fm6062 2.oc03 The Tale of jIvaTa .z37
jivadas
work in progress .v17
work in progress .v15,16
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fm6062 2.oc03 The Tale of jIvaTa .z37
Oॐm
vasiShTha said—
\
अत्र राघव वक्ष्ये ऽहम् इतिहासम् इमम् शृणु ।
atra rAghava vakSye_aham itihAsam imam zRNu |
यद् धत्तम् कस्य.चिद् भक्षो: किम्.चिन्_मनन-शालिन: ॥६।६२।१॥
yad_dhattam kasya.cit_bhakSo: kim.cit_manana-zAlina: ||6|62|1||
.
and now, Son of the Swift, I'm going to tell you a Legend,
The Tale of jIvaTa
just listen!
for it bestows a thoughtful reward on whoever enjoys it
.
~sv. ... I shall narrate a legend to you, O Râma, to which please lend your ear.
\
आसीत् कश्.चिन् महा-भिक्षु: समाध्य्-अभ्यास-तत्-पर: ।
AsIt kaz.cin mahA-bhikSu: samAdhi_abhyAsa-tat-para: |
नित्यम् स्व.व्यवहारेण क्षपयत्य् अखिलम् दिनम् ॥६।६२।२॥
nityam sva.vyavahAreNa kSapayati_ akhilam dinam ||2||
.
there was a certain great beggar.monk,
a bhikShu who regularly practised samAdhi,
and who spent all day every day in the duties of his calling
.
* #samAdhi is translated variously by others, q.v.
in FM the primary analysis is sam- or sama-Adhi, the same Affectation of mind,
(Adhi is Affective thought; vyAdhi is Infective disease)
identification with the universality,
Affective Sameness
.
~sv. ... a mendicant who was devoted to meditation.
~vlm. ... who devoted his life to holy devotion, and passed his days in the observance of the rules of his mendicancy.
03|o/
समाध्य्-अभ्यास-शुद्धम् तत् तस्य चित्तम् क्षणेन यत् ।
चिन्तयत्य् आशु तद्-भावम् गच्छत्य् अम्ब्व् इव वीचिताम् ॥६।६२।३॥
samAdhi_abhyAsa-zuddham tat tasya cittam kSaNena yat |
cintayati_Azu tad-bhAvam gacchati_ambu_ iva vIcitAm ||03||
.
samAdhi-abhyAsa-zuddham tat
tasya cittam kSaNena yat - x =
cintayati_Azu tad-bhAvam
gacchati
ambu_iva vIcitAm – x.
~sv.3 His mind, having been purified by such meditation, came to possess the power to materialise its thoughts.
~vlm.3. In the intensity of his Samádhi devotion, his mind was purged of all its desires; and it became assimilated to the object of its meditation, as the sea water, is changed to the form of waves. (Samádhi is defined by Patanjali, as the forgetting of one's self in the object of his meditation).
कदा.चित् स समाधान-विरतो_'तिष्ठद् एक.धी: । किम्.चित् संचिन्तयाम्.आस स्वासन.स्थ: क्रियाक्रमम् ॥६।६२।४॥
kadA.cit_sa_ samAdhAna-virato_'tiSThad_eka.dhI: | kim.cit saMcintayAm.Asa svAsana.stha: kriyAkramam ||04||
.
kadA.cit sa_ samAdhAna-virata:_atiSThat_eka.dhI: - x =
kim.cit saMcintayAm.Asa
svAsana.stha: kriyAkramam - x.
~sv.4 One day, being tired of continuous meditation, yet having his mind fully concentrated, he thought of doing something.
~vlm.4. Once as he was sitting on his seat after termination of his meditation, and was intent upon discharging some sacred functions of his order, there chanced to pass a thought over his clear mind: (Like the shadow of cloud over the midday sky).
तस्य चिन्तयतो जाता प्रतिभेयम् इति स्वत: । भावयाम्य्_आशु लीलार्थम् सामान्य-जन=वृत्तिताम् ॥६।६२।५॥
tasya cintayato_ jAtA pratibheyam iti svata: | bhAvayAmi_Azu lIlArtham sAmAnya-jana=vRttitAm ||05||
.
tasya cintayata: jAtA – Born of his ruminating -
pratibhA iyam-iti svata: – this Pratibhâ Fancy of-itself -
bhAvayAmi Azu – I experience at-once – "Let me quickly experience -
lIlA-artham – by-way-of play -
sAmAnya-jana=vRttitAm – common-folk=lifeStyle" -
~sv.5-6 He fancied birth as one who was illiterate and of a non-brahmana family.
~vlm.5. He looked into the reflexion of the thought, that rose of itself in his mind; that he should reflect for his pleasure, upon the various conditions of common people, and the different modes of their life, (the proper study of man is man, and the manner of each rightly).
इति संचिन्त्य चेतो_अस्य स्थितम् किम्.चित् नर-अन्तरम् । स्पन्द-संस्थान-संत्याग-मात्रेण_आवर्तने_अम्बु_इइव ॥६।६२।६॥
iti saMcintya ceto_asya sthitam kim.cit_nara-antaram | spanda-saMsthAna-saMtyAga-mAtreNa_Avartane_ambu_iiva ||06||
.
iti saMcintya - x =
cetas_asya sthitam kim.cit_nara-antaram - x =
spanda-saMsthAna-saMtyAga-mAtreNa - x =
Avartane_ambu_iva – x.
~sv.5-6 He fancied birth as one who was illiterate and of a non-brahmana family.
~vlm.6. All this thought his mind passed from the reflexion of himself and his God, to that of another person; and he lost the calm composure of his mind, as when the quiet sea is disturbed by whirlpool or whirl wind. (This desire of the sage disturbed his breast, like the doubt of Parnells Hermit).
तेन चित्त-नरेण_अथ कृतम् नाम_आत्मवाञ्_छया । जीवटो_अस्मि_इति हससा काकतालिय.वत् स्थितम् ॥६।६२।७॥
tena citta-nareNa_atha kRtam nAma_AtmavAJ_chayA | jIvaTo_asmi_iti hasasA kAkatAliya.vat_sthitam ||07||
.
tena citta-nareNa_atha kRtam nAma_AtmavAJ_chayA |
jIvaTo_asmi_iti hasasA kAkatAliya.vat_sthitam ||7||
~vlm.7. Then he thought in himself to become an ideal man of his own accord, and became in an instant the imagined person Jivátá by name. (Imagination shapes one to what he imagines himself to be).
~sv.7 Instantly, he had become, as it were, a tribesman: there arose in him the feeling 'I am Jivata'.
जीवटो विजहार_अथ स स्वप्न-पुरुषश्_चिरम् । स्वप्न-निर्माण-नगरे कस्मिंश्.चित् पुर-वीथिषु ॥६।६२।८॥
jIvaTo_ vijahAra_atha sa_ svapna-puruSaz_ciram | svapna-nirmANa-nagare kasmiMz.cit pura-vIthiSu ||08||
.
jIvaTo vijahAra_atha sa svapna-puruSaz_ciram - x =
svapna-nirmANa-nagare kasmiMz.cit pura-vIthiSu - x.
~vlm.8. Jivátá, the ideal man, now roved about like a dreaming person, through the walks of the imaginary city, which he had raised to himself, as a sleeping man, builds his aerial abodes in dreamt (So every man thinks himself as some one, and moves
about in his air built city).
~sv.8 This dream-being roamed for some time in the city also built of dream-objects.
तत्र पानम् पपौ मत्तो भृङ्ग: पद्मरसम् यथा । लीलया_एव दृढम् हृष्ट: सुष्वाप घन-निद्रया ॥६।६२।९॥
tatra pAnam papau matto_ bhRGga: padma.rasam yathA | lIlayA_eva dRDham hRSTa: suSvApa ghana-nidrayA ||09||
.
tatra pAnam papau matta: bhRGga: padmarasam yathA - x =
lIlayA_eva dRDham hRSTa: suSvApa ghana-nidrayA - x.
~vlm.9. He drank his fill at pleasure, as a giddy bee sips the honey from lotus cups; he became plump and hearty with his sports, and enjoyed sound sleep from his want of care.
~sv.9 One day he got drunk and slept.
स्वप्ने ददर्श विप्रत्वम् पाठ-अनुष्ठान-तुष्टितम् । प्रतिभा.मात्र-संपन्नाम् चित्ते देश-अन्तराप्तिवत् ॥६।६२।१०॥
svapne dadarza vipratvam pATha-anuSThAna-tuSTitam | pratibhA.mAtra-saMpannAm citte deza-antarAptivat ||10||
.
svapne dadarza vipratvam pATha-anuSThAna-tuSTitam - x =
pratibhA.mAtra-saMpannAm citte deza-antarAptivat - x.
~vlm.10. He saw himself in the form of a Brahman in his dream, who was pleased with his studies and the discharge of his religious duties; and as he reflected himself as such he was transformed to the same state, as a man is transplanted from one place to another at a thought. (He makes the man, and places him in every state and place).
~sv.10 He dreamt that he was a brahmana endowed with knowledge of the scriptures.
कदा.चित् स द्विज-श्रेष्ठस्_त्व्_अहर्-व्यापार-निष्ठया । सुष्वापान्तर्-व्यवहृतिर्_बीजतायाम् इव द्रुम: ॥६।६२।११॥
kadA.cit_sa dvija-zreSThas_tu_ ahar-vyApAra-niSThayA | suSvApAntar-vyavahRtir_bIjatAyAm iva druma: ||11||
.
kadA.cit_sa_ dvija-zreSTha:_tu - x =
ahar-vyApAra-niSThayA - x =
suSvApa_antar-vyavahRti: - x =
bIjatAyAm iva druma: - like a tree in the seed.
~vlm.11. The good Brahman who was observant of his daily ritual, fell asleep one day into a deep trance, and dreamt himself doing the duties of the day, as the seed hid in shell, per forms inwardly its act of vegetation.
~sv.11-12 While he was living a righteous life, one day this brahmana dreamt that he was a powerful king.
12|o/
द्विजो ऽपश्यत् स्वयम् स्वप्ने सामन्तत्वम् अथ.आत्मनि ।
स सामन्त: कृताहारा: कदा.चिद् घन-निद्रया ॥६।६२।१२॥
dvijo_apazyat svayam svapne sAmantatvam atha_Atmani |
sa* sAmanta: kRtAhArA: kadA.cit_ghana-nidrayA ||12||
.
dvija:_apazyat svayam svapne - the Twiceborn brAhmaNa saw himself in a dream =
sAmantatvam - in the condition of a Prince =
atha_Atmani - then in self =
sa sAmanta: kRtAhArA: - he did the duties of a Prince +
kadA.cit ghana-nidrayA - x.
kadA cid.ghana-nidrayA - x
...
~vlm.12. The same Brahman saw himself changed to a chieftain in his dream, and the same chief ate and drank and slept as any other man in general.
n|o/
अपश्यद् राजताम् स्वप्ने ककुब्-वलय-पालिनीम् ।
लालिताम् भोग-पूगेन पुष्प.ओघेन लताम् इव ॥६।६२।१३॥
apazyad_rAjatAm svapne kakup-valaya-pAlinIm |
lAlitAm bhoga-pUgena puSpa_oghena latAm iva ||13||
.
apazyad_rAjatAm - he saw the state of Kingship =
svapne - in dream =
kakub-valaya-pAlinIm - x =
lAlitAm bhoga-pUgena - x =
puSpa-oghena latAm iva - x.
#bhogapUga
~vlm.13. The chief again thought himself as a king in his dream, who ruled over the earth extending to the horizon; and was beset by all kinds of enjoyments, as a creeper is studded with flowers.
~sv.13 He dreamt that he was a mighty emperor of unequalled glory.
14|o/
स कदा.चिन् नृप: स्वस्थ: सुष्वाप-स्तमित-ईहित: ।
पुरोभावि-निज-आचार: स्व.कार्यम् इव कारणे ॥६।६२।१४॥
sa kadA.cin nRpa: svastha: suSvApa-stamita-Ihita: |
purobhAvi-nija-AcAra: sva.kAryam iva kAraNe ||14||
.
the somewhen Prince settled.down into a peaceful dream,
and saw his past experience grow as a tree grows from a seed.
sa kadA.cit nRpa: – Once upon a time a prince, - svastha: – confident, at his ease -
suSvApa – lay down in deep sleep - stamita – calm, still - Ihita: – wished for -
puro-bhAvi- former experience - nija-AcAra: – ordinary business - svakAryam iva kAraNe – his actions like a seed growing
~vlm. 14. Once as this prince felt himself at ease, he fell into a sound sleep free from all cares, and saw the future consequences of his actions, as the effect is attached to the cause, or the flowers are the forth-comings of the tree.
~sv.14-15 One day he indulged in royal pleasures and after that slept and dreamt of a celestial nymph.
15|o/
अपश्यत् स्व.आत्मनि स्वप्ने सुर.स्त्रीत्वम् अनिन्दितम् ।
वृक्ष-कोश-रस.उल्लासे मञ्जरीत्वम् इव.उदितम् ॥६।६२।१५॥
apazyat sva.Atmani svapne sura.strItvam aninditam |
vRkSa-koza-rasa_ullAse maJjarItvam iva_uditam ||15||
.
he saw in his own self in dream
the condition of a Water.nymph
flawless
like the form of a flower dancing on the branch of a tree
.
apazyat sva.Atmani svapne – He saw himself, within a dream, - surastrItvam – in the form of an Apsara Nymph - aninditam – faultless - maJjarItvam iva uditam – like the form of a blossom sprouting - vRkSa-koza-rasa-ullAse – dancing atop the trunk of a tree
~vlm.15. He saw his soul assuming the form of a heavenly maid,
as the pith of a plant puts forth itself in its flowers and fruits.
#surastrI -strI - f. a celestial woman, Apsaras • -strIza m. 'lord of the Apsaras', N. of Indra
* apazyat sva.Atmani svapne – He saw himself, within a dream, - surastrItvam – in the form of an Apsara Nymph - aninditam – faultless - maJjarItvam iva uditam – like the form of a blossom sprouting - vRkSa-koza-rasa-ullAse – dancing atop the trunk of a tree
16|o/
सा सुर.स्त्री रति-श्रान्ता निद्राम् गाढाम् उपागता ।
मृगीत्वम् आत्मनि स्वैरम् आवर्तत्वम् इव_अम्बुता ॥६।६२।१६॥
sA sura.strI rati-zrAntA nidrAm gADhAm upAgatA |
mRgItvam Atmani svairam Avartatvam iva_ambutA ||16||
.
the Nymph, exhausted by her pleasuring, fell into deep sleep, and there
became a deer,
nidrAm gADhAm upAgatA – fallen into a deep sleep =
mRgI-tvam Atmani – to deer-ness in the self =
as suddenly as water spins a whirlpool.
* note the two sorts of abstraction, -tA & -tva
ambutA – waterness, the Affective State of "water"
Avartatva – whirlpoolity, the Effective Condition of ehirling the water
~sv.16 Similarly, this nymph one day dreamt that she was a deer.
17|o/
सा मृगी लोल-नयना कदा.चिन्_निद्रया हृता ।
स्वप्ने ददर्श वल्लीत्वम् स्व.अभ्यासाद् दृढम् आत्मनि ॥६।६२।१७॥
sA mRgI lola-nayanA kadA.cin_nidrayA hRtA |
svapne dadarza vallItvam sva.abhyAsAd_dRDham Atmani ||17||
.
sA mRgI – the doe, - lolanayanA – with fickle eyes, - kadAcid - somewhen = nidrayA hRtA – taken by sleep, - svapne dadarza - in dream knew - vallItvam – the condition of a creeping vine - sva.abhyAsAt – out of her practice [for browsing on them] - dRDham Atmani – firmly in herself —
~vlm.17. As this temorous fawn with her fickle eyes, fell into a sound sleep at one time; she beheld herself transformed to a creeping plant (which she likes to brouse upon so fondly in her pasture).
~sv.17 And this deer dreamt that it was a creeper.
18|o/
तिर्यञ्चो 'पि प्रपश्यन्ति स्वप्नम् चित्त-स्वभावत: ।
दृष्टानाम् च श्रुतानाम् च चेत:स्मरणम् अक्षतम् ॥६।६२।१८॥
tiryaJco_api prapazyanti svapnam citta-svabhAvata: |
dRSTAnAm ca zrutAnAm ca ceta:smaraNam akSatam ||18||
.
for even animals behold their dreams, from their affective experience
of things perceived and heard,
as affectivity stored unbroken in their memory.
~vlm.18. The crooked beasts of the field and the creeping plants of forest, have also their sleep and dream of their own nature; the dreams being caused by what they saw and heard and felt in their waking states.
~sv.18 Surely, even animals behold dreams, for such is the nature of the mind which can recollect what has been seen and what has been heard.
tiryaJca: api – even the crawling beasts -
pra-pazyanti svapnam – behold dream -
citta-svabhAvata: – out of their own affective Chitta nature: -
dRSTAnAm ca – both of-seen -
zrutAnAm ca – and of-heard -
akSatam – unbroken, intact.
19|o/
सा बभूव लता-पुष्प-फल-पल्लव-शालिनी ।
वन-देवी वन-उद्यान-लता-गृह-विलासिनी ॥६।६२।१९॥
sA babhUva latA-puSpa-phala-pallava-zAlinI |
vana-devI vana-udyAna-latA-gRha-vilAsinI ||19||
.
sA babhUva - she became =
latA-puSpa-phala-pallava-zAlinI – a vine covered with flowers & fruit & leaves =
vana-devI – a forest Goddess =
vana-udyAna-latA-gRha-vilAsinI – x.
~vlm.19. This creeper came to be beautified in times, with its beautiful fruits, flowers and leaves, and formed a bowers for the seat of the floral goddess of the woods.
n|o/
बीज-अन्तस्थ-अङ्कुर-आकार-रूपया_इह_अधिरूढया ।
सा_अपश्यद् अन्त:संवित्त्या स्फुटम् लवनम् आत्मन: ॥६।६२।२०॥
bIja-antastha-aGkura-AkAra-rUpayA_iha_adhirUDhayA |
sA_apazyad_anta:saMvittyA sphuTam lavanam Atmana: ||20||
.
bIja-antastha-aGkura-AkAra-rUpayA -
with bIja-antastha-aGkura-embodiment-form =
iha_adhirUDhayA - x =
sA_apazyad_anta:saMvittyA sphuTam lavanam Atmana: - x.
~vlm.20. It hid in its heart the wishes that grew in it, in the same manner as the seed conceals in its embryo the germ of the would be tree; and at last saw itself in its inward consciousness, to be full of frailty and failings.
21|o/
कम्.चित् कालम् सुषुप्त.स्थम् कलया जडताम् घनाम् ।
अनुभूय ददर्श_अथ स्व.आत्मानम् भ्रमरम् स्थिरम् ॥६।६२।२१॥
kam.cit_kAlam suSupta.stham kalayA jaDatAm ghanAm |
anubhUya dadarza_atha sva.AtmAnam bhramaram sthiram ||21||
.
kam.cit_kAlam suSupta.stham kalayA jaDatAm ghanAm - x =
anubhUya dadarza_atha sva.AtmAnam bhramaram sthiram - x.
~vlm.21. It had remained long in its sleep and rest, but being disgusted with its drowsy dullness, it thought of being the fleeting bee its constant guest, and found itself to be immediately changed to a fluttering bee; (which it had fed with its farinaceous food).
n|o/
षट्पदो विजहार_अथ वने वन-लतास्व्_असौ ।
पद्मिनीषु च फुल्लासु तरुणीष्व्_इव वल्लभ: ॥६।६२।२२॥
SaTpado_ vijahAra_atha vane vana-latAsu_ asau |
padminISu ca phullAsu taruNISu_ iva vallabha: ||22||
.
SaTpada: vijahAra_atha vane vana-latAsu_asau - x =
padminISu ca phullAsu taruNISu_iva vallabha: - x.
~vlm.22. The bee roved at pleasure over the tender and blossoming creepers in the forest, and let on the petals of blooming lotuses, as a fond lover courts his mistresses.
23|o/
प्रियाबिम्बाधर-स्वादु.रसवत् कौसुमम् मधु ।
भ्रमत् कुसुम-संधासु मुक्तावल्ली-विलासिषु ॥६।६२।२३॥
priyAbimbAdhara-svAdu.rasavat_kausumam madhu |
bhramat_kusuma-saMdhAsu muktAvallI-vilAsiSu ||23||
.
priyAbimbAdhara-svAdu.rasavat_kausumam madhu - x =
bhramat_kusuma-saMdhAsu muktAvallI-vilAsiSu – x.
~vlm.23. It roved about the blossoms, blooming as brightning pearls in the air; and drank the nectarious Juice from the flower cups, as a lover sips the nectar from the rubied lips of the beloved.
24|o/
स बभूव सरोजिन्याम् व्यसनी बिसनालग: । क्व.चिद् एव रतिम् ह्य्_एति चेतो जड-मतेर्_अपि ॥६।६२।२४॥
sa_ babhUva sarojinyAm vyasanI bisanAlaga: |
kva.cid_eva ratim hi_eti ceto jaDa-mater_api ||24||
.
sa babhUva sarojinyAm vyasanI bisanAlaga: - x =
kva.cit_eva ratim hi_eti ceta: jaDa-mate:_api - x.
~vlm.24. He became enamoured of the lotus of the lake, and sat silent upon its thorny stalk on the water; for such is the fondness of fools, even for what is painful to them.
25|o/
ताम् आजगाम नलिनीम् परिलोलयितुम् गज: ।
रम्य-वस्तु-क्षयाय_एव मूढानाम् जृम्भते पदम् ॥६।६२।२५॥
tAm AjagAma nalinIm parilolayitum gaja: |
ramya-vastu-kSayAya_eva mUDhAnAm jRmbhate padam ||25||
.
tAm AjagAma nalinIm parilolayitum gaja: - x =
ramya-vastu-kSayAya_eva mUDhAnAm jRmbhate padam - x.
~vlm.25. The lake was often infested by elephants, who tore and trampled over the beds of lotus bushes; because it is a pleasure to the malignant base, to lay waste the fair works of God: (The black big and bulky elephants, are said to be invidious of the fair and pretty lotuses; hence the elephant is used as symbolical of the devil, the destroyer of all good).
26|o/
नलिनी मर्दिता सा_एव समम् तेन स षट्पद: ।
गतो दन्त-अन्तरम् व्रीहिर्_इव चूर्णत्वम् आययौ ॥६।६२।२६॥
nalinI marditA sA_eva samam tena sa SaTpada: |
gato danta-antaram vrIhir_iva cUrNatvam Ayayau ||26||
.
nalinI marditA sA_eva - x =
samam tena - x =
sa_ SaTpada: - x =
gata: danta-antaram vrIhir_iva - x =
cUrNatvam Ayayau - x.
#vrIhI – a variety of grain.
~vlm.26. The fond bee meets the fate of its fondling lotus, and is crushed under the tusk of the elephant, as the rice is ground under the teeth. (Such is the fate of over fondness for the fair).
27|o/
भ्रमरो वारण-आलोकाद् वारण-आलोक-भावनात् ।
ददर्श.आत्मानम् आमोद-मत्त-हस्तितया.उदितम् ॥६।६२।२७॥
bhramaro_ vAraNa-AlokAd_vAraNa-Aloka-bhAvanAt |
dadarza_AtmAnam Amoda-matta-hastitayA_uditam ||27||
.
bhramaro vAraNa-AlokAd-vAraNa-Aloka-bhAvanAt - x =
dadarza-AtmAnam Amoda-matta-hastitayA_uditam - x.
~vlm.27. The little bee seeing the big body and might of the mighty elephant, took a fancy of being as such; and by his imagining himself as so, he was instantly converted to one of the like kind: (not in its person but in the mind). (Thus is a lesson, that no one is content with himself, but wishes to be the envied or desired being).
28|o/
शुष्क-सागर-गम्भीरे गज: खाते पपात ह ।
तपो-घन-घने शून्ये संसार इव जीवक: ॥६।६२।२८॥
zuSka-sAgara-gambhIre gaja: khAte papAta ha |
tapo-ghana-ghane zUnye saMsAra iva jIvaka: ||28||
.
zuSka-sAgara-gambhIre - into a dry-ocean-bed =
gaja: khAte papAta ha - the elephant when digging fell =
tapo-ghana-ghane zUnye x
saMsAra iva jIvaka: - as some living thing falls into the saMsAra.Convolution =
~vlm.28. At last the elephant fell down into a hollow pit, which was as deep and dry as the dried bed of a gulf; as a man falls into the profound and inane ocean of this world, which is overcast by an impervious darkness around. (The troublesome world is always compared with a turbulent and darksome ocean).
zuSka-sAgara-gambhIre gaja: khAte papAta ha |
tapo-ghana-ghane zUnye saMsAra iva jIvaka:
29|o/
बभूव वल्लभो राज्ञो महा.पर.बल-अन्तक: ।
सदा मद-बल-क्षीबो घूर्णोति.इव निशाचर: ॥६।६२।२९॥
babhUva vallabho rAjJo_ mahA.para.bala-antaka: |
sadA mada-bala-kSIbo_ ghUrNoti_iva nizAcara: ||29||
.
babhUva vallabha: rAjJa: - became favorite of the rAjA.King =
mahA.para.bala-antaka: - a great killer of the enemy =
sadA mada-bala-kSIba: - always =
ghUrNoti_iva nizAcara: - x.
~vlm.29. The elephant was a favourite of the prince for his defeating the forces of his adversaries; and he routed about at random with his giddy might, as the lawless Daitya robbers wander about at night.
n|o/
कदा.चिद् असि-निस्त्रिंश-च्-छिन्न: सो_अस्तम् उपाययौ ।
विवेक-अनिल-निर्लून-रूपो जीव इव_आत्मनि ॥६।६२।३०॥
कदा.चिद् असि-निस्त्रिंश-च्-छिन्न: सो_अस्तम् उपाययौ ।
kadA.cit_asi-nistriMza-c-chinna: so_astam upAyayau |
विवेक-अनिल-निर्लून-रूपो जीव इव_आत्मनि ॥६।६२।३०॥
viveka-anila-nirlUna-rUpo jIva iva_Atmani ||30||
.
kadAcid - somewhen =
asi-nistriMza-c-chinna: -
sword-nistriMza-cut:
so_astam upAyayau |
viveka-anila-nirlUna-rUpo jIva iva_Atmani ||30||
~vlm.3O. He fell afterwards under the sword of the enemy, and pierced all over his body by their deadly darts; as the haughty egoism of the living body, drops down in the soul under the wound of right reason.
31|o/
पश्यन्_गज-घटा-कुम्भ.स्थल-अग्र-उच्चलित-अनलीन् ।
गण्ड.स्थ-भ्रमर-अभ्यासाद् गजो भूयो अpi_अभूद् अलि: ॥६।६२।३१॥
pazyan_gaja-ghaTA-kumbha.sthala-agra-uccalita-analIn |
gaNDa.stha-bhramara-abhyAsAd_gajo_ bhUyo_ api_abhUd_ali: ||31||
.
pazyan - seeing =
gaja-ghaTA-kumbha.sthala-agra-uccalita-analIn -
n elephant-ghaTA-kumbha.sthala-agra-uccalita-analIs =
gaNDa.stha-bhramara-abhyAsAt -
fr gaNDa.stha-bee-practise =
gaja: bhUya: api_abhUd_ali: - the elephant soon became a bee.
~vlm.31. The dying elephant having been accustomed to see swarms of bees, fluttering over the proboscis of elephants, and sipping the ichor exuding from them, had long cherished the desire of becoming a bee, which he now came to be in reality.
32|Ø
सेवमाने वन-लताम् पुनर् आयात् स पद्मिनीम् ।
sevamAne vana-latAm punar AyAt_sa padminIm |
दुस्त्यजो हि दुर्.अभ्यासो वासनानाम् अबोधिन: ॥६।६२।३२॥
du:_tyajo_ hi du:_abhyAso_ vAsanAnAm abodhina: ||32||
.
sevamAne vana-latAm x
punar AyAt_sa padminIm - x =
dus.tyajo hi dur.abhyAso vAsanAnAm abodhina: - x.
~vlm.32. The bee rambled at large amidst the flowery creepers of of the forest, and resorted again to the bed of lotuses in the lake; because it is hard for fools to get rid of their fond desire, though it is attended with danger and peril.
33|o/
तत्र हस्ति-खुराक्रान्त: पुन: संचूर्णताम् ययौ ।
पार्श्व.स्थ-हंस-संवित्त्या बभूव कलहंसक: ॥६।६२।३३॥
tatra hasti-khurAkrAnta: puna: saMcUrNatAm yayau |
pArzva.stha-haMsa-saMvittyA babhUva kalahaMsaka: ||33||
.
tatra hasti-khura-AkrAnta: - there elephant-hoof-stomped =
puna: saMcUrNatAm yayau – again to a state of being crushed came =
pArzva.stha-haMsa-saMvittyA – w the awareness of a mountain.nesting swan =
babhUva kalahaMsaka: - became a goose.
~vlm.33. At last the sportive bee was trampled down and crashed under the feet of an elephant, and become a goose, by its long association with one in the lake.
34|o/
कलहंसश्_चिरतरम् योनिष्व्_अन्यासु संल्लुठन् ।
कदा.चिद् बहुभिर्_हंसै: संगतो विजहार ह ॥६।६२।३४॥
kalahaMsaz_cirataram yoniSu_ anyAsu saMlluThan |
kadA.cid_bahubhir_haMsai: saMgato vijahAra ha ||34||
.
kalahaMsa: - the goose = cirataram – after a long while =
yoniSu_anyAsu – in other wombs =
saMlluThan – bouncing.along =
kadAcit - somewhen =
bahubhir haMsai: saMgata – w many geese gathered =
vijahAra ha - passed the time.
~vlm.34. The goose passed through many lives, till it became gander at last, and sported with the geese in the lake.
35|Ø
ब्राह्म-हंस-आत्मिका संवित् स-शब्दार्थवती मनाक् ।
brAhma-haMsa-AtmikA saMvit_sa-zabdArthavatI manAk |
तत्र पुष्टास्य तस्य.अन्त: प्राङण्ड-रस-बर्हिवत् ॥६।६२।३५॥
tatra puSTAsya tasya_anta: prAGaNDa-rasa-barhivat ||35||
.
brAhma-haMsa-AtmikA saMvit x
sa-zabdArthavatI manAk - x =
tatra puSTAsya tasya_anta: x
prAGaNDa-rasa-barhivat – x.
~vlm.35. Here it came to bear, the name of the gander that served as the vehicle of Brahma, and thenceforth fostered the idea of his being so, as the yolk of an egg fosters a feathered fowl in it.
स तच्_चिन्ताम् चरन्_मृतो दृढम् व्याधि-घुणाहत: ।
तत् संवित्त्त्य्-अनुसंधानाज्_जात: पद्मज-सारस: ॥६।६२।३६॥
sa tac_cintAm caran_mRto dRDham vyAdhi-ghuNAhata: |
tat_saMvittty-anusaMdhAnAj_jAta: padmaja-sArasa: ||36||
sa tac_cintAm caran_mRto dRDham vyAdhi-ghuNAhata: |
tat_saMvittty-anusaMdhAnAj_jAta: padmaja-sArasa: ||36||
~vlm.36. As it was fostering this strong desire in itself, it grew old and decayed by desease, as a piece of wood is eaten up by inbred worms; then as he died with his conscious of being the bird of Brahma, he was born as the great stork of that God in his next birth.
तत्र_अति.संतत-विवेकवतो विलासै:
संबोधितो विगत-लौक्किक-वस्तु-दृष्टिह् ।
मुक्त: स्थितो ननु युगान्त-विधौ विदेह-
मुक्तेन तेन किमु भावि विभाव्यम् एतत् ॥६।६२।३७॥
tatra_ati.saMtata-vivekavato_ vilAsai:
saMbodhito_ vigata-laukkika-vastu-dRSTi: |
mukta: sthito_ nanu yugAnta-vidhau videha-
muktena tena kimu bhAvi vibhAvyam etat ||
37||
tatra - x =
ati.saMtata-vivekavata: vilAsai: - x =
saMbodhita: - x =
vigata-laukkika-vastu-dRSTi: - x =
mukta: sthita: nanu - x =
yugAnta-vidhau - x =
videha-muktena tena kimu bhAvi vibhAvyam etat - x.
~vlm.37. The stork lived there in the company of the wise, he became enlightened from the views of worldly beings; he continued for ages in his disembodied liberation, and cared for nothing in future.
oॐm
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fm3109 1.oc04 FROM FIRE TO FIRE .z31
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
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Jiva Das
FM6062 THE TALE OF JIVATA 2.OC03.z37
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
oॐm
VASISHTHA said—
अत्र राघव वक्ष्ये अहम् इतिहासम् इमम् शृणु ।
atra rAghava vakSye aham itihAsam imam zRNu |
यत् धत्तम् कस्य.चित् भिक्षो: किम्.चित् मनन.शालिन: ॥६।६२।१॥
yat dhattam kasya.cit bhakSo: kim.cit manana.zAlina: ||6|62|1||
.
atra rAghava vakSye.I.shall.tell you aham a itihAsa.legend/history.m; imam zRNu this. You should hear,
yat dhatta.m kasya.cit bhikSu.o: x
kim.cit manana.zAlina: . x =
.
and now, Son of the Swift, I'm going to tell you a Legend,
THE TALE OF JÎVATA
just listen!
for it bestows a thoughtful reward on whoever enjoys it
.
~sv. ... I shall narrate a legend to you, O Râma, to which please lend your ear.
आसीत् क:चित् महा.भिक्षु: समाधि अभ्यास.तत्.पर: ।
AsIt ka:cit mahA.bhikSu: samAdhi abhyAsa.tat.para: |
नित्यम् स्व.व्यवहारेण क्षपयति अखिलम् दिनम् ॥६।६२।२॥
nityam sva.vyavahAreNa kSapayati akhilam dinam ||6|62|2||
.
AsIt ka:cit mahA.bhikSu: x
samAdhi abhyAsa.tat.para: x
nityam sva.vyavahAreNa x
kSapayati akhilam dinam . x =
.
there was a certain great beggar.monk,
a bhikShu who regularly practised samAdhi,
and who spent all day every day in the duties of his calling
.
* #samAdhi is translated variously by others, q.v.
in FM the primary analysis is sam. or sama~Adhi, the same Affectation of mind,
(Adhi is Affective thought; vyAdhi is Infective disease)
identification with the universality,
Affective Sameness
.
~sv. ... a mendicant who was devoted to meditation.
~vlm. ... who devoted his life to holy devotion, and passed his days in the observance of the rules of his mendicancy.
समाधि अभ्यास.शुद्धम् तत् तस्य चित्तम् क्षणेन यत् ।
samAdhi abhyAsa.zuddham tat tasya cittam kSaNena yat |
चिन्तयति आशु तत्.भावम् गच्छति अम्बु इव वीचिताम् ॥६।६२।०३॥
cintayati Azu tat.bhAvam gacchati ambu iva vIcitAm ||6|62|03||
.
samAdhi.abhyAsa.zuddham tat
tasya cittam kSaNena yat . x =
cintayati Azu tad.bhAvam
gacchati
ambu iva vIcitAm – x.
~sv.3 His mind, having been purified by such meditation, came to possess the power to materialise its thoughts.
~vlm.3. In the intensity of his Samádhi devotion, his mind was purged of all its desires; and it became assimilated to the object of its meditation, as the sea water, is changed to the form of waves. (Samádhi is defined by Patanjali, as the forgetting of one's self in the object of his meditation).
कदा.चित् स* समाधान.विरत: अतिष्ठत् एक.धी: ।
kadA.cit sa* samAdhAna.virata: atiSThat eka.dhI: |
किम्.चित् संचिन्तयाम्.आस स्वासन.स्थ: क्रियाक्रमम् ॥६।६२।०४॥
kim.cit saMcintayAm.Asa svAsana.stha: kriyAkramam ||6|62|04||
.
kadA.cit sa samAdhAna.virata: atiSThat eka.dhI: . x =
kim.cit saMcintayAm.Asa
svAsana.stha: kriyAkramam . x.
~sv.4 One day, being tired of continuous meditation, yet having his mind fully concentrated, he thought of doing something.
~vlm.4. Once as he was sitting on his seat after termination of his meditation, and was intent upon discharging some sacred functions of his order, there chanced to pass a thought over his clear mind: (Like the shadow of cloud over the midday sky).
तस्य चिन्तयत: जाता प्रतिभेयम् इति स्वत: ।
tasya cintayata: jAtA pratibheyam iti svata: |
भावयामि आशु लीलार्थम् सामान्य.जन=वृत्तिताम् ॥६।६२।०५॥
bhAvayAmi Azu lIlArtham sAmAnya.jana=vRttitAm ||6|62|05||
.
tasya cintayata: jAtA – Born of his ruminating .
pratibhA iyam.iti svata: – this Pratibhâ Fancy of.itself .
bhAvayAmi Azu – I experience at.once – "Let me quickly experience .
lIlA.artham – by.way.of play .
sAmAnya.jana=vRttitAm – common.folk=lifeStyle" .
~sv.5.6 He fancied birth as one who was illiterate and of a non.brahmana family.
~vlm.5. He looked into the reflexion of the thought, that rose of itself in his mind; that he should reflect for his pleasure, upon the various conditions of common people, and the different modes of their life, (the proper study of man is man, and the manner of each rightly).
इति संचिन्त्य चेत: अस्य स्थितम् किम्.चित् नर~अन्तरम् ।
iti saMcintya ceta: asya sthitam kim.cit nara~antaram |
स्पन्द.संस्थान.संत्याग.मात्रेण आवर्तने अम्बु इव ॥६।६२।०६॥
spanda.saMsthAna.saMtyAga.mAtreNa Avartane ambu iva ||6|62|06||
.
iti saMcintya . x =
cetas asya sthitam kim.cit nara~antaram . x =
spanda.saMsthAna.saMtyAga.mAtreNa . x =
Avartane ambu iva – x.
~sv.5.6 He fancied birth as one who was illiterate and of a non.brahmana family.
~vlm.6. All this thought his mind passed from the reflexion of himself and his God, to that of another person; and he lost the calm composure of his mind, as when the quiet sea is disturbed by whirlpool or whirl wind. (This desire of the sage disturbed his breast, like the doubt of Parnells Hermit).
तेन चित्त.नरेण अथ कृतम् नाम आत्मवान् छया ।
tena citta.nareNa atha kRtam nAma AtmavAn chayA |
जीवट: अस्मि इति हससा काकतालिय.वत् स्थितम् ॥६।६२।०७॥
jIvaTa: asmi iti hasasA kAkatAliya.vat sthitam ||6|62|07||
.
tena citta.nareNa atha x
kRtam nAma AtmavAJ chayA |
jIvaTa: asmi iti hasasA x
kAkatAliya.vat sthitam . x =
.
~vlm.7. Then he thought in himself to become an ideal man of his own accord, and became in an instant the imagined person Jivátá by name. (Imagination shapes one to what he imagines himself to be).
~sv.7 Instantly, he had become, as it were, a tribesman: there arose in him the feeling 'I am Jivata'.
जीवट: विजहार अथ स* स्वप्न.पुरुष: चिरम् ।
jIvaTa: vijahAra atha sa* svapna.puruSa: ciram |
स्वप्न.निर्माण.नगरे कस्मिन्.चित् पुर.वीथिषु ॥६।६२।०८॥
svapna.nirmANa.nagare kasmin.cit pura.vIthiSu ||6|62|08||
.
jIvaTa: vijahAra atha x
sa* svapna.puruSa: ciram x
svapna.nirmANa.nagare x
kasmin.cit pura.vIthiSu . x =
.
~vlm.8. Jivátá, the ideal man, now roved about like a dreaming person, through the walks of the imaginary city, which he had raised to himself, as a sleeping man, builds his aerial abodes in dreamt (So every man thinks himself as some one, and moves
about in his air built city).
~sv.8 This dream.being roamed for some time in the city also built of dream.objects.
तत्र पानम् पपौ मत्त: भृङ्ग: पद्म.रसम् यथा ।
tatra pAnam papau matta: bhRGga: padma.rasam yathA |
लीलया एव दृढम् हृष्ट: सुष्वाप घन.निद्रया ॥६।६२।०९॥
lIlayA eva dRDham hRSTa: suSvApa ghana.nidrayA ||6|62|09||
.
tatra pAnam papau matta: x
bhRGga: padmarasam yathA x
lIlayA eva dRDham hRSTa: x
suSvApa ghana.nidrayA . x =
.
~vlm.9. He drank his fill at pleasure, as a giddy bee sips the honey from lotus cups; he became plump and hearty with his sports, and enjoyed sound sleep from his want of care.
~sv.9 One day he got drunk and slept.
स्वप्ने ददर्श विप्रत्वम् पाठ~अनुष्ठान.तुष्टितम् ।
svapne dadarza vipratvam pATha~anuSThAna.tuSTitam |
प्रतिभा.मात्र.सम्पन्नाम् चित्ते देश~अन्तराप्तिवत् ॥६।६२।१०॥
pratibhA.mAtra.sampannAm citte deza~antarAptivat ||6|62|10||
.
svapne dadarza vipratvam x
pATha~anuSThAna.tuSTitam . x =
pratibhA.mAtra.sampannAm x
citte deza~antarAptivat . x =
.
~vlm.10. He saw himself in the form of a Brahman in his dream, who was pleased with his studies and the discharge of his religious duties; and as he reflected himself as such he was transformed to the same state, as a man is transplanted from one place to another at a thought. (He makes the man, and places him in every state and place).
~sv.10 He dreamt that he was a brahmana endowed with knowledge of the scriptures.
कदा.चित् स* द्विज.श्रेष्ठ: तु अहर्.व्यापार.निष्ठया ।
kadA.cit sa* dvija.zreSTha: tu ahar.vyApAra.niSThayA |
सुष्वाप अन्तर्.व्यवहृति: बीजतायाम् इव द्रुम: ॥६।६२।११॥
suSvApa antar.vyavahRti: bIjatAyAm iva druma: ||6|62|11||
.
kadA.cit sa dvija.zreSTha: tu . x =
ahar.vyApAra.niSThayA . x =
suSvApa antar.vyavahRti: . x =
bIjatAyAm iva druma: . like a tree in the seed.
~vlm.11. The good Brahman who was observant of his daily ritual, fell asleep one day into a deep trance, and dreamt himself doing the duties of the day, as the seed hid in shell, per forms inwardly its act of vegetation.
~sv.11.12 While he was living a righteous life, one day this brahmana dreamt that he was a powerful king.
द्विज: अपश्यत् स्वयम् स्वप्ने सामन्तत्वम् अथ आत्मनि ।
dvija: apazyat svayam svapne sAmantatvam atha Atmani |
स* सामन्त: कृताहारा: कदा.चित् घन.निद्रया ॥६।६२।१२॥
sa* sAmanta: kRtAhArA: kadA.cit ghana.nidrayA ||6|62|12||
.
dvija: apazyat svayam svapne . the Twiceborn brAhmaNa saw himself in a dream =
sAmantatvam . in the condition of a Prince =
atha Atmani . then in self =
sa sAmanta: kRtAhArA: . he did the duties of a Prince +
kadA.cit ghana.nidrayA . x.
kadA cid.ghana.nidrayA . x
...
~vlm.12. The same Brahman saw himself changed to a chieftain in his dream, and the same chief ate and drank and slept as any other man in general.
अपश्यत् राजताम् स्वप्ने ककुप्.वलय.पालिनीम् ।
apazyat rAjatAm svapne kakup.valaya.pAlinIm |
लालिताम् भोग.पूगेन पुष्प ओघेन लताम् इव ॥६।६२।१३॥
lAlitAm bhoga.pUgena puSpa oghena latAm iva ||6|62|13||
.
apazyat rAjatAm . he saw the state of Kingship =
svapne . in dream =
kakub.valaya.pAlinIm . x =
lAlitAm bhoga.pUgena . x =
puSpa.oghena latAm iva . x.
#bhogapUga
~vlm.13. The chief again thought himself as a king in his dream, who ruled over the earth extending to the horizon; and was beset by all kinds of enjoyments, as a creeper is studded with flowers.
~sv.13 He dreamt that he was a mighty emperor of unequalled glory.
स* कदा.चित् नृप: स्वस्थ: सुष्वाप अस्तमित~ईहित: ।
sa* kadA.cit nRpa: svastha: suSvApa astamita~Ihita: |
पुरोभावि.निज~आचार: स्व.कार्यम् इव कारणे ॥६।६२।१४॥
purobhAvi.nija~AcAra: sva.kAryam iva kAraNe ||6|62|14||
.
the somewhen Prince settled.down into a peaceful dream,
and saw his past experience grow as a tree grows from a seed.
sa kadA.cit nRpa: – Once upon a time a prince, . svastha: – confident, at his ease .
suSvApa – lay down in deep sleep . astamita – set . Ihita: – wished for .
puro.bhAvi. former experience . nija~AcAra: – ordinary business . svakAryam iva kAraNe – his actions like a seed growing
~vlm. 14. Once as this prince felt himself at ease, he fell into a sound sleep free from all cares, and saw the future consequences of his actions, as the effect is attached to the cause, or the flowers are the forth.comings of the tree.
~sv.14.15 One day he indulged in royal pleasures and after that slept and dreamt of a celestial nymph.
अपश्यत् स्व.आत्मनि स्वप्ने सुर.स्त्रीत्वम् अनिन्दितम् ।
apazyat sva.Atmani svapne sura.strItvam aninditam |
वृक्ष.कोश.रस उल्लासे मञ्जरीत्वम् इव उदितम् ॥६।६२।१५॥
vRkSa.koza.rasa ullAse maJjarItvam iva uditam ||6|62|15||
.
apazyat sva.Atmani svapne x
sura.strItvam aninditam x
vRkSa.koza.rasa ullAse x
maJjarItvam iva uditam . x =
.
he saw in his own self in dream
the condition of a Water.nymph
flawless
like the form of a flower dancing on the branch of a tree
.
apazyat sva.Atmani svapne – He saw himself, within a dream, . surastrItvam – in the form of an Apsara Nymph . aninditam – faultless . maJjarItvam iva uditam – like the form of a blossom sprouting . vRkSa.koza.rasa~ullAse – dancing atop the trunk of a tree
~vlm.15. He saw his soul assuming the form of a heavenly maid,
as the pith of a plant puts forth itself in its flowers and fruits.
#surastrI .strI . f. a celestial woman, Apsaras • .strIza m. 'lord of the Apsaras', N. of Indra
* apazyat sva.Atmani svapne – He saw himself, within a dream, . surastrItvam – in the form of an Apsara Nymph . aninditam – faultless . maJjarItvam iva uditam – like the form of a blossom sprouting . vRkSa.koza.rasa~ullAse – dancing atop the trunk of a tree
सा सुर.स्त्री रति.श्रान्ता निद्राम् गाढाम् उपागता ।
sA sura.strI rati.zrAntA nidrAm gADhAm upAgatA |
मृगीत्वम् आत्मनि स्वैरम् आवर्तत्वम् इव अम्बुता ॥६।६२।१६॥
mRgItvam Atmani svairam Avartatvam iva ambutA ||6|62|16||
.
sA sura.strI rati.zrAntA x
nidrAm gADhAm upAgatA x
mRgItvam Atmani svairam x
Avartatvam iva ambutA . x =
.
the Nymph, exhausted by her pleasuring, fell into deep sleep, and there
became a deer,
nidrAm gADhAm upAgatA – fallen into a deep sleep =
mRgI.tvam Atmani – to deer.ness in the self =
as suddenly as water spins a whirlpool.
* note the two sorts of abstraction, .tA & .tva
ambutA – waterness, the Affective State of "water"
Avartatva – whirlpoolity, the Effective Condition of ehirling the water
~sv.16 Similarly, this nymph one day dreamt that she was a deer.
सा मृगी लोल.नयना कदा.चित् निद्रया हृता ।
sA mRgI lola.nayanA kadA.cit nidrayA hRtA |
स्वप्ने ददर्श वल्लीत्वम् स्व.अभ्यासात् दृढम् आत्मनि ॥६।६२।१७॥
svapne dadarza vallItvam sva.abhyAsAt dRDham Atmani ||6|62|17||
.
sA mRgI – the doe, . lolanayanA – with fickle eyes, . kadAcid . somewhen = nidrayA hRtA – taken by sleep, . svapne dadarza . in dream knew . vallItvam – the condition of a creeping vine . sva.abhyAsAt – out of her practice [for browsing on them] . dRDham Atmani – firmly in herself —
~vlm.17. As this temorous fawn with her fickle eyes, fell into a sound sleep at one time; she beheld herself transformed to a creeping plant (which she likes to brouse upon so fondly in her pasture).
~sv.17 And this deer dreamt that it was a creeper.
तिर्यञ्च: अपि प्रपश्यन्ति स्वप्नम् चित्त.स्वभावत: ।
tiryaJca: api prapazyanti svapnam citta.svabhAvata: |
दृष्टानाम् च श्रुतानाम् च चेत:स्मरणम् अक्षतम् ॥६।६२।१८॥
dRSTAnAm ca zrutAnAm ca ceta:smaraNam akSatam ||6|62|18||
.
tiryaJca: api prapazyanti x
svapnam citta.svabhAvata: x
dRSTAnAm ca zrutAnAm ca x
ceta:smaraNam akSatam . x =
.
for even animals behold their dreams, from their affective experience
of things perceived and heard,
as affectivity stored unbroken in their memory.
~vlm.18. The crooked beasts of the field and the creeping plants of forest, have also their sleep and dream of their own nature; the dreams being caused by what they saw and heard and felt in their waking states.
~sv.18 Surely, even animals behold dreams, for such is the nature of the mind which can recollect what has been seen and what has been heard.
tiryaJca: api – even the crawling beasts .
pra.pazyanti svapnam – behold dream .
citta.svabhAvata: – out of their own affective Chitta nature: .
dRSTAnAm ca – both of.seen .
zrutAnAm ca – and of.heard .
akSatam – unbroken, intact.
सा बभूव लता.पुष्प.फल.पल्लव.शालिनी ।
sA babhUva latA.puSpa.phala.pallava.zAlinI |
वन.देवी वन~उद्यान.लता.गृह.विलासिनी ॥६।६२।१९॥
vana.devI vana~udyAna.latA.gRha.vilAsinI ||6|62|19||
.
sA babhUva . she became =
latA.puSpa.phala.pallava.zAlinI – a vine covered with flowers & fruit & leaves =
vana.devI – a forest Goddess =
vana~udyAna.latA.gRha.vilAsinI – x.
~vlm.19. This creeper came to be beautified in times, with its beautiful fruits, flowers and leaves, and formed a bowers for the seat of the floral goddess of the woods.
बीज~अन्तस्थ~अङ्कुर~आकार.रूपया इह अधिरूढया ।
bIja~antastha~aGkura~AkAra.rUpayA iha adhirUDhayA |
सा अपश्यत् अन्त:संवित्त्या स्फुटम् लवनम् आत्मन: ॥६।६२।२०॥
sA apazyat anta:saMvittyA sphuTam lavanam Atmana: ||6|62|20||
.
bIja~antastha~aGkura~AkAra.rUpayA .
with bIja~antastha~aGkura.embodiment.form =
iha adhirUDhayA . x =
sA apazyat anta:saMvittyA sphuTam lavanam Atmana: . x.
~vlm.20. It hid in its heart the wishes that grew in it, in the same manner as the seed conceals in its embryo the germ of the would be tree; and at last saw itself in its inward consciousness, to be full of frailty and failings.
कम्.चित् कालम् सुषुप्त.स्थम् कलया जडताम् घनाम् ।
kam.cit kAlam suSupta.stham kalayA jaDatAm ghanAm |
अनुभूय ददर्श अथ स्व.आत्मानम् भ्रमरम् स्थिरम् ॥६।६२।२१॥
anubhUya dadarza atha sva.AtmAnam bhramaram sthiram ||6|62|21||
.
kam.cit kAlam suSupta.stham x
kalayA jaDatAm ghanAm x
anubhUya dadarza atha x
sva.AtmAnam bhramaram sthiram . x =
.
~vlm.21. It had remained long in its sleep and rest, but being disgusted with its drowsy dullness, it thought of being the fleeting bee its constant guest, and found itself to be immediately changed to a fluttering bee; (which it had fed with its farinaceous food).
षट्पद: विजहार अथ वने वन.लतासु असौ ।
SaTpada: vijahAra atha vane vana.latAsu asau |
पद्मिनीषु च फुल्लासु तरुणीषु इव वल्लभ: ॥६।६२।२२॥
padminISu ca phullAsu taruNISu iva vallabha: ||6|62|22||
.
SaTpada: vijahAra atha x
vane vana.latAsu asau . x =
padminISu ca phullAsu x
taruNISu iva vallabha: . x =
.
~vlm.22. The bee roved at pleasure over the tender and blossoming creepers in the forest, and let on the petals of blooming lotuses, as a fond lover courts his mistresses.
प्रियाबिम्बाधर.स्वादु.रसवत् कौसुमम् मधु ।
priyAbimbAdhara.svAdu.rasavat kausumam madhu |
भ्रमत् कुसुम.संधासु मुक्ता.वल्ली.विलासिषु ॥६।६२।२३॥
bhramat kusuma.saMdhAsu muktA.vallI.vilAsiSu ||6|62|23||
.
priyAbimbAdhara.svAdu.rasavat x
kausumam madhu x
bhramat kusuma.saMdhAsu x
muktAvallI.vilAsiSu . x =
.
~vlm.23. It roved about the blossoms, blooming as brightning pearls in the air; and drank the nectarious Juice from the flower cups, as a lover sips the nectar from the rubied lips of the beloved.
स* बभूव सरोजिन्याम् व्यसनी बिस.नालग: ।
sa* babhUva sarojinyAm vyasanI bisa.nAlaga: |
क्व.चित् एव रतिम् हि एति चेत: जड.मते: अपि ॥६।६२।२४॥
kva.cit eva ratim hi eti ceta: jaDa.mate: api ||6|62|24||
.
sa babhUva sarojinyAm x
vyasanI bisa.nAlaga: x
kva.cit eva ratim hi eti x
ceta: jaDa.mate: api . x =
.
~vlm.24. He became enamoured of the lotus of the lake, and sat silent upon its thorny stalk on the water; for such is the fondness of fools, even for what is painful to them.
ताम् आजगाम नलिनीम् परिलोलयितुम् गज: ।
tAm AjagAma nalinIm parilolayitum gaja: |
रम्य.वस्तु.क्षयाय एव मूढानाम् जृम्भते पदम् ॥६।६२।२५॥
ramya.vastu.kSayAya eva mUDhAnAm jRmbhate padam ||6|62|25||
.
tAm AjagAma nalinIm x
parilolayitum gaja: . x =
ramya.vastu.kSayAya eva x
mUDhAnAm jRmbhate padam . x.
~vlm.25. The lake was often infested by elephants, who tore and trampled over the beds of lotus bushes; because it is a pleasure to the malignant base, to lay waste the fair works of God: (The black big and bulky elephants, are said to be invidious of the fair and pretty lotuses; hence the elephant is used as symbolical of the devil, the destroyer of all good).
नलिनी मर्दिता सा एव समम् तेन स* षट्पद: ।
nalinI marditA sA eva samam tena sa* SaTpada: |
गत: दन्त~अन्तरम् व्रीहि: इव चूर्णत्वम् आययौ ॥६।६२।२६॥
gata: danta~antaram vrIhi: iva cUrNatvam Ayayau ||6|62|26||
.
nalinI marditA sA eva . x =
samam tena . x =
sa SaTpada: . x =
gata: danta~antaram vrIhi: iva . x =
cUrNatvam Ayayau . x.
#vrIhI – a variety of grain.
~vlm.26. The fond bee meets the fate of its fondling lotus, and is crushed under the tusk of the elephant, as the rice is ground under the teeth. (Such is the fate of over fondness for the fair).
भ्रमर: वारण~आलोकात् वारण~आलोक.भावनात् ।
bhramara: vAraNa~AlokAt vAraNa~Aloka.bhAvanAt |
ददर्श आत्मानम् आमोद.मत्त.हस्तितया उदितम् ॥६।६२।२७॥
dadarza AtmAnam Amoda.matta.hastitayA uditam ||6|62|27||
.
bhramaro vAraNa~AlokAt x
vAraNa~Aloka.bhAvanAt x
dadarza~AtmAnam x
Amoda.matta.hastitayA uditam . x.
~vlm.27. The little bee seeing the big body and might of the mighty elephant, took a fancy of being as such; and by his imagining himself as so, he was instantly converted to one of the like kind: (not in its person but in the mind). (Thus is a lesson, that no one is content with himself, but wishes to be the envied or desired being).
शुष्क.सागर.गम्भीरे गज: खाते पपात ह ।
zuSka.sAgara.gambhIre gaja: khAte papAta ha |
तप:घन.घने शून्ये संसार* इव जीवक: ॥६।६२।२८॥
tapa:ghana.ghane zUnye saMsAra* iva jIvaka: ||6|62|28||
.
zuSka.sAgara.gambhIre . into a dry.ocean.bed =
gaja: khAte papAta ha . the elephant when digging fell =
tapo.ghana.ghane zUnye x
saMsAra iva jIvaka: . as some living thing falls into the saMsAra.Convolution =
~vlm.28. At last the elephant fell down into a hollow pit, which was as deep and dry as the dried bed of a gulf; as a man falls into the profound and inane ocean of this world, which is overcast by an impervious darkness around. (The troublesome world is always compared with a turbulent and darksome ocean).
zuSka.sAgara.gambhIre gaja: khAte papAta ha |
tapo.ghana.ghane zUnye saMsAra iva jIvaka:
बभूव वल्लभ: राज्ञ: महा.पर.बल~अन्तक: ।
babhUva vallabha: rAjJa: mahA.para.bala~antaka: |
सदा मद.बल.क्षीब: घूर्णोति इव निशाचर: ॥६।६२।२९॥
sadA mada.bala.kSIba: ghUrNoti iva nizAcara: ||6|62|29||
.
babhUva vallabha: rAjJa: . became favorite of the rAjA.King =
mahA.para.bala~antaka: . a great killer of the enemy =
sadA mada.bala.kSIba: . always =
ghUrNoti iva nizAcara: . x.
~vlm.29. The elephant was a favourite of the prince for his defeating the forces of his adversaries; and he routed about at random with his giddy might, as the lawless Daitya robbers wander about at night.
कदा.चित् असि.निस्त्रिंश~छिन्न: स: अस्तम् उपाययौ ।
kadA.cit asi.nistriMza~chinna: sa: astam upAyayau |
विवेक~अनिल.निर्लून.रूप: जीव* इव आत्मनि ॥६।६२।३०॥
viveka~anila.nirlUna.rUpa: jIva* iva Atmani ||6|62|30||
.
kadAcid . somewhen =
asi.nistriMza.c.chinna: .
sword.nistriMza.cut:
sa: astam upAyayau |
viveka~anila.nirlUna.rUpo jIva iva Atmani ||6|62|30||
~vlm.3O. He fell afterwards under the sword of the enemy, and pierced all over his body by their deadly darts; as the haughty egoism of the living body, drops down in the soul under the wound of right reason.
पश्यन् गज.घटा.कुम्भ.स्थल~अग्र~उच्चलित~अनलीन् ।
pazyan gaja.ghaTA.kumbha.sthala~agra~uccalita~analIn |
गण्ड.स्थ.भ्रमर~अभ्यासात् गज: भूय: अपि अभूत् अलि: ॥६।६२।३१॥
gaNDa.stha.bhramara~abhyAsAt gaja: bhUya: api abhUt ali: ||6|62|31||
.
pazyan . seeing =
gaja.ghaTA.kumbha.sthala~agra~uccalita~analIn .
n elephant.ghaTA.kumbha.sthala~agra~uccalita~analIs =
gaNDa.stha.bhramara~abhyAsAt .
fr gaNDa.stha.bee.practise =
gaja: bhUya: api abhUt ali: . the elephant soon became a bee.
~vlm.31. The dying elephant having been accustomed to see swarms of bees, fluttering over the proboscis of elephants, and sipping the ichor exuding from them, had long cherished the desire of becoming a bee, which he now came to be in reality.
सेवमाने वन.लताम् पुनर् आयात् स पद्मिनीम् ।
sevamAne vana.latAm punar AyAt sa padminIm |
दु:त्यज: हि दु:अभ्यास: वासनानाम् अबोधिन: ॥६।६२।३२॥
du:tyaja: hi du:abhyAsa: vAsanAnAm abodhina: ||6|62|32||
.
sevamAne vana.latAm x
punar AyAt sa padminIm . x =
dus.tyajo hi dur.abhyAso vAsanAnAm abodhina: . x.
~vlm.32. The bee rambled at large amidst the flowery creepers of of the forest, and resorted again to the bed of lotuses in the lake; because it is hard for fools to get rid of their fond desire, though it is attended with danger and peril.
तत्र हस्ति.खुर~आक्रान्त: पुन: संचूर्णताम् ययौ ।
tatra hasti.khura~AkrAnta: puna: saMcUrNatAm yayau |
पार्श्व.स्थ.हंस.संवित्त्या बभूव कलहंसक: ॥६।६२।३३॥
pArzva.stha.haMsa.saMvittyA babhUva kalahaMsaka: ||6|62|33||
.
tatra hasti.khura~AkrAnta: . there elephant.hoof.stomped =
puna: saMcUrNatAm yayau – again to a state of being crushed came =
pArzva.stha.haMsa.saMvittyA – w the awareness of a mountain.nesting swan =
babhUva kalahaMsaka: . became a goose.
~vlm.33. At last the sportive bee was trampled down and crashed under the feet of an elephant, and become a goose, by its long association with one in the lake.
कलहंस: चिरतरम् योनिषु अन्यासु संल्लुठन् ।
kalahaMsa: cirataram yoniSu anyAsu saMlluThan |
कदा.चित् बहुभि: हंसै: संगत: विजहार ह ॥६।६२।३४॥
kadA.cit bahubhi: haMsai: saMgata: vijahAra ha ||6|62|34||
.
kalahaMsa: . the goose = cirataram – after a long while =
yoniSu anyAsu – in other wombs =
saMlluThan – bouncing.along =
kadAcit . somewhen =
bahubhir haMsai: saMgata – w many geese gathered =
vijahAra ha . passed the time.
~vlm.34. The goose passed through many lives, till it became gander at last, and sported with the geese in the lake.
ब्राह्म.हंस~आत्मिका संवित् स.शब्दार्थवती मनाक् ।
brAhma.haMsa~AtmikA saMvit sa.zabdArthavatI manAk |
तत्र पुष्टास्य तस्य अन्त: प्राक्.अण्ड.रस.बर्हिवत् ॥६।६२।३५॥
tatra puSTAsya tasya anta: prAk.aNDa.rasa.barhivat ||6|62|35||
.
brAhma.haMsa~AtmikA saMvit x
sa.zabdArthavatI manAk . x =
tatra puSTAsya tasya anta: x
prAGaNDa.rasa.barhivat – x.
~vlm.35. Here it came to bear, the name of the gander that served as the vehicle of Brahma, and thenceforth fostered the idea of his being so, as the yolk of an egg fosters a feathered fowl in it.
स* तत् चिन्ताम् चरन् मृत: दृढम् व्याधि.घुणाहत: ।
sa* tat cintAm caran mRta: dRDham vyAdhi.ghuNAhata: |
तत् संवित्त्ति.अनुसंधानात् जात: पद्मज.सारस: ॥६।६२।३६॥
tat saMvittti.anusaMdhAnAt jAta: padmaja.sArasa: ||6|62|36||
.
sa* tat cintAm caran mRta: x
dRDham vyAdhi.ghuNAhata: x
tat saMvittti.anusaMdhAnAt x
jAta: padmaja.sArasa: . x =
.
~vlm.36. As it was fostering this strong desire in itself, it grew old and decayed by desease, as a piece of wood is eaten up by inbred worms; then as he died with his conscious of being the bird of Brahma, he was born as the great stork of that God in his next birth.
तत्र अति.संतत.विवेकवत: विलासै:
tatra ati.saMtata.vivekavata: vilAsai:
सम्बोधित: विगत.लौक्किक.वस्तु.दृष्टि: ।
sambodhita: vigata.laukkika.vastu.dRSTi: |
मुक्त: स्थित: ननु युगान्त.विधौ विदेह=
mukta: sthita: nanu yugAnta.vidhau videha=
मुक्तेन तेन किम्.उ भावि विभाव्यम् एतत् ॥६।६२।३७॥
muktena tena kim.u bhAvi vibhAvyam etat ||6|62|37||
.
tatra . x =
ati.saMtata.vivekavata: vilAsai: . x =
sambodhita: . x =
vigata.laukkika.vastu.dRSTi: . x =
mukta: sthita: nanu . x =
yugAnta.vidhau . x =
videha.muktena tena kimu bhAvi vibhAvyam etat . x.
~vlm.37. The stork lived there in the company of the wise, he became enlightened from the views of worldly beings; he continued for ages in his disembodied liberation, and cared for nothing in future.
@@@
DN6062 THE TALE OF JIVATA 2.OC03
वसिष्ठ उवाच ।
vasiSTha uvAca |
अत्र राघव वक्ष्ये अहम् इतिहासम् इमम् शृणु ।
atra rAghava vakSye aham itihAsam imam zRNu |
यत् धत्तम् कस्य.चित् भक्षो: किम्.चित् मनन.शालिन: ॥६।६२।१॥
yat dhattam kasya.cit bhakSo: kim.cit manana.zAlina: ||6|62|1||
आसीत् क:चित् महा.भिक्षु: समाधि अभ्यास.तत्.पर: ।
AsIt ka:cit mahA.bhikSu: samAdhi abhyAsa.tat.para: |
नित्यम् स्व.व्यवहारेण क्षपयति अखिलम् दिनम् ॥६।६२।२॥
nityam sva.vyavahAreNa kSapayati akhilam dinam ||6|62|2||
समाधि अभ्यास.शुद्धम् तत् तस्य चित्तम् क्षणेन यत् ।
samAdhi abhyAsa.zuddham tat tasya cittam kSaNena yat |
चिन्तयति आशु तत्.भावम् गच्छति अम्बु इव वीचिताम् ॥६।६२।०३॥
cintayati Azu tat.bhAvam gacchati ambu iva vIcitAm ||6|62|03||
कदा.चित् स* समाधान.विरत: अतिष्ठत् एक.धी: ।
kadA.cit sa* samAdhAna.virata: atiSThat eka.dhI: |
किम्.चित् संचिन्तयाम्.आस स्वासन.स्थ: क्रियाक्रमम् ॥६।६२।०४॥
kim.cit saMcintayAm.Asa svAsana.stha: kriyAkramam ||6|62|04||
तस्य चिन्तयत: जाता प्रतिभेयम् इति स्वत: ।
tasya cintayata: jAtA pratibheyam iti svata: |
भावयामि आशु लीलार्थम् सामान्य.जन=वृत्तिताम् ॥६।६२।०५॥
bhAvayAmi Azu lIlArtham sAmAnya.jana=vRttitAm ||6|62|05||
इति संचिन्त्य चेत: अस्य स्थितम् किम्.चित् नर~अन्तरम् ।
iti saMcintya ceta: asya sthitam kim.cit nara~antaram |
स्पन्द.संस्थान.संत्याग.मात्रेण आवर्तने अम्बु इव ॥६।६२।०६॥
spanda.saMsthAna.saMtyAga.mAtreNa Avartane ambu iva ||6|62|06||
तेन चित्त.नरेण अथ कृतम् नाम आत्मवान् छया ।
tena citta.nareNa atha kRtam nAma AtmavAn chayA |
जीवट: अस्मि इति हससा काकतालिय.वत् स्थितम् ॥६।६२।०७॥
jIvaTa: asmi iti hasasA kAkatAliya.vat sthitam ||6|62|07||
जीवट: विजहार अथ स* स्वप्न.पुरुष: चिरम् ।
jIvaTa: vijahAra atha sa* svapna.puruSa: ciram |
स्वप्न.निर्माण.नगरे कस्मिन्.चित् पुर.वीथिषु ॥६।६२।०८॥
svapna.nirmANa.nagare kasmin.cit pura.vIthiSu ||6|62|08||
तत्र पानम् पपौ मत्त: भृङ्ग: पद्म.रसम् यथा ।
tatra pAnam papau matta: bhRGga: padma.rasam yathA |
लीलया एव दृढम् हृष्ट: सुष्वाप घन.निद्रया ॥६।६२।०९॥
lIlayA eva dRDham hRSTa: suSvApa ghana.nidrayA ||6|62|09||
स्वप्ने ददर्श विप्रत्वम् पाठ~अनुष्ठान.तुष्टितम् ।
svapne dadarza vipratvam pATha~anuSThAna.tuSTitam |
प्रतिभा.मात्र.सम्पन्नाम् चित्ते देश~अन्तराप्तिवत् ॥६।६२।१०॥
pratibhA.mAtra.sampannAm citte deza~antarAptivat ||6|62|10||
कदा.चित् स* द्विज.श्रेष्ठ: तु अहर्.व्यापार.निष्ठया ।
kadA.cit sa* dvija.zreSTha: tu ahar.vyApAra.niSThayA |
सुष्वाप अन्तर्.व्यवहृति: बीजतायाम् इव द्रुम: ॥६।६२।११॥
suSvApa antar.vyavahRti: bIjatAyAm iva druma: ||6|62|11||
द्विज: अपश्यत् स्वयम् स्वप्ने सामन्तत्वम् अथ आत्मनि ।
dvija: apazyat svayam svapne sAmantatvam atha Atmani |
स* सामन्त: कृताहारा: कदा.चित् घन.निद्रया ॥६।६२।१२॥
sa* sAmanta: kRtAhArA: kadA.cit ghana.nidrayA ||6|62|12||
अपश्यत् राजताम् स्वप्ने ककुप्.वलय.पालिनीम् ।
apazyat rAjatAm svapne kakup.valaya.pAlinIm |
लालिताम् भोग.पूगेन पुष्प ओघेन लताम् इव ॥६।६२।१३॥
lAlitAm bhoga.pUgena puSpa oghena latAm iva ||6|62|13||
स* कदा.चित् नृप: स्वस्थ: सुष्वाप अस्तमित~ईहित: ।
sa* kadA.cit nRpa: svastha: suSvApa astamita~Ihita: |
पुरोभावि.निज~आचार: स्व.कार्यम् इव कारणे ॥६।६२।१४॥
purobhAvi.nija~AcAra: sva.kAryam iva kAraNe ||6|62|14||
अपश्यत् स्व.आत्मनि स्वप्ने सुर.स्त्रीत्वम् अनिन्दितम् ।
apazyat sva.Atmani svapne sura.strItvam aninditam |
वृक्ष.कोश.रस उल्लासे मञ्जरीत्वम् इव उदितम् ॥६।६२।१५॥
vRkSa.koza.rasa ullAse maJjarItvam iva uditam ||6|62|15||
सा सुर.स्त्री रति.श्रान्ता निद्राम् गाढाम् उपागता ।
sA sura.strI rati.zrAntA nidrAm gADhAm upAgatA |
मृगीत्वम् आत्मनि स्वैरम् आवर्तत्वम् इव अम्बुता ॥६।६२।१६॥
mRgItvam Atmani svairam Avartatvam iva ambutA ||6|62|16||
सा मृगी लोल.नयना कदा.चित् निद्रया हृता ।
sA mRgI lola.nayanA kadA.cit nidrayA hRtA |
स्वप्ने ददर्श वल्लीत्वम् स्व.अभ्यासात् दृढम् आत्मनि ॥६।६२।१७॥
svapne dadarza vallItvam sva.abhyAsAt dRDham Atmani ||6|62|17||
तिर्यञ्च: अपि प्रपश्यन्ति स्वप्नम् चित्त.स्वभावत: ।
tiryaJca: api prapazyanti svapnam citta.svabhAvata: |
दृष्टानाम् च श्रुतानाम् च चेत:स्मरणम् अक्षतम् ॥६।६२।१८॥
dRSTAnAm ca zrutAnAm ca ceta:smaraNam akSatam ||6|62|18||
सा बभूव लता.पुष्प.फल.पल्लव.शालिनी ।
sA babhUva latA.puSpa.phala.pallava.zAlinI |
वन.देवी वन~उद्यान.लता.गृह.विलासिनी ॥६।६२।१९॥
vana.devI vana~udyAna.latA.gRha.vilAsinI ||6|62|19||
बीज~अन्तस्थ~अङ्कुर~आकार.रूपया इह अधिरूढया ।
bIja~antastha~aGkura~AkAra.rUpayA iha adhirUDhayA |
सा अपश्यत् अन्त:संवित्त्या स्फुटम् लवनम् आत्मन: ॥६।६२।२०॥
sA apazyat anta:saMvittyA sphuTam lavanam Atmana: ||6|62|20||
कम्.चित् कालम् सुषुप्त.स्थम् कलया जडताम् घनाम् ।
kam.cit kAlam suSupta.stham kalayA jaDatAm ghanAm |
अनुभूय ददर्श अथ स्व.आत्मानम् भ्रमरम् स्थिरम् ॥६।६२।२१॥
anubhUya dadarza atha sva.AtmAnam bhramaram sthiram ||6|62|21||
षट्पद: विजहार अथ वने वन.लतासु असौ ।
SaTpada: vijahAra atha vane vana.latAsu asau |
पद्मिनीषु च फुल्लासु तरुणीषु इव वल्लभ: ॥६।६२।२२॥
padminISu ca phullAsu taruNISu iva vallabha: ||6|62|22||
प्रियाबिम्बाधर.स्वादु.रसवत् कौसुमम् मधु ।
priyAbimbAdhara.svAdu.rasavat kausumam madhu |
भ्रमत् कुसुम.संधासु मुक्ता.वल्ली.विलासिषु ॥६।६२।२३॥
bhramat kusuma.saMdhAsu muktA.vallI.vilAsiSu ||6|62|23||
स* बभूव सरोजिन्याम् व्यसनी बिस.नालग: ।
sa* babhUva sarojinyAm vyasanI bisa.nAlaga: |
क्व.चित् एव रतिम् हि एति चेत: जड.मते: अपि ॥६।६२।२४॥
kva.cit eva ratim hi eti ceta: jaDa.mate: api ||6|62|24||
ताम् आजगाम नलिनीम् परिलोलयितुम् गज: ।
tAm AjagAma nalinIm parilolayitum gaja: |
रम्य.वस्तु.क्षयाय एव मूढानाम् जृम्भते पदम् ॥६।६२।२५॥
ramya.vastu.kSayAya eva mUDhAnAm jRmbhate padam ||6|62|25||
नलिनी मर्दिता सा एव समम् तेन स* षट्पद: ।
nalinI marditA sA eva samam tena sa* SaTpada: |
गत: दन्त~अन्तरम् व्रीहि: इव चूर्णत्वम् आययौ ॥६।६२।२६॥
gata: danta~antaram vrIhi: iva cUrNatvam Ayayau ||6|62|26||
भ्रमर: वारण~आलोकात् वारण~आलोक.भावनात् ।
bhramara: vAraNa~AlokAt vAraNa~Aloka.bhAvanAt |
ददर्श आत्मानम् आमोद.मत्त.हस्तितया उदितम् ॥६।६२।२७॥
dadarza AtmAnam Amoda.matta.hastitayA uditam ||6|62|27||
शुष्क.सागर.गम्भीरे गज: खाते पपात ह ।
zuSka.sAgara.gambhIre gaja: khAte papAta ha |
तप:घन.घने शून्ये संसार* इव जीवक: ॥६।६२।२८॥
tapa:ghana.ghane zUnye saMsAra* iva jIvaka: ||6|62|28||
बभूव वल्लभ: राज्ञ: महा.पर.बल~अन्तक: ।
babhUva vallabha: rAjJa: mahA.para.bala~antaka: |
सदा मद.बल.क्षीब: घूर्णोति इव निशाचर: ॥६।६२।२९॥
sadA mada.bala.kSIba: ghUrNoti iva nizAcara: ||6|62|29||
कदा.चित् असि.निस्त्रिंश~छिन्न: स: अस्तम् उपाययौ ।
kadA.cit asi.nistriMza~chinna: sa: astam upAyayau |
विवेक~अनिल.निर्लून.रूप: जीव* इव आत्मनि ॥६।६२।३०॥
viveka~anila.nirlUna.rUpa: jIva* iva Atmani ||6|62|30||
पश्यन् गज.घटा.कुम्भ.स्थल~अग्र~उच्चलित~अनलीन् ।
pazyan gaja.ghaTA.kumbha.sthala~agra~uccalita~analIn |
गण्ड.स्थ.भ्रमर~अभ्यासात् गज: भूय: अपि अभूत् अलि: ॥६।६२।३१॥
gaNDa.stha.bhramara~abhyAsAt gaja: bhUya: api abhUt ali: ||6|62|31||
सेवमाने वन.लताम् पुनर् आयात् स पद्मिनीम् ।
sevamAne vana.latAm punar AyAt sa padminIm |
दु:त्यज: हि दु:अभ्यास: वासनानाम् अबोधिन: ॥६।६२।३२॥
du:tyaja: hi du:abhyAsa: vAsanAnAm abodhina: ||6|62|32||
तत्र हस्ति.खुर~आक्रान्त: पुन: संचूर्णताम् ययौ ।
tatra hasti.khura~AkrAnta: puna: saMcUrNatAm yayau |
पार्श्व.स्थ.हंस.संवित्त्या बभूव कलहंसक: ॥६।६२।३३॥
pArzva.stha.haMsa.saMvittyA babhUva kalahaMsaka: ||6|62|33||
कलहंस: चिरतरम् योनिषु अन्यासु संल्लुठन् ।
kalahaMsa: cirataram yoniSu anyAsu saMlluThan |
कदा.चित् बहुभि: हंसै: संगत: विजहार ह ॥६।६२।३४॥
kadA.cit bahubhi: haMsai: saMgata: vijahAra ha ||6|62|34||
ब्राह्म.हंस~आत्मिका संवित् स.शब्दार्थवती मनाक् ।
brAhma.haMsa~AtmikA saMvit sa.zabdArthavatI manAk |
तत्र पुष्टास्य तस्य अन्त: प्राक्.अण्ड.रस.बर्हिवत् ॥६।६२।३५॥
tatra puSTAsya tasya anta: prAk.aNDa.rasa.barhivat ||6|62|35||
स* तत् चिन्ताम् चरन् मृत: दृढम् व्याधि.घुणाहत: ।
sa* tat cintAm caran mRta: dRDham vyAdhi.ghuNAhata: |
तत् संवित्त्ति.अनुसंधानात् जात: पद्मज.सारस: ॥६।६२।३६॥
tat saMvittti.anusaMdhAnAt jAta: padmaja.sArasa: ||6|62|36||
तत्र अति.संतत.विवेकवत: विलासै:
tatra ati.saMtata.vivekavata: vilAsai:
सम्बोधित: विगत.लौक्किक.वस्तु.दृष्टि: ।
sambodhita: vigata.laukkika.vastu.dRSTi: |
मुक्त: स्थित: ननु युगान्त.विधौ विदेह=
mukta: sthita: nanu yugAnta.vidhau videha=
मुक्तेन तेन किम्.उ भावि विभाव्यम् एतत् ॥६।६२।३७॥
muktena tena kim.u bhAvi vibhAvyam etat ||6|62|37||
.
oॐm
.
चित् संवित्त्या.उच्यते जीव:
cit saMvittyA ucyate jIva:
संकल्पात्स मनो भवेत् ।
saMkalpAt sa: mana: bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया.इति.आदि.अभिधम् तत:॥
mAyA.iti.Adi .abhidham tata:||
y3067.021/FM.3.67.21
next Canto:
६०६३
FM6063 DREAM OF 100 RUDRAS 2.OC04.05 .z75
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
FM.6.63 DREAM OF 100 RUDRAS 2.OC04.05
+++
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM6062 THE TALE OF JIVATA 2.OC03.z37
FM.6.50.FM.6.99
https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0
oॐm
VASISHTHA said—
अत्र राघव वक्ष्ये अहम् इतिहासम् इमम् शृणु ।
atra rAghava vakSye aham itihAsam imam zRNu |
यत् धत्तम् कस्य.चित् भिक्षो: किम्.चित् मनन.शालिन: ॥६।६२।१॥
yat dhattam kasya.cit bhakSo: kim.cit manana.zAlina: ||6|62|1||
.
atra rAghava vakSye.I.shall.tell you aham a itihAsa.legend/history.m; imam zRNu this. You should hear,
yat dhatta.m kasya.cit bhikSu.o:
kim.cit manana.zAlina:
.
and now, Son of the Swift, I'm going to tell you a Legend,
THE TALE OF JÎVATA
just listen!
for it bestows a thoughtful reward on whoever enjoys it
.
*sv. ... I shall narrate a legend to you, O Râma, to which please lend your ear.
आसीत् क:चित् महा.भिक्षु: समाधि अभ्यास.तत्.पर: ।
AsIt ka:cit mahA.bhikSu: samAdhi abhyAsa.tat.para: |
नित्यम् स्व.व्यवहारेण क्षपयति अखिलम् दिनम् ॥६।६२।२॥
nityam sva.vyavahAreNa kSapayati akhilam dinam ||6|62|2||
.
AsIt.there.was ka:cit.someone mahA.great.bhikSu.mendicant/beggar.monk:
Samaadhi abhyAsa.practice/repetition/study/exercise.tatpara.following.that/thereupon/intent.upon: nityam.always sva.Urself/itself.vyavahAra.conduct/custom/business,eNa kSapayat*.i akhila.entire/total.m dina.day.m
.
there was a certain great beggar.monk,
a bhikShu who regularly practised samAdhi,
and who spent all day every day in the duties of his calling
.
* #samAdhi is translated variously by others, q.v.
in FM the primary analysis is sam. or sama*Adhi, the same Affectation of mind,
(Adhi is Affective thought; vyAdhi is Infective disease)
identification with the universality,
Affective Sameness
.
*sv. ... a mendicant who was devoted to meditation.
*vlm. ... who devoted his life to holy devotion, and passed his days in the observance of the rules of his mendicancy.
समाधि अभ्यास.शुद्धम् तत् तस्य चित्तम् क्षणेन यत् ।
samAdhi abhyAsa.zuddham tat tasya cittam kSaNena yat |
चिन्तयति आशु तत्.भावम् गच्छति अम्बु इव वीचिताम् ॥६।६२।०३॥
cintayati Azu tat.bhAvam gacchati ambu iva vIcitAm ||6|62|03||
.
samAdhi.abhyAsa.zuddham tat
tasya cittam kSaNena yat
cintayati Azu tad.bhAvam
gacchati
ambu iva vIcitAm
.
*sv.3 His mind, having been purified by such meditation, came to possess the power to materialise its thoughts.
*vlm.3. In the intensity of his Samádhi devotion, his mind was purged of all its desires; and it became assimilated to the object of its meditation, as the sea water, is changed to the form of waves. (Samádhi is defined by Patanjali, as the forgetting of one's self in the object of his meditation).
कदा.चित् स* समाधान.विरत: अतिष्ठत् एक.धी: ।
kadA.cit sa* samAdhAna.virata: atiSThat eka.dhI: |
किम्.चित् संचिन्तयाम्.आस स्वासन.स्थ: क्रियाक्रमम् ॥६।६२।०४॥
kim.cit saMcintayAm.Asa svAsana.stha: kriyAkramam ||6|62|04||
.
kadA.cit sa samAdhAna.virata: atiSThat eka.dhI:
kim.cit saMcintayAm.Asa
svAsana.stha: kriyAkramam
.
*sv.4 One day, being tired of continuous meditation, yet having his mind fully concentrated, he thought of doing something.
*vlm.4. Once as he was sitting on his seat after termination of his meditation, and was intent upon discharging some sacred functions of his order, there chanced to pass a thought over his clear mind: (Like the shadow of cloud over the midday sky).
तस्य चिन्तयत: जाता प्रतिभेयम् इति स्वत: ।
tasya cintayata: jAtA pratibheyam iti svata: |
भावयामि आशु लीलार्थम् सामान्य.जन=वृत्तिताम् ॥६।६२।०५॥
bhAvayAmi Azu lIlArtham sAmAnya.jana=vRttitAm ||6|62|05||
.
tasya cintayata: jAtA
Born of his ruminating
pratibhA iyam.iti svata:
this Pratibhâ Fancy of.itself
bhAvayAmi Azu
I experience at.once "Let me quickly experience
lIlA.artham by.way.of play
sAmAnya.jana=vRttitAm
common.folk=lifeStyle"
.
*sv.5.6 He fancied birth as one who was illiterate and of a non.brahmana family.
*vlm.5. He looked into the reflexion of the thought, that rose of itself in his mind; that he should reflect for his pleasure, upon the various conditions of common people, and the different modes of their life, (the proper study of man is man, and the manner of each rightly).
इति संचिन्त्य चेत: अस्य स्थितम् किम्.चित् नर*अन्तरम् ।
iti saMcintya ceta: asya sthitam kim.cit nara*antaram |
स्पन्द.संस्थान.संत्याग.मात्रेण आवर्तने अम्बु इव ॥६।६२।०६॥
spanda.saMsthAna.saMtyAga.mAtreNa Avartane ambu iva ||6|62|06||
.
iti saMcintya cetas asya /
sthitam kim.cit nara*antaram =
spanda.saMsthAna.saMtyAga.\mAtreNa Avartane ambu iva
.
*sv.5.6 He fancied birth as one who was illiterate and of a non.brahmana family.
*vlm.6. All this thought his mind passed from the reflexion of himself and his God, to that of another person; and he lost the calm composure of his mind, as when the quiet sea is disturbed by whirlpool or whirl wind. (This desire of the sage disturbed his breast, like the doubt of Parnells Hermit).
तेन चित्त.नरेण अथ कृतम् नाम आत्मवान् छया ।
tena citta.nareNa atha kRtam nAma AtmavAn chayA |
जीवट: अस्मि इति हससा काकतालिय.वत् स्थितम् ॥६।६२।०७॥
jIvaTa: asmi iti hasasA kAkatAliya.vat sthitam ||6|62|07||
.
tena.thereby/therewith citta.Chitta/Affective mind.nara.man/human.eNa atha.next/then/&.so kRta.made/done.m nAma.name/namely/for.example Atma.Self.vAn.like chayA* | Jiivata.the.Livery: asmi.I.am iti.so/"thus" hasasA*
Case of the Coconut.Crow.vat.like/-ful sthita.situate/existent.as.m
.
*vlm.7. Then he thought in himself to become an ideal man of his own accord, and became in an instant the imagined person Jivátá by name. (Imagination shapes one to what he imagines himself to be).
*sv.7 Instantly, he had become, as it were, a tribesman: there arose in him the feeling 'I am Jivata'.
* tena.thereby/therewith citta.Chitta/Affective mind.nara.man/human.eNa atha.next/then/&.so kRta.made/done.m nAma.name/namely/for.example Atma.Self.vAn.like chayA* | Jiivata.the.Livery: asmi.I.am iti.so/"thus" hasasA*
Case of the Coconut.Crow.vat.like/-ful sthita.situate/existent.as.m
जीवट: विजहार अथ स* स्वप्न.पुरुष: चिरम् ।
jIvaTa: vijahAra atha sa* svapna.puruSa: ciram |
स्वप्न.निर्माण.नगरे कस्मिन्.चित् पुर.वीथिषु ॥६।६२।०८॥
svapna.nirmANa.nagare kasmin.cit pura.vIthiSu ||6|62|08||
.
vijahAra*
nirmANa*
~kasmin.¿where/when
.
Jiivata.the.Livery: vijahAra* atha.next/then/&.so / sas.he/it svapna.Dream.puruSa.Person: ciram.for long =
svapna.Dream.nirmANa*.nagara.city/town.e \ kasmin.¿where/when.cit.Consciousness/Everity pura.city.vIthi.row/line\road\street.Su
.
*vlm.8. Jivátá, the ideal man, now roved about like a dreaming person, through the walks of the imaginary city, which he had raised to himself, as a sleeping man, builds his aerial abodes in dreamt (So every man thinks himself as some one, and moves
about in his air built city).
*sv.8 This dream.being roamed for some time in the city also built of dream.objects.
तत्र पानम् पपौ मत्त: भृङ्ग: पद्म.रसम् यथा ।
tatra pAnam papau matta: bhRGga: padma.rasam yathA |
लीलया एव दृढम् हृष्ट: सुष्वाप घन.निद्रया ॥६।६२।०९॥
lIlayA eva dRDham hRSTa: suSvApa ghana.nidrayA ||6|62|09||
.
papau*
padmarasa*
hRSTa*
suSvApa*
.
tatra.there/then pAna.drink.m papau* matta.rutting/mad: /
bhRGga.bumblebee: padmarasa*.m yathA.as/how = with/bmo IIla.play.yA eva.even/only/indeed dRDha.firm/solid.m hRSTa*: / suSvApa* with/bmo ghana.nidrA.Sleep.yA
.
*vlm.9. He drank his fill at pleasure, as a giddy bee sips the honey from lotus cups; he became plump and hearty with his sports, and enjoyed sound sleep from his want of care.
*sv.9 One day he got drunk and slept.
स्वप्ने ददर्श विप्रत्वम् पाठ*अनुष्ठान.तुष्टितम् ।
svapne dadarza vipratvam pATha*anuSThAna.tuSTitam |
प्रतिभा.मात्र.सम्पन्नाम् चित्ते देश*अन्तराप्तिवत् ॥६।६२।१०॥
pratibhA.mAtra.sampannAm citte deza*antarAptivat ||6|62|10||
.
svapne dadarza vipratvam /
pATha*anuSThAna.tuSTitam =
pratibhA.mAtra.sampannAm \
citte deza*antarAptivat
.
*vlm.10. He saw himself in the form of a Brahman in his dream, who was pleased with his studies and the discharge of his religious duties; and as he reflected himself as such he was transformed to the same state, as a man is transplanted from one place to another at a thought. (He makes the man, and places him in every state and place).
*sv.10 He dreamt that he was a brahmana endowed with knowledge of the scriptures.
कदा.चित् स* द्विज.श्रेष्ठ: तु अहर्.व्यापार.निष्ठया ।
kadA.cit sa* dvija.zreSTha: tu ahar.vyApAra.niSThayA |
सुष्वाप अन्तर्.व्यवहृति: बीजतायाम् इव द्रुम: ॥६।६२।११॥
suSvApa antar.vyavahRti: bIjatAyAm iva druma: ||6|62|11||
.
kadA.cit sa dvija.zreSTha: tu
ahar.vyApAra.niSThayA
suSvApa antar.vyavahRti:
bIjatAyAm iva druma:
like a tree in the seed
.
*vlm.11. The good Brahman who was observant of his daily ritual, fell asleep one day into a deep trance, and dreamt himself doing the duties of the day, as the seed hid in shell, per forms inwardly its act of vegetation.
*sv.11.12 While he was living a righteous life, one day this brahmana dreamt that he was a powerful king.
द्विज: अपश्यत् स्वयम् स्वप्ने सामन्तत्वम् अथ आत्मनि ।
dvija: apazyat svayam svapne sAmantatvam atha Atmani |
स* सामन्त: कृताहारा: कदा.चित् घन.निद्रया ॥६।६२।१२॥
sa* sAmanta: kRtAhArA: kadA.cit ghana.nidrayA ||6|62|12||
.
dvija: apazyat svayam svapne the Twiceborn brAhmaNa saw himself in a dream
sAmantatvam in the condition of a Prince
atha Atmani then in self
sa sAmanta: kRtAhArA: he did the duties of a Prince +
kadA.cit ghana.nidrayA .
kadA cid.ghana.nidrayA
...
*vlm.12. The same Brahman saw himself changed to a chieftain in his dream, and the same chief ate and drank and slept as any other man in general.
अपश्यत् राजताम् स्वप्ने ककुप्.वलय.पालिनीम् ।
apazyat rAjatAm svapne kakup.valaya.pAlinIm |
लालिताम् भोग.पूगेन पुष्प ओघेन लताम् इव ॥६।६२।१३॥
lAlitAm bhoga.pUgena puSpa oghena latAm iva ||6|62|13||
.
apazyat rAjatAm he saw the state of Kingship
svapne in dream
kakub.valaya.pAlinIm
lAlitAm bhoga.pUgena
puSpa.oghena latAm iva
.
#bhogapUga
*vlm.13. The chief again thought himself as a king in his dream, who ruled over the earth extending to the horizon; and was beset by all kinds of enjoyments, as a creeper is studded with flowers.
*sv.13 He dreamt that he was a mighty emperor of unequalled glory.
स* कदा.चित् नृप: स्वस्थ: सुष्वाप अस्तमित*ईहित: ।
sa* kadA.cit nRpa: svastha: suSvApa astamita*Ihita: |
पुरोभावि.निज*आचार: स्व.कार्यम् इव कारणे ॥६।६२।१४॥
purobhAvi.nija*AcAra: sva.kAryam iva kAraNe ||6|62|14||
.
sa* kadA.cit nRpa: svastha: /
suSvApa astamita*Ihita: =
purobhAvi.nija*AcAra: \
sva.kAryam iva kAraNe
.
the somewhen Prince settled.down into a peaceful dream,
and saw his past experience grow as a tree grows from a seed.
sa kadA.cit nRpa: Once upon a time a prince, svastha: confident, at his ease
suSvApa lay down in deep sleep astamita set Ihita: wished for
puro.bhAvi. former experience nija*AcAra: ordinary business svakAryam iva kAraNe his actions like a seed growing
*vlm. 14. Once as this prince felt himself at ease, he fell into a sound sleep free from all cares, and saw the future consequences of his actions, as the effect is attached to the cause, or the flowers are the forth.comings of the tree.
*sv.14.15 One day he indulged in royal pleasures and after that slept and dreamt of a celestial nymph.
अपश्यत् स्व.आत्मनि स्वप्ने सुर.स्त्रीत्वम् अनिन्दितम् ।
apazyat sva.Atmani svapne sura.strItvam aninditam |
वृक्ष.कोश.रस उल्लासे मञ्जरीत्वम् इव उदितम् ॥६।६२।१५॥
vRkSa.koza.rasa ullAse maJjarItvam iva uditam ||6|62|15||
.
anindita*
sa*
maJjarItva*
.
apazyat.saw/knew sva.Urself/itself.Atmani.in/when.Self svapna.Dream.e /
sura.Brightling/God.strItva.m anindita*.m = vRkSa.tree.koza.vessel/container/sheath\treasury.rasa.sap/essence/flavor.ullAsa*.e \ maJjarItva*.m iva.like/as.if udita.upcome/arisen.m
.
he saw in his own self in dream
the condition of a Water.nymph
flawless
like the form of a flower dancing on the branch of a tree
.
apazyat sva.Atmani svapne He saw himself, within a dream, surastrItvam in the form of an Apsara Nymph aninditam faultless maJjarItvam iva uditam like the form of a blossom sprouting vRkSa.koza.rasa*ullAse dancing atop the trunk of a tree
*vlm.15. He saw his soul assuming the form of a heavenly maid,
as the pith of a plant puts forth itself in its flowers and fruits.
#surastrI .strI f. a celestial woman, Apsaras • .strIza m. 'lord of the Apsaras', N. of Indra
* apazyat sva.Atmani svapne He saw himself, within a dream, surastrItvam in the form of an Apsara Nymph aninditam faultless maJjarItvam iva uditam like the form of a blossom sprouting vRkSa.koza.rasa*ullAse dancing atop the trunk of a tree
सा सुर.स्त्री रति.श्रान्ता निद्राम् गाढाम् उपागता ।
sA sura.strI rati.zrAntA nidrAm gADhAm upAgatA |
मृगीत्वम् आत्मनि स्वैरम् आवर्तत्वम् इव अम्बुता ॥६।६२।१६॥
mRgItvam Atmani svairam Avartatvam iva ambutA ||6|62|16||
.
sA sura.strI rati.zrAntA /
nidrAm gADhAm upAgatA =
mRgItvam Atmani svairam \
Avartatvam iva ambutA
.
the Nymph, exhausted by her pleasuring, fell into deep sleep, and there
became a deer,
nidrAm gADhAm upAgatA fallen into a deep sleep
mRgI.tvam Atmani to deer.ness in the self
as suddenly as water spins a whirlpool.
* note the two sorts of abstraction, .tA & .tva
ambutA waterness, the Affective State of "water"
Avartatva whirlpoolity, the Effective Condition of ehirling the water
*sv.16 Similarly, this nymph one day dreamt that she was a deer.
सा मृगी लोल.नयना कदा.चित् निद्रया हृता ।
sA mRgI lola.nayanA kadA.cit nidrayA hRtA |
स्वप्ने ददर्श वल्लीत्वम् स्व.अभ्यासात् दृढम् आत्मनि ॥६।६२।१७॥
svapne dadarza vallItvam sva.abhyAsAt dRDham Atmani ||6|62|17||
.
sA mRgI the doe, lolanayanA with fickle eyes, kadAcid somewhen nidrayA hRtA taken by sleep, svapne dadarza in dream knew vallItvam the condition of a creeping vine sva.abhyAsAt out of her practice [for browsing on them] dRDham Atmani firmly in herself
.
*vlm.17. As this temorous fawn with her fickle eyes, fell into a sound sleep at one time; she beheld herself transformed to a creeping plant (which she likes to brouse upon so fondly in her pasture).
*sv.17 And this deer dreamt that it was a creeper.
तिर्यञ्च: अपि प्रपश्यन्ति स्वप्नम् चित्त.स्वभावत: ।
tiryaJca: api prapazyanti svapnam citta.svabhAvata: |
दृष्टानाम् च श्रुतानाम् च चेत:स्मरणम् अक्षतम् ॥६।६२।१८॥
dRSTAnAm ca zrutAnAm ca ceta:smaraNam akSatam ||6|62|18||
.
tiryaJca: api prapazyan.ti /
svapna.m citta.svabhAvatas =
dRSTa.AnAm ca zruta.AnAm ca \
ceta:smaraNa.m akSata.m
.
for even animals behold their dreams, from their affective experience
of things perceived and heard,
as affectivity stored unbroken in their memory.
*vlm.18. The crooked beasts of the field and the creeping plants of forest, have also their sleep and dream of their own nature; the dreams being caused by what they saw and heard and felt in their waking states.
*sv.18 Surely, even animals behold dreams, for such is the nature of the mind which can recollect what has been seen and what has been heard.
tiryaJca: api even the crawling beasts
pra.pazyanti svapnam behold dream
citta.svabhAvata: out of their own affective Chitta nature:
dRSTAnAm ca both of.seen
zrutAnAm ca and of.heard
akSatam unbroken, intact.
सा बभूव लता.पुष्प.फल.पल्लव.शालिनी ।
sA babhUva latA.puSpa.phala.pallava.zAlinI |
वन.देवी वन*उद्यान.लता.गृह.विलासिनी ॥६।६२।१९॥
vana.devI vana*udyAna.latA.gRha.vilAsinI ||6|62|19||
.
sA babhUva she became
latA.puSpa.phala.pallava.zAlinI a vine covered with flowers & fruit & leaves
vana.devI a forest Goddess
vana*udyAna.latA.gRha.vilAsinI
*vlm.19. This creeper came to be beautified in times, with its beautiful fruits, flowers and leaves, and formed a bowers for the seat of the floral goddess of the woods.
बीज*अन्तस्थ*अङ्कुर*आकार.रूपया इह अधिरूढया ।
bIja*antastha*aGkura*AkAra.rUpayA iha adhirUDhayA |
सा अपश्यत् अन्त:संवित्त्या स्फुटम् लवनम् आत्मन: ॥६।६२।२०॥
sA apazyat anta:saMvittyA sphuTam lavanam Atmana: ||6|62|20||
.
bIja*antastha*aGkura*AkAra.rUpayA
with bIja*antastha*aGkura.embodiment.form
iha adhirUDhayA
sA apazyat anta:saMvittyA sphuTam lavanam Atmana: .
*vlm.20. It hid in its heart the wishes that grew in it, in the same manner as the seed conceals in its embryo the germ of the would be tree; and at last saw itself in its inward consciousness, to be full of frailty and failings.
कम्.चित् कालम् सुषुप्त.स्थम् कलया जडताम् घनाम् ।
kam.cit kAlam suSupta.stham kalayA jaDatAm ghanAm |
अनुभूय ददर्श अथ स्व.आत्मानम् भ्रमरम् स्थिरम् ॥६।६२।२१॥
anubhUya dadarza atha sva.AtmAnam bhramaram sthiram ||6|62|21||
.
kAMcit.thm.whatever kAla.Time.m suSupta.fast.asleep.stha.staying/set.m
kalayA* jaDatA.inertness.m ghana.dense/thick\cloud/fog.Am
anubhUya* dadarza.saw/knew atha.next/then/&.so \
svaAtma.oneself/Urself.Anam bhramara.bumblebee.m sthira.solid/firm.m
.
*vlm.21. It had remained long in its sleep and rest, but being disgusted with its drowsy dullness, it thought of being the fleeting bee its constant guest, and found itself to be immediately changed to a fluttering bee; (which it had fed with its farinaceous food).
षट्पद: विजहार अथ वने वन.लतासु असौ ।
SaTpada: vijahAra atha vane vana.latAsu asau |
पद्मिनीषु च फुल्लासु तरुणीषु इव वल्लभ: ॥६।६२।२२॥
padminISu ca phullAsu taruNISu iva vallabha: ||6|62|22||
.
vijahAra*
padmi*
taruNI*.Su
vallabha*:
.
SaTpada.sixfooted.bee: vijahAra* atha.next/then/&.so
vana.woods/forest.e vana.woods/forest.latA.vine/creeper.su asau.this.yonder
padmi*.nISu ca.and/also phulla.expanded/blown(flower)/dilated(eyes).Asu
taruNI*.Su iva.like/as.if vallabha*:
.
*vlm.22. The bee roved at pleasure over the tender and blossoming creepers in the forest, and let on the petals of blooming lotuses, as a fond lover courts his mistresses.
प्रियाबिम्बाधर.स्वादु.रसवत् कौसुमम् मधु ।
priyAbimbAdhara.svAdu.rasavat kausumam madhu |
भ्रमत् कुसुम.संधासु मुक्ता.वल्ली.विलासिषु ॥६।६२।२३॥
bhramat kusuma.saMdhAsu muktA.vallI.vilAsiSu ||6|62|23||
.
priyA*
kausuma*
~madhu.honey
~bhramat.deluding/wandering
saMdha*.Asu
.
priyAa*.bimba.reflection/image.adhara.lower.svAdu.sweet./rasa.sap/essence/flavor.vat.like/-ful kausuma*.m ~madhu.honey = ~bhramat.deluding/wandering kusuma.flower.saMdha*.Asu \ muktA.pearl.loosed/Free.valli.earth,ifc..vilAsi.flashing/to.and.fro\seductive/ lover.Su
.
*vlm.23. It roved about the blossoms, blooming as brightning pearls in the air; and drank the nectarious Juice from the flower cups, as a lover sips the nectar from the rubied lips of the beloved.
स* बभूव सरोजिन्याम् व्यसनी बिस.नालग: ।
sa* babhUva sarojinyAm vyasanI bisa.nAlaga: |
क्व.चित् एव रतिम् हि एति चेत: जड.मते: अपि ॥६।६२।२४॥
kva.cit eva ratim hi eti ceta: jaDa.mate: api ||6|62|24||
.
saroji*.nyAm
bisa*
nAlaga*
.
sas.he/it babhUva.became/was saroji*.nyAm / vyasani.vicious.one bisa*.nAlaga*: = kvacit.somewhere/wherever eva.even/only/indeed rati.rest/pleasure/delight.m hi.for/since eti.going.to \ cetas.intelligence/confective.Consciousness
jaDa.inert/stiff. mati.mind/opinion.e: api.even/tho
.
*vlm.24. He became enamoured of the lotus of the lake, and sat silent upon its thorny stalk on the water; for such is the fondness of fools, even for what is painful to them.
ताम् आजगाम नलिनीम् परिलोलयितुम् गज: ।
tAm AjagAma nalinIm parilolayitum gaja: |
रम्य.वस्तु.क्षयाय एव मूढानाम् जृम्भते पदम् ॥६।६२।२५॥
ramya.vastu.kSayAya eva mUDhAnAm jRmbhate padam ||6|62|25||
.
parilolayitum*
ramya*
.
tam.it/him AjagAma.approached nalinI.whiteLotus.nIm / parilolayitum* gaja.elephant: = ramya*.vastu.substance.kSaya.decay/destruction/fall.Aya eva.even/only/indeed \ mUDha.stupid.AnAm jRmbhat.gaping/yawning.e pada.condition/stage.m
.
*vlm.25. The lake was often infested by elephants, who tore and trampled over the beds of lotus bushes; because it is a pleasure to the malignant base, to lay waste the fair works of God: (The black big and bulky elephants, are said to be invidious of the fair and pretty lotuses; hence the elephant is used as symbolical of the devil, the destroyer of all good).
नलिनी मर्दिता सा एव समम् तेन स* षट्पद: ।
nalinI marditA sA eva samam tena sa* SaTpada: |
गत: दन्त*अन्तरम् व्रीहि: इव चूर्णत्वम् आययौ ॥६।६२।२६॥
gata: danta*antaram vrIhi: iva cUrNatvam Ayayau ||6|62|26||
.
~nalinI.whiteLotus
mardita*
~danta.tusk/tooth
vrIhi*
cUrNatva*
.
~nalinI.whiteLotus.mardita*.A sA.she/it eva.even/only/indeed /
samam.equally tena.thereby/therewith sas.he/it SaTpada.sixfooted.bee: =
gata.gone: ~danta.tusk/tooth*.antara.within.within/inner/inside,m vrIhi*: \
iva.like/as.if cUrNatva*.m Ayayau.they.came
.
#vrIhI a variety of grain.
*vlm.26. The fond bee meets the fate of its fondling lotus, and is crushed under the tusk of the elephant, as the rice is ground under the teeth. (Such is the fate of over fondness for the fair).
भ्रमर: वारण*आलोकात् वारण*आलोक.भावनात् ।
bhramara: vAraNa*AlokAt vAraNa*Aloka.bhAvanAt |
ददर्श आत्मानम् आमोद.मत्त.हस्तितया उदितम् ॥६।६२।२७॥
dadarza AtmAnam Amoda.matta.hastitayA uditam ||6|62|27||
.
bhramaro vAraNa*AlokAt /
vAraNa*Aloka.bhAvanAt =
dadarza*AtmAnam \
Amoda.matta.hastitayA uditam
.
*vlm.27. The little bee seeing the big body and might of the mighty elephant, took a fancy of being as such; and by his imagining himself as so, he was instantly converted to one of the like kind: (not in its person but in the mind). (Thus is a lesson, that no one is content with himself, but wishes to be the envied or desired being).
शुष्क.सागर.गम्भीरे गज: खाते पपात ह ।
zuSka.sAgara.gambhIre gaja: khAte papAta ha |
तप:घन.घने शून्ये संसार* इव जीवक: ॥६।६२।२८॥
tapa:ghana.ghane zUnye saMsAra* iva jIvaka: ||6|62|28||
.
gambhIra*
khAta*
papAta*
jIvaka*:
.
zuSka.dry\hard(speech)/useless, vain.sAgara.sea/ocean\marine.gambhIra*.e into a dry.ocean.bed / gaja.elephant: khAta*.e papAta* ha.-ed the elephant when digging fell whin.the tapas.asceticism/yogic.heat.ghana.dense/thick\cloud/fog.ghana.dense/thick\cloud/fog.e zUnya.empty/void.e \
Samsaara.Convolution iva.like/as.if jIvaka*:
as some living thing falls into the saMsAra.Convolution
.
*vlm.28. At last the elephant fell down into a hollow pit, which was as deep and dry as the dried bed of a gulf; as a man falls into the profound and inane ocean of this world, which is overcast by an impervious darkness around. (The troublesome world is always compared with a turbulent and darksome ocean).
बभूव वल्लभ: राज्ञ: महा.पर.बल*अन्तक: ।
babhUva vallabha: rAjJa: mahA.para.bala*antaka: |
सदा मद.बल.क्षीब: घूर्णोति इव निशाचर: ॥६।६२।२९॥
sadA mada.bala.kSIba: ghUrNoti iva nizAcara: ||6|62|29||
.
babhUva vallabha: rAjJa: became favorite of the rAjA.King
mahA.para.bala*antaka: a great killer of the enemy
sadA mada.bala.kSIba: always
ghUrNoti iva nizAcara:
.
*vlm.29. The elephant was a favourite of the prince for his defeating the forces of his adversaries; and he routed about at random with his giddy might, as the lawless Daitya robbers wander about at night.
कदा.चित् असि.निस्त्रिंश*छिन्न: स: अस्तम् उपाययौ ।
kadA.cit asi.nistriMza*chinna: sa: astam upAyayau |
विवेक*अनिल.निर्लून.रूप: जीव* इव आत्मनि ॥६।६२।३०॥
viveka*anila.nirlUna.rUpa: jIva* iva Atmani ||6|62|30||
.
nistriMza*
*anila.wind/air
nirlUna*
.
kadAcid somewhen asi.you.are/sword.nistriMza*./chinna.cut: sas.he/it asta.set/ended/cast.off.m upAyayau.approached =
viveka.Discernment
*anila.wind/air.nirlUna*.\rUpa.form/shape/color: jIva.Lifer/life.form iva.like/as.if Atmani.in/when.Self
.
*vlm.3O. He fell afterwards under the sword of the enemy, and pierced all over his body by their deadly darts; as the haughty egoism of the living body, drops down in the soul under the wound of right reason.
पश्यन् गज.घटा.कुम्भ.स्थल*अग्र*उच्चलित*अनलीन् ।
pazyan gaja.ghaTA.kumbha.sthala*agra*uccalita*analIn |
गण्ड.स्थ.भ्रमर*अभ्यासात् गज: भूय: अपि अभूत् अलि: ॥६।६२।३१॥
gaNDa.stha.bhramara*abhyAsAt gaja: bhUya: api abhUt ali: ||6|62|31||
.
pazyan seeing gaja.elephant.ghaTA*.kumbha.pot./sthala.ground/place/spot*agra.tip/point/end*uccalita*anali*.In = from/thru
gaNDa*.stha.staying/set.bhramara.bumblebee*abhyAsa.practice/repetition/study/exercise.At \
gaja.elephant: bhUyas.more/much/exceedingly api.even/tho abhUt.was ali:
the elephant soon became a bee
.
*vlm.31. The dying elephant having been accustomed to see swarms of bees, fluttering over the proboscis of elephants, and sipping the ichor exuding from them, had long cherished the desire of becoming a bee, which he now came to be in reality.
सेवमाने वन.लताम् पुनर् आयात् स पद्मिनीम् ।
sevamAne vana.latAm punar AyAt sa padminIm |
दु:त्यज: हि दु:अभ्यास: वासनानाम् अबोधिन: ॥६।६२।३२॥
du:tyaja: hi du:abhyAsa: vAsanAnAm abodhina: ||6|62|32||
.
sevamAne vana.latAm
punar AyAt sa padminIm
dus.tyajo hi dur.abhyAsa: \
vAsanAnAm abodhina:
.
*vlm.32. The bee rambled at large amidst the flowery creepers of of the forest, and resorted again to the bed of lotuses in the lake; because it is hard for fools to get rid of their fond desire, though it is attended with danger and peril.
तत्र हस्ति.खुर*आक्रान्त: पुन: संचूर्णताम् ययौ ।
tatra hasti.khura*AkrAnta: puna: saMcUrNatAm yayau |
पार्श्व.स्थ.हंस.संवित्त्या बभूव कलहंसक: ॥६।६२।३३॥
pArzva.stha.haMsa.saMvittyA babhUva kalahaMsaka: ||6|62|33||
.
tatra hasti.khura*AkrAnta: there elephant.hoof.stomped
puna: saMcUrNatAm yayau again to a state of being crushed came
pArzva.stha.haMsa.saMvittyA w the awareness of a mountain.nesting swan
babhUva kalahaMsaka: became a goose.
*vlm.33. At last the sportive bee was trampled down and crashed under the feet of an elephant, and become a goose, by its long association with one in the lake.
कलहंस: चिरतरम् योनिषु अन्यासु संल्लुठन् ।
kalahaMsa: cirataram yoniSu anyAsu saMlluThan |
कदा.चित् बहुभि: हंसै: संगत: विजहार ह ॥६।६२।३४॥
kadA.cit bahubhi: haMsai: saMgata: vijahAra ha ||6|62|34||
.
kalahaMsa: the goose cirataram after a long while
yoniSu anyAsu in other wombs
saMlluThan bouncing.along
kadAcit somewhen
bahubhir haMsai: saMgata w many geese gathered
vijahAra ha passed the time.
*vlm.34. The goose passed through many lives, till it became gander at last, and sported with the geese in the lake.
ब्राह्म.हंस*आत्मिका संवित् स.शब्दार्थवती मनाक् ।
brAhma.haMsa*AtmikA saMvit sa.zabdArthavatI manAk |
तत्र पुष्टास्य तस्य अन्त: प्राक्.अण्ड.रस.बर्हिवत् ॥६।६२।३५॥
tatra puSTAsya tasya anta: prAk.aNDa.rasa.barhivat ||6|62|35||
.
brAhma.haMsa*AtmikA saMvit
sa.zabdArthavatI manAk
tatra puSTAsya tasya anta:
prAGaNDa.rasa.barhivat
.
*vlm.35. Here it came to bear, the name of the gander that served as the vehicle of Brahma, and thenceforth fostered the idea of his being so, as the yolk of an egg fosters a feathered fowl in it.
स* तत् चिन्ताम् चरन् मृत: दृढम् व्याधि.घुणाहत: ।
sa* tat cintAm caran mRta: dRDham vyAdhi.ghuNAhata: |
तत् संवित्त्ति.अनुसंधानात् जात: पद्मज.सारस: ॥६।६२।३६॥
tat saMvittti.anusaMdhAnAt jAta: padmaja.sArasa: ||6|62|36||
.
sa* tat cintAm caran mRta:
dRDham vyAdhi.ghuNAhata:
tat saMvittti.anusaMdhAnAt
jAta: padmaja.sArasa:
.
*vlm.36. As it was fostering this strong desire in itself, it grew old and decayed by desease, as a piece of wood is eaten up by inbred worms; then as he died with his conscious of being the bird of Brahma, he was born as the great stork of that God in his next birth.
तत्र अति.संतत.विवेकवत: विलासै:
tatra ati.saMtata.vivekavata: vilAsai:
सम्बोधित: विगत.लौक्किक.वस्तु.दृष्टि: ।
sambodhita: vigata.laukkika.vastu.dRSTi: |
मुक्त: स्थित: ननु युगान्त.विधौ विदेह=
mukta: sthita: nanu yugAnta.vidhau videha=
मुक्तेन तेन किम्.उ भावि विभाव्यम् एतत् ॥६।६२।३७॥
muktena tena kim.u bhAvi vibhAvyam etat ||6|62|37||
.
tatra
ati.saMtata.vivekavata: vilAsai:
sambodhita:
vigata.laukkika.vastu.dRSTi:
mukta: sthita: nanu
yugAnta.vidhau
videha.muktena tena kimu bhAvi vibhAvyam etat .
*vlm.37. The stork lived there in the company of the wise, he became enlightened from the views of worldly beings; he continued for ages in his disembodied liberation, and cared for nothing in future.
@@@
DN6062 THE TALE OF JIVATA 2.OC03
वसिष्ठ उवाच ।
vasiSTha uvAca |
अत्र राघव वक्ष्ये अहम् इतिहासम् इमम् शृणु ।
atra rAghava vakSye aham itihAsam imam zRNu |
यत् धत्तम् कस्य.चित् भक्षो: किम्.चित् मनन.शालिन: ॥६।६२।१॥
yat dhattam kasya.cit bhakSo: kim.cit manana.zAlina: ||6|62|1||
आसीत् क:चित् महा.भिक्षु: समाधि अभ्यास.तत्.पर: ।
AsIt ka:cit mahA.bhikSu: samAdhi abhyAsa.tat.para: |
नित्यम् स्व.व्यवहारेण क्षपयति अखिलम् दिनम् ॥६।६२।२॥
nityam sva.vyavahAreNa kSapayati akhilam dinam ||6|62|2||
समाधि अभ्यास.शुद्धम् तत् तस्य चित्तम् क्षणेन यत् ।
samAdhi abhyAsa.zuddham tat tasya cittam kSaNena yat |
चिन्तयति आशु तत्.भावम् गच्छति अम्बु इव वीचिताम् ॥६।६२।०३॥
cintayati Azu tat.bhAvam gacchati ambu iva vIcitAm ||6|62|03||
कदा.चित् स* समाधान.विरत: अतिष्ठत् एक.धी: ।
kadA.cit sa* samAdhAna.virata: atiSThat eka.dhI: |
किम्.चित् संचिन्तयाम्.आस स्वासन.स्थ: क्रियाक्रमम् ॥६।६२।०४॥
kim.cit saMcintayAm.Asa svAsana.stha: kriyAkramam ||6|62|04||
तस्य चिन्तयत: जाता प्रतिभेयम् इति स्वत: ।
tasya cintayata: jAtA pratibheyam iti svata: |
भावयामि आशु लीलार्थम् सामान्य.जन=वृत्तिताम् ॥६।६२।०५॥
bhAvayAmi Azu lIlArtham sAmAnya.jana=vRttitAm ||6|62|05||
इति संचिन्त्य चेत: अस्य स्थितम् किम्.चित् नर*अन्तरम् ।
iti saMcintya ceta: asya sthitam kim.cit nara*antaram |
स्पन्द.संस्थान.संत्याग.मात्रेण आवर्तने अम्बु इव ॥६।६२।०६॥
spanda.saMsthAna.saMtyAga.mAtreNa Avartane ambu iva ||6|62|06||
तेन चित्त.नरेण अथ कृतम् नाम आत्मवान् छया ।
tena citta.nareNa atha kRtam nAma AtmavAn chayA |
जीवट: अस्मि इति हससा काकतालिय.वत् स्थितम् ॥६।६२।०७॥
jIvaTa: asmi iti hasasA kAkatAliya.vat sthitam ||6|62|07||
जीवट: विजहार अथ स* स्वप्न.पुरुष: चिरम् ।
jIvaTa: vijahAra atha sa* svapna.puruSa: ciram |
स्वप्न.निर्माण.नगरे कस्मिन्.चित् पुर.वीथिषु ॥६।६२।०८॥
svapna.nirmANa.nagare kasmin.cit pura.vIthiSu ||6|62|08||
तत्र पानम् पपौ मत्त: भृङ्ग: पद्म.रसम् यथा ।
tatra pAnam papau matta: bhRGga: padma.rasam yathA |
लीलया एव दृढम् हृष्ट: सुष्वाप घन.निद्रया ॥६।६२।०९॥
lIlayA eva dRDham hRSTa: suSvApa ghana.nidrayA ||6|62|09||
स्वप्ने ददर्श विप्रत्वम् पाठ*अनुष्ठान.तुष्टितम् ।
svapne dadarza vipratvam pATha*anuSThAna.tuSTitam |
प्रतिभा.मात्र.सम्पन्नाम् चित्ते देश*अन्तराप्तिवत् ॥६।६२।१०॥
pratibhA.mAtra.sampannAm citte deza*antarAptivat ||6|62|10||
कदा.चित् स* द्विज.श्रेष्ठ: तु अहर्.व्यापार.निष्ठया ।
kadA.cit sa* dvija.zreSTha: tu ahar.vyApAra.niSThayA |
सुष्वाप अन्तर्.व्यवहृति: बीजतायाम् इव द्रुम: ॥६।६२।११॥
suSvApa antar.vyavahRti: bIjatAyAm iva druma: ||6|62|11||
द्विज: अपश्यत् स्वयम् स्वप्ने सामन्तत्वम् अथ आत्मनि ।
dvija: apazyat svayam svapne sAmantatvam atha Atmani |
स* सामन्त: कृताहारा: कदा.चित् घन.निद्रया ॥६।६२।१२॥
sa* sAmanta: kRtAhArA: kadA.cit ghana.nidrayA ||6|62|12||
अपश्यत् राजताम् स्वप्ने ककुप्.वलय.पालिनीम् ।
apazyat rAjatAm svapne kakup.valaya.pAlinIm |
लालिताम् भोग.पूगेन पुष्प ओघेन लताम् इव ॥६।६२।१३॥
lAlitAm bhoga.pUgena puSpa oghena latAm iva ||6|62|13||
स* कदा.चित् नृप: स्वस्थ: सुष्वाप अस्तमित*ईहित: ।
sa* kadA.cit nRpa: svastha: suSvApa astamita*Ihita: |
पुरोभावि.निज*आचार: स्व.कार्यम् इव कारणे ॥६।६२।१४॥
purobhAvi.nija*AcAra: sva.kAryam iva kAraNe ||6|62|14||
अपश्यत् स्व.आत्मनि स्वप्ने सुर.स्त्रीत्वम् अनिन्दितम् ।
apazyat sva.Atmani svapne sura.strItvam aninditam |
वृक्ष.कोश.रस उल्लासे मञ्जरीत्वम् इव उदितम् ॥६।६२।१५॥
vRkSa.koza.rasa ullAse maJjarItvam iva uditam ||6|62|15||
सा सुर.स्त्री रति.श्रान्ता निद्राम् गाढाम् उपागता ।
sA sura.strI rati.zrAntA nidrAm gADhAm upAgatA |
मृगीत्वम् आत्मनि स्वैरम् आवर्तत्वम् इव अम्बुता ॥६।६२।१६॥
mRgItvam Atmani svairam Avartatvam iva ambutA ||6|62|16||
सा मृगी लोल.नयना कदा.चित् निद्रया हृता ।
sA mRgI lola.nayanA kadA.cit nidrayA hRtA |
स्वप्ने ददर्श वल्लीत्वम् स्व.अभ्यासात् दृढम् आत्मनि ॥६।६२।१७॥
svapne dadarza vallItvam sva.abhyAsAt dRDham Atmani ||6|62|17||
तिर्यञ्च: अपि प्रपश्यन्ति स्वप्नम् चित्त.स्वभावत: ।
tiryaJca: api prapazyanti svapnam citta.svabhAvata: |
दृष्टानाम् च श्रुतानाम् च चेत:स्मरणम् अक्षतम् ॥६।६२।१८॥
dRSTAnAm ca zrutAnAm ca ceta:smaraNam akSatam ||6|62|18||
सा बभूव लता.पुष्प.फल.पल्लव.शालिनी ।
sA babhUva latA.puSpa.phala.pallava.zAlinI |
वन.देवी वन*उद्यान.लता.गृह.विलासिनी ॥६।६२।१९॥
vana.devI vana*udyAna.latA.gRha.vilAsinI ||6|62|19||
बीज*अन्तस्थ*अङ्कुर*आकार.रूपया इह अधिरूढया ।
bIja*antastha*aGkura*AkAra.rUpayA iha adhirUDhayA |
सा अपश्यत् अन्त:संवित्त्या स्फुटम् लवनम् आत्मन: ॥६।६२।२०॥
sA apazyat anta:saMvittyA sphuTam lavanam Atmana: ||6|62|20||
कम्.चित् कालम् सुषुप्त.स्थम् कलया जडताम् घनाम् ।
kam.cit kAlam suSupta.stham kalayA jaDatAm ghanAm |
अनुभूय ददर्श अथ स्व.आत्मानम् भ्रमरम् स्थिरम् ॥६।६२।२१॥
anubhUya dadarza atha sva.AtmAnam bhramaram sthiram ||6|62|21||
षट्पद: विजहार अथ वने वन.लतासु असौ ।
SaTpada: vijahAra atha vane vana.latAsu asau |
पद्मिनीषु च फुल्लासु तरुणीषु इव वल्लभ: ॥६।६२।२२॥
padminISu ca phullAsu taruNISu iva vallabha: ||6|62|22||
प्रियाबिम्बाधर.स्वादु.रसवत् कौसुमम् मधु ।
priyAbimbAdhara.svAdu.rasavat kausumam madhu |
भ्रमत् कुसुम.संधासु मुक्ता.वल्ली.विलासिषु ॥६।६२।२३॥
bhramat kusuma.saMdhAsu muktA.vallI.vilAsiSu ||6|62|23||
स* बभूव सरोजिन्याम् व्यसनी बिस.नालग: ।
sa* babhUva sarojinyAm vyasanI bisa.nAlaga: |
क्व.चित् एव रतिम् हि एति चेत: जड.मते: अपि ॥६।६२।२४॥
kva.cit eva ratim hi eti ceta: jaDa.mate: api ||6|62|24||
ताम् आजगाम नलिनीम् परिलोलयितुम् गज: ।
tAm AjagAma nalinIm parilolayitum gaja: |
रम्य.वस्तु.क्षयाय एव मूढानाम् जृम्भते पदम् ॥६।६२।२५॥
ramya.vastu.kSayAya eva mUDhAnAm jRmbhate padam ||6|62|25||
नलिनी मर्दिता सा एव समम् तेन स* षट्पद: ।
nalinI marditA sA eva samam tena sa* SaTpada: |
गत: दन्त*अन्तरम् व्रीहि: इव चूर्णत्वम् आययौ ॥६।६२।२६॥
gata: danta*antaram vrIhi: iva cUrNatvam Ayayau ||6|62|26||
भ्रमर: वारण*आलोकात् वारण*आलोक.भावनात् ।
bhramara: vAraNa*AlokAt vAraNa*Aloka.bhAvanAt |
ददर्श आत्मानम् आमोद.मत्त.हस्तितया उदितम् ॥६।६२।२७॥
dadarza AtmAnam Amoda.matta.hastitayA uditam ||6|62|27||
शुष्क.सागर.गम्भीरे गज: खाते पपात ह ।
zuSka.sAgara.gambhIre gaja: khAte papAta ha |
तप:घन.घने शून्ये संसार* इव जीवक: ॥६।६२।२८॥
tapa:ghana.ghane zUnye saMsAra* iva jIvaka: ||6|62|28||
बभूव वल्लभ: राज्ञ: महा.पर.बल*अन्तक: ।
babhUva vallabha: rAjJa: mahA.para.bala*antaka: |
सदा मद.बल.क्षीब: घूर्णोति इव निशाचर: ॥६।६२।२९॥
sadA mada.bala.kSIba: ghUrNoti iva nizAcara: ||6|62|29||
कदा.चित् असि.निस्त्रिंश*छिन्न: स: अस्तम् उपाययौ ।
kadA.cit asi.nistriMza*chinna: sa: astam upAyayau |
विवेक*अनिल.निर्लून.रूप: जीव* इव आत्मनि ॥६।६२।३०॥
viveka*anila.nirlUna.rUpa: jIva* iva Atmani ||6|62|30||
पश्यन् गज.घटा.कुम्भ.स्थल*अग्र*उच्चलित*अनलीन् ।
pazyan gaja.ghaTA.kumbha.sthala*agra*uccalita*analIn |
गण्ड.स्थ.भ्रमर*अभ्यासात् गज: भूय: अपि अभूत् अलि: ॥६।६२।३१॥
gaNDa.stha.bhramara*abhyAsAt gaja: bhUya: api abhUt ali: ||6|62|31||
सेवमाने वन.लताम् पुनर् आयात् स पद्मिनीम् ।
sevamAne vana.latAm punar AyAt sa padminIm |
दु:त्यज: हि दु:अभ्यास: वासनानाम् अबोधिन: ॥६।६२।३२॥
du:tyaja: hi du:abhyAsa: vAsanAnAm abodhina: ||6|62|32||
तत्र हस्ति.खुर*आक्रान्त: पुन: संचूर्णताम् ययौ ।
tatra hasti.khura*AkrAnta: puna: saMcUrNatAm yayau |
पार्श्व.स्थ.हंस.संवित्त्या बभूव कलहंसक: ॥६।६२।३३॥
pArzva.stha.haMsa.saMvittyA babhUva kalahaMsaka: ||6|62|33||
कलहंस: चिरतरम् योनिषु अन्यासु संल्लुठन् ।
kalahaMsa: cirataram yoniSu anyAsu saMlluThan |
कदा.चित् बहुभि: हंसै: संगत: विजहार ह ॥६।६२।३४॥
kadA.cit bahubhi: haMsai: saMgata: vijahAra ha ||6|62|34||
ब्राह्म.हंस*आत्मिका संवित् स.शब्दार्थवती मनाक् ।
brAhma.haMsa*AtmikA saMvit sa.zabdArthavatI manAk |