.आगमनेन अद्य प्रयाताः शत-शाखताम् ॥५।६१।४७॥

bhavat.Agamanena_adya prayAtA: zata-zAkhatAm ||5|61|47||

sarvA: sampattaya: asmAkam

all prosperity for us,

rAja-RShi, Royal Sage,

saMsthitA: pure

has been established in my City

bhavad.Agamanena

with the coming of Your Presence

adya prayAtA: zata-zAkhatAm

now with you comes a hundredfold increase

*Murty.47 O Rajarshi, my cities are endowed fully with prosperity. With your arrival that prosperity has magnified manyfold.

*vlm.47. O royal sage! wr enjoy all prosperity in this our native city; and your presence here this day, has made it shoot forth, in a hundred off-shoots of joy and happiness.

= sarvA: sampattayo 'smAkam rAjarSe saMsthitA: pure |

bhavad.AgamanenAdya prayAtA: zata-zAkhatAm > ... < Comm n

विकिरति परितो रसायनानाम्

vikirati parita:_rasAyanAnAm

इव निकरम् मधुरम् महा.अनुभावा ।

iva nikaram madhuram mahA.anubhAvA |

तव वचनम् अवेक्षणम् च पुण्यम्

tava vacanam avekSaNam ca puNyam

परम.पद-प्रतिमो हि साधु.सङ्गः ॥५।६१।४८॥

parama.pada-pratimo hi sAdhu.saGga: ||5|61|48||

vikirati parito rasAyanAnAm x

iva nikaram madhuram mahA.anubhAvA x

tava vacanam avekSaNam ca puNyam x

parama.pada-pratimo hi sAdhu.saGga: - x.

*Murty.48 O mahatma, your words are like rain of nectar all over the place. Because, the arrival of and meeting with saints is like attaining liberation. So say wise people.

*vlm.48. O noble minded sir! your appearance and speech, have sprinkled this place with sweet nectarine drops, joy and holiness; because the company of the virtuous, is reckoned to equal the supreme felicity of man.

oॐm

FM.Canto 5.62

+++

DN5061 ADVENTURES OF SU.RAGHU AND PARIGHA

सर्ग ५.६१

sarga 5.61

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

एवम् उत्पल-पत्राक्ष राघव अघ-विपर्यये ।

evam utpala-patrAkSa rAghava_agha-viparyaye |

पदम् आसादय अद्वन्द्वम् विशोको भव भूतये ॥५।६१।१॥

padam AsAdaya_a.dvandvam vizoka:_bhava bhUtaye ||5|61|1||

एताम् दृष्टिम् अवष्टभ्य न मनः परितप्यते ।

etAm dRSTim avaSTabhya na mana: paritapyate |

घोरे तमसि निर्मग्नम् लब्ध-दीपम् शिशुर् यथा ॥५।६१।२॥

ghore tamasi nir.magnam labdha-dIpam zizu:_yathA ||5|61|2||

विवेकअवस्थया चेतस् तथैव आयाति निर्वृतिम् ।

viveka.avasthayA cetas_tathA_eva_AyAti nirvRtim |

पतच् छ्वभ्रे दृढ-तृण-प्रचयालम्बनाद् इव ॥५।६१।३॥

patat_zvabhre dRDha-tRNa-pracayAlambanAt_iva ||5|61|3||

अथ एताम् पावनीम् दृष्टिम् भावयित्वा अप्य् उदाहरन् ।

atha_etAm pAvanIm dRSTim bhAvayitvA_api_udAharan |

नित्यम् एक-समाधानो_भव भूषित-भूतलः ॥५।६१।४॥

nityam eka-samAdhAna:_bhava bhUSita-bhUtala: ||5|61|4||

राम* उवाच ।

rAma* uvAca |

कथम् एक-समाधानम् कीदृशम् वा मुनीश्वर ।

katham eka-samAdhAnam kIdRzam vA munIzvara |

वाताहत-मयूरअङ्ग-रुह-लोलम् मनो_भवेत् ॥५।६१।५॥

vAtAhata-mayUra.aGga-ruha-lolam mana:_bhavet ||5|61|5||

वसिष्ठ* उवाच ।

vasiSTha* uvAca |

शृणु तस्य एव सुरघोः प्रबुद्धस्य सतस् तदा ।

zRNu tasya_eva suragho: prabuddhasya satas_tadA |

पर्णाद् अस्य च राजर्षेः संवादम् इमम् अद्भुतम् ॥५।६१।६॥

parNAt_asya ca rAjarSe: saMvAdam imam adbhutam ||5|61|6||

राघव एक-समाधान-बोधितायोजित.आत्मनोः ।

rAghava_eka-samAdhAna-bodhitAyojita.Atmano: |

परस्परम् समालापम् इमम् प्रकथयामि ते ॥५।६१।७॥

parasparam samAlApam imam prakathayAmi te ||5|61|7||

बभूव पारसीकानाम् पार्थिवः परवीरहा ।

babhUva pArasIkAnAm pArthiva: paravIrahA |

परिघो_नाम विख्यातः परिघः स्पन्दने यथा ॥५।६१।८॥

parigha:_nAma vikhyAta: parigha: spandane yathA ||5|61|8||

स बभूव परम् मित्रम् सुरघो रघुनन्दन ।

sa* babhUva param mitram suragha:_raghunandana |

नन्दन-उद्यान-संस्थस्य मदनस्य इव माधवः ॥५।६१।९॥

nandana-udyAna-saMsthasya madanasya_iva mAdhava: ||5|61|9||

कदाचित् परिघस्य अभूद् अवर्षम् मण्डले महत् ।

kadAcit parighasya_abhUt_avarSam maNDale mahat |

कल्पान्त इव संसारे प्रजा-दुष्कृत-दोषजम् ॥५।६१।१०॥

kalpAnta* iva saMsAre prajA-duSkRta-doSajam ||5|61|10||

विनेशुः जनतास् तत्र बह्व्यः क्षुत्-क्षाम-जीविताः ।

vinezu:_janatAs tatra bahvya: kSut-kSAma-jIvitA: |

ज्वलिते विपिने वह्नौ यथा भूत-परम्पराः ॥५।६१।११॥

jvalite vipine vahnau yathA bhUta-paramparA: ||5|61|11||

तद् दुःखम् परिघो_दृष्ट्वा विषादम् अतुलम् ययौ ।

tat_du:kham parigho dRSTvA viSAdam atulam yayau |

तत्याज आश्व् अखिलम् राज्यम् दग्धम् ग्रामम् इव अध्वगः ॥५।६१।१२॥

tatyAja_Azu_akhilam rAjyam dagdham grAmam iva_adhvaga: ||5|61|12||

प्रजा-नाश-प्रतीकारेश्व् अ.समर्थो_विरागवान् ।

prajA-nAza-pratIkArezu_a.samartha:_virAgavAn |

जगाम विपिने कर्तुम् तपो ऽजिन-मुनीन्द्रवत् ॥५।६१।१३॥

jagAma vipine kartum tapa:_ajina-muni.indravat ||5|61|13||

पौराणाम् अपरिज्ञाते कस्मिंश्चिद् दूर-कानने ।

paurANAm a-parijJAte kasmin.cit_dUra-kAnane |

समुवास विरक्त.आत्मा लोकान्तर इव अपरे ॥५।६१।१४॥

samuvAsa virakta.AtmA lokAntara *iva_apare ||5|61|14||

तपश्.चरच्.छान्त-मतिर् दान्तः कन्दर-मन्दिरे ।

tapa:.carat~zAnta-mati:_dAnta: kandara-mandire |

स्वयम् शीर्णानि शुष्कानि तत्र पर्णान्य् अभक्षयत् ॥५।६१।१५॥

svayam zIrNAni zuSkAni tatra parNAni_abhakSayat ||5|61|15||

चिरम् हुताशवच् छुष्क-पर्णान्य् एव अथ भक्षयन् ।

ciram hutAzavat_zuSka-parNAni_eva_atha bhakSayan |

पर्णाद इति नाम असौ प्राप मध्ये तपस्विनाम् ॥५।६१।१६॥

parNAda iti nAma_asau prApa madhye tapasvinAm ||5|61|16||

ततःप्रभृति पर्णाद-नामा राजर्षि-सत्तमः ।

tata:prabhRti parNAda-nAmA* rAjarSi-sattama: |

जम्बूद्वीपे बभूव असौ विख्यातो मुनि-सद्मसु ॥५।६१।१७॥

jambUdvIpe babhUva_asau vikhyAta:_muni-sadmasu ||5|61|17||

ततो वर्ष-सहस्रेण तपसा दारुण.आत्मना ।

tata:_varSa-sahasreNa tapasA dAruNa.AtmanA |

प्रापद् अभ्यास-वशतो ज्ञानम् आत्म-प्रसादजम् ॥५।६१।१८॥

prApat_abhyAsa-vazata:_jJAnam Atma-prasAdajam ||5|61|18||

बभूव विगत-द्वन्द्वो_निराशः शान्त-मानसः ।

babhUva vigata-dvandva:_nirAza: zAnta-mAnasa: |

नी.रागः निर्.अनुक्रोशो.जीवन्मुक्तः प्रबुद्ध-धीः ॥५।६१।१९॥

nI.rAga: nir.anukroza:_jIvan.mukta: prabuddha-dhI: ||5|61|19||

विजहार यथाकामम् त्रिलोकी-मठिकाम् इमाम् ।

vijahAra yathAkAmam trilokI-maThikAm imAm |

सिद्ध-साध्यैः समम् साधो स=हंस.आलिर् इव अब्जनीम् ॥५।६१।२०॥

siddha-sAdhyai: samam sAdho sa=haMsa.Ali:_iva_abjanIm ||5|61|20||

एकदा तस्य सदनम् हेम.चूड-महीपतेः ।

ekadA tasya sadanam hema.cUDa-mahIpate: |

प्राप रत्न-वि.निर्माणम् मेरोः शृङ्गम् इव अपरम् ॥५।६१।२१॥

prApa ratna-vi.nirmANam mero: zRGgam iva_aparam ||5|61|21||

ते तत्र प्राक्तने मित्रे पूजाम् अकुरुताम् मिथः ।

te tatra prAktane mitre pUjAm akurutAm mitha: |

पूर्णौ विज्ञात-विज्ञेयौ मौर्ख्य-गर्भाद् विनिर्गतौ ॥५।६१।२२॥

pUrNau vi.jJAta-vi.jJeyau maurkhya-garbhAt_vi.nirgatau ||5|61|22||

अहो नु बत कल्पाणैः फलितम् मम पावनैः ।

aho nu bata kalpANai: phalitam mama pAvanai: |

सम्प्राप्तवान् अहम् यत् त्वाम् इत्य् अन्योन्यम् अथ उचितुः ॥५।६१।२३॥

samprAptavAn aham yat tvAm iti_anyonyam atha_ucitu: ||5|61|23||

आलिङ्गित-शरीरौ ताव् अन्योन्य.आनन्दित.आकृती ।

AliGgita-zarIrau tau_anyonya.Anandita.AkRtI |

एक.आसने विविशतुश् चन्द्र.आर्काव् इव भूदरे ॥५।६१।२४॥

eka.Asane vivizatu:_candra.Arkau_iva bhUdare ||5|61|24||

परमानन्दम् आयातम् चेतस् त्वद्.दर्शनेन मे ।

paramAnandam AyAtam cetas_tvad.darzanena me |

इन्दु.बिम्ब इव उन्मग्नम् मनः शीतलताम् गतम् ॥५।६१।२५॥

indu.bimba* iva_unmagnam mana: zItalatAm gatam ||5|61|25||

अकृत्रिम-सुखम् प्रेम वियोगे शत-शाखताम् ।

akRtrima-sukham prema viyoge zata-zAkhatAm |

प्रयाति पल्वल-तटे ऽच्छिन्न-मूल इव द्रुमः ॥५।६१।२६॥

prayAti palvala-taTe_a.cchinna-mUla* iva druma: ||5|61|26||

विश्रब्धास् तान् कथा-लापान् ता लीलास् तच् च चेष्टितम् ।

vizrabdhAs_tAn kathA-lApAn_tA* lIlAs_tat_ca ceSTitam |

संस्मृत्य प्राक्तनम् साधो हृष्यामि च पुनःपुनः ॥५।६१।२७॥

saMsmRtya prAktanam sAdho hRSyAmi ca puna:puna: ||5|61|27||

ज्ञानम् एतद् मया प्राप्तम् त्वया ज्ञातम् यथा अनघ ।

jJAnam etat_mayA prAptam tvayA jJAtam yathA_anagha |

माण्डव्यस्य प्रसादेन परमात्म-प्रसादजम् ॥५।६१।२८॥

mANDavyasya prasAdena paramAtma-prasAdajam ||5|61|28||

अद्य कच्चित् अदुःखस् त्वम् कच्चिद् विश्रान्तवान् असि ।

adya kat.cit_a-du:khas_tvam kat.cit_vizrAntavAn asi |

परमे कारणे मेराव् इव भूमण्डलअधिपः ॥५।६१।२९॥

parame kAraNe merau_iva bhUmaNDala.adhipa: ||5|61|29||

कच्चित् परम-कल्याण आत्मारामतया तव ।

kat.cit parama-kalyANa*_AtmArAmatayA tava |

प्रसादो जायते चित्ते शरदि इव सरो ऽम्भसि ॥५।६१।३०॥

prasAda:_jAyate citte zaradi_iva sara:_ambhasi ||5|61|30||

कच्चित् करोषि समया सु.प्रसन्न-गभीरया ।

kat.cit karoSi samayA su.prasanna-gabhIrayA |

दृष्ट्या, सुभग, कार्याणि कार्याण्य् एव नरअधिपम् ॥५।६१।३१॥

dRSTyA, subhaga, kAryANi kAryANi_eva nara.adhipam ||5|61|31||

निर्-आधि.व्याधयो धीराः कच्चित् सम्पन्न-शालयः ।

nir-Adhi.vyAdhaya:_dhIrA: kat.cit_sampanna-zAlaya: |

जनतास् तव देशेषु तिष्ठन्ति विगत-ज्वरम् ॥५।६१।३२॥

janatAs_tava dezeSu tiSThanti vigata-jvaram ||5|61|32||

कच्चिद् उद्दाम-फलिनी फलिनी.इव फल.आनता ।

kat.cit_uddAma-phalinI phalinI.iva phala.AnatA |

धरा तव फल.आपूरैर् भृशम् धारयति प्रजाः ॥५।६१।३३॥

dharA tava phala.ApUrai:_bhRzam dhArayati prajA: ||5|61|33||

कच्चित् तव दिगन्तेषु चन्द्रस्य इव अंशु-पञ्जरम् ।

kat.cit tava diganteSu candrasya_iva_aMzu-paJjaram |

तुषार-निकर.आकारम् प्रसृतम् पावनम् यशः ॥५।६१।३४॥

tuSAra-nikara.AkAram prasRtam pAvanam yaza: ||5|61|34||

कच्चित् गुण-गणैर् एता दिशो_निर्विवरी.कृताः ।

kat.cit_guNa-gaNai:_etA* diza:_nir.vivarI.kRtA: |

त्वया सरो ऽम्भसा अबाह्या बिसानाम् इव भूमयः ॥५।६१।३५॥

tvayA sara:_ambhasA_abAhyA* bisAnAm iva bhUmaya: ||5|61|35||

कच्चित् कलम-केदार-कोण-स्थानेषु हृष्यतीः ।

kat.cit kalama-kedAra-koNa-sthAneSu hRSyatI: |

प्रतिग्रामम् कुमार्यस् ते गायन्त्य् आनन्दनम् यशः ॥५।६१।३६॥

pratigrAmam kumAryas_te gAyanti_Anandanam yaza: ||5|61|36||

कुशलम् तव धान्येषु धनेषु विभवेषु च ।

kuzalam tava dhAnyeSu dhaneSu vibhaveSu ca |

भृत्येषु च कलत्रेषु पुत्रेषु नगरेषु च ॥५।६१।३७॥

bhRtyeSu ca kalatreSu putreSu nagareSu ca ||5|61|37||

आधि-व्याधि-विहीना इयम् कच्चित्-काय-लता तव ।

Adhi-vyAdhi-vihInA_iyam kat.cit-kAya-latA tava |

फलम् फलति पुण्य.आख्यम् यद् इहामुत्र चोदितम् ॥५।६१।३८॥

phalam phalati puNya.Akhyam yat_ihAmutra coditam ||5|61|38||

आपात-रमणीयेषु वर्तेत अत्यन्त-वैरिषु ।

ApAta-ramaNIyeSu varteta_atyanta-vairiSu |

कच्चिद् विषय-सर्पेषु स-विरागम् मनस् तव ॥५।६१।३९॥

kat.cit_viSaya-sarpeSu sa-virAgam manas_tava ||5|61|39||

अहो वत चिरम् कालम् आवाम् विश्लेषम् आगतौ ।

aho vata ciram kAlam AvAm vizleSam Agatau |

कालेन श्लेषितौ भूयो वसन्तअद्रि-तटाव् इव ॥५।६१।४०॥

kAlena zleSitau bhUya:_vasanta.adri-taTau_iva ||5|61|40||

न ता जगति विद्यन्ते सुख-दु:ख=दशाः सखे ।

na tA* jagati vidyante sukha-du:kha=dazA: sakhe |

जीवद्भिर् या* न दृश्यन्ते संयोगज-वियोगजाः ॥५।६१।४१॥

jIvadbhi:_yA* na dRzyante saMyogaja-viyogajA: ||5|61|41||

तथा एतास्व् अतिदीर्घासु दशास्व् अन्यत्वम् आगताः ।

tathA_etAsu_ati.dIrghAsu dazAsu_anyatvam AgatA: |

भूयो वयम् अपि श्लिष्टाश् चित्रो हि नियतेर् विधिः ॥५।६१।४२॥

bhUya:_vayam api zliSTA:_citra:_hi niyate:_vidhi: ||5|61|42||

सुरघुः उवाच |

suraghu:_uvAca |

भगवन्_नियतेर् अस्या गतिम् सर्प-गतेर् इव ।

bhagavan_niyate:_asyA* gatim sarpa-gate:_iva |

दैविक्या: को हि जानाति गम्भीराम् विस्मय-प्रदाम् ॥५।६१।४३॥

daivikyA: ka:_hi jAnAti gambhIrAm vismaya-pradAm ||5|61|43||

त्वम् अहम् च व्यपोह्य इति दूरे दूर-दशासु च ।

tvam aham ca vyapohya_iti dUre dUra-dazAsu ca |

अद्य संघटितौ भूयः किम् असध्याम् अहो विधेः ॥५।६१।४४॥

adya saMghaTitau bhUya: kim a-sadhyAm aho vidhe: ||5|61|44||

वयम् त्व् अद्य महासत्त्व भृशम् कुशलिनः स्थिता: ।

vayam tu_adya mahAsattva bhRzam kuzalina: sthitA: |

त्वद्.आगमन-पुण्येन पराम् पावनताम् गताः ॥५।६१।४५॥

tvat.Agamana-puNyena parAm pAvanatAm gatA: ||5|61|45||

पश्य त्वत्.आगम-क्षीण-पापानाम् पुण्य-पादपैः ।

pazya tvat.Agama-kSINa-pApAnAm puNya-pAdapai: |

तथा फलितम् अस्माकम् न यथा वयम् आकुलाः ॥५।६१।४६॥

tathA phalitam asmAkam na yathA vayam AkulA: ||5|61|46||

सर्वाः सम्पत्तयो ऽस्माकम् राजर्षे संस्थिताः पुरे ।

sarvA: sampattaya:_asmAkam rAjarSe saMsthitA: pure |

भवद्.आगमनेन अद्य प्रयाताः शत-शाखताम् ॥५।६१।४७॥

bhavat.Agamanena_adya prayAtA: zata-zAkhatAm ||5|61|47||

विकिरति परितो रसायनानाम्

vikirati parita:_rasAyanAnAm

इव निकरम् मधुरम् महा.अनुभावा ।

iva nikaram madhuram mahA.anubhAvA |

तव वचनम् अवेक्षणम् च पुण्यम्

tava vacanam avekSaNam ca puNyam

परम.पद-प्रतिमो हि साधु.सङ्गः ॥५।६१।४८॥

parama.pada-pratimo hi sAdhu.saGga: ||5|61|48||

santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.

-- Yoga Vasishtha

The complete YVFiles of this masterpiece can be found at

http://goo.gl/k3hRBX

--
You received this message because you are subscribed to the Google Groups "yoga vasishtha" group.
To unsubscribe from this group and stop receiving emails from it, send an email to yoga-vasishth...@googlegroups.com.
To post to this group, send email to yoga-va...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/yoga-vasishtha/98421aed-0049-4f2d-a3cf-5734d07bd3de%40googlegroups.com.
For more options, visit https://groups.google.com/d/optout.

Reply all

Reply to author

Forward

0 new messages