fm6108 2.dc22 TOPKNOT RETURNS .z39
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fm6108 2.dc22 TOPKNOT RETURNS .z39
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oॐm
TOPKNOT RETURNS
vasiShTha said—
01|o/
ताम् मायाम् शमम् आनीय चूडाला समचिन्तयत् ।
tAm mAyAm zamam AnIya cUDAlA samacintayat |
दिष्ट्या भोग~इच्छया न_अयम् ह्रियते वसुध~अधिपः ॥६।१०८।१॥
diSTyA bhoga~icchayA na_ ayam hriyate vasudha~adhipa: ||6|108|01||
.
tAm mAyAm –
That mAyA.Illusion
zamam AnIya –
brot to an end
cUDAlA samacintayat –
Topknot thot
diSTyA bhoga~icchayA
what a mess wishing for pleasure makes!
na_ayam –
not this
hriyate vasudha~adhipa – blushing Overlord of the Earth.
jd>#cint -> #saMcint -> #samacintayat - { impft. [10] ac. sg. 3 }[cint]
~vlm.1 VASISHTHA related:—The princess retracted the enchantment by which she had presented the God Indra before the prince; and was glad to find, that he had subdued, (lil-put to blush) his desire of enjoyment.
~AB. hriyate ??? illegible
02|o/
शान्त: सम.समाभोग एवम् शक्र-समागमे ।
असंरम्भ-महेलम् च कृतवान् व्यावहारिकम् ॥६।१०८।२॥
शान्त: सम.समाभोग एवम् शक्र-समागमे ।
zAnta: sama.samAbhoga* evam zakra-samAgame |
असंरम्भ-महेलम् च कृतवान् व्यावहारिकम् ॥६।१०८।२॥
a.saMrambha-mahelam ca kRtavAn vyAvahArikam ||02||
.
zAnta: sam.samabhoga evam zakra-samAgame - x +
a-saMrambha-mahelam ca kRtavAn_vyAvahArikam - x.
~sv.2 "Luckily, the king is not attracted by temptations of pleasure. Even when Indra visited him and invited him to heaven, the king remained unaffected and pure like space.
~vlm.2. He remained with perfect tranquility and equanimity of his mind, at the advent and in the presence of the God Inira, and was fearless imd indifferent to and unmoved even by the pursuation of that God.
03|o/
भूय एव प्रपञ्चेन विमृशाम्य्_एव सादरम् ।
राग.द्वेष-प्रधानेन केन.चिद्_बुद्धि-हरिणा ॥६।१०८।३॥
bhUya eva prapaJcena vimRzAmy_eva sAdaram |
rAga.dveSa-pradhAnena kena.cid_buddhi-hariNA ||03||
.
bhUyas eva prapaJcena - x =
vimRzAmi_eva sAdaram - x +
rAga.dveSa-pradhAnena kena.cid_buddhi-hariNA - x.
#mRz - #vimRz
#pradhAna
~sv.3 I shall now subject him to another test to see if he is swayed by the twin forces of attraction and repulsion."
~vlm.3. I will again try to know by some artifice or other, whether this prince is subject to the passions of anger or anoyment or any other feeling, which serve at best but to blind-fold the understanding.
04|Ø
इति संचिन्त्य सा रात्राव्_इन्दाव्_अभ्युदिते वने ।
iti saMcintya sA rAtrau_ indau_ abhyudite vane |
गृहीतम् अङ्गना-रूपम् कान्ता मदनिका सती ॥६।१०८।४॥
gRhItam aGganA-rUpam kAntA madanikA satI ||04||
.
*jd. iti saMcintya sA – so she thot
rAtrau – in the night
indau_abhyudite vane – when the moon had arisen over the forest
gRhItam aGganA-rUpam – having taken a female form,
kAntA madanikA satI - x.
~vlm.4. With this intention she look upon her the form of the chaste Madaniká, at the approach of night; and when the moon had already appeared above that forest land.
~sv.4-5-6 That very night, Cudala created by her magic powers a delightful pleasure garden and an extraordinarily beautiful bed in it.
05|o/
वाते वहति फुल्ल-आढ्ये मधुर~आमोद-मांसले ।
संध्या-जप्य-परे नद्यास्_तीर-संस्थे शिखिध्वजे ॥६।१०८।५॥
vAte vahati phulla~ADhye madhura~Amoda-mAMsale |
saMdhyA-japya-pare nadyA:_tIra-saMsthe zikhidhvaje ||05||
.
*jd.
vAte vahati phulla~ADhye - x =
madhura~Amoda-mAMsale - x +
saMdhyA-japya-pare nadyA: - x =
tIra-saMsthe zikhidhvaje - x.
~vlm.5. The wind was blowing gently, bearing the sweet fragrance of flowers; and 8ikhidhwaja was sitting by the side of a river, to perform his evening devotion.
~sv.4-5-6 That very night, Cudala created by her magic powers a delightful pleasure garden and an extraordinarily beautiful bed in it.
06|o/
संतान-कलता-गेहम् नीरन्ध्रै: पुष्प-गुच्छकै: ।
शुद्धान्तम् वन-देवीनाम् प्रविवेश मदान्विता ॥६।१०८।६॥
saMtAna-kalatA-geham nIrandhrai: puSpa-gucchakai: |
zuddhAntam vana-devInAm praviveza madAnvitA ||06||
.
*jd.
saMtAna-kalatAgeham - x =
nIrandhrai: - x =
puSpa-gucchakai: - with flowery shrubbery +
zuddhAntam - x =
vana-devInAm - x =
praviveza - x =
madAnvitA - x.
#saMtAna
~vlm.6. At this time she entered her bower formed by the twining creepers, and decorated with garlands of flowers, resembling the covert of sylvan goddesses.
~sv.4-5-6 That very night, Cudala created by her magic powers a delightful pleasure garden and an extraordinarily beautiful bed in it.
07|o/
तत्र संकल्पिते पुष्प-शयने माल्य-मालिता ।
कण्ठे संकल्पितम् कान्तम् खिड्गम् आदाय संस्थिता ॥६।१०८।७॥
tatra saMkalpite puSpa-zayane mAlya-mAlitA |
kaNThe saMkalpitam kAntam khiDgam AdAya saMsthitA ||07||
.
*jd. tatra saMkalpite –
there having conceived
= puSpa-zayane –
on a flowery bed
= mAlya-mAlitA –
garlanded with blossoms
= kaNThe –
about his neck
= saMkalpitam kAntam khiDgam AdAya saMsthitA –
she gave substance to her fancy, a beautiful young Rogue.
tt.char. #viTa-: — m. (derivation doubtful) = #khiGga, #khiDga, - the companion of a dissolute prince, #khiGga-varo viTa-zreSThaH, y1014.022 ABComm. • "high-lifer", rogue, knave &c. (in the drama, esp. in the #mRcchakaTika, he is the companion of a dissolute prince and resembles in some respects the #vidUSaka, being generally represented as a parasite on familiar terms with his associate, but at the same time accomplished in the arts of poetry, music, and singing.) • end-comp. a term of reproach.
~sv.7 She created a young man, physically more attractive than even Sikhidhvaja. There on that bed she appeared to be seated with her lover in close embrace.
~vlm.7. She slept there on the bed of flowers decked by herself, and adorned with wreaths of flowers on her own person; She had her beloved one seated in her heart; and laid her on a pillow.
*jd. tatra saMkalpite - there having conceived = puSpa-zayane - on a flowery bed = mAlya-mAlitA - garlanded with blossoms = kaNThe - about his neck = saMkalpitam kAntam khiDgam AdAya saMsthitA – she gave substance to her fancy, a beautiful young Rogue.
08|Ø
आगत्य_अन्विष्य कुञ्जात् स* प्रददर्श शिखिध्वज: ।
Agatya_anviSya kuJjAt sa* pra.dadarza zikhidhvaja: |
लता-गेहे मदनिकाम् कण्ठे खिङ्गम् मनोहरम् ॥६।१०८।८॥
latA-gehe madanikAm kaNThe khiGgam manoharam ||08||
.
*jd. Agatya - x =
anviSya kuJjAt - x =
sa pradadarza zikhidhvaja: - x +
latA-gehe - x =
madanikAm - x =
kaNThe - x =
khiGgam manoharam - x.
#khiGga
~sv.8-9 Sikhidhvaja had concluded his evening prayers and he looked for his wife Madanika. After some search, he discovered the secret hiding place of this couple. He saw them completely immersed in their love-play.
~vlm.8. 8ikbidhwaja sought for her in the gardens and groves, and found her out at last sleeping in the bower, with the pretty paramour enfolding her neck in his arms.
09|o/
कुन्तल-आवलित-स्कन्धम् समालब्धम् च चन्दनै: ।
शयन-आवृति-निक्षेप-पर्याकुलित-शेखरम् ॥६।१०८।९॥
kuntala~Avalita-skandham samAlabdham ca candanai: |
zayana~AvRti-nikSepa-paryAkulita-zekharam ||9||
.
*jd.
kuntala~Avalita-skandham - x =
samAlabdham ca candanai: - x +
zayana~AvRti-nikSepa-paryAkulita-zekharam - x.
#kuntala — m. - the hair of the head; pl. N. of a people.
~vlm.9. He had his hairs hanging on his neck and shoulders, and his beauteous body daubed with pasted sandal wood. He had a chaplet of flowers on his head, which was distorted from his crown, and lay loose on the pillow over which it rolled.
कुन्तलावलितस्कन्धं समालब्धं च चन्दनैः ।
शयनावृतिनिक्षेपपर्याकुलितशेखरम् ।। ९
VA - (he, the lover) was covered by (his and madanika’s) hair,
annointed with candana,
his crown fell down and rolled on the bed.
AS: His shoulders were covered by hair (both his and madanika's) and he
was annointed by candana; (moreover) his (own) hair was undone by turning over
in the bed and was in a clutter.
10|Ø
हेम~आभे द्विगुण~आकार-बाला-बाहु-उपधानके ।
hema~Abhe dviguNa~AkAra-bAlA-bAhu-upadhAnake |
संसक्त-श्रवण~अपाङ्ग-कपोल-तल-कुन्तलम् ॥६।१०८।१०॥
saMsakta-zravaNa~apAGga-kapola-tala-kuntalam ||10||
.
*jd. hema~Abhe – looking like gold
dviguNa~AkAra-bAlA-bAhu-upadhAnake –
i the transformed girl's forearm for a pillow +
saMsakta-zravaNa~apAGga-kapola.tala-kuntalam –
m clinging-ear~eyecorner-cheek.level-hair.
~sv.10 Her hair encircled him. With her hands she held his face.
~vlm.10. The flowing tresses of the mistress, fell in two fold braids, on her shoulder blades of golden hue; and hung over her ears and eye-brows and her cheeks and face.
~VA - on golden pillow of folded girl’s hand her hair is spread on cheek श्रवणापाङ्ग - ?
~AS: The description still belongs to the lover - notice that the
adjectives are not fem.
He was resting (his head) on the pillow
formed by her folded hands {? dviguNAkAra more likely indicates the
Topknot.transformation.jd.}, with his ears (श्रवण), corner of the eye
(अपाङ्ग), cheek (कपोल) and tips of hair (तलकुन्तल) touching her intimately.
~AB. bAlAbAhulakSaNe ||
11|Ø
मिथुनम् तद्_ददर्श_अथ मिथ: प्रहसित~आननम् ।
mithunam tad_dadarza_atha mitha: prahasita~Ananam |
अन्योन्य-वदनासक्तम् छन्नम् कल्प-लता-अंशुकै: ॥६।१०८।११॥
anyonya-vadanAsaktam channam kalpa-latA-aMzukai: ||11||
.
*jd. mithunam tad dadarza –
the couple that he saw
atha mitha: –
then together
prahasita~Ananam –
m laughing/smiling-visage +
anyonya-vadanAsaktam – mutual-face-fastened –
their cheeks pressed together
channam – covered
kalpa-latA-aMzukai: - with with flowers of the kalpa vine.
~vlm.11. He beheld the amorous pair, with their smiling faces; and both kissing and embracing one another, as when the ivy entwines a large tree.
~sv.11-12 With every movement of their limbs they expressed their extreme love for each other. On their faces danced the delight of their hearts.
12|Ø
आलोल-माल्य-शयनम् मदन~अतुरम् आकुलम् ।
Alola-mAlya-zayanam madana~aturam Akulam |
अङ्ग-लग्न~च्~छलेन_आत्म-रागम् अन्योन्यम् अर्पयत् ॥६।१०८।१२॥
aGga-lagna~chalena_Atma-rAgam anyonyam arpayat ||12||
.
*jd. Alola-mAlya-zayanam - x =
madana~aturam Akulam - x +
aGga-lagna-chalena - their bodies meeting in battle-play =
Atma-rAgam anyonyam arpayat - x.
#तुर् #tur -> #tura तुर -> अतुर #Atura – suffering, diseased
#तुर् #tur -> आतुर #atura - not liberal, not rich AV.
~vlm.12. They lay with their wreathed flowers, hanging loosely on their persons; and both were enamoured of one another by the mutual contact of their bodies, which infused their reciprocal passion in the heart of each other.
~sv.11-12 With every movement of their limbs they expressed their extreme love for each other. On their faces danced the delight of their hearts.
13|Ø
अभ्युन्मुखम् सम~आनन्दम् उद्दाम-मद-मन्थरम् ।
abhy.unmukham sama~Anandam uddAma-mada-mantharam |
परस्पर~आहतम् पुष्पैर्_वक्षोभ्याम् पीडित-स्तनम् ॥६।१०८।१३॥
paraspara~Ahatam puSpair_vakSobhyAm pIDita-stanam ||13||
.
*jd. abhyunmukham sama~Anandam - x =
uddAma-mada-mantharam - x +
paraspara~Ahatam - x =
puSpai: - x =
vakSobhyAm - x =
pIDita-stanam - x.
~sv.13 The chest of one was beating against the chest of the other. They were utterly oblivious of their surroundings.
~vlm.13. They were both infatuated and ravished by their mutual love, and were both bruising their breasts on the bosoms of one another.
14|o/
तदा_आलोक्य_आविकारेण चेतसालम् तुतोष स: ।
अहो सुखम् स्थितौ खिङ्गाव्_इत्य्_आह स शिखिध्वज: ॥६।१०८।१४॥
tadA_Alokya_AvikAreNa cetasAlam tutoSa sa: |
aho sukham sthitau khiGgau_ ity_Aha sa zikhidhvaja: ||14||
.
* tadA_Alokya_AvikAreNa – x
cetasAlam tutoSa sa: – x
aho sukham sthitau khiGgau – x
ity_Aha sa zikhidhvaja: - x.
~sv.14 Sikhidhvaja saw all this but was unmoved. He did not wish to disturb them and so turned to go. But his presence had been noticed by the couple.
~vlm.14. Seeing this, Sikhidhwaja felt no change in his disposition; but was rather pleased to find them sleeping so very happily in one another's embrace.
15|o/
"तिष्ठत_अङ्ग यथाकामम् सुखम् खिङ्गौ यथास्थितम् ।
विघ्नम् मा_अकरवम् भीताव्"_इत्य्_उक्त्वा निर्जगाम स: ॥६।१०८।१५॥
"tiSThata_aGga yathAkAmam sukham khiGgau yathAsthitam |
vighnam mA_akaravam bhItAv"_ity_uktvA nirjagAma sa: ||15||
.
*jd.
"tiSThata_aGga yathAkAmam
sukham khiGgau yathAsthitam
vighnam mA_akaravam bhItau"
ity_uktvA nirjagAma sa:
"Stay, please, as you like it,
as happy as two rogues onstage.
I wasn't intending to trouble or frighten you."
So having said,
he went away.
कृ #kR -> अकरवम् #akaravam - { impft. [8] ac. sg. 1 }[kṛ_1]
स्था #sthA -> तिष्ठत #tiSThata - { imp. [1] ac. pl. 2 }[sthā_1]
ॐ tt.char. विट #viTa: — m. (derivation doubtful) = खिङ #khiGga, खिडग #khiDga, - the companion of a dissolute prince, #khiGga-varo viTa-zreSThaH, y1014.022 ABComm. • "high-lifer", rogue, knave &c. (in the drama, esp. in the #mRcchakaTika, he is the companion of a dissolute prince and resembles in some respects the #vidUSaka, being generally represented as a parasite on familiar terms with his associate, but at the same time accomplished in the arts of poetry, music, and singing.) • end-comp. a term of reproach.
~sv.15 He said to them, "Pray, let me not disturb your happiness."
~vlm.15. Remain ye lovers, he said, as you are in your hearts' content; and I will put no obstacle in your way, nor make you afraid of me by my presence in this place," Saying so, he withdrew from there.
16|o/
ततो मुहूर्त-मात्रेण प्रपञ्चम् तम् उपेक्ष्य सा ।
निर्ययौ दर्शयन्ती स्वम् रति-फुल्ल-आकुलम् वपु: ॥६।१०८।१६॥
tato muhUrta-mAtreNa prapaJcam tam upekSya sA |
niryayau darzayantI svam rati-phulla~Akulam vapu: ||16||
.
tatas_ muhUrta-mAtreNa - x =
prapaJcam tam upekSya sA - x +
niryayau darzayantI - x =
svam rati-phulla~Akulam vapu: - x.
~vlm.16. Immediately at this time, she also withdrew her charm, and disclosed herself as the beauteous venus, and loving spouse of the prince.
~sv.16-17-18 After a time, Madanika came out of the garden and met Sikhidhvaja feeling ashamed of her own conduct.
17|o/
उपविष्टम् ददर्श_एनम् नृपम् हेम.शिला-तले ।
समाधि-संस्थम् एकान्ते मनाग्_विकसित-ईक्षणम् ॥६।१०८।१७॥
upaviSTam dadarza_enam nRpam hema.zilA-tale |
samAdhi-saMstham ekAnte manAg_vikasita-IkSaNam ||17||
.
*jd.
upaviSTam dadarza_enam nRpam
coming out,
she saw this ManLord
hema.zilA-tale
on the slope of Gold Mountain
samAdhi-saMstham ekAnte
manAg_vikasita-IkSaNam
in steady samAdhi.Sameness all alone
his eyes half.open.
~vlm.17. She came out and saw the prince sitting in a craig of the mountain, in the posture of his intense meditation, and with both his eyes open.
~sv.16-17-18 After a time, Madanika came out of the garden and met Sikhidhvaja feeling ashamed of her own conduct.
18|o/
तम् प्रदेशम् उपागम्य लज्जा-अवनमित~आनना ।
तूष्णीम् आसीत्_क्षणम् खिन्ना ग्लाना मदनिका-अङ्गना ॥६।१०८।१८॥
tam pradezam upAgamya lajjA-avanamita~AnanA |
tUSNIm AsIt_kSaNam khinnA glAnA madanikA-aGganA ||18||
.
*jd.
tam pradezam upAgamya - she approached his presence = lajjau_anamita~AnanA - her face downcast and shy =
tUSNIm AsIt_kSaNam - x =
khinnA glAnA madanikA-aGganA - x.
~vlm.18. The lady Madaniká advanced towards him witn a bashful countenence, and then sat silent by his side with her down cast look and melancholy appearance; as if abashed and ashamed of her past misconduct.
~sv.16-17-18 After a time, Madanika came out of the garden and met Sikhidhvaja feeling ashamed of her own conduct.
19|o/
क्षणाच्_छिखि-ध्वजो ध्यानाद्_विरतस्_ताम् उवाच ह ।
अत्यन्त-मधुरम् वाक्यम् इदम् अक्षुब्धया धिया ॥६।१०८।१९॥
kSaNAt_zikhi-dhvaja:_ dhyAnAt_ virata:_ tAm uvAca ha |
atyanta-madhuram vAkyam idam a-kSubdhayA dhiyA ||19||
.
*jd.
kSaNAt - suddenly zikhidhvaja.FireCrest =
dhyAnAd_virata: -
detached from his meditation =
tAm uvAca ha -
spoke then to her =
atyanta-madhuram vAkyam idam akSubdhayA dhiyA - these boundlessly-sweet words with untroubled thought.
~vlm.19. Then as Sikhidhwaja was released after a moment from his meditation, he cast his eyes upon her; and spoke to her with an exceedingly sweet voice, which bespoke the frankness of his mind.
~sv.19..21 But the king said: "My dear, why did you come away so soon? Surely all beings live in order to enjoy happiness. And it is difficult to find in this world a couple who are in such harmony.
*jd.19 - kSaNAt - suddenly zikhidhvaja.FireCrest = dhyAnAd_virata: - detached from his meditation = tAm uvAca ha - spoke then to her = atyanta-madhuram vAkyam idam akSubdhayA dhiyA - these boundlessly-sweet words with untroubled thought.
20|o/
तन्वि किम् शीघ्रम् एव त्वम् विघ्नित~आनन्दम् आगता ।
आनन्दाय_एव भूतानि यतन्ते याति कानिचित् ॥६।१०८।२०॥
tanvi kim zIghram eva tvam vighnita~Anandam AgatA |
AnandAya_eva bhUtAni yatante yAti kAnicit ||20||
.
*jd.
tanvi kim zIghram eva - x =
tvam vighnita~Anandam AgatA - x +
AnandAya eva bhUtAni yatante - x =
yAti kAnicit - x.
~vwv.1561/20b. All creaures, of whatever nature, strive only for happiness.
~vlm.20. Lady, said he why do you come so soon to me, and leave off the enjoyment of thy happiness? Oh! happiness is the end and aim of all beings on earth. (Oh happiness! our being's end and aim. Pope).
~sv.19..21 But the king said: "My dear, why did you come away so soon? Surely all beings live in order to enjoy happiness. And it is difficult to find in this world a couple who are in such harmony.
21|o/
भूयस्_तोषय तम् गच्छ कान्तम् प्रणय-वृत्तिभि: ।
परस्पर_ईप्सित-स्नेहो दुर्.लभो हि जगत्.त्रये ॥६।१०८।२१॥
bhUyas_toSaya tam gaccha kAntam praNaya-vRttibhi: |
paraspara_Ipsita-sneho dur.labho hi jagat.traye ||21||
.
*jd.
bhUyas toSaya tam - x =
gaccha kAntam praNaya-vRttibhi: - x +
paraspara Ipsita-sneha: dur.labha: hi jagat.traye – x.
~vlm.21. Go, return to thy lover, and gratify him with all thy endearments; because mutual love which is so much desired by all, and is hard to be had by any in this world.
~sv.19..21 But the king said: "My dear, why did you come away so soon? Surely all beings live in order to enjoy happiness. And it is difficult to find in this world a couple who are in such harmony.
22|o/
अहम् एतेन च_अर्थेन न_उद्वेगम् यामि मानिनि ।
यद्.यद्_इष्टतमम् लोके तत्.तद् एवम् विजानता ॥६।१०८।२२॥
aham etena ca_arthena na_udvegam yAmi mAnini |
yad.yad_iSTatamam loke tat.tad evam vijAnatA ||22||
.
aham etena ca arthena - for I, on this account =
na udvegam yAmi - do not come to be troubled =
mAnini - o thinker - as you think. =
yadyad iSTatamam loke - whatever is most desired by people =
tattad evam vijAnatA - thatever is known to be so.
~sv.22 I am not agitated on this account for I know very well what people like very much in this world.
~vlm.22. Think not, madam, that I am at all angry or sorry for this affair; as I am always contented in myself, with knowing the True One, that is only to be known.
*jd.22 - aham etena ca arthena - for I, on this account = na udvegam yAmi - do not come to be troubled = mAnini - o thinker - as you think. = yadyad iSTatamam loke - whatever is most desired by people = tattad evam vijAnatA - thatever is known to be so.
23|o/
अहम् कुम्भश्_च तन्व्-अङ्गि वीतरागाव्_इह_इतरा ।
दुर्वासस्.शापजा बाला त्वम् यद्_इच्छसि तत्_कुरु ॥६।१०८।२३॥
aham kumbhazca tanv-aGgi vItarAgau_ iha_itarA |
durvAsas.zApajA bAlA tvam yad_icchasi tat_kuru ||23||
.
slender woman, I and kumbha are totally dispassionate, both of us.
This girl has come from the curse of #durvAsa.
But do whatever you think best, do that!
aham kumbha:ca
I and kumbha
o thin-of-limbs
tanv-aGgi
are dispassionate, both of us.
vItarAgau_ iha_itarA
The girl is produced by durvAsa's curse - The antics of this cranky sage are fully described at http://en.wikipedia.org/wiki/durvAsa
whatever you wish, do just that!
durvAsas.zApajA bAlA tvam yad_icchasi tat_kuru
~sv.23 kumbha and I are great friends, Madanika is but the fruit of durvAsa's curse!"
~vlm.23. Myself and my companion kumbha, are always dispassionate in our dispositions; but thou that art sprang from the curse of Durvása as a woman, art ever at liberty to do whatever thow likest, without incurring any displeasure of ours.
24|Ø
एवम् एष महाभाग स्त्री-स्वभावो हि चञ्चल: ।
evam eSa* mahAbhAga strI-svabhAvo_ hi caJcala: |
कामो ह्य्_अष्टगुण: स्त्रीणाम् न कोपम् कर्तुम् अर्हसि ॥६।१०८।२४॥
kAmo_ hi_aSTa.guNa: strINAm na kopam kartum arhasi ||24||
.
evam eSa mahAbhAga
so it is, o illustrious one
strI-svabhAvo hi caJcala:
a woman's self-nature is changeable
kAmo hy aSTaguNa: strINAm
The desire of women has eight qualities
aSTa-guNa is a term more often used for the duties of a king
na kopam kartum arhasi
You should not be angry about it.
~sv.24-25 Madanika pleaded: "Such is the nature of women, O lord! They are wavering in their loyalty. They are eight times as passionate as men.
~vlm.24. Madaniká repîted.—So it is! Oh highly favoured one of Heaven, who knowest that women are by their nature are ten times more passionate than men, and should not therefore be chid on account of their gratification of their natural passions.
25|o/
अ-बला_अहम् अनेन_अस्मि रात्रौ गहन-कानने ।
त्वयि संध्या-जप-परे किम् करोमि वराकिका ॥६।१०८।२५॥
a-balA_aham anena_asmi rAtrau gahana-kAnane |
tvayi saMdhyA-japa-pare kim karomi varAkikA ||25||
.
a-balA_aham
anena_asmi
rAtrau gahana-kAnane
tvayi saMdhyA-japa-pare
kim karomi
varAkikA
~sv.24-25 Madanika pleaded: "Such is the nature of women, O lord! They are wavering in their loyalty. They are eight times as passionate as men.
~vlm.25. I am but a frail woman, and find you absorbed in deep meditation, I could not choose other wise than take me a partner as you saw, in the depth of the forest and in the night: (Solitude and the darkness of night, being so very favourable to love affairs).
वृ -> वराकक #varAkaka, वराकिका #varAkikA – mf(%{ikA})n. wretched, low, vile _paJcad.
26|o/
अ-बला वा कुमरी वा जारम् न रति-रोधनम् ।
करोति परि.खिङ्गेन न_अङ्गे स्वे वि.निवेशितम् ॥६।१०८।२६॥
a-balA vA kumarI vA jAram na rati-rodhanam |
karoti pari.khiGgena na_aGge sve vi.nivezitam ||26||
.
a-balA vA – x
kumarI vA – x
jAram na rati-rodhanam – x
karoti pari.khiGgena – x
na aGge sve vi.nivezitam - x.
~sv.26-27-28 They are weak and so cannot resist lust in the presence of a desirable person. Hence, please forgive me and do not be angry."
~vlm.26. The weak sex in general, and the maidens in particular, are ever fond of paramour by their very nature for the gratification of their lust, which they can never have the power to check.
27|Ø
स्त्रिय: सुन्दरताम् याता: पुर:पुंसाम् अ-सङ्गमे ।
striya: sundaratAm yAtA: pura:puMsAm a-saGgame |
मन्युर्_निषेध आक्रन्द: सतीत्वम् किम् करिष्यति ॥६।१०८।२७॥
manyu:_ niSedha Akranda: satItvam kim kariSyati ||27||
.
men see women grown to beauty come
before them
:
wanting intercourse
when restraint is ruled by passion
how will they practice fidelity
?
~sv.26-27-28 They are weak and so cannot resist lust in the presence of a desirable person. Hence, please forgive me and do not be angry."
~vlm.27. A woman becomes graceful in the company of man, and no anathema or prohibition, nor the menaces of men, nor regard of chastity, is of any avail to retard them from it.
~VA – beautiful women without company of man (without protection of man)
cannot keep off passion with crying. How can they keep fidelity?
~AS: This is a rhetorical question of course. What can the wrath, censure, yelling or piety (instilled due to marriage) do to prevent a beautiful woman from having intercourse with men present in front?
* striya: sundaratAm yAtA: – they of women to their beauty come pura:puMsAm a-saGgame – of before.men in non-intercourse manyu: niSedha-Akranda: – passion denial/restraint overcome satItvam kim kariSyati - how will they practice fidelity?
28|o/
अ-बला स्त्री तथा बाला मूढा_अहम् अपराधिनी ।
क्षन्तुम् अर्हसि नाथ त्वम् क्षमावन्तो हि साधव: ॥६।१०८।२८॥
a-balA strI tathA bAlA mUDhA_aham aparAdhinI |
kSantum_arhasi nAtha tvam kSamAvanto hi sAdhava: ||28||
a-balA strI
tathA
bAlA mUDhA_aham
aparAdhinI
kSantum_arhasi
nAtha
lord / not then
tvam kSamAvanto hi sAdhava:
x
राध् #rAdh -> अपराध #aparAdha – m. offence, transgression, fault; mistake; #aparAdhaM >kR, to offend any one (gen.)
~sv.26-27-28 They are weak and so cannot resist lust in the presence of a desirable person. Hence, please forgive me and do not be angry."
~vlm.28. I am a damsel and a weeker vessel and an ignorant and independant lass, therefore sir, it becomes you to forgive my fickleness, because forgiveness is the most prominent feature of holiness.
29|Ø
मन्युर्_मम न बाले ऽन्तर्_विद्यते ख इव द्रुम: ।
manyur_mama na bAle_ antar_vidyate kha* iva druma: |
केवलम् साधु-निन्द्यत्वान्_न_इच्छामि त्वाम् अहम् वधूम् ॥६।१०८।२९॥
kevalam sAdhu-nindyatvAn_ na_ icchAmi tvAm aham vadhUm ||29||
.
manyur_mama na bAle_antar – x
vidyate kha iva druma: – x
kevalam sAdhu-nindyatvAn – x
na_icchAmi tvAm aham vadhUm - x.
~sv.29-30 Sikhidhvaja replied: "I am not at all angry with you, my dear. But it is appropriate that I should henceforth treat you as a good friend and not as my wife."
~vlm.29. Sikhidhwaja replied:—Know my belle, that anger has no seat in my heart, as there grows no plant in the sky; and it is only for fear of incurring the ignominy of good people, that I must decline to take thee as my spouse.
30|o/
सुहृत्त्वेन वन~अन्तेषु पूर्ववत्_सुखम् अङ्गने ।
वीतरागतया नित्यम् समम् एव रमावहे ॥६।१०८।३०॥
suhRttvena vana~anteSu pUrvavat_sukham aGgane |
vItarAgatayA nityam samam eva ramAvahe ||30||
.
suhRttvena vana~anteSu – x
pUrvavat_sukham aGgane – x
vItarAgatayA nityam – x
samam eva ramAvahe - x.
रम् -> रमावहे #ramAvahe - pr. [1] md. du. 1 [ram]
~sv.29-30 Sikhidhvaja replied: "I am not at all angry with you, my dear. But it is appropriate that I should henceforth treat you as a good friend and not as my wife."
~vlm.~vlm.3O. But I can associate with thee as before in mutual friendship for ever more, without bearing any yarning or grudge in our hearts, either for or against one another; (but remain in disinterested amity for life).
31|Ø
एवम् समतया तत्र स्थिते तस्मिञ्_छिखिध्वजे ।
evam samatayA tatra sthite tasmin_zikhidhvaje |
चूडाला चिन्तयाम्-आस तत्.सत्त्वेन_उदित~आशया ॥६।१०८।३१॥
cUDAlA cintayAm.Asa tat.sattvena_ udita~AzayA ||31||
.
evam samatayA tatra – x
sthite tasmin_zikhidhvaje – x
cUDAlA cintayAm.Asa – x
tat.sattvena_udita~AzayA - x.
~vlm.3l. Vasishtha replied:—After Sikhidhawaja had consented to continue in his indifference and disinterested friendship, with his only companion in the forest; Chudála was highly pleased to wit the nobleness of his mind, and thus said to herself.
~sv.31..34 Cudala was delighted with the king's attitude which conclusively proved that he had gone beyond lust and anger.
32|Ø
अहो बत परम् साम्यम् भगवान्_अयम् आगत: ।
aho bata param sAmyam bhagavAn_ ayam Agata: |
वीतरागतया ऽक्रोधो जीवन्मुक्तो ऽवतिष्ठते ॥६।१०८।३२॥
vItarAgatayA_ akrodho_ jIvanmukto_ avatiSThate ||32||
.
aho bata – x
param sAmyam – x
bhagavAn – x
ayam Agata: - to this come
vItarAgatayA – thru dispassionateness
a-krodho jIvankukto'vatiSThate - x.
~vlm.32. O the transcendent tranquility, which this lord of mine has gained, and whose dispassionateness has set him above anger, and his living liberation hath attained.
~sv.31..34 Cudala was delighted with the king's attitude which conclusively proved that he had gone beyond lust and anger.
*KG – 'krAdho.
33|Ø
न_एनम् हरन्ति ते भोगा न महत्यो ऽपि सिद्धय: ।
na_enam haranti te bhogA:_ na mahatyo_ api siddhaya: |
न सुखानि न दु:खानि न_आपदो न च सम्पदः ॥६।१०८।३३॥
na sukhAni na du:khAni na_Apada:_ na ca sampada: ||33||
.
enjoyments do not attract him
not even great achievements
:
not pleasure nor pain, not fortune nor disaster
.
~vlm.33 No delight attracts his heart, nor any excellence ever attracts his soul whose mind is not elated by pleasure or prosperity, or depressed by pain or calamity.
*jd. *KG – 'krAdho. na enam haranti te bhogA: - enjoyments do not attract him = na mahatya: api siddhaya: - nor great achievements = na sukhAni na du:khAni na Apada: na ca sampada: - not pleasure nor pain, not fortune nor disaster.
34|o/
चिन्तिता: सकला* एकम् प्रयान्त्य्_एनम् अनिन्दिता: ।
मन्ये महर्द्धय: कान्ता नारायणम् इव_अपरम् ॥६।१०८।३४॥
cintitA: sakalA_ ekam prayAnti_ enam aninditA: |
manye mahA~Rddhaya: kAntA nArAyaNam iva_ aparam ||34||
.
cintitA: sakalA:_ – x
ekam prayAnti enam aninditA: - x =
manye maharddhaya: kAntA nArAyaNam iva aparam - x.
~vlm.34. Methinks all the imaginable perfections, have jointly met in his person; as the goddess of prosperity, is united with the personage of Náráyana. (TUe Lord is the model of all excellence and perfection).
~sv.31..34 Cudala was delighted with the king's attitude which conclusively proved that he had gone beyond lust and anger.
35|Ø
आत्म-वृत्तान्तम् अखिलम् तम् एनम् स्मारयाम्य्_अहम् ।
Atma-vRttAntam akhilam tam enam smArayAmi_ aham |
कुम्भ-रूपम् इदम् त्यक्त्वा चूडाला_एव भवाम्य्_अहम् ॥६।१०८।३५॥
kumbha-rUpam idam tyaktvA cUDAlA_ eva bhavAmi_ aham ||35||
.
Atma-vRttAntam akhilam – my self-story entirely
tam enam smArayAmi aham – that this make.to.remember I =
kumbha-rUpam – the kumbha-form
idam tyaktvA – this hvg abandoned
cUdAlA eva bhavAmi aham - chUdAlA.Topknot only become I
.
~vlm.35. It is now the proper time for me, to bring to his remembrance all and every thing relating to myself; by relinquishing my figure of kumbha, and disclosing myself to him in my form of Chudála,
36|Ø
इति संचिन्त्य चूडाला चूडाला-वपुर्~अक्षता ।
iti saMcintya cUDAlA cUDAlA-vapu:_ a-kSatA |
दर्शयाम्-आस तत्र_ आशु त्यक्त्वा मदनिका-वपु: ॥६।१०८।३६॥
darzayAm-Asa tatra_ Azu tyaktvA madanikA-vapu: ||36||
.
iti saMcintya cUDAlA – so considered chUdAlA.Topknot
cUDAlA-vapur-akSatA – the chUdAlA.Topknot-body-appearance
darzayAm.Asa tatra_Azu – appeared there soon
tyaktvA madanikA-vapu: - hvg abandoned the madanikA.shape.
~vlm.36. With this thought, she shuffed off her shape of Madaniká, and took the complexion of Chudála upon herself.
~sv.35..39 She instantly shed her previous form as Madanika and resumed her original form as Cudala.
#a-kSatA – a virgin
#akSa-tA – apparency
37|Ø
तस्मान् मदनिका-देहाच्_चूडाला निर्गता_इव सा ।
tasmAn_ madanikA-dehAt_cUDAlA nirgatA_iva sA |
बभाव्_अस्य पुरो युक्ता निर्गता_इव समुद्गकात् ॥६।१०८।३७॥
babhau_ asya puro_ yuktA nirgatA_iva samudgakAt ||37||
.
tasmAt – x
madanikA-dehAt – from the body of madanikA
chUdAlA.Topknot
nirgata iva sA – came.out as her
babhau asya pura: yuktA – she became before him thru yoga
nirgatA iva samudgakAt - like coming.out.of a jewel.chest.
~vlm.37. She then issued forth as Chudála, from out of the body of Madaniká, and stood confest before him, as a jewel when taken put of the chest and exposed to view. ~sv.35..39 She instantly shed her previous form as Madanika and resumed her original form as Cudala.
38|Ø
ताम् ददर्श_अनवद्य~अङ्गीम् पुन: प्रणय-पेशलाम् ।
tAm dadarza_anavadya~aGgIm puna: praNaya-pezalAm |
कान्ता मदनिकाम् एव चूडालाम् दयिताम् स्थिताम् ॥६।१०८।३८॥
kAntA madanikAm eva cUDAlAm dayitAm sthitAm ||38||
.
tAm dadarza anavadya~aGgIm – x
puna: praNaya-pezalAm – x
kAntA madanikAm eva – x
cUDAlAm dayitAm sthitAm - x.
~vlm.38. The prince beheld her unblemished and lovely figure, and found his beloved Madaniká transformed to his wedded spouse Chudála again.
~sv.35..39 She instantly shed her previous form as Madanika and resumed her original form as Cudala.
39|o/
समुदिताम् इव माधव-पद्मिनीम्
उपगताम् इव भूमि-तलाच्_छ्रियम् ।
प्रकटिताम् इव रत्न-मुद्रकात्
परिददर्श निजाम् दयिताम् नृप: ॥६।१०८।३९॥
samuditAm iva mAdhava-padminIm
upagatAm iva bhUmi-talAcchriyam |
prakaTitAm iva ratna-mudrakAt
paridadarza nijAm dayitAm nRpa: ||39||
.
samuditAm iva mAdhava-padminIm –
emerging like a lotus in spring
upagatAm iva bhUmi-talAcchriyam –
arising like the Goddess from the earth
prakaTitAm iva ratna-mudrakAt –
shining like a jewel from its case
paridadarza nijAm dayitAm nRpa: -
the ManLord saw his own wife.
~vlm.39. He saw his own wife present before him, like a lotus flower blooming in the spring; and as the goddess of prosperity rising out of the earth, or a a brilliant gem laid open from its casket.
~sv.35..39 She instantly shed her previous form as Madanika and resumed her original form as Cudala.
*jd.39 - samuditAm iva mAdhava-padminIm - emerging like a lotus in spring = upagatAm iva bhUmi-talAcchriyam - arising like the Goddess from the earth = prakaTitAm iva ratna-mudrakAt - shining like a jewel from its case = paridadarza nijAm dayitAm nRpa: - the ManLord saw his own wife.
oॐm
DAILY READINGS st 23 December
fm4039 1.dc22-23 Still Life .z51
https://www.dropbox.com/s/u4l9vef4ybtjb9s/fm4039%201.dc22-23%20Still%20Life%20.z51.docx?dl=0
fm6109 2.dc23-24 REUNITED .z76
https://www.dropbox.com/s/tur5whg8xtc98x4/fm6109%202.dc23-24%20REUNITED%20.z76.docx?dl=0
fm7210 3.dc22-23 Faith Affected and Effected .z42
Group Page
https://groups.google.com/forum/#!forum/yoga.vasishtha
Complete YVFiles
https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
+++
Jiva Das
FM6108 2.DC22 TOPKNOT RETURNS .z39
https://www.dropbox.com/s/v47eyht1u9qm38r/fm6108%202.dc22%20TOPKNOT%20RETURNS%20.z39.docx?dl=0
FM.6.100.FM.6.128 end
https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0
oॐm
FM.6.108
TOPKNOT RETURNS
VASISHTHA said—
ताम् मायाम् शमम् आनीय चूडाला सम्.अचिन्तयत् ।
tAm mAyAm zamam AnIya cUDAlA sam.acintayat |
दिष्ट्या भोग*इच्छया न अयम् ह्रियते वसुध*अधिपः ॥६।१०८।१॥
diSTyA bhoga*icchayA na ayam hriyate vasudha*adhipa: ||6|108|1||
.
tAm mAyAm zamam AnIya /
cUDAlA sam.acintayat |
diSTyA bhoga*icchayA na ayam \
hriyate vasudha*adhipa:
.
tAm mAyAm –
That mAyA.Illusion
zamam AnIya –
brot to an end
cUDAlA samacintayat –
Topknot thot
diSTyA bhoga*icchayA
what a mess wishing for pleasure makes!
na ayam –
not this
hriyate vasudha*adhipa – blushing Overlord of the Earth.
jd>#cint #saMcint #samacintayat { impft. [10] ac. sg. 3 }[cint]
*vlm.1 VASISHTHA related:—The princess retracted the enchantment by which she had presented the God Indra before the prince; and was glad to find, that he had subdued, (lil.put to blush) his desire of enjoyment.
*AB. hriyate ??? illegible
शान्तः सम.समाभोग* एवम् शक्र.समागमे ।
zAnta: sama.samAbhoga* evam zakra.samAgame |
अ.संरम्भ.महेलम् च कृतवान् व्यावहारिकम् ॥६।१०८।२॥
a.saMrambha.mahelam ca kRtavAn vyAvahArikam ||6|108|2||
.
zAnta: sama.samAbhoga* /
evam zakra.samAgame |
a.saMrambha.mahelam ca \
kRtavAn vyAvahArikam
.
*sv.2 "Luckily, the king is not attracted by temptations of pleasure. Even when Indra visited him and invited him to heaven, the king remained unaffected and pure like space.
*vlm.2. He remained with perfect tranquility and equanimity of his mind, at the advent and in the presence of the God Inira, and was fearless imd indifferent to and unmoved even by the pursuation of that God.
भूयः एव प्रपञ्चेन विमृशामि एव सादरम् ।
bhUya: eva prapaJca.ina vimRzAmi eva sAdaram |
राग.द्वेष.प्रधानेन केन.चित् बुद्धि.हरिणा ॥६।१०८।३॥
rAga.dveSa.pradhAna.ina kena.cit buddhi.hariNA ||6|108|3||
.
bhUya: eva prapaJca.ina /
vimRzAmi eva sAdaram |
rAga.dveSa.pradhAna.ina \
kena.cit buddhi.hariNA
.
*sv.3 I shall now subject him to another test to see if he is swayed by the twin forces of attraction and repulsion."
*vlm.3. I will again try to know by some artifice or other, whether this prince is subject to the passions of anger or anoyment or any other feeling, which serve at best but to blind.fold the understanding.
इति संचिन्त्य सा रात्रौ इन्दौ अभ्युदिते वने ।
iti saMcintya sA rAtrau indau abhyudite vane |
गृहीतम् अङ्गना.रूपम् कान्ता मदनिका सती ॥६।१०८।४॥
gRhItam aGganA.rUpam kAntA madanikA satI ||6|108|4||
.
iti saMcintya sA rAtrau /
indau abhyudite vane |
gRhItam aGganA.rUpam \
kAntA madanikA satI
.
* iti saMcintya sA – so she thot
rAtrau – in the night
indau abhyudite vane – when the moon had arisen over the forest
gRhItam aGganA.rUpam – having taken a female form,
.
*vlm.4. With this intention she look upon her the form of the chaste Madaniká, at the approach of night; and when the moon had already appeared above that forest land.
*sv.4.5.6 That very night, Cudala created by her magic powers a delightful pleasure garden and an extraordinarily beautiful bed in it.
वाते वहति फुल्ल*आढ्ये मधुर*आमोद.मांसले ।
vAte vahati phulla*ADhye madhura*Amoda.mAMsale |
संध्या.जप्य.परे नद्याः तीर.संस्थे शिखिध्वजे ॥६।१०८।५॥
saMdhyA.japya.pare nadyA: tIra.saMsthe zikhidhvaje ||6|108|5||
.
vAte vahati phulla*ADhye /
madhura*Amoda.mAMsale |
saMdhyA.japya.pare nadyA: \
tIra.saMsthe zikhidhvaje
.
*vlm.5. The wind was blowing gently, bearing the sweet fragrance of flowers; and 8ikhidhwaja was sitting by the side of a river, to perform his evening devotion.
*sv.4.5.6 That very night, Cudala created by her magic powers a delightful pleasure garden and an extraordinarily beautiful bed in it.
संतान.कलता.गेहम् नीरन्ध्रैः पुष्प.गुच्छकैः ।
saMtAna.kalatA.geham nIrandhrai: puSpa.gucchakai: |
शुद्धान्तम् वन.देवीनाम् प्रविवेश मदान्विता ॥६।१०८।६॥
zuddhAntam vana.devInAm praviveza madAnvitA ||6|108|6||
.
saMtAna.kalatA.geham /
nIrandhrai: puSpa.gucchakai: |
zuddhAntam vana.devInAm \
praviveza madAnvitA
.
puSpa.gucchakai: with flowery shrubbery +
.
*vlm.6. At this time she entered her bower formed by the twining creepers, and decorated with garlands of flowers, resembling the covert of sylvan goddesses.
*sv.4.5.6 That very night, Cudala created by her magic powers a delightful pleasure garden and an extraordinarily beautiful bed in it.
तत्र संकल्पिते पुष्प.शयने माल्य.मालिता ।
tatra saMkalpite puSpa.zayane mAlya.mAlitA |
कण्ठे संकल्पितम् कान्तम् खिड्गम् आदाय संस्थिता ॥६।१०८।७॥
kaNThe saMkalpitam kAntam khiDgam AdAya saMsthitA ||6|108|7||
.
tatra saMkalpite puSpa./zayane mAlya.mAlitA |
kaNThe saMkalpitam kAntam \
khiDgam AdAya saMsthitA
.
tatra saMkalpite – there having conceived
= puSpa.zayane – on a flowery bed
= mAlya.mAlitA – garlanded with blossoms
= kaNThe – about his neck = saMkalpitam kAntam khiDgam AdAya saMsthitA –
she gave substance to her fancy, a beautiful young Rogue
.
*sv.7 She created a young man, physically more attractive than even Sikhidhvaja. There on that bed she appeared to be seated with her lover in close embrace.
*vlm.7. She slept there on the bed of flowers decked by herself, and adorned with wreaths of flowers on her own person; She had her beloved one seated in her heart; and laid her on a pillow.
tt.char. #viTa.: — m. (derivation doubtful) = #khiGga, #khiDga, the companion of a dissolute prince, #khiGga.varo viTa.zreSThaH, y1014.022 ABComm. • "high.lifer", rogue, knave &c. (in the drama, esp. in the #mRcchakaTika, he is the companion of a dissolute prince and resembles in some respects the #vidUSaka, being generally represented as a parasite on familiar terms with his associate, but at the same time accomplished in the arts of poetry, music, and singing.) • end.comp. a term of reproach.
* tatra saMkalpite there having conceived = puSpa.zayane on a flowery bed = mAlya.mAlitA garlanded with blossoms = kaNThe about his neck = saMkalpitam kAntam khiDgam AdAya saMsthitA – she gave substance to her fancy, a beautiful young Rogue.
आगत्य अन्विष्य कुञ्जात् स* प्र.ददर्श शिखिध्वजः ।
Agatya anviSya kuJjAt sa* pra.dadarza zikhidhvaja: |
लता.गेहे मदनिकाम् कण्ठे खिङ्गम् मनोहरम् ॥६।१०८।८॥
latA.gehe madanikAm kaNThe khiGgam manoharam ||6|108|8||
.
Agatya anviSya kuJjAt sa* /
pra.dadarza zikhidhvaja: |
latA.gehe madanikAm \
kaNThe khiGgam manoharam
.
* Agatya – hvg come =
*sv.8.9 Sikhidhvaja had concluded his evening prayers and he looked for his wife Madanika. After some search, he discovered the secret hiding place of this couple. He saw them completely immersed in their love.play.
*vlm.8. 8ikbidhwaja sought for her in the gardens and groves, and found her out at last sleeping in the bower, with the pretty paramour enfolding her neck in his arms.
कुन्तल*आवलित.स्कन्धम् सम्.आलब्धम् च चन्दनैः ।
kuntala*Avalita.skandham sam.Alabdham ca candanai: |
शयन*आवृति.निक्षेप.पर्याकुलित.शेखरम् ॥६।१०८।९॥
zayana*AvRti.nikSepa.paryAkulita.zekharam ||6|108|9||
.
~candana.sandalwood
~zayana.bed
Avalita*
AvRti*
nikSepa*
paryAkulita*
samAlabdha*
zekhara*
.
kuntala.head.hair.Avalita*.~skandha.shoulder.m samAlabdha*m ca.and/also ~candana.sandalwood*i: | ~zayana.bed.AvRti*.nikSepa*.paryAkulita*.zekhara*
.
~kuntala.head.hair
*vlm.9. He had his hairs hanging on his neck and shoulders, and his beauteous body daubed with pasted sandal wood. He had a chaplet of flowers on his head, which was distorted from his crown, and lay loose on the pillow over which it rolled.
कुन्तलावलितस्कन्धं समालब्धं च चन्दनैः ।
शयनावृतिनिक्षेपपर्याकुलितशेखरम् ।। ९
VA (he, the lover) was covered by (his and madanika’s) hair,
annointed with candana,
his crown fell down and rolled on the bed.
AS:
His shoulders were covered by hair (both his and madanika's) and he was annointed by candana; (moreover) his (own) hair was
undone by turning over in the bed and was in a clutter.
हेम*आभे द्विगुण*आकार.बाला.बाहु.उपधानके ।
hema*Abhe dviguNa*AkAra.bAlA.bAhu.upadhAnake |
संसक्त.श्रवण*अपाङ्ग.कपोल.तल.कुन्तलम् ॥६।१०८।१०॥
saMsakta.zravaNa*apAGga.kapola.tala.kuntalam ||6|108|10||
.
hema*Abhe – looking like gold
dviguNa*AkAra.bAlA.bAhu.upadhAnake –
i the transformed girl's forearm for a pillow +
saMsakta.zravaNa*apAGga.kapola.tala.kuntalam –
m clinging.ear*eyecorner.cheek.level.hair.
*sv.10 Her hair encircled him. With her hands she held his face.
*vlm.10. The flowing tresses of the mistress, fell in two fold braids, on her shoulder blades of golden hue; and hung over her ears and eye.brows and her cheeks and face.
*VA on golden pillow of folded girl’s hand her hair is spread on cheek श्रवणापाङ्ग ?
*AS: The description still belongs to the lover notice that the adjectives are not fem.
He was resting (his head) on the pillow
formed by her folded hands {? dviguNAkAra more likely indicates the
Topknot.transformation.jd.}, with his ears (श्रवण), corner of the eye (अपाङ्ग), cheek (कपोल) and tips of hair (तलकुन्तल) touching her intimately.
*AB. bAlAbAhulakSaNe ||6|108|
मिथुनम् तत् ददर्श अथ मिथः प्रहसित*आननम् ।
mithunam tat dadarza atha mitha: prahasita*Ananam |
अन्योन्य.वदनासक्तम् छन्नम् कल्प.लता*अंशुकैः ॥६।१०८।११॥
anyonya.vadanAsaktam channam kalpa.latA*aMzukai: ||6|108|11||
.
mithunam tat dadarza
the couple that he saw atha mitha: then together prahasita*Ananam – m laughing/smiling.visage + anyonya.vadanAsaktam – mutual.face.fastened – their cheeks pressed together channam – covered kalpa.latA*aMzukai: with with flowers of the kalpa vine.
*vlm.11. He beheld the amorous pair, with their smiling faces; and both kissing and embracing one another, as when the ivy entwines a large tree.
*sv.11.12 With every movement of their limbs they expressed their extreme love for each other. On their faces danced the delight of their hearts.
* mithunam tat dadarza – the couple that he saw atha mitha: then together prahasita*Ananam – m laughing/smiling.visage + anyonya.vadanAsaktam – mutual.face.fastened – their cheeks pressed together channam – covered kalpa.latA*aMzukai: with with flowers of the kalpa vine.
आलोल.माल्य.शयनम् मदन*अतुरम् आकुलम् ।
Alola.mAlya.zayanam madana*aturam Akulam |
अङ्ग.लग्न*छलेन आत्म.रागम् अन्योन्यम् अर्पयत् ॥६।१०८।१२॥
aGga.lagna*chala.ina Atma.rAgam anyonyam arpayat ||6|108|12||
.
Alola.mAlya.zayanam x =
madana*aturam Akulam x +
aGga.lagna.chala.ina their bodies meeting in battle.play =
Atma.rAgam anyonyam arpayat x.
#तुर् #tur #tura तुर अतुर #Atura – suffering, diseased + #तुर् #tur आतुर #atura not liberal, not rich AV.
*vlm.12. They lay with their wreathed flowers, hanging loosely on their persons; and both were enamoured of one another by the mutual contact of their bodies, which infused their reciprocal passion in the heart of each other.
*sv.11.12 With every movement of their limbs they expressed their extreme love for each other. On their faces danced the delight of their hearts.
अभि.उन्मुखम् सम*आनन्दम् उद्दाम.मद.मन्थरम् ।
abhi.unmukham sama*Anandam uddAma.mada.mantharam |
परस्पर*आहतम् पुष्पैः वक्षोभ्याम् पीडित.स्तनम् ॥६।१०८।१३॥
paraspara*Ahatam puSpai: vakSobhyAm pIDita.stanam ||6|108|13||
.
* abhyunmukham sama*Anandam x =
uddAma.mada.mantharam x +
paraspara*Ahatam x =
puSpai: x =
vakSobhyAm x =
pIDita.stanam x.
*sv.13 The chest of one was beating against the chest of the other. They were utterly oblivious of their surroundings.
*vlm.13. They were both infatuated and ravished by their mutual love, and were both bruising their breasts on the bosoms of one another.
तता आलोक्य आविकारेण चेतसा अलम् तुतोष सः ।
tatA Alokya AvikAreNa cetasA alam tutoSa sa: |
अहो सुखम् स्थितौ खिGgAv इty आह स शिखिध्वजः ॥६।१०८।१४॥
aho sukham sthitau khiGgau iti Aha sa* zikhidhvaja: ||6|108|14||
.
* tatA Alokya AvikAreNa – x
cetasAlam tutoSa sa: – x
aho sukham sthitau khiGgau – x
iti Aha sa* zikhidhvaja: x.
*sv.14 Sikhidhvaja saw all this but was unmoved. He did not wish to disturb them and so turned to go. But his presence had been noticed by the couple.
*vlm.14. Seeing this, Sikhidhwaja felt no change in his disposition; but was rather pleased to find them sleeping so very happily in one another's embrace.
"तिष्ठत अङ्ग यथाकामम् सुखम् खिङ्गौ यथास्थितम् ।
"tiSThata aGga yathAkAmam sukham khiGgau yathAsthitam |
विघ्नम् मा अकरवम् भीतौ" इति उक्त्वा निर्.जगाम सः ॥६।१०८।१५॥
vighnam mA akaravam bhItau" iti uktvA nir.jagAma sa: ||6|108|15||
.
* "tiSThata aGga yathAkAmam
sukham khiGgau yathAsthitam
vighnam mA akaravam bhItau"
iti uktvA nirjagAma sa:
"Stay, please, as you like it,
as happy as two rogues onstage.
I wasn't intending to trouble or frighten you."
So having said,
he went away.
कृ #kR अकरवम् #akaravam { impft. [8] ac. sg. 1 }[kṛ 1]
स्था #sthA तिष्ठत #tiSThata { imp. [1] ac. pl. 2 }[sthā 1]
ॐ tt.char. विट #viTa: — m. (derivation doubtful) = खिङ #khiGga, खिडग #khiDga, the companion of a dissolute prince, #khiGga.varo viTa.zreSThaH, y1014.022 ABComm. • "high.lifer", rogue, knave &c. (in the drama, esp. in the #mRcchakaTika, he is the companion of a dissolute prince and resembles in some respects the #vidUSaka, being generally represented as a parasite on familiar terms with his associate, but at the same time accomplished in the arts of poetry, music, and singing.) • end.comp. a term of reproach.
*sv.15 He said to them, "Pray, let me not disturb your happiness."
*vlm.15. Remain ye lovers, he said, as you are in your hearts' content; and I will put no obstacle in your way, nor make you afraid of me by my presence in this place," Saying so, he withdrew from there.
ततः मुहूर्त.मात्रेण प्रपञ्चम् तम् उपेक्ष्य सा ।
tata: muhUrta.mAtreNa prapaJcam tam upekSya sA |
निर्ययौ दर्शयन्ती स्वम् रति.फुल्ल*आकुलम् वपुः ॥६।१०८।१६॥
niryayau darzayantI svam rati.phulla*Akulam vapu: ||6|108|16||
.
tatas muhUrta.mAtreNa x =
prapaJcam tam upekSya sA x +
niryayau darzayantI x =
svam rati.phulla*Akulam vapu: x.
*vlm.16. Immediately at this time, she also withdrew her charm, and disclosed herself as the beauteous venus, and loving spouse of the prince.
*sv.16.17.18 After a time, Madanika came out of the garden and met Sikhidhvaja feeling ashamed of her own conduct.
उपविष्टम् ददर्श एनम् नृपम् हेम.शिला.तले ।
upaviSTam dadarza enam nRpam hema.zilA.tale |
समाधि.संस्थम् एकान्ते मनाक् विकसित.ईक्षणम् ॥६।१०८।१७॥
samAdhi.saMstham ekAnte manAk vikasita.IkSaNam ||6|108|17||
.
* upaviSTam dadarza enam nRpam
coming out,
she saw this ManLord
hema.zilA.tale
on the slope of Gold Mountain
samAdhi.saMstham ekAnte
manAk vikasita.IkSaNam
in steady samAdhi.Sameness all alone
his eyes half.open.
*vlm.17. She came out and saw the prince sitting in a craig of the mountain, in the posture of his intense meditation, and with both his eyes open.
*sv.16.17.18 After a time, Madanika came out of the garden and met Sikhidhvaja feeling ashamed of her own conduct.
तम् प्रदेशम् उपागम्य लज्जा*अवनमित*आनना ।
tam pradezam upAgamya lajjA*avanamita*AnanA |
तूष्णीम् आसीत् क्षणम् खिन्ना ग्लाना मदनिका*अङ्गना ॥६।१०८।१८॥
tUSNIm AsIt kSaNam khinnA glAnA madanikA*aGganA ||6|108|18||
.
* tam pradezam upAgamya she approached his presence = lajjau anamita*AnanA her face downcast and shy =
tUSNIm AsIt kSaNam x =
khinnA glAnA madanikA*aGganA x.
*vlm.18. The lady Madaniká advanced towards him witn a bashful countenence, and then sat silent by his side with her down cast look and melancholy appearance; as if abashed and ashamed of her past misconduct.
*sv.16.17.18 After a time, Madanika came out of the garden and met Sikhidhvaja feeling ashamed of her own conduct.
क्षणात् शिखि.ध्वjo ध्यानाd विरtas ताम् उवाच ह ।
kSaNAt zikhi.dhvaja: dhyAnAt virata: tAm uvAca ha |
अत्यन्त.मधुरम् वाक्यम् इदम् अक्षुब्धया धिया ॥६।१०८।१९॥
atyanta.madhuram vAkyam idam a.kSubdhayA dhiyA ||6|108|19||
.
kSaNAt suddenly zikhidhvaja.FireCrest =
dhyAnAd virata:
detached from his meditation =
tAm uvAca ha
spoke then to her =
atyanta.madhuram vAkyam idam akSubdhayA dhiyA these boundlessly.sweet words with untroubled thought.
*vlm.19. Then as Sikhidhwaja was released after a moment from his meditation, he cast his eyes upon her; and spoke to her with an exceedingly sweet voice, which bespoke the frankness of his mind.
*sv.19..21 But the king said: "My dear, why did you come away so soon? Surely all beings live in order to enjoy happiness. And it is difficult to find in this world a couple who are in such harmony.
*jd.19 kSaNAt suddenly zikhidhvaja.FireCrest = dhyAnAd virata: detached from his meditation = tAm uvAca ha spoke then to her = atyanta.madhuram vAkyam idam akSubdhayA dhiyA these boundlessly.sweet words with untroubled thought.
तन्वि किम् शीघ्रम् एव त्वम् विघ्नित*आनन्दम् आगता ।
tanvi kim zIghram eva tvam vighnita*Anandam AgatA |
आनन्दाय एव भूतानि यतन्ते याति कानिचित् ॥६।१०८।२०॥
AnandAya eva bhUtAni yatante yAti kAnicit ||6|108|20||
.
* tanvi kim zIghram eva x =
tvam vighnita*Anandam AgatA x +
AnandAya eva bhUtAni yatante x =
yAti kAnicit x.
*vwv.1561/20b. All creaures, of whatever nature, strive only for happiness.
*vlm.20. Lady, said he why do you come so soon to me, and leave off the enjoyment of thy happiness? Oh! happiness is the end and aim of all beings on earth. (Oh happiness! our being's end and aim. Pope).
*sv.19..21 But the king said: "My dear, why did you come away so soon? Surely all beings live in order to enjoy happiness. And it is difficult to find in this world a couple who are in such harmony.
भूयः तोषय तम् गच्छ कान्तम् प्रणय.वृत्तिभिः ।
bhUya: toSaya tam gaccha kAntam praNaya.vRttibhi: |
परस्पर ईप्सित.स्नेहः दुर्.लभः हि जगत्.त्रये ॥६।१०८।२१॥
paraspara Ipsita.sneha: dur.labha: hi jagat.traye ||6|108|21||
.
* bhUyas toSaya tam x =
gaccha kAntam praNaya.vRttibhi: x +
paraspara Ipsita.sneha: dur.labha: hi jagat.traye – x.
*vlm.21. Go, return to thy lover, and gratify him with all thy endearments; because mutual love which is so much desired by all, and is hard to be had by any in this world.
*sv.19..21 But the king said: "My dear, why did you come away so soon? Surely all beings live in order to enjoy happiness. And it is difficult to find in this world a couple who are in such harmony.
अहम् एतेन च अर्थेन न उद्वेगम् यामि मानिनि ।
aham eta.ina ca artha.ina na udvegam yAmi mAnini |
यत्.यत् इष्टतमम् लोके तत्.तत् एवम् विजानता ॥६।१०८।२२॥
yat.yat iSTatamam loke tat.tat evam vijAnatA ||6|108|22||
.
aham eta.ina ca artha.ina for I, on this account =
na udvegam yAmi do not come to be troubled =
mAnini o thinker as you think. =
yatyat iSTatamam loke whatever is most desired by people =
tattat evam vijAnatA thatever is known to be so.
*sv.22 I am not agitated on this account for I know very well what people like very much in this world.
*vlm.22. Think not, madam, that I am at all angry or sorry for this affair; as I am always contented in myself, with knowing the True One, that is only to be known.
*jd.22 aham eta.ina ca artha.ina for I, on this account = na udvegam yAmi do not come to be troubled = mAnini o thinker as you think. = yatyat iSTatamam loke whatever is most desired by people = tattat evam vijAnatA thatever is known to be so.
अहम् कुम्भः च तनु.अङ्गि वीतरागौ इह इतरा ।
aham kumbha: ca tanu.aGgi vItarAgau iha itarA |
दुर्वासःशापजा बाला त्वम् यत् इच्छसि तत् कुरु ॥६।१०८।२३॥
durvAsa:zApajA bAlA tvam yat icchasi tat kuru ||6|108|23||
.
slender woman, I and kumbha are totally dispassionate, both of us.
This girl has come from the curse of #durvAsa.
But do whatever you think best, do that!
aham kumbha:ca
I and kumbha
o thin.of.limbs
tanv.aGgi
are dispassionate, both of us.
vItarAgau iha itarA
The girl is produced by durvAsa's curse The antics of this cranky sage are fully described at http://en.wikipedia.org/wiki/durvAsa
whatever you wish, do just that!
durvAsas.zApajA bAlA tvam yat icchasi tat kuru
*sv.23 kumbha and I are great friends, Madanika is but the fruit of durvAsa's curse!"
*vlm.23. Myself and my companion kumbha, are always dispassionate in our dispositions; but thou that art sprang from the curse of Durvása as a woman, art ever at liberty to do whatever thow likest, without incurring any displeasure of ours.
एवम् एष* महाभाग स्त्री.स्वभावः हि चञ्चलः ।
evam eSa* mahAbhAga strI.svabhAva: hi caJcala: |
कामः हि अष्ट.गुणः स्त्रीणाम् न कोपम् कर्तुम् अर्हसि ॥६।१०८।२४॥
kAma: hi aSTa.guNa: strINAm na kopam kartum arhasi ||6|108|24||
.
evam eSa mahAbhAga
so it is, o illustrious one
strI.svabhAvo hi caJcala:
a woman's self.nature is changeable
kAmo hy aSTaguNa: strINAm
The desire of women has eight qualities
aSTa.guNa is a term more often used for the duties of a king
na kopam kartum arhasi
You should not be angry about it.
*sv.24.25 Madanika pleaded: "Such is the nature of women, O lord! They are wavering in their loyalty. They are eight times as passionate as men.
*vlm.24. Madaniká repîted.—So it is! Oh highly favoured one of Heaven, who knowest that women are by their nature are ten times more passionate than men, and should not therefore be chid on account of their gratification of their natural passions.
अ.बला अहम् अनेन अस्मि रात्रौ गहन.कानने ।
a.balA aham ana.ina asmi rAtrau gahana.kAnane |
त्वयि संध्या.जप.परे किम् करोमि वराकिका ॥६।१०८।२५॥
tvayi saMdhyA.japa.pare kim karomi varAkikA ||6|108|25||
.
a.balA aham
ana.ina asmi
rAtrau gahana.kAnane
tvayi saMdhyA.japa.pare
kim karomi
varAkikA
*sv.24.25 Madanika pleaded: "Such is the nature of women, O lord! They are wavering in their loyalty. They are eight times as passionate as men.
*vlm.25. I am but a frail woman, and find you absorbed in deep meditation, I could not choose other wise than take me a partner as you saw, in the depth of the forest and in the night: (Solitude and the darkness of night, being so very favourable to love affairs).
##vR #varAkikA – mf(%{ikA})n. wretched, low, vile +
अ.बला* वा कुमरी वा जारम् न रति.रोधनम् ।
a.balA* vA kumarI vA jAram na rati.rodhanam |
करोति परि.खिङ्गेन न अङ्गे स्वे वि.निवेशितम् ॥६।१०८।२६॥
karoti pari.khiGga.ina na aGge sve vi.nivezitam ||6|108|26||
.
a.balA vA – x
kumarI vA – x
jAram na rati.rodhanam – x
karoti pari.khiGga.ina – x
na aGge sve vi.nivezitam x.
*sv.26.27.28 They are weak and so cannot resist lust in the presence of a desirable person. Hence, please forgive me and do not be angry."
*vlm.26. The weak sex in general, and the maidens in particular, are ever fond of paramour by their very nature for the gratification of their lust, which they can never have the power to check.
स्त्रियः सुन्दरताम् याताः पुरःपुंसाम् अ.सङ्गमे ।
striya: sundaratAm yAtA: pura:puMsAm a.saGgame |
मन्युः निषेध* आक्रन्दः सतीत्वम् किम् करिष्यति ॥६।१०८।२७॥
manyu: niSedha* Akranda: satItvam kim kariSyati ||6|108|27||
.
striya: sundaratAm yAtA:
they of women to their beauty come pura:puMsAm a.saGgame – of before.men in non.intercourse manyu: niSedha.Akranda: – passion denial/restraint overcome satItvam kim kariSyati how will they practice fidelity?
men see women grown to beauty come
before them
:
wanting intercourse
when restraint is ruled by passion
how will they practice fidelity
?
*sv.26.27.28 They are weak and so cannot resist lust in the presence of a desirable person. Hence, please forgive me and do not be angry."
*vlm.27. A woman becomes graceful in the company of man, and no anathema or prohibition, nor the menaces of men, nor regard of chastity, is of any avail to retard them from it.
*VA – beautiful women without company of man (without protection of man)
cannot keep off passion with crying. How can they keep fidelity?
*AS: This is a rhetorical question of course. What can the wrath, censure, yelling or piety (instilled due to marriage) do to prevent a beautiful woman from having intercourse with men present in front?
* striya: sundaratAm yAtA: – they of women to their beauty come pura:puMsAm a.saGgame – of before.men in non.intercourse manyu: niSedha.Akranda: – passion denial/restraint overcome satItvam kim kariSyati how will they practice fidelity?
अ.बला स्त्री तथा बाला मूढा अहम् अपराधिनी ।
a.balA strI tathA bAlA mUDhA aham aparAdhinI |
क्षन्तुम् अर्हसि नाथ त्वम् क्षमावन्तः हि साधवः ॥६।१०८।२८॥
kSantum arhasi nAtha tvam kSamAvanta: hi sAdhava: ||6|108|28||
.
a.balA strI
tathA
bAlA mUDhA aham
aparAdhinI
kSantum.excuse/put.up.with. arhasi.you.shd.should =
nAtha lord / na atha not then =
tvam kSamAvanto hi sAdhava:
x
राध् #rAdh अपराध #aparAdha – m. offence, transgression, fault; mistake; #aparAdhaM >kR, to offend any one (gen.)
*sv.26.27.28 They are weak and so cannot resist lust in the presence of a desirable person. Hence, please forgive me and do not be angry."
*vlm.28. I am a damsel and a weeker vessel and an ignorant and independant lass, therefore sir, it becomes you to forgive my fickleness, because forgiveness is the most prominent feature of holiness.
मन्युः मम न बाले अन्तर् विद्यते ख* इव द्रुमः ।
manyu: mama na bAle antar vidyate kha* iva druma: |
केवलम् साधु.निन्द्यत्वात् न इच्छामि त्वाम् अहम् वधूम् ॥६।१०८।२९॥
kevalam sAdhu.nindyatvAt na icchAmi tvAm aham vadhUm ||6|108|29||
.
manyu: mama na bAle antar – x
vidyate kha iva druma: – x
kevalam sAdhu.nindyatvAn – x
na icchAmi tvAm aham vadhUm x.
*sv.29.30 Sikhidhvaja replied: "I am not at all angry with you, my dear. But it is appropriate that I should henceforth treat you as a good friend and not as my wife."
*vlm.29. Sikhidhwaja replied:—Know my belle, that anger has no seat in my heart, as there grows no plant in the sky; and it is only for fear of incurring the ignominy of good people, that I must decline to take thee as my spouse.
सुहृत्त्वेन वन*अन्तेषु पूर्ववत् सुखम् अङ्गने ।
suhRttva.ina vana*anteSu pUrvavat sukham aGgane |
वीतरागतया नित्यम् समम् एव रमावहे ॥६।१०८।३०॥
vItarAgatayA nityam samam eva ramAvahe ||6|108|30||
.
suhRttva.ina vana*anteSu – x
pUrvavat sukham aGgane – x
vItarAgatayA nityam – x
samam eva ramAvahe x.
रम् रमावहे #ramAvahe pr. [1] md. du. 1 [ram]
*sv.29.30 Sikhidhvaja replied: "I am not at all angry with you, my dear. But it is appropriate that I should henceforth treat you as a good friend and not as my wife."
*vlm.*vlm.3O. But I can associate with thee as before in mutual friendship for ever more, without bearing any yarning or grudge in our hearts, either for or against one another; (but remain in disinterested amity for life).
एवम् समतया तत्र स्थिते तस्मिन् शिखिध्वजे ।
evam samatayA tatra sthite tasmin zikhidhvaje |
चूडाला चिन्तयाम्.आस तत्.सत्त्वेन उदित*आशया ॥६।१०८।३१॥
cUDAlA cintayAm.Asa tat.sattva.ina udita*AzayA ||6|108|31||
.
evam samatayA tatra – x
sthite tasmin zikhidhvaje – x
cUDAlA cintayAm.Asa – x
tat.sattva.ina udita*AzayA x.
*vlm.3l. Vasishtha replied:—After Sikhidhawaja had consented to continue in his indifference and disinterested friendship, with his only companion in the forest; Chudála was highly pleased to wit the nobleness of his mind, and thus said to herself.
*sv.31..34 Cudala was delighted with the king's attitude which conclusively proved that he had gone beyond lust and anger.
अहो बत परम् साम्यम् भगवान् अयम् आगतः ।
aho bata param sAmyam bhagavAn ayam Agata: |
वीतरागतया अ.क्रोधः जीवन्मुक्तः अवतिष्ठते ॥६।१०८।३२॥
vItarAgatayA a.krodha: jIvanmukta: avatiSThate ||6|108|32||
.
aho bata – x
param sAmyam – x
bhagavAn – x
ayam Agata: to this come
vItarAgatayA – thru dispassionateness
a.krodho jIvankukto'vatiSThate x.
*vlm.32. O the transcendent tranquility, which this lord of mine has gained, and whose dispassionateness has set him above anger, and his living liberation hath attained.
*sv.31..34 Cudala was delighted with the king's attitude which conclusively proved that he had gone beyond lust and anger.
*KG – 'krAdho.
न एनम् हरन्ति ते भोगाः न महत्यः अपि सिद्धयः ।
na enam haranti te bhogA: na mahatya: api siddhaya: |
न सुखानि न दुःखानि न आपदः न च सम्पदः ॥६।१०८।३३॥
na sukhAni na du:khAni na Apada: na ca sampada: ||6|108|33||
.
* *KG – 'krAdho. na enam haranti te bhogA: enjoyments do not attract him = na mahatya: api siddhaya: nor great achievements = na sukhAni na du:khAni na Apada: na ca sampada: not pleasure nor pain, not fortune nor disaster.
enjoyments do not attract him
not even great achievements
:
not pleasure nor pain, not fortune nor disaster
.
*vlm.33 No delight attracts his heart, nor any excellence ever attracts his soul whose mind is not elated by pleasure or prosperity, or depressed by pain or calamity.
* *KG – 'krAdho. na enam haranti te bhogA: enjoyments do not attract him = na mahatya: api siddhaya: nor great achievements = na sukhAni na du:khAni na Apada: na ca sampada: not pleasure nor pain, not fortune nor disaster.
चिन्तिताः सकला* एकम् प्रयान्ति एनम् अनिन्दिताः ।
cintitA: sakalA* ekam prayAnti enam aninditA: |
मन्ये महा*ऋद्धयः कान्ता नारायणम् इव अपरम् ॥६।१०८।३४॥
manye mahA*Rddhaya: kAntA nArAyaNam iva aparam ||6|108|34||
.
cintitA: sakalA: – x
ekam prayAnti enam aninditA: x =
manye maharddhaya: kAntA nArAyaNam iva aparam x.
*vlm.34. Methinks all the imaginable perfections, have jointly met in his person; as the goddess of prosperity, is united with the personage of Náráyana. (TUe Lord is the model of all excellence and perfection).
*sv.31..34 Cudala was delighted with the king's attitude which conclusively proved that he had gone beyond lust and anger.
आत्म.वृत्तान्तम् अखिलम् तम् एनम् स्मारयाmy अहम् ।
Atma.vRttAntam akhilam tam enam smArayAmi aham |
कुम्भ.रूपम् इदम् त्यक्त्वा चूडाला एव भवाmy अहम् ॥६।१०८।३५॥
kumbha.rUpam idam tyaktvA cUDAlA eva bhavAmi aham ||6|108|35||
.
Atma.vRttAntam akhilam tam – that self.story is entirely
enam smArayAmi aham – this I memorialize
kumbha.rUpam – the kumbha.form
idam tyaktvA – this hvg abandoned
cUdAlA eva bhavAmi aham chUdAlA.Topknot only become I
.
*vlm.35. It is now the proper time for me, to bring to his remembrance all and every thing relating to myself; by relinquishing my figure of kumbha, and disclosing myself to him in my form of Chudála,
इति संचिन्त्य चूडाला चूडाला.वपुः अ.क्षता ।
iti saMcintya cUDAlA cUDAlA.vapu: a.kSatA |
दर्शयाम्.आस तत्र आशु त्यक्त्वा मदनिका.वपुः ॥६।१०८।३६॥
darzayAm.Asa tatra Azu tyaktvA madanikA.vapu: ||6|108|36||
.
iti saMcintya cUDAlA – so considered chUdAlA.Topknot
cUDAlA.vapur.akSatA – the chUdAlA.Topknot.body.appearance
darzayAm.Asa tatra Azu – appeared there soon
tyaktvA madanikA.vapu: hvg abandoned the madanikA.shape.
*vlm.36. With this thought, she shuffed off her shape of Madaniká, and took the complexion of Chudála upon herself.
*sv.35..39 She instantly shed her previous form as Madanika and resumed her original form as Cudala.
#a.kSatA – a virgin
#akSa.tA – apparency
तस्माद् मदनिका.देहाच् चूडाला निर्गता॒इव सा ।
tasmAt madanikA.dehAt cUDAlA nirgatA iva sA |
बभाव्॒अस्य पुरो युक्ता निर्गता॒इव समुद्गकात् ॥६।१०८।३७॥
babhau asya pura: yuktA nirgatA iva samudgakAt ||6|108|37||
.
tasmAt – x
madanikA.dehAt – from the body of madanikA
chUdAlA.Topknot
nirgata iva sA – came.out as her
babhau asya pura: yuktA – she became before him thru yoga
nirgatA iva samudgakAt like coming.out.of a jewel.chest.
.
*vlm.37. She then issued forth as Chudála, from out of the body of Madaniká, and stood confest before him, as a jewel when taken put of the chest and exposed to view. *sv.35..39 She instantly shed her previous form as Madanika and resumed her original form as Cudala.
ताम् ददर्श अनवद्य*अङ्गीम् पुनः प्रणय.पेशलाम् ।
tAm dadarza anavadya*aGgIm puna: praNaya.pezalAm |
कान्ता मदनिकाम् एव चूडालाम् दयिताम् स्थिताम् ॥६।१०८।३८॥
kAntA madanikAm eva cUDAlAm dayitAm sthitAm ||6|108|38||
.
tAm dadarza anavadya*aGgIm – x
puna: praNaya.pezalAm – x
kAntA madanikAm eva – x
cUDAlAm dayitAm sthitAm x.
*vlm.38. The prince beheld her unblemished and lovely figure, and found his beloved Madaniká transformed to his wedded spouse Chudála again.
*sv.35..39 She instantly shed her previous form as Madanika and resumed her original form as Cudala.
समुदिताम् इव माधव.पद्मिनीम्
samuditAm iva mAdhava.padminIm
उपगताम् इव भूमि.तलात् श्रियम् ।
upagatAm iva bhUmi.talAt zriyam |
प्रकटिताम् इव रत्न.मुद्रकात्
prakaTitAm iva ratna.mudrakAt
परि.ददर्श निजाम् दयिताम् नृपः ॥६।१०८।३९॥
pari.dadarza nijAm dayitAm nRpa: ||6|108|39||
.
samudita.am iva.like/as.if mAdhava.padmini.im
upagata.am iva.like/as.if bhUmi.land/ground.tala.at zri.yam |
prakaTita.am iva.like/as.if ratna.mudraka.at
~paridadarza.regarded/considered ~nija.natural/innate.am dayita*.am ~nRpa.ManLord:
.
samuditAm iva mAdhava.padminIm –
emerging like a lotus in spring
upagatAm iva bhUmi.talAcchriyam –
arising like the Goddess from the earth
prakaTitAm iva ratna.mudrakAt –
shining like a jewel from its case
paridadarza nijAm dayitAm nRpa:
the ManLord saw his own wife
.
*vlm.39. He saw his own wife present before him, like a lotus flower blooming in the spring; and as the goddess of prosperity rising out of the earth, or a a brilliant gem laid open from its casket.
*sv.35..39 She instantly shed her previous form as Madanika and resumed her original form as Cudala.
*jd.39 samuditAm iva mAdhava.padminIm emerging like a lotus in spring = upagatAm iva bhUmi.talAcchriyam arising like the Goddess from the earth = prakaTitAm iva ratna.mudrakAt shining like a jewel from its case = paridadarza nijAm dayitAm nRpa: the ManLord saw his own wife.
@@@
DN6108 2.DC22 TOPKNOT RETURNS
सर्ग ६.१०८
sarga 6.108
वसिष्ठ उवाच ।
vasiSTha uvAca |
ताम् मायाम् शमम् आनीय चूडाला सम्.अचिन्तयत् ।
tAm mAyAm zamam AnIya cUDAlA sam.acintayat |
दिष्ट्या भोग*इच्छया न अयम् ह्रियते वसुध*अधिपः ॥६।१०८।१॥
diSTyA bhoga*icchayA na ayam hriyate vasudha*adhipa: ||6|108|1||
शान्तः सम.समाभोग* एवम् शक्र.समागमे ।
zAnta: sama.samAbhoga* evam zakra.samAgame |
अ.संरम्भ.महेलम् च कृतवान् व्यावहारिकम् ॥६।१०८।२॥
a.saMrambha.mahelam ca kRtavAn vyAvahArikam ||6|108|2||
भूयः एव प्रपञ्चेन विमृशामि एव सादरम् ।
bhUya: eva prapaJca.ina vimRzAmi eva sAdaram |
राग.द्वेष.प्रधानेन केन.चित् बुद्धि.हरिणा ॥६।१०८।३॥
rAga.dveSa.pradhAna.ina kena.cit buddhi.hariNA ||6|108|3||
इति संचिन्त्य सा रात्रौ इन्दौ अभ्युदिते वने ।
iti saMcintya sA rAtrau indau abhyudite vane |
गृहीतम् अङ्गना.रूपम् कान्ता मदनिका सती ॥६।१०८।४॥
gRhItam aGganA.rUpam kAntA madanikA satI ||6|108|4||
वाते वहति फुल्ल*आढ्ये मधुर*आमोद.मांसले ।
vAte vahati phulla*ADhye madhura*Amoda.mAMsale |
संध्या.जप्य.परे नद्याः तीर.संस्थे शिखिध्वजे ॥६।१०८।५॥
saMdhyA.japya.pare nadyA: tIra.saMsthe zikhidhvaje ||6|108|5||
संतान.कलता.गेहम् नीरन्ध्रैः पुष्प.गुच्छकैः ।
saMtAna.kalatA.geham nIrandhrai: puSpa.gucchakai: |
शुद्धान्तम् वन.देवीनाम् प्रविवेश मदान्विता ॥६।१०८।६॥
zuddhAntam vana.devInAm praviveza madAnvitA ||6|108|6||
तत्र संकल्पिते पुष्प.शयने माल्य.मालिता ।
tatra saMkalpite puSpa.zayane mAlya.mAlitA |
कण्ठे संकल्पितम् कान्तम् खिड्गम् आदाय संस्थिता ॥६।१०८।७॥
kaNThe saMkalpitam kAntam khiDgam AdAya saMsthitA ||6|108|7||
आगत्य अन्विष्य कुञ्जात् स* प्र.ददर्श शिखिध्वजः ।
Agatya anviSya kuJjAt sa* pra.dadarza zikhidhvaja: |
लता.गेहे मदनिकाम् कण्ठे खिङ्गम् मनोहरम् ॥६।१०८।८॥
latA.gehe madanikAm kaNThe khiGgam manoharam ||6|108|8||
कुन्तल*आवलित.स्कन्धम् सम्.आलब्धम् च चन्दनैः ।
kuntala*Avalita.skandham sam.Alabdham ca candanai: |
शयन*आवृति.निक्षेप.पर्याकुलित.शेखरम् ॥६।१०८।९॥
zayana*AvRti.nikSepa.paryAkulita.zekharam ||6|108|9||
हेम*आभे द्विगुण*आकार.बाला.बाहु.उपधानके ।
hema*Abhe dviguNa*AkAra.bAlA.bAhu.upadhAnake |
संसक्त.श्रवण*अपाङ्ग.कपोल.तल.कुन्तलम् ॥६।१०८।१०॥
saMsakta.zravaNa*apAGga.kapola.tala.kuntalam ||6|108|10||
मिथुनम् तत् ददर्श अथ मिथः प्रहसित*आननम् ।
mithunam tat dadarza atha mitha: prahasita*Ananam |
अन्योन्य.वदनासक्तम् छन्नम् कल्प.लता*अंशुकैः ॥६।१०८।११॥
anyonya.vadanAsaktam channam kalpa.latA*aMzukai: ||6|108|11||
आलोल.माल्य.शयनम् मदन*अतुरम् आकुलम् ।
Alola.mAlya.zayanam madana*aturam Akulam |
अङ्ग.लग्न*छलेन आत्म.रागम् अन्योन्यम् अर्पयत् ॥६।१०८।१२॥
aGga.lagna*chala.ina Atma.rAgam anyonyam arpayat ||6|108|12||
अभि.उन्मुखम् सम*आनन्दम् उद्दाम.मद.मन्थरम् ।
abhi.unmukham sama*Anandam uddAma.mada.mantharam |
परस्पर*आहतम् पुष्पैः वक्षोभ्याम् पीडित.स्तनम् ॥६।१०८।१३॥
paraspara*Ahatam puSpai: vakSobhyAm pIDita.stanam ||6|108|13||
तता आलोक्य आविकारेण चेतसा अलम् तुतोष सः ।
tatA Alokya AvikAreNa cetasA alam tutoSa sa: |
अहो सुखम् स्थितौ खिGgAv इty आह स शिखिध्वजः ॥६।१०८।१४॥
aho sukham sthitau khiGgau iti Aha sa* zikhidhvaja: ||6|108|14||
"तिष्ठत अङ्ग यथाकामम् सुखम् खिङ्गौ यथास्थितम् ।
"tiSThata aGga yathAkAmam sukham khiGgau yathAsthitam |
विघ्नम् मा अकरवम् भीतौ" इति उक्त्वा निर्.जगाम सः ॥६।१०८।१५॥
vighnam mA akaravam bhItau" iti uktvA nir.jagAma sa: ||6|108|15||
ततः मुहूर्त.मात्रेण प्रपञ्चम् तम् उपेक्ष्य सा ।
tata: muhUrta.mAtreNa prapaJcam tam upekSya sA |
निर्ययौ दर्शयन्ती स्वम् रति.फुल्ल*आकुलम् वपुः ॥६।१०८।१६॥
niryayau darzayantI svam rati.phulla*Akulam vapu: ||6|108|16||
उपविष्टम् ददर्श एनम् नृपम् हेम.शिला.तले ।
upaviSTam dadarza enam nRpam hema.zilA.tale |
समाधि.संस्थम् एकान्ते मनाक् विकसित.ईक्षणम् ॥६।१०८।१७॥
samAdhi.saMstham ekAnte manAk vikasita.IkSaNam ||6|108|17||
तम् प्रदेशम् उपागम्य लज्जा*अवनमित*आनना ।
tam pradezam upAgamya lajjA*avanamita*AnanA |
तूष्णीम् आसीत् क्षणम् खिन्ना ग्लाना मदनिका*अङ्गना ॥६।१०८।१८॥
tUSNIm AsIt kSaNam khinnA glAnA madanikA*aGganA ||6|108|18||
क्षणात् शिखि.ध्वjo ध्यानाd विरtas ताम् उवाच ह ।
kSaNAt zikhi.dhvaja: dhyAnAt virata: tAm uvAca ha |
अत्यन्त.मधुरम् वाक्यम् इदम् अक्षुब्धया धिया ॥६।१०८।१९॥
atyanta.madhuram vAkyam idam a.kSubdhayA dhiyA ||6|108|19||
तन्वि किम् शीघ्रम् एव त्वम् विघ्नित*आनन्दम् आगता ।
tanvi kim zIghram eva tvam vighnita*Anandam AgatA |
आनन्दाय एव भूतानि यतन्ते याति कानिचित् ॥६।१०८।२०॥
AnandAya eva bhUtAni yatante yAti kAnicit ||6|108|20||
भूयः तोषय तम् गच्छ कान्तम् प्रणय.वृत्तिभिः ।
bhUya: toSaya tam gaccha kAntam praNaya.vRttibhi: |
परस्पर ईप्सित.स्नेहः दुर्.लभः हि जगत्.त्रये ॥६।१०८।२१॥
paraspara Ipsita.sneha: dur.labha: hi jagat.traye ||6|108|21||
अहम् एतेन च अर्थेन न उद्वेगम् यामि मानिनि ।
aham eta.ina ca artha.ina na udvegam yAmi mAnini |
यत्.यत् इष्टतमम् लोके तत्.तत् एवम् विजानता ॥६।१०८।२२॥
yat.yat iSTatamam loke tat.tat evam vijAnatA ||6|108|22||
अहम् कुम्भः च तनु.अङ्गि वीतरागौ इह इतरा ।
aham kumbha: ca tanu.aGgi vItarAgau iha itarA |
दुर्वासःशापजा बाला त्वम् यत् इच्छसि तत् कुरु ॥६।१०८।२३॥
durvAsa:zApajA bAlA tvam yat icchasi tat kuru ||6|108|23||
एवम् एष* महाभाग स्त्री.स्वभावः हि चञ्चलः ।
evam eSa* mahAbhAga strI.svabhAva: hi caJcala: |
कामः हि अष्ट.गुणः स्त्रीणाम् न कोपम् कर्तुम् अर्हसि ॥६।१०८।२४॥
kAma: hi aSTa.guNa: strINAm na kopam kartum arhasi ||6|108|24||
अ.बला अहम् अनेन अस्मि रात्रौ गहन.कानने ।
a.balA aham ana.ina asmi rAtrau gahana.kAnane |
त्वयि संध्या.जप.परे किम् करोमि वराकिका ॥६।१०८।२५॥
tvayi saMdhyA.japa.pare kim karomi varAkikA ||6|108|25||
अ.बला* वा कुमरी वा जारम् न रति.रोधनम् ।
a.balA* vA kumarI vA jAram na rati.rodhanam |
करोति परि.खिङ्गेन न अङ्गे स्वे वि.निवेशितम् ॥६।१०८।२६॥
karoti pari.khiGga.ina na aGge sve vi.nivezitam ||6|108|26||
स्त्रियः सुन्दरताम् याताः पुरःपुंसाम् अ.सङ्गमे ।
striya: sundaratAm yAtA: pura:puMsAm a.saGgame |
मन्युः निषेध* आक्रन्दः सतीत्वम् किम् करिष्यति ॥६।१०८।२७॥
manyu: niSedha* Akranda: satItvam kim kariSyati ||6|108|27||
अ.बला स्त्री तथा बाला मूढा अहम् अपराधिनी ।
a.balA strI tathA bAlA mUDhA aham aparAdhinI |
क्षन्तुम् अर्हसि नाथ त्वम् क्षमावन्तः हि साधवः ॥६।१०८।२८॥
kSantum arhasi nAtha tvam kSamAvanta: hi sAdhava: ||6|108|28||
मन्युः मम न बाले अन्तर् विद्यते ख* इव द्रुमः ।
manyu: mama na bAle antar vidyate kha* iva druma: |
केवलम् साधु.निन्द्यत्वात् न इच्छामि त्वाम् अहम् वधूम् ॥६।१०८।२९॥
kevalam sAdhu.nindyatvAt na icchAmi tvAm aham vadhUm ||6|108|29||
सुहृत्त्वेन वन*अन्तेषु पूर्ववत् सुखम् अङ्गने ।
suhRttva.ina vana*anteSu pUrvavat sukham aGgane |
वीतरागतया नित्यम् समम् एव रमावहे ॥६।१०८।३०॥
vItarAgatayA nityam samam eva ramAvahe ||6|108|30||
एवम् समतया तत्र स्थिते तस्मिन् शिखिध्वजे ।
evam samatayA tatra sthite tasmin zikhidhvaje |
चूडाला चिन्तयाम्.आस तत्.सत्त्वेन उदित*आशया ॥६।१०८।३१॥
cUDAlA cintayAm.Asa tat.sattva.ina udita*AzayA ||6|108|31||
अहो बत परम् साम्यम् भगवान् अयम् आगतः ।
aho bata param sAmyam bhagavAn ayam Agata: |
वीतरागतया अ.क्रोधः जीवन्मुक्तः अवतिष्ठते ॥६।१०८।३२॥
vItarAgatayA a.krodha: jIvanmukta: avatiSThate ||6|108|32||
न एनम् हरन्ति ते भोगाः न महत्यः अपि सिद्धयः ।
na enam haranti te bhogA: na mahatya: api siddhaya: |
न सुखानि न दुःखानि न आपदः न च सम्पदः ॥६।१०८।३३॥
na sukhAni na du:khAni na Apada: na ca sampada: ||6|108|33||
चिन्तिताः सकला* एकम् प्रयान्ति एनम् अनिन्दिताः ।
cintitA: sakalA* ekam prayAnti enam aninditA: |
मन्ये महा*ऋद्धयः कान्ता नारायणम् इव अपरम् ॥६।१०८।३४॥
manye mahA*Rddhaya: kAntA nArAyaNam iva aparam ||6|108|34||
आत्म.वृत्तान्तम् अखिलम् तम् एनम् स्मारयाmy अहम् ।
Atma.vRttAntam akhilam tam enam smArayAmi aham |
कुम्भ.रूपम् इदम् त्यक्त्वा चूडाला एव भवाmy अहम् ॥६।१०८।३५॥
kumbha.rUpam idam tyaktvA cUDAlA eva bhavAmi aham ||6|108|35||
इति संचिन्त्य चूडाला चूडाला.वपुः अ.क्षता ।
iti saMcintya cUDAlA cUDAlA.vapu: a.kSatA |
दर्शयाम्.आस तत्र आशु त्यक्त्वा मदनिका.वपुः ॥६।१०८।३६॥
darzayAm.Asa tatra Azu tyaktvA madanikA.vapu: ||6|108|36||
तस्माद् मदनिका.देहाच् चूडाला निर्गता॒इव सा ।
tasmAt madanikA.dehAt cUDAlA nirgatA iva sA |
बभाव्॒अस्य पुरो युक्ता निर्गता॒इव समुद्गकात् ॥६।१०८।३७॥
babhau asya pura: yuktA nirgatA iva samudgakAt ||6|108|37||
ताम् ददर्श अनवद्य*अङ्गीम् पुनः प्रणय.पेशलाम् ।
tAm dadarza anavadya*aGgIm puna: praNaya.pezalAm |
कान्ता मदनिकाम् एव चूडालाम् दयिताम् स्थिताम् ॥६।१०८।३८॥
kAntA madanikAm eva cUDAlAm dayitAm sthitAm ||6|108|38||
समुदिताम् इव माधव.पद्मिनीम्
samuditAm iva mAdhava.padminIm
उपगताम् इव भूमि.तलात् श्रियम् ।
upagatAm iva bhUmi.talAt zriyam |
प्रकटिताम् इव रत्न.मुद्रकात्
prakaTitAm iva ratna.mudrakAt
परि.ददर्श निजाम् दयिताम् नृपः ॥६।१०८।३९॥
pari.dadarza nijAm dayitAm nRpa: ||6|108|39||
||
.
oॐm
.
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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