FM.7.129 A STAG AT COURT 3.AG16-17

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Aug 16, 2020, 11:30:34 AM8/16/20
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FM7129 A STAG AT COURT 3.AG16-17 .z53

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FM.7.129 A STAG AT COURT 3.AG16-17

 

FM.7.100-FM.7.149

https://www.dropbox.com/s/hwa6dokmpsetzwe/FM.7.100-FM.7.149.docx?dl=0

FM7129 A STAG AT COURT 3.AG16-17 .z53

https://www.dropbox.com/s/x2g1e1gvya9asdr/fm7129%203.ag16..17%20A%20Stag%20at%20Court%20.z53.docx?dl=0

 

FM7129 A STAG AT COURT 3.AG16-17

 

सर्ग .१२९

राम* उवाच

rAma* uvAca |

तयोर् द्वयोर् मुनि.श्रेष्ठ. सम्पन्नम् किम् अतः परम्

tayo:_dvayo:, muni.zreSTha. sampannam kim ata: param |

पश्चाद् विपश्चितोस् तस्य रुद्धयोर् वै विपश्चितोः ॥७।१२९।१॥

pazcAt vipazcito: tasya ruddhayo: vai vipazcito: ||7|129|1||

वसिष्ठ* उवाच

vasiSTha* uvAca |

तयोर् एकश् चिर.अभ्यस्त-वासना-विवशी.कृतः

tayo:_eka:_cira.abhyasta-vAsanA-vivazI.kRta: |

भ्रमन्. द्वीपेषु देह.ओघैस् ताम् एव पदवीम् गतः ॥७।१२९।०२॥

bhraman. dvIpeSu deha.oghai:_tAm eva padavIm gata: ||7|129|02||

राम* उवाच

rAma* uvAca |

तथैव_आवरणांस्_त्यक्त्वा परम.आकाश-कोटरे

tathA_eva_AvaraNAn*. tyaktvA parama.AkAza-koTare |

पश्यन् संसार-लक्षाणि तथैव_अद्य_अपि संस्थितः ॥७।१२९।०३॥

pazyan saMsAra-lakSANi tathA_eva_adya_api saMsthita: ||7|129|03||

तयोर् द्वितीयः स्व.अभ्यस्ताद् आदाव् असंगतेर् वशात्

tayo:_dvitIya: sva.abhyastAt. Adau. a-saMgate:_vazAt |

त्यक्तवान् प्रभ्रमद् देहैर् अद्य शैले मृगः स्थितः ॥७।१२९।०४॥

tyaktavAn prabhramat_dehai:_adya zaile mRga: sthita: ||7|129|04||

राम* उवाच

rAma* uvAca |

एका. एव वासना, ब्रह्मन्, या चतुर्णाम् सदा_उदिता

ekA_eva vAsanA brahman yA caturNAm sadA_uditA |

नानाताम् सा कथम् प्राप्ता हीन.उत्तम-फल-प्रदाम् ॥७।१२९।०५॥

nAnAtAm sA katham prAptA hIna.uttama-phala-pradAm ||7|129|05||

वसिष्ठ* उवाच

vasiSTha* uvAca |

स्वभ्यस्ता वासना जन्तोर् देश.काल-क्रिया=वशात्

svabhyastA vAsanA janto:_deza.kAla-kriyA=vazAt |

तनु-दार्ढ्या_अन्यताम् एति घन-दार्ढ्या_इति _अन्यताम् ॥७।१२९।०६॥

tanu-dArDhyA. anyatAm eti ghana-dArDhyA_iti na.anyatAm ||7|129|06||

देश-काल-क्रिया.आद्य् एतद् एकता वसना. एकता

deza-kAla-kriyA.Adi. etat_ekatA vasanA_ekatA |

तयोर् यद् एव बलवत् तद् एव जयति क्षणात् ॥७।१२९।०७॥

tayo:_yat_eva balavat tat_eva jayati kSaNAt ||7|129|07||

एवम् विभागेन_एते ऽत्र चत्वारः समवस्थिताः

evam vibhAgena. ete_atra catvAra: sam.avasthitA: |

कृष्यन्ते द्वाव्_अविद्या.अर्थम् अन्यो मुक्तो मृगो ऽपरः ॥७।१२९।०८॥

kRSyante dvau. avidyA.artham anya:_mukta:_mRga:_apara: ||7|129|08||

_अद्य_अपि तैर् अविद्याया* लब्धो ऽन्तो भ्रान्ति-बुद्धिभिः

na_adya_api tai:_avidyAyA* labdha:_anta:_bhrAnti-buddhibhi: |

अनन्ता_इयम् अविद्या_इयम् अज्ञान-परिबृंहिता ॥७।१२९।०९॥

anantA_iyam avidyA_iyam ajJAna-paribRMhitA ||7|129|09||

क्षिप्रेण शान्ता भवति विज्ञान.आलोक* आगते

kSipreNa zAntA bhavati vijJAna.Aloka* Agate |

अमूलम् एव गलति तिमिर-श्रीर् इव_उदये ॥७।१२९।१०॥

amUlam eva galati timira-zrI:_iva_udaye ||7|129|10||

कालेन_अन्य.जगज्.जातम् शृणु वृत्तम् विपश्चितः

kAlena_anya.jagat.jAtam zRNu vRttam vipazcita: |

तस्मिन् दूरतरे देशे कस्मिंश्*चित् संसृति-भ्रमे ॥७।१२९।११॥

tasmin dUratare deze kasmin*cit saMsRti-bhrame ||7|129|11||

क्वचिद् ब्रह्म-महाव्योम्नि कस्मिंश्*चिद्_दृश्य-मण्डले

kvacit_brahma-mahA.vyomni kasmin*cit_dRzya-maNDale |

तस्य दृश्य.आत्मना प्राप्ते वस्तुतो ब्रह्म-रूपिणि ॥७।१२९।१२॥

tasya dRzya.AtmanA prApte vastuta:_brahma-rUpiNi ||7|129|12||

* एकः शुभ-सम्गत्या विदुषाम् मध्यम् आगतः

sa* eka: zubha-samgatyA viduSAm madhyam Agata: |

दृश्यम् यथावद् विज्ञाय ब्रह्मता.अमलम् आगतः ॥७।१२९।१३॥

dRzyam yathAvat. vijJAya brahmatA.amalam Agata: ||7|129|13||

तत्रैव_आशु परिज्ञानात् सा_अविद्या * देहकः

tatraiva_Azu parijJAnAt sA. avidyA sa* ca dehaka: |

मृग.तृष्ण.अम्ब्व्.अशान्तिम् आगतौ राग-तन्त्रितौ ॥७।१२९।१४॥

mRga.tRSNa.ambu.azAntim Agatau rAga-tantritau ||7|129|14||

इति ते सर्वम् आख्यातम् विपश्चिच् चेष्टितम् स्फुटम्

iti te sarvam AkhyAtam vipazcit. ceSTitam sphuTam |

अनन्ता_एवम् अविद्या. इयम् ब्रह्मवत् तन्मयी यतः ॥७।१२९।१५॥

anantA_evam avidyA_iyam brahmavat tat.mayI yata: ||7|129|15||

येन यत्र_एव वर्षाणाम् लक्ष-लक्षाणि गम्यते

yena yatra_eva varSANAm lakSa-lakSANi gamyate |

तत्र तत्र स्वभावेन चिता किम् अपि लक्ष्यते ॥७।१२९।१६॥

tatra tatra svabhAvena citA kim api lakSyate ||7|129|16||

तद् एव. आश्व्_अपरिज्ञातम् मिथ्या विद्या_इति कथ्यते

tat_eva_Azu. a.parijJAtam mithyA vidyA_iti kathyate |

तद् ब्रह्मैव चिद्_आभासम् चिद्.रूपा_एव हि भिन्नता ॥७।१२९।१७॥

tat brahmaiva cit_AbhAsam cit.rUpA_eva hi bhinnatA ||7|129|17||

भेदो_ भेदास् तत्र_अयम् भेदो ऽयम् यन्मयः किल

bheda:_na bheda:_tatra_ayam bheda:_ayam yat.maya: kila |

तद् ब्रह्मैव चिद्.आभासम् चिद्.रूपा_एव हि भिन्नता ॥७।१२९।१८॥

tat_brahmaiva cit.AbhAsam cit.rUpA_eva hi bhinnatA ||7|129|18||

ब्रह्माण्ड-मण्डपस्य_अस्य भ्रमता_इत्य्_अविप्शचिता

brahmANDa-maNDapasya_asya bhramatA_iti_a-vipzacitA |

लब्धो युग-शतैर् अन्तो _अविद्याया विपश्चिता ॥७।१२९।१९॥

labdha:_yuga-zatai:_anta:_na_avidyAyA vipazcitA ||7|129|19||

राम* उवाच

rAma* uvAca |

* ब्रह्माण्ड-कपाटः किम् सम्प्राप्तो_विपश्चिता

sa: brahmANDa-kapATa: kim na samprApta:_vipazcitA |

त्वया_एतत् कथितम्, ब्रह्मन्, कथम् वदताम् वर ॥७।१२९।२०॥

tvayA_etat kathitam, brahman, na katham vadatAm vara ||7|129|20||

वसिष्ठ* उवाच

vasiSTha* uvAca |

जातेन_एव विरिञ्चेन पुरा ब्रह्माण्ड-मण्डलम्

jAtena_eva viriJcena purA brahmANDa-maNDalam |

द्वाभ्याम् अधस्ताद् ऊर्ध्वात् स्व.भुजाभ्याम् प्रविदारितम् ॥७।१२९।२१॥

dvAbhyAm adhastAt_UrdhvAt sva.bhujAbhyAm pravidAritam ||7|129|21||

भागास् तेन_ऊर्ध्वतस् तस्माद् अति.दूरतरम् गतः

bhAga: tena. Urdhvata: tasmAt ati.dUrataram gata: |

अन्तो भागो गतो ऽधस्ताद् अति.दूरतर.अन्तरम् ॥७।१२९।२२॥

anta:_bhAga:_gata:_adhastAt ati.dUratara.antaram ||7|129|22||

ताव्_इव. आश्रित्य तिष्ठन्ति जल.आद्य्.आवरणास्_ततः

tau. iva_Azritya tiSThanti jala.Adi.AvaraNA:_tata: |

* एव तदाधारा लम्बन्ते संस्थितास् तयोः ॥७।१२९।२३॥

ta* eva ca tadAdhArA lambante saMsthitA:_tayo: ||7|129|23||

एतयोर् मध्यम.आकाशम् विदुर् अण्डक-पाटयोः

etayo:_madhyama.AkAzam vidu:_aNDaka-pATayo: |

अपारावारम् आनीलम् इदम् आलक्ष्यते तु यत् ॥७।१२९।२४॥

a.pArAvAram AnIlam idam AlakSyate tu yat ||7|129|24||

जल.आद्यावरणास् तत्र लगन्ति सन्ति

jala.AdyAvaraNA:_tatra na laganti na santi ca |

तद्*धि निर्मलम् आशून्यम् आलानम् कल्प-कॢप्तिभिः ॥७।१२९।२५॥

tat. *hi nirmalam AzUnyam AlAnam kalpa-klRptibhi: ||7|129|25||

तेन मार्गेण यातो ऽसौ विपश्चिद्-ऋक्ष.चक्रवत्

tena mArgeNa yAta:_asau vipazcit-RkSa.cakravat |

अविद्यायाः परीक्ष.अर्थम् आमोक्षम् अति.दीक्षितः ॥७।१२९।२६॥

avidyAyA: parIkSa.artham A.mokSam ati.dIkSita: ||7|129|26||

ब्रह्मैव_अनन्त-रूपा_ इयम् अविद्या तन्मयी यतः

brahmaiva_ananta-rUpA_iyam avidyA tat.mayI yata: |

अतो ऽस्ति सा ऽपरिज्ञाता परिज्ञाता विद्यते ॥७।१२९।२७॥

ata:_asti sA_aparijJAtA parijJAtA na vidyate ||7|129|27||

विपश्चित* इति प्राप्य दूराद् दूरम् परे ऽम्बरे

vipazcita* iti prApya dUrAt dUram pare_ambare |

जगद्.रूपेष्व्_अविद्याया भ्रमन्त्य्_अन्येषु केषुचित् ॥७।१२९।२८॥

jagat.rUpeSu. avidyAyA bhramanti_anyeSu keSucit ||7|129|28||

कश्चिन् मुक्तो मृगः कश्चित् कौचित् अद्य_अपि तौ क्वचित्

ka:cit_mukta:_mRga: ka:cit kau.cit adya_api tau kvacit |

भ्रमतः प्राक्तन.अनल्प-संस्कार-विवशी.कृतौ ॥७।१२९।२९॥

bhramata: prAktana.analpa-saMskAra-vivazI.kRtau ||7|129|29||

राम* उवाच

rAma* uvAca |

कीदृशेषु क्व दूरेषु ते जगत्सु विपश्चितः

kIdRzeSu kva dUreSu te jagatsu vipazcita: |

भ्रमन्ति_इति, मुने, ब्रूहि मयि चेj_जायते कृपा ॥७।१२९।३०॥

bhramanti_iti, mune, brUhi mayi cet_jAyate kRpA ||7|129|30||

कियत्य्_अध्वनि संसारास् ते जाता* येषु ते मुने

kiyati_adhvani saMsArA:_te jAtA* yeSu te mune |

महद् एतद् इह_आश्चर्यम् अस्माकम् कथितम् त्वया ॥७।१२९।३१॥

mahat_etat_iha_Azcaryam asmAkam kathitam tvayA ||7|129|31||

स्थितौ विपश्चितौ, राम, ताव्_उभौ जगतोर् ययोः

sthitau vipazcitau, rAma, tau_ubhau jagato:_yayo: |

ते ऽस्माकम् गोचरम् याते जगती यत्नतो ऽपि नो ॥७।१२९।३२॥

te_asmAkam gocaram yAte jagatI yatnata:_api no ||7|129|32||

वसिष्ठ* उवाच

vasiSTha* uvAca |  

तृतीयो मृगताम् यातो विपश्चिद् यत्र तिष्ठति

tRtIya:_mRgatAm yAta:_vipazcit_yatra tiSThati |

* कदाचित् -संसारो गोचरे नो ऽवतिष्ठते ॥७।१२९।३३॥

sa* kadAcit sa-saMsAra:_gocare na*_avatiSThate ||7|129|33||

राम* उवाच

rAma* uvAca |

विपश्चिद्-मृगताम् यातो यस्मिञ् जगति संस्थितः

vipazcit.mRgatAm yAta:_yasmin jagati saMsthita: |

तज् जगत् क्व महाबुद्धे यथावत् कथय. इति मे ॥७।१२९।३४॥

tat jagat kva mahAbuddhe yathAvat kathaya_iti me ||7|129|34||

दूराद् दूरतरम् गत्वा परब्रह्म-महाम्बरे

dUrAt. dUrataram gatvA parabrahma-mahAmbare |

मृगो विपश्चिज् जगति * यस्मिन् तज् जगच्*छृणु ॥७।१२९।३५॥

mRga:_vipazcit_jagati sa* yasmin tat_jagat*zRNu ||7|129|35||

तद् इदम् विद्धि त्रि.जगद् इह. असौ संस्थितो मृगः

tat_idam viddhi tri.jagat_iha_asau saMsthita:_mRga: |

इदम् तत्.परम् आकाशम् दूराद् दूरे जगत्-स्थितम् ॥७।१२९।३६॥

idam tat.param AkAzam dUrAt. dUre jagat-sthitam ||7|129|36||

राम* उवाच

rAma* uvAca |

विपश्चिद् अस्माद्_एव_असौ जगतस् ताम् गतिम् गतः

vipazcit_asmAt_eva_asau jagata:_tAm gatim gata: |

इह_एव_अद्य मृगो जातः कथम् एतत् समञ्जसम् ॥७।१२९।३७॥

iha. eva_adya mRga:_jAta: katham etat samaJjasam ||7|129|37||

वसिष्ठ* उवाच

vasiSTha* uvAca |  

अवयव.अनावयवी नित्यम् वेत्ति यथा. अखिलान्

avayava-an.avayavI nityam vetti yathA_akhilAn |

तथा सर्वान् अहम् वेद्मि ब्रह्मण्य्_आत्मन्य्_अवस्थितान् ॥७।१२९।३८॥

tathA sarvAn aham vedmi brahmaNi_Atmani_avasthitAn ||7|129|38||

.निष्ठितान् .संहारान् नानाकारांस् तु तान् बहून्

a-niSThitAn sa-saMhArAn nAnAkArAM:_tu tAn bahUn |

मिथः प्रोतान् मिथो ऽदृश्यान् स्वरूपान् इव पार्थिवान् ॥७।१२९।३९॥

mitha: protAn mitha:_adRzyAn svarUpAn iva pArthivAn ||7|129|39||

तत्र कस्मिंश्*चिद् अन्यस्मिन् मार्गे ऽस्मिन् इव तिष्ठति

tatra kasmin*cit_anyasmin mArge_asmin iva tiSThati |

यद् वृत्तम् कथितम्, राम, तद्_एतद् भवते मया ॥७।१२९।४०॥

yat vRttam kathitam, rAma, tat_etat_bhavate mayA ||7|129|40||

विपश्चितो ऽन्य-संसारे देहैर् भ्रान्ता* दिग्.अन्तरान्

vipazcita:_anya-saMsAre dehai:_bhrAntA dik.antarAn |

तान् अनन्त.अम्बरे व्योम्नि तावत्.कालम् अखिन्न-धीः ॥७।१२९।४१॥

tAn ananta.ambare vyomni tAvat.kAlam a.khinna-dhI: ||7|129|41||

इह_एव हरिणो जातः कस्मिंश्*चिद् गिरि-कन्दरे

iha. eva hariNa:_jAta: kasmin*cit. giri-kandare |

काकतालीय-योगेन भ्रान्त्वा भूरि-जगद्.भ्रमम् ॥७।१२९।४२॥

kAkatAlIya-yogena bhrAntvA bhUri-jagat.bhramam ||7|129|42||

जगन्ति, भ्रमन्, दूरे यस्मिन् सर्गे मृगः स्थितः

sa jaganti, bhraman, dUre yasmin sarge mRga: sthita: |

-सर्गो ऽयम् इति व्योम्नि काकतालीय.वत् स्थितम् ॥७।१२९।४३॥

sa-sarga:_ayam iti vyomni kAkatAlIya.vat sthitam ||7|129|43||

राम* उवाच

rAma* uvAca |

एवम् चेत् d_वद, ब्रह्मन्, कस्याम् ककुभि मण्डले

evam cet. tat. vada, brahman, kasyAm kakubhi maNDale |

कस्मिन् कस्मिMz_ शैले 'सौ वने कस्मिन् मृगः स्थितः ॥७।१२९।४४॥

kasmin kasmin*. ca zaile_asau vane kasmin mRga: sthita: ||7|129|44||

किम् करोति कथम् दूर्वाश् चर्वयत्य्_उर्वेर्_आस्पदः

kim karoti katham dUrvA: carvayati_urve: Aspada: |

जातिम् ताम् जरठ-ज्ञानी कदा. उदाराम् स्फरिष्यति ॥७।१२९।४५॥ 

jAtim tAm jaraTha-jJAnI kadA udArAm sphariSyati ||7|129|45||

वसिष्ठ* उवाच

vasiSTha* uvAca |

यो ऽसौ त्रिगर्त-नाथेन दत्तः क्रीडा.मृगस् तव

ya:_asau trigarta-nAthena datta: krIDA.mRga:_tava |

स्थितः क्रीडा.मृग.आगारे विद्धि तम् त्वम् विपश्चितम् ॥७।१२९।४६॥

sthita: krIDA.mRga.AgAre viddhi tam tvam vipazcitam ||7|129|46||

वाल्मीकिर् उवाच

vAlmIki:_uvAca |

श्रुत्वा_इति राघvas तस्याम् सभायाम् विस्मय.अन्वितः

zrutvA_iti rAghava:_tasyAm sabhAyAm vismaya.anvita: |

बालकान् मृगम् आनेतुम् प्रेषयाम्.आस भूरिशः ॥७।१२९।४७॥

bAlakAn mRgam Anetum preSayAm.Asa bhUriza: ||7|129|47||

अथ_आनीतो मृगो मुग्धः सभाम् स्फाराम् विवेश सः

atha_AnIta:_mRga:_mugdha: sabhAm sphArAm viveza sa: |

सर्वैः सभ्य.गणैर् दृष्टः पृष्टिमांस्*तुष्टिमान् अपि ॥७।१२९।४८॥

sarvai: sabhya.gaNai:_dRSTa: pRSTimAn*tuSTimAn api ||7|129|48||

तारा-बिन्दु-युतम् देह-बिन्दुभिः खम् विडम्बयन्

tArA-bindu-yutam deha-bindubhi: kham viDambayan |

दृष्टि-पात.उत्पलासारौ सुन्दरीः परितर्जयन् ॥७।१२९।४९॥

dRSTi-pAta.utpalAsArau sundarI: paritarjayan ||7|129|49||

आदृत-अनादृत-सभैर् नीला* मरकत-त्विषः

AdRta-an.AdRta-sabhai:_nIlA* marakata-tviSa: |

धावंस्*तृण.इच्छया लोलम् मुग्धैश् चकित-वीक्षितैः ॥७।१२९।५०॥

dhAvan*tRNa.icchayA lolam mugdhai:_cakita-vIkSitai: ||7|129|50||

उत्कर्ण.उन्नयन.उद्ग्रीवम् क्षण-भङ्गावल-स्थितैः

utkarNa.unnayana.udgrIvam kSaNa-bhaGgAvala-sthitai: |

उत्कर्ण-नयन.उद्ग्रीवैः सभ्यान् आकुलयञ जवैः ॥७।१२९।५१॥

utkarNa-nayana.udgrIvai: sabhyAn Akulayan_javai: ||7|129|51||

मृगम् आलोक्य तम् लोकाः =राज-मुनि-मन्त्रिणः

mRgam Alokya tam lokA: sa=rAja-muni-mantriNa: |

अनन्ता बत "माया. इति" चिरम् आसन् स्मय.आकुलाः ॥७।१२९।५२॥

anantA bata "mAyA_iti" ciram Asan smaya.AkulA: ||7|129|52||

आश्चर्य-चर्वण-सु.विस्मित-सर्वलोका

Azcarya-carvaNa-su.vismita-sarvalokA

सर्व.अवलोकन-घन.उत्पल-वर्ष-कृष्णम्

sarva.avalokana-ghana.utpala-varSa-kRSNam |

रत्न.अंशु-जाल-कचितम् मृगम् ईक्षमाणा

ratna.aMzu-jAla-kacitam mRgam IkSamANA

सा. आसीत् सभा कमलिनी लिपि-निर्मिता. इव ॥७।१२९।५३॥

sA_AsIt sabhA kamalinI lipi-nirmitA_iva ||7|129|53||

 

om

 

FM.7.129

 

A Stag at Court

 

RAAMA said—

 

तयोर् द्वयोर् मुनि.श्रेष्ठ. सम्पन्नम् किम् अतः परम्

tayo:_dvayo:, muni.zreSTha. sampannam kim ata: param |

पश्चाद् विपश्चितोस् तस्य रुद्धयोर् वै विपश्चितोः ॥७।१२९।१॥

pazcAt vipazcito: tasya ruddhayo: vai vipazcito: ||7|129|1||

.

tayo:_dvayo: - as for those two muni.zreSTha - o-best of munis sampannam kim ata: param - then what happened next pazcAt. vipazcito:_tasya ruddhayo:_vai vipazcito:

.

*sv.1 VASISTHA continued: Another of the vipazcits also attained the same state after wandering from continent to continent for a long time and after reaching the infinite space of Brahmâ in which he saw millions of universes. There he exists even now.

*vlm.1 I have heard of the liberation of two Vipaschitas, by grace of Vishnu; and want now to know what became of the two brothers, that have been wandering all about.

 

VASISHTHA said—

 

तयोर् एकश् चिर.अभ्यस्त-वासना-विवशी.कृतः

tayo:_eka:_cira.abhyasta-vAsanA-vivazI.kRta: |

भ्रमन्. द्वीपेषु देह.ओघैस् ताम् एव पदवीम् गतः ॥७।१२९।०२॥

bhraman. dvIpeSu deha.oghai:_tAm eva padavIm gata: ||7|129|02||

.

tayo: - of those two eka: - one

cira.long.abhyasta.habitual-vAsanA.Conditioning-vivazI.kRta: - weaker-made

bhraman. dvIpeSu – wandering among the Continents =

deha.oghai: - with numerous bodies

tAm eva padavIm gata: - to that very state having gone

.

*vlm.2. Vasishtha replied:—One of these two, learnt by long habit to subdue his desires, and by his wandering in many islands, had at last settled in one of them, and obtained his rest in God.

 

RAAMA said—

 

तथैव_आवरणांस्_त्यक्त्वा परम.आकाश-कोटरे

tathA_eva_AvaraNAn*. tyaktvA parama.AkAza-koTare |

पश्यन् संसार-लक्षाणि तथैव_अद्य_अपि संस्थितः ॥७।१२९।०३॥

pazyan saMsAra-lakSANi tathA_eva_adya_api saMsthita: ||7|129|03||

.

tathA.thus eva.indeed\only/very AvaraNa.cover/hiding.An tyaktvA.having.abandoned parama.Highest\absolute.AkAza.sky.Space.koTara.e

pazyan saMsAra-lakSANi – see/knowing tens of thousands of Samsâras

tathaiva.thus.toa:_adya.now. api saMsthita: - too he is abiding.

.

*vlm.3. Having relinquished the sight, of the outward livery of the world, he saw millions of orbs rolling in the vacuity and is still enrapt with the view.

 

तयोर् द्वितीयः स्व.अभ्यस्ताद् आदाव् असंगतेर् वशात्

tayo:_dvitIya: sva.abhyastAt. Adau. a-saMgate:_vazAt |

त्यक्तवान् प्रभ्रमद् देहैर् अद्य शैले मृगः स्थितः ॥७।१२९।०४॥

tyaktavAn prabhramat_dehai:_adya zaile mRga: sthita: ||7|129|04||

.

tayo: of those two

dvitIya: - the second

sva.abhyastAt – thru his own conditioning

Adau.at.first

a-saMgater-vazAt – thru lack of the power of intercourse

tyaktavAn - having abandoned his

prabhramat. dehai: - wandering from body to body

adya zaile mRga: sthita: - now on a hill as a Stag is stationed

.

*vlm.4. The second one (or other) of them, was released from his personal wanderings, by his continuance in the contiguity of the moon, where his constant association with the stag like mark on the disc of that luminary, changed his form to that of that animal, which he still retains in his situation upon a hill.

*sv.2-3-4 Yet another of the vipazcits fell a victim to his own mental conditioning and, after renouncing his body, became a deer and lives on a mountain.

 

RAAMA said—

 

एका. एव वासना, ब्रह्मन्, या चतुर्णाम् सदा_उदिता

ekA_eva vAsanA brahman yA caturNAm sadA_uditA |

नानाताम् सा कथम् प्राप्ता हीन.उत्तम-फल-प्रदाम् ॥७।१२९।०५॥

nAnAtAm sA katham prAptA hIna.uttama-phala-pradAm ||7|129|05||

.

What is this one Vaasanaa.matrix, Brahmin, which brings.about

all four Scholars.Kings

?

how does it become such variety yet does not grant the highest fruit

?

*vlm.5. Ráma asked:—How is it sir, that the four persons of vipaschit, having but one mind, and the same desire and aim in view, could differ so much in their acts, that brought upon them such different results of good and evil?

*sv.5 rAma asked: Lord, when the vAsanA (mental conditioning) of the king vipazcit was but one, how did it become diverse, producing diverse results in the four vipazcits?

* kA_eva vAsanA brahman - one only Vâsanâ.matrix, Brahmin, yA caturNAm sadA. uditA - which, for the four all arisen nAnAtAm sA katham prAptA - variety it how came.to hIna.uttama-phala-pradAm – without granting the highest fruit?

 

VASISHTHA said—

 

स्वभ्यस्ता वासना जन्तोर् देश.काल-क्रिया=वशात्

svabhyastA vAsanA janto:_deza.kAla-kriyA=vazAt |

तनु-दार्ढ्या_अन्यताम् एति घन-दार्ढ्या_इति _अन्यताम् ॥७।१२९।०६॥

tanu-dArDhyA. anyatAm eti ghana-dArDhyA_iti na.anyatAm ||7|129|06||

.

स्वभ्यस्ता वासना जन्तोः - The habitual Vâsanâ Track of a person,

देश.काल-क्रिया=वशात् - by force of activity in time and place

तनु-दार्ढ्या.अन्यताम् एति - thinli.fixed goes to difference,

घन-दार्ढ्या. एति न.अन्यताम् - denseli.fixed does not go to difference

.

svabhyastA vAsanA janto: deza.kAla-kriyA=vazAt tanu-dArDhyA. anyatAm eti ghana-dArDhyA_iti na.anyatAm

.

*sv.6 VASISTHA replied: The vAsanA of beings becomes either dense or light by repeated exercise and repetition of its effects. It is also subject to the influence of time, place and activity. If it becomes 'light', it undergoes change into something else; if it is deep-rooted it does not change.

*vlm.6. Vasistha replied:—The habitual desire of a person, becomes varied according to the various states of his life, in course of time and in different places; it becomes weaker and stronger in degree, though it is never changed in its nature.

#as -#abhyas -#abhyasta अभ्यस्त – ingrained through practice; exercised; learnt by heart, repeated. •• #svabhyasta – su-abhyasta - habitual (through practice or custom), svapne: kila_anubhUta_artha: svabhyasta iva dRzyate, y7195.041.

#dRh - #dRDha - #dArDhya -adj.- (fr. दृढ) hardness , fixedness , stability, strength , corroboration . rAjat.

 

देश-काल-क्रिया.आद्य् एतद् एकता वसना. एकता

deza-kAla-kriyA.Adi. etat_ekatA vasanA_ekatA |

तयोर् यद् एव बलवत् तद् एव जयति क्षणात् ॥७।१२९।०७॥

tayo:_yat_eva balavat tat_eva jayati kSaNAt ||7|129|07||

.

deza.place.kAla.time.kriyA.Action/activity.Adi.&c

etat.this ekatA.one.state/oneness

vAsanA.Imprint/Habituation ekatA.one.state/oneness

tayos @ those.two

yad.what/which eva.indeed\only/very balavat.strongly

tat.that/it/he eva.indeed\only/very jayati.winning kSaNAt.quickly/instantly

.

*sv.7 On the one hand are the time, place and activity (repetition of the habit born of the vAsanA); on the other is the vAsanA (mental conditioning) itself. The two (circumstances and vAsanA) act upon each other. Whichever be the stronger wins instantly.

*vlm.7. It is according to circumstances that the selfsame desire or object of a person, is modified in different forms; and whatever of these is greater in its intensity, the very same takes the precedence of others, and comes to pass in a short time.

 

एवम् विभागेन_एते ऽत्र चत्वारः समवस्थिताः

evam vibhAgena. ete_atra catvAra: sam.avasthitA: |

कृष्यन्ते द्वाव्_अविद्या.अर्थम् अन्यो मुक्तो मृगो ऽपरः ॥७।१२९।०८॥

kRSyante dvau. avidyA.artham anya:_mukta:_mRga:_apara: ||7|129|08||

.

*jd. evam vibhAgena – so thru their division =

ete_atra – these here =

catvAra: samavasthitA: kRSyante - the four together were drawn

dvau. avidyA.artham - two to useless ignorance

anya:_mukta: - another Free

mRga:_apara: - a deer the other

.

*vlm.8. In this divided state of their desires, the four persons of the prince, arrived to four different states in their modes in life; so that two of them were immerged in their ignorance, the third became a deer, and the last gained his liberation at last.

*sv.8 Thus the four vipazcits were drawn in different directions, though they had the same vAsanA to start with; two of them were caught in the net of ignorance, one was liberated and the other became a deer.

 

_अद्य_अपि तैर् अविद्याया* लब्धो ऽन्तो भ्रान्ति-बुद्धिभिः

na_adya_api tai:_avidyAyA* labdha:_anta:_bhrAnti-buddhibhi: |

अनन्ता_इयम् अविद्या_इयम् अज्ञान-परिबृंहिता ॥७।१२९।०९॥

anantA_iyam avidyA_iyam ajJAna-paribRMhitA ||7|129|09||

.

na.adya_api - not even now

tai: - w those

avidyAyA

labdha:_anta: x

bhrAnti-buddhibhi: - w those deluded intellects

anantA_iyam avidyA_iyam

ajJAna-paribRMhitA

.

*vlm.9. The two former have not yet arrived at the end of their nescience, but have been grovelling in darkness by their blindness to the light of truth; which can hardly dispel the darkness, that is continually spread by ignorance.

*sv.9 Even now the two who were caught up in the net of ignorance have been unable to find a way out.

 

क्षिप्रेण शान्ता भवति विज्ञान.आलोक* आगते

kSipreNa zAntA bhavati vijJAna.Aloka* Agate |

अमूलम् एव गलति तिमिर-श्रीर् इव_उदये ॥७।१२९।१०॥

amUlam eva galati timira-zrI:_iva_udaye ||7|129|10||

.

kSipreNa zAntA bhavati vijJAna.understanding/information.Aloka Agate

amUlam eva galati timira-zrI: iva udaye

.

*sv.10 Ignorance is also infinite in a manner of speaking, because it has no real existence. However, if one develops the inner light and begins to examine it in that light this ignorance vanishes in the twinkling of an eye.

*vlm.10. It is only the light of philosophy, that is able to drive away the gloom of ignorance; which however deep rooted it is, then flies at a distance, as the shade of night is dispersed before the light of day.

 

कालेन_अन्य.जगज्.जातम् शृणु वृत्तम् विपश्चितः

kAlena_anya.jagat.jAtam zRNu vRttam vipazcita: |

तस्मिन् दूरतरे देशे कस्मिंश्*चित् संसृति-भ्रमे ॥७।१२९।११॥

tasmin dUratare deze kasmin*cit saMsRti-bhrame ||7|129|11||

.

kAlena.with/after.time  anya.another.jagat.world.jAta.born.m zRNu.hear! vRtta.m vipazcit.the.Scholarite.s.a: -

tasmin.there dUratara.further/more.distant.e deza.place.e

kasmin.?where.-cit.-ever saMsRti.evolution.bhrama.delusion.e

.

*vlm.11. Attend now to what this Vipaschit did in the other world, where he was cast on the coast of gold, across the far distant ocean of sweet waters, and which he mistook for the habitable earth.

*sv.11-12 The vipazcit who went from one country to another, from one world to another, saw an illusory creation. He saw an illusory world which in fact was Brahman only.

 

क्वचिद् ब्रह्म-महाव्योम्नि कस्मिंश्*चिद्_दृश्य-मण्डले

kvacit_brahma-mahA.vyomni kasmin*cit_dRzya-maNDale |

तस्य दृश्य.आत्मना प्राप्ते वस्तुतो ब्रह्म-रूपिणि ॥७।१२९।१२॥

tasya dRzya.AtmanA prApte vastuta:_brahma-rUpiNi ||7|129|12||

.

kvacit_brahma-mahA.vyomni - somewhen in the great brahmic Conscious.sky

kasmin.cit.dRzya-maNDale - somewhere in the sphere of perception

tasya dRzya.AtmanA prApte vastu.tas brahma-rUpiNi

.

*vlm.12. Beyond this he beheld an orb in the vacuity of Brahma, which was as he thought the vacuum of the great Brahma himself.

*sv.11-12 The vipazcit who went from one country to another, from one world to another, saw an illusory creation. He saw an illusory world which in fact was Brahman only.

 

* एकः शुभ-सम्गत्या विदुषाम् मध्यम् आगतः

sa* eka: zubha-samgatyA viduSAm madhyam Agata: |

दृश्यम् यथावद् विज्ञाय ब्रह्मता.अमलम् आगतः ॥७।१२९।१३॥

dRzyam yathAvat. vijJAya brahmatA.amalam Agata: ||7|129|13||

.

sa: eka: - that one zubha-saMgatyA viduSAm madhyam Agata: - having come into the pure intercourse of the wise

dRzyam yathAvat. vijJAya x

brahmatAmalam Agata: - to Brahmic state enuf gone

...

*sv.13 He somehow came into contact with a holy man. With his help, vipazcit realised the truth concerning the illusory perception of the world and instantly realised the infinite consciousness or Brahman.

*vlm.13. Here he was led by his excellent virtues, amidst the society of the learned; and learning from them the visible world in its true light, he was amalgamated into the state of brahmA himself.

#viduSAm #vijJAya #brahmatAmalam

 

तत्रैव_आशु परिज्ञानात् सा_अविद्या * देहकः

tatraiva_Azu parijJAnAt sA. avidyA sa* ca dehaka: |

मृग.तृष्ण.अम्ब्व्.अशान्तिम् आगतौ राग-तन्त्रितौ ॥७।१२९।१४॥

mRga.tRSNa.ambu.azAntim Agatau rAga-tantritau ||7|129|14||

.

tatraiva_Azu - thereupon

parijJAnAt - thru understanding

sA. avidyA sa* ca dehaka: - the Ignorance and the embodiment

mRga.tRSNa.ambu.azAntim Agatau rAga-tantritau

.

*vlm.14. No sooner had he arrived at that state, than his ignorance and his body disappeared from him, as the sea in the mirage, vanishes before the closer view, and as falsehood flies before truth.

*sv.14 At that very instant his ignorance (as also his body) ceased to be.

 

इति ते सर्वम् आख्यातम् विपश्चिच् चेष्टितम् स्फुटम्

iti te sarvam AkhyAtam vipazcit. ceSTitam sphuTam |

अनन्ता_एवम् अविद्या. इयम् ब्रह्मवत् तन्मयी यतः ॥७।१२९।१५॥

anantA_evam avidyA_iyam brahmavat tat.mayI yata: ||7|129|15||

.

iti - so =

te sarvam AkhyAtam – it is all explained for you =

vipazcit. ceSTitam sphuTam

.

anantA_evam avidyA_iyam brahmavat. tan.mayI yata:

*vlm.15. Thus I have related to you all the acts of Vipaschit, and about the eternity of ignorance as that of Brahma, because it is coeval with him: (because the positive idea of knowledge, is always blended with that of its counterpart or the negative idea of ignorance).

*sv.15 Thus have I told you, O *rAma, the story of vipazcit. This ignorance, too, is infinite even as Brahman is infinite, because the ignorance has no independent existence apart from Brahman.

 

येन यत्र_एव वर्षाणाम् लक्ष-लक्षाणि गम्यते

yena yatra_eva varSANAm lakSa-lakSANi gamyate |

तत्र तत्र स्वभावेन चिता किम् अपि लक्ष्यते ॥७।१२९।१६॥

tatra tatra svabhAvena citA kim api lakSyate ||7|129|16||

.

yena yatra. eva varSANAm lakSa-lakSANi gamyate tatra tatra svabhAvena citA kim api lakSyate

'

*sv.16 It is the infinite consciousness alone that sees countless universes and worlds here and there, now and then.

*vlm.16. See the millions of years, that have been passing in eternity, but the mind by its nature, is quite unmindful of their course and number. (So also is the idea of eternity, of which we have no definite idea).

 

तद् एव. आश्व्_अपरिज्ञातम् मिथ्या विद्या_इति कथ्यते

tat_eva_Azu. a.parijJAtam mithyA vidyA_iti kathyate |

तद् ब्रह्मैव चिद्_आभासम् चिद्.रूपा_एव हि भिन्नता ॥७।१२९।१७॥

tat brahmaiva cit_AbhAsam cit.rUpA_eva hi bhinnatA ||7|129|17||

.

tat_eva_Azu. a.parijJAtam – whenever That is unrealized =

mithyA vidyA_iti kathyate – it is said to be false knowledge

tat brahm eva cit.AbhAsa.m cit.rUpA eva hi bhinnatA

.

*sv.17 When this truth is not realised, it is known as ignorance; when this truth is realised, the very same consciousness is known as Brahman.

*vlm.17. As the knowledge of horses is said to be false, when known, so the knowledge of the world (as a separate existence) is a falsity, but being truly known, it is found to be brahmA himself. (?)

 

भेदो_ भेदास् तत्र_अयम् भेदो ऽयम् यन्मयः किल

bheda:_na bheda:_tatra_ayam bheda:_ayam yat.maya: kila |

तद् ब्रह्मैव चिद्.आभासम् चिद्.रूपा_एव हि भिन्नता ॥७।१२९।१८॥

tat_brahmaiva cit.AbhAsam cit.rUpA_eva hi bhinnatA ||7|129|18||

.

bhedo na bheda:_tatra_ayam x

bheda:_ayam yanmaya: kila |

tat_brahma. eva cit.AbhAsam cit.rUpA_eva hi bhinnatA

.

*sv.18-19 There is no division between the two, for the division is unreal ignorance which in reality is Brahman. The division seems to arise in consciousness and is, therefore, non-different from consciousness. Thus Brahman alone is the world-appearance; and the division is consciousness.

*vlm.18. There is no difference of avidyá or ignorance, from the essence of Brahma; because the one subsists in the other; for brahmA is the perfect. Intellect himself that shows,the difference in the modes of intellection. (All differences are displayed in the Divine Mind).

 

ब्रह्माण्ड-मण्डपस्य_अस्य भ्रमता_इत्य्_अविप्शचिता

brahmANDa-maNDapasya_asya bhramatA_iti_a-vipzacitA |

लब्धो युग-शतैर् अन्तो _अविद्याया विपश्चिता ॥७।१२९।१९॥

labdha:_yuga-zatai:_anta:_na_avidyAyA vipazcitA ||7|129|19||

.

brahmANDa.maNDapasya asya bhramatA iti a.vipzacitA labdho yuga-zatai:_anta:

na.avidyA.yA by/with vipazcit.A

.

*vlm.19. Another Vipaschit, that was wandering all about in the universal sphere, could not come to the end of his ignorance (avidyá), in his course of a millenium.

*sv.18-19 There is no division between the two, for the division is unreal ignorance which in reality is Brahman. The division seems to arise in consciousness and is, therefore, non-different from consciousness. Thus Brahman alone is the world-appearance; and the division is consciousness.

 

RAAMA said—

 

* ब्रह्माण्ड-कपाटः किम् सम्प्राप्तो_विपश्चिता

sa: brahmANDa-kapATa: kim na samprApta:_vipazcitA |

त्वया_एतत् कथितम्, ब्रह्मन्, कथम् वदताम् वर ॥७।१२९।२०॥

tvayA_etat kathitam, brahman, na katham vadatAm vara ||7|129|20||

.

sa brahmANDa-kapATa: kim na samprApto vipazcitA tvayA etat. kathitam brahman na katham vadatAm vara

.

*sv.20 rAma asked: How was it that the vipazcit could not reach the skull-cap of the universe which Brahmâ the creator had created?

*vlm.20. Ráma said:—How was it, sir, that he could not reach to the utmost pole of the universe, nor could he pierce its vault to get out of it? Please explain this fully to me, which you have not yet done.

 

VASISHTHA said—

 

जातेन_एव विरिञ्चेन पुरा ब्रह्माण्ड-मण्डलम्

jAtena_eva viriJcena purA brahmANDa-maNDalam |

द्वाभ्याम् अधस्ताद् ऊर्ध्वात् स्व.भुजाभ्याम् प्रविदारितम् ॥७।१२९।२१॥

dvAbhyAm adhastAt_UrdhvAt sva.bhujAbhyAm pravidAritam ||7|129|21||

.

jAtena. eva viriJcena purA brahmANDa-maNDalam dvAbhyAm adhastAt. UrdhvAt sva.bhujAbhyAm pravidAritam

.

*sv.21 VASISTHA replied: At the very moment he came into being, Brahmâ the creator pushed space apart with his two arms. That which was above was pushed far, far above and that which was below went far, far below. +*compare vlm

*vlm.21. Vasishtha replied:—When brahmA was born at first in mundane egg, he broke the shell with both his hands, into the upper and lower halves.

 

भागास् तेन_ऊर्ध्वतस् तस्माद् अति.दूरतरम् गतः

bhAga: tena. Urdhvata: tasmAt ati.dUrataram gata: |

अन्तो भागो गतो ऽधस्ताद् अति.दूरतर.अन्तरम् ॥७।१२९।२२॥

anta:_bhAga:_gata:_adhastAt ati.dUratara.antaram ||7|129|22||

.

bhAga: tena.Urdhva.tas tasmAt ati.dUrataram gata: anta: bhAga: gata:_adhastAt

ati.dUratara.antaram

.

*sv.22 All the created elements rest in it, being supported by these two extremities. That which is between these two extremities is known as space, which appears to be limitless and of a blue-colour.

*vlm.22. Hence the upper valve of the shell, rose too far upwards from the lower half; and so the lower valve, descended as far below the upper part.

 

ताव्_इव. आश्रित्य तिष्ठन्ति जल.आद्य्.आवरणास्_ततः

tau. iva_Azritya tiSThanti jala.Adi.AvaraNA:_tata: |

* एव तदाधारा लम्बन्ते संस्थितास् तयोः ॥७।१२९।२३॥

ta* eva ca tadAdhArA lambante saMsthitA:_tayo: ||7|129|23||

.

tau iva Azritya tiSThanti jala.Adi.AvaraNA: tata: te eva ca tat-AdhArA: lambante saMsthitA: tayo:

.

*vlm.23. Then there are the circles of earth, water and air, which are supported upon these valves; while there two serve as bases for the support of other spheres.

*sv.23-24-25 Water and such other elements do not taint this space; in fact they are not in it (for space is independent of them and exists where one thinks water, air, etc., exist). These elements are but the notions that arise in others.

#vR - #AvR - #sAvaraNa – sa.AvaraNa -mfn.- barred, bolted, locked up Ragh.; concealed, secret, clandestine ib.

 

एतयोर् मध्यम.आकाशम् विदुर् अण्डक-पाटयोः

etayo:_madhyama.AkAzam vidu:_aNDaka-pATayo: |

अपारावारम् आनीलम् इदम् आलक्ष्यते तु यत् ॥७।१२९।२४॥

a.pArAvAram AnIlam idam AlakSyate tu yat ||7|129|24||

.

etayo: madhyama.AkAzam vidu: aNDakapATayo: apArAvAramAnIlam idam AlakSyate tu yat

.

*vlm.24. In the midst of these there is the vacuous sky, which is infinite in its extent, and which appears unto us, as the blue vault of heaven.

*sv.23-24-25 Water and such other elements do not taint this space; in fact they are not in it (for space is independent of them and exists where one thinks water, air, etc., exist). These elements are but the notions that arise in others.

zgl#>part. #para - #>parAvara -#pArAvAra -n.- the further and nearer shore , the two banks (pArAvArasya nauH, a boat which plies from one side to the other, a ferry,. MBh.; #pArAvAre or pArAvAra#taTe, on both banks ; pArAvAra-taraNArtham, -ind.- for bringing over from one shore to the other. kull.); –m.- the sea , ocean,. prasannar. (cf. #pArA7pAra) ; -ra-jAtAya Nom. to become sea-water. dharma:_; #pArAvAriNa -mfn.- on both sides of a river , one who knows both sides or the whole of a subject W. (cf.. pAN. 4-2 , 93 vArtt.. 2. pat.)

 

जल.आद्यावरणास् तत्र लगन्ति सन्ति

jala.AdyAvaraNA:_tatra na laganti na santi ca |

तद्*धि निर्मलम् आशून्यम् आलानम् कल्प-कॢप्तिभिः ॥७।१२९।२५॥

tat. *hi nirmalam AzUnyam AlAnam kalpa-klRptibhi: ||7|129|25||

.

jala.AdyAvaraNA:_tatra na laganti na santi ca tad.t. hi nirmalam AzUnyam AlAnam kalpa-klRptibhi:

.

*vlm.25. It is not bounded by the circles of earth and water, but is a pure void, and basis of all other spheres that rest upon it.

*sv.23-24-25 Water and such other elements do not taint this space; in fact they are not in it (for space is independent of them and exists where one thinks water, air, etc., exist). These elements are but the notions that arise in others.

#kLp – #kalpate #klRpta - mfn. arranged , prepared , ready , in order , complete , right , perfect AitBr. S3Br. S3a1n3khS3r. &c; caused , produced , effected , invented , contrived , created BhP. &c; ascertained , determined (as an opinion) Katha1s. cxxiii , 147. #klRpti – f. preparation , making or becoming conformable

 

तेन मार्गेण यातो ऽसौ विपश्चिद्-ऋक्ष.चक्रवत्

tena mArgeNa yAta:_asau vipazcit-RkSa.cakravat |

अविद्यायाः परीक्ष.अर्थम् आमोक्षम् अति.दीक्षितः ॥७।१२९।२६॥

avidyAyA: parIkSa.artham A.mokSam ati.dIkSita: ||7|129|26||

.

tena mArgeNa yAta:_asau - he has gone by that road

Vipashchit the Scholar.King

RkSa.cakravat

avidyAyA: parIkSa.artham

A.mokSam atidIkSita: A.mokSa-mati-dIkSita:

.

**var. typo KG. <kati>.

*sv.26 vipazcit took that path in order to examine the extent of ignorance, and he began to investigate the stellar sphere.

*vlm.26. He passed by that way into the infinite void, as the circles of the starry frame revolve amidst the same; in order to examine the extent of ignorance and to obtain his release from it, as he was taught to find.

 

ब्रह्मैव_अनन्त-रूपा_ इयम् अविद्या तन्मयी यतः

brahmaiva_ananta-rUpA_iyam avidyA tat.mayI yata: |

अतो ऽस्ति सा ऽपरिज्ञाता परिज्ञाता विद्यते ॥७।१२९।२७॥

ata:_asti sA_aparijJAtA parijJAtA na vidyate ||7|129|27||

.

brahma. eva - only brahmic

ananta-rUpA_iyam avidyA tan.mayI yata: - this boundless form is unknowing Ignorance come to be a mode of That

ata:_asti sA. aparijJAtA - hence it is ununderstood

parijJAtA na vidyate - understood, it is not known.to.be.

*sv.27 Brahman is infinite; and therefore ignorance of Brahman is also infinite. Ignorance exists when Brahman is not realised; and when Brahman is realised ignorance is seen not to exist.

*vlm.27. But this avidyá or ignorance being coalescent with Brahma, is as infinite as the Deity himself; and there she is as unknowable as god, as yet nobody has been able to know her nature. (God and Nature are both unknowable).

 

विपश्चित* इति प्राप्य दूराद् दूरम् परे ऽम्बरे

vipazcita* iti prApya dUrAt dUram pare_ambare |

जगद्.रूपेष्व्_अविद्याया भ्रमन्त्य्_अन्येषु केषुचित् ॥७।१२९।२८॥

jagat.rUpeSu. avidyAyA bhramanti_anyeSu keSucit ||7|129|28||

.

vipazcite iti prApya - vipashchit the Scholar having got

dUrAt. dUram – from afar far

pare ambare jagad.rUpeSu. avidyAyA bhramanti_anyeSu keSucit

.

*sv.28 However far vipazcit went, he was still wandering in the realm of this ignorance.

*vlm.28. Vipaschit continuing to mount afar and higher in the heavens, found the nature of avidyà or ignorance to be co-extensive with the extent of the worlds, through which he traversed on high.

 

कश्चिन् मुक्तो मृगः कश्चित् कौचित् अद्य_अपि तौ क्वचित्

ka:cit_mukta:_mRga: ka:cit kau.cit adya_api tau kvacit |

भ्रमतः प्राक्तन.अनल्प-संस्कार-विवशी.कृतौ ॥७।१२९।२९॥

bhramata: prAktana.analpa-saMskAra-vivazI.kRtau ||7|129|29||

.

kaz.cin. mukta: - someone free

mRga: kaz.cit – a beast someone =

kau.cit_adya_api - sometwo even now

tau kvacit – those sometwo =

bhramata: - wander

prAktana.analpa-saMskAra-vivazI.kRtau

effected by force of not.a.few prior attachments

.

*sv.29 Of the others, one attained liberation, another became a deer and another is also wandering in ignorance.

*vlm.29. Now see how one of these persons was liberated, and another grazing about as a stag; see the other two fast bound to their former impressions, and constrained to rove about the worlds, which they took for realities in their ignorance.

 

RAAMA said—

 

कीदृशेषु क्व दूरेषु ते जगत्सु विपश्चितः

kIdRzeSu kva dUreSu te jagatsu vipazcita: |

भ्रमन्ति_इति, मुने, ब्रूहि मयि चेj_जायते कृपा ॥७।१२९।३०॥

bhramanti_iti, mune, brUhi mayi cet_jAyate kRpA ||7|129|30||

.

kIdRza.xx-eSu kva.where whin dUra.far.away.eSu te.they.you jagat.world.a.su vipazcit.the.Scholarite.a.s: bhramanti.xx iti.so , Muni,- brUhi.say/tell-

mayi.xx cet.if jAyate.xx- kRpA.xx-

.

कीदृशेषु क्व दूरेषु ते जगत्सु - For them what sort of distant worlds and where

विपश्चितः भ्रमन्ति - in the wandering of the Vipashchit Scholars

इति मुने ब्रूहि - so o-Muni, say

मयि चेत् जायते कृपा - if there is any pity for me in you. -30-

*vlm.30. *rAma said:—Tell me kindly, O sage, where and how far and in what sorts of worlds, have these Vipaschitas been still roaming, with getting their intermission.

 

कियत्य्_अध्वनि संसारास् ते जाता* येषु ते मुने

kiyati_adhvani saMsArA:_te jAtA* yeSu te mune |

महद् एतद् इह_आश्चर्यम् अस्माकम् कथितम् त्वया ॥७।१२९।३१॥

mahat_etat_iha_Azcaryam asmAkam kathitam tvayA ||7|129|31||

.

kiyati.what/how.much- adhva.xx-ni saMsAra.Convolution.A: te.they.you jAta.born.A yeSu.xx te.they.you, mune.hey.Muni mahat.xx etat.this iha-here.in.this.world Azcarya.strange/surprising.m asmAkam.for.us/our kathita.told/related.m tvayA.by/with.you  

.

*vlm.31. At what distance are those worlds, where they are born over and over again; all this is very strange to me, as they have been related by you.

*sv. That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

स्थितौ विपश्चितौ, राम, ताव्_उभौ जगतोर् ययोः

sthitau vipazcitau, rAma, tau_ubhau jagato:_yayo: |

ते ऽस्माकम् गोचरम् याते जगती यत्नतो ऽपि नो ॥७।१२९।३२॥

te_asmAkam gocaram yAte jagatI yatnata:_api no ||7|129|32||

.

sthitau vipazcitau rAma tau_ubhau jagato:_yayo: te_asmAkam gocaram yAte jagatI yatnata:_api no

.

*vlm.32. VASISHTHA said:—The worlds to which the two Vipaschitas are carried, and where they have been roving; are quite invisible to me, notwithstanding all my endeavours to look into them. (It is the terra incognita).

*sv. That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

VASISHTHA said—

 

तृतीयो मृगताम् यातो विपश्चिद् यत्र तिष्ठति

tRtIya:_mRgatAm yAta:_vipazcit_yatra tiSThati |

* कदाचित् -संसारो गोचरे नो ऽवतिष्ठते ॥७।१२९।३३॥

sa* kadAcit sa-saMsAra:_gocare na*_avatiSThate ||7|129|33||

.

tRtIyo mRgatAm yAta:_vipazcit_yatra tiSThati sa: kadAcit sa-saMsAra:_gocare na:/na.u. avatiSThate

.

*vlm.33. So the place where the third Vipaschit is roving as a deer, is also in a land which is known to nobody on earth.

 *sv. That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

RAAMA said—

 

विपश्चिद्-मृगताम् यातो यस्मिञ् जगति संस्थितः

vipazcit.mRgatAm yAta:_yasmin jagati saMsthita: |

तज् जगत् क्व महाबुद्धे यथावत् कथय. इति मे ॥७।१२९।३४॥

tat jagat kva mahAbuddhe yathAvat kathaya_iti me ||7|129|34||

.

vipazcin-mRgatAm yAto yasmiJ jagati saMsthita: taj. jagat. kva mahAbuddhe

yathAvat. kathaya iti me

.

*vlm.34. Ráma said: you have sir, that the Vipaschit who is transformed to a deer, has been roving on a hill; tell me therefore, o most intelligent seer, where is that hill situated, and how far is it from here.

*sv. That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

दूराद् दूरतरम् गत्वा परब्रह्म-महाम्बरे

dUrAt. dUrataram gatvA parabrahma-mahAmbare |

मृगो विपश्चिज् जगति * यस्मिन् तज् जगच्*छृणु ॥७।१२९।३५॥

mRga:_vipazcit_jagati sa* yasmin tat_jagat*zRNu ||7|129|35||

.

dUrAt. dUrataram gatvA - from afar gone farther

parabrahma-mahAmbare – in the great sky of high brahman =

mRgo vipazcij. jagati sa* yasmiM: - in the world where the Scholar King is a Scholar deer

taj. jagat zRNu – hear about that world

*vlm.35. Vasishtha answered:—Hear me tell you, how far off is that world from here, where Vipaschit has entered after passing through the vast vacuity of the supreme spirit; and has been wandering there in his form of a deer.

*sv. That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

तद् इदम् विद्धि त्रि.जगद् इह. असौ संस्थितो मृगः

tat_idam viddhi tri.jagat_iha_asau saMsthita:_mRga: |

इदम् तत्.परम् आकाशम् दूराद् दूरे जगत्-स्थितम् ॥७।१२९।३६॥

idam tat.param AkAzam dUrAt. dUre jagat-sthitam ||7|129|36||

.

tad idam viddhi tri.jagad - know that as this triple.world

iha_asau saMsthito mRga: - here he exists as a deer

idam tat.param AkAzam - this is a space beyond that

dUrAt. dUre jagat-sthitam - existent as a world farther than far

.

*vlm.36. Know it to be somewhere amidst these three worlds, where he has been roving as a stray deer; because this is the vast vacuity of the Divine spirit; in which all these worlds are interpersed at great distances from one another.

*sv. That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

RAAMA said—

 

विपश्चिद् अस्माद्_एव_असौ जगतस् ताम् गतिम् गतः

vipazcit_asmAt_eva_asau jagata:_tAm gatim gata: |

इह_एव_अद्य मृगो जातः कथम् एतत् समञ्जसम् ॥७।१२९।३७॥

iha. eva_adya mRga:_jAta: katham etat samaJjasam ||7|129|37||

.

vipazcit asmAt eva asau jagata: tAm gatim gata: iha. eva_adya mRga: jAta:

katham etat samaJjasa.proper/correct-m

.

*sv.37 rAma asked: Lord, vipazcit lived in this world itself and went away from here. How is it that he has become a deer in this world?

*vlm.37. *rAma rejoined:—How is it consistent, sir, to say with good reason, that Vipaschit was born and dead in this world, and is still roving as a deer in it? (Why did he wander about in infinity, if he were to remain a finite being herein? gloss).

 

VASISHTHA said—

 

अवयव.अनावयवी नित्यम् वेत्ति यथा. अखिलान्

avayava-an.avayavI nityam vetti yathA_akhilAn |

तथा सर्वान् अहम् वेद्मि ब्रह्मण्य्_आत्मन्य्_अवस्थितान् ॥७।१२९।३८॥

tathA sarvAn aham vedmi brahmaNi_Atmani_avasthitAn ||7|129|38||

.

avayava.anavayavI nityam vetti yathA. akhilAn tathA sarvAn aham vedmi brahmaNi. Atmani avasthitAn

.

*sv.38 VASISTHA replied: Even as one who is endowed with limbs knows them, even so I know everything which may exist in Brahman, as Brahman is my own self.

*vlm.38. Vasishtha replied:—As the whole must well know all the parts of which it is composed, so do I know every thing every where, which is situated in the all comprehensive soul of god, whereto I have assimilated myself. (Vasishtha means to say, that he knew all in his vlmánubhava or all knowing mind, gloss).

 

अ.निष्ठितान् .संहारान् नानाकारांस् तु तान् बहून्

a-niSThitAn sa-saMhArAn nAnAkArAM:_tu tAn bahUn |

मिथः प्रोतान् मिथो ऽदृश्यान् स्वरूपान् इव पार्थिवान् ॥७।१२९।३९॥

mitha: protAn mitha:_adRzyAn svarUpAn iva pArthivAn ||7|129|39||

.

a-niSThitAn sa-saMhArAn nAnAkArAn. tu tAn. bahUn mitha: protAn mitha:_adRzyAn

svarUpAn. iva pArthivAn

.

*vlm.39. I know the absent (i. e_all things past and future), and all that is destroyed, as well as all forms of things whether small or great, are all interwoven together and exhibited before me, as if they were the production of this earth of ours.

*sv.39..45 The past does not know the future and vice versa; but consciousness which is not divided by time is aware of all this. In that consciousness everything is 'here', though to ordinary perception something may be far away. Thus I see the world in which vipazcit wandered and how he became a deer in this very world. In fact I know where that deer is right now, O *rAma.

 

तत्र कस्मिंश्*चिद् अन्यस्मिन् मार्गे ऽस्मिन् इव तिष्ठति

tatra kasmin*cit_anyasmin mArge_asmin iva tiSThati |

यद् वृत्तम् कथितम्, राम, तद्_एतद् भवते मया ॥७।१२९।४०॥

yat vRttam kathitam, rAma, tat_etat_bhavate mayA ||7|129|40||

.

tatra kasmin.cit - There somewherever -

anyasmin. mArge - on another road/path -

asmin. iva tiSThati - he stood as-if here -

yat. vRttam kathitam rAma -

tat_etat_bhavate mayA

.

*vlm.40. Hence all that I have told you, O Ráma, regarding the adventures of the prince, was the work of his fancy, and took place in some part of this world, where he lived and died.

*sv.39..45 Thus I see the world in which vipazcit wandered and how he became a deer in this very world. In fact I know where that deer is right now, O *rAma.

 

विपश्चितो ऽन्य-संसारे देहैर् भ्रान्ता* दिग्.अन्तरान्

vipazcita:_anya-saMsAre dehai:_bhrAntA dik.antarAn |

तान् अनन्त.अम्बरे व्योम्नि तावत्.कालम् अखिन्न-धीः ॥७।१२९।४१॥

tAn ananta.ambare vyomni tAvat.kAlam a.khinna-dhI: ||7|129|41||

.

vipazcita: - the Scholars

anya-saMsAre - in another Samsâra

dehai:_bhrAntA – w bodies deluded

dig.antarAn tAn ananta.ambare vyomni tAvat.kAlam a.khinna-dhI:

.

*vlm.41. The Vipaschitas all wandered about the other worlds in empty air, and all this was the work of their imagination, which is unrestricted in its flight through boundless space.

*sv.39..45 The past does not know the future and vice versa; but consciousness which is not divided by time is aware of all this. In that consciousness everything is 'here', though to ordinary perception something may be far away. Thus I see the world in which vipazcit wandered and how he became a deer in this very world. In fact I know where that deer is right now, O *rAma.

 

इह_एव हरिणो जातः कस्मिंश्*चिद् गिरि-कन्दरे

iha. eva hariNa:_jAta: kasmin*cit. giri-kandare |

काकतालीय-योगेन भ्रान्त्वा भूरि-जगद्.भ्रमम् ॥७।१२९।४२॥

kAkatAlIya-yogena bhrAntvA bhUri-jagat.bhramam ||7|129|42||

.

iha. eva hariNa: jAta: kasmin.cit. giri-kandare kAkatAlIya-yogena bhrAntvA bhUri-jagad-bhramam

.

*vlm.42. One of these has happened to be born here as a deer, and it is in the dale of a mountain, somewhere upon this earth. (It is believed that all mortal souls transmigrate to this again, after their wanderings are over in other spheres).

#kand - #kandara -mfn.- (√कन्द् Comm. on Un2. iii, 131; कं,जलेन दीर्यते T. ), "great cliff", an artificial or natural cave, glen, defile, valley, . megh.&t.

zgl#tt. #kAkatAlIya -mfn.- after the manner of the crow and the palm-fruit (as in the fable of the fruit of the palm falling unexpectedly at the moment of the alighting of a crow and killing it) , unexpected , accidental R.3,45,17.

#bhU - #bhUri - much, many, abundant, frequent, numerous, great, important, strong, mighty • bhUrI - ind. much, abundantly, greatly, often, frequently •• bhUrizas bhUriza: bhUrizas ind. manifoldly, variously.

 

जगन्ति, भ्रमन्, दूरे यस्मिन् सर्गे मृगः स्थितः

sa jaganti, bhraman, dUre yasmin sarge mRga: sthita: |

-सर्गो ऽयम् इति व्योम्नि काकतालीय.वत् स्थितम् ॥७।१२९।४३॥

sa-sarga:_ayam iti vyomni kAkatAlIya.vat sthitam ||7|129|43||

.

sa jaganti bhraman - he wandering the worlds

dUre yasmin sarge mRga: sthita: sa-sarga:_ayam iti vyomni kAkatAlIyavat sthitam

.

*vlm.43. The place where the prince is reborn in his form of a stag, after all his wanderings in other spheres were over; is in this orb of earth, where he is placed on a certain spot by an act of unaccountable chance (káka táliya).

*sv.39..45 The past does not know the future and vice versa; but consciousness which is not divided by time is aware of all this. In that consciousness everything is 'here', though to ordinary perception something may be far away. Thus I see the world in which vipazcit wandered and how he became a deer in this very world. In fact I know where that deer is right now, O *rAma.

 

RAAMA said—

 

एवम् चेत् तd_वद, ब्रह्मन्, कस्याम् ककुभि मण्डले

evam cet. tat. vada, brahman, kasyAm kakubhi maNDale |

कस्मिन् कस्मिMz_च शैले 'सौ वने कस्मिन् मृगः स्थितः ॥७।१२९।४४॥

kasmin kasmin*. ca zaile_asau vane kasmin mRga: sthita: ||7|129|44||

.

evam cet. tad - if that be so

vada brahman - say, brAhmaNa,

kasyAm kakubhi maNDale - in what egion of the earth

kasmin. kasmiM:_ca zaile_asau x

vane kasmin. mRga: sthita: - in what forest is this stag

?

*vlm.44. Ráma said:—If it is so, then tell me sir, in what region of this earth, on what hill and in what forest of it, is this stag placed at present.

*sv.39..45 The past does not know the future and vice versa; but consciousness which is not divided by time is aware of all this. In that consciousness everything is 'here', though to ordinary perception something may be far away. Thus I see the world in which vipazcit wandered and how he became a deer in this very world. In fact I know where that deer is right now, O *rAma.

 

किम् करोति कथम् दूर्वाश् चर्वयत्य्_उर्वेर्_आस्पदः ।

kim karoti katham dUrvA: carvayati_urve: Aspada: |

जातिम् ताम् जरठ-ज्ञानी कदा. उदाराम् स्फरिष्यति ॥७।१२९।४५॥

jAtim tAm jaraTha-jJAnI kadA udArAm sphariSyati ||7|129|45||

.

kim karoti katham dUrvA:_carvayati urve: Aspada: jAtim tAm jaraTha-jJAnI kadA. udArAm sphariSyati

.

*vlm.45 What is he doing now, and how does he nibble the grass in the verdant plain; and how long will it be, before that veteran seer may come to the remembrance of his former state and past actions.

*sv.39..45 The past does not know the future and vice versa; but consciousness which is not divided by time is aware of all this. In that consciousness everything is 'here', though to ordinary perception something may be far away. Thus I see the world in which vipazcit wandered and how he became a deer in this very world. In fact I know where that deer is right now, O *rAma.

 

VASISHTHA said—

 

यो ऽसौ त्रिगर्त-नाथेन दत्तः क्रीडा.मृगस् तव

ya:_asau trigarta-nAthena datta: krIDA.mRga:_tava |

स्थितः क्रीडा.मृग.आगारे विद्धि तम् त्वम् विपश्चितम् ॥७।१२९।४६॥

sthita: krIDA.mRga.AgAre viddhi tam tvam vipazcitam ||7|129|46||

.

ya:_asau trigarta-nAthena datta: - this which was given by the Lord of the Tigartas

krIDA.mRga:_tava – a beast for your play

sthita: krIDA.mRga.AgAre - is situate in a deer's pleasure-garden

viddhi tam tvam vipazcitam

.

*sv.46 It is the deer that was presented to you as a gift by the king of the Trigarta.

*vlm.46. Vasishtha replied:—It is the same stag, which has been presented to you by the ruler of the province of Trigarta; and is kept close in your pleasure garden for your sport. {A "punch line"! jd}

*Ott.geog. #trigarta - pl. - N. of a people inhabiting modern Lahore • the Tirtha country Da:_xi, 119 • - m.pl. - a collective N. of six warrior tribes PAN. 5-3, 116 KA:_- http://en.wikipedia.org/wiki/Trigarta Kingdom

 

VAALMIIKI of the ANTHILL said—

 

श्रुत्वा_इति राघvas तस्याम् सभायाम् विस्मय.अन्वितः

zrutvA_iti rAghava:_tasyAm sabhAyAm vismaya.anvita: |

बालकान् मृगम् आनेतुम् प्रेषयाम्.आस भूरिशः ॥७।१२९।४७॥

bAlakAn mRgam Anetum preSayAm.Asa bhUriza: ||7|129|47||

.

zrutvA_iti rAghava:_tasyAm – having heard this the Râghava there

sabhAyAm - in the Assembly

vismaya.anvita: - he was surprised

bAlakAn. mRgam Anetum preSayAm.Asa bhUriza:

.

*vlm.47. VÂLMÎKI said:—rAma was quite surprised with all the people sitting at the court, upon hearing the sage say so; and ordered his attendant lads in the hall to bring it forth with before his presence there.

*sv. VALMIKI said: When the sage Vasistha said this, *rAma and the assembled sages and others were wonder-struck. *rAma despatched a few boys to go and fetch the deer.

 

अथ_आनीतो मृगो मुग्धः सभाम् स्फाराम् विवेश सः

atha_AnIta:_mRga:_mugdha: sabhAm sphArAm viveza sa: |

सर्वैः सभ्य.गणैर् दृष्टः पृष्टिमांस्*तुष्टिमान् अपि ॥७।१२९।४८॥

sarvai: sabhya.gaNai:_dRSTa: pRSTimAn*tuSTimAn api ||7|129|48||

.

atha AnIta: mRga: mugdha: sabhAm sphArAm viveza sa: | sarvai: sabhya.gaNai: dRSTa: pRSTimAn*tuSTimAn api

.

*vlm.48. Then the brute stag was brought and placed before the open court, when the court-people found it plump and fat, and quite tame and gentle. (Lit.: content with its own state).

*sv. VALMIKI said: When the sage Vasistha said this, *rAma and the assembled sages and others were wonder-struck. *rAma despatched a few boys to go and fetch the deer.

 

तारा-बिन्दु-युतम् देह-बिन्दुभिः खम् विडम्बयन्

tArA-bindu-yutam deha-bindubhi: kham viDambayan |

दृष्टि-पात.उत्पलासारौ सुन्दरीः परितर्जयन् ॥७।१२९।४९॥

dRSTi-pAta.utpalAsArau sundarI: paritarjayan ||7|129|49||

.

tArA-bindu-yutam deha-bindubhi: kham viDambayan dRSTi-pAta.utpalAsArau

sundarI: paritarjayan

.

*vlm.49. Its body was spotted all over, as with the stars of heaven; and its eyes were as outstretched as the petals of lotus flowers, and by far more handsome than the eyes of beauteous damsels.

*sv. VALMIKI said: When the sage Vasistha said this, *rAma and the assembled sages and others were wonder-struck. *rAma despatched a few boys to go and fetch the deer.

#viDambayan #utpalAsArau #paritarjayan

 

आदृत-अनादृत-सभैर् नीला* मरकत-त्विषः

AdRta-an.AdRta-sabhai:_nIlA* marakata-tviSa: |

धावंस्*तृण.इच्छया लोलम् मुग्धैश् चकित-वीक्षितैः ॥७।१२९।५०॥

dhAvan*tRNa.icchayA lolam mugdhai:_cakita-vIkSitai: ||7|129|50||

.

AdRta.an.AdRta-sabhair nIlA marakata-tviSa: dhAvan. tRNa.icchayA lolam

mugdhai:_cakita-vIkSitai:

.

*vlm.50. It looked with its timorous glances, on the blue sapphires which decorated the court; ran to bite them with its open month, thinking them to be blades of grass.

*sv. VALMIKI said: When the sage Vasistha said this, *rAma and the assembled sages and others were wonder-struck. Rama despatched a few boys to go and fetch the deer.

 

उत्कर्ण.उन्नयन.उद्ग्रीवम् क्षण-भङ्गावल-स्थितैः

utkarNa.unnayana.udgrIvam kSaNa-bhaGgAvala-sthitai: |

उत्कर्ण-नयन.उद्ग्रीवैः सभ्यान् आकुलयञ जवैः ॥७।१२९।५१॥

utkarNa-nayana.udgrIvai: sabhyAn Akulayan_javai: ||7|129|51||

.

utkarNa.unnayana.udgrIvam kSaNa-bhaGgAvala-sthitai: utkarNa-nayana.udgrIvai:

sabhyAn. Akulayan. javai:

.

*vlm.51. Then as it gazed at the assemblage, with its raised neck, uplifted ears and staring eyes through fear; so they raised their heads, pricked up their ears, and looked upon the animal with their open eyes, for fear of its leaping and jumping upon them.

*AB. ... sabhyAn sabhAgatAn. janAn |

#kR* -#AkR* -#Akulaya - Nom. P. (p. °यत्) to make disordered . paJcat.

 

मृगम् आलोक्य तम् लोकाः =राज-मुनि-मन्त्रिणः

mRgam Alokya tam lokA: sa=rAja-muni-mantriNa: |

अनन्ता बत "माया. इति" चिरम् आसन् स्मय.आकुलाः ॥७।१२९।५२॥

anantA bata "mAyA_iti" ciram Asan smaya.AkulA: ||7|129|52||

.

mRgam Alokya tam lokA: sa=rAja-muni-mantriNa: "anantA bata mAyA". iti ciram Asan smaya.AkulA:

.

*vlm.52. At last the king with all his ministers and courtiers, were all amazed at the sight of the animal, and thought it was all a magic, which they saw before them.

*sv.52-53 Seeing it, the assembly was amazed and everyone exclaimed: "Truly, Mâyâ (illusion) is limitless and infinite."

 

आश्चर्य-चर्वण-सु.विस्मित-सर्वलोका

Azcarya-carvaNa-su.vismita-sarvalokA

सर्व.अवलोकन-घन.उत्पल-वर्ष-कृष्णम्

sarva.avalokana-ghana.utpala-varSa-kRSNam |

रत्न.अंशु-जाल-कचितम् मृगम् ईक्षमाणा

ratna.aMzu-jAla-kacitam mRgam IkSamANA

सा. आसीत् सभा कमलिनी लिपि-निर्मिता. इव ॥७।१२९।५३॥

sA_AsIt sabhA kamalinI lipi-nirmitA_iva ||7|129|53||

.

Azcarya.strange/surprising.carvaNa.xx-su.good/very.vismita.xx-sarvaloka.xx-A

sarva.all/every.avalokana.seeing/observing\appearance.of.ghana.cloud/fog/thick.utpala.xx-varSa.year.kRSNa.black/dark.m ratna.jewel.aMzu.xx-jAla.net.kacita.xx-m mRga.xx-m IkSamANa.xx-A sA.she/it -f.- AsIt.was-

sabhA.xx- kamali.xx-nI lipi.xx-nirmita.produced/created.by/effected iva.like/as.if -

.

*vlm.53. The wondering eyes of the assembled people, and the shining gems on the persons of the princes, made the court hall appear, as if it were studded with full blown lotuses all around (The simile of blooming eyes and blossoming lotuses, is common in all Indian poetry).

*sv.52-53 Seeing it, the assembly was amazed and everyone exclaimed: "Truly, Mâyâ (illusion) is limitless and infinite."

 

 

om

 

+++

 

FM.7.130

FM7130 ON FIRE 3.AG18 .z35

https://www.dropbox.com/s/mp3vmgjlds85l2z/fm7130%203.ag18%20On%20Fire.z35.docx?dl=0

 

FM7130 ON FIRE 3.AG18

Jiva Das

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Jul 13, 2021, 10:12:31 AMJul 13
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om

 

FM.7.129

 

A STAG AT COURT

 

RÂMA said—

 

तयोर् द्वयोर् मुनि.श्रेष्ठ सम्पन्नम् किम् अतः परम्

tayo:_dvayo:, muni.zreSTha sampannam kim ata: param |

पश्चाद् विपश्चितोस् तस्य रुद्धयोर् वै विपश्चितोः ॥७।१२९।१॥

pazcAt vipazcito: tasya ruddhayo: vai vipazcito: ||7|129|1||

.

tayos.of.those.two dvayos.of.the.two as for those two muni.Muni/silent.sage.~*zreSTha.best of munis sampanna.effected/accomplished.m kim.??/what/why atas.hence param* then what happened next pazcAt.after/behind of the 2 vipazcit.Scholar*os tasya.of.him/it\his\its ruddha.obstructed/secured.yo: vairAgya.dispassion of/for the 2 vipazcit.Scholars.o:

 

*sv.1 VASISTHA continued: Another of the vipazcits also attained the same state after wandering from continent to continent for a long time and after reaching the infinite space of Brahmâ in which he saw millions of universes There he exists even now

*vlm.1 I have heard of the liberation of two Vipaschitas, by grace of Vishnu; and want now to know what became of the two brothers, that have been wandering all about.

 

* tayos.of.those.two dvayos.of.the.two as for those two muni.Muni/silent.sage.~*zreSTha.best of munis sampanna.effected/accomplished.m kim.??/what/why atas.hence param* then what happened next pazcAt.after/behind of the 2 vipazcit.Scholar*os tasya.of.him/it\his\its ruddha.obstructed/secured.yo: vairAgya.dispassion of/for the 2 vipazcit.Scholars.o:

 

VASISHTHA said—

 

तयोर् एकश् चिर.अभ्यस्त.वासना.विवशी.कृतः

tayo:_eka:_cira.abhyasta.vAsanA.vivazI.kRta: |

भ्रमन् द्वीपेषु देह.ओघैस् ताम् एव पदवीम् गतः ॥७।१२९।०२॥

bhraman dvIpeSu deha.oghai:_tAm eva padavIm gata: ||7|129|02||

.

tayo: of those two eka: one

cira.long.abhyasta.habitual.vAsanA.Conditioning.vivazI.kRta: weaker.made

bhraman dvIpeSu – wandering among the Continents =

deha.oghai: with numerous bodies

tAm eva padavIm gata: to that very state having gone

 

*vlm.2 Vasishtha replied:—One of these two, learnt by long habit to subdue his desires, and by his wandering in many islands, had at last settled in one of them, and obtained his rest in God

 

RÂMA said—

 

तथैव_आवरणांस्_त्यक्त्वा परम.आकाश.कोटरे

tathA_eva_AvaraNAn* tyaktvA parama.AkAza.koTare |

पश्यन् संसार.लक्षाणि तथैव_अद्य_अपि संस्थितः ॥७।१२९।०३॥

pazyan saMsAra.lakSANi tathA_eva_adya_api saMsthita: ||7|129|03||

.

tathA.thus eva.indeed\only/very AvaraNa.cover/hiding.An tyaktvA.having.abandoned parama.Highest\absolute.AkAza.sky.Space.koTara.e

pazyan saMsAra.lakSANi – see/knowing tens of thousands of Samsâras

tathaiva.thus.toa:_adya.now api saMsthita: too he is abiding

 

*vlm.3 Having relinquished the sight, of the outward livery of the world, he saw millions of orbs rolling in the vacuity and is still enrapt with the view

 

तयोर् द्वितीयः स्व.अभ्यस्ताद् आदाव् असंगतेर् वशात्

tayo:_dvitIya: sva.abhyastAt Adau a.saMgate:_vazAt |

त्यक्तवान् प्रभ्रमद् देहैर् अद्य शैले मृगः स्थितः ॥७।१२९।०४॥

tyaktavAn prabhramat_dehai:_adya zaile mRga: sthita: ||7|129|04||

.

tayo: of those two

dvitIya: the second

sva.abhyastAt – thru his own conditioning

Adau.at.first

a.saMgater.vazAt – thru lack of the power of intercourse

tyaktavAn having abandoned his

prabhramat dehai: wandering from body to body

adya zaile mRga: sthita: now on a hill as a Stag is stationed

 

*vlm.4 The second one (or other) of them, was released from his personal wanderings, by his continuance in the contiguity of the moon, where his constant association with the stag like mark on the disc of that luminary, changed his form to that of that animal, which he still retains in his situation upon a hill

*sv.2.3.4 Yet another of the vipazcits fell a victim to his own mental conditioning and, after renouncing his body, became a deer and lives on a mountain.

 

RÂMA said—

 

एका एव वासना, ब्रह्मन्, या चतुर्णाम् सदा_उदिता

ekA_eva vAsanA brahman yA caturNAm sadA_uditA |

नानाताम् सा कथम् प्राप्ता हीन.उत्तम.फल.प्रदाम् ॥७।१२९।०५॥

nAnAtAm sA katham prAptA hIna.uttama.phala.pradAm ||7|129|05||

.

What is this one Vâsanâ.matrix, Brahmin, which brings.about

all four Scholars.Kings

?

how does it become such variety yet does not grant the highest fruit

?

*vlm.5 Ráma asked:—How is it sir, that the four persons of vipaschit, having but one mind, and the same desire and aim in view, could differ so much in their acts, that brought upon them such different results of good and evil?

*sv.5 rAma asked: Lord, when the vAsanA (mental conditioning) of the king vipazcit was but one, how did it become diverse, producing diverse results in the four vipazcits?

* kA_eva vAsanA brahman one only Vâsanâ.matrix, Brahmin, yA caturNAm sadA uditA which, for the four all arisen nAnAtAm sA katham prAptA variety it how came.to hIna.uttama.phala.pradAm – without granting the highest fruit?

 

VASISHTHA said—

 

स्वभ्यस्ता वासना जन्तोर् देश.काल.क्रिया=वशात्

svabhyastA vAsanA janto:_deza.kAla.kriyA=vazAt |

तनु.दार्ढ्या_अन्यताम् एति घन.दार्ढ्या_इति _अन्यताम् ॥७।१२९।०६॥

tanu.dArDhyA anyatAm eti ghana.dArDhyA_iti na.anyatAm ||7|129|06||

.

svabhyastA vAsanA janto: deza.kAla.kriyA=vazAt tanu.dArDhyA anyatAm eti ghana.dArDhyA_iti na.anyatAm

 

स्वभ्यस्ता वासना जन्तोः The habitual Vâsanâ Track of a person,

देश.काल.क्रिया=वशात् by force of activity in time and place

तनु.दार्ढ्या.अन्यताम् एति thinli.fixed goes to difference,

घन.दार्ढ्या एति .अन्यताम् denseli.fixed does not go to difference

 

*sv.6 VASISTHA replied: The vAsanA of beings becomes either dense or light by repeated exercise and repetition of its effects It is also subject to the influence of time, place and activity If it becomes 'light', it undergoes change into something else; if it is deep.rooted it does not change

*vlm.6 Vasistha replied:—The habitual desire of a person, becomes varied according to the various states of his life, in course of time and in different places; it becomes weaker and stronger in degree, though it is never changed in its nature

#as .#abhyas .#abhyasta अभ्यस्त – ingrained through practice; exercised; learnt by heart, repeated •• #svabhyasta – su.abhyasta habitual (through practice or custom), svapne: kila_anubhUta_artha: svabhyasta iva dRzyate, y7195.041

#dRh #dRDha #dArDhya .adj. (fr दृढ) hardness , fixedness , stability, strength , corroboration  rAjat.

 

देश.काल.क्रिया.आद्य् एतद् एकता वसना एकता

deza.kAla.kriyA.Adi etat_ekatA vasanA_ekatA |

तयोर् यद् एव बलवत् तद् एव जयति क्षणात् ॥७।१२९।०७॥

tayo:_yat_eva balavat tat_eva jayati kSaNAt ||7|129|07||

.

deza.place.kAla.time.kriyA.Action/activity.Adi.&c

etat.this ekatA.one.state/oneness

vAsanA.Imprint/Habituation ekatA.one.state/oneness

tayos re those.two

yad.what/which eva.indeed\only/very balavat.strongly

tat.that/it/he eva.indeed\only/very jayati.winning kSaNAt.quickly/instantly

 

*sv.7 On the one hand are the time, place and activity (repetition of the habit born of the vAsanA); on the other is the vAsanA (mental conditioning) itself The two (circumstances and vAsanA) act upon each other Whichever be the stronger wins instantly

*vlm.7 It is according to circumstances that the selfsame desire or object of a person, is modified in different forms; and whatever of these is greater in its intensity, the very same takes the precedence of others, and comes to pass in a short time

 

एवम् विभागेन_एते ऽत्र चत्वारः समवस्थिताः

evam vibhAgena ete_atra catvAra: sam.avasthitA: |

कृष्यन्ते द्वाव्_अविद्या.अर्थम् अन्यो मुक्तो मृगो ऽपरः ॥७।१२९।०८॥

kRSyante dvau avidyA.artham anya:_mukta:_mRga:_apara: ||7|129|08||

.

*jd evam vibhAgena – so thru their division =

ete_atra – these here =

catvAra: samavasthitA: kRSyante the four together were drawn

dvau avidyA.artham two to useless ignorance

anya:_mukta: another Free

mRga:_apara: a deer the other

 

*vlm.8 In this divided state of their desires, the four persons of the prince, arrived to four different states in their modes in life; so that two of them were immerged in their ignorance, the third became a deer, and the last gained his liberation at last

*sv.8 Thus the four vipazcits were drawn in different directions, though they had the same vAsanA to start with; two of them were caught in the net of ignorance, one was liberated and the other became a deer.

 

_अद्य_अपि तैर् अविद्याया* लब्धो ऽन्तो भ्रान्ति.बुद्धिभिः

na_adya_api tai:_avidyAyA* labdha:_anta:_bhrAnti.buddhibhi: |

अनन्ता_इयम् अविद्या_इयम् अज्ञान.परिबृंहिता ॥७।१२९।०९॥

anantA_iyam avidyA_iyam ajJAna.paribRMhitA ||7|129|09||

.

na.adya_api not even now

tai: w those

avidyAyA

labdha:_anta:

bhrAnti.buddhibhi: w those deluded intellects

anantA_iyam avidyA_iyam

ajJAna.paribRMhitA

 

*vlm.9 The two former have not yet arrived at the end of their nescience, but have been grovelling in darkness by their blindness to the light of truth; which can hardly dispel the darkness, that is continually spread by ignorance

*sv.9 Even now the two who were caught up in the net of ignorance have been unable to find a way out

 

क्षिप्रेण शान्ता भवति विज्ञान.आलोक* आगते

kSipreNa zAntA bhavati vijJAna.Aloka* Agate |

अमूलम् एव गलति तिमिर.श्रीर् इव_उदये ॥७।१२९।१०॥

amUlam eva galati timira.zrI:_iva_udaye ||7|129|10||

.

kSipreNa zAntA bhavati vijJAna.understanding/information.Aloka Agate

amUlam eva galati timira.zrI: iva udaye

 

*sv.10 Ignorance is also infinite in a manner of speaking, because it has no real existence However, if one develops the inner light and begins to examine it in that light this ignorance vanishes in the twinkling of an eye.

*vlm.10 It is only the light of philosophy, that is able to drive away the gloom of ignorance; which however deep rooted it is, then flies at a distance, as the shade of night is dispersed before the light of day

 

कालेन_अन्य.जगज्.जातम् शृणु वृत्तम् विपश्चितः

kAlena_anya.jagat.jAtam zRNu vRttam vipazcita: |

तस्मिन् दूरतरे देशे कस्मिंश्*चित् संसृति.भ्रमे ॥७।१२९।११॥

tasmin dUratare deze kasmin*cit saMsRti.bhrame ||7|129|11||

.

kAlena.with/after.time  anya.another.jagat.world.jAta.born.m zRNu.hear! vRtta.m vipazcit.the.Scholarite.s.a:

tasmin.there dUratara.further/more.distant.e deza.place.e

kasmin.?where..cit..ever saMsRti.evolution.bhrama.delusion.e

 

*vlm.11 Attend now to what this Vipaschit did in the other world, where he was cast on the coast of gold, across the far distant ocean of sweet waters, and which he mistook for the habitable earth

*sv.11.12 The vipazcit who went from one country to another, from one world to another, saw an illusory creation He saw an illusory world which in fact was Brahman only

 

क्वचिद् ब्रह्म.महाव्योम्नि कस्मिंश्*चिद्_दृश्य.मण्डले

kvacit_brahma.mahA.vyomni kasmin*cit_dRzya.maNDale |

तस्य दृश्य.आत्मना प्राप्ते वस्तुतो ब्रह्म.रूपिणि ॥७।१२९।१२॥

tasya dRzya.AtmanA prApte vastuta:_brahma.rUpiNi ||7|129|12||

.

kvacit.wherever/sometimes ii brahma.Brahman.Immensity.mahAvyom.great.sky.ni somewhen in the great brahmic Conscious.sky kasmiMzcit.somewhin/wherever.dRzya.percept/object\the.world.maNDala.domain/sphere.i somewhere in the sphere of perception

tasya.of.him/it\his\its by/with the  dRzya.percept/object\the.world.Atma.self/Self\soul.nA prApte vastu.tas brahma.rUpiNi

 

*vlm.12 Beyond this he beheld an orb in the vacuity of Brahma, which was as he thought the vacuum of the great Brahma himself

*sv.11.12 The vipazcit who went from one country to another, from one world to another, saw an illusory creation He saw an illusory world which in fact was Brahman only

 

* एकः शुभ.सम्गत्या विदुषाम् मध्यम् आगतः

sa* eka: zubha.samgatyA viduSAm madhyam Agata: |

दृश्यम् यथावद् विज्ञाय ब्रह्मता.अमलम् आगतः ॥७।१२९।१३॥

dRzyam yathAvat vijJAya brahmatA.amalam Agata: ||7|129|13||

.

sa: eka: that one zubha.saMgatyA viduSAm madhyam Agata: having come into the pure intercourse of the wise

dRzyam yathAvat vijJAya

brahmatAmalam Agata: to Brahmic state enuf gone

..

*sv.13 He somehow came into contact with a holy man With his help, vipazcit realised the truth concerning the illusory perception of the world and instantly realised the infinite consciousness or Brahman

*vlm.13 Here he was led by his excellent virtues, amidst the society of the learned; and learning from them the visible world in its true light, he was amalgamated into the state of brahmA himself

#viduSAm #vijJAya #brahmatAmalam

 

तत्रैव_आशु परिज्ञानात् सा_अविद्या * देहकः

tatraiva_Azu parijJAnAt sA avidyA sa* ca dehaka: |

मृग.तृष्ण.अम्ब्व्.अशान्तिम् आगतौ राग.तन्त्रितौ ॥७।१२९।१४॥

mRga.tRSNa.ambu.azAntim Agatau rAga.tantritau ||7|129|14||

.

tatraiva_Azu thereupon

parijJAnAt thru understanding

sA avidyA sa* ca dehaka: the Ignorance and the embodiment

mRga.tRSNa.ambu.azAntim Agatau rAga.tantritau

 

*vlm.14 No sooner had he arrived at that state, than his ignorance and his body disappeared from him, as the sea in the mirage, vanishes before the closer view, and as falsehood flies before truth

*sv.14 At that very instant his ignorance (as also his body) ceased to be.

 

इति ते सर्वम् आख्यातम् विपश्चिच् चेष्टितम् स्फुटम्

iti te sarvam AkhyAtam vipazcit ceSTitam sphuTam |

अनन्ता_एवम् अविद्या इयम् ब्रह्मवत् तन्मयी यतः ॥७।१२९।१५॥

anantA_evam avidyA_iyam brahmavat tat.mayI yata: ||7|129|15||

.

iti so =

te sarvam AkhyAtam – it is all explained for you =

vipazcit ceSTitam sphuTam

 

anantA_evam avidyA_iyam brahmavat tan.mayI yata:

*vlm.15 Thus I have related to you all the acts of Vipaschit, and about the eternity of ignorance as that of Brahma, because it is coeval with him: (because the positive idea of knowledge, is always blended with that of its counterpart or the negative idea of ignorance)

*sv.15 Thus have I told you, O *rAma, the story of vipazcit This ignorance, too, is infinite even as Brahman is infinite, because the ignorance has no independent existence apart from Brahman

 

येन यत्र_एव वर्षाणाम् लक्ष.लक्षाणि गम्यते

yena yatra_eva varSANAm lakSa.lakSANi gamyate |

तत्र तत्र स्वभावेन चिता किम् अपि लक्ष्यते ॥७।१२९।१६॥

tatra tatra svabhAvena citA kim api lakSyate ||7|129|16||

.

yena yatra eva varSANAm lakSa.lakSANi gamyate tatra tatra svabhAvena citA kim api lakSyate

'

*sv.16 It is the infinite consciousness alone that sees countless universes and worlds here and there, now and then

*vlm.16 See the millions of years, that have been passing in eternity, but the mind by its nature, is quite unmindful of their course and number (So also is the idea of eternity, of which we have no definite idea)

 

तद् एव आश्व्_अपरिज्ञातम् मिथ्या विद्या_इति कथ्यते

tat_eva_Azu a.parijJAtam mithyA vidyA_iti kathyate |

तद् ब्रह्मैव चिद्_आभासम् चिद्.रूपा_एव हि भिन्नता ॥७।१२९।१७॥

tat brahmaiva cit_AbhAsam cit.rUpA_eva hi bhinnatA ||7|129|17||

.

tat_eva_Azu a.parijJAtam – whenever That is unrealized =

mithyA vidyA_iti kathyate – it is said to be false knowledge

tat brahm eva cit.AbhAsa.m cit.rUpA eva hi bhinnatA

 

*sv.17 When this truth is not realised, it is known as ignorance; when this truth is realised, the very same consciousness is known as Brahman

*vlm.17 As the knowledge of horses is said to be false, when known, so the knowledge of the world (as a separate existence) is a falsity, but being truly known, it is found to be brahmA himself (?)

 

भेदो_ भेदास् तत्र_अयम् भेदो ऽयम् यन्मयः किल

bheda:_na bheda:_tatra_ayam bheda:_ayam yat.maya: kila |

तद् ब्रह्मैव चिद्.आभासम् चिद्.रूपा_एव हि भिन्नता ॥७।१२९।१८॥

tat_brahmaiva cit.AbhAsam cit.rUpA_eva hi bhinnatA ||7|129|18||

.

bheda: na bheda: tatra ayam bheda:_ayam yanmaya: kila | tat_brahma eva cit.AbhAsam cit.rUpA_eva hi bhinnatA

 

*sv.18.19 There is no division between the two, for the division is unreal ignorance which in reality is Brahman The division seems to arise in consciousness and is, therefore, non.different from consciousness Thus Brahman alone is the world.appearance; and the division is consciousness.

*vlm.18 There is no difference of avidyá or ignorance, from the essence of Brahma; because the one subsists in the other; for brahmA is the perfect Intellect himself that shows,the difference in the modes of intellection (All differences are displayed in the Divine Mind)

 

ब्रह्माण्ड.मण्डपस्य_अस्य भ्रमता_इत्य्_अविप्शचिता

brahmANDa.maNDapasya_asya bhramatA_iti_a.vipzacitA |

लब्धो युग.शतैर् अन्तो _अविद्याया विपश्चिता ॥७।१२९।१९॥

labdha:_yuga.zatai:_anta:_na_avidyAyA vipazcitA ||7|129|19||

.

brahmANDa.maNDapasya asya bhramatA iti a.vipzacitA labdho yuga.zatai:_anta:

na.avidyA.yA by/with vipazcit.A

 

*vlm.19 Another Vipaschit, that was wandering all about in the universal sphere, could not come to the end of his ignorance (avidyá), in his course of a millenium

*sv.18.19 There is no division between the two, for the division is unreal ignorance which in reality is Brahman The division seems to arise in consciousness and is, therefore, non.different from consciousness Thus Brahman alone is the world.appearance; and the division is consciousness.

 

RÂMA said—

 

* ब्रह्माण्ड.कपाटः किम् सम्प्राप्तो_विपश्चिता

sa: brahmANDa.kapATa: kim na samprApta:_vipazcitA |

त्वया_एतत् कथितम्, ब्रह्मन्, कथम् वदताम् वर ॥७।१२९।२०॥

tvayA_etat kathitam, brahman, na katham vadatAm vara ||7|129|20||

.

sa brahmANDa.kapATa: kim na samprApto vipazcitA tvayA etat kathitam brahman na katham vadatAm vara

 

*sv.20 rAma asked: How was it that the vipazcit could not reach the skull.cap of the universe which Brahmâ the creator had created?

*vlm.20 Ráma said:—How was it, sir, that he could not reach to the utmost pole of the universe, nor could he pierce its vault to get out of it? Please explain this fully to me, which you have not yet done

 

VASISHTHA said—

 

जातेन_एव विरिञ्चेन पुरा ब्रह्माण्ड.मण्डलम्

jAtena_eva viriJca.ina purA brahmANDa.maNDalam |

द्वाभ्याम् अधस्ताद् ऊर्ध्वात् स्व.भुजाभ्याम् प्रविदारितम् ॥७।१२९।२१॥

dvAbhyAm adhastAt_UrdhvAt sva.bhujAbhyAm pravidAritam ||7|129|21||

.

jAta.born/become.ina eva.very/only viriJca*ina purA* brahmANDa.Brahmic.Egg.maNDala.domain/sphere.m dvAbhyAm* adhastAt* UrdhvAt* sva.Ur.own.bhujaGga.snake/serpent.abhyAm pravidArita*m

.

viriJca

purA*

dvAbhyAm*

adhastAt*

UrdhvAt*

pravidArita

.

*sv.21 VASISTHA replied: At the very moment he came into being, Brahmâ the creator pushed space apart with his two arms That which was above was pushed far, far above and that which was below went far, far below +*compare vlm

*vlm.21 Vasishtha replied:—When brahmA was born at first in mundane egg, he broke the shell with both his hands, into the upper and lower halves

 

भागास् तेन_ऊर्ध्वतस् तस्माद् अति.दूरतरम् गतः

bhAga: tena Urdhvata: tasmAt ati.dUrataram gata: |

अन्तो भागो गतो ऽधस्ताद् अति.दूरतर.अन्तरम् ॥७।१२९।२२॥

anta:_bhAga:_gata:_adhastAt ati.dUratara.antaram ||7|129|22||

.

bhAga: tena.Urdhva.tas tasmAt ati.dUrataram gata: anta: bhAga: gata: adhastAt

ati.dUratara.antaram

 

*sv.22 All the created elements rest in it, being supported by these two extremities That which is between these two extremities is known as space, which appears to be limitless and of a blue.colour

*vlm.22 Hence the upper valve of the shell, rose too far upwards from the lower half; and so the lower valve, descended as far below the upper part

 

ताव्_इव आश्रित्य तिष्ठन्ति जल.आद्य्.आवरणास्_ततः

tau iva_Azritya tiSThanti jala.Adi.AvaraNA:_tata: |

* एव तदाधारा लम्बन्ते संस्थितास् तयोः ॥७।१२९।२३॥

ta* eva ca tadAdhArA lambante saMsthitA:_tayo: ||7|129|23||

.

tau iva Azritya tiSThanti jala.Adi.AvaraNA: tata: te eva ca tat.AdhArA: lambante saMsthitA: tayo:

 

*vlm.23 Then there are the circles of earth, water and air, which are supported upon these valves; while there two serve as bases for the support of other spheres

*sv.23.24.25 Water and such other elements do not taint this space; in fact they are not in it (for space is independent of them and exists where one thinks water, air, etc., exist) These elements are but the notions that arise in others

#vR #AvR #sAvaraNa – sa.AvaraNa .mfn. barred, bolted, locked up Ragh.; concealed, secret, clandestine ib.

 

एतयोर् मध्यम.आकाशम् विदुर् अण्डक.पाटयोः

etayo:_madhyama.AkAzam vidu:_aNDaka.pATayo: |

अपारावारम् आनीलम् इदम् आलक्ष्यते तु यत् ॥७।१२९।२४॥

a.pArAvAram AnIlam idam AlakSyate tu yat ||7|129|24||

.

etayo: madhyama.AkAzam vidu: aNDakapATayo: apArAvAramAnIlam idam AlakSyate tu yat

 

*vlm.24 In the midst of these there is the vacuous sky, which is infinite in its extent, and which appears unto us, as the blue vault of heaven

*sv.23.24.25 Water and such other elements do not taint this space; in fact they are not in it (for space is independent of them and exists where one thinks water, air, etc., exist) These elements are but the notions that arise in others

zgl#>part #para #>parAvara .#pArAvAra .n. the further and nearer shore , the two banks (pArAvArasya nauH, a boat which plies from one side to the other, a ferry, MBh.; #pArAvAre or pArAvAra#taTe, on both banks ; pArAvAra.taraNArtham, .ind. for bringing over from one shore to the other kull.); –m. the sea , ocean, prasannar (cf #pArA7pAra) ; .ra.jAtAya Nom to become sea.water dharma:_; #pArAvAriNa .mfn. on both sides of a river , one who knows both sides or the whole of a subject W (cf. pAN 4.2 , 93 vArtt. 2 pat.)

 

जल.आद्यावरणास् तत्र लगन्ति सन्ति

jala.AdyAvaraNA:_tatra na laganti na santi ca |

तद्*धि निर्मलम् आशून्यम् आलानम् कल्प.कॢप्तिभिः ॥७।१२९।२५॥

tat *hi nirmalam AzUnyam AlAnam kalpa.klRptibhi: ||7|129|25||

.

jala.AdyAvaraNA:_tatra na laganti na santi ca tad.t hi nirmalam AzUnyam AlAnam kalpa.klRptibhi:

 

*vlm.25 It is not bounded by the circles of earth and water, but is a pure void, and basis of all other spheres that rest upon it

*sv.23.24.25 Water and such other elements do not taint this space; in fact they are not in it (for space is independent of them and exists where one thinks water, air, etc., exist) These elements are but the notions that arise in others

#kLp – #kalpate #klRpta mfn arranged , prepared , ready , in order , complete , right , perfect AitBr S3Br S3a1n3khS3r &c; caused , produced , effected , invented , contrived , created BhP &c; ascertained , determined (as an opinion) Katha1s cxxiii , 147 #klRpti – f preparation , making or becoming conformable

 

तेन मार्गेण यातो ऽसौ विपश्चिद्.ऋक्ष.चक्रवत्

tena mArgeNa yAta:_asau vipazcit.RkSa.cakravat |

अविद्यायाः परीक्ष.अर्थम् आमोक्षम् अति.दीक्षितः ॥७।१२९।२६॥

avidyAyA: parIkSa.artham A.mokSam ati.dIkSita: ||7|129|26||

.

tena mArgeNa yAta:_asau he has gone by that road

Vipashchit the Scholar.King

RkSa.cakravat

avidyAyA: parIkSa.artham

A.mokSam atidIkSita: A.mokSa.mati.dIkSita:

 

**var typo KG <kati>

*sv.26 vipazcit took that path in order to examine the extent of ignorance, and he began to investigate the stellar sphere

*vlm.26 He passed by that way into the infinite void, as the circles of the starry frame revolve amidst the same; in order to examine the extent of ignorance and to obtain his release from it, as he was taught to find

 

ब्रह्मैव_अनन्त.रूपा_ इयम् अविद्या तन्मयी यतः

brahmaiva_ananta.rUpA_iyam avidyA tat.mayI yata: |

अतो ऽस्ति सा ऽपरिज्ञाता परिज्ञाता विद्यते ॥७।१२९।२७॥

ata:_asti sA_aparijJAtA parijJAtA na vidyate ||7|129|27||

.

brahma eva only brahmic

ananta.rUpA_iyam avidyA tan.mayI yata: this boundless form is unknowing Ignorance come to be a mode of That

ata:_asti sA aparijJAtA hence it is ununderstood

parijJAtA na vidyate understood, it is not known.to.be

*sv.27 Brahman is infinite; and therefore ignorance of Brahman is also infinite Ignorance exists when Brahman is not realised; and when Brahman is realised ignorance is seen not to exist

*vlm.27 But this avidyá or ignorance being coalescent with Brahma, is as infinite as the Deity himself; and there she is as unknowable as god, as yet nobody has been able to know her nature (God and Nature are both unknowable)

 

विपश्चित* इति प्राप्य दूराद् दूरम् परे ऽम्बरे

vipazcita* iti prApya dUrAt dUram pare_ambare |

जगद्.रूपेष्व्_अविद्याया भ्रमन्त्य्_अन्येषु केषुचित् ॥७।१२९।२८॥

jagat.rUpeSu avidyAyA bhramanti_anyeSu keSucit ||7|129|28||

.

vipazcite iti prApya vipashchit the Scholar having got

dUrAt dUram – from afar far

pare ambare jagad.rUpeSu avidyAyA bhramanti_anyeSu keSucit

 

*sv.28 However far vipazcit went, he was still wandering in the realm of this ignorance.

*vlm.28 Vipaschit continuing to mount afar and higher in the heavens, found the nature of avidyà or ignorance to be co.extensive with the extent of the worlds, through which he traversed on high

 

कश्चिन् मुक्तो मृगः कश्चित् कौचित् अद्य_अपि तौ क्वचित्

ka:cit_mukta:_mRga: ka:cit kau.cit adya_api tau kvacit |

भ्रमतः प्राक्तन.अनल्प.संस्कार.विवशी.कृतौ ॥७।१२९।२९॥

bhramata: prAktana.analpa.saMskAra.vivazI.kRtau ||7|129|29||

.

kaz.cin mukta: someone free

mRga: kaz.cit – a beast someone =

kau.cit_adya_api sometwo even now

tau kvacit – those sometwo =

bhramata: wander

prAktana.analpa.saMskAra.vivazI.kRtau

effected by force of not.a.few prior attachments

 

*sv.29 Of the others, one attained liberation, another became a deer and another is also wandering in ignorance

*vlm.29 Now see how one of these persons was liberated, and another grazing about as a stag; see the other two fast bound to their former impressions, and constrained to rove about the worlds, which they took for realities in their ignorance

 

RÂMA said—

 

कीदृशेषु क्व दूरेषु ते जगत्सु विपश्चितः

kIdRzeSu kva dUreSu te jagatsu vipazcita: |

भ्रमन्ति_इति, मुने, ब्रूहि मयि चेj_जायते कृपा ॥७।१२९।३०॥

bhramanti_iti, mune, brUhi mayi cet_jAyate kRpA ||7|129|30||

.

kIdRz.what?sorts.of.eSu kva.where whin dUra.far.away.places.eSu te.they.you jagat.world.a.su vipazcit.the.Scholarite.a.s: bhramanti iti.so , Muni, brUhi.say/tell

mayi cet.if jAyate kRpA

 

For them what sort of distant worlds and where

विपश्चितः भ्रमन्ति in the wandering of the Vipashchit Scholars

इति मुने ब्रूहि so o.Muni, say

मयि चेत् जायते कृपा if there is any pity for me in you .30

*vlm.30 *rAma said:—Tell me kindly, O sage, where and how far and in what sorts of worlds, have these Vipaschitas been still roaming, with getting their intermission

 

कियत्य्_अध्वनि संसारास् ते जाता* येषु ते मुने

kiyati_adhvani saMsArA:_te jAtA* yeSu te mune |

महद् एतद् इह_आश्चर्यम् अस्माकम् कथितम् त्वया ॥७।१२९।३१॥

mahat_etat_iha_Azcaryam asmAkam kathitam tvayA ||7|129|31||

.

kiyati.what/how.much adhva.ni saMsAra.Convolution.A: te.they.you jAta.born.A yeSu te.they.you, mune.hey.Muni mahat etat.this iha.here.in.this.world Azcarya.strange/surprising.m asmAkam.for.us/our kathita.told/related.m tvayA.by/with.you  

 

*vlm.31 At what distance are those worlds, where they are born over and over again; all this is very strange to me, as they have been related by you

*sv That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

स्थितौ विपश्चितौ, राम, ताव्_उभौ जगतोर् ययोः

sthitau vipazcitau, rAma, tau_ubhau jagato:_yayo: |

ते ऽस्माकम् गोचरम् याते जगती यत्नतो ऽपि नो ॥७।१२९।३२॥

te_asmAkam gocaram yAte jagatI yatnata:_api no ||7|129|32||

.

sthitau vipazcitau rAma tau_ubhau jagato:_yayo: te_asmAkam gocaram yAte jagatI yatnata:_api no

 

*vlm.32 VASISHTHA said:—The worlds to which the two Vipaschitas are carried, and where they have been roving; are quite invisible to me, notwithstanding all my endeavours to look into them (It is the terra incognita)

*sv That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

VASISHTHA said—

 

तृतीयो मृगताम् यातो विपश्चिद् यत्र तिष्ठति

tRtIya:_mRgatAm yAta:_vipazcit_yatra tiSThati |

* कदाचित् .संसारो गोचरे नो ऽवतिष्ठते ॥७।१२९।३३॥

sa* kadAcit sa.saMsAra:_gocare na*_avatiSThate ||7|129|33||

.

tRtIyo mRgatAm yAta:_vipazcit_yatra tiSThati sa: kadAcit sa.saMsAra:_gocare na:/na.u avatiSThate

 

*vlm.33 So the place where the third Vipaschit is roving as a deer, is also in a land which is known to nobody on earth

 *sv That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

RÂMA said—

 

विपश्चिद्.मृगताम् यातो यस्मिञ् जगति संस्थितः

vipazcit.mRgatAm yAta:_yasmin jagati saMsthita: |

तज् जगत् क्व महाबुद्धे यथावत् कथय इति मे ॥७।१२९।३४॥

tat jagat kva mahAbuddhe yathAvat kathaya_iti me ||7|129|34||

.

vipazcin.mRgatAm yAto yasmiJ jagati saMsthita: taj jagat kva mahAbuddhe

yathAvat kathaya iti me

 

*vlm.34 Ráma said: you have sir, that the Vipaschit who is transformed to a deer, has been roving on a hill; tell me therefore, o most intelligent seer, where is that hill situated, and how far is it from here

*sv That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

दूराद् दूरतरम् गत्वा परब्रह्म.महाम्बरे

dUrAt dUrataram gatvA parabrahma.mahAmbare |

मृगो विपश्चिज् जगति * यस्मिन् तज् जगच्*छृणु ॥७।१२९।३५॥

mRga:_vipazcit_jagati sa* yasmin tat_jagat*zRNu ||7|129|35||

.

dUrAt dUrataram gatvA from afar gone farther

parabrahma.mahAmbare – in the great sky of high brahman =

mRgo vipazcij jagati sa* yasmiM: in the world where the Scholar King is a Scholar deer

taj jagat zRNu – hear about that world

*vlm.35 Vasishtha answered:—Hear me tell you, how far off is that world from here, where Vipaschit has entered after passing through the vast vacuity of the supreme spirit; and has been wandering there in his form of a deer

*sv That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

तद् इदम् विद्धि त्रि.जगद् इह असौ संस्थितो मृगः

tat_idam viddhi tri.jagat_iha_asau saMsthita:_mRga: |

इदम् तत्.परम् आकाशम् दूराद् दूरे जगत्.स्थितम् ॥७।१२९।३६॥

idam tat.param AkAzam dUrAt dUre jagat.sthitam ||7|129|36||

.

tad idam viddhi tri.jagad know that as this triple.world

iha_asau saMsthito mRga: here he exists as a deer

idam tat.param AkAzam this is a space beyond that

dUrAt dUre jagat.sthitam existent as a world farther than far

 

*vlm.36 Know it to be somewhere amidst these three worlds, where he has been roving as a stray deer; because this is the vast vacuity of the Divine spirit; in which all these worlds are interpersed at great distances from one another

*sv That world in which that vipazcit lives as the deer (after having wandered in distant worlds) is this very world which is in one distant corner of the infinite space of consciousness.

 

RÂMA said—

 

विपश्चिद् अस्माद्_एव_असौ जगतस् ताम् गतिम् गतः

vipazcit_asmAt_eva_asau jagata:_tAm gatim gata: |

इह_एव_अद्य मृगो जातः कथम् एतत् समञ्जसम् ॥७।१२९।३७॥

iha eva_adya mRga:_jAta: katham etat samaJjasam ||7|129|37||

.

vipazcit asmAt eva asau jagata: tAm gatim gata: iha eva_adya mRga: jAta:

katham etat samaJjasa.proper/correct.m

 

*sv.37 rAma asked: Lord, vipazcit lived in this world itself and went away from here How is it that he has become a deer in this world?

*vlm.37 *rAma rejoined:—How is it consistent, sir, to say with good reason, that Vipaschit was born and dead in this world, and is still roving as a deer in it? (Why did he wander about in infinity, if he were to remain a finite being herein? gloss)

 

VASISHTHA said—

 

अवयव.अनावयवी नित्यम् वेत्ति यथा अखिलान्

avayava.an.avayavI nityam vetti yathA_akhilAn |

तथा सर्वान् अहम् वेद्मि ब्रह्मण्य्_आत्मन्य्_अवस्थितान् ॥७।१२९।३८॥

tathA sarvAn aham vedmi brahmaNi_Atmani_avasthitAn ||7|129|38||

.

avayava.anavayavI nityam vetti yathA akhilAn tathA sarvAn aham vedmi brahmaNi Atmani avasthitAn

 

*sv.38 VASISTHA replied: Even as one who is endowed with limbs knows them, even so I know everything which may exist in Brahman, as Brahman is my own self

*vlm.38 Vasishtha replied:—As the whole must well know all the parts of which it is composed, so do I know every thing every where, which is situated in the all comprehensive soul of god, whereto I have assimilated myself (Vasishtha means to say, that he knew all in his vlmánubhava or all knowing mind, gloss)

 

अ.निष्ठितान् .संहारान् नानाकारांस् तु तान् बहून्

a.niSThitAn sa.saMhArAn nAnAkArAM:_tu tAn bahUn |

मिथः प्रोतान् मिथो ऽदृश्यान् स्वरूपान् इव पार्थिवान् ॥७।१२९।३९॥

mitha: protAn mitha:_adRzyAn svarUpAn iva pArthivAn ||7|129|39||

.

a.niSThitAn sa.saMhArAn nAnAkArAn tu tAn bahUn mitha: protAn mitha:_adRzyAn

svarUpAn iva pArthivAn

 

*vlm.39 I know the absent (i e_all things past and future), and all that is destroyed, as well as all forms of things whether small or great, are all interwoven together and exhibited before me, as if they were the production of this earth of ours

*sv.39..45 The past does not know the future and vice versa; but consciousness which is not divided by time is aware of all this In that consciousness everything is 'here', though to ordinary perception something may be far away Thus I see the world in which vipazcit wandered and how he became a deer in this very world In fact I know where that deer is right now, O *rAma

 

तत्र कस्मिंश्*चिद् अन्यस्मिन् मार्गे ऽस्मिन् इव तिष्ठति

tatra kasmin*cit_anyasmin mArge_asmin iva tiSThati |

यद् वृत्तम् कथितम्, राम, तद्_एतद् भवते मया ॥७।१२९।४०॥

yat vRttam kathitam, rAma, tat_etat_bhavate mayA ||7|129|40||

.

tatra kasmin.cit There somewherever

anyasmin mArge on another road/path

asmin iva tiSThati he stood as.if here

yat vRttam kathitam rAma

tat_etat_bhavate mayA

 

*vlm.40 Hence all that I have told you, O Ráma, regarding the adventures of the prince, was the work of his fancy, and took place in some part of this world, where he lived and died

*sv.39..45 Thus I see the world in which vipazcit wandered and how he became a deer in this very world In fact I know where that deer is right now, O *rAma

 

विपश्चितो ऽन्य.संसारे देहैर् भ्रान्ता* दिग्.अन्तरान्

vipazcita:_anya.saMsAre dehai:_bhrAntA dik.antarAn |

तान् अनन्त.अम्बरे व्योम्नि तावत्.कालम् अखिन्न.धीः ॥७।१२९।४१॥

tAn ananta.ambare vyomni tAvat.kAlam a.khinna.dhI: ||7|129|41||

.

vipazcita: the Scholars

anya.saMsAre in another Samsâra

dehai:_bhrAntA – w bodies deluded

dig.antarAn tAn ananta.ambare vyomni tAvat.kAlam a.khinna.dhI:

 

*vlm.41 The Vipaschitas all wandered about the other worlds in empty air, and all this was the work of their imagination, which is unrestricted in its flight through boundless space

*sv.39..45 The past does not know the future and vice versa; but consciousness which is not divided by time is aware of all this In that consciousness everything is 'here', though to ordinary perception something may be far away Thus I see the world in which vipazcit wandered and how he became a deer in this very world In fact I know where that deer is right now, O *rAma

 

इह_एव हरिणो जातः कस्मिंश्*चिद् गिरि.कन्दरे

iha eva hariNa:_jAta: kasmin*cit giri.kandare |

काकतालीय.योगेन भ्रान्त्वा भूरि.जगद्.भ्रमम् ॥७।१२९।४२॥

kAkatAlIya.yogena bhrAntvA bhUri.jagat.bhramam ||7|129|42||

.

iha eva hariNa: jAta: kasmin.cit giri.kandare kAkatAlIya.yogena bhrAntvA bhUri.jagad.bhramam

 

*vlm.42 One of these has happened to be born here as a deer, and it is in the dale of a mountain, somewhere upon this earth (It is believed that all mortal souls transmigrate to this again, after their wanderings are over in other spheres)

#kand #kandara .mfn. (√कन्द् Comm on Un2 iii, 131; कं,जलेन दीर्यते T ), "great cliff", an artificial or natural cave, glen, defile, valley,  megh.&t

zgl#tt #kAkatAlIya .mfn. after the manner of the crow and the palm.fruit (as in the fable of the fruit of the palm falling unexpectedly at the moment of the alighting of a crow and killing it) , unexpected , accidental R.3,45,17

#bhU #bhUri much, many, abundant, frequent, numerous, great, important, strong, mighty http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html RV• bhUrI ind much, abundantly, greatly, often, frequentlyhttp://students.washington.edu/prem/mw/worksAuthorsAbbrs.html ib •• bhUrizas bhUriza: bhUrizas ind manifoldly, variously

 

जगन्ति, भ्रमन्, दूरे यस्मिन् सर्गे मृगः स्थितः

sa jaganti, bhraman, dUre yasmin sarge mRga: sthita: |

.सर्गो ऽयम् इति व्योम्नि काकतालीय.वत् स्थितम् ॥७।१२९।४३॥

sa.sarga:_ayam iti vyomni kAkatAlIya.vat sthitam ||7|129|43||

.

sa jaganti bhraman he wandering the worlds

dUre yasmin sarge mRga: sthita: sa.sarga:_ayam iti vyomni kAkatAlIyavat sthitam

 

*vlm.43 The place where the prince is reborn in his form of a stag, after all his wanderings in other spheres were over; is in this orb of earth, where he is placed on a certain spot by an act of unaccountable chance (káka táliya)

*sv.39..45 The past does not know the future and vice versa; but consciousness which is not divided by time is aware of all this In that consciousness everything is 'here', though to ordinary perception something may be far away Thus I see the world in which vipazcit wandered and how he became a deer in this very world In fact I know where that deer is right now, O *rAma

 

RÂMA said—

 

एवम् चेत् तd_वद, ब्रह्मन्, कस्याम् ककुभि मण्डले

evam cet tat vada, brahman, kasyAm kakubhi maNDale |

कस्मिन् कस्मिMz_च शैले 'सौ वने कस्मिन् मृगः स्थितः ॥७।१२९।४४॥

kasmin kasmin* ca zaile_asau vane kasmin mRga: sthita: ||7|129|44||

.

evam cet tad if that be so

vada brahman say, brAhmaNa,

kasyAm kakubhi maNDale in what egion of the earth

kasmin kasmiM:_ca zaile_asau

vane kasmin mRga: sthita: in what forest is this stag

?

*vlm.44 Ráma said:—If it is so, then tell me sir, in what region of this earth, on what hill and in what forest of it, is this stag placed at present

*sv.39..45 The past does not know the future and vice versa; but consciousness which is not divided by time is aware of all this In that consciousness everything is 'here', though to ordinary perception something may be far away Thus I see the world in which vipazcit wandered and how he became a deer in this very world In fact I know where that deer is right now, O *rAma

 

किम् करोति कथम् दूर्वाश् चर्वयत्य्_उर्वेर्_आस्पदः ।

kim karoti katham dUrvA: carvayati_urve: Aspada: |

जातिम् ताम् जरठ.ज्ञानी कदा उदाराम् स्फरिष्यति ॥७।१२९।४५॥

jAtim tAm jaraTha.jJAnI kadA udArAm sphariSyati ||7|129|45||

.

kim karoti katham dUrvA:_carvayati urve: Aspada: jAtim tAm jaraTha.jJAnI kadA udArAm sphariSyati

 

*vlm.45 What is he doing now, and how does he nibble the grass in the verdant plain; and how long will it be, before that veteran seer may come to the remembrance of his former state and past actions

*sv.39..45 The past does not know the future and vice versa; but consciousness which is not divided by time is aware of all this In that consciousness everything is 'here', though to ordinary perception something may be far away Thus I see the world in which vipazcit wandered and how he became a deer in this very world In fact I know where that deer is right now, O *rAma

 

VASISHTHA said—

 

यो ऽसौ त्रिगर्त.नाथेन दत्तः क्रीडा.मृगस् तव

ya:_asau trigarta.nAthena datta: krIDA.mRga:_tava |

स्थितः क्रीडा.मृग.आगारे विद्धि तम् त्वम् विपश्चितम् ॥७।१२९।४६॥

sthita: krIDA.mRga.AgAre viddhi tam tvam vipazcitam ||7|129|46||

.

ya:_asau trigarta.nAthena datta: this which was given by the Lord of the Tigartas

krIDA.mRga:_tava – a beast for your play

sthita: krIDA.mRga.AgAre is situate in a deer's pleasure.garden

viddhi tam tvam vipazcitam

 

*sv.46 It is the deer that was presented to you as a gift by the king of the Trigarta.

*vlm.46 Vasishtha replied:—It is the same stag, which has been presented to you by the ruler of the province of Trigarta; and is kept close in your pleasure garden for your sport {A "punch line"! jd}

*Ott.geog #trigarta pl N of a people inhabiting modern Lahore • the Tirtha country Da:_xi, 119 • m.pl a collective N of six warrior tribes PAN 5.3, 116 KA:_ http://en.wikipedia.org/wiki/Trigarta Kingdom

 

VAALMIIKI of the ANTHILL said—

 

श्रुत्वा_इति राघvas तस्याम् सभायाम् विस्मय.अन्वितः

zrutvA_iti rAghava:_tasyAm sabhAyAm vismaya.anvita: |

बालकान् मृगम् आनेतुम् प्रेषयाम्.आस भूरिशः ॥७।१२९।४७॥

bAlakAn mRgam Anetum preSayAm.Asa bhUriza: ||7|129|47||

.

zrutvA_iti rAghava:_tasyAm – having heard this the Râghava there

sabhAyAm in the Assembly

vismaya.anvita: he was surprised

bAlakAn mRgam Anetum preSayAm.Asa bhUriza:

 

*vlm.47 VÂLMÎKI said:—rAma was quite surprised with all the people sitting at the court, upon hearing the sage say so; and ordered his attendant lads in the hall to bring it forth with before his presence there.

*sv VALMIKI said: When the sage Vasistha said this, *rAma and the assembled sages and others were wonder.struck *rAma despatched a few boys to go and fetch the deer

 

अथ_आनीतो मृगो मुग्धः सभाम् स्फाराम् विवेश सः

atha_AnIta:_mRga:_mugdha: sabhAm sphArAm viveza sa: |

सर्वैः सभ्य.गणैर् दृष्टः पृष्टिमांस्*तुष्टिमान् अपि ॥७।१२९।४८॥

sarvai: sabhya.gaNai:_dRSTa: pRSTimAn*tuSTimAn api ||7|129|48||

.

atha AnIta: mRga: mugdha: sabhAm sphArAm viveza sa: | sarvai: sabhya.gaNai: dRSTa: pRSTimAn*tuSTimAn api

 

*vlm.48 Then the brute stag was brought and placed before the open court, when the court.people found it plump and fat, and quite tame and gentle (Lit.: content with its own state)

*sv VALMIKI said: When the sage Vasistha said this, *rAma and the assembled sages and others were wonder.struck *rAma despatched a few boys to go and fetch the deer

 

तारा.बिन्दु.युतम् देह.बिन्दुभिः खम् विडम्बयन्

tArA.bindu.yutam deha.bindubhi: kham viDambayan |

दृष्टि.पात.उत्पलासारौ सुन्दरीः परितर्जयन् ॥७।१२९।४९॥

dRSTi.pAta.utpalAsArau sundarI: paritarjayan ||7|129|49||

.

tArA.bindu.yutam deha.bindubhi: kham viDambayan dRSTi.pAta.utpalAsArau

sundarI: paritarjayan

 

*vlm.49 Its body was spotted all over, as with the stars of heaven; and its eyes were as outstretched as the petals of lotus flowers, and by far more handsome than the eyes of beauteous damsels

*sv VALMIKI said: When the sage Vasistha said this, *rAma and the assembled sages and others were wonder.struck *rAma despatched a few boys to go and fetch the deer

#viDambayan #utpalAsArau #paritarjayan

 

आदृत.अनादृत.सभैर् नीला* मरकत.त्विषः

AdRta.an.AdRta.sabhai:_nIlA* marakata.tviSa: |

धावंस्*तृण.इच्छया लोलम् मुग्धैश् चकित.वीक्षितैः ॥७।१२९।५०॥

dhAvan*tRNa.icchayA lolam mugdhai:_cakita.vIkSitai: ||7|129|50||

.

AdRta.an.AdRta.sabhair nIlA marakata.tviSa: dhAvan tRNa.icchayA lolam

mugdhai:_cakita.vIkSitai:

 

*vlm.50 It looked with its timorous glances, on the blue sapphires which decorated the court; ran to bite them with its open month, thinking them to be blades of grass

*sv VALMIKI said: When the sage Vasistha said this, *rAma and the assembled sages and others were wonder.struck Rama despatched a few boys to go and fetch the deer.

 

उत्कर्ण.उन्नयन.उद्ग्रीवम् क्षण.भङ्गावल.स्थितैः

utkarNa.unnayana.udgrIvam kSaNa.bhaGgAvala.sthitai: |

उत्कर्ण.नयन.उद्ग्रीवैः सभ्यान् आकुलयञ जवैः ॥७।१२९।५१॥

utkarNa.nayana.udgrIvai: sabhyAn Akulayan_javai: ||7|129|51||

.

utkarNa.unnayana.udgrIvam kSaNa.bhaGgAvala.sthitai: utkarNa.nayana.udgrIvai:

sabhyAn Akulayan javai:

 

*vlm.51 Then as it gazed at the assemblage, with its raised neck, uplifted ears and staring eyes through fear; so they raised their heads, pricked up their ears, and looked upon the animal with their open eyes, for fear of its leaping and jumping upon them

*AB .. sabhyAn sabhAgatAn janAn |

#kR* .#AkR* .#Akulaya Nom P (p °यत्) to make disordered  paJcat.

 

मृगम् आलोक्य तम् लोकाः =राज.मुनि.मन्त्रिणः

mRgam Alokya tam lokA: sa=rAja.muni.mantriNa: |

अनन्ता बत "माया इति" चिरम् आसन् स्मय.आकुलाः ॥७।१२९।५२॥

anantA bata "mAyA_iti" ciram Asan smaya.AkulA: ||7|129|52||

.

mRgam Alokya tam lokA: sa=rAja.muni.mantriNa: "anantA bata mAyA" iti ciram Asan smaya.AkulA:

 

*vlm.52 At last the king with all his ministers and courtiers, were all amazed at the sight of the animal, and thought it was all a magic, which they saw before them

*sv.52.53 Seeing it, the assembly was amazed and everyone exclaimed: "Truly, Mâyâ (illusion) is limitless and infinite."

 

आश्चर्य.चर्वण.सु.विस्मित.सर्वलोका

Azcarya.carvaNa.su.vismita.sarvalokA

सर्व.अवलोकन.घन.उत्पल.वर्ष.कृष्णम्

sarva.avalokana.ghana.utpala.varSa.kRSNam |

रत्न.अंशु.जाल.कचितम् मृगम् ईक्षमाणा

ratna.aMzu.jAla.kacitam mRgam IkSamANA

सा आसीत् सभा कमलिनी लिपि.निर्मिता इव ॥७।१२९।५३॥

sA_AsIt sabhA kamalinI lipi.nirmitA_iva ||7|129|53||

.

Azcarya.strange/surprising.carvaNa.su.good/very.vismita.sarvaloka.A

sarva.all/every.avalokana.seeing/observing\appearance.of.ghana.cloud/fog/thick.utpala.varSa.year.kRSNa.black/dark.m ratna.jewel.aMzu.jAla.net.kacita.m mRga.m IkSamANa.A sA.she/it .f. AsIt.was

sabhA kamali.nI lipi.nirmita.produced/created.by/effected iva.like/as.if

 

*vlm.53 The wondering eyes of the assembled people, and the shining gems on the persons of the princes, made the court hall appear, as if it were studded with full blown lotuses all around (The simile of blooming eyes and blossoming lotuses, is common in all Indian poetry)

*sv.52.53 Seeing it, the assembly was amazed and everyone exclaimed: "Truly, Mâyâ (illusion) is limitless and infinite."

 

FM7130

 

DN7129 A STAG AT COURT 3.AG16-17

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

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
                             -- Yoga Vasishtha 


The complete YVFiles of this masterpiece can be found at



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