FM.7.131 THE BRIGHT SAMSAARA 3.AG19-21
jivadas
FM.7.131
FM.7.100-FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
FM7131 THE BRIGHT SAMSAARA 3.AG19-21 .z58
FM.7.131 THE BRIGHT SAMSAARA 3.AG19-21
सर्ग ७.१३१
दशरथ* उवाच ।
dazaratha* uvAca |
दशरथ* उवाच ।
dazaratha* uvAca |
क्लिष्टो ऽयम् यद् अविद्या.अर्थम् विपश्चिद् अविपश्चितः ।
kliSTa:_ayam yat_avidyA.artham vipazcit_a.vipazcita: |
तद् अहम् चेष्टितम् मन्ये कष्टो ऽवस्तुनि किम्.ग्रहः ॥७।१३१।१॥
tat_aham ceSTitam manye kaSTa:_avastuni kim.graha: ||7|131|1||
वाल्मीकिर् उवाच ।
vAlmIki:_uvAca |
अस्मिन्न्_अवसरे तत्र राज्ञः पार्श्वे व्यवस्थितः ।
asmin*_avasare tatra rAjJa: pArzve vyavasthita: |
प्रसङ्ग-पतितम् वाक्यम् विश्वामित्रो ऽभ्युवाच ह ॥७।१३१।२॥
prasaGga-patitam vAkyam vizvAmitra:_abhyuvAca ha ||7|131|2||
विश्वामित्र उवाच ।
vizvAmitra* uvAca |
अप्राप्त.उत्तम-बोधानाम् बोध-वेद्या विलक्षणाः ।
aprApta.uttama-bodhAnAm bodha.vedyA vilakSaNA: |
भवन्त्य्_एवम्.विधा राजन् बहूनाम् बहवो भृशम् ॥७।१३१।३॥
bhavanti_evaMvidhA rAjan bahUnAm bahava:_bhRzam ||7|131|3||
अद्य सप्त.दशम् वर्ष-लक्षम् अक्षीण-निश्चयाः ।
adya sapta.dazam varSa-lakSam akSINa-nizcayA: |
एवम् एव भ्रमन्तो ऽस्याम् वटधाना* भुवि स्थिताः ॥७।१३१।४॥
evam eva bhramanta:_asyAm vaTadhAnA* bhuvi sthitA: ||7|131|4||
भूमेर् अन्त.अवलोक.अर्थम् अद्य_अप्य्_उद्वेग-वर्जितम् ।
bhUme:_anta.avaloka.artham adya_api_udvega.varjitam |
प्रवृत्ता* न निवर्तन्ते वहनात् सरितो यथा ॥७।१३१।५॥
pravRttA* na nivartante vahanAt sarita:_yathA ||7|131|5||
अयम् खलु महालोको वर्तुलो व्योम्नि संस्थितः ।
ayam khalu mahA.loka:_vartula:_vyomni saMsthita: |
बाल.संकल्प-तरुवद् ब्राह्म.संकल्प-निश्चयः ॥७।१३१।६॥
bAla.saMkalpa-taruvat_brAhma.saMkalpa-nizcaya: ||7|131|6||
कन्दुके व्योम्नि संरुद्धे दशा-दिक्कम् पिपीलिकाः ।
kanduke vyomni saMruddhe dazA-dikkam pipIlikA: |
इत्थम् भ्रमन्ति भूतानि तद्.आधाराणि नित्यदा ॥७।१३१।७॥
ittham bhramanti bhUtAni tat.AdhArANi nityadA ||7|131|7||
भू.गोलक.अधो.भागानि तद् अङ्गान्य्_ऊर्ध्ववन्ति च ।
bhU.golaka.adha:.bhAgAni tat_aGgAni_Urdhvavanti ca |
तदा भूतानि तिष्ठन्ति तान्य्_आविश्य भ्रमन्ति च ॥७।१३१।८॥
tadA bhUtAni tiSThanti tAni_Avizya bhramanti ca ||7|131|8||
तम् एव_आविश्य दूरेण सरितश् च_ऋक्ष-मण्डलम् ।
tam eva_Avizya dUreNa sarita:_ca_RkSa-maNDalam |
असंस्पर्शा* भ्रमन्त्य्_उच्चैः स=चन्द्र.अर्क.आदि संततम् ॥७।१३१।९॥
a.saMsparzA* bhramanti_uccai: sa=candra.arka.Adi saMtatam ||7|131|9||
इह_एव सर्व.दिक्कम् द्यौस्_ताम् आवेष्ट्य व्यवस्थिता ।
iha_eva sarva.dikkam dyau:_tAm AveSTya vyavasthitA |
सर्व.दिक्कम् खम् अत्यूर्ध्वम् तस्य_अधस्तान् महीतलम् ॥७।१३१।१०॥
sarva.dikkam kham ati.Urdhvam tasya_adhastAn mahItalam ||7|131|10||
भावाः पतन्तो धावन्ति तस्य_अधः सर्वतो ऽङ्गकम् ।
bhAvA: patanta:_dhAvanti tasya_adha: sarvata:_aGgakam |
यत्र_उत्पतन्तो गच्छन्ति तद् ऊर्ध्वम् इति शब्दितम् ॥७।१३१।११॥
yatra_utpatanta:_gacchanti tat_Urdhvam iti zabditam ||7|131|11||
तत्र_एक-देशे विद्यन्ते वटधान-अभिधानकाः ।
tatra_eka-deze vidyante vaTadhAna-abhidhAnakA: |
जातास् तेषाम् त्रयो राजन् राज.पुत्राः पुरा.अभवन् ॥७।१३१।१२॥
jAtA:_teSAm traya:_rAjan rAja.putrA: purA.abhavan ||7|131|12||
ते ह्य्_एवम् एक-संकल्पा* भूम्य्.आदेर् दृश्य-वर्त्मनः ।
te hi_evam eka-saMkalpA* bhUmi.Ade:_dRzya.vartmana: |
को ऽन्तः स्याद् इति निर्याता विहर्तुम् दृढ-निश्चयाः ॥७।१३१।१३॥
ka:_anta: syAt_iti niryAtA vihartum dRDha-nizcayA: ||7|131|13||
पुनर् वारि पुनर् भूमिस् तेषाम् आक्रमताम् चिरम् ।
puna:_vAri puna:_bhUmi:_teSAm AkramatAm ciram |
नव-लब्ध-शरीराणाम् दीर्घ-कालो व्यवर्तत ॥७।१३१।१४॥
nava-labdha-zarIrANAm dIrgha-kAla:_vyavartata ||7|131|14||
स्वच्छ-कन्दुक-वम्रीक-न्यायेन_अनिशम् अत्र ते ।
svaccha-kanduka.vamrIka-nyAyena_anizam atra te |
भ्रमन्तो न_अप्नुवन्त्य्_अमन्यत्वम् संविदन्ति च ॥७।१३१।१५॥
bhramanta:_na_apnuvanti_a.manyatvam saMvidanti ca ||7|131|15||
व्योम.स्थ-कन्दुक=भ्रान्त+पिपीलिकवद्.आकुलम् ।
vyoma.stha-kanduka=bhrAnta+pipIlikavat.Akulam |
अद्य_अपि संस्थिता राजन् न च खेदम् व्रजन्ति ते ॥७।१३१।१६॥
adya_api saMsthitA rAjan na ca khedam vrajanti te ||7|131|16||
देशम् भू-गोलकस्य_अस्य यम् यम् आसादयन्ति च ।
dezam bhU-golakasya_asya yam yam AsAdayanti ca |
इह_इव तत्र तत्र_उच्चैर्_अधश् च_ऊर्ध्वम् तथा दिशः ॥७।१३१।१७॥
iha_iva tatra tatra_uccai:_adha:_ca_Urdhvam tathA diza: ||7|131|17||
ते वदन्ति महाराज यद् यस्माभिर् इत* उद्यतैः ।
te vadanti mahArAja yat_yasmAbhi:_ita* udyatai: |
न तावद् अन्तः सम्प्राप्तः संचराम इतः परम् ॥७।१३१।१८॥
na tAvat_anta: samprApta: saMcarAma ita: param ||7|131|18||
त्थम् न किम्चिद् एव_इदम् ब्रह्म-संकल्प-डम्बरम् ।
ittham na kiMcit_eva_idam brahma-saMkalpa-Dambaram |
किम्चित् संकल्पम् अज्ञानम् अनन्तम् स्वप्न-दृश्यवत् ॥७।१३१।१९॥
kiMcit saMkalpam ajJAnam anantam svapna-dRzyavat ||7|131|19||
कल्पनम् तत्परम् ब्रह्म परम् ब्रह्मैव कल्पनम् ।
kalpanam tatparam brahma param brahmaiva kalpanam |
चिद्.रूपम् न_अनयोर् भेदः शून्यत्व.आकाशयोर् इव ॥७।१३१।२०॥
cit.rUpam na_anayo:_bheda: zUnyatva.AkAzayo:_iva ||7|131|20||
चिन्मात्रम् यद् यद् आभातम् जल-वाह-विवर्तवत् ।
cit.mAtram yat_yat_AbhAtam jala.vAha.vivartavat |
तद् तादृक् कथम् अन्य.आभम् अन्यस्य_असम्भवाद् भवेत् ॥७।१३१।२१॥
tat_tAdRk katham anya.Abham anyasya_a.sambhavAt_bhavet ||7|131|21||
अभावः खे च खम् इदम् सर्ग.आदौ परम.अम्बरम् ।
abhAva: khe ca kham idam sarga.Adau parama.ambaram |
स्वयम् जगद् इव_आभाति न_अन्यत् प्रलय-सर्गकौ ॥७।१३१।२२॥
svayam jagat_iva_AbhAti na_anyat pralaya-sargakau ||7|131|22||
यथा कषति चिद्.रूपम् तथा_एव रतिम् एत्य तत् ।
yathA kaSati cit.rUpam tathA_eva ratim etya tat |
दृष्ट.अदृष्टैः स्व.संसारैश् चिरम् आस्ते यथा चिरम् ॥७।१३१।२३॥
dRSTa.adRSTai: sva.saMsArai:_ciram Aste yathA ciram ||7|131|23||
दृश्यात्मकम् रूपम् एकम् एकम् अस्य_एवम् अक्षयम् ।
dRzya.Atmakam rUpam ekam ekam asya_evam akSayam |
स्वयम् एवम् अजम् भाति यन् न भाति_इव किम्चन ॥७।१३१।२४॥
svayam evam ajam bhAti yat_na bhAti_iva kim.cana ||7|131|24||
चिद्.अणोर् उदरे सन्ति समस्त.अनुभव.अणवाः ।
cit.aNo:_udare santi samasta.anubhava.aNavA: |
शिलाः शैल.उदर* इव स्वच्छाः ख.आत्मनि ख.आत्मिकाः ॥७।१३१।२५॥
zilA: zaila.udara* iva svacchA: kha.Atmani kha.AtmikA: ||7|131|25||
स्वभाव-निष्ठास् तिष्ठन्ति ते यद् अव्याकृत.आत्मनि ।
svabhAva-niSThA:_tiSThanti te yat_avyAkRta.Atmani |
मा तिष्ठन्ति तु वै ते यद् अव्यावृत्ताः परे पदे ॥७।१३१।२६॥
mA tiSThanti tu vai te yat_avyAvRttA: pare pade ||7|131|26||
तदेव जगद् इत्य्_उक्तम् ब्रह्म भा.रूपम् आततम् ।
tadeva jagat_iti_uktam brahma bhA.rUpam Atatam |
पूर्वापर-परामर्शान् निपुणम् निपुण.आशयाः ॥७।१३१।२७॥
pUrvApara-parAmarzAn_nipuNam nipuNa.AzayA: ||7|131|27||
अति.आश्चर्यम् अ.नष्टो ऽयम् परमात् सदनात् स्वयम् ।
ati.Azcaryam a.naSTa:_ayam paramAt sadanAt svayam |
नानात्व-बुद्ध्या नाना_एव जीवो ऽहम् इति ताम्यति ॥७।१३१।२८॥
nAnAtva-buddhyA nAnA_eva jIva:_aham iti tAmyati ||7|131|28||
उच्यताम् भासम् भो राजन् विपश्चिद् अपराख्य हे ।
ucyatAm bhAsam, bho rAjan, vipazcit_aparAkhya he |
कियद् दृष्टम् कियद् भ्रान्तम् दृश्यम् स्मरसि किम् च वा ॥७।१३१।२९॥
kiyat_dRSTam kiyat_bhrAntam dRzyam smarasi kim ca vA ||7|131|29||
भास* उवाच ।
bhAsa* उवाच ।
बहु दृष्टम् मया दृश्यम् बहु भ्रान्तम् अखेदिना ।
bahu dRSTam mayA dRzyam bahu bhrAntam akhedinA |
बह्व्_एव बहुधा नूनम् अनुभूतम् स्मराम्य्_अहम् ॥७।१३१।३०॥
bahu_eva bahudhA nUnam anubhUtam smarAmi_aham ||7|131|30||
मया_अनुभूतानि महान्ति राजंश्
mayA_anubhUtAni mahAnti rAjan*_
चिरम् सुदूरे विविधैः शरीरैः ।
ciram sudUre vividhai: zarIrai: |
सुखानि दुःखानि जगन्त्य्_अनन्तान्य्_
sukhAni du:khAni jaganti_anantAni_
अनन्तम् आसाद्य महाम्बरम् तत् ॥७।१३१।३१॥
anantam AsAdya mahAmbaram tat ||7|131|31||
विचित्र-देहैर् वर-शाप-योगाद्
vicitra-dehai:_vara-zApa-yogAt_
दृश्यान्य्_अनन्तानि मया महात्मन् ।
dRzyAni_anantAni mayA mahAtman |
जन्म-अन्तर.आवर्त-विवर्तनानि
janma-antara.Avarta.vivartanAni
दृषा_एक-चित्तेन वरात् कृशानोः ॥७।१३१।३२॥
dRSA_eka-cittena varAt kRzAno: ||7|131|32||
दृश्य.आत्मक.ऊर्वी-वपुषस् त्व्_अविद्या
dRzya.Atmaka.UrvI-vapuSa:_tu_avidyA
दृशो जवेन_अन्त-परीक्षणाय ।
dRza:_javena_anta-parIkSaNAya |
देहेन देहेन जगत्.प्रति प्राक्
dehena dehena jagat.prati prAk
स्मृतेः सदा_अहम् घन-यत्नम् आसम् ॥७।१३१।३३॥
smRte: sadA_aham ghana-yatnam Asam ||7|131|33||
समाः सहस्रम् विटपो ऽहम् आसम्
samA: sahasram viTapa:_aham Asam
अन्तर् मनाश् चेतन-भुक्त-दुःखः ।
anta:_manA:_cetana-bhukta-du:kha: |
चित्तम् विना पुष्प-फल=प्रताने
cittam vinA puSpa-phala=pratAne
वा कन्दवत् तत् तरस.अङ्ग-रागः ॥७।१३१।३४॥
vA kandavat tat tarasa.aGga-rAga: ||7|131|34||
समाः शतम् मेरु-मृगो ऽहम् आसम्
samA: zatam meru-mRga:_aham Asam
सुवर्ण-वर्णस् तरु-पर्ण-कर्णः ।
suvarNa.varNa:_taru-parNa-karNa: |
दूर्व.अङ्कुर.आस्वादन-गीति-निष्ठ*
dUrva.aGkura.AsvAdana-gIti-niSTha*
अहन्-कनिष्ठो वन.वासि-मध्ये ॥७।१३१।३५॥
ahan-kaniSTha:_vana.vAsi-madhye ||7|131|35||
पादाष्टकैर् आवलित.आत्म-पृष्ठो
pAdASTakai:_Avalita.Atma-pRSTha:
मृते ऽम्भसः कल.ईश-कृत.आत्म-भृत्युः ।
mRte_ambhasa: kala.Iza-kRta.Atma-bhRtyu: |
समाः शत.अर्धम् शरभो ऽहम् आसम्
samA: zata.ardham zarabha:_aham Asam
क्रौञ्च.अचले काञ्चन-कन्दरासु ॥७।१३१।३६॥
krauJca.acale kAJcana-kandarAsu ||7|131|36||
काल.अगुरु-द्रुम-लता.अवलित.अनिलेन
kAla.aguru-druma-latA.avalita.anilena
विद्याधरी-सुरत-धर्म-कल.अमृतानि ।
vidyAdharI-surata-dharma-kala.amRtAni |
पीतानि मे मलय-सानुनि मन्दरे च
pItAni me malaya-sAnuni mandare ca
मन्दार-चन्दन-कदम्ब-लता-गृहेषु ॥७।१३१।३७॥
mandAra-candana-kadamba-latA-gRheSu ||7|131|37||
हेम-रविन्द-मकरन्द-पिशङ्गितानि
hema-ravinda-makaranda-pizaGgitAni
पीतानि पञ्च.दश-वर्ष.शतानि मेरौ ।
pItAni paJca.daza.varSa.zatAni merau |
वैरिञ्च-हंस-तनयेन मया पयांसि
vairiJca-haMsa-tanayena mayA payAMsi
तीर.अन्तरेषु रमता.उपरि निर्झरिण्याः ॥७।१३१।३८॥
tIra.antareSu ramatA.upari nirjhariNyA: ||7|131|38||
क्षीरोद-वेला-वन-गन्ध-वाह=
kSIroda.velA-vana-gandha.vAha=
विलोल-नीलालक-वल्लरीणाम् ।
vilola-nIlAlaka.vallarINAm |
समाः शतम् शोक-जरापहारी
samA: zatam zoka-jarApahArI
गीतम् श्रुतम् माधव-सुन्दरीणाम् ॥७।१३१।३९॥
gItam zrutam mAdhava-sundarINAm ||7|131|39||
कालञ्जरे मञ्जरिते करञ्ज=
kAlaJjare maJjarite karaJja=
गुञ्ज.अवने जम्बुकताम् गतो ऽहम् ।
guJja.avane jambukatAm gata:_aham |
गजेन पिष्टे हरिणा हतो ऽसौ
gajena piSTe hariNA hata:_asau
हस्ती मया_अत्र_अर्थ-मृतेन दृष्टः ॥७।१३१।४०॥
hastI mayA_atra_artha-mRtena dRSTa: ||7|131|40||
संतानक-प्रकर-हासिनि सह्य-सानौ
saMtAnaka-prakara-hAsini sahya-sAnau
कस्मिंश्.चिद् अन्य-जगति.इन्दु-मुखी सुर-स्त्री ।
kasmin.cit_anya-jagati.indu-mukhI sura-strI |
एकाकिनी कृत.युग.अर्धम् अथ_अहम् आसम्
ekAkinI kRta.yuga.ardham atha_aham Asam
कल्प.द्रुम-स्तबक-सद्मनि सिद्ध-शापात् ॥७।१३१।४१॥
kalpa.druma-stabaka-sadmani siddha-zApAt ||7|131|41||
अद्रि.इन्द्र-कच्छ-कर-वीरलत.आलयेषु
adri.indra-kaccha-kara.vIralata.AlayeSu
नीतम् समाशतम् अशाङ्क-धिया मया_अन्यत् ।
nItam samAzatam azAGka-dhiyA mayA_anyat |
अन्यत्र दूर-जगति_इन्द्र.गिरौ विरावि
anyatra dUra-jagati_indra.girau virAvi
वाल्मीक-पक्षि-वपुषा_अनिशम् एककेन ॥७।१३१।४२॥
vAlmIka-pakSi-vapuSA_anizam ekakena ||7|131|42||
अन्यत्र सानुनि मया परिलम्बमानाः
anyatra sAnuni mayA pari.lambamAnA:
सच्-छाय-चन्दन-वनावलिते लतानाम् ।
sat-chAya-candana.vanÂvalite latAnAm |
दृष्टाः स्त्रियः फलम् इवावलिता विलासैर्
dRSTA: striya: phalam ivÂvalitA vilAsai:_
भुक्ताश् च ता* अपहृता* अपि सिद्ध-पान्थैः ॥७।१३१।४३॥
bhuktA:_ca tA* apahRtA* api siddha-pAnthai: ||7|131|43||
अन्यत्र पर्वत-नितम्ब-कदम्ब-कच्छे
anyatra parvata-nitamba-kadamba-kacche
नीतानि तापसतया_उत्तमया दिनानि ।
nItAni tApasatayA_uttamayA dinAni |
प्राप्य_एक-वस्तु-अभिनिवेश-विषूचिक.आत्त=
prApya_eka.vastu-abhiniveza.viSUcika.Atta=
चित्तेन तान्त-मतिना_अमतिना मया_अन्तः ॥७।१३१।४४॥
cittena tAnta-matinA_a.matinA mayA_anta: ||7|131|44||
ब्रह्माण्ड-सम्पूरितम् अन्यद् अस्ति
brahmANDa-sampUritam anyat_asti
जलेचर-अशेष-दिगन्त-भूतम् ।
jale.cara-azeSa-diganta-bhUtam |
संदिग्ध-तेजो ऽम्बर-वात-सत्तम्
saMdigdha-teja:_ambara.vAta-sattam
जलस्थ-भूत.आकृति-मात्र-भूमि ॥७।१३१।४५॥
jalastha-bhUta.AkRti-mAtra-bhUmi ||7|131|45||
एकत्र दृष्टा वनिता मया_एका
ekatra dRSTA vanitA mayA_ekA
तस्याः शरीरे त्रि.जगन्ति भान्ति ।
tasyA: zarIre tri.jaganti bhAnti |
प्रति.बिम्बितानि_इव सु.दर्पणे ऽन्तर्
prati.bimbitAni_iva su.darpaNe_antar
आकाश-शैल.आदि-दिग्.आदिमन्ति ॥७।१३१।४६॥
AkAza-zaila.Adi-dik.Adimanti ||7|131|46||
पृष्टा मया_असौ वरगात्रि का_असि
pRSTA mayA_asau varagAtri kA_asi
शरीरम् एतच् च किम् ईदृशम् ते ।
zarIram etat_ca kim IdRzam te |
तया_उक्तम् अङ्ग_इह चिद् अस्मि शुद्धा
tayA_uktam aGga_iha cit_asmi zuddhA
मम_अङ्गम् एतानि महा.जगन्ति ॥७।१३१।४७॥
mama_aGgam etAni mahA.jaganti ||7|131|47||
यथा_अहम् एवम् स्मय-देहिका_अयम्
yathA_aham evam smaya-dehikA_ayam
सर्वम् तथा_एव_अङ्ग न चित्रम् एतत् ।
sarvam tathA_eva_aGga na citram etat |
अन्यैः स्वभावो विदितो न शुद्धो
anyai: svabhAva:_vidita:_na zuddha:_
यदा न पश्यन्ति तदा_इत्थम् अङ्ग ॥७।१३१।४८॥
yadA na pazyanti tadA_ittham aGga ||7|131|48||
अ=वेद-शास्त्रेण जगत्य्_अशेषैर्
a=veda-zAstreNa jagati_azeSai:_
भूतैः स्व.देह.आलय-भित्ति-भागात् ।
bhUtai: sva.deha.Alaya-bhitti-bhAgAt |
एतद् विधेयम् न विधेयम् एतद्
etat_vidheyam na vidheyam etad
ध्वनिः स्वतः श्रूयत* एव नित्यम् ॥७।१३१।४९॥
dhvani: svata: zrUyata* eva nityam ||7|131|49||
ईदृक्-स्वभावा_एव परार्थ-सत्ता
IdRk-svabhAvA_eva parArtha-sattA
सा ते ऽत्र यद् भित्त्य्.अचलादरो ऽपि ।
sA te_atra yat_bhitti.acalAdara:_api |
स्वप्न.आदि-मायास्व्_इव मे वदन्ति
svapna.Adi-mAyAsu_iva me vadanti
वाचम् न युष्मास्व्_असमञ्जसम् तत् ॥७।१३१।५०॥
vAcam na yuSmAsu_asamaJjasam tat ||7|131|50||
अस्त्रीक-संसार-गतेन दृष्टम्
a.strIka-saMsAra-gatena dRSTam
मया क्वचिद् यावद् अनन्य-कामम् ।
mayA kvacit_yAvat_ananya-kAmam |
भूतानि निर्यान्ति बहूनि भूताद्
bhUtAni niryAnti bahUni bhUtAt_
विशन्ति भूतानि बहूनि भूतम् ॥७।१३१।५१॥
vizanti bhUtAni bahUni bhUtam ||7|131|51||
एकानि दृष्टानि मया_अञ्जसानि
ekAni dRSTAni mayA_aJjasAni
खे ऽभ्राण्य्_अदभ्र.अङ्ग झण.झणानि ।
khe_abhrANi_a.dabhra.aGga jhaNa.jhaNAni |
वृष्ट्या समन्तान् निपतन्ति खण्डैर्
vRSTyA samantAn nipatanti khaNDai:
भवन्ति तीक्ष्णानि जन_आयुधानि ॥७।१३१।५२॥
bhavanti tIkSNAni jana_AyudhAni ||7|131|52||
अन्यत्र दृष्टम् गगने न यावद्
anyatra dRSTam gagane na yAvat_
इह_अन्धया ग्राम-गृहाणि यान्ति ।
iha_andhayA grAma-gRhANi yAnti |
विशन्त्य्_अमुत्र.अन्त* इह_अभवद् वो
vizanti_amutra.anta* iha_abhavat_va:_
ग्रामः स* एव_अन्यत* एव लब्धः ॥७।१३१।५३॥
grAma: sa* eva_anyata* eva labdha: ||7|131|53||
नर.अमरा.अहि-प्रविभागम् उक्तान्य्_
nara.amarA.ahi-pravibhAgam uktAni_
अन्यत्र भूतानि समानि सन्ति ।
anyatra bhUtAni samAni santi |
खाद् एव सर्वाणि समुद्भवन्ति
khAt_eva sarvANi sam.udbhavanti
तत्र_एव काले न लयम् प्रयान्ति ॥७।१३१।५४॥
tatra_eva kAle na layam prayAnti ||7|131|54||
अ=चन्द्र-तार.अर्कम् अन्.अन्ध.कारम्
a=candra-tAra.arkam an.andha.kAram
स्वयम्.प्रकाश.अखिल-भूत-जातम्
svayam.prakAza.akhila-bhUta-jAtam
स्मरामि किम्.चिज् जगद्-एक-कान्तम्
smarAmi kiMcit_jagat-eka-kAntam
ज्वाल.उदर.आभम् दिन-रात्रि-मुक्तम् ॥७।१३१।५५॥
jvAla.udara.Abham dina-rAtri-muktam ||7|131|55||
अपूर्व-दैत्य.अहि-नर.अमर.आदि=
apUrva-daitya.ahi-nara.amara.Adi=
भूतान्य्_अपूर्व-द्रुम-पत्तनानि ।
bhUtAni_apUrva-druma-pattanAni |
अपूर्व-लोक-अन्तर-कार्यवन्ति
apUrva-loka-antara-kAryavanti
स्मराम्य्_अनन्तानि महा.जगन्ति ॥७।१३१।५६॥
smarAmi_anantAni mahA.jaganti ||7|131|56||
दिग् अस्ति सा नो* विहृतम् न यस्याम्
dik_asti sA no* vihRtam na yasyAm
न सो ऽस्ति देशः खलु यो न दृष्टः ।
na sa:_asti deza: khalu ya:_na dRSTa: |
यत्र_अनुभूतम् न तद् अस्ति कार्यम्
yatra_anubhUtam na tat_asti kAryam
अन्य.आश्रयम् न_अपरम् अस्ति मर्शात् ॥७।१३१।५७॥
anya.Azrayam na_aparam asti marzAt ||7|131|57||
क्षीरोदक-भ्रमित-मन्दर-रत्न-शृङ्ग=
kSIrodaka-bhramita-mandara-ratna-zRGga=
धाराग्र-निर्दलन-जात-झणानाम् ।
dhArAgra-nirdalana-jAta-jhaNAnAm |
एकत्र संयुतम् उपेन्द्र-भुजाङ्ग-सानाम्
ekatra saMyutam upendra-bhujAGga-sAnAm
शब्दम् स्मरामि घन-गर्जित-शङ्कितेन ॥७।१३१।५८॥
zabdam smarAmi ghana-garjita-zaGkitena ||7|131|58||
॥
•
oॐm
•
DASHA.RATHA of the Ten.Chariots
(your father, Râma) declared-
क्लिष्टो ऽयम् यद् अविद्या.अर्थम् विपश्चिद् अविपश्चितः ।
kliSTa:_ayam yat_avidyA.artham vipazcit_a.vipazcita: |
तद् अहम् चेष्टितम् मन्ये कष्टो ऽवस्तुनि किम्.ग्रहः ॥७।१३१।१॥
tat_aham ceSTitam manye kaSTa:_avastuni kim.graha: ||7|131|1||
.
kliSTa.tormented.aya.m yad.what/which avidyA.ignorance/unknowing..artham.for.the.purpose.m vipazcit.the.Scholarite a.not.vipazcit.the.Scholarite.a: tat.that/it/he aham.I ceSTita.xx.m manye.I.think kaSTa.evil/difficulty.: a.not.vastu.substantiality.ni kiM.!?.graha.grasping/holding.:
.
*vlm.1 DASHARATHA said:-
I understand that Vipaschit has acted unwisely,
in taking so much pains in his wanderings for a knowledge of the spheres;
because it is all in vain to inquire into unrealities and useless matters,
and it was his ignorance or avidyá alone, that led him to the search.
##kliz -#kliSTa - molested, tormented , afflicted , distressed_R.&c. ; wearied , hurt , injured , being in bad condition , worn R.&c.; connected with pain or suffering_paJcat.; (in rhet.) forced , obscure , not easily intelligible (cf. >klez); • #kliSTam) -ind.- in distress BhP.1.9,12. •• #akliSTa - unvexed, unimpaired; -karman -kArin - a. of unwearied activity.
VAALMIIKI OF THE ANTHILL said-
अस्मिन्न्_अवसरे तत्र राज्ञः पार्श्वे व्यवस्थितः ।
asmin*_avasare tatra rAjJa: pArzve vyavasthita: |
प्रसङ्ग-पतितम् वाक्यम् विश्वामित्रो ऽभ्युवाच ह ॥७।१३१।२॥
prasaGga-patitam vAkyam vizvAmitra:_abhyuvAca ha ||7|131|2||
.
asmin.here/in.this avasara.xx.e
tatra rAjJa: pArzve vyavasthita: - there by the rAjA.King settled comfortably
prasaGga.patita.m vAkya.m vizvAmitra.Friendofall.: abhyuvAca.xx ha
.
*vlm.2. Válmíki related:-
At this moment the sage vizvAmitra, who was sitting beside the king; oped his mouth and said on the subject now under consideration.
VISHVAAMITRA said-
अप्राप्त.उत्तम-बोधानाम् बोध-वेद्या विलक्षणाः ।
aprApta.uttama-bodhAnAm bodha.vedyA vilakSaNA: |
भवन्त्य्_एवम्.विधा राजन् बहूनाम् बहवो भृशम् ॥७।१३१।३॥
bhavanti_evaMvidhA rAjan bahUnAm bahava:_bhRzam ||7|131|3||
.
of aprApta.xx.uttama.highest.bodha.Realization.s.AnAm bodha.Realization.vedyA.xx vilakSaNa.xx.A: bhavanti.becoming evaMvidha.of.such.kind.A rAjan.hey King of bahu.much/many.s.UnAm bahu.much/many.s.ava: bhRzam.often/repeatedly/intensely
.
*sv.3 Even so, O king, there are very many people who wander in this saMsAra because they have not gained the best knowledge or enlightenment.
*vlm.3. Vivlmamitra said:-0 king, there are many such men, who without a good understanding, and for want of best knowledge; are apt to think that all things are possible to be known by them.
अद्य सप्त.दशम् वर्ष-लक्षम् अक्षीण-निश्चयाः ।
adya sapta.dazam varSa-lakSam akSINa-nizcayA: |
एवम् एव भ्रमन्तो ऽस्याम् वटधाना* भुवि स्थिताः ॥७।१३१।४॥
evam eva bhramanta:_asyAm vaTadhAnA* bhuvi sthitA: ||7|131|4||
.
seventeen hundred thousand years
today
the Vatadhaana Princes have been wandering the earth,
seeking to find the resolution of their doubts
.
adya saptadazam varSa-lakSam - Now seventeen lakhs of years akSINa-nizcayA: - unflagging in doubt evam eva bhramanta: asyAm - thus much wandering here vaTadhAnA: bhuvi sthitA: - the *vaTadhAna.s have been on earth
.
*sv.4 There is a king who has wandered in this saMsAra for the past one million and seven hundred thousand years.
*vlm.4. Hence it is that the sons of king Vatadhána, have been wandering in this manner, and for very many years, in search of true knowledge, all over this earth, and without ever being able to arrive at it.
.
adya saptadazam varSa-lakSam - Now seventeen lakhs of years akSINa-nizcayA: - unflagging in doubt evam eva bhramanta: asyAm - thus much wandering here vaTadhAnA: bhuvi sthitA: - the *vaTadhAna.s have been on earth.
#vaTadhAna, #vATadhAna - A territory in the Five-Rivers country, Mbh.5.19.843, and its princes, y7131.004.
भूमेर् अन्त.अवलोक.अर्थम् अद्य_अप्य्_उद्वेग-वर्जितम् ।
bhUme:_anta.avaloka.artham adya_api_udvega.varjitam |
प्रवृत्ता* न निवर्तन्ते वहनात् सरितो यथा ॥७।१३१।५॥
pravRttA* na nivartante vahanAt sarita:_yathA ||7|131|5||
.
bhUme:_anta.avaloka.artham - in order to explore the earth
adya api_udvega.varjitam - even now without distress
pravRtta..s.A: na.not nivartante.xx from/thru vAhana.current/flow\carrier.At saritas.xx yathA.so/in.this.way
.
*vlm.5. It is for exploring the limits of this earth,
that they have been employed with ceaseless toil and unwearied labour,
as a river runs in its incessant course for ever.
*sv.5 These ignorant people are interested in investigating the nature of worldly objects; and they continually flow in this saMsAra without ever turning away from it.
अयम् खलु महालोको वर्तुलो व्योम्नि संस्थितः ।
ayam khalu mahA.loka:_vartula:_vyomni saMsthita: |
बाल.संकल्प-तरुवद् ब्राह्म.संकल्प-निश्चयः ॥७।१३१।६॥
bAla.saMkalpa-taruvat_brAhma.saMkalpa-nizcaya: ||7|131|6||
.
ayam.this khalu.indeed/truly mahA.great.loka.world/people: vartula.round.globular vyomni.in spacious.sky saMsthita.established: bAla.boy/child:.saMkalpa.Concept.taru.tree.vat.like brAhma.Brahmic.saMkalpa.Concept.nizcaya.uncertainty/doubt:
.
This great world (the earth),
is situated as an orb in the air,
like an imaginary tree of boys growing in the sky,
or as a toy ball of fanciful Brahmá, rolling about in empty air.
*sv.6-7-8 This creation exists in the infinite space as a mere notion in the mind of the creator Brahma. Just as little ants move here and there on the surface of a ball, people move about on the surface of this earth.
#part. #khalu -ind.- खलु - A particle implying:- (a) 1 Certainly, surely, indeed; «मार्गे पदानि खलु ते mArge padAni khalu te विष-मीभ-वन्ति viSa-bhIma.vanti» Ś.4.15. • (b) Now then, now further; RV.1.34.14. • Entreaty, conciliation ('pray', for Godsake!); «न खलु न खलु na khalu na khalu मुग्धे साहसं mugdhe sAhasa-m कार्यमेतत् kAryam etat. Nāg.3. • Inquiry [= #kim]. • Prohibition (with gerunds). • खलु is sometimes an expletive, or only to add grace [fill the line? jd] to the sentence (#vAkyAlaMkAra वाक्यालङ्कार) •• in later Sanskrt, khalu frequently lays stress on the word by which it is preceded; it is also a particle of prohibition (in which case it may be joined with the ind. p. [khalu kRtvA, "desist from doing that"]; or of endearment, conciliation, and inquiry; - na khalu - by no means, not at all, indeed not]; kim nu khalu, how possibly? - khalutas - khalu-tas - ind. (= #khalu) certainly.
#vRt -#vartula- mf(आ)n.- round, circular, globular _bh.pur.&c; * like a whirlpool, yathA jala-parispandAt_vyatirikta: iva ambhasa: | dRzyate vartula.Avarta: citta-spandAt_tathA jagat, y5078.002.
कन्दुके व्योम्नि संरुद्धे दशा-दिक्कम् पिपीलिकाः ।
kanduke vyomni saMruddhe dazA-dikkam pipIlikA: |
इत्थम् भ्रमन्ति भूतानि तद्.आधाराणि नित्यदा ॥७।१३१।७॥
ittham bhramanti bhUtAni tat.AdhArANi nityadA ||7|131|7||
.
I saw a countless crowd of ants running in all directions
:
so
do all the creatures always move upon the surface of the Earth
.
kanduke - On a ball - vyomni - in the spacious sky - saMruddhe dazA-dikkam - crowded in all directions - pipIlikA: - are ants! - ittham bhrAnti bhUtAni - And so all the creatures wander - tad-AdhArANi - that-supported - supported by it - nityadA - forever. -
#pipIlika-: - an ant; . pipIlikam - a kind of gold supposed to be collected by ants MBh. ii, 1860.
*vlm.7.
As creeping emmets move about a sugar ball, without falling off from it; so do all living bodies move about their support of this earth, which is sustained in the empty air.
*sv.6-7-8 This creation exists in the infinite space as a mere notion in the mind of the creator Brahma. Just as little ants move here and there on the surface of a ball, people move about on the surface of this earth.
on a ball in the spacious sky
भू.गोलक.अधो.भागानि तद् अङ्गान्य्_ऊर्ध्ववन्ति च ।
bhU.golaka.adha:.bhAgAni tat_aGgAni_Urdhvavanti ca |
तदा भूतानि तिष्ठन्ति तान्य्_आविश्य भ्रमन्ति च ॥७।१३१।८॥
tadA bhUtAni tiSThanti tAni_Avizya bhramanti ca ||7|131|8||
.
bhU.golaka.adhas.bhAgAni - The lower portions of the Earth-ball -
tad.aGgAni_Urdhvavanti ca - and its upper parts -
tadA bhUtAni tiSThanti tAny - then those beings abide there -
Avizya bhramanti ca - having entered and exploring
...
*vlm.8. Those that are situated on the lower surface of this globe, are moving there abouts as erectly, as those that are on its upper side; (and though this earth is turning up and down yet no one sides away from it).
*sv.6-7-8 This creation exists in the infinite space as a mere notion in the mind of the creator Brahma. Just as little ants move here and there on the surface of a ball, people move about on the surface of this earth.
* भू.गोलक-अधस्.भागानि - The lower portions of the Earth-ball तद्.अङ्गान्य्_ऊर्ध्ववन्ति च - and the upper parts तदा भूतानि तिष्ठन्ति तान्य् - then those beings abide there आविश्य भ्रमन्ति च - having entered and exploring ..
तम् एव_आविश्य दूरेण सरितश् च_ऋक्ष-मण्डलम् ।
tam eva_Avizya dUreNa sarita:_ca_RkSa-maNDalam |
असंस्पर्शा* भ्रमन्त्य्_उच्चैः स=चन्द्र.अर्क.आदि संततम् ॥७।१३१।९॥
a.saMsparzA* bhramanti_uccai: sa=candra.arka.Adi saMtatam ||7|131|9||
.
...
tam eva_Avizya - that one having entered dUreNa - from afar
sarita:_ca_RkSa-maNDalam - emerged too to the Circle of the Bear
a.saMsparzA: bhramanti_uccai: - without contact they travel on.high
sa=candra_arka.Adi saMtatam - moon & sun & stars together
*vlm.9. The sun, moon and planets, together with the starry frame and the heavenly stream (the milky way); are attracted to turn round it incessantly, without ever coming in contact with it.
*sv.9-10-11 In space there is no 'below' and there is no 'above'. The direction in which an object falls is known as 'below', and the direction in which birds rise to fly is called 'above'.
इह_एव सर्व.दिक्कम् द्यौस्_ताम् आवेष्ट्य व्यवस्थिता ।
iha_eva sarva.dikkam dyau:_tAm AveSTya vyavasthitA |
सर्व.दिक्कम् खम् अत्यूर्ध्वम् तस्य_अधस्तान् महीतलम् ॥७।१३१।१०॥
sarva.dikkam kham ati.Urdhvam tasya_adhastAn mahItalam ||7|131|10||
.
iha_eva sarva.dikkam - so here in every quarter dyau:_tAm AveSTya - it's enfolded by the sky vyavasthitA - outspread kham ati.Urdhvam - sky so far above
tasya_adhastAn_mahItalam - below that earth.level
.
*vlm.10. The sky girds and surrounds it on all sides, though the firmament appears to be above our heads, and the earth below our feet.
* iha_eva sarva.dikkam - so here in every quarter dyau:_tAm AveSTya - sky girds it vyavasthitA - established sarva.dikkam - in every quarter kham ati.Urdhvam - sky so far above tasya_adhastAn_mahItalam - below that earth.level
भावाः पतन्तो धावन्ति तस्य_अधः सर्वतो ऽङ्गकम् ।
bhAvA: patanta:_dhAvanti tasya_adha: sarvata:_aGgakam |
यत्र_उत्पतन्तो गच्छन्ति तद् ऊर्ध्वम् इति शब्दितम् ॥७।१३१।११॥
yatra_utpatanta:_gacchanti tat_Urdhvam iti zabditam ||7|131|11||
.
bhAva.becoming.state/feeling.sense.s.A: patantas.xx. dhAvanti.xx. tasya.his/its/of.that adhas.down sarvatas.xx aGgaka.xx.m yatra.where utpatantas.xx gacchanti.going tat.that/it/he Urdhvam.upward. iti. zabdita.xx.m
.
*vlm.11. The living beings below the earth,
are both moving downward or flying upward,
as the beasts and birds on the upperside of it;
and the region to which they fly is called the upper sky,
(whether it be in this or that side of it).
*sv.9-10-11 In space there is no 'below' and there is no 'above'. The direction in which an object falls is known as 'below', and the direction in which birds rise to fly is called 'above'.
तत्र_एक-देशे विद्यन्ते वटधान-अभिधानकाः ।
tatra_eka-deze vidyante vaTadhAna-abhidhAnakA: |
जातास् तेषाम् त्रयो राजन् राज.पुत्राः पुरा.अभवन् ॥७।१३१।१२॥
jAtA:_teSAm traya:_rAjan rAja.putrA: purA.abhavan ||7|131|12||
.
there
is
somewhere
a people known.as the "Watadhaana"s
:
born in that line, Your Majesty, long ago, were
three Princes,
.
tatra eka.deze vidyante vaTadhAna abhidhAnakA: jAtA: teSAm traya: rAjan rAja.putrA: purA.abhavan
.
*vlm.12. There is on some part of this earth, a warrior race by name of Batadhánas; and there were born three princes of this royal family, in days of yore, (and are said to be living still).
ते ह्य्_एवम् एक.संकल्पा* भूम्य्.आदेर् दृश्य.वर्त्मनः ।
te hi_evam eka.saMkalpA* bhUmi.Ade:_dRzya.vartmana: |
को ऽन्तः स्याद् इति निर्याता विहर्तुम् दृढ.निश्चयाः ॥७।१३१।१३॥
ka:_anta: syAt_iti niryAtA vihartum dRDha.nizcayA: ||7|131|13||
.
*jd.13 te hi_evam eka.saMkalpA: . for they were merely one Concept
bhUmi.Ade:_ . within the world dRzya.vartmana: . perceived existences ka:_anta: syAt - "what could be the end of it?"
iti.so/"thus".niryAta.xx.A vihartum.xx. dRDha.xx.nizcaya.uncertainty/doubt.A:
.
*vlm.13. They were firmly intent like Vipaschit, to know the limits of the visible world; and set out in their journey to explore the same,
with a firm and unfailing resolution.
पुनर् वारि पुनर् भूमिस् तेषाम् आक्रमताम् चिरम् ।
puna:_vAri puna:_bhUmi:_teSAm AkramatAm ciram |
नव.लब्ध.शरीराणाम् दीर्घ.कालो व्यवर्तत ॥७।१३१।१४॥
nava.labdha.zarIrANAm dIrgha.kAla:_vyavartata ||7|131|14||
.
*jd. puna:_vAri - again the water puna:_bhUmi: . again the land
teSAm AkramatAm ciram - passing thru them for.long
nava.xx.labdha.got/obtained.xx.zarIra.body.xx.ANAm
dIrgha.xx.kAla.time.xx.: vyavartata
.
*vlm.14 He passed from the land to water, and the waters to other lands again;
and thus they passed many lives and ages,
in their repeated inquiries with their resuscitated bodies in reiterated births.
*sv.12.13.14 In this world there is a place known as Vatadhana. In that kingdom there were three princes. They resolved to go to the very limits of this world to investigate all that it contains. For some time they examined the objects of the earth, and then they examined the objects in the oceans. They took birth after birth and continued to pursue their goal of gaining a complete knowledge of this earth.
स्वच्छ.कन्दुक.वम्रीक.न्यायेन_अनिशम् अत्र ते ।
svaccha.kanduka.vamrIka.nyAyena_anizam atra te |
भ्रमन्तो न_अप्नुवन्त्य्_अमन्यत्वम् संविदन्ति च ॥७।१३१।१५॥
bhramanta:_na_apnuvanti_a.manyatvam saMvidanti ca ||7|131|15||
.
svaccha.clear/transparent.kanduka.xx.vamrIka.xx.nyAya.xx.ena
anizam atra te - day&night here they bhramanta:_ . wandering
na.not apnuvanti.xx a.not.manya.thinking.Urself/appearing.as/passing.for. (something).tva.condition/.ity.m saMvidanti.conceiving. ca.and/also
.
*vlm.15.
Thus wandering for ever all about the earth,
they were like ants moving on a sweet cake.
found no end of it, nor reached to any other spot, beyond the same
even in their thought of another one.
*sv.15.16.17 They could not go to the 'ends' of the earth, because, like ants moving on a ball, they were only going from one part of the earth to another all the time.
*AB. svacche kanduke saMlagnA ye vamrIkITA:_tan_nyAyena .. ||
#valmika . #vamrIka, #vamrIkUTa . an anthill - (cp. lmI/mrI +
व्योम.स्थ.कन्दुक=भ्रान्त+पिपीलिकवद्.आकुलम् ।
vyoma.stha.kanduka=bhrAnta+pipIlikavat.Akulam |
अद्य_अपि संस्थिता राजन् न च खेदम् व्रजन्ति ते ॥७।१३१।१६॥
adya_api saMsthitA rAjan na ca khedam vrajanti te ||7|131|16||
.
vyoma.spacious.sky.stha.standing/situate.kanduka.xx.bhrAnta.xx.pipIlika.xx.vat.like Akula.crowded.m sky.set.ball=wandering==ant.like.crowd
adya.now. api.even\very saMsthita.established rAjan.hey King na.is.not. ca.and.too . kheda.xx.m vrajanti.xx te.they
.
##skand* .#kanduka -m.. a boiler , saucepan_kAtyzr.Comm. ; a ball for playing with_MBh.&c.
*vlm.16. They are still turning around it in the air, like busy emmets about a roll;
and they are yet in the same search without being tired of it. (Alexander said, earth is this thy end?" but these princes found no end of it).
*sv.15.16.17 They could not go to the 'ends' of the earth, because, like ants moving on a ball, they were only going from one part of the earth to another all the time. They are thus wandering on the earth even today.
देशम् भू.गोलकस्य_अस्य यम् यम् आसादयन्ति च ।
dezam bhU.golakasya_asya yam yam AsAdayanti ca |
इह_इव तत्र तत्र_उच्चैर्_अधश् च_ऊर्ध्वम् तथा दिशः ॥७।१३१।१७॥
iha_iva tatra tatra_uccai:_adha:_ca_Urdhvam tathA diza: ||7|131|17||
.
deza.place.m bhU.Earth\becoming.golaka.globe.sya asya.his/its yam.whom/which yam.whom/which AsAdayanti.xx ca.and/also iha-here.in.this.world iva.like/as.if tatra.there tatra.there uccais.high/loud/much adhas.down ca.and/also Urdhvam.upward tathA.thus dizas.directions
.
*vlm.17. Because whoever stands on any part of the globe, thinks it as the uppermost, and all other places on every side of it, to be lower than it;
and so the antipodes below think themselves as upmost.
*sv.15.16.17 They could not go to the 'ends' of the earth, because, like ants moving on a ball, they were only going from one part of the earth to another all the time. They are thus wandering on the earth even today.
ते वदन्ति महाराज यद् यस्माभिर् इत* उद्यतैः ।
te vadanti mahArAja yat_yasmAbhi:_ita* udyatai: |
न तावद् अन्तः सम्प्राप्तः संचराम इतः परम् ॥७।१३१।१८॥
na tAvat_anta: samprApta: saMcarAma ita: param ||7|131|18||
.
te vadanti mahArAja yat_yasmAbhi:_ita.udyatai: na tAvat_anta: samprApta: saMcarAma ita: param
.
*AB. itodyatai: prApta.udyogai: ||
*vlm.18. They then said among themselves
that, if they could not find the end of the earth all their toil,
they must give up the pursuit and remove themselves elsewhere.
*sv.18.19 Thus, there is no end to the illusion in this saMsAra. Since this illusion arises as a notion in the infinite consciousness, it also seems to be infinite.
त्थम् न किम्चिद् एव_इदम् ब्रह्म.संकल्प.डम्बरम् ।
ittham na kiMcit_eva_idam brahma.saMkalpa.Dambaram |
किम्चित् संकल्पम् अज्ञानम् अनन्तम् स्वप्न.दृश्यवत् ॥७।१३१।१९॥
kimcit saMkalpam ajJAnam anantam svapna.dRzyavat ||7|131|19||
.
ittham na kimcit eva idam . Thus this is nothing but .
brahma.saMkalpa.Dambaram . the multitude of Brahmic conceptions .
kiMcit.whatever/somewhat saMkalpa.Concept.m ajJAna.not.Knowing/unwisdom.m ananta.boundless/endless/infinite.m
svapna.dRzyavat - like a dream.perception
.
#Damb . to push, throw .#Dambara.: - noise; a multitude; verbosity.
*vlm.19. So it is with this world, O king!
which is no more than display of the thoughts of Brahmá;
it is a work or creation of the mind only,
and a delusion as that of a protracted dream.
*sv.18.19 Thus, there is no end to the illusion in this saMsAra. Since this illusion arises as a notion in the infinite consciousness, it also seems to be infinite.
कल्पनम् तत्परम् ब्रह्म परम् ब्रह्मैव कल्पनम् ।
kalpanam tatparam brahma param brahmaiva kalpanam |
चिद्.रूपम् न_अनयोर् भेदः शून्यत्व.आकाशयोर् इव ॥७।१३१।२०॥
cit.rUpam na_anayo:_bheda: zUnyatva.AkAzayo:_iva ||7|131|20||
.
kalpana.imagining/fashioning.m tatpara.xx.m
the brahma.Brahmic.Immensity.
para.other/high.m brahma.Brahmic.Immensity . eva.very/only - kalpana.m
cidrUpa.xx.m na.not anayo: .xx bheda .division/difference: zUnyatva.vacuity.AkAza.sky.Space.yo: iva.like/as.if
.
*vlm.20. The mind is the Supreme Brahmá, and Brahmá is selfsame with his very mind; they are both of the form of the intellect, and there is no difference between them, than that of open air and the sky. cit
*sv.20 The essence (reality or substance) of the notion is the supreme Brahman and vice versa. They are both pure consciousness and there is no difference or division in consciousness, just as there is no distinction between space and emptiness.
.
##kLp - *kalpanam n. forming, imagining, cutting, fashioning; f. {A} the same+contrivance, arrangement, action, deed; form, shape
##kLp - *kalpanA.Imagination • arranging • creating in the mind • pretending , assuming anything to be real • Nyaaya hypothesis • imagined.form +
चिन्मात्रम् यद् यद् आभातम् जल.वाह.विवर्तवत् ।
cit.mAtram yat_yat_AbhAtam jala.vAha.vivartavat |
तद् तादृक् कथम् अन्य.आभम् अन्यस्य_असम्भवाद् भवेत् ॥७।१३१।२१॥
tat_tAdRk katham anya.Abham anyasya_a.sambhavAt_bhavet ||7|131|21||
.
this is measured Consciousness which is a projection appearing like the flow of water that thusly katham anya.Abham . how other.projection
anyasya_a.sambhavAt_bhavet - of.another thru unBecoming becomes
.
*vlm.21. The intellect operates in itself, like the running waters in whirlpools; and as the eddies and their swelling bubbles, are no other than the very water, so the operations of the mind, are modifications of the mind itself.
*sv.21 The currents and whirlpools that appear on the surface of water are only water.
* cin.mAtram yat_. which is measured Consciousness yat_AbhAtam . which is a projection + jala.vAha.vivartavat - water.flow.whirling=like tat_tAdRk_ . that thusly katham anya.Abham . how other.projection anyasya_a.sambhavAt_bhavet - of.another thru unBecoming becomes
अभावः खे च खम् इदम् सर्ग.आदौ परम.अम्बरम् ।
abhAva: khe ca kham idam sarga.Adau parama.ambaram |
स्वयम् जगद् इव_आभाति न_अन्यत् प्रलय.सर्गकौ ॥७।१३१।२२॥
svayam jagat_iva_AbhAti na_anyat pralaya.sargakau ||7|131|22||
.
a.not.bhAva.becoming.state/feeling.sense: kha.local.space.e ca - absent in the sky yet kha.local.space.m idam . this sky is sarga.creation.Adi.&c.au . thruout Creation parama.Highest\absolute.ambara.sky.m - Absolute sky svayam.oneself/itself jagat.world iva.like/as.if AbhAti.appearing - itself the world as.if appears na anyat pralaya.sargakau - not another Doomsday.creation
.
*vlm.22. The sky which is but vacuum, and was a void in the beginning; shows itself in the form of the world; which is neither created nor ever destroyed.
* abhAva: khe ca - absent in the sky yet kham idam . this sky is sarga.Adau . thruout Creation parama.ambaram - Absolute sky svayam jagat_iva AbhAti - itself the world as.if appears na anyat pralaya.sargakau - not another Doomsday.creation
यथा कषति चिद्.रूपम् तथा_एव रतिम् एत्य तत् ।
yathA kaSati cit.rUpam tathA_eva ratim etya tat |
दृष्ट.अदृष्टैः स्व.संसारैश् चिरम् आस्ते यथा चिरम् ॥७।१३१।२३॥
dRSTa.adRSTai: sva.saMsArai:_ciram Aste yathA ciram ||7|131|23||
.
yathA kaSati cit.rUpam - as rubbing Conscious form tathA_eva . thus indeed ratim . pleasure as rubbing a touchstone reveals gold etya tat - hvg gone to that dRSTa.adRSTai: sva.saMsArai:_ . w things perceived o&r unperceived in Ur.own saMsAra ciram Aste yathA ciram - long let it be as long as it is
.
?vlm.23. Whatever the intellect suggests, (from its preconceptions and predilections); the mind (which is the active principle), obeys the same and is inclined in the same
*sv... Wherever the infinite consciousness wishes to appear in whatever form, it does so and experiences its own nature in that form for as long as it pleases.
#kaS - to scratch, itch. .#kaS .f.. .#kaSa (end.comp.) . rubbing, scraping, rubbing away; . kaSa: . rubbing; a touchstone, assay (#nikaSa); •• #sarvaMkaSa . oppressing or injuring all, cruel to all_rAjat. &c.; all.pervading_bhaTT.; -m.. a rogue, wicked man W.
* yathA kaSati cit.rUpam - as rubbing Conscious form tathA_eva . thus indeed ratim . pleasure as rubbing a touchstone reveals gold etya tat - hvg gone to that dRSTa.adRSTai: sva.saMsArai:_ . w things perceived o&r unperceived in Ur.own saMsAra ciram Aste yathA ciram - long let it be as long as it is.
दृश्यात्मकम् रूपम् एकम् एकम् अस्य_एवम् अक्षयम् ।
dRzya.Atmakam rUpam ekam ekam asya_evam akSayam |
स्वयम् एवम् अजम् भाति यन् न भाति_इव किम्चन ॥७।१३१।२४॥
svayam evam ajam bhAti yat_na bhAti_iva kim.cana ||7|131|24||
.
dRzya.Atmakam rUpam ekam . the nature of a thing observed, its form is one
ekam.one\equally asya.his/its evam.so akSaya.xx.m svayam.oneself/itself evam.so aja.unborn.m bhAti.appear/shin/projecting
yat_na bhAti_iva kim.cana - what does not shine as anything.
*vlm.24. The visible world is of the same form, and equally imperishable as the intellectual; it is the eternal god that manifests himself in this manner, which is otherwise nothing of itself.
*sv.22.23.24 Since there can be nothing other than consciousness, how can there be something other than consciousness? The infinite consciousness alone shines of its own accord as this world without even intending to do so. Wherever the infinite consciousness wishes to appear in whatever form, it does so and experiences its own nature in that form for as long as it pleases.
चिद्.अणोर् उदरे सन्ति समस्त.अनुभव.अणवाः ।
cit.aNo:_udare santi samasta.anubhava.aNavA: |
शिलाः शैल.उदर* इव स्वच्छाः ख.आत्मनि ख.आत्मिकाः ॥७।१३१।२५॥
zilA: zaila.udara* iva svacchA: kha.Atmani kha.AtmikA: ||7|131|25||
.
cit.aNo:_udare . Within the Consciousness.atom .
santi samasta.anubhava.aNavA: . are all the atoms of experience .
zilA: zaila.udare iva . like stones within a mountain .
svaccha.clear/transparent.A: whin kha.local.space.AtmA.Aatmaa.self.ni kha.Atmika.nature/character.nature/character.A:
.
*vlm.25. There is an atom of the divine Intellect, an infinity of minuter atoms in the shape of ideas, just as there are innumerable stones in the body of a rock; they reside in the spirit of god, and are as translucent as the divine spirit.
*sv.25.26 Within the smallest atom of the infinite consciousness exists the potentiality of all experiences, just as there are stones and rocks within the mountain. All these experiences exist, constantly experiencing their own particular modes of experience everywhere. In reality, of course, they do not exist as experiences but only as infinite consciousness.
स्वभाव.निष्ठास् तिष्ठन्ति ते यद् अव्याकृत.आत्मनि ।
svabhAva.niSThA:_tiSThanti te yat_avyAkRta.Atmani |
मा तिष्ठन्ति तु वै ते यद् अव्यावृत्ताः परे पदे ॥७।१३१।२६॥
mA tiSThanti tu vai te yat_avyAvRttA: pare pade ||7|131|26||
.
sva.bhAva.niSThA:_tiSThanti te . They rest grounded in their own nature .
yat_avyAkRta.Atmani . which is in the elemental Self .
mA tiSThanti tu vai te . but in fact they do not rest .
yat_avyAvRttA: pare pade . undivided/apart from what is in the absolute state
.
#kR . #AkR . #vyAkR .#vyAkRta .#avyAkRta .mfn.. separated , divided , developed , unfolded ; analyzed , expounded , explained; transformed , disfigured, changed.
*vlm.26. They abide in their own natures in the unexpanded spirit of god; but they do not live independent of themselves, as there nothing that is separate from the supreme spirit.
*sv.25.26 Within the smallest atom of the infinite consciousness exists the potentiality of all experiences, just as there are stones and rocks within the mountain. All these experiences exist, constantly experiencing their own particular modes of experience everywhere. In reality, of course, they do not exist as experiences but only as infinite consciousness.
* sva.bhAva.niSThA:_tiSThanti te . They rest grounded in their own nature . yat_avyAkRta.Atmani . which is in the elemental Self . mA tiSThanti tu vai te . but in fact they do not rest . yat_avyAvRttA: pare pade . undivided/apart from what is in the absolute state.
तदेव जगद् इत्य्_उक्तम् ब्रह्म भा.रूपम् आततम् ।
tadeva jagat_iti_uktam brahma bhA.rUpam Atatam |
पूर्वापर.परामर्शान् निपुणम् निपुण.आशयाः ॥७।१३१।२७॥
pUrvApara.parAmarzAn_nipuNam nipuNa.AzayA: ||7|131|27||
.
tadA_iva / tat_eva . then as.if / that only jagat_iti_uktam - the world so is said.to.be the Immensity bhA.rUpam Atatam - radiating forms expansively +
thm pUrvApara.xx.parAmarza.xx.s.An nipuNa.xx.m nipuNa.xx.Azaya.abode.s.A:
.
*vlm.27. Therefore this world is said to be the manifestation of the Divine Mind; and this conclusion arrived at by the learned, by means of their logical consideration of the antecedent and subsequent, (i. e. by both their a prori as well as a posteriori arguments).
*sv.27 These manifold experiences are collectively known as the world, which is the shining appearance of Brahman.
अति.आश्चर्यम् अ.नष्टो ऽयम् परमात् सदनात् स्वयम् ।
ati.Azcaryam a.naSTa:_ayam paramAt sadanAt svayam |
नानात्व.बुद्ध्या नाना_एव जीवो ऽहम् इति ताम्यति ॥७।१३१।२८॥
nAnAtva.buddhyA nAnA_eva jIva:_aham iti tAmyati ||7|131|28||
.
aty.Azcaryam a.naSTa:_ayam . super.amazingly undestroyed is this
from/thru parama.Highest\absolute.At sadana.xx.At svayam.oneself/itself nAnAtva.variety.buddhi.xx.A nAnA.various eva.indeed\only/very jIva.life/living.Jîiva: aham.I iti.so/"thus" tAmyati.xx.
.
*vlm.28. It is strange therefore that the human soul, should sorrow for its degradation and think itself as a different thing, though it is inseparable from the one universal soul.
*sv.28.29 But it indeed is a great wonder, that this infinite consciousness, without ever abandoning its reality, thinks of itself "I am a jîva". Now, O king bhAsa, tell us of your past experiences.
उच्यताम् भासम् भो राजन् विपश्चिद् अपराख्य हे ।
ucyatAm bhAsam, bho rAjan, vipazcit_aparAkhya he |
कियद् दृष्टम् कियद् भ्रान्तम् दृश्यम् स्मरसि किम् च वा ॥७।१३१।२९॥
kiyat_dRSTam kiyat_bhrAntam dRzyam smarasi kim ca vA ||7|131|29||
.
ucyatAm.xx bhAsa.xx.m
bho rAjan - sir, King, vipazcit_aparAkhya he - The Scholar otherwise known, O, +
kiyad.dRSTam kiyad.bhrAntam - however seen, however delusive
dRzyam smarasi kim.ca vA - the sight you remember ? &.
.
*vlm.29. Now let the so called prince Bhásha,
who is otherwise known as the mighty monarch Vipaschit by his former appellation; what other strange things, he remembers to have seen, in all his wanderings through worlds.
BHAASA THE BRIGHT said.
बहु दृष्टम् मया दृश्यम् बहु भ्रान्तम् अखेदिना ।
bahu dRSTam mayA dRzyam bahu bhrAntam akhedinA |
बह्व्_एव बहुधा नूनम् अनुभूतम् स्मराम्य्_अहम् ॥७।१३१।३०॥
bahu_eva bahudhA nUnam anubhUtam smarAmi_aham ||7|131|30||
.
bahu dRSTam mayA . Much has been seen by me, .
dRzyam bahu bhrAntam akhedinA . much seen by tireless wandering, .
bahu_eva . very much, .
bahudhA nUnam anubhUtam . of many kinds indeed experienced, .
smarAmi_aham . I remember
.
*sv.30. BHÂSA SAID: I saw many things and I wandered a lot without experiencing fatigue. I experienced many things in many different ways. All this I remember.
*vlm.30. Bhásha replied:.I have seen many sights, and wondered untired through many regions; and remember also to have felt various vicissitudes in my life.
Much has been seen by me,
so much,
in all my tireless wandering,
much and many are the things I have experienced,
and remember.
मया_अनुभूतानि महान्ति राजंश्
mayA_anubhUtAni mahAnti rAjan*_
चिरम् सुदूरे विविधैः शरीरैः ।
ciram sudUre vividhai: zarIrai: |
सुखानि दुःखानि जगन्त्य्_अनन्तान्य्_
sukhAni du:khAni jaganti_anantAni_
अनन्तम् आसाद्य महाम्बरम् तत् ॥७।१३१।३१॥
anantam AsAdya mahAmbaram tat ||7|131|31||
.
mayA_anubhUtAni mahAnti - by me have been experienced great things, rAjA,
ciram su.dUre . long times in very distant parts
vividhai: zarIrai: . w different bodies +
sukhAni du:khAni jaganti anantAni anantam AsAdya mahAmbaram tat
.
*vlm.31. Hear O king, how much I have known and felt, in my course through remote regions in the spacious firmament on high; and know the joys and griefs, which I have enjoyed and suffered, in my transmigrations in different bodies and distant worlds, from a long long time out of mind.
विचित्र.देहैर् वर.शाप.योगाद्
vicitra.dehai:_vara.zApa.yogAt_
दृश्यान्य्_अनन्तानि मया महात्मन् ।
dRzyAni_anantAni mayA mahAtman |
जन्म.अन्तर.आवर्त.विवर्तनानि
janma.antara.Avarta.vivartanAni
दृषा_एक.चित्तेन वरात् कृशानोः ॥७।१३१।३२॥
dRSA_eka.cittena varAt kRzAno: ||7|131|32||
.
vicitra.dehai: . w/ various bodies
vara.zApa.yogAt - thru boons and curses
dRzyAni anantAni - infinite percepts
mayA - by me
mahAtman - o Greal Soul,
janma_antara.Avarta.vivartanAni - within births expanding and contracting
dRSA eka.cittena varAt kRzAno:
.
*sv.32 This was the original boon that I obtained from the fire.god.
*vlm.32. It was by favour of the god of fire, and by the good and bad turns of fate; that I have seen a great many scenes, in my course in various forms and lives, like the revolving waters in a whirlpool, with a calm and constant and resolute mind.
कृश् #kRz . #kRzAnu कृशानुः [कृश् आनुक् • UN.4.2] -m.. Fire, agni • गुरोः कृशानु.प्रतिमाद्बिभेषि VR.2.49 • 7.24 • Bh.2.17. •.• k..yantram .यन्त्रम् (= अग्नियन्त्रम्) a cannon • -m.. "bending the bow "N. applied to a good archer (connected with #astR, "an archer", though sometimes used alone • • *kRshAnu, according to some, is a divine being, in character like *rudra or identified with him • armed with the lightning he defends the "heavenly"soma from the hawk, who tries to steal and bear it from heaven to earth) rv.4.273.26 • • >kRzanu#retas -m.. "whose semen is fire", N. of #ziva.
दृश्य.आत्मक.ऊर्वी.वपुषस् त्व्_अविद्या
dRzya.Atmaka.UrvI.vapuSa:_tu_avidyA
दृशो जवेन_अन्त.परीक्षणाय ।
dRza:_javena_anta.parIkSaNAya |
देहेन देहेन जगत्.प्रति प्राक्
dehena dehena jagat.prati prAk
स्मृतेः सदा_अहम् घन.यत्नम् आसम् ॥७।१३१।३३॥
smRte: sadA_aham ghana.yatnam Asam ||7|131|33||
.
dRzya.Atmaka.UrvI.vapuSa:_tu - but
o/ the percept.Atmic.Earth.vapus.body
avidyA - avidyA.Ignorance
dRza: . of the perceiver
javena . speedily
anta.parIkSaNa.Aya deha.ena deha.ena jagat.prati prAk.smRti.memory/ reminiscence.e: sadA.always/ever aham.I ghana.cloud/fog/thick.yatna.effort.m Asam.I.was
.
*vlm.33. Actuated by past reminiscence and misled by mistaken view of visibles; I was impelled by my firm zeal to inquire into all worldly things, in the different forms and changes of my body.
*sv.33 Therefore, even though I had different bodies on different planes, I still pursued the original intention of gaining a thorough knowledge of this world.
समाः सहस्रम् विटपो ऽहम् आसम्
samA: sahasram viTapa:_aham Asam
अन्तर् मनाश् चेतन.भुक्त.दुःखः ।
anta:_manA:_cetana.bhukta.du:kha: |
चित्तम् विना पुष्प.फल=प्रताने
cittam vinA puSpa.phala=pratAne
वा कन्दवत् तत् तरस.अङ्ग.रागः ॥७।१३१।३४॥
vA kandavat tat tarasa.aGga.rAga: ||7|131|34||
.
samA: sahasram viTapa: aham Asam . Likewise I spent a thousand as a sapling. .
anta:_manA:_cetana.bhukta.du:kha: . In my mind I sensed feelings of sorrow. .
citta.Chitta/Affective mind.m vinA.without whin puSpa.flower/blossom.phala.fruit.pratAna.xx.e vA.or/otherwise kanda.xx.vat.like tat.that/it/he tarasa.xx.aGga.body.rAga.xx.:
.
*sv.34 For a thousand years I lived as a tree. I had to endure many sufferings during that period. My mind was totally centred within myself, and without mental activity I produced flowers and fruits.
*vlm.34. I had been an arbour for a thousand years, having my senses undeveloped in me, and feeling the rigours of all climates and seasons within myself. I had no mind nor mental action, save those of drawing the sap of the earth by my roots, and expanding myself into fruits and flowers.
समाः शतम् मेरु.मृगो ऽहम् आसम्
samA: zatam meru.mRga:_aham Asam
सुवर्ण.वर्णस् तरु.पर्ण.कर्णः ।
suvarNa.varNa:_taru.parNa.karNa: |
दूर्व.अङ्कुर.आस्वादन.गीति.निष्ठ*
dUrva.aGkura.AsvAdana.gIti.niSTha*
अहन्.कनिष्ठो वन.वासि.मध्ये ॥७।१३१।३५॥
ahan.kaniSTha:_vana.vAsi.madhye ||7|131|35||
.
samA: zatam . For a hundred years .
meru.mRga:_aham Asam . I was a deer on Mount Meru .
suvarNa.varNas . gold.colored .
taru.parNa=karNa: . ears like tree.leaves .
dUrva.aGkura.AsvAdana.gIti.niSThe .
ahan.kaniSTha: . harmlessly small .
vana.vAsi.madhye . among the forest.dwellers
.
*sv.35 For a hundred years I was a deer on the mount Meru. I had a golden colour. I lived on grass and I loved music. I was very small and therefore non.violent.
*vlm.35. I had been a mountain stag for a hundred years, with my skin of golden hue, and my ears as flat as leaves of trees; I fed on blades of grass, was charmed with all kinds of music, and being the weakest of all animals of the forest, I could do no injury to any one.
.
*AB. .. ahan_ahiMsan ||
#samA .f.. #sama .n.. a year RV. &c; a half.year AV.
पादाष्टकैर् आवलित.आत्म.पृष्ठो
pAdASTakai:_Avalita.Atma.pRSTha:
मृते ऽम्भसः कल.ईश.कृत.आत्म.भृत्युः ।
mRte_ambhasa: kala.Iza.kRta.Atma.bhRtyu: |
समाः शत.अर्धम् शरभो ऽहम् आसम्
samA: zata.ardham zarabha:_aham Asam
क्रौञ्च.अचले काञ्चन.कन्दरासु ॥७।१३१।३६॥
krauJca.acale kAJcana.kandarAsu ||7|131|36||
.
by/with pAdASTaka.xx.s.i: Avalita.xx.AtmA.Aatmaa.self.pRSTha.xx.: mRta.xx.e ambhas.water..a: ~*kala.bit/piece
.Iza.xx.kRta.done/made.AtmA.Aatmaa.self.bhRtyu.xx.: sama.equal/same.A: zata.hundred.ardha.half.m zarabha.xx.: aham.I Asam.I.was krauJca.curlew.acala.mountain/unmoving.e kAJcana.xx.kandara.xx.Asu
.
*vlm.36. I lived for half a century as a Sarabha, a wild animal with eight legs; I dwelt in the caves of Krancha mountain, and brought on my death by falling down from a craig, in attempting to fight with the raining clouds on high. (The Sarabha is a fabulous beast that dies by jumping down the hill).
काल.अगुरु.द्रुम.लता.अवलित.अनिलेन
kAla.aguru.druma.latA.avalita.anilena
विद्याधरी.सुरत.धर्म.कल.अमृतानि ।
vidyAdharI.surata.dharma.kala.amRtAni |
पीतानि मे मलय.सानुनि मन्दरे च
pItAni me malaya.sAnuni mandare ca
मन्दार.चन्दन.कदम्ब.लता.गृहेषु ॥७।१३१।३७॥
mandAra.candana.kadamba.latA.gRheSu ||7|131|37||
.
*sv.37 After that I became a vidyadhara celestial.
*vlm.37. I had also been born once as a Vidhyádhara, and had lived upon the table land of Malaya mountains, and amidst the happy bowers of Mandara, redolent with the sweet scent of sandal woods and kadamba flowers. Here I have breathed the sweet air perfumed by gum agolochum, and enjoyed the company of Vidyadharí.fairies.
.
kAla.time.aguru.xx.druma.tree.latA.vine/creeper.avalita.xx.anila.wind/air.ena vidyAdharI.Sorceress.surata.xx.dharma.xx.~*kala.bit/piece
.amRta.deathless.nectar.s.Ani pIta.having.drunk.s.Ani me.@me malaya.xx.sAnuni.on.top.of. mandara.Churnstick.e ca.and/also mandara.Churnstick.candana.sandalwood.kadamba.burflower.latA.vine/creeper.gRha.house.s.eSu
हेम.रविन्द.मकरन्द.पिशङ्गितानि
hema.ravinda.makaranda.pizaGgitAni
पीतानि पञ्च.दश.वर्ष.शतानि मेरौ ।
pItAni paJca.daza.varSa.zatAni merau |
वैरिञ्च.हंस.तनयेन मया पयांसि
vairiJca.haMsa.tanayena mayA payAMsi
तीर.अन्तरेषु रमता.उपरि निर्झरिण्याः ॥७।१३१।३८॥
tIra.antareSu ramatA.upari nirjhariNyA: ||7|131|38||
.
hema.gold.en.ravinda.xx.makaranda.xx.pizaGgita.xx.s.Ani golden.lotus=jasmine.reddish.yellow .
pIta.having.drunk.s.Ani paJca.xx.daza.ten.varSa.year.zata.hundred.Ani meru.Mount.Meru.au . drinking for fifteen hundred years on Mount Meru .
vairiJca.xx.haMsa.swan.tanaya.xx.ena mayA.by.me payAMsi.xx tIra.xx.antara.within/inner.eSu ramatA.xx upari.xx. nirjhariNI.torrent/ river.A:
.
*sv.38 Then I became the son of the swan which is the vehicle of the creator Brahma.
*vlm.38. I was born as a cygnet of the swan of Brahmá,
and tasted the honey of aureate lotuses for more than a century,
and sported on the banks of the heavenly stream of Mandakini,
on the celestial mount of Meru.
क्षीरोद.वेला.वन.गन्ध.वाह=
kSIroda.velA.vana.gandha.vAha=
विलोल.नीलालक.वल्लरीणाम् ।
vilola.nIlAlaka.vallarINAm |
समाः शतम् शोक.जरापहारी
samA: zatam zoka.jarApahArI
गीतम् श्रुतम् माधव.सुन्दरीणाम् ॥७।१३१।३९॥
gItam zrutam mAdhava.sundarINAm ||7|131|39||
.
kSIroda.Milk.Sea.velA.limit/boundary/shore.vana.forest/woods.gandha.smell/odor.vAha.performing/persevering.vilola.restless/unsteady.nIlAlaka.xx.vallarI.xx.NAm sama.equal/same.A: zata.hundred.m zoka.xx.jara.xx.apahAra.xx.I gIta.song/singing.m zruta.heard/listened.to/instructed.m mAdhava.xx.sundara.beautiful.INAm
.
*vlm.39. For a hundred years, I remained by the side of milky ocean, feeling the cooling breezes wafting the moisture of its waves, and the fragrance of the forests and listening to the songs of the songsters of springs, which join to vanish the infermities and sorrows of life.
*sv.39 I lived as a swan for fifteen hundred years. For a hundred years I listened to the divine music of the celestial attendants of lord Narayana (Visnu).
.
##*velA - boundary, shore; occasion, (right) moment.
कालञ्जरे मञ्जरिते करञ्ज=
kAlaJjare maJjarite karaJja=
गुञ्ज.अवने जम्बुकताम् गतो ऽहम् ।
guJja.avane jambukatAm gata:_aham |
गजेन पिष्टे हरिणा हतो ऽसौ
gajena piSTe hariNA hata:_asau
हस्ती मया_अत्र_अर्थ.मृतेन दृष्टः ॥७।१३१।४०॥
hastI mayA_atra_artha.mRtena dRSTa: ||7|131|40||
.
kAlaJjare . on Mendicant.Mountain
maJjarite karaJja.guJja.avane
jambuka.jackal.tA.ness.m gata: aham - I came to the state of a jackal +
gaja.elephant.ena piSTa.e hari.NA hata.stricken/beaten\quieted: asau.this.yonder m./f. hastI.xx.mayA.by.me atra.here artha.xx.mRta.xx.ena dRSTa.seen/known/object/Percept:
.
*sv.40 Then I became a jackal and lived in a forest. A huge elephant ravaged the brush in which I lived. While I was dying on account of this, I saw that elephant killed by a lion.
*vlm.40. I was once born as a jackal, in the woods of kalenjara mountains, and roved about the blossoming gunja and karanja forests; here I was trodden down by an elephant, and was about to expire, when I beheld that elephant to be killed by a lion in his turn.
संतानक.प्रकर.हासिनि सह्य.सानौ
saMtAnaka.prakara.hAsini sahya.sAnau
कस्मिंश्.चिद् अन्य.जगति.इन्दु.मुखी सुर.स्त्री ।
kasmin.cit_anya.jagati.indu.mukhI sura.strI |
एकाकिनी कृत.युग.अर्धम् अथ_अहम् आसम्
ekAkinI kRta.yuga.ardham atha_aham Asam
कल्प.द्रुम.स्तबक.सद्मनि सिद्ध.शापात् ॥७।१३१।४१॥
kalpa.druma.stabaka.sadmani siddha.zApAt ||7|131|41||
.
saMtAnaka.prakara.hAsini -
x spreading kalpa.tree.prakara.hAsini
sahya.sAnau - on sAhya.Mountain
kasmin.cit_anya.jagati - somewhere ion another world
indu.mukhI sura.strI - a moon.faced Brightling lady
ekAkinI . solitary
kRta.yuga.ardham atha_aham Asam - then for half the kRta.Age Ive been
kalpa.druma.stabaka.sadmani - in this kalpa.tree home
siddha.zApAt - thru the curse of a siddha.Adept
*vlm.41.
I was at one time transformed to the form of a celestial nymph,
and accursed by a siddha to dwell alone in some other sphere;
where I lived for the period of half a yuga upon the sahya mountain,
smiling with the blooming blossoms of santanaka arbours.
*sv.41 After this, I became a nymph in another world and lived alone for half an epoch, on account of the curse of a sage.
अद्रि.इन्द्र.कच्छ.कर.वीरलत.आलयेषु
adri.indra.kaccha.kara.vIralata.AlayeSu
नीतम् समाशतम् अशाङ्क.धिया मया_अन्यत् ।
nItam samAzatam azAGka.dhiyA mayA_anyat |
अन्यत्र दूर.जगति_इन्द्र.गिरौ विरावि
anyatra dUra.jagati_indra.girau virAvi
वाल्मीक.पक्षि.वपुषा_अनिशम् एककेन ॥७।१३१।४२॥
vAlmIka.pakSi.vapuSA_anizam ekakena ||7|131|42||
.
adrIndra.xx.kaccha.xx.kara.xx.vIralata.xx.Alaya.s.eSu nIta.xx.m samAzata.xx.m azAGka.xx.dhiyA.by/with thott mayA.by.me anyat.other anyatra.elsewhere dUra.far.away.jagat.world.i Indra.giri.mountain.au virAva.xx.i by/with vAlmIka.xx.pakSi.bird.vapus.body.A anizam ekaka.xx.ena
.
*vlm.42. I next lived as a Valmika bird or raven, in my nest amidst the karavira plants, growing on the marshy grounds at the foot of a mountain; and there I passed my solitary life of a hundred years, with a fearly breast and ceaseless scrambles on the dreary rocks.
*sv.42.43 After this, I lived for a hundred years as a valmika.bird. When our nest was destroyed along with the tree on which we lived, I lost my partner and then lived the rest of my life alone in a far.off place.
.
##bil - *bila - *virala - (perhaps from #vira = *vila. for *bila + -la, "possessing holes") - separated by intervals (whether of space or time), not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind. sparsely, rarely, seldom • virala: with or without ko 'pi, one here and there) - *viralatA - scarceness • *viralatvam - scarcity +
अन्यत्र सानुनि मया परिलम्बमानाः
anyatra sAnuni mayA pari.lambamAnA:
सच्छाय.चन्दन.वनावलिते लतानाम् ।
sacchAya.candana.vanÂvalite latAnAm |
दृष्टाः स्त्रियः फलम् इवावलिता विलासैर्
dRSTA: striya: phalam ivÂvalitA vilAsai:_
भुक्ताश् च ता* अपहृता* अपि सिद्ध.पान्थैः ॥७।१३१।४३॥
bhuktA:_ca tA* apahRtA* api siddha.pAnthai: ||7|131|43||
.
anyatra.elsewhere . sAnuni . on a plain mayA - by.me were pari.lambamAnA: . gotten
candana.sandalwood.vana.forest/woods.Avalita.connected.with.e x
latAnAm . of vines
dRSTa.seen/known/object/Percept.s.A: striyas.women phala.fruit.m iva.like/as.if Avalita.turned/whirling.A by/with vilAsa.sporting/dalliance/loveplay.i:
bhukta.enjoyed/eaten.s.A: ca.and/also tAs.those.ones.f. apahRta.taken.away/carried.off\stolen\hidden.s.A: api.even\very siddha.Adept/accomplished.pAntha.xx.i:
.
*vlm.43. I saw afterwards a level plain somewhere, with shady bowers of sylvan creepers under the shade of sandal trees; and beheld some females amusing there with swinging, like fruits on the branches of trees, and to be ravished away by the passing siddhas.
अन्यत्र पर्वत.नितम्ब.कदम्ब.कच्छे
anyatra parvata.nitamba.kadamba.kacche
नीतानि तापसतया_उत्तमया दिनानि ।
nItAni tApasatayA_uttamayA dinAni |
प्राप्य_एक.वस्तु.अभिनिवेश.विषूचिक.आत्त=
prApya_eka.vastu.abhiniveza.viSUcika.Atta=
चित्तेन तान्त.मतिना_अमतिना मया_अन्तः ॥७।१३१।४४॥
cittena tAnta.matinA_a.matinA mayA_anta: ||7|131|44||
.
anyatra . elsewhere/when into parvata.mountain.nitamba.hips/nuttocks/butte.orange.blossomed.Kadamba.tree.kaccha.shore/marsh nItAni . are brought
tApasatayA . thru asceticism
uttama.highest/ultimate.yA
dina.day.s.Ani prApya.having.got by/with eka.one.vastu.substantial.ity.abhiniveza.dedication.viSUcikA.Vishuuchikaa.the.plague.Atta.xx.citta.Chitta/Affective mind.ena by/with tAnta.xx.mati.thinking.nA . w weary thot by/with a.not.mati.thinking.nA mayA.by/with.me antas.xx . without thinking by me within
.
*vlm.44. At another time, I passed my days as an anchorite, tinder the shade of Kadamba trees at the foot of a mountain; where I dwelt on the meditation of the single object of my devotion, and thus foolishly met my end with the pain of not meeting my object. I saw also this universe to be full of beings, which fill it as fishes people the ocean on every side; the air, sky and light, are all inhabited by beings, as well as this earth of ours.
*sv.44 Then I became an ascetic, having gained a certain amount of dispassion.
#viz . #niviz .#abhiniviz .#abhiniveza -m.. application , intentness , study , affection , devotion (with loc. or ifc.) • determination (to effect a purpose or attain an object) , tenacity , adherence to (loc.) Kum.&c.
ब्रह्माण्ड.सम्पूरितम् अन्यद् अस्ति
brahmANDa.sampUritam anyat_asti
जलेचर.अशेष.दिगन्त.भूतम् ।
jale.cara.azeSa.diganta.bhUtam |
संदिग्ध.तेजो ऽम्बर.वात.सत्तम्
saMdigdha.teja:_ambara.vAta.sattam
जलस्थ.भूत.आकृति.मात्र.भूमि ॥७।१३१।४५॥
jalastha.bhUta.AkRti.mAtra.bhUmi ||7|131|45||
.
brahmANDa.Cosmic.Egg.sampUrita.xx.m anyat asti jalecara.xx..azeSa.entire/whole.diganta.remote/horizon.bhUta.being.m saMdigdha.xx.tejas.xx.ambara.sky.vAta.wind.satta.xx.m jalastha.xx.bhUta.being.AkRti.shape/constituent
.mAtra.measure/mode.bhUmipa.EarthLord
.
*vlm.45. There is another wonder which fills this universe, as the shadow of the sky fills the ocean on all sides; it pervades in the air, water, sky and light, as well in all forms of things on earth. (This is the reflexion of Brahmá in all creation, as that of the sky in water, gloss).
*sv.45 I saw many amazing things. I saw a world which was made entirely of water.
एकत्र दृष्टा वनिता मया_एका
ekatra dRSTA vanitA mayA_ekA
तस्याः शरीरे त्रि.जगन्ति भान्ति ।
tasyA: zarIre tri.jaganti bhAnti |
प्रति.बिम्बितानि_इव सु.दर्पणे ऽन्तर्
prati.bimbitAni_iva su.darpaNe_antar
आकाश.शैल.आदि.दिग्.आदिमन्ति ॥७।१३१।४६॥
AkAza.zaila.Adi.dik.Adimanti ||7|131|46||
.
ekatra.in.one.place/together RSTa.seen/known/object/Percept.A vanita.desired/served.A mayA.by/with.me eka.only/one.A
tasyAs.@.that/it/f. whin zarIra.body.e tri.three.jaganti.worlds bhAnti.appearing/shining - in her body three worlds shone
pratibimbita.reflected.Ani iva.like/as.if whin sudarpaNa.well.mirroring.e antar.inner AkAza.sky.Space.zaila.stone.Adi.dik.direction/quarter.Adi.&c.mant.i
.
*vlm.46. I saw also another wonder in a woman, who contains the three worlds in her ample womb; and who is pictured with the forms of hills and all things, resembling their reflexions in a mirror.
*sv. Elsewhere I saw a woman in whose body the three worlds were reflected as in a mirror.
* ekatra.in.one.place/together RSTa.seen/known/object/Percept.A vanita.desired/served.A mayA.by/with.me eka.only/one.A tasyAs.@.that/it/f. whin zarIra.body.e tri.three.jaganti.worlds bhAnti.appearing/shining - in her body three worlds shone pratibimbita.reflected.Ani iva.like/as.if whin sudarpaNa.well.mirroring.e antar.inner AkAza.sky.Space.zaila.stone.Adi.dik.direction/quarter.Adi.&c.mant.i
पृष्टा मया_असौ वरगात्रि का_असि
pRSTA mayA_asau varagAtri kA_asi
शरीरम् एतच् च किम् ईदृशम् ते ।
zarIram etat_ca kim IdRzam te |
तया_उक्तम् अङ्ग_इह चिद् अस्मि शुद्धा
tayA_uktam aGga_iha cit_asmi zuddhA
मम_अङ्गम् एतानि महा.जगन्ति ॥७।१३१।४७॥
mama_aGgam etAni mahA.jaganti ||7|131|47||
.
pRSTa.asked/questioned.A mayA.w.me asau.this.yonder m./f. varagAti.hey.fair.limbed.one kA.?who.f. asi - who are you? zarIra.m etat_ca kim IdRzam te - how is a body like this yours?
tayA_uktam - it was said by her aGga_iha cit_asmi zuddhA - well, I am pure Consciousness
mama_aGgam etAni mahA.jaganti - these mighty worlds are my body
.
*vlm.47. I asked her saying; O thou big bodied and big bellied one! tell me who thou art; to which she replied and said;.know me sir, to be the pure and clear Intellect, that contains all these worlds within herself.
*sv. Elsewhere I saw a woman in whose body the three worlds were reflected as in a mirror. When I asked her who she was, she replied: "I am pure consciousness and all the worlds are my limbs. Even as I create such bewilderment in you, even so are all things. Till you see everything with the same bewilderment and wonder, you cannot know their real nature. All the worlds are one's own limbs. I hear them all as one hears sounds and expressions during one's dream." I saw countless beings emerge in her and then dissolve in her, too.
यथा_अहम् एवम् स्मय.देहिका_अयम्
yathA_aham evam smaya.dehikA_ayam
सर्वम् तथा_एव_अङ्ग न चित्रम् एतत् ।
sarvam tathA_eva_aGga na citram etat |
अन्यैः स्वभावो विदितो न शुद्धो
anyai: svabhAva:_vidita:_na zuddha:_
यदा न पश्यन्ति तदा_इत्थम् अङ्ग ॥७।१३१।४८॥
yadA na pazyanti tadA_ittham aGga ||7|131|48||
.
yathA.so/in.this.way aham.I evam.so smaya.wondrous.dehika.embodiment.A ayam.this sarva.all/every.m tathA.thus eva.indeed\only/very aGga.body na.not citram.wonderful.m etat.this by/with anya.another.s.i: svabhAva.self.nature: vidita.known.to.be: na.not zuddha.pure: yadA.when na.not pazyanti.see/knowing tadA.then ittham.thus/in.this.way aGga.truly/in.fact
.
*vlm.48. She added and said;.O sir, as you see me so wonderous in my form, so must you know all things in the world to be of the same kind; but people who view them in their natural form find them other wise, unless they look into them in their spiritual light, when the gross forms vanish into nothing.
*sv. Elsewhere I saw a woman in whose body the three worlds were reflected as in a mirror. When I asked her who she was, she replied: "I am pure consciousness and all the worlds are my limbs. Even as I create such bewilderment in you, even so are all things. Till you see everything with the same bewilderment and wonder, you cannot know their real nature. All the worlds are one's own limbs. I hear them all as one hears sounds and expressions during one's dream." I saw countless beings emerge in her and then dissolve in her, too.
* yathA.so/in.this.way aham.I evam.so smaya.wondrous.dehika.embodiment.A ayam.this sarva.all/every.m tathA.thus eva.indeed\only/very aGga.body na.not citram.wonderful.m etat.this by/with anya.another.s.i: svabhAva.self.nature: vidita.known.to.be: na.not zuddha.pure: yadA.when na.not pazyanti.see/knowing tadA.then ittham.thus/in.this.way aGga.truly/in.fact
अ=वेद.शास्त्रेण जगत्य्_अशेषैर्
a=veda.zAstreNa jagati_azeSai:_
भूतैः स्व.देह.आलय.भित्ति.भागात् ।
bhUtai: sva.deha.Alaya.bhitti.bhAgAt |
एतद् विधेयम् न विधेयम् एतद्
etat_vidheyam na vidheyam etad
ध्वनिः स्वतः श्रूयत* एव नित्यम् ॥७।१३१।४९॥
dhvani: svata: zrUyata* eva nityam ||7|131|49||
.
a=veda.zAstreNa - without Vedas and Shâstras
jagati - in the world
azeSai: . entirely (w/o residue)
bhUtai: . w/ beings
sva.own.self.deha.gross.body.Alaya.abode/place
.bhitti.xx.bhAga.part/portion/share.At
etat_vidheyam na vidheyam etad - "this U should do, U shouldnt do this"
dhvani.xx.: svatas.xx zrUyate.xx eva.indeed\only/very nityam.ever/always
.
*vlm.49. These numberless beings on earth, are continually hearing, even without the directions of the Vedas and sástras, a warning voice arising from some part of their bodies, bidding them what is right or wrong for them to do. (This is called anáhata dhwani or the voice of conscience).
ईदृक्.स्वभावा_एव परार्थ.सत्ता
IdRk.svabhAvA_eva parArtha.sattA
सा ते ऽत्र यद् भित्त्य्.अचलादरो ऽपि ।
sA te_atra yat_bhitti.acalAdara:_api |
स्वप्न.आदि.मायास्व्_इव मे वदन्ति
svapna.Adi.mAyAsu_iva me vadanti
वाचम् न युष्मास्व्_असमञ्जसम् तत् ॥७।१३१।५०॥
vAcam na yuSmAsu_asamaJjasam tat ||7|131|50||
.
IdRk.xx.svabhAva.self.nature.A eva.indeed\only/very parArtha.xx.sattA.xx sA.she/that.f. te.they.you atra.here yad.what/which bhitti.xx.acalAdara.xx.: api.even\very
svapna.dream.Adi.&c.mAyA.Illusion.su iva.like/as.if . like the mAyA.Illusion of dream.experience
me.@me vadanti.saying vAcam.xx na.not yuSmAsu.xx asamaJjasa.xx.m tat.that/it/he
.
#dR, #dRR .#Adara .m.. respect, regard, notice; care, trouble; #Adaram >kR, to exert or interest one's self for; #AdareNa, #AdarAt .adv.. respectfully; carefully, zealously.
#dR, #dRR .#adara .mfn.. not little , much.
#aJj .#samaJj .#samaJjasa .#asamaJjasa .adj.. unfit, unbecoming; -m.. a good.for.nothing fellow; .n.. unconformity, impropriety, unbecomingness; asamaJjasam .ind.. unbecomingly.
*vlm.50. Nature reigns over all elements like anáhata dhani. The elements appear immovable at sight, but in fact, they possess inherent mobile forces; no one can assign any cause over them except delusion or máya.
*sv. Elsewhere I saw a woman in whose body the three worlds were reflected as in a mirror. When I asked her who she was, she replied: "I am pure consciousness and all the worlds are my limbs. Even as I create such bewilderment in you, even so are all things. Till you see everything with the same bewilderment and wonder, you cannot know their real nature. All the worlds are one's own limbs. I hear them all as one hears sounds and expressions during one's dream." I saw countless beings emerge in her and then dissolve in her, too.
अस्त्रीक.संसार.गतेन दृष्टम्
a.strIka.saMsAra.gatena dRSTam
मया क्वचिद् यावद् अनन्य.कामम् ।
mayA kvacit_yAvat_ananya.kAmam |
भूतानि निर्यान्ति बहूनि भूताद्
bhUtAni niryAnti bahUni bhUtAt_
विशन्ति भूतानि बहूनि भूतम् ॥७।१३१।५१॥
vizanti bhUtAni bahUni bhUtam ||7|131|51||
.
by astrIka.womanless.Samsâra.gatena - going.to
dRSTa.seen/known/object/Percept.m mayA.by.me kvacit . seen by me somewhere yAvat_an.anya.kAmam - while not desiring another
bhUta.being.Ani niryAnti.xx bahu.much/many.s.Uni from/thru bhUta.being.At .
vizanti.xx bhUta.being.s.Ani bahu.much/many.s.Uni bhUta.being.m . many beings enter being.
*vlm.51. I once went to a place, where there were no females to be found, nor had the people any desire for them; and yet many among the living there were fastly passing away, and many others newly coming to existence.
एकानि दृष्टानि मया_अञ्जसानि
ekAni dRSTAni mayA_aJjasAni
खे ऽभ्राण्य्_अदभ्र.अङ्ग झण.झणानि ।
khe_abhrANi_a.dabhra.aGga jhaNa.jhaNAni |
वृष्ट्या समन्तान् निपतन्ति खण्डैर्
vRSTyA samantAn nipatanti khaNDai:
भवन्ति तीक्ष्णानि जन_आयुधानि ॥७।१३१।५२॥
bhavanti tIkSNAni jana_AyudhAni ||7|131|52||
.
eka.only/one.s.Ani dRSTa.seen/known/object/Percept.s.Ani mAyA.Illusion.aJjasa.straightforward/honest.s.Ani whin kha.local.space.e abhra.raincloud.s.Ani a.non/without.dabhra.a.little.aGga.body.jhaN.xx.ajhaN.s.Ani vRSTi.xx.yA samanta.xx.An nipatan.xx.ti khaNDa.xx.i: bhavan.xx.ti tIkSNa.sharp.xx.Ani jana.person.xx.Ayudha.xx.Ani
.
#dabhra
#aJj . #aJjasa .mfn.. straight , straightforward (= #Arjava), honest_Lex.; •• .f.. N. of a heavenly river RV. i , 104 , 4. •• #aJjasA .ind.. "right.on", truly; at once.
##bhraN, #bhraNati (pf. #babhrANa &c.) , to sound , utter a sound Dha1tup. xiii , 9.
*vlm.52. I have seen the wonder of some portentous clouds in the sky, clanging against each other with a jarring noise; and pouring down their rains with fragments of things on all sides, which were picked up and used as weapons by men.
*sv.52 Elsewhere I saw an unusual form of cloud which produced a dreadful sound of clashing missiles and which rained weapons on the earth.
अन्यत्र दृष्टम् गगने न यावद्
anyatra dRSTam gagane na yAvat_
इह_अन्धया ग्राम.गृहाणि यान्ति ।
iha_andhayA grAma.gRhANi yAnti |
विशन्त्य्_अमुत्र.अन्त* इह_अभवद् वो
vizanti_amutra.anta* iha_abhavat_var
ग्रामः स* एव_अन्यत* एव लब्धः ॥७।१३१।५३॥
grAma: sa* eva_anyata* eva labdha: ||7|131|53||
.
anyatra dRSTam gagane - seen elsewhere in the sky
na yAvat_iha_andhayA - not so.much here because.of darkness
grAma.gRhANi yAnti - town.houses come . vizant.xx amutra.xx.anta* iha.here.in.this.world abhavat.xx var.water
grAmaka.villager: sas.he/it eva.indeed\only/very anyatas.xx eva.indeed\only/very labdha.got/obtained: . that very village got from elsewhere.
*vlm.53. I have another wonder somewhere that, these earthly cities and buildings, were passing in their aerial course, amidst a mist of thick darkness; and then vanishing in the air, returning to be your habitations here below.
*sv.53 I saw another wonder: the whole earth was covered in darkness and whole villages were flying away to a distant world. I saw your village in another world.
नर.अमरा.अहि.प्रविभागम् उक्तान्य्_
nara.amarA.ahi.pravibhAgam uktAni_
अन्यत्र भूतानि समानि सन्ति ।
anyatra bhUtAni samAni santi |
खाद् एव सर्वाणि समुद्भवन्ति
khAt_eva sarvANi sam.udbhavanti
तत्र_एव काले न लयम् प्रयान्ति ॥७।१३१।५४॥
tatra_eva kAle na layam prayAnti ||7|131|54||
.
nara.amarA . Humans & Immortals
ahi.pravibhAgam . the reptile class
uktAni . are said to be
anyatra bhUtAni samAni santi . elsewhere are Equal beings
khAt_eva sarvANi samudbhavanti . from the kha.Sky they all become together
tatra eva kAle . even there in time
na layam prayAnti . does not come to subsidence
*sv.54 Elsewhere I saw that all beings were of the same nature.
*vlm.54. Another wonder that I saw was, that all these men and gods and reptiles, having left their differences of species, came to be of one kind in common with all other beings. (All distinctions are lost in the end). Because all things proceed at first from vacuum, and to this they return at last.
अ=चन्द्र.तार.अर्कम् अन्.अन्ध.कारम्
a=candra.tAra.arkam an.andha.kAram
स्वयम्.प्रकाश.अखिल.भूत.जातम्
svayam.prakAza.akhila.bhUta.jAtam
स्मरामि किम्.चिज् जगद्.एक.कान्तम्
smarAmi kiMcit_jagat.eka.kAntam
ज्वाल.उदर.आभम् दिन.रात्रि.मुक्तम् ॥७।१३१।५५॥
jvAla.udara.Abham dina.rAtri.muktam ||7|131|55||
.
a=candra.tAra.arkam . Without moon, stars, or sun, .
an-.not-/un-.andhakAra.blinding.m svayam.oneself/itself prakAza.bright/radiant.akhila.entire/whole..bhUta.being.jAta.born.m smarAmi.I.remember kiMcit.whatever/somewhat jagat.world.eka.only/one.kAnta.xx.m jvAla.xx.udara.belly/womb\interior\inside/within.AbhA.like/projection.m dina.day.rAtri.evening/nite.mukta.xx.m
.
*vlm.55. I also beheld a spot which was full of light, and shone forth brightly without the lights of the sun, moon and stars. I remember well that effulgent glory, before which there was [no?] darkness nor day and night, and nothing else in existence.
*sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there was no darkness: all its inhabitants were radiant and illumined.. There is no world I have not seen, nothing I have not experienced.
अपूर्व.दैत्य.अहि.नर.अमर.आदि=
apUrva.daitya.ahi.nara.amara.Adi=
भूतान्य्_अपूर्व.द्रुम.पत्तनानि ।
bhUtAni_apUrva.druma.pattanAni |
अपूर्व.लोक.अन्तर.कार्यवन्ति
apUrva.loka.antara.kAryavanti
स्मराम्य्_अनन्तानि महा.जगन्ति ॥७।१३१।५६॥
smarAmi_anantAni mahA.jaganti ||7|131|56||
.
a.not.pUrva.full.daitya.Demon.ahi.snake/serpent.nara.man/human.amara.immortal/God.Adi.&c.bhUta.being.Ani a.not.pUrva.full.druma.tree.pattana.town.s.Ani a.not.pUrva.full.loka.world/people.antara.within/inner.kArya.xx.vanti smarAmi.I.remember ananta.boundless/endless/infinite.Ani mahA.great.jagat.world.nti
.
*vlm.56. I saw also a place never seen before, which was devoid of gods and demons, men and animals of all kinds, it was without the vegetable creation, and habitation of any kind of being; and a world where the present and future, and all worlds are blended into eternity.
*sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there was no darkness: all its inhabitants were radiant and illumined.. There is no world I have not seen, nothing I have not experienced.
दिग् अस्ति सा नो* विहृतम् न यस्याम्
dik_asti sA no* vihRtam na yasyAm
न सो ऽस्ति देशः खलु यो न दृष्टः ।
na sa:_asti deza: khalu ya:_na dRSTa: |
यत्र_अनुभूतम् न तद् अस्ति कार्यम्
yatra_anubhUtam na tat_asti kAryam
अन्य.आश्रयम् न_अपरम् अस्ति मर्शात् ॥७।१३१।५७॥
anya.Azrayam na_aparam asti marzAt ||7|131|57||
.
dik.direction/quarter asti.is/exists sA.she/that.f. no.not.at.all vihRta.xx.m na.not yasyAm.xx na.not sas.he/it asti.is/exists deza.place: khalu yas na dRSTa.seen/known/object/Percept: yatra.where anubhUta.experienced.m na.not tat.that/it/he asti.is/exists kArya.effect.m anya.another.Azraya.xx.m na.not apAra.unbounded/immeasurable.m asti.is/exists marza.xx.At
.
*vlm.57. In short, there is no place which I have not seen, nor any side (of the compass) where I have not been; there is no act or event which I have not known, and in a word there is nothing unknown to me, that is unknown to the knower of all. (The soul that becomes one with Omniscient soul, becomes all.knowing like the same).
*sv.55.58 .. There is no world I have not seen, nothing I have not experienced.
AB. .. marzAt_vimarzAd .. ||
.
#hR . #vihR .#vihRta .mfn.. set or put asunder , distributed , disposed &c. ; transposed , varied (as words or #pAdas); .n.. a walk R. ; hesitation , reluctance , bashful silence (one of the 10 #hAvas or feminine modes of indicating love)_dazar.
#mRz .#marza -m.. any substance used to excite sneezing, a sternutatory_bhpr.; counsel, advice W.; •• #marzAt .ind.. #vimarzAt, #vivekAt; after consideration, <anya.Azrayam na_aparam asti marzAt>, y7131.057 ABComm. •• #marzana .n.. touching (esp. a woman)_MBh. ; inquiring into , examining (= mImAMsA)_BhP.; advising , counselling , deliberating_W.; explaining , explication_MW.; rubbing off , removing ib.
#mRz .vimRz .#vimarza -m.. consideration, examination; reasoning. discussion; knowledge, intelligence
क्षीरोदक.भ्रमित.मन्दर.रत्न.शृङ्ग=
kSIrodaka.bhramita.mandara.ratna.zRGga=
धाराग्र.निर्दलन.जात.झणानाम् ।
dhArAgra.nirdalana.jAta.jhaNAnAm |
एकत्र संयुतम् उपेन्द्र.भुजाङ्ग.सानाम्
ekatra saMyutam upendra.bhujAGga.sAnAm
शब्दम् स्मरामि घन.गर्जित.शङ्कितेन ॥७।१३१।५८॥
zabdam smarAmi ghana.garjita.zaGkitena ||7|131|58||
.
kSIra.udaka.bhramita.Milk.Sea.stirred.mandara.Churnstick.jewel.zRGga.peak -dhArAgra.arrowhead.nirdalana.jAta.jhaNa.tinkle.nAm.s .
ekatra saMyutam upendra.bhujAGga.sAnAm .
zabdam smarAmi . I recall the sound .
ghana.garjita.zaGkitena .
.
*vlm.58. I remember to have heard the jingling sound of the armlets of Indra, which resembled the noise of the rattling clouds on high; or likened the jangling jar of the gems, which glistened on the peaks of the Mandara mountain, in its trepidation of churning the milky ocean.
*sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there was no darkness: all its inhabitants were radiant and illumined.. There is no world I have not seen, nothing I have not experienced.
.
•
oॐm
•
+++
FM.7.132
FM7132 THE NYMPH OF CHURNSTICK.MOUNTAIN 3.AG22 .z20
Jiva Das
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
FM7131 THE BRIGHT SAMSÂRA 3.AG19-21 .z58
https://www.dropbox.com/s/fy9m1f7duhgsxwg/fm7131%203.ag19...21%20THE%20BRIGHT%20saMsAra%20.z58.docx?dl=0
*FM7131*
•
*o*ॐ*m*
•
FM.7.131
*THE BRIGHT SAMSÂRA*
*DASHA.RATHA of the Ten.Chariots*
*(Râma's father) declared-*
क्लिष्टो ऽयम् यद् अविद्या.अर्थम् विपश्चिद् अविपश्चितः ।
kliSTa:_ayam yat_avidyA.artham vipazcit_a.vipazcita: |
तद् अहम् चेष्टितम् मन्ये कष्टो ऽवस्तुनि किम्.ग्रहः ॥७।१३१।१॥
tat_aham ceSTitam manye kaSTa:_avastuni kim.graha: ||7|131|1||
.
.artham*.for.the.purpose*.m vipazcit.*the.Scholarite* a.*not*.vipazcit.
*the.Scholarite*.a: tat.*that/it/he* aham*.I* ceSTita*.xx.*m manye.*I.think*
kaSTa*.evil/difficulty.*: a.*not*.vastu.*substantiality*.ni kiM*.!?*.graha
*.grasping/holding.*:
.
*vlm.1 DASHARATHA said:-
I understand that Vipaschit has acted unwisely,
in taking so much pains in his wanderings for a knowledge of the spheres;
because it is all in vain to inquire into unrealities and useless matters,
and it was his ignorance or avidyá alone, that led him to the search.
with pain or suffering_paJcat.; (in rhet.) forced , obscure , not easily
*akliSTa* - unvexed, unimpaired; -karman -kArin - a. of unwearied activity.
*VÂLMÎKI OF THE ANTHILL said-*
अस्मिन्न्_अवसरे तत्र राज्ञः पार्श्वे व्यवस्थितः ।
asmin*_avasare tatra rAjJa: pArzve vyavasthita: |
प्रसङ्ग-पतितम् वाक्यम् विश्वामित्रो ऽभ्युवाच ह ॥७।१३१।२॥
prasaGga-patitam vAkyam vizvAmitra:_abhyuvAca ha ||7|131|2||
.
tatra rAjJa: pArzve vyavasthita: *- there by the rAjA.King settled
comfortably *
prasaGga.patita.m vAkya.m vizvAmitra*.Friendofall.*: abhyuvAca*.xx* ha
.
*vlm.2. Válmíki related:-
At this moment the sage vizvAmitra, who was sitting beside the king; oped
his mouth and said on the subject now under consideration.
अप्राप्त.उत्तम-बोधानाम् बोध-वेद्या विलक्षणाः ।
aprApta.uttama-bodhAnAm bodha.vedyA vilakSaNA: |
भवन्त्य्_एवम्.विधा राजन् बहूनाम् बहवो भृशम् ॥७।१३१।३॥
bhavanti_evaMvidhA rAjan bahUnAm bahava:_bhRzam ||7|131|3||
.
*.Realization*.vedyA*.xx* vilakSaNa*.xx.*A: bhavanti*.becoming* evaMvidha.
*of.such.kind*.A rAjan.*hey King* *of *bahu.*much/many.s.*UnAm bahu.
*much/many.s.*ava: bhRzam.*often/repeatedly/intensely*
.
*sv.3 Even so, O king, there are very many people who wander in this
saMsAra because they have not gained the best knowledge or enlightenment.
*vlm.3. Vivlmamitra said:-0 king, there are many such men, who without a
good understanding, and for want of best knowledge; are apt to think that
all things are possible to be known by them.
अद्य सप्त.दशम् वर्ष-लक्षम् अक्षीण-निश्चयाः ।
adya sapta.dazam varSa-lakSam akSINa-nizcayA: |
एवम् एव भ्रमन्तो ऽस्याम् वटधाना* भुवि स्थिताः ॥७।१३१।४॥
evam eva bhramanta:_asyAm vaTadhAnA* bhuvi sthitA: ||7|131|4||
.
*today*
*the Vatadhaana Princes have been wandering the earth,*
*seeking to find the resolution of their doubts*
*. *
adya saptadazam varSa-lakSam - *Now seventeen lakhs of years *akSINa-nizcayA:
- *unflagging in doubt *evam eva bhramanta: asyAm - *thus much wandering
here *vaTadhAnA: bhuvi sthitA: - *the *vaTadhAna.s have been on earth*
*. *
*sv.4 There is a king who has wandered in this saMsAra for the past one
million and seven hundred thousand years.
*vlm.4. Hence it is that the sons of king Vatadhána, have been wandering in
this manner, and for very many years, in search of true knowledge, all over
this earth, and without ever being able to arrive at it.
.
- *unflagging in doubt *evam eva bhramanta: asyAm - *thus much wandering
here *vaTadhAnA: bhuvi sthitA: - *the *vaTadhAna.s have been on earth. *
#*vaTadhAna*, #vATadhAna - A territory in the Five-Rivers country,
भूमेर् अन्त.अवलोक.अर्थम् अद्य_अप्य्_उद्वेग-वर्जितम् ।
bhUme:_anta.avaloka.artham adya_api_udvega.varjitam |
प्रवृत्ता* न निवर्तन्ते वहनात् सरितो यथा ॥७।१३१।५॥
pravRttA* na nivartante vahanAt sarita:_yathA ||7|131|5||
.
adya api_udvega.varjitam *- even now without distress *
pravRtta.*.s.*A: na.*not* nivartante*.xx from/thru* vAhana*.current/flo*w
*\carrier*.At saritas*.xx* yathA*.so/in.this.way*
*. *
*vlm.5. It is for exploring the limits of this earth,
that they have been employed with ceaseless toil and unwearied labour,
as a river runs in its incessant course for ever.
*sv.5 These ignorant people are interested in investigating the nature of
worldly objects; and they continually flow in this saMsAra without ever
turning away from it.
अयम् खलु महालोको वर्तुलो व्योम्नि संस्थितः ।
ayam khalu mahA.loka:_vartula:_vyomni saMsthita: |
बाल.संकल्प-तरुवद् ब्राह्म.संकल्प-निश्चयः ॥७।१३१।६॥
bAla.saMkalpa-taruvat_brAhma.saMkalpa-nizcaya: ||7|131|6||
.
vartula.*round.globular
*vyomni.*in spacious.sky* saMsthita*.established*: bAla.*boy/child*
:.saMkalpa*.Concept*.taru.*tree*.vat.*like* brAhma.*Brahmic.*saMkalpa
*.Concept*.nizcaya*.uncertainty/doubt*:
*. *
This great world (the earth),
is situated as an orb in the air,
like an imaginary tree of boys growing in the sky,
or as a toy ball of fanciful Brahmá, rolling about in empty air.
*sv.6-7-8 This creation exists in the infinite space as a mere notion in
the mind of the creator Brahma. Just as little ants move here and there on
the surface of a ball, people move about on the surface of this earth.
khalu मुग्धे साहसं mugdhe sAhasa-m कार्यमेतत् kAryam etat. Nāg.3. •
(#vAkyAlaMkAra वाक्यालङ्कार) •• in later Sanskrt, khalu frequently lays
stress on the word by which it is preceded; it is also a particle of
prohibition (in which case it may be joined with the ind. p. [khalu kRtvA,
"desist from doing that"]; or of endearment, conciliation, and inquiry; -
na khalu - by no means, not at all, indeed not]; kim nu khalu, how
possibly? - khalutas - khalu-tas - ind. (= #khalu) certainly.
कन्दुके व्योम्नि संरुद्धे दशा-दिक्कम् पिपीलिकाः ।
kanduke vyomni saMruddhe dazA-dikkam pipIlikA: |
इत्थम् भ्रमन्ति भूतानि तद्.आधाराणि नित्यदा ॥७।१३१।७॥
ittham bhramanti bhUtAni tat.AdhArANi nityadA ||7|131|7||
.
*:*
*so*
*do all the creatures always move upon the surface of the Earth*
*.*
kanduke - *On a ball *- vyomni -* in the spacious sky - *saMruddhe
dazA-dikkam *- crowded in all directions - *pipIlikA: *- are ants! - *ittham
bhrAnti bhUtAni *- And so all the creatures wander - *tad-AdhArANi* -
that-supported - supported by it - nityadA - forever. *-
#pipIlika-: - an ant; . pipIlikam - a kind of gold supposed to be collected
by ants MBh. ii, 1860.
*vlm.7.
As creeping emmets move about a sugar ball, without falling off from it; so
do all living bodies move about their support of this earth, which is
sustained in the empty air.
*sv.6-7-8 This creation exists in the infinite space as a mere notion in
the mind of the creator Brahma. Just as little ants move here and there on
the surface of a ball, people move about on the surface of this earth.
on a ball in the spacious sky
भू.गोलक.अधो.भागानि तद् अङ्गान्य्_ऊर्ध्ववन्ति च ।
bhU.golaka.adha:.bhAgAni tat_aGgAni_Urdhvavanti ca |
तदा भूतानि तिष्ठन्ति तान्य्_आविश्य भ्रमन्ति च ॥७।१३१।८॥
tadA bhUtAni tiSThanti tAni_Avizya bhramanti ca ||7|131|8||
.
tad.aGgAni_Urdhvavanti ca - *and its upper parts - *
tadA bhUtAni tiSThanti tAny - *then those beings abide there* -
Avizya bhramanti ca - *having entered and exploring *
*..*.
*vlm.8. Those that are situated on the lower surface of this globe, are
moving there abouts as erectly, as those that are on its upper side; (and
though this earth is turning up and down yet no one sides away from it).
*sv.6-7-8 This creation exists in the infinite space as a mere notion in
the mind of the creator Brahma. Just as little ants move here and there on
the surface of a ball, people move about on the surface of this earth.
* भू.गोलक-अधस्.भागानि - The lower portions of the Earth-ball तद्.अङ्गान्य्_
ऊर्ध्ववन्ति च - and the upper parts तदा भूतानि तिष्ठन्ति तान्य् - then
those beings abide there आविश्य भ्रमन्ति च - having entered and exploring
..
तम् एव_आविश्य दूरेण सरितश् च_ऋक्ष-मण्डलम् ।
tam eva_Avizya dUreNa sarita:_ca_RkSa-maNDalam |
असंस्पर्शा* भ्रमन्त्य्_उच्चैः स=चन्द्र.अर्क.आदि संततम् ॥७।१३१।९॥
a.saMsparzA* bhramanti_uccai: sa=candra.arka.Adi saMtatam ||7|131|9||
.
...
sarita:_ca_RkSa-maNDalam *- emerged too to the Circle of the Bear *
a.saMsparzA: bhramanti_uccai: *- without contact they travel on.high *
sa=candr*a_a*rka*.Adi* saMtatam *- moon & sun & stars together *
*vlm.9. The sun, moon and planets, together with the starry frame and the
heavenly stream (the milky way); are attracted to turn round it
incessantly, without ever coming in contact with it.
*sv.9-10-11 In space there is no 'below' and there is no 'above'. The
direction in which an object falls is known as 'below', and the direction
in which birds rise to fly is called 'above'.
इह_एव सर्व.दिक्कम् द्यौस्_ताम् आवेष्ट्य व्यवस्थिता ।
iha_eva sarva.dikkam dyau:_tAm AveSTya vyavasthitA |
सर्व.दिक्कम् खम् अत्यूर्ध्वम् तस्य_अधस्तान् महीतलम् ॥७।१३१।१०॥
sarva.dikkam kham ati.Urdhvam tasya_adhastAn mahItalam ||7|131|10||
.
enfolded by the sky *vyavasthitA *- outspread *kham ati.Urdhvam *- sky so
far above *
tasya_adhastAn_mahItalam *- below that earth.level *
.
*vlm.10. The sky girds and surrounds it on all sides, though the firmament
appears to be above our heads, and the earth below our feet.
sky girds it *vyavasthitA *- established *sarva.dikkam *- **in every
quarter* kham ati.Urdhvam *- sky so far above *tasya_adhastAn_mahItalam *-
below that earth.level *
भावाः पतन्तो धावन्ति तस्य_अधः सर्वतो ऽङ्गकम् ।
bhAvA: patanta:_dhAvanti tasya_adha: sarvata:_aGgakam |
यत्र_उत्पतन्तो गच्छन्ति तद् ऊर्ध्वम् इति शब्दितम् ॥७।१३१।११॥
yatra_utpatanta:_gacchanti tat_Urdhvam iti zabditam ||7|131|11||
.
tasya.*his/its/of.that* adhas*.down* sarvatas*.xx* aGgaka*.xx.*m yatra
*.where* utpatantas*.xx* gacchanti*.going* tat.*that/it/he* Urdhvam.*upward*.
iti. zabdita*.xx.*m
.
*vlm.11. The living beings below the earth,
are both moving downward or flying upward,
as the beasts and birds on the upperside of it;
and the region to which they fly is called the upper sky,
(whether it be in this or that side of it).
*sv.9-10-11 In space there is no 'below' and there is no 'above'. The
direction in which an object falls is known as 'below', and the direction
in which birds rise to fly is called 'above'.
तत्र_एक-देशे विद्यन्ते वटधान-अभिधानकाः ।
tatra_eka-deze vidyante vaTadhAna-abhidhAnakA: |
जातास् तेषाम् त्रयो राजन् राज.पुत्राः पुरा.अभवन् ॥७।१३१।१२॥
jAtA:_teSAm traya:_rAjan rAja.putrA: purA.abhavan ||7|131|12||
.
*is *
*somewhere *
*a people known.as <http://known.as> the "Watadh**aana"s*
*:*
*born in that line, Your Majesty, long ago, were *
*three Princes, *
*.*
tatra eka.deze vidyante vaTadhAna abhidhAnakA: jAtA: teSAm traya: rAjan
rAja.putrA: purA.abhavan
.
*vlm.12. There is on some part of this earth, a warrior race by name of
Batadhánas; and there were born three princes of this royal family, in days
of yore, (and are said to be living still).
te hi_evam eka.saMkalpA* bhUmi.Ade:_dRzya.vartmana: |
को ऽन्तः स्याद् इति निर्याता विहर्तुम् दृढ.निश्चयाः ॥७।१३१।१३॥
ka:_anta: syAt_iti niryAtA vihartum dRDha.nizcayA: ||7|131|13||
.
bhUmi.Ade:_ *. within the world* dRzya.vartmana: *. perceived
existences *ka:_anta:
syAt *- "what could be the end of it?" *
iti.*so/"thus"**.*niryAta*.xx.*A vihartum*.xx.* dRDha*.xx.*nizcaya
*.uncertainty/doubt**.*A:
.
*vlm.13. They were firmly intent like Vipaschit, to know the limits of the
visible world; and set out in their journey to explore the same,
with a firm and unfailing resolution.
पुनर् वारि पुनर् भूमिस् तेषाम् आक्रमताम् चिरम् ।
puna:_vAri puna:_bhUmi:_teSAm AkramatAm ciram |
नव.लब्ध.शरीराणाम् दीर्घ.कालो व्यवर्तत ॥७।१३१।१४॥
nava.labdha.zarIrANAm dIrgha.kAla:_vyavartata ||7|131|14||
.
teSAm AkramatAm ciram *- passing thru them for.long *
nava*.xx.*labdha*.got/obtained**.xx.*zarIra*.body**.xx.*ANAm
dIrgha*.xx.*kAla*.time**.xx.*: vyavartata
*. *
*vlm.14 He passed from the land to water, and the waters to other lands
again;
and thus they passed many lives and ages,
in their repeated inquiries with their resuscitated bodies in reiterated
births.
*sv.12.13.14 In this world there is a place known as Vatadhana. In that
kingdom there were three princes. They resolved to go to the very limits of
this world to investigate all that it contains. For some time they examined
the objects of the earth, and then they examined the objects in the oceans.
They took birth after birth and continued to pursue their goal of gaining a
complete knowledge of this earth.
स्वच्छ.कन्दुक.वम्रीक.न्यायेन_अनिशम् अत्र ते ।
svaccha.kanduka.vamrIka.nyAyena_anizam atra te |
भ्रमन्तो न_अप्नुवन्त्य्_अमन्यत्वम् संविदन्ति च ॥७।१३१।१५॥
bhramanta:_na_apnuvanti_a.manyatvam saMvidanti ca ||7|131|15||
.
anizam atra te *- day&night here they *bhramanta:_ *. wandering*
na.*not* apnuvanti*.xx* a.*not*.manya.*thinking.Urself/appearing.as/passing.for
<http://appearing.as/passing.for>. (something)*.tva.*condition/.ity*.m
saMvidanti*.conceiving.* ca.*and/also*
.
*vlm.15.
Thus wandering for ever all about the earth,
they were like ants moving on a sweet cake.
found no end of it, nor reached to any other spot, beyond the same
even in their thought of another one.
*sv.15.16.17 They could not go to the 'ends' of the earth, because, like
ants moving on a ball, they were only going from one part of the earth to
another all the time.
*AB. svacche kanduke saMlagnA ye vamrIkITA:_tan_nyAyena .. ||
व्योम.स्थ.कन्दुक=भ्रान्त+पिपीलिकवद्.आकुलम् ।
vyoma.stha.kanduka=bhrAnta+pipIlikavat.Akulam |
अद्य_अपि संस्थिता राजन् न च खेदम् व्रजन्ति ते ॥७।१३१।१६॥
adya_api saMsthitA rAjan na ca khedam vrajanti te ||7|131|16||
.
pipIlika*.xx.vat.like *Akula.*crowded**.*m
*sky.set.ball=wandering==ant.like.crowd*
adya.*now**. *api.*even\very* saMsthita*.established* rAjan.*hey King* na
*.is.not.* ca.*and.too *. kheda*.xx.*m vrajanti*.xx* te.*they*
*. *
##skand* .#*kanduka -m..* a boiler , saucepan_kAtyzr.Comm. ; a *ball* for
*vlm.16. They are still turning around it in the air, like busy emmets
about a roll;
and they are yet in the same search without being tired of it. (Alexander
said, earth is this thy end?" but these princes found no end of it).
*sv.15.16.17 They could not go to the 'ends' of the earth, because, like
ants moving on a ball, they were only going from one part of the earth to
another all the time. They are thus wandering on the earth even today.
देशम् भू.गोलकस्य_अस्य यम् यम् आसादयन्ति च ।
dezam bhU.golakasya_asya yam yam AsAdayanti ca |
इह_इव तत्र तत्र_उच्चैर्_अधश् च_ऊर्ध्वम् तथा दिशः ॥७।१३१।१७॥
iha_iva tatra tatra_uccai:_adha:_ca_Urdhvam tathA diza: ||7|131|17||
.
*.whom/which* yam*.whom/which* AsAdayanti*.xx* ca.*and/also* iha-
*here.in.this.world* iva*.like/as.if* tatra*.there* tatra*.there* uccais
*.high/loud/much* adhas*.down* ca.*and/also* Urdhvam.*upward* tathA*.thus*
dizas*.directions*
brahma.saMkalpa.Dambaram . *the multitude of Brahmic conceptions* .
kiMcit.*whatever/somewhat* saMkalpa*.Concept*.m ajJAna.
*not.Knowing/unwisdom.*m ananta*.boundless/endless**/infinite*.m
svapna.dRzyavat - *like a dream.perception*
.
#Damb . to push, throw .#*Dambara*.: - noise; a multitude; verbosity.
*vlm.19. So it is with this world, O king!
which is no more than display of the thoughts of Brahmá;
it is a work or creation of the mind only,
and a delusion as that of a protracted dream.
*sv.18.19 Thus, there is no end to the illusion in this saMsAra. Since this
illusion arises as a notion in the infinite consciousness, it also seems to
be infinite.
कल्पनम् तत्परम् ब्रह्म परम् ब्रह्मैव कल्पनम् ।
kalpanam tatparam brahma param brahmaiva kalpanam |
चिद्.रूपम् न_अनयोर् भेदः शून्यत्व.आकाशयोर् इव ॥७।१३१।२०॥
cit.rUpam na_anayo:_bheda: zUnyatva.AkAzayo:_iva ||7|131|20||
.
*the *brahma.*Brahmic.Immensity.*
para.*other/high.*m brahma.*Brahmic.Immensity .* eva.*very**/only *-
kalpana.m
cidrUpa*.xx.*m na.*not* anayo:* .xx *bheda* .division/**difference*:
zUnyatva*.vacuity*.AkAza.*sky.Space*.yo: iva*.like/as.if*
.
*vlm.20. The mind is the Supreme Brahmá, and Brahmá is selfsame with his
very mind; they are both of the form of the intellect, and there is no
difference between them, than that of open air and the sky. cit
*sv.20 The essence (reality or substance) of the notion is the supreme
Brahman and vice versa. They are both pure consciousness and there is no
difference or division in consciousness, just as there is no distinction
between space and emptiness.
.
imagined.form +
चिन्मात्रम् यद् यद् आभातम् जल.वाह.विवर्तवत् ।
cit.mAtram yat_yat_AbhAtam jala.vAha.vivartavat |
तद् तादृक् कथम् अन्य.आभम् अन्यस्य_असम्भवाद् भवेत् ॥७।१३१।२१॥
tat_tAdRk katham anya.Abham anyasya_a.sambhavAt_bhavet ||7|131|21||
.
the flow of* water **that thusly* katham any*a.A*bham *. how
other.projection*
anyasya_a.*sambh*avAt_bhavet *- of.another thru unBecoming becomes*
*. *
*vlm.21. The intellect operates in itself, like the running waters in
whirlpools; and as the eddies and their swelling bubbles, are no other than
the very water, so the operations of the mind, are modifications of the
mind itself.
*sv.21 The currents and whirlpools that appear on the surface of water are
only water.
is a projection* + jala.vAha.vivartavat *- water.flow.whirling=like *tat_tAdRk_
*. that thusly* katham any*a.A*bham *. how other.projection* anyasya_a.
*sambh*avAt_bhavet *- of.another thru unBecoming becomes*
अभावः खे च खम् इदम् सर्ग.आदौ परम.अम्बरम् ।
abhAva: khe ca kham idam sarga.Adau parama.ambaram |
स्वयम् जगद् इव_आभाति न_अन्यत् प्रलय.सर्गकौ ॥७।१३१।२२॥
svayam jagat_iva_AbhAti na_anyat pralaya.sargakau ||7|131|22||
.
<http://local.space>*.e ca *- absent in the sky yet *kha.*local.space
<http://local.space>*.m idam *. this sky *is sarga*.creation*.Adi.*&c*.au *.
thruout Creation *parama*.Highest\absolute*.ambara.*sky*.m *- Absolute sky *
svayam*.oneself/itself* jagat*.world* iva*.like/as.if* AbhAti.*appearing* *-
itself the world as.if appears *na anyat pralaya.sargakau *- not another
Doomsday.creation*
*. *
*vlm.22. The sky which is but vacuum, and was a void in the beginning;
shows itself in the form of the world; which is neither created nor ever
destroyed.
sarga.Adau *. thruout Creation *parama.ambaram *- Absolute sky *svayam
jagat_iva AbhAti *- itself the world as.if appears *na anyat
pralaya.sargakau *- not another Doomsday.creation*
यथा कषति चिद्.रूपम् तथा_एव रतिम् एत्य तत् ।
yathA kaSati cit.rUpam tathA_eva ratim etya tat |
दृष्ट.अदृष्टैः स्व.संसारैश् चिरम् आस्ते यथा चिरम् ॥७।१३१।२३॥
dRSTa.adRSTai: sva.saMsArai:_ciram Aste yathA ciram ||7|131|23||
.
indeed* ratim *. pleasure* as rubbing a touchstone reveals gold etya tat *-
hvg gone to that *dRST*a.a*dRSTai: sva.saMsArai:_ *. w things perceived o&r
unperceived in Ur.own saMsAra *ciram Aste yathA ciram *- long let it be as
long *as it is
*. *
*?vlm.23. Whatever the intellect suggests, (from its preconceptions and
and is inclined in the same *
*sv... Wherever the infinite consciousness wishes to appear in whatever
form, it does so and experiences its own nature in that form for as long as
it pleases.
•• #sarvaMkaSa . oppressing or injuring all, cruel to all_rAjat. &c.;
* yathA kaSati *cit.*rUpam *- as rubbing Conscious form *tathA_eva *. thus
indeed* ratim *. pleasure* as rubbing a touchstone reveals gold etya tat *-
hvg gone to that *dRST*a.a*dRSTai: sva.saMsArai:_ *. w things perceived o&r
unperceived in Ur.own saMsAra *ciram Aste yathA ciram *- long let it be as
long *as it is*. *
दृश्यात्मकम् रूपम् एकम् एकम् अस्य_एवम् अक्षयम् ।
dRzya.Atmakam rUpam ekam ekam asya_evam akSayam |
स्वयम् एवम् अजम् भाति यन् न भाति_इव किम्चन ॥७।१३१।२४॥
svayam evam ajam bhAti yat_na bhAti_iva kim.cana ||7|131|24||
.
one*
ekam.*one\equally* asya.*his/its* evam.*so* akSaya*.xx.*m svayam
*.oneself/itself* evam.*so* aja.*unborn*.m bhAti.*appear/shin/projecting*
yat_na bhAti_iva kim.cana *- what does not shine as anything. *
*vlm.24. The visible world is of the same form, and equally imperishable as
the intellectual; it is the eternal god that manifests himself in this
manner, which is otherwise nothing of itself.
*sv.22.23.24 Since there can be nothing other than consciousness, how can
there be something other than consciousness? The infinite consciousness
alone shines of its own accord as this world without even intending to do
so. Wherever the infinite consciousness wishes to appear in whatever form,
it does so and experiences its own nature in that form for as long as it
pleases.
चिद्.अणोर् उदरे सन्ति समस्त.अनुभव.अणवाः ।
cit.aNo:_udare santi samasta.anubhava.aNavA: |
शिलाः शैल.उदर* इव स्वच्छाः ख.आत्मनि ख.आत्मिकाः ॥७।१३१।२५॥
zilA: zaila.udara* iva svacchA: kha.Atmani kha.AtmikA: ||7|131|25||
.
santi samast*a.a*nubhav*a.a*NavA: . *are all the atoms of experience* .
zilA: zaila.udar*e* iva . *like stones within a mountain . *
svaccha*.clear/transparent*.A: *whin* kha.*local.space <http://local.space>*
.AtmA.*Aatmaa.self*.ni kh*a*.Atmika.*nature/character*.*nature/character*.A:
.
*vlm.25. There is an atom of the divine Intellect, an infinity of minuter
atoms in the shape of ideas, just as there are innumerable stones in the
body of a rock; they reside in the spirit of god, and are as translucent as
the divine spirit.
*sv.25.26 Within the smallest atom of the infinite consciousness exists the
potentiality of all experiences, just as there are stones and rocks within
the mountain. All these experiences exist, constantly experiencing their
own particular modes of experience everywhere. In reality, of course, they
do not exist as experiences but only as infinite consciousness.
स्वभाव.निष्ठास् तिष्ठन्ति ते यद् अव्याकृत.आत्मनि ।
svabhAva.niSThA:_tiSThanti te yat_avyAkRta.Atmani |
मा तिष्ठन्ति तु वै ते यद् अव्यावृत्ताः परे पदे ॥७।१३१।२६॥
mA tiSThanti tu vai te yat_avyAvRttA: pare pade ||7|131|26||
.
yat_avyAkRt*a.A*tmani . *which is in the elemental Self . *
mA tiSThanti tu vai te . *but in fact they do not rest . *
yat_avyAvRttA: pare pade . *undivided/apart from what is in the absolute
state*
*.*
#kR . #AkR . #vyAkR .#vyAkRta .#*avyAkRta .mfn..* separated , divided ,
disfigured, changed.
*vlm.26. They abide in their own natures in the unexpanded spirit of god;
but they do not live independent of themselves, as there nothing that is
separate from the supreme spirit.
*sv.25.26 Within the smallest atom of the infinite consciousness exists the
potentiality of all experiences, just as there are stones and rocks within
the mountain. All these experiences exist, constantly experiencing their
own particular modes of experience everywhere. In reality, of course, they
do not exist as experiences but only as infinite consciousness.
. yat_avyAkRt*a.A*tmani . *which is in the elemental Self . *mA tiSThanti
tu vai te . *but in fact they do not rest . *yat_avyAvRttA: pare pade
. *undivided/apart
from what is in the absolute state.*
तदेव जगद् इत्य्_उक्तम् ब्रह्म भा.रूपम् आततम् ।
tadeva jagat_iti_uktam brahma bhA.rUpam Atatam |
पूर्वापर.परामर्शान् निपुणम् निपुण.आशयाः ॥७।१३१।२७॥
pUrvApara.parAmarzAn_nipuNam nipuNa.AzayA: ||7|131|27||
.
so is said.*to.be the *Immensity *bhA.rUpam Atatam *- radiating forms
expansively + *
*thm *pUrvApara*.xx.*parAmarza*.xx.s.*An nipuNa*.xx.*m nipuNa*.xx.*Azaya.
*abode.s*.A:
.
*vlm.27. Therefore this world is said to be the manifestation of the Divine
Mind; and this conclusion arrived at by the learned, by means of their
logical consideration of the antecedent and subsequent, (i. e. by both
their a prori as well as a posteriori arguments).
*sv.27 These manifold experiences are collectively known as the world,
which is the shining appearance of Brahman.
अति.आश्चर्यम् अ.नष्टो ऽयम् परमात् सदनात् स्वयम् ।
ati.Azcaryam a.naSTa:_ayam paramAt sadanAt svayam |
नानात्व.बुद्ध्या नाना_एव जीवो ऽहम् इति ताम्यति ॥७।१३१।२८॥
nAnAtva.buddhyA nAnA_eva jIva:_aham iti tAmyati ||7|131|28||
.
*from/thru* parama*.Highest\absolute*.At sadana*.xx.*At svayam
*.oneself/itself* nAnAtva.*variety*.buddhi*.xx.*A nAnA*.various* eva
*.indeed\only*/*very* jIva*.life/living.Jîiva*: aham*.I* iti.*so/"thus"*
tAmyati*.xx.*
.
*vlm.28. It is strange therefore that the human soul, should sorrow for its
degradation and think itself as a different thing, though it is inseparable
from the one universal soul.
*sv.28.29 But it indeed is a great wonder, that this infinite
consciousness, without ever abandoning its reality, thinks of itself "I am
a jîva". Now, O king bhAsa, tell us of your past experiences.
उच्यताम् भासम् भो राजन् विपश्चिद् अपराख्य हे ।
ucyatAm bhAsam, bho rAjan, vipazcit_aparAkhya he |
कियद् दृष्टम् कियद् भ्रान्तम् दृश्यम् स्मरसि किम् च वा ॥७।१३१।२९॥
kiyat_dRSTam kiyat_bhrAntam dRzyam smarasi kim ca vA ||7|131|29||
.
bho rAjan - *sir, King, *vipazcit_aparAkhya he *- The Scholar otherwise
known, O, + *
kiyad.dRSTam kiyad.bhrAntam - *however seen, however delusive *
dRzyam smarasi kim.ca vA - *the sight you remember ? &. *
.
*vlm.29. Now let the so called prince Bhásha,
who is otherwise known as the mighty monarch Vipaschit by his former
appellation; what other strange things, he remembers to have seen, in all
his wanderings through worlds.
बहु दृष्टम् मया दृश्यम् बहु भ्रान्तम् अखेदिना ।
bahu dRSTam mayA dRzyam bahu bhrAntam akhedinA |
बह्व्_एव बहुधा नूनम् अनुभूतम् स्मराम्य्_अहम् ॥७।१३१।३०॥
bahu_eva bahudhA nUnam anubhUtam smarAmi_aham ||7|131|30||
.
dRzyam bahu bhrAntam akhedinA . *much seen by tireless wandering,* .
bahu_eva . *very much,* .
bahudhA nUnam anubhUtam . *of many kinds indeed experienced,* .
smarAmi_aham . *I remember*
*.*
*sv.30. BHÂSA SAID: I saw many things and I wandered a lot without
experiencing fatigue. I experienced many things in many different ways. All
this I remember.
*vlm.30. Bhásha replied:.I have seen many sights, and wondered untired
through many regions; and remember also to have felt various vicissitudes
in my life.
*so much,*
*in all my tireless wandering,*
*much and many are the things I have experienced,*
*and remember. *
मया_अनुभूतानि महान्ति राजंश्
mayA_anubhUtAni mahAnti rAjan*_
चिरम् सुदूरे विविधैः शरीरैः ।
ciram sudUre vividhai: zarIrai: |
सुखानि दुःखानि जगन्त्य्_अनन्तान्य्_
sukhAni du:khAni jaganti_anantAni_
अनन्तम् आसाद्य महाम्बरम् तत् ॥७।१३१।३१॥
anantam AsAdya mahAmbaram tat ||7|131|31||
.
*rAjA,*
ciram su.dUre *. long times in very distant parts*
vividhai: zarIrai: *. w different bodies + *
sukhAni du:khAni jaganti anantAni anantam AsAdya mahAmbaram tat
.
*vlm.31. Hear O king, how much I have known and felt, in my course through
remote regions in the spacious firmament on high; and know the joys and
griefs, which I have enjoyed and suffered, in my transmigrations in
different bodies and distant worlds, from a long long time out of mind.
विचित्र.देहैर् वर.शाप.योगाद्
vicitra.dehai:_vara.zApa.yogAt_
दृश्यान्य्_अनन्तानि मया महात्मन् ।
dRzyAni_anantAni mayA mahAtman |
जन्म.अन्तर.आवर्त.विवर्तनानि
janma.antara.Avarta.vivartanAni
दृषा_एक.चित्तेन वरात् कृशानोः ॥७।१३१।३२॥
dRSA_eka.cittena varAt kRzAno: ||7|131|32||
.
vara.zApa.yogAt *- thru boons and curses *
dRzyAni anantAni *- infinite percepts *
mayA *- by me *
mahAtman *- o Greal Soul, *
janm*a_a*ntar*a.A*varta.vivartanAni *- within births expanding and
contracting *
dRSA eka.cittena varAt kRzAno:
.
*sv.32 This was the original boon that I obtained from the fire.god.
*vlm.32. It was by favour of the god of fire, and by the good and bad turns
of fate; that I have seen a great many scenes, in my course in various
forms and lives, like the revolving waters in a whirlpool, with a calm and
constant and resolute mind.
alone • • *kRshAnu, according to some, is a divine being, in character like
*rudra or identified with him • armed with the lightning he defends the
"heavenly"soma from the hawk, who tries to steal and bear it from heaven to
दृश्य.आत्मक.ऊर्वी.वपुषस् त्व्_अविद्या
dRzya.Atmaka.UrvI.vapuSa:_tu_avidyA
दृशो जवेन_अन्त.परीक्षणाय ।
dRza:_javena_anta.parIkSaNAya |
देहेन देहेन जगत्.प्रति प्राक्
dehena dehena jagat.prati prAk
स्मृतेः सदा_अहम् घन.यत्नम् आसम् ॥७।१३१।३३॥
smRte: sadA_aham ghana.yatnam Asam ||7|131|33||
.
*o/ the percept.Atmic*.*Earth.vapus.body *
avidyA *- avidyA.Ignorance *
dRza: *. of the perceiver *
javena *. speedily *
anta.parIkSaNa.Aya deha.ena deha.ena jagat.prati prAk.smRti*.memory/
reminiscence**.*e: sadA.*always/**ever* aham*.I* ghana*.cloud/fog/thick*
.yatna*.effort*.m Asam.*I.was*
.
*vlm.33. Actuated by past reminiscence and misled by mistaken view of
visibles; I was impelled by my firm zeal to inquire into all worldly
things, in the different forms and changes of my body.
*sv.33 Therefore, even though I had different bodies on different planes, I
still pursued the original intention of gaining a thorough knowledge of
this world.
समाः सहस्रम् विटपो ऽहम् आसम्
samA: sahasram viTapa:_aham Asam
अन्तर् मनाश् चेतन.भुक्त.दुःखः ।
anta:_manA:_cetana.bhukta.du:kha: |
चित्तम् विना पुष्प.फल=प्रताने
cittam vinA puSpa.phala=pratAne
वा कन्दवत् तत् तरस.अङ्ग.रागः ॥७।१३१।३४॥
vA kandavat tat tarasa.aGga.rAga: ||7|131|34||
.
sapling.* .
anta:_manA:_cetana.bhukta.du:kha: . *In my mind I sensed feelings of
sorrow.* .
citta.*Chitta/Affective mind*.m vinA.*without whin *puSpa.*flower/blossom*
.phala*.fruit.*pratAna*.xx.*e vA.*or/otherwise* kanda*.xx.*vat.*like* tat.
*that/it/he* tarasa*.xx.*aGga.*body*.rAga*.xx.*:
.
*sv.34 For a thousand years I lived as a tree. I had to endure many
sufferings during that period. My mind was totally centred within myself,
and without mental activity I produced flowers and fruits.
*vlm.34. I had been an arbour for a thousand years, having my senses
undeveloped in me, and feeling the rigours of all climates and seasons
within myself. I had no mind nor mental action, save those of drawing the
sap of the earth by my roots, and expanding myself into fruits and flowers.
समाः शतम् मेरु.मृगो ऽहम् आसम्
samA: zatam meru.mRga:_aham Asam
सुवर्ण.वर्णस् तरु.पर्ण.कर्णः ।
suvarNa.varNa:_taru.parNa.karNa: |
दूर्व.अङ्कुर.आस्वादन.गीति.निष्ठ*
dUrva.aGkura.AsvAdana.gIti.niSTha*
अहन्.कनिष्ठो वन.वासि.मध्ये ॥७।१३१।३५॥
ahan.kaniSTha:_vana.vAsi.madhye ||7|131|35||
.
meru.mRga:_aham Asam . *I was a deer on Mount Meru* .
suvarNa.varNas . *gold.colored* .
taru.parNa=karNa: . *ears like tree.leaves* .
dUrv*a.a*Gkur*a.A*svAdana.gIti.niSTh*e* .
ahan.kaniSTha: . *harmlessly small* .
vana.vAsi.madhye . *among the forest.dwellers*
*. *
*sv.35 For a hundred years I was a deer on the mount Meru. I had a golden
colour. I lived on grass and I loved music. I was very small and therefore
non.violent.
*vlm.35. I had been a mountain stag for a hundred years, with my skin of
golden hue, and my ears as flat as leaves of trees; I fed on blades of
grass, was charmed with all kinds of music, and being the weakest of all
animals of the forest, I could do no injury to any one.
.
*AB. .. ahan_ahiMsan ||
पादाष्टकैर् आवलित.आत्म.पृष्ठो
pAdASTakai:_Avalita.Atma.pRSTha:
मृते ऽम्भसः कल.ईश.कृत.आत्म.भृत्युः ।
mRte_ambhasa: kala.Iza.kRta.Atma.bhRtyu: |
समाः शत.अर्धम् शरभो ऽहम् आसम्
samA: zata.ardham zarabha:_aham Asam
क्रौञ्च.अचले काञ्चन.कन्दरासु ॥७।१३१।३६॥
krauJca.acale kAJcana.kandarAsu ||7|131|36||
.
mRta*.xx.*e ambhas*.water.*.a: ~*kala.*bit/piece*
.Iza*.xx.*kRta*.done/made*.AtmA.*Aatmaa.self*.bhRtyu*.xx.*: sama.
*equal/same*.A: zata.*hundred*.ardha*.half*.m zarabha*.xx.*: aham*.I* Asam.
*I.was* krauJca*.curlew*.acala*.mountain/unmoving*.e kAJcana*.xx.*kandara
*.xx.*Asu
.
*vlm.36. I lived for half a century as a Sarabha, a wild animal with eight
legs; I dwelt in the caves of Krancha mountain, and brought on my death by
falling down from a craig, in attempting to fight with the raining clouds
on high. (The Sarabha is a fabulous beast that dies by jumping down the
hill).
काल.अगुरु.द्रुम.लता.अवलित.अनिलेन
kAla.aguru.druma.latA.avalita.anilena
विद्याधरी.सुरत.धर्म.कल.अमृतानि ।
vidyAdharI.surata.dharma.kala.amRtAni |
पीतानि मे मलय.सानुनि मन्दरे च
pItAni me malaya.sAnuni mandare ca
मन्दार.चन्दन.कदम्ब.लता.गृहेषु ॥७।१३१।३७॥
mandAra.candana.kadamba.latA.gRheSu ||7|131|37||
.
*sv.37 After that I became a vidyadhara celestial.
*vlm.37. I had also been born once as a Vidhyádhara, and had lived upon the
table land of Malaya mountains, and amidst the happy bowers of Mandara,
redolent with the sweet scent of sandal woods and kadamba flowers. Here I
have breathed the sweet air perfumed by gum agolochum, and enjoyed the
company of Vidyadharí.fairies.
.
*.wind/air*.ena vidyAdharI*.Sorceress*.surata*.xx.*dharma*.xx.*~*kala.
*bit/piece*
.amRta*.deathless.nectar*.*s.*Ani pIta.*having.drunk*.*s.*Ani me.@*me*
malaya*.xx.*sAnuni*.on.top.of.* mandara.*Churnstick*.e ca.*and/also*
mandara.*Churnstick*.candana*.sandalwood*.kadamba.*burflower*.latA.
*vine/creeper*.gRha.*house.s.*eSu
हेम.रविन्द.मकरन्द.पिशङ्गितानि
hema.ravinda.makaranda.pizaGgitAni
पीतानि पञ्च.दश.वर्ष.शतानि मेरौ ।
pItAni paJca.daza.varSa.zatAni merau |
वैरिञ्च.हंस.तनयेन मया पयांसि
vairiJca.haMsa.tanayena mayA payAMsi
तीर.अन्तरेषु रमता.उपरि निर्झरिण्याः ॥७।१३१।३८॥
tIra.antareSu ramatA.upari nirjhariNyA: ||7|131|38||
.
golden.lotus=jasmine.reddish.yellow .
pIta.*having.drunk*.*s.*Ani paJca*.xx.*daza.*ten*.varSa.*year*.zata.
*hundred*.Ani meru*.Mount.Meru*.au . drinking for fifteen hundred years on
Mount Meru .
vairiJca*.xx.*haMsa*.swan.*tanaya*.xx.*ena mayA.*by.me <http://by.me>*
payAMsi*.xx *tIra*.xx.*antara*.within/inner*.eSu ramatA*.xx* upari*.xx.*
nirjhariNI.*torrent/ river*.A:
.
*sv.38 Then I became the son of the swan which is the vehicle of the
creator Brahma.
*vlm.38. I was born as a cygnet of the swan of Brahmá,
and tasted the honey of aureate lotuses for more than a century,
and sported on the banks of the heavenly stream of Mandakini,
on the celestial mount of Meru.
क्षीरोद.वेला.वन.गन्ध.वाह=
kSIroda.velA.vana.gandha.vAha=
विलोल.नीलालक.वल्लरीणाम् ।
vilola.nIlAlaka.vallarINAm |
समाः शतम् शोक.जरापहारी
samA: zatam zoka.jarApahArI
गीतम् श्रुतम् माधव.सुन्दरीणाम् ॥७।१३१।३९॥
gItam zrutam mAdhava.sundarINAm ||7|131|39||
.
*smell/odor*.vAha.*performing/persevering*.vilola.*restless/unsteady*
.nIlAlaka*.xx.*vallarI*.xx.*NAm sama.*equal/same*.A: zata.*hundred*.m zoka
*.xx.*jara*.xx.*apahAra*.xx.*I gIta*.song/singing*.m
zruta*.heard/listened.to/instructed
<http://listened.to/instructed>*.m mAdhava*.xx.*sundara.*beautiful*.INAm
.
*vlm.39. For a hundred years, I remained by the side of milky ocean,
feeling the cooling breezes wafting the moisture of its waves, and the
fragrance of the forests and listening to the songs of the songsters of
springs, which join to vanish the infermities and sorrows of life.
*sv.39 I lived as a swan for fifteen hundred years. For a hundred years I
listened to the divine music of the celestial attendants of lord Narayana
(Visnu).
.
कालञ्जरे मञ्जरिते करञ्ज=
kAlaJjare maJjarite karaJja=
गुञ्ज.अवने जम्बुकताम् गतो ऽहम् ।
guJja.avane jambukatAm gata:_aham |
गजेन पिष्टे हरिणा हतो ऽसौ
gajena piSTe hariNA hata:_asau
हस्ती मया_अत्र_अर्थ.मृतेन दृष्टः ॥७।१३१।४०॥
hastI mayA_atra_artha.mRtena dRSTa: ||7|131|40||
.
maJjarite karaJja.guJja.avane
jambuka.*jackal.*tA.*ness*.m gata: aham *- I came to the state of a jackal
+ *
gaja*.elephant.*ena piSTa.e hari.NA hata.*stricken/beaten\quieted*:
asau.*this.yonder
*m./f. hastI*.xx.*mayA.*by.me <http://by.me>* atra.*here* artha*.xx.*mRta
*.xx.*ena dRSTa.*seen/known/object/Percept*:
.
*sv.40 Then I became a jackal and lived in a forest. A huge elephant
ravaged the brush in which I lived. While I was dying on account of this, I
saw that elephant killed by a lion.
*vlm.40. I was once born as a jackal, in the woods of kalenjara mountains,
and roved about the blossoming gunja and karanja forests; here I was
trodden down by an elephant, and was about to expire, when I beheld that
elephant to be killed by a lion in his turn.
संतानक.प्रकर.हासिनि सह्य.सानौ
saMtAnaka.prakara.hAsini sahya.sAnau
कस्मिंश्.चिद् अन्य.जगति.इन्दु.मुखी सुर.स्त्री ।
kasmin.cit_anya.jagati.indu.mukhI sura.strI |
एकाकिनी कृत.युग.अर्धम् अथ_अहम् आसम्
ekAkinI kRta.yuga.ardham atha_aham Asam
कल्प.द्रुम.स्तबक.सद्मनि सिद्ध.शापात् ॥७।१३१।४१॥
kalpa.druma.stabaka.sadmani siddha.zApAt ||7|131|41||
.
*x spreading kalpa.tree*.prakara.hAsini
sahya.sAnau *- on sAhya.Mountain *
kasmin.cit_anya.jagati *- somewhere ion another world *
indu.mukhI sura.strI *- a moon.faced Brightling lady *
ekAkinI *. solitary *
kRta.yug*a.a*rdham atha_aham Asam *- then for half the kRta.Age Ive been *
kalpa.druma.stabaka.sadmani *- in this kalpa.tree home *
siddha.zApAt *- thru the curse of a siddha.Adept *
*vlm.41.
I was at one time transformed to the form of a celestial nymph,
and accursed by a siddha to dwell alone in some other sphere;
where I lived for the period of half a yuga upon the sahya mountain,
smiling with the blooming blossoms of santanaka arbours.
*sv.41 After this, I became a nymph in another world and lived alone for
half an epoch, on account of the curse of a sage.
अद्रि.इन्द्र.कच्छ.कर.वीरलत.आलयेषु
adri.indra.kaccha.kara.vIralata.AlayeSu
नीतम् समाशतम् अशाङ्क.धिया मया_अन्यत् ।
nItam samAzatam azAGka.dhiyA mayA_anyat |
अन्यत्र दूर.जगति_इन्द्र.गिरौ विरावि
anyatra dUra.jagati_indra.girau virAvi
वाल्मीक.पक्षि.वपुषा_अनिशम् एककेन ॥७।१३१।४२॥
vAlmIka.pakSi.vapuSA_anizam ekakena ||7|131|42||
.
samAzata*.xx.*m azAGka*.xx.*dhiyA.*by/with thott* mayA.*by.me
<http://by.me>* anyat.*other* anyatra.*elsewhere* dUra.*far.away*.jagat
*.world*.i *Indra*.giri.*mountain*.au virAva*.xx.*i *by/with* vAlmIka*.xx.*
pakSi.*bird*.vapus.*body*.A anizam ekaka*.xx.*ena
.
*vlm.42. I next lived as a Valmika bird or raven, in my nest amidst the
karavira plants, growing on the marshy grounds at the foot of a mountain;
and there I passed my solitary life of a hundred years, with a fearly
breast and ceaseless scrambles on the dreary rocks.
*sv.42.43 After this, I lived for a hundred years as a valmika.bird. When
our nest was destroyed along with the tree on which we lived, I lost my
partner and then lived the rest of my life alone in a far.off place.
.
not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind.
sparsely, rarely, seldom • virala: with or without ko 'pi, one here and
अन्यत्र सानुनि मया परिलम्बमानाः
anyatra sAnuni mayA pari.lambamAnA:
सच्छाय.चन्दन.वनावलिते लतानाम् ।
sacchAya.candana.vanÂvalite latAnAm |
दृष्टाः स्त्रियः फलम् इवावलिता विलासैर्
dRSTA: striya: phalam ivÂvalitA vilAsai:_
भुक्ताश् च ता* अपहृता* अपि सिद्ध.पान्थैः ॥७।१३१।४३॥
bhuktA:_ca tA* apahRtA* api siddha.pAnthai: ||7|131|43||
.
pari.lambamAnA: *. gotten*
sacchAya*.shady/glitterinr*
candana*.sandalwood.*vana*.forest/woods**.*Avalita.*connected.with.*e x
latAnAm *. of vines *
dRSTa.*seen/known/object/Percept.s.*A: striyas.*women*
phala*.fruit**.*m iva*.like/as.if
*Avalita*.turned/whirling.*A *by/with* vilAsa*.sporting/dalliance/loveplay.*i:
bhukta*.enjoyed/eaten.s.*A: ca.*and/also* tAs.*those.ones**.f.* apahRta
*.taken.away/carried.off\stolen\hidden**.s.*A: api.*even\very* siddha
*.Adept/accomplished**.*pAntha*.xx.*i:
*. *
*vlm.43. I saw afterwards a level plain somewhere, with shady bowers of
sylvan creepers under the shade of sandal trees; and beheld some females
amusing there with swinging, like fruits on the branches of trees, and to
be ravished away by the passing siddhas.
अन्यत्र पर्वत.नितम्ब.कदम्ब.कच्छे
anyatra parvata.nitamba.kadamba.kacche
नीतानि तापसतया_उत्तमया दिनानि ।
nItAni tApasatayA_uttamayA dinAni |
प्राप्य_एक.वस्तु.अभिनिवेश.विषूचिक.आत्त=
prApya_eka.vastu.abhiniveza.viSUcika.Atta=
चित्तेन तान्त.मतिना_अमतिना मया_अन्तः ॥७।१३१।४४॥
cittena tAnta.matinA_a.matinA mayA_anta: ||7|131|44||
.
*hips/nuttocks/butte*.*orange.blossomed.Kadamba.tree*.kaccha.*shore/marsh*
nItAni *. are brought*
tApasatayA *. thru asceticism*
uttama.*highest/ultimate**.*yA
dina*.day**.s.*Ani prApya.*having.got** by/with *eka.*one*.vastu.
*substantial.ity*.abhiniveza.*dedication*.viSUcikA
*.Vishuuchikaa.the.plague.*Atta*.xx.*citta.*Chitta/Affective mind.*ena *by/with
*tAnta*.xx.*mati*.thinking**.*nA *. w weary thot* *by/with* a.*not**.*mati
*.thinking**.*nA mayA.*by/with.me <http://with.me>* antas*.xx* . *without
thinking by me within*
*. *
*vlm.44. At another time, I passed my days as an anchorite, tinder the
shade of Kadamba trees at the foot of a mountain; where I dwelt on the
meditation of the single object of my devotion, and thus foolishly met my
end with the pain of not meeting my object. I saw also this universe to be
full of beings, which fill it as fishes people the ocean on every side; the
air, sky and light, are all inhabited by beings, as well as this earth of
ours.
*sv.44 Then I became an ascetic, having gained a certain amount of
dispassion.
study , affection , devotion (with loc. or ifc.) *•* determination (to
Kum.&c.
ब्रह्माण्ड.सम्पूरितम् अन्यद् अस्ति
brahmANDa.sampUritam anyat_asti
जलेचर.अशेष.दिगन्त.भूतम् ।
jale.cara.azeSa.diganta.bhUtam |
संदिग्ध.तेजो ऽम्बर.वात.सत्तम्
saMdigdha.teja:_ambara.vAta.sattam
जलस्थ.भूत.आकृति.मात्र.भूमि ॥७।१३१।४५॥
jalastha.bhUta.AkRti.mAtra.bhUmi ||7|131|45||
.
*.entire/whole*.diganta*.remote/horizon*.bhUta*.being*.m saMdigdha*.xx.*
tejas*.xx.*ambara.*sky*.vAta.*wind*.satta*.xx.*m jalastha*.xx.*bhUta*.being*
.AkRti*.shape/constituent*
.mAtra*.measure/mode*.bhUmipa.*EarthLord*
.
*vlm.45. There is another wonder which fills this universe, as the shadow
of the sky fills the ocean on all sides; it pervades in the air, water, sky
and light, as well in all forms of things on earth. (This is the reflexion
of Brahmá in all creation, as that of the sky in water, gloss).
*sv.45 I saw many amazing things. I saw a world which was made entirely of
water.
एकत्र दृष्टा वनिता मया_एका
ekatra dRSTA vanitA mayA_ekA
तस्याः शरीरे त्रि.जगन्ति भान्ति ।
tasyA: zarIre tri.jaganti bhAnti |
प्रति.बिम्बितानि_इव सु.दर्पणे ऽन्तर्
prati.bimbitAni_iva su.darpaNe_antar
आकाश.शैल.आदि.दिग्.आदिमन्ति ॥७।१३१।४६॥
AkAza.zaila.Adi.dik.Adimanti ||7|131|46||
.
*.desired/served*.A mayA.*by/with.me <http://with.me>* eka.*only/one*.A
tasyAs*.@.that/it**/f.* *whin* zarIra*.body*.e tri*.three*.jaganti.*worlds*
bhAnti.*appearing/shining* - *in her body three worlds shone *
pratibimbita*.reflected.*Ani iva*.like/as.if* *whin* sudarpaNa
*.well.mirroring**.*e antar.*inner* AkAza.*sky.Space*.zaila.*stone*.Adi.dik.
*direction/quarter*.Adi.*&c*.mant.i
.
*vlm.46. I saw also another wonder in a woman, who contains the three
worlds in her ample womb; and who is pictured with the forms of hills and
all things, resembling their reflexions in a mirror.
*sv. Elsewhere I saw a woman in whose body the three worlds were reflected
as in a mirror.
*.desired/served*.A mayA.*by/with.me <http://with.me>* eka.*only/one*.A
tasyAs*.@.that/it**/f.* *whin* zarIra*.body*.e tri*.three*.jaganti.*worlds*
bhAnti.*appearing/shining* - *in her body three worlds shone *pratibimbita
*.reflected.*Ani iva*.like/as.if* *whin* sudarpaNa*.well.mirroring.*e antar.
*inner* AkAza.*sky.Space*.zaila.*stone*.Adi.dik.*direction/quarter*.Adi.*&c*.mant.i
पृष्टा मया_असौ वरगात्रि का_असि
pRSTA mayA_asau varagAtri kA_asi
शरीरम् एतच् च किम् ईदृशम् ते ।
zarIram etat_ca kim IdRzam te |
तया_उक्तम् अङ्ग_इह चिद् अस्मि शुद्धा
tayA_uktam aGga_iha cit_asmi zuddhA
मम_अङ्गम् एतानि महा.जगन्ति ॥७।१३१।४७॥
mama_aGgam etAni mahA.jaganti ||7|131|47||
.
varagAti.hey.*fair.limbed.one *kA.*?who.**f.* asi - *who are you? *zarIra.m
etat_ca kim IdRzam te *- how is a body like this yours? *
tayA_uktam *- it was said by her *aGga_iha cit_asmi zuddhA - *well, I am
pure **Consciousness *
mama_aGgam etAni mahA.jaganti *- these mighty worlds are my body*
*. *
*vlm.47. I asked her saying; O thou big bodied and big bellied one! tell me
who thou art; to which she replied and said;.know me sir, to be the pure
and clear Intellect, that contains all these worlds within herself.
*sv. Elsewhere I saw a woman in whose body the three worlds were reflected
as in a mirror. When I asked her who she was, she replied: "I am pure
consciousness and all the worlds are my limbs. Even as I create such
bewilderment in you, even so are all things. Till you see everything with
the same bewilderment and wonder, you cannot know their real nature. All
the worlds are one's own limbs. I hear them all as one hears sounds and
expressions during one's dream." I saw countless beings emerge in her and
then dissolve in her, too.
यथा_अहम् एवम् स्मय.देहिका_अयम्
yathA_aham evam smaya.dehikA_ayam
सर्वम् तथा_एव_अङ्ग न चित्रम् एतत् ।
sarvam tathA_eva_aGga na citram etat |
अन्यैः स्वभावो विदितो न शुद्धो
anyai: svabhAva:_vidita:_na zuddha:_
यदा न पश्यन्ति तदा_इत्थम् अङ्ग ॥७।१३१।४८॥
yadA na pazyanti tadA_ittham aGga ||7|131|48||
.
*.embodiment.*A ayam.*this* sarva.*all/every*.m tathA*.thus* eva
*.indeed\only*/*very* aGga.*body *na.*not* citram*.wonderful*.m etat.*this*
*by/with* anya.*another.s*.i: svabhAva*.self.nature*: vidita.*known.to.be
<http://known.to.be>*: na.*not* zuddha*.pure*: yadA.*when* na.*not*
pazyanti.*see/knowing* tadA.*then* ittham.*thus/in.this.way* aGga.
*truly/in.fact*
.
*vlm.48. She added and said;.O sir, as you see me so wonderous in my form,
so must you know all things in the world to be of the same kind; but people
who view them in their natural form find them other wise, unless they look
into them in their spiritual light, when the gross forms vanish into
nothing.
*sv. Elsewhere I saw a woman in whose body the three worlds were reflected
as in a mirror. When I asked her who she was, she replied: "I am pure
consciousness and all the worlds are my limbs. Even as I create such
bewilderment in you, even so are all things. Till you see everything with
the same bewilderment and wonder, you cannot know their real nature. All
the worlds are one's own limbs. I hear them all as one hears sounds and
expressions during one's dream." I saw countless beings emerge in her and
then dissolve in her, too.
*.embodiment.*A ayam.*this* sarva.*all/every*.m tathA*.thus* eva
*.indeed\only*/*very* aGga.*body *na.*not* citram*.wonderful*.m etat.*this*
*by/with* anya.*another.s*.i: svabhAva*.self.nature*: vidita.*known.to.be
<http://known.to.be>*: na.*not* zuddha*.pure*: yadA.*when* na.*not*
pazyanti.*see/knowing* tadA.*then* ittham.*thus/in.this.way* aGga.
*truly/in.fact*
अ=वेद.शास्त्रेण जगत्य्_अशेषैर्
a=veda.zAstreNa jagati_azeSai:_
भूतैः स्व.देह.आलय.भित्ति.भागात् ।
bhUtai: sva.deha.Alaya.bhitti.bhAgAt |
एतद् विधेयम् न विधेयम् एतद्
etat_vidheyam na vidheyam etad
ध्वनिः स्वतः श्रूयत* एव नित्यम् ॥७।१३१।४९॥
dhvani: svata: zrUyata* eva nityam ||7|131|49||
.
jagati *- in the world *
azeSai: *. entirely (w/o residue) *
bhUtai: *. w/ beings *
sva*.own.self*.deha*.gross.body*.Alaya.*abode/place*
.bhitti*.xx.*bhAga.*part/portion/share*.At
etat_vidheyam na vidheyam etad *- "this U should do, U shouldnt do this" *
dhvani*.xx.*: svatas*.xx* zrUyate*.xx* eva*.indeed\only*/*very* nityam.
*ever/always*
*. *
*vlm.49. These numberless beings on earth, are continually hearing, even
without the directions of the Vedas and sástras, a warning voice arising
from some part of their bodies, bidding them what is right or wrong for
them to do. (This is called anáhata dhwani or the voice of conscience).
ईदृक्.स्वभावा_एव परार्थ.सत्ता
IdRk.svabhAvA_eva parArtha.sattA
सा ते ऽत्र यद् भित्त्य्.अचलादरो ऽपि ।
sA te_atra yat_bhitti.acalAdara:_api |
स्वप्न.आदि.मायास्व्_इव मे वदन्ति
svapna.Adi.mAyAsu_iva me vadanti
वाचम् न युष्मास्व्_असमञ्जसम् तत् ॥७।१३१।५०॥
vAcam na yuSmAsu_asamaJjasam tat ||7|131|50||
.
sattA*.xx* sA*.she/that**.f.* te.*they.**you* atra.*here* yad.*what/which*
bhitti*.xx.*acalAdara*.xx.*: api.*even\very*
svapna.*dream*.Adi.*&c*.mAyA*.Illusion*.su iva*.like/as.if . like the
mAyA.Illusion of dream.experience *
me.@*me* vadanti.*saying* vAcam*.xx* na.*not* yuSmAsu*.xx* asamaJjasa*.xx.*m
tat.*that/it/he*
dRSTa.*seen/known/object/Percept*.m mayA.*by.me <http://by.me>* kvacit *.
seen by me somewhere *yAvat_an.anya.kAmam - *while not desiring another *
bhUta*.being**.*Ani niryAnti*.xx* bahu.*much/many.s.*Uni *from/thru* bhUta
*.being**.*At .
vizanti*.xx* bhUta*.being**.s.*Ani bahu.*much/many**.s.*Uni bhUta*.being**.*m
*. many beings enter being. *
*vlm.51. I once went to a place, where there were no females to be found,
nor had the people any desire for them; and yet many among the living there
were fastly passing away, and many others newly coming to existence.
एकानि दृष्टानि मया_अञ्जसानि
ekAni dRSTAni mayA_aJjasAni
खे ऽभ्राण्य्_अदभ्र.अङ्ग झण.झणानि ।
khe_abhrANi_a.dabhra.aGga jhaNa.jhaNAni |
वृष्ट्या समन्तान् निपतन्ति खण्डैर्
vRSTyA samantAn nipatanti khaNDai:
भवन्ति तीक्ष्णानि जन_आयुधानि ॥७।१३१।५२॥
bhavanti tIkSNAni jana_AyudhAni ||7|131|52||
.
*.Illusion**.*aJjasa.*straightforward/honest.s.*Ani *whin *kha.*local.space
<http://local.space>**.*e abhra.*raincloud**.s.*Ani a.*non/without*.dabhra
*.a.little.*aGga.*body**.*jhaN*.xx.*ajhaN.*s.*Ani vRSTi*.xx.*yA samanta
*.xx.*An nipatan*.xx.*ti khaNDa*.xx.*i: bhavan*.xx.*ti tIkSNa*.sharp.xx.*Ani
jana*.person**.xx.*Ayudha*.xx.*Ani
.
#dabhra
#aJj . #aJjasa .mfn.. straight , straightforward (= #Arjava), honest_Lex.;
•• .f.. N. of a heavenly river RV. i , 104 , 4. •• #aJjasA .ind..
"right.on", truly; at once.
##bhraN, #bhraNati (pf. #babhrANa &c.) , to sound , utter a sound Dha1tup.
xiii , 9.
*vlm.52. I have seen the wonder of some portentous clouds in the sky,
clanging against each other with a jarring noise; and pouring down their
rains with fragments of things on all sides, which were picked up and used
as weapons by men.
*sv.52 Elsewhere I saw an unusual form of cloud which produced a dreadful
sound of clashing missiles and which rained weapons on the earth.
अन्यत्र दृष्टम् गगने न यावद्
anyatra dRSTam gagane na yAvat_
इह_अन्धया ग्राम.गृहाणि यान्ति ।
iha_andhayA grAma.gRhANi yAnti |
विशन्त्य्_अमुत्र.अन्त* इह_अभवद् वो
vizanti_amutra.anta* iha_abhavat_var
ग्रामः स* एव_अन्यत* एव लब्धः ॥७।१३१।५३॥
grAma: sa* eva_anyata* eva labdha: ||7|131|53||
.
na yAvat_iha_andhayA *- not so.much here because.of darkness *
grAma.gRhANi yAnti *- town.houses come . *vizant*.xx* amutra*.xx.*anta* iha.
*here.in.this.world* abhavat*.xx* var*.water *
grAmaka.*villager*: sas.*he/it* eva*.indeed\only*/*very* anyatas*.xx* eva
*.indeed\only*/*very* labdha*.got/obtained*: *. that very village got from
*vlm.53. I have another wonder somewhere that, these earthly cities and
buildings, were passing in their aerial course, amidst a mist of thick
darkness; and then vanishing in the air, returning to be your habitations
here below.
*sv.53 I saw another wonder: the whole earth was covered in darkness and
whole villages were flying away to a distant world. I saw your village in
another world.
नर.अमरा.अहि.प्रविभागम् उक्तान्य्_
nara.amarA.ahi.pravibhAgam uktAni_
अन्यत्र भूतानि समानि सन्ति ।
anyatra bhUtAni samAni santi |
खाद् एव सर्वाणि समुद्भवन्ति
khAt_eva sarvANi sam.udbhavanti
तत्र_एव काले न लयम् प्रयान्ति ॥७।१३१।५४॥
tatra_eva kAle na layam prayAnti ||7|131|54||
.
ahi.pravibhAgam *. the reptile class *
uktAni *. are said to be *
anyatra bhUtAni samAni santi *. elsewhere are Equal beings *
khAt_eva sarvANi samudbhavanti . *from the kha.Sky they all become together
*
tatra eva kAle *. even there in time *
na layam prayAnti *. does not come to subsidence *
*sv.54 Elsewhere I saw that all beings were of the same nature.
*vlm.54. Another wonder that I saw was, that all these men and gods and
reptiles, having left their differences of species, came to be of one kind
in common with all other beings. (All distinctions are lost in the end).
Because all things proceed at first from vacuum, and to this they return at
last.
अ=चन्द्र.तार.अर्कम् अन्.अन्ध.कारम्
a=candra.tAra.arkam an.andha.kAram
स्वयम्.प्रकाश.अखिल.भूत.जातम्
svayam.prakAza.akhila.bhUta.jAtam
स्मरामि किम्.चिज् जगद्.एक.कान्तम्
smarAmi kiMcit_jagat.eka.kAntam
ज्वाल.उदर.आभम् दिन.रात्रि.मुक्तम् ॥७।१३१।५५॥
jvAla.udara.Abham dina.rAtri.muktam ||7|131|55||
.
an-.*not-/un-*.andhakAra.*blinding.*m svayam*.oneself/itself* prakAza.
*bright/radiant*.akhila*.entire/whole.*.bhUta*.being*.jAta*.born*.m smarAmi.
*I.remember* kiMcit.*whatever/somewhat* jagat*.world*.eka.*only/one*.kAnta
*.xx.*m jvAla*.xx.*udara.*belly/womb\interior\inside/within*.AbhA.*like/*
*projection*.m dina*.day*.rAtri*.evening/nite*.mukta*.xx.*m
.
*vlm.55. I also beheld a spot which was full of light, and shone forth
brightly without the lights of the sun, moon and stars. I remember well
that effulgent glory, before which there was [no?] darkness nor day and
night, and nothing else in existence.
*sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there
was no darkness: all its inhabitants were radiant and illumined.. There is
no world I have not seen, nothing I have not experienced.
अपूर्व.दैत्य.अहि.नर.अमर.आदि=
apUrva.daitya.ahi.nara.amara.Adi=
भूतान्य्_अपूर्व.द्रुम.पत्तनानि ।
bhUtAni_apUrva.druma.pattanAni |
अपूर्व.लोक.अन्तर.कार्यवन्ति
apUrva.loka.antara.kAryavanti
स्मराम्य्_अनन्तानि महा.जगन्ति ॥७।१३१।५६॥
smarAmi_anantAni mahA.jaganti ||7|131|56||
.
.amara*.immortal/God*.Adi.*&c*.bhUta*.being*.Ani a.*not*.pUrva*.full*.druma
*.tree*.pattana*.town.s.*Ani a.*not*.pUrva*.full*.loka.*world/people*.antara
*.within/inner*.kArya*.xx.*vanti smarAmi.*I.remember* ananta
*.boundless/endless**/infinite*.Ani mahA*.great*.jagat*.world*.nti
.
*vlm.56. I saw also a place never seen before, which was devoid of gods and
demons, men and animals of all kinds, it was without the vegetable
creation, and habitation of any kind of being; and a world where the
present and future, and all worlds are blended into eternity.
*sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there
was no darkness: all its inhabitants were radiant and illumined.. There is
no world I have not seen, nothing I have not experienced.
दिग् अस्ति सा नो* विहृतम् न यस्याम्
dik_asti sA no* vihRtam na yasyAm
न सो ऽस्ति देशः खलु यो न दृष्टः ।
na sa:_asti deza: khalu ya:_na dRSTa: |
यत्र_अनुभूतम् न तद् अस्ति कार्यम्
yatra_anubhUtam na tat_asti kAryam
अन्य.आश्रयम् न_अपरम् अस्ति मर्शात् ॥७।१३१।५७॥
anya.Azrayam na_aparam asti marzAt ||7|131|57||
.
vihRta*.xx.*m na.*not* yasyAm*.xx* na.*not* sas.*he/it* asti*.is/exists*
deza*.place*: khalu yas na dRSTa.*seen/known/object/Percept*: yatra*.where*
anubhUta*.experienced.*m na.*not* tat.*that/it/he* asti*.is/exists* kArya
*.effect.*m anya.*another*.Azraya*.xx.*m na.*not* apAra.
*unbounded/immeasurable*.m asti*.is/exists* marza*.xx.*At
*peak* -dhArAgra.*arrowhead*.nirdalana.jAta.jhaNa.*tinkle*.nAm.*s* .
ekatra saMyutam upendra.bhujAGga.sAnAm .
zabdam smarAmi . *I recall the sound* .
ghana.garjita.zaGkitena .
.
*vlm.58. I remember to have heard the jingling sound of the armlets of
Indra, which resembled the noise of the rattling clouds on high; or likened
the jangling jar of the gems, which glistened on the peaks of the Mandara
mountain, in its trepidation of churning the milky ocean.
*sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there
was no darkness: all its inhabitants were radiant and illumined.. There is
no world I have not seen, nothing I have not experienced.
.
DN7131 THE BRIGHT SAMSAARA 3.AG19-21
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 <http://goo.gl/k3hRBX> *
On Fri, Aug 21, 2020 at 4:51 PM jivadas <das....@gmail.com> wrote:
> *FM.7.131*
>
> •
>
>
>
>
>
> *DASHA.RATHA of the Ten.Chariots*
>
> *(your father, Râma) declared-*
>
>
> क्लिष्टो ऽयम् यद् अविद्या.अर्थम् विपश्चिद् अविपश्चितः ।
>
> kliSTa:_ayam yat_avidyA.artham vipazcit_a.vipazcita: |
>
> तद् अहम् चेष्टितम् मन्ये कष्टो ऽवस्तुनि किम्.ग्रहः ॥७।१३१।१॥
>
> tat_aham ceSTitam manye kaSTa:_avastuni kim.graha: ||7|131|1||
>
> .
>
> .artham*.for.the.purpose*.m vipazcit.*the.Scholarite* a.*not*.vipazcit.
> *the.Scholarite*.a: tat.*that/it/he* aham*.I* ceSTita*.xx.*m manye.
> *I.think* kaSTa*.evil/difficulty.*: a.*not*.vastu.*substantiality*.ni kiM
> *.!?*.graha*.grasping/holding.*:
> .
>
> *vlm.1 DASHARATHA said:-
>
> I understand that Vipaschit has acted unwisely,
>
> in taking so much pains in his wanderings for a knowledge of the spheres;
>
> because it is all in vain to inquire into unrealities and useless matters,
>
> and it was his ignorance or avidyá alone, that led him to the search.
>
> with pain or suffering_paJcat.; (in rhet.) forced , obscure , not easily
> #*akliSTa* - unvexed, unimpaired; -karman -kArin - a. of unwearied
> activity.
>
>
>
> *VAALMIIKI OF THE ANTHILL said-*
>
>
> अस्मिन्न्_अवसरे तत्र राज्ञः पार्श्वे व्यवस्थितः ।
>
> asmin*_avasare tatra rAjJa: pArzve vyavasthita: |
>
> प्रसङ्ग-पतितम् वाक्यम् विश्वामित्रो ऽभ्युवाच ह ॥७।१३१।२॥
>
> prasaGga-patitam vAkyam vizvAmitra:_abhyuvAca ha ||7|131|2||
>
> .
>
>
> tatra rAjJa: pArzve vyavasthita: *- there by the rAjA.King settled
> comfortably *
>
> prasaGga.patita.m vAkya.m vizvAmitra*.Friendofall.*: abhyuvAca*.xx* ha
> .
>
> *vlm.2. Válmíki related:-
>
> At this moment the sage vizvAmitra, who was sitting beside the king; oped
> his mouth and said on the subject now under consideration.
>
>
>
>
>
> अप्राप्त.उत्तम-बोधानाम् बोध-वेद्या विलक्षणाः ।
>
> aprApta.uttama-bodhAnAm bodha.vedyA vilakSaNA: |
>
> भवन्त्य्_एवम्.विधा राजन् बहूनाम् बहवो भृशम् ॥७।१३१।३॥
>
> bhavanti_evaMvidhA rAjan bahUnAm bahava:_bhRzam ||7|131|3||
>
> .
>
> *.Realization*.vedyA*.xx* vilakSaNa*.xx.*A: bhavanti*.becoming* evaMvidha.
> *of.such.kind*.A rAjan.*hey King* *of *bahu.*much/many.s.*UnAm bahu.
> *much/many.s.*ava: bhRzam.*often/repeatedly/intensely*
> .
>
> *sv.3 Even so, O king, there are very many people who wander in this
> saMsAra because they have not gained the best knowledge or enlightenment.
>
> *vlm.3. Vivlmamitra said:-0 king, there are many such men, who without a
> good understanding, and for want of best knowledge; are apt to think that
> all things are possible to be known by them.
>
>
>
> अद्य सप्त.दशम् वर्ष-लक्षम् अक्षीण-निश्चयाः ।
>
> adya sapta.dazam varSa-lakSam akSINa-nizcayA: |
>
> एवम् एव भ्रमन्तो ऽस्याम् वटधाना* भुवि स्थिताः ॥७।१३१।४॥
>
> evam eva bhramanta:_asyAm vaTadhAnA* bhuvi sthitA: ||7|131|4||
>
> .
>
>
> *today*
>
> *the Vatadhaana Princes have been wandering the earth,*
>
> *seeking to find the resolution of their doubts*
>
> *. *
>
> adya saptadazam varSa-lakSam - *Now seventeen lakhs of years *akSINa-nizcayA:
> - *unflagging in doubt *evam eva bhramanta: asyAm - *thus much wandering
> here *vaTadhAnA: bhuvi sthitA: - *the *vaTadhAna.s have been on earth*
>
> *. *
> *sv.4 There is a king who has wandered in this saMsAra for the past one
> million and seven hundred thousand years.
>
> *vlm.4. Hence it is that the sons of king Vatadhána, have been wandering
> in this manner, and for very many years, in search of true knowledge, all
> over this earth, and without ever being able to arrive at it.
>
> .
>
> - *unflagging in doubt *evam eva bhramanta: asyAm - *thus much wandering
> here *vaTadhAnA: bhuvi sthitA: - *the *vaTadhAna.s have been on earth. *
>
> #*vaTadhAna*, #vATadhAna - A territory in the Five-Rivers country,
>
>
>
> भूमेर् अन्त.अवलोक.अर्थम् अद्य_अप्य्_उद्वेग-वर्जितम् ।
>
> bhUme:_anta.avaloka.artham adya_api_udvega.varjitam |
>
> प्रवृत्ता* न निवर्तन्ते वहनात् सरितो यथा ॥७।१३१।५॥
>
> pravRttA* na nivartante vahanAt sarita:_yathA ||7|131|5||
>
> .
>
>
> adya api_udvega.varjitam *- even now without distress *
>
> pravRtta.*.s.*A: na.*not* nivartante*.xx from/thru* vAhana*.current/flo*w
> *\carrier*.At saritas*.xx* yathA*.so/in.this.way*
>
> *. *
> *vlm.5. It is for exploring the limits of this earth,
>
> that they have been employed with ceaseless toil and unwearied labour,
>
> as a river runs in its incessant course for ever.
>
> *sv.5 These ignorant people are interested in investigating the nature of
> worldly objects; and they continually flow in this saMsAra without ever
> turning away from it.
>
>
>
> अयम् खलु महालोको वर्तुलो व्योम्नि संस्थितः ।
>
> ayam khalu mahA.loka:_vartula:_vyomni saMsthita: |
>
> बाल.संकल्प-तरुवद् ब्राह्म.संकल्प-निश्चयः ॥७।१३१।६॥
>
> bAla.saMkalpa-taruvat_brAhma.saMkalpa-nizcaya: ||7|131|6||
>
> .
>
> vartula.*round.globular *vyomni.*in spacious.sky* saMsthita*.established*:
> bAla.*boy/child*:.saMkalpa*.Concept*.taru.*tree*.vat.*like* brAhma.
> *Brahmic.*saMkalpa*.Concept*.nizcaya*.uncertainty/doubt*:
>
> *. *
> This great world (the earth),
>
> is situated as an orb in the air,
>
> like an imaginary tree of boys growing in the sky,
>
> or as a toy ball of fanciful Brahmá, rolling about in empty air.
>
> *sv.6-7-8 This creation exists in the infinite space as a mere notion in
> the mind of the creator Brahma. Just as little ants move here and there on
> the surface of a ball, people move about on the surface of this earth.
>
> #kim]. • *Prohibition* (with gerunds). • खलु is sometimes an expletive,
> वाक्यालङ्कार) •• in later Sanskrt, khalu frequently lays stress on the
> word by which it is preceded; it is also a particle of prohibition (in
> which case it may be joined with the ind. p. [khalu kRtvA, "desist from
> doing that"]; or of endearment, conciliation, and inquiry; - na khalu - by
> no means, not at all, indeed not]; kim nu khalu, how possibly? - khalutas -
> khalu-tas - ind. (= #khalu) certainly.
>
>
>
> कन्दुके व्योम्नि संरुद्धे दशा-दिक्कम् पिपीलिकाः ।
>
> kanduke vyomni saMruddhe dazA-dikkam pipIlikA: |
>
> इत्थम् भ्रमन्ति भूतानि तद्.आधाराणि नित्यदा ॥७।१३१।७॥
>
> ittham bhramanti bhUtAni tat.AdhArANi nityadA ||7|131|7||
>
> .
>
>
> *:*
>
> *so*
>
> *do all the creatures always move upon the surface of the Earth*
>
> *.*
>
> kanduke - *On a ball *- vyomni -* in the spacious sky - *saMruddhe
> dazA-dikkam *- crowded in all directions - *pipIlikA: *- are ants! - *ittham
> bhrAnti bhUtAni *- And so all the creatures wander - *tad-AdhArANi* -
> that-supported - supported by it - nityadA - forever. *-
> #pipIlika-: - an ant; . pipIlikam - a kind of gold supposed to be
> collected by ants MBh. ii, 1860.
>
> *vlm.7.
>
> As creeping emmets move about a sugar ball, without falling off from it;
> so do all living bodies move about their support of this earth, which is
> sustained in the empty air.
>
> *sv.6-7-8 This creation exists in the infinite space as a mere notion in
> the mind of the creator Brahma. Just as little ants move here and there on
> the surface of a ball, people move about on the surface of this earth.
>
> on a ball in the spacious sky
>
>
>
> भू.गोलक.अधो.भागानि तद् अङ्गान्य्_ऊर्ध्ववन्ति च ।
>
> bhU.golaka.adha:.bhAgAni tat_aGgAni_Urdhvavanti ca |
>
> तदा भूतानि तिष्ठन्ति तान्य्_आविश्य भ्रमन्ति च ॥७।१३१।८॥
>
> tadA bhUtAni tiSThanti tAni_Avizya bhramanti ca ||7|131|8||
>
> .
>
>
> tad.aGgAni_Urdhvavanti ca - *and its upper parts - *
>
> tadA bhUtAni tiSThanti tAny - *then those beings abide there* -
>
> Avizya bhramanti ca - *having entered and exploring *
>
> *..*.
> *vlm.8. Those that are situated on the lower surface of this globe, are
> moving there abouts as erectly, as those that are on its upper side; (and
> though this earth is turning up and down yet no one sides away from it).
>
> *sv.6-7-8 This creation exists in the infinite space as a mere notion in
> the mind of the creator Brahma. Just as little ants move here and there on
> the surface of a ball, people move about on the surface of this earth.
>
> * भू.गोलक-अधस्.भागानि - The lower portions of the Earth-ball तद्.अङ्गान्य्
> _ऊर्ध्ववन्ति च - and the upper parts तदा भूतानि तिष्ठन्ति तान्य् - then
> those beings abide there आविश्य भ्रमन्ति च - having entered and exploring
> ..
>
>
>
> तम् एव_आविश्य दूरेण सरितश् च_ऋक्ष-मण्डलम् ।
>
> tam eva_Avizya dUreNa sarita:_ca_RkSa-maNDalam |
>
> असंस्पर्शा* भ्रमन्त्य्_उच्चैः स=चन्द्र.अर्क.आदि संततम् ॥७।१३१।९॥
>
> a.saMsparzA* bhramanti_uccai: sa=candra.arka.Adi saMtatam ||7|131|9||
>
> .
>
> ...
>
>
> sarita:_ca_RkSa-maNDalam *- emerged too to the Circle of the Bear *
>
> a.saMsparzA: bhramanti_uccai: *- without contact they travel on.high *
>
> sa=candr*a_a*rka*.Adi* saMtatam *- moon & sun & stars together *
> *vlm.9. The sun, moon and planets, together with the starry frame and the
> heavenly stream (the milky way); are attracted to turn round it
> incessantly, without ever coming in contact with it.
>
> *sv.9-10-11 In space there is no 'below' and there is no 'above'. The
> direction in which an object falls is known as 'below', and the direction
> in which birds rise to fly is called 'above'.
>
>
>
> इह_एव सर्व.दिक्कम् द्यौस्_ताम् आवेष्ट्य व्यवस्थिता ।
>
> iha_eva sarva.dikkam dyau:_tAm AveSTya vyavasthitA |
>
> सर्व.दिक्कम् खम् अत्यूर्ध्वम् तस्य_अधस्तान् महीतलम् ॥७।१३१।१०॥
>
> sarva.dikkam kham ati.Urdhvam tasya_adhastAn mahItalam ||7|131|10||
>
> .
>
> it's enfolded by the sky *vyavasthitA *- outspread *kham ati.Urdhvam *-
> sky so far above *
>
> tasya_adhastAn_mahItalam *- below that earth.level *
> .
>
> *vlm.10. The sky girds and surrounds it on all sides, though the firmament
> appears to be above our heads, and the earth below our feet.
>
> sky girds it *vyavasthitA *- established *sarva.dikkam *- **in every
> quarter* kham ati.Urdhvam *- sky so far above *tasya_adhastAn_mahItalam *-
> below that earth.level *
>
>
> भावाः पतन्तो धावन्ति तस्य_अधः सर्वतो ऽङ्गकम् ।
>
> bhAvA: patanta:_dhAvanti tasya_adha: sarvata:_aGgakam |
>
> यत्र_उत्पतन्तो गच्छन्ति तद् ऊर्ध्वम् इति शब्दितम् ॥७।१३१।११॥
>
> yatra_utpatanta:_gacchanti tat_Urdhvam iti zabditam ||7|131|11||
>
> .
>
> tasya.*his/its/of.that* adhas*.down* sarvatas*.xx* aGgaka*.xx.*m yatra
> *.where* utpatantas*.xx* gacchanti*.going* tat.*that/it/he* Urdhvam.
> *upward*. iti. zabdita*.xx.*m
> .
>
> *vlm.11. The living beings below the earth,
>
> are both moving downward or flying upward,
>
> as the beasts and birds on the upperside of it;
>
> and the region to which they fly is called the upper sky,
>
> (whether it be in this or that side of it).
>
> *sv.9-10-11 In space there is no 'below' and there is no 'above'. The
> direction in which an object falls is known as 'below', and the direction
> in which birds rise to fly is called 'above'.
>
>
>
> तत्र_एक-देशे विद्यन्ते वटधान-अभिधानकाः ।
>
> tatra_eka-deze vidyante vaTadhAna-abhidhAnakA: |
>
> जातास् तेषाम् त्रयो राजन् राज.पुत्राः पुरा.अभवन् ॥७।१३१।१२॥
>
> jAtA:_teSAm traya:_rAjan rAja.putrA: purA.abhavan ||7|131|12||
>
> .
>
>
> *is *
>
> *somewhere *
>
> *a people known.as <http://known.as> the "Watadh**aana"s*
>
> *:*
>
> *born in that line, Your Majesty, long ago, were *
>
> *three Princes, *
>
> *.*
> tatra eka.deze vidyante vaTadhAna abhidhAnakA: jAtA: teSAm traya: rAjan
> rAja.putrA: purA.abhavan
>
> .
>
> *vlm.12. There is on some part of this earth, a warrior race by name of
> Batadhánas; and there were born three princes of this royal family, in days
> of yore, (and are said to be living still).
>
>
>
> te hi_evam eka.saMkalpA* bhUmi.Ade:_dRzya.vartmana: |
>
> को ऽन्तः स्याद् इति निर्याता विहर्तुम् दृढ.निश्चयाः ॥७।१३१।१३॥
>
> ka:_anta: syAt_iti niryAtA vihartum dRDha.nizcayA: ||7|131|13||
>
> .
>
>
> bhUmi.Ade:_ *. within the world* dRzya.vartmana: *. perceived existences *ka:_anta:
> syAt *- "what could be the end of it?" *
>
> iti.*so/"thus"**.*niryAta*.xx.*A vihartum*.xx.* dRDha*.xx.*nizcaya
> *.uncertainty/doubt**.*A:
> .
>
> *vlm.13. They were firmly intent like Vipaschit, to know the limits of the
> visible world; and set out in their journey to explore the same,
>
> with a firm and unfailing resolution.
>
>
>
> पुनर् वारि पुनर् भूमिस् तेषाम् आक्रमताम् चिरम् ।
>
> puna:_vAri puna:_bhUmi:_teSAm AkramatAm ciram |
>
> नव.लब्ध.शरीराणाम् दीर्घ.कालो व्यवर्तत ॥७।१३१।१४॥
>
> nava.labdha.zarIrANAm dIrgha.kAla:_vyavartata ||7|131|14||
>
> .
>
>
> teSAm AkramatAm ciram *- passing thru them for.long *
>
> nava*.xx.*labdha*.got/obtained**.xx.*zarIra*.body**.xx.*ANAm
>
> dIrgha*.xx.*kAla*.time**.xx.*: vyavartata
>
> *. *
> *vlm.14 He passed from the land to water, and the waters to other lands
> again;
>
> and thus they passed many lives and ages,
>
> in their repeated inquiries with their resuscitated bodies in reiterated
> births.
>
> *sv.12.13.14 In this world there is a place known as Vatadhana. In that
> kingdom there were three princes. They resolved to go to the very limits of
> this world to investigate all that it contains. For some time they examined
> the objects of the earth, and then they examined the objects in the oceans.
> They took birth after birth and continued to pursue their goal of gaining a
> complete knowledge of this earth.
>
>
>
> स्वच्छ.कन्दुक.वम्रीक.न्यायेन_अनिशम् अत्र ते ।
>
> svaccha.kanduka.vamrIka.nyAyena_anizam atra te |
>
> भ्रमन्तो न_अप्नुवन्त्य्_अमन्यत्वम् संविदन्ति च ॥७।१३१।१५॥
>
> bhramanta:_na_apnuvanti_a.manyatvam saMvidanti ca ||7|131|15||
>
> .
>
>
> anizam atra te *- day&night here they *bhramanta:_ *. wandering*
>
> na.*not* apnuvanti*.xx* a.*not*.manya.*thinking.Urself/appearing.as/passing.for
> <http://appearing.as/passing.for>. (something)*.tva.*condition/.ity*.m
> saMvidanti*.conceiving.* ca.*and/also*
> .
>
> *vlm.15.
>
> Thus wandering for ever all about the earth,
>
> they were like ants moving on a sweet cake.
>
> found no end of it, nor reached to any other spot, beyond the same
>
> even in their thought of another one.
>
> *sv.15.16.17 They could not go to the 'ends' of the earth, because, like
> ants moving on a ball, they were only going from one part of the earth to
> another all the time.
>
> *AB. svacche kanduke saMlagnA ye vamrIkITA:_tan_nyAyena .. ||
>
>
>
> व्योम.स्थ.कन्दुक=भ्रान्त+पिपीलिकवद्.आकुलम् ।
>
> vyoma.stha.kanduka=bhrAnta+pipIlikavat.Akulam |
>
> अद्य_अपि संस्थिता राजन् न च खेदम् व्रजन्ति ते ॥७।१३१।१६॥
>
> adya_api saMsthitA rAjan na ca khedam vrajanti te ||7|131|16||
>
> .
>
> pipIlika*.xx.vat.like *Akula.*crowded**.*m
> *sky.set.ball=wandering==ant.like.crowd*
>
> adya.*now**. *api.*even\very* saMsthita*.established* rAjan.*hey King* na
> *.is.not.* ca.*and.too *. kheda*.xx.*m vrajanti*.xx* te.*they*
>
> *. *
>
> ##skand* .#*kanduka -m..* a boiler , saucepan_kAtyzr.Comm. ; a *ball* for
>
> *vlm.16. They are still turning around it in the air, like busy emmets
> about a roll;
>
> and they are yet in the same search without being tired of it. (Alexander
> said, earth is this thy end?" but these princes found no end of it).
>
> *sv.15.16.17 They could not go to the 'ends' of the earth, because, like
> ants moving on a ball, they were only going from one part of the earth to
> another all the time. They are thus wandering on the earth even today.
>
>
>
> देशम् भू.गोलकस्य_अस्य यम् यम् आसादयन्ति च ।
>
> dezam bhU.golakasya_asya yam yam AsAdayanti ca |
>
> इह_इव तत्र तत्र_उच्चैर्_अधश् च_ऊर्ध्वम् तथा दिशः ॥७।१३१।१७॥
>
> iha_iva tatra tatra_uccai:_adha:_ca_Urdhvam tathA diza: ||7|131|17||
>
> .
>
> yam*.whom/which* yam*.whom/which* AsAdayanti*.xx* ca.*and/also* iha-
> *here.in.this.world* iva*.like/as.if* tatra*.there* tatra*.there* uccais
> *.high/loud/much* adhas*.down* ca.*and/also* Urdhvam.*upward* tathA*.thus*
> dizas*.directions*
>
> brahma.saMkalpa.Dambaram . *the multitude of Brahmic conceptions* .
>
> kiMcit.*whatever/somewhat* saMkalpa*.Concept*.m ajJAna.
> *not.Knowing/unwisdom.*m ananta*.boundless/endless**/infinite*.m
>
> svapna.dRzyavat - *like a dream.perception*
>
> .
>
> #Damb . to push, throw .#*Dambara*.: - noise; a multitude; verbosity.
> *vlm.19. So it is with this world, O king!
>
> which is no more than display of the thoughts of Brahmá;
>
> it is a work or creation of the mind only,
>
> and a delusion as that of a protracted dream.
>
> *sv.18.19 Thus, there is no end to the illusion in this saMsAra. Since
> this illusion arises as a notion in the infinite consciousness, it also
> seems to be infinite.
>
>
>
> कल्पनम् तत्परम् ब्रह्म परम् ब्रह्मैव कल्पनम् ।
>
> kalpanam tatparam brahma param brahmaiva kalpanam |
>
> चिद्.रूपम् न_अनयोर् भेदः शून्यत्व.आकाशयोर् इव ॥७।१३१।२०॥
>
> cit.rUpam na_anayo:_bheda: zUnyatva.AkAzayo:_iva ||7|131|20||
>
> .
>
>
> *the *brahma.*Brahmic.Immensity.*
>
> para.*other/high.*m brahma.*Brahmic.Immensity .* eva.*very**/only *-
> kalpana.m
>
> cidrUpa*.xx.*m na.*not* anayo:* .xx *bheda* .division/**difference*:
> zUnyatva*.vacuity*.AkAza.*sky.Space*.yo: iva*.like/as.if*
> .
>
> *vlm.20. The mind is the Supreme Brahmá, and Brahmá is selfsame with his
> very mind; they are both of the form of the intellect, and there is no
> difference between them, than that of open air and the sky. cit
>
> *sv.20 The essence (reality or substance) of the notion is the supreme
> Brahman and vice versa. They are both pure consciousness and there is no
> difference or division in consciousness, just as there is no distinction
> between space and emptiness.
>
> .
>
>
> imagined.form +
>
>
>
> चिन्मात्रम् यद् यद् आभातम् जल.वाह.विवर्तवत् ।
>
> cit.mAtram yat_yat_AbhAtam jala.vAha.vivartavat |
>
> तद् तादृक् कथम् अन्य.आभम् अन्यस्य_असम्भवाद् भवेत् ॥७।१३१।२१॥
>
> tat_tAdRk katham anya.Abham anyasya_a.sambhavAt_bhavet ||7|131|21||
>
> .
>
> like the flow of* water **that thusly* katham any*a.A*bham *. how
> other.projection*
>
> anyasya_a.*sambh*avAt_bhavet *- of.another thru unBecoming becomes*
>
> *. *
> *vlm.21. The intellect operates in itself, like the running waters in
> whirlpools; and as the eddies and their swelling bubbles, are no other than
> the very water, so the operations of the mind, are modifications of the
> mind itself.
>
> *sv.21 The currents and whirlpools that appear on the surface of water are
> only water.
>
> which is a projection* + jala.vAha.vivartavat *- water.flow.whirling=like
> *tat_tAdRk_ *. that thusly* katham any*a.A*bham *. how other.projection*
> anyasya_a.*sambh*avAt_bhavet *- of.another thru unBecoming becomes*
>
>
> अभावः खे च खम् इदम् सर्ग.आदौ परम.अम्बरम् ।
>
> abhAva: khe ca kham idam sarga.Adau parama.ambaram |
>
> स्वयम् जगद् इव_आभाति न_अन्यत् प्रलय.सर्गकौ ॥७।१३१।२२॥
>
> svayam jagat_iva_AbhAti na_anyat pralaya.sargakau ||7|131|22||
>
> .
>
> <http://local.space>*.e ca *- absent in the sky yet *kha.*local.space
> <http://local.space>*.m idam *. this sky *is sarga*.creation*.Adi.*&c*.au *.
> thruout Creation *parama*.Highest\absolute*.ambara.*sky*.m *- Absolute
> sky *svayam*.oneself/itself* jagat*.world* iva*.like/as.if* AbhAti.
> *appearing* *- itself the world as.if appears *na anyat pralaya.sargakau *-
> not another Doomsday.creation*
>
> *. *
> *vlm.22. The sky which is but vacuum, and was a void in the beginning;
> shows itself in the form of the world; which is neither created nor ever
> destroyed.
>
> sarga.Adau *. thruout Creation *parama.ambaram *- Absolute sky *svayam
> jagat_iva AbhAti *- itself the world as.if appears *na anyat
> pralaya.sargakau *- not another Doomsday.creation*
>
>
> यथा कषति चिद्.रूपम् तथा_एव रतिम् एत्य तत् ।
>
> yathA kaSati cit.rUpam tathA_eva ratim etya tat |
>
> दृष्ट.अदृष्टैः स्व.संसारैश् चिरम् आस्ते यथा चिरम् ॥७।१३१।२३॥
>
> dRSTa.adRSTai: sva.saMsArai:_ciram Aste yathA ciram ||7|131|23||
>
> .
>
> indeed* ratim *. pleasure* as rubbing a touchstone reveals gold etya tat *-
> hvg gone to that *dRST*a.a*dRSTai: sva.saMsArai:_ *. w things perceived
> o&r unperceived in Ur.own saMsAra *ciram Aste yathA ciram *- long let it
> be as long *as it is
>
> *. *
>
> *?vlm.23. Whatever the intellect suggests, (from its preconceptions and
> and is inclined in the same *
>
> *sv... Wherever the infinite consciousness wishes to appear in whatever
> form, it does so and experiences its own nature in that form for as long as
> it pleases.
>
> •• #sarvaMkaSa . oppressing or injuring all, cruel to all_rAjat. &c.;
>
> * yathA kaSati *cit.*rUpam *- as rubbing Conscious form *tathA_eva *.
> thus indeed* ratim *. pleasure* as rubbing a touchstone reveals gold etya
> tat *- hvg gone to that *dRST*a.a*dRSTai: sva.saMsArai:_ *. w things
> perceived o&r unperceived in Ur.own saMsAra *ciram Aste yathA ciram *-
> long let it be as long *as it is*. *
>
>
> दृश्यात्मकम् रूपम् एकम् एकम् अस्य_एवम् अक्षयम् ।
>
> dRzya.Atmakam rUpam ekam ekam asya_evam akSayam |
>
> स्वयम् एवम् अजम् भाति यन् न भाति_इव किम्चन ॥७।१३१।२४॥
>
> svayam evam ajam bhAti yat_na bhAti_iva kim.cana ||7|131|24||
>
> .
>
> one*
>
> ekam.*one\equally* asya.*his/its* evam.*so* akSaya*.xx.*m svayam
> *.oneself/itself* evam.*so* aja.*unborn*.m bhAti.*appear/shin/projecting*
>
> yat_na bhAti_iva kim.cana *- what does not shine as anything. *
> *vlm.24. The visible world is of the same form, and equally imperishable
> as the intellectual; it is the eternal god that manifests himself in this
> manner, which is otherwise nothing of itself.
>
> *sv.22.23.24 Since there can be nothing other than consciousness, how can
> there be something other than consciousness? The infinite consciousness
> alone shines of its own accord as this world without even intending to do
> so. Wherever the infinite consciousness wishes to appear in whatever form,
> it does so and experiences its own nature in that form for as long as it
> pleases.
>
>
>
> चिद्.अणोर् उदरे सन्ति समस्त.अनुभव.अणवाः ।
>
> cit.aNo:_udare santi samasta.anubhava.aNavA: |
>
> शिलाः शैल.उदर* इव स्वच्छाः ख.आत्मनि ख.आत्मिकाः ॥७।१३१।२५॥
>
> zilA: zaila.udara* iva svacchA: kha.Atmani kha.AtmikA: ||7|131|25||
>
> .
>
>
> santi samast*a.a*nubhav*a.a*NavA: . *are all the atoms of experience* .
>
> zilA: zaila.udar*e* iva . *like stones within a mountain . *
>
> svaccha*.clear/transparent*.A: *whin* kha.*local.space
> <http://local.space>*.AtmA.*Aatmaa.self*.ni kh*a*.Atmika.
> *nature/character*.*nature/character*.A:
> .
>
> *vlm.25. There is an atom of the divine Intellect, an infinity of minuter
> atoms in the shape of ideas, just as there are innumerable stones in the
> body of a rock; they reside in the spirit of god, and are as translucent as
> the divine spirit.
>
> *sv.25.26 Within the smallest atom of the infinite consciousness exists
> the potentiality of all experiences, just as there are stones and rocks
> within the mountain. All these experiences exist, constantly experiencing
> their own particular modes of experience everywhere. In reality, of course,
> they do not exist as experiences but only as infinite consciousness.
>
>
>
> स्वभाव.निष्ठास् तिष्ठन्ति ते यद् अव्याकृत.आत्मनि ।
>
> svabhAva.niSThA:_tiSThanti te yat_avyAkRta.Atmani |
>
> मा तिष्ठन्ति तु वै ते यद् अव्यावृत्ताः परे पदे ॥७।१३१।२६॥
>
> mA tiSThanti tu vai te yat_avyAvRttA: pare pade ||7|131|26||
>
> .
>
> .
>
> yat_avyAkRt*a.A*tmani . *which is in the elemental Self . *
>
> mA tiSThanti tu vai te . *but in fact they do not rest . *
>
> yat_avyAvRttA: pare pade . *undivided/apart from what is in the absolute
> state*
>
> *.*
>
> #kR . #AkR . #vyAkR .#vyAkRta .#*avyAkRta .mfn..* separated , divided ,
> disfigured, changed.
>
> *vlm.26. They abide in their own natures in the unexpanded spirit of god;
> but they do not live independent of themselves, as there nothing that is
> separate from the supreme spirit.
>
> *sv.25.26 Within the smallest atom of the infinite consciousness exists
> the potentiality of all experiences, just as there are stones and rocks
> within the mountain. All these experiences exist, constantly experiencing
> their own particular modes of experience everywhere. In reality, of course,
> they do not exist as experiences but only as infinite consciousness.
>
> nature* . yat_avyAkRt*a.A*tmani . *which is in the elemental Self . *mA
> tiSThanti tu vai te . *but in fact they do not rest . *yat_avyAvRttA:
> pare pade . *undivided/apart from what is in the absolute state.*
>
>
> तदेव जगद् इत्य्_उक्तम् ब्रह्म भा.रूपम् आततम् ।
>
> tadeva jagat_iti_uktam brahma bhA.rUpam Atatam |
>
> पूर्वापर.परामर्शान् निपुणम् निपुण.आशयाः ॥७।१३१।२७॥
>
> pUrvApara.parAmarzAn_nipuNam nipuNa.AzayA: ||7|131|27||
>
> .
>
> world so is said.*to.be the *Immensity *bhA.rUpam Atatam *- radiating
> forms expansively + *
>
> *thm *pUrvApara*.xx.*parAmarza*.xx.s.*An nipuNa*.xx.*m nipuNa*.xx.*Azaya.
> *abode.s*.A:
> .
>
> *vlm.27. Therefore this world is said to be the manifestation of the
> Divine Mind; and this conclusion arrived at by the learned, by means of
> their logical consideration of the antecedent and subsequent, (i. e. by
> both their a prori as well as a posteriori arguments).
>
> *sv.27 These manifold experiences are collectively known as the world,
> which is the shining appearance of Brahman.
>
>
>
> अति.आश्चर्यम् अ.नष्टो ऽयम् परमात् सदनात् स्वयम् ।
>
> ati.Azcaryam a.naSTa:_ayam paramAt sadanAt svayam |
>
> नानात्व.बुद्ध्या नाना_एव जीवो ऽहम् इति ताम्यति ॥७।१३१।२८॥
>
> nAnAtva.buddhyA nAnA_eva jIva:_aham iti tAmyati ||7|131|28||
>
> .
>
>
> *from/thru* parama*.Highest\absolute*.At sadana*.xx.*At svayam
> *.oneself/itself* nAnAtva.*variety*.buddhi*.xx.*A nAnA*.various* eva
> *.indeed\only*/*very* jIva*.life/living.Jîiva*: aham*.I* iti.*so/"thus"*
> tAmyati*.xx.*
> .
>
> *vlm.28. It is strange therefore that the human soul, should sorrow for
> its degradation and think itself as a different thing, though it is
> inseparable from the one universal soul.
>
> *sv.28.29 But it indeed is a great wonder, that this infinite
> consciousness, without ever abandoning its reality, thinks of itself "I am
> a jîva". Now, O king bhAsa, tell us of your past experiences.
>
>
>
> उच्यताम् भासम् भो राजन् विपश्चिद् अपराख्य हे ।
>
> ucyatAm bhAsam, bho rAjan, vipazcit_aparAkhya he |
>
> कियद् दृष्टम् कियद् भ्रान्तम् दृश्यम् स्मरसि किम् च वा ॥७।१३१।२९॥
>
> kiyat_dRSTam kiyat_bhrAntam dRzyam smarasi kim ca vA ||7|131|29||
>
> .
>
>
> bho rAjan - *sir, King, *vipazcit_aparAkhya he *- The Scholar otherwise
> known, O, + *
>
> kiyad.dRSTam kiyad.bhrAntam - *however seen, however delusive *
>
> dRzyam smarasi kim.ca vA - *the sight you remember ? &. *
> .
>
> *vlm.29. Now let the so called prince Bhásha,
>
> who is otherwise known as the mighty monarch Vipaschit by his former
> appellation; what other strange things, he remembers to have seen, in all
> his wanderings through worlds.
>
>
>
>
>
> बहु दृष्टम् मया दृश्यम् बहु भ्रान्तम् अखेदिना ।
>
> bahu dRSTam mayA dRzyam bahu bhrAntam akhedinA |
>
> बह्व्_एव बहुधा नूनम् अनुभूतम् स्मराम्य्_अहम् ॥७।१३१।३०॥
>
> bahu_eva bahudhA nUnam anubhUtam smarAmi_aham ||7|131|30||
>
> .
>
>
> dRzyam bahu bhrAntam akhedinA . *much seen by tireless wandering,* .
>
> bahu_eva . *very much,* .
>
> bahudhA nUnam anubhUtam . *of many kinds indeed experienced,* .
>
> smarAmi_aham . *I remember*
>
> *.*
> *sv.30. BHÂSA SAID: I saw many things and I wandered a lot without
> experiencing fatigue. I experienced many things in many different ways. All
> this I remember.
>
> *vlm.30. Bhásha replied:.I have seen many sights, and wondered untired
> through many regions; and remember also to have felt various vicissitudes
> in my life.
>
>
> *so much,*
>
> *in all my tireless wandering,*
>
> *much and many are the things I have experienced,*
>
> *and remember. *
>
>
> मया_अनुभूतानि महान्ति राजंश्
>
> mayA_anubhUtAni mahAnti rAjan*_
>
> चिरम् सुदूरे विविधैः शरीरैः ।
>
> ciram sudUre vividhai: zarIrai: |
>
> सुखानि दुःखानि जगन्त्य्_अनन्तान्य्_
>
> sukhAni du:khAni jaganti_anantAni_
>
> अनन्तम् आसाद्य महाम्बरम् तत् ॥७।१३१।३१॥
>
> anantam AsAdya mahAmbaram tat ||7|131|31||
>
> .
>
> *rAjA,*
>
> ciram su.dUre *. long times in very distant parts*
>
> vividhai: zarIrai: *. w different bodies + *
> sukhAni du:khAni jaganti anantAni anantam AsAdya mahAmbaram tat
>
> .
>
> *vlm.31. Hear O king, how much I have known and felt, in my course through
> remote regions in the spacious firmament on high; and know the joys and
> griefs, which I have enjoyed and suffered, in my transmigrations in
> different bodies and distant worlds, from a long long time out of mind.
>
>
>
> विचित्र.देहैर् वर.शाप.योगाद्
>
> vicitra.dehai:_vara.zApa.yogAt_
>
> दृश्यान्य्_अनन्तानि मया महात्मन् ।
>
> dRzyAni_anantAni mayA mahAtman |
>
> जन्म.अन्तर.आवर्त.विवर्तनानि
>
> janma.antara.Avarta.vivartanAni
>
> दृषा_एक.चित्तेन वरात् कृशानोः ॥७।१३१।३२॥
>
> dRSA_eka.cittena varAt kRzAno: ||7|131|32||
>
> .
>
>
> vara.zApa.yogAt *- thru boons and curses *
>
> dRzyAni anantAni *- infinite percepts *
>
> mayA *- by me *
>
> mahAtman *- o Greal Soul, *
>
> janm*a_a*ntar*a.A*varta.vivartanAni *- within births expanding and
> contracting *
> dRSA eka.cittena varAt kRzAno:
>
> .
>
> *sv.32 This was the original boon that I obtained from the fire.god.
>
> *vlm.32. It was by favour of the god of fire, and by the good and bad
> turns of fate; that I have seen a great many scenes, in my course in
> various forms and lives, like the revolving waters in a whirlpool, with a
> calm and constant and resolute mind.
>
> alone • • *kRshAnu, according to some, is a divine being, in character like
> *rudra or identified with him • armed with the lightning he defends the
> "heavenly"soma from the hawk, who tries to steal and bear it from heaven to
>
>
>
> दृश्य.आत्मक.ऊर्वी.वपुषस् त्व्_अविद्या
>
> dRzya.Atmaka.UrvI.vapuSa:_tu_avidyA
>
> दृशो जवेन_अन्त.परीक्षणाय ।
>
> dRza:_javena_anta.parIkSaNAya |
>
> देहेन देहेन जगत्.प्रति प्राक्
>
> dehena dehena jagat.prati prAk
>
> स्मृतेः सदा_अहम् घन.यत्नम् आसम् ॥७।१३१।३३॥
>
> smRte: sadA_aham ghana.yatnam Asam ||7|131|33||
>
> .
>
>
> *o/ the percept.Atmic*.*Earth.vapus.body *
>
> avidyA *- avidyA.Ignorance *
>
> dRza: *. of the perceiver *
>
> javena *. speedily *
>
> anta.parIkSaNa.Aya deha.ena deha.ena jagat.prati prAk.smRti*.memory/
> reminiscence**.*e: sadA.*always/**ever* aham*.I* ghana*.cloud/fog/thick*
> .yatna*.effort*.m Asam.*I.was*
> .
>
> *vlm.33. Actuated by past reminiscence and misled by mistaken view of
> visibles; I was impelled by my firm zeal to inquire into all worldly
> things, in the different forms and changes of my body.
>
> *sv.33 Therefore, even though I had different bodies on different planes,
> I still pursued the original intention of gaining a thorough knowledge of
> this world.
>
>
>
> समाः सहस्रम् विटपो ऽहम् आसम्
>
> samA: sahasram viTapa:_aham Asam
>
> अन्तर् मनाश् चेतन.भुक्त.दुःखः ।
>
> anta:_manA:_cetana.bhukta.du:kha: |
>
> चित्तम् विना पुष्प.फल=प्रताने
>
> cittam vinA puSpa.phala=pratAne
>
> वा कन्दवत् तत् तरस.अङ्ग.रागः ॥७।१३१।३४॥
>
> vA kandavat tat tarasa.aGga.rAga: ||7|131|34||
>
> .
>
> sapling.* .
>
> anta:_manA:_cetana.bhukta.du:kha: . *In my mind I sensed feelings of
> sorrow.* .
>
> citta.*Chitta/Affective mind*.m vinA.*without whin *puSpa.*flower/blossom*
> .phala*.fruit.*pratAna*.xx.*e vA.*or/otherwise* kanda*.xx.*vat.*like* tat.
> *that/it/he* tarasa*.xx.*aGga.*body*.rAga*.xx.*:
> .
>
> *sv.34 For a thousand years I lived as a tree. I had to endure many
> sufferings during that period. My mind was totally centred within myself,
> and without mental activity I produced flowers and fruits.
>
> *vlm.34. I had been an arbour for a thousand years, having my senses
> undeveloped in me, and feeling the rigours of all climates and seasons
> within myself. I had no mind nor mental action, save those of drawing the
> sap of the earth by my roots, and expanding myself into fruits and flowers.
>
>
>
> समाः शतम् मेरु.मृगो ऽहम् आसम्
>
> samA: zatam meru.mRga:_aham Asam
>
> सुवर्ण.वर्णस् तरु.पर्ण.कर्णः ।
>
> suvarNa.varNa:_taru.parNa.karNa: |
>
> दूर्व.अङ्कुर.आस्वादन.गीति.निष्ठ*
>
> dUrva.aGkura.AsvAdana.gIti.niSTha*
>
> अहन्.कनिष्ठो वन.वासि.मध्ये ॥७।१३१।३५॥
>
> ahan.kaniSTha:_vana.vAsi.madhye ||7|131|35||
>
> .
>
>
> meru.mRga:_aham Asam . *I was a deer on Mount Meru* .
>
> suvarNa.varNas . *gold.colored* .
>
> taru.parNa=karNa: . *ears like tree.leaves* .
>
> dUrv*a.a*Gkur*a.A*svAdana.gIti.niSTh*e* .
>
> ahan.kaniSTha: . *harmlessly small* .
>
> vana.vAsi.madhye . *among the forest.dwellers*
>
> *. *
> *sv.35 For a hundred years I was a deer on the mount Meru. I had a golden
> colour. I lived on grass and I loved music. I was very small and therefore
> non.violent.
>
> *vlm.35. I had been a mountain stag for a hundred years, with my skin of
> golden hue, and my ears as flat as leaves of trees; I fed on blades of
> grass, was charmed with all kinds of music, and being the weakest of all
> animals of the forest, I could do no injury to any one.
>
> .
>
> *AB. .. ahan_ahiMsan ||
>
>
>
> पादाष्टकैर् आवलित.आत्म.पृष्ठो
>
> pAdASTakai:_Avalita.Atma.pRSTha:
>
> मृते ऽम्भसः कल.ईश.कृत.आत्म.भृत्युः ।
>
> mRte_ambhasa: kala.Iza.kRta.Atma.bhRtyu: |
>
> समाः शत.अर्धम् शरभो ऽहम् आसम्
>
> samA: zata.ardham zarabha:_aham Asam
>
> क्रौञ्च.अचले काञ्चन.कन्दरासु ॥७।१३१।३६॥
>
> krauJca.acale kAJcana.kandarAsu ||7|131|36||
>
> .
>
> mRta*.xx.*e ambhas*.water.*.a: ~*kala.*bit/piece*
>
> .Iza*.xx.*kRta*.done/made*.AtmA.*Aatmaa.self*.bhRtyu*.xx.*: sama.
> *equal/same*.A: zata.*hundred*.ardha*.half*.m zarabha*.xx.*: aham*.I*
> Asam.*I.was* krauJca*.curlew*.acala*.mountain/unmoving*.e kAJcana*.xx.*
> kandara*.xx.*Asu
> .
>
> *vlm.36. I lived for half a century as a Sarabha, a wild animal with eight
> legs; I dwelt in the caves of Krancha mountain, and brought on my death by
> falling down from a craig, in attempting to fight with the raining clouds
> on high. (The Sarabha is a fabulous beast that dies by jumping down the
> hill).
>
>
>
> काल.अगुरु.द्रुम.लता.अवलित.अनिलेन
>
> kAla.aguru.druma.latA.avalita.anilena
>
> विद्याधरी.सुरत.धर्म.कल.अमृतानि ।
>
> vidyAdharI.surata.dharma.kala.amRtAni |
>
> पीतानि मे मलय.सानुनि मन्दरे च
>
> pItAni me malaya.sAnuni mandare ca
>
> मन्दार.चन्दन.कदम्ब.लता.गृहेषु ॥७।१३१।३७॥
>
> mandAra.candana.kadamba.latA.gRheSu ||7|131|37||
>
> .
>
> *sv.37 After that I became a vidyadhara celestial.
>
> *vlm.37. I had also been born once as a Vidhyádhara, and had lived upon
> the table land of Malaya mountains, and amidst the happy bowers of Mandara,
> redolent with the sweet scent of sandal woods and kadamba flowers. Here I
> have breathed the sweet air perfumed by gum agolochum, and enjoyed the
> company of Vidyadharí.fairies.
>
> .
>
> *.wind/air*.ena vidyAdharI*.Sorceress*.surata*.xx.*dharma*.xx.*~*kala.
> *bit/piece*
>
> .amRta*.deathless.nectar*.*s.*Ani pIta.*having.drunk*.*s.*Ani me.@*me*
> malaya*.xx.*sAnuni*.on.top.of.* mandara.*Churnstick*.e ca.*and/also*
> mandara.*Churnstick*.candana*.sandalwood*.kadamba.*burflower*.latA.
> *vine/creeper*.gRha.*house.s.*eSu
>
>
> हेम.रविन्द.मकरन्द.पिशङ्गितानि
>
> hema.ravinda.makaranda.pizaGgitAni
>
> पीतानि पञ्च.दश.वर्ष.शतानि मेरौ ।
>
> pItAni paJca.daza.varSa.zatAni merau |
>
> वैरिञ्च.हंस.तनयेन मया पयांसि
>
> vairiJca.haMsa.tanayena mayA payAMsi
>
> तीर.अन्तरेषु रमता.उपरि निर्झरिण्याः ॥७।१३१।३८॥
>
> tIra.antareSu ramatA.upari nirjhariNyA: ||7|131|38||
>
> .
>
> golden.lotus=jasmine.reddish.yellow .
>
> pIta.*having.drunk*.*s.*Ani paJca*.xx.*daza.*ten*.varSa.*year*.zata.
> *hundred*.Ani meru*.Mount.Meru*.au . drinking for fifteen hundred years
> on Mount Meru .
>
> vairiJca*.xx.*haMsa*.swan.*tanaya*.xx.*ena mayA.*by.me <http://by.me>*
> payAMsi*.xx *tIra*.xx.*antara*.within/inner*.eSu ramatA*.xx* upari*.xx.*
> nirjhariNI.*torrent/ river*.A:
> .
>
> *sv.38 Then I became the son of the swan which is the vehicle of the
> creator Brahma.
>
> *vlm.38. I was born as a cygnet of the swan of Brahmá,
>
> and tasted the honey of aureate lotuses for more than a century,
>
> and sported on the banks of the heavenly stream of Mandakini,
>
> on the celestial mount of Meru.
>
>
>
> क्षीरोद.वेला.वन.गन्ध.वाह=
>
> kSIroda.velA.vana.gandha.vAha=
>
> विलोल.नीलालक.वल्लरीणाम् ।
>
> vilola.nIlAlaka.vallarINAm |
>
> समाः शतम् शोक.जरापहारी
>
> samA: zatam zoka.jarApahArI
>
> गीतम् श्रुतम् माधव.सुन्दरीणाम् ॥७।१३१।३९॥
>
> gItam zrutam mAdhava.sundarINAm ||7|131|39||
>
> .
>
> *smell/odor*.vAha.*performing/persevering*.vilola.*restless/unsteady*
> .nIlAlaka*.xx.*vallarI*.xx.*NAm sama.*equal/same*.A: zata.*hundred*.m zoka
> *.xx.*jara*.xx.*apahAra*.xx.*I gIta*.song/singing*.m zruta*.heard/listened.to/instructed
> <http://listened.to/instructed>*.m mAdhava*.xx.*sundara.*beautiful*.INAm
> .
>
> *vlm.39. For a hundred years, I remained by the side of milky ocean,
> feeling the cooling breezes wafting the moisture of its waves, and the
> fragrance of the forests and listening to the songs of the songsters of
> springs, which join to vanish the infermities and sorrows of life.
>
> *sv.39 I lived as a swan for fifteen hundred years. For a hundred years I
> listened to the divine music of the celestial attendants of lord Narayana
> (Visnu).
>
> .
>
>
>
> कालञ्जरे मञ्जरिते करञ्ज=
>
> kAlaJjare maJjarite karaJja=
>
> गुञ्ज.अवने जम्बुकताम् गतो ऽहम् ।
>
> guJja.avane jambukatAm gata:_aham |
>
> गजेन पिष्टे हरिणा हतो ऽसौ
>
> gajena piSTe hariNA hata:_asau
>
> हस्ती मया_अत्र_अर्थ.मृतेन दृष्टः ॥७।१३१।४०॥
>
> hastI mayA_atra_artha.mRtena dRSTa: ||7|131|40||
>
> .
>
>
> maJjarite karaJja.guJja.avane
>
> jambuka.*jackal.*tA.*ness*.m gata: aham *- I came to the state of a
> jackal + *
>
> gaja*.elephant.*ena piSTa.e hari.NA hata.*stricken/beaten\quieted*: asau.*this.yonder
> *m./f. hastI*.xx.*mayA.*by.me <http://by.me>* atra.*here* artha*.xx.*mRta
> *.xx.*ena dRSTa.*seen/known/object/Percept*:
> .
>
> *sv.40 Then I became a jackal and lived in a forest. A huge elephant
> ravaged the brush in which I lived. While I was dying on account of this, I
> saw that elephant killed by a lion.
>
> *vlm.40. I was once born as a jackal, in the woods of kalenjara mountains,
> and roved about the blossoming gunja and karanja forests; here I was
> trodden down by an elephant, and was about to expire, when I beheld that
> elephant to be killed by a lion in his turn.
>
>
>
> संतानक.प्रकर.हासिनि सह्य.सानौ
>
> saMtAnaka.prakara.hAsini sahya.sAnau
>
> कस्मिंश्.चिद् अन्य.जगति.इन्दु.मुखी सुर.स्त्री ।
>
> kasmin.cit_anya.jagati.indu.mukhI sura.strI |
>
> एकाकिनी कृत.युग.अर्धम् अथ_अहम् आसम्
>
> ekAkinI kRta.yuga.ardham atha_aham Asam
>
> कल्प.द्रुम.स्तबक.सद्मनि सिद्ध.शापात् ॥७।१३१।४१॥
>
> kalpa.druma.stabaka.sadmani siddha.zApAt ||7|131|41||
>
> .
>
>
> *x spreading kalpa.tree*.prakara.hAsini
>
> sahya.sAnau *- on sAhya.Mountain *
>
> kasmin.cit_anya.jagati *- somewhere ion another world *
>
> indu.mukhI sura.strI *- a moon.faced Brightling lady *
>
> ekAkinI *. solitary *
>
> kRta.yug*a.a*rdham atha_aham Asam *- then for half the kRta.Age Ive been *
>
> kalpa.druma.stabaka.sadmani *- in this kalpa.tree home *
>
> siddha.zApAt *- thru the curse of a siddha.Adept *
> *vlm.41.
>
> I was at one time transformed to the form of a celestial nymph,
>
> and accursed by a siddha to dwell alone in some other sphere;
>
> where I lived for the period of half a yuga upon the sahya mountain,
>
> smiling with the blooming blossoms of santanaka arbours.
>
> *sv.41 After this, I became a nymph in another world and lived alone for
> half an epoch, on account of the curse of a sage.
>
>
>
> अद्रि.इन्द्र.कच्छ.कर.वीरलत.आलयेषु
>
> adri.indra.kaccha.kara.vIralata.AlayeSu
>
> नीतम् समाशतम् अशाङ्क.धिया मया_अन्यत् ।
>
> nItam samAzatam azAGka.dhiyA mayA_anyat |
>
> अन्यत्र दूर.जगति_इन्द्र.गिरौ विरावि
>
> anyatra dUra.jagati_indra.girau virAvi
>
> वाल्मीक.पक्षि.वपुषा_अनिशम् एककेन ॥७।१३१।४२॥
>
> vAlmIka.pakSi.vapuSA_anizam ekakena ||7|131|42||
>
> .
>
> samAzata*.xx.*m azAGka*.xx.*dhiyA.*by/with thott* mayA.*by.me
> <http://by.me>* anyat.*other* anyatra.*elsewhere* dUra.*far.away*.jagat
> *.world*.i *Indra*.giri.*mountain*.au virAva*.xx.*i *by/with* vAlmIka
> *.xx.*pakSi.*bird*.vapus.*body*.A anizam ekaka*.xx.*ena
> .
>
> *vlm.42. I next lived as a Valmika bird or raven, in my nest amidst the
> karavira plants, growing on the marshy grounds at the foot of a mountain;
> and there I passed my solitary life of a hundred years, with a fearly
> breast and ceaseless scrambles on the dreary rocks.
>
> *sv.42.43 After this, I lived for a hundred years as a valmika.bird. When
> our nest was destroyed along with the tree on which we lived, I lost my
> partner and then lived the rest of my life alone in a far.off place.
>
> .
>
> not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind.
> sparsely, rarely, seldom • virala: with or without ko 'pi, one here and
>
>
> अन्यत्र सानुनि मया परिलम्बमानाः
>
> anyatra sAnuni mayA pari.lambamAnA:
>
> सच्छाय.चन्दन.वनावलिते लतानाम् ।
>
> sacchAya.candana.vanÂvalite latAnAm |
>
> दृष्टाः स्त्रियः फलम् इवावलिता विलासैर्
>
> dRSTA: striya: phalam ivÂvalitA vilAsai:_
>
> भुक्ताश् च ता* अपहृता* अपि सिद्ध.पान्थैः ॥७।१३१।४३॥
>
> bhuktA:_ca tA* apahRtA* api siddha.pAnthai: ||7|131|43||
>
> .
>
> pari.lambamAnA: *. gotten*
>
> sacchAya*.shady/glitterinr*
>
> candana*.sandalwood.*vana*.forest/woods**.*Avalita.*connected.with.*e x
>
> latAnAm *. of vines *
>
> dRSTa.*seen/known/object/Percept.s.*A: striyas.*women* phala*.fruit**.*m
> iva*.like/as.if *Avalita*.turned/whirling.*A *by/with* vilAsa
> *.sporting/dalliance/loveplay.*i:
>
> bhukta*.enjoyed/eaten.s.*A: ca.*and/also* tAs.*those.ones**.f.* apahRta
> *.taken.away/carried.off\stolen\hidden**.s.*A: api.*even\very* siddha
> *.Adept/accomplished**.*pAntha*.xx.*i:
>
> *. *
> *vlm.43. I saw afterwards a level plain somewhere, with shady bowers of
> sylvan creepers under the shade of sandal trees; and beheld some females
> amusing there with swinging, like fruits on the branches of trees, and to
> be ravished away by the passing siddhas.
>
>
>
> अन्यत्र पर्वत.नितम्ब.कदम्ब.कच्छे
>
> anyatra parvata.nitamba.kadamba.kacche
>
> नीतानि तापसतया_उत्तमया दिनानि ।
>
> nItAni tApasatayA_uttamayA dinAni |
>
> प्राप्य_एक.वस्तु.अभिनिवेश.विषूचिक.आत्त=
>
> prApya_eka.vastu.abhiniveza.viSUcika.Atta=
>
> चित्तेन तान्त.मतिना_अमतिना मया_अन्तः ॥७।१३१।४४॥
>
> cittena tAnta.matinA_a.matinA mayA_anta: ||7|131|44||
>
> .
>
> *hips/nuttocks/butte*.*orange.blossomed.Kadamba.tree*.kaccha.*shore/marsh*
> nItAni *. are brought*
>
> tApasatayA *. thru asceticism*
>
> uttama.*highest/ultimate**.*yA
>
> dina*.day**.s.*Ani prApya.*having.got** by/with *eka.*one*.vastu.
> *substantial.ity*.abhiniveza.*dedication*.viSUcikA
> *.Vishuuchikaa.the.plague.*Atta*.xx.*citta.*Chitta/Affective mind.*ena *by/with
> *tAnta*.xx.*mati*.thinking**.*nA *. w weary thot* *by/with* a.*not**.*mati
> *.thinking**.*nA mayA.*by/with.me <http://with.me>* antas*.xx* . *without
> thinking by me within*
>
> *. *
> *vlm.44. At another time, I passed my days as an anchorite, tinder the
> shade of Kadamba trees at the foot of a mountain; where I dwelt on the
> meditation of the single object of my devotion, and thus foolishly met my
> end with the pain of not meeting my object. I saw also this universe to be
> full of beings, which fill it as fishes people the ocean on every side; the
> air, sky and light, are all inhabited by beings, as well as this earth of
> ours.
>
> *sv.44 Then I became an ascetic, having gained a certain amount of
> dispassion.
>
> study , affection , devotion (with loc. or ifc.) *•* determination (to
> Kum.&c.
>
>
>
> ब्रह्माण्ड.सम्पूरितम् अन्यद् अस्ति
>
> brahmANDa.sampUritam anyat_asti
>
> जलेचर.अशेष.दिगन्त.भूतम् ।
>
> jale.cara.azeSa.diganta.bhUtam |
>
> संदिग्ध.तेजो ऽम्बर.वात.सत्तम्
>
> saMdigdha.teja:_ambara.vAta.sattam
>
> जलस्थ.भूत.आकृति.मात्र.भूमि ॥७।१३१।४५॥
>
> jalastha.bhUta.AkRti.mAtra.bhUmi ||7|131|45||
>
> .
>
> *.entire/whole*.diganta*.remote/horizon*.bhUta*.being*.m saMdigdha*.xx.*
> tejas*.xx.*ambara.*sky*.vAta.*wind*.satta*.xx.*m jalastha*.xx.*bhUta
> *.being*.AkRti*.shape/constituent*
>
> .mAtra*.measure/mode*.bhUmipa.*EarthLord*
> .
>
> *vlm.45. There is another wonder which fills this universe, as the shadow
> of the sky fills the ocean on all sides; it pervades in the air, water, sky
> and light, as well in all forms of things on earth. (This is the reflexion
> of Brahmá in all creation, as that of the sky in water, gloss).
>
> *sv.45 I saw many amazing things. I saw a world which was made entirely of
> water.
>
>
>
> एकत्र दृष्टा वनिता मया_एका
>
> ekatra dRSTA vanitA mayA_ekA
>
> तस्याः शरीरे त्रि.जगन्ति भान्ति ।
>
> tasyA: zarIre tri.jaganti bhAnti |
>
> प्रति.बिम्बितानि_इव सु.दर्पणे ऽन्तर्
>
> prati.bimbitAni_iva su.darpaNe_antar
>
> आकाश.शैल.आदि.दिग्.आदिमन्ति ॥७।१३१।४६॥
>
> AkAza.zaila.Adi.dik.Adimanti ||7|131|46||
>
> .
>
> *.desired/served*.A mayA.*by/with.me <http://with.me>* eka.*only/one*.A
>
> tasyAs*.@.that/it**/f.* *whin* zarIra*.body*.e tri*.three*.jaganti.
> *worlds* bhAnti.*appearing/shining* - *in her body three worlds shone *
>
> pratibimbita*.reflected.*Ani iva*.like/as.if* *whin* sudarpaNa
> *.well.mirroring**.*e antar.*inner* AkAza.*sky.Space*.zaila.*stone*.Adi.
> dik.*direction/quarter*.Adi.*&c*.mant.i
> .
>
> *vlm.46. I saw also another wonder in a woman, who contains the three
> worlds in her ample womb; and who is pictured with the forms of hills and
> all things, resembling their reflexions in a mirror.
>
> *sv. Elsewhere I saw a woman in whose body the three worlds were reflected
> as in a mirror.
>
> *.desired/served*.A mayA.*by/with.me <http://with.me>* eka.*only/one*.A
> tasyAs*.@.that/it**/f.* *whin* zarIra*.body*.e tri*.three*.jaganti.
> *worlds* bhAnti.*appearing/shining* - *in her body three worlds shone *
> pratibimbita*.reflected.*Ani iva*.like/as.if* *whin* sudarpaNa
> *.well.mirroring.*e antar.*inner* AkAza.*sky.Space*.zaila.*stone*.Adi.dik.
> *direction/quarter*.Adi.*&c*.mant.i
>
>
> पृष्टा मया_असौ वरगात्रि का_असि
>
> pRSTA mayA_asau varagAtri kA_asi
>
> शरीरम् एतच् च किम् ईदृशम् ते ।
>
> zarIram etat_ca kim IdRzam te |
>
> तया_उक्तम् अङ्ग_इह चिद् अस्मि शुद्धा
>
> tayA_uktam aGga_iha cit_asmi zuddhA
>
> मम_अङ्गम् एतानि महा.जगन्ति ॥७।१३१।४७॥
>
> mama_aGgam etAni mahA.jaganti ||7|131|47||
>
> .
>
> varagAti.hey.*fair.limbed.one *kA.*?who.**f.* asi - *who are you? *zarIra.m
> etat_ca kim IdRzam te *- how is a body like this yours? *
>
> tayA_uktam *- it was said by her *aGga_iha cit_asmi zuddhA - *well, I am
> pure **Consciousness *
>
> mama_aGgam etAni mahA.jaganti *- these mighty worlds are my body*
>
> *. *
> *vlm.47. I asked her saying; O thou big bodied and big bellied one! tell
> me who thou art; to which she replied and said;.know me sir, to be the pure
> and clear Intellect, that contains all these worlds within herself.
>
> *sv. Elsewhere I saw a woman in whose body the three worlds were reflected
> as in a mirror. When I asked her who she was, she replied: "I am pure
> consciousness and all the worlds are my limbs. Even as I create such
> bewilderment in you, even so are all things. Till you see everything with
> the same bewilderment and wonder, you cannot know their real nature. All
> the worlds are one's own limbs. I hear them all as one hears sounds and
> expressions during one's dream." I saw countless beings emerge in her and
> then dissolve in her, too.
>
>
>
> यथा_अहम् एवम् स्मय.देहिका_अयम्
>
> yathA_aham evam smaya.dehikA_ayam
>
> सर्वम् तथा_एव_अङ्ग न चित्रम् एतत् ।
>
> sarvam tathA_eva_aGga na citram etat |
>
> अन्यैः स्वभावो विदितो न शुद्धो
>
> anyai: svabhAva:_vidita:_na zuddha:_
>
> यदा न पश्यन्ति तदा_इत्थम् अङ्ग ॥७।१३१।४८॥
>
> yadA na pazyanti tadA_ittham aGga ||7|131|48||
>
> .
>
> *.embodiment.*A ayam.*this* sarva.*all/every*.m tathA*.thus* eva
> *.indeed\only*/*very* aGga.*body *na.*not* citram*.wonderful*.m etat.
> *this* *by/with* anya.*another.s*.i: svabhAva*.self.nature*: vidita.*known.to.be
> <http://known.to.be>*: na.*not* zuddha*.pure*: yadA.*when* na.*not*
> pazyanti.*see/knowing* tadA.*then* ittham.*thus/in.this.way* aGga.
> *truly/in.fact*
> .
>
> *vlm.48. She added and said;.O sir, as you see me so wonderous in my form,
> so must you know all things in the world to be of the same kind; but people
> who view them in their natural form find them other wise, unless they look
> into them in their spiritual light, when the gross forms vanish into
> nothing.
>
> *sv. Elsewhere I saw a woman in whose body the three worlds were reflected
> as in a mirror. When I asked her who she was, she replied: "I am pure
> consciousness and all the worlds are my limbs. Even as I create such
> bewilderment in you, even so are all things. Till you see everything with
> the same bewilderment and wonder, you cannot know their real nature. All
> the worlds are one's own limbs. I hear them all as one hears sounds and
> expressions during one's dream." I saw countless beings emerge in her and
> then dissolve in her, too.
>
> *.embodiment.*A ayam.*this* sarva.*all/every*.m tathA*.thus* eva
> *.indeed\only*/*very* aGga.*body *na.*not* citram*.wonderful*.m etat.
> *this* *by/with* anya.*another.s*.i: svabhAva*.self.nature*: vidita.*known.to.be
> <http://known.to.be>*: na.*not* zuddha*.pure*: yadA.*when* na.*not*
> pazyanti.*see/knowing* tadA.*then* ittham.*thus/in.this.way* aGga.
> *truly/in.fact*
>
>
> अ=वेद.शास्त्रेण जगत्य्_अशेषैर्
>
> a=veda.zAstreNa jagati_azeSai:_
>
> भूतैः स्व.देह.आलय.भित्ति.भागात् ।
>
> bhUtai: sva.deha.Alaya.bhitti.bhAgAt |
>
> एतद् विधेयम् न विधेयम् एतद्
>
> etat_vidheyam na vidheyam etad
>
> ध्वनिः स्वतः श्रूयत* एव नित्यम् ॥७।१३१।४९॥
>
> dhvani: svata: zrUyata* eva nityam ||7|131|49||
>
> .
>
>
> jagati *- in the world *
>
> azeSai: *. entirely (w/o residue) *
>
> bhUtai: *. w/ beings *
>
> sva*.own.self*.deha*.gross.body*.Alaya.*abode/place*
>
> .bhitti*.xx.*bhAga.*part/portion/share*.At
>
> etat_vidheyam na vidheyam etad *- "this U should do, U shouldnt do this" *
>
> dhvani*.xx.*: svatas*.xx* zrUyate*.xx* eva*.indeed\only*/*very* nityam.
> *ever/always*
>
> *. *
> *vlm.49. These numberless beings on earth, are continually hearing, even
> without the directions of the Vedas and sástras, a warning voice arising
> from some part of their bodies, bidding them what is right or wrong for
> them to do. (This is called anáhata dhwani or the voice of conscience).
>
>
>
> ईदृक्.स्वभावा_एव परार्थ.सत्ता
>
> IdRk.svabhAvA_eva parArtha.sattA
>
> सा ते ऽत्र यद् भित्त्य्.अचलादरो ऽपि ।
>
> sA te_atra yat_bhitti.acalAdara:_api |
>
> स्वप्न.आदि.मायास्व्_इव मे वदन्ति
>
> svapna.Adi.mAyAsu_iva me vadanti
>
> वाचम् न युष्मास्व्_असमञ्जसम् तत् ॥७।१३१।५०॥
>
> vAcam na yuSmAsu_asamaJjasam tat ||7|131|50||
>
> .
>
> sattA*.xx* sA*.she/that**.f.* te.*they.**you* atra.*here* yad.
> *what/which* bhitti*.xx.*acalAdara*.xx.*: api.*even\very*
>
> svapna.*dream*.Adi.*&c*.mAyA*.Illusion*.su iva*.like/as.if . like the
> mAyA.Illusion of dream.experience *
>
> me.@*me* vadanti.*saying* vAcam*.xx* na.*not* yuSmAsu*.xx* asamaJjasa
> *.xx.*m tat.*that/it/he*
>
> dRSTa.*seen/known/object/Percept*.m mayA.*by.me <http://by.me>* kvacit *.
> seen by me somewhere *yAvat_an.anya.kAmam - *while not desiring another *
>
> bhUta*.being**.*Ani niryAnti*.xx* bahu.*much/many.s.*Uni *from/thru* bhUta
> *.being**.*At .
>
> vizanti*.xx* bhUta*.being**.s.*Ani bahu.*much/many**.s.*Uni bhUta*.being*
> *.*m *. many beings enter being. *
> *vlm.51. I once went to a place, where there were no females to be found,
> nor had the people any desire for them; and yet many among the living there
> were fastly passing away, and many others newly coming to existence.
>
>
>
> एकानि दृष्टानि मया_अञ्जसानि
>
> ekAni dRSTAni mayA_aJjasAni
>
> खे ऽभ्राण्य्_अदभ्र.अङ्ग झण.झणानि ।
>
> khe_abhrANi_a.dabhra.aGga jhaNa.jhaNAni |
>
> वृष्ट्या समन्तान् निपतन्ति खण्डैर्
>
> vRSTyA samantAn nipatanti khaNDai:
>
> भवन्ति तीक्ष्णानि जन_आयुधानि ॥७।१३१।५२॥
>
> bhavanti tIkSNAni jana_AyudhAni ||7|131|52||
>
> .
>
> *.Illusion**.*aJjasa.*straightforward/honest.s.*Ani *whin *kha.*local.space
> <http://local.space>**.*e abhra.*raincloud**.s.*Ani a.*non/without*.dabhra
> *.a.little.*aGga.*body**.*jhaN*.xx.*ajhaN.*s.*Ani vRSTi*.xx.*yA samanta
> *.xx.*An nipatan*.xx.*ti khaNDa*.xx.*i: bhavan*.xx.*ti tIkSNa*.sharp.xx.*Ani
> jana*.person**.xx.*Ayudha*.xx.*Ani
> .
>
> #dabhra
>
> #aJj . #aJjasa .mfn.. straight , straightforward (= #Arjava), honest_Lex.;
> •• .f.. N. of a heavenly river RV. i , 104 , 4. •• #aJjasA .ind..
> "right.on", truly; at once.
>
> ##bhraN, #bhraNati (pf. #babhrANa &c.) , to sound , utter a sound Dha1tup.
> xiii , 9.
>
> *vlm.52. I have seen the wonder of some portentous clouds in the sky,
> clanging against each other with a jarring noise; and pouring down their
> rains with fragments of things on all sides, which were picked up and used
> as weapons by men.
>
> *sv.52 Elsewhere I saw an unusual form of cloud which produced a dreadful
> sound of clashing missiles and which rained weapons on the earth.
>
>
>
> अन्यत्र दृष्टम् गगने न यावद्
>
> anyatra dRSTam gagane na yAvat_
>
> इह_अन्धया ग्राम.गृहाणि यान्ति ।
>
> iha_andhayA grAma.gRhANi yAnti |
>
> विशन्त्य्_अमुत्र.अन्त* इह_अभवद् वो
>
> vizanti_amutra.anta* iha_abhavat_var
>
> ग्रामः स* एव_अन्यत* एव लब्धः ॥७।१३१।५३॥
>
> grAma: sa* eva_anyata* eva labdha: ||7|131|53||
>
> .
>
>
> na yAvat_iha_andhayA *- not so.much here because.of darkness *
>
> grAma.gRhANi yAnti *- town.houses come . *vizant*.xx* amutra*.xx.*anta*
> iha.*here.in.this.world* abhavat*.xx* var*.water *
>
> grAmaka.*villager*: sas.*he/it* eva*.indeed\only*/*very* anyatas*.xx* eva
> *.indeed\only*/*very* labdha*.got/obtained*: *. that very village got
>
> *vlm.53. I have another wonder somewhere that, these earthly cities and
> buildings, were passing in their aerial course, amidst a mist of thick
> darkness; and then vanishing in the air, returning to be your habitations
> here below.
>
> *sv.53 I saw another wonder: the whole earth was covered in darkness and
> whole villages were flying away to a distant world. I saw your village in
> another world.
>
>
>
> नर.अमरा.अहि.प्रविभागम् उक्तान्य्_
>
> nara.amarA.ahi.pravibhAgam uktAni_
>
> अन्यत्र भूतानि समानि सन्ति ।
>
> anyatra bhUtAni samAni santi |
>
> खाद् एव सर्वाणि समुद्भवन्ति
>
> khAt_eva sarvANi sam.udbhavanti
>
> तत्र_एव काले न लयम् प्रयान्ति ॥७।१३१।५४॥
>
> tatra_eva kAle na layam prayAnti ||7|131|54||
>
> .
>
>
> ahi.pravibhAgam *. the reptile class *
>
> uktAni *. are said to be *
>
> anyatra bhUtAni samAni santi *. elsewhere are Equal beings *
>
> khAt_eva sarvANi samudbhavanti . *from the kha.Sky they all become
> together *
>
> tatra eva kAle *. even there in time *
>
> na layam prayAnti *. does not come to subsidence *
> *sv.54 Elsewhere I saw that all beings were of the same nature.
>
> *vlm.54. Another wonder that I saw was, that all these men and gods and
> reptiles, having left their differences of species, came to be of one kind
> in common with all other beings. (All distinctions are lost in the end).
> Because all things proceed at first from vacuum, and to this they return at
> last.
>
>
>
> अ=चन्द्र.तार.अर्कम् अन्.अन्ध.कारम्
>
> a=candra.tAra.arkam an.andha.kAram
>
> स्वयम्.प्रकाश.अखिल.भूत.जातम्
>
> svayam.prakAza.akhila.bhUta.jAtam
>
> स्मरामि किम्.चिज् जगद्.एक.कान्तम्
>
> smarAmi kiMcit_jagat.eka.kAntam
>
> ज्वाल.उदर.आभम् दिन.रात्रि.मुक्तम् ॥७।१३१।५५॥
>
> jvAla.udara.Abham dina.rAtri.muktam ||7|131|55||
>
> .
>
>
> an-.*not-/un-*.andhakAra.*blinding.*m svayam*.oneself/itself* prakAza.
> *bright/radiant*.akhila*.entire/whole.*.bhUta*.being*.jAta*.born*.m
> smarAmi.*I.remember* kiMcit.*whatever/somewhat* jagat*.world*.eka.
> *only/one*.kAnta*.xx.*m jvAla*.xx.*udara.
> *belly/womb\interior\inside/within*.AbhA.*like/**projection*.m dina*.day*
> .rAtri*.evening/nite*.mukta*.xx.*m
> .
>
> *vlm.55. I also beheld a spot which was full of light, and shone forth
> brightly without the lights of the sun, moon and stars. I remember well
> that effulgent glory, before which there was [no?] darkness nor day and
> night, and nothing else in existence.
>
> *sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there
> was no darkness: all its inhabitants were radiant and illumined.. There is
> no world I have not seen, nothing I have not experienced.
>
>
>
> अपूर्व.दैत्य.अहि.नर.अमर.आदि=
>
> apUrva.daitya.ahi.nara.amara.Adi=
>
> भूतान्य्_अपूर्व.द्रुम.पत्तनानि ।
>
> bhUtAni_apUrva.druma.pattanAni |
>
> अपूर्व.लोक.अन्तर.कार्यवन्ति
>
> apUrva.loka.antara.kAryavanti
>
> स्मराम्य्_अनन्तानि महा.जगन्ति ॥७।१३१।५६॥
>
> smarAmi_anantAni mahA.jaganti ||7|131|56||
>
> .
>
> .amara*.immortal/God*.Adi.*&c*.bhUta*.being*.Ani a.*not*.pUrva*.full*
> .druma*.tree*.pattana*.town.s.*Ani a.*not*.pUrva*.full*.loka.
> *world/people*.antara*.within/inner*.kArya*.xx.*vanti smarAmi.*I.remember*
> ananta*.boundless/endless**/infinite*.Ani mahA*.great*.jagat*.world*.nti
> .
>
> *vlm.56. I saw also a place never seen before, which was devoid of gods
> and demons, men and animals of all kinds, it was without the vegetable
> creation, and habitation of any kind of being; and a world where the
> present and future, and all worlds are blended into eternity.
>
> *sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there
> was no darkness: all its inhabitants were radiant and illumined.. There is
> no world I have not seen, nothing I have not experienced.
>
>
>
> दिग् अस्ति सा नो* विहृतम् न यस्याम्
>
> dik_asti sA no* vihRtam na yasyAm
>
> न सो ऽस्ति देशः खलु यो न दृष्टः ।
>
> na sa:_asti deza: khalu ya:_na dRSTa: |
>
> यत्र_अनुभूतम् न तद् अस्ति कार्यम्
>
> yatra_anubhUtam na tat_asti kAryam
>
> अन्य.आश्रयम् न_अपरम् अस्ति मर्शात् ॥७।१३१।५७॥
>
> anya.Azrayam na_aparam asti marzAt ||7|131|57||
>
> .
>
> *not.at.all* vihRta*.xx.*m na.*not* yasyAm*.xx* na.*not* sas.*he/it* asti
> *.is/exists* deza*.place*: khalu yas na dRSTa.*seen/known/object/Percept*:
> yatra*.where* anubhUta*.experienced.*m na.*not* tat.*that/it/he* asti
> *.is/exists* kArya*.effect.*m anya.*another*.Azraya*.xx.*m na.*not* apAra.
> *unbounded/immeasurable*.m asti*.is/exists* marza*.xx.*At
> .zRGga.*peak* -dhArAgra.*arrowhead*.nirdalana.jAta.jhaNa.*tinkle*.nAm.*s*
>
> ekatra saMyutam upendra.bhujAGga.sAnAm .
>
> ghana.garjita.zaGkitena .
>
> .
>
> *vlm.58. I remember to have heard the jingling sound of the armlets of
> Indra, which resembled the noise of the rattling clouds on high; or likened
> the jangling jar of the gems, which glistened on the peaks of the Mandara
> mountain, in its trepidation of churning the milky ocean.
>
> *sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there
> was no darkness: all its inhabitants were radiant and illumined.. There is
> no world I have not seen, nothing I have not experienced.
>
> .
>
>
>
>
>
> •
>
>
> •
>
>
>
> +++
>
> *FM.7.132 *
> FM7132 THE NYMPH OF CHURNSTICK.MOUNTAIN 3.AG22 .z20
>
>
> https://www.dropbox.com/s/1dj9dusamMv9xx9/fm7132%203.ag22%20The%20Nymph%20of%20Churnstick.Mountain%20.z20.docx?dl=0
>
>
>
> --
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> https://groups.google.com/d/msgid/yoga-vasishtha/c32087b2-61c9-4acf-b9c6-932bb489a6a8o%40googlegroups.com
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> .
>
Jiva Das
FM.7.100-FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
FM7131 THE BRIGHT SAMSÂRA 3.AG19-21 .z58
FM7131
•
oॐm
•
FM.7.131
THE BRIGHT SAMSÂRA
DASHA.RATHA of the Ten.Chariots
(Râma's father) declared-
क्लिष्टो ऽयम् यद् अविद्या.अर्थम् विपश्चिद् अविपश्चितः ।
kliSTa:_ayam yat_avidyA.artham vipazcit_a.vipazcita: |
तद् अहम् चेष्टितम् मन्ये कष्टो ऽवस्तुनि किम्.ग्रहः ॥७।१३१।१॥
tat_aham ceSTitam manye kaSTa:_avastuni kim.graha: ||7|131|1||
.
kliSTa.tormented.aya.m yad.what/which avidyA.ignorance/unknowing..artham.for.the.purpose.m vipazcit.the.Scholarite a.not.vipazcit.the.Scholarite.a: tat.that/it/he aham.I ceSTita.xx.m manye.I.think kaSTa.evil/difficulty.: a.not.vastu.substantiality.ni kiM.!?.graha.grasping/holding.:
.
*vlm.1 DASHARATHA said:-
I understand that Vipaschit has acted unwisely,
in taking so much pains in his wanderings for a knowledge of the spheres;
because it is all in vain to inquire into unrealities and useless matters,
and it was his ignorance or avidyá alone, that led him to the search.
##kliz -#kliSTa - molested, tormented , afflicted , distressed_R.&c. ; wearied , hurt , injured , being in bad condition , worn R.&c.; connected with pain or suffering_paJcat.; (in rhet.) forced , obscure , not easily intelligible (cf. >klez); • #kliSTam) -ind.- in distress BhP.1.9,12. •• #akliSTa - unvexed, unimpaired; -karman -kArin - a. of unwearied activity.
VÂLMÎKI OF THE ANTHILL said-
अस्मिन्न्_अवसरे तत्र राज्ञः पार्श्वे व्यवस्थितः ।
asmin*_avasare tatra rAjJa: pArzve vyavasthita: |
प्रसङ्ग-पतितम् वाक्यम् विश्वामित्रो ऽभ्युवाच ह ॥७।१३१।२॥
prasaGga-patitam vAkyam vizvAmitra:_abhyuvAca ha ||7|131|2||
.
asmin.here/in.this avasara.xx.e
tatra rAjJa: pArzve vyavasthita: - there by the rAjA.King settled comfortably
prasaGga.patita.m vAkya.m vizvAmitra.Friendofall.: abhyuvAca.xx ha
.
*vlm.2. Válmíki related:-
At this moment the sage vizvAmitra, who was sitting beside the king; oped his mouth and said on the subject now under consideration.
VISHVÂMITRA said-
अप्राप्त.उत्तम-बोधानाम् बोध-वेद्या विलक्षणाः ।
aprApta.uttama-bodhAnAm bodha.vedyA vilakSaNA: |
भवन्त्य्_एवम्.विधा राजन् बहूनाम् बहवो भृशम् ॥७।१३१।३॥
bhavanti_evaMvidhA rAjan bahUnAm bahava:_bhRzam ||7|131|3||
.
of aprApta.xx.uttama.highest.bodha.Realization.s.AnAm bodha.Realization.vedyA.xx vilakSaNa.xx.A: bhavanti.becoming evaMvidha.of.such.kind.A rAjan.hey King of bahu.much/many.s.UnAm bahu.much/many.s.ava: bhRzam.often/repeatedly/intensely
.
*sv.3 Even so, O king, there are very many people who wander in this saMsAra because they have not gained the best knowledge or enlightenment.
*vlm.3. Vivlmamitra said:-0 king, there are many such men, who without a good understanding, and for want of best knowledge; are apt to think that all things are possible to be known by them.
अद्य सप्त.दशम् वर्ष-लक्षम् अक्षीण-निश्चयाः ।
adya sapta.dazam varSa-lakSam akSINa-nizcayA: |
एवम् एव भ्रमन्तो ऽस्याम् वटधाना* भुवि स्थिताः ॥७।१३१।४॥
evam eva bhramanta:_asyAm vaTadhAnA* bhuvi sthitA: ||7|131|4||
.
seventeen hundred thousand years
today
the Vatadhaana Princes have been wandering the earth,
seeking to find the resolution of their doubts
.
adya saptadazam varSa-lakSam - Now seventeen lakhs of years akSINa-nizcayA: - unflagging in doubt evam eva bhramanta: asyAm - thus much wandering here vaTadhAnA: bhuvi sthitA: - the *vaTadhAna.s have been on earth
.
*sv.4 There is a king who has wandered in this saMsAra for the past one million and seven hundred thousand years.
*vlm.4. Hence it is that the sons of king Vatadhána, have been wandering in this manner, and for very many years, in search of true knowledge, all over this earth, and without ever being able to arrive at it.
.
adya saptadazam varSa-lakSam - Now seventeen lakhs of years akSINa-nizcayA: - unflagging in doubt evam eva bhramanta: asyAm - thus much wandering here vaTadhAnA: bhuvi sthitA: - the *vaTadhAna.s have been on earth.
#vaTadhAna, #vATadhAna - A territory in the Five-Rivers country, Mbh.5.19.843, and its princes, y7131.004.
भूमेर् अन्त.अवलोक.अर्थम् अद्य_अप्य्_उद्वेग-वर्जितम् ।
bhUme:_anta.avaloka.artham adya_api_udvega.varjitam |
प्रवृत्ता* न निवर्तन्ते वहनात् सरितो यथा ॥७।१३१।५॥
pravRttA* na nivartante vahanAt sarita:_yathA ||7|131|5||
.
bhUme:_anta.avaloka.artham - in order to explore the earth
adya api_udvega.varjitam - even now without distress
pravRtta..s.A: na.not nivartante.xx from/thru vAhana.current/flow\carrier.At saritas.xx yathA.so/in.this.way
.
*vlm.5. It is for exploring the limits of this earth,
that they have been employed with ceaseless toil and unwearied labour,
as a river runs in its incessant course for ever.
*sv.5 These ignorant people are interested in investigating the nature of worldly objects; and they continually flow in this saMsAra without ever turning away from it.
अयम् खलु महालोको वर्तुलो व्योम्नि संस्थितः ।
ayam khalu mahA.loka:_vartula:_vyomni saMsthita: |
बाल.संकल्प-तरुवद् ब्राह्म.संकल्प-निश्चयः ॥७।१३१।६॥
bAla.saMkalpa-taruvat_brAhma.saMkalpa-nizcaya: ||7|131|6||
.
ayam.this khalu.indeed/truly mahA.great.loka.world/people: vartula.round.globular vyomni.in spacious.sky saMsthita.established: bAla.boy/child:.saMkalpa.Concept.taru.tree.vat.like brAhma.Brahmic.saMkalpa.Concept.nizcaya.uncertainty/doubt:
.
This great world (the earth),
is situated as an orb in the air,
like an imaginary tree of boys growing in the sky,
or as a toy ball of fanciful Brahmá, rolling about in empty air.
*sv.6-7-8 This creation exists in the infinite space as a mere notion in the mind of the creator Brahma. Just as little ants move here and there on the surface of a ball, people move about on the surface of this earth.
#part. #khalu -ind.- खलु - A particle implying:- (a) 1 Certainly, surely, indeed; «मार्गे पदानि खलु ते mArge padAni khalu te विष-मीभ-वन्ति viSa-bhIma.vanti» Ś.4.15. • (b) Now then, now further; RV.1.34.14. • Entreaty, conciliation ('pray', for Godsake!); «न खलु न खलु na khalu na khalu मुग्धे साहसं mugdhe sAhasa-m कार्यमेतत् kAryam etat. Nāg.3. • Inquiry [= #kim]. • Prohibition (with gerunds). • खलु is sometimes an expletive, or only to add grace [fill the line? jd] to the sentence (#vAkyAlaMkAra वाक्यालङ्कार) •• in later Sanskrt, khalu frequently lays stress on the word by which it is preceded; it is also a particle of prohibition (in which case it may be joined with the ind. p. [khalu kRtvA, "desist from doing that"]; or of endearment, conciliation, and inquiry; - na khalu - by no means, not at all, indeed not]; kim nu khalu, how possibly? - khalutas - khalu-tas - ind. (= #khalu) certainly.
#vRt -#vartula- mf(आ)n.- round, circular, globular _bh.pur.&c; * like a whirlpool, yathA jala-parispandAt_vyatirikta: iva ambhasa: | dRzyate vartula.Avarta: citta-spandAt_tathA jagat, y5078.002.
कन्दुके व्योम्नि संरुद्धे दशा-दिक्कम् पिपीलिकाः ।
kanduke vyomni saMruddhe dazA-dikkam pipIlikA: |
इत्थम् भ्रमन्ति भूतानि तद्.आधाराणि नित्यदा ॥७।१३१।७॥
ittham bhramanti bhUtAni tat.AdhArANi nityadA ||7|131|7||
.
I saw a countless crowd of ants running in all directions
:
so
do all the creatures always move upon the surface of the Earth
.
kanduke - On a ball - vyomni - in the spacious sky - saMruddhe dazA-dikkam - crowded in all directions - pipIlikA: - are ants! - ittham bhrAnti bhUtAni - And so all the creatures wander - tad-AdhArANi - that-supported - supported by it - nityadA - forever. -
#pipIlika-: - an ant; . pipIlikam - a kind of gold supposed to be collected by ants MBh. ii, 1860.
*vlm.7.
As creeping emmets move about a sugar ball, without falling off from it; so do all living bodies move about their support of this earth, which is sustained in the empty air.
*sv.6-7-8 This creation exists in the infinite space as a mere notion in the mind of the creator Brahma. Just as little ants move here and there on the surface of a ball, people move about on the surface of this earth.
on a ball in the spacious sky
भू.गोलक.अधो.भागानि तद् अङ्गान्य्_ऊर्ध्ववन्ति च ।
bhU.golaka.adha:.bhAgAni tat_aGgAni_Urdhvavanti ca |
तदा भूतानि तिष्ठन्ति तान्य्_आविश्य भ्रमन्ति च ॥७।१३१।८॥
tadA bhUtAni tiSThanti tAni_Avizya bhramanti ca ||7|131|8||
.
bhU.golaka.adhas.bhAgAni - The lower portions of the Earth-ball -
tad.aGgAni_Urdhvavanti ca - and its upper parts -
tadA bhUtAni tiSThanti tAny - then those beings abide there -
Avizya bhramanti ca - having entered and exploring
...
*vlm.8. Those that are situated on the lower surface of this globe, are moving there abouts as erectly, as those that are on its upper side; (and though this earth is turning up and down yet no one sides away from it).
*sv.6-7-8 This creation exists in the infinite space as a mere notion in the mind of the creator Brahma. Just as little ants move here and there on the surface of a ball, people move about on the surface of this earth.
* भू.गोलक-अधस्.भागानि - The lower portions of the Earth-ball तद्.अङ्गान्य्_ऊर्ध्ववन्ति च - and the upper parts तदा भूतानि तिष्ठन्ति तान्य् - then those beings abide there आविश्य भ्रमन्ति च - having entered and exploring ..
तम् एव_आविश्य दूरेण सरितश् च_ऋक्ष-मण्डलम् ।
tam eva_Avizya dUreNa sarita:_ca_RkSa-maNDalam |
असंस्पर्शा* भ्रमन्त्य्_उच्चैः स=चन्द्र.अर्क.आदि संततम् ॥७।१३१।९॥
a.saMsparzA* bhramanti_uccai: sa=candra.arka.Adi saMtatam ||7|131|9||
.
...
tam eva_Avizya - that one having entered dUreNa - from afar
sarita:_ca_RkSa-maNDalam - emerged too to the Circle of the Bear
a.saMsparzA: bhramanti_uccai: - without contact they travel on.high
sa=candra_arka.Adi saMtatam - moon & sun & stars together
*vlm.9. The sun, moon and planets, together with the starry frame and the heavenly stream (the milky way); are attracted to turn round it incessantly, without ever coming in contact with it.
*sv.9-10-11 In space there is no 'below' and there is no 'above'. The direction in which an object falls is known as 'below', and the direction in which birds rise to fly is called 'above'.
इह_एव सर्व.दिक्कम् द्यौस्_ताम् आवेष्ट्य व्यवस्थिता ।
iha_eva sarva.dikkam dyau:_tAm AveSTya vyavasthitA |
सर्व.दिक्कम् खम् अत्यूर्ध्वम् तस्य_अधस्तान् महीतलम् ॥७।१३१।१०॥
sarva.dikkam kham ati.Urdhvam tasya_adhastAn mahItalam ||7|131|10||
.
iha_eva sarva.dikkam - so here in every quarter dyau:_tAm AveSTya - it's enfolded by the sky vyavasthitA - outspread kham ati.Urdhvam - sky so far above
tasya_adhastAn_mahItalam - below that earth.level
.
*vlm.10. The sky girds and surrounds it on all sides, though the firmament appears to be above our heads, and the earth below our feet.
* iha_eva sarva.dikkam - so here in every quarter dyau:_tAm AveSTya - sky girds it vyavasthitA - established sarva.dikkam - in every quarter kham ati.Urdhvam - sky so far above tasya_adhastAn_mahItalam - below that earth.level
भावाः पतन्तो धावन्ति तस्य_अधः सर्वतो ऽङ्गकम् ।
bhAvA: patanta:_dhAvanti tasya_adha: sarvata:_aGgakam |
यत्र_उत्पतन्तो गच्छन्ति तद् ऊर्ध्वम् इति शब्दितम् ॥७।१३१।११॥
yatra_utpatanta:_gacchanti tat_Urdhvam iti zabditam ||7|131|11||
.
bhAva.becoming.state/feeling.sense.s.A: patantas.xx. dhAvanti.xx. tasya.his/its/of.that adhas.down sarvatas.xx aGgaka.xx.m yatra.where utpatantas.xx gacchanti.going tat.that/it/he Urdhvam.upward. iti. zabdita.xx.m
.
*vlm.11. The living beings below the earth,
are both moving downward or flying upward,
as the beasts and birds on the upperside of it;
and the region to which they fly is called the upper sky,
(whether it be in this or that side of it).
*sv.9-10-11 In space there is no 'below' and there is no 'above'. The direction in which an object falls is known as 'below', and the direction in which birds rise to fly is called 'above'.
तत्र_एक-देशे विद्यन्ते वटधान-अभिधानकाः ।
tatra_eka-deze vidyante vaTadhAna-abhidhAnakA: |
जातास् तेषाम् त्रयो राजन् राज.पुत्राः पुरा.अभवन् ॥७।१३१।१२॥
jAtA:_teSAm traya:_rAjan rAja.putrA: purA.abhavan ||7|131|12||
.
there
born in that line, Your Majesty, long ago, were
three Princes,
.
tatra eka.deze vidyante vaTadhAna abhidhAnakA: jAtA: teSAm traya: rAjan rAja.putrA: purA.abhavan
.
*vlm.12. There is on some part of this earth, a warrior race by name of Batadhánas; and there were born three princes of this royal family, in days of yore, (and are said to be living still).
ते ह्य्_एवम् एक.संकल्पा* भूम्य्.आदेर् दृश्य.वर्त्मनः ।
te hi_evam eka.saMkalpA* bhUmi.Ade:_dRzya.vartmana: |
को ऽन्तः स्याद् इति निर्याता विहर्तुम् दृढ.निश्चयाः ॥७।१३१।१३॥
ka:_anta: syAt_iti niryAtA vihartum dRDha.nizcayA: ||7|131|13||
.
*jd.13 te hi_evam eka.saMkalpA: . for they were merely one Concept
bhUmi.Ade:_ . within the world dRzya.vartmana: . perceived existences ka:_anta: syAt - "what could be the end of it?"
iti.so/"thus".niryAta.xx.A vihartum.xx. dRDha.xx.nizcaya.uncertainty/doubt.A:
.
*vlm.13. They were firmly intent like Vipaschit, to know the limits of the visible world; and set out in their journey to explore the same,
with a firm and unfailing resolution.
पुनर् वारि पुनर् भूमिस् तेषाम् आक्रमताम् चिरम् ।
puna:_vAri puna:_bhUmi:_teSAm AkramatAm ciram |
नव.लब्ध.शरीराणाम् दीर्घ.कालो व्यवर्तत ॥७।१३१।१४॥
nava.labdha.zarIrANAm dIrgha.kAla:_vyavartata ||7|131|14||
.
*jd. puna:_vAri - again the water puna:_bhUmi: . again the land
teSAm AkramatAm ciram - passing thru them for.long
nava.xx.labdha.got/obtained.xx.zarIra.body.xx.ANAm
dIrgha.xx.kAla.time.xx.: vyavartata
.
*vlm.14 He passed from the land to water, and the waters to other lands again;
and thus they passed many lives and ages,
in their repeated inquiries with their resuscitated bodies in reiterated births.
*sv.12.13.14 In this world there is a place known as Vatadhana. In that kingdom there were three princes. They resolved to go to the very limits of this world to investigate all that it contains. For some time they examined the objects of the earth, and then they examined the objects in the oceans. They took birth after birth and continued to pursue their goal of gaining a complete knowledge of this earth.
स्वच्छ.कन्दुक.वम्रीक.न्यायेन_अनिशम् अत्र ते ।
svaccha.kanduka.vamrIka.nyAyena_anizam atra te |
भ्रमन्तो न_अप्नुवन्त्य्_अमन्यत्वम् संविदन्ति च ॥७।१३१।१५॥
bhramanta:_na_apnuvanti_a.manyatvam saMvidanti ca ||7|131|15||
.
svaccha.clear/transparent.kanduka.xx.vamrIka.xx.nyAya.xx.ena
anizam atra te - day&night here they bhramanta:_ . wandering
na.not apnuvanti.xx a.not.manya.thinking.Urself/appearing.as/passing.for. (something).tva.condition/.ity.m saMvidanti.conceiving. ca.and/also
.
*vlm.15.
Thus wandering for ever all about the earth,
they were like ants moving on a sweet cake.
found no end of it, nor reached to any other spot, beyond the same
even in their thought of another one.
*sv.15.16.17 They could not go to the 'ends' of the earth, because, like ants moving on a ball, they were only going from one part of the earth to another all the time.
*AB. svacche kanduke saMlagnA ye vamrIkITA:_tan_nyAyena .. ||
#valmika . #vamrIka, #vamrIkUTa . an anthill - (cp. lmI/mrI +
व्योम.स्थ.कन्दुक=भ्रान्त+पिपीलिकवद्.आकुलम् ।
vyoma.stha.kanduka=bhrAnta+pipIlikavat.Akulam |
अद्य_अपि संस्थिता राजन् न च खेदम् व्रजन्ति ते ॥७।१३१।१६॥
adya_api saMsthitA rAjan na ca khedam vrajanti te ||7|131|16||
.
vyoma.spacious.sky.stha.standing/situate.kanduka.xx.bhrAnta.xx.pipIlika.xx.vat.like Akula.crowded.m sky.set.ball=wandering==ant.like.crowd
adya.now. api.even\very saMsthita.established rAjan.hey King na.is.not. ca.and.too . kheda.xx.m vrajanti.xx te.they
.
##skand* .#kanduka -m.. a boiler , saucepan_kAtyzr.Comm. ; a ball for playing with_MBh.&c.
*vlm.16. They are still turning around it in the air, like busy emmets about a roll;
and they are yet in the same search without being tired of it. (Alexander said, earth is this thy end?" but these princes found no end of it).
*sv.15.16.17 They could not go to the 'ends' of the earth, because, like ants moving on a ball, they were only going from one part of the earth to another all the time. They are thus wandering on the earth even today.
देशम् भू.गोलकस्य_अस्य यम् यम् आसादयन्ति च ।
dezam bhU.golakasya_asya yam yam AsAdayanti ca |
इह_इव तत्र तत्र_उच्चैर्_अधश् च_ऊर्ध्वम् तथा दिशः ॥७।१३१।१७॥
iha_iva tatra tatra_uccai:_adha:_ca_Urdhvam tathA diza: ||7|131|17||
.
deza.place.m bhU.Earth\becoming.golaka.globe.sya asya.his/its yam.whom/which yam.whom/which AsAdayanti.xx ca.and/also iha-here.in.this.world iva.like/as.if tatra.there tatra.there uccais.high/loud/much adhas.down ca.and/also Urdhvam.upward tathA.thus dizas.directions
.
*vlm.17. Because whoever stands on any part of the globe, thinks it as the uppermost, and all other places on every side of it, to be lower than it;
and so the antipodes below think themselves as upmost.
*sv.15.16.17 They could not go to the 'ends' of the earth, because, like ants moving on a ball, they were only going from one part of the earth to another all the time. They are thus wandering on the earth even today.
ते वदन्ति महाराज यद् यस्माभिर् इत* उद्यतैः ।
te vadanti mahArAja yat_yasmAbhi:_ita* udyatai: |
न तावद् अन्तः सम्प्राप्तः संचराम इतः परम् ॥७।१३१।१८॥
na tAvat_anta: samprApta: saMcarAma ita: param ||7|131|18||
.
te vadanti mahArAja yat_yasmAbhi:_ita.udyatai: na tAvat_anta: samprApta: saMcarAma ita: param
.
*AB. itodyatai: prApta.udyogai: ||
*vlm.18. They then said among themselves
that, if they could not find the end of the earth all their toil,
they must give up the pursuit and remove themselves elsewhere.
*sv.18.19 Thus, there is no end to the illusion in this saMsAra. Since this illusion arises as a notion in the infinite consciousness, it also seems to be infinite.
त्थम् न किम्चिद् एव_इदम् ब्रह्म.संकल्प.डम्बरम् ।
ittham na kiMcit_eva_idam brahma.saMkalpa.Dambaram |
किम्चित् संकल्पम् अज्ञानम् अनन्तम् स्वप्न.दृश्यवत् ॥७।१३१।१९॥
kimcit saMkalpam ajJAnam anantam svapna.dRzyavat ||7|131|19||
.
ittham na kimcit eva idam . Thus this is nothing but .
brahma.saMkalpa.Dambaram . the multitude of Brahmic conceptions .
kiMcit.whatever/somewhat saMkalpa.Concept.m ajJAna.not.Knowing/unwisdom.m ananta.boundless/endless/infinite.m
svapna.dRzyavat - like a dream.perception
.
#Damb . to push, throw .#Dambara.: - noise; a multitude; verbosity.
*vlm.19. So it is with this world, O king!
which is no more than display of the thoughts of Brahmá;
it is a work or creation of the mind only,
and a delusion as that of a protracted dream.
*sv.18.19 Thus, there is no end to the illusion in this saMsAra. Since this illusion arises as a notion in the infinite consciousness, it also seems to be infinite.
कल्पनम् तत्परम् ब्रह्म परम् ब्रह्मैव कल्पनम् ।
kalpanam tatparam brahma param brahmaiva kalpanam |
चिद्.रूपम् न_अनयोर् भेदः शून्यत्व.आकाशयोर् इव ॥७।१३१।२०॥
cit.rUpam na_anayo:_bheda: zUnyatva.AkAzayo:_iva ||7|131|20||
.
kalpana.imagining/fashioning.m tatpara.xx.m
the brahma.Brahmic.Immensity.
para.other/high.m brahma.Brahmic.Immensity . eva.very/only - kalpana.m
cidrUpa.xx.m na.not anayo: .xx bheda .division/difference: zUnyatva.vacuity.AkAza.sky.Space.yo: iva.like/as.if
.
*vlm.20. The mind is the Supreme Brahmá, and Brahmá is selfsame with his very mind; they are both of the form of the intellect, and there is no difference between them, than that of open air and the sky. cit
*sv.20 The essence (reality or substance) of the notion is the supreme Brahman and vice versa. They are both pure consciousness and there is no difference or division in consciousness, just as there is no distinction between space and emptiness.
.
##kLp - *kalpanam n. forming, imagining, cutting, fashioning; f. {A} the same+contrivance, arrangement, action, deed; form, shape
##kLp - *kalpanA.Imagination • arranging • creating in the mind • pretending , assuming anything to be real • Nyaaya hypothesis • imagined.form +
चिन्मात्रम् यद् यद् आभातम् जल.वाह.विवर्तवत् ।
cit.mAtram yat_yat_AbhAtam jala.vAha.vivartavat |
तद् तादृक् कथम् अन्य.आभम् अन्यस्य_असम्भवाद् भवेत् ॥७।१३१।२१॥
tat_tAdRk katham anya.Abham anyasya_a.sambhavAt_bhavet ||7|131|21||
.
this is measured Consciousness which is a projection appearing like the flow of water that thusly katham anya.Abham . how other.projection
anyasya_a.sambhavAt_bhavet - of.another thru unBecoming becomes
.
*vlm.21. The intellect operates in itself, like the running waters in whirlpools; and as the eddies and their swelling bubbles, are no other than the very water, so the operations of the mind, are modifications of the mind itself.
*sv.21 The currents and whirlpools that appear on the surface of water are only water.
* cin.mAtram yat_. which is measured Consciousness yat_AbhAtam . which is a projection + jala.vAha.vivartavat - water.flow.whirling=like tat_tAdRk_ . that thusly katham anya.Abham . how other.projection anyasya_a.sambhavAt_bhavet - of.another thru unBecoming becomes
अभावः खे च खम् इदम् सर्ग.आदौ परम.अम्बरम् ।
abhAva: khe ca kham idam sarga.Adau parama.ambaram |
स्वयम् जगद् इव_आभाति न_अन्यत् प्रलय.सर्गकौ ॥७।१३१।२२॥
svayam jagat_iva_AbhAti na_anyat pralaya.sargakau ||7|131|22||
.
a.not.bhAva.becoming.state/feeling.sense: kha.local.space.e ca - absent in the sky yet kha.local.space.m idam . this sky is sarga.creation.Adi.&c.au . thruout Creation parama.Highest\absolute.ambara.sky.m - Absolute sky svayam.oneself/itself jagat.world iva.like/as.if AbhAti.appearing - itself the world as.if appears na anyat pralaya.sargakau - not another Doomsday.creation
.
*vlm.22. The sky which is but vacuum, and was a void in the beginning; shows itself in the form of the world; which is neither created nor ever destroyed.
* abhAva: khe ca - absent in the sky yet kham idam . this sky is sarga.Adau . thruout Creation parama.ambaram - Absolute sky svayam jagat_iva AbhAti - itself the world as.if appears na anyat pralaya.sargakau - not another Doomsday.creation
यथा कषति चिद्.रूपम् तथा_एव रतिम् एत्य तत् ।
yathA kaSati cit.rUpam tathA_eva ratim etya tat |
दृष्ट.अदृष्टैः स्व.संसारैश् चिरम् आस्ते यथा चिरम् ॥७।१३१।२३॥
dRSTa.adRSTai: sva.saMsArai:_ciram Aste yathA ciram ||7|131|23||
.
yathA kaSati cit.rUpam - as rubbing Conscious form tathA_eva . thus indeed ratim . pleasure as rubbing a touchstone reveals gold etya tat - hvg gone to that dRSTa.adRSTai: sva.saMsArai:_ . w things perceived o&r unperceived in Ur.own saMsAra ciram Aste yathA ciram - long let it be as long as it is
.
?vlm.23. Whatever the intellect suggests, (from its preconceptions and predilections); the mind (which is the active principle), obeys the same and is inclined in the same
*sv... Wherever the infinite consciousness wishes to appear in whatever form, it does so and experiences its own nature in that form for as long as it pleases.
#kaS - to scratch, itch. .#kaS .f.. .#kaSa (end.comp.) . rubbing, scraping, rubbing away; . kaSa: . rubbing; a touchstone, assay (#nikaSa); •• #sarvaMkaSa . oppressing or injuring all, cruel to all_rAjat. &c.; all.pervading_bhaTT.; -m.. a rogue, wicked man W.
* yathA kaSati cit.rUpam - as rubbing Conscious form tathA_eva . thus indeed ratim . pleasure as rubbing a touchstone reveals gold etya tat - hvg gone to that dRSTa.adRSTai: sva.saMsArai:_ . w things perceived o&r unperceived in Ur.own saMsAra ciram Aste yathA ciram - long let it be as long as it is.
दृश्यात्मकम् रूपम् एकम् एकम् अस्य_एवम् अक्षयम् ।
dRzya.Atmakam rUpam ekam ekam asya_evam akSayam |
स्वयम् एवम् अजम् भाति यन् न भाति_इव किम्चन ॥७।१३१।२४॥
svayam evam ajam bhAti yat_na bhAti_iva kim.cana ||7|131|24||
.
dRzya.Atmakam rUpam ekam . the nature of a thing observed, its form is one
ekam.one\equally asya.his/its evam.so akSaya.xx.m svayam.oneself/itself evam.so aja.unborn.m bhAti.appear/shin/projecting
yat_na bhAti_iva kim.cana - what does not shine as anything.
*vlm.24. The visible world is of the same form, and equally imperishable as the intellectual; it is the eternal god that manifests himself in this manner, which is otherwise nothing of itself.
*sv.22.23.24 Since there can be nothing other than consciousness, how can there be something other than consciousness? The infinite consciousness alone shines of its own accord as this world without even intending to do so. Wherever the infinite consciousness wishes to appear in whatever form, it does so and experiences its own nature in that form for as long as it pleases.
चिद्.अणोर् उदरे सन्ति समस्त.अनुभव.अणवाः ।
cit.aNo:_udare santi samasta.anubhava.aNavA: |
शिलाः शैल.उदर* इव स्वच्छाः ख.आत्मनि ख.आत्मिकाः ॥७।१३१।२५॥
zilA: zaila.udara* iva svacchA: kha.Atmani kha.AtmikA: ||7|131|25||
.
cit.aNo:_udare . Within the Consciousness.atom .
santi samasta.anubhava.aNavA: . are all the atoms of experience .
zilA: zaila.udare iva . like stones within a mountain .
svaccha.clear/transparent.A: whin kha.local.space.AtmA.Aatmaa.self.ni kha.Atmika.nature/character.nature/character.A:
.
*vlm.25. There is an atom of the divine Intellect, an infinity of minuter atoms in the shape of ideas, just as there are innumerable stones in the body of a rock; they reside in the spirit of god, and are as translucent as the divine spirit.
*sv.25.26 Within the smallest atom of the infinite consciousness exists the potentiality of all experiences, just as there are stones and rocks within the mountain. All these experiences exist, constantly experiencing their own particular modes of experience everywhere. In reality, of course, they do not exist as experiences but only as infinite consciousness.
स्वभाव.निष्ठास् तिष्ठन्ति ते यद् अव्याकृत.आत्मनि ।
svabhAva.niSThA:_tiSThanti te yat_avyAkRta.Atmani |
मा तिष्ठन्ति तु वै ते यद् अव्यावृत्ताः परे पदे ॥७।१३१।२६॥
mA tiSThanti tu vai te yat_avyAvRttA: pare pade ||7|131|26||
.
sva.bhAva.niSThA:_tiSThanti te . They rest grounded in their own nature .
yat_avyAkRta.Atmani . which is in the elemental Self .
mA tiSThanti tu vai te . but in fact they do not rest .
yat_avyAvRttA: pare pade . undivided/apart from what is in the absolute state
.
#kR . #AkR . #vyAkR .#vyAkRta .#avyAkRta .mfn.. separated , divided , developed , unfolded ; analyzed , expounded , explained; transformed , disfigured, changed.
*vlm.26. They abide in their own natures in the unexpanded spirit of god; but they do not live independent of themselves, as there nothing that is separate from the supreme spirit.
*sv.25.26 Within the smallest atom of the infinite consciousness exists the potentiality of all experiences, just as there are stones and rocks within the mountain. All these experiences exist, constantly experiencing their own particular modes of experience everywhere. In reality, of course, they do not exist as experiences but only as infinite consciousness.
* sva.bhAva.niSThA:_tiSThanti te . They rest grounded in their own nature . yat_avyAkRta.Atmani . which is in the elemental Self . mA tiSThanti tu vai te . but in fact they do not rest . yat_avyAvRttA: pare pade . undivided/apart from what is in the absolute state.
तदेव जगद् इत्य्_उक्तम् ब्रह्म भा.रूपम् आततम् ।
tadeva jagat_iti_uktam brahma bhA.rUpam Atatam |
पूर्वापर.परामर्शान् निपुणम् निपुण.आशयाः ॥७।१३१।२७॥
pUrvApara.parAmarzAn_nipuNam nipuNa.AzayA: ||7|131|27||
.
tadA_iva / tat_eva . then as.if / that only jagat_iti_uktam - the world so is said.to.be the Immensity bhA.rUpam Atatam - radiating forms expansively +
thm pUrvApara.xx.parAmarza.xx.s.An nipuNa.xx.m nipuNa.xx.Azaya.abode.s.A:
.
*vlm.27. Therefore this world is said to be the manifestation of the Divine Mind; and this conclusion arrived at by the learned, by means of their logical consideration of the antecedent and subsequent, (i. e. by both their a prori as well as a posteriori arguments).
*sv.27 These manifold experiences are collectively known as the world, which is the shining appearance of Brahman.
अति.आश्चर्यम् अ.नष्टो ऽयम् परमात् सदनात् स्वयम् ।
ati.Azcaryam a.naSTa:_ayam paramAt sadanAt svayam |
नानात्व.बुद्ध्या नाना_एव जीवो ऽहम् इति ताम्यति ॥७।१३१।२८॥
nAnAtva.buddhyA nAnA_eva jIva:_aham iti tAmyati ||7|131|28||
.
aty.Azcaryam a.naSTa:_ayam . super.amazingly undestroyed is this
from/thru parama.Highest\absolute.At sadana.xx.At svayam.oneself/itself nAnAtva.variety.buddhi.xx.A nAnA.various eva.indeed\only/very jIva.life/living.Jîiva: aham.I iti.so/"thus" tAmyati.xx.
.
*vlm.28. It is strange therefore that the human soul, should sorrow for its degradation and think itself as a different thing, though it is inseparable from the one universal soul.
*sv.28.29 But it indeed is a great wonder, that this infinite consciousness, without ever abandoning its reality, thinks of itself "I am a jîva". Now, O king bhAsa, tell us of your past experiences.
उच्यताम् भासम् भो राजन् विपश्चिद् अपराख्य हे ।
ucyatAm bhAsam, bho rAjan, vipazcit_aparAkhya he |
कियद् दृष्टम् कियद् भ्रान्तम् दृश्यम् स्मरसि किम् च वा ॥७।१३१।२९॥
kiyat_dRSTam kiyat_bhrAntam dRzyam smarasi kim ca vA ||7|131|29||
.
ucyatAm.xx bhAsa.xx.m
bho rAjan - sir, King, vipazcit_aparAkhya he - The Scholar otherwise known, O, +
kiyad.dRSTam kiyad.bhrAntam - however seen, however delusive
dRzyam smarasi kim.ca vA - the sight you remember ? &.
.
*vlm.29. Now let the so called prince Bhásha,
who is otherwise known as the mighty monarch Vipaschit by his former appellation; what other strange things, he remembers to have seen, in all his wanderings through worlds.
BHÂSA THE BRIGHT said.
बहु दृष्टम् मया दृश्यम् बहु भ्रान्तम् अखेदिना ।
bahu dRSTam mayA dRzyam bahu bhrAntam akhedinA |
बह्व्_एव बहुधा नूनम् अनुभूतम् स्मराम्य्_अहम् ॥७।१३१।३०॥
bahu_eva bahudhA nUnam anubhUtam smarAmi_aham ||7|131|30||
.
bahu dRSTam mayA . Much has been seen by me, .
dRzyam bahu bhrAntam akhedinA . much seen by tireless wandering, .
bahu_eva . very much, .
bahudhA nUnam anubhUtam . of many kinds indeed experienced, .
smarAmi_aham . I remember
.
*sv.30. BHÂSA SAID: I saw many things and I wandered a lot without experiencing fatigue. I experienced many things in many different ways. All this I remember.
*vlm.30. Bhásha replied:.I have seen many sights, and wondered untired through many regions; and remember also to have felt various vicissitudes in my life.
Much has been seen by me,
so much,
in all my tireless wandering,
much and many are the things I have experienced,
and remember.
मया_अनुभूतानि महान्ति राजंश्
mayA_anubhUtAni mahAnti rAjan*_
चिरम् सुदूरे विविधैः शरीरैः ।
ciram sudUre vividhai: zarIrai: |
सुखानि दुःखानि जगन्त्य्_अनन्तान्य्_
sukhAni du:khAni jaganti_anantAni_
अनन्तम् आसाद्य महाम्बरम् तत् ॥७।१३१।३१॥
anantam AsAdya mahAmbaram tat ||7|131|31||
.
mayA_anubhUtAni mahAnti - by me have been experienced great things, rAjA,
ciram su.dUre . long times in very distant parts
vividhai: zarIrai: . w different bodies +
sukhAni du:khAni jaganti anantAni anantam AsAdya mahAmbaram tat
.
*vlm.31. Hear O king, how much I have known and felt, in my course through remote regions in the spacious firmament on high; and know the joys and griefs, which I have enjoyed and suffered, in my transmigrations in different bodies and distant worlds, from a long long time out of mind.
विचित्र.देहैर् वर.शाप.योगाद्
vicitra.dehai:_vara.zApa.yogAt_
दृश्यान्य्_अनन्तानि मया महात्मन् ।
dRzyAni_anantAni mayA mahAtman |
जन्म.अन्तर.आवर्त.विवर्तनानि
janma.antara.Avarta.vivartanAni
दृषा_एक.चित्तेन वरात् कृशानोः ॥७।१३१।३२॥
dRSA_eka.cittena varAt kRzAno: ||7|131|32||
.
vicitra.dehai: . w/ various bodies
vara.zApa.yogAt - thru boons and curses
dRzyAni anantAni - infinite percepts
mayA - by me
mahAtman - o Greal Soul,
janma_antara.Avarta.vivartanAni - within births expanding and contracting
dRSA eka.cittena varAt kRzAno:
.
*sv.32 This was the original boon that I obtained from the fire.god.
*vlm.32. It was by favour of the god of fire, and by the good and bad turns of fate; that I have seen a great many scenes, in my course in various forms and lives, like the revolving waters in a whirlpool, with a calm and constant and resolute mind.
कृश् #kRz . #kRzAnu कृशानुः [कृश् आनुक् • UN.4.2] -m.. Fire, agni • गुरोः कृशानु.प्रतिमाद्बिभेषि VR.2.49 • 7.24 • Bh.2.17. •.• k..yantram .यन्त्रम् (= अग्नियन्त्रम्) a cannon • -m.. "bending the bow "N. applied to a good archer (connected with #astR, "an archer", though sometimes used alone • • *kRshAnu, according to some, is a divine being, in character like *rudra or identified with him • armed with the lightning he defends the "heavenly"soma from the hawk, who tries to steal and bear it from heaven to earth) rv.4.273.26 • • >kRzanu#retas -m.. "whose semen is fire", N. of #ziva.
दृश्य.आत्मक.ऊर्वी.वपुषस् त्व्_अविद्या
dRzya.Atmaka.UrvI.vapuSa:_tu_avidyA
दृशो जवेन_अन्त.परीक्षणाय ।
dRza:_javena_anta.parIkSaNAya |
देहेन देहेन जगत्.प्रति प्राक्
dehena dehena jagat.prati prAk
स्मृतेः सदा_अहम् घन.यत्नम् आसम् ॥७।१३१।३३॥
smRte: sadA_aham ghana.yatnam Asam ||7|131|33||
.
dRzya.Atmaka.UrvI.vapuSa:_tu - but
o/ the percept.Atmic.Earth.vapus.body
avidyA - avidyA.Ignorance
dRza: . of the perceiver
javena . speedily
anta.parIkSaNa.Aya deha.ena deha.ena jagat.prati prAk.smRti.memory/ reminiscence.e: sadA.always/ever aham.I ghana.cloud/fog/thick.yatna.effort.m Asam.I.was
.
*vlm.33. Actuated by past reminiscence and misled by mistaken view of visibles; I was impelled by my firm zeal to inquire into all worldly things, in the different forms and changes of my body.
*sv.33 Therefore, even though I had different bodies on different planes, I still pursued the original intention of gaining a thorough knowledge of this world.
समाः सहस्रम् विटपो ऽहम् आसम्
samA: sahasram viTapa:_aham Asam
अन्तर् मनाश् चेतन.भुक्त.दुःखः ।
anta:_manA:_cetana.bhukta.du:kha: |
चित्तम् विना पुष्प.फल=प्रताने
cittam vinA puSpa.phala=pratAne
वा कन्दवत् तत् तरस.अङ्ग.रागः ॥७।१३१।३४॥
vA kandavat tat tarasa.aGga.rAga: ||7|131|34||
.
samA: sahasram viTapa: aham Asam . Likewise I spent a thousand as a sapling. .
anta:_manA:_cetana.bhukta.du:kha: . In my mind I sensed feelings of sorrow. .
citta.Chitta/Affective mind.m vinA.without whin puSpa.flower/blossom.phala.fruit.pratAna.xx.e vA.or/otherwise kanda.xx.vat.like tat.that/it/he tarasa.xx.aGga.body.rAga.xx.:
.
*sv.34 For a thousand years I lived as a tree. I had to endure many sufferings during that period. My mind was totally centred within myself, and without mental activity I produced flowers and fruits.
*vlm.34. I had been an arbour for a thousand years, having my senses undeveloped in me, and feeling the rigours of all climates and seasons within myself. I had no mind nor mental action, save those of drawing the sap of the earth by my roots, and expanding myself into fruits and flowers.
समाः शतम् मेरु.मृगो ऽहम् आसम्
samA: zatam meru.mRga:_aham Asam
सुवर्ण.वर्णस् तरु.पर्ण.कर्णः ।
suvarNa.varNa:_taru.parNa.karNa: |
दूर्व.अङ्कुर.आस्वादन.गीति.निष्ठ*
dUrva.aGkura.AsvAdana.gIti.niSTha*
अहन्.कनिष्ठो वन.वासि.मध्ये ॥७।१३१।३५॥
ahan.kaniSTha:_vana.vAsi.madhye ||7|131|35||
.
samA: zatam . For a hundred years .
meru.mRga:_aham Asam . I was a deer on Mount Meru .
suvarNa.varNas . gold.colored .
taru.parNa=karNa: . ears like tree.leaves .
dUrva.aGkura.AsvAdana.gIti.niSThe .
ahan.kaniSTha: . harmlessly small .
vana.vAsi.madhye . among the forest.dwellers
.
*sv.35 For a hundred years I was a deer on the mount Meru. I had a golden colour. I lived on grass and I loved music. I was very small and therefore non.violent.
*vlm.35. I had been a mountain stag for a hundred years, with my skin of golden hue, and my ears as flat as leaves of trees; I fed on blades of grass, was charmed with all kinds of music, and being the weakest of all animals of the forest, I could do no injury to any one.
.
*AB. .. ahan_ahiMsan ||
पादाष्टकैर् आवलित.आत्म.पृष्ठो
pAdASTakai:_Avalita.Atma.pRSTha:
मृते ऽम्भसः कल.ईश.कृत.आत्म.भृत्युः ।
mRte_ambhasa: kala.Iza.kRta.Atma.bhRtyu: |
समाः शत.अर्धम् शरभो ऽहम् आसम्
samA: zata.ardham zarabha:_aham Asam
क्रौञ्च.अचले काञ्चन.कन्दरासु ॥७।१३१।३६॥
krauJca.acale kAJcana.kandarAsu ||7|131|36||
.
by/with pAdASTaka.xx.s.i: Avalita.xx.AtmA.Aatmaa.self.pRSTha.xx.: mRta.xx.e ambhas.water..a: ~*kala.bit/piece
.Iza.xx.kRta.done/made.AtmA.Aatmaa.self.bhRtyu.xx.: sama.equal/same.A: zata.hundred.ardha.half.m zarabha.xx.: aham.I Asam.I.was krauJca.curlew.acala.mountain/unmoving.e kAJcana.xx.kandara.xx.Asu
.
*vlm.36. I lived for half a century as a Sarabha, a wild animal with eight legs; I dwelt in the caves of Krancha mountain, and brought on my death by falling down from a craig, in attempting to fight with the raining clouds on high. (The Sarabha is a fabulous beast that dies by jumping down the hill).
काल.अगुरु.द्रुम.लता.अवलित.अनिलेन
kAla.aguru.druma.latA.avalita.anilena
विद्याधरी.सुरत.धर्म.कल.अमृतानि ।
vidyAdharI.surata.dharma.kala.amRtAni |
पीतानि मे मलय.सानुनि मन्दरे च
pItAni me malaya.sAnuni mandare ca
मन्दार.चन्दन.कदम्ब.लता.गृहेषु ॥७।१३१।३७॥
mandAra.candana.kadamba.latA.gRheSu ||7|131|37||
.
*sv.37 After that I became a vidyadhara celestial.
*vlm.37. I had also been born once as a Vidhyádhara, and had lived upon the table land of Malaya mountains, and amidst the happy bowers of Mandara, redolent with the sweet scent of sandal woods and kadamba flowers. Here I have breathed the sweet air perfumed by gum agolochum, and enjoyed the company of Vidyadharí.fairies.
.
kAla.time.aguru.xx.druma.tree.latA.vine/creeper.avalita.xx.anila.wind/air.ena vidyAdharI.Sorceress.surata.xx.dharma.xx.~*kala.bit/piece
.amRta.deathless.nectar.s.Ani pIta.having.drunk.s.Ani me.@me malaya.xx.sAnuni.on.top.of. mandara.Churnstick.e ca.and/also mandara.Churnstick.candana.sandalwood.kadamba.burflower.latA.vine/creeper.gRha.house.s.eSu
हेम.रविन्द.मकरन्द.पिशङ्गितानि
hema.ravinda.makaranda.pizaGgitAni
पीतानि पञ्च.दश.वर्ष.शतानि मेरौ ।
pItAni paJca.daza.varSa.zatAni merau |
वैरिञ्च.हंस.तनयेन मया पयांसि
vairiJca.haMsa.tanayena mayA payAMsi
तीर.अन्तरेषु रमता.उपरि निर्झरिण्याः ॥७।१३१।३८॥
tIra.antareSu ramatA.upari nirjhariNyA: ||7|131|38||
.
hema.gold.en.ravinda.xx.makaranda.xx.pizaGgita.xx.s.Ani golden.lotus=jasmine.reddish.yellow .
pIta.having.drunk.s.Ani paJca.xx.daza.ten.varSa.year.zata.hundred.Ani meru.Mount.Meru.au . drinking for fifteen hundred years on Mount Meru .
vairiJca.xx.haMsa.swan.tanaya.xx.ena mayA.by.me payAMsi.xx tIra.xx.antara.within/inner.eSu ramatA.xx upari.xx. nirjhariNI.torrent/ river.A:
.
*sv.38 Then I became the son of the swan which is the vehicle of the creator Brahma.
*vlm.38. I was born as a cygnet of the swan of Brahmá,
and tasted the honey of aureate lotuses for more than a century,
and sported on the banks of the heavenly stream of Mandakini,
on the celestial mount of Meru.
क्षीरोद.वेला.वन.गन्ध.वाह=
kSIroda.velA.vana.gandha.vAha=
विलोल.नीलालक.वल्लरीणाम् ।
vilola.nIlAlaka.vallarINAm |
समाः शतम् शोक.जरापहारी
samA: zatam zoka.jarApahArI
गीतम् श्रुतम् माधव.सुन्दरीणाम् ॥७।१३१।३९॥
gItam zrutam mAdhava.sundarINAm ||7|131|39||
.
kSIroda.Milk.Sea.velA.limit/boundary/shore.vana.forest/woods.gandha.smell/odor.vAha.performing/persevering.vilola.restless/unsteady.nIlAlaka.xx.vallarI.xx.NAm sama.equal/same.A: zata.hundred.m zoka.xx.jara.xx.apahAra.xx.I gIta.song/singing.m zruta.heard/listened.to/instructed.m mAdhava.xx.sundara.beautiful.INAm
.
*vlm.39. For a hundred years, I remained by the side of milky ocean, feeling the cooling breezes wafting the moisture of its waves, and the fragrance of the forests and listening to the songs of the songsters of springs, which join to vanish the infermities and sorrows of life.
*sv.39 I lived as a swan for fifteen hundred years. For a hundred years I listened to the divine music of the celestial attendants of lord Narayana (Visnu).
.
##*velA - boundary, shore; occasion, (right) moment.
कालञ्जरे मञ्जरिते करञ्ज=
kAlaJjare maJjarite karaJja=
गुञ्ज.अवने जम्बुकताम् गतो ऽहम् ।
guJja.avane jambukatAm gata:_aham |
गजेन पिष्टे हरिणा हतो ऽसौ
gajena piSTe hariNA hata:_asau
हस्ती मया_अत्र_अर्थ.मृतेन दृष्टः ॥७।१३१।४०॥
hastI mayA_atra_artha.mRtena dRSTa: ||7|131|40||
.
kAlaJjare . on Mendicant.Mountain
maJjarite karaJja.guJja.avane
jambuka.jackal.tA.ness.m gata: aham - I came to the state of a jackal +
gaja.elephant.ena piSTa.e hari.NA hata.stricken/beaten\quieted: asau.this.yonder m./f. hastI.xx.mayA.by.me atra.here artha.xx.mRta.xx.ena dRSTa.seen/known/object/Percept:
.
*sv.40 Then I became a jackal and lived in a forest. A huge elephant ravaged the brush in which I lived. While I was dying on account of this, I saw that elephant killed by a lion.
*vlm.40. I was once born as a jackal, in the woods of kalenjara mountains, and roved about the blossoming gunja and karanja forests; here I was trodden down by an elephant, and was about to expire, when I beheld that elephant to be killed by a lion in his turn.
संतानक.प्रकर.हासिनि सह्य.सानौ
saMtAnaka.prakara.hAsini sahya.sAnau
कस्मिंश्.चिद् अन्य.जगति.इन्दु.मुखी सुर.स्त्री ।
kasmin.cit_anya.jagati.indu.mukhI sura.strI |
एकाकिनी कृत.युग.अर्धम् अथ_अहम् आसम्
ekAkinI kRta.yuga.ardham atha_aham Asam
कल्प.द्रुम.स्तबक.सद्मनि सिद्ध.शापात् ॥७।१३१।४१॥
kalpa.druma.stabaka.sadmani siddha.zApAt ||7|131|41||
.
saMtAnaka.prakara.hAsini -
x spreading kalpa.tree.prakara.hAsini
sahya.sAnau - on sAhya.Mountain
kasmin.cit_anya.jagati - somewhere ion another world
indu.mukhI sura.strI - a moon.faced Brightling lady
ekAkinI . solitary
kRta.yuga.ardham atha_aham Asam - then for half the kRta.Age Ive been
kalpa.druma.stabaka.sadmani - in this kalpa.tree home
siddha.zApAt - thru the curse of a siddha.Adept
*vlm.41.
I was at one time transformed to the form of a celestial nymph,
and accursed by a siddha to dwell alone in some other sphere;
where I lived for the period of half a yuga upon the sahya mountain,
smiling with the blooming blossoms of santanaka arbours.
*sv.41 After this, I became a nymph in another world and lived alone for half an epoch, on account of the curse of a sage.
अद्रि.इन्द्र.कच्छ.कर.वीरलत.आलयेषु
adri.indra.kaccha.kara.vIralata.AlayeSu
नीतम् समाशतम् अशाङ्क.धिया मया_अन्यत् ।
nItam samAzatam azAGka.dhiyA mayA_anyat |
अन्यत्र दूर.जगति_इन्द्र.गिरौ विरावि
anyatra dUra.jagati_indra.girau virAvi
वाल्मीक.पक्षि.वपुषा_अनिशम् एककेन ॥७।१३१।४२॥
vAlmIka.pakSi.vapuSA_anizam ekakena ||7|131|42||
.
adrIndra.xx.kaccha.xx.kara.xx.vIralata.xx.Alaya.s.eSu nIta.xx.m samAzata.xx.m azAGka.xx.dhiyA.by/with thott mayA.by.me anyat.other anyatra.elsewhere dUra.far.away.jagat.world.i Indra.giri.mountain.au virAva.xx.i by/with vAlmIka.xx.pakSi.bird.vapus.body.A anizam ekaka.xx.ena
.
*vlm.42. I next lived as a Valmika bird or raven, in my nest amidst the karavira plants, growing on the marshy grounds at the foot of a mountain; and there I passed my solitary life of a hundred years, with a fearly breast and ceaseless scrambles on the dreary rocks.
*sv.42.43 After this, I lived for a hundred years as a valmika.bird. When our nest was destroyed along with the tree on which we lived, I lost my partner and then lived the rest of my life alone in a far.off place.
.
##bil - *bila - *virala - (perhaps from #vira = *vila. for *bila + -la, "possessing holes") - separated by intervals (whether of space or time), not compact, thin • rare, unfrequent, scanty, few (ibc. and viralam ind. sparsely, rarely, seldom • virala: with or without ko 'pi, one here and there) - *viralatA - scarceness • *viralatvam - scarcity +
अन्यत्र सानुनि मया परिलम्बमानाः
anyatra sAnuni mayA pari.lambamAnA:
सच्छाय.चन्दन.वनावलिते लतानाम् ।
sacchAya.candana.vanÂvalite latAnAm |
दृष्टाः स्त्रियः फलम् इवावलिता विलासैर्
dRSTA: striya: phalam ivÂvalitA vilAsai:_
भुक्ताश् च ता* अपहृता* अपि सिद्ध.पान्थैः ॥७।१३१।४३॥
bhuktA:_ca tA* apahRtA* api siddha.pAnthai: ||7|131|43||
.
anyatra.elsewhere . sAnuni . on a plain mayA - by.me were pari.lambamAnA: . gotten
candana.sandalwood.vana.forest/woods.Avalita.connected.with.e x
latAnAm . of vines
dRSTa.seen/known/object/Percept.s.A: striyas.women phala.fruit.m iva.like/as.if Avalita.turned/whirling.A by/with vilAsa.sporting/dalliance/loveplay.i:
bhukta.enjoyed/eaten.s.A: ca.and/also tAs.those.ones.f. apahRta.taken.away/carried.off\stolen\hidden.s.A: api.even\very siddha.Adept/accomplished.pAntha.xx.i:
.
*vlm.43. I saw afterwards a level plain somewhere, with shady bowers of sylvan creepers under the shade of sandal trees; and beheld some females amusing there with swinging, like fruits on the branches of trees, and to be ravished away by the passing siddhas.
अन्यत्र पर्वत.नितम्ब.कदम्ब.कच्छे
anyatra parvata.nitamba.kadamba.kacche
नीतानि तापसतया_उत्तमया दिनानि ।
nItAni tApasatayA_uttamayA dinAni |
प्राप्य_एक.वस्तु.अभिनिवेश.विषूचिक.आत्त=
prApya_eka.vastu.abhiniveza.viSUcika.Atta=
चित्तेन तान्त.मतिना_अमतिना मया_अन्तः ॥७।१३१।४४॥
cittena tAnta.matinA_a.matinA mayA_anta: ||7|131|44||
.
anyatra . elsewhere/when into parvata.mountain.nitamba.hips/nuttocks/butte.orange.blossomed.Kadamba.tree.kaccha.shore/marsh nItAni . are brought
tApasatayA . thru asceticism
uttama.highest/ultimate.yA
dina.day.s.Ani prApya.having.got by/with eka.one.vastu.substantial.ity.abhiniveza.dedication.viSUcikA.Vishuuchikaa.the.plague.Atta.xx.citta.Chitta/Affective mind.ena by/with tAnta.xx.mati.thinking.nA . w weary thot by/with a.not.mati.thinking.nA mayA.by/with.me antas.xx . without thinking by me within
.
*vlm.44. At another time, I passed my days as an anchorite, tinder the shade of Kadamba trees at the foot of a mountain; where I dwelt on the meditation of the single object of my devotion, and thus foolishly met my end with the pain of not meeting my object. I saw also this universe to be full of beings, which fill it as fishes people the ocean on every side; the air, sky and light, are all inhabited by beings, as well as this earth of ours.
*sv.44 Then I became an ascetic, having gained a certain amount of dispassion.
#viz . #niviz .#abhiniviz .#abhiniveza -m.. application , intentness , study , affection , devotion (with loc. or ifc.) • determination (to effect a purpose or attain an object) , tenacity , adherence to (loc.) Kum.&c.
ब्रह्माण्ड.सम्पूरितम् अन्यद् अस्ति
brahmANDa.sampUritam anyat_asti
जलेचर.अशेष.दिगन्त.भूतम् ।
jale.cara.azeSa.diganta.bhUtam |
संदिग्ध.तेजो ऽम्बर.वात.सत्तम्
saMdigdha.teja:_ambara.vAta.sattam
जलस्थ.भूत.आकृति.मात्र.भूमि ॥७।१३१।४५॥
jalastha.bhUta.AkRti.mAtra.bhUmi ||7|131|45||
.
brahmANDa.Cosmic.Egg.sampUrita.xx.m anyat asti jalecara.xx..azeSa.entire/whole.diganta.remote/horizon.bhUta.being.m saMdigdha.xx.tejas.xx.ambara.sky.vAta.wind.satta.xx.m jalastha.xx.bhUta.being.AkRti.shape/constituent
.mAtra.measure/mode.bhUmipa.EarthLord
.
*vlm.45. There is another wonder which fills this universe, as the shadow of the sky fills the ocean on all sides; it pervades in the air, water, sky and light, as well in all forms of things on earth. (This is the reflexion of Brahmá in all creation, as that of the sky in water, gloss).
*sv.45 I saw many amazing things. I saw a world which was made entirely of water.
एकत्र दृष्टा वनिता मया_एका
ekatra dRSTA vanitA mayA_ekA
तस्याः शरीरे त्रि.जगन्ति भान्ति ।
tasyA: zarIre tri.jaganti bhAnti |
प्रति.बिम्बितानि_इव सु.दर्पणे ऽन्तर्
prati.bimbitAni_iva su.darpaNe_antar
आकाश.शैल.आदि.दिग्.आदिमन्ति ॥७।१३१।४६॥
AkAza.zaila.Adi.dik.Adimanti ||7|131|46||
.
ekatra.in.one.place/together RSTa.seen/known/object/Percept.A vanita.desired/served.A mayA.by/with.me eka.only/one.A
tasyAs.@.that/it/f. whin zarIra.body.e tri.three.jaganti.worlds bhAnti.appearing/shining - in her body three worlds shone
pratibimbita.reflected.Ani iva.like/as.if whin sudarpaNa.well.mirroring.e antar.inner AkAza.sky.Space.zaila.stone.Adi.dik.direction/quarter.Adi.&c.mant.i
.
*vlm.46. I saw also another wonder in a woman, who contains the three worlds in her ample womb; and who is pictured with the forms of hills and all things, resembling their reflexions in a mirror.
*sv. Elsewhere I saw a woman in whose body the three worlds were reflected as in a mirror.
* ekatra.in.one.place/together RSTa.seen/known/object/Percept.A vanita.desired/served.A mayA.by/with.me eka.only/one.A tasyAs.@.that/it/f. whin zarIra.body.e tri.three.jaganti.worlds bhAnti.appearing/shining - in her body three worlds shone pratibimbita.reflected.Ani iva.like/as.if whin sudarpaNa.well.mirroring.e antar.inner AkAza.sky.Space.zaila.stone.Adi.dik.direction/quarter.Adi.&c.mant.i
पृष्टा मया_असौ वरगात्रि का_असि
pRSTA mayA_asau varagAtri kA_asi
शरीरम् एतच् च किम् ईदृशम् ते ।
zarIram etat_ca kim IdRzam te |
तया_उक्तम् अङ्ग_इह चिद् अस्मि शुद्धा
tayA_uktam aGga_iha cit_asmi zuddhA
मम_अङ्गम् एतानि महा.जगन्ति ॥७।१३१।४७॥
mama_aGgam etAni mahA.jaganti ||7|131|47||
.
pRSTa.asked/questioned.A mayA.w.me asau.this.yonder m./f. varagAti.hey.fair.limbed.one kA.?who.f. asi - who are you? zarIra.m etat_ca kim IdRzam te - how is a body like this yours?
tayA_uktam - it was said by her aGga_iha cit_asmi zuddhA - well, I am pure Consciousness
mama_aGgam etAni mahA.jaganti - these mighty worlds are my body
.
*vlm.47. I asked her saying; O thou big bodied and big bellied one! tell me who thou art; to which she replied and said;.know me sir, to be the pure and clear Intellect, that contains all these worlds within herself.
*sv. Elsewhere I saw a woman in whose body the three worlds were reflected as in a mirror. When I asked her who she was, she replied: "I am pure consciousness and all the worlds are my limbs. Even as I create such bewilderment in you, even so are all things. Till you see everything with the same bewilderment and wonder, you cannot know their real nature. All the worlds are one's own limbs. I hear them all as one hears sounds and expressions during one's dream." I saw countless beings emerge in her and then dissolve in her, too.
यथा_अहम् एवम् स्मय.देहिका_अयम्
yathA_aham evam smaya.dehikA_ayam
सर्वम् तथा_एव_अङ्ग न चित्रम् एतत् ।
sarvam tathA_eva_aGga na citram etat |
अन्यैः स्वभावो विदितो न शुद्धो
anyai: svabhAva:_vidita:_na zuddha:_
यदा न पश्यन्ति तदा_इत्थम् अङ्ग ॥७।१३१।४८॥
yadA na pazyanti tadA_ittham aGga ||7|131|48||
.
yathA.so/in.this.way aham.I evam.so smaya.wondrous.dehika.embodiment.A ayam.this sarva.all/every.m tathA.thus eva.indeed\only/very aGga.body na.not citram.wonderful.m etat.this by/with anya.another.s.i: svabhAva.self.nature: vidita.known.to.be: na.not zuddha.pure: yadA.when na.not pazyanti.see/knowing tadA.then ittham.thus/in.this.way aGga.truly/in.fact
.
*vlm.48. She added and said;.O sir, as you see me so wonderous in my form, so must you know all things in the world to be of the same kind; but people who view them in their natural form find them other wise, unless they look into them in their spiritual light, when the gross forms vanish into nothing.
*sv. Elsewhere I saw a woman in whose body the three worlds were reflected as in a mirror. When I asked her who she was, she replied: "I am pure consciousness and all the worlds are my limbs. Even as I create such bewilderment in you, even so are all things. Till you see everything with the same bewilderment and wonder, you cannot know their real nature. All the worlds are one's own limbs. I hear them all as one hears sounds and expressions during one's dream." I saw countless beings emerge in her and then dissolve in her, too.
* yathA.so/in.this.way aham.I evam.so smaya.wondrous.dehika.embodiment.A ayam.this sarva.all/every.m tathA.thus eva.indeed\only/very aGga.body na.not citram.wonderful.m etat.this by/with anya.another.s.i: svabhAva.self.nature: vidita.known.to.be: na.not zuddha.pure: yadA.when na.not pazyanti.see/knowing tadA.then ittham.thus/in.this.way aGga.truly/in.fact
अ=वेद.शास्त्रेण जगत्य्_अशेषैर्
a=veda.zAstreNa jagati_azeSai:_
भूतैः स्व.देह.आलय.भित्ति.भागात् ।
bhUtai: sva.deha.Alaya.bhitti.bhAgAt |
एतद् विधेयम् न विधेयम् एतद्
etat_vidheyam na vidheyam etad
ध्वनिः स्वतः श्रूयत* एव नित्यम् ॥७।१३१।४९॥
dhvani: svata: zrUyata* eva nityam ||7|131|49||
.
a=veda.zAstreNa - without Vedas and Shâstras
jagati - in the world
azeSai: . entirely (w/o residue)
bhUtai: . w/ beings
sva.own.self.deha.gross.body.Alaya.abode/place
.bhitti.xx.bhAga.part/portion/share.At
etat_vidheyam na vidheyam etad - "this U should do, U shouldnt do this"
dhvani.xx.: svatas.xx zrUyate.xx eva.indeed\only/very nityam.ever/always
.
*vlm.49. These numberless beings on earth, are continually hearing, even without the directions of the Vedas and sástras, a warning voice arising from some part of their bodies, bidding them what is right or wrong for them to do. (This is called anáhata dhwani or the voice of conscience).
ईदृक्.स्वभावा_एव परार्थ.सत्ता
IdRk.svabhAvA_eva parArtha.sattA
सा ते ऽत्र यद् भित्त्य्.अचलादरो ऽपि ।
sA te_atra yat_bhitti.acalAdara:_api |
स्वप्न.आदि.मायास्व्_इव मे वदन्ति
svapna.Adi.mAyAsu_iva me vadanti
वाचम् न युष्मास्व्_असमञ्जसम् तत् ॥७।१३१।५०॥
vAcam na yuSmAsu_asamaJjasam tat ||7|131|50||
.
IdRk.xx.svabhAva.self.nature.A eva.indeed\only/very parArtha.xx.sattA.xx sA.she/that.f. te.they.you atra.here yad.what/which bhitti.xx.acalAdara.xx.: api.even\very
svapna.dream.Adi.&c.mAyA.Illusion.su iva.like/as.if . like the mAyA.Illusion of dream.experience
me.@me vadanti.saying vAcam.xx na.not yuSmAsu.xx asamaJjasa.xx.m tat.that/it/he
.
#dR, #dRR .#Adara .m.. respect, regard, notice; care, trouble; #Adaram >kR, to exert or interest one's self for; #AdareNa, #AdarAt .adv.. respectfully; carefully, zealously.
#dR, #dRR .#adara .mfn.. not little , much.
#aJj .#samaJj .#samaJjasa .#asamaJjasa .adj.. unfit, unbecoming; -m.. a good.for.nothing fellow; .n.. unconformity, impropriety, unbecomingness; asamaJjasam .ind.. unbecomingly.
*vlm.50. Nature reigns over all elements like anáhata dhani. The elements appear immovable at sight, but in fact, they possess inherent mobile forces; no one can assign any cause over them except delusion or máya.
*sv. Elsewhere I saw a woman in whose body the three worlds were reflected as in a mirror. When I asked her who she was, she replied: "I am pure consciousness and all the worlds are my limbs. Even as I create such bewilderment in you, even so are all things. Till you see everything with the same bewilderment and wonder, you cannot know their real nature. All the worlds are one's own limbs. I hear them all as one hears sounds and expressions during one's dream." I saw countless beings emerge in her and then dissolve in her, too.
अस्त्रीक.संसार.गतेन दृष्टम्
a.strIka.saMsAra.gatena dRSTam
मया क्वचिद् यावद् अनन्य.कामम् ।
mayA kvacit_yAvat_ananya.kAmam |
भूतानि निर्यान्ति बहूनि भूताद्
bhUtAni niryAnti bahUni bhUtAt_
विशन्ति भूतानि बहूनि भूतम् ॥७।१३१।५१॥
vizanti bhUtAni bahUni bhUtam ||7|131|51||
.
by astrIka.womanless.Samsâra.gatena - going.to
dRSTa.seen/known/object/Percept.m mayA.by.me kvacit . seen by me somewhere yAvat_an.anya.kAmam - while not desiring another
bhUta.being.Ani niryAnti.xx bahu.much/many.s.Uni from/thru bhUta.being.At .
vizanti.xx bhUta.being.s.Ani bahu.much/many.s.Uni bhUta.being.m . many beings enter being.
*vlm.51. I once went to a place, where there were no females to be found, nor had the people any desire for them; and yet many among the living there were fastly passing away, and many others newly coming to existence.
एकानि दृष्टानि मया_अञ्जसानि
ekAni dRSTAni mayA_aJjasAni
खे ऽभ्राण्य्_अदभ्र.अङ्ग झण.झणानि ।
khe_abhrANi_a.dabhra.aGga jhaNa.jhaNAni |
वृष्ट्या समन्तान् निपतन्ति खण्डैर्
vRSTyA samantAn nipatanti khaNDai:
भवन्ति तीक्ष्णानि जन_आयुधानि ॥७।१३१।५२॥
bhavanti tIkSNAni jana_AyudhAni ||7|131|52||
.
eka.only/one.s.Ani dRSTa.seen/known/object/Percept.s.Ani mAyA.Illusion.aJjasa.straightforward/honest.s.Ani whin kha.local.space.e abhra.raincloud.s.Ani a.non/without.dabhra.a.little.aGga.body.jhaN.xx.ajhaN.s.Ani vRSTi.xx.yA samanta.xx.An nipatan.xx.ti khaNDa.xx.i: bhavan.xx.ti tIkSNa.sharp.xx.Ani jana.person.xx.Ayudha.xx.Ani
.
#dabhra
#aJj . #aJjasa .mfn.. straight , straightforward (= #Arjava), honest_Lex.; •• .f.. N. of a heavenly river RV. i , 104 , 4. •• #aJjasA .ind.. "right.on", truly; at once.
##bhraN, #bhraNati (pf. #babhrANa &c.) , to sound , utter a sound Dha1tup. xiii , 9.
*vlm.52. I have seen the wonder of some portentous clouds in the sky, clanging against each other with a jarring noise; and pouring down their rains with fragments of things on all sides, which were picked up and used as weapons by men.
*sv.52 Elsewhere I saw an unusual form of cloud which produced a dreadful sound of clashing missiles and which rained weapons on the earth.
अन्यत्र दृष्टम् गगने न यावद्
anyatra dRSTam gagane na yAvat_
इह_अन्धया ग्राम.गृहाणि यान्ति ।
iha_andhayA grAma.gRhANi yAnti |
विशन्त्य्_अमुत्र.अन्त* इह_अभवद् वो
vizanti_amutra.anta* iha_abhavat_var
ग्रामः स* एव_अन्यत* एव लब्धः ॥७।१३१।५३॥
grAma: sa* eva_anyata* eva labdha: ||7|131|53||
.
anyatra dRSTam gagane - seen elsewhere in the sky
na yAvat_iha_andhayA - not so.much here because.of darkness
grAma.gRhANi yAnti - town.houses come . vizant.xx amutra.xx.anta* iha.here.in.this.world abhavat.xx var.water
grAmaka.villager: sas.he/it eva.indeed\only/very anyatas.xx eva.indeed\only/very labdha.got/obtained: . that very village got from elsewhere.
*vlm.53. I have another wonder somewhere that, these earthly cities and buildings, were passing in their aerial course, amidst a mist of thick darkness; and then vanishing in the air, returning to be your habitations here below.
*sv.53 I saw another wonder: the whole earth was covered in darkness and whole villages were flying away to a distant world. I saw your village in another world.
नर.अमरा.अहि.प्रविभागम् उक्तान्य्_
nara.amarA.ahi.pravibhAgam uktAni_
अन्यत्र भूतानि समानि सन्ति ।
anyatra bhUtAni samAni santi |
खाद् एव सर्वाणि समुद्भवन्ति
khAt_eva sarvANi sam.udbhavanti
तत्र_एव काले न लयम् प्रयान्ति ॥७।१३१।५४॥
tatra_eva kAle na layam prayAnti ||7|131|54||
.
nara.amarA . Humans & Immortals
ahi.pravibhAgam . the reptile class
uktAni . are said to be
anyatra bhUtAni samAni santi . elsewhere are Equal beings
khAt_eva sarvANi samudbhavanti . from the kha.Sky they all become together
tatra eva kAle . even there in time
na layam prayAnti . does not come to subsidence
*sv.54 Elsewhere I saw that all beings were of the same nature.
*vlm.54. Another wonder that I saw was, that all these men and gods and reptiles, having left their differences of species, came to be of one kind in common with all other beings. (All distinctions are lost in the end). Because all things proceed at first from vacuum, and to this they return at last.
अ=चन्द्र.तार.अर्कम् अन्.अन्ध.कारम्
a=candra.tAra.arkam an.andha.kAram
स्वयम्.प्रकाश.अखिल.भूत.जातम्
svayam.prakAza.akhila.bhUta.jAtam
स्मरामि किम्.चिज् जगद्.एक.कान्तम्
smarAmi kiMcit_jagat.eka.kAntam
ज्वाल.उदर.आभम् दिन.रात्रि.मुक्तम् ॥७।१३१।५५॥
jvAla.udara.Abham dina.rAtri.muktam ||7|131|55||
.
a=candra.tAra.arkam . Without moon, stars, or sun, .
an-.not-/un-.andhakAra.blinding.m svayam.oneself/itself prakAza.bright/radiant.akhila.entire/whole..bhUta.being.jAta.born.m smarAmi.I.remember kiMcit.whatever/somewhat jagat.world.eka.only/one.kAnta.xx.m jvAla.xx.udara.belly/womb\interior\inside/within.AbhA.like/projection.m dina.day.rAtri.evening/nite.mukta.xx.m
.
*vlm.55. I also beheld a spot which was full of light, and shone forth brightly without the lights of the sun, moon and stars. I remember well that effulgent glory, before which there was [no?] darkness nor day and night, and nothing else in existence.
*sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there was no darkness: all its inhabitants were radiant and illumined.. There is no world I have not seen, nothing I have not experienced.
अपूर्व.दैत्य.अहि.नर.अमर.आदि=
apUrva.daitya.ahi.nara.amara.Adi=
भूतान्य्_अपूर्व.द्रुम.पत्तनानि ।
bhUtAni_apUrva.druma.pattanAni |
अपूर्व.लोक.अन्तर.कार्यवन्ति
apUrva.loka.antara.kAryavanti
स्मराम्य्_अनन्तानि महा.जगन्ति ॥७।१३१।५६॥
smarAmi_anantAni mahA.jaganti ||7|131|56||
.
a.not.pUrva.full.daitya.Demon.ahi.snake/serpent.nara.man/human.amara.immortal/God.Adi.&c.bhUta.being.Ani a.not.pUrva.full.druma.tree.pattana.town.s.Ani a.not.pUrva.full.loka.world/people.antara.within/inner.kArya.xx.vanti smarAmi.I.remember ananta.boundless/endless/infinite.Ani mahA.great.jagat.world.nti
.
*vlm.56. I saw also a place never seen before, which was devoid of gods and demons, men and animals of all kinds, it was without the vegetable creation, and habitation of any kind of being; and a world where the present and future, and all worlds are blended into eternity.
*sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there was no darkness: all its inhabitants were radiant and illumined.. There is no world I have not seen, nothing I have not experienced.
दिग् अस्ति सा नो* विहृतम् न यस्याम्
dik_asti sA no* vihRtam na yasyAm
न सो ऽस्ति देशः खलु यो न दृष्टः ।
na sa:_asti deza: khalu ya:_na dRSTa: |
यत्र_अनुभूतम् न तद् अस्ति कार्यम्
yatra_anubhUtam na tat_asti kAryam
अन्य.आश्रयम् न_अपरम् अस्ति मर्शात् ॥७।१३१।५७॥
anya.Azrayam na_aparam asti marzAt ||7|131|57||
.
dik.direction/quarter asti.is/exists sA.she/that.f. no.not.at.all vihRta.xx.m na.not yasyAm.xx na.not sas.he/it asti.is/exists deza.place: khalu yas na dRSTa.seen/known/object/Percept: yatra.where anubhUta.experienced.m na.not tat.that/it/he asti.is/exists kArya.effect.m anya.another.Azraya.xx.m na.not apAra.unbounded/immeasurable.m asti.is/exists marza.xx.At
.
*vlm.57. In short, there is no place which I have not seen, nor any side (of the compass) where I have not been; there is no act or event which I have not known, and in a word there is nothing unknown to me, that is unknown to the knower of all. (The soul that becomes one with Omniscient soul, becomes all.knowing like the same).
*sv.55.58 .. There is no world I have not seen, nothing I have not experienced.
AB. .. marzAt_vimarzAd .. ||
.
#hR . #vihR .#vihRta .mfn.. set or put asunder , distributed , disposed &c. ; transposed , varied (as words or #pAdas); .n.. a walk R. ; hesitation , reluctance , bashful silence (one of the 10 #hAvas or feminine modes of indicating love)_dazar.
#mRz .#marza -m.. any substance used to excite sneezing, a sternutatory_bhpr.; counsel, advice W.; •• #marzAt .ind.. #vimarzAt, #vivekAt; after consideration, <anya.Azrayam na_aparam asti marzAt>, y7131.057 ABComm. •• #marzana .n.. touching (esp. a woman)_MBh. ; inquiring into , examining (= mImAMsA)_BhP.; advising , counselling , deliberating_W.; explaining , explication_MW.; rubbing off , removing ib.
#mRz .vimRz .#vimarza -m.. consideration, examination; reasoning. discussion; knowledge, intelligence
क्षीरोदक.भ्रमित.मन्दर.रत्न.शृङ्ग=
kSIrodaka.bhramita.mandara.ratna.zRGga=
धाराग्र.निर्दलन.जात.झणानाम् ।
dhArAgra.nirdalana.jAta.jhaNAnAm |
एकत्र संयुतम् उपेन्द्र.भुजाङ्ग.सानाम्
ekatra saMyutam upendra.bhujAGga.sAnAm
शब्दम् स्मरामि घन.गर्जित.शङ्कितेन ॥७।१३१।५८॥
zabdam smarAmi ghana.garjita.zaGkitena ||7|131|58||
.
kSIra.udaka.bhramita.Milk.Sea.stirred.mandara.Churnstick.jewel.zRGga.peak -dhArAgra.arrowhead.nirdalana.jAta.jhaNa.tinkle.nAm.s .
ekatra saMyutam upendra.bhujAGga.sAnAm .
zabdam smarAmi . I recall the sound .
ghana.garjita.zaGkitena .
.
*vlm.58. I remember to have heard the jingling sound of the armlets of Indra, which resembled the noise of the rattling clouds on high; or likened the jangling jar of the gems, which glistened on the peaks of the Mandara mountain, in its trepidation of churning the milky ocean.
*sv.55.58 Elsewhere I saw a world without a sun, moon and stars, and there was no darkness: all its inhabitants were radiant and illumined.. There is no world I have not seen, nothing I have not experienced.
.
FM7132
FM.7.100-FM.7.149
https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0
FM7131 THE BRIGHT SAMSÂRA 3.AG19-21 .z58
FM7131
•
oॐm
•
FM.7.131
THE BRIGHT SAMSÂRA
DASHA.RATHA of the Ten.Chariots
(Râma's father) declared-
क्लिष्टो ऽयम् यद् अविद्या.अर्थम् विपश्चिद् अविपश्चितः ।
kliSTa:_ayam yat_avidyA.artham vipazcit_a.vipazcita: |
तद् अहम् चेष्टितम् मन्ये कष्टो ऽवस्तुनि किम्.ग्रहः ॥७।१३१।१॥
tat_aham ceSTitam manye kaSTa:_avastuni kim.graha: ||7|131|1||
.
kliSTa.tormented.aya.m yad.what/which avidyA.ignorance/unknowing..artham.for.the.purpose.m vipazcit.the.Scholarite a.not.vipazcit.the.Scholarite.a: tat.that/it/he aham.I ceSTita.xx.m manye.I.think kaSTa.evil/difficulty.: a.not.vastu.substantiality.ni kiM.!?.graha.grasping/holding.:
.
*vlm.1 DASHARATHA said:-
I understand that Vipaschit has acted unwisely,
in taking so much pains in his wanderings for a knowledge of the spheres;
because it is all in vain to inquire into unrealities and useless matters,
and it was his ignorance or avidyá alone, that led him to the search.
##kliz -#kliSTa - molested, tormented , afflicted , distressed_R.&c. ; wearied , hurt , injured , being in bad condition , worn R.&c.; connected with pain or suffering_paJcat.; (in rhet.) forced , obscure , not easily intelligible (cf. >klez); • #kliSTam) -ind.- in distress BhP.1.9,12. •• #akliSTa - unvexed, unimpaired; -karman -kArin - a. of unwearied activity.
VÂLMÎKI OF THE ANTHILL said-
अस्मिन्न्_अवसरे तत्र राज्ञः पार्श्वे व्यवस्थितः ।
asmin*_avasare tatra rAjJa: pArzve vyavasthita: |
प्रसङ्ग-पतितम् वाक्यम् विश्वामित्रो ऽभ्युवाच ह ॥७।१३१।२॥
prasaGga-patitam vAkyam vizvAmitra:_abhyuvAca ha ||7|131|2||
.
asmin.here/in.this avasara.xx.e
tatra rAjJa: pArzve vyavasthita: - there by the rAjA.King settled comfortably
prasaGga.patita.m vAkya.m vizvAmitra.Friendofall.: abhyuvAca.xx ha
.
*vlm.2. Válmíki related:-
At this moment the sage vizvAmitra, who was sitting beside the king; oped his mouth and said on the subject now under consideration.
VISHVÂMITRA said-
अप्राप्त.उत्तम-बोधानाम् बोध-वेद्या विलक्षणाः ।
aprApta.uttama-bodhAnAm bodha.vedyA vilakSaNA: |
भवन्त्य्_एवम्.विधा राजन् बहूनाम् बहवो भृशम् ॥७।१३१।३॥
bhavanti_evaMvidhA rAjan bahUnAm bahava:_bhRzam ||7|131|3||
.
of aprApta.xx.uttama.highest.bodha.Realization.s.AnAm bodha.Realization.vedyA.xx vilakSaNa.xx.A: bhavanti.becoming evaMvidha.of.such.kind.A rAjan.hey King of bahu.much/many.s.UnAm bahu.much/many.s.ava: bhRzam.often/repeatedly/intensely
.
*sv.3 Even so, O king, there are very many people who wander in this saMsAra because they have not gained the best knowledge or enlightenment.
*vlm.3. Vivlmamitra said:-0 king, there are many such men, who without a good understanding, and for want of best knowledge; are apt to think that all things are possible to be known by them.
अद्य सप्त.दशम् वर्ष-लक्षम् अक्षीण-निश्चयाः ।
adya sapta.dazam varSa-lakSam akSINa-nizcayA: |
एवम् एव भ्रमन्तो ऽस्याम् वटधाना* भुवि स्थिताः ॥७।१३१।४॥
evam eva bhramanta:_asyAm vaTadhAnA* bhuvi sthitA: ||7|131|4||
.
seventeen hundred thousand years
today
the Vatadhaana Princes have been wandering the earth,
seeking to find the resolution of their doubts
.
adya saptadazam varSa-lakSam - Now seventeen lakhs of years akSINa-nizcayA: - unflagging in doubt evam eva bhramanta: asyAm - thus much wandering here vaTadhAnA: bhuvi sthitA: - the *vaTadhAna.s have been on earth
.
*sv.4 There is a king who has wandered in this saMsAra for the past one million and seven hundred thousand years.
*vlm.4. Hence it is that the sons of king Vatadhána, have been wandering in this manner, and for very many years, in search of true knowledge, all over this earth, and without ever being able to arrive at it.
.
adya saptadazam varSa-lakSam - Now seventeen lakhs of years akSINa-nizcayA: - unflagging in doubt evam eva bhramanta: asyAm - thus much wandering here vaTadhAnA: bhuvi sthitA: - the *vaTadhAna.s have been on earth.
#vaTadhAna, #vATadhAna - A territory in the Five-Rivers country, Mbh.5.19.843, and its princes, y7131.004.
भूमेर् अन्त.अवलोक.अर्थम् अद्य_अप्य्_उद्वेग-वर्जितम् ।
bhUme:_anta.avaloka.artham adya_api_udvega.varjitam |
प्रवृत्ता* न निवर्तन्ते वहनात् सरितो यथा ॥७।१३१।५॥
pravRttA* na nivartante vahanAt sarita:_yathA ||7|131|5||
.
bhUme:_anta.avaloka.artham - in order to explore the earth
adya api_udvega.varjitam - even now without distress
pravRtta..s.A: na.not nivartante.xx from/thru vAhana.current/flow\carrier.At saritas.xx yathA.so/in.this.way
.
*vlm.5. It is for exploring the limits of this earth,
that they have been employed with ceaseless toil and unwearied labour,
as a river runs in its incessant course for ever.
*sv.5 These ignorant people are interested in investigating the nature of worldly objects; and they continually flow in this saMsAra without ever turning away from it.
अयम् खलु महालोको वर्तुलो व्योम्नि संस्थितः ।
ayam khalu mahA.loka:_vartula:_vyomni saMsthita: |
बाल.संकल्प-तरुवद् ब्राह्म.संकल्प-निश्चयः ॥७।१३१।६॥
bAla.saMkalpa-taruvat_brAhma.saMkalpa-nizcaya: ||7|131|6||
.
ayam.this khalu.indeed/truly mahA.great.loka.world/people: vartula.round.globular vyomni.in spacious.sky saMsthita.established: bAla.boy/child:.saMkalpa.Concept.taru.tree.vat.like brAhma.Brahmic.saMkalpa.Concept.nizcaya.uncertainty/doubt:
.
This great world (the earth),
is situated as an orb in the air,
like an imaginary tree of boys growing in the sky,
or as a toy ball of fanciful Brahmá, rolling about in empty air.
*sv.6-7-8 This creation exists in the infinite space as a mere notion in the mind of the creator Brahma. Just as little ants move here and there on the surface of a ball, people move about on the surface of this earth.
#part. #khalu -ind.- खलु - A particle implying:- (a) 1 Certainly, surely, indeed; «मार्गे पदानि खलु ते mArge padAni khalu te विष-मीभ-वन्ति viSa-bhIma.vanti» Ś.4.15. • (b) Now then, now further; RV.1.34.14. • Entreaty, conciliation ('pray', for Godsake!); «न खलु न खलु na khalu na khalu मुग्धे साहसं mugdhe sAhasa-m कार्यमेतत् kAryam etat. Nāg.3. • Inquiry [= #kim]. • Prohibition (with gerunds). • खलु is sometimes an expletive, or only to add grace [fill the line? jd] to the sentence (#vAkyAlaMkAra वाक्यालङ्कार) •• in later Sanskrt, khalu frequently lays stress on the word by which it is preceded; it is also a particle of prohibition (in which case it may be joined with the ind. p. [khalu kRtvA, "desist from doing that"]; or of endearment, conciliation, and inquiry; - na khalu - by no means, not at all, indeed not]; kim nu khalu, how possibly? - khalutas - khalu-tas - ind. (= #khalu) certainly.
#vRt -#vartula- mf(आ)n.- round, circular, globular _bh.pur.&c; * like a whirlpool, yathA jala-parispandAt_vyatirikta: iva ambhasa: | dRzyate vartula.Avarta: citta-spandAt_tathA jagat, y5078.002.
कन्दुके व्योम्नि संरुद्धे दशा-दिक्कम् पिपीलिकाः ।
kanduke vyomni saMruddhe dazA-dikkam pipIlikA: |
इत्थम् भ्रमन्ति भूतानि तद्.आधाराणि नित्यदा ॥७।१३१।७॥
ittham bhramanti bhUtAni tat.AdhArANi nityadA ||7|131|7||
.
I saw a countless crowd of ants running in all directions
:
so
do all the creatures always move upon the surface of the Earth
.
kanduke - On a ball - vyomni - in the spacious sky - saMruddhe dazA-dikkam - crowded in all directions - pipIlikA: - are ants! - ittham bhrAnti bhUtAni - And so all the creatures wander - tad-AdhArANi - that-supported - supported by it - nityadA - forever. -
#pipIlika-: - an ant; . pipIlikam - a kind of gold supposed to be collected by ants MBh. ii, 1860.
*vlm.7.
As creeping emmets move about a sugar ball, without falling off from it; so do all living bodies move about their support of this earth, which is sustained in the empty air.
*sv.6-7-8 This creation exists in the infinite space as a mere notion in the mind of the creator Brahma. Just as little ants move here and there on the surface of a ball, people move about on the surface of this earth.
on a ball in the spacious sky
भू.गोलक.अधो.भागानि तद् अङ्गान्य्_ऊर्ध्ववन्ति च ।
bhU.golaka.adha:.bhAgAni tat_aGgAni_Urdhvavanti ca |
तदा भूतानि तिष्ठन्ति तान्य्_आविश्य भ्रमन्ति च ॥७।१३१।८॥
tadA bhUtAni tiSThanti tAni_Avizya bhramanti ca ||7|131|8||
.
bhU.golaka.adhas.bhAgAni - The lower portions of the Earth-ball -
tad.aGgAni_Urdhvavanti ca - and its upper parts -
tadA bhUtAni tiSThanti tAny - then those beings abide there -
Avizya bhramanti ca - having entered and exploring
...
*vlm.8. Those that are situated on the lower surface of this globe, are moving there abouts as erectly, as those that are on its upper side; (and though this earth is turning up and down yet no one sides away from it).
*sv.6-7-8 This creation exists in the infinite space as a mere notion in the mind of the creator Brahma. Just as little ants move here and there on the surface of a ball, people move about on the surface of this earth.
* भू.गोलक-अधस्.भागानि - The lower portions of the Earth-ball तद्.अङ्गान्य्_ऊर्ध्ववन्ति च - and the upper parts तदा भूतानि तिष्ठन्ति तान्य् - then those beings abide there आविश्य भ्रमन्ति च - having entered and exploring ..
तम् एव_आविश्य दूरेण सरितश् च_ऋक्ष-मण्डलम् ।
tam eva_Avizya dUreNa sarita:_ca_RkSa-maNDalam |
असंस्पर्शा* भ्रमन्त्य्_उच्चैः स=चन्द्र.अर्क.आदि संततम् ॥७।१३१।९॥
a.saMsparzA* bhramanti_uccai: sa=candra.arka.Adi saMtatam ||7|131|9||
.
...
tam eva_Avizya - that one having entered dUreNa - from afar
sarita:_ca_RkSa-maNDalam - emerged too to the Circle of the Bear
a.saMsparzA: bhramanti_uccai: - without contact they travel on.high
sa=candra_arka.Adi saMtatam - moon & sun & stars together
*vlm.9. The sun, moon and planets, together with the starry frame and the heavenly stream (the milky way); are attracted to turn round it incessantly, without ever coming in contact with it.
*sv.9-10-11 In space there is no 'below' and there is no 'above'. The direction in which an object falls is known as 'below', and the direction in which birds rise to fly is called 'above'.
इह_एव सर्व.दिक्कम् द्यौस्_ताम् आवेष्ट्य व्यवस्थिता ।
iha_eva sarva.dikkam dyau:_tAm AveSTya vyavasthitA |
सर्व.दिक्कम् खम् अत्यूर्ध्वम् तस्य_अधस्तान् महीतलम् ॥७।१३१।१०॥
sarva.dikkam kham ati.Urdhvam tasya_adhastAn mahItalam ||7|131|10||
.
iha_eva sarva.dikkam - so here in every quarter dyau:_tAm AveSTya - it's enfolded by the sky vyavasthitA - outspread kham ati.Urdhvam - sky so far above
tasya_adhastAn_mahItalam - below that earth.level
.
*vlm.10. The sky girds and surrounds it on all sides, though the firmament appears to be above our heads, and the earth below our feet.
* iha_eva sarva.dikkam - so here in every quarter dyau:_tAm AveSTya - sky girds it vyavasthitA - established sarva.dikkam - in every quarter kham ati.Urdhvam - sky so far above tasya_adhastAn_mahItalam - below that earth.level
भावाः पतन्तो धावन्ति तस्य_अधः सर्वतो ऽङ्गकम् ।
bhAvA: patanta:_dhAvanti tasya_adha: sarvata:_aGgakam |
यत्र_उत्पतन्तो गच्छन्ति तद् ऊर्ध्वम् इति शब्दितम् ॥७।१३१।११॥
yatra_utpatanta:_gacchanti tat_Urdhvam iti zabditam ||7|131|11||
.
bhAva.becoming.state/feeling.sense.s.A: patantas.xx. dhAvanti.xx. tasya.his/its/of.that adhas.down sarvatas.xx aGgaka.xx.m yatra.where utpatantas.xx gacchanti.going tat.that/it/he Urdhvam.upward. iti. zabdita.xx.m
.
*vlm.11. The living beings below the earth,
are both moving downward or flying upward,
as the beasts and birds on the upperside of it;
and the region to which they fly is called the upper sky,
(whether it be in this or that side of it).
*sv.9-10-11 In space there is no 'below' and there is no 'above'. The direction in which an object falls is known as 'below', and the direction in which birds rise to fly is called 'above'.
तत्र_एक-देशे विद्यन्ते वटधान-अभिधानकाः ।
tatra_eka-deze vidyante vaTadhAna-abhidhAnakA: |
जातास् तेषाम् त्रयो राजन् राज.पुत्राः पुरा.अभवन् ॥७।१३१।१२॥
jAtA:_teSAm traya:_rAjan rAja.putrA: purA.abhavan ||7|131|12||
.
there
born in that line, Your Majesty, long ago, were
three Princes,
.
tatra eka.deze vidyante vaTadhAna abhidhAnakA: jAtA: teSAm traya: rAjan rAja.putrA: purA.abhavan
.
*vlm.12. There is on some part of this earth, a warrior race by name of Batadhánas; and there were born three princes of this royal family, in days of yore, (and are said to be living still).
ते ह्य्_एवम् एक.संकल्पा* भूम्य्.आदेर् दृश्य.वर्त्मनः ।
te hi_evam eka.saMkalpA* bhUmi.Ade:_dRzya.vartmana: |
को ऽन्तः स्याद् इति निर्याता विहर्तुम् दृढ.निश्चयाः ॥७।१३१।१३॥
ka:_anta: syAt_iti niryAtA vihartum dRDha.nizcayA: ||7|131|13||
.
*jd.13 te hi_evam eka.saMkalpA: . for they were merely one Concept
bhUmi.Ade:_ . within the world dRzya.vartmana: . perceived existences ka:_anta: syAt - "what could be the end of it?"
iti.so/"thus".niryAta.xx.A vihartum.xx. dRDha.xx.nizcaya.uncertainty/doubt.A:
.
*vlm.13. They were firmly intent like Vipaschit, to know the limits of the visible world; and set out in their journey to explore the same,
with a firm and unfailing resolution.
पुनर् वारि पुनर् भूमिस् तेषाम् आक्रमताम् चिरम् ।
puna:_vAri puna:_bhUmi:_teSAm AkramatAm ciram |
नव.लब्ध.शरीराणाम् दीर्घ.कालो व्यवर्तत ॥७।१३१।१४॥
nava.labdha.zarIrANAm dIrgha.kAla:_vyavartata ||7|131|14||
.
*jd. puna:_vAri - again the water puna:_bhUmi: . again the land
teSAm AkramatAm ciram - passing thru them for.long
nava.xx.labdha.got/obtained.xx.zarIra.body.xx.ANAm
dIrgha.xx.kAla.time.xx.: vyavartata
.
*vlm.14 He passed from the land to water, and the waters to other lands again;
and thus they passed many lives and ages,
in their repeated inquiries with their resuscitated bodies in reiterated births.
*sv.12.13.14 In this world there is a place known as Vatadhana. In that kingdom there were three princes. They resolved to go to the very limits of this world to investigate all that it contains. For some time they examined the objects of the earth, and then they examined the objects in the oceans. They took birth after birth and continued to pursue their goal of gaining a complete knowledge of this earth.
स्वच्छ.कन्दुक.वम्रीक.न्यायेन_अनिशम् अत्र ते ।
svaccha.kanduka.vamrIka.nyAyena_anizam atra te |
भ्रमन्तो न_अप्नुवन्त्य्_अमन्यत्वम् संविदन्ति च ॥७।१३१।१५॥
bhramanta:_na_apnuvanti_a.manyatvam saMvidanti ca ||7|131|15||
.
svaccha.clear/transparent.kanduka.xx.vamrIka.xx.nyAya.xx.ena
anizam atra te - day&night here they bhramanta:_ . wandering
na.not apnuvanti.xx a.not.manya.thinking.Urself/appearing.as/passing.for. (something).tva.condition/.ity.m saMvidanti.conceiving. ca.and/also
.
*vlm.15.
Thus wandering for ever all about the earth,
they were like ants moving on a sweet cake.
found no end of it, nor reached to any other spot, beyond the same
even in their thought of another one.
*sv.15.16.17 They could not go to the 'ends' of the earth, because, like ants moving on a ball, they were only going from one part of the earth to another all the time.
*AB. svacche kanduke saMlagnA ye vamrIkITA:_tan_nyAyena .. ||
#valmika . #vamrIka, #vamrIkUTa . an anthill - (cp. lmI/mrI +
व्योम.स्थ.कन्दुक=भ्रान्त+पिपीलिकवद्.आकुलम् ।
vyoma.stha.kanduka=bhrAnta+pipIlikavat.Akulam |
अद्य_अपि संस्थिता राजन् न च खेदम् व्रजन्ति ते ॥७।१३१।१६॥
adya_api saMsthitA rAjan na ca khedam vrajanti te ||7|131|16||
.
vyoma.spacious.sky.stha.standing/situate.kanduka.xx.bhrAnta.xx.pipIlika.xx.vat.like Akula.crowded.m sky.set.ball=wandering==ant.like.crowd
adya.now. api.even\very saMsthita.established rAjan.hey King na.is.not. ca.and.too . kheda.xx.m vrajanti.xx te.they
.
##skand* .#kanduka -m.. a boiler , saucepan_kAtyzr.Comm. ; a ball for playing with_MBh.&c.
*vlm.16. They are still turning around it in the air, like busy emmets about a roll;
and they are yet in the same search without being tired of it. (Alexander said, earth is this thy end?" but these princes found no end of it).
*sv.15.16.17 They could not go to the 'ends' of the earth, because, like ants moving on a ball, they were only going from one part of the earth to another all the time. They are thus wandering on the earth even today.
देशम् भू.गोलकस्य_अस्य यम् यम् आसादयन्ति च ।
dezam bhU.golakasya_asya yam yam AsAdayanti ca |
इह_इव तत्र तत्र_उच्चैर्_अधश् च_ऊर्ध्वम् तथा दिशः ॥७।१३१।१७॥
iha_iva tatra tatra_uccai:_adha:_ca_Urdhvam tathA diza: ||7|131|17||
.
deza.place.m bhU.Earth\becoming.golaka.globe.sya asya.his/its yam.whom/which yam.whom/which AsAdayanti.xx ca.and/also iha-here.in.this.world iva.like/as.if tatra.there tatra.there uccais.high/loud/much adhas.down ca.and/also Urdhvam.upward tathA.thus dizas.directions
.
*vlm.17. Because whoever stands on any part of the globe, thinks it as the uppermost, and all other places on every side of it, to be lower than it;
and so the antipodes below think themselves as upmost.
*sv.15.16.17 They could not go to the 'ends' of the earth, because, like ants moving on a ball, they were only going from one part of the earth to another all the time. They are thus wandering on the earth even today.
ते वदन्ति महाराज यद् यस्माभिर् इत* उद्यतैः ।
te vadanti mahArAja yat_yasmAbhi:_ita* udyatai: |
न तावद् अन्तः सम्प्राप्तः संचराम इतः परम् ॥७।१३१।१८॥
na tAvat_anta: samprApta: saMcarAma ita: param ||7|131|18||
.
te vadanti mahArAja yat_yasmAbhi:_ita.udyatai: na tAvat_anta: samprApta: saMcarAma ita: param
.
*AB. itodyatai: prApta.udyogai: ||
*vlm.18. They then said among themselves
that, if they could not find the end of the earth all their toil,
they must give up the pursuit and remove themselves elsewhere.
*sv.18.19 Thus, there is no end to the illusion in this saMsAra. Since this illusion arises as a notion in the infinite consciousness, it also seems to be infinite.
त्थम् न किम्चिद् एव_इदम् ब्रह्म.संकल्प.डम्बरम् ।
ittham na kiMcit_eva_idam brahma.saMkalpa.Dambaram |
किम्चित् संकल्पम् अज्ञानम् अनन्तम् स्वप्न.दृश्यवत् ॥७।१३१।१९॥
kimcit saMkalpam ajJAnam anantam svapna.dRzyavat ||7|131|19||
.
ittham na kimcit eva idam . Thus this is nothing but .
brahma.saMkalpa.Dambaram . the multitude of Brahmic conceptions .
kiMcit.whatever/somewhat saMkalpa.Concept.m ajJAna.not.Knowing/unwisdom.m ananta.boundless/endless/infinite.m
svapna.dRzyavat - like a dream.perception
.
#Damb . to push, throw .#Dambara.: - noise; a multitude; verbosity.
*vlm.19. So it is with this world, O king!
which is no more than display of the thoughts of Brahmá;
it is a work or creation of the mind only,
and a delusion as that of a protracted dream.
*sv.18.19 Thus, there is no end to the illusion in this saMsAra. Since this illusion arises as a notion in the infinite consciousness, it also seems to be infinite.
कल्पनम् तत्परम् ब्रह्म परम् ब्रह्मैव कल्पनम् ।
kalpanam tatparam brahma param brahmaiva kalpanam |
चिद्.रूपम् न_अनयोर् भेदः शून्यत्व.आकाशयोर् इव ॥७।१३१।२०॥
cit.rUpam na_anayo:_bheda: zUnyatva.AkAzayo:_iva ||7|131|20||
.
kalpana.imagining/fashioning.m tatpara.xx.m
the brahma.Brahmic.Immensity.
para.other/high.m brahma.Brahmic.Immensity . eva.very/only - kalpana.m
cidrUpa.xx.m na.not anayo: .xx bheda .division/difference: zUnyatva.vacuity.AkAza.sky.Space.yo: iva.like/as.if
.
*vlm.20. The mind is the Supreme Brahmá, and Brahmá is selfsame with his very mind; they are both of the form of the intellect, and there is no difference between them, than that of open air and the sky. cit
*sv.20 The essence (reality or substance) of the notion is the supreme Brahman and vice versa. They are both pure consciousness and there is no difference or division in consciousness, just as there is no distinction between space and emptiness.
.
##kLp - *kalpanam n. forming, imagining, cutting, fashioning; f. {A} the same+contrivance, arrangement, action, deed; form, shape
##kLp - *kalpanA.Imagination • arranging • creating in the mind • pretending , assuming anything to be real • Nyaaya hypothesis • imagined.form +
चिन्मात्रम् यद् यद् आभातम् जल.वाह.विवर्तवत् ।
cit.mAtram yat_yat_AbhAtam jala.vAha.vivartavat |
तद् तादृक् कथम् अन्य.आभम् अन्यस्य_असम्भवाद् भवेत् ॥७।१३१।२१॥
tat_tAdRk katham anya.Abham anyasya_a.sambhavAt_bhavet ||7|131|21||
.
this is measured Consciousness which is a projection appearing like the flow of water that thusly katham anya.Abham . how other.projection
anyasya_a.sambhavAt_bhavet - of.another thru unBecoming becomes
.
*vlm.21. The intellect operates in itself, like the running waters in whirlpools; and as the eddies and their swelling bubbles, are no other than the very water, so the operations of the mind, are modifications of the mind itself.
*sv.21 The currents and whirlpools that appear on the surface of water are only water.
* cin.mAtram yat_. which is measured Consciousness yat_AbhAtam . which is a projection + jala.vAha.vivartavat - water.flow.whirling=like tat_tAdRk_ . that thusly katham anya.Abham . how other.projection anyasya_a.sambhavAt_bhavet - of.another thru unBecoming becomes
अभावः खे च खम् इदम् सर्ग.आदौ परम.अम्बरम् ।
abhAva: khe ca kham idam sarga.Adau parama.ambaram |
स्वयम् जगद् इव_आभाति न_अन्यत् प्रलय.सर्गकौ ॥७।१३१।२२॥
svayam jagat_iva_AbhAti na_anyat pralaya.sargakau ||7|131|22||
.
a.not.bhAva.becoming.state/feeling.sense: kha.local.space.e ca - absent in the sky yet kha.local.space.m idam . this sky is sarga.creation.Adi.&c.au . thruout Creation parama.Highest\absolute.ambara.sky.m - Absolute sky svayam.oneself/itself jagat.world iva.like/as.if AbhAti.appearing - itself the world as.if appears na anyat pralaya.sargakau - not another Doomsday.creation
.
*vlm.22. The sky which is but vacuum, and was a void in the beginning; shows itself in the form of the world; which is neither created nor ever destroyed.
* abhAva: khe ca - absent in the sky yet kham idam . this sky is sarga.Adau . thruout Creation parama.ambaram - Absolute sky svayam jagat_iva AbhAti - itself the world as.if appears na anyat pralaya.sargakau - not another Doomsday.creation
यथा कषति चिद्.रूपम् तथा_एव रतिम् एत्य तत् ।
yathA kaSati cit.rUpam tathA_eva ratim etya tat |
दृष्ट.अदृष्टैः स्व.संसारैश् चिरम् आस्ते यथा चिरम् ॥७।१३१।२३॥
dRSTa.adRSTai: sva.saMsArai:_ciram Aste yathA ciram ||7|131|23||
.
yathA kaSati cit.rUpam - as rubbing Conscious form tathA_eva . thus indeed ratim . pleasure as rubbing a touchstone reveals gold etya tat - hvg gone to that dRSTa.adRSTai: sva.saMsArai:_ . w things perceived o&r unperceived in Ur.own saMsAra ciram Aste yathA ciram - long let it be as long as it is
.
?vlm.23. Whatever the intellect suggests, (from its preconceptions and predilections); the mind (which is the active principle), obeys the same and is inclined in the same
*sv... Wherever the infinite consciousness wishes to appear in whatever form, it does so and experiences its own nature in that form for as long as it pleases.
#kaS - to scratch, itch. .#kaS .f.. .#kaSa (end.comp.) . rubbing, scraping, rubbing away; . kaSa: . rubbing; a touchstone, assay (#nikaSa); •• #sarvaMkaSa . oppressing or injuring all, cruel to all_rAjat. &c.; all.pervading_bhaTT.; -m.. a rogue, wicked man W.
* yathA kaSati cit.rUpam - as rubbing Conscious form tathA_eva . thus indeed ratim . pleasure as rubbing a touchstone reveals gold etya tat - hvg gone to that dRSTa.adRSTai: sva.saMsArai:_ . w things perceived o&r unperceived in Ur.own saMsAra ciram Aste yathA ciram - long let it be as long as it is.
दृश्यात्मकम् रूपम् एकम् एकम् अस्य_एवम् अक्षयम् ।
dRzya.Atmakam rUpam ekam ekam asya_evam akSayam |
स्वयम् एवम् अजम् भाति यन् न भाति_इव किम्चन ॥७।१३१।२४॥
svayam evam ajam bhAti yat_na bhAti_iva kim.cana ||7|131|24||
.
dRzya.Atmakam rUpam ekam . the nature of a thing observed, its form is one
ekam.one\equally asya.his/its evam.so akSaya.xx.m svayam.oneself/itself evam.so aja.unborn.m bhAti.appear/shin/projecting
yat_na bhAti_iva kim.cana - what does not shine as anything.
*vlm.24. The visible world is of the same form, and equally imperishable as the intellectual; it is the eternal god that manifests himself in this manner, which is otherwise nothing of itself.
*sv.22.23.24 Since there can be nothing other than consciousness, how can there be something other than consciousness? The infinite consciousness alone shines of its own accord as this world without even intending to do so. Wherever the infinite consciousness wishes to appear in whatever form, it does so and experiences its own nature in that form for as long as it pleases.
चिद्.अणोर् उदरे सन्ति समस्त.अनुभव.अणवाः ।
cit.aNo:_udare santi samasta.anubhava.aNavA: |
शिलाः शैल.उदर* इव स्वच्छाः ख.आत्मनि ख.आत्मिकाः ॥७।१३१।२५॥
zilA: zaila.udara* iva svacchA: kha.Atmani kha.AtmikA: ||7|131|25||
.
cit.aNo:_udare . Within the Consciousness.atom .
santi samasta.anubhava.aNavA: . are all the atoms of experience .
zilA: zaila.udare iva . like stones within a mountain .
svaccha.clear/transparent.A: whin kha.local.space.AtmA.Aatmaa.self.ni kha.Atmika.nature/character.nature/character.A:
.
*vlm.25. There is an atom of the divine Intellect, an infinity of minuter atoms in the shape of ideas, just as there are innumerable stones in the body of a rock; they reside in the spirit of god, and are as translucent as the divine spirit.
*sv.25.26 Within the smallest atom of the infinite consciousness exists the potentiality of all experiences, just as there are stones and rocks within the mountain. All these experiences exist, constantly experiencing their own particular modes of experience everywhere. In reality, of course, they do not exist as experiences but only as infinite consciousness.
स्वभाव.निष्ठास् तिष्ठन्ति ते यद् अव्याकृत.आत्मनि ।
svabhAva.niSThA:_tiSThanti te yat_avyAkRta.Atmani |
मा तिष्ठन्ति तु वै ते यद् अव्यावृत्ताः परे पदे ॥७।१३१।२६॥
mA tiSThanti tu vai te yat_avyAvRttA: pare pade ||7|131|26||
.
sva.bhAva.niSThA:_tiSThanti te . They rest grounded in their own nature .
yat_avyAkRta.Atmani . which is in the elemental Self .
mA tiSThanti tu vai te . but in fact they do not rest .
yat_avyAvRttA: pare pade . undivided/apart from what is in the absolute state
.
#kR . #AkR . #vyAkR .#vyAkRta .#avyAkRta .mfn.. separated , divided , developed , unfolded ; analyzed , expounded , explained; transformed , disfigured, changed.
*vlm.2