y1001.1js01-02-03.z66
jivadas
Word:
PDF:
All YVFiles: http://bit.ly/NjbdVI
[10pt. text is sv, vlm or adapted vlm. The remainder is jd.]
Audio: pending
oॐm
jd: Here we begin.
The first verse (.001) in the first Canto (so 001.001) of Book One: DISPASSION (1001.001) of #yogavAsiSTha is called y1001.001. Every verse of every Canto has a similar distinguishing mark in the YVFiles, which contain my WORKING NOTES (wn) with all available translations of the text, and the Sanskrt text with a literal translation and syntactical analysis.
My own translation (THE FREEDOM METHOD) uses the same sort of coding, but with <fm> replacing <y>, so fm1001.001.
The
FREEDOM METHOD:
the YOGA TREASURY of #vasiSTha The Supreme,
called #mokSa-upAya, or #yoga-vAsiSTha
in the Greater #rAmAyaNa of #vAlmIki of the Anthill.
BEGINNING
**jd: Like most Eastern spiritual works, this begins with an invocation: not of #gaNapati, nor of God, but rather of that nameless That which will be our journey and our goal in this long course of study. The Invocation is a late addition, not proper to the text (but very elegant in its statement).
The Invocation would well be memorized by any serious student of this work, and daily recalled, until the meaning of its #saMskRta terms becomes naturally understood. To the extent that YV presents a doctrine, the first three verses are the essence of that doctrine.
But before we begin, I offer my own invocation of my #guru bhagavan ramaNa mahaRSi, by remembering his useful #saMskRta verse:
http://www.flickr.com/photos/pilgrimsandmystics/3047191275/
हृदय.कुहर-मध्ये केवल-ब्रह्म=मात्रं
ह्य्_अहम्_अहम्_इति साक्षाद्_आत्म-रूपेन भाति ।
हृदि विश मनसा त्वं चिन्वता मज्जता वा
पवन-चलन=रोधाद्_आत्म-निष्थो भव त्वम् ॥
hRdaya.kuhara-madhye kevala-brahma=mAtraM
hy_aham_aham_iti sAkSAd_Atma-rUpena bhAti |
hRdi viza manasA tvaM cinvatA majjatA vA
pavana-calana=rodhAd_Atma-niStho bhava tvam ||
Within the Cavern of the Heart, a bit of the whole #brahman
(witnessing as the "I-I"), shines as a self that assumes a form.
Enter the Heart with #manas, the Mind meditating wholeness,
or immerge in it, restraining the Airs. Be settled in yourSelf.
INVOCATION
यतः सर्वाणि भूतानि प्रतिभान्ति स्थितानि च ।
यत्र_एव_उपशमम् यान्ति तस्मै सत्य-आत्मने नमः ॥१॥
yataH sarvANi bhUtAni pratibhAnti sthitAni ca |
yatra_eva_upazamam yAnti tasmai satya-Atmane namaH ||1||
Of That from which all beings and all things shine.forth,
and stand,
and then at.last submerge,
now let there be praise of the Self of what is-So!
ज्ञाता ज्ञानम् तथा ज्ञेयम् द्रष्टा दर्शन-दृश्य=भूः ।
कर्ता हेतूह् क्रिया यस्मात्_तस्मै ज्ञप्ति-आत्मने नमः ॥२॥
jJAtA jJAnam tathA jJeyam draSTA darzana-dRzya=bhUH |
kartA hetUh kriyA yasmAt_tasmai jJapti-Atmane namaH ||2||
That from which come
the knower, knowledge, known;
seer, seeing, the field of sight;
doer, cause, act—
of that, the thinking Self, let there be praise!
स्फुरन्ति शिकराः यस्माद्_आनन्दस्य_अम्बरे_अवनौ ।
सर्वेषाम् जीवनम् तस्मै ब्रह्म-आनन्द=आत्मने नमः ॥३॥
sphuranti zikarAH yasmAd_Anandasya_ambare_avanau |
sarveSAm jIvanam tasmai brahmA-Ananda=Atmane namaH ||3||
From it showers of Joy pour down
upon the Earth, each drop a life,
the Self of Joy, of #brahma the
Immensity, let there be praise!
-1-3-
jd: Wherever the text begins, whether here or at verse 1, we do not know who is
speaking in the next verse. The text begins anonymously, in a special form that
we encounter also in #saMskRta storybooks, and which many Westerners have
encountered in the complete Thousand and
One Nights. Here we begin stories within stories, all of which will be
concluded in the final chapters of y7, #nirvANa Concluded.
There was a certain #brAhmaNa known as #sutIkSNa the Pinpoint,
whose mind was overcome by doubt.
He came to the #Azrama of the Mountain Man Agasti,
and asked him, very respectfully:
-4-
jd: In your study, you should always recall who is speaking and to whom, in all his study of this work. We are in the world of myth and legend, in another of the Four Ages, the #treta-yuga, in the world of the #purANa-s. You will learn more about entering this world as your study progresses.
#sutIksNa
THE PINPOINT asked:
Lord, you know everything, all of the truths of the #zAstras!
There is one great doubt that troubles me.
I wish you would explain it.
Just what is the source of Freedom?
Worship?
Can the path be Philosophy?
Or is it both?
Take pity, and resolve this dilemma for me!
#agasti the Mountain Man answered:
Look at the birds:
each of them flies with two wings through the sky.
Likewise Worship and Wisdom jointly can win you the highest state.
But not by Worship alone, nor Wisdom alone is Freedom won,
but by the two working together:
thus the way to Freedom is twofold.
In this connection, let me tell a tale that was told long ago.
There was a lad, #karuNya Pitiful,
a #brAhmaNa student who had had done with Vedic studies.
His father, #agnivezya the Firepit,
was a professor of the Vedas and their Sciences.
When, certified by his guru, the boy came home,
he neglected his duties of religion,
sat in silence,
and was full of doubt.
So then the guru his father
seeing his son neglecting his duties of worship,
spoke a word of fatherly rebuke to him:
jd: #agni-vezya is the most ancient place of worship. When man discovered fire, he had not yet learned the use of the fire-stick, he had to make a place to store it. This was the Firepit, of which #sutIkSNa's father would be the priestly attendant.
#agniveSya
FIREPIT:
You're not attending to your daily duties.
Tell me how you hope to get #siddhi Empowerment.
What is the why and wherefore of all this?
Kindly explain me that.
-13-
#karuNya PITIFUL (citing scripture):
"So long as thou'rt alive,
thou shalt perform the Fire Sacrifice, the #agnihotra"—
this is #dharma—
so say the spoken and written teachings, both.
But
"Not by riches nor worship nor by progeny comes #mokSa Freedom:
only by forsaking them does a seeker attain deathlessness"—
so says the scripture.
Faced with these two teachings, what am I to do?
That’s what I must know.
-16-
jd: This is a dilemma faced by all monkish
people: to worship, or to renounce.
#agasti
of the Mountain:
And so, my boy, with these sad words
that young #brAhmaNa Pitiful grew silent.
When the guru saw his son so, he said this to him:
-17-
#agniveSya of the Firepit:
Listen, son, and I will tell you a story.
Take it to heart, think it over carefully;
then, son, do whatever you wish to do.
-18-
There was a very seductive #apsara Nymph called #suruci Sunbeam.
One day she flew down to the highest peak in the Snowy Mountains,
where peacocks go to play;
and where the #kinnara Whatnot boys play-around with Whatnot girls,
until the River of Heaven pours down to
wash away their sins.
She looked up and saw,
in the sky,
a Messenger from the Godking #indra, in his aircar;
and that delightful #suruci Sunbeam, best of the #apsara Nymphs, said:
-21‑
#suruci SUNBEAM::
Divine heavenly Messenger,
where do you come from, where do you go?
I am very curious,
so you must tell me everything!
-22‑
#devadUta,
#indra'S MESSENGER:
That's a good question that you ask
(and you have beautiful eyebrows!),
so I will tell you everything.
There is a Royal #RSi called #ariSTa-nemi Axle-bar.
He gave his kingdom to his son, did the King, out of detachment,
and then that #dharma-soul went to the forest
to make #tapas Sacrifice on #gandha-madana,
the peak of Maddening Perfume.
I spoke to him,
and now am on my way back to make my report to Great #indra,
King of the Gods,
of what the royal #RSi said.
‑25‑
SUNBEAM:
And what did you discover there?
Do please tell me, most noble sir—
it is not right to keep someone—who's eager to know—in suspense!
‑26‑
MESSENGER:
Just listen, lovely lady. I'll tell
everything!
So...
In the woods, the king was making hard #tapas:
he was a serious yogi.
Then
—(you have such lovely eyebrows!)—
the Godking gave me his command:
"Get on your way now, messenger.
Take this mind-controlled aircar;
take along with you some #apsara nymphets;
and take an orchestra;
and some #gandharva choristers;
and some #siddha Adepts;
and some elvish #yakSa-s;
and #kinnara Whatnots:
a Circus of Wonders!
-29-
Fly to the Mount of Maddening Perfume,
and land amongst the palms, bamboos, and sugarcanes."
He went.on, darling,
"Then bring me this King Axlebar back here to Heaven,
in this luxurious aircar,
where he can enjoy his reward: the company of Immortals."
Orders are orders, so...
I board this beautiful aircar, fully equipped as I described,
and set.out back to #gandha-madana.
I landed on the mountain-top,
went to Axlebar's #Azrama,
and gave my message,
the command of #indra the Great, the Godking.
And there, honey, he heard my words,
and made me this doubtful reply:
AXLEBAR:
I have a question, messenger, I hope that you can answer me:
What are the pros and cons of life in Heaven?
What's good?
and what's bad?
When I know that, what kind of place it is to live in,
then I will do what seems best.
That's my question.
‑35‑
"MESSENGER" (quoting his own reply):
Heaven is enjoyed according.with the virtue you bring to it:
thus, the highest virtue attains enjoyment of Highest Heaven;
likewise medium virtue wins Middle Heaven;
and of course the least virtuous of all can attain only to Lower Heaven.
But the merits of virtue can be lost:—
by haughtiness toward superiors;
by envy of equals;
or by condescension toward those of lesser rank than you.
So, when your merits are used up, you're reborn to this mortal world.
These are the pros and cons you will find in heaven, your majesty."
‑39‑
And so, darling, His Majesty made this reply to my report:
AXLEBAR:
Messenger, I want nothing of your triple tit-for-tat heaven!
I will continue with the most severe #tapas*
until I slip out of this wrinkled flaking skin, shedding it like a senile snake.
* For #tapas as extreme ascetic practice, see: http://en.wikipedia.org/wiki/#tapas_%28Sanskrit%29.
Messenger, board your aircar now, and go back home the way you came:
return to your mighty #indra, king of the gods; and fare you well."
‑42‑
MESSENGER:
So, honeybunch, it was.
When I was properly debriefed, I told it as it had happened, the tale:
and everyone was dumbfounded.
Then Mighty #indra spoke in his
slickest, sweetest, most mellow voice:
#indra
THE GODKING:
Messenger, you will go back there and lead him to an #Azrama.
There is a certain #vAlmIki (they call him Anthill Man):
he knows what's what.
He gave up everything to study his own intellect.
Take him this message:
"#mahaRSi, Great #RSi, this is my command:
'Great #RSi, #mahaRSi, you see before you this King, in his rags.
He does not want Heaven.
Tell him about the Thatness, Great Muni.
By that means show him the way to Freedom from #saMsAra-sorrow.'"
So they say, "Orders are orders"—,
he's King of the Gods, after all,—
and so I set out back again toward Mount Maddening-Perfume.
And then I brought the king along
to the #Azrama of #vAlmIki, the Anthill-Born Anthill Man,
so that, by order of Great #indra,
the King would learn the #sAdhana Method that gives #mokSa Freedom.
-48-
There, the Anthill greeted the King with the customary questions
about his health and wellbeing: was he well; was his kingdom prospering?
-49‑
KING Axle-bar:
Lord of the #dharma,
knower of what's known and to.be-known,
the sight of you is itself, I would say, my good health and prosperity!
Lord, I have a question, which I ask you to answer fully:
bound by suffering in #saMsAra, how do I find #mokSa Freedom?
‑51‑
ANTHILL:
Listen, King, while I sing to you the whole story of #rAma's Way*.
Hearing that, after a little work, you can be a Living Freeman.
*The #rAmAyaNa.
Then I will sing the Dialogue between #rAma and #vasiSTha the Supreme, just as I heard it.
Listen to that like a wise man.
‑53‑
KING:
Who was #rAma?
what sort of man?
how was he bound?
how was he freed?
You are the wisest of the wise: kindly explain all this to me.
‑54‑
ANTHILL:
The lord #hari,
under the power of a curse,
was transformed into the body of a prince,
and he, though wise, fell into ignorance.
KING:
If #hari was Consciousness-Joy itself,
Perfect Awareness in the flesh,
how was he cursed;
and who cursed him?
Kindly explain me that.
ANTHILL:
The lustless #sanat-kumAra, the Ancient Boy,
was visiting the kingdom of immense #brahmA,
when #viSNu, lord of the three worlds, came from his home in #vaikuntha. And he was honored there by all in #satya-loka the Such-World—
except for #kumAra the Boy.
So that potent #Izvara said:
"Old Boy, #sanat-kumAra,
you may be free from desire, but you are full of pride, and arrogant.
Because
of this you will take birth as #karttikeya, the Reed-born!"
And he replied, cursing #viSNu:
"For all of your omniscience,
there'll
come a time when you become as ignorant as any man!"
When #uSA, #bhRgu's wife, conspired with the Darklings against #viSNu,
she was beheaded by his Wheel of Fire.
Blind with anger, #bhRgu the Fiery said:
"#viSNu,
you too will be alone without your wife!"
#vRnda the Many cursed #viSNu when #vRnda's wife cheated on him:
"Soon another will take your own
wife by the power of these my words!"
The wife of #deva-datta the God-gift,
standing by #payoSNi River,
saw #nR-simha the Man-Lion and was frightened to death.
So #devadatta cursed #viSNu to separation from his wife:
"Sudden and soon you also will see
what it is to lose your wife!"
So cursed by #bhrgu and the Boy #kumAra, by #devadatta,
and by #vrnda, the lord #viSNu descended into human form.
And that is all I am going to tell you about such curses.
So now just listen to the whole story with an attentive mind.
‑66‑
NOTE ON TERMS:
These notes offer a helpful reference for future reading. What is not clear in them will be more than fully expounded, with many illustrative stories, in the Cantos and Books to come.
THAT: "That" is the 'Tat' of the Mahâ-vâkya Great-Saying, OM TAT SAT.
BEINGS and THINGS: Bhûta Beings are things which become. For example, the You that you call "I". Sthita Things are things which are situate. A Bhûta lives. A Sthita is.
ARISE/SUBSUME: YV, after the two introductory books ||on Dispassion, and Seeking||, and before the great Treatise on Nirvâna ||Books 6 and 7||, has three Books that deal with the #saMsAra. ¶ Book 4 deals with Utpatti Outfall, the state of the arising of Beings and Things. Book 5 is concerned with the Sthiti State of the Beings and Things. And Book 6 tells how they subsume, and come at last to Upashama Peace.
SAT SUCH: "Sat" is usually translated as "Being", or "Existence", but it comprehends both these terms. I prefer "Sat Such", and the related "Sattâ Suchness".
The first couplet refers to the first part of the triad Sat-Chit-Ânanda, Such-Consciousness-Joy.
The second couplet refers to Chit Consciousness. seen in its own triad of Knowledge-Perception-Action.
JNÂNA KNOWLEDGE/WISDOM: In the generic sense Jnâna Wisdom is our whole object of study. In this verse it is used analytically, as Jnâna Knowledge. And this Knowledge has its own triad: Jnâtr Knower, Jnâna Knowledge, and Jneya Knowable ||the to-be-known||. ¶ By a neat trick, the Poet-Philosopher makes the word Jnâna the generic super-category, Wisdom; and then, neatly, creates the category Knowledge; and then, trickily, divides it into three sub-categories, one of which is Knowledge itself!
DÂRSHANA PERCEPTION: Another triad, in this beautiful Invocation, which merits frequent re-reading as you proceed in your study of this masterpiece. The Drashtâ Perceiver 'sees' the manifest Sat Such. S/he perceives the Dârshana Perception; s/he sees the sight in the Drshya‑bhû Percept-Field.
KARMA: This triad includes Kartr Doer/Actor, Hetu Cause, and Kriyâ Action. It is worth some thought. ||Swami VenkatsAnanda (SV) translates <hetu> as "Doing", which is adequate but not precise. 'Hetu' is well-defined as 'Cause' in all the logical systems. Such matters will be dealt with in the General Introduction.|| ¶ "Karma" is also translated as "Worship" or "Religion" in the verses just below, where Ritual Worship is being discussed.
JNAPTI KNOWING/EXPERIENCE: In this translation, the term <jJapti> or Jnapti will be read as either "Knowing" or Experience, depending on context. ¶ In Queen Lîlâ's Space Journey, in the Book of Utpatti Outfall, it will also indicate the Subtle Body, as it is developed through Dhârana Imagining, to create a #saMsAra where this Great Tale can be told.
The third couplet refers to Ânanda Joy, which is without catgories.
ÂNANDA: The term "Bliss" was irreparably ruined by some poor imitators of the Victorian poets. ||Wordsworth's "inward eye which is the bliss of soltude" is pretty good, but not good enough. His imitators fell from that low plateau.|| "Ecstasy" has been corrupted in recent years: "I'm totally ecstatic about . . . ." — Your new car? ¶ Etymologically, the term is <A-nanda>, that towards‑which (A‑) there is praise, A-nanda Praiseworthy. I have preferred the tame term "Joy". Just what it truly means, is for #vasiSTha to know, and you ||with the help of the teenage #rAma|| to find out.
BRAHMAN/BRAHMÂ: In Sanskrit, these two terms ||#brahmA the Creator god,
and Brahman the Immensity|| become ambiguously indistinguishable. This is
because when <brahman> is joined to another word, it becomes
<brahma>. So here, the compound term would be <brahma-Ananda>,
Brahma-Ânanda. But the rules of Sanskrt require that when two vowels are
conjoined, they must become another. So when <a> meets <u>, the
pair unite as <o>. Similarly, when the short vowel <a> or the long
vowel <A> contacts another <a> or <A>, the letters combine
into a single <A>. ¶ In this way, Brahma-Ânanda becomes
<brahmAnanda>, #brahmAnanda. But, as you have probably noticed, if we are
speaking of the Ananda Joy of #brahmA the Creator, <brahmA-Ananda>, #brahmA-Ânanda,
must also become #brahmAnanda. Either reading is acceptable, but should be
chosen according to context.
hk1001
prathamaH sargaH |
sUtrapAtanikaH ||1|1||
yatah sarvANi bhUtAni pratibhAnti sthitAni ca |
yatraivopazamaM yAnti tasmai satyAtmane namaH ||1||
jJAtA jJAnaM tathA jJeyaM draSTA darzanadRzyabhUH |
kartA hetuH kriyA yasmAttasmai jJaptyAtmane namaH ||2||
sphuranti sIkarA yasmAdAnandasyAmbare'vanau |
sarveSAM jIvanaM tasmai brahmAnandAtmane namaH ||3||
sutIkSNo brAhmaNaH kazcitsaMzayAkRSTamAnasaH |
agasterAzramaM gatvA muniM papraccha sAdaram ||4||
sutIkSNa uvAca |
bhagavandharmatattvajJa sarvazAstravinizcita |
saMzayo'sti mahAnekastvametaM kRpayA vada ||5||
mokSasya kAraNaM karma jJAnaM vA mokSasAdhanam |
ubhayaM vA vinizcitya ekaM kathaya kAraNam ||6||
agastiruvAca |
ubhAbhyAmeva pakSAbhyAM yathA khe pakSiNAM gatiH |
tathaiva jJAnakarmabhyAM jAyate paramaM padam ||7||
kevalAtkarmaNo jJAnAnnahi mokSo'bhijAyate |
kiMtUbhAbhyAM bhavenmokSaH sAdhanaM tUbhayaM viduH ||8||
asminnarthe purAvRttaM itihAsaM vadAmi te |
kAruNyAkhyaH purA kazcidbrAhmaNo'dhItavedakaH ||9||
agnivezyasya putro'bhUdvedavedAGgaparagaH |
guroradhItavidyaH sannAjagAma gRhaM prati ||10||
tasthAvakarmakRttUSNIM saMzayAno gRhe tadA |
agnivezyo vilokyAtha putraM karmavivarjitam ||11||
prAha etadvaco nindyaM guruH putraM hitAya ca |
agnivezya uvAca |
kimetatputra kuruSe pAlanaM na svakarmaNaH ||12||
akarmanirataH siddhiM kathaM prApsyasi tadvada |
karmaNo'smAnnivRtteH kiM kAraNaM tannivedyatAm ||13||
kAruNya uvAca |
yAvajjIvamagnihotraM nityaM saMdhyAmupAsayet |
pravRttirUpo dharmo'yaM zrutyA smRtyA ca coditAH ||14||
na dhanena bhavenmokSaH karmaNA prajayA na vA |
tyAgamAtreNa kiMtveke yatayo'znanti cAmRtam ||15||
iti zrutyordvayormadhye kiM kartavyaM mayA guro |
iti saMdigdhatAM gatvA tUSNIM bhUto'smi karmaNi ||16||
agastiruvAca |
ityuktvA tAta vipro'sau kAruNyo maunamAgataH |
tathAvidhaM sutaM dRSTvA punaH prAha guruH sutam ||17||
agnivezya uvAca |
zRNu putra kathAmekAM tadarthaM hRdaye'khilam |
matto'vadhArya putra tvaM yathecchasi tathA kuru ||18||
surucirnAma kAcitstrIrapsarogaNa uttamA |
upaviSTA himavataH zikhare zikhisaMvRte ||19||
ramante kAmasaMtaptAH kinnaryo yatra kinnaraiH |
svardhunyoghena saMsRSTe mahAghaughavinAzinA ||20||
dUtamindrasya gacchantamantarikSe dadarza sA |
tamuvAca mahAbhAgA surucizcApsarovarA ||21||
suruciruvAca |
devadUta mahAbhAga kuta Agamyate tvayA |
adhunA kutra gantAsi tatsarvaM kRpayA vada ||22||
devadUta uvAca |
sAdhu pRSTaM tvayA subhrU yathAvatkathayAmi te |
ariSTanemI rAjarSirdattvA rAjyaM sutAya vai ||23||
vItarAgaH sa dharmAtmA niryayau tapase vanam |
tapazcaratyasau rAjA parvate gandhamAdane ||24||
apsarA uvAca |
vRttAntaH ko'bhavattatra kathayasva mama prabho |
praSTukAmA vinItAsmi nodvegam kartumarhasi ||26||
devadUta uvAca |
zRNu bhadre yathAvRttaM vistareNa vadAmi te |
tasminrAjJi vane tatra tapazcarati dustaram ||27||
ityahaM devarAjena subhrUrAjJApitastadA |
dUta tvaM tatra gacchAzu gRhItvedaM vimAnakam ||28||
apsarogaNasaMyuktaM nAnAvAditrazobhitam |
gandharvasiddhayakSaizca kinnarAdyaizca zobhitam ||29||
tAlaveNumRdaGgAdiparvate gandhamAdane |
nAnAvRkSasamAkIrNe gatvA tasmingirau zubhe ||30||
ariSTanemiM rAjAnaM dUtAropya vimAnake |
Anaya svargabhogAya nagarImamarAvatIm ||31||
dUta uvAca |
ityAjJAM prApya zakrasya gRhItvA tadvimAnakam |
sarvopaskarasaMyuktaM tasminnadrAvahaM yayau ||32||
Agatya parvate tasminnAjJo gatvAzramaM mayA |
niveditA mahendrasya sarvAjJAriSTanemaye ||33||
iti madvacanaM zrutvA saMzayAno'vadac chubhe |
rAjovAca |
praSTumicchAmi dUta tvAM tanme tvaM vaktumarhasi ||34||
guNA doSAzca ke tatra svarge vada mamAgrataH |
jJAtvA sthitiM tu tatratyAM kariSye'ham yathAruci ||35||
dUta uvAca |
svarge puNyasya sAmagryA bhujyate paramaM sukham |
uttamena tu puNyena prApnoti svargamuttamam ||36||
madhyamena tathA madhyaH svargo bhavati nAnyathA |
kaNiSThena tu puNyena svargo bhavati tAdRzaH ||37||
parotkarSAsahiSNutvaM spardhA caiva samaizca taiH |
kaniSThena ca saMtoSo yAvatpuNyAkSayo bhavet ||38||
kSINe puNye vizantyetaM martyalokaM ca mAnavAH |
ityAdi guNadoSAzca svarge rAjannavasthitAH ||39||
iti zrutvA vaco bhadre sa rAjA pratyabhASata |
rAjovAca |
necchAmi devadUtAhaM svargamIdRgvidhaM phalam ||40||
ataH paraM mahograM ca tapaH kRtvA kalevaram |
tyakSyAmyahamazuddhaM hi jIrNAM tvacamivoragaH ||41||
devadUta vimAnedaM gRhItvA tvaM yathAgataH |
tathA gaccha mahendrasya saMnidhau tvaM namo'stu te ||42||
devadUta uvAca |
ityukto'haM gato bhadre zakrasyAgre niveditam |
yathAvRtaM nivedyAtha mahadAzcaryatAM gataH ||43||
punaH prAha mahendro mAM zlakSNaM madhurayA girA |
indra uvAca |
dUta gaccha punastatra taM rAjAnaM nayAzramaM ||44||
vAlmIkerjJAtatattvasya svabodhArthaM virAgiNam |
saMdezaM mama vAlmIkermaharSestvaM nivedaya ||45||
maharSe tvaM vinItAya rAjAsmai vItarAgiNe |
na svargamicchate tattvaM prabodhaya mahAmune ||46||
tena samsAraduHkhArto mokSameSyati ca kramat |
ityuktvA devarAjena preSito'ham tadantike ||47||
devadUta uvAca |
mayAgatya punastatra rAjA valmIkajanmane |
nivedito mahendrasya rAjJA mokSasya sAdhanam ||48||
tato valmIkajanmAsau rAjAnaM samapRcchata |
anAmayamatiprItyA kuzalapraznavArtayA ||49||
rAjovAca |
bhagavan dharmatattvajJa jJAtajJeyavidAM vara |
kRtArtho'haM bhavaddRSTyA tadeva kuzalaM mama ||50||
bhagavanpraSTumicchAmi tadavighnena me vada |
samsArabandhaduHkhArtaiH kathaM muJcAmi tadvada ||51||
vAlmIkiruvAca |
zRNu rAjanpravakSyAmi rAmAyaNamakhaNDitam |
zrutvAvardhAya yatnena jIvanmukto bhaviSyasi ||52||
vasiSTharAmasaMvAdaM mokSopAyakathAM zubhAm |
jJAtasvabhAvo rAjendra vadAmi zrUyatAM budha ||53||
rAjovAca |
ko rAmaH kIdRzaH kasya baddho vA mukta eva vA |
etanme nizcitaM brUhi jJAnaM tattvavidAM vara ||54||
vAlmIkiruvAca |
zApavyAjavazAdevaM rAjaveSadharo hariH |
AhRtAjJAnasaMpannaH kiMcijjJo'sau bhavatprabhuH ||55||
rAjovAca |
cidAnandasvarUpe hi rAme caitanyavigrahe |
zApasya kAraNaM brUhi kaH zaptA ceti me vada ||56||
vAlmIkiruvAca |
sanatkumAro niSkAma avasadbrahmapadmani |
vaikuNThAdAgato viSNustrailokyAdhipatiH prabhuH ||57||
brAhmaNa pUjitastatra satyalokanivAsibhiH |
vinA kumAraM taM dRSTvA hyuvAca prabhurIzvaraH ||58||
sanatkumAra stabdho'si niSkAmo garvaceSTayA |
atastvaM bhavakAmArtaH zarajanmeti nAmataH ||59||
tenApi zApito viSNuH sarvajJatvaM tavAsti yat |
kiMcitkAlaM hi tattyaktvA tvamajJAnI bhaviSyasi ||60||
bhRgurbhAryAM hatAM dRSTvA hyuvAca krodhamRcchitaH |
viSNo tavApi bhAryAyA viyogo hi bhaviSyati ||61||
vRndayA zApito viSNuzchalanaM yattvayA kRtam |
atastvaM strIviyogaM tu vacanAnmama yAsyasi ||62||
bhAryA hi devadattasya payoSNItIrasaMsthitA |
nRsiMhaveSadhRgviSNuM dRSTvA paJcatvamAgatA ||63||
tena zapto hi nRharirduHkhArtaH strIviyogataH |
tavApi bhAryayA sArdhaM viyogo hi bhaviSyasi ||64||
bhRguNaivaM kumAreNa zApito devazarmaNA |
vRndayA zApito viSNustena mAnuSyatAM gataH ||65||
etatte kathitaM sarvaM zApavyAjasya kAraNam |
idAnIM vacmi tatsarvaM sAvadhAnamatiH zRNu ||66||
ityArSe zrIvAsiSThamahArAmayaNe vAlmIkiye vairAgyaprakaraNe sUtrapAtanikaH nAma prathamaH sargaH ||1|1||
wn.1.001
प्रथमः सर्गः।
सूत्रपातनिकः॥१।१॥
prathamaH sargaH |
sUtra-pAtanikaH ||1.001||
prathama - first;- sarga - Canto ||Surge, Uprising||;- sUtra- Text;- pAtanika - background
y1001.001
यतह् सर्वाणि भूतानि प्रतिभान्ति स्थितानि च।
यत्रैवोपशमं यान्ति तस्मै सत्यात्मने नमः॥१॥
yatah sarvANi bhUtAni pratibhAnti sthitAni ca |
yatraîvôpazamaM yAnti tasmai satyAtmane namaH ||1||
= yatas sarva bhUta pratibhA sthita yatra eva upazama satyAtman = > ... < Comm
¶ yatah yathas - from which;- sarvANi - all;- bhUtAni - beings;- ca - and;- sthitAni - things;- pratibhAnti - shine forth, appear;- yatra - from where;- eva - indeed;- yAnti - they go to;- upazamaM - Downfall, Subsidence, Peace, Upashama;- namas - praise;- tasmai - to that;- satya- Suchness, Reality;- Atmane - Self
y1001.002
ज्ञाता ज्ञानं तथा ज्ञेयं द्रष्टा दर्शनदृश्यभूः।
कर्ता हेतुः क्रिया यस्मात्तस्मै ज्ञप्त्यात्मने नमः॥२॥
jJAtA jJAnaM tathA jJeyaM draSTA darzana-dRzya-bhUH |
kartA hetuH kriyA yasmAt tasmai jJapty-Atmane namaH ||2||
¶ jJAtA - knower;- jJAnaM - knowledge;- tathA - likewise;- jJeyaM - knowable;- draSTA- perceiver;- darzana- perception;- dRzya- percept;- bhUH - ground;- kartA - doer;- hetuH - cause;- kriyA - action;- yasmAt - from which;- tasmai - to that;- jJapti- experience, perception;- Atmane;- namas
y1001.003
स्फुरन्ति सीकरा यस्मादानन्दस्याम्बरेऽवनौ।
सर्वेषां जीवनं तस्मै र्ह्मनन्दात्मने नमः॥३॥
sphuranti sIkarA yasmAd AnandasyAmbare'vanau |
sarveSAM jIvanaM tasmai #brAhmaNandAtmane namaH ||3||
¶ sphuranti – they flash forth;- sIkara - sIkarAH - showers;- yasmAd yasmAt - from hich;- Ananda -Anandasya - of Joy;- ambara - ambare - in the sky;- avani - avanau - on earth;- sarva - sarveSAM - of all;- jIvana - the life;- tasmai - to that;- brahma- Brahman the Immensity;- Ananda;- Atman -Atmane – to the Self;- namas namaH – praise
y1001.004
सुतीक्ष्णो र्ह्मनः कश्चित्संशयाकृष्टमानसः।
अगस्तेराशृमं गत्वा मुनिं पप्रच्छ सादरम्॥४॥
sutIkSNo #brAhmaNaH kazcit saMzayAkRSTa-mAnasaH |
agaster Az#rAmaM gatvA muniM papraccha sAdaram ||4||
¶ sutIkSNa - #sutIkSNa Pinpoint;- #brAhmaNa – #brAhmaNa, Brahmin;- kazcit - a certain;- saMzaya- doubt;- AkRSTa- possessed, attracted by;- mAnasa – mind, mental;- agasti - agasteH - of Agasti the Mountain;- Az#rAma - refuge, "hermitage", ashram;- gatvA - gone;- muni ||"silent sage"; an honorific title, referring to interior silence, rather than refraining from speech||;- papraccha - asked;- sAdaram - respectfully
y1001.005
सुतीक्ष्ण उवाच।
भगवन्धर्मतत्त्वज्ञ सर्वशास्त्रविनिश्चित।
संशयोऽस्ति महानेकस्त्वमेतं कृपया वद॥५॥
sutIkSNa uvAca |
bhagavan dharma-tattva-jJa sarva-zAstra-vinizcita |
saMzayo'sti mahAnekas tvam etaM kRpayA vada ||5||
¶ bhagavan - Lord;- dharma- #dharma, the Way, the Law;- tattva- truth;- jJa – knower, knowing;- sarva- all;- zAstra- #zAstra, a philosophical or religious teaching; YV presents itself as a #zAstra;- vinizcita - accomplished;- saMzaya - doubt;- asti - is;- mahA - great;- eka - one;- tvam – you ||sing.||;- etaM - this;- kRpA - kRpayA - mercifully;- vada - tell
y1001.006
मोक्षस्य कारणं कर्म ज्ञानं वा मोक्षसाधनम्।
उभयं वा विनिश्चित्य एकं कथय कारणम्॥६॥
mokSasya kAraNaM karma jJAnaM vA mokSasAdhanam |
ubhayaM vA vinizcitya ekaM kathaya kAraNam ||6||
¶ = mokSa - mokSasya - of Freedom;- kAraNa - cause;- karma - Karma, religious duty;- jJAna - Philosophy, Wisdom;- vA - or;- mokSa- Freedom; sAdhana - method;- ubhaya - both;- vA;- vinizcitya - certainly;- ekaM - one;- kathaya - tell;- kAraNa – cause
y1001.007
अगस्तिरुवाच।
उभाभ्यामेव पक्षाभ्यां यथा खे पक्षिणां गतिः।
तथैव ज्ञानकर्मभ्यां जायते पऋमं पदम्॥७॥
agastir uvAca |
ubhAbhyAmeva pakSAbhyAM yathA khe pakSiNAM gatiH |
tathaiva jJAnakarmabhyAM jAyate pa#rAmaM padam ||7||
¶ ubha – ubhAbhyAm - with both;— eva – indeed ||various senses, often just a filler to complete a line of poetry||;— pakSa – pakSAbhyAm – with wings;— yathA - as;— kha – khe - in the sky;— pakSin – "winger", bird - pakSinAm - of birds;— gati - going, path;— tathA - thus;— eva;— jJAna – Wisdom, knowledge, philosophy;— karma – formal worship;— jAyate - is attained, arises;— pa#rAma - highest;— pada – state
sv1.1.7 AGASTYA replied: Verily, birds are able to fly with their two wings: even so both work and knowledge together lead to the supreme goal of liberation.
y1001.008
केवलात्कर्मणो ज्ञानान्नहि मोक्षोऽभिजायते।
किंतूभाभ्यां भवेन्मोक्षः साधनं तूभयं विदुः॥८॥
kevalAt karmaNo jJAnAn nahi mokSo 'bhijAyate |
kiMtu ^ubhAbhyAM bhaven mokSaH sAdhanaM tu ^ubhayaM viduH ||8||
¶
nahi kevalAt – Not-at-all entirely —
karman – karmaNaH - by Worship —
jJAnAt – or by Wisdom —
mokSa‑H – #mokSa Freedom —
abhijAyate- is won —
kiMtu- kim-tu – but, however —
ubhAbhyAM bhavet – by both it becomes —
sAdhana – the method of practice —
tu ubhayam viduH – is thus known as twofold.
sv1.1.8 Not indeed work alone nor indeed knowledge alone can lead to liberation: but, both of them together form the means to liberation.
y1001.009
अस्मिन्नर्थे पुरावृत्तं इतिहासं वदामि ते।
कारुण्याख्यः पुरा कश्चिद्ब्राह्मणोऽधीतवेदकः॥९॥
asminn arthe purA-vRttaM itihAsaM vadAmi te |
kAruNyAkhyaH purA kazcid brAhmaNo'dhIta-vedakaH ||9||
¶ asmin - for this;- artha - arthe – for the purpose;- purA-vRtta - told long ago;- itihAsa - legend;- vadAmi – I say, tell;- te – to you;- kAruNya- #karuNya the Pitiful;- Akhya - called;- purA – once upon a time;- kazcit - certain;- #brAhmaNa – #brAhmaNa, Brahmin;- adhIta- graduated;- vedaka - Vedic studies
y1001.010
अग्निवेश्यस्य पुत्रोऽभूद्वेदवेदाङ्गपरगः।
गुरोरधीतविद्यः सन्नाजगाम गृहं प्रति॥१०॥
agnivezyasya putro 'bhUd veda-vedAGga-paragaH |
guror adhIta-vidyaH sann AjagAma gRhaM prati ||10||
¶ agnivezya - agnivezyasya - of #agnivezya Firepit;- putra - son;- abhUt - was;- veda- Veda, veda-aGga- related study;- paraga - complete;- guru - guroH - of the guru;- adhIta- graduated;- vidya - study;- san - being;- AjagAma - came;- gRha - home;- prati – back
y1001.011
तस्थावकर्मकृत्तूष्णीं संशयानो गृहे तदा।
अग्निवेश्यो विलोक्याथ पुत्रं कर्मविवर्जितम्॥११॥
tasthAv akarmakRt tUSNIM saMzayAno gRhe tadA |
agnivezyo vilokya^atha putraM karma-vivarjitam ||11||
¶
tasthau akarmakRt tUSNIM – He sat doing nothing, silent, —
saMzayAnaH gRhe tadA – full of doubt, in the house, then —
agnivezya‑H vilokya atha – Agnivezya seeing thus —
putraM karma-vivarjitam – his son neglecting his Karma duties... —
When, certified by his guru, the boy came home, he neglected his duties of religion, sat in silence, and was full of doubt. And Agnivezya Firepit then...
y1001.012
प्राह एतद्वचो निन्द्यं गुरुः पुत्रं हिताय च।
अग्निवेश्य उवाच।
किमेतत्पुत्र कुरुषे पालनं न स्वकर्मणः॥१२॥
prAha etad vaco nindyaM guruH putraM hitAya ca |
agnivezya uvAca |
kim etat putra kuruSe pAlanaM na sva-karmaNaH ||12||
= prAha - spoke;- etad - this;- vacaH - word;- nindya – blameful;- guru – guru, teacher;- putra – son;- hitAya - for his own good;- ca;- kim - what;- etat - this;- putra – o son;- na;- kuruSe - you will not do;- pAlana - duty;- karma - sva-karmaNaH - of your own religion
y1001.013 [a0021]
अकर्मनिरतः सिद्धिं कथं प्राप्स्यसि तद्वद।
कर्मणोऽस्मान्निवृत्तेः किं कारणं तन्निवेद्यताम्॥१३॥
akarma-nirataH siddhiM kathaM prApsyasi tad vada |
karmaNo'smAn nivRtteH kiM kAraNaM tan nivedyatAm ||13||
¶
a-karma-nirataH - not attending to your duties —
kathaM – how — prApsyasi - will you get —
siddhi – Empowerment —
tad – that — vada - tell me —
karmaNaH – duties — asmAn – so/hence —
nivRtteH – of the omitting —
kiM kAraNaM - why and wherefore —
tat nivedyatAm – explain that. —
< ... siddhiM pratyavAya- parihAraM svargaM mokSaM vA ||> Comm
You're not attending to your daily duties.
Tell me how you hope to get Siddhi Empowerment.
What is the why and wherefore of all this? Kindly explain me that.
y1001.014
कारुण्य उवाच।
यावज्जीवमग्निहोत्रं नित्यं संध्यामुपासयेत्।
प्रवृत्तिरूपो धर्मोऽयं श्रुत्या स्मृत्या च चोदिताः॥१४॥
kAruNya uvAca |
yAvaj jIvam agnihotraM nityaM saMdhyAm upAsayet |
pravRtti-rUpo dharmo'yaM zrutyA smRtyA ca coditAH ||14||
¶
< ... > Comm
= x = > "agnihotraM juhoti" iti vAkya-zeSaH | coditaH vihitaH ||< Comm
¶ yAvat - as long as;- jIva - alive;- agnihotra - fire sacrifice;- nitya - always;- saMdhyAm - at the three times of daily worship;- upAsayet - is performed;- pravRtti- activity;- rUpa - form – dharma – #dharma, the Law, the Way;- ayaM - this;- zrutyA – in Shruti, the Vedas, etc.;- smRtyA - in Smrti, the Vedanta, etc.;- ca;- codita - enjoined
y001015
न धनेन भवेन्मोक्षः कर्मणा प्रजया न वा।
त्यागमात्रेण किंत्वेके यतयोऽश्नन्ति चामृतम्॥१५॥
na dhanena bhaven mokSaH karmaNA prajayA na vA |
tyAga-mAtreNa kiMtv eke yatayo'znanti cAmRtam ||15||
¶
< ... > Comm
= x = > eke mukhyAH | cakAro 'nartha-nivRtti-samuccayArthaH ||< Comm
¶ na;- dhanena - by riches;- bhavet - comes;- mokSa - Freedom;- karma - karmaNA - by Worship – prajA - prajayA – by progeny;- na vA - nor;- tyAga- detachment;- mAtra - mAtreNa - only;- kiMtu - but;- eke - only;- yati - yatayaH – “goers”, seekers;- aznanti – eat, drink;- ca;- amRta – Nectar of Deathlessness
iti zrutyordvayormadhye kiM kartavyaM mayA guro |
iti saMdigdhatAM gatvA tUSNIM bhUto'smi karmaNi ||16||
y1001.016
iti zrutyor dvayor madhye kiM kartavyaM mayA guro |
iti saMdigdhatAM gatvA tUSNIM bhUto'smi karmaNi ||16||
¶
iti zrutyor dvayor madhye – Between these two Shruti teachings —
kiM kartavyaM mayA guro – what is to be done by me, guru? —
iti saMdigdhatAM gatvA — thus to doubt having-gone —
tUSNIM bhUto 'smi karmaNi – I've becomes negligent in my works (of worship).
< dvayor viruddha^arthayor iti yAvat ... ||> Comm
<CG: # saMdigdha # tUSNIm >
y1001.017
अगस्तिरुवाच।
इत्युक्त्वा तात विप्रोऽसौ कारुण्यो मौनमागतः।
तथाविधं सुतं दृष्ट्वा पुनः प्राह गुरुः सुतम्॥१७॥
agastir uvAca |
ity uktvA tAta vipro'sau kAruNyo maunam AgataH |
tathA-vidhaM sutaM dRSTvA punaH prAha guruH sutam ||17||
¶ iti;- uktvA - said;- tAta - dear;- vipra - twiceborn;- asau - that;- kAruNya - #karuNya Pitiful;- mauna - silence;- Agata - come to;- tathA- thus - vidhaM – in such a manner;- suta – o son;- dRSTvA - seeing;- punar - punaH -again;- prAha - addressed;- guru;- suta - son
y1001.018 [a0021]
अग्निवेश्य उवाच।
शृणु पुत्र कथामेकां तदर्थं हृदयेऽखिलम्।
मत्तोऽवधार्य पुत्र त्वं यथेच्छसि तथा कुरु॥१८॥
agnivezya uvAca |
zRNu putra kathAm ekAM tadarthaM hRdaye 'khilam |
matto 'vadhArya putra tvaM yathecchasi tathA kuru ||18||
¶
agnivezya uvAca – AGNIVESHYA Firepit: —
zRNu putra – Listen, son —
kathAm ekAM tadarthaM – to a certain story to-this-purpose —
hRdaye 'khilam – with your whole heart —
mat-tas avadhArya putra – having heard it from me —
tvaM yathA-icchasi tathA kuru – then do just as you wish.
< ... > Comm
<CG: # avadhR >
Listen, son, and I will tell you a story.
Take it to heart, think it over carefully; then, son, do whatever you wish to do. 18
y1001.019
सुरुचिर्नाम काचित्स्त्रीरप्सरोगण उत्तमा।
उपविष्टा हिमवतः शिखरे शिखिसंवृते॥१९॥
surucir nAma kAcit strIr apsaro-gaNa uttamA |
upaviSTA himavataH zikhare zikhi-saMvRte ||19||
¶
< ... > Comm
= x = > uttamA brahmavidyAdhikAri-vizeSaNa-saMpannatvAc chreSThA ||< Comm
¶ suruci - #suruci Sunbeam;- nAma - called;- kAcit - a certain ||f.||;- strI - female;- apsaras- #apsara water-nymph;- gaNa - tribe;- uttama - foremost;- upaviSTA - landed;- himavat - Snowy;- zikhara - peak;- zikhi- peacock;- saMvRta – covered
y1001.020
ramante kAma-saMtaptAH kinnaryo yatra kinnaraiH |
svardhuny oghena saMsRSTe mahAghaûgha-vinAzinA ||20||
¶ ramante - sport, make love;- kAma- desire;- saMtapta - inflamed;- kinnarI – Kinnari Whatnot girl;- yatra - where;- kinnara – #kinnara Whatnot boy;- svardhunI - river of heaven ||svar-dhunI heaven-roar||;- oghena - in flood;- saMsRSTa - spent ||having come to orgasm, cf. saMsRSTa-maithuna||;- ogha - mahA-agha-ogha- flood of sin;- vinAzin – destroying
y1001.021
दूतमिन्द्रस्य गच्छन्तमन्तरिक्षे ददर्श सा।
तमुवाच महाभागा सुरुचिश्चाप्सरोवरा॥२१॥
dUtam indrasya gacchantam antarikSe dadarza sA |
tam uvAca mahAbhAgA suruciz cApsaro-varA ||21||
¶ dUta - messenger;- indra – #indra, the Godking;- gacchantam - going;- antarikSa - the sky;- dadarza - saw;- sA - she;- tam - him;- uvAca - addressed;- mahAbhAga - delightful;- suruci - #suruci Sunbeam;- ca;- apsaraH-varA - best of #apsaras
y1001.022
सुरुचिरुवाच।
देवदूत महाभाग कुत आगम्यते त्वया।
अधुना कुत्र गन्तासि तत्सर्वं कृपया वद॥२२॥
surucir uvAca |
devadUta mahAbhAga kuta Agamyate tvayA |
adhunA kutra gantAsi tat-sarvaM kRpayA vada ||22||
¶ devadUta - god-messenger;- mahAbhAga - delightful;- kutas - whence;- Agamyate - is come;- tvayA - by you;- adhunA - now;- kutra - where;- gantAsi - you go;- sarva - tat-sarvaM – everything there;- kRpA - kRpayA - kindly;- vada – tell
y1001.023
देवदूत उवाच।
साधु पृष्टं त्वया सुभ्रू यथावत्कथयामि ते।
अरिष्टनेमी राजर्षिर्दत्त्वा राज्यं सुताय वै॥२३॥
devadUta uvAca |
sAdhu pRSTaM tvayA subhrU yathAvat kathayAmi te |
ariSTanemI rAjarSir dattvA rAjyaM sutAya vai ||23||
¶ sAdhu - good, well;- pRSTa - asked;- tvayA - by you;- subhrU - beautiful eyebrows;- yathAvat - thus;- kathayAmi - I tell;- te – to you;- ariSTanemI - Arishtanemi the Axlebar;- rAjarSi - Royal Rshi;- dattvA - having given;- rAjya - kingdom;- suta - to son;- vai – indeed
y1001.024
वीतरागः स धर्मात्मा निर्ययौ तपसे वनम्।
तपश्चरत्यसौ राजा पर्वते गन्धमादने॥२४॥
vItarAgaH sa dharmAtmA niryayau tapase vanam |
tapaz caraty asau rAjA parvate gandha-mAdane ||24||
¶ vItarAga - detached from passion;- sa - he;- dharmAtman - dharma-soul;- niryayau - set forth;- tapas – tapase – to engage in #tapas austeries;- vana – woods, forest;- tapas;- carati – practises, performs;- asau - this;- rAjan – Raja, king – parvate – on the mountain;- gandhamAdana – gandha- perfumed, madana – maddening, delightful;- Mount of Maddening Perfume
y1001.025
kAryaM kRtvA mayA tatra tata Agamyate'dhunA |
gantA'smi pArzve zakrasya taM vRttAntaM niveditum ||25||
¶ kArya - duty;- kRtvA - done;- mayA - by me;- tatra - there;- tatas – thus;- Agamyate - comes;- adhunA - now;- gantA - going;- asmi - I am;- pArzve – in the presence;- zakra - zakrasya - of Shakra the Mighty ||#indra||;- taM - that;- vRtta – vRtta-anta - report;- niveditum - to make known
y1001.026
अप्सरा उवाच।
वृत्तान्तः कोऽभवत्तत्र कथयस्व मम प्रभो।
प्रष्टुकामा विनीतास्मि नोद्वेगम् कर्तुमर्हसि॥२६॥
apsarA uvAca |
vRttAntaH ko'bhavat tatra kathayasva mama prabho |
praSTukAmA vinItAsmi nodvegam kartum arhasi ||26||
¶ vRttAnta – report, news;- kas kaH - what;- abhavat - was;- tatra - there;- kathayasva - tell;- mama - my;- prabho - o lord;- praSTu-kAmA - desirous to ask, know;- vinIta - overcome with;- asmi - I am;- na - not;- udvega - suspense;- kartum – to make, do;- arhasi - you ought to
y1001.027
देवदूत उवाच।
शृणु भद्रे यथावृत्तं विस्तरेण वदामि ते।
तस्मिन्राज्ञि वने तत्र तपश्चरति दुस्तरम्॥२७॥
devadUta uvAca |
zRNu bhadre yathAvRttaM vistareNa vadAmi te |
tasmin rAjJi vane tatra tapaz carati dustaram ||27||
= zRNu - listen;- bhadre - o lovely;- yathAvRtta – yathA-vRtta - as it happened;- vistareNa – totally, entirely;- vadAmi - I tell;- te - you;- tasmin – therefore, so that;- rAjJi - king;- vane - in the woods;- tatra - there;- tapas – #tapas, ascetic practice;- carati – practises, performs;- dustaram – severely, with effort
y1001.028
इत्यहं देवराजेन सुभ्रूराज्ञापितस्तदा।
दूत त्वं तत्र गच्छाशु गृहीत्वेदं विमानकम्॥२८॥
ity ahaM devarAjena subhrUr AjJApitas tadA |
dUta tvaM tatra gacchAzu gRhItvedaM vimAnakam ||28||
¶
< ... > Comm
= x = > iti vakSyamANa-prakAreNa | tatra gandhamAdane | viraktazcettattadRSTyAlpaM kutsitaM cetyupekSArham iti sUcanAya vimAnakam iti kan-prayuktaH ||*kan-pratyayaH|| ||< Comm
¶ iti - so;- ahaM - I;- deva-rAja – GodKing ||#indra||;- subhrU - beautiful brows;- AjJApita - commanded;- tadA - then;- dUta - messenger;- tvaM - you;- tatra - there;- gaccha - go;- Azu - right away;- gRhItvA - using;- idaM - this;- vimAnaka - mind-driven aircar
y1001.029
अप्सरोगणसंयुक्तं नानावादित्रशोभितम्।
गन्धर्वसिद्धयक्षैश्च किन्नराद्यैश्च शोभितम्॥२९॥
apsaro-gaNa-saMyuktaM nAnA-vAditra-zobhitam |
gandharva-siddha-yakSaiz ca kinnarAdyaiz ca zobhitam ||29||
¶
< ... > Comm
= x = > zobhitAntAni vimAna-vizeSaNAni ||< Comm
¶ apsaras- #apsara Nymphs;- gaNa- flock;- saMyukta - together with;- nAnA- various;- vAditra- orchestra;- zobhita - adorned;- gandharva- #gandharva Singers;- siddha- #siddha Adepts;- yakSa #yakSa Elves;- ca - and;- kinnara- #kinnara Whatnots;- Adyaiz - etc.;- ca;- zobhita – beautiful;-
y1001.030
तालवेणुमृदङ्गादिपर्वते गन्धमादने।
नानावृक्षसमाकीर्णे गत्वा तस्मिन्गिरौ शुभे॥३०॥
tAla-veNu-mRdaGgAdi-parvate gandha-mAdane |
nAnA-vRkSa-samAkIrNe gatvA tasmin girau zubhe ||30||
= tAla- palm trees;- veNu- bamboo;- mRdaGga- sugarcane*;- Adi- etc;- parvate - on the mountain;- gandhamAdana – Mount of Maddening Perfume;- nAnA- various;- vRkSa- trees;- samAkIrNe - overspread;- gatvA - gone;- tasmin - there;- giri - girau - on mountain;- zubhe - sweetie ||
y1001.031
अरिष्टनेमिं राजानं दूतारोप्य विमानके।
आनय स्वर्गभोगाय नगरीममरावतीम्॥३१॥
ariSTanemiM rAjAnaM dUtAropya vimAnake |
Anaya svarga-bhogAya nagarIm amarAvatIm ||31||
¶ ariSTanemi – Arishtanemi Axlebar;- rAjan – King, Raja;- dUta - Messenger;- Aropya - flown;- vimAnake - in aircar;- Anaya - bring;- svarga- heaven;- bhoga - bhogAya – for enjoyment;- nagarI - city;- amarAvatI – city of immortals, #indra’s seat;-
y1001.032
दूत उवाच।
इत्याज्ञां प्राप्य शक्रस्य गृहीत्वा तद्विमानकम्।
सर्वोपस्करसंयुक्तं तस्मिन्नद्रावहं ययौ॥३२॥
dUta uvAca |
ity AjJAM prApya zakrasya gRhItvA tad vimAnakam |
sarvôpaskara-saMyuktaM tasminn adrAv ahaM yayau ||32||
¶ iti - so;- AjJA - order;- prApya - received;- zakra - zakrasya - from Shakra, #indra;- gRhItvA - boarded;- tat - that;- vimAnaka – mind-driven aircar;- sarva- all;- upaskara - equipment;- saMyukta - provided;- tasmin - there;- adri – adrau – on the mountain;- ahaM - I;- yayau – went;-
y1001.033
आगत्य पर्वते तस्मिन्नाज्ञो गत्वाशृमं मया।
निवेदिता महेन्द्रस्य सर्वाज्ञारिष्टनेमये॥३३॥
Agatya parvate tasminn AjJo gatvAz#rAmaM mayA |
niveditA mahendrasya sarvAjJAriSTanemaye ||33||
= Agatya - arrived;- parvate - parvate - on the mountain;- tasmin - there;- AjJaH - commanded;- gatvA - gone to;- Az#rAmam - ashram;- mayA - by me;- niveditA - explained;- mahA-indrasya - of great #indra;- sarva-AjJA - command;- ariSTanemaye - to Arishtanemi Axlebar ||
y1001.034
इति मद्वचनं श्रुत्वा संशयानोऽवदच् छुभे।
राजोवाच।
प्रष्टुमिच्छामि दूत त्वां तन्मे त्वं वक्तुमर्हसि॥३४॥
iti mad vacanaM zrutvA saMzayAno 'vadac chubhe |
rAjôvAca |
praSTum icchAmi dUta tvAM tan me tvaM vaktum arhasi ||34||
¶ iti so;- mad- my;- vacanaM - words;- zrutvA - hearing;- saMzayAna - doubtfully;- avadat - said;- zubhe - honey;- praSTum - to ask;- icchAmi - I wish;- dUta - Messenger;- tvAM - you;- tat - that;- me - to me;- tvaM - you;- vaktum – to say;- arhasi - ought
y1001.035
गुणा दोषाश्च के तत्र स्वर्गे वद ममाग्रतः।
ज्ञात्वा स्थितिं तु तत्रत्यां करिष्येऽहम् यथारुचि॥३५॥
guNA doSAz ca ke tatra svarge vada mamAgrataH |
jJAtvA sthitiM tu tatratyAM kariSye'ham yathA-ruci ||35||
¶
< ... > Comm
= x = > sthitiM guNa-doSanyUnAdhikyavyavasthitim | tatratyAM svargasthAm ||< Comm
¶ guNa – virtue, good quality;- doSa – vice, bad quality;- ca;- ke – what;- tatra – there;- svarge - in heaven;- vada - tell;- mama;- agratas - respectively;- jJAtvA - knowing;- sthiti – state, condition;- tu;- tatratyAM - dwelling there;- kariSye - I will do;- aham;- yathA- as;- ruci - seems best
y1001.036
दूत उवाच।
स्वर्गे पुण्यस्य सामग्र्या भुज्यते पऋमं सुखम्।
उत्तमेन तु पुण्येन प्राप्नोति स्वर्गमुत्तमम्॥३६॥
dUta uvAca |
svarge puNyasya sAmagryA bhujyate pa#rAmaM sukham |
uttamena tu puNyena prApnoti svargam uttamam ||36||
= x = > sAmagryA samagratayA | kSudra-puNyAnAm api prAcuryaNety arthaH | pa#rAmam alpa-puNyebhyo'dhikam ||< Comm
¶ svarge - in heaven;- puNya - puNyasya – of virtue, merit, piety;- sAmagryA - in proportion;- bhujyate - is enjoyed;- pa#rAma - appropriate;- sukha – enjoyment, pleasure;- uttama - highest;- tu - thus;- puNyena – with virtue;- prApnoti – gains, attains;- svarga – #indra’s heaven;- uttamam – highest
y1001.037
मध्यमेन तथा मध्यः स्वर्गो भवति नान्यथा।
कणिष्ठेन तु पुण्येन स्वर्गो भवति तादृशः॥३७॥
madhyamena tathA madhyaH svargo bhavati nAnyathA |
kaNiSThena tu puNyena svargo bhavati tAdRzaH ||37||
= madhyama - medium;- tathA - thus;- madhya - middle;- svarga;- bhavati - becomes;- na - not;- anyathA - otherwise;- kaNiSTha - least;- tu;- puNya;- svarga;- bhavati - becomes;- tAdRza - to that degree ||
y1001.038
परोत्कर्षासहिष्णुत्वं स्पर्धा चैव समैश्च तैः।
कनिष्ठेन च संतोषो यावत्पुण्याक्षयो भवेत्॥३८॥
parotkarSAsahiSNutvaM spardhA câîva samaiz ca taiH |
kaniSThena ca saMtoSo yAvat puNyAkSayo bhavet ||38||
¶
< ... > Comm
= x = > anuttama-puNya-phaleSu doSAntarANy Aha—para iti | tair urkRSTaiH spardhamAnaiz ca saheti zeSaH | tathA ca tat-prayuktaM duHkhaM duHsaham iti bhAvaH | yAvad iti sarva-sAdhAraNam idam ||< Comm
¶ parotkarSa- toward superiors;- AsahiSNutva - forbearance;- spardhA - emulation, envy, competition;- ca;- eva;- sama - samaiH – with equals;- ca;- taiH;- kaniSTha - kaniSThena – with inferiors;- ca;- saMtoSa - content, condescension;- yAvat;- puNya-kSaya - destructive of virtue;- bhavet – is ||
y1001.039
क्षीणे पुण्ये विशन्त्येतं मर्त्यलोकं च मानवाः।
इत्यादि गुणदोषाश्च स्वर्गे राजन्नवस्थिताः॥३९॥
kSINe puNye vizanty etaM martyalokaM ca mAnavAH |
ity Adi guNa-doSAz ca svarge rAjann avasthitAH ||39||
= x = > mAnavAz ca bhavanti #rAmaNIya-karmAvazeSaH | tac ca durlabham iti sUcanAya cakAraH ||< Comm
¶ kSINa - used up;- puNya - virtue;- vizanti - enter, return to;- etaM - this;- martya- mortal;- loka - world;- ca;- mAnavA - of mankind;- iti - so;- Adi - thus;- guNa- goods;- doSa – bad, evil, sin;- ca;- svarge - in heaven;- rAjan - your majesty;- avasthita – situated
y1001.040
इति श्रुत्वा वचो भद्रे स राजा प्रत्यभाषत।
राजोवाच।
नेच्छामि देवदूताहं स्वर्गमीदृग्विधं फलम्॥४०॥
iti zrutvA vaco bhadre sa rAjA pratyabhASata |
rAjôvAca |
necchAmi devadUtAhaM svargaM IdRg-vidhaM phalam ||40||
= iti - thus;- zrutvA heard;- vacaH - words;- bhadre - dear;- sa – that;- rAjA – King, Raja;- pratyabhASata – responded;- na – not;- icchAmi – I wish;- devadUta – o divine messenger;- ahaM – I;- svargaM;- IdRg- such;- vidhaM - kind;- phala – fruit ||
y1001.041
अतः परं महोग्रं च तपः कृत्वा कलेवरम्।
त्यक्ष्याम्यहमशुद्धं हि जीर्णां त्वचमिवोरगः॥४१॥
ataH paraM mahograM ca tapaH kRtvA kalevaram |
tyakSyAmy aham azuddhaM hi jIrNAM tvacam ivôragaH ||41||
¶ ataH - hence;- paraM - henceforth;- mahogra - mahA-ugra - greatlyy fierce;- ca;- tapas – #tapas, asceticism;- kRtvA – performed, done;- kalevara - body;- aham;- tyakSyAmi – I will abandon, renounce;- azuddha - impure;- hi – indeed;- jIrNa – rotten, old;- tvac - tvacam - skin;- iva – like;- uraga – snake, “belly-goer” ||
y1001.042
देवदूत विमानेदं गृहीत्वा त्वं यथागतः।
तथा गच्छ महेन्द्रस्य संनिधौ त्वं नमोऽस्तु ते॥४२॥
devadUta vimAnedaM gRhItvA tvaM yathAgataH |
tathA gaccha mahendrasya saMnidhau tvaM namo'stu te ||42||
¶ devadUta - messenger;- vimAnA - aircar;- idaM - this;- gRhItvA - taking;- tvaM – you;- yathAgata - yathA-Agata - the way you came;- tathA – thus;- gaccha - go back;- mahendra - mahendrasya - of great #indra;- saMnidhau - in the presence;- tvaM;- namas - namaH – praise;- astu – let it be;- te – to you ||
y1001.043
देवदूत उवाच।
इत्युक्तोऽहं गतो भद्रे शक्रस्याग्रे निवेदितम्।
यथावृतं निवेद्याथ महदाश्चर्यतां गतः॥४३॥
devadUta uvAca |
ity ukto'haM gato bhadre zakrasyAgre niveditam |
yathAvRtaM nivedyAtha mahad-AzcaryatAM gataH ||43||
¶ iti - so;- ukta - heard;- ahaM;- gata - gone;- bhadre - honeybunch, blessed one;- zakra - #indra the Mighty;- agre - before;- nivedita - debriefed;- yathA-vRta - as it happened;- nivedya - debriefed;- atha - so;- mahad- big;- AzcaryatA - wonder;- gata - gone on ||
y1001.014
पुनः प्राह महेन्द्रो मां श्लक्ष्णं मधुरया गिरा।
इन्द्र उवाच।
दूत गच्छ पुनस्तत्र तं राजानं नयाशृमं॥४४॥
punaH prAha mahendro mAM zlakSNaM madhurayA girA |
indra uvAca |
dUta gaccha punas tatra taM rAjAnaM nayAz#rAmaM ||44||
¶ punar - Again;- prAha - Declared;- mahA- big;- indra – #indra, the god.king, King of the Gods;- mAM - to me;- zlakSNa – slippery, slithery ||as it sounds||; mellifluous, Mellow ||voice||;- madhura - honied;- girA - by words;- dUta - o messenger;- gaccha - go;- punas – back, Again;- tatra - there;- taM - that;- rAjan - rAjAnaM – king, Raja;- naya - lead to;- Az#rAma – #Azrama, refuge, shelter ||often mistranslated “hermitage”; but Vâlmîki’s Anthill #Azrama housed many monks and students|| ||
y1001.045
वाल्मीकेर्ज्ञाततत्त्वस्य स्वबोधार्थं विरागिणम्।
संदेशं मम वाल्मीकेर्महर्षेस्त्वं निवेदय॥४५॥
vAlmIker jJAta-tattvasya svabodhArthaM virAgiNam |
saMdezaM mama vAlmIker maharSes tvaM nivedaya ||45||
¶ Vâlmîki – Vâlmîki of the Anthill;- jJAta- has known;- tattva - 'Thatness', the Reality;- sva- self, own;- bodha- intellection;- artha - for the purpose;- virAgin - dispassionate;- saMdeza - message;- mama - my;- Vâlmîki - vAlmIkeH - to the Anthill Man;- marharSi mahA-RSi - maharSeH - Great Rshi;- tvaM - you;- nivedaya - is commanded ||
y1001.046
महर्षे त्वं विनीताय राजास्मै वीतरागिणे।
न स्वर्गमिच्छते तत्त्वं प्रबोधय महामुने॥४६॥
maharSe tvaM vinItAya rAjAsmai vItarAgiNe |
na svargam icchate tattvaM prabodhaya mahAmune ||46||
¶ maharSe;- tvaM;- vinItAya brought to presence;- asmai – to this;- vItarAgin detached;- rAjan – king;- na;- svarga - heaven;- icchate - desires;- tattva – truth, Thatness;- prabodhaya - explain;- mahAmune – o Great Muni ||
y1001.047
तेन सम्स्रदुःखार्तो मोक्षमेष्यति च कृमत्।
इत्युक्त्वा देवराजेन प्रेषितोऽहम् तदन्तिके॥४७॥
tena samsâraduHkhArto mokSam eSyati ca k#rAmat |
ity uktvA devarAjena preSito 'ham tad antike ||47||
¶ tena – by.that, thus, Therefore;- samsâra- #saMsAra Universe;- duHkha- sorrow;- arta - signified;- mokSa - Freedom;- eSyati - go to;- ca;- k#rAmat - step by step;- iti - thus;- uktvA - spoken;- devarAja - deva-rAjena - by the GodKing #indra;- preSita - sent, despatched;- aham - I;- tad - that;- antike - near, directly ||
y1001.048
देवदूत उवाच।
मयागत्य पुनस्तत्र राजा वल्मीकजन्मने।
निवेदितो महेन्द्रस्य राज्ञा मोक्षस्य साधनम्॥४८॥
devadUta uvAca – Divine MESSENGER:
rAjA mayA Agatya punas tatra – The King, with me having come again there —
valmIka-janmane – unto the anthill-born — the Anthill Man, Vâlmîki —
nivedita‑H mahA-indrasya rAjJA mokSasya sAdhanam ||48||
¶
< ... > Comm
<CG: # nivedita >
# nivedita – ni-vedita - nivēdita निवेदित p.p. Made known, announced, told, communicated; Delivered, given, entrusted, &c. —
= mayA - by me;- Agatya – come/gone to;- punar punas - again;- tatra - there;- rAjan rAjA – King, Raja;- valmIkajanman;- valmIka- anthill;- janman – born;- the Anthill Man ||lit. 'born into a tribe of ants’;- nivedita - told, declared;- mahendra - mahendrasya - of Great #indra the godking;- rAjJA - by the king;- mokSa - mokSasya - of Freedom;- sAdhana – method of yogic practice ||
y1001.049
ततो वल्मीकजन्मासौ राजानं समपृच्छत।
अनामयमतिप्रीत्या कुशलप्रश्नवार्तया॥४९॥
tato valmIka-janmAsau rAjAnaM samapRcchata |
anAmayam atiprItyA kuzala-prazna-vArtayA ||49||
¶ tatas tataH - thus;- asau - that;- valmIka-janman;- samapRcchata – greeted, inquired about;- rAjAnaM - king;- anAmaya - health;- atiprItyA – very affectionately;- kuzala- welfare;- prazna- questions;- vArtA – vartayA – livelihood ||
y1001.050
राजोवाच।
भगवन् धर्मतत्त्वज्ञ ज्ञातज्ञेयविदां वर।
कृतार्थोऽहं भवद्दृष्ट्या तदेव कुशलं मम॥५०॥
rAjôvAca |
bhagavan dharma-tattva-jJa jJAta-jJeya-vidAM vara |
kRtArtho'haM bhavad-dRSTyA tad eva kuzalaM mama ||50||
¶ bhagavan - lord;- dharma- #dharma, the Law, the Way;- tattva- Thatness, truth, reality;- jJa - knower;- jJAta- known;- jJeya- to be known;- vit vid - vidAM – of the wise;- vara - best;- kRta-arthaH – attained purpose;- ahaM - I;- dRSTi – the sight, presence;- bhavad-dRSTi – the sight of Your Presence;- tad - that;- eva – by itself;- mama - my;- kuzala – welfare, well-being ||
y1001.051 [a26]
भगवन्प्रष्टुमिच्छामि तदविघ्नेन मे वद।
सम्स्रबन्धदुःखार्तैः कथं मुञ्चामि तद्वद॥५१॥
bhagavan praSTum icchAmi tad avighnena me vada |
samsAra-bandha-duHkha^ArtaiH kathaM muncAmi tad vada ||51||
¶
bhagavan praSTum icchAmi –
Lord, I wish to ask —
tad avighnena me vada -
tell me that unreservedly —
samsAra-bandha-duHkha-ArtaiH –
w/ #saMsAra-bond-sorrow-sufferings —
kathaM muncAmi tad vada -
how am I released, tell me that. —
***
y1001.052
वाल्मीकिरुवाच।
शृणु राजन्प्रवक्ष्यामि ऋमयणमखण्डितम्।
श्रुत्वावर्धाय यत्नेन जीवन्मुक्तो भविष्यसि॥५२॥
vâlmîkir uvAca |
zRNu rAjan pravakSyAmi #rAmayaNam akhaNDitam |
zrutvAvardhAya yatnena jIvanmukto bhaviSyasi ||52||
¶ zRNu - hear;- rAjan - o king;- pravakSyAmi - I will relate;- #rAmayaNa – #rAmayana, #rAma’s Way, the Bhakti-text of this school of yoga, as Yoga #vasiSTha, The Yoga of #vasiSTha the Supreme, is the Jnana-text;- akhaNDitam - entirely;- zrutvA - hearing;- avardhAya - considering;- yatnena - with effort;- bhaviSyasi - you will be;- jIvanmukta – Jivanmukta, living Freeman ||
y1001.053
वसिष्ठऋमसंवादं मोक्षोपायकथां शुभाम्।
ज्ञातस्वभावो राजेन्द्र वदामि श्रूयतां बुध॥५३॥
vasiSTha-#rAma-saMvAdaM mokSôpAya-kathAM zubhAm |
jJAta-sva-bhAvo rAjendra vadAmi zrUyatAM budha ||53||
¶ saMvAdaM – dialogue between;- vasiSTha- #vasiSTha the Supreme;- ||and|| #rAma- #rAma;- ||is a|| zubha – delightful;- mokSa- Freedom, liberation;- kathAM - story;- upAya- method ||of yoga||;- jJAta- ||when|| known – svabhAva - own experience;- rAjendra – rAja- indra – Lord of the king of the gods;- kinglord;- vadAmi - I say, tell;- zrUyatAM - listen;- budha – o wise, awakened, intellecting one
y1001.054
राजोवाच।
को ऋमः कीदृशः कस्य बद्धो वा मुक्त एव वा।
एतन्मे निश्चितं ब्रूहि ज्ञानं तत्त्वविदां वर॥५४॥
rAjôvAca |
ko #rAmaH kIdRzaH kasya baddho vA mukta eva vA |
etanme nizcitaM brUhi jJAnaM tattvavidAM vara ||54||
¶
< ... > Comm
= x = > vasiSTha-#rAma-saMvAdam ity atra dvandve 'lpAco 'pi parinipAtAd #rAmasya ziSyatA sucitA, sA tv ajJasyaîva saMbhavati nezvarasya | #rAmas tu bhagavad avatAratvAt sarvajJa evocita iti saMdihAnaH pRcchati—ko #rAma iti | kim anya eva kazcid #rAmanAma uta prasiddho nityamukto viSNur ity arthaH | jJAyate 'neneti jJAnaM nizcaya-kAraNam ity arthaH ||
< Comm
¶ kaH – who?;- #rAma – #rAma, Prince Delight; ||I always call him “#rAma”, never “#rAma the Delight”, or “#rAma the Sexy”, which are senses of >ram||;- kIdRz kIdRg kIdRk - what sort? what is he like to behold?;- kasya – of/with what? how?;- ||is he||;- baddha - bound;- vA - or;- eva vA - rather;- mukta - free;- brUhi – tell;- etan - this;- me;- nizcitam – clearly, without ontological complexity, no B.S.;- jJAnam – Jnana, Wisdom, Knowledge;- vara – o best;- tattvavit - tattvavid - tattvavidAm - of the Tattva-vit Truth/Thatness-knowers;-
***
y1001.055
वाल्मीकिरुवाच।
शापव्याजवशादेवं राजवेषधरो हरिः।
आहृताज्ञानसंपन्नः किंचिज्ज्ञोऽसौ भवत्प्रभुः॥५५॥
vâlmîkir uvAca |
zApa-vyAja-vazAd evaM rAja-veSa-dharo hariH |
AhRtAjJAna-saMpannaH kiMcij jJo'sau bhavat prabhuH ||55||
= x = > tad evAha—zApa iti | vyAjo 'padezaH | AhRtena svabhakta-vAkya-satyatA-saMpAdanAyecchayA *** ||< Comm
¶ zApa- curse;- vyAja- transformed;- vaza - vazAd - power;- evaM - thus;- rAja- royal;- veSa- body;- dhara – assuming;- hari - #hari;- AhRta- taken by;- ajJAna- ignorance;- saMpanna - endowed;- kiMcit - though;- jJa – wise, knowledgeable;- asau - this;- bhavat - was;- prabhu – lord;-
y1001.056
राजोवाच।
चिदानन्दस्वरूपे हि रामे चैतन्यविग्रहे।
शापस्य कारणं ब्रूहि कः शप्ता चेति मे वद॥५६॥
rAjôvAca |
cidAnandasvarUpe hi rAme caitanyavigrahe |
zApasya kAraNaM brUhi kaH zaptA ceti me vada ||56||
= x = > maharSibhir aparAdhino hi zapyante, aparAdho hy apUrNa-kAmasyAjJasya syAt, *** ||< Comm
¶ hi – when;- rAme - #rAma;- ||is||;- cit cid cin - Consciousness;- Ananda- Joy;- svarUpa – the very form, own form, identity - svarUpe – in its own form, identity;- caitanya- consciousness;- vigraha - vigrahe - embodiment;- brUhi - say;- kAraNaM - cause;- zApasya - of the curse;- ceti - if so, also;- vada – tell;- me – me;-kaH – who?;- zaptR zaptA - Curser;-
***
y1001.057
वाल्मीकिरुवाच।
सनत्कुमारो निष्काम अवसद्ब्रह्मपद्मनि।
वैकुण्ठादागतो विष्णुस्त्रैलोक्याधिपतिः प्रभुः॥५७॥
vâlmîkir uvAca |
sanatkumAro niSkAma avasad brahmapadmani |
vaikuNThAd Agato viSNus trailokyAdhipatiH prabhuH ||57||
= x = > niSkAma avasad iti chAndasaM yatvam | nirgatAH kAmA rAgAdayo yatreti niSkAme brahmasadmanIti vA ||< Comm
¶ sanat- ancient;- kumAra - boy;- niSkAma - desireless;- avasat - dwelt;- brahma-padmani – on the Brahma-lotus, in the city of Brahma;- vaikuNThAd - from Vaikuntha -; Agata - come;- viSNu – #viSNu the Keeper, Maintainer;- adhipati – ruler;- prabhu – lord;- trailokya- of the three worlds
y1001.058
र्ह्मन पूजितस्तत्र सत्यलोकनिवासिभिः।
विना कुमारं तं दृष्ट्वा ह्युवाच प्रभुरीश्वरः॥५८॥
#brAhmaNa pUjitas tatra satya-loka-nivAsibhiH |
vinA kumAraM taM dRSTvA hy uvAca prabhur IzvaraH ||58||
¶ #brAhmaNa - by Brahma;- pUjita - worshipped;- tatra - there;- ||and|| satyaloka- Satyaloka - TruthWorld;- nivAsa - nivAsibhiH - by the residents;- vinA - except;- kumAra - the Boy;- taM - him;- dRSTvA - seen;- hi – indeed;- uvAca - said;- prabhu - lord;- Izvara - Ishvara the Lord, the Potent =
y1001.059
सनत्कुमार स्तब्धोऽसि निष्कामो गर्वचेष्टया।
अतस्त्वं भवकामार्तः शरजन्मेति नामतः॥५९॥
sanatkumAra stabdho'si niSkAmo garva-ceSTayA |
atas tvaM bhava-kAmArtaH zarajanmeti nAmataH ||59||
¶
< ... > Comm
= x = > kAmena Rto vyAptaH | <Rte ca tRtIyA-samAse> iti vRddhiH ||< Comm
¶ sanat- ancient;- kumAra - youth;- stabdha - arrogant;- asi - you are;- niSkAma – desireless, disinterested;- garva- pride;- ceSTA - conduct;- atas - hence;- tvaM - you;- bhava- experience;- kAma- desire;- Arta - trouble;- zarajanma - zara- reed- janma born;- iti - so;- nAmatas - by name
y1001.0060
तेनापि शापितो विष्णुः सर्वज्ञत्वं तवास्ति यत्।
किंचित्कालं हि तत्त्यक्त्वा त्वमज्ञानी भविष्यसि॥६०॥
tenApi zApito viSNuH sarva-jJatvaM tavAsti yat |
kiMcit-kAlaM hi tat tyaktvA tvam ajJAnI bhaviSyasi ||60||
¶
< ... > Comm
= x = > kiMcit kAlam iti karmadhArayaH | <kAlAdhvanor atyanta-saMyoge> iti dvitIyA ||< Comm
¶ tena - thus;- api - indeed;- zApita - cursed;- viSNu – #viSNu the Pervader; the Chit aspect of the Trimurti; sarva- all;- jJatva - knowingness;- tava - yours;- asti - is;- yat - which;- kiMcit - some - kAla - time;- hi –indeed;- tat - that;- tyaktvA - renounced;- tvam - you;- ajJAnin - ajJAnI – ignorant person;- bhaviSyasi – you will be
y1001.061
भृगुर्भार्यां हतां दृष्ट्वा ह्युवाच क्रोधमृच्छितः।
विष्णो तवापि भार्याया वियोगो हि भविष्यति॥६१॥
bhRgur bhAryAM hatAM dRSTvA hy uvAca krodha-mRcchitaH |
viSNo tavApi bhAryAyA viyogo hi bhaviSyati ||61||
¶ bhRgu - Bhrgu the Fiery;- dRSTvA - seeing;- bhAryA - wife ||Usha, who had allied herself with the Asuras, and was beheaded by #viSNu's chakra||;- hata - killed;- hi;- uvAca;- krodha- anger;- mUrcchita - unthinking;- viSNo - #viSNu;- hi;- bhaviSyati – there will be;- api - also;- viyoga - separated;- tava - your;- bhAryAyAH – from wife ||
y1001.062
वृन्दया शापितो विष्णुश्छलनं यत्त्वया कृतम्।
अतस्त्वं स्त्रीवियोगं तु वचनान्मम यास्यसि॥६२॥
vRndayA zApito viSNuz chalanaM yat tvayA kRtam |
atas tvaM strI-viyogaM tu vacanAn mama yAsyasi ||62||
¶
< ... > Comm
= x = > vRndayA jalandhara- Jalandhara the Watery bhAryayA | calanam pativeSeNa mohayitvA pAti-vratya-bhaGgarUpam | zApitaH zaptaH | adhyAropita-preSaNayA Nic ||< Comm
¶ vRnda - vRndayA by Vrnda the Manifold;- zApita - cursed;- viSNu;- calana - adultery;- yat;- tvayA - by you;- kRta - made;- atas - hence;- tvaM;- strI- wife -;- viyoga - separated;- tu;- vacanAn - by words;- mama - my;- yAsyasi - will come
y1001.063
भार्या हि देवदत्तस्य पयोष्णीतीरसंस्थिता।
नृसिंहवेषधृग्विष्णुं दृष्ट्वा पञ्चत्वमागता॥६३॥
bhAryA hi devadattasya payoSNItIrasaMsthitA |
nRsiMhaveSadhRgviSNuM dRSTvA paJcatvamAgatA ||63||
= x = > veSa-dhrG-viSNum iti karmadhArayaH ||< Comm
¶ bhAryA;- hi;- devadattasya - of Devadatta;- payoSNI- Payoshni River;- tIrasaM – on the bank;- sthitA - standing;- nRsiMha- Man-Lion;- veSa- body;- dhRk- assuming form;- viSNu - #viSNu;- dRSTvA - seen;- paJcatva - into the five Bhuta elements;- AgatA dissolved
y1001.064
तेन शप्तो हि नृहरिर्दुःखार्तः स्त्रीवियोगतः।
तवापि भार्यया सार्धं वियोगो हि भविष्यसि॥६४॥
tena zapto hi nRharir duHkhArtaH strI-viyogataH |
tavApi bhAryayA sArdhaM viyogo hi bhaviSyasi ||64||
= x = > duHkha-duHkha-sArdhyaiH sukRtair RtaH sAkSAt kRto 'pi nRharis tena zaptaH ||< Comm
¶ tena - thus;- zapta - cursed;- hi;- nRhari – Nrhari, Narasimha the ManLion http://en.wikipedia.org/wiki/Narasimha;- duHkhArta – duHkha-Arta - afflicted by pain;- strI- woman- viyogata separated;- tava - your;- api - also;- bhAryayA;- sArdhaM – also, together with me;- viyogaH;- hi;- bhaviSyasi - you will be
y1001.065
भृगुणैवं कुमारेण शापितो देवशर्मणा।
वृन्दया शापितो विष्णुस्तेन मानुष्यतां गतः॥६५॥
bhRguNâîvaM kumAreNa zApito devazarmaNA |
vRndayA zApito viSNus tena mAnuSyatAM gataH ||65||
¶
< ... > Comm
= x = > AdyazApena sAkSAd itarairAkSepAda-jJAna-prAptiH | *** ||< Comm
¶ bhRgu - bhRguNA - by Bhrgu, much given to curses: see http://www.astrojyoti.com/devibhagavatam15.htm;- evaM - thus;- kumAreNa - by the Boy;- zApita - cursed;- devazarmaNA - by Devadatta;- vRndayA - by Vrnda;- zApitaH;- viSNuH;- tena;- mAnuSyatA – manhood, human incarnation;- gata – assumed
y1001.066
एतत्ते कथितं सर्वं शापव्याजस्य कारणम्।
इदानीं वच्मि तत्सर्वं सावधानमतिः शृणु॥६६॥
etat te kathitaM sarvaM zApa-vyAjasya kAraNam |
idAnIM vacmi tat-sarvaM sAvadhAna-matiH zRNu ||66||
= x = > tat pUrva-pRSTaM mokSa-sAdhanam | sarvaM sAnubandham | tat mahA#rAmayaNaM sarvaM granthato dvAtriMzat-sahasramitaM saMpUrNaM vA ||< Comm
¶ etat - this;- sarvam;- kathita - being told;- te - to you;- kAraNa - the cause of;- zApa-;- vyAjasya - the rebirth curse;- idAnIM - this;- tatsarvaM - entirely;- sAvadhAna-mati - with close attention;- zRNu – listen
इत्यार्षे श्रीवासिष्ठमहारामयणे वाल्मीकिये वैराग्यप्रकरणे सूत्रपातनिकः नाम प्रथमः सर्गः॥१।१॥
ity ArSe shrI-vAsiSTha-mahArAmayaNe vAlmIkiye vairAgya-prakaraNe sUtra-pAtanikaH nAma prathamaH sargaH ..1.1..
v.14ja01:1200h. -wd- 36p/11Kwd/68KB//~?p/~?Kwd/+?KB •• ~7/~11°C var ~6/~2 – unseasonable cold across the country.