fm5019 2.fb24-25 puNya and pAvana .z41

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Feb 25, 2017, 10:07:57 PM2/25/17

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fm5019 2.fb24-25 puNya and pAvana .z41

work in progress .v17

work in progress .v15,16

latest update:

https://www.dropbox.com/s/nvdxo1pkfik49es/fm5019%202.fb24-25%20puNya%20and%20pAvana%20.z41.docx?dl=0

What's in a Name?

jd:

some say that a name is just a name, that daza-ratha has nothing to do with chariots, he's just plain old Dush-ruth.

this is true enough in CEntury 21;

but we are reading a medieval work

prob. prior to CEntury 12.

consider a highly inbred medieval English village

where half the men are called "John".

there the blacksmith is called John the Smith

to distinguish him from John the Baker.

their families get the surname of "Smith" or "Baker",

and the meaning is gradually lost.

but the medieval names retain their meaning.

here the names puNya and pavana

are doubly meaningful:

their names have meaning

and that meaning is relevant to the story being told.

I call them

puNya the Pious and pAvana the Airy.

some useful words

Ø#tt.char. -> #puNya, someone with a name that is lucky, rich, fair-to-good • right, honorable, "worth.it" • pure • holy (puNyakoza - a religious gossip.) •• MW: "(perhaps >#pusk पुस्क् , from >#pU पू ; » also >#puN पुण्)" • I am inclined to associate puNya with puMs, with "Humanity", rather than the so-fuzzy "Holy". but in deference to the universal reading "holy" I call him puNya the Pious in y5019..FM.5.19&c. • #punyA in the purANas is a daughter of #kratu Intelligence and #saMnati Humility +

Ø#tt.char. -> #pAvana पावन: - purifying, pure • "Holy" • living on wind, [#pAvana the Airy in y5019&c.] - n.of vyAsa *Lex.

Øtt.#Group 6 - #SaTpadI -f.- ShaT – six- padI footed – ShaTpadI.SixFoot - MW cites "louse" in L. {tandard Lexicons}, and cites only himself MW. for "female bee", because it is the normal reading, needing no citation. I find both of these senses apt in the chANDala.Darkie villages so beautifully described in yv.FM, and in the itchy bustle of the Court. they are busy bees but bitten by lice. • MW further cites MBh. for •• "f. the six states ([accord. to nIlakaNTha]" - काम- kAma.Love & krodha.Anger , -क्रोधौ-krodhau, शोक- zoka.Depression & moha-Delusion, -mohau -मोहौ, मद-mada.Mania & mAna.Pride ‑मानौ) MBh. or scil. hunger, thirst, sorrow, disordered intellect, old age, death. (a very pessimistic dRSTi.POView).

मद् #mad -> #mada: - hilarity, rapture, excitement, inspiration, intoxication • ardent passion for (comp) • sexual pleasure, wantonness, lust, ruttishness, rut (esp. of an elephant) • pride, arrogance {?} • liquor, wine, {Booze} • soma • honey • the {precoital} fluid or juice that exudes from a rutting elephant's temples • Intoxication or Insanity personified (as a monster created by chyavana) •• as a Term in FM, mada.Mania <rAga.Passion-dveSa.Hatred-tamas.Darkness-krodha.Anger-mada.Mania-mAtsarya.Envy –varjana.lacking> y3006.010 —

Øtt.#Group 5 - #prapaJca: – [from. √पच् >pac, or पञ्च् says MW. more memorable as the expansion of the universe in the form of groups like the five (paJca *pancha) Elements *mAND.up., KSS. + y5019.036.

Øtt.para - पृ #pR -> #para – in Basic Arithmetic <1> is #Adi, and <2> is para and then <3> is para and.so.on • what is more para is #parama until it is #uttama.Utmost, commonly translated 'supreme' o&r on.the.other.hand, what if <0> is #Adi? then <1> is just another para in an infinite series. there's no end to it. Zero supports the series by making it possible thru its function as a placemaker, a sthAna, a Fix on which to hang the decades • in many contexts I translate "perfect". •• the letters are in order, from #a iti #prathama: to #ha iti #uttama:.. they are a bucket brigade that stretches from the ocean to the fire, passing buckets from hand to hand, from one para to the next, #parampara, param-para. traditionalists love the sound of the word, playing/braying it like a mountain horn to define their dubious connexion with somebody Wise way.back.when. (they fail to note how much water was spilled as the bucket was passed.)

but anyhow

oॐm

vasiShTha continued—

अत्र_एव उदाहरन्ति_इमम् इतिहासम् पुरातनम् । भ्रात्रो:_त्रि.पथ-गा-तीरे सम्वादम् मुनि-पुत्रयो: ॥५।१९।१॥

atra_eva udAharanti_imam itihAsam purAtanam | bhrAtro:_tri.patha-gA-tIre samvAdam muni-putrayo: ||5|19|1||

concerning this they recall an ancient story

about

two brothers on the bank of the three.ways-going gangA

it's a dialog between those two sons of a muni

अयम् बन्धुर्_अयम् नेति कथा-प्रस्ताव.त: स्मृतम् ।

ayam bandhu:_ayam neti kathA-prastAva.ta: smRtam |

इतिहासम् इमम् पुण्यम् आश्चर्यम् शृणु राघव ॥५।१९।२॥

itihAsam imam puNyam Azcaryam zRNu rAghava ||2||

they spoke about relationship on the banks of sacred gangA

''What is relationship, and what is not?''

it's a tale storied and sung, holy and wholly wonderful, rAghava

pay attention, now

अस्त्य्_अस्य जम्बूद्वीपस्य कस्मिंश्*चिद्_गिरि-कुञ्जके ।

asti_asya jambUdvIpasya kasmin*cit_giri-kuJjake |

वन-व्यूह=महा.उत्तम्स: महेन्द्र: नाम पर्वत: ॥५।१९।३॥

vana-vyUha=mahA.uttamsa: mahendra: nAma parvata: ||3||

there is in this RoseApple*Land

*jambU.dvIpa

somewhere

in a grove in the forest that crowns a mountain called mahendra.GreatLord

...

कल्प.द्रुम-वन-च्छाया-विश्रान्त-मुनि-किंनरः । शृङ्गै:_आततम् आकाशम् जितवान्य: समुन्नतै: ॥५।१९।४॥

kalpa.druma-vana-cchAyA-vizrAnta-muni-kiMnara: | zRGgai:_Atatam AkAzam jitavAnya: samunnatai: ||4||

...

in the shadows of Doomsday Forest they take repose

munis and Whatnots

conquered

by rising heights that reach the sky

~vlm. ... hermits and kiMnaras ... ~m. munis and kiMnaras ... under the shade of 'kalpa' trees. ~va. ... groves of wishing trees. ~m. .. the arbour of its kalpa trees ...

*Ott.char. #kiMnara: *kinnara - the paradigm of a lover, a celestial musician • half-human and half-horse • like a #kiMpuruSa, a servant of kuvera the Lord of the Treasury +

ब्रह्म.लोक-अन्तर-प्राप्त-शृङ्ग-कन्दर-चारिभि: । सामवेद-प्रतिध्वान-घुम्घुमैर्_गायति_इव य: ॥५।१९।५॥

brahma.loka-antara-prApta-zRGga-kandara-cAribhi: | sAmaveda-pratidhvAna-ghumghumai:_gAyati_iva ya: ||05||

brahma.loka-antara-prApta-zRGga-kandara-cAribhi: -

... cuz in brahma.World in a mountain cavern-rovers =

sAmaveda-pratidhvAna-ghumghumai: -

sAma.veda-chant-hummings =

gAyati iva ya: - which seems to sing.

~m.5 The sounds made by the people in the caves on that high mountain peaks rang like the sound of Samaveda.

~sv. In the forests on the slopes of that mountain many holy men and sages lived.

~vlm.5. It resounded with the carol of the sages, who chaunted the Samaveda hymns on it, in their passage from its caverns and peaks to the region of Indra: (the god of the vault of heaven).

~va.5. Caves on the peaks reaching up to Brahma-loka resounded with the melodious chants of Sama-veda.

य: पयो-मेदुरैर्_मेघैर्_लसितै: शृङ्ग-कोटिषु । लता-कुसुम-सम्प्रोतै: कुन्तलैर्_इव राजते ॥५।१९।६॥

ya: payo-medurai:_meghai:_lasitai: zRGga-koTiSu | latA-kusuma-samprotai: kuntalai:_iva rAjate ||06||

where

the waters thicken in bright clouds =

zRGga-koTiSu – in mountain caves =

latA-kusuma-samprotai: - vine-flower- =

kuntalai: iva rAjate - as.if it were braided hair...

~vlm.6. The fleecy clouds which incessantly drizzled with rain water from its thousand peaks; and washed the plants and flowers below, appeared as tufts of hair hanging down from heaven to earth.

~m.6-12 The creepers adorning those peaks and the lightining in the clouds encircling them appeared like flowing hairs (of a lady) flying around (due to winds).

~sv. In the forests on the slopes of that mountain many holy men and sages lived.

~va.6. Rainy clouds full of waters playfully flashed lightings among the high peaks, brightening flowering creepers hunging like locks of hair.

#ve -> *uta -> #prota - strung -> #samprota‑ - strung together, sarva-aGga-udAtta-samprota-zava-mAlA-virAjitA, y3068.007.

#mid -> #med -> #medura . thickening, congealing, like water in cloud; and so closely related to #ghana as thickening of the VAsanA-s.

sharabha on his throne

यस्_तदा_उड्डयन-उत्कानाम् शरभानाम् विजृम्भितै: । वि.स्फूर्जति गुहावक्रै: कल्पाभ्राणि हसन्-न्_इव ॥५।१९।७॥

ya:_tadA_uDDayana-utkAnAm zarabhAnAm vijRmbhitai: | vi.sphUrjati guhAvakrai: kalpAbhrANi hasan.n_iva ||7||

...

which then echoes

in caverns

the ravenously rumbling wings

of hungry sharabha monsters

like Doomsday clouds

roaring

with thunderclapping laughter

...

~vlm.7. The mountain re-echoed to the loud roars of the impetuous octopedes Sarabhas, with the thunder claps of kalpa clouds from the hollow mouths of its dark and deep clouds.

~va.7. On its slopes rolled roars of huge six-legged Sharabha beasts, which sounded as laugh of thunderclouds of universe dissolution, echoed by deep winding caves.

#utka उत्क‑ - Desirous of, longing for, anxiously wishing for (in comp.); • Regretting, sad, sorrowful. • Absent- minded • #utka: -त्कः Desire; opportunity. •• excited by the desire of obtaining anything; wishing for (with inf.).

#sphUrj -> #visphUrj - rumble, snort; break forth, appear.

*jd.7 - yas tadA - which then = uDDayana-utkAnAm - of upflying = zarabhAnAm - sharabha creatures = vijRmbhitai: - w/the spreading-out = visphUrjati - it rumbles = guha-avakrai: - with thunderclaps = kalpAbhrANi - the kalpa-clouds = hasan iva - as.if laughing.

येन निर्झर-निर्ह्रादै: कन्दर-अन्तर-चारिभि: । समुद्र-जल-कल्लोल-विलासो विजितो_अभित: ॥५।१९।८॥

yena nirjhara-nirhrAdai: kandara-antara-cAribhi: | samudra-jala-kallola-vilAso vijito_abhita: ||8||

...

where

by running between cliffs

a roaring waterfall plays Ocean

with swamping billows that echo the roaring of the sea

~m. The cascading streams made musical sounds as they rolled down through the stones.

~vlm.8. The thundering noise of its cascades falling into its caverns from precipice to precipice, has put to blush the loud roar of the surges of the sea.

~va.8. Sounds of waterfalls reverberating among cliffs were louder than the noise of waves in an agitated ocean.

कन्द् #kand -> #kandarA -I -am - "great cliff", an artificial or natural cave -#mandarakandara -> #cUDAlA's Churnstick Cavern, y6085.044. • #kandara: - a hook for driving an elephant • #kandarA the pUjA name of #karkatI #visUchikA [y3.069 ff].

जि #ji – to be victorious -> #viji - over -> #vijita‑ - conquered, subdued, defeated, won, gained • m/n. a conquered country • conquest, victory •-• Comp. #vijitAtman -m.- 'self-subdued', N. of ziva • one who has the organs of sense or passions subdued •• #vijitya - having conquered •• avijitya - not having conquered +

*jd.8 - yena - whereby = nirjhara-nirhrAdai: - w waterfall-roaring = kandara-antara-cAribhi: - running between cliffs = samudra-jala-kallola-vilAsa: - ocean-water-billows-playing = vijita: abhita: - swamping.about.

तस्य एक.देशे वितते रत्न-सानौ मनोरमे । मुनिभि: स्नान-पान-अर्थम् व्योम-गङ्गा अवतारिता ॥५।१९।९॥

tasya eka.deze vitate ratna-sAnau manorame | munibhi: snAna-pAna-artham vyoma-gaGgA avatAritA ||9||

into that solitude,

on Jewel Mountain

(of mindmoving beauty!)

the river gaGgA

descended

to make a place for the munis to drink and bathe

~vlm.9. There on tableland upon the craggy top of the mountain, flowed the sacred stream of the heavenly Ganges, for the ablution and beverage of the hermits. ~va.9. Heavenly Ganga descended from a beautiful valley on one peak made of jewels, brought here by munis for their ablutions and drinking.
*jd.9 - तस्य Of that एकदेशे वितते on a single ground outspread रत्न-सानौ मनोरमे on a -mountain bearing jewel-s of charming beauty मुनिभिः by the muni-s स्नान-पान-अर्थम् for the purpose of bathing and drink व्योम-गङ्गा-अवतारिता the Sky-gaGgA has descended.

तस्यास्_त्रिपथ-गायास्_तु तीरे विकासित-द्रुमे । रत्न-अद्रि-तट-विद्योते कचत्_कनक-पिञ्जरे ॥५।१९।१०॥

tasyA:_tripatha-gAyA:_tu tIre vikAsita-drume | ratna-adri-taTa-vidyote kacat_kanaka-piJjare ||10||

tasyA:_tripatha-gAyA:_tu tIre

but on the bank of that triple-flowing river =

vikAsita-drume

in/under a blossoming tree =

ratna-adri-taTa-vidyote

on that mountain-sparking-with-jewels =

kacat kanaka-piJjare

shining with red gold =

~m.6-12 The creepers adorning those peaks and the lightining in the clouds encircling them appeared like flowing hairs (of a lady) flying around (due to winds). The cascading streams made musical sounds as they rolled down through the stones. River 'mandakini' was flowing down the slopes of one of the peaks. This was (arranged) for the convenience of the people living around. On that golden peak lived a generous, noble seer called 'Dirghatapa'.

~sv.10-11 On the bank of this river there lived a holy man named Dirghatapa who was, as his name implies, the very embodiment of ceaseless austerity.

~vlm.10. There on the banks of the trivious river-tripatha-Ganga, was a gemming mountain, sparkling as bright gold, and decorated with blossoming trees.

~va.10. On the bank of the Ganga overgrown with forests, on a mountain
slope glistening with gems and yellow gold,
*jd.10 - tasyA:_tripatha-gAyA:_tu tIre - but on the bank of that triple-flowing river = vikAsita-drume - in/under a blossoming tree = ratna-adri-taTa-vidyote - on that mountain-sparking-with-jewels = kacat kanaka-piJjare - shining with red gold =

आसीद्_अभ्युदित-ज्ञानस्_तपो-राशिर्_उदार.धी: ।

AsIt_abhyudita-jJAna:_tapo-rAzi:_udAra.dhI: |

मुनिर्_दीर्घ-तपा नाम तपो मूर्तिम् इव_अपरम् ॥५।१९।११॥

muni:_dIrgha-tapA nAma tapo mUrtim iva_aparam ||11||

...

AsIt – there was -

abhyudita-jJAna: - x =

tapas.rAzi: - tapas.ray =

udAra.dhI: - thought-full =

Silent.muni =

dIrgha-tapas nAma – dIrgha Long.tapas was his name =

tapas mUrtim iva_

aparam – moreover, in the future...

~sv.10-11 On the bank of this river there lived a holy man named Dirghatapa who was, as his name implies, the very embodiment of ceaseless austerity.

~vlm.11. There lived a sage by name of Dirghatapas, who was a personification of devotion, and a man of enlightened understanding; he had a noble mind, and was inured in austerities of devotion.

~va.11. There lived a noble sage by the name Dirghatapa, knower of the highest truth, with noble devoted mind, embodiment of austerity itself.

Øtt.para - पृ #pR -> #para – in Basic Arithmetic <1> is #Adi, and <2> is para and then <3> is para and.so.on • what is more para is #parama until it is #uttama.Utmost, commonly translated 'supreme'. in some contexts I usually translate "perfect". the letters are in order, from #a iti #prathama:. to #ha iti #uttama:.. they are a bucket brigade stretched from the ocean to the fire, passing buckets hand-to-hand, from one para to the next, #parampara, param-para. traditionalists love the sound of the word, playing/braying it like a trumpet to define their connexion with somebody way.back.when. they fail to note how much water was spilled as the bucket was passed.

मुने:_बभूवतु:_तस्य पुत्रौ द्वौ_इन्दु-सुन्दरौ । पुण्य-पावन=नामानौ द्वौ कचौ_इव वाक्.पते: ॥५।१९।१२॥

mune:_babhUvatu:_tasya putrau dvau_indu-sundarau | puNya-pAvana=nAmAnau dvau kacau_iva vAk.pate: ||12||

to that muni there were born two sons as lovely as the moon

puNya and pAvana by name

like the twin *kachas born to the Father of Speech bRhas.pati

*jd. see http://www.webonautics.com/mythology/sukra_venus.html where Kacha is said to have been killed twice. Hopkins (Epic mythology) does not cite this episode, or anything similar. Pur.Encyc. says: "#kaca was another son of #bRhaspati. For full particulars of the story how Devayam (daughter of Sukra) hankered after Kaca, see 'Kaca'", but does not have an entry for #kaca. ??? Better source? jd}

#kac -> #kaca: the hair (esp. of the head), Ragh. &c.; N. of a son of #bRhaspati, mBh.; (cf. #akaca, #utkaca, hairless). -> #kacana projected illumination. •• In y7208.023, SV would appear to translate #kacanAkacana as "the existence and the non-existence of relationship". -> #prakacana [The characteristic usage of >kac in YV is as manifestation, like >bhA. The prefix <pra-> is here an intensifier, with the sense of priority • adj. (prob.) having the hair erect L. (cf. ut k., vi k.). <pum-pratyaya-prakacane kva pazu-pratyaya_udaya:> y3081.071.

*jd.12 - मुनेःबभूवतुःतस्य पुत्रौ द्वौइन्दु-सुन्दरौ By that muni there were born two sons as lovely as the moon पुण्य-पावन=नामानौ puNya and pAvana by name = द्वौ कचौइव वाक्.पतेः like ??? the two Kacha-s of the father of speech.

स ताभ्याम् सह पुत्राभ्याम् भार्यया च सह-एकया ।

sa:_ tAbhyAm saha putrAbhyAm bhAryayA ca saha-ekayA |

उवास सरितस्_तीरे तस्मिन्_स-फल=पादपे ॥५।१९।१३॥

uvAsa sarita:_tIre tasmin_sa-phala=pAdape ||13||

sa: tAbhyAm saha putrAbhyAm

he in company with his two sons

bhAryayA ca saha-ekayA

and his wife together-as-one

uvAsa sarita:_tIre

he dwelt on the bank of a river

tasmin_sa-phala=pAdape

there beside a fruit.tree

~m.12-13 . He lived on the banks of 'mandakini' with his wife and two sons. The latter were beautiful like moon. They were very virtuous. They were named puNya (the elder) and pAvana (the younger).

~sv.12-13 This ascetic had two sons named puNya and pAvana.

~vlm.13. He lived there on the bank of the river, and amidst a grove of fruit trees, with his wife and the two sons born of them.

~va.13. With his wife and sons he lived near the river among trees abounding with fruits.
*jd.13 - sa: tAbhyAm saha putrAbhyAm – he in company with his two sons = bhAryayA ca saha-ekayA – and his wife together-as-one = uvAsa sarita:_tIre – he dwelt on the bank of a river = tasmin_sa-phala=pAdape - there beside a fruit.tree.

अथ काले तयोस्_तस्य पुत्रयोर्_ज्ञानवान्_अभूत् ।

atha kAle tayo:_tasya putrayo:_jJAnavAn_abhUt |

पुण्यो नाम च यो ज्येष्ठो गुण-ज्येष्ठश्_च राघव ॥५।१९।१४॥

puNya:_ nAma ca ya:_ jyeSTha:_ guNa-jyeSTha:_ca rAghava ||14||

atha kAle – and so in time =

tayo: tasya putrayo: - of his two sons =

jJAnavAn abhUt puNya: nAma ca – and the one knowing was called puNya the Pious =

ya: jyeSTha: - who was the eldest =

guNa-jyeSTha: ca rAghava – and eldest in virtue, rAghava =

#jJAnavAn

#puNya

#guNa-jyeSTha

#rAghava

~m.14-15 . In course of time puNya became a knower of Truth, a jnani, while pAvana was partly enlightened. The latter was like a half-blossomed lotus. He was not able to overcome his ignorance completely and was, therefore, in a state of confusion and uncertainty.

~sv.14-15 Of these puNya had reached full enlightenment, but pAvana, though he had overcome ignorance, had not yet reached full enlightenment and hence he had semi-wisdom.

~vlm.14. In course of time the two boys arrived to their age of discretion, and the elder of them named puNya or meritorious, was superior to the other in all his merits.

~va.14. With time they both grow and puNya, who was superior in his qualities, came to complete understanding of truth.

पावन:_अर्ध-प्रबुद्ध:_अभूत्_पूर्व-सम्ध्य-अम्बुजम् यथा ।

pAvana:_ardha-prabuddha:_abhUt_pUrva-samdhya-ambujam yathA |

मौर्ख्यात्_अधिगत: न_आप्त: पदे दोलायित: स्थित: ॥५।१९।१५॥

maurkhyAt_adhigata: na_Apta: pade dolAyita: sthita: ||15||

pAvana:

pAvana the Airy

ardha-prabuddha:_abhUt

as half-wakened

pUrva-samdhya-ambujam yathA

like yesternight's drifting lotus

maurkhyAt adhigata: na_Apta: pade –

x =

dolAyita: sthita: - he is drifting here.and.there.

#dul -> #dolAyita swung about, rocking; -zravaNakuNDala mfn. one whose earnings swing to and fro.

~sv.14-15 Of these puNya had reached full enlightenment, but pAvana, though he had overcome ignorance, had not yet reached full enlightenment and hence he had semi-wisdom.

~vlm.15. The younger boy named Pávana or the holy, was half awakened in his intellect, like the half blown lotus at the dawn of the day; and his want of intelligence kept him from the knowledge of truth, and in the uncertainty of his faith.

~va.15. pAvana was half-awakened, as half-blown lotus flower at early
dawn; he had overcome ignorance, but was still unsteady in the truth.
..*AB. arhda-prabuddha iti_asya ... ||

ततस् वहति_अकलिते काले कलित-कारणे । सम्वत्सर-शते जीर्ण-दीर्घ.देह-लता-आयुषि ॥५।१९।१६॥

tata:_ vahati_akalite kAle kalita-kAraNe | samvatsara-zate jIrNa-dIrgha.deha-latA-AyuSi ||16||

ततस् वहति_अकलिते काले

thus with the flowing of impartite Time कलित-कारणे

forming parts संवत्सर-शते

in/of a hundred years, जीर्ण-दीर्घ.देह-लता-आयुषि

in his aged=tall.body-vine+life ...

#kal -> #kala -> #akala . not in parts, entire; not skilled in the arts (kalAs). -> #akalita . unconceived, undefined; -mahiman a. of immeasurable greatness. -> #Akalita A-kalita a. shaken • laid hold of, seized • tied, fastened • reckoned • observed, examined, considered.

#jRR -> #jIrNa . old, worn out, withered, wasted, decayed; ancient (tradition); digested; m. an old man; n. old, age,, decrepitude; "digestion" see <‑zakti>.

~va.16. Time passed, and Dirghatapa attained the age of a hundred years, and the creeper of his body life force became emaciated.
~m.16-19 . meanwhile time passed. Dinghatapa attained the age of hundred. His body became emaciated.

~sv. With the inexorable passage of invisible and intangible time, the sage Dirghatapa (who had freed himself from every form of attachment and craving) had grown in age ...

~vlm.16. Then in the course of the all destroying time, the sage came to complete a century of years, and his tall body and long life, were reduced in their strength by his age and infirmity.

*jd.16 - ततस् वहति_अकलिते काले thus with the flowing of impartite Time कलित-कारणे forming parts संवत्सर-शते in/of a hundred years, जीर्ण-दीर्घ.देह-लता-आयुषि in his aged=tall.body-vine+life ...

अस्माद्_भङ्गुर-भूत-आढ्यात्_वृत्तान्त-शत-भीषणात् ।

asmAt_bhaGgura-bhUta-ADhyAt_vRttAnta-zata-bhISaNAt |

रतिम् उत्सृज्य सम्सारात्_जरा-जर्जर-जीवित: ॥५।१९।१७॥

ratim utsRjya samsArAt_jarA-jarjara-jIvita: ||17||

from this fragile.being-ripe

from a hundred fears per day

having let.loose pleasure

from the saMsAra.Convolution

what has lived aging senility

~m.16-19 . meanwhile time passed. Dinghatapa attained the age of hundred. His body became emaciated. And so he lost interest in life. He passed away like a petty pedlar who keeps unloading for rest. He reached the Brahman state like fragrance penetrating the atmospheric air.

~sv. With the inexorable passage of invisible and intangible time, the sage Dirghatapa (who had freed himself from every form of attachment and craving) had grown in age and, even as a bird flies away from its cage, abandoned the body and reached the state of utter purity.

~vlm.17. Being thus reduced by decrepitude in his vitality, he bade adieu to his desires in this world, which was so frail and full of a hundred fearful accidents to human life: (namely; the pains attending upon birth, old age and death, and the fears of future transmigration and falling into hell fire).

~va.17. He became old and infirm and had left this transitory world full
of countless living beings and hundreds of horrible sorrows.

कलना-पक्षिणी नीडम् देहम् दीर्घ-तपा मुनि: । जह्औ गिरि-गुहा-गेहे भारम् व्ऐवदिको यथा ॥१८॥ kalanA-pakSiNI nIDam deham dIrgha-tapA muni: | jahau giri-guhA-gehe bhAram vaivadiko yathA ||18||

an imagined kalanA.bird's

nest

this Body

Long.tapas the muni cut.loose from it

in his mountain.cave-home

felt

like a porter

laying.down his heavy burden

#vadh - to kill -> #vivadh - to wipe out -> #vivadha: a "Killer", the shoulder-yoke by which a carrier balances his load, or a waterman his buckets • #vaivadhika: "Killerman", a porter or similar human mule +

~vlm.18. The old devotee Dirghatapas, quitted at last his mortal frame in the grotto of the mount; as a bird quits its old nest for ever, or as a water-bearer lays down the log of his burthen from his shoulders.

प्रशान्त-कलना-आरम्भम् चेत्यरिक्त-चिदास्पदम् । पदम् जगाम नीरागम् पुष्प-गन्ध इव_अम्बरम् ॥५।१९।१९॥

prazAnta-kalanA-Arambham cetyarikta-cidAspadam | padam jagAma nIrAgam puSpa-gandha iva_ambaram ||19||

prazAnta-kalanA-Arambham x

the busy imagination has grown still

void of conceptions, Consciousness is at.home

cetya-rikta-cidA_Aspadam

padam jagAma nIrAgam - x =

he came to a state of colorless dispassion

that was like the scent of flowers in the air.

~m.16-19 ... He reached the Brahman state like fragrance penetrating the atmospheric air.

~vlm.19. His spirit then fled like the fragrance of a flower to that vacuous space, which is ever tranquil, free from attributes and thought, and is of the nature of the pure intellect.

~va.19. As fragrance of a flower mixes with space, he attained the state
of pure Consciousness, where desires, notions, worries and sorrows are
absent.

अथ भार्या मुनेर्_देहम् प्राणापान-विवर्जितम् । दृष्ट्वा विलुलितम् भूमौ विनालम् इव पङ्कजम् ॥५।१९।२०॥

atha bhAryA mune:_deham prANApAna-vivarjitam | dRSTvA vilulitam bhUmau vinAlam iva paGkajam ||20||

atha bhAryA mune:

so then the wife of the muni =

deham –

her body

prANa-apAna=vivarjitam –

deprived of prANa & apAna Airs

dRSTvA - having seen

vilulitam bhUmau –

x =

vinAlam iva paGkajam –

like a mud.lotus with no stalk.

~m.20 His wife saw the lifeless body lying on the ground, like a lotus separated from its feeder cord, the tubular stalk.

~sv.20 Using the yogic method she had learnt from him, his wife, too, followed him.

~vlm.20. The wife of the sage finding his body lying lifeless on the ground, fell down upon it, and remained motionless like a lotus flower nipt from its stalk.

~sv. At this sudden departure of the parents pAvana was sunk in grief and he wailed aloud inconsolably. puNya, on the other hand, performed the funeral ceremonies but remained unmoved by the bereavement. He approached his grieving brother, pAvana.

~va.20. His wife, seeing the breathless body of the sage lying on the
ground like a plucked off lotus flower,

चिरम् अभ्यस्तया योग-युक्त्या पति-वितीर्णया । तत्याज तनुम् अ-म्लानाम् षट्पदी पद्मिनीम् इव ॥५।१९।२१॥

ciram abhyastayA yoga-yuktyA pati-vitIrNayA | tatyAja tanum a-mlAnAm SaTpadI padminIm iva ||21||

ciram abhyastayA

with long practice

yoga-yuktyA

through yogic connexion

pati-vitIrNayA –

x =

tatyAja tanum –

x =

a-mlAnAm –

x =

SaTpadI padminIm iva –

vitIrNayA

#SaTpadI -f.- ShaT – six- padI footed – ShaTpadI.SixFoot - MW cites "louse" in L. (various Lexicons), and cites only himself MW. for "female bee", because it is the normal reading, needing no citation. I find both of these senses apt in the chANDala.Darkie villages so beautifully described in yv.FM, and in the itchy bustle of the Court. they are busy bees but bitten by lice. • MW further cites MBh. for •• "f. the six states ([accord. to nIlakaNTha]" - #kAma-काम- Love & Anger, -क्रोधौ-krodhau, zoka-शोक- Grief & Delusion, -mohau -मोहौ, mada-मद-Moodiness & Pride ‑मानौ) MBh. or scil. hunger, thirst, sorrow, disordered intellect, old age, death. (a very pessimistic dRSTi.POView).

~vlm.21. Having been long accustomed to the practice of yoga, according to the instruction of her husband; she quitted her undecayed body, as a bee flits from an unfaded flower to the empty air.

~va.21. Using yoga methods, which she practiced for a long time under guidance of her husband, also left her body, like a bee leaving unwithered lotus flower.
~m.21. She also left her body with the help of her well-practised yogic ability.

भर्तारम् एव_अनुययौ जनस्य_अदृष्टताम् गता ।

bhartAram eva_anuyayau janasya_adRSTatAm gatA |

प्रभा=गगन-कोश.स्थम् अस्तम् यातम् इव_उडुपम् ॥५।१९।२२॥

prabhA=gagana-koza.stham astam yAtam iva_uDupam ||22||

bhartAram eva_anuyayau janasya_adRSTatAm gatA |

prabhA=gagana-koza.stham astam yAtam iva_uDupam ||22||

भर्तारम् एव_अनुययौ now she followed her husband =

जनस्य_अदृष्टताम् गता having become invisible to people =

प्रभा=गगन-कोश.स्थम् shining in the shell of sky =

अस्तम् यातम् इव_उडुपम् having come to set like the StarLord moon.

#uDu a star ->#uDupa-H, #udupam a raft or float mBh. &c.; -m.- the moon (the half-moon being formed like a boat; or "StarLord") mBh.&c.

#kuz -> #koza-H, kozam (n.; in class. literature koza, or koSa; >kuz or>kuS?, related to kukSi and koSTha?), a cask, (metaphorically) cloud; a bucket; a box,; (end-comp.) a sheath, scabbard; treasure-house; a dictionary; an anthology; a bud, seed-vessel (cf bIja-koza); the vulva; the scrotum; the penis; an egg; (in vedAnta phil.) a term for the three sheaths of the body enveloping the soul (these are.1. the #Ananda-maya=koza or "sheath of pleasure", forming the #kAraNa-zarIra or "causal frame"; 2. the #vijJAna-maya or #buddhi-maya or #mano-maya or #prANa-maya koza, "the sheath of intellect or will or life", forming the #sUkSma-zarIra or "subtile frame"; 3. the #anna-maya koza, "the sheath of nourishment", forming the #sthUla-zarIra or "gross frame"); (end-comp.) a ball or globe (e.g sUtrakoza, a ball of thread; netrakoza, the eye-ball r.3.79.28); •-• #gagana-koza=stha placed in the shell of sky (like the moon), y5019.022. •• #koSa koza; kelikoSa: -कोषः an actor, a dancer. •• -> #koza -> #kozaka: an egg, testicle L.; • -> #kozikA a drinking-vessel L.; • -> #kozakam case, receptacle of (in comp.) mArkP. xi, 5.

~vlm.22. Her soul followed her husband's unseen by men, as the light of the stars disappears in the air at the dawn of the day.

~va.22. She followed her husband and disappeared from the view like the moon vanishing in the middle of the bright sky.
~m.22. She followed her husband and disappeared from the view of people like moonlight which vamishes on the setting of moon.

*jd.22 - भर्तारम् एव_अनुययौ now she followed her husband = जनस्य_अदृष्टताम् गता having become invisible to people = प्रभा=गगन-कोश.स्थम् shining in the shell of sky = अस्तम् यातम् इव_उडुपम् having come to set like the StarLord moon.

माता-पित्रोस्_तु गतयोर्_और्ध्व-देहिक=कर्मणि । पुण्य एव स्थितो_अव्यग्र: पावनो दुःखयम् आययौ ॥५।१९।२३॥

mAtA-pitro:_tu gatayo:_aurdhva-dehika=karmaNi | puNya eva sthito_avyagra: pAvano duHkhayam Ayayau ||23||

mAtA-pitro:_tu gatayo:

in the passage of their mother and father =

aurdhva-dehika=karmaNi

in works raising the body in the funeral rites =

puNya: eva sthita:_a.vyagra:

puNya was quite undisturbed in his state =

pAvana: duHkhayam Ayayau

pAvana came to sorrow.

~m.23 The two sons performed the funeral rites as prescribed by the scriptures. While puNya was undisturbed by the death of the parents, pAvana was seized by grief.

~vlm.23. Seeing the demise of both parents, the elder son puNya was busily employed in performing their funeral services; but the younger Pávana was deeply absorbed in grief at their loss.

~va.23. With both mother and father leaving their bodies, pAvana became
inconsolable, while puNya remained dispassionate.

#R* -> #vRdh -> #Urdhva -> #aurdhva.dehika relating to a dead person , performed in honour of the dead • funereal • funeral • -n.- a funeral ceremony (as burning the body, offering cakes, distributing alms &c.) mn. xi , 10 mBh.&c.

*jd.23 - mAtA-pitro:_tu gatayo: - in the passage of their mother and father = aurdhva-dehika=karmaNi in works raising the body in the funeral rites = puNya: eva sthita:_a.vyagra: puNya was quite undisturbed in his state = pAvana: duHkhayam Ayayau pAvana came to sorrow.

शोक-उपहत=चित्तो_असौ भ्रमन्_कानन-वीथिषु । ज्यायाम्सम् अनवेक्ष्य एव पावनो विललाप ह ॥५।१९।२४॥

zoka-upahata=citto_asau bhraman_kAnana-vIthiSu | jyAyAmsam anavekSya eva pAvana:_ vilalApa ha ||24||

zoka-upahata=citta:_asau

x =

wandering among the forest paths

jyAyAmsam anavekSya eva

- x =

pAvana: vilalApa ha - x.

*AB. jyAyAmsam jyeSThabhrAtaram anavekSya | vyoma-gaGgA mandAkinI ||

~m.24 He started wandering about in the forest (without finishing the rites). puNya finished the rites and went to pAvana. He said to pAvana.

~vlm.24. Being overwhelmed by sorrow in his mind, he wandered about in the woods; and not having the firmness of his elder brother, he continued to wail in his mourning.

~va.24. With sorrow-stricken mind pAvana wandered around the forest, forgetting his elder brother, and wailed in pain of loss.

अथ_ऊर्ध्व-देहिकम् कृत्वा माता-पित्रोर्_उदार-धी: ।

atha_Urdhva-dehikam kRtvA mAtA-pitro:_udAra-dhI: |

आययौ विपिने पुण्य: पावनम् शोक-लालसम् ॥५।१९।२५॥

Ayayau vipine puNya: pAvanam zoka-lAlasam ||25||

atha –

Urdhva-dehikam –

x =

kRtvA –

x =

mAtA-pitro:

of mother and father

udAra-dhI: -

x =

Ayayau –

x =

vipine –

x =

puNya to pAvana

zoka-lAlasam - x.

~vlm.25. The magnanimous puNya performed the funeral ceremonies of his parents, and then went in search of his brother mourning in the woods.

~va.25. Wise puNya performed all necessary funeral ceremonies for the bodies of his father and mother and went to the grief-stricken pAvana in the forest.

puNya the PIOUS said—

किम् पुत्र घनताम् शोकम् नयस्य्_आन्ध्यैक-कारणम् ।

kim putra ghanatAm zokam nayasi_Andhya-eka-kAraNam |

बाष्प-धाराधरम् घोरम् प्रावृट्-काल इवाम्बुजम् ॥५।१९।२६॥

bASpa-dhArAdharam ghoram prAvRT-kAla_ iva_ambujam ||26||

Sonny, why this cloud of misery?

you'll only blind yourself that way

you're weeping like a thundercloud

it's terrible to see a lotus like you floating in such a rain

पिता तव महा.प्राज्ञ गत: सार्धम् त्वद्.अम्बया । स्वाम् एव परमात्म-आत्म-पदवीम् मोक्ष-नाभिकाम् ॥५।१९।२७॥

pitA tava mahA.prAjJa gata: sArdham tvad.ambayA | svAm eva paramAtma-Atma-padavIm mokSa-nAbhikAm ||27||

your father, clever man, is gone together-with your mother

to his very own path,

to himSelf as the supreme Self,

that is at the nexus of mokSa.Freedom.

पिता तव Your father महाप्राज्ञ o great thinker गतः सार्धं त्वद्-अम्बया is gone together-with your mother sa-ardha, with his other half स्वाम् एव परमात्म-आत्म-पदवीम् to his very own path, himSelf as supreme Self मोक्ष-नाभिकाम् the nexus of moksha Freedom.

#nabh to burst, pierce -> #nAbhika -adj.- a navel or center; a nexus, where connexions are made.

~m.26-28 puNya: O my brother,why are you in tears? Your eyes are like lotuses with rain- water drops. Your father has departed along with mother to the supreme state which is called liberation. Brahman is the refuge of all people. That is the nature of all knowers of truth. Why are you grieving for such parents?

~sv.27 Our father has departed from here along with our mother to that state of liberation or the highest state, which is natural to all beings and is the very being of those who have overcome the self.

~vlm.27. Know my intelligent boy, that both thy father and mother, have gone to their ultimate blissful state in the Supreme Spirit, called the state of salvation or liberation.

~va.27. Your father, great sage, with your mother departed to the greatest state of pure Consciousness, Self of self, called liberation.
*jd.27 - पिता तव Your father महाप्राज्ञ o great thinker गतः सार्धं त्वद्-अम्बया is gone together-with your mother sa-ardha, with his other half स्वाम् एव परमात्म-आत्म-पदवीम् to his very own path, himSelf as supreme Self मोक्ष-नाभिकाम् the nexus of moksha Freedom.

तत्-स्थानम् सर्व.जन्तूनाम् तद्-रूपम् विजित-आत्मनाम् । स्वभावम् अभि.सम्पन्ने किम् पितरि_अनु.शोचसि ॥५।१९।२८॥

tat-sthAnam sarva.jantUnAm tad-rUpam vijita-AtmanAm | svabhAvam abhi.sampanne kim pitari_anu.zocasi ||28||

tat-sthAnam

a base in That

sarva.jantUnAm

for all people

tad-rUpam

the form of That

vijita-AtmanAm

for conquering souls

svabhAvam

your own nature

abhi.sampanne

when it is

kim pitari_anuzocasi

why grieve for a father?

~m.26-28 puNya: ... That is the nature of all knowers of truth. Why are you grieving for such parents?

~sv.28 Why do you grieve when they have returned to their own nature?

~vlm.28. That is the last resort of all living beings, and that is the blessed state of all self subdued souls; why then mourn for them, that have returned to and are reunited with their own proper nature.

#pad -> #sampad -> #abhisampad -> #abhisampanna‑ – becoming similar to , being changed to (acc.) S3Br. RPra1t. ; being in accordance with , agreeing with (instr.) Uttarar.

ईदृशी तु त्वया बद्धा भावना_इह विमोह.जा । सम्सारे यद्_अ.शोच्य:_अपि त्वया तात:_अनुशोच्यते ॥५।१९।२९॥

IdRzI tu tvayA baddhA bhAvanA_iha vimoha.jA | samsAre yat_a.zocya:_api tvayA tAta:_anuzocyate ||29||

IdRzI tu tvayA baddhA bhAvanA

such an idea conceived by you

iha vimoha.jA

here comes from delusion

samsAre yat_a.zocya:_api tvayA

in the SamsAra, which should not be grieved at-all by you

tAta:_anuzocyate

- x.

~m.29 Such feelings are born out of delusory attachment. You are grieving for things which are not worthy of sorrow.

~sv.29 You have ignorantly bound yourself to the notions of 'father' and 'mother'; and yet you grieve for those who are liberated from such ignorance!

~vlm.29. Thou dost in vain indulge thyself in thy false and fruitless grief, and mournest for what is not to be mourned for at all: (rather rejoice at it owing to their ultimate liberation).

~va.29. Your feeling of being bound to your parents is born out of ignorance; you grieve in samsara about your father who is beyond sorrow.

#bandh -> #baddha . bound, tied, • captured, imprisoned (zatAt, 'for a debt of a hundred') • bound by the fetters of existence or evil. •• (esp. ‑beg.comp.) conceived, manifested, made visible, mBh.&c. • IdRzI tu tvayA baddhA bhAvanA_iha vimoha.jA, y5019.029. -> #anubaddha . bound to, obliged to, connected with, related to, belonging to; followed by.

न सा एव भवतो माता न असाव्_एव पिता तव ।

na sA eva bhavato mAtA na asAu_eva pitA tava |

न भवान्_एष तनयस्_तयोर्_नि:सम्ख्य-पुत्रयो: ॥५।१९।३०॥

na bhavAn_eSa tanaya:_tayo:_ni:samkhya-putrayo: ||30||

but she is not the only mother of your being

nor is he your only father

nor is Your Grace their only son

their children are innumerable

माता-पितृ=सहस्राणि समतीतानि ते सुत । बहून्य्_अम्बु-प्रवाहस्य निम्नानि_इव वने वने ॥५।१९।३१॥

mAtA-pitR=sahasrANi samatItAni te suta | bahUni_ambu-pravAhasya nimnAni_iva vane vane ||31||

mAtA-pitR=sahasrANi

thousands of mothers and fathers

samatItAni te suta

all of them yours, son,

bahUni - x =

ambu-pravAhasya nimnAni_iva vane vane - x.

#samatIta

*ambu-pravAha

~m.31 O my brother, you had many parents who passed away. In many forests, there are many slopes down which waters flow.

~sv. Countless have been your incarnations! And, if you wish to grieve over the death of parents, why do you not grieve for all those countless beings unceasingly?

~vlm.31. Thou hadst also thousands of fathers and mothers in thy by-gone births, in as much as there are the streams of running waters in every forest.

~va.31. You also were a son of thousands of fathers and mothers, countless as drops of water in streams flowing down the slopes in forests.

नि #ni -> #nimnam - depth, lowland • #nimna‑ - deep, depressed, sunk • *nimnai: - downwards •-• Comp. #nimnagA - "going downwards, descending"', a river, mountain-stream Mn. mbh.

असम्ख्य-पुत्रयोर्_न_एव भवान्_एव सुतस्_तयो: ।

asamkhya-putrayo:_na_eva bhavAn_eva suta:_tayo: |

सरित्-तरङ्गवत्_पुत्र गता: पुत्र-गणा नृपाम् ॥५।१९।३२॥

sarit-taraGgavat_putra gatA: putra-gaNA nRpAm ||32||

of them there are countless children

Sir

you're not an only child

like waves in a stream, my boy, are

the goings & flowings

of generations of manLords

~sv. Countless have been your incarnations! And, if you wish to grieve over the death of parents, why do you not grieve for all those countless beings unceasingly?

अस्मत्_पित्रोर्_अतीतानि पुत्र-लक्षाण्य्_अन्.एकश: । पत्र-कोरक=वृन्तानि लता-विटपयोर्_इव ॥५।१९।३३॥

asmat_pitro:_atItAni putra-lakSANi_an.ekaza: | patra-koraka=vRntAni latA-viTapayo:_iva ||33||

from our parents

there are limitless thousands of different children who come

as leaf & bud & stalk

of vines and sapling trees

मित्र-बान्धव=वृन्दानि जन्तोर्_जन्मनि जन्मनि । ऋताव्_ऋताव्_अतीतानि फलानि_इव महातरो: ॥५।१९।३४॥

mitra-bAndhava=vRndAni janto:_janmani janmani | RtAu_RtAu_atItAni phalAni_iva mahAtaro: ||34||

for anyone who has been

born

there are many friends and relationships

birth follows birth

season after season

uncountable.fruits hang from a Greatness.tree

~vlm. ... a large tree, in all its passed seasons.

शोचतीया यदि स्नेहान्_माता-पितृ-सुता: सुत । तद्_अतीता न शोच्यन्ते किम् अजस्रम् सहस्र-श: ॥५।१९।३५॥

zocatIyA yadi snehAn_mAtA-pitR-sutA: suta | tat_atItA na zocyante kim ajasram sahasra-za: ||35||

you're going to grieve for them

from your love of all those mothers and fathers and children,

child,

how

how do you grieve for a parade of thousands

प्रपञ्च:_अयम् महाभाग दृश्यते जागते भ्रमे । परमार्थेन ते प्राज्ञ न_अस्ति मित्रम् न बान्धवा: ॥५।१९।३६॥

prapaJca:_ayam mahAbhAga dRzyate jAgate bhrame | paramArthena te prAjJa na_asti mitram na bAndhavA: ||36||

प्रपञ्चः अयं this materiality महाभाग o Great Enjoyer

दृश्यते जागते भ्रमे is seen in the delusive world

परमार्थेन in the higher sense ते प्राज्ञ for you, wise one,

न अस्ति मित्रम् there is no friend

न बान्धवाः nor relations.

~m.36 O fortunate one, this world that we see is all a delusion. From the point of view of the supreme truth, there are no relatives or friends.

~sv.36 Noble one, what you see as the world is only an illusory appearance. In truth there are neither friends nor relatives.

~vlm.36. It is all but a delusion, O my fortunate boy, that is presented before us in this illusive world; while in truth, O my sensible child, we have nobody, whom we may call to be our real friends or positive enemies in this world.

~va.36. O noble brother, this visible material world is just an illusion, from the absolute point of view here are no friends and no relatives.

Øtt.#Group 5 - #prapaJca: – [from. √पच् >pac, or पञ्च् says MW. more memorable as the expansion of the universe in the form of groups like the five (paJca) Elements *mAND.up., KSS. + y5019.036.

*jd.36 - प्रपञ्चः अयं this materiality महाभाग o Great Enjoyer दृश्यते जागते भ्रमे is seen in the delusive world परमार्थेन in the higher sense ते प्राज्ञ for you, wise one, न अस्ति मित्रम् there is no friend न बान्धवाः nor relations.

न नाश इव हि भ्रात: परमार्थेन विद्यते । महत्य्_अपि चिर-आतप्ते मराव्_इव पयो-लवा: ॥५।१९।३७॥

na nAza iva hi bhrAta: paramArthena vidyate | mahati_api cira-Atapte marAu_iva payo-lavA: ||37||

na nAza: iva hi –

as.if there were no destruction, =

bhrAta: - brother, =

paramArthena vidyate – in the Higher Sense is known to be =

mahati api cira-Atapte – even in great long-lasting heat =

marau iva payo-lavA: - as in the desert water-drops.

~m.37 There will not be a drop of water in a mirage in a desert that is scorched over a long time. Similarly from the point of view of the supreme truth, there is nothing that gets destroyed.

~sv.37 Hence, there is neither death nor separation.

~vlm.37. There is no loss of any body or thing in their true sense in the world; but they appear to exist and disappear, like the appearance of water in the dry desert.

~va.37. Brother, in reality here is no death and destruction, as in the scorching heat of a desert here is not even a drop of water.
Ø #bhrAtR, *bhrAtA -> *bhrAta: = voc. "O brother".

एता या: प्रेक्षसे लक्ष्मीश्_छत्र-चामर=चञ्चला । स्वप्न एव महाबुद्धे दिनानि त्रीणि पञ्च वा ॥५।१९।३८॥

etA yA: prekSase lakSmI:_chatra-cAmara=caJcalA | svapna_ eva mahAbuddhe dinAni trINi paJca vA ||38||

all this prosperity you see is like the fluttering of a fan

it passes like your dream, you thoughtful fellow,

or it lasts for three days

or maybe five

~sv.38 All these wonderful signs of prosperity that you see around you are tricks ... ~m. O great intellect, all this wealth ... is a transient thing ... ~vlm. The royal dignity ... lasting for a few days.

*jd.38 - etA: yA: prekSase lakSmI: - all this prosperity you see = chatra-cAmara=caJcalA parasol-fan=movement is like the waving of a fan = svapna: eva is only a dream mahAbuddhe o great thinker = dinAni trINi paJca vA- lasting three days or five.

दृष्ट्या तु पारमार्थिक्या पुत्र सत्यम् विचारय । न_एव त्वम् न वयम् चैव भ्रान्तिमन्त: परित्यज ॥५।१९।३९॥

dRSTyA tu pAramArthikyA putra satyam vicAraya | na_eva tvam na vayam caiva bhrAntimanta: parityaja ||39||

study reality, my boy

but from a higher point of view

nothing like you

nothing like us

these delusions

let them go

~m.39 my brother, perceive and inquire from the point of view of truth. Cast aside the false notion of 'I and you.'

~sv. With your keen intelligence enquire into the truth: abandon notions of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your own notions, not truth.

~vlm.39. Consider these phenomena in their true light, and thou wilt find my boy, that none of these nor ourselves nor any one of us, are to last for ever: shun therefore thy error of the passing world from thy mind for ever.

~va.39. From the reality standpoint, my brother, discern the truth that here is not "I" or "we", and reject these ignorant notions.
*jd.39 - dRSTyA tu pAramArthikyA - but from the higher point of view, = putra - son, = satyam vicAraya – study reality. = na eva tvam - not even you = na vayam ca eva – and not even us = bhrAntimanta: parityaja - cast.off these delusions.

अयम् गतो मृतश्_च_अयम् इति दुर्.दृष्टय: पुर: । स्व.सम्कल्प-उपताप-उत्था दृश्यन्ते न.तु सत्य.त: ॥५।१९।४०॥

ayam gata:_ mRta:_ca_ayam iti dur.dRSTaya: pura: | sva.samkalpa-upatApa-utthA_ dRzyante na.tu satya.ta: ||40||

ayam gato mRta:_ca ayam –

''This is gone'' and ''This is dead''

iti dur.dRSTaya: pura:

in the face of such sorry sights

sva.samkalpa-upatApa-utthA:

your own arisen conceptual pains

dRzyante na.tu satya.ta:

are not however seen to come from what-is-So.

~vlm.40. That these are dead and gone, and these are existent before us, are but errors of our minds, and creatures of our false notions and fond desires, and without any reality in them.

~m.40 'This is destroyed, that is dead' such feelings are the products of your own mental conception and belief. While they are visible before you, they are not real, not true.

~va.40. "He is gone" and "he died" are just wrong notions, creations of your own imagination, there is no truth in them.
~sv. With your keen intelligence enquire into the truth: abandon notions of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your own notions, not truth.

*jd.40 – ayam gato mRta:_ca ayam - ''This is gone'' and ''This is dead'' = iti dur.dRSTaya: pura: - in the face of such sorry sights = sva.samkalpa-upatApa-utthA: - your own arisen conceptual pains = dRzyante na.tu satya.ta: - are not however seen to come from what-is-So.

अ.ज्ञान-विस्तीर्ण-मरौ विलोलम्

a.jJAna-vistIrNa-marau vilolam

शुभ.अशुभ-स्पन्दमयैस्_तरङ्गै: ।

zubha.azubha-spandamayai:_taraGgai: |

स-वासनानाम् अमरीचिवारि

sa-vAsanAnAm amarIcivAri

परिस्फुरत्य्_एतद्_अनन्त-रूपम् ॥५।१९।४१॥

parisphurati_etat_ananta-rUpam ||41||

a.jJAna-vistIrNa-marau - x =

vilolam - x =

zubha.azubha-spandamayai:

w pure.impure-vibrancies

taraGgai: - w waves

sa=vAsanAnAm – v vAsanA.bearings -f.- =

a=marIci-vAri – wo mirage-water =

parisphurati etat ananta-rUpam - x.

~m.41 This infinite form (of world) is a vast desert spread with ignorance. Good and bad are the waves in the 'vasana'- filled waters of a mirage in the desert.

~vlm.41. Our notions and desires, paint and present these various changes before our sight; as the solar rays represent the water in the mirage. So our fancies working in the field of our ignorance, produce the erroneous conceptions, which roll on like currents in the eventful ocean of the world, with the waves of favorable and unfavorable events to us.

~va.41. Endlessly in the vast desert of ignorance appear mirage rivers called desires, and unsteady waves of notions of right and wrong run upon them.
~sv. With your keen intelligence enquire into the truth: abandon notions of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your own notions, not truth.

oॐm

ÂUUMmmmm....

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

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DAILY READINGS 26 February

fm5020 2.fb26-27 Birth Tales .z43

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fm7031 3.fb26-27 Feeling and Becoming .z38

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fm2005 1.fb26 TWO RAMS .z32

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चित् संवित्त्या_उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात् स मनो_ भवेत् ।

saMkalpAt sa mana:_ bhavet |

बुद्धि: चित्तम् अहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि_अभिधम् तत:॥

mAyA-iti.Adi_abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

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fm5019 2.fb24-25 puNya and pAvana .z41.docx

Jiva Das

unread,

Feb 27, 2021, 7:36:45 PM2/27/21

to yoga vasishtha

FM5019 PUNYA AND PÂVANA 2.fb28-29 .z41

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FM.5.1-FM.5.24

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FM.5.19 PUNYA AND PÂVANA

सर्ग 5.१९

sarga 5.19

वसिष्ठ उवाच ।

vasiSTha uvAca |

अत्र_एव_उदाहरन्ति_इमम् इतिहासम् पुरातनम् ।

atra_eva_udAharanti_imam itihAsam purAtanam |

भ्रात्रोस्_त्रि.पथ.गा.तीरे संवादम् मुनि.पुत्रयोः ॥५।१९।१॥

bhrAtro:_tri.patha.gA.tIre saMvAdam muni.putrayo: ||5|19|1||

अयम् बन्धुर्_अयम् नेति कथा.प्रस्तावतः स्मृतम् ।

ayam bandhu:_ayam na_iti kathA.prastAva.ta: smRtam |

इतिहासम् इमम् पुण्यम् आश्चर्यम् शृणु राघव ॥५।१९।२॥

itihAsam imam puNyam Azcaryam zRNu rAghava ||5|19|2||

अस्त्य्_अस्य जम्बूद्वीपस्य कस्मिंश्*चिद्_गिरि.कुञ्जके ।

asti_asya jambUdvIpasya kasmin*cit_giri.kuJjake |

वन.व्यूह=महा.उत्तम्सः महेन्द्रः_नाम पर्वतः ॥५।१९।३॥

vana.vyUha=mahA.uttamsa: mahendra:_nAma parvata: ||5|19|3||

कल्प.द्रुम.वन*च्छाया.विश्रान्त.मुनि.किंनरः ।

kalpa.druma.vana.*chAyA.vizrAnta.muni.kiMnara: |

शृङ्गैर्_आततम् आकाशम् जितवान्यः समुन्नतैः ॥५।१९।४॥

zRGgai:_Atatam AkAzam jitavAnya: samunnatai: ||5|19|4||

ब्रह्म.लोक.अन्तर.प्राप्त.शृङ्ग.कन्दर.चारिभिः ।

brahma.loka.antara.prApta.zRGga.kandara.cAribhi: |

सामवेद.प्रतिध्वान.घुम्घुमैर्_गायति_इव यः ॥५।१९।५॥

sAmaveda.pratidhvAna.ghumghumai:_gAyati_iva ya: ||5|19|05||

यः पयो.मेदुरैर्_मेघैर्_लसितैः शृङ्ग.कोटिषु ।

ya: paya:medurai:_meghai:_lasitai: zRGga.koTiSu |

लता.कुसुम.सम्प्रोतैः कुन्तलैर्_इव राजते ॥५।१९।६॥

latA.kusuma.samprotai: kuntalai:_iva rAjate ||5|19|06||

यस्_तदा_उड्डयन.उत्कानाम् शरभानाम् विजृम्भितैः ।

ya:_tadA_uDDayana.utkAnAm zarabhAnAm vijRmbhitai: |

विस्फूर्जति गुहावक्रैः कल्पाभ्राणि हसन्न्_इव ॥५।१९।७॥

vi.sphUrjati guhAvakrai: kalpa.abhrANi hasan_iva ||5|19|7||

येन निर्झर.निर्ह्रादैः कन्दर.अन्तर.चारिभिः ।

yena nirjhara.nirhrAdai: kandara.antara.cAribhi: |

समुद्र.जल.कल्लोल.विलासो विजितो_ऽभितः ॥५।१९।८॥

samudra.jala.kallola.vilAsa:_vijita:_abhita: ||5|19|8||

तस्य_एक.देशे वितते रत्न.सानौ मनोरमे ।

tasya_eka.deze vitate ratna.sAnau manorame |

मुनिभिः स्नान.पान.अर्थम् व्योम.गङ्गा_अवतारिता ॥५।१९।९॥

munibhi: snAna.pAna.artham vyoma.gaGgA_avatAritA ||5|19|9||

तस्यास्_त्रिपथ.गायास्_तु तीरे विकासित.द्रुमे ।

tasyA:_tripatha.gAyA:_tu tIre vikAsita.drume |

रत्न.अद्रि.तट.विद्योते कचत् कनक.पिञ्जरे ॥५।१९।१०॥

ratna.adri.taTa.vidyote kacat kanaka.piJjare ||5|19|10||

आसीद्_अभ्युदित.ज्ञानस्_तपो.राशिर्_उदार.धी: ।

AsIt_abhyudita.jJAna:_tapa:rAzi:_udAra.dhI: |

मुनिर्_दीर्घ.तपा नाम तपो_मूर्तिम् इव_अपरम् ॥५।१९।११॥

muni:_dIrgha.tapA nAma tapa:_mUrtim iva_aparam ||5|19|11||

मुनेर्_बभूव तुस्_तस्य पुत्रौ द्वाव्_इन्दु.सुन्दरौ ।

mune:_babhUvatu:_tasya putrau dvau_indu.sundarau |

पुण्य.पावन=नामानौ द्वौ कचाव्_इव वाक्पतेः ॥५।१९।१२॥

puNya.pAvana=nAmAnau dvau kacau_iva vAk.pate: ||5|19|12||

स* ताभ्याम् सह पुत्राभ्याम् भार्यया च सह.एकया ।

sa* tAbhyAm saha putrAbhyAm bhAryayA ca saha.ekayA |

उवास सरितस्_तीरे तस्मिन् स.फल=पादपे ॥५।१९।१३॥

uvAsa sarita:_tIre tasmin sa.phala=pAdape ||5|19|13||

अथ काले तयोस्_तस्य पुत्रयोर्_ज्ञानवान् अभूत् ।

atha kAle tayo:_tasya putrayo:_jJAnavAn abhUt |

पुण्यो नाम च यो ज्येष्ठो गुण.ज्येष्ठश्_च राघव ॥५।१९।१४॥

puNya:_nAma ca ya:_jyeSTha:_guNa.jyeSTha:_ca rAghava ||5|19|14||

पावनो_ऽर्ध.प्रबुद्ध:_ऽभूत् पूर्व.सम्ध्य.अम्बुजम् यथा ।

pAvana:_*rdha.prabuddha:_*bhUt pUrva.samdhya.ambujam yathA |

मौर्ख्याद्_अधिगतो न_आप्तः पदे दोलायित: स्थितः ॥५।१९।१५॥

maurkhyAt_adhigata:_na_Apta: pade dolAyita: sthita: ||5|19|15||

ततो वहत्य्_अकलिते काले कलित.कारणे ।

tata:_vahati_akalite kAle kalita.kAraNe |

संवत्सर.शते जीर्ण.दीर्घ.देह.लता.आयुषि ॥५।१९।१६॥

saMvatsara.zate jIrNa.dIrgha.deha.latA.AyuSi ||5|19|16||

अस्माद्_भङ्गुर.भूत.आढ्यात्_वृत्तान्त.शत.भीषणात् ।

asmAt_bhaGgura.bhUta.ADhyAt_vRttAnta.zata.bhISaNAt |

रतिम् उत्सृज्य संसाराज्_जरा.जर्जर.जीवितः ॥५।१९।१७॥

ratim utsRjya saMsArAt_jarA.jarjara.jIvita: ||5|19|17||

कलना.पक्षिणी नीडम् देहम् दीर्घ.तपा मुनिः ।

kalanA.pakSiNI nIDam deham dIrgha.tapA muni: |

जह्औ गिरि.गुहा.गेहे भारम् व्ऐवदिको यथा ॥१८॥

jahau giri.guhA.gehe bhAram vaivadika:_yathA ||5|19|18||

प्रशान्त.कलना.आरम्भम् चेत्यरिक्त.चिदास्पदम् ।

prazAnta.kalanA.Arambham cetyarikta.cit.Aspadam |

पदम् जगाम नीरागम् पुष्प.गन्ध इव_अम्बरम् ॥५।१९।१९॥

padam jagAma nIrAgam puSpa.gandha* iva_ambaram ||5|19|19||

अथ भार्या मुनेर्_देहम् प्राणापान.विवर्जितम् ।

atha bhAryA mune:_deham prANa.apAna.vivarjitam |

दृष्ट्वा विलुलितम् भूमौ विनालम् इव पङ्कजम् ॥५।१९।२०॥

dRSTvA vilulitam bhUmau vinAlam iva paGkajam ||5|19|20||

चिरम् अभ्यस्तया योग.युक्त्या पति.वितीर्णया ।

ciram abhyastayA yoga.yuktyA pati.vitIrNayA |

तत्याज तनुम् अम्लानाम् षट्पदी पद्मिनीम् इव ॥५।१९।२१॥

tatyAja tanum a.mlAnAm SaTpadI padminIm iva ||5|19|21||

भर्तारम् एव_अनुययौ जनस्य_अदृष्टताम् गता ।

bhartAram eva_anuyayau janasya_adRSTatAm gatA |

प्रभा=गगन.कोशस्थम् अस्तम् यातम् इव_उडुपम् ॥५।१९।२२॥

prabhA=gagana.koza.stham astam yAtam iva_uDupam ||5|19|22||

माता.पित्रोस्_तु गतयोर्_और्ध्व.देहिक=कर्मणि ।

mAtA.pitro:_tu gatayo:_aurdhva.dehika=karmaNi |

पुण्य एव स्थितो_ऽव्यग्रः पावनो दुःखयम् आययौ ॥५।१९।२३॥

puNya* eva sthita:_avyagra: pAvana:_duHkhayam Ayayau ||5|19|23||

शोक.उपहत=चित्तो_ऽसौ भ्रमन् कानन.वीथिषु ।

zoka.upahata=citta:_asau bhraman kAnana.vIthiSu |

ज्यायांसम् अनवेक्ष्य_एव पावनो विललाप ह ॥५।१९।२४॥

jyAyAMsam anavekSya_eva pAvana:_vilalApa ha ||5|19|24||

अथ_ऊर्ध्व.देहिकम् कृत्वा माता.पित्रोर्_उदार.धीः ।

atha_Urdhva.dehikam kRtvA mAtA.pitro:_udAra.dhI: |

आययौ विपिने पुण्यः पावनम् शोक.लालसम् ॥५।१९।२५॥

Ayayau vipine puNya: pAvanam zoka.lAlasam ||5|19|25||

किम् पुत्र घनताम् शोकम् नयस्य्_आन्ध्यैक.कारणम् ।

kim putra ghanatAm zokam nayasi_Andhya.eka.kAraNam |

बाष्प.धाराधरम् घोरम् प्रावृट्.काल* इवाम्बुजम् ॥५।१९।२६॥

bASpa.dhArAdharam ghoram prAvRT.kAla* iva_ambujam ||5|19|26||

पिता तव महा.प्राज्ञ गतः सार्धम् त्वद्.अम्बया ।

pitA tava mahA.prAjJa gata: sArdham tvat.ambayA |

स्वाम् एव परमात्म.आत्म.पदवीम् मोक्ष.नाभिकाम् ॥५।१९।२७॥

svAm eva paramAtma.Atma.padavIm mokSa.nAbhikAm ||5|19|27||

तत्.स्थानम् सर्व.जन्तूनाम् तद्.रूपम् विजित.आत्मनाम् ।

tat.sthAnam sarva.jantUnAm tat.rUpam vijita.AtmanAm |

स्वभावम् अभि.सम्पन्ने किम् पितरि_अनुशोचसि ॥५।१९।२८॥

svabhAvam abhi.sampanne kim pitari_anu.zocasi ||5|19|28||

ईदृशी तु त्वया बद्धा भावना_इह विमोह.जा ।

IdRzI tu tvayA baddhA bhAvanA_iha vimoha.jA |

संसारे यद्_अशोच्यो_ऽपि त्वया तातो_ऽनुशोच्यते ॥५।१९।२९॥

saMsAre yat_a.zocya:_*pi tvayA tAta:_*nuzocyate ||5|19|29||

न सा_एव भवतो माता न_असाव्_एव पिता तव ।

na sA_eva bhavata:_mAtA na_asau_eva pitA tava |

न भवान्_एष तनयस्_तयोर्_निःसम्ख्य.पुत्रयोः ॥५।१९।३०॥

na bhavAn_eSa tanaya:_tayo:_ni:samkhya.putrayo: ||5|19|30||

माता.पितृ=सहस्राणि समतीतानि ते सुत ।

mAtA.pitR=sahasrANi samatItAni te suta |

बहून्य्_अम्बु.प्रवाहस्य निम्नानि_इव वने वने ॥५।१९।३१॥

bahUni_ambu.pravAhasya nimnAni_iva vane vane ||5|19|31||

असंख्य.पुत्रयोर्_न_एव भवान् एव सुतस्_तयोः ।

asaMkhya.putrayo:_na_eva bhavAn eva suta:_tayo: |

सरित्.तरङ्गवत् पुत्र गताः पुत्र.गणा* नृपाम् ॥५।१९।३२॥

sarit.taraGgavat putra gatA: putra.gaNA: nRpAm ||5|19|32||

अस्मत् पित्रोर्_अतीतानि पुत्र.लक्षाण्य्_अनेकशः ।

asmat_pitro:_atItAni putra.lakSANi_an.ekaza: |

पत्र.कोरक=वृन्तानि लता.विटपयोर्_इव ॥५।१९।३३॥

patra.koraka=vRntAni latA.viTapayo:_iva ||5|19|33||

मित्र.बान्धव=वृन्दानि जन्तोर्_जन्मनि जन्मनि ।

mitra.bAndhava=vRndAni janto:_janmani janmani |

ऋताव्_ऋताव्_अतीतानि फलानि_इव महातरोः ॥५।१९।३४॥

Rtau_Rtau_atItAni phalAni_iva mahAtaro: ||5|19|34||

शोचतीया* यदि स्नेहान्_माता.पितृ.सुताः सुत ।

zocatIyA: yadi snehAn_mAtA.pitR.sutA: suta |

तद्_अतीता* न शोच्यन्ते किम् अजस्रम् सहस्र.शः ॥५।१९।३५॥

tat_atItA:_na zocyante kim ajasram sahasra.za: ||5|19|35||

प्रपञ्चो_ऽयम् महाभाग दृश्यते जागते भ्रमे ।

prapaJca:_*yam mahAbhAga dRzyate jAgate bhrame |

परमार्थेन ते, प्राज्ञ, न_अस्ति मित्रम् न बान्धवाः ॥५।१९।३६॥

paramArthena te, prAjJa, na_asti mitram na bAndhavA: ||5|19|36||

न नाश* इव हि भ्रातः परमार्थेन विद्यते ।

na nAza* iva hi bhrAta: paramArthena vidyate |

महत्य्_अपि चिर.आतप्ते मराव्_इव पयो.लवाः ॥५।१९।३७॥

mahati_api cira.Atapte marau_iva paya:lavA: ||5|19|37||

एता* याः प्रेक्षसे लक्ष्मीश्_छत्र.चामर=चञ्चला ।

etA: yA: prekSase lakSmI:_chatra.cAmara=caJcalA |

स्वप्न* एव महाबुद्धे दिनानि त्रीणि पञ्च वा ॥५।१९।३८॥

svapna: eva mahAbuddhe dinAni trINi paJca vA ||5|19|38||

दृष्ट्या तु पारमार्थिक्या पुत्र सत्यम् विचारय ।

dRSTyA tu pAramArthikyA putra satyam vicAraya |

न_एव त्वम् न वयम् चैव भ्रान्तिमन्तः परित्यज ॥५।१९।३९॥

na_eva tvam na vayam ca_eva bhrAntimanta: parityaja ||5|19|39||

अयम् गतो मृतश्_च_अयम् इति दुर्.दृष्टयः पुरः ।

ayam gata:_mRta:_ca_ayam iti dur.dRSTaya: pura: |

स्व.संकल्प.उपताप.उत्था दृश्यन्ते न.तु सत्य.तः ॥५।१९।४०॥

sva.samkalpa.upatApa.utthA_dRzyante na.tu satya.ta: ||5|19|40||

अ.ज्ञान.विस्तीर्ण.मरौ विलोलम्

a.jJAna.vistIrNa.marau vilolam

शुभ.अशुभ.स्पन्दमयैस्_तरङ्गैः ।

zubha.azubha.spandamayai:_taraGgai: |

स.वासनानाम् अ.मरीचि.वारि

sa.vAsanAnAm amarIcivAri

परिस्फुरत्य्_एतद्_अनन्त.रूपम् ॥५।१९।४१॥

parisphurati_etat_ananta.rUpam ||5|19|41||

oॐm

FM.5.19

PUNYA AND PÂVANA

What's in a Name?

jd:

some say that a name is just a name, that daza.ratha has nothing to do with chariots, he's just plain old Dush.ruth.

this is true enough in CEntury 21;

but we are reading a medieval work

prob. prior to CEntury 12.

consider a highly inbred medieval English village

where half the men are called "John".

there the blacksmith is called John the Smith

to distinguish him from John the Baker.

their families get the surname of "Smith" or "Baker",

and the meaning is gradually lost.

but the medieval names retain their meaning.

here the names puNya and pavana

are doubly meaningful:

their names have meaning

and that meaning is relevant to the story being told.

I call them

Punya the Pious and Pâvana the Airy.

oॐm

VASISHTHA continued—

अत्र_एव_उदाहरन्ति_इमम् इतिहासम् पुरातनम् ।

atra_eva_udAharanti_imam itihAsam purAtanam |

भ्रात्रोस्_त्रि.पथगा तीरे संवादम् मुनि.पुत्रयोः ॥५।१९।१॥

bhrAtro:_tri.pathagA.tIre saMvAdam muni.putrayo: ||5|19|1||

concerning this they recall an ancient story

about

two brothers on the bank of the three.ways.going gangA

it's a dialog between those two sons of a muni

atra_eva_udAharanti_imam itihAsam purAtanam | bhrAtro:_tri.pathagA tIre

saMvAdam muni.putrayo:

atra_eva_udAharan

itihAsam purAtana

bhrAtro:_tri.pathagA tIre

saMvAdam muni.putrayo:

*vlm.p.1. vasiShTha continued:—I will now give you an example on the subject, the story of two brothers born of a sage on the banks of Ganges where it flows in three directions.

अयम् बन्धुर्_अयम् नेति कथा.प्रस्तावतः स्मृतम् ।

ayam bandhu:_ayam na_iti kathA.prastAva.ta: smRtam |

इतिहासम् इमम् पुण्यम् आश्चर्यम् शृणु राघव ॥५।१९।२॥

itihAsam imam puNyam Azcaryam zRNu rAghava ||5|19|2||

they spoke about relationship on the banks of sacred gangA

''What is relationship, and what is not?''

it's a tale storied and sung, holy and wholly wonderful, rAghava

pay attention, now

"ayam.this bandhu: ayam.this nas.of.us/our iti.so/"thus" kathA.prastAva.ta: smRtam | itihAsam imam puNyam

Azcaryam zRNu rAghava

bandhu

iti kathA.prastAva.ta: smRta

itihAsam imam puNya

Azcarya

*vlm.p.2 I have been talking about friends and enemies, so this wonderful tale from the past occurs to my mind. Hear this holy story.

अस्त्य्_अस्य जम्बूद्वीपस्य कस्मिंश्*चिद्_गिरि.कुञ्जके ।

asti_asya jambUdvIpasya kasmin*cit_giri.kuJjake |

वन.व्यूह=महा.उत्तम्सः महेन्द्रः_नाम पर्वतः ॥५।१९।३॥

vana.vyUha=mahA.uttamsa: mahendra:_nAma parvata: ||5|19|3||

asti_asya jambUdvIpasya kasmin*cit_giri.kuJjake | vana.vyUha=mahA.uttamsa:

mahendra:_nAma parvata:

asti_asya jambUdvIpasya

kasmin*cit_giri.kuJjake |

vana.vyUha=mahA.uttamsa:

mahendra:_nAma parvata:

*vlm.p.3 On this continent of Asia, there a mountainous region surrounded by gardens and forests with the high Mount Mahendra rising above the rest.

there is in this RoseApple*Land

*jambU.dvIpa

somewhere

in a grove in the forest that crowns a mountain called mahendra.GreatLord

...

कल्प.द्रुम.वन*च्छाया.विश्रान्त.मुनि.किंनरः ।

kalpa.druma.vana.*chAyA.vizrAnta.muni.kiMnara: |

शृङ्गैर्_आततम् आकाशम् जितवान्यः समुन्नतैः ॥५।१९।४॥

zRGgai:_Atatam AkAzam jitavAnya: samunnatai: ||5|19|4||

in the shadows of Doomsday Forest they take repose

munis and Whatnots

conquered

by rising heights that reach the sky

kalpa.druma.vana.*chAyA.vizrAnta.muni.kiMnara: | zRGgai:_Atatam AkAzam

jitavAnya: samunnatai:

kalpa.druma.vana

chAyA.vizrAnta.muni.kiMnara

zRGgai:_Atatam AkAzam

jitavAnya: samunnatai:

*vlm. ... hermits and kiMnaras ... *m. munis and kiMnaras ... under the shade of 'kalpa' trees. *va. ... groves of wishing trees. *m. .. the arbour of its kalpa trees ...

*Ott.char. #kiMnara: *kinnara . the paradigm of a lover, a celestial musician • half.human and half.horse • like a #kiMpuruSa, a servant of kuvera the Lord of the Treasury +

ब्रह्म.लोक.अन्तर.प्राप्त.शृङ्ग.कन्दर.चारिभिः ।

brahma.loka.antara.prApta.zRGga.kandara.cAribhi: |

सामवेद.प्रतिध्वान.घुम्घुमैर्_गायति_इव यः ॥५।१९।५॥

sAmaveda.pratidhvAna.ghumghumai:_gAyati_iva ya: ||5|19|05||

brahma.loka.antara.prApta.zRGga.kandara.cAribhi: .

... cuz in brahma.World in a mountain cavern.rovers =

sAmaveda.pratidhvAna.ghumghumai: .

sAma.veda.chant.hummings =

gAyati iva ya: . which seems to sing.

brahma.loka.antara.prApta.zRGga.kandara.cAri

sAmaveda.pratidhvAna.ghumghuma

gAyat

*m.5 The sounds made by the people in the caves on that high mountain peaks rang like the sound of Samaveda.

*sv. In the forests on the slopes of that mountain many holy men and sages lived.

*vlm.5. It resounded with the carol of the sages, who chaunted the Samaveda hymns on it, in their passage from its caverns and peaks to the region of Indra: (the god of the vault of heaven).

*va.5. Caves on the peaks reaching up to Brahma.loka resounded with the melodious chants of Sama.veda.

यः पयो.मेदुरैर्_मेघैर्_लसितैः शृङ्ग.कोटिषु ।

ya: paya:medurai:_meghai:_lasitai: zRGga.koTiSu |

लता.कुसुम.सम्प्रोतैः कुन्तलैर्_इव राजते ॥५।१९।६॥

latA.kusuma.samprotai: kuntalai:_iva rAjate ||5|19|06||

where the waters thicken in bright clouds = zRGga.koTiSu – in mountain caves = latA.kusuma.samprotai: . vine.flower. = kuntalai: iva rAjate . as.if it were braided hair

...

ya: paya:medurai:_meghai:

lasitai: zRGga.koTiSu |

latA.kusuma.samprotai:

kuntalai:_iva rAjat

*vlm.6. The fleecy clouds which incessantly drizzled with rain water from its thousand peaks; and washed the plants and flowers below, appeared as tufts of hair hanging down from heaven to earth.

*m.6.12 The creepers adorning those peaks and the lightining in the clouds encircling them appeared like flowing hairs (of a lady) flying around (due to winds).

*sv. In the forests on the slopes of that mountain many holy men and sages lived.

*va.6. Rainy clouds full of waters playfully flashed lightings among the high peaks, brightening flowering creepers hunging like locks of hair.

#ve . *uta . #prota . strung . #samprota. . strung together, sarva.aGga.udAtta.samprota.zava.mAlA.virAjitA, y3068.007.

#mid . #med . #medura . thickening, congealing, like water in cloud; and so closely related to #ghana as thickening of the VAsanA.s.

यस्_तदा_उड्डयन.उत्कानाम् शरभानाम् विजृम्भितैः ।

ya:_tadA_uDDayana.utkAnAm zarabhAnAm vijRmbhitai: |

विस्फूर्जति गुहावक्रैः कल्पाभ्राणि हसन्न्_इव ॥५।१९।७॥

vi.sphUrjati guhAvakrai: kalpa.abhrANi hasan_iva ||5|19|7||

which then echoes

in caverns

the ravenously rumbling wings

of hungry sharabha monsters

like Doomsday clouds

roaring

with thunderclapping laughter

...

ya:_tadA_uDDayana.utkAnAm zarabhAnAm vijRmbhitai: | vi.sphUrjati guhAvakrai:

kalpa.abhrANi hasan_iva

ya:_tadA_uDDayana.utkAnAm

zarabhAnAm vijRmbhitai: |

vi.sphUrjati guhAvakrai:

kalpa.abhrANi hasan

*vlm.7. The mountain re.echoed to the loud roars of the impetuous octopedes Sarabhas, with the thunder claps of kalpa clouds from the hollow mouths of its dark and deep clouds.

*va.7. On its slopes rolled roars of huge six.legged Sharabha beasts, which sounded as laugh of thunderclouds of universe dissolution, echoed by deep winding caves.

#utka उत्क. . Desirous of, longing for, anxiously wishing for (in comp.); • Regretting, sad, sorrowful. • Absent. minded • #utka: .त्कः Desire; opportunity. •• excited by the desire of obtaining anything; wishing for (with inf.).

#sphUrj . #visphUrj . rumble, snort; break forth, appear.

*jd.7 . yas tadA . which then = uDDayana.utkAnAm . of upflying = zarabhAnAm . sharabha creatures = vijRmbhitai: . w/the spreading.out = visphUrjati . it rumbles = guha.avakrai: . with thunderclaps = kalpAbhrANi . the kalpa.clouds = hasan iva . as.if laughing.

येन निर्झर.निर्ह्रादैः कन्दर.अन्तर.चारिभिः ।

yena nirjhara.nirhrAdai: kandara.antara.cAribhi: |

समुद्र.जल.कल्लोल.विलासो विजितो_ऽभितः ॥५।१९।८॥

samudra.jala.kallola.vilAsa:_vijita:_abhita: ||5|19|8||

...

where

by running between cliffs

a roaring waterfall plays Ocean

with swamping billows that echo the roaring of the sea

yena nirjhara.nirhrAdai: kandara.antara.cAribhi: | samudra.jala.kallola.vilAsa:

vijita:_abhitas.around/near

yena nirjhara.nirhrAda

kandara.antara.cAri

samudra.jala.kallola.vilAsa

vijita

*m. The cascading streams made musical sounds as they rolled down through the stones.

*vlm.8. The thundering noise of its cascades falling into its caverns from precipice to precipice, has put to blush the loud roar of the surges of the sea.

*va.8. Sounds of waterfalls reverberating among cliffs were louder than the noise of waves in an agitated ocean.

कन्द् #kand . #kandarA .I .am . "great cliff", an artificial or natural cave .#mandarakandara . #cUDAlA's Churnstick Cavern, y6085.044. • #kandara: . a hook for driving an elephant • #kandarA the pUjA name of #karkatI #visUchikA [y3.069 ff].

जि #ji – to be victorious . #viji . over . #vijita. . conquered, subdued, defeated, won, gained • m/n. a conquered country • conquest, victory •.• Comp. #vijitAtman .m.. 'self.subdued', N. of ziva • one who has the organs of sense or passions subdued •• #vijitya . having conquered •• avijitya . not having conquered +

*jd.8 . yena . whereby = nirjhara.nirhrAdai: . w waterfall.roaring = kandara.antara.cAribhi: . running between cliffs = samudra.jala.kallola.vilAsa: . ocean.water.billows.playing = vijita: abhita: . swamping.about.

तस्य_एक.देशे वितते रत्न.सानौ मनोरमे ।

tasya_eka.deze vitate ratna.sAnau manorame |

मुनिभिः स्नान.पान.अर्थम् व्योम.गङ्गा_अवतारिता ॥५।१९।९॥

munibhi: snAna.pAna.artham vyoma.gaGgA_avatAritA ||5|19|9||

into that solitude,

on Jewel Mountain

(of mindmoving beauty!)

the river gaGgA

descended

to make a place for the munis to drink and bathe

tasya_eka.deze vitate ratna.sAnau manorame | munibhi: snAna.pAna.artham

vyoma.gaGgA_avatAritA

tasya_eka.deze vitata

ratna.sAnu

munibhi: snAna.pAna.artha

vyoma.gaGgA_avatArita

तस्य Of that एकदेशे वितते on a single ground outspread रत्न.सानौ मनोरमे on a .mountain bearing jewel.s of charming beauty मुनिभिः by the muni.s स्नान.पान.अर्थम् for the purpose of bathing and drink व्योम.गङ्गा.अवतारिता the Sky.gaGgA has descended.

तस्यास्_त्रिपथ.गायास्_तु तीरे विकासित.द्रुमे ।

tasyA:_tripatha.gAyA:_tu tIre vikAsita.drume |

रत्न.अद्रि.तट.विद्योते कचत् कनक.पिञ्जरे ॥५।१९।१०॥

ratna.adri.taTa.vidyote kacat kanaka.piJjare ||5|19|10||

tasyA:_tripatha.gAyA:_tu tIre

but on the bank of that triple.flowing river =

vikAsita.drume

in/under a blossoming tree =

ratna.adri.taTa.vidyote

on that mountain.sparking.with.jewels =

kacat kanaka.piJjare

shining with red gold

tasyA:_tripatha.gAyA:_tu tIre

vikAsita.drume

ratna.adri.taTa.vidyote

kacat kanaka.piJjare

*sv.10.11 On the bank of this river there lived a holy man named Dirghatapa who was, as his name implies, the very embodiment of ceaseless austerity.

*vlm.10. There on the banks of the trivious river.tripatha.Ganga, was a gemming mountain, sparkling as bright gold, and decorated with blossoming trees.

*va.10. On the bank of the Ganga overgrown with forests, on a mountain

slope glistening with gems and yellow gold,

*jd.10 . tasyA:_tripatha.gAyA:_tu tIre . but on the bank of that triple.flowing river = vikAsita.drume . in/under a blossoming tree = ratna.adri.taTa.vidyote . on that mountain.sparking.with.jewels = kacat kanaka.piJjare . shining with red gold =

आसीद्_अभ्युदित.ज्ञानस्_तपो.राशिर्_उदार.धी: ।

AsIt_abhyudita.jJAna:_tapa:rAzi:_udAra.dhI: |

मुनिर्_दीर्घ.तपा नाम तपो_मूर्तिम् इव_अपरम् ॥५।१९।११॥

muni:_dIrgha.tapA nAma tapa:_mUrtim iva_aparam ||5|19|11||

...

AsIt – there was . abhyudita.jJAna: tapas.rAzi: . tapas.ray = udAra.dhI: . thought.full = Silent.muni = dIrgha.tapas nAma – dIrgha Long.tapas was his name =

tapas mUrtim iva_aparam – moreover, in the future

AsIt – there was .

abhyudita.jJAna: . x =

tapas.rAzi: . tapas.ray =

udAra.dhI: . thought.full =

Silent.muni =

dIrgha.tapas nAma – dIrgha Long.tapas was his name =

tapas mUrtim iva_

aparam – moreover, in the future

...

*sv.10.11 On the bank of this river there lived a holy man named Dirghatapa who was, as his name implies, the very embodiment of ceaseless austerity.

*vlm.11. There lived a sage by name of Dirghatapas, who was a personification of devotion, and a man of enlightened understanding; he had a noble mind, and was inured in austerities of devotion.

*va.11. There lived a noble sage by the name Dirghatapa, knower of the highest truth, with noble devoted mind, embodiment of austerity itself.

O*tt.para . पृ #pR . #para – in Basic Arithmetic <1> is #Adi, and <2> is para and then <3> is para and.so.on • what is more para is #parama until it is #uttama.Utmost, commonly translated 'supreme'. in some contexts I usually translate "perfect". the letters are in order, from #a iti #prathama:. to #ha iti #uttama:.. they are a bucket brigade stretched from the ocean to the fire, passing buckets hand.to.hand, from one para to the next, #parampara, param.para. traditionalists love the sound of the word, playing/braying it like a trumpet to define their connexion with somebody way.back.when. they fail to note how much water was spilled as the bucket was passed.

मुनेर्_बभूव तुस्_तस्य पुत्रौ द्वाव्_इन्दु.सुन्दरौ ।

mune:_babhUvatu:_tasya putrau dvau_indu.sundarau |

पुण्य.पावन=नामानौ द्वौ कचाव्_इव वाक्पतेः ॥५।१९।१२॥

puNya.pAvana=nAmAnau dvau kacau_iva vAk.pate: ||5|19|12||

to that muni there were born two sons as lovely as the moon

puNya and pAvana by name

like the twin *kachas born to the Father of Speech bRhas.pati

mune:_babhUvatu:_tasya putrau dvau_indu.sundarau | puNya.pAvana=nAmAnau

dvau kacau_iva vAk.pate:

mune:_babhUvatu:_tasya

putrau dvau_indu.sundarau |

puNya.pAvana=nAmAnau

dvau kacau_iva vAk.pate:

By that muni there were born two sons as lovely as the moon पुण्य.पावन=नामानौ puNya and pAvana by name = द्वौ कचौइव वाक्.पतेः like ??? the two Kacha.s of the father of speech.

#kac . #kaca: the hair (esp. of the head), Ragh. &c.; N. of a son of #bRhaspati, mBh.; (cf. #akaca, #utkaca, hairless). . #kacana projected illumination. •• In y7208.023, SV would appear to translate #kacanAkacana as "the existence and the non.existence of relationship". . #prakacana [The characteristic usage of >kac in YV is as manifestation, like >bhA. The prefix <pra. is here an intensifier, with the sense of priority • adj. (prob.) having the hair erect L. (cf. ut k., vi k.). <pum.pratyaya.prakacane kva pazu.pratyaya_udaya:> y3081.071.

*jd.12 . मुनेःबभूवतुःतस्य पुत्रौ द्वौइन्दु.सुन्दरौ By that muni there were born two sons as lovely as the moon पुण्य.पावन=नामानौ puNya and pAvana by name = द्वौ कचौइव वाक्.पतेः like ??? the two Kacha.s of the father of speech.

स* ताभ्याम् सह पुत्राभ्याम् भार्यया च सह.एकया ।

sa* tAbhyAm saha putrAbhyAm bhAryayA ca saha.ekayA |

उवास सरितस्_तीरे तस्मिन् स.फल=पादपे ॥५।१९।१३॥

uvAsa sarita:_tIre tasmin sa.phala=pAdape ||5|19|13||

sa: tAbhyAm saha putrAbhyAm he in company with his two sons bhAryayA ca saha.ekayA and his wife together.as.one uvAsa sarita:_tIre he dwelt on the bank of a river tasmin_sa.phala=pAdape there beside a fruit.tree

sa: tAbhyAm saha putrAbhyAm

bhAryayA ca saha.ekayA

uvAsa sarita:_tIre

tasmin_sa.phala=pAdape

*m.12.13 . He lived on the banks of 'mandakini' with his wife and two sons. The latter were beautiful like moon. They were very virtuous. They were named puNya (the elder) and pAvana (the younger).

*sv.12.13 This ascetic had two sons named puNya and pAvana.

*vlm.13. He lived there on the bank of the river, and amidst a grove of fruit trees, with his wife and the two sons born of them.

*va.13. With his wife and sons he lived near the river among trees abounding with fruits.
*jd.13 . sa: tAbhyAm saha putrAbhyAm – he in company with his two sons = bhAryayA ca saha.ekayA – and his wife together.as.one = uvAsa sarita:_tIre – he dwelt on the bank of a river = tasmin_sa.phala=pAdape . there beside a fruit.tree.

अथ काले तयोस्_तस्य पुत्रयोर्_ज्ञानवान् अभूत् ।

atha kAle tayo:_tasya putrayo:_jJAnavAn abhUt |

पुण्यो नाम च यो ज्येष्ठो गुण.ज्येष्ठश्_च राघव ॥५।१९।१४॥

puNya:_nAma ca ya:_jyeSTha:_guNa.jyeSTha:_ca rAghava ||5|19|14||

atha kAle – and so in time = tayo: tasya putrayo: . of his two sons = jJAnavAn abhUt puNya: nAma ca – and the one knowing was called puNya the Pious =

ya: jyeSTha: . who was the eldest = guNa.jyeSTha: ca rAghava – and eldest in virtue, rAghava

atha kAle – and so in time =

tayo: tasya putrayo: . of his two sons =

jJAnavAn abhUt puNya: nAma ca – and the one knowing was called puNya the Pious =

ya: jyeSTha: . who was the eldest =

guNa.jyeSTha: ca rAghava – and eldest in virtue, rAghava =

*m.14.15 . In course of time puNya became a knower of Truth, a jnani, while pAvana was partly enlightened. The latter was like a half.blossomed lotus. He was not able to overcome his ignorance completely and was, therefore, in a state of confusion and uncertainty.

*sv.14.15 Of these puNya had reached full enlightenment, but pAvana, though he had overcome ignorance, had not yet reached full enlightenment and hence he had semi.wisdom.

*vlm.14. In course of time the two boys arrived to their age of discretion, and the elder of them named puNya or meritorious, was superior to the other in all his merits.

*va.14. With time they both grow and puNya, who was superior in his qualities, came to complete understanding of truth.

पावनो_ऽर्ध.प्रबुद्ध:_ऽभूत् पूर्व.सम्ध्य.अम्बुजम् यथा ।

pAvana:_*rdha.prabuddha:_*bhUt pUrva.samdhya.ambujam yathA |

मौर्ख्याद्_अधिगतो न_आप्तः पदे दोलायित: स्थितः ॥५।१९।१५॥

maurkhyAt_adhigata:_na_Apta: pade dolAyita: sthita: ||5|19|15||

pAvana: pAvana the Airy ardha.prabuddha:_abhUt as half.wakened pUrva.samdhya.ambujam yathA like yesternight's drifting lotus maurkhyAt adhigata: na_Apta: pade – x = dolAyita: sthita: . he is drifting here.and.there.

pAvana:

ardha.prabuddha:_abhUt

pUrva.samdhya.ambujam yathA

maurkhyAt adhigata: na_Apta: pade –

dolAyita: sthita

#dul . #dolAyita swung about, rocking; .zravaNakuNDala mfn. one whose earnings swing to and fro.

*sv.14.15 Of these puNya had reached full enlightenment, but pAvana, though he had overcome ignorance, had not yet reached full enlightenment and hence he had semi.wisdom.

*vlm.15. The younger boy named Pávana or the holy, was half awakened in his intellect, like the half blown lotus at the dawn of the day; and his want of intelligence kept him from the knowledge of truth, and in the uncertainty of his faith.

*va.15. pAvana was half.awakened, as half.blown lotus flower at early

dawn; he had overcome ignorance, but was still unsteady in the truth.

..*AB. arhda.prabuddha iti_asya ... ||

ततो वहत्य्_अकलिते काले कलित.कारणे ।

tata:_vahati_akalite kAle kalita.kAraNe |

संवत्सर.शते जीर्ण.दीर्घ.देह.लता.आयुषि ॥५।१९।१६॥

saMvatsara.zate jIrNa.dIrgha.deha.latA.AyuSi ||5|19|16||

tata:_vahati akalite kAle kalita.kAraNe | saMvatsara.zate

jIrNa.dIrgha.deha.latA.AyuSi

tata:_vahati

akalite kAle kalita.kAraNe |

saMvatsara.zate

jIrNa.dIrgha.deha.latA.AyuSi

ततस् वहति_अकलिते काले

thus with the flowing of impartite Time कलित.कारणे

forming parts संवत्सर.शते

in/of a hundred years, जीर्ण.दीर्घ.देह.लता.आयुषि

in his aged=tall.body.vine+life ...

*sv. With the inexorable passage of invisible and intangible time, the sage Dirghatapa (who had freed himself from every form of attachment and craving) had grown in age ...

*vlm.16. Then in the course of the all destroying time, the sage came to complete a century of years, and his tall body and long life, were reduced in their strength by his age and infirmity.

#kal . #kala . #akala . not in parts, entire; not skilled in the arts (kalAs). . #akalita . unconceived, undefined; .mahiman a. of immeasurable greatness. . #Akalita A.kalita a. shaken • laid hold of, seized • tied, fastened • reckoned • observed, examined, considered.

#jRR . #jIrNa . old, worn out, withered, wasted, decayed; ancient (tradition); digested; m. an old man; n. old, age,, decrepitude; "digestion" see <.zakti>.

*jd.16 . ततस् वहति_अकलिते काले thus with the flowing of impartite Time कलित.कारणे forming parts संवत्सर.शते in/of a hundred years, जीर्ण.दीर्घ.देह.लता.आयुषि in his aged=tall.body.vine+life ...

अस्माद्_भङ्गुर.भूत.आढ्यात्_वृत्तान्त.शत.भीषणात् ।

asmAt_bhaGgura.bhUta.ADhyAt_vRttAnta.zata.bhISaNAt |

रतिम् उत्सृज्य संसाराज्_जरा.जर्जर.जीवितः ॥५।१९।१७॥

ratim utsRjya saMsArAt_jarA.jarjara.jIvita: ||5|19|17||

from this fragile.being.ripe

from a hundred fears per day

having let.loose pleasure

from the saMsAra.Convolution

what has lived aging senility

asmAt_bhaGgura.bhUta.ADhyAt x vRttAnta.zata.bhISaNAt x ratim utsRjya saMsArAt x

jarA.jarjara.jIvita:

asmAt_bhaGgura.bhUta.ADhya

vRttAnta.zata.bhISaNa

ratim utsRjya saMsAra

jarA.jarjara.jIvita

*m.16.19 . meanwhile time passed. Dinghatapa attained the age of hundred. His body became emaciated. And so he lost interest in life. He passed away like a petty pedlar who keeps unloading for rest. He reached the Brahman state like fragrance penetrating the atmospheric air.

*sv. With the inexorable passage of invisible and intangible time, the sage Dirghatapa (who had freed himself from every form of attachment and craving) had grown in age and, even as a bird flies away from its cage, abandoned the body and reached the state of utter purity.

*vlm.17. Being thus reduced by decrepitude in his vitality, he bade adieu to his desires in this world, which was so frail and full of a hundred fearful accidents to human life: (namely; the pains attending upon birth, old age and death, and the fears of future transmigration and falling into hell fire).

*va.17. He became old and infirm and had left this transitory world full

of countless living beings and hundreds of horrible sorrows.

कलना.पक्षिणी नीडम् देहम् दीर्घ.तपा मुनिः ।

kalanA.pakSiNI nIDam deham dIrgha.tapA muni: |

जह्औ गिरि.गुहा.गेहे भारम् व्ऐवदिको यथा ॥१८॥

jahau giri.guhA.gehe bhAram vaivadika:_yathA ||5|19|18||

an imagined kalanA.bird's

nest

this Body

Long.tapas the muni cut.loose from it

in his mountain.cave.home

felt

like a porter

laying.down his heavy burden

kalanA.pakSiNI nIDam deham dIrgha.tapA muni: | jahau giri.guhA.gehe bhAram vaivadika:_yathA

kalanA.pakSiNI nIDam x

deham dIrgha.tapA muni: |

jahau giri.guhA.gehe x

bhAram vaivadika:_yathA |

*vlm.18. The old devotee Dirghatapas, quitted at last his mortal frame in the grotto of the mount; as a bird quits its old nest for ever, or as a water.bearer lays down the log of his burthen from his shoulders.

#vadh . to kill . #vivadh . to wipe out . #vivadha: a "Killer", the shoulder.yoke by which a carrier balances his load, or a waterman his buckets • #vaivadhika: "Killerman", a porter or similar human mule +

प्रशान्त.कलना.आरम्भम् चेत्यरिक्त.चिदास्पदम् ।

prazAnta.kalanA.Arambham cetyarikta.cit.Aspadam |

पदम् जगाम नीरागम् पुष्प.गन्ध इव_अम्बरम् ॥५।१९।१९॥

padam jagAma nIrAgam puSpa.gandha* iva_ambaram ||5|19|19||

prazAnta.kalanA.Arambham x

the busy imagination has grown still

void of conceptions, Consciousness is at.home

cetya.rikta.cidA_Aspadam

padam jagAma nIrAgam . x =

he came to a state of colorless dispassion

that was like the scent of flowers in the air

puSpa.gandha* iva_ambaram

prazAnta.kalanA.Arambham x

cetya.rikta.cidA_Aspadam

padam jagAma nIrAgam . x =

puSpa.gandha* iva_ambaram

*m.16.19 ... He reached the Brahman state like fragrance penetrating the atmospheric air.

*vlm.19. His spirit then fled like the fragrance of a flower to that vacuous space, which is ever tranquil, free from attributes and thought, and is of the nature of the pure intellect.

*va.19. As fragrance of a flower mixes with space, he attained the state

of pure Consciousness, where desires, notions, worries and sorrows are
absent.

अथ भार्या मुनेर्_देहम् प्राणापान.विवर्जितम् ।

atha bhAryA mune:_deham prANa.apAna.vivarjitam |

दृष्ट्वा विलुलितम् भूमौ विनालम् इव पङ्कजम् ॥५।१९।२०॥

dRSTvA vilulitam bhUmau vinAlam iva paGkajam ||5|19|20||

atha bhAryA mune: so then the wife of the muni = deham – her body prANa.apAna=vivarjitam – deprived of prANa & apAna Airs dRSTvA . having seen vilulitam bhUmau – vinAlam iva paGkajam – like a mud.lotus with no stalk

atha bhAryA mune:

so then the wife of the muni =

deham –

her body

prANa.apAna=vivarjitam –

deprived of prANa & apAna Airs

dRSTvA . having seen

vilulitam bhUmau –

vinAlam iva paGkajam –

like a mud.lotus with no stalk

*m.20 His wife saw the lifeless body lying on the ground, like a lotus separated from its feeder cord, the tubular stalk.

*sv.20 Using the yogic method she had learnt from him, his wife, too, followed him.

*vlm.20. The wife of the sage finding his body lying lifeless on the ground, fell down upon it, and remained motionless like a lotus flower nipt from its stalk.

*sv. At this sudden departure of the parents pAvana was sunk in grief and he wailed aloud inconsolably. puNya, on the other hand, performed the funeral ceremonies but remained unmoved by the bereavement. He approached his grieving brother, pAvana.

*va.20. His wife, seeing the breathless body of the sage lying on the

ground like a plucked off lotus flower,

चिरम् अभ्यस्तया योग.युक्त्या पति.वितीर्णया ।

ciram abhyastayA yoga.yuktyA pati.vitIrNayA |

तत्याज तनुम् अम्लानाम् षट्पदी पद्मिनीम् इव ॥५।१९।२१॥

tatyAja tanum a.mlAnAm SaTpadI padminIm iva ||5|19|21||

ciram abhyastayA with long practice yoga.yuktyA through yogic connexion

pati.vitIrNayA – tatyAja tanum – a.mlAnAm – SaTpadI padminIm iva – vitIrNayA

ciram abhyastayA

yoga.yuktyA

pati.vitIrNayA –

tatyAja tanum –

a.mlAnAm –

SaTpadI padminIm iva –

vitIrNayA

*vlm.21. Having been long accustomed to the practice of yoga, according to the instruction of her husband; she quitted her undecayed body, as a bee flits from an unfaded flower to the empty air.

*va.21. Using yoga methods, which she practiced for a long time under guidance of her husband, also left her body, like a bee leaving unwithered lotus flower.
*m.21. She also left her body with the help of her well.practised yogic ability.

#SaTpadI .f.. ShaT – six. padI footed – ShaTpadI.SixFoot . MW cites "louse" in L. (various Lexicons), and cites only himself MW. for "female bee", because it is the normal reading, needing no citation. I find both of these senses apt in the chANDala.Darkie villages so beautifully described in yv.FM, and in the itchy bustle of the Court. they are busy bees but bitten by lice. • MW further cites MBh. for •• "f. the six states ([accord. to nIlakaNTha]" . #kAma.काम. Love & Anger, .क्रोधौ.krodhau, zoka.शोक. Grief & Delusion, .mohau .मोहौ, mada.मद.Moodiness & Pride .मानौ) MBh. or scil. hunger, thirst, sorrow, disordered intellect, old age, death. (a very pessimistic dRSTi.POView).

भर्तारम् एव_अनुययौ जनस्य_अदृष्टताम् गता ।

bhartAram eva_anuyayau janasya_adRSTatAm gatA |

प्रभा=गगन.कोशस्थम् अस्तम् यातम् इव_उडुपम् ॥५।१९।२२॥

prabhA=gagana.koza.stham astam yAtam iva_uDupam ||5|19|22||

bhartAram eva_anuyayau janasya_adRSTatAm gatA | prabhA=gagana.koza.stham astam yAtam iva_uDupam

bhartAram eva_anuyayau

janasya_adRSTatAm gatA |

prabhA=gagana.koza.stha

astam yAtam iva_uDupa

भर्तारम् एव_अनुययौ now she followed her husband =

जनस्य_अदृष्टताम् गता having become invisible to people =

प्रभा=गगन.कोश.स्थम् shining in the shell of sky =

अस्तम् यातम् इव_उडुपम् having come to set like the StarLord moon.

*vlm.22. Her soul followed her husband's unseen by men, as the light of the stars disappears in the air at the dawn of the day.

*va.22. She followed her husband and disappeared from the view like the moon vanishing in the middle of the bright sky.
*m.22. She followed her husband and disappeared from the view of people like moonlight which vamishes on the setting of moon.

#uDu a star .#uDupa.H, #udupam a raft or float mBh. &c.; .m.. the moon (the half.moon being formed like a boat; or "StarLord") mBh.&c.

#kuz . #koza.H, kozam (n.; in class. literature koza, or koSa; >kuz or>kuS?, related to kukSi and koSTha?), a cask, (metaphorically) cloud; a bucket; a box,; (end.comp.) a sheath, scabbard; treasure.house; a dictionary; an anthology; a bud, seed.vessel (cf bIja.koza); the vulva; the scrotum; the penis; an egg; (in vedAnta phil.) a term for the three sheaths of the body enveloping the soul (these are.1. the #Ananda.maya=koza or "sheath of pleasure", forming the #kAraNa.zarIra or "causal frame"; 2. the #vijJAna.maya or #buddhi.maya or #mano.maya or #prANa.maya koza, "the sheath of intellect or will or life", forming the #sUkSma.zarIra or "subtile frame"; 3. the #anna.maya koza, "the sheath of nourishment", forming the #sthUla.zarIra or "gross frame"); (end.comp.) a ball or globe (e.g sUtrakoza, a ball of thread; netrakoza, the eye.ball r.3.79.28); •.• #gagana.koza=stha placed in the shell of sky (like the moon), y5019.022. •• #koSa koza; kelikoSa: .कोषः an actor, a dancer. •• . #koza . #kozaka: an egg, testicle L.; • . #kozikA a drinking.vessel L.; • . #kozakam case, receptacle of (in comp.) mArkP. xi, 5.

*jd.22 . भर्तारम् एव_अनुययौ now she followed her husband = जनस्य_अदृष्टताम् गता having become invisible to people = प्रभा=गगन.कोश.स्थम् shining in the shell of sky = अस्तम् यातम् इव_उडुपम् having come to set like the StarLord moon.

माता.पित्रोस्_तु गतयोर्_और्ध्व.देहिक=कर्मणि ।

mAtA.pitro:_tu gatayo:_aurdhva.dehika=karmaNi |

पुण्य एव स्थितो_ऽव्यग्रः पावनो दुःखयम् आययौ ॥५।१९।२३॥

puNya* eva sthita:_avyagra: pAvana:_duHkhayam Ayayau ||5|19|23||

mAtA.pitro:_tu gatayo: in the passage of their mother and father = aurdhva.dehika=karmaNi in works raising the body in the funeral rites = puNya: eva sthita:_a.vyagra: puNya was quite undisturbed in his state = pAvana: duHkhayam Ayayau pAvana came to sorrow

mAtA.pitro:_tu gatayo:

aurdhva.dehika=karmaNi

puNya: eva sthita:_a.vyagra:

pAvana: duHkhayam Ayayau

*m.23 The two sons performed the funeral rites as prescribed by the scriptures. While puNya was undisturbed by the death of the parents, pAvana was seized by grief.

*vlm.23. Seeing the demise of both parents, the elder son puNya was busily employed in performing their funeral services; but the younger Pávana was deeply absorbed in grief at their loss.

*va.23. With both mother and father leaving their bodies, pAvana became

inconsolable, while puNya remained dispassionate.

#R* . #vRdh . #Urdhva . #aurdhva.dehika relating to a dead person , performed in honour of the dead • funereal • funeral • .n.. a funeral ceremony (as burning the body, offering cakes, distributing alms &c.) mn. xi , 10 mBh.&c.

*jd.23 . mAtA.pitro:_tu gatayo: . in the passage of their mother and father = aurdhva.dehika=karmaNi in works raising the body in the funeral rites = puNya: eva sthita:_a.vyagra: puNya was quite undisturbed in his state = pAvana: duHkhayam Ayayau pAvana came to sorrow.

शोक.उपहत=चित्तो_ऽसौ भ्रमन् कानन.वीथिषु ।

zoka.upahata=citta:_asau bhraman kAnana.vIthiSu |

ज्यायांसम् अनवेक्ष्य_एव पावनो विललाप ह ॥५।१९।२४॥

jyAyAMsam anavekSya_eva pAvana:_vilalApa ha ||5|19|24||

zoka.upahata=citta:_asau wandering among the forest paths bhraman kAnana.vIthiSu jyAyAmsam anavekSya eva pAvana: vilalApa ha

zoka.upahata=citta:_asau

wandering among the forest paths

bhraman kAnana.vIthiSu

jyAyAmsam anavekSya eva

pAvana: vilalApa ha

*AB. jyAyAmsam jyeSThabhrAtaram anavekSya | vyoma.gaGgA mandAkinI ||5|19|

*m.24 He started wandering about in the forest (without finishing the rites). puNya finished the rites and went to pAvana. He said to pAvana.

*vlm.24. Being overwhelmed by sorrow in his mind, he wandered about in the woods; and not having the firmness of his elder brother, he continued to wail in his mourning.

*va.24. With sorrow.stricken mind pAvana wandered around the forest, forgetting his elder brother, and wailed in pain of loss.

अथ_ऊर्ध्व.देहिकम् कृत्वा माता.पित्रोर्_उदार.धीः ।

atha_Urdhva.dehikam kRtvA mAtA.pitro:_udAra.dhI: |

आययौ विपिने पुण्यः पावनम् शोक.लालसम् ॥५।१९।२५॥

Ayayau vipine puNya: pAvanam zoka.lAlasam ||5|19|25||

atha.next – Urdhva.dehikam kRtvA – the ascended.body done mAtA.pitro: . of mother and father udAra.dhI: . Ayayau – vipine – Punya to Pâvana zoka.lAlasam

atha.next –

Urdhva.dehikam kRtvA – the ascended.body done

mAtA.pitro: . of mother and father

udAra.dhI: .

Ayayau –

vipine –

Punya to Pâvana

zoka.lAlasam

*vlm.25. The magnanimous puNya performed the funeral ceremonies of his parents, and then went in search of his brother mourning in the woods.

*va.25. Wise puNya performed all necessary funeral ceremonies for the bodies of his father and mother and went to the grief.stricken pAvana in the forest.

PUNYA the PIOUS said—

puns

किम् पुत्र घनताम् शोकम् नयस्य्_आन्ध्यैक.कारणम् ।

kim putra ghanatAm zokam nayasi_Andhya.eka.kAraNam |

बाष्प.धाराधरम् घोरम् प्रावृट्.काल* इवाम्बुजम् ॥५।१९।२६॥

bASpa.dhArAdharam ghoram prAvRT.kAla* iva_ambujam ||5|19|26||

Sonny, why this cloud of misery?

you'll only blind yourself that way

you're weeping like a thundercloud

it's terrible to see a lotus like you floating in such a rain

kim putra ghanatAm zokam nayasi_Andhya.eka.kAraNam | bASpa.dhArAdharam ghoram prAvRT.kAla* iva_ambujam

kim putra ghanatAm zokam

nayasi_Andhya.eka.kAraNam |

bASpa.dhArAdharam ghoram

prAvRT.kAla* iva_ambujam

*vlm.p.26 Punya said:—My boy, why is your soul overcast by the cloud of your grief? Why do you shed tears from your lotus.eyes as profusely as rain showers, only to render you blind?

पिता तव महा.प्राज्ञ गतः सार्धम् त्वद्.अम्बया ।

pitA tava mahA.prAjJa gata: sArdham tvat.ambayA |

स्वाम् एव परमात्म.आत्म.पदवीम् मोक्ष.नाभिकाम् ॥५।१९।२७॥

svAm eva paramAtma.Atma.padavIm mokSa.nAbhikAm ||5|19|27||

your father, clever man, is gone together.with your mother

to his very own path,

to himSelf as the supreme Self,

that is at the nexus of mokSa.Freedom

pitA tava mahA.prAjJa gata: sArdham tvat.ambayA | svAm eva paramAtma.Atma.padavIm mokSa.nAbhikAm

pitA tava mahA.prAjJa

gata: sArdham tvat.ambayA |

svAm eva

paramAtma.Atma.padavIm

mokSa.nAbhikAm

पिता तव Your father महाप्राज्ञ o great thinker गतः सार्धं त्वद्.अम्बया is gone together.with your mother sa.ardha, with his other half स्वाम् एव परमात्म.आत्म.पदवीम् to his very own path, himSelf as supreme Self मोक्ष.नाभिकाम् the nexus of moksha Freedom.

*m.26.28 puNya: O my brother,why are you in tears? Your eyes are like lotuses with rain. water drops. Your father has departed along with mother to the supreme state which is called liberation. Brahman is the refuge of all people. That is the nature of all knowers of truth. Why are you grieving for such parents?

*sv.27 Our father has departed from here along with our mother to that state of liberation or the highest state, which is natural to all beings and is the very being of those who have overcome the self.

*vlm.27. Know my intelligent boy, that both thy father and mother, have gone to their ultimate blissful state in the Supreme Spirit, called the state of salvation or liberation.

*va.27. Your father, great sage, with your mother departed to the greatest state of pure Consciousness, Self of self, called liberation.

#nabh to burst, pierce . #nAbhika .adj.. a navel or center; a nexus, where connexions are made.

*jd.27 . पिता तव Your father महाप्राज्ञ o great thinker गतः सार्धं त्वद्.अम्बया is gone together.with your mother sa.ardha, with his other half स्वाम् एव परमात्म.आत्म.पदवीम् to his very own path, himSelf as supreme Self मोक्ष.नाभिकाम् the nexus of moksha Freedom.

तत्.स्थानम् सर्व.जन्तूनाम् तद्.रूपम् विजित.आत्मनाम् ।

tat.sthAnam sarva.jantUnAm tat.rUpam vijita.AtmanAm |

स्वभावम् अभि.सम्पन्ने किम् पितरि_अनुशोचसि ॥५।१९।२८॥

svabhAvam abhi.sampanne kim pitari_anu.zocasi ||5|19|28||

tat.sthAnam a base in That sarva.jantUnAm for all people tad.rUpam the form of That vijita.AtmanAm for conquering souls svabhAvam your own nature abhi.sampanne when it is kim pitari_anuzocasi why grieve for a father?

tat.sthAnam

sarva.jantUnAm

tad.rUpam

vijita.AtmanAm

svabhAvam

abhi.sampanne

kim pitari_anuzocasi

*m.26.28 puNya: ... That is the nature of all knowers of truth. Why are you grieving for such parents?

*sv.28 Why do you grieve when they have returned to their own nature?

*vlm.28. That is the last resort of all living beings, and that is the blessed state of all self subdued souls; why then mourn for them, that have returned to and are reunited with their own proper nature.

#pad . #sampad . #abhisampad . #abhisampanna. – becoming similar to , being changed to (acc.) S3Br. RPra1t. ; being in accordance with , agreeing with (instr.) Uttarar.

ईदृशी तु त्वया बद्धा भावना_इह विमोह.जा ।

IdRzI tu tvayA baddhA bhAvanA_iha vimoha.jA |

संसारे यद्_अशोच्यो_ऽपि त्वया तातो_ऽनुशोच्यते ॥५।१९।२९॥

saMsAre yat_a.zocya:_*pi tvayA tAta:_*nuzocyate ||5|19|29||

IdRzI tu tvayA baddhA bhAvanA such an idea conceived by you iha vimoha.jA

here comes from delusion saMsAre yat_a.zocya:_api tvayA in the SamsAra, which should not be grieved at.all by you tAta:_anuzocyate

IdRzI tu tvayA baddhA bhAvanA

iha vimoha.jA

saMsAre yat_a.zocya:_api tvayA

tAta:_anuzocyate

*m.29 Such feelings are born out of delusory attachment. You are grieving for things which are not worthy of sorrow.

*sv.29 You have ignorantly bound yourself to the notions of 'father' and 'mother'; and yet you grieve for those who are liberated from such ignorance!

*vlm.29. Thou dost in vain indulge thyself in thy false and fruitless grief, and mournest for what is not to be mourned for at all: (rather rejoice at it owing to their ultimate liberation).

*va.29. Your feeling of being bound to your parents is born out of ignorance; you grieve in saMsara about your father who is beyond sorrow.

#bandh . #baddha . bound, tied, • captured, imprisoned (zatAt, 'for a debt of a hundred') • bound by the fetters of existence or evil. •• (esp. .beg.comp.) conceived, manifested, made visible, mBh.&c. • IdRzI tu tvayA baddhA bhAvanA_iha vimoha.jA, y5019.029. . #anubaddha . bound to, obliged to, connected with, related to, belonging to; followed by.

न सा_एव भवतो माता न_असाव्_एव पिता तव ।

na sA_eva bhavata:_mAtA na_asau_eva pitA tava |

न भवान्_एष तनयस्_तयोर्_निःसम्ख्य.पुत्रयोः ॥५।१९।३०॥

na bhavAn_eSa tanaya:_tayo:_ni:samkhya.putrayo: ||5|19|30||

but she is not the only mother of your being

nor is he your only father

nor is Your Grace their only son

their children are innumerable

na sA_eva bhavata:_mAtA na_asau_eva pitA tava | na bhavAn_eSa tanaya:

tayo:_ni:samkhya.putrayo:

na sA_eva bhavata:_mAtA

na_asau_eva pitA tava |

na bhavAn_eSa tanaya:

tayo:_ni:samkhya.putrayo:

*vlm.p.30 Neither is she your mother nor he your father. You are not the only son of them who have had numerous children in their repeated births.

माता.पितृ=सहस्राणि समतीतानि ते सुत ।

mAtA.pitR=sahasrANi samatItAni te suta |

बहून्य्_अम्बु.प्रवाहस्य निम्नानि_इव वने वने ॥५।१९।३१॥

bahUni_ambu.pravAhasya nimnAni_iva vane vane ||5|19|31||

mAtA.pitR=sahasrANi thousands of mothers and fathers samatItAni te suta

all of them yours, son, bahUni . x = ambu.pravAhasya nimnAni_iva vane vane

mAtA.pitR=sahasrANi

samatItAni te suta

bahUni . x =

ambu.pravAhasya nimnAni_iva vane vane

*m.31 O my brother, you had many parents who passed away. In many forests, there are many slopes down which waters flow.

*sv. Countless have been your incarnations! And, if you wish to grieve over the death of parents, why do you not grieve for all those countless beings unceasingly?

*vlm.31. Thou hadst also thousands of fathers and mothers in thy by.gone births, in as much as there are the streams of running waters in every forest.

*va.31. You also were a son of thousands of fathers and mothers, countless as drops of water in streams flowing down the slopes in forests.

नि #ni . #nimnam . depth, lowland • #nimna. . deep, depressed, sunk • *nimnai: . downwards •.• Comp. #nimnagA . "going downwards, descending"', a river, mountain.stream Mn. mbh.

असंख्य.पुत्रयोर्_न_एव भवान् एव सुतस्_तयोः ।

asaMkhya.putrayo:_na_eva bhavAn eva suta:_tayo: |

सरित्.तरङ्गवत् पुत्र गताः पुत्र.गणा* नृपाम् ॥५।१९।३२॥

sarit.taraGgavat putra gatA: putra.gaNA: nRpAm ||5|19|32||

of them there are countless children

Sir

you're not an only child

like waves in a stream, my boy, are

the goings & flowings

of generations of manLords

asaMkhya.putrayo:_na_eva bhavAn eva suta:_tayo: | sarit.taraGgavat putra

gatA: putra.gaNA: nRpa.ManLordAm . x

asaMkhya.putrayo:_na_eva

bhavAn eva suta:_tayo: |

sarit.taraGgavat

putra

gatA: putra.gaNa

*sv. Countless have been your incarnations! And, if you wish to grieve over the death of parents, why do you not grieve for all those countless beings unceasingly?

*vlm.p.32 You are not the only son of they who have had innumerable sons before you. Generations of men have passed away like the currents of a running stream.

अस्मत् पित्रोर्_अतीतानि पुत्र.लक्षाण्य्_अनेकशः ।

asmat_pitro:_atItAni putra.lakSANi_an.ekaza: |

पत्र.कोरक=वृन्तानि लता.विटपयोर्_इव ॥५।१९।३३॥

patra.koraka=vRntAni latA.viTapayo:_iva ||5|19|33||

from our parents

there are limitless thousands of different children who come

as leaf & bud & stalk

of vines and sapling trees

asmat_pitro:_atItAni putra.lakSANi_an.ekaza: | patra.koraka=vRntAni

latA.viTapayo:_iva

asmat_pitro:_atIta

putra.lakSANi_an.ekazas

patra.koraka=vRnta

latA.viTapa

*vlm.p.33 Our parents also had numberless children in their past lives, and the branches of human generation are as numerous as the innumerable flowers and fruit on trees.

मित्र.बान्धव=वृन्दानि जन्तोर्_जन्मनि जन्मनि ।

mitra.bAndhava=vRndAni janto:_janmani janmani |

ऋताव्_ऋताव्_अतीतानि फलानि_इव महातरोः ॥५।१९।३४॥

Rtau_Rtau_atItAni phalAni_iva mahAtaro: ||5|19|34||

for anyone who has been

born

there are many friends and relationships

birth follows birth

season after season

uncountable.fruits hang from a Greatness.tree

mitra.bAndhava=vRndAni janto:_janmani janmani | Rtau_Rtau_atItAni

phalAni_iva mahAtaro:

mitra.bAndhava=vRndAni

janto:_janmani janmani |

Rtau_Rtau_atItAni

phalAni_iva mahAtaro:

*vlm.p.34 The numbers of our friends and relatives in our repeated lives in this world have been as great as the innumerable flowers and fruit of a large tree in all its many seasons.

*vlm. ... a large tree, in all its passed seasons.

शोचतीया* यदि स्नेहान्_माता.पितृ.सुताः सुत ।

zocatIyA: yadi snehAn_mAtA.pitR.sutA: suta |

तद्_अतीता* न शोच्यन्ते किम् अजस्रम् सहस्र.शः ॥५।१९।३५॥

tat_atItA:_na zocyante kim ajasram sahasra.za: ||5|19|35||

you're going to grieve for them

from your love of all those mothers and fathers and children,

child,

how

how do you grieve for a parade of thousands

zocatIyA: yadi snehAn mAtA.pitR.sutA: suta | tat_atItA:_na zocyante

kim ajasram sahasra.za:

zocatIyA: yadi snehAn

mAtA.pitR.sutA: suta |

tat_atItA:_na zocyante

kim ajasram sahasra.za:

*vlm.p.35 If we are to lament over the loss of our parents and children who are dead and gone, then why not also lament those we have lost and left behind in all our past lives?

प्रपञ्चो_ऽयम् महाभाग दृश्यते जागते भ्रमे ।

prapaJca:_*yam mahAbhAga dRzyate jAgate bhrame |

परमार्थेन ते, प्राज्ञ, न_अस्ति मित्रम् न बान्धवाः ॥५।१९।३६॥

paramArthena te, prAjJa, na_asti mitram na bAndhavA: ||5|19|36||

prapaJca:_*yam mahAbhAga dRzyate jAgate bhrame | paramArthena te, prAjJa, na_asti mitram na bAndhavA:

prapaJca:_*yam

mahAbhAga

dRzyate jAgate bhrame |

paramArthena te,

prAjJa,

na_asti mitram na bAndhava

प्रपञ्चः अयं this materiality महाभाग o Great Enjoyer

दृश्यते जागते भ्रमे is seen in the delusive world

परमार्थेन in the higher sense ते प्राज्ञ for you, wise one,

न अस्ति मित्रम् there is no friend

न बान्धवाः nor relations.

*m.36 O fortunate one, this world that we see is all a delusion. From the point of view of the supreme truth, there are no relatives or friends.

*sv.36 Noble one, what you see as the world is only an illusory appearance. In truth there are neither friends nor relatives.

*vlm.36. It is all but a delusion, O my fortunate boy, that is presented before us in this illusive world; while in truth, O my sensible child, we have nobody, whom we may call to be our real friends or positive enemies in this world.

*va.36. O noble brother, this visible material world is just an illusion, from the absolute point of view here are no friends and no relatives.

Øtt.#Group 5 . #prapaJca: – [from. √पच् >pac, or पञ्च् says MW. more memorable as the expansion of the universe in the form of groups like the five (paJca) Elements *mAND.up., KSS. + y5019.036.

*jd.36 . प्रपञ्चः अयं this materiality महाभाग o Great Enjoyer दृश्यते जागते भ्रमे is seen in the delusive world परमार्थेन in the higher sense ते प्राज्ञ for you, wise one, न अस्ति मित्रम् there is no friend न बान्धवाः nor relations.

न नाश* इव हि भ्रातः परमार्थेन विद्यते ।

na nAza* iva hi bhrAta: paramArthena vidyate |

महत्य्_अपि चिर.आतप्ते मराव्_इव पयो.लवाः ॥५।१९।३७॥

mahati_api cira.Atapte marau_iva paya:lavA: ||5|19|37||

na nAza: iva hi –

as.if there were no destruction, =

bhrAta: . brother, =

paramArthena vidyate – in the Higher Sense is known to be =

mahati api cira.Atapte – even in great long.lasting heat =

marau iva payo.lavA: . as in the desert water.drops

na nAza: iva hi –

bhrAta:

paramArthena vidyate

mahati api cira.Atapte

marau iva payo.lavA:

*m.37 There will not be a drop of water in a mirage in a desert that is scorched over a long time. Similarly from the point of view of the supreme truth, there is nothing that gets destroyed.

*sv.37 Hence, there is neither death nor separation.

*vlm.37. There is no loss of any body or thing in their true sense in the world; but they appear to exist and disappear, like the appearance of water in the dry desert.

*va.37. Brother, in reality here is no death and destruction, as in the scorching heat of a desert here is not even a drop of water.
O* #bhrAtR, *bhrAtA . *bhrAta: = voc. "O brother".

एता* याः प्रेक्षसे लक्ष्मीश्_छत्र.चामर=चञ्चला ।

etA: yA: prekSase lakSmI:_chatra.cAmara=caJcalA |

स्वप्न* एव महाबुद्धे दिनानि त्रीणि पञ्च वा ॥५।१९।३८॥

svapna: eva mahAbuddhe dinAni trINi paJca vA ||5|19|38||

lasting three days or five.

all this prosperity you see is like the fluttering of a fan

it passes like your dream, you thoughtful fellow,

or it lasts for three days

or maybe five

etA: yA: prekSase lakSmI: all this prosperity you see chatra.cAmara=caJcalA parasol.fan=movement is like the waving of a fan = svapna: eva is only a dream mahAbuddhe o great thinker

dinAni trINi paJca vA

etA: yA: prekSase lakSmI:

chatra.cAmara=caJcalA

svapna: eva

mahAbuddhe

dinAni trINi paJca vA

*sv.38 All these wonderful signs of prosperity that you see around you are tricks ... *m. O great intellect, all this wealth ... is a transient thing ... *vlm. The royal dignity ... lasting for a few days.

*jd.38 . etA: yA: prekSase lakSmI: . all this prosperity you see = chatra.cAmara=caJcalA parasol.fan=movement is like the waving of a fan = svapna: eva is only a dream mahAbuddhe o great thinker = dinAni trINi paJca vA. lasting three days or five.

दृष्ट्या तु पारमार्थिक्या पुत्र सत्यम् विचारय ।

dRSTyA tu pAramArthikyA putra satyam vicAraya |

न_एव त्वम् न वयम् चैव भ्रान्तिमन्तः परित्यज ॥५।१९।३९॥

na_eva tvam na vayam ca_eva bhrAntimanta: parityaja ||5|19|39||

cast.off these delusions.

study reality, my boy

but from a higher point of view

nothing like you

nothing like us

these delusions

let them go

dRSTyA tu pAramArthikyA but from the higher point of view, putra . son, = satyam vicAraya – study reality. = na eva tvam . not even you = na vayam ca eva – and not even us bhrAntimanta: parityaja

dRSTyA tu pAramArthikyA

putra

satyam vicAraya

na eva tvam

na vayam ca eva

bhrAntimanta: parityaja

*m.39 my brother, perceive and inquire from the point of view of truth. Cast aside the false notion of 'I and you.'

*sv. With your keen intelligence enquire into the truth: abandon notions of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your own notions, not truth.

*vlm.39. Consider these phenomena in their true light, and thou wilt find my boy, that none of these nor ourselves nor any one of us, are to last for ever: shun therefore thy error of the passing world from thy mind for ever.

*va.39. From the reality standpoint, my brother, discern the truth that here is not "I" or "we", and reject these ignorant notions.
*jd.39 . dRSTyA tu pAramArthikyA . but from the higher point of view, = putra . son, = satyam vicAraya – study reality. = na eva tvam . not even you = na vayam ca eva – and not even us = bhrAntimanta: parityaja . cast.off these delusions.

अयम् गतो मृतश्_च_अयम् इति दुर्.दृष्टयः पुरः ।

ayam gata:_mRta:_ca_ayam iti dur.dRSTaya: pura: |

स्व.संकल्प.उपताप.उत्था दृश्यन्ते न.तु सत्य.तः ॥५।१९।४०॥

sva.samkalpa.upatApa.utthA_dRzyante na.tu satya.ta: ||5|19|40||

ayam gato mRta:_ca ayam – ''This is gone'' and ''This is dead'' iti dur.dRSTaya: pura: in the face of such sorry sights sva.samkalpa.upatApa.utthA: your own arisen conceptual pains dRzyante na.tu satya.ta: are not however seen to come from what.is.So

ayam gato mRta:_ca ayam –

iti dur.dRSTaya: pura:

sva.samkalpa.upatApa.utthA:

dRzyante na.tu satya.ta:

*vlm.40. That these are dead and gone, and these are existent before us, are but errors of our minds, and creatures of our false notions and fond desires, and without any reality in them.

*m.40 'This is destroyed, that is dead' such feelings are the products of your own mental conception and belief. While they are visible before you, they are not real, not true.

*va.40. "He is gone" and "he died" are just wrong notions, creations of your own imagination, there is no truth in them.
*sv. With your keen intelligence enquire into the truth: abandon notions of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your own notions, not truth.

*jd.40 – ayam gato mRta:_ca ayam . ''This is gone'' and ''This is dead'' = iti dur.dRSTaya: pura: . in the face of such sorry sights = sva.samkalpa.upatApa.utthA: . your own arisen conceptual pains = dRzyante na.tu satya.ta: . are not however seen to come from what.is.So.

अ.ज्ञान.विस्तीर्ण.मरौ विलोलम्

a.jJAna.vistIrNa.marau vilolam

शुभ.अशुभ.स्पन्दमयैस्_तरङ्गैः ।

zubha.azubha.spandamayai:_taraGgai: |

स.वासनानाम् अ.मरीचि.वारि

sa.vAsanAnAm amarIcivAri

परिस्फुरत्य्_एतद्_अनन्त.रूपम् ॥५।१९।४१॥

parisphurati_etat_ananta.rUpam ||5|19|41||

a.jJAna.vistIrNa.marau vilolam zubha.azubha.spandamayai: w pure.impure.vibrancies taraGgai: . w waves sa=vAsanAnAm – v vAsanA.bearings .f.. =

a=marIci.vAri – wo mirage.water = parisphurati etat ananta.rUpam

a.jJAna.vistIrNa.maru

vilola

zubha.azubha.spandamaya

taraGga

sa=vAsanA

a=marIci.vAri

parisphurati etat ananta.rUpa

*m.41 This infinite form (of world) is a vast desert spread with ignorance. Good and bad are the waves in the 'vasana'. filled waters of a mirage in the desert.

*vlm.41. Our notions and desires, paint and present these various changes before our sight; as the solar rays represent the water in the mirage. So our fancies working in the field of our ignorance, produce the erroneous conceptions, which roll on like currents in the eventful ocean of the world, with the waves of favorable and unfavorable events to us.

*va.41. Endlessly in the vast desert of ignorance appear mirage rivers called desires, and unsteady waves of notions of right and wrong run upon them.
*sv. With your keen intelligence enquire into the truth: abandon notions of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your own notions, not truth.

oॐm

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fm5020 2.mr01-02 Birth Tales .z43

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सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥

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Jiva Das

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Jun 9, 2021, 3:54:49 PM6/9/21

to yoga vasishtha

FM5019 PUNYA AND PÂVANA 2.fb28-29 .z41

https://www.dropbox.com/s/nvdxo1pkfik49es/fm5019%202.fb28-29%20puNya%20and%20pAvana%20.z41.docx?dl=0

FM.5.1-FM.5.24

https://www.dropbox.com/s/jwkrb3tgdkslyif/fm.5.1-fm.5.24....docx?dl=0

*o*ॐ*m*

FM.5.19

*PUNYA AND PÂVANA*

*What's in a Name? *

jd:

some say that a name is just a name, that daza.ratha has nothing to do with
chariots, he's just plain old Dush.ruth.

this is true enough in CEntury 21;

but we are reading a medieval work

prob. prior to CEntury 12.

consider a highly inbred medieval English village

where half the men are called "John".

there the blacksmith is called John the Smith

to distinguish him from John the Baker.

their families get the surname of "Smith" or "Baker",

and the meaning is gradually lost.

but the medieval names retain their meaning.

here the names puNya and pavana

are doubly meaningful:

their names have meaning

and that meaning is relevant to the story being told.

I call them

*Punya the Pious *and *Pâvana the Airy.*

*o**ॐ**m*

*VASISHTHA continued—*

अत्र_एव_उदाहरन्ति_इमम् इतिहासम् पुरातनम् ।

atra_eva_udAharanti_imam itihAsam purAtanam |

भ्रात्रोस्_त्रि.पथगा तीरे संवादम् मुनि.पुत्रयोः ॥५।१९।१॥

bhrAtro:_tri.pathagA.tIre saMvAdam muni.putrayo: ||5|19|1||

.

*concerning this they recall an ancient story*

*about*

*two brothers on the bank of the three.ways.going gangA*

*:*

*it's a dialog between those two sons of a muni*

*.*

atra_eva_udAharanti_imam itihAsam purAtanam | bhrAtro:_tri.pathagA tIre

saMvAdam muni.putrayo:

.

atra_eva_udAharan

itihAsam purAtana

bhrAtro:_tri.pathagA tIre

saMvAdam muni.putrayo:

.

*vlm.p.1. vasiShTha continued:—I will now give you an example on the
subject, the story of two brothers born of a sage on the banks of Ganges
where it flows in three directions.

अयम् बन्धुर्_अयम् नेति कथा.प्रस्तावतः स्मृतम् ।

ayam bandhu:_ayam na_iti kathA.prastAva.ta: smRtam |

इतिहासम् इमम् पुण्यम् आश्चर्यम् शृणु राघव ॥५।१९।२॥

itihAsam imam puNyam Azcaryam zRNu rAghava ||5|19|2||

.

*they spoke about relationship on the banks of sacred gangA*

*:*

*''What is relationship, and what is not?''*

*it's a tale storied and sung, holy and wholly wonderful, rAghava*

*:*

*pay attention, now*

*.*

"ayam*.this* bandhu: ayam*.this* nas.*of.us/our <http://of.us/our>* iti.
*so/"thus"* kathA.prastAva.ta: smRtam | itihAsam imam puNyam

Azcaryam zRNu rAghava

.

bandhu

iti kathA.prastAva.ta: smRta

itihAsam imam puNya

Azcarya

.

*vlm.p.2 I have been talking about friends and enemies, so this wonderful
tale from the past occurs to my mind. Hear this holy story.

अस्त्य्_अस्य जम्बूद्वीपस्य कस्मिंश्*चिद्_गिरि.कुञ्जके ।

asti_asya jambUdvIpasya kasmin*cit_giri.kuJjake |

वन.व्यूह=महा.उत्तम्सः महेन्द्रः_नाम पर्वतः ॥५।१९।३॥

vana.vyUha=mahA.uttamsa: mahendra:_nAma parvata: ||5|19|3||

.

asti_asya jambUdvIpasya kasmin*cit_giri.kuJjake | vana.vyUha=mahA.uttamsa:

mahendra:_nAma parvata:

.

asti_asya jambUdvIpasya

kasmin*cit_giri.kuJjake |

vana.vyUha=mahA.uttamsa:

mahendra:_nAma parvata:

.

*vlm.p.3 On this continent of Asia, there a mountainous region surrounded
by gardens and forests with the high Mount Mahendra rising above the rest.

*there is in this RoseApple*Land*

*jambU.dvIpa

*somewhere*

*in a grove in the forest that crowns a mountain called mahendra.GreatLord*

*...*

कल्प.द्रुम.वन*च्छाया.विश्रान्त.मुनि.किंनरः ।

kalpa.druma.vana.*chAyA.vizrAnta.muni.kiMnara: |

शृङ्गैर्_आततम् आकाशम् जितवान्यः समुन्नतैः ॥५।१९।४॥

zRGgai:_Atatam AkAzam jitavAnya: samunnatai: ||5|19|4||

.

*in the shadows of Doomsday Forest they take repose*

*munis and Whatnots*

*conquered*

*by rising heights that reach the sky*

*.*

kalpa.druma.vana.*chAyA.vizrAnta.muni.kiMnara: | zRGgai:_Atatam AkAzam

jitavAnya: samunnatai:

.

kalpa.druma.vana

chAyA.vizrAnta.muni.kiMnara

zRGgai:_Atatam AkAzam

jitavAnya: samunnatai:

.

*vlm. ... hermits and kiMnaras ... *m. munis and kiMnaras ... under the
shade of 'kalpa' trees. *va. ... groves of wishing trees. *m. .. the arbour
of its kalpa trees ...

*Ott.char. #*kiMnara*: *kinnara . the paradigm of a lover, a celestial

musician • half.human and half.horse • like a #kiMpuruSa, a servant of
kuvera the Lord of the Treasury +

ब्रह्म.लोक.अन्तर.प्राप्त.शृङ्ग.कन्दर.चारिभिः ।

brahma.loka.antara.prApta.zRGga.kandara.cAribhi: |

सामवेद.प्रतिध्वान.घुम्घुमैर्_गायति_इव यः ॥५।१९।५॥

sAmaveda.pratidhvAna.ghumghumai:_gAyati_iva ya: ||5|19|05||

.

brahma.loka.antara.prApta.zRGga.kandara.cAribhi: *. *

*... cuz in brahma.World *in a mountain *cavern*.*rovers = *

sAmaveda.pratidhvAna.ghumghumai: *. *

*sAma.veda*.*chant*.*hummings = *

gAyati iva ya: *. which seems to sing. *

.

brahma.loka.antara.prApta.zRGga.kandara.cAri

sAmaveda.pratidhvAna.ghumghuma

gAyat

.

*m.5 The sounds made by the people in the caves on that high mountain peaks
rang like the sound of Samaveda.

*sv. In the forests on the slopes of that mountain many holy men and sages
lived.

*vlm.5. It resounded with the carol of the sages, who chaunted the Samaveda
hymns on it, in their passage from its caverns and peaks to the region of
Indra: (the god of the vault of heaven).

*va.5. Caves on the peaks reaching up to Brahma.loka resounded with the
melodious chants of Sama.veda.

यः पयो.मेदुरैर्_मेघैर्_लसितैः शृङ्ग.कोटिषु ।

ya: paya:medurai:_meghai:_lasitai: zRGga.koTiSu |

लता.कुसुम.सम्प्रोतैः कुन्तलैर्_इव राजते ॥५।१९।६॥

latA.kusuma.samprotai: kuntalai:_iva rAjate ||5|19|06||

.

*where the waters* *thicken in* *bright clouds = *zRGga.koTiSu *– in *
*mountain** caves = *latA.kusuma.samprotai: *. vine.flower. = *kuntalai:
iva rAjate *. as.if it were braided hair*

*... *

ya: paya:medurai:_meghai:

lasitai: zRGga.koTiSu |

latA.kusuma.samprotai:

kuntalai:_iva rAjat

.

*vlm.6. The fleecy clouds which incessantly drizzled with rain water from
its thousand peaks; and washed the plants and flowers below, appeared as
tufts of hair hanging down from heaven to earth.

*m.6.12 The creepers adorning those peaks and the lightining in the clouds
encircling them appeared like flowing hairs (of a lady) flying around (due
to winds).

*sv. In the forests on the slopes of that mountain many holy men and sages
lived.

*va.6. Rainy clouds full of waters playfully flashed lightings among the
high peaks, brightening flowering creepers hunging like locks of hair.

#ve . *uta . #prota . strung . #samprota. . strung together,
sarva.aGga.udAtta.samprota.zava.mAlA.virAjitA, y3068.007.

#mid . #med . *#medura* . thickening, congealing, like water in cloud; and
so closely related to *#ghana* as thickening of the VAsanA.s.

यस्_तदा_उड्डयन.उत्कानाम् शरभानाम् विजृम्भितैः ।

ya:_tadA_uDDayana.utkAnAm zarabhAnAm vijRmbhitai: |

विस्फूर्जति गुहावक्रैः कल्पाभ्राणि हसन्न्_इव ॥५।१९।७॥

vi.sphUrjati guhAvakrai: kalpa.abhrANi hasan_iva ||5|19|7||

.

*which then echoes*

*in caverns*

*the ravenously rumbling wings*

*of hungry sharabha monsters*

*like Doomsday clouds*

*roaring*

*with thunderclapping laughter*

*...*

ya:_tadA_uDDayana.utkAnAm zarabhAnAm vijRmbhitai: | vi.sphUrjati
guhAvakrai:

kalpa.abhrANi hasan_iva

.

ya:_tadA_uDDayana.utkAnAm

zarabhAnAm vijRmbhitai: |

vi.sphUrjati guhAvakrai:

kalpa.abhrANi hasan

.

*vlm.7. The mountain re.echoed to the loud roars of the impetuous octopedes
Sarabhas, with the thunder claps of kalpa clouds from the hollow mouths of
its dark and deep clouds.

*va.7. On its slopes rolled roars of huge six.legged Sharabha beasts, which
sounded as laugh of thunderclouds of universe dissolution, echoed by deep
winding caves.

#utka उत्क. . Desirous of, longing for, anxiously wishing for (in comp.); •

Regretting, sad, sorrowful. • Absent. minded • #*utka:* .त्कः Desire;

opportunity. •• excited by the desire of obtaining anything; wishing for
(with inf.).

#sphUrj . #visphUrj . rumble, snort; break forth, appear.

*jd.7 . yas tadA . *which then *= uDDayana.utkAnAm . *of upflying *=
zarabhAnAm . *sharabha creatures = *vijRmbhitai: . *w/the
spreading.out = *visphUrjati
. *it rumbles = *guh*a.a*vakrai: . *with thunderclaps =* kalpAbhrANi . *the
kalpa.clouds *= hasan iva . *as.if laughing. *

येन निर्झर.निर्ह्रादैः कन्दर.अन्तर.चारिभिः ।

yena nirjhara.nirhrAdai: kandara.antara.cAribhi: |

समुद्र.जल.कल्लोल.विलासो विजितो_ऽभितः ॥५।१९।८॥

samudra.jala.kallola.vilAsa:_vijita:_abhita: ||5|19|8||

.

...

*where*

*by running between cliffs*

*a roaring waterfall plays Ocean*

*with swamping billows **that echo the roaring of the sea*

*.*

yena nirjhara.nirhrAdai: kandara.antara.cAribhi: |
samudra.jala.kallola.vilAsa:

vijita:_abhitas*.around/near*

.

yena nirjhara.nirhrAda

kandara.antara.cAri

samudra.jala.kallola.vilAsa

vijita

.

*m. The cascading streams made musical sounds as they rolled down through
the stones.

*vlm.8. The thundering noise of its cascades falling into its caverns from
precipice to precipice, has put to blush the loud roar of the surges of the
sea.

*va.8. Sounds of waterfalls reverberating among cliffs were louder than the
noise of waves in an agitated ocean.

कन्द् #kand . #*kandarA .I .am* . "great cliff", an artificial or natural
cave .#mandara*kandara . #*cUDAlA's Churnstick Cavern, y6085.044. • #kandar
*a:* . a hook for driving an elephant • #*kandarA* the pUjA name of

#karkatI #visUchikA [y3.069 ff].

जि #ji – to be victorious . #*vi*ji . *over* . #*vijita.* . conquered,

subdued, defeated, won, gained • m/n. a conquered country • conquest,

victory •.• Comp. #*vijitAtman* .m.. 'self.subdued', N. of ziva • one who
has the organs of sense or passions subdued •• #*vijitya* . having

conquered •• avijitya . not having conquered +

*jd.8 . yena . *whereby = *nirjhara.nirhrAdai: *. w waterfall.roaring = *
kandara.antara.cAribhi: *. running between cliffs = *
samudra.jala.kallola.vilAsa: *. ocean.water.billows.playing = *vijita:
abhita: *. swamping.about. *

तस्य_एक.देशे वितते रत्न.सानौ मनोरमे ।

tasya_eka.deze vitate ratna.sAnau manorame |

मुनिभिः स्नान.पान.अर्थम् व्योम.गङ्गा_अवतारिता ॥५।१९।९॥

munibhi: snAna.pAna.artham vyoma.gaGgA_avatAritA ||5|19|9||

.

*into that solitude,*

*on Jewel Mountain*

*(of mindmoving beauty!)*

*the river gaGgA*

*descended*

*to make a place for the munis to drink and bathe*

*.*

tasya_eka.deze vitate ratna.sAnau manorame | munibhi: snAna.pAna.artham

vyoma.gaGgA_avatAritA

.

tasya_eka.deze vitata

ratna.sAnu

munibhi: snAna.pAna.artha

vyoma.gaGgA_avatArita

.

तस्य Of that एकदेशे वितते on a single ground outspread रत्न.सानौ मनोरमे on
a .mountain bearing jewel.s of charming beauty मुनिभिः by the muni.s स्नान.
पान.अर्थम् for the purpose of bathing and drink व्योम.गङ्गा.अवतारिता the
Sky.gaGgA has descended.

*. *

*vlm.9. There on tableland upon the craggy top of the mountain, flowed the
sacred stream of the heavenly Ganges, for the ablution and beverage of the
hermits. *va.9. Heavenly Ganga descended from a beautiful valley on one
peak made of jewels, brought here by munis for their ablutions and
drinking.
*jd.9 . तस्य Of that एकदेशे वितते on a single ground outspread रत्न.सानौ
मनोरमे on a .mountain bearing jewel.s of charming beauty मुनिभिः by the
muni.s स्नान.पान.अर्थम् for the purpose of bathing and drink व्योम.गङ्गा.
अवतारिता the Sky.gaGgA has descended.

तस्यास्_त्रिपथ.गायास्_तु तीरे विकासित.द्रुमे ।

tasyA:_tripatha.gAyA:_tu tIre vikAsita.drume |

रत्न.अद्रि.तट.विद्योते कचत् कनक.पिञ्जरे ॥५।१९।१०॥

ratna.adri.taTa.vidyote kacat kanaka.piJjare ||5|19|10||

.

tasyA:_tripatha.gAyA:_tu tIre

*but on the bank of that triple.flowing river = *

vikAsita.drume

*in/under a blossoming tree = *

ratna.adri.taTa.vidyote

*on that mountain.sparking.with.jewels = *

kacat kanaka.piJjare

*shining with red gold*

*. *

tasyA:_tripatha.gAyA:_tu tIre

vikAsita.drume

ratna.adri.taTa.vidyote

kacat kanaka.piJjare

*. *

*m.6.12 The creepers adorning those peaks and the lightining in the clouds
encircling them appeared like flowing hairs (of a lady) flying around (due
to winds). The cascading streams made musical sounds as they rolled down
through the stones. River 'mandakini' was flowing down the slopes of one of
the peaks. This was (arranged) for the convenience of the people living
around. On that golden peak lived a generous, noble seer called
'Dirghatapa'.

*sv.10.11 On the bank of this river there lived a holy man named Dirghatapa
who was, as his name implies, the very embodiment of ceaseless austerity.

*vlm.10. There on the banks of the trivious river.tripatha.Ganga, was a
gemming mountain, sparkling as bright gold, and decorated with blossoming
trees.

*va.10. On the bank of the Ganga overgrown with forests, on a mountain
slope glistening with gems and yellow gold,

*jd.10 . tasyA:_tripatha.gAyA:_tu tIre . *but on the bank of that
triple.flowing river = *vikAsita.drume . *in/under a blossoming tree =
*ratna.adri.taTa.vidyote
. *on that mountain.sparking.with.jewels = *kacat kanaka.piJjare . *shining
with red gold *=

आसीद्_अभ्युदित.ज्ञानस्_तपो.राशिर्_उदार.धी: ।

AsIt_abhyudita.jJAna:_tapa:rAzi:_udAra.dhI: |

मुनिर्_दीर्घ.तपा नाम तपो_मूर्तिम् इव_अपरम् ॥५।१९।११॥

muni:_dIrgha.tapA nAma tapa:_mUrtim iva_aparam ||5|19|11||

.

...

AsIt *– there was . *abhyudita.jJAna: tapas.rAzi: *. tapas.ray = *udAra.dhI:
*. thought.full = Silent.muni = *dIrgha.tapas nAma *– dIrgha Long.tapas was
his name = *

tapas mUrtim iva_aparam – moreover, in the future

.

AsIt *– there was . *

abhyudita.jJAna: *. x = *

tapas.rAzi: *. tapas.ray = *

udAra.dhI: *. thought.full = *

*Silent.muni = *

dIrgha.tapas nAma *– dIrgha Long.tapas was his name = *

tapas mUrtim iva_

aparam – moreover, in the future

...

*sv.10.11 On the bank of this river there lived a holy man named Dirghatapa
who was, as his name implies, the very embodiment of ceaseless austerity.

*vlm.11. There lived a sage by name of Dirghatapas, who was a
personification of devotion, and a man of enlightened understanding; he had
a noble mind, and was inured in austerities of devotion.

*va.11. There lived a noble sage by the name Dirghatapa, knower of the
highest truth, with noble devoted mind, embodiment of austerity itself.

O*tt.para . पृ #pR . #para – in Basic Arithmetic <1> is #Adi, and <2> is

*para* and then <3> is para and.so.on • what is more para is #*parama *until
it is #*uttama.Utmost*, commonly translated 'supreme'. in some contexts I

usually translate "perfect". the letters are in order, from #a iti
#prathama:. to #ha iti #uttama:.. they are a bucket brigade stretched from
the ocean to the fire, passing buckets hand.to.hand, from one para to the

next, #*parampara*, param.para. traditionalists love the sound of the word,

playing/braying it like a trumpet to define their connexion with somebody
way.back.when. they fail to note how much water was spilled as the bucket
was passed.

मुनेर्_बभूव तुस्_तस्य पुत्रौ द्वाव्_इन्दु.सुन्दरौ ।

mune:_babhUvatu:_tasya putrau dvau_indu.sundarau |

पुण्य.पावन=नामानौ द्वौ कचाव्_इव वाक्पतेः ॥५।१९।१२॥

puNya.pAvana=nAmAnau dvau kacau_iva vAk.pate: ||5|19|12||

.

*to that muni there were born two sons as lovely as the moon*

*puNya and pAvana by name*

*like the twin *kachas born to the Father of Speech bRhas.pati*

*.*

mune:_babhUvatu:_tasya putrau dvau_indu.sundarau | puNya.pAvana=nAmAnau

dvau kacau_iva vAk.pate:

.

mune:_babhUvatu:_tasya

putrau dvau_indu.sundarau |

puNya.pAvana=nAmAnau

dvau kacau_iva vAk.pate:

.

By that muni there were born two sons as lovely as the moon पुण्य.पावन=
नामानौ puNya and pAvana by name = द्वौ कचौइव वाक्.पतेः like ??? the two
Kacha.s of the father of speech.

.

*jd. see http://www.webonautics.com/mythology/sukra_venus.html where Kacha
is said to have been killed twice. Hopkins (Epic mythology) does not cite
this episode, or anything similar. Pur.Encyc. says: "#kaca was another son
of #bRhaspati. For full particulars of the story how Devayam (daughter of
Sukra) hankered after Kaca, see 'Kaca'", but does not have an entry for
#kaca. ??? Better source? jd}

#kac . *#kaca*: the hair (esp. of the head), Ragh. &c.; N. of a son of
#bRhaspati, mBh.; (cf. #akaca, #utkaca, hairless). . #*kacana* projected

illumination. •• In y7208.023, SV would appear to translate #kacanAkacana

as "the existence and the non.existence of relationship". . #*prakacana*

[The characteristic usage of >kac in YV is as manifestation, like >bhA. The
prefix <pra. is here an intensifier, with the sense of priority • adj.
(prob.) having the hair erect L. (cf. ut k., vi k.).
<pum.pratyaya.prakacane kva pazu.pratyaya_udaya:> y3081.071.

*jd.12 . मुनेःबभूवतुःतस्य पुत्रौ द्वौइन्दु.सुन्दरौ By that muni there were
born two sons as lovely as the moon पुण्य.पावन=नामानौ puNya and pAvana by
name = द्वौ कचौइव वाक्.पतेः like ??? the two Kacha.s of the father of
speech.

स* ताभ्याम् सह पुत्राभ्याम् भार्यया च सह.एकया ।

sa* tAbhyAm saha putrAbhyAm bhAryayA ca saha.ekayA |

उवास सरितस्_तीरे तस्मिन् स.फल=पादपे ॥५।१९।१३॥

uvAsa sarita:_tIre tasmin sa.phala=pAdape ||5|19|13||

.

sa: tAbhyAm saha putrAbhyAm* he in company with his two sons *bhAryayA ca
saha.ekayA *and his wife together.as.one *uvAsa sarita:_tIre* he dwelt on
the bank of a river *tasmin_sa.phala=pAdape *there beside a fruit.tree*

*. *

sa: tAbhyAm saha putrAbhyAm

bhAryayA ca saha.ekayA

uvAsa sarita:_tIre

tasmin_sa.phala=pAdape

*. *

*m.12.13 . He lived on the banks of 'mandakini' with his wife and two sons.
The latter were beautiful like moon. They were very virtuous. They were
named puNya (the elder) and pAvana (the younger).

*sv.12.13 This ascetic had two sons named puNya and pAvana.

*vlm.13. He lived there on the bank of the river, and amidst a grove of
fruit trees, with his wife and the two sons born of them.

*va.13. With his wife and sons he lived near the river among trees
abounding with fruits.

*jd.13 . sa: tAbhyAm saha putrAbhyAm *– he in company with his two
sons = *bhAryayA
ca saha.ekayA *– and his wife together.as.one = *uvAsa sarita:_tIre *– he
dwelt on the bank of a river = *tasmin_sa.phala=pAdape *. there beside a
fruit.tree. *

अथ काले तयोस्_तस्य पुत्रयोर्_ज्ञानवान् अभूत् ।

atha kAle tayo:_tasya putrayo:_jJAnavAn abhUt |

पुण्यो नाम च यो ज्येष्ठो गुण.ज्येष्ठश्_च राघव ॥५।१९।१४॥

puNya:_nAma ca ya:_jyeSTha:_guNa.jyeSTha:_ca rAghava ||5|19|14||

.

atha kAle *– and so in time = *tayo: tasya putrayo: *. of his two sons
= *jJAnavAn
abhUt puNya: nAma ca *– and the one knowing was called puNya the Pious = *

ya: jyeSTha: *. who was the eldest = *guNa.jyeSTha: ca rAghava *– and
eldest in virtue, rAghava*

*. *

atha kAle *– and so in time = *

tayo: tasya putrayo: *. of his two sons = *

jJAnavAn abhUt puNya: nAma ca *– and the one knowing was called puNya the
Pious = *

ya: jyeSTha: *. who was the eldest = *

guNa.jyeSTha: ca rAghava *– and eldest in virtue, rAghava = *

.

*m.14.15 . In course of time puNya became a knower of Truth, a jnani, while
pAvana was partly enlightened. The latter was like a half.blossomed lotus.
He was not able to overcome his ignorance completely and was, therefore, in
a state of confusion and uncertainty.

*sv.14.15 Of these puNya had reached full enlightenment, but pAvana, though
he had overcome ignorance, had not yet reached full enlightenment and hence
he had semi.wisdom.

*vlm.14. In course of time the two boys arrived to their age of discretion,
and the elder of them named puNya or meritorious, was superior to the other
in all his merits.

*va.14. With time they both grow and puNya, who was superior in his
qualities, came to complete understanding of truth.

पावनो_ऽर्ध.प्रबुद्ध:_ऽभूत् पूर्व.सम्ध्य.अम्बुजम् यथा ।

pAvana:_*rdha.prabuddha:_*bhUt pUrva.samdhya.ambujam yathA |

मौर्ख्याद्_अधिगतो न_आप्तः पदे दोलायित: स्थितः ॥५।१९।१५॥

maurkhyAt_adhigata:_na_Apta: pade dolAyita: sthita: ||5|19|15||

.

pAvana: *pAvana the Airy *ardha.prabuddha:_abhUt *as half.wakened
*pUrva.samdhya.ambujam
yathA *like yesternight's drifting lotus *maurkhyAt adhigata: na_Apta: pade *–
x = *dolAyita: sthita: *. he is drifting here.and.there. *

.

pAvana:

ardha.prabuddha:_abhUt

pUrva.samdhya.ambujam yathA

maurkhyAt adhigata: na_Apta: pade *– *

dolAyita: sthita

.

#dul . *#dolAyita* swung about, rocking; .zravaNakuNDala mfn. one whose

*thus with the flowing of impartite Time *कलित.कारणे

*forming parts *संवत्सर.शते

*in/of a hundred years, *जीर्ण.दीर्घ.देह.लता.आयुषि

*in his aged=tall.body.vine+life ... *

*va.16. Time passed, and Dirghatapa attained the age of a hundred years,
and the creeper of his body life force became emaciated.
*m.16.19 . meanwhile time passed. Dinghatapa attained the age of hundred.
His body became emaciated.

*sv. With the inexorable passage of invisible and intangible time, the sage
Dirghatapa (who had freed himself from every form of attachment and
craving) had grown in age ...

*vlm.16. Then in the course of the all destroying time, the sage came to
complete a century of years, and his tall body and long life, were reduced
in their strength by his age and infirmity.

#kal . #kala . *#akala* . not in parts, entire; not skilled in the arts
(kalAs). . *#akalita* . unconceived, undefined; .mahiman a. of immeasurable

greatness. . #Akalita A.kalita a. shaken • laid hold of, seized • tied,
fastened • reckoned • observed, examined, considered.

#jRR . *#jIrNa* . old, worn out, withered, wasted, decayed; ancient

(tradition); digested; m. an old man; n. old, age,, decrepitude;
"digestion" see <.zakti>.

*jd.16 . ततस् वहति_अकलिते काले *thus with the flowing of impartite Time *
कलित.कारणे *forming parts *संवत्सर.शते *in/of a hundred years, *जीर्ण.दीर्घ.
देह.लता.आयुषि *in his aged=tall.body.vine+life ... *

अस्माद्_भङ्गुर.भूत.आढ्यात्_वृत्तान्त.शत.भीषणात् ।

asmAt_bhaGgura.bhUta.ADhyAt_vRttAnta.zata.bhISaNAt |

रतिम् उत्सृज्य संसाराज्_जरा.जर्जर.जीवितः ॥५।१९।१७॥

ratim utsRjya saMsArAt_jarA.jarjara.jIvita: ||5|19|17||

.

*from this fragile.being.ripe*

*from a hundred fears per day*

*having let.loose pleasure*

*from the saMsAra.Convolution*

*what has lived aging senility*

*.*

asmAt_bhaGgura.bhUta.ADhyAt *x *vRttAnta.zata.bhISaNAt *x *ratim utsRjya
saMsArAt *x *

*an imagined kalanA.bird's*

*nest*

*is*

*this Body*

*.*

*Long.tapas the muni* *cut.loose from it*

*in his mountain.cave.home*

*he*

*felt*

*like a porter*

*laying.down his heavy burden*

*.*

kalanA.pakSiNI nIDam deham dIrgha.tapA muni: | jahau giri.guhA.gehe bhAram
vaivadika:_yathA

.

kalanA.pakSiNI nIDam x

deham dIrgha.tapA muni: |

jahau giri.guhA.gehe x

bhAram vaivadika:_yathA |

.

*vlm.18. The old devotee Dirghatapas, quitted at last his mortal frame in
the grotto of the mount; as a bird quits its old nest for ever, or as a
water.bearer lays down the log of his burthen from his shoulders.

#vadh . to kill . #vivadh . to wipe out . #vivadha: a "Killer", the
shoulder.yoke by which a carrier balances his load, or a waterman his

buckets • #vaivadhika: "Killerman", a *porter* or similar human mule +

प्रशान्त.कलना.आरम्भम् चेत्यरिक्त.चिदास्पदम् ।

prazAnta.kalanA.Arambham cetyarikta.cit.Aspadam |

पदम् जगाम नीरागम् पुष्प.गन्ध इव_अम्बरम् ॥५।१९।१९॥

padam jagAma nIrAgam puSpa.gandha* iva_ambaram ||5|19|19||

.

prazAnta.kalanA.Arambham x

*the busy imagination has grown still *

*void of conceptions, Consciousness is at.home*

cetya.rikta.cidA_Aspadam

padam jagAma nIrAgam . *x* =

*he came to a state of colorless dispassion *

*that was like the scent of flowers in the air*

puSpa.gandha* iva_ambaram

.

prazAnta.kalanA.Arambham x

cetya.rikta.cidA_Aspadam

padam jagAma nIrAgam . *x* =

puSpa.gandha* iva_ambaram

.

*m.16.19 ... He reached the Brahman state like fragrance penetrating the
atmospheric air.

*sv. With the inexorable passage of invisible and intangible time, the sage
Dirghatapa (who had freed himself from every form of attachment and
craving) had grown in age and, even as a bird flies away from its cage,
abandoned the body and reached the state of utter purity.

*vlm.19. His spirit then fled like the fragrance of a flower to that
vacuous space, which is ever tranquil, free from attributes and thought,
and is of the nature of the pure intellect.

*va.19. As fragrance of a flower mixes with space, he attained the state
of pure Consciousness, where desires, notions, worries and sorrows are
absent.

अथ भार्या मुनेर्_देहम् प्राणापान.विवर्जितम् ।

atha bhAryA mune:_deham prANa.apAna.vivarjitam |

दृष्ट्वा विलुलितम् भूमौ विनालम् इव पङ्कजम् ॥५।१९।२०॥

dRSTvA vilulitam bhUmau vinAlam iva paGkajam ||5|19|20||

.

atha bhAryA mune: *so then the wife of the muni = *deham – her *body
*prANa.apAna=vivarjitam
*– deprived of prANa & apAna Airs *dRSTvA . *having seen *vilulitam bhUmau *–
*vinAlam iva paGkajam *– like a mud.lotus with no stalk*

*. *

atha bhAryA mune:

*so then the wife of the muni = *

deham –

her *body *

prANa.apAna=vivarjitam *– *

*deprived of prANa & apAna Airs *

dRSTvA . *having seen *

vilulitam bhUmau *– *

vinAlam iva paGkajam *– *

*like a mud.lotus with no stalk*

*. *

*m.20 His wife saw the lifeless body lying on the ground, like a lotus
separated from its feeder cord, the tubular stalk.

*sv.20 Using the yogic method she had learnt from him, his wife, too,
followed him.

*vlm.20. The wife of the sage finding his body lying lifeless on the
ground, fell down upon it, and remained motionless like a lotus flower nipt
from its stalk.

*sv. At this sudden departure of the parents pAvana was sunk in grief and
he wailed aloud inconsolably. puNya, on the other hand, performed the
funeral ceremonies but remained unmoved by the bereavement. He approached
his grieving brother, pAvana.

*va.20. His wife, seeing the breathless body of the sage lying on the
ground like a plucked off lotus flower,

चिरम् अभ्यस्तया योग.युक्त्या पति.वितीर्णया ।

ciram abhyastayA yoga.yuktyA pati.vitIrNayA |

तत्याज तनुम् अम्लानाम् षट्पदी पद्मिनीम् इव ॥५।१९।२१॥

tatyAja tanum a.mlAnAm SaTpadI padminIm iva ||5|19|21||

.

ciram abhyastayA *with long practice *yoga.yuktyA *through yogic connexion*

pati.vitIrNayA *– *tatyAja tanum *– *a.mlAnAm *– *SaTpadI padminIm iva *– *

vitIrNayA

.

ciram abhyastayA

yoga.yuktyA

pati.vitIrNayA *– *

tatyAja tanum *– *

a.mlAnAm *– *

SaTpadI padminIm iva *– *

vitIrNayA

.

*vlm.21. Having been long accustomed to the practice of yoga, according to
the instruction of her husband; she quitted her undecayed body, as a bee
flits from an unfaded flower to the empty air.

*va.21. Using yoga methods, which she practiced for a long time under
guidance of her husband, also left her body, like a bee leaving unwithered
lotus flower.
*m.21. She also left her body with the help of her well.practised yogic
ability.

*sv. At this sudden departure of the parents pAvana was sunk in grief and
he wailed aloud inconsolably. puNya, on the other hand, performed the
funeral ceremonies but remained unmoved by the bereavement. He approached
his grieving brother, pAvana.

#*SaTpadI .f..* ShaT – *six*. padI *footed – ShaTpadI.SixFoot . *MW cites "
*louse*" in L. (various Lexicons), and cites only himself MW. for "female

bee", because it is the normal reading, needing no citation. I find both of
these senses apt in the chANDala.Darkie villages so beautifully described
in yv.FM, and in the itchy bustle of the Court. they are busy bees but
bitten by lice. • MW further cites MBh. for •• "f. the six states ([accord.
to nIlakaNTha]" . #kAma.काम. Love & Anger, .क्रोधौ.krodhau, zoka.शोक. Grief
& Delusion, .mohau .मोहौ, mada.मद.Moodiness & Pride .मानौ) MBh. or
scil. hunger, thirst, sorrow, disordered intellect, old age, death. (a very
pessimistic dRSTi.POView).

भर्तारम् एव_अनुययौ जनस्य_अदृष्टताम् गता ।

bhartAram eva_anuyayau janasya_adRSTatAm gatA |

प्रभा=गगन.कोशस्थम् अस्तम् यातम् इव_उडुपम् ॥५।१९।२२॥

prabhA=gagana.koza.stham astam yAtam iva_uDupam ||5|19|22||

.

bhartAram eva_anuyayau janasya_adRSTatAm gatA | prabhA=gagana.koza.stham
astam yAtam iva_uDupam

.

bhartAram eva_anuyayau

janasya_adRSTatAm gatA |

prabhA=gagana.koza.stha

astam yAtam iva_uDupa

.

भर्तारम् एव_अनुययौ *now she followed her husband = *

जनस्य_अदृष्टताम् गता *having become invisible to people = *

प्रभा=गगन.कोश.स्थम् *shining in the shell of sky = *

अस्तम् यातम् इव_उडुपम् *having come to set like the StarLord moon. *

*vlm.22. Her soul followed her husband's unseen by men, as the light of the
stars disappears in the air at the dawn of the day.

*va.22. She followed her husband and disappeared from the view like the
moon vanishing in the middle of the bright sky.
*m.22. She followed her husband and disappeared from the view of people
like moonlight which vamishes on the setting of moon.

#uDu a star .*#uDupa.H, *#udupam a raft or float mBh. &c.; *.m..* the moon

(the half.moon being formed like a boat; or "StarLord") mBh.&c.

#kuz . *#koza*.H, kozam (n.; in class. literature koza, or koSa; >kuz

or>kuS?, related to kukSi and koSTha?), a cask, (metaphorically) cloud; a
bucket; a box,; (end.comp.) a sheath, scabbard; treasure.house; a
dictionary; an anthology; a bud, seed.vessel (cf bIja.koza); the vulva; the
scrotum; the penis; an egg; (in vedAnta phil.) a term for the three sheaths
of the body enveloping the soul (these are.1. the #Ananda.maya=koza or
"sheath of pleasure", forming the #kAraNa.zarIra or "causal frame"; 2. the
#vijJAna.maya or #buddhi.maya or #mano.maya or #prANa.maya koza, "the
sheath of intellect or will or life", forming the #sUkSma.zarIra or
"subtile frame"; 3. the #anna.maya koza, "the sheath of nourishment",
forming the #sthUla.zarIra or "gross frame"); (end.comp.) a ball or globe
(e.g sUtrakoza, a ball of thread; netrakoza, the eye.ball r.3.79.28); •.•

*#gagana.koza=stha* placed in the shell of sky (like the moon), y5019.022.

•• #koSa koza; kelikoSa: .कोषः an actor, a dancer. •• . #koza . #kozaka: an
egg, testicle L.; • . #kozikA a drinking.vessel L.; • . #kozakam case,
receptacle of (in comp.) mArkP. xi, 5.

*jd.22 . भर्तारम् एव_अनुययौ *now she followed her husband = *जनस्य_
अदृष्टताम् गता *having become invisible to people =
*प्रभा=गगन.कोश.स्थम् *shining
in the shell of sky = *अस्तम् यातम् इव_उडुपम् *having come to set like the
StarLord moon. *

माता.पित्रोस्_तु गतयोर्_और्ध्व.देहिक=कर्मणि ।

mAtA.pitro:_tu gatayo:_aurdhva.dehika=karmaNi |

पुण्य एव स्थितो_ऽव्यग्रः पावनो दुःखयम् आययौ ॥५।१९।२३॥

puNya* eva sthita:_avyagra: pAvana:_duHkhayam Ayayau ||5|19|23||

.

mAtA.pitro:_tu gatayo: *in the passage of their mother and father* =
aurdhva.dehika=karmaNi *in works raising the body in the funeral rites* =
puNya: eva sthita:_a.vyagra: *puNya was quite undisturbed in his state* =
pAvana: duHkhayam Ayayau *pAvana came to sorrow*

*.*

mAtA.pitro:_tu gatayo:

aurdhva.dehika=karmaNi

puNya: eva sthita:_a.vyagra:

pAvana: duHkhayam Ayayau

*.*

*m.23 The two sons performed the funeral rites as prescribed by the
scriptures. While puNya was undisturbed by the death of the parents, pAvana
was seized by grief.

*sv. At this sudden departure of the parents pAvana was sunk in grief and
he wailed aloud inconsolably. puNya, on the other hand, performed the
funeral ceremonies but remained unmoved by the bereavement. He approached
his grieving brother, pAvana.

*vlm.23. Seeing the demise of both parents, the elder son puNya was busily
employed in performing their funeral services; but the younger Pávana was
deeply absorbed in grief at their loss.

*va.23. With both mother and father leaving their bodies, pAvana became
inconsolable, while puNya remained dispassionate.

#R* . #vRdh . #*Urdhva* . #*aurdhva.dehika* relating to a dead person ,

performed in honour of the dead • funereal • funeral • .n.. a funeral
ceremony (as burning the body, offering cakes, distributing alms &c.) mn.
xi , 10 mBh.&c.

*jd.23 . mAtA.pitro:_tu gatayo: . *in the passage of their mother and
father* = aurdhva.dehika=karmaNi *in works raising the body in the funeral
rites* = puNya: eva sthita:_a.vyagra: *puNya was quite undisturbed in his
state* = pAvana: duHkhayam Ayayau *pAvana came to sorrow.*

शोक.उपहत=चित्तो_ऽसौ भ्रमन् कानन.वीथिषु ।

zoka.upahata=citta:_asau bhraman kAnana.vIthiSu |

ज्यायांसम् अनवेक्ष्य_एव पावनो विललाप ह ॥५।१९।२४॥

jyAyAMsam anavekSya_eva pAvana:_vilalApa ha ||5|19|24||

.

zoka.upahata=citta:_asau* wandering among the forest paths *bhraman

kAnana.vIthiSu jyAyAmsam anavekSya eva pAvana: vilalApa ha

.

zoka.upahata=citta:_asau

*wandering among the forest paths *

bhraman kAnana.vIthiSu

jyAyAmsam anavekSya eva

pAvana: vilalApa ha

.

*AB. jyAyAmsam jyeSThabhrAtaram anavekSya | vyoma.gaGgA mandAkinI ||5|19|

*m.24 He started wandering about in the forest (without finishing the
rites). puNya finished the rites and went to pAvana. He said to pAvana.

*sv. At this sudden departure of the parents pAvana was sunk in grief and
he wailed aloud inconsolably. puNya, on the other hand, performed the
funeral ceremonies but remained unmoved by the bereavement. He approached
his grieving brother, pAvana.

*vlm.24. Being overwhelmed by sorrow in his mind, he wandered about in the
woods; and not having the firmness of his elder brother, he continued to
wail in his mourning.

*va.24. With sorrow.stricken mind pAvana wandered around the forest,
forgetting his elder brother, and wailed in pain of loss.

अथ_ऊर्ध्व.देहिकम् कृत्वा माता.पित्रोर्_उदार.धीः ।

atha_Urdhva.dehikam kRtvA mAtA.pitro:_udAra.dhI: |

आययौ विपिने पुण्यः पावनम् शोक.लालसम् ॥५।१९।२५॥

Ayayau vipine puNya: pAvanam zoka.lAlasam ||5|19|25||

.

atha.*next* *– *Urdhva.dehikam kRtvA *– **the ascended.body done *mAtA.pitro:
. *of mother and father *udAra.dhI: *. *Ayayau *– *vipine *– Punya to
Pâvana *zoka.lAlasam

.

atha.*next* *– *

Urdhva.dehikam kRtvA *– **the ascended.body done *

mAtA.pitro: . *of mother and father *

udAra.dhI: *. *

Ayayau *– *

vipine *– *

*Punya to Pâvana *

zoka.lAlasam

.

*sv. At this sudden departure of the parents pAvana was sunk in grief and
he wailed aloud inconsolably. puNya, on the other hand, performed the
funeral ceremonies but remained unmoved by the bereavement. He approached
his grieving brother, pAvana.

*vlm.25. The magnanimous puNya performed the funeral ceremonies of his
parents, and then went in search of his brother mourning in the woods.

*va.25. Wise puNya performed all necessary funeral ceremonies for the
bodies of his father and mother and went to the grief.stricken pAvana in
the forest.

*PUNYA the PIOUS said—*

किम् पुत्र घनताम् शोकम् नयस्य्_आन्ध्यैक.कारणम् ।

kim putra ghanatAm zokam nayasi_Andhya.eka.kAraNam |

बाष्प.धाराधरम् घोरम् प्रावृट्.काल* इवाम्बुजम् ॥५।१९।२६॥

bASpa.dhArAdharam ghoram prAvRT.kAla* iva_ambujam ||5|19|26||

.

*Sonny, why this cloud of misery?*

*you'll only blind yourself that way*

*you're weeping like a thundercloud*

*it's terrible to see a lotus like you floating in such a rain*

*.*

kim putra ghanatAm zokam nayasi_Andhya.eka.kAraNam | bASpa.dhArAdharam
ghoram prAvRT.kAla* iva_ambujam

.

kim putra ghanatAm zokam

nayasi_Andhya.eka.kAraNam |

bASpa.dhArAdharam ghoram

prAvRT.kAla* iva_ambujam

.

*vlm.p.26 Punya said:—My boy, why is your soul overcast by the cloud of
your grief? Why do you shed tears from your lotus.eyes as profusely as rain
showers, only to render you blind?

पिता तव महा.प्राज्ञ गतः सार्धम् त्वद्.अम्बया ।

pitA tava mahA.prAjJa gata: sArdham tvat.ambayA |

स्वाम् एव परमात्म.आत्म.पदवीम् मोक्ष.नाभिकाम् ॥५।१९।२७॥

svAm eva paramAtma.Atma.padavIm mokSa.nAbhikAm ||5|19|27||

.

*your father, clever man, is gone together.with your mother*

*to his very own path,*

*to himSelf as the supreme Self,*

*that is at the nexus of mokSa.Freedom*

*.*

#nabh to burst, pierce . *#nAbhika* *.adj..* a *nav*el or center; a nexus,

where connexions are made.

*jd.27 . पिता तव Your father महाप्राज्ञ o great thinker गतः सार्धं त्वद्.

अम्बया is gone together.with your mother sa.ardha, with his other half स्वाम्
एव परमात्म.आत्म.पदवीम् to his very own path, himSelf as supreme Self मोक्ष.

नाभिकाम् the nexus of moksha Freedom.

तत्.स्थानम् सर्व.जन्तूनाम् तद्.रूपम् विजित.आत्मनाम् ।

tat.sthAnam sarva.jantUnAm tat.rUpam vijita.AtmanAm |

स्वभावम् अभि.सम्पन्ने किम् पितरि_अनुशोचसि ॥५।१९।२८॥

svabhAvam abhi.sampanne kim pitari_anu.zocasi ||5|19|28||

.

tat.sthAnam *a base in That *sarva.jantUnAm *for all people *tad.rUpam *the
form of That *vijita.AtmanAm *for conquering souls *svabhAvam *your own
nature *abhi.sampanne *when it is *kim pitari_anuzocasi *why grieve for a
father? *

.

tat.sthAnam

sarva.jantUnAm

tad.rUpam

vijita.AtmanAm

svabhAvam

abhi.sampanne

kim pitari_anuzocasi

*. *

*m.26.28 puNya: ... That is the nature of all knowers of truth. Why are you
grieving for such parents?

*sv.28 Why do you grieve when they have returned to their own nature?

*vlm.28. That is the last resort of all living beings, and that is the
blessed state of all self subdued souls; why then mourn for them, that have
returned to and are reunited with their own proper nature.

#pad . #sampad . #abhisampad . #*abhisampanna.* – becoming similar to ,

being changed to (acc.) S3Br. RPra1t. ; being in accordance with , agreeing
with (instr.) Uttarar.

ईदृशी तु त्वया बद्धा भावना_इह विमोह.जा ।

IdRzI tu tvayA baddhA bhAvanA_iha vimoha.jA |

संसारे यद्_अशोच्यो_ऽपि त्वया तातो_ऽनुशोच्यते ॥५।१९।२९॥

saMsAre yat_a.zocya:_*pi tvayA tAta:_*nuzocyate ||5|19|29||

.

IdRzI tu tvayA baddhA bhAvanA *such an idea conceived by you *iha vimoha.jA

*here comes from delusion *saMsAre yat_a.zocya:_api tvayA *in the SamsAra,
which should not be grieved at.all by you *tAta:_anuzocyate

*. *

IdRzI tu tvayA baddhA bhAvanA

iha vimoha.jA

saMsAre yat_a.zocya:_api tvayA

tAta:_anuzocyate

*. *

*m.29 Such feelings are born out of delusory attachment. You are grieving
for things which are not worthy of sorrow.

*sv.29 You have ignorantly bound yourself to the notions of 'father' and
'mother'; and yet you grieve for those who are liberated from such
ignorance!

*vlm.29. Thou dost in vain indulge thyself in thy false and fruitless
grief, and mournest for what is not to be mourned for at all: (rather
rejoice at it owing to their ultimate liberation).

*va.29. Your feeling of being bound to your parents is born out of
ignorance; you grieve in saMsara about your father who is beyond sorrow.

#bandh . *#baddha* . bound, tied, • captured, imprisoned (zatAt, 'for a

debt of a hundred') • bound by the fetters of existence or evil. •• (esp. .

*beg.comp.*) conceived, manifested, made visible, mBh.&c. • IdRzI tu tvayA
baddhA bhAvanA_iha vimoha.jA, y5019.029. . *#anubaddha* . bound to, obliged

to, connected with, related to, belonging to; followed by.

न सा_एव भवतो माता न_असाव्_एव पिता तव ।

na sA_eva bhavata:_mAtA na_asau_eva pitA tava |

न भवान्_एष तनयस्_तयोर्_निःसम्ख्य.पुत्रयोः ॥५।१९।३०॥

na bhavAn_eSa tanaya:_tayo:_ni:samkhya.putrayo: ||5|19|30||

.

*but she is not the only mother of your being*

*nor is he your only father*

*nor is Your Grace their only son*

*their children are innumerable*

*.*

na sA_eva bhavata:_mAtA na_asau_eva pitA tava | na bhavAn_eSa tanaya:

tayo:_ni:samkhya.putrayo:

.

na sA_eva bhavata:_mAtA

na_asau_eva pitA tava |

na bhavAn_eSa tanaya:

tayo:_ni:samkhya.putrayo:

.

*vlm.p.30 Neither is she your mother nor he your father. You are not the
only son of them who have had numerous children in their repeated births.

माता.पितृ=सहस्राणि समतीतानि ते सुत ।

mAtA.pitR=sahasrANi samatItAni te suta |

बहून्य्_अम्बु.प्रवाहस्य निम्नानि_इव वने वने ॥५।१९।३१॥

bahUni_ambu.pravAhasya nimnAni_iva vane vane ||5|19|31||

.

mAtA.pitR=sahasrANi *thousands of mothers and fathers* samatItAni te suta

*all of them yours, son,* bahUni *. x = *ambu.pravAhasya nimnAni_iva vane

vane

.

mAtA.pitR=sahasrANi

samatItAni te suta

bahUni *. x = *

ambu.pravAhasya nimnAni_iva vane vane

.

*m.31 O my brother, you had many parents who passed away. In many forests,
there are many slopes down which waters flow.

*sv. Countless have been your incarnations! And, if you wish to grieve over
the death of parents, why do you not grieve for all those countless beings
unceasingly?

*vlm.31. Thou hadst also thousands of fathers and mothers in thy by.gone
births, in as much as there are the streams of running waters in every
forest.

*va.31. You also were a son of thousands of fathers and mothers, countless
as drops of water in streams flowing down the slopes in forests.

नि #ni . #*nimnam* . depth, lowland • #*nimna. .* deep, depressed,
sunk • **nimnai:
. *downwards •.• Comp. #nimna*gA* . "going downwards, descending"', a

river, mountain.stream Mn. mbh.

असंख्य.पुत्रयोर्_न_एव भवान् एव सुतस्_तयोः ।

asaMkhya.putrayo:_na_eva bhavAn eva suta:_tayo: |

सरित्.तरङ्गवत् पुत्र गताः पुत्र.गणा* नृपाम् ॥५।१९।३२॥

sarit.taraGgavat putra gatA: putra.gaNA: nRpAm ||5|19|32||

.

*of them there are countless children*

*Sir*

*you're not an only child*

*!*

*like waves in a stream, my boy, are*

*the goings & flowings*

*of generations of manLords*

*.*

asaMkhya.putrayo:_na_eva bhavAn eva suta:_tayo: | sarit.taraGgavat putra

gatA: putra.gaNA: nRpa*.ManLord*Am *.* *x *

*. *

asaMkhya.putrayo:_na_eva

bhavAn eva suta:_tayo: |

sarit.taraGgavat

putra

gatA: putra.gaNa

*. *

*sv. Countless have been your incarnations! And, if you wish to grieve over
the death of parents, why do you not grieve for all those countless beings
unceasingly?

*vlm.p.32 You are not the only son of they who have had innumerable sons
before you. Generations of men have passed away like the currents of a
running stream.

अस्मत् पित्रोर्_अतीतानि पुत्र.लक्षाण्य्_अनेकशः ।

asmat_pitro:_atItAni putra.lakSANi_an.ekaza: |

पत्र.कोरक=वृन्तानि लता.विटपयोर्_इव ॥५।१९।३३॥

patra.koraka=vRntAni latA.viTapayo:_iva ||5|19|33||

.

*from our parents*

*there are limitless thousands of different children who come*

*as leaf & bud & stalk*

*of vines and sapling trees*

*.*

asmat_pitro:_atItAni putra.lakSANi_an.ekaza: | patra.koraka=vRntAni

latA.viTapayo:_iva

.

asmat_pitro:_atIta

putra.lakSANi_an.ekazas

patra.koraka=vRnta

latA.viTapa

*. *

*vlm.p.33 Our parents also had numberless children in their past lives, and
the branches of human generation are as numerous as the innumerable flowers
and fruit on trees.

मित्र.बान्धव=वृन्दानि जन्तोर्_जन्मनि जन्मनि ।

mitra.bAndhava=vRndAni janto:_janmani janmani |

ऋताव्_ऋताव्_अतीतानि फलानि_इव महातरोः ॥५।१९।३४॥

Rtau_Rtau_atItAni phalAni_iva mahAtaro: ||5|19|34||

.

*for anyone who has been*

*born*

*there are many friends and relationships*

*as*

*birth follows birth*

*as*

*season after season*

*uncountable.fruits hang from a Greatness.tree*

*.*

mitra.bAndhava=vRndAni janto:_janmani janmani | Rtau_Rtau_atItAni

phalAni_iva mahAtaro:

.

mitra.bAndhava=vRndAni

janto:_janmani janmani |

Rtau_Rtau_atItAni

phalAni_iva mahAtaro:

.

*vlm.p.34 The numbers of our friends and relatives in our repeated lives in
this world have been as great as the innumerable flowers and fruit of a
large tree in all its many seasons.

*vlm. ... a large tree, in all its passed seasons.

शोचतीया* यदि स्नेहान्_माता.पितृ.सुताः सुत ।

zocatIyA: yadi snehAn_mAtA.pitR.sutA: suta |

तद्_अतीता* न शोच्यन्ते किम् अजस्रम् सहस्र.शः ॥५।१९।३५॥

tat_atItA:_na zocyante kim ajasram sahasra.za: ||5|19|35||

.

*if*

*you're going to grieve for them*

*from your love of all those mothers and fathers and children,*

*child,*

*how*

*?*

*how do you grieve for a parade of thousands*

*?*

*. *

प्रपञ्चः अयं this materiality महाभाग o Great Enjoyer

दृश्यते जागते भ्रमे is seen in the delusive world

परमार्थेन in the higher sense ते प्राज्ञ for you, wise one,

न अस्ति मित्रम् there is no friend

न बान्धवाः nor relations.

*m.36 O fortunate one, this world that we see is all a delusion. From the
point of view of the supreme truth, there are no relatives or friends.

*sv.36 Noble one, what you see as the world is only an illusory appearance.
In truth there are neither friends nor relatives.

*vlm.36. It is all but a delusion, O my fortunate boy, that is presented
before us in this illusive world; while in truth, O my sensible child, we
have nobody, whom we may call to be our real friends or positive enemies in
this world.

*va.36. O noble brother, this visible material world is just an illusion,
from the absolute point of view here are no friends and no relatives.

Øtt.#Group 5 . #*prapaJca:* – [from. √पच् >pac, or पञ्च् says MW. more

memorable as the expansion of the universe in the form of groups like the
five (paJca) Elements *mAND.up., KSS. + y5019.036.

*jd.36 . प्रपञ्चः अयं this materiality महाभाग o Great Enjoyer दृश्यते जागते
भ्रमे is seen in the delusive world परमार्थेन in the higher sense ते प्राज्ञ
for you, wise one, न अस्ति मित्रम् there is no friend न बान्धवाः nor
relations.

न नाश* इव हि भ्रातः परमार्थेन विद्यते ।

na nAza* iva hi bhrAta: paramArthena vidyate |

महत्य्_अपि चिर.आतप्ते मराव्_इव पयो.लवाः ॥५।१९।३७॥

mahati_api cira.Atapte marau_iva paya:lavA: ||5|19|37||

.

na nAza: iva hi *– *

*as.if there were no destruction, = *

bhrAta: *. brother, = *

paramArthena vidyate *– in the Higher Sense is known to be = *

mahati api cira.Atapte *– even in great long.lasting heat = *

marau iva payo.lavA: *. as in the desert water.drops*

*. *

na nAza: iva hi *– *

bhrAta:

paramArthena vidyate

mahati api cira.Atapte

marau iva payo.lavA:

*. *

*m.37 There will not be a drop of water in a mirage in a desert that is
scorched over a long time. Similarly from the point of view of the supreme
truth, there is nothing that gets destroyed.

*sv.37 Hence, there is neither death nor separation.

*vlm.37. There is no loss of any body or thing in their true sense in the
world; but they appear to exist and disappear, like the appearance of water
in the dry desert.

*va.37. Brother, in reality here is no death and destruction, as in the
scorching heat of a desert here is not even a drop of water.
O* #bhrAtR, *bhrAtA . *bhrAta: = voc. "O brother".

एता* याः प्रेक्षसे लक्ष्मीश्_छत्र.चामर=चञ्चला ।

etA: yA: prekSase lakSmI:_chatra.cAmara=caJcalA |

स्वप्न* एव महाबुद्धे दिनानि त्रीणि पञ्च वा ॥५।१९।३८॥

svapna: eva mahAbuddhe dinAni trINi paJca vA ||5|19|38||

.

*lasting three days or five. *

*all this prosperity you see is like the fluttering of a fan*

*:*

*it passes like your dream, you thoughtful fellow,*

*or it lasts for three days *

*or maybe five*

*. *

etA: yA: prekSase lakSmI: *all this prosperity you see *chatra.cAmara=caJcalA
*parasol.fan=movement is like the waving of a fan* = svapna: eva *is only a
dream *mahAbuddhe *o great thinker*

dinAni trINi paJca vA

.

etA: yA: prekSase lakSmI:

chatra.cAmara=caJcalA

svapna: eva

mahAbuddhe

dinAni trINi paJca vA

.

*sv.38 All these wonderful signs of prosperity that you see around you are
tricks ... *m. O great intellect, all this wealth ... is a transient thing
... *vlm. The royal dignity ... lasting for a few days.

*jd.38 . etA: yA: prekSase lakSmI: . all this prosperity you see =
chatra.cAmara=caJcalA parasol.fan=movement is like the waving of a fan =
svapna: eva is only a dream mahAbuddhe o great thinker = dinAni trINi paJca
vA. lasting three days or five.

दृष्ट्या तु पारमार्थिक्या पुत्र सत्यम् विचारय ।

dRSTyA tu pAramArthikyA putra satyam vicAraya |

न_एव त्वम् न वयम् चैव भ्रान्तिमन्तः परित्यज ॥५।१९।३९॥

na_eva tvam na vayam ca_eva bhrAntimanta: parityaja ||5|19|39||

.

*cast.off these delusions.*

*study reality, my boy*

*but from a higher point of view*

*:*

*nothing like you*

*nothing like us*

*these delusions*

*let them go*

.

dRSTyA tu pAramArthikyA *but from the higher point of view, *putra *. son,
= *satyam vicAraya *– study reality. = *na eva tvam *. not even you = *na
vayam ca eva *– and not even us *bhrAntimanta: parityaja

*. *

dRSTyA tu pAramArthikyA

putra

satyam vicAraya

na eva tvam

na vayam ca eva

bhrAntimanta: parityaja

*. *

*m.39 my brother, perceive and inquire from the point of view of truth.
Cast aside the false notion of 'I and you.'

*sv. With your keen intelligence enquire into the truth: abandon notions of
'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your own
notions, not truth.

*vlm.39. Consider these phenomena in their true light, and thou wilt find
my boy, that none of these nor ourselves nor any one of us, are to last for
ever: shun therefore thy error of the passing world from thy mind for ever.

*va.39. From the reality standpoint, my brother, discern the truth that
here is not "I" or "we", and reject these ignorant notions.

* dRSTyA tu pAramArthikyA *. but from the higher point of view, = *putra *.
son, = *satyam vicAraya *– study reality. = *na eva tvam *. not even you = *na
vayam ca eva *– and not even us = *bhrAntimanta: parityaja *. cast.off
these delusions. *

अयम् गतो मृतश्_च_अयम् इति दुर्.दृष्टयः पुरः ।

ayam gata:_mRta:_ca_ayam iti dur.dRSTaya: pura: |

स्व.संकल्प.उपताप.उत्था दृश्यन्ते न.तु सत्य.तः ॥५।१९।४०॥

sva.samkalpa.upatApa.utthA_dRzyante na.tu satya.ta: ||5|19|40||

.

ayam gato mRta:_ca ayam – *''This is gone'' and ''This is dead'' *iti
dur.dRSTaya: pura: *in the face of such sorry sights
*sva.samkalpa.upatApa.utthA:
*your own arisen conceptual pains *dRzyante na.tu satya.ta: *are not
however seen to come from what.is.So <http://what.is.So>*

*. *

ayam gato mRta:_ca ayam –

iti dur.dRSTaya: pura:

sva.samkalpa.upatApa.utthA:

dRzyante na.tu satya.ta:

*. *

*vlm.40. That these are dead and gone, and these are existent before us,
are but errors of our minds, and creatures of our false notions and fond
desires, and without any reality in them.

*m.40 'This is destroyed, that is dead' such feelings are the products of
your own mental conception and belief. While they are visible before you,
they are not real, not true.

*va.40. "He is gone" and "he died" are just wrong notions, creations of
your own imagination, there is no truth in them.
*sv. With your keen intelligence enquire into the truth: abandon notions of
'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your own
notions, not truth.

*jd.40 – ayam gato mRta:_ca ayam . *''This is gone'' and ''This is dead'' =
*iti dur.dRSTaya: pura: *. in the face of such sorry sights =
*sva.samkalpa.upatApa.utthA:
. *your own arisen conceptual pains = *dRzyante na.tu satya.ta: . *are not
however seen to come from what.is.So <http://what.is.So>. *

अ.ज्ञान.विस्तीर्ण.मरौ विलोलम्

a.jJAna.vistIrNa.marau vilolam

शुभ.अशुभ.स्पन्दमयैस्_तरङ्गैः ।

zubha.azubha.spandamayai:_taraGgai: |

स.वासनानाम् अ.मरीचि.वारि

sa.vAsanAnAm amarIcivAri

परिस्फुरत्य्_एतद्_अनन्त.रूपम् ॥५।१९।४१॥

parisphurati_etat_ananta.rUpam ||5|19|41||

.

a.jJAna.vistIrNa.marau vilolam zubha.azubha.spandamayai: *w pure*.*impure*.
*vibrancies* taraGgai: *. w waves *sa=vAsanAnAm *– v vAsanA.bearings .f.. =
*

a=marIci.vAri *– wo mirage.water = *parisphurati etat ananta.rUpam

.

a.jJAna.vistIrNa.maru

vilola

zubha.azubha.spandamaya

taraGga

sa=vAsanA

a=marIci.vAri

parisphurati etat ananta.rUpa

.

*m.41 This infinite form (of world) is a vast desert spread with ignorance.
Good and bad are the waves in the 'vasana'. filled waters of a mirage in
the desert.

*vlm.41. Our notions and desires, paint and present these various changes
before our sight; as the solar rays represent the water in the mirage. So
our fancies working in the field of our ignorance, produce the erroneous
conceptions, which roll on like currents in the eventful ocean of the
world, with the waves of favorable and unfavorable events to us.

*va.41. Endlessly in the vast desert of ignorance appear mirage rivers
called desires, and unsteady waves of notions of right and wrong run upon
them.
*sv. With your keen intelligence enquire into the truth: abandon notions of
'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your own
notions, not truth.

*FM5020 *

DN5019 PUNYA AND PÂVANA

सर्ग 5.१९

sarga 5.19

वसिष्ठ उवाच ।

vasiSTha uvAca |

अत्र_एव_उदाहरन्ति_इमम् इतिहासम् पुरातनम् ।

atra_eva_udAharanti_imam itihAsam purAtanam |

भ्रात्रोस् त्रि.पथ.गा.तीरे संवादम् मुनि.पुत्रयोः ॥५।१९।१॥

bhrAtro:_tri.patha.gA.tIre saMvAda.m muni.putrayo: ||5|19|1||

अयम् बन्धुर् अयम् नेति कथा.प्रस्तावतः स्मृतम् ।

ayam bandhu:_ayam na_iti kathA.prastAva.ta: smRtam |

इतिहासम् इमम् पुण्यम् आश्चर्यम् शृणु राघव ॥५।१९।२॥

itihAsam imam puNyam Azcaryam zRNu rAghava ||5|19|2||

अस्त्य् अस्य जम्बूद्वीपस्य कस्मिंश्*चिद् गिरि.कुञ्जके ।

asti_asya jambUdvIpasya kasmin*cit giri.kuJjake |

वन.व्यूह=महा.उत्तम्सः महेन्द्रः_नाम पर्वतः ॥५।१९।३॥

vana.vyUha=mahA.uttamsa: mahendra:_nAma parvata: ||5|19|3||

कल्प.द्रुम.वन*च्छाया.विश्रान्त.मुनि.किंनरः ।

kalpa.druma.vana.*chAyA.vizrAnta.muni.kiMnara: |

शृङ्गैर् आततम् आकाशम् जितवान्यः समुन्नतैः ॥५।१९।४॥

zRGgai:_Atatam AkAzam jitavAnya: samunnatai: ||5|19|4||

ब्रह्म.लोक.अन्तर.प्राप्त.शृङ्ग.कन्दर.चारिभिः ।

brahma.loka.antara.prApta.zRGga.kandara.cAribhi: |

सामवेद.प्रतिध्वान.घुम्घुमैर् गायति_इव यः ॥५।१९।५॥

sAmaveda.pratidhvAna.ghumghumai:_gAyati_iva ya: ||5|19|5||

यः पयो.मेदुरैर् मेघैर् लसितैः शृङ्ग.कोटिषु ।

ya: paya:medurai:_meghai:_lasitai: zRGga.koTiSu |

लता.कुसुम.सम्प्रोतैः कुन्तलैर् इव राजते ॥५।१९।६॥

latA.kusuma.samprotai: kuntalai:_iva rAjate ||5|19|6||

यस् तदा_उड्डयन.उत्कानाम् शरभानाम् विजृम्भितैः ।

ya:_tadA_uDDayana.utka.s.anAm zarabha.s.anAm vijRmbhitai: |

विस्फूर्जति गुहावक्रैः कल्पाभ्राणि हसन्न् इव ॥५।१९।७॥

vi.sphUrjati guhAvakrai: kalpa.abhrANi hasan iva ||5|19|7||

येन निर्झर.निर्ह्रादैः कन्दर.अन्तर.चारिभिः ।

yena nirjhara.nirhrAdai: kandara.antara.cAribhi: |

समुद्र.जल.कल्लोल.विलासो विजितो ऽभितः ॥५।१९।८॥

samudra.jala.kallola.vilAsa:_vijita:_abhita: ||5|19|8||

तस्य एक.देशे वितते रत्न.सानौ मनोरमे ।

tasya_eka.deze vitate ratna.sAnau manorame |

मुनिभिः स्नान.पान.अर्थम् व्योम.गङ्गा_अवतारिता ॥५।१९।९॥

munibhi: snAna.pAna.artham vyoma.gaGgA_avatAritA ||5|19|9||

तस्यास् त्रिपथ.गायास् तु तीरे विकासित.द्रुमे ।

tasyA:_tripatha.gAyA:_tu tIre vikAsita.drume |

रत्न.अद्रि.तट.विद्योते कचत् कनक.पिञ्जरे ॥५।१९।१०॥

ratna.adri.taTa.vidyote kacat kanaka.piJjare ||5|19|10||

आसीद् अभ्युदित.ज्ञानस् तपो.राशिर् उदार.धी: ।

AsIt abhyudita.jJAna:_tapa:rAzi:_udAra.dhI: |

मुनिर् दीर्घ.तपा नाम तपो मूर्तिम् इव_अपरम् ॥५।१९।११॥

muni:_dIrgha.tapA nAma tapa:_mUrtim iva_apara.m ||5|19|11||

मुनेर् बभूव तुस् तस्य पुत्रौ द्वाव् इन्दु.सुन्दरौ ।

mune:_babhUvatu:_tasya putrau dvau_indu.sundarau |

पुण्य.पावन=नामानौ द्वौ कचाव् इव वाक्पतेः ॥५।१९।१२॥

puNya.pAvana=nAmAnau dvau kacau_iva vAk.pate: ||5|19|12||

स ताभ्याम् सह पुत्राभ्याम् भार्यया च सह.एकया ।

sa* tAbhyAm saha putrAbhyAm bhAryayA ca saha.ekayA |

उवास सरितस् तीरे तस्मिन् स.फल=पादपे ॥५।१९।१३॥

uvAsa sarita:_tIre tasmin sa.phala=pAdape ||5|19|13||

अथ काले तयोस् तस्य पुत्रयोर् ज्ञानवान् अभूत् ।

atha kAle tayo:_tasya putrayo:_jJAnavAn abhUt |

पुण्यो नाम च यो ज्येष्ठो गुण.ज्येष्ठश् च राघव ॥५।१९।१४॥

puNya:_nAma ca ya:_jyeSTha:_guNa.jyeSTha:_ca rAghava ||5|19|14||

पावनो ऽर्ध.प्रबुद्धः ऽभूत् पूर्व.सम्ध्य.अम्बुजम् यथा ।

pAvana:_ardha.prabuddha:_abhUt pUrva.samdhya.ambujam yathA |

मौर्ख्याद् अधिगतो न_आप्तः पदे दोलायितः स्थितः ॥५।१९।१५॥

maurkhyAt adhigata:_na_Apta: pade dolAyita: sthita: ||5|19|15||

ततो वहत्य् अकलिते काले कलित.कारणे ।

tata:_vahati_akalite kAle kalita.kAraNe |

संवत्सर.शते जीर्ण.दीर्घ.देह.लता.आयुषि ॥५।१९।१६॥

saMvatsara.zate jIrNa.dIrgha.deha.latA.AyuSi ||5|19|16||

अस्माद् भङ्गुर.भूत.आढ्यात् वृत्तान्त.शत.भीषणात् ।

asmAt bhaGgura.bhUta.ADhyAt vRttAnta.zata.bhISaNAt |

रतिम् उत्सृज्य संसाराज् जरा.जर्जर.जीवितः ॥५।१९।१७॥

ratim utsRjya saMsArAt jarA.jarjara.jIvita: ||5|19|17||

कलना.पक्षिणी नीडम् देहम् दीर्घ.तपा मुनिः ।

kalanA.pakSiNI nIDam deham dIrgha.tapA muni: |

जह्औ गिरि.गुहा.गेहे भारम् व्ऐवदिको यथा ॥१८॥

jahau giri.guhA.gehe bhAra.m vaivadika:_yathA ||5|19|18||

प्रशान्त.कलना.आरम्भम् चेत्यरिक्त.चिदास्पदम् ।

prazAnta.kalanA.Arambham cetyarikta.cit.Aspada.m |

पदम् जगाम नीरागम् पुष्प.गन्ध इव_अम्बरम् ॥५।१९।१९॥

pada.m jagAma nIrAgam puSpa.gandha* iva_ambara.m ||5|19|19||

अथ भार्या मुनेर् देहम् प्राणापान.विवर्जितम् ।

atha bhAryA mune:_deham prANa.apAna.vivarjitam |

दृष्ट्वा विलुलितम् भूमौ विनालम् इव पङ्कजम् ॥५।१९।२०॥

dRSTvA vilulitam bhUmau vinAla.m iva paGkajam ||5|19|20||

चिरम् अभ्यस्तया योग.युक्त्या पति.वितीर्णया ।

cira.m abhyastayA yoga.yuktyA pati.vitIrNayA |

तत्याज तनुम् अम्लानाम् षट्पदी पद्मिनीम् इव ॥५।१९।२१॥

tatyAja tanum a.mla.s.anAm SaTpadI padminIm iva ||5|19|21||

भर्तारम् एव_अनुययौ जनस्य_अदृष्टताम् गता ।

bhartAra.m eva_anuyayau janasya_adRSTatAm gatA |

प्रभा=गगन.कोशस्थम् अस्तम् यातम् इव_उडुपम् ॥५।१९।२२॥

prabhA=gagana.koza.stham astam yAtam iva_uDupam ||5|19|22||

माता.पित्रोस् तु गतयोर् और्ध्व.देहिक=कर्मणि ।

mAtA.pitro:_tu gatayo:_aurdhva.dehika=karmaNi |

पुण्य एव स्थितो ऽव्यग्रः पावनो दुःखयम् आययौ ॥५।१९।२३॥

puNya* eva sthita:_avyagra: pAvana:_duHkhayam Ayayau ||5|19|23||

शोक.उपहत=चित्तो ऽसौ भ्रमन् कानन.वीथिषु ।

zoka.upahata=citta:_asau bhraman kAnana.vIthiSu |

ज्यायांसम् अनवेक्ष्य_एव पावनो विललाप ह ॥५।१९।२४॥

jyAyAMsam anavekSya_eva pAvana:_vilalApa ha ||5|19|24||

अथ_ऊर्ध्व.देहिकम् कृत्वा माता.पित्रोर् उदार.धीः ।

atha_Urdhva.dehikam kRtvA mAtA.pitro:_udAra.dhI: |

आययौ विपिने पुण्यः पावनम् शोक.लालसम् ॥५।१९।२५॥

Ayayau vipine puNya: pAvanam zoka.lAlasam ||5|19|25||

किम् पुत्र घनताम् शोकम् नयस्य् आन्ध्यैक.कारणम् ।

kim putra ghanatAm zokam nayasi_Andhya.eka.kAraNam |

बाष्प.धाराधरम् घोरम् प्रावृट्.काल इवाम्बुजम् ॥५।१९।२६॥

bASpa.dhArAdhara.m ghora.m prAvRT.kAla* iva_ambujam ||5|19|26||

पिता तव महा.प्राज्ञ गतः सार्धम् त्वद्.अम्बया ।

pitA tava mahA.prAjJa gata: sArdham tvat.ambayA |

स्वाम् एव परमात्म.आत्म.पदवीम् मोक्ष.नाभिकाम् ॥५।१९।२७॥

svAm eva paramAtma.Atma.padavIm mokSa.nAbhikAm ||5|19|27||

तत्.स्थानम् सर्व.जन्तूनाम् तद्.रूपम् विजित.आत्मनाम् ।

tat.sthAnam sarva.jantu.unAm tat.rUpam vijita.AtmanAm |

स्वभावम् अभि.सम्पन्ने किम् पितरि_अनुशोचसि ॥५।१९।२८॥

svabhAvam abhi.sampanne kim pitari_anu.zocasi ||5|19|28||

ईदृशी तु त्वया बद्धा भावना_इह विमोह.जा ।

IdRzI tu tvayA baddhA bhAvanA_iha vimoha.jA |

संसारे यद् अशोच्यो ऽपि त्वया तातो ऽनुशोच्यते ॥५।१९।२९॥

saMsAre yat a.zocya:_api tvayA tAta:_anuzocyate ||5|19|29||

न सा_एव भवतो माता न_असाव् एव पिता तव ।

na sA_eva bhavata:_mAtA na_asau_eva pitA tava |

न भवान् एष तनयस् तयोर् निःसम्ख्य.पुत्रयोः ॥५।१९।३०॥

na bhavAn eSa tanaya:_tayo:_ni:samkhya.putrayo: ||5|19|30||

माता.पितृ=सहस्राणि समतीतानि ते सुत ।

mAtA.pitR=sahasrANi samatItAni te suta |

बहून्य् अम्बु.प्रवाहस्य निम्नानि_इव वने वने ॥५।१९।३१॥

bahUni_ambu.pravAhasya nimnAni_iva vane vane ||5|19|31||

असंख्य.पुत्रयोर् न_एव भवान् एव सुतस् तयोः ।

asaMkhya.putrayo:_na_eva bhavAn eva suta:_tayo: |

सरित्.तरङ्गवत् पुत्र गताः पुत्र.गणा नृपाम् ॥५।१९।३२॥

sarit.taraGgavat putra gatA: putra.gaNA: nRpAm ||5|19|32||

अस्मत् पित्रोर् अतीतानि पुत्र.लक्षाण्य् अनेकशः ।

asmat pitro:_atItAni putra.lakSANi_an.ekaza: |

पत्र.कोरक=वृन्तानि लता.विटपयोर् इव ॥५।१९।३३॥

patra.koraka=vRntAni latA.viTapayo:_iva ||5|19|33||

मित्र.बान्धव=वृन्दानि जन्तोर् जन्मनि जन्मनि ।

mitra.bAndhava=vRndAni janto:_janmani janmani |

ऋताव् ऋताव् अतीतानि फलानि_इव महातरोः ॥५।१९।३४॥

Rtau_Rtau_atItAni phalAni_iva mahAtaro: ||5|19|34||

शोचतीया यदि स्नेहान् माता.पितृ.सुताः सुत ।

zocatIyA: yadi snehAn mAtA.pitR.sutA: suta |

तद् अतीता न शोच्यन्ते किम् अजस्रम् सहस्र.शः ॥५।१९।३५॥

tat atItA:_na zocyante kim ajasra.m sahasra.za: ||5|19|35||

प्रपञ्चो ऽयम् महाभाग दृश्यते जागते भ्रमे ।

prapaJca:_ayam mahAbhAga dRzyate jAgate bhrame |

परमार्थेन ते, प्राज्ञ, न_अस्ति मित्रम् न बान्धवाः ॥५।१९।३६॥

paramArthena te, prAjJa, na_asti mitra.m na bAndhavA: ||5|19|36||

न नाश इव हि भ्रातः परमार्थेन विद्यते ।

na nAza* iva hi bhrAta: paramArthena vidyate |

महत्य् अपि चिर.आतप्ते मराव् इव पयो.लवाः ॥५।१९।३७॥

mahati_api cira.Atapte marau_iva paya:lavA: ||5|19|37||

एता याः प्रेक्षसे लक्ष्मीश् छत्र.चामर=चञ्चला ।

etA: yA: prekSase lakSmI:_chatra.cAmara=caJcalA |

स्वप्न एव महाबुद्धे दिनानि त्रीणि पञ्च वा ॥५।१९।३८॥

svapna: eva mahAbuddhe dinAni trINi paJca vA ||5|19|38||

दृष्ट्या तु पारमार्थिक्या पुत्र सत्यम् विचारय ।

dRSTyA tu pAramArthikyA putra satyam vicAraya |

न_एव त्वम् न वयम् चैव भ्रान्तिमन्तः परित्यज ॥५।१९।३९॥

na_eva tvam na vayam ca_eva bhrAntimanta: parityaja ||5|19|39||

अयम् गतो मृतश् च_अयम् इति दुर्.दृष्टयः पुरः ।

ayam gata:_mRta:_ca_ayam iti dur.dRSTaya: pura: |

स्व.संकल्प.उपताप.उत्था दृश्यन्ते न.तु सत्य.तः ॥५।१९।४०॥

sva.samkalpa.upatApa.utthA_dRzyante na.tu satya.ta: ||5|19|40||

अज्ञान.विस्तीर्ण.मरौ विलोलम्

a.jJAna.vistIrNa.marau vilola.m

शुभ.अशुभ.स्पन्दमयैस् तरङ्गैः ।

zubha.azubha.spandamayai:_taraGgai: |

स.वासनानाम् अमरीचि.वारि

sa.vAsana.s.anAm amarIcivAri

परिस्फुरत्य् एतद् अनन्त.रूपम् ॥५।१९।४१॥

parisphurati_etat ananta.rUpam ||5|19|41||

||

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

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

The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

> *o*ॐ*m*
>
>
>
> FM.5.19
>
>
>
> *PUNYA AND PÂVANA*
>
>
>
>
>
> *What's in a Name? *

>
>
>
> jd:
>
>
>
> some say that a name is just a name, that daza.ratha has nothing to do
> with chariots, he's just plain old Dush.ruth.
>
> this is true enough in CEntury 21;
>
> but we are reading a medieval work
>
> prob. prior to CEntury 12.
>
>
>
> consider a highly inbred medieval English village
>
> where half the men are called "John".
>
> there the blacksmith is called John the Smith
>
> to distinguish him from John the Baker.
>
> their families get the surname of "Smith" or "Baker",
>
> and the meaning is gradually lost.
>
> but the medieval names retain their meaning.
>
>
>
> here the names puNya and pavana
>
> are doubly meaningful:
>
> their names have meaning
>
> and that meaning is relevant to the story being told.
>
> I call them
>

> *Punya the Pious* and *Pâvana the Airy.*
>
>
>
> *o**ॐ**m*
>
>
>
> *VASISHTHA continued—*

>
>
>
> अत्र_एव_उदाहरन्ति_इमम् इतिहासम् पुरातनम् ।
>
> atra_eva_udAharanti_imam itihAsam purAtanam |
>
> भ्रात्रोस्_त्रि.पथगा तीरे संवादम् मुनि.पुत्रयोः ॥५।१९।१॥
>
> bhrAtro:_tri.pathagA.tIre saMvAdam muni.putrayo: ||5|19|1||
>
> .
>

> *concerning this they recall an ancient story*
>
> *about*
>
> *two brothers on the bank of the three.ways.going gangA*
>
> *: *
>
> *it's a dialog between those two sons of a muni*
>
> *.*

>
> atra_eva_udAharanti_imam itihAsam purAtanam | bhrAtro:_tri.pathagA tIre
>
> saMvAdam muni.putrayo:
>
> .
>
> atra_eva_udAharan
>
> itihAsam purAtana
>
> bhrAtro:_tri.pathagA tIre
>
> saMvAdam muni.putrayo:
>
> .
>
> *vlm.p.1. vasiShTha continued:—I will now give you an example on the
> subject, the story of two brothers born of a sage on the banks of Ganges
> where it flows in three directions.
>
>
>
> अयम् बन्धुर्_अयम् नेति कथा.प्रस्तावतः स्मृतम् ।
>
> ayam bandhu:_ayam na_iti kathA.prastAva.ta: smRtam |
>
> इतिहासम् इमम् पुण्यम् आश्चर्यम् शृणु राघव ॥५।१९।२॥
>
> itihAsam imam puNyam Azcaryam zRNu rAghava ||5|19|2||
>
> .
>

> *they spoke about relationship on the banks of sacred gangA*
>
> *:*
>
> *''What is relationship, and what is not?''*
>
> *it's a tale storied and sung, holy and wholly wonderful, rAghava*
>
> *:*
>
> *pay attention, now*
>
> *.*
>
> "ayam*.this* bandhu: ayam*.this* nas.*of.us/our <http://of.us/our>* iti.
> *so/"thus"* kathA.prastAva.ta: smRtam | itihAsam imam puNyam

>
> Azcaryam zRNu rAghava
>
> .
>
> bandhu
>
> iti kathA.prastAva.ta: smRta
>
> itihAsam imam puNya
>
> Azcarya
>
> .
>
> *vlm.p.2 I have been talking about friends and enemies, so this wonderful
> tale from the past occurs to my mind. Hear this holy story.
>
>
>
> अस्त्य्_अस्य जम्बूद्वीपस्य कस्मिंश्*चिद्_गिरि.कुञ्जके ।
>
> asti_asya jambUdvIpasya kasmin*cit_giri.kuJjake |
>
> वन.व्यूह=महा.उत्तम्सः महेन्द्रः_नाम पर्वतः ॥५।१९।३॥
>
> vana.vyUha=mahA.uttamsa: mahendra:_nAma parvata: ||5|19|3||
>
> .
>
> asti_asya jambUdvIpasya kasmin*cit_giri.kuJjake | vana.vyUha=mahA.uttamsa:
>
> mahendra:_nAma parvata:
>
> .
>
> asti_asya jambUdvIpasya
>
> kasmin*cit_giri.kuJjake |
>
> vana.vyUha=mahA.uttamsa:
>
> mahendra:_nAma parvata:
>
> .
>
> *vlm.p.3 On this continent of Asia, there a mountainous region surrounded
> by gardens and forests with the high Mount Mahendra rising above the rest.
>

> *there is in this RoseApple*Land*
>
> *jambU.dvIpa
>
> *somewhere*
>
> *in a grove in the forest that crowns a mountain called mahendra.GreatLord*
>
> *...*

>
>
>
> कल्प.द्रुम.वन*च्छाया.विश्रान्त.मुनि.किंनरः ।
>
> kalpa.druma.vana.*chAyA.vizrAnta.muni.kiMnara: |
>
> शृङ्गैर्_आततम् आकाशम् जितवान्यः समुन्नतैः ॥५।१९।४॥
>
> zRGgai:_Atatam AkAzam jitavAnya: samunnatai: ||5|19|4||
>
> .
>

> *in the shadows of Doomsday Forest they take repose*
>
> *munis and Whatnots*
>
> *conquered*
>
> *by rising heights that reach the sky*
>
> *.*

>
> kalpa.druma.vana.*chAyA.vizrAnta.muni.kiMnara: | zRGgai:_Atatam AkAzam
>
> jitavAnya: samunnatai:
>
> .
>
> kalpa.druma.vana
>
> chAyA.vizrAnta.muni.kiMnara
>
> zRGgai:_Atatam AkAzam
>
> jitavAnya: samunnatai:
>
> .
>
> *vlm. ... hermits and kiMnaras ... *m. munis and kiMnaras ... under the
> shade of 'kalpa' trees. *va. ... groves of wishing trees. *m. .. the arbour
> of its kalpa trees ...
>

> *Ott.char. #*kiMnara*: *kinnara . the paradigm of a lover, a celestial

> musician • half.human and half.horse • like a #kiMpuruSa, a servant of
> kuvera the Lord of the Treasury +
>
>
>
> ब्रह्म.लोक.अन्तर.प्राप्त.शृङ्ग.कन्दर.चारिभिः ।
>
> brahma.loka.antara.prApta.zRGga.kandara.cAribhi: |
>
> सामवेद.प्रतिध्वान.घुम्घुमैर्_गायति_इव यः ॥५।१९।५॥
>
> sAmaveda.pratidhvAna.ghumghumai:_gAyati_iva ya: ||5|19|05||
>
> .
>

> brahma.loka.antara.prApta.zRGga.kandara.cAribhi: *. *
>
> *... cuz in brahma.World *in a mountain *cavern*.*rovers = *
>
> sAmaveda.pratidhvAna.ghumghumai: *. *
>
> *sAma.veda*.*chant*.*hummings = *
>
> gAyati iva ya: *. which seems to sing. *

>
> .
>
> brahma.loka.antara.prApta.zRGga.kandara.cAri
>
> sAmaveda.pratidhvAna.ghumghuma
>
> gAyat
>
> .
>
> *m.5 The sounds made by the people in the caves on that high mountain
> peaks rang like the sound of Samaveda.
>
> *sv. In the forests on the slopes of that mountain many holy men and sages
> lived.
>
> *vlm.5. It resounded with the carol of the sages, who chaunted the
> Samaveda hymns on it, in their passage from its caverns and peaks to the
> region of Indra: (the god of the vault of heaven).
>
> *va.5. Caves on the peaks reaching up to Brahma.loka resounded with the
> melodious chants of Sama.veda.
>
>
> यः पयो.मेदुरैर्_मेघैर्_लसितैः शृङ्ग.कोटिषु ।
>
> ya: paya:medurai:_meghai:_lasitai: zRGga.koTiSu |
>
> लता.कुसुम.सम्प्रोतैः कुन्तलैर्_इव राजते ॥५।१९।६॥
>
> latA.kusuma.samprotai: kuntalai:_iva rAjate ||5|19|06||
>
> .
>

> *where the waters* *thicken in* *bright clouds = *zRGga.koTiSu *– in *
> *mountain** caves = *latA.kusuma.samprotai: *. vine.flower. = *kuntalai:
> iva rAjate *. as.if it were braided hair*
>
> *... *

>
> ya: paya:medurai:_meghai:
>
> lasitai: zRGga.koTiSu |
>
> latA.kusuma.samprotai:
>
> kuntalai:_iva rAjat
>
> .
>
> *vlm.6. The fleecy clouds which incessantly drizzled with rain water from
> its thousand peaks; and washed the plants and flowers below, appeared as
> tufts of hair hanging down from heaven to earth.
>
> *m.6.12 The creepers adorning those peaks and the lightining in the clouds
> encircling them appeared like flowing hairs (of a lady) flying around (due
> to winds).
>
> *sv. In the forests on the slopes of that mountain many holy men and sages
> lived.
>
> *va.6. Rainy clouds full of waters playfully flashed lightings among the
> high peaks, brightening flowering creepers hunging like locks of hair.
>
> #ve . *uta . #prota . strung . #samprota. . strung together,
> sarva.aGga.udAtta.samprota.zava.mAlA.virAjitA, y3068.007.
>

> #mid . #med . *#medura* . thickening, congealing, like water in cloud;
> and so closely related to *#ghana* as thickening of the VAsanA.s.

>
>
>
> यस्_तदा_उड्डयन.उत्कानाम् शरभानाम् विजृम्भितैः ।
>
> ya:_tadA_uDDayana.utkAnAm zarabhAnAm vijRmbhitai: |
>
> विस्फूर्जति गुहावक्रैः कल्पाभ्राणि हसन्न्_इव ॥५।१९।७॥
>
> vi.sphUrjati guhAvakrai: kalpa.abhrANi hasan_iva ||5|19|7||
>
> .
>

> *which then echoes *
>
> *in caverns *
>
> *the ravenously rumbling wings*
>
> *of hungry sharabha monsters*
>
> *like Doomsday clouds *
>
> *roaring *
>
> *with thunderclapping laughter*
>
> *...*

>
> ya:_tadA_uDDayana.utkAnAm zarabhAnAm vijRmbhitai: | vi.sphUrjati
> guhAvakrai:
>
> kalpa.abhrANi hasan_iva
>
> .
>
> ya:_tadA_uDDayana.utkAnAm
>
> zarabhAnAm vijRmbhitai: |
>
> vi.sphUrjati guhAvakrai:
>
> kalpa.abhrANi hasan
>
> .
>
> *vlm.7. The mountain re.echoed to the loud roars of the impetuous
> octopedes Sarabhas, with the thunder claps of kalpa clouds from the hollow
> mouths of its dark and deep clouds.
>
> *va.7. On its slopes rolled roars of huge six.legged Sharabha beasts,
> which sounded as laugh of thunderclouds of universe dissolution, echoed by
> deep winding caves.
>
> #utka उत्क. . Desirous of, longing for, anxiously wishing for (in comp.);

> • Regretting, sad, sorrowful. • Absent. minded • #*utka:* .त्कः Desire;

> opportunity. •• excited by the desire of obtaining anything; wishing for
> (with inf.).
>
> #sphUrj . #visphUrj . rumble, snort; break forth, appear.
>

> *jd.7 . yas tadA . *which then *= uDDayana.utkAnAm . *of upflying *=
> zarabhAnAm . *sharabha creatures = *vijRmbhitai: . *w/the spreading.out =
> *visphUrjati . *it rumbles = *guh*a.a*vakrai: . *with thunderclaps =*
> kalpAbhrANi . *the kalpa.clouds *= hasan iva . *as.if laughing. *

>
>
>
> येन निर्झर.निर्ह्रादैः कन्दर.अन्तर.चारिभिः ।
>
> yena nirjhara.nirhrAdai: kandara.antara.cAribhi: |
>
> समुद्र.जल.कल्लोल.विलासो विजितो_ऽभितः ॥५।१९।८॥
>

> samudra.jala.kallola.vilAs*a:_*vijita:_abhita: ||5|19|8||
>
> .
>
> ...
>
> *where*
>
> *by running between cliffs*
>
> *a roaring waterfall plays Ocean*
>
> *with swamping billows **that echo the roaring of the sea*
>
> *.*
>
> yena nirjhara.nirhrAdai: kandara.antara.cAribhi: |
> samudra.jala.kallola.vilAsa:
>
> vijita:_abhitas*.around/near*

>
> .
>
> yena nirjhara.nirhrAda
>
> kandara.antara.cAri
>
> samudra.jala.kallola.vilAsa
>
> vijita
>
> .
>
> *m. The cascading streams made musical sounds as they rolled down through
> the stones.
>
> *vlm.8. The thundering noise of its cascades falling into its caverns from
> precipice to precipice, has put to blush the loud roar of the surges of the
> sea.
>
> *va.8. Sounds of waterfalls reverberating among cliffs were louder than
> the noise of waves in an agitated ocean.
>

> कन्द् #kand . #*kandarA .I .am* . "great cliff", an artificial or natural
> cave .#mandara*kandara . #*cUDAlA's Churnstick Cavern, y6085.044. •
> #kandar*a:* . a hook for driving an elephant • #*kandarA* the pUjA name

> of #karkatI #visUchikA [y3.069 ff].
>

> जि #ji – to be victorious . #*vi*ji . *over* . #*vijita.* . conquered,

> subdued, defeated, won, gained • m/n. a conquered country • conquest,

> victory •.• Comp. #*vijitAtman* .m.. 'self.subdued', N. of ziva • one who
> has the organs of sense or passions subdued •• #*vijitya* . having

> conquered •• avijitya . not having conquered +
>

> *jd.8 . yena . *whereby = *nirjhara.nirhrAdai: *. w waterfall.roaring = *
> kandara.antara.cAribhi: *. running between cliffs = *
> samudra.jala.kallola.vilAsa: *. ocean.water.billows.playing = *vijita:
> abhita: *. swamping.about. *

>
>
>
> तस्य_एक.देशे वितते रत्न.सानौ मनोरमे ।
>
> tasya_eka.deze vitate ratna.sAnau manorame |
>
> मुनिभिः स्नान.पान.अर्थम् व्योम.गङ्गा_अवतारिता ॥५।१९।९॥
>
> munibhi: snAna.pAna.artham vyoma.gaGgA_avatAritA ||5|19|9||
>
> .
>

> *into that solitude,*
>
> *on Jewel Mountain*
>
> *(of mindmoving beauty!)*
>
> *the river gaGgA*
>
> *descended*
>
> *to make a place for the munis to drink and bathe*
>
> *.*

>
> tasya_eka.deze vitate ratna.sAnau manorame | munibhi: snAna.pAna.artham
>
> vyoma.gaGgA_avatAritA
>
> .
>
> tasya_eka.deze vitata
>
> ratna.sAnu
>
> munibhi: snAna.pAna.artha
>
> vyoma.gaGgA_avatArita
>
> .
>
> तस्य Of that एकदेशे वितते on a single ground outspread रत्न.सानौ मनोरमे
> on a .mountain bearing jewel.s of charming beauty मुनिभिः by the muni.s
> स्नान.पान.अर्थम् for the purpose of bathing and drink व्योम.गङ्गा.अवतारिता
> the Sky.gaGgA has descended.
>

> *. *

>
> *vlm.9. There on tableland upon the craggy top of the mountain, flowed the
> sacred stream of the heavenly Ganges, for the ablution and beverage of the
> hermits. *va.9. Heavenly Ganga descended from a beautiful valley on one
> peak made of jewels, brought here by munis for their ablutions and
> drinking.
> *jd.9 . तस्य Of that एकदेशे वितते on a single ground outspread रत्न.सानौ
> मनोरमे on a .mountain bearing jewel.s of charming beauty मुनिभिः by the
> muni.s स्नान.पान.अर्थम् for the purpose of bathing and drink व्योम.गङ्गा.
> अवतारिता the Sky.gaGgA has descended.
>
>
>
> तस्यास्_त्रिपथ.गायास्_तु तीरे विकासित.द्रुमे ।
>
> tasyA:_tripatha.gAyA:_tu tIre vikAsita.drume |
>
> रत्न.अद्रि.तट.विद्योते कचत् कनक.पिञ्जरे ॥५।१९।१०॥
>
> ratna.adri.taTa.vidyote kacat kanaka.piJjare ||5|19|10||
>
> .
>
> tasyA:_tripatha.gAyA:_tu tIre
>

> *but on the bank of that triple.flowing river = *
>
> vikAsita.drume
>
> *in/under a blossoming tree = *
>
> ratna.adri.taTa.vidyote
>
> *on that mountain.sparking.with.jewels = *
>
> kacat kanaka.piJjare
>
> *shining with red gold*
>
> *. *

>
> tasyA:_tripatha.gAyA:_tu tIre
>
> vikAsita.drume
>
> ratna.adri.taTa.vidyote
>
> kacat kanaka.piJjare
>

> *. *

>
> *m.6.12 The creepers adorning those peaks and the lightining in the clouds
> encircling them appeared like flowing hairs (of a lady) flying around (due
> to winds). The cascading streams made musical sounds as they rolled down
> through the stones. River 'mandakini' was flowing down the slopes of one of
> the peaks. This was (arranged) for the convenience of the people living
> around. On that golden peak lived a generous, noble seer called
> 'Dirghatapa'.
>
> *sv.10.11 On the bank of this river there lived a holy man named
> Dirghatapa who was, as his name implies, the very embodiment of ceaseless
> austerity.
>
> *vlm.10. There on the banks of the trivious river.tripatha.Ganga, was a
> gemming mountain, sparkling as bright gold, and decorated with blossoming
> trees.
>
> *va.10. On the bank of the Ganga overgrown with forests, on a mountain
> slope glistening with gems and yellow gold,

> *jd.10 . tasyA:_tripatha.gAyA:_tu tIre . *but on the bank of that
> triple.flowing river = *vikAsita.drume . *in/under a blossoming tree = *ratna.adri.taTa.vidyote
> . *on that mountain.sparking.with.jewels = *kacat kanaka.piJjare . *shining
> with red gold *=

>
>
>
> आसीद्_अभ्युदित.ज्ञानस्_तपो.राशिर्_उदार.धी: ।
>
> AsIt_abhyudita.jJAna:_tapa:rAzi:_udAra.dhI: |
>
> मुनिर्_दीर्घ.तपा नाम तपो_मूर्तिम् इव_अपरम् ॥५।१९।११॥
>
> muni:_dIrgha.tapA nAma tapa:_mUrtim iva_aparam ||5|19|11||
>
> .
>

> *...*
>
> AsIt *– there was . *abhyudita.jJAna: tapas.rAzi: *. tapas.ray = *udAra.dhI:
> *. thought.full = Silent.muni = *dIrgha.tapas nAma *– dIrgha Long.tapas
> was his name = *

>
> tapas mUrtim iva_aparam – moreover, in the future
>
> .
>

> AsIt *– there was . *
>
> abhyudita.jJAna: *. x = *
>
> tapas.rAzi: *. tapas.ray = *
>
> udAra.dhI: *. thought.full = *
>
> *Silent.muni = *
>
> dIrgha.tapas nAma *– dIrgha Long.tapas was his name = *

>
> tapas mUrtim iva_
>
> aparam – moreover, in the future
>
> ...
>
> *sv.10.11 On the bank of this river there lived a holy man named
> Dirghatapa who was, as his name implies, the very embodiment of ceaseless
> austerity.
>
> *vlm.11. There lived a sage by name of Dirghatapas, who was a
> personification of devotion, and a man of enlightened understanding; he had
> a noble mind, and was inured in austerities of devotion.
>
> *va.11. There lived a noble sage by the name Dirghatapa, knower of the
> highest truth, with noble devoted mind, embodiment of austerity itself.
>
> O*tt.para . पृ #pR . #para – in Basic Arithmetic <1> is #Adi, and <2> is

> *para* and then <3> is para and.so.on • what is more para is #*parama *until
> it is #*uttama.Utmost*, commonly translated 'supreme'. in some contexts I

> usually translate "perfect". the letters are in order, from #a iti
> #prathama:. to #ha iti #uttama:.. they are a bucket brigade stretched from
> the ocean to the fire, passing buckets hand.to.hand, from one para to the

> next, #*parampara*, param.para. traditionalists love the sound of the

> word, playing/braying it like a trumpet to define their connexion with
> somebody way.back.when. they fail to note how much water was spilled as the
> bucket was passed.
>
>
>
> मुनेर्_बभूव तुस्_तस्य पुत्रौ द्वाव्_इन्दु.सुन्दरौ ।
>
> mune:_babhUvatu:_tasya putrau dvau_indu.sundarau |
>
> पुण्य.पावन=नामानौ द्वौ कचाव्_इव वाक्पतेः ॥५।१९।१२॥
>
> puNya.pAvana=nAmAnau dvau kacau_iva vAk.pate: ||5|19|12||
>
> .
>

> *to that muni there were born two sons as lovely as the moon*
>
> *puNya and pAvana by name*
>
> *like the twin *kachas born to the Father of Speech bRhas.pati*
>
> *.*

>
> mune:_babhUvatu:_tasya putrau dvau_indu.sundarau | puNya.pAvana=nAmAnau
>
> dvau kacau_iva vAk.pate:
>
> .
>
> mune:_babhUvatu:_tasya
>
> putrau dvau_indu.sundarau |
>
> puNya.pAvana=nAmAnau
>
> dvau kacau_iva vAk.pate:
>
> .
>
> By that muni there were born two sons as lovely as the moon पुण्य.पावन=
> नामानौ puNya and pAvana by name = द्वौ कचौइव वाक्.पतेः like ??? the two
> Kacha.s of the father of speech.
>
> .
>
> *jd. see http://www.webonautics.com/mythology/sukra_venus.html where
> Kacha is said to have been killed twice. Hopkins (Epic mythology) does not
> cite this episode, or anything similar. Pur.Encyc. says: "#kaca was another
> son of #bRhaspati. For full particulars of the story how Devayam (daughter
> of Sukra) hankered after Kaca, see 'Kaca'", but does not have an entry for
> #kaca. ??? Better source? jd}
>

> #kac . *#kaca*: the hair (esp. of the head), Ragh. &c.; N. of a son of
> #bRhaspati, mBh.; (cf. #akaca, #utkaca, hairless). . #*kacana* projected

> illumination. •• In y7208.023, SV would appear to translate #kacanAkacana

> as "the existence and the non.existence of relationship". . #*prakacana*

> [The characteristic usage of >kac in YV is as manifestation, like >bhA. The
> prefix <pra. is here an intensifier, with the sense of priority • adj.
> (prob.) having the hair erect L. (cf. ut k., vi k.).
> <pum.pratyaya.prakacane kva pazu.pratyaya_udaya:> y3081.071.
>
> *jd.12 . मुनेःबभूवतुःतस्य पुत्रौ द्वौइन्दु.सुन्दरौ By that muni there
> were born two sons as lovely as the moon पुण्य.पावन=नामानौ puNya and
> pAvana by name = द्वौ कचौइव वाक्.पतेः like ??? the two Kacha.s of the
> father of speech.
>
>
>
> स* ताभ्याम् सह पुत्राभ्याम् भार्यया च सह.एकया ।
>
> sa* tAbhyAm saha putrAbhyAm bhAryayA ca saha.ekayA |
>
> उवास सरितस्_तीरे तस्मिन् स.फल=पादपे ॥५।१९।१३॥
>
> uvAsa sarita:_tIre tasmin sa.phala=pAdape ||5|19|13||
>
> .
>

> sa: tAbhyAm saha putrAbhyAm* he in company with his two sons *bhAryayA ca
> saha.ekayA *and his wife together.as.one *uvAsa sarita:_tIre* he dwelt on
> the bank of a river *tasmin_sa.phala=pAdape *there beside a fruit.tree*
>
> *. *

>
> sa: tAbhyAm saha putrAbhyAm
>
> bhAryayA ca saha.ekayA
>
> uvAsa sarita:_tIre
>
> tasmin_sa.phala=pAdape
>

> *. *

>
> *m.12.13 . He lived on the banks of 'mandakini' with his wife and two
> sons. The latter were beautiful like moon. They were very virtuous. They
> were named puNya (the elder) and pAvana (the younger).
>
> *sv.12.13 This ascetic had two sons named puNya and pAvana.
>
> *vlm.13. He lived there on the bank of the river, and amidst a grove of
> fruit trees, with his wife and the two sons born of them.
>
> *va.13. With his wife and sons he lived near the river among trees
> abounding with fruits.

> *jd.13 . sa: tAbhyAm saha putrAbhyAm *– he in company with his two sons =
> *bhAryayA ca saha.ekayA *– and his wife together.as.one = *uvAsa
> sarita:_tIre *– he dwelt on the bank of a river = *tasmin_sa.phala=pAdape *.
> there beside a fruit.tree. *

>
>
>
> अथ काले तयोस्_तस्य पुत्रयोर्_ज्ञानवान् अभूत् ।
>
> atha kAle tayo:_tasya putrayo:_jJAnavAn abhUt |
>
> पुण्यो नाम च यो ज्येष्ठो गुण.ज्येष्ठश्_च राघव ॥५।१९।१४॥
>
> puNya:_nAma ca ya:_jyeSTha:_guNa.jyeSTha:_ca rAghava ||5|19|14||
>
> .
>

> atha kAle *– and so in time = *tayo: tasya putrayo: *. of his two sons = *jJAnavAn
> abhUt puNya: nAma ca *– and the one knowing was called puNya the Pious = *
>
> ya: jyeSTha: *. who was the eldest = *guNa.jyeSTha: ca rAghava *– and
> eldest in virtue, rAghava*
>
> *. *
>
> atha kAle *– and so in time = *
>
> tayo: tasya putrayo: *. of his two sons = *
>
> jJAnavAn abhUt puNya: nAma ca *– and the one knowing was called puNya the
> Pious = *
>
> ya: jyeSTha: *. who was the eldest = *
>
> guNa.jyeSTha: ca rAghava *– and eldest in virtue, rAghava = *

>
> .
>
> *m.14.15 . In course of time puNya became a knower of Truth, a jnani,
> while pAvana was partly enlightened. The latter was like a half.blossomed
> lotus. He was not able to overcome his ignorance completely and was,
> therefore, in a state of confusion and uncertainty.
>
> *sv.14.15 Of these puNya had reached full enlightenment, but pAvana,
> though he had overcome ignorance, had not yet reached full enlightenment
> and hence he had semi.wisdom.
>
> *vlm.14. In course of time the two boys arrived to their age of
> discretion, and the elder of them named puNya or meritorious, was superior
> to the other in all his merits.
>
> *va.14. With time they both grow and puNya, who was superior in his
> qualities, came to complete understanding of truth.
>
>
> पावनो_ऽर्ध.प्रबुद्ध:_ऽभूत् पूर्व.सम्ध्य.अम्बुजम् यथा ।
>
> pAvana:_*rdha.prabuddha:_*bhUt pUrva.samdhya.ambujam yathA |
>
> मौर्ख्याद्_अधिगतो न_आप्तः पदे दोलायित: स्थितः ॥५।१९।१५॥
>
> maurkhyAt_adhigata:_na_Apta: pade dolAyita: sthita: ||5|19|15||
>
> .
>

> pAvana: *pAvana the Airy *ardha.prabuddha:_abhUt *as half.wakened *pUrva.samdhya.ambujam
> yathA *like yesternight's drifting lotus *maurkhyAt adhigata: na_Apta:
> pade *– x = *dolAyita: sthita: *. he is drifting here.and.there. *

>
> .
>
> pAvana:
>
> ardha.prabuddha:_abhUt
>
> pUrva.samdhya.ambujam yathA
>

> maurkhyAt adhigata: na_Apta: pade *– *
>
> dolAyita: sthita
>
> .
>
> #dul . *#dolAyita* swung about, rocking; .zravaNakuNDala mfn. one whose

> *thus with the flowing of impartite Time *कलित.कारणे
>
> *forming parts *संवत्सर.शते
>
> *in/of a hundred years, *जीर्ण.दीर्घ.देह.लता.आयुषि
>
> *in his aged=tall.body.vine+life ... *

>
> *va.16. Time passed, and Dirghatapa attained the age of a hundred years,
> and the creeper of his body life force became emaciated.
> *m.16.19 . meanwhile time passed. Dinghatapa attained the age of hundred.
> His body became emaciated.
>
> *sv. With the inexorable passage of invisible and intangible time, the
> sage Dirghatapa (who had freed himself from every form of attachment and
> craving) had grown in age ...
>
> *vlm.16. Then in the course of the all destroying time, the sage came to
> complete a century of years, and his tall body and long life, were reduced
> in their strength by his age and infirmity.
>

> #kal . #kala . *#akala* . not in parts, entire; not skilled in the arts
> (kalAs). . *#akalita* . unconceived, undefined; .mahiman a. of

> immeasurable greatness. . #Akalita A.kalita a. shaken • laid hold of,
> seized • tied, fastened • reckoned • observed, examined, considered.
>

> #jRR . *#jIrNa* . old, worn out, withered, wasted, decayed; ancient

> (tradition); digested; m. an old man; n. old, age,, decrepitude;
> "digestion" see <.zakti>.
>

> *jd.16 . ततस् वहति_अकलिते काले *thus with the flowing of impartite Time *
> कलित.कारणे *forming parts *संवत्सर.शते *in/of a hundred years, *जीर्ण.
> दीर्घ.देह.लता.आयुषि *in his aged=tall.body.vine+life ... *

>
>
>
> अस्माद्_भङ्गुर.भूत.आढ्यात्_वृत्तान्त.शत.भीषणात् ।
>
> asmAt_bhaGgura.bhUta.ADhyAt_vRttAnta.zata.bhISaNAt |
>
> रतिम् उत्सृज्य संसाराज्_जरा.जर्जर.जीवितः ॥५।१९।१७॥
>
> ratim utsRjya saMsArAt_jarA.jarjara.jIvita: ||5|19|17||
>
> .
>

> *from this fragile.being.ripe *
>
> *from a hundred fears per day *
>
> *having let.loose pleasure *
>
> *from the saMsAra.Convolution *
>
> *what has lived aging senility*
>
> *. *
>
> asmAt_bhaGgura.bhUta.ADhyAt *x *vRttAnta.zata.bhISaNAt *x *ratim utsRjya
> saMsArAt *x *

> *an imagined kalanA.bird's*
>
> *nest*
>
> *is*
>
> *this Body*
>
> *.*
>
> *Long.tapas the muni* *cut.loose from it *
>
> *in his mountain.cave.home*
>
> *he *
>
> *felt *
>
> *like a porter*
>
> *laying.down his heavy burden*
>
> *.*

>
> kalanA.pakSiNI nIDam deham dIrgha.tapA muni: | jahau giri.guhA.gehe bhAram
> vaivadika:_yathA
>
> .
>
> kalanA.pakSiNI nIDam x
>
> deham dIrgha.tapA muni: |
>
> jahau giri.guhA.gehe x
>
> bhAram vaivadika:_yathA |
>
> .
>
> *vlm.18. The old devotee Dirghatapas, quitted at last his mortal frame in
> the grotto of the mount; as a bird quits its old nest for ever, or as a
> water.bearer lays down the log of his burthen from his shoulders.
>
> #vadh . to kill . #vivadh . to wipe out . #vivadha: a "Killer", the
> shoulder.yoke by which a carrier balances his load, or a waterman his

> buckets • #vaivadhika: "Killerman", a *porter* or similar human mule +

>
>
>
> प्रशान्त.कलना.आरम्भम् चेत्यरिक्त.चिदास्पदम् ।
>
> prazAnta.kalanA.Arambham cetyarikta.cit.Aspadam |
>
> पदम् जगाम नीरागम् पुष्प.गन्ध इव_अम्बरम् ॥५।१९।१९॥
>
> padam jagAma nIrAgam puSpa.gandha* iva_ambaram ||5|19|19||
>
> .
>
> prazAnta.kalanA.Arambham x
>

> *the busy imagination has grown still *
>
> *void of conceptions, Consciousness is at.home*
>
> cetya.rikta.cidA_Aspadam
>
> padam jagAma nIrAgam . *x* =
>
> *he came to a state of colorless dispassion *
>
> *that was like the scent of flowers in the air*

>
> puSpa.gandha* iva_ambaram
>
> .
>
> prazAnta.kalanA.Arambham x
>
> cetya.rikta.cidA_Aspadam
>

> padam jagAma nIrAgam . *x* =

>
> puSpa.gandha* iva_ambaram
>
> .
>
> *m.16.19 ... He reached the Brahman state like fragrance penetrating the
> atmospheric air.
>
> *sv. With the inexorable passage of invisible and intangible time, the
> sage Dirghatapa (who had freed himself from every form of attachment and
> craving) had grown in age and, even as a bird flies away from its cage,
> abandoned the body and reached the state of utter purity.
>
> *vlm.19. His spirit then fled like the fragrance of a flower to that
> vacuous space, which is ever tranquil, free from attributes and thought,
> and is of the nature of the pure intellect.
>
> *va.19. As fragrance of a flower mixes with space, he attained the state
> of pure Consciousness, where desires, notions, worries and sorrows are
> absent.
>
>
> अथ भार्या मुनेर्_देहम् प्राणापान.विवर्जितम् ।
>
> atha bhAryA mune:_deham prANa.apAna.vivarjitam |
>
> दृष्ट्वा विलुलितम् भूमौ विनालम् इव पङ्कजम् ॥५।१९।२०॥
>
> dRSTvA vilulitam bhUmau vinAlam iva paGkajam ||5|19|20||
>
> .
>

> atha bhAryA mune: *so then the wife of the muni = *deham – her *body *prANa.apAna=vivarjitam
> *– deprived of prANa & apAna Airs *dRSTvA . *having seen *vilulitam
> bhUmau *– *vinAlam iva paGkajam *– like a mud.lotus with no stalk*
>
> *. *
>
> atha bhAryA mune:
>
> *so then the wife of the muni = *
>
> deham –
>
> her *body *
>
> prANa.apAna=vivarjitam *– *
>
> *deprived of prANa & apAna Airs *
>
> dRSTvA . *having seen *
>
> vilulitam bhUmau *– *
>
> vinAlam iva paGkajam *– *
>
> *like a mud.lotus with no stalk*
>
> *. *

>
> *m.20 His wife saw the lifeless body lying on the ground, like a lotus
> separated from its feeder cord, the tubular stalk.
>
> *sv.20 Using the yogic method she had learnt from him, his wife, too,
> followed him.
>
> *vlm.20. The wife of the sage finding his body lying lifeless on the
> ground, fell down upon it, and remained motionless like a lotus flower nipt
> from its stalk.
>
> *sv. At this sudden departure of the parents pAvana was sunk in grief and
> he wailed aloud inconsolably. puNya, on the other hand, performed the
> funeral ceremonies but remained unmoved by the bereavement. He approached
> his grieving brother, pAvana.
>
> *va.20. His wife, seeing the breathless body of the sage lying on the
> ground like a plucked off lotus flower,
>
>
> चिरम् अभ्यस्तया योग.युक्त्या पति.वितीर्णया ।
>
> ciram abhyastayA yoga.yuktyA pati.vitIrNayA |
>
> तत्याज तनुम् अम्लानाम् षट्पदी पद्मिनीम् इव ॥५।१९।२१॥
>
> tatyAja tanum a.mlAnAm SaTpadI padminIm iva ||5|19|21||
>
> .
>

> ciram abhyastayA *with long practice *yoga.yuktyA *through yogic
> connexion*
>
> pati.vitIrNayA *– *tatyAja tanum *– *a.mlAnAm *– *SaTpadI padminIm iva *–
> *vitIrNayA
>
> .
>
> ciram abhyastayA
>
> yoga.yuktyA
>
> pati.vitIrNayA *– *
>
> tatyAja tanum *– *
>
> a.mlAnAm *– *
>
> SaTpadI padminIm iva *– *

>
> vitIrNayA
>
> .
>
> *vlm.21. Having been long accustomed to the practice of yoga, according to
> the instruction of her husband; she quitted her undecayed body, as a bee
> flits from an unfaded flower to the empty air.
>
> *va.21. Using yoga methods, which she practiced for a long time under
> guidance of her husband, also left her body, like a bee leaving unwithered
> lotus flower.
> *m.21. She also left her body with the help of her well.practised yogic
> ability.
>
> *sv. At this sudden departure of the parents pAvana was sunk in grief and
> he wailed aloud inconsolably. puNya, on the other hand, performed the
> funeral ceremonies but remained unmoved by the bereavement. He approached
> his grieving brother, pAvana.
>

> #*SaTpadI .f..* ShaT – *six*. padI *footed – ShaTpadI.SixFoot . *MW cites
> "*louse*" in L. (various Lexicons), and cites only himself MW. for

> "female bee", because it is the normal reading, needing no citation. I find
> both of these senses apt in the chANDala.Darkie villages so beautifully
> described in yv.FM, and in the itchy bustle of the Court. they are busy
> bees but bitten by lice. • MW further cites MBh. for •• "f. the six
> states ([accord. to nIlakaNTha]" . #kAma.काम. Love & Anger, .क्रोधौ.krodhau,
> zoka.शोक. Grief & Delusion, .mohau .मोहौ, mada.मद.Moodiness & Pride .मानौ
> ) MBh. or scil. hunger, thirst, sorrow, disordered intellect, old age,
> death. (a very pessimistic dRSTi.POView).
>
>
>
> भर्तारम् एव_अनुययौ जनस्य_अदृष्टताम् गता ।
>
> bhartAram eva_anuyayau janasya_adRSTatAm gatA |
>
> प्रभा=गगन.कोशस्थम् अस्तम् यातम् इव_उडुपम् ॥५।१९।२२॥
>
> prabhA=gagana.koza.stham astam yAtam iva_uDupam ||5|19|22||
>
> .
>
> bhartAram eva_anuyayau janasya_adRSTatAm gatA | prabhA=gagana.koza.stham
> astam yAtam iva_uDupam
>
> .
>
> bhartAram eva_anuyayau
>
> janasya_adRSTatAm gatA |
>
> prabhA=gagana.koza.stha
>
> astam yAtam iva_uDupa
>
> .
>

> भर्तारम् एव_अनुययौ *now she followed her husband = *
>
> जनस्य_अदृष्टताम् गता *having become invisible to people = *
>
> प्रभा=गगन.कोश.स्थम् *shining in the shell of sky = *
>
> अस्तम् यातम् इव_उडुपम् *having come to set like the StarLord moon. *

>
> *vlm.22. Her soul followed her husband's unseen by men, as the light of
> the stars disappears in the air at the dawn of the day.
>
> *va.22. She followed her husband and disappeared from the view like the
> moon vanishing in the middle of the bright sky.
> *m.22. She followed her husband and disappeared from the view of people
> like moonlight which vamishes on the setting of moon.
>

> #uDu a star .*#uDupa.H, *#udupam a raft or float mBh. &c.; *.m..* the

> moon (the half.moon being formed like a boat; or "StarLord") mBh.&c.
>

> #kuz . *#koza*.H, kozam (n.; in class. literature koza, or koSa; >kuz

> or>kuS?, related to kukSi and koSTha?), a cask, (metaphorically) cloud; a
> bucket; a box,; (end.comp.) a sheath, scabbard; treasure.house; a
> dictionary; an anthology; a bud, seed.vessel (cf bIja.koza); the vulva; the
> scrotum; the penis; an egg; (in vedAnta phil.) a term for the three sheaths
> of the body enveloping the soul (these are.1. the #Ananda.maya=koza or
> "sheath of pleasure", forming the #kAraNa.zarIra or "causal frame"; 2. the
> #vijJAna.maya or #buddhi.maya or #mano.maya or #prANa.maya koza, "the
> sheath of intellect or will or life", forming the #sUkSma.zarIra or
> "subtile frame"; 3. the #anna.maya koza, "the sheath of nourishment",
> forming the #sthUla.zarIra or "gross frame"); (end.comp.) a ball or globe
> (e.g sUtrakoza, a ball of thread; netrakoza, the eye.ball r.3.79.28); •.•

> *#gagana.koza=stha* placed in the shell of sky (like the moon),

> y5019.022. •• #koSa koza; kelikoSa: .कोषः an actor, a dancer. •• . #koza
> . #kozaka: an egg, testicle L.; • . #kozikA a drinking.vessel L.; • .
> #kozakam case, receptacle of (in comp.) mArkP. xi, 5.
>

> *jd.22 . भर्तारम् एव_अनुययौ *now she followed her husband = *जनस्य_
> अदृष्टताम् गता *having become invisible to people = *प्रभा=गगन.कोश.स्थम् *shining
> in the shell of sky = *अस्तम् यातम् इव_उडुपम् *having come to set like
> the StarLord moon. *
>
>
>

> माता.पित्रोस्_तु गतयोर्_और्ध्व.देहिक=कर्मणि ।
>
> mAtA.pitro:_tu gatayo:_aurdhva.dehika=karmaNi |
>
> पुण्य एव स्थितो_ऽव्यग्रः पावनो दुःखयम् आययौ ॥५।१९।२३॥
>
> puNya* eva sthita:_avyagra: pAvana:_duHkhayam Ayayau ||5|19|23||
>
> .
>

> mAtA.pitro:_tu gatayo: *in the passage of their mother and father* =
> aurdhva.dehika=karmaNi *in works raising the body in the funeral rites* =
> puNya: eva sthita:_a.vyagra: *puNya was quite undisturbed in his state* =
> pAvana: duHkhayam Ayayau *pAvana came to sorrow*
>
> *.*

>
> mAtA.pitro:_tu gatayo:
>
> aurdhva.dehika=karmaNi
>
> puNya: eva sthita:_a.vyagra:
>
> pAvana: duHkhayam Ayayau
>

> *.*

>
> *m.23 The two sons performed the funeral rites as prescribed by the
> scriptures. While puNya was undisturbed by the death of the parents, pAvana
> was seized by grief.
>
> *sv. At this sudden departure of the parents pAvana was sunk in grief and
> he wailed aloud inconsolably. puNya, on the other hand, performed the
> funeral ceremonies but remained unmoved by the bereavement. He approached
> his grieving brother, pAvana.
>
> *vlm.23. Seeing the demise of both parents, the elder son puNya was busily
> employed in performing their funeral services; but the younger Pávana was
> deeply absorbed in grief at their loss.
>
> *va.23. With both mother and father leaving their bodies, pAvana became
> inconsolable, while puNya remained dispassionate.
>

> #R* . #vRdh . #*Urdhva* . #*aurdhva.dehika* relating to a dead person ,

> performed in honour of the dead • funereal • funeral • .n.. a funeral
> ceremony (as burning the body, offering cakes, distributing alms &c.) mn.
> xi , 10 mBh.&c.
>

> *jd.23 . mAtA.pitro:_tu gatayo: . *in the passage of their mother and
> father* = aurdhva.dehika=karmaNi *in works raising the body in the
> funeral rites* = puNya: eva sthita:_a.vyagra: *puNya was quite
> undisturbed in his state* = pAvana: duHkhayam Ayayau *pAvana came to
> sorrow.*

>
>
>
> शोक.उपहत=चित्तो_ऽसौ भ्रमन् कानन.वीथिषु ।
>
> zoka.upahata=citta:_asau bhraman kAnana.vIthiSu |
>
> ज्यायांसम् अनवेक्ष्य_एव पावनो विललाप ह ॥५।१९।२४॥
>
> jyAyAMsam anavekSya_eva pAvana:_vilalApa ha ||5|19|24||
>
> .
>

> zoka.upahata=citta:_asau* wandering among the forest paths *bhraman

> kAnana.vIthiSu jyAyAmsam anavekSya eva pAvana: vilalApa ha
>
> .
>
> zoka.upahata=citta:_asau
>

> *wandering among the forest paths *

>
> bhraman kAnana.vIthiSu
>
> jyAyAmsam anavekSya eva
>
> pAvana: vilalApa ha
>
> .
>
> *AB. jyAyAmsam jyeSThabhrAtaram anavekSya | vyoma.gaGgA mandAkinI ||5|19|
>
> *m.24 He started wandering about in the forest (without finishing the
> rites). puNya finished the rites and went to pAvana. He said to pAvana.
>
> *sv. At this sudden departure of the parents pAvana was sunk in grief and
> he wailed aloud inconsolably. puNya, on the other hand, performed the
> funeral ceremonies but remained unmoved by the bereavement. He approached
> his grieving brother, pAvana.
>
> *vlm.24. Being overwhelmed by sorrow in his mind, he wandered about in the
> woods; and not having the firmness of his elder brother, he continued to
> wail in his mourning.
>
> *va.24. With sorrow.stricken mind pAvana wandered around the forest,
> forgetting his elder brother, and wailed in pain of loss.
>
>
> अथ_ऊर्ध्व.देहिकम् कृत्वा माता.पित्रोर्_उदार.धीः ।
>
> atha_Urdhva.dehikam kRtvA mAtA.pitro:_udAra.dhI: |
>
> आययौ विपिने पुण्यः पावनम् शोक.लालसम् ॥५।१९।२५॥
>
> Ayayau vipine puNya: pAvanam zoka.lAlasam ||5|19|25||
>
> .
>

> atha.*next* *– *Urdhva.dehikam kRtvA *– **the ascended.body done *mAtA.pitro:
> . *of mother and father *udAra.dhI: *. *Ayayau *– *vipine *– Punya to
> Pâvana *zoka.lAlasam
>
> .
>
> atha.*next* *– *
>
> Urdhva.dehikam kRtvA *– **the ascended.body done *
>
> mAtA.pitro: . *of mother and father *
>
> udAra.dhI: *. *
>
> Ayayau *– *
>
> vipine *– *
>
> *Punya to Pâvana *

>
> zoka.lAlasam
>
> .
>
> *sv. At this sudden departure of the parents pAvana was sunk in grief and
> he wailed aloud inconsolably. puNya, on the other hand, performed the
> funeral ceremonies but remained unmoved by the bereavement. He approached
> his grieving brother, pAvana.
>
> *vlm.25. The magnanimous puNya performed the funeral ceremonies of his
> parents, and then went in search of his brother mourning in the woods.
>
> *va.25. Wise puNya performed all necessary funeral ceremonies for the
> bodies of his father and mother and went to the grief.stricken pAvana in
> the forest.
>

> *PUNYA the PIOUS said—*

>
> puns
>
> किम् पुत्र घनताम् शोकम् नयस्य्_आन्ध्यैक.कारणम् ।
>
> kim putra ghanatAm zokam nayasi_Andhya.eka.kAraNam |
>
> बाष्प.धाराधरम् घोरम् प्रावृट्.काल* इवाम्बुजम् ॥५।१९।२६॥
>
> bASpa.dhArAdharam ghoram prAvRT.kAla* iva_ambujam ||5|19|26||
>
> .
>

> *Sonny, why this cloud of misery?*
>
> *you'll only blind yourself that way*
>
> *you're weeping like a thundercloud*
>
> *it's terrible to see a lotus like you floating in such a rain*
>
> *.*

>
> kim putra ghanatAm zokam nayasi_Andhya.eka.kAraNam | bASpa.dhArAdharam
> ghoram prAvRT.kAla* iva_ambujam
>
> .
>
> kim putra ghanatAm zokam
>
> nayasi_Andhya.eka.kAraNam |
>
> bASpa.dhArAdharam ghoram
>
> prAvRT.kAla* iva_ambujam
>
> .
>
> *vlm.p.26 Punya said:—My boy, why is your soul overcast by the cloud of
> your grief? Why do you shed tears from your lotus.eyes as profusely as rain
> showers, only to render you blind?
>
>
>
> पिता तव महा.प्राज्ञ गतः सार्धम् त्वद्.अम्बया ।
>
> pitA tava mahA.prAjJa gata: sArdham tvat.ambayA |
>
> स्वाम् एव परमात्म.आत्म.पदवीम् मोक्ष.नाभिकाम् ॥५।१९।२७॥
>
> svAm eva paramAtma.Atma.padavIm mokSa.nAbhikAm ||5|19|27||
>
> .
>

> *your father, clever man, is gone together.with your mother*
>
> *to his very own path,*
>
> *to himSelf as the supreme Self,*
>
> *that is at the nexus of mokSa.Freedom*
>
> *.*

> #nabh to burst, pierce . *#nAbhika* *.adj..* a *nav*el or center; a

> nexus, where connexions are made.
>
> *jd.27 . पिता तव Your father महाप्राज्ञ o great thinker गतः सार्धं त्वद्.

> अम्बया is gone together.with your mother sa.ardha, with his other half स्वाम्
> एव परमात्म.आत्म.पदवीम् to his very own path, himSelf as supreme Self मोक्ष

> .नाभिकाम् the nexus of moksha Freedom.
>
>
>
> तत्.स्थानम् सर्व.जन्तूनाम् तद्.रूपम् विजित.आत्मनाम् ।
>
> tat.sthAnam sarva.jantUnAm tat.rUpam vijita.AtmanAm |
>
> स्वभावम् अभि.सम्पन्ने किम् पितरि_अनुशोचसि ॥५।१९।२८॥
>
> svabhAvam abhi.sampanne kim pitari_anu.zocasi ||5|19|28||
>
> .
>

> tat.sthAnam *a base in That *sarva.jantUnAm *for all people *tad.rUpam *the
> form of That *vijita.AtmanAm *for conquering souls *svabhAvam *your own
> nature *abhi.sampanne *when it is *kim pitari_anuzocasi *why grieve for a
> father? *

>
> .
>
> tat.sthAnam
>
> sarva.jantUnAm
>
> tad.rUpam
>
> vijita.AtmanAm
>
> svabhAvam
>
> abhi.sampanne
>
> kim pitari_anuzocasi
>

> *. *

>
> *m.26.28 puNya: ... That is the nature of all knowers of truth. Why are
> you grieving for such parents?
>
> *sv.28 Why do you grieve when they have returned to their own nature?
>
> *vlm.28. That is the last resort of all living beings, and that is the
> blessed state of all self subdued souls; why then mourn for them, that have
> returned to and are reunited with their own proper nature.
>

> #pad . #sampad . #abhisampad . #*abhisampanna.* – becoming similar to ,

> being changed to (acc.) S3Br. RPra1t. ; being in accordance with , agreeing
> with (instr.) Uttarar.
>
>
>
> ईदृशी तु त्वया बद्धा भावना_इह विमोह.जा ।
>
> IdRzI tu tvayA baddhA bhAvanA_iha vimoha.jA |
>
> संसारे यद्_अशोच्यो_ऽपि त्वया तातो_ऽनुशोच्यते ॥५।१९।२९॥
>
> saMsAre yat_a.zocya:_*pi tvayA tAta:_*nuzocyate ||5|19|29||
>
> .
>

> IdRzI tu tvayA baddhA bhAvanA *such an idea conceived by you *iha
> vimoha.jA
>
> *here comes from delusion *saMsAre yat_a.zocya:_api tvayA *in the
> SamsAra, which should not be grieved at.all by you *tAta:_anuzocyate
>
> *. *

>
> IdRzI tu tvayA baddhA bhAvanA
>
> iha vimoha.jA
>
> saMsAre yat_a.zocya:_api tvayA
>
> tAta:_anuzocyate
>

> *. *

>
> *m.29 Such feelings are born out of delusory attachment. You are grieving
> for things which are not worthy of sorrow.
>
> *sv.29 You have ignorantly bound yourself to the notions of 'father' and
> 'mother'; and yet you grieve for those who are liberated from such
> ignorance!
>
> *vlm.29. Thou dost in vain indulge thyself in thy false and fruitless
> grief, and mournest for what is not to be mourned for at all: (rather
> rejoice at it owing to their ultimate liberation).
>
> *va.29. Your feeling of being bound to your parents is born out of
> ignorance; you grieve in saMsara about your father who is beyond sorrow.
>

> #bandh . *#baddha* . bound, tied, • captured, imprisoned (zatAt, 'for a

> debt of a hundred') • bound by the fetters of existence or evil. •• (esp. .

> *beg.comp.*) conceived, manifested, made visible, mBh.&c. • IdRzI tu
> tvayA baddhA bhAvanA_iha vimoha.jA, y5019.029. . *#anubaddha* . bound to,

> obliged to, connected with, related to, belonging to; followed by.
>
>
>
> न सा_एव भवतो माता न_असाव्_एव पिता तव ।
>
> na sA_eva bhavata:_mAtA na_asau_eva pitA tava |
>
> न भवान्_एष तनयस्_तयोर्_निःसम्ख्य.पुत्रयोः ॥५।१९।३०॥
>
> na bhavAn_eSa tanaya:_tayo:_ni:samkhya.putrayo: ||5|19|30||
>
> .
>

> *but she is not the only mother of your being*
>
> *nor is he your only father*
>
> *nor is Your Grace their only son*
>
> *their children are innumerable*
>
> *.*

>
> na sA_eva bhavata:_mAtA na_asau_eva pitA tava | na bhavAn_eSa tanaya:
>
> tayo:_ni:samkhya.putrayo:
>
> .
>
> na sA_eva bhavata:_mAtA
>
> na_asau_eva pitA tava |
>
> na bhavAn_eSa tanaya:
>
> tayo:_ni:samkhya.putrayo:
>
> .
>
> *vlm.p.30 Neither is she your mother nor he your father. You are not the
> only son of them who have had numerous children in their repeated births.
>
>
>
> माता.पितृ=सहस्राणि समतीतानि ते सुत ।
>
> mAtA.pitR=sahasrANi samatItAni te suta |
>
> बहून्य्_अम्बु.प्रवाहस्य निम्नानि_इव वने वने ॥५।१९।३१॥
>
> bahUni_ambu.pravAhasya nimnAni_iva vane vane ||5|19|31||
>
> .
>

> mAtA.pitR=sahasrANi *thousands of mothers and fathers* samatItAni te suta
>
> *all of them yours, son,* bahUni *. x = *ambu.pravAhasya nimnAni_iva vane

> vane
>
> .
>
> mAtA.pitR=sahasrANi
>
> samatItAni te suta
>

> bahUni *. x = *

>
> ambu.pravAhasya nimnAni_iva vane vane
>
> .
>
> *m.31 O my brother, you had many parents who passed away. In many forests,
> there are many slopes down which waters flow.
>
> *sv. Countless have been your incarnations! And, if you wish to grieve
> over the death of parents, why do you not grieve for all those countless
> beings unceasingly?
>
> *vlm.31. Thou hadst also thousands of fathers and mothers in thy by.gone
> births, in as much as there are the streams of running waters in every
> forest.
>
> *va.31. You also were a son of thousands of fathers and mothers, countless
> as drops of water in streams flowing down the slopes in forests.
>

> नि #ni . #*nimnam* . depth, lowland • #*nimna. .* deep, depressed, sunk •
> **nimnai: . *downwards •.• Comp. #nimna*gA* . "going downwards,

> descending"', a river, mountain.stream Mn. mbh.
>
>
>
> असंख्य.पुत्रयोर्_न_एव भवान् एव सुतस्_तयोः ।
>
> asaMkhya.putrayo:_na_eva bhavAn eva suta:_tayo: |
>
> सरित्.तरङ्गवत् पुत्र गताः पुत्र.गणा* नृपाम् ॥५।१९।३२॥
>
> sarit.taraGgavat putra gatA: putra.gaNA: nRpAm ||5|19|32||
>
> .
>

> *of them there are countless children*
>
> *Sir*
>
> *you're not an only child*
>
> *!*
>
> *like waves in a stream, my boy, are *
>
> *the goings & flowings *
>
> *of generations of manLords*
>
> *. *

>
> asaMkhya.putrayo:_na_eva bhavAn eva suta:_tayo: | sarit.taraGgavat putra
>

> gatA: putra.gaNA: nRpa*.ManLord*Am *.* *x *
>
> *. *

>
> asaMkhya.putrayo:_na_eva
>
> bhavAn eva suta:_tayo: |
>
> sarit.taraGgavat
>
> putra
>
> gatA: putra.gaNa
>

> *. *

>
> *sv. Countless have been your incarnations! And, if you wish to grieve
> over the death of parents, why do you not grieve for all those countless
> beings unceasingly?
>
> *vlm.p.32 You are not the only son of they who have had innumerable sons
> before you. Generations of men have passed away like the currents of a
> running stream.
>
>
>
> अस्मत् पित्रोर्_अतीतानि पुत्र.लक्षाण्य्_अनेकशः ।
>
> asmat_pitro:_atItAni putra.lakSANi_an.ekaza: |
>
> पत्र.कोरक=वृन्तानि लता.विटपयोर्_इव ॥५।१९।३३॥
>
> patra.koraka=vRntAni latA.viTapayo:_iva ||5|19|33||
>
> .
>

> *from our parents*
>
> *there are limitless thousands of different children who come*
>
> *as leaf & bud & stalk*
>
> *of vines and sapling trees*
>
> *.*

>
> asmat_pitro:_atItAni putra.lakSANi_an.ekaza: | patra.koraka=vRntAni
>
> latA.viTapayo:_iva
>
> .
>
> asmat_pitro:_atIta
>
> putra.lakSANi_an.ekazas
>
> patra.koraka=vRnta
>
> latA.viTapa
>

> *. *

>
> *vlm.p.33 Our parents also had numberless children in their past lives,
> and the branches of human generation are as numerous as the innumerable
> flowers and fruit on trees.
>
>
>
> मित्र.बान्धव=वृन्दानि जन्तोर्_जन्मनि जन्मनि ।
>
> mitra.bAndhava=vRndAni janto:_janmani janmani |
>
> ऋताव्_ऋताव्_अतीतानि फलानि_इव महातरोः ॥५।१९।३४॥
>
> Rtau_Rtau_atItAni phalAni_iva mahAtaro: ||5|19|34||
>
> .
>

> *for anyone who has been*
>
> *born*
>
> *there are many friends and relationships*
>
> *as*
>
> *birth follows birth*
>
> *as*
>
> *season after season*
>
> *uncountable.fruits hang from a Greatness.tree*
>
> *. *

>
> mitra.bAndhava=vRndAni janto:_janmani janmani | Rtau_Rtau_atItAni
>
> phalAni_iva mahAtaro:
>
> .
>
> mitra.bAndhava=vRndAni
>
> janto:_janmani janmani |
>
> Rtau_Rtau_atItAni
>
> phalAni_iva mahAtaro:
>
> .
>
> *vlm.p.34 The numbers of our friends and relatives in our repeated lives
> in this world have been as great as the innumerable flowers and fruit of a
> large tree in all its many seasons.
>
> *vlm. ... a large tree, in all its passed seasons.
>
>
>
> शोचतीया* यदि स्नेहान्_माता.पितृ.सुताः सुत ।
>
> zocatIyA: yadi snehAn_mAtA.pitR.sutA: suta |
>
> तद्_अतीता* न शोच्यन्ते किम् अजस्रम् सहस्र.शः ॥५।१९।३५॥
>
> tat_atItA:_na zocyante kim ajasram sahasra.za: ||5|19|35||
>
> .
>

> *if*
>
> *you're going to grieve for them*
>
> *from your love of all those mothers and fathers and children,*
>
> *child,*
>
> *how*
>
> *?*
>
> *how do you grieve for a parade of thousands*
>
> *?*

> *. *

>
> प्रपञ्चः अयं this materiality महाभाग o Great Enjoyer
>
> दृश्यते जागते भ्रमे is seen in the delusive world
>
> परमार्थेन in the higher sense ते प्राज्ञ for you, wise one,
>
> न अस्ति मित्रम् there is no friend
>
> न बान्धवाः nor relations.
>
> *m.36 O fortunate one, this world that we see is all a delusion. From the
> point of view of the supreme truth, there are no relatives or friends.
>
> *sv.36 Noble one, what you see as the world is only an illusory
> appearance. In truth there are neither friends nor relatives.
>
> *vlm.36. It is all but a delusion, O my fortunate boy, that is presented
> before us in this illusive world; while in truth, O my sensible child, we
> have nobody, whom we may call to be our real friends or positive enemies in
> this world.
>
> *va.36. O noble brother, this visible material world is just an illusion,
> from the absolute point of view here are no friends and no relatives.
>

> Øtt.#Group 5 . #*prapaJca:* – [from. √पच् >pac, or पञ्च् says MW. more

> memorable as the expansion of the universe in the form of groups like the
> five (paJca) Elements *mAND.up., KSS. + y5019.036.
>
> *jd.36 . प्रपञ्चः अयं this materiality महाभाग o Great Enjoyer दृश्यते
> जागते भ्रमे is seen in the delusive world परमार्थेन in the higher sense ते
> प्राज्ञ for you, wise one, न अस्ति मित्रम् there is no friend न बान्धवाः
> nor relations.
>
>
>
> न नाश* इव हि भ्रातः परमार्थेन विद्यते ।
>
> na nAza* iva hi bhrAta: paramArthena vidyate |
>
> महत्य्_अपि चिर.आतप्ते मराव्_इव पयो.लवाः ॥५।१९।३७॥
>
> mahati_api cira.Atapte marau_iva paya:lavA: ||5|19|37||
>
> .
>

> na nAza: iva hi *– *
>
> *as.if there were no destruction, = *
>
> bhrAta: *. brother, = *
>
> paramArthena vidyate *– in the Higher Sense is known to be = *
>
> mahati api cira.Atapte *– even in great long.lasting heat = *
>
> marau iva payo.lavA: *. as in the desert water.drops*
>
> *. *
>
> na nAza: iva hi *– *

>
> bhrAta:
>
> paramArthena vidyate
>
> mahati api cira.Atapte
>
> marau iva payo.lavA:
>

> *. *

>
> *m.37 There will not be a drop of water in a mirage in a desert that is
> scorched over a long time. Similarly from the point of view of the supreme
> truth, there is nothing that gets destroyed.
>
> *sv.37 Hence, there is neither death nor separation.
>
> *vlm.37. There is no loss of any body or thing in their true sense in the
> world; but they appear to exist and disappear, like the appearance of water
> in the dry desert.
>
> *va.37. Brother, in reality here is no death and destruction, as in the
> scorching heat of a desert here is not even a drop of water.
> O* #bhrAtR, *bhrAtA . *bhrAta: = voc. "O brother".
>
>
>
> एता* याः प्रेक्षसे लक्ष्मीश्_छत्र.चामर=चञ्चला ।
>
> etA: yA: prekSase lakSmI:_chatra.cAmara=caJcalA |
>
> स्वप्न* एव महाबुद्धे दिनानि त्रीणि पञ्च वा ॥५।१९।३८॥
>
> svapna: eva mahAbuddhe dinAni trINi paJca vA ||5|19|38||
>
> .
>

> *lasting three days or five. *
>
> *all this prosperity you see is like the fluttering of a fan*
>
> *:*
>
> *it passes like your dream, you thoughtful fellow,*
>
> *or it lasts for three days *
>
> *or maybe five*
>
> *. *
>
> etA: yA: prekSase lakSmI: *all this prosperity you see *chatra.cAmara=caJcalA
> *parasol.fan=movement is like the waving of a fan* = svapna: eva *is only
> a dream *mahAbuddhe *o great thinker*

>
> dinAni trINi paJca vA
>
> .
>
> etA: yA: prekSase lakSmI:
>
> chatra.cAmara=caJcalA
>
> svapna: eva
>
> mahAbuddhe
>
> dinAni trINi paJca vA
>
> .
>
> *sv.38 All these wonderful signs of prosperity that you see around you are
> tricks ... *m. O great intellect, all this wealth ... is a transient thing
> ... *vlm. The royal dignity ... lasting for a few days.
>
> *jd.38 . etA: yA: prekSase lakSmI: . all this prosperity you see =
> chatra.cAmara=caJcalA parasol.fan=movement is like the waving of a fan =
> svapna: eva is only a dream mahAbuddhe o great thinker = dinAni trINi paJca
> vA. lasting three days or five.
>
>
>
> दृष्ट्या तु पारमार्थिक्या पुत्र सत्यम् विचारय ।
>
> dRSTyA tu pAramArthikyA putra satyam vicAraya |
>
> न_एव त्वम् न वयम् चैव भ्रान्तिमन्तः परित्यज ॥५।१९।३९॥
>
> na_eva tvam na vayam ca_eva bhrAntimanta: parityaja ||5|19|39||
>
> .
>

> *cast.off these delusions. *
>
> *study reality, my boy*
>
> *but from a higher point of view*
>
> *:*
>
> *nothing like you*
>
> *nothing like us*
>
> *these delusions*
>
> *let them go*
>
> .
>
> dRSTyA tu pAramArthikyA *but from the higher point of view, *putra *.
> son, = *satyam vicAraya *– study reality. = *na eva tvam *. not even you
> = *na vayam ca eva *– and not even us *bhrAntimanta: parityaja
>
> *. *

>
> dRSTyA tu pAramArthikyA
>
> putra
>
> satyam vicAraya
>
> na eva tvam
>
> na vayam ca eva
>
> bhrAntimanta: parityaja
>

> *. *

>
> *m.39 my brother, perceive and inquire from the point of view of truth.
> Cast aside the false notion of 'I and you.'
>
> *sv. With your keen intelligence enquire into the truth: abandon notions
> of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your
> own notions, not truth.
>
> *vlm.39. Consider these phenomena in their true light, and thou wilt find
> my boy, that none of these nor ourselves nor any one of us, are to last for
> ever: shun therefore thy error of the passing world from thy mind for ever.
>
> *va.39. From the reality standpoint, my brother, discern the truth that
> here is not "I" or "we", and reject these ignorant notions.

> *jd.39 . dRSTyA tu pAramArthikyA *. but from the higher point of view, = *putra
> *. son, = *satyam vicAraya *– study reality. = *na eva tvam *. not even
> you = *na vayam ca eva *– and not even us = *bhrAntimanta: parityaja *.
> cast.off these delusions. *

>
>
>
> अयम् गतो मृतश्_च_अयम् इति दुर्.दृष्टयः पुरः ।
>
> ayam gata:_mRta:_ca_ayam iti dur.dRSTaya: pura: |
>
> स्व.संकल्प.उपताप.उत्था दृश्यन्ते न.तु सत्य.तः ॥५।१९।४०॥
>
> sva.samkalpa.upatApa.utthA_dRzyante na.tu satya.ta: ||5|19|40||
>
> .
>

> ayam gato mRta:_ca ayam – *''This is gone'' and ''This is dead'' *iti
> dur.dRSTaya: pura: *in the face of such sorry sights *sva.samkalpa.upatApa.utthA:
> *your own arisen conceptual pains *dRzyante na.tu satya.ta: *are not
> however seen to come from what.is.So <http://what.is.So>*
>
> *. *

>
> ayam gato mRta:_ca ayam –
>
> iti dur.dRSTaya: pura:
>
> sva.samkalpa.upatApa.utthA:
>
> dRzyante na.tu satya.ta:
>

> *. *

>
> *vlm.40. That these are dead and gone, and these are existent before us,
> are but errors of our minds, and creatures of our false notions and fond
> desires, and without any reality in them.
>
> *m.40 'This is destroyed, that is dead' such feelings are the products of
> your own mental conception and belief. While they are visible before you,
> they are not real, not true.
>
> *va.40. "He is gone" and "he died" are just wrong notions, creations of
> your own imagination, there is no truth in them.
> *sv. With your keen intelligence enquire into the truth: abandon notions
> of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your
> own notions, not truth.
>

> *jd.40 – ayam gato mRta:_ca ayam . *''This is gone'' and ''This is dead''
> = *iti dur.dRSTaya: pura: *. in the face of such sorry sights = *sva.samkalpa.upatApa.utthA:
> . *your own arisen conceptual pains = *dRzyante na.tu satya.ta: . *are
> not however seen to come from what.is.So <http://what.is.So>. *

>
>
>
> अ.ज्ञान.विस्तीर्ण.मरौ विलोलम्
>
> a.jJAna.vistIrNa.marau vilolam
>
> शुभ.अशुभ.स्पन्दमयैस्_तरङ्गैः ।
>
> zubha.azubha.spandamayai:_taraGgai: |
>
> स.वासनानाम् अ.मरीचि.वारि
>
> sa.vAsanAnAm amarIcivAri
>
> परिस्फुरत्य्_एतद्_अनन्त.रूपम् ॥५।१९।४१॥
>
> parisphurati_etat_ananta.rUpam ||5|19|41||
>
> .
>

> a.jJAna.vistIrNa.marau vilolam zubha.azubha.spandamayai: *w pure*.*impure*
> .*vibrancies* taraGgai: *. w waves *sa=vAsanAnAm *– v vAsanA.bearings
> .f.. = *
>
> a=marIci.vAri *– wo mirage.water = *parisphurati etat ananta.rUpam

>
> .
>
> a.jJAna.vistIrNa.maru
>
> vilola
>
> zubha.azubha.spandamaya
>
> taraGga
>
> sa=vAsanA
>
> a=marIci.vAri
>
> parisphurati etat ananta.rUpa
>
> .
>
> *m.41 This infinite form (of world) is a vast desert spread with
> ignorance. Good and bad are the waves in the 'vasana'. filled waters of a
> mirage in the desert.
>
> *vlm.41. Our notions and desires, paint and present these various changes
> before our sight; as the solar rays represent the water in the mirage. So
> our fancies working in the field of our ignorance, produce the erroneous
> conceptions, which roll on like currents in the eventful ocean of the
> world, with the waves of favorable and unfavorable events to us.
>
> *va.41. Endlessly in the vast desert of ignorance appear mirage rivers
> called desires, and unsteady waves of notions of right and wrong run upon
> them.
> *sv. With your keen intelligence enquire into the truth: abandon notions
> of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your
> own notions, not truth.
>
>
>
> .
>

> *o**ॐm*

>
> .
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha

> <https://groups.google.com/forum/#!forum/yoga-vasishtha>
>
> Complete YVFiles
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh.Ia?dl=0
> <https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0>

>
> next Canto:
>
> fm5020 2.mr01-02 Birth Tales .z43
>
>
> https://www.dropbox.com/s/e1fpnymsfjf79m7/fm5020%202.fb26-27%20Birth%20Tales%20.z43.docx?dl=0
>
>
> santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
> vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
>
> सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
> विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
> Contentment is the highest gain, Good Company the highest course,
> Enquiry the highest wisdom, and Peace the highest enjoyment.
> -- Yoga Vasishtha
>
>
> The complete YVFiles of this masterpiece can be found at
>

> *http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

>
>
> On Sat, Feb 25, 2017 at 10:07 PM jivadas <das....@gmail.com> wrote:
>
>>
>>
>> fm5019 2.fb24-25 puNya and pAvana .z41
>>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>>
>> https://www.dropbox.com/s/nvdxo1pkfik49es/fm5019%202.fb24-25%20puNya%20and%20pAvana%20.z41.docx?dl=0
>>
>>
>>
>>
>>
>>
>>

>> *What's in a Name? *

>>
>>
>>
>> jd:
>>
>>
>>
>> some say that a name is just a name, that daza-ratha has nothing to do
>> with chariots, he's just plain old Dush-ruth.
>>
>> this is true enough in CEntury 21;
>>
>> but we are reading a medieval work
>>
>> prob. prior to CEntury 12.
>>
>>
>>
>> consider a highly inbred medieval English village
>>
>> where half the men are called "John".
>>
>> there the blacksmith is called John the Smith
>>
>> to distinguish him from John the Baker.
>>
>> their families get the surname of "Smith" or "Baker",
>>
>> and the meaning is gradually lost.
>>
>> but the medieval names retain their meaning.
>>
>>
>>
>> here the names puNya and pavana
>>
>> are doubly meaningful:
>>
>> their names have meaning
>>
>> and that meaning is relevant to the story being told.
>>
>> I call them
>>
>> puNya the Pious and pAvana the Airy.
>>
>>
>>
>> +
>>
>> some useful words
>>
>>
>>

>> Ø#tt.char. -> #*puNya, *someone with a name that is lucky, rich,

>> fair-to-good • right, honorable, "worth.it" • pure • holy (puNyakoza - a
>> religious gossip.) •• MW: "(perhaps >#pusk पुस्क् , from >#pU पू ; » also
>> >#puN पुण्)" • I am inclined to associate puNya with puMs, with
>> "Humanity", rather than the so-fuzzy "Holy". but in deference to the
>> universal reading "holy" I call him puNya the Pious in y5019..FM.5.19&c.

>> *•* #*punyA *in the purANas is a daughter of #kratu Intelligence and
>> #saMnati Humility +
>>
>> Ø#tt.char. -> #*pAvana* पावन: - purifying, pure • "Holy" • living on

>> wind, [#pAvana the Airy in y5019&c.] - n.of vyAsa *Lex.
>>

>> Øtt.#Group 6 - #*SaTpadI* *-f.-* ShaT – *six*- padI *footed –
>> ShaTpadI.SixFoot - *MW cites "*louse*" in L. {tandard Lexicons}, and
>> cites only himself MW. for "female *bee*", because it is the normal

>> reading, needing no citation. I find both of these senses apt in the
>> chANDala.Darkie villages so beautifully described in yv.FM, and in the
>> itchy bustle of the Court. they are busy bees but bitten by lice. • MW

>> further cites MBh. for •• "*f.* the six states ([accord. to nIlakaNTha]"

>> - काम- kAma.Love & krodha.Anger , -क्रोधौ-krodhau, शोक- zoka.Depression
>> & moha-Delusion, -mohau -मोहौ, मद-mada.Mania & mAna.Pride ‑मानौ) MBh. or
>> scil. hunger, thirst, sorrow, disordered intellect, old age, death. (a
>> very pessimistic dRSTi.POView).
>>

>> मद् #mad -> #*mada:* *-* *hilarity*, rapture, excitement, inspiration,
>> intoxication • ardent passion for (comp) • *sexual pleasure*,
>> wantonness, lust, ruttishness, *rut* (esp. of an elephant) • pride,
>> arrogance {?} • liquor, wine, {Booze} • soma • honey • the {*precoital*}

>> fluid or juice that exudes from a rutting elephant's temples • Intoxication
>> or Insanity personified (as a monster created by chyavana) •• as a Term in

>> FM, mada.Mania <rAga.*Passion-*dveSa.*Hatred*-tamas.*Darkness*-krodha.
>> *Anger*-mada.*Mania*-mAtsarya.*Envy* –varjana.lacking> y3006.010 —
>>
>> Øtt.#Group 5 - #*prapaJca:* – [from. √पच् >pac, or पञ्च् says MW. more

>> memorable as the expansion of the universe in the form of groups like the
>> five (paJca *pancha) Elements *mAND.up., KSS. + y5019.036.
>>

>> Øtt.para - पृ #pR -> #*para* – in Basic Arithmetic <1> is #Adi, and <2>
>> is *para* and then <3> is para and.so.on • what is more para is #*parama
>> *until it is #*uttama.Utmost*, commonly translated 'supreme' *o*&*r* on.the.other.hand,

>> what if <0> is #Adi? then <1> is just another para in an infinite series.
>> there's no end to it. Zero supports the series by making it possible thru
>> its function as a placemaker, a sthAna, a Fix on which to hang the decades •
>> in many contexts I translate "perfect". •• the letters are in order, from
>> #a iti #prathama: to #ha iti #uttama:.. they are a bucket brigade that
>> stretches from the ocean to the fire, passing buckets from hand to hand,

>> from one para to the next, #*parampara*, param-para. traditionalists

>> love the sound of the word, playing/braying it like a mountain horn to
>> define their dubious connexion with somebody Wise way.back.when. (they fail
>> to note how much water was spilled as the bucket was passed.)
>>
>>
>>
>> but anyhow
>>
>>
>>

>> *o**ॐ**m*
>>
>>
>>
>> *vasiShTha continued—*

>>
>>
>>
>> अत्र_एव उदाहरन्ति_इमम् इतिहासम् पुरातनम् । भ्रात्रो:_त्रि.पथ-गा-तीरे
>> सम्वादम् मुनि-पुत्रयो: ॥५।१९।१॥
>>
>> atra_eva udAharanti_imam itihAsam purAtanam | bhrAtro:_tri.patha-gA-tIre
>> samvAdam muni-putrayo: ||5|19|1||
>>
>> .
>>

>> *concerning this they recall an ancient story*
>>
>> *about*
>>
>> *two brothers on the bank of the three.ways-going gangA*
>>
>> *: *
>>
>> *it's a dialog between those two sons of a muni*
>>
>> *.*

>>
>>
>>
>> अयम् बन्धुर्_अयम् नेति कथा-प्रस्ताव.त: स्मृतम् ।
>>
>> ayam bandhu:_ayam neti kathA-prastAva.ta: smRtam |
>>
>> इतिहासम् इमम् पुण्यम् आश्चर्यम् शृणु राघव ॥५।१९।२॥
>>
>> itihAsam imam puNyam Azcaryam zRNu rAghava ||2||
>>
>> .
>>

>> *they spoke about relationship on the banks of sacred gangA*
>>
>> *:*
>>
>> *''What is relationship, and what is not?''*
>>
>> *it's a tale storied and sung, holy and wholly wonderful, rAghava*
>>
>> *:*
>>
>> *pay attention, now*
>>
>> *.*

>>
>>
>>
>> अस्त्य्_अस्य जम्बूद्वीपस्य कस्मिंश्*चिद्_गिरि-कुञ्जके ।
>>
>> asti_asya jambUdvIpasya kasmin*cit_giri-kuJjake |
>>
>> वन-व्यूह=महा.उत्तम्स: महेन्द्र: नाम पर्वत: ॥५।१९।३॥
>>
>> vana-vyUha=mahA.uttamsa: mahendra: nAma parvata: ||3||
>>
>> .
>>

>> *there is in this RoseApple*Land*
>>
>> *jambU.dvIpa
>>
>> *somewhere*
>>
>> *in a grove in the forest that crowns a mountain called
>> mahendra.GreatLord*
>>
>> *...*

>>
>>
>>
>> कल्प.द्रुम-वन-च्छाया-विश्रान्त-मुनि-किंनरः । शृङ्गै:_आततम् आकाशम्
>> जितवान्य: समुन्नतै: ॥५।१९।४॥
>>
>> kalpa.druma-vana-cchAyA-vizrAnta-muni-kiMnara: | zRGgai:_Atatam AkAzam
>> jitavAnya: samunnatai: ||4||
>>
>> .
>>
>> ...
>>

>> *in the shadows of Doomsday Forest they take repose*
>>
>> *munis and Whatnots*
>>
>> *conquered*
>>
>> *by rising heights that reach the sky*
>>
>> *.*

>>
>> ~vlm. ... hermits and kiMnaras ... ~m. munis and kiMnaras ... under the
>> shade of 'kalpa' trees. ~va. ... groves of wishing trees. ~m. .. the arbour
>> of its kalpa trees ...
>>

>> *Ott.char. #*kiMnara*: *kinnara - the paradigm of a lover, a celestial

>> musician • half-human and half-horse • like a #kiMpuruSa, a servant of
>> kuvera the Lord of the Treasury +
>>
>>
>>
>> ब्रह्म.लोक-अन्तर-प्राप्त-शृङ्ग-कन्दर-चारिभि: । सामवेद-प्रतिध्वान-
>> घुम्घुमैर्_गायति_इव य: ॥५।१९।५॥
>>
>> brahma.loka-antara-prApta-zRGga-kandara-cAribhi: |
>> sAmaveda-pratidhvAna-ghumghumai:_gAyati_iva ya: ||05||
>>
>> .
>>

>> brahma.loka-antara-prApta-zRGga-kandara-cAribhi: *- *
>>
>> *... cuz in brahma.World *in a mountain *cavern*-*rovers = *
>>
>> sAmaveda-pratidhvAna-ghumghumai: *- *
>>
>> *sAma.veda*-*chant*-*hummings = *
>>
>> gAyati iva ya: *- which seems to sing. *

>>
>> ~m.5 The sounds made by the people in the caves on that high mountain
>> peaks rang like the sound of Samaveda.
>>
>> ~sv. In the forests on the slopes of that mountain many holy men and
>> sages lived.
>>
>> ~vlm.5. It resounded with the carol of the sages, who chaunted the
>> Samaveda hymns on it, in their passage from its caverns and peaks to the
>> region of Indra: (the god of the vault of heaven).
>>
>> ~va.5. Caves on the peaks reaching up to Brahma-loka resounded with the
>> melodious chants of Sama-veda.
>>
>> य: पयो-मेदुरैर्_मेघैर्_लसितै: शृङ्ग-कोटिषु । लता-कुसुम-सम्प्रोतै:
>> कुन्तलैर्_इव राजते ॥५।१९।६॥
>>
>> ya: payo-medurai:_meghai:_lasitai: zRGga-koTiSu | latA-kusuma-samprotai:
>> kuntalai:_iva rAjate ||06||
>>
>> .
>>

>> *where *
>>
>> *the waters* *thicken in* *bright clouds = *
>>
>> zRGga-koTiSu *– in **mountain** caves = *
>>
>> latA-kusuma-samprotai: *- vine-flower- = *
>>
>> kuntalai: iva rAjate *- as.if it were braided hair... *

>>
>> ~vlm.6. The fleecy clouds which incessantly drizzled with rain water from
>> its thousand peaks; and washed the plants and flowers below, appeared as
>> tufts of hair hanging down from heaven to earth.
>>
>> ~m.6-12 The creepers adorning those peaks and the lightining in the
>> clouds encircling them appeared like flowing hairs (of a lady) flying
>> around (due to winds).
>>
>> ~sv. In the forests on the slopes of that mountain many holy men and
>> sages lived.
>>
>> ~va.6. Rainy clouds full of waters playfully flashed lightings among the
>> high peaks, brightening flowering creepers hunging like locks of hair.
>>
>> #ve -> *uta -> #prota - strung -> #samprota‑ - strung together,
>> sarva-aGga-udAtta-samprota-zava-mAlA-virAjitA, y3068.007.
>>

>> #mid -> #med -> *#medura* . thickening, congealing, like water in cloud;
>> and so closely related to *#ghana* as thickening of the VAsanA-s.
>>
>>
>>
>>
>>
>> *sharabha on his throne*

>>
>>
>>
>> यस्_तदा_उड्डयन-उत्कानाम् शरभानाम् विजृम्भितै: । वि.स्फूर्जति गुहावक्रै:
>> कल्पाभ्राणि हसन्-न्_इव ॥५।१९।७॥
>>
>> ya:_tadA_uDDayana-utkAnAm zarabhAnAm vijRmbhitai: | vi.sphUrjati
>> guhAvakrai: kalpAbhrANi hasan.n_iva ||7||
>>
>> .
>>
>> ...
>>

>> *which then echoes *
>>
>> *in caverns *
>>
>> *the ravenously rumbling wings*
>>
>> *of hungry sharabha monsters*
>>
>> *like Doomsday clouds *
>>
>> *roaring *
>>
>> *with thunderclapping laughter*
>>
>> *...*

>>
>> ~vlm.7. The mountain re-echoed to the loud roars of the impetuous
>> octopedes Sarabhas, with the thunder claps of kalpa clouds from the hollow
>> mouths of its dark and deep clouds.
>>
>> ~va.7. On its slopes rolled roars of huge six-legged Sharabha beasts,
>> which sounded as laugh of thunderclouds of universe dissolution, echoed by
>> deep winding caves.
>>
>> #utka उत्क‑ - Desirous of, longing for, anxiously wishing for (in

>> comp.); • Regretting, sad, sorrowful. • Absent- minded • #*utka:* -त्कः Desire;

>> opportunity. •• excited by the desire of obtaining anything; wishing for
>> (with inf.).
>>
>> #sphUrj -> #visphUrj - rumble, snort; break forth, appear.
>>

>> *jd.7 - yas tadA - *which then *= uDDayana-utkAnAm - *of upflying *=
>> zarabhAnAm - *sharabha creatures = *vijRmbhitai: - *w/the spreading-out
>> = *visphUrjati - *it rumbles = *guh*a-a*vakrai: - *with thunderclaps =*
>> kalpAbhrANi - *the kalpa-clouds *= hasan iva - *as.if laughing. *

>>
>>
>>
>> येन निर्झर-निर्ह्रादै: कन्दर-अन्तर-चारिभि: । समुद्र-जल-कल्लोल-विलासो
>> विजितो_अभित: ॥५।१९।८॥
>>
>> yena nirjhara-nirhrAdai: kandara-antara-cAribhi: |
>> samudra-jala-kallola-vilAso vijito_abhita: ||8||
>>
>> .
>>
>> ...
>>

>> *where*
>>
>> *by running between cliffs*
>>
>> *a roaring waterfall plays Ocean*
>>
>> *with swamping billows **that echo the roaring of the sea*
>>
>> *.*

>>
>> ~m. The cascading streams made musical sounds as they rolled down through
>> the stones.
>>
>> ~vlm.8. The thundering noise of its cascades falling into its caverns
>> from precipice to precipice, has put to blush the loud roar of the surges
>> of the sea.
>>
>> ~va.8. Sounds of waterfalls reverberating among cliffs were louder than
>> the noise of waves in an agitated ocean.
>>

>> कन्द् #kand -> #*kandarA -I -am* - "great cliff", an artificial or
>> natural cave -#mandara*kandara -> #*cUDAlA's Churnstick Cavern,
>> y6085.044. • #kandar*a:* - a hook for driving an elephant • #*kandarA*

>> the pUjA name of #karkatI #visUchikA [y3.069 ff].
>>

>> जि #ji – to be victorious -> #*vi*ji - *over* -> #*vijita‑* - conquered,

>> subdued, defeated, won, gained • m/n. a conquered country • conquest,

>> victory •-• Comp. #*vijitAtman* -m.- 'self-subdued', N. of ziva • one
>> who has the organs of sense or passions subdued •• #*vijitya* - having

>> conquered •• avijitya - not having conquered +
>>

>> *jd.8 - yena - *whereby = *nirjhara-nirhrAdai: *- w waterfall-roaring = *
>> kandara-antara-cAribhi: *- running between cliffs = *
>> samudra-jala-kallola-vilAsa: *- ocean-water-billows-playing = *vijita:
>> abhita: *- swamping.about. *

>>
>>
>>
>> तस्य एक.देशे वितते रत्न-सानौ मनोरमे । मुनिभि: स्नान-पान-अर्थम् व्योम-
>> गङ्गा अवतारिता ॥५।१९।९॥
>>
>> tasya eka.deze vitate ratna-sAnau manorame | munibhi: snAna-pAna-artham
>> vyoma-gaGgA avatAritA ||9||
>>
>> .
>>

>> *into that solitude,*
>>
>> *on Jewel Mountain*
>>
>> *(of mindmoving beauty!)*
>>
>> *the river gaGgA*
>>
>> *descended*
>>
>> *to make a place for the munis to drink and bathe*
>>
>> *.*

>>
>> ~vlm.9. There on tableland upon the craggy top of the mountain, flowed
>> the sacred stream of the heavenly Ganges, for the ablution and beverage of
>> the hermits. ~va.9. Heavenly Ganga descended from a beautiful valley on one
>> peak made of jewels, brought here by munis for their ablutions and
>> drinking.
>> *jd.9 - तस्य Of that एकदेशे वितते on a single ground outspread रत्न-सानौ
>> मनोरमे on a -mountain bearing jewel-s of charming beauty मुनिभिः by the
>> muni-s स्नान-पान-अर्थम् for the purpose of bathing and drink व्योम-गङ्गा-
>> अवतारिता the Sky-gaGgA has descended.
>>
>>
>>
>> तस्यास्_त्रिपथ-गायास्_तु तीरे विकासित-द्रुमे । रत्न-अद्रि-तट-विद्योते
>> कचत्_कनक-पिञ्जरे ॥५।१९।१०॥
>>
>> tasyA:_tripatha-gAyA:_tu tIre vikAsita-drume | ratna-adri-taTa-vidyote
>> kacat_kanaka-piJjare ||10||
>>
>> .
>>
>> tasyA:_tripatha-gAyA:_tu tIre
>>

>> *but on the bank of that triple-flowing river = *
>>
>> vikAsita-drume
>>
>> *in/under a blossoming tree = *
>>
>> ratna-adri-taTa-vidyote
>>
>> *on that mountain-sparking-with-jewels = *
>>
>> kacat kanaka-piJjare
>>
>> *shining with red gold *=

>>
>> ~m.6-12 The creepers adorning those peaks and the lightining in the
>> clouds encircling them appeared like flowing hairs (of a lady) flying
>> around (due to winds). The cascading streams made musical sounds as they
>> rolled down through the stones. River 'mandakini' was flowing down the
>> slopes of one of the peaks. This was (arranged) for the convenience of the
>> people living around. On that golden peak lived a generous, noble seer
>> called 'Dirghatapa'.
>>
>> ~sv.10-11 On the bank of this river there lived a holy man named
>> Dirghatapa who was, as his name implies, the very embodiment of ceaseless
>> austerity.
>>
>> ~vlm.10. There on the banks of the trivious river-tripatha-Ganga, was a
>> gemming mountain, sparkling as bright gold, and decorated with blossoming
>> trees.
>>
>> ~va.10. On the bank of the Ganga overgrown with forests, on a mountain
>> slope glistening with gems and yellow gold,

>> *jd.10 - tasyA:_tripatha-gAyA:_tu tIre - *but on the bank of that
>> triple-flowing river = *vikAsita-drume - *in/under a blossoming tree = *ratna-adri-taTa-vidyote
>> - *on that mountain-sparking-with-jewels = *kacat kanaka-piJjare - *shining
>> with red gold *=

>>
>>
>>
>> आसीद्_अभ्युदित-ज्ञानस्_तपो-राशिर्_उदार.धी: ।
>>
>> AsIt_abhyudita-jJAna:_tapo-rAzi:_udAra.dhI: |
>>
>> मुनिर्_दीर्घ-तपा नाम तपो मूर्तिम् इव_अपरम् ॥५।१९।११॥
>>
>> muni:_dIrgha-tapA nAma tapo mUrtim iva_aparam ||11||
>>
>> .
>>

>> *...*
>>
>> AsIt *– there was - *
>>
>> abhyudita-jJAna: *- x = *
>>
>> tapas.rAzi: *- tapas.ray = *
>>
>> udAra.dhI: *- thought-full = *
>>
>> *Silent.muni = *
>>
>> dIrgha-tapas nAma *– dIrgha Long.tapas was his name = *

>>
>> tapas mUrtim iva_
>>
>> aparam – moreover, in the future...
>>
>> ~sv.10-11 On the bank of this river there lived a holy man named
>> Dirghatapa who was, as his name implies, the very embodiment of ceaseless
>> austerity.
>>
>> ~vlm.11. There lived a sage by name of Dirghatapas, who was a
>> personification of devotion, and a man of enlightened understanding; he had
>> a noble mind, and was inured in austerities of devotion.
>>
>> ~va.11. There lived a noble sage by the name Dirghatapa, knower of the
>> highest truth, with noble devoted mind, embodiment of austerity itself.
>>
>> Øtt.para - पृ #pR -> #para – in Basic Arithmetic <1> is #Adi, and <2> is

>> *para* and then <3> is para and.so.on • what is more para is #*parama *until
>> it is #*uttama.Utmost*, commonly translated 'supreme'. in some contexts

>> I usually translate "perfect". the letters are in order, from #a iti
>> #prathama:. to #ha iti #uttama:.. they are a bucket brigade stretched from
>> the ocean to the fire, passing buckets hand-to-hand, from one para to the

>> next, #*parampara*, param-para. traditionalists love the sound of the

>> word, playing/braying it like a trumpet to define their connexion with
>> somebody way.back.when. they fail to note how much water was spilled as the
>> bucket was passed.
>>
>>
>>
>> मुने:_बभूवतु:_तस्य पुत्रौ द्वौ_इन्दु-सुन्दरौ । पुण्य-पावन=नामानौ द्वौ कचौ
>> _इव वाक्.पते: ॥५।१९।१२॥
>>
>> mune:_babhUvatu:_tasya putrau dvau_indu-sundarau | puNya-pAvana=nAmAnau
>> dvau kacau_iva vAk.pate: ||12||
>>
>> .
>>

>> *to that muni there were born two sons as lovely as the moon*
>>
>> *puNya and pAvana by name*
>>
>> *like the twin *kachas born to the Father of Speech bRhas.pati*
>>
>> *.*

>>
>> *jd. see http://www.webonautics.com/mythology/sukra_venus.html where
>> Kacha is said to have been killed twice. Hopkins (Epic mythology) does not
>> cite this episode, or anything similar. Pur.Encyc. says: "#kaca was another
>> son of #bRhaspati. For full particulars of the story how Devayam (daughter
>> of Sukra) hankered after Kaca, see 'Kaca'", but does not have an entry for
>> #kaca. ??? Better source? jd}
>>

>> #kac -> *#kaca*: the hair (esp. of the head), Ragh. &c.; N. of a son of
>> #bRhaspati, mBh.; (cf. #akaca, #utkaca, hairless). -> #*kacana*

>> projected illumination. •• In y7208.023, SV would appear to translate
>> #kacanAkacana as "the existence and the non-existence of relationship". -> #

>> *prakacana* [The characteristic usage of >kac in YV is as manifestation,

>> like >bhA. The prefix <pra-> is here an intensifier, with the sense of
>> priority • adj. (prob.) having the hair erect L. (cf. ut k., vi k.).
>> <pum-pratyaya-prakacane kva pazu-pratyaya_udaya:> y3081.071.
>>
>> *jd.12 - मुनेःबभूवतुःतस्य पुत्रौ द्वौइन्दु-सुन्दरौ By that muni there
>> were born two sons as lovely as the moon पुण्य-पावन=नामानौ puNya and
>> pAvana by name = द्वौ कचौइव वाक्.पतेः like ??? the two Kacha-s of the
>> father of speech.
>>
>>
>>
>> स ताभ्याम् सह पुत्राभ्याम् भार्यया च सह-एकया ।
>>
>> sa:_ tAbhyAm saha putrAbhyAm bhAryayA ca saha-ekayA |
>>
>> उवास सरितस्_तीरे तस्मिन्_स-फल=पादपे ॥५।१९।१३॥
>>
>> uvAsa sarita:_tIre tasmin_sa-phala=pAdape ||13||
>>
>> .
>>
>> sa: tAbhyAm saha putrAbhyAm
>>

>> *he in company with his two sons *
>>
>> bhAryayA ca saha-ekayA
>>
>> *and his wife together-as-one *
>>
>> uvAsa sarita:_tIre
>>
>> *he dwelt on the bank of a river *
>>
>> tasmin_sa-phala=pAdape
>>
>> *there beside a fruit.tree*
>>
>> *. *

>>
>> ~m.12-13 . He lived on the banks of 'mandakini' with his wife and two
>> sons. The latter were beautiful like moon. They were very virtuous. They
>> were named puNya (the elder) and pAvana (the younger).
>>
>> ~sv.12-13 This ascetic had two sons named puNya and pAvana.
>>
>> ~vlm.13. He lived there on the bank of the river, and amidst a grove of
>> fruit trees, with his wife and the two sons born of them.
>>
>> ~va.13. With his wife and sons he lived near the river among trees
>> abounding with fruits.

>> *jd.13 - sa: tAbhyAm saha putrAbhyAm *– he in company with his two sons
>> = *bhAryayA ca saha-ekayA *– and his wife together-as-one = *uvAsa
>> sarita:_tIre *– he dwelt on the bank of a river = *tasmin_sa-phala=pAdape
>> *- there beside a fruit.tree. *

>>
>>
>>
>> अथ काले तयोस्_तस्य पुत्रयोर्_ज्ञानवान्_अभूत् ।
>>
>> atha kAle tayo:_tasya putrayo:_jJAnavAn_abhUt |
>>
>> पुण्यो नाम च यो ज्येष्ठो गुण-ज्येष्ठश्_च राघव ॥५।१९।१४॥
>>
>> puNya:_ nAma ca ya:_ jyeSTha:_ guNa-jyeSTha:_ca rAghava ||14||
>>
>> .
>>

>> atha kAle *– and so in time = *
>>
>> tayo: tasya putrayo: *- of his two sons = *
>>
>> jJAnavAn abhUt puNya: nAma ca *– and the one knowing was called puNya
>> the Pious = *
>>
>> ya: jyeSTha: *- who was the eldest = *
>>
>> guNa-jyeSTha: ca rAghava *– and eldest in virtue, rAghava = *

>>
>> #jJAnavAn
>>
>> #puNya
>>
>> #guNa-jyeSTha
>>
>> #rAghava
>>
>> ~m.14-15 . In course of time puNya became a knower of Truth, a jnani,
>> while pAvana was partly enlightened. The latter was like a half-blossomed
>> lotus. He was not able to overcome his ignorance completely and was,
>> therefore, in a state of confusion and uncertainty.
>>
>> ~sv.14-15 Of these puNya had reached full enlightenment, but pAvana,
>> though he had overcome ignorance, had not yet reached full enlightenment
>> and hence he had semi-wisdom.
>>
>> ~vlm.14. In course of time the two boys arrived to their age of
>> discretion, and the elder of them named puNya or meritorious, was superior
>> to the other in all his merits.
>>
>> ~va.14. With time they both grow and puNya, who was superior in his
>> qualities, came to complete understanding of truth.
>>
>> पावन:_अर्ध-प्रबुद्ध:_अभूत्_पूर्व-सम्ध्य-अम्बुजम् यथा ।
>>
>> pAvana:_ardha-prabuddha:_abhUt_pUrva-samdhya-ambujam yathA |
>>
>> मौर्ख्यात्_अधिगत: न_आप्त: पदे दोलायित: स्थित: ॥५।१९।१५॥
>>
>> maurkhyAt_adhigata: na_Apta: pade dolAyita: sthita: ||15||
>>
>> .
>>
>> pAvana:
>>

>> *pAvana the Airy *
>>
>> ardha-prabuddha:_abhUt
>>
>> *as half-wakened *
>>
>> pUrva-samdhya-ambujam yathA
>>
>> *like yesternight's drifting lotus *
>>
>> maurkhyAt adhigata: na_Apta: pade *– *
>>
>> *x = *
>>
>> dolAyita: sthita: *- he is drifting here.and.there. *
>>
>> #dul -> *#dolAyita* swung about, rocking; -zravaNakuNDala mfn. one whose

>> earnings swing to and fro.
>>
>> ~m.14-15 . In course of time puNya became a knower of Truth, a jnani,
>> while pAvana was partly enlightened. The latter was like a half-blossomed
>> lotus. He was not able to overcome his ignorance completely and was,
>> therefore, in a state of confusion and uncertainty.
>>
>> ~sv.14-15 Of these puNya had reached full enlightenment, but pAvana,
>> though he had overcome ignorance, had not yet reached full enlightenment
>> and hence he had semi-wisdom.
>>
>> ~vlm.15. The younger boy named Pávana or the holy, was half awakened in
>> his intellect, like the half blown lotus at the dawn of the day; and his
>> want of intelligence kept him from the knowledge of truth, and in the
>> uncertainty of his faith.
>>
>> ~va.15. pAvana was half-awakened, as half-blown lotus flower at early
>> dawn; he had overcome ignorance, but was still unsteady in the truth.
>> ..*AB. arhda-prabuddha iti_asya ... ||
>>
>>
>>
>> ततस् वहति_अकलिते काले कलित-कारणे । सम्वत्सर-शते जीर्ण-दीर्घ.देह-लता-आयुषि
>> ॥५।१९।१६॥
>>
>> tata:_ vahati_akalite kAle kalita-kAraNe | samvatsara-zate
>> jIrNa-dIrgha.deha-latA-AyuSi ||16||
>>
>> .
>>
>> ततस् वहति_अकलिते काले
>>

>> *thus with the flowing of impartite Time *कलित-कारणे
>>
>> *forming parts *संवत्सर-शते
>>
>> *in/of a hundred years, *जीर्ण-दीर्घ.देह-लता-आयुषि
>>
>> *in his aged=tall.body-vine+life ... *
>>
>> #kal -> #kala -> *#akala* . not in parts, entire; not skilled in the
>> arts (kalAs). -> *#akalita* . unconceived, undefined; -mahiman a. of

>> immeasurable greatness. -> #Akalita A-kalita a. shaken • laid hold of,
>> seized • tied, fastened • reckoned • observed, examined, considered.
>>

>> #jRR -> *#jIrNa* . old, worn out, withered, wasted, decayed; ancient

>> (tradition); digested; m. an old man; n. old, age,, decrepitude;
>> "digestion" see <‑zakti>.
>>
>> ~va.16. Time passed, and Dirghatapa attained the age of a hundred years,
>> and the creeper of his body life force became emaciated.
>> ~m.16-19 . meanwhile time passed. Dinghatapa attained the age of hundred.
>> His body became emaciated.
>>
>> ~sv. With the inexorable passage of invisible and intangible time, the
>> sage Dirghatapa (who had freed himself from every form of attachment and
>> craving) had grown in age ...
>>
>> ~vlm.16. Then in the course of the all destroying time, the sage came to
>> complete a century of years, and his tall body and long life, were reduced
>> in their strength by his age and infirmity.
>>

>> *jd.16 - ततस् वहति_अकलिते काले *thus with the flowing of impartite Time *
>> कलित-कारणे *forming parts *संवत्सर-शते *in/of a hundred years, *जीर्ण-
>> दीर्घ.देह-लता-आयुषि *in his aged=tall.body-vine+life ... *

>>
>>
>>
>> अस्माद्_भङ्गुर-भूत-आढ्यात्_वृत्तान्त-शत-भीषणात् ।
>>
>> asmAt_bhaGgura-bhUta-ADhyAt_vRttAnta-zata-bhISaNAt |
>>
>> रतिम् उत्सृज्य सम्सारात्_जरा-जर्जर-जीवित: ॥५।१९।१७॥
>>
>> ratim utsRjya samsArAt_jarA-jarjara-jIvita: ||17||
>>
>> .
>>

>> *from this fragile.being-ripe *
>>
>> *from a hundred fears per day *
>>
>> *having let.loose pleasure *
>>
>> *from the saMsAra.Convolution*
>>
>> *what has lived aging senility*
>>
>> *. *

>>
>> ~m.16-19 . meanwhile time passed. Dinghatapa attained the age of hundred.
>> His body became emaciated. And so he lost interest in life. He passed away
>> like a petty pedlar who keeps unloading for rest. He reached the Brahman
>> state like fragrance penetrating the atmospheric air.
>>
>> ~sv. With the inexorable passage of invisible and intangible time, the
>> sage Dirghatapa (who had freed himself from every form of attachment and
>> craving) had grown in age and, even as a bird flies away from its cage,
>> abandoned the body and reached the state of utter purity.
>>
>> ~vlm.17. Being thus reduced by decrepitude in his vitality, he bade adieu
>> to his desires in this world, which was so frail and full of a hundred
>> fearful accidents to human life: (namely; the pains attending upon birth,
>> old age and death, and the fears of future transmigration and falling into
>> hell fire).
>>
>> ~va.17. He became old and infirm and had left this transitory world full
>> of countless living beings and hundreds of horrible sorrows.
>>
>> कलना-पक्षिणी नीडम् देहम् दीर्घ-तपा मुनि: । जह्औ गिरि-गुहा-गेहे भारम्
>> व्ऐवदिको यथा ॥१८॥ kalanA-pakSiNI nIDam deham dIrgha-tapA muni: | jahau
>> giri-guhA-gehe bhAram vaivadiko yathA ||18||
>>
>> .
>>

>> *an imagined kalanA.bird's*
>>
>> *nest*
>>
>> *is*
>>
>> *this Body*
>>
>> *.*
>>
>> *Long.tapas the muni* *cut.loose from it *
>>
>> *in his mountain.cave-home*
>>
>> *he *
>>
>> *felt *
>>
>> *like a porter*
>>
>> *laying.down his heavy burden*
>>
>> *.*

>>
>> #vadh - to kill -> #vivadh - to wipe out -> #vivadha: a "Killer", the
>> shoulder-yoke by which a carrier balances his load, or a waterman his

>> buckets • #vaivadhika: "Killerman", a *porter* or similar human mule +

>>
>> ~vlm.18. The old devotee Dirghatapas, quitted at last his mortal frame in
>> the grotto of the mount; as a bird quits its old nest for ever, or as a
>> water-bearer lays down the log of his burthen from his shoulders.
>>
>>
>>
>> प्रशान्त-कलना-आरम्भम् चेत्यरिक्त-चिदास्पदम् । पदम् जगाम नीरागम् पुष्प-
>> गन्ध इव_अम्बरम् ॥५।१९।१९॥
>>
>> prazAnta-kalanA-Arambham cetyarikta-cidAspadam | padam jagAma nIrAgam
>> puSpa-gandha iva_ambaram ||19||
>>
>> .
>>
>> prazAnta-kalanA-Arambham x
>>

>> *the busy imagination has grown still *
>>
>> *void of conceptions, Consciousness is at.home*
>>
>> cetya-rikta-cidA_Aspadam
>>
>> padam jagAma nIrAgam - *x* =
>>
>> *he came to a state of colorless dispassion *
>>
>> *that was like the scent of flowers in the air. *

>>
>> x
>>
>> ~m.16-19 ... He reached the Brahman state like fragrance penetrating the
>> atmospheric air.
>>
>> ~sv. With the inexorable passage of invisible and intangible time, the
>> sage Dirghatapa (who had freed himself from every form of attachment and
>> craving) had grown in age and, even as a bird flies away from its cage,
>> abandoned the body and reached the state of utter purity.
>>
>> ~vlm.19. His spirit then fled like the fragrance of a flower to that
>> vacuous space, which is ever tranquil, free from attributes and thought,
>> and is of the nature of the pure intellect.
>>
>> ~va.19. As fragrance of a flower mixes with space, he attained the state
>> of pure Consciousness, where desires, notions, worries and sorrows are
>> absent.
>>
>> अथ भार्या मुनेर्_देहम् प्राणापान-विवर्जितम् । दृष्ट्वा विलुलितम् भूमौ
>> विनालम् इव पङ्कजम् ॥५।१९।२०॥
>>
>> atha bhAryA mune:_deham prANApAna-vivarjitam | dRSTvA vilulitam bhUmau
>> vinAlam iva paGkajam ||20||
>>
>> .
>>
>> atha bhAryA mune:
>>

>> *so then the wife of the muni = *
>>
>> deham –
>>
>> her *body *
>>
>> prANa-apAna=vivarjitam *– *
>>
>> *deprived of prANa & apAna Airs *
>>
>> dRSTvA - *having seen *
>>
>> vilulitam bhUmau *– *
>>
>> *x = *
>>
>> vinAlam iva paGkajam *– *
>>
>> *like a mud.lotus with no stalk. *

>>
>> ~m.20 His wife saw the lifeless body lying on the ground, like a lotus
>> separated from its feeder cord, the tubular stalk.
>>
>> ~sv.20 Using the yogic method she had learnt from him, his wife, too,
>> followed him.
>>
>> ~vlm.20. The wife of the sage finding his body lying lifeless on the
>> ground, fell down upon it, and remained motionless like a lotus flower nipt
>> from its stalk.
>>
>> ~sv. At this sudden departure of the parents pAvana was sunk in grief and
>> he wailed aloud inconsolably. puNya, on the other hand, performed the
>> funeral ceremonies but remained unmoved by the bereavement. He approached
>> his grieving brother, pAvana.
>>
>> ~va.20. His wife, seeing the breathless body of the sage lying on the
>> ground like a plucked off lotus flower,
>>
>> चिरम् अभ्यस्तया योग-युक्त्या पति-वितीर्णया । तत्याज तनुम् अ-म्लानाम्
>> षट्पदी पद्मिनीम् इव ॥५।१९।२१॥
>>
>> ciram abhyastayA yoga-yuktyA pati-vitIrNayA | tatyAja tanum a-mlAnAm
>> SaTpadI padminIm iva ||21||
>>
>> .
>>
>> ciram abhyastayA
>>

>> *with long practice *
>>
>> yoga-yuktyA
>>
>> *through yogic connexion*
>>
>> pati-vitIrNayA *– *
>>
>> *x = *
>>
>> tatyAja tanum *– *
>>
>> *x = *
>>
>> a-mlAnAm *– *
>>
>> *x = *
>>
>> SaTpadI padminIm iva *– *
>>
>> *x. *
>>
>> vitIrNayA
>>
>> #*SaTpadI* *-f.-* ShaT – *six*- padI *footed – ShaTpadI.SixFoot - *MW
>> cites "*louse*" in L. (various Lexicons), and cites only himself MW. for
>> "female *bee*", because it is the normal reading, needing no citation. I

>> find both of these senses apt in the chANDala.Darkie villages so
>> beautifully described in yv.FM, and in the itchy bustle of the Court.
>> they are busy bees but bitten by lice. • MW further cites MBh. for •• "

>> *f.* the six states ([accord. to nIlakaNTha]" - #kAma-काम- Love & Anger,

>> -क्रोधौ-krodhau, zoka-शोक- Grief & Delusion, -mohau -मोहौ, mada-मद-Moodiness
>> & Pride ‑मानौ) MBh. or scil. hunger, thirst, sorrow, disordered
>> intellect, old age, death. (a very pessimistic dRSTi.POView).
>>
>> ~vlm.21. Having been long accustomed to the practice of yoga, according
>> to the instruction of her husband; she quitted her undecayed body, as a bee
>> flits from an unfaded flower to the empty air.
>>
>> ~va.21. Using yoga methods, which she practiced for a long time under
>> guidance of her husband, also left her body, like a bee leaving unwithered
>> lotus flower.
>> ~m.21. She also left her body with the help of her well-practised yogic
>> ability.
>>
>> ~sv. At this sudden departure of the parents pAvana was sunk in grief and
>> he wailed aloud inconsolably. puNya, on the other hand, performed the
>> funeral ceremonies but remained unmoved by the bereavement. He approached
>> his grieving brother, pAvana.
>>
>>
>>
>> भर्तारम् एव_अनुययौ जनस्य_अदृष्टताम् गता ।
>>
>> bhartAram eva_anuyayau janasya_adRSTatAm gatA |
>>
>> प्रभा=गगन-कोश.स्थम् अस्तम् यातम् इव_उडुपम् ॥५।१९।२२॥
>>
>> prabhA=gagana-koza.stham astam yAtam iva_uDupam ||22||
>>
>> .
>>
>> bhartAram eva_anuyayau janasya_adRSTatAm gatA |
>>
>> prabhA=gagana-koza.stham astam yAtam iva_uDupam ||22||
>>

>> भर्तारम् एव_अनुययौ *now she followed her husband = *
>>
>> जनस्य_अदृष्टताम् गता *having become invisible to people = *
>>
>> प्रभा=गगन-कोश.स्थम् *shining in the shell of sky = *
>>
>> अस्तम् यातम् इव_उडुपम् *having come to set like the StarLord moon. *
>>
>> #uDu a star ->*#uDupa-H, *#udupam a raft or float mBh. &c.; *-m.-* the

>> moon (the half-moon being formed like a boat; or "StarLord") mBh.&c.
>>

>> #kuz -> *#koza*-H, kozam (n.; in class. literature koza, or koSa; >kuz

>> or>kuS?, related to kukSi and koSTha?), a cask, (metaphorically) cloud; a
>> bucket; a box,; (end-comp.) a sheath, scabbard; treasure-house; a
>> dictionary; an anthology; a bud, seed-vessel (cf bIja-koza); the vulva; the
>> scrotum; the penis; an egg; (in vedAnta phil.) a term for the three sheaths
>> of the body enveloping the soul (these are.1. the #Ananda-maya=koza or
>> "sheath of pleasure", forming the #kAraNa-zarIra or "causal frame"; 2. the
>> #vijJAna-maya or #buddhi-maya or #mano-maya or #prANa-maya koza, "the
>> sheath of intellect or will or life", forming the #sUkSma-zarIra or
>> "subtile frame"; 3. the #anna-maya koza, "the sheath of nourishment",
>> forming the #sthUla-zarIra or "gross frame"); (end-comp.) a ball or globe
>> (e.g sUtrakoza, a ball of thread; netrakoza, the eye-ball r.3.79.28); •-•

>> *#gagana-koza=stha* placed in the shell of sky (like the moon),

>> y5019.022. •• #koSa koza; kelikoSa: -कोषः an actor, a dancer. •• ->
>> #koza -> #kozaka: an egg, testicle L.; • -> #kozikA a drinking-vessel L.; •
>> -> #kozakam case, receptacle of (in comp.) mArkP. xi, 5.
>>
>> ~vlm.22. Her soul followed her husband's unseen by men, as the light of
>> the stars disappears in the air at the dawn of the day.
>>
>> ~va.22. She followed her husband and disappeared from the view like the
>> moon vanishing in the middle of the bright sky.
>> ~m.22. She followed her husband and disappeared from the view of people
>> like moonlight which vamishes on the setting of moon.
>>

>> *jd.22 - भर्तारम् एव_अनुययौ *now she followed her husband = *जनस्य_
>> अदृष्टताम् गता *having become invisible to people = *प्रभा=गगन-कोश.स्थम् *shining
>> in the shell of sky = *अस्तम् यातम् इव_उडुपम् *having come to set like
>> the StarLord moon. *
>>
>>
>>

>> माता-पित्रोस्_तु गतयोर्_और्ध्व-देहिक=कर्मणि । पुण्य एव स्थितो_अव्यग्र:
>> पावनो दुःखयम् आययौ ॥५।१९।२३॥
>>
>> mAtA-pitro:_tu gatayo:_aurdhva-dehika=karmaNi | puNya eva sthito_avyagra:
>> pAvano duHkhayam Ayayau ||23||
>>
>> .
>>
>> mAtA-pitro:_tu gatayo:
>>

>> *in the passage of their mother and father* =
>>
>> aurdhva-dehika=karmaNi
>>
>> *in works raising the body in the funeral rites* =
>>
>> puNya: eva sthita:_a.vyagra:
>>
>> *puNya was quite undisturbed in his state* =
>>
>> pAvana: duHkhayam Ayayau
>>
>> *pAvana came to sorrow.*

>>
>> ~m.23 The two sons performed the funeral rites as prescribed by the
>> scriptures. While puNya was undisturbed by the death of the parents, pAvana
>> was seized by grief.
>>
>> ~sv. At this sudden departure of the parents pAvana was sunk in grief and
>> he wailed aloud inconsolably. puNya, on the other hand, performed the
>> funeral ceremonies but remained unmoved by the bereavement. He approached
>> his grieving brother, pAvana.
>>
>> ~vlm.23. Seeing the demise of both parents, the elder son puNya was
>> busily employed in performing their funeral services; but the younger
>> Pávana was deeply absorbed in grief at their loss.
>>
>> ~va.23. With both mother and father leaving their bodies, pAvana became
>> inconsolable, while puNya remained dispassionate.
>>

>> #R* -> #vRdh -> #*Urdhva* -> #*aurdhva.dehika* relating to a dead person

>> , performed in honour of the dead • funereal • funeral • -n.- a funeral
>> ceremony (as burning the body, offering cakes, distributing alms &c.) mn.
>> xi , 10 mBh.&c.
>>

>> *jd.23 - mAtA-pitro:_tu gatayo: - *in the passage of their mother and
>> father* = aurdhva-dehika=karmaNi *in works raising the body in the
>> funeral rites* = puNya: eva sthita:_a.vyagra: *puNya was quite
>> undisturbed in his state* = pAvana: duHkhayam Ayayau *pAvana came to
>> sorrow.*

>>
>>
>>
>> शोक-उपहत=चित्तो_असौ भ्रमन्_कानन-वीथिषु । ज्यायाम्सम् अनवेक्ष्य एव पावनो
>> विललाप ह ॥५।१९।२४॥
>>
>> zoka-upahata=citto_asau bhraman_kAnana-vIthiSu | jyAyAmsam anavekSya eva
>> pAvana:_ vilalApa ha ||24||
>>
>> .
>>
>> zoka-upahata=citta:_asau
>>

>> *x = *
>>
>> *wandering among the forest paths *
>>
>> jyAyAmsam anavekSya eva
>>
>> - *x* =
>>
>> pAvana: vilalApa ha *- x. *

>>
>> *AB. jyAyAmsam jyeSThabhrAtaram anavekSya | vyoma-gaGgA mandAkinI ||
>>
>> ~m.24 He started wandering about in the forest (without finishing the
>> rites). puNya finished the rites and went to pAvana. He said to pAvana.
>>
>> ~sv. At this sudden departure of the parents pAvana was sunk in grief and
>> he wailed aloud inconsolably. puNya, on the other hand, performed the
>> funeral ceremonies but remained unmoved by the bereavement. He approached
>> his grieving brother, pAvana.
>>
>> ~vlm.24. Being overwhelmed by sorrow in his mind, he wandered about in
>> the woods; and not having the firmness of his elder brother, he continued
>> to wail in his mourning.
>>
>> ~va.24. With sorrow-stricken mind pAvana wandered around the forest,
>> forgetting his elder brother, and wailed in pain of loss.
>>
>> अथ_ऊर्ध्व-देहिकम् कृत्वा माता-पित्रोर्_उदार-धी: ।
>>
>> atha_Urdhva-dehikam kRtvA mAtA-pitro:_udAra-dhI: |
>>
>> आययौ विपिने पुण्य: पावनम् शोक-लालसम् ॥५।१९।२५॥
>>
>> Ayayau vipine puNya: pAvanam zoka-lAlasam ||25||
>>
>> .
>>

>> atha *– *
>>
>> *x *
>>
>> Urdhva-dehikam *– *
>>
>> *x = *
>>
>> kRtvA *– *
>>
>> *x = *
>>
>> mAtA-pitro:
>>
>> *of mother and father *
>>
>> udAra-dhI: *- *
>>
>> *x = *
>>
>> Ayayau *– *
>>
>> *x = *
>>
>> vipine *– *
>>
>> *x = *
>>
>> *puNya to pAvana *
>>
>> zoka-lAlasam *- x. *

>>
>> ~sv. At this sudden departure of the parents pAvana was sunk in grief and
>> he wailed aloud inconsolably. puNya, on the other hand, performed the
>> funeral ceremonies but remained unmoved by the bereavement. He approached
>> his grieving brother, pAvana.
>>
>> ~vlm.25. The magnanimous puNya performed the funeral ceremonies of his
>> parents, and then went in search of his brother mourning in the woods.
>>
>> ~va.25. Wise puNya performed all necessary funeral ceremonies for the
>> bodies of his father and mother and went to the grief-stricken pAvana in
>> the forest.
>>

>> *puNya the PIOUS said—*

>>
>>
>>
>> किम् पुत्र घनताम् शोकम् नयस्य्_आन्ध्यैक-कारणम् ।
>>
>> kim putra ghanatAm zokam nayasi_Andhya-eka-kAraNam |
>>
>> बाष्प-धाराधरम् घोरम् प्रावृट्-काल इवाम्बुजम् ॥५।१९।२६॥
>>
>> bASpa-dhArAdharam ghoram prAvRT-kAla_ iva_ambujam ||26||
>>
>> .
>>

>> *Sonny, why this cloud of misery?*
>>
>> *you'll only blind yourself that way*
>>
>> *you're weeping like a thundercloud*
>>
>> *it's terrible to see a lotus like you floating in such a rain*
>>
>> *.*

>>
>>
>>
>> पिता तव महा.प्राज्ञ गत: सार्धम् त्वद्.अम्बया । स्वाम् एव परमात्म-आत्म-
>> पदवीम् मोक्ष-नाभिकाम् ॥५।१९।२७॥
>>
>> pitA tava mahA.prAjJa gata: sArdham tvad.ambayA | svAm eva
>> paramAtma-Atma-padavIm mokSa-nAbhikAm ||27||
>>
>> .
>>

>> *your father, clever man, is gone together-with your mother*
>>
>> *to his very own path,*
>>
>> *to himSelf as the supreme Self,*
>>
>> *that is at the nexus of mokSa.Freedom.*

>>
>> पिता तव Your father महाप्राज्ञ o great thinker गतः सार्धं त्वद्-अम्बया
>> is gone together-with your mother sa-ardha, with his other half स्वाम् एव
>> परमात्म-आत्म-पदवीम् to his very own path, himSelf as supreme Self मोक्ष-
>> नाभिकाम् the nexus of moksha Freedom.
>>

>> #nabh to burst, pierce -> *#nAbhika* *-adj.-* a *nav*el or center; a

>> nexus, where connexions are made.
>>
>> ~m.26-28 puNya: O my brother,why are you in tears? Your eyes are like
>> lotuses with rain- water drops. Your father has departed along with mother
>> to the supreme state which is called liberation. Brahman is the refuge of
>> all people. That is the nature of all knowers of truth. Why are you
>> grieving for such parents?
>>
>> ~sv.27 Our father has departed from here along with our mother to that
>> state of liberation or the highest state, which is natural to all beings
>> and is the very being of those who have overcome the self.
>>
>> ~vlm.27. Know my intelligent boy, that both thy father and mother, have
>> gone to their ultimate blissful state in the Supreme Spirit, called the
>> state of salvation or liberation.
>>
>> ~va.27. Your father, great sage, with your mother departed to the
>> greatest state of pure Consciousness, Self of self, called liberation.
>> *jd.27 - पिता तव Your father महाप्राज्ञ o great thinker गतः सार्धं त्वद्-
>> अम्बया is gone together-with your mother sa-ardha, with his other half स्वाम्
>> एव परमात्म-आत्म-पदवीम् to his very own path, himSelf as supreme Self
>> मोक्ष-नाभिकाम् the nexus of moksha Freedom.
>>
>>
>>
>> तत्-स्थानम् सर्व.जन्तूनाम् तद्-रूपम् विजित-आत्मनाम् । स्वभावम् अभि.
>> सम्पन्ने किम् पितरि_अनु.शोचसि ॥५।१९।२८॥
>>
>> tat-sthAnam sarva.jantUnAm tad-rUpam vijita-AtmanAm | svabhAvam
>> abhi.sampanne kim pitari_anu.zocasi ||28||
>>
>> .
>>
>> tat-sthAnam
>>

>> *a base in That *
>>
>> sarva.jantUnAm
>>
>> *for all people *
>>
>> tad-rUpam
>>
>> *the form of That *
>>
>> vijita-AtmanAm
>>
>> *for conquering souls *
>>
>> svabhAvam
>>
>> *your own nature *
>>
>> abhi.sampanne
>>
>> *when it is *
>>
>> kim pitari_anuzocasi
>>
>> *why grieve for a father? *

>>
>> ~m.26-28 puNya: ... That is the nature of all knowers of truth. Why are
>> you grieving for such parents?
>>
>> ~sv.28 Why do you grieve when they have returned to their own nature?
>>
>> ~vlm.28. That is the last resort of all living beings, and that is the
>> blessed state of all self subdued souls; why then mourn for them, that have
>> returned to and are reunited with their own proper nature.
>>

>> #pad -> #sampad -> #abhisampad -> #*abhisampanna‑* – becoming similar to

>> , being changed to (acc.) S3Br. RPra1t. ; being in accordance with ,
>> agreeing with (instr.) Uttarar.
>>
>>
>>
>> ईदृशी तु त्वया बद्धा भावना_इह विमोह.जा । सम्सारे यद्_अ.शोच्य:_अपि त्वया
>> तात:_अनुशोच्यते ॥५।१९।२९॥
>>
>> IdRzI tu tvayA baddhA bhAvanA_iha vimoha.jA | samsAre yat_a.zocya:_api
>> tvayA tAta:_anuzocyate ||29||
>>
>> .
>>
>> IdRzI tu tvayA baddhA bhAvanA
>>

>> *such an idea conceived by you *
>>
>> iha vimoha.jA
>>
>> *here comes from delusion *
>>
>> samsAre yat_a.zocya:_api tvayA
>>
>> *in the SamsAra, **which should not be grieved at-all by you *
>>
>> tAta:_anuzocyate
>>
>> * - x. *

>>
>> ~m.29 Such feelings are born out of delusory attachment. You are grieving
>> for things which are not worthy of sorrow.
>>
>> ~sv.29 You have ignorantly bound yourself to the notions of 'father' and
>> 'mother'; and yet you grieve for those who are liberated from such
>> ignorance!
>>
>> ~vlm.29. Thou dost in vain indulge thyself in thy false and fruitless
>> grief, and mournest for what is not to be mourned for at all: (rather
>> rejoice at it owing to their ultimate liberation).
>>
>> ~va.29. Your feeling of being bound to your parents is born out of
>> ignorance; you grieve in samsara about your father who is beyond sorrow.
>>

>> #bandh -> *#baddha* . bound, tied, • captured, imprisoned (zatAt, 'for a
>> debt of a hundred') • bound by the fetters of existence or evil. •• (esp. ‑
>> *beg.comp.*) conceived, manifested, made visible, mBh.&c. • IdRzI tu
>> tvayA baddhA bhAvanA_iha vimoha.jA, y5019.029. -> *#anubaddha* . bound

>> to, obliged to, connected with, related to, belonging to; followed by.
>>
>>
>>
>> न सा एव भवतो माता न असाव्_एव पिता तव ।
>>
>> na sA eva bhavato mAtA na asAu_eva pitA tava |
>>
>> न भवान्_एष तनयस्_तयोर्_नि:सम्ख्य-पुत्रयो: ॥५।१९।३०॥
>>
>> na bhavAn_eSa tanaya:_tayo:_ni:samkhya-putrayo: ||30||
>>
>> .
>>

>> *but she is not the only mother of your being*
>>
>> *nor is he your only father*
>>
>> *nor is Your Grace their only son*
>>
>> *their children are innumerable*
>>
>> *.*

>>
>>
>>
>> माता-पितृ=सहस्राणि समतीतानि ते सुत । बहून्य्_अम्बु-प्रवाहस्य निम्नानि_इव
>> वने वने ॥५।१९।३१॥
>>
>> mAtA-pitR=sahasrANi samatItAni te suta | bahUni_ambu-pravAhasya
>> nimnAni_iva vane vane ||31||
>>
>> .
>>
>> mAtA-pitR=sahasrANi
>>

>> *thousands of mothers and fathers*
>>
>> samatItAni te suta
>>
>> *all of them yours, son,*
>>
>> bahUni *- x = *
>>
>> ambu-pravAhasya nimnAni_iva vane vane *- x. *

>>
>> #samatIta
>>
>> *ambu-pravAha
>>
>> ~m.31 O my brother, you had many parents who passed away. In many
>> forests, there are many slopes down which waters flow.
>>
>> ~sv. Countless have been your incarnations! And, if you wish to grieve
>> over the death of parents, why do you not grieve for all those countless
>> beings unceasingly?
>>
>> ~vlm.31. Thou hadst also thousands of fathers and mothers in thy by-gone
>> births, in as much as there are the streams of running waters in every
>> forest.
>>
>> ~va.31. You also were a son of thousands of fathers and mothers,
>> countless as drops of water in streams flowing down the slopes in forests.
>>

>> नि #ni -> #*nimnam* - depth, lowland • #*nimna‑ -* deep, depressed, sunk
>> • **nimnai: - *downwards •-• Comp. #nimna*gA* - "going downwards,

>> descending"', a river, mountain-stream Mn. mbh.
>>
>>
>>
>> असम्ख्य-पुत्रयोर्_न_एव भवान्_एव सुतस्_तयो: ।
>>
>> asamkhya-putrayo:_na_eva bhavAn_eva suta:_tayo: |
>>
>> सरित्-तरङ्गवत्_पुत्र गता: पुत्र-गणा नृपाम् ॥५।१९।३२॥
>>
>> sarit-taraGgavat_putra gatA: putra-gaNA nRpAm ||32||
>>
>> .
>>

>> *of them there are countless children*
>>
>> *Sir*
>>
>> *you're not an only child*
>>
>> *!*
>>
>> *like waves in a stream, my boy, are *
>>
>> *the goings & flowings *
>>
>> *of generations of manLords*
>>
>> *. *

>>
>> ~sv. Countless have been your incarnations! And, if you wish to grieve
>> over the death of parents, why do you not grieve for all those countless
>> beings unceasingly?
>>
>>
>>
>> अस्मत्_पित्रोर्_अतीतानि पुत्र-लक्षाण्य्_अन्.एकश: । पत्र-कोरक=वृन्तानि लता
>> -विटपयोर्_इव ॥५।१९।३३॥
>>
>> asmat_pitro:_atItAni putra-lakSANi_an.ekaza: | patra-koraka=vRntAni
>> latA-viTapayo:_iva ||33||
>>
>> .
>>

>> *from our parents*
>>
>> *there are limitless thousands of different children who come*
>>
>> *as leaf & bud & stalk*
>>
>> *of vines and sapling trees*
>>
>> *.*

>>
>>
>>
>> मित्र-बान्धव=वृन्दानि जन्तोर्_जन्मनि जन्मनि । ऋताव्_ऋताव्_अतीतानि फलानि_
>> इव महातरो: ॥५।१९।३४॥
>>
>> mitra-bAndhava=vRndAni janto:_janmani janmani | RtAu_RtAu_atItAni
>> phalAni_iva mahAtaro: ||34||
>>
>> .
>>

>> *for anyone who has been*
>>
>> *born*
>>
>> *there are many friends and relationships*
>>
>> *as*
>>
>> *birth follows birth*
>>
>> *as*
>>
>> *season after season*
>>
>> *uncountable.fruits hang from a Greatness.tree*
>>
>> *. *

>>
>> ~vlm. ... a large tree, in all its passed seasons.
>>
>>
>>
>>
>>
>> शोचतीया यदि स्नेहान्_माता-पितृ-सुता: सुत । तद्_अतीता न शोच्यन्ते किम्
>> अजस्रम् सहस्र-श: ॥५।१९।३५॥
>>
>> zocatIyA yadi snehAn_mAtA-pitR-sutA: suta | tat_atItA na zocyante kim
>> ajasram sahasra-za: ||35||
>>
>> .
>>

>> *if*
>>
>> *you're going to grieve for them*
>>
>> *from your love of all those mothers and fathers and children,*
>>
>> *child,*
>>
>> *how*
>>
>> *?*
>>
>> *how do you grieve for a parade of thousands*
>>
>> *?*

>>
>>
>>
>> प्रपञ्च:_अयम् महाभाग दृश्यते जागते भ्रमे । परमार्थेन ते प्राज्ञ न_अस्ति
>> मित्रम् न बान्धवा: ॥५।१९।३६॥
>>
>> prapaJca:_ayam mahAbhAga dRzyate jAgate bhrame | paramArthena te prAjJa
>> na_asti mitram na bAndhavA: ||36||
>>
>> .
>>
>> प्रपञ्चः अयं this materiality महाभाग o Great Enjoyer
>>
>> दृश्यते जागते भ्रमे is seen in the delusive world
>>
>> परमार्थेन in the higher sense ते प्राज्ञ for you, wise one,
>>
>> न अस्ति मित्रम् there is no friend
>>
>> न बान्धवाः nor relations.
>>
>> ~m.36 O fortunate one, this world that we see is all a delusion. From the
>> point of view of the supreme truth, there are no relatives or friends.
>>
>> ~sv.36 Noble one, what you see as the world is only an illusory
>> appearance. In truth there are neither friends nor relatives.
>>
>> ~vlm.36. It is all but a delusion, O my fortunate boy, that is presented
>> before us in this illusive world; while in truth, O my sensible child, we
>> have nobody, whom we may call to be our real friends or positive enemies in
>> this world.
>>
>> ~va.36. O noble brother, this visible material world is just an illusion,
>> from the absolute point of view here are no friends and no relatives.
>>

>> Øtt.#Group 5 - #*prapaJca:* – [from. √पच् >pac, or पञ्च् says MW. more

>> memorable as the expansion of the universe in the form of groups like the
>> five (paJca) Elements *mAND.up., KSS. + y5019.036.
>>
>> *jd.36 - प्रपञ्चः अयं this materiality महाभाग o Great Enjoyer दृश्यते
>> जागते भ्रमे is seen in the delusive world परमार्थेन in the higher sense
>> ते प्राज्ञ for you, wise one, न अस्ति मित्रम् there is no friend न
>> बान्धवाः nor relations.
>>
>>
>>
>> न नाश इव हि भ्रात: परमार्थेन विद्यते । महत्य्_अपि चिर-आतप्ते मराव्_इव पयो
>> -लवा: ॥५।१९।३७॥
>>
>> na nAza iva hi bhrAta: paramArthena vidyate | mahati_api cira-Atapte
>> marAu_iva payo-lavA: ||37||
>>
>> .
>>

>> na nAza: iva hi *– *
>>
>> *as.if there were no destruction, = *
>>
>> bhrAta: *- brother, = *
>>
>> paramArthena vidyate *– in the Higher Sense is known to be = *
>>
>> mahati api cira-Atapte *– even in great long-lasting heat = *
>>
>> marau iva payo-lavA: *- as in the desert water-drops. *

>>
>> ~m.37 There will not be a drop of water in a mirage in a desert that is
>> scorched over a long time. Similarly from the point of view of the supreme
>> truth, there is nothing that gets destroyed.
>>
>> ~sv.37 Hence, there is neither death nor separation.
>>
>> ~vlm.37. There is no loss of any body or thing in their true sense in the
>> world; but they appear to exist and disappear, like the appearance of water
>> in the dry desert.
>>
>> ~va.37. Brother, in reality here is no death and destruction, as in the
>> scorching heat of a desert here is not even a drop of water.
>> Ø #bhrAtR, *bhrAtA -> *bhrAta: = voc. "O brother".
>>
>>
>>
>> एता या: प्रेक्षसे लक्ष्मीश्_छत्र-चामर=चञ्चला । स्वप्न एव महाबुद्धे दिनानि
>> त्रीणि पञ्च वा ॥५।१९।३८॥
>>
>> etA yA: prekSase lakSmI:_chatra-cAmara=caJcalA | svapna_ eva mahAbuddhe
>> dinAni trINi paJca vA ||38||
>>
>> .
>>

>> *all this prosperity you see is like the fluttering of a fan*
>>
>> *:*
>>
>> *it passes like your dream, you thoughtful fellow,*
>>
>> *or it lasts for three days *
>>
>> *or maybe five*
>>
>> *. *

>>
>> ~sv.38 All these wonderful signs of prosperity that you see around you
>> are tricks ... ~m. O great intellect, all this wealth ... is a transient
>> thing ... ~vlm. The royal dignity ... lasting for a few days.
>>
>> *jd.38 - etA: yA: prekSase lakSmI: - all this prosperity you see =
>> chatra-cAmara=caJcalA parasol-fan=movement is like the waving of a fan = svapna:
>> eva is only a dream mahAbuddhe o great thinker = dinAni trINi paJca vA-
>> lasting three days or five.
>>
>>
>>
>> दृष्ट्या तु पारमार्थिक्या पुत्र सत्यम् विचारय । न_एव त्वम् न वयम् चैव
>> भ्रान्तिमन्त: परित्यज ॥५।१९।३९॥
>>
>> dRSTyA tu pAramArthikyA putra satyam vicAraya | na_eva tvam na vayam
>> caiva bhrAntimanta: parityaja ||39||
>>
>> .
>>

>> *study reality, my boy*
>>
>> *but from a higher point of view*
>>
>> *:*
>>
>> *nothing like you*
>>
>> *nothing like us*
>>
>> *these delusions*
>>
>> *let them go*

>>
>> .
>>
>> ~m.39 my brother, perceive and inquire from the point of view of truth.
>> Cast aside the false notion of 'I and you.'
>>
>> ~sv. With your keen intelligence enquire into the truth: abandon notions
>> of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your
>> own notions, not truth.
>>
>> ~vlm.39. Consider these phenomena in their true light, and thou wilt find
>> my boy, that none of these nor ourselves nor any one of us, are to last for
>> ever: shun therefore thy error of the passing world from thy mind for ever.
>>
>> ~va.39. From the reality standpoint, my brother, discern the truth that
>> here is not "I" or "we", and reject these ignorant notions.

>> *jd.39 - dRSTyA tu pAramArthikyA *- but from the higher point of view, =
>> *putra *- son, = *satyam vicAraya *– study reality. = *na eva tvam *-
>> not even you = *na vayam ca eva *– and not even us = *bhrAntimanta: parityaja
>> *- cast.off these delusions. *

>>
>>
>>
>> अयम् गतो मृतश्_च_अयम् इति दुर्.दृष्टय: पुर: । स्व.सम्कल्प-उपताप-उत्था
>> दृश्यन्ते न.तु सत्य.त: ॥५।१९।४०॥
>>
>> ayam gata:_ mRta:_ca_ayam iti dur.dRSTaya: pura: |
>> sva.samkalpa-upatApa-utthA_ dRzyante na.tu satya.ta: ||40||
>>
>> .
>>
>> ayam gato mRta:_ca ayam –
>>

>> *''This is gone'' and ''This is dead'' *
>>
>> iti dur.dRSTaya: pura:
>>
>> *in the face of such sorry sights *
>>
>> sva.samkalpa-upatApa-utthA:
>>
>> *your own arisen conceptual pains *
>>
>> dRzyante na.tu satya.ta:
>>
>> *are not however seen to come from what-is-So. *

>>
>> ~vlm.40. That these are dead and gone, and these are existent before us,
>> are but errors of our minds, and creatures of our false notions and fond
>> desires, and without any reality in them.
>>
>> ~m.40 'This is destroyed, that is dead' such feelings are the products of
>> your own mental conception and belief. While they are visible before you,
>> they are not real, not true.
>>
>> ~va.40. "He is gone" and "he died" are just wrong notions, creations of
>> your own imagination, there is no truth in them.
>> ~sv. With your keen intelligence enquire into the truth: abandon notions
>> of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your
>> own notions, not truth.
>>

>> *jd.40 – ayam gato mRta:_ca ayam - *''This is gone'' and ''This is
>> dead'' = *iti dur.dRSTaya: pura: *- in the face of such sorry sights = *sva.samkalpa-upatApa-utthA:
>> - *your own arisen conceptual pains = *dRzyante na.tu satya.ta: - *are
>> not however seen to come from what-is-So. *

>>
>>
>>
>> अ.ज्ञान-विस्तीर्ण-मरौ विलोलम्
>>
>> a.jJAna-vistIrNa-marau vilolam
>>
>> शुभ.अशुभ-स्पन्दमयैस्_तरङ्गै: ।
>>
>> zubha.azubha-spandamayai:_taraGgai: |
>>
>> स-वासनानाम् अमरीचिवारि
>>
>> sa-vAsanAnAm amarIcivAri
>>
>> परिस्फुरत्य्_एतद्_अनन्त-रूपम् ॥५।१९।४१॥
>>
>> parisphurati_etat_ananta-rUpam ||41||
>>
>> .
>>

>> a.jJAna-vistIrNa-marau *- x = *
>>
>> vilolam *- x = *
>>
>> zubha.azubha-spandamayai:
>>
>> *w pure*.*impure*-*vibrancies*
>>
>> taraGgai: *- w waves *
>>
>> sa=vAsanAnAm *– v vAsanA.bearings **-f.-** = *
>>
>> a=marIci-vAri *– wo mirage-water = *
>>
>> parisphurati etat ananta-rUpam *- x. *

>>
>> ~m.41 This infinite form (of world) is a vast desert spread with
>> ignorance. Good and bad are the waves in the 'vasana'- filled waters of a
>> mirage in the desert.
>>
>> ~vlm.41. Our notions and desires, paint and present these various changes
>> before our sight; as the solar rays represent the water in the mirage. So
>> our fancies working in the field of our ignorance, produce the erroneous
>> conceptions, which roll on like currents in the eventful ocean of the
>> world, with the waves of favorable and unfavorable events to us.
>>
>> ~va.41. Endlessly in the vast desert of ignorance appear mirage rivers
>> called desires, and unsteady waves of notions of right and wrong run upon
>> them.
>> ~sv. With your keen intelligence enquire into the truth: abandon notions
>> of 'I', 'you' etc., and of 'He is dead', 'He is gone'. All these are your
>> own notions, not truth.
>>
>>
>>
>>
>>

>> *o**ॐ**m*
>>
>>
>>
>>
>>
>> *Â**U*U*M**m*mmm....

>>
>>
>>
>>
>>
>> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>>
>> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>>

>> *Contentment is the highest gain, Good Company the highest course,*
>>
>> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>>
>>
>>
>> *+++*
>>
>> *++*
>>
>> *+*
>>
>>
>>
>> *Comments and suggestions*

>>
>> are welcome at
>>
>> das....@gmail.com
>>
>> Please begin the Subject line with the relevant _sarga/canto Number, e.g.

>> "re*:* y5084".
>>
>> *+*
>>
>> *The complete YVFiles*,

>>
>> including the Concordant Glossary, and every Sarga/Canto,
>>
>> in their most recent update,
>>
>> can be downloaded at:
>>
>> All YVFiles:
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>> Concordant Glossary (CGl1405)
>>
>> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>>
>>
>>
>>
>>

>> *o**ॐ**m*

>>
>>
>>
>> "Rare Ramana video", with a wise Cow, and a monkey Prince!
>>

>> http://www.youtube.com/watch?v=w814-Pj3b*m*8
>> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>>
>>
>>
>>
>>
>>
>>
>>
>>
>> DAILY READINGS 26 February
>>
>>
>>
>> fm5020 2.fb26-27 Birth Tales .z43
>>
>>
>> https://www.dropbox.com/s/e1fpnymsfjf79m7/fm5020%202.fb26-27%20Birth%20Tales%20.z43.docx?dl=0
>>
>> fm7031 3.fb26-27 Feeling and Becoming .z38
>>
>>
>> https://www.dropbox.com/s/ic8lqv8s751y40v/fm7031%203.fb26-27%20Feeling%20and%20Becoming%20.z38.docx?dl=0
>>
>> fm2005 1.fb26 TWO RAMS .z32
>>
>>
>> https://www.dropbox.com/s/b7k0zpr1vqi54yz/fm2005%201.fb26%20TWO%20RAMS%20.z32.docx?dl=0
>>
>>
>>
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>>
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>>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या_उच्यते जीव:
>>
>> cit saMvittyA_ucyate jIva:
>>
>> संकल्पात् स मनो_ भवेत् ।
>>

>> saMkalpAt sa man*a:_* bhavet |

>>
>> बुद्धि: चित्तम् अहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA-iti.Adi_abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>

>> *O**ॐ*m

>>
>>
>>
>>
>>
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>>
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