FM.5.58 SU.RAGHU, LORD OF KIRATA 2.my04-05
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FM.5 Complete
https://www.dropbox.com/s/qo733k9kpucja38/FM.5.1-end.docx?dl=0
fm5058 2.my04-05 su.raghu, Lord of kirAta .z48
FM.5.58 SU.RAGHU, LORD OF KIRATA 2.my04-05
सर्ग ५.५८
वसिष्ठ उवाच ।
vasiSTha* uvAca |
अत्र एव उदाहरन्ति इमम् इतिहासम् पुरातनम् ।
atra_eva_udAharanti_imam itihAsam purAtanam |
किरात.ईशस्य सुरघेर् वृत्तान्तम् विस्मया.अस्पदम् ॥५।५८।०१॥
kirAta~Izasya suraghe:_vRttAntam vismayA.aspadam ||5|58|1||
उत्तरस्या दिशो भेदो कर्पूर-पटलम् भुवः ।
uttarasyA: diza:_bheda:_karpUra-paTalam bhuva: |
सम्भूतम् हसनम् शार्वम् शुक्लो वा चान्द्र आतपः ॥५।५८।२॥
sambhUtam hasanam zArvam zukla:_vA cAndra_Atapa: ||5|58|2||
हिमा.अद्रेः शृङ्गम् अस्ति इह कैलासो नाम पर्वतः ।
himA.adre: zRGgam asti_iha kailAsa:_nAma parvata: |
शैल-कुञ्जर-निर्मुक्त-कलापस्य इव नायकः ॥५।५८।३॥
zaila-kuJjara-nirmukta-kalApasya_iva nAyaka: ||5|58|3||
विष्णोः क्षीर.उदक इव स्वर्गः सुर.पतेर् इव ।
viSNo: kSIra.udaka* iva svarga:_sura.pater_iva |
अब्जजस्य इव नाभ्य्.अब्जम् गृहम् यः शशि-मौलिनः ॥५।५८।४॥
abjajasya_iva nAbhi.abjam gRham ya: zazi-maulina: ||5|58|4||
रुद्राक्ष-वृक्ष-दोलाभिः स.अप्सरोभिर् विभाति यः ।
rudrAkSa-vRkSa-dolAbhi: sa.apsarobhi:_vibhAti ya: |
लोल-रत्न-शलाकभिर् लहरीभिर् इव अर्णवः ॥५।५८।५॥
lola-ratna-zalAkabhi:_laharIbhi:_iva_arNava: ||5|58|5||
गण.अङ्गनानाम् अनिशम् मत्तानाम् चरणैर् हतः ।
gaNa.aGganAnAm anizam mattAnAm caraNai:_hata: |
अशोका इव राजन्ते यत्र अशोका विलासिनः ॥५।५८।६॥
azokA* iva rAjante yatra_azokA* vilAsina: ||5|58|6||
संचरन् शंकरो दिक्षु भृगुष्व् इन्दु-मणि-द्रवैः ।
saMcaran zaMkara:_dikSu bhRguSu_indu-maNi-dravai: |
निर्वर्तन्ते प्रवर्तन्ते यत्र अजस्रम् च निर्झराः ॥५।५८।७॥
nirvartante pravartante yatra_ajasram ca nirjharA: ||5|58|7||
यो लता-वृक्ष-गुल्म.ओघ-वापी-ह्रद-नदी-नदैः ।
ya:_latA-vRkSa-gulma.ogha-vApI-hrada-nadI-nadai: |
मृगैर् मृग-गणैर् भूतैर् ब्रह्माण्डवद् इव आवृतः ॥५।५८।८॥
mRgai:_mRga-gaNai:_bhUtai:_brahmANDavat_iva_avRta: ||5|58|8||
तस्य हेमजटा नाम किराटाः संस्थितो स्थले ।
tasya hemajaTA* nAma kirATA: saMsthita:_sthale |
पिपीलिका वट-तरोर् मूल-कोश=गता इव ॥५।५८।९॥
pipIlikA* vaTa-taro:_mUla-koza=gatA* iva ||5|58|9||
कैलास.पादा.अरण्यानाम् रुद्र.अक्षैस् तरु-गुल्मकैः ।
kailAsa.pAdA.araNyAnAm rudra.akSai:_taru-gulmakai: |
वसन्ति धूक.वत्-क्षुद्रास् ते वै निकट-जीविनः ॥५।५८।१०॥
vasanti dhUka.vat-kSudrAs_te vai nikaTa-jIvina: ||5|58|10||
आसीत् तेषाम् उदारा.अत्मा राजा परपुरम्.जयः ।
AsIt teSAm udArA.atmA rAjA parapuram.jaya: |
जय.लक्ष्म्या भुज इव यः प्रजायाश् च दक्षिणः ॥५।५८।११॥
jaya.lakSmyA bhuja* iva ya: prajAyA:_ca dakSiNa: ||5|58|11||
सुरघुर् नाम बलवान् सुर-घोर.अरि.दर्प-हा ।
suraghur_nAma balavAn sura-ghora.ari.darpa-hA |
अर्कः पराक्रम इव मूर्तिमान् इव मारुतः ॥५।५८।१२॥
arka: parAkrama* iva mUrtimAn iva mAruta: ||5|58|12||
जितो वै राज्य-विभवैर् धनैर् गुह्यक-नायकः ।
jita:_vai rAjya-vibhavai:_dhanai:_guhyaka-nAyaka: |
शतक्रतु-गुरुर् बोधैः काव्यैर् असुर-देशिकः ॥५।५८।१३॥
zatakratu-guru:_bodhai: kAvyai:_asura-dezika: ||5|58|13||
स चक्रे राज-कार्याणि निग्रहा.अनुग्रह-क्रमैः ।
sa* cakre rAja-kAryANi nigrahA.anugraha-kramai: |
यथा.प्राप्तान्य् अखिन्ना.अङ्गो दिनानि इव दिवाकरः ॥५।५८।१४॥
yathA.prAptAni_akhinnA.aGga:_dinAni_iva divAkara: ||5|58|14||
तज्.जनाभ्याम् सुख-दुःखाभ्याम् अथ तस्य अभ्यभूयत ।
tat.jAbhyAm sukha-du:khAbhyAm atha tasya_abhi.abhUyata |
स्वगतिर् वागुरा-बन्धैः श्लिष्ट.अङ्गस्य इव पक्षिणः ॥५।५८।१५॥
svagati:_vAgurA-bandhai: zliSTa.aGgasya_iva pakSiNa: ||5|58|15||
किम् आर्तम् पीडयाम्य् एनम् तिलानि अन्त्रम् इव ओजसा ।
kim.Artam pIDayAmi_enam tilAny_antram iva_ojasA |
सर्वेषाम् एव भूतानाम् मम इव अर्तिः प्रजायते ॥५।५८।१६॥
sarveSAm eva bhUtAnAm mama_iva_arti: prajAyate ||5|58|16||
धनम् अस्मै प्रयच्छामि धनेन आनन्दवाञ् जनः ।
dhanam asmai prayacchAmi dhanena_AnandavAn_jana: |
भवत्य् अहम् इव आशेषस् तद् अलम् मे ऽति.निग्रहैः ॥५।५८।१७॥
bhavati_aham iva_AzeSa:_tat_alam me_ati.nigrahai: ||5|58|17||
अथवा निग्रहम् प्राप्तम् करोम्य् एतेन वै विना ।
athavA nigraham prAptam karomi_etena vai vinA |
वर्तते न प्रजा एव इयम् विना वारि सरिद् यथा ॥५।५८।१८॥
vartate na prajA_eva_iyam vinA vAri sarit_yathA ||5|58|18||
हा कष्टम् एव नि.ग्राह्यो नित्य.अनुग्राह्य एष मे । त्य. त्य
hA kaSTam eva ni.grAhya: nityA.anugrAhya* eSa* me |
दिष्ट्या अद्य सुखवान् अस्मि कष्टम् अद्य अस्मि दुःखवान् ॥५।५८।१९॥
diSTyA_adya sukhavAn asmi kaSTam adya_asmi du:khavAn ||5|58|19||
इति दोलायितम् चेतो न वि.शश्राम भूपतेः ।
iti dolAyitam ceto na vi.zazrAma bhUpate: |
एकत्र अम्बु-महावर्ते चिर-तृष्णम् इव भ्रमत् ॥५।५८।२०॥
ekatra_ambu-mahAvarte cira-tRSNam iva bhramat ||5|58|20||
अथ एकदा गृहम् तस्य माण्डव्यो मुनिर् आययौ ।
atha_ekadA gRham tasya mANDavya:_muni:_Ayayau |
भ्राnta.अशेष-ककुप्-कुञ्जो वासवस्य इव नारदः ॥५।५८।२१॥
bhrAnta.azeSa-kakup-kuJja:_vAsavasya_iva nArada: ||5|58|21||
तम् असौ पूजयाम्.आस पप्रच्छ च महामुनिम् ।
tam asau pUjayAm.Asa papraccha ca mahAmunim |
संदेह-दुर्.द्रुम-स्तम्भ-परशुम् सर्व.कोविदम् ॥५।५८।२२॥
saMdeha-dur.druma-stambha-parazum sarva.kovidam ||5|58|22||
suraghu uvAca--
भवद्.आगमनेन अस्मि मुने निर्वृत्तिम् आगतः ।
bhavat.Agamanena_asmi mune nirvRttim Agata: |
परमाम् वसुधा.पीठम् सम्प्राप्त इव माधवे ॥५।५८।२३॥
paramAm vasudhA.pITham samprApta* iva mAdhave ||5|58|23||
अद्य तिष्ठाम्य् अहम् नाथ धन्यानाम् धुरि धर्मतः ।
adya tiSThAmi_aham nAtha dhanyAnAm dhuri dharmata: |
विकासि रविणा इव अब्जम् यत् त्वया अस्म्य् अवलोकितः ॥५।५८।२४॥
vikAsi raviNA_iva_abjam yat_tvayA_asmi_avalokita: ||5|58|24||
भगवन् सर्व.धर्म-ज्ञ चिरम् विश्रान्तवान् असि ।
bhagavan sarva.dharma-jJa ciram vizrAntavAn asi |
तद् अमुम् संशयम् छिन्धि मम अर्कस् तिमिरम् यथा ॥५।५८।२५॥
tat_amum saMzayam chindhi mama arkas_timiram yathA ||5|58|25||
महताम् संगमेन आर्तिः कस्य नाम न नश्यति ।
mahatAm saMgamena_Arti: kasya nAma na nazyati |
संदेहम् तु परमार्तिम् आहुर् आर्ति.विदो जनाः ॥५।५८।२६॥
saMdeham tu paramArtim Ahu:_Arti.vida:_janA: ||5|58|26||
मद्.निग्रह.अनुग्रह-जा मद्.भृत्य-वपुषि स्थिताः ।
mat.nigraha.anugraha-jA* mat.bhRtya-vapuSi sthitA: |
कषन्ति माम् अलम् चिन्ता गजम् हरि-नखा इव ॥५।५८।२७॥
kaSanti mAm alam cintA* gajam hari-nakhA* iva ||5|58|27||
तद् यथा समता उदेति सूर्य.अंशुर् इव सर्वदा ।
tat_yathA samatA_udeti sUrya.aMzu:_iva sarvadA |
मतौ मम मुने न अन्या तथा करुणया कुरु ॥५।५८।२८॥
matau mama mune na_anyA tathA karuNayA kuru ||5|58|28||
माण्डव्य उवाच ।
mANDavya* uvAca |
स्व.यत्नेन स्व.संस्थेन स्वेन उपायेन भूपते ।
sva.yatnena sva.saMsthena svena_upAyena bhUpate |
एषा मनःपेलवता हिमवत् प्रविलीयते ॥५।५८।२९॥
eSA mana:pelavatA himavat pravilIyate ||5|58|29||
स्वविचारणया एव आशु शाम्यत्य् अन्तर्मनो.ज्वरः ।
sva.vicAraNayA_eva_Azu zAmyati_antar-mana:~jvara: |
शरद्-आगम-मात्रेण मिहिका महती यथा ॥५।५८।३०॥
zarat.Agama-mAtreNa mihikA mahatI yathA ||5|58|30||
स्वेन एव मनसा स्वानि स्व.शरीर-गतानि च ।
svena_eva manasA svAni sva.zarIra-gatAni ca |
विचारय इन्द्रियान्य् अन्तः कीदृशान्य् अथ कानि च ॥५।५८।३१॥
vicAraya_indriyAni_anta: kIdRzAni_atha kAni ca ||5|58|31||
को ऽहम् कथम् इदम् किम् वा कथम् मरण-जन्मनी ।
ka:_aham katham idam kim vA katham maraNa-janmanI |
विचारय अन्तर् एवम् त्वम् महत्ताम् अलम् एष्यसि ॥५।५८।३२॥
vicAraya_antar_evam tvam mahattAm alam eSyasi ||5|58|32||
विचारणा परिज्ञात-स्वभावस्य सतस् तव ।
vicAraNA parijJAta-svabhAvasya sata:_tava |
हर्षामर्ष-दशाश् चेतस् तोलयिष्यन्ति न अचलम् ॥५।५८।३३॥
harSAmarSa-dazA:_ceta:_tolayiSyanti na_acalam ||5|58|33||
मनः स्वरूपम् उत्सृज्य शमम् एष्यति विज्वरम् ।
mana: svarUpam utsRjya zamam eSyati vijvaram |
भूत-पूर्व-वपुर् भूत्वा तरङ्गः पयसि इव ते ॥५।५८।३४॥
bhUta-pUrva-vapu:_bhUtvA taraGga: payasi_iva te ||5|58|34||
तिष्ठद् एव मनो.रूपम् परित्यक्ष्यति ते ऽनघ ।
tiSThat_eva mana:.rUpam parityakSyati te_anagha |
कलङ्क-विकलम् कालम् मन्व्.अन्तर-गतौ इव ॥५।५८।३५॥
kalaGka-vikalam kAlam manu.antara-gatau iva ||5|58|35||
अनुकम्प्या भविष्यन्ति श्रीमन्तो सर्व एव ते ।
anukampyA bhaviSyanti zrImanta:_sarva* eva te |
दृष्ट-तत्त्वस्य तुष्टस्य जना: पितुर् इव अवनौ ॥५।५८।३६॥
dRSTa-tattvasya tuSTasya janA: pitu:_iva_avanau ||5|58|36||
विवेक-दीप-दृष्ट.आत्मा मेर्व्.अब्धि-नभसाम् अपि ।
viveka-dIpa-dRSTa.AtmA meru.abdhi-nabhasAm api |
अध: करिष्यसि नृप महत्ताम् उत्तमा.अर्थ.दाम् ॥५।५८।३७॥
adha: kariSyasi nRpa mahattAm uttamA.artha.dAm ||5|58|37||
महत्ताम् आगते चेतस् तव संसार-वृत्तिषु ।
mahattAm Agate cetas tava saMsAra-vRttiSu |
न निमज्जति हे साधो गोष्पदेष्व् इव वारणः ॥५।५८।३८॥
na nimajjati he sAdho goSpadeSu_iva vAraNa: ||5|58|38||
कृपणम् तु मनो राजन् पेलवे ऽपि नि.मज्जति ।
kRpaNam tu mana:_rAjan pelave_api ni.majjati |
कार्ये गोष्पद-तोये ऽपि जीर्णा.अङ्गो मशको यथा ॥५।५८।३९॥
kArye goSpada-toye_api jIrNA.aGga:_mazaka:_yathA ||5|58|39||
चेतो.वासनया पङ्के कीटवत् परिमज्जसि ।
ceto*vAsanayA paGke kITavat pari.majjasi |
दृश्य.मात्र.अवलम्बिन्या स्वया दीनतया तया ॥५।५८।४०॥
dRzya.mAtrA.avalambinyA svayA dInatayA tayA ||5|58|40||
तावत्.तावन् महाबाहो स्वयम् संत्यज्यते ऽखिलम् ।
tAvat.tAvat,_mahAbAho, svayam saMtyajyate_akhilam |
यावद्.यावत् परालोक: परमात्मा एव शिष्यते ॥५।५८।४१॥
yAvat.yAvat parAloka: paramAtmA_eva ziSyate ||5|58|41||
तावत् प्रक्षाल्यते धातुर् यावद्.द् हेम एव शिष्यते ।
tAvat pra.kSAlyate dhAtu:_yAvat_hema_eva ziSyate |
तावद् आलोक्यते सर्वम् यावद् आत्मा एव लभ्यते ॥५।५८।४२॥
tAvat_Alokyate sarvam yAvat_AtmA_eva labhyate ||5|58|42||
सर्वः सार्विकया बुद्ध्या सर्वम् सर्वत्र सर्वदा ।
sarva: sArvikayA buddhyA sarvam sarvatra sarvadA |
सर्वथा सम्परित्यज्य स्वात्मना आत्मा उपलभ्यते ॥५।५८।४३॥
sarvathA sam.parityajya sva.AtmanA_AtmA_upalabhyate ||5|58|43||
यावत् सर्वम् न संत्यक्तम् तावद् आत्मा न लभ्यते ।
yAvat sarvam na saMtyaktam tAvad AtmA na labhyate |
सर्व.अवस्था-परि त्यगे शेष आत्मा इति कथ्यते ॥५।५८।४४॥
sarva.avasthA-parityAge zeSa_AtmA_iti kathyate ||5|58|44||
यावद् अन्यन् न संत्यक्तम् तावत् समान्यम् एव हि ।
yAvat_anyat_na saMtyaktam tAvat samAnyam eva hi |
वस्तु न आसाद्यते साधो स्वात्म-लाभे तु का कथा ॥५।५८।४५॥
vastu na_AsAdyate sAdha: svAtma-lAbhe tu kA kathA ||5|58|45||
यत्र सर्व.आत्मना एव आत्मा लाभाय यतति स्वयम् ।
yatra sarva.AtmanA_eva_AtmA lAbhAya yatati svayam |
त्यक्तान्य् अकार्यम् प्राप्नोति तन् नाम नृप न इतरत् ॥५।५८।४६॥
tyaktAni_a-kAryam prApnoti tat_nAma nRpa* na_itarat ||5|58|46||
स्व.आत्मा.अवलोकना=अर्थम् तु तस्मात् सर्वम् परित्यजेत् ।
sva.AtmA.avalokanA=artham tu tasmAt sarvam parityajet |
सर्वम् किम्चित् परित्यज्य यद् दृष्टम् तत् परम् पदम् ॥५।५८।४७॥
sarvam kim.cit parityajya yat_dRSTam tat param padam ||5|58|47||
सकल-कारण-कार्य-परम-पर=
sakala-kAraNa-kArya-parama-para=
आमय-जगद् गत-वस्तु-विजृम्भितम् ।
Amaya-jagat_gata-vastu-vijRmbhitam |
अलम् अपास्य मन: स्व.वपुस् ततो
alam apAsya mana: sva.vapu:_tata:_
परिविलाप्य यद् एति तद् एव तत् ॥५।५८।४८॥
parivilApya yat_eti tat_eva tat ||5|58|48||
.
oॐm
The Story
of
Suraghu, Lord of Kiraata
Vasishtha weaves a yarn—
अत्र एव उदाहरन्ति इमम् इतिहासम् पुरातनम् ।
atra_eva_udAharanti_imam itihAsam purAtanam |
किरात.ईशस्य सुरघेर् वृत्तान्तम् विस्मया.अस्पदम् ॥५।५८।०१॥
kirAta~Izasya suraghe:_vRttAntam vismayA.aspadam ||5|58|1||
.
In this regard they tel
in the history of olden times
the Story of the quickly clever Su.raghu, Lord of Kiraata
:
it is a trove of amazing events
.
*sv. It is most wonderful and baffling.
*vlm.p.1. Vasishtha said:—Râma, let me tell you an old legend to illustrate this subject. It is the story of the Kirata Chief Suraghu, which is marvelous in its nature.
atra_eva_udAharanti_imam itihAsam purAtanam + kirAta~Izasya suraghe:_vRttAntam vismayA.aspadam
.
उत्तरस्या दिशो भेदो कर्पूर-पटलम् भुवः ।
uttarasyA: diza:_bheda:_karpUra-paTalam bhuva: |
सम्भूतम् हसनम् शार्वम् शुक्लो वा चान्द्र आतपः ॥५।५८।२॥
sambhUtam hasanam zArvam zukla:_vA cAndra_Atapa: ||5|58|2||
.
uttarasyA diza: bheda: – in the north part of the country - karpUra-paTalam bhuva: – like camphor covering the earth + sambhUta.become/produced.from/composed.of.m hasana.laffing/jest.m zArvam.in the northeast - zukla: vA cAndra: Atapa: - or like the bright glow of the moon
.
*vlm.2. There is a tract of land in the regions on the north, which was hoary as a heap of camphor with its snowfalls, and which seemed to smile as the clear night, under the moon-beams of the bright forghtnight.
*m. On the northern side, there was the Himalayan range which looks like a mass of camphor and laughter of the Lord...
#bhU - #sambhU - #sambhUta - a. born or produced from (abl. or ---); made or composed of (instr. or ---); become, being, existing; --- furnished with.
uttarasyA diza: bheda: – in the north part of the country - karpUra-paTalam bhuva: – like camphor covering the earth + sambhUta.become/produced.from/composed.of.m hasana.laffing/jest.m zArvam.in the northeast - zukla: vA cAndra: Atapa: - or like the bright glow of the moon
हिमा.अद्रेः शृङ्गम् अस्ति इह कैलासो नाम पर्वतः ।
himA.adre: zRGgam asti_iha kailAsa:_nAma parvata: |
शैल-कुञ्जर-निर्मुक्त-कलापस्य इव नायकः ॥५।५८।३॥
zaila-kuJjara-nirmukta-kalApasya_iva nAyaka: ||5|58|3||
.
himA.adre: zRGgam asti of Snowy.Mountain there is a peak - iha.here/in.this.world - kailAso nAma parvato called Mount Kailaasa - of the zaila.stony/mountain.kuJjara.best.nirmukta.unbound/delivered/escaped/rescued\molting.kalApa.peacock\quiver/totality.sya iva.like/as.if nAyaka.chief.: -
like a Courtier displaying a stone&thistle.spread- spread-peacock.tail.
*vlm.3. It was situated on the summit of himAlaya, and called the peak of kailAsa; it was free from mountainous elephants, and was the chief of all other peaks (owing to its being the seat of ziva).
*m. ... On this range, existed a peak called Kailasa. It was the best among the peaks....
##kal - *kalApa: - "that which holds single parts together", a bundle, band • a bundle of arrows, quiver • a peacock's tail •• totality, whole body or collection of a number of separate things (esp. ifc • cf. #kriyA-k-, &c) •• *kalApazas -ind.- in bundles, bundle by bundle ++
विष्णोः क्षीर.उदक इव स्वर्गः सुर.पतेर् इव ।
viSNo: kSIra.udaka* iva svarga:_sura.pater_iva |
अब्जजस्य इव नाभ्य्.अब्जम् गृहम् यः शशि-मौलिनः ॥५।५८।४॥
abjajasya_iva nAbhi.abjam gRham ya: zazi-maulina: ||5|58|4||
.
viSNo: kSIra.udaka iva svargo sura.pate: iva x
abjajasya iva nAbhy.abjam gRham ya: zazi-maulino - x.
.
*vlm.4. It was as milkwhite, as the bed of Vishnu in the milky ocean, and as bright as the empyrean of Indra in heaven; it was as fair as the seat of Brahma, in the pericarp of the lotus, and as snow-white as the snowy peak of Kedara, the favourite seat of Siva.
*m. ... It was the best among the peaks. It was the abode of Lord Sankara...
रुद्राक्ष-वृक्ष-दोलाभिः स.अप्सरोभिर् विभाति यः ।
rudrAkSa-vRkSa-dolAbhi: sa.apsarobhi:_vibhAti ya: |
लोल-रत्न-शलाकभिर् लहरीभिर् इव अर्णवः ॥५।५८।५॥
lola-ratna-zalAkabhi:_laharIbhi:_iva_arNava: ||5|58|5||
.
with the swaying of rudrakSha trees
where Apsara.Nymphs are swinging
which seems, with the flashing of their jewels,
like the sparkling billows of the sea
...
*vlm.5. It was owing to the waving of the Rudraksha trees over it, and the parade of the Apsara fairies about it, as also by the pencils of rays of its various gems, that it appeared as the undulating sea (of milk or curd).
*m. ... It was splendorous with the 'apsaras' swinging on the swings formed by the branches of 'Rudraksa' trees...
* rudrAkSa-vRkSa-dolAbhi: with the swaying of rudrakSha trees sA.apsarobhi: w apsarA.Nymphs vibhAti ya: what projects w lolling-jewel-sparkles like the ocean with its billows
गण.अङ्गनानाम् अनिशम् मत्तानाम् चरणैर् हतः ।
gaNa.aGganAnAm anizam mattAnAm caraNai:_hata: |
अशोका इव राजन्ते यत्र अशोका विलासिनः ॥५।५८।६॥
azokA* iva rAjante yatra_azokA* vilAsina: ||5|58|6||
.
gaNa.aGganAnAm by the gang of girls anizam continually mattAnAm caraNair by their wanton movements - hato stricken + azokA iva rAjante like a grove of Ungrieving trees - yatra azokA vilAsino - where the trees are dancing
.
*vlm.6. The playful Pramathas, and other classes of demigods (ganadevatas) frolicked here as gaily as Blossoms of Asoka plants, when tossed about by the feet of their wanton damsels. (It is said that the Asoka jonesia flowers blossom, better, when they are kicked by and trodden under the feet of females). See Sir W. Jones' Indian plants.
*m. ... It was splendorous with the 'apsaras' swinging on the swings formed by the branches of 'Rudraksa' trees. Amorous men were enjoying when struck by the feet of beautiful 'pramatha' women intoxicated with the promptings of cupid for romantic dalliances...
*vA crowds of joyful celestial dames constantly kicked around with
their feet flowers of azoka, to the pleasure of flowers.
*AS. There is an interesting image and story here. It
is a standard legend in Sanskrit literature that azoka tree goes into full
bloom when kicked by an intoxicated beautiful damsels! Thus, the place is
described as follows:
*AS. where pleasure seekers without any sorrows (a+zoka) appear beautiful, like
the azoka trees kicked by intoxicated pleasure women (gaNAGganA).
* gaNa.aGganAnAm by the gang of girls anizam continually mattAnAm caraNair by their wanton movements - hato stricken + azokA iva rAjante like a grove of Ungrieving trees - yatra azokA vilAsino - where the trees are dancing
संचरन् शंकरो दिक्षु भृगुष्व् इन्दु-मणि-द्रवैः ।
saMcaran zaMkara:_dikSu bhRguSu_indu-maNi-dravai: |
निर्वर्तन्ते प्रवर्तन्ते यत्र अजस्रम् च निर्झराः ॥५।५८।७॥
nirvartante pravartante yatra_ajasram ca nirjharA: ||5|58|7||
.
saMcaran zaMkara: dikSu wandering.aaround, Shiva.Shamkara
bhRguSu indu-maNi-dravai: +
nirvartante pravartante yatra x
ajasram ca nirjharA: x
.
*vlm.7. Here the god Siva wanders about, and sees the waterfalls proceeding from and receding into the caves of the mountain, by dilution of the moon-stones contained in them: (the thick ice and snows here, are taken for moon-stones).
*m.... Whenever Bhagawan Sankara roamed around there, the cascades rushed down glowing with liquid flows from 'Chandrakanta' stones (of precious kind)...
यो लता-वृक्ष-गुल्म.ओघ-वापी-ह्रद-नदी-नदैः ।
ya:_latA-vRkSa-gulma.ogha-vApI-hrada-nadI-nadai: |
मृगैर् मृग-गणैर् भूतैर् ब्रह्माण्डवद् इव आवृतः ॥५।५८।८॥
mRgai:_mRga-gaNai:_bhUtai:_brahmANDavat_iva_AvRta: ||5|58|8||
.
ya: who by/with the latA.creeper/vine.vRkSa.tree.gulma.shrub/thicket.ogha.flood/multitude.vApI.pond/pool.hrada.x.nadI.river.x.nada.x.i:
by/with mRga.deer.i: mRga.deer.gaNa.herd/class.i:
with deer, with flocks/herds of deer, with bhUta.being.s./with creatures
brahmANDa.vat iva_AvRta :
like the Cosmic Egg abundant
.
*vlm.8. There was a spot of ground here enclosed by trees, and by plants and creepers and shrubs of various kinds; and which is intersected by lakes, hills and rivers, and interspersed by herds of deer and does of various species.
~jd/vlm.8. There was a spot of ground here enclosed by trees, and by plants and creepers and shrubs of various kinds; and which is intersected by lakes, hills and rivers, and interspersed by herds of deer and does of various species.
##vR - *vRta - *AvRta - covered, veiled, hidden, clothed, surrounded, filled with (tena), fenced, locked; withheld, forbidden; captive, prisoner +
तस्य हेमजटा नाम किराटाः संस्थितो स्थले ।
tasya hemajaTA* nAma kirATA: saMsthita:_sthale |
पिपीलिका वट-तरोर् मूल-कोश=गता इव ॥५।५८।९॥
pipIlikA* vaTa-taro:_mUla-koza=gatA* iva ||5|58|9||
.
tasya x
hemajaTA nAma – called Goldenhair
kirATa: saMsthita: sthale x
pipIlikA vaTa-taro: x
mUla-koza=gatA iva - x.
#hemajaTA
*vlm.9. There dwelt a race of the Kiratas called Himajatas at this spot, who were as numerous as the ants living at the foot by a big banian tree.
कैलास.पादा.अरण्यानाम् रुद्र.अक्षैस् तरु-गुल्मकैः ।
kailAsa.pAdA.araNyAnAm rudra.akSai:_taru-gulmakai: |
वसन्ति धूक.वत्-क्षुद्रास् ते वै निकट-जीविनः ॥५।५८।१०॥
vasanti dhUka.vat-kSudrAs_te vai nikaTa-jIvina: ||5|58|10||
.
of the Kailaasa.pAda.foot.araNya.m.forest.s.AnAm - of forests in the kailAsa foothills -
w rudrAkSa s
taru-gulmakai: w trees & bushes -
vasanti.they.dwelling. like dhUkas
kSudrA: te vai x
nikaTa.near.jIvina: - x.
#nikaTa -m.-n.- nearness , proximity (#nikaTam °टम् -ind.- near to, towards, with gen. or comp.; #nikate °टे , near , at hand; #nikaTAt °टात् , away from) R. Pan5c. Katha1s.&c.
#kSudra
#dhUka -m.- wind L. ; rogue L. ; time L. •-• MW has only these uncited Lex. sources, and Mimusops Elengi Car. #bhU to shake, cause to tremble.
*m.10-14 . Kiratas living on the slopes of the peak subsisted on the fruits and Rudrakshas available in the forests.
*vlm.10. They lived like owls in the shades and hollows of the trees, and subsisted upon the fruits and flowers and herbage of the nearest forests, and by felling and selling the Rudraksha woods of the Kailasa mountain.
~jd/vlm.10. They lived like owls in the shades and hollows of the trees, and subsisted upon the fruits and flowers and herbage of the nearest forests, and by felling and selling the Rudraksha woods of the Kailasa mountain.
आसीत् तेषाम् उदारा.अत्मा राजा परपुरम्.जयः ।
AsIt teSAm udArA.atmA rAjA parapuram.jaya: |
जय.लक्ष्म्या भुज इव यः प्रजायाश् च दक्षिणः ॥५।५८।११॥
jaya.lakSmyA bhuja* iva ya: prajAyA:_ca dakSiNa: ||5|58|11||
.
AsIt teSAm - There was among them - udArAtmA rAjA - a Raajaa of noble nature - parapuraMjaya.x.: + jayalakSmyA bhuja: iva x
ya: prajAyA: ca dakSiNa: x
.
*vlm.11. They had a chief among them, who was as nobleminded, as he was brave to baffle his enemies; he was as the arm of the goddess of victory, and stretched it for the protection of his people.
*m.10-14.... Suraghu was the king of those kiratas. He was of generous disposition. He was skilled in the art of governance and looked after his people well...
*AB. ... parapuraMjaya: prajayA: ... ||
*vA their king was a great soul, winning enemies cities, like a hand of victory, wise and skillful.
*AS. I would suggest the last two words to mean: and kind (or benevolent) towards the citizen.
सुरघुर् नाम बलवान् सुर-घोर.अरि.दर्प-हा ।
suraghur_nAma balavAn sura-ghora.ari.darpa-hA |
अर्कः पराक्रम इव मूर्तिमान् इव मारुतः ॥५।५८।१२॥
arka: parAkrama* iva mUrtimAn iva mAruta: ||5|58|12||
.
suraghu: nAma his name is Suraghu - balavAn a powerful man -
sura-ghora.ari.darpa-hA +
arka: parAkrama: iva - like the sun parAkrama.powerful -
mUrtimAn iva mAruta: x
.
*vlm.12. He had the name of Suraghu, and was mighty in quelling his brave and dreadful enemies; he was powerful as the sun, and as strong as the god of wind in his figure.
*m.10-14 .. Suraghu was the king of those kiratas. He was of generous disposition. He was skilled in the art of governance and looked after his people well. He was a man of sun-like valour, and possesed wealth equal to the great Kubera...
जितो वै राज्य-विभवैर् धनैर् गुह्यक-नायकः ।
jita:_vai rAjya-vibhavai:_dhanai:_guhyaka-nAyaka: |
शतक्रतु-गुरुर् बोधैः काव्यैर् असुर-देशिकः ॥५।५८।१३॥
zatakratu-guru:_bodhai: kAvyai:_asura-dezika: ||5|58|13||
.
jita: vai x
rAjya-vibhavai: dhanai: x
guhyaka-nAyaka: x
zatakratu-guru: bodhai: kAvyai: asura-dezika: - x.
#guh to conceal - #guhyaka-: N. of a class of demi-gods who like the #yakSa-s are attendants of #kubera (the god of wealth) and guardians of his treasures (they may have got their N. from living in caverns ~ or as keepers of the keys. #guhya has the double sense of "hidden" as in a cave, or as esoteric knowledge. jd) mn. 12.47. •• The esoteric number "eleven" sUryas. •-• "mystery", as #tathAgata‑ guhyaka.
#* char.indra -#zatakratu m. N. of इन्द्र (a hundred अश्व-मेधs elevating the sacrificer to the rank of इन्द्र; cf. "hecatomb".
*vlm.13. He surpassed the lord of the Guhyakas-Kavera, in the extent of his kingdom, his dignity and riches; he was greater than the guru of the lord of gods in his wisdom, and excelled the preceptor of the Asuras in learning.
*m.10-14 ... He was skilled in the art of governance and looked after his people well. He was a man of sun-like valour, and possesed wealth equal to the great Kubera. He was wise like Brihaspati. He was like Sukra in his interest in literature...
स चक्रे राज-कार्याणि निग्रहा.अनुग्रह-क्रमैः ।
sa* cakre rAja-kAryANi nigrahA.anugraha-kramai: |
यथा.प्राप्तान्य् अखिन्ना.अङ्गो दिनानि इव दिवाकरः ॥५।५८।१४॥
yathA.prAptAni_akhinnA.aGga:_dinAni_iva divAkara: ||5|58|14||
.
sa cakre rAja-kAryANi he performed his royal works - by/with nigraha.x.anugraha.x.krama.order/process..x.i:
yathA.prAptAni
as-gotten
akhinna.aGga: x
dinAni iva divAkara: - like days the daymaker sun.
*vlm.14. He discharged his kingly duties, by giving rewards and punishments of the deserts of his men as they appeared to him; and was as firm in the acquittal of this duties, as the sun in making the day and his daily course.
*m.10-14 ... He was ruling over his kingdom with compassion and restraint in a highly disciplined manner like sun (who keeps time with extreme precision).
तज्.जनाभ्याम् सुख-दुःखाभ्याम् अथ तस्य अभ्यभूयत ।
tat.jAbhyAm sukha-du:khAbhyAm atha tasya_abhi.abhUyata |
स्वगतिर् वागुरा-बन्धैः श्लिष्ट.अङ्गस्य इव पक्षिणः ॥५।५८।१५॥
svagati:_vAgurA-bandhai: zliSTa.aGgasya_iva pakSiNa: ||5|58|15||
.
@ tat.that.one-jana.people-AbhyAm – @ su.good-kha.space.du:.bad-kha.space.AbhyAm -
atha.next - tasya.of.that - abhi.towards/into.abhUyata.was.caused/made.to.become -
svagati.own.path/course - vAgurA.net/snare-bandha.bondage/bond-i: with snare-bondages - zliSTa.clinging-aGga.body/limb-sya iva.like- pakSiNa.@bird/birds.
*m.15-20 . Then he started thinking thus. 'I am causing immense grief to people by my might. They are like oilseeds in an oilmill...
*vlm.15. He considered in himself the pain and pleasure, that his punishments and rewards caused his people; and to which they were like birds caught in nets from their freedom of flight.
*vA he become intrapped in his own net of joys and sorrows,
proceeding from this (these activities) like a bird catch in the net.
*AS.I would word the first part differently:
His natural tendency (svagati) was overcome by the joys and sorrows arising
from the daily activities (as described above), like ...
#vA hiMsane, harmful sense - #vAgura:, vAgurA वागुरा [वा-हिंसने उरच् गन् च Uṇ.1.4] a net, trap, snare. •-• vAgurA-#vRtti .adj.- one who lives by snaring animals, or his livelihood; • - #vAgurika-: a deer-catcher, hunter.
किम् आर्तम् पीडयाम्य् एनम् तिलानि अन्त्रम् इव ओजसा ।
kim.Artam pIDayAmi_enam tilAny_antram iva_ojasA |
सर्वेषाम् एव भूतानाम् मम इव अर्तिः प्रजायते ॥५।५८।१६॥
sarveSAm eva bhUtAnAm mama_iva_arti: prajAyate ||5|58|16||
.
kim.Artam pIDayAmi enam x
tilAni antram iva x
ojasA x
sarveSAm eva bhUtAnAm
for every one of the beings
mama iva
as for me
Arti: prajAyate x
.
var. TPD: kimArttaM
*vlm.16. "Why do I perforce pierce the hearts of my people," he said, as they bruise the sesamum seeds for oil; it is plain that all persons are susceptible of pain and affliction like myself?
*m.15-20... 'I am causing immense grief to people by my might. They are like oilseeds in an oilmill. The sorrow of any person is like mine...
#ojas n. - (>vaj, or uj ; cf. ugra), bodily strength, vigour, energy, ability, power RV.&c • vitality (the principle of vital warmth and action throughout the body) Suṡr. &c • (in rhet.) elaborate style (abounding with compounds).
धनम् अस्मै प्रयच्छामि धनेन आनन्दवाञ् जनः ।
dhanam asmai prayacchAmi dhanena_AnandavAn_jana: |
भवत्य् अहम् इव आशेषस् तद् अलम् मे ऽति.निग्रहैः ॥५।५८।१७॥
bhavati_aham iva_AzeSa:_tat_alam me_ati.nigrahai: ||5|58|17||
.
dhanam asmai prayacchAmi
I present him with wealth,
dhanena_AnandavAn jana:
by wealth a person gets Happiness
bhavati
aham iva AzeSa: x
tad alam me ati.nigrahai: x
.
*vlm.17. Yes, they are all capable of pain, and therefore I will cease to inflict them any more; but give them riches and please all persons.
अथवा निग्रहम् प्राप्तम् करोम्य् एतेन वै विना ।
athavA nigraham prAptam karomi_etena vai vinA |
वर्तते न प्रजा एव इयम् विना वारि सरिद् यथा ॥५।५८।१८॥
vartate na prajA_eva_iyam vinA vAri sarit_yathA ||5|58|18||
.
athavA - otherwise
nigraha.restraining/punishing. m prAptam karomi x
etena vai vinA - even apart from this
vartate - is worth na prajA_eva - not any people
iyam vinA - without This vAri sarit yathA - like water and the stream.
*vlm.18. But if I refrain to punish the tormentors of the good, they are sure to be extirpated by the wicked, as the bed of the channel is dried up for want of rain.
*m.15-20 ... What is the use of rigorous punishment. I shall, of course punish them appropriately. Otherwise there will be no law and order in society. Oh! what a problem! one day I am happy and another day I am unhappy will all this maintenance of law and order'...
*jd. athavA - otherwise nigraham prAptam karomi - etena vai vinA - even apart from this - vartate - deserves na prajA_eva - not any people - iyam vinA - without This vAri sarit yathA - like water and the stream.
#nigraha: - punishment • in nyAya – weakness of argument
हा कष्टम् एव निग्राह्यो नित्य.अनुग्राह्य एष मे ।
hA kaSTam eva nigrAhya: nityA.anugrAhya* eSa* me |
दिष्ट्या अद्य सुखवान् अस्मि कष्टम् अद्य अस्मि दुःखवान् ॥५।५८।१९॥
diSTyA_adya sukhavAn asmi kaSTam adya_asmi du:khavAn ||5|58|19||
.
hA kaSTam eva
O what a mess!
ni.grAhya: nitya.anugrAhya: eSa me +
diSTyA x
adya sukhavAn asmi
now I am happy
kaSTam adya asmi
now I am sadly sorrowful
.
*vlm.19. Oh! the painful dilemma in which I am placed, wherein my punishment and mercy to men are both grievous]to me, or pleasing and unpleasing to me by turns.
*m.15-20 ... Oh! what a problem! one day I am happy and another day I am unhappy will all this maintenance of law and order'...
#grah #nigrah #nigrAhya to be (or being) suppressed or punished, got hold of, refuted mbh.hariv.&c. •• #vinigraha -m.- separation, division • restraining, controlling • restriction, limitation • ungathering, disjunction, an antithesis where two propositions are antithetically stated with peculiar stress being laid on one of them.
इति दोलायितम् चेतो न वि.शश्राम भूपतेः ।
iti dolAyitam ceto na vi.zazrAma bhUpate: |
एकत्र अम्बु-महावर्ते चिर-तृष्णम् इव भ्रमत् ॥५।५८।२०॥
ekatra_ambu-mahAvarte cira-tRSNam iva bhramat ||5|58|20||
.
iti dolAyitam cetas na vizazrAma bhUpate: -
such swinging of his feelings was no comfort to the EarthLord
ekatra
onewhere/together
ambu-mahAvarte
in a great whirlpool
cira-tRSNam iva bhramat
whirling with long craving
.
*vlm.20. Being in this manner much troubled in his mind, his thoughts disturbed his spirit like the waters in the whirlpools.
*m.15-20.... With such thoughts his mind was shaken and became restless.
अथ एकदा गृहम् तस्य माण्डव्यो मुनिर् आययौ ।
atha_ekadA gRham tasya mANDavya:_muni:_Ayayau |
भ्राnta.अशेष-ककुप्-कुञ्जो वासवस्य इव नारदः ॥५।५८।२१॥
bhrAnta.azeSa-kakup-kuJja:_vAsavasya_iva nArada: ||5|58|21||
.
atha ekadA so at one time
gRham tasya to his house
mANDavya: munir Ayayau the muni mANDavya came
bhrAntA.azeSa-kakubh-kuJja: x
vAsavasya iva nArado - like nArada.Mangift to indra of the vAsus.
*vlm.21. It happened at one time the sage Mandavya met him at his house, as the divine sage Narada (the Mercury or messenger of gods), meets Indra in his celestial abode, in his journey through the regions of the sky.
*m.21-22 . At such time sage Mandavya reached his place like Narada reaching Indra. The king worshipped the sage ad and asked him :
#mANDavya: - a disciple or descendant of the RSi maNDu, zAGkhAyana-gRhya-sUtra; see http://en.wikipedia.org/wiki/Mandavya, y5058.021.
तम् असौ पूजयाम्.आस पप्रच्छ च महामुनिम् ।
tam asau pUjayAm.Asa papraccha ca mahAmunim |
संदेह-दुर्.द्रुम-स्तम्भ-परशुम् सर्व.कोविदम् ॥५।५८।२२॥
saMdeha-dur.druma-stambha-parazum sarva.kovidam ||5|58|22||
.
tam asau pUjayAm.Asa – he honored him with worship
papraccha ca mahAmunim – and addressed the Great.muni as
saMdeha-dur.druma-stambha-parazum – a doubt-ill.tree-stump.ax,
sarva.kovidam - an all.authority.
the king honored the sage with reverence
and asked that he remove his doubt
at.once
as they mow poison ivy
with a stroke of the axe to its roots.
*m.21-22 . At such time sage Mandavya reached his place like Narada reaching Indra. The king worshipped the sage ad and asked him :
*vlm.22. The king honoured him with reverence, and then asked that great sage to remove his doubt, as they cut down a poisonous tree in the garden, with the stroke of the axe at its roots.
*jd. tam asau pUjayAm.Asa – he honored him with worship papraccha ca mahAmunim – and addressed the Great.muni as saMdeha-dur.druma-stambha-parazum – a doubt-ill.tree-stump.ax, sarva.kovidam - an all.authority.
Su.raghu said–
भवद्.आगमनेन अस्मि मुने निर्वृत्तिम् आगतः ।
bhavat.Agamanena_asmi mune nirvRttim Agata: |
परमाम् वसुधा.पीठम् सम्प्राप्त इव माधवे ॥५।५८।२३॥
paramAm vasudhA.pITham samprApta* iva mAdhave ||5|58|23||
.
suraghu
bhavad Agamanena asmi mune nirvRttim Agata: |
paramAm vasudhA-pITham samprApta iva mAdhave ||5|58|23||
Your visit,
sage,
has made me more blessed than the blessed,
*vlm.23. Suraghu said:~I am supremely blest, O sage, at this call of thine at mine, which has made me as joyous as the visit of the spring on the surface of the earth, and gives a fresh bloom to the fading forest.
*m.23-28 . 'O Lord, people in this world are happy with the advent of spring. Similarly I feel delighted with your arrival....
अद्य तिष्ठाम्य् अहम् नाथ धन्यानाम् धुरि धर्मतः ।
adya tiSThAmi_aham nAtha dhanyAnAm dhuri dharmata: |
विकासि रविणा इव अब्जम् यत् त्वया अस्म्य् अवलोकितः ॥५।५८।२४॥
vikAsi raviNA_iva_abjam yat_tvayA_asmi_avalokita: ||5|58|24||
.
and makes my heart bloom
like the rising sun
shining on closed lotus petals."
adya tiSThAmi aham – now I stay,
nAtha – lord,
dhanyAnAm dhuri dharmato x
vikAsi raviNA iva_abjam yat x
tvayA asmi avalokito - by you I am illumined.
*vlm.24. Thy visit, O sage! has really made me more blest than the blessed, and gives my heart to bloom, as the rising sun opens the closed petals of the lotus.
*m.23-28 ... A lotus blossoms when sunrays fall on it. In the same way I feel fulfilled with your spiritual light falling on me...
भगवन् सर्व.धर्म-ज्ञ चिरम् विश्रान्तवान् असि ।
bhagavan sarva.dharma-jJa ciram vizrAntavAn asi |
तद् अमुम् संशयम् छिन्धि मम अर्कस् तिमिरम् यथा ॥५।५८।२५॥
tat_amum saMzayam chindhi mama arkas_timiram yathA ||5|58|25||
.
Lord,
knower of all dharma,
you have long.since found your Repose.
Dispel this doubt of mine
=
as the sun breaks the spell of darkness.
bhagavan sarva.dharma-jJa
Lord, knower of all Dharma,
ciram vizrAntavAn asi you have long been in Repose
tat amum saMzayam chindhi mama that shatters this doubt of mine
arka: timiram yathA as the sun the darkness.
*vlm.25. Thou oh lord! art acquainted with all truths and art quite at rest in thy spirit; deign, therefore to remove this doubt from my mind, as the sun displaces the darkness of night by his orient beams.
*m.23-28 . A lotus blossoms when sunrays fall on it. In the same way I feel fulfilled with your spiritual light falling on me.
*jd. bhagavan sarva.dharma-jJa Lord, knower of all Dharma, ciram vizrAntavAn asi you have long been in Repose tat amum saMzayam chindhi mama that shatters this doubt of mine arka: timiram yathA as the sun the darkness.
महताम् संगमेन आर्तिः कस्य नाम न नश्यति ।
mahatAm saMgamena_Arti: kasya nAma na nazyati |
संदेहम् तु परमार्तिम् आहुर् आर्ति.विदो जनाः ॥५।५८।२६॥
saMdeham tu paramArtim Ahu:_Arti.vida:_janA: ||5|58|26||
.
mahatAm saMgamena_Arti: x
kasya nAma na nazyati x
saMdeham tu paramArtim Ahur Arti.vido janA: - x.
a doubt that festers in the heart is said to be the greatest pain of man,
but this pain is healed surely in the company of the good and wise.
*vlm.26. A doubt festering in the heart is said to be the greatest pain of man, and this pain is healed only in the society of the good and wise.
*m.23-28 ... O knower of all knowledge! if you please, kindly relieve me of my doubts. O Lord, people say that having doubts itself is cause of unhappiness. My deeds of compassion and punishment and the consequent thoughts arising in my mind are harassing me like an elephant being harassed by a lion...
मद्.निग्रह.अनुग्रह-जा मद्.भृत्य-वपुषि स्थिताः ।
mat.nigraha.anugraha-jA* mat.bhRtya-vapuSi sthitA: |
कषन्ति माम् अलम् चिन्ता गजम् हरि-नखा इव ॥५।५८।२७॥
kaSanti mAm alam cintA* gajam hari-nakhA* iva ||5|58|27||
.
man.nigrahA.anugraha-jA
-f.- man.nigrahA.anugraha-born
mad.bhRtya-vapuSi sthita: x
kaSanti mAm alam cintA x
gajam hari-nakhA iva
like an elephant by a lion's claws
.
*vlm.27. The thoughts of my rewards and punishments to my dependents, have been incessantly tormenting my heart, as the scratches inflicted by the nails of a lion, are always afflicting to the bruised body of the elephant.
*m.23-28 . My deeds of compassion and punishment and the consequent thoughts arising in my mind are harassing me like an elephant being harassed by a lion. Please grant that I achieve a sense of equilibrium without all this uneven, vicious state of mind.
तद् यथा समता उदेति सूर्य.अंशुर् इव सर्वदा ।
tat_yathA samatA_udeti sUrya.aMzu:_iva sarvadA |
मतौ मम मुने न अन्या तथा करुणया कुरु ॥५।५८।२८॥
matau mama mune na_anyA tathA karuNayA kuru ||5|58|28||
.
tad – that
yathA – as
samatA udeti – Sameness arises
sUrya.aMzu: iva – like a sunbeam
sarvadA – everywhere
matau mama mune – in my mind, muni
na anyA – not otherwise
tathA karuNayA kuru - thus, thru pity, do/make.
* #manas is affective Mind,
containing #buddhi.Intellect, #chitta.Affection, and ahaMkAra.'I'dentity.
#mati is effective mind, "the way I think".
*vlm.28. Deign, therefore, O sage, to remove this pain of mine, and cause the sunshine of peace and equanimity to brighten the gloom of my mind.
*m.23-28 ... Please grant that I achieve a sense of equilibrium without all this uneven, vicious state of mind.
*jd. tad – that yathA – as samatA udeti – Sameness arises sUrya.aMzu: iva – like a sunbeam sarvadA – everywhere matau mama mune – in my mind, muni na anyA – not otherwise tathA karuNayA kuru - thus, thru pity, do/make.
Maandavya said—
स्व.यत्नेन स्व.संस्थेन स्वेन उपायेन भूपते ।
sva.yatnena sva.saMsthena svena_upAyena bhUpate |
एषा मनःपेलवता हिमवत् प्रविलीयते ॥५।५८।२९॥
eSA mana:pelavatA himavat pravilIyate ||5|58|29||
.
sva.yatnena – by your own effort
sva.saMsthena – by your own saMstha
svena upAyena – by your own method,
bhUpate – Lord of the Earth,
eSA mana:pelavatA x
himavat pravilIyate - x.
*m.29-34. Mandavya: O king, by self-effort in an appropriate manner such tenderness of mind can be overcome. It will vanish like fog.
*vlm.29. Mandavya replied:~It is O prince; by means of one's self-exertion, self-dependence and self:elp that the doubts of the mind, are melted down like snows under the sunshine.
स्वविचारणया एव आशु शाम्यत्य् अन्तर्मनो.ज्वरः ।
sva.vicAraNayA_eva_Azu zAmyati_antar-mana:~jvara: |
शरद्-आगम-मात्रेण मिहिका महती यथा ॥५।५८।३०॥
zarat.Agama-mAtreNa mihikA mahatI yathA ||5|58|30||
.
only by Self inquiry will the mental fever subside, like fog which disappears on the arrival of autumn.
sva.vicAraNayA By self-enquiry
eva_Azu only for sure
zAmyati is quieted
antar-mana:jvara: fever in mana: Mind
zarad.Agama-mAtreNa x
mihikA mahatI yathA - x.
*vlm.30. It is by self-discrimination also, that all mental anguish is quickly put to an end; as the thick mists and clouds are dispersed in autumn.
स्वेन एव मनसा स्वानि स्व.शरीर-गतानि च ।
svena_eva manasA svAni sva.zarIra-gatAni ca |
विचारय इन्द्रियान्य् अन्तः कीदृशान्य् अथ कानि च ॥५।५८।३१॥
vicAraya_indriyAni_anta: kIdRzAni_atha kAni ca ||5|58|31||
.
svena eva
all by oneself
manasA
with mana:.Mind
svAni svIyAni x
sva.zarIra-gatAni
own-body going
kAni ca
and what?
vicAraya indriyAni anto
enquire with the interior organs
kIdRzAni atha
what sort?
kAni ca
and what?
*vlm.31. It must be in one's own mind, that he should consider the nature and powers of his internal and external organs, and the faculties of his body and mind.
को ऽहम् कथम् इदम् किम् वा कथम् मरण-जन्मनी ।
ka:_aham katham idam kim vA katham maraNa-janmanI |
विचारय अन्तर् एवम् त्वम् महत्ताम् अलम् एष्यसि ॥५।५८।३२॥
vicAraya_antar_evam tvam mahattAm alam eSyasi ||5|58|32||
.
ka: aham katham idam kim vA katham maraNa-janmanI |
vicAraya antar evam tvam mahattAm alam eSyasi
who am I?
how does this come to be?
or what and how are death and birth?
make enquiry
within
like this
•
you'll come to greatness soon enough
.
*vwv.1744/32. "who am I? What is this (world) and how (has it arisen)? How do death and birth (happen)?" Invesitigate thus within. You will attain to greatness completely.
विचारणा परिज्ञात-स्वभावस्य सतस् तव ।
vicAraNA parijJAta-svabhAvasya sata:_tava |
हर्षामर्ष-दशाश् चेतस् तोलयिष्यन्ति न अचलम् ॥५।५८।३३॥
harSAmarSa-dazA:_ceta:_tolayiSyanti na_acalam ||5|58|33||
.
vicAraNA x
parijJAta-svabhAvasya satas tava x
harSAmarSa-dazA: cetas tolayiSyanti na acalam - x.
*m.33- When you clearly understand your nature and existence through that inquiry your mind will then stand stable like a rock against the rockings by joys and sorrows. Then your mind will shake off its fickle form and will be quiet. It will acquire its original form (as consciousness-Self). It will be like waves merging into their original waters.
*vlm.33. As you come to know your true nature by your introspection into the state of your mind, you will remain unchanged by your joys and griefs, as a firm rock (stands against the force of winds and waves, (to shake or move it).
मनः स्वरूपम् उत्सृज्य शमम् एष्यति विज्वरम् ।
mana: svarUpam utsRjya zamam eSyati vijvaram |
भूत-पूर्व-वपुर् भूत्वा तरङ्गः पयसि इव ते ॥५।५८।३४॥
bhUta-pUrva-vapu:_bhUtvA taraGga: payasi_iva te ||5|58|34||
.
mana: svarUpam utsRjya
Mind having cast.aside its native form e
zamam eSyati vijvaram
will reach unfevered peace
bhUta-pUrva-vapur bhUtvA
hvg become a full.body-being
.
they are like a wave in the water
...
*m.33-34 ... Then your mind will shake off its fickle form and will be quiet. It will acquire its original form (as consciousness-Self). It will be like waves merging into their original waters.
*vlm.34. And as the mind is freed from its habitual fickleness and feverish heat, it regains its former tranquility; as the rolling wave returns to the state of the still water from which it rose.
तिष्ठद् एव मनो.रूपम् परित्यक्ष्यति ते ऽनघ ।
tiSThat_eva mana:.rUpam parityakSyati te_anagha |
कलङ्क-विकलम् कालम् मन्व्.अन्तर-गतौ इव ॥५।५८।३५॥
kalaGka-vikalam kAlam manu.antara-gatau iva ||5|58|35||
.
tiSThat eva mano.rUpam parityakSyati te anagha |
kalaGka-vikalam kAlam manu.antara-gatau iva x.
remaining only a form of Mind
abandoning, dear boy, your stains & pollutions
tho gathered during an Age of Manu
.
*vlm.35 As the mind remains aloof in living liberated men, all its imaginations are wiped off, just like its impressions and memories of past lives are lost and effaced upon its rebirth.
*AS. O sinless one, your mind holding its state (tiSThad eva), will discard (or get over) the times of being riddled with blemishes; as happens to the whole creation during transition of the manu era.
*m. O sinless one, with such abandonment of its form, mind will abide pure. It will be like the times that get purified when reign of one Manu passes into the hands of another.
अनुकम्प्या भविष्यन्ति श्रीमन्तो सर्व एव ते ।
anukampyA bhaviSyanti zrImanta:_sarva* eva te |
दृष्ट-तत्त्वस्य तुष्टस्य जना: पितुर् इव अवनौ ॥५।५८।३६॥
dRSTa-tattvasya tuSTasya janA: pitu:_iva_avanau ||5|58|36||
.
anukampyA
the pitiable will become prosperous
bhaviSyanti zrImanta: x
sarva eva te x
dRSTa-tattvasya tuSTasya x
janA:
people
pitu: iva_avanau - like a father on earth.
*vlm.36. The unimpassioned are honoured as the most fortunate among mankind on earth; and the man knowing this truth and remaining with his self-contentment is regarded as venerable father by every body.
*vA b unshaken mind, even fortunate and rich people are seen as
truth and bliss, like children for father on earth.
*AS. Even the rich (and fortunate) people would be worthy of
pity and compassion (anukampyA) for you when you have realized the ultimate
truth and have become completely satisfied; just as (accomplished) elderly on
earth feel about ordinary people (janAH).
The word pituH simply means for a father, but by context, I suggest the
enhanced meaning.
*m.36 Even wealthy and pompous people will become fit for your compassion when you have realized the essential nature and principle of self. It will be like people who are happy with their king (who rules well).
विवेक-दीप-दृष्ट.आत्मा मेर्व्.अब्धि-नभसाम् अपि ।
viveka-dIpa-dRSTa.AtmA meru.abdhi-nabhasAm api |
अध: करिष्यसि नृप महत्ताम् उत्तमा.अर्थ.दाम् ॥५।५८।३७॥
adha: kariSyasi nRpa mahattAm uttamA.artha.dAm ||5|58|37||
.
viveka-dIpa-dRSTA.atmA
x Discernment-Lamp-seen-self
Mount.meru.ocean-nabhasAm api x
adhas kariSyasi , Lord of Men, mahattAm uttamA.artha.dAm - x.
*m.37 O king, One who has realized Self with the help of the lamp of discrimination (viveka), makes even Meru and oceans less in majesty and wideness. Such realization is the best of all human purposes.
*vlm.37. When you come to see the greatness of your soul by the light of reason, you will find yourself to be of greater magnitude, than the extent of the sky and ocean put together; and the rational comprehensiveness of the mind, bears more meaning in it, than the irrational comprehension of the spheres.
महत्ताम् आगते चेतस् तव संसार-वृत्तिषु ।
mahattAm Agate cetas tava saMsAra-vRttiSu |
न निमज्जति हे साधो गोष्पदेष्व् इव वारणः ॥५।५८।३८॥
na nimajjati he sAdho goSpadeSu_iva vAraNa: ||5|58|38||
.
when you are grown so great, your
Mind
will no longer swim in the cesspool of worldly affairs
:
the hole made by a horse's hoof is no trap for an elephant.
mahattAm Agate cetas tava saMsAra-vRttiSu |
na nimajjati he sAdho goSpadeSu_iva vAraNa: x
.
*vlm.p.38 When you attain such greatness, your mind will no longer dive into worldly affairs, just as a big elephant will not fall into a hole made by a bullock’s hoof.
कृपणम् तु मनो राजन् पेलवे ऽपि नि.मज्जति ।
kRpaNam tu mana:_rAjan pelave_api ni.majjati |
कार्ये गोष्पद-तोये ऽपि जीर्णा.अङ्गो मशको यथा ॥५।५८।३९॥
kArye goSpada-toye_api jIrNA.aGga:_mazaka:_yathA ||5|58|39||
.
kRpaNam tu mana: x
rAjan – Your Majesty
pelave api nimajjati x
kArye goSpada-toye api x
jIrNA.aGgo mazaka: yathA - x.
*m.39 A lowly and vily mind drowns itself in ordinary and simple things like a mosquito falling into slimy waters.
laying eggs in
*vlm.39. But the base and debased mind, will plunge itself in mean and vile matters of the world; as the contemptible gnat is drowned in a drop of water in a little hole.
चेतो.वासनया पङ्के कीटवत् परिमज्जसि ।
ceto*vAsanayA paGke kITavat pari.majjasi |
दृश्य.मात्र.अवलम्बिन्या स्वया दीनतया तया ॥५।५८।४०॥
dRzya.mAtrA.avalambinyA svayA dInatayA tayA ||5|58|40||
.
cetas-vAsanayA
by affective feeling
paGke kITavat parimajjasi like a bug sunk in mud
dRzya-mAtrA.avalambinyA x
svayA dInatayA tayA - x.
*sv.40 A vasana-ridden mind wallows in mud like an insect due to its engagement with phenomena and consequent distress and wretched state.
*vlm.40. Little minds are led by their greediness, to dive in to dirty affairs, like insects moving about in the dirt; and their miserliness makes them covet all out-ward things (without seeking their inward good).
तावत्.तावन् महाबाहो स्वयम् संत्यज्यते ऽखिलम् ।
tAvat.tAvat,_mahAbAho, svayam saMtyajyate_akhilam |
यावद्.यावत् परालोक: परमात्मा एव शिष्यते ॥५।५८।४१॥
yAvat.yAvat parAloka: paramAtmA_eva ziSyate ||5|58|41||
.
tAvat.tAvan - however much, - mahAbAho.Master.Archer, - svayam saMtyajyate akhilam - itself abandons entirely - yAvad.yAvat - whatsoever – parAloka.perfect.light-: paramAtma.Absolute.Self - eva.very/only – ziSyate.remains - the pure light, the Supreme Self, alone remains.
*sv.41 O mighty one, till nothing but Self remains, one should continue giving up everything.
*vlm.41. But great minds avoid to take notice of outward things, in order that they may behold the pure light of supreme soul shining in themselves.
* tAvat.tAvan - however much, - mahAbAho.Master.Archer, - svayam saMtyajyate akhilam - itself abandons entirely - yAvad.yAvat - whatsoever – parAloka.perfect.light-: paramAtma.Absolute.Self - eva.very/only – ziSyate.remains - the pure light, the Supreme Self, alone remains.
तावत् प्रक्षाल्यते धातुर् यावद्.द् हेम एव शिष्यते ।
tAvat pra.kSAlyate dhAtu:_yAvat_hema_eva ziSyate |
तावद् आलोक्यते सर्वम् यावद् आत्मा एव लभ्यते ॥५।५८।४२॥
tAvat_Alokyate sarvam yAvat_AtmA_eva labhyate ||5|58|42||
.
as ore is refined
so gold alone remains
:
as the All is examined
so the self alone is got.
*m.42 A metal is as pure as the extent of its dressing. Similarly till all is inquired into, Self is not attained.
*vlm.42. The ore is cleared and washed, until pure gold is obtained from it; and so long is spiritual knowledge to be cultivated by men, until spiritual light fills their souls.
# क्षल् #kSal - (related to √क्षर्) cl.10 P. क्षालयति to wash , wash off ; purify , cleanse , clean S3is3. i , 38 KSS. Hit.
*jd. tAvat - that.long.thus prakSAlyate – is refined dhAtu: – the ore yAvat - so.long.as hema eva ziSyate – gold alone remains tAvat - that.long.thus Alokyate sarvam – all is examined yAvat - so.long.as AtmA_eva labhyate - the self alone is got.
सर्वः सार्विकया बुद्ध्या सर्वम् सर्वत्र सर्वदा ।
sarva: sArvikayA buddhyA sarvam sarvatra sarvadA |
सर्वथा सम्परित्यज्य स्वात्मना आत्मा उपलभ्यते ॥५।५८।४३॥
sarvathA sam.parityajya sva.AtmanA_AtmA_upalabhyate ||5|58|43||
.
sarva: – all
sArvikayA buddhyA x
sarvam sarvatra sarvadA x
sarvathA x
samparityajya – having been abandoned
svAtmanA – by your own self
AtmA upalabhyate - the Self is bestowed.
*m.43 One should abandon and discard everything, everywhere and at all times then only Self is obtained.
*vwv.43. See always all things of all sorts with an ecumenical view in all places; and with an utter indifference to the varieties of their outward forms and figures; behold all with the eye of thy soul fixed to one universal soul pervading the whole.
*AB. sArvikayA sarva-vastu-bhUtayA …
यावत् सर्वम् न संत्यक्तम् तावद् आत्मा न लभ्यते ।
yAvat sarvam na saMtyaktam tAvad AtmA na labhyate |
सर्व.अवस्था-परि त्यगे शेष आत्मा इति कथ्यते ॥५।५८।४४॥
sarva.avasthA-parityAge zeSa_AtmA_iti kathyate ||5|58|44||
.
yAvat So.long.as sarvam na saMtyaktam all is not abandoned tAvad thus.long AtmA na labhyate the Self is not got sarva.avasthA-parityAge when every state is abandoned zeSo atmA iti kathyate what remains is called "the Self"
.
so.long.as all is not forsaken
thus.long
the Self
is not got
:
when every state is forsaken
what remains is called "the Self".
*vlm. ... On the complete renunciation of all states (of the mind), the residue is declared as the Self. *m. ... When everything and every condition is gone... *vlm. … when all states are given up…. after the disappearance of all particularities … there remains the catholicity of the transcendental spirit.
#car to travel - #vicar – wander, explore #vicAra – in enquiry—"When all possibilities have been examined and rejected, then what remains is the truth." Sherlock Holmes.
*jd. yAvat So.long.as sarvam na saMtyaktam all is not abandoned tAvad thus.long AtmA na labhyate the Self is not got sarva.avasthA-parityAge when every state is abandoned zeSo atmA iti kathyate what remains is called "the Self".
यावद् अन्यन् न संत्यक्तम् तावत् समान्यम् एव हि ।
yAvat_anyat_na saMtyaktam tAvat samAnyam eva hi |
वस्तु न आसाद्यते साधो स्वात्म-लाभे तु का कथा ॥५।५८।४५॥
vastu na_AsAdyate sAdha: svAtma-lAbhe tu kA kathA ||5|58|45||
.
yAvat anyat na saMtyaktam
so.long.as the Other is not abandoned
tAvat samAnyam eva hi
that.long.thus
vastu na_AsAdyate x
, sAdhu,
sva.Atma-lAbhe tu kA kathA x
.
*m.45 When even ordinary things are not obtained if the other (irrelevant) things are not given up, what to talk of attaining Self?
*vlm.45. Until thou gettest rid of all individualites, it is impossible for thee to come to the knowledge of universality; and much more so, to comprehend the all-comprehending soul of all.
यत्र सर्व.आत्मना एव आत्मा लाभाय यतति स्वयम् ।
yatra sarva.AtmanA_eva_AtmA lAbhAya yatati svayam |
त्यक्तान्य् अकार्यम् प्राप्नोति तन् नाम नृप न इतरत् ॥५।५८।४६॥
tyaktAni_a-kAryam prApnoti tat_nAma nRpa* na_itarat ||5|58|46||
.
yatra sarva.AtmanA_eva_AtmA
when by the AllSelf alone a self
lAbhAya yatati svayam
itself tries to get by itself
tyaktAni akAryam
renouncing what is not to be done
prApnoti tan‑nAma nRpa netarat
he gets.to 'That', your Majesty, and nothing else
.
*vwv.2066/46. King! Where the mind exerts itself throughly for obtaining (a thing), having given up other activity, it certainly obtains that; not another.
*m.46 O king, when a person tries hard for Self abandoning everything else, then Self only will be gained, nothing else.
*vlm.46. When one endeavours to know the supreme soul, with all his heart and soul, and sacrifices all other objects to that end; it is then only possible for him, to know the Divine soul in its fulness, and not otherwise.
*AB. yatra yasmin viSaye | tat tam viSayam ||5|58|
स्व.आत्मा.अवलोकना=अर्थम् तु तस्मात् सर्वम् परित्यजेत् ।
sva.AtmA.avalokanA=artham tu tasmAt sarvam parityajet |
सर्वम् किम्चित् परित्यज्य यद् दृष्टम् तत् परम् पदम् ॥५।५८।४७॥
sarvam kim.cit parityajya yat_dRSTam tat param padam ||5|58|47||
.
but if your purpose is perception of your own.self
for.that let everything be abandoned
:
everything whatever having been abandoned
what is perceived is That perfect state
.
sva.AtmA.avalokanA=artham tu tasmAt sarvam parityajet |
sarvam kim.cit parityajya yad dRSTam tat param padam
.
*sv.47 And so to realize Self everything else has to be given up. When there is nothing else to give up, that which remains is the Supreme State.
सकल-कारण-कार्य-परम-पर=
sakala-kAraNa-kArya-parama-para=
आमय-जगद् गत-वस्तु-विजृम्भितम् ।
Amaya-jagat_gata-vastu-vijRmbhitam |
अलम् अपास्य मन: स्व.वपुस् ततो
alam apAsya mana: sva.vapu:_tata:_
परिविलाप्य यद् एति तद् एव तत् ॥५।५८।४८॥
parivilApya yat_eti tat_eva tat ||5|58|48||
.
sakalam.entire/ly.-kAraNa.cause.kArya.effect.parama.highest/supreme.parAmaya.xxx.jagat.going\world.gata.having.gone.to.vastu.substance.vijRmbhita.gaped/opened/expanded.m +
alam apAsya - having fully cast aside - mana: sva.vapu: - Mind, your own emodiment - tata: after that - parivilApya yat - what has become annihilated
eti tat eva tat becomes that only That
.
*m.48 The things in this world are swelling with cause-effect logics and algorithms. When the mind (involved in these) gives up its nature and form, what remains is that Absolute.
*vlm.48. All these visible objects which appear to be linked together, by the concatenation of causes and their effects, are the creation of the mind; which combines them together, as the string doth a necklace of pearls. That which remains after expunging the mind and its created bodies, is the sole soul, and
this is that soul Divine;--the paramatma.
* sakalam.entire/ly. kAraNa.cause.kArya.effect.parama.highest/supreme.parAmaya.xxx.jagat.going\world.gata.having.gone.to.vastu.substance.vijRmbhita.gaped/opened/expanded.m + alam apAsya - having fully cast aside - mana: sva.vapu: - Mind, your own emodiment - tata: after that - parivilApya yat - what has become annihilated
eti tat eva tat becomes that only That
oॐm
FM.5.59