fm6021 2.jl27..28 Passing through Eternity .z52
jivadas
work in progress .v17
work in progress .v15,16
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fm6021 2.jl27..28 Passing through Eternity .z52
Oॐm
https://www.dropbox.com/s/e7i8tot2lv0m6eu/bhushuNDa.QuakeEarth.docx?dl=0
Passing through Eternity
bhushuNDa.QuakeEarth continued—
1 Ø
युग-क्षोभेषु घोरेषु वात्यासु विषमासु च ।
सुस्थिर: कल्प-वृक्षो ऽयम् न कदाचन कम्पते ॥६।२१।१॥
yuga-kSobheSu ghoreSu vAtyAsu viSamAsu ca |
susthira: kalpa-vRkSo_ ayam na kadAcana kampate ||6|21|01||
in the depths of destruction at the end of the Age with its horrifying hurricanes
this kalpa.Tree
stands
still
:
at no time does it tremble
.
*VA. what is *vAkyAsu
here? *AS: I propose that it is simply a typo - one of the rare events in the
old Panshikar edition! The word should be vAtyA, referring to the dread winds
of pralaya.
*jd. an excellent most certainly correct conjecture!
\
अगम्यो ऽयम् समग्राणाम् लोकान्तर-विहारिणाम् ।
agamyo_ ayam samagrANAm lokAntara-vihAriNAm |
भूतानाम् तेन तिष्ठाम इव साधो सुखेन वै ॥२॥
bhUtAnAm tena tiSThAma iva sAdho sukhena vai ||02||
.
not every creature of whatever world can come here
so here we seem, sAdhu, to take our pleasure
.
~vlm.2. This arbor of desire is inaccessible to other people dwelling in all worlds;
it is therefore that we reside here in perfect peace and delight, and without disturbance of any kind.
* a-gamya: – not being approachable - ayam – this place - samagrANAm loka.antara-vihAriNAm bhUtAnAm – by all the creatures and residents of another world - tena tiSThAma: – thus we remain - iva sAdho – as-if, o sAdhu, - sukhena vai – with total pleasure.
\
हिरण्याक्षो धरा-पीठं द्वीप.सप्तक-वेष्टितम् ।
hiraNyAkSo_ dharA.pITham dvIpa-saptaka-veSTitam |
यदा जहार तरसा नाकम्पत तदा तरुः ॥३॥
yadA jahAra tarasA na _akampata tadA taru: ||3||
.
when *hiraNyAkSa Goldeneye
submerged the Earth with its seven continents,
~vlm. When hiraNyakSha the gigantic demon of antideluvian race
strove to hurl this earth with all its septuple continents into the lowest abyss...
this Tree was not disturbed
.
*#char. #hiraNyAkSa‑: – *hiraNyAkSa.Goldeneye, a noted daitya.Demon दैत्य (twin brother of hiraNya-kashipu हिरण्य-कशिपु. he submerged the Earth, but was killed by *viShNu विष्णु , in his third or varSa avatAra वर्ष अवतार) MBh.Pur.
~AB. yady api dharayA saha kalpavRkSasya api haraNam vidyata eva tathA 'pi divya-prabhAva-balAn na Akampatety Azaya: ||
~sv.3-11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
*yadA hiraNyAkSa: – when *hiraNyAkSa Goldeneye - jahAra tarasA dharA-pITham – did violence to the Earth-realm - dvIpa-saptaka-veSTitam – wrapped in its seven continents - na akampata tadA taru: – the tree was not disturbed.
यदा लोलायितवपुर्बभूवामरपर्वतः ।
yadA lolAyita-vapur babhUvAmara-parvata: |
सर्वतो दत्तसाम्याद्रिस्तदा नाकम्पत द्रुमः ॥४॥
sarvato datta-sAmya.adris tadA na_akampata druma: ||04||
the mountain where immortals dwell
shook like the body of a girl,
and the surrounding mountains too.
This kalpa Tree was not disturbed.
yadA lolAyita-vapu: –
when a trembling body =
babhUva amara-parvata: –
was the mountain of immortals =
sarvata: datta-sAmya.adri: –
everywhere being-likewise-mountains =
tadA na akampata druma: –
then this tree was not shaken.
#lul – लुल् -(connected with >lud √ लुद् , and >lu 1. लु) cl.1 P. ( Dha1tup. ix , 27 v.l.) #lolita लोलति (only pr. and pr. p. P. A1. #lolat लोलत् and , #lolamAna लोलमान) , to move to and fro , roll about , stir _paJcar.; to disappear S3is3. x , 36: Caus. #lolayita -लोलयति , to set in motion , agitate , confound , disturb R. S3is3.
~AB. sarvato dattA: sAmyAyastambha.upaSTambha-zilAvadadrayo yasya tathAvidho_amaraparvata: arthAd varAheNa punar-bhUmi-pratiSThApana-dazAyAm iti gamyate ||
~vlm.4. And then as this mountainous abode of the gods, stood trembling with all other mountains of this earth (on the tusk of the divine Varáha or boar), even then did this tree remain unshaken on its firm basis.
~sv.3-11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
\
भुज.अवष्टम्भ-विनमन् मेरुर् नारायणो यदा ।
bhuja.avaSTambha-vinaman merur nArAyaNo yadA |
मन्दरम् प्रोद्द-धारा.अद्रिम् तदा न .अकम्पत द्रुम: ॥५॥
mandaram prodda-dhArA.adrim tadA na .akampata druma: ||05||
.
when nArAyaNa.Manway stooped
to gather mighty Mount Meru & its forests into his arms
the Tree was not disturbed
.
~AB. bhUja iti | atrApi cartu-bhujo dvAbhyAm bhujAbhyAm nerum avaSTabhya itarAbhyAm mandaram proddadhArA itigamyate ||
~vlm.5. When Náráyana tupported this seat of the gods on his two arms (i.e. the Meru), and uplifted the mandara mount on the other two, even then did this tree remain unshaken.
\
यदा सुर.असुर-क्षोभ-पतच्-चन्द्र.अर्क-मण्डलम् ।
yadA sura.asura-kSobha-patat-candra.arka-maNDalam |
आसीज् जगद् अति.क्षुब्धम् तदा न .अकम्पत द्रुम: ॥६॥
AsIt_ jagad ati.kSubdham tadA na _akampata druma: ||6||
.
when the Brightlings and the Darklings went to war
when then the sun and moon trembled and Earth shook too
the kalpa Tree was not disturbed
.
~AB. surAsurayo: kSobhas tIvra-saMgrAmas tena patac candra.arka-mandalam ||
~sv.3-11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
~vlm.6. When the orbs of the sun and moon, shook with fear, at the tremendous warfare of the gods and demons, and the whole earth was in a state of commotion and confusion, even then did this tree stand firm on its root.
*yadA sura.asura-kSobha-patat-candra.arka-maNDalam – when Brightling-Darkling-disturbance-befalling-moon-sun-sphere – when the Sura Brightlings and Asura Darklings went to war in darkness and light = AsIj jagad ati-kSubdham – the world was overwhelmed by them = tadA na akampata druma: – but then the Tree was not disturbed.
\
उन्मूलित.अद्रि-इन्द्र-शिला यदा .उत्पात.अनिला ववु: ।
unmUlita.adri-indra-zilA yadA _utpAta.anilA vavu: |
आधूत-मेरु-तरवस् तदा न .अकम्पत द्रुम: ॥७॥
AdhUta-meru-tarava:_ tadA na _akampata druma: ||7||
.
when hurricanes uprooted the trees of the mountain.peak
of all the wonderful trees on Mount.meru only that tree was not disturbed
.
~vlm.7. When the mountains were up-rooted by the hail-storms blowing with tremendous violence, and sweeping away the huge forest trees of this mount of Meru, even then was this tree unshaken by the blast.
यदा क्षीरोदलोलाद्रिकन्दरानिलकम्पिताः । कल्पाभ्रपङ्क्तयश्चेरुस्तदा नाकम्पत द्रुमः ॥८॥
yadA kSIroda-lola.adri-kandara.anila-kampitA: | kalpa.abhra-paGktayaz_cerus_tadA na_akampata druma: ||08||
when Mount Mandara was afloat on the Ocean of Milk, tossed about like a cloud by the winds, the Tree was not disturbed.
yadA - when -
kSIroda-lola.adri-kandara.anila-kampitA: x
kSIroda Milk-Ocean lola tossing adri mountain kandara cavern anila wind kampita tremor; kalpa.abhra-paGktayaH x
kalpa age abhra cloud paGkta 5-fold
cerus x
tadA - then -
na_akampata druma: x
~AB. kSIrAbdhau lolasya mandarAdre: kandarAnilair kampitA: ||
~vlm.8. When the mount Mandara rolled into the milky ocean, and gusts of wind filling its caverns (like canvases of a vessel), bore it afloat on the surface of the water; and the great masses of deluvian clouds rolled about in the vault of heaven, even then did this tree remain stead fast as a rock.
~sv.3-11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
9 o/
यदा समन्ततो मेरु: कालनेमि-भुजान्तरे ।
yadA samantato_ meru: kAlanemi-bhujAntare |
किंचिद् उन्मूलितो ऽतिष्ठत् तदा न .अकम्पत द्रुम: ॥९॥
kim.cit_ unmUlito_ atiSThat tadA na _akampate* druma: ||09||
.
when
samantata: meru: x
kAlanemi-bhujAntare x
kim.cid unmUlita:_atiSThat x
then
na_akampata druma: x
~sv.3-11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
~vlm. When this mount of Meru was under the grasp of *kalanemi and was going to crush by his gigantic might (with its inhabitants of the gods), even then this tree remained steady on its roots.
~AB. kAlanemi-bhujAntare prakampitas tArakAmaye saMgrAme prasiddha: || samantatas on all sides
When Mount Meru was grasped in the hand of kalanemi.TimeAxle, although the mountain was uprooted, the Tree was not disturbed.
\
पक्षि.ईश-पक्ष-पवना अमृत.आक्रान्ति-संगरे ।
pakSi.Iza-pakSa-pavanA:_ amRta.AkrAnti-saMgare |
यदा ववु: पतत् सिद्धास् तदायम् न .अपतद् द्रुम: ॥१०॥
yadA vavu: patat siddhA:_ tadAyam na_ apatat_ druma: ||10||
.
by the wind of the wings of the Lord of Birds, viShNu's gardUda,
when they went to war for the Nectar of
Immortality, the siddha.Adepts were blown.away,
even then the Tree did not stir
.
~vlm.10. When the siddhas were blown away by the flapping wings of garuda the king of birds, in their mutual warfare for this ambrosial fare, even then this remained unmoved by the wind.
~AB. amRtAkrAntir amRtAharaNam tadarthe saMgare | patanta: siddhA: yebhya: || saMgara conflict
*by the wind of the wings of the Lord of Bird.Lord amRta.AkrAnti.saMgare – /n immortal-giving.battle – yadA vavu: - when they blew - patat siddhAs – away the siddha.Adepts = tadA_ayam na_apatad druma: - even then the Tree did not stir.
11| Ø
यदा शेष.आकृतिम् रुद्रो न समाप्त.एक-चेष्टिताम् ।
yadA zeSa.AkRtim rudro_ na samApta.eka-ceSTitAm |
ययौ गरुत्मान् ब्रह्माण्डम् तदा न अकम्पत द्रुम: ॥११॥
yayau garutmAn brahmANDam tadA na _akampata druma: ||11||
.
when
zeSa.AkRtim rudra: x
na samApta.eka-ceSTitAm x
yayau garutmAn_brahmANDam x
tadA na_akampata druma: - even then the Tree was not shaken.
~vlm.
When the snake which upholds the earth, was assailed
by Rudra in the form of garuda, who shook the world by the blast of his wings, even then was this tree unshaken by the wind.
~sv.3-11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
~AB. "garuDasya jAtamAtrasya sarve lokA: prakampitA: | prakampitA mahI sarvA sapta-dvIpAz ca kampitA: || tad utpAtAn nimajjanatIm bhuvam nAvam ivAmbhasi | dadhau sahasrai: zirasAm samkarSaNavapurhara: ||" iti kathAm anusRtyAha—-yadeti | rudra: samkarSaNa-rudra: | adyApi na samAptam ekam bhUmi-dhAraNa-lakSaNam ceSTitam caritram yasyAs tathAvidhAm zeSAkRtim yadA yayau, yadA cAutplutya garumAn brahmANDam yayau tad api nAkampatety artha: ||
~VA. when Rudra in form of Zesha did not overpower in one blow
garuda coming out of the egg (??),
the tree did not tremble.
~AS:
Here brahmANDa refers to the whole world and not just some egg.
The AB commentary gives a clear quote to explain the story.
When *garuDa was born, he lept into the world causing tremors all over the
universe. The zeSa who normally supports the earth could no longer do his job
and Rudra had to take on the elongated form of the zeSa.
Yet kalpa tree was undisturbed!
12|o/
यदा कल्प.अनल-शिखा: शैल.अब्धि-सकल.उल्बण: ।
yadA kalpa.anala-zikhA: zaila.abdhi-sakala.ulbaNa: |
सेष: फणाभिस् तty Aज तदा न .अकम्पत* द्रुम: ॥१२॥
seSa: phaNAbhi:_ tatyAja tadA na _akampata* druma: ||12||
.
when
kalpa.anala-zikhA: x
zaila.abdhi-sakala.ulbaNa: x
seSa: phaNAbhi: tatyAja x
then
na_akampata druma: x
~vlm.12. When the flame of the last conflagration, threatened to consume the world with the seas and mountains; and made the snake which supported the earth on his hoods, throwout living fire from all his many mouths, even then this tree was neither shaken nor burnt down by the gorgeous and all devouring fire.
~sv.12 Even the flood and the scorching heat of the sun attendant upon cosmic dissolution have not succeeded in shaking this tree.
~AB. zailAnAm abhInAm sakalAnAm prANinAm colbaNA duHsahA: kalpAnala-zikhA: phaNAbhir mukhais tatyAja ujjagAra | samkarSaNa-mukhAgni?aivAnte pralapasya purANeSu prasiddhe: ||
*jd.
when the serpent *Shesha shot forth flame from his thousand heads,
scorching the mountains and the seas,
the Tree was not disturbed.
13| Ø
एवम्.रूपे द्रुम-वरे तिष्ठताम् आपद: कुत: ।
evam.rUpe druma-vare tiSThatAm Apada: kuta: |
अस्माकम् मुनि-शार्दूल दौ:स्थित्येन किल .आपद: ॥१३॥
asmAkam muni-zArdUla dau:sthityena kila _Apada: ||13||
.
evam-rUpe druma-vare x
tiSThatAm Apada: kuta: x
asmAkam muni-zArdUla x
dau:sthityena kila Apada: x
~sv.13 On account of this, we who dwell on this tree have also escaped harm: evil overtakes one who lives in an unholy place.
~AB. dauHsthityena duSTa-sthAna-nivAsena ||
~vlm. Such being the stability of this tree, there is no danger O Sage! that can betake us here, as there is no evil than can ever betide the inhabitants of heaven. How can we, O great Sage! be ever exposed to any danger, who are thus situated in this tree which defies all casualties. We are out of all fear and danger as those that are situated in heaven. (The object of one's desire is in a manner his highest heaven).
~jd. Since this is the kind of tree it is, we do not know danger. Best of munis, how can there be any trouble for us?
vasiShTha said—
\
कल्पान्तेषु महाबुद्धे वहत्स्व् उत्पात-वायुषु ।
kalpAnteSu mahAbuddhe vahatsu_ utpAta-vAyuSu |
प्रपतत्स्व् इन्दु-भा.अर्केषु कथम् तिष्ठसि विज्वर: ॥१४॥
prapatatsu_ indu-bhArkeSu katham tiSThasi vijvara: ||14||
.
in all these Doomsdays, learned friend, in all your travels
following the wind
(a moon in starlight!)
how do you continue so carefree
?
*sv. ... at the end of the life of the cosmos, when everything is dissolved, how have you managed to survive?
~vlm.14. Vasishtha rejoined. But tell me, O Sagely bird! that has borne with the blasts of dissolution, how could yon remain unhurt and unimpaired, when many a sun and moon and stars have fallen and faded away.
~jd. Great.Sage, during all these ages you must have passed thru calamitous events, when even the sun and moon meet disaster, how do you remain unharmed?
~AB. indau bheSu nakSatreSv arkeSu ca prapatatsu | tathA ca tadAnIm pralaye bhUlokAn tasya dAhAn na meru-kalpa-vRkSAdibhisrANapratyAzeti bhAva: ||
bhuSuNDa Quake.Earth said—
15 Ø
यदा पपात कल्पान्ते व्यवहारो जगत्.स्थितौ ।
yadA papAta kalpAnte vyavahAro_ jagat.sthitau |
कृतघ्न इव सन् मित्रं तदा नीडं त्यजाम्य् अहम् ॥१५॥
kRtaghna* iva san mitram tadA nIDam tyajAmi_ aham ||15||
.
yadA papAta kalpAnte – when there befell at the end of a kalpa =
vyavahAra: jagat-sthitau x
kRtaghna iva san-mitram – like an ingrate his BEST.friend =
tadA nIDam tyajAmi aham – then I abandon my nest =
#kRtaghna a. -"destroying past services or benefits, unmindful of (services) rendered, ungrateful (sixteen kinds of ungrateful men are enumerated); defeating or rendering vain all previous measures; -tA f. ingratitude; <-tva> n. id.; kRtaghnI-kRti f. representing as ungrateful. —
~vlm.15. Bhusunda said. When at the end of a kalpa period, the order of the world and laws of nature are broken and dissolved; we are then compelled to foresake our nest as an ungrateful man alienates his best friend.
~sv.15 BHUSUNDA replied: During that period, O sage, I abandon this nest, even as an ungrateful man abandons his friend.
~AB. kalpAnte sahasra-mahAyuga-paryante ||
\
आकाश एव तिष्ठामि विगत.अखिल-कल्पन: ।
AkAza* eva tiSThAmi vigata.akhila-kalpana: |
स्तब्ध-प्रकृति-सर्व.अङ्गो मनो निर्वासनम् यथा ॥१६॥
stabdha-prakRti-sarva.aGgo_ mano_ nirvAsanam yathA ||16||
.
then I rest in Space, free from all concepts, with Body like a block of wood
&
Mind without Attachment
.
~sv.16 Then I remain united with cosmic space, totally free from all thoughts and mental modifications.
~vlm.16. We then remain in the air freed from our fancies, the members of the body become defunct of their natural functions, and the mind is released from its volitions.
*AkAze eva tiSThAmi – in Space even I remain = vigata.akhila-kalpana: – dispersed-all-conceit = stabdha-prakRti-sarvAGgo x mano_ nirvAsanam yathA – the Mind un.vAsanAted thus.
प्रतपन्ति यदादित्याः शकलीकृतभूधराः ।
वारुणीं धारणां बद्ध्वा तदा तिष्ठामि धीरधीः ॥१७
प्रतपन्ति यदादिty A: शकलीकृतभूधरा: ।
pratapanti yadAdityA: zakalI.kRta-bhU.dharA: |
वरुणीं धारणां बद्ध्वा तदा तिष्ठामि धीरधी: ॥१७॥
varuNIm dhAraNAm baddhvA tadA tiSThAmi dhIra-dhI: ||17||
pratapanti yadA AdityA: – when the Adityas burn down =
zakalI-kRta=bhU-dharA: x
varuNIm dhAraNAm baddhvA – the *dhAraNA of *varuNa ...
tadA tiSThAmi dhIra-dhI: – then I affect as heroic.thought.
~vlm.17. When the zodiacal suns shine in their full vigour, and melt down the mountains by there intense heat, I then remain with my understanding; under the influence of varunas' mantra or power. (Varuna the god of water is said to be allied with the human soul, which is a watery substance).
~sv.17 When the twelve cosmic suns pour unbearable heat upon this creation, I practise the varuni-dharana and remain unaffected. (Varuna is the lord of waters: varuni-dharana is contemplation of Varuna.)
when the Aditya Children of the Sun melt down the mountains, then, protected by visualization of Varuna the RainGod, then I remain with steadfast mind.
यदा शकलिताद्रीन्द्रा वान्ति प्रलयवायवः ।
पार्वतीं धारणां बद्ध्वा खे तिष्ठाम्यचलं तदा ॥१८
यदा शकलित.अद्रि-इन्द्रा वान्ति प्रलय-वायव: । पार्वतीम् धारणाम् बद्ध्वा खे तिष्ठाम्य्_अचलम् तदा ॥१८॥
yadA zakalita.adri-indrA vAnti pralaya-vAyava: | pArvatIm dhAraNAm baddhvA khe tiSThAmy_acalam tadA ||18||
yadA
zakalita.adri-indrA: x
vAnti pralaya-vAyava: x
pArvatIm dhAraNAm baddhvA x
khe tiSThAmy_acalam tadA x
when the mountains are shattered by the fierce winds of the Final Day, then I, as unmoving as a mountain, protected by visualization of Parvati the Mountain Goddess, rest in space.
~vlm.18. When the deluvian winds blow with full force, and shatter and scatter the huge mountains all around, it is then by mending the párvati mantra, that I remain as fixed as a rock.
~sv.18 When the wind blows with such force as to uproot even mountains, I practice the parvati-dharana and remain unaffected. (Parvata is mountain and parvati-dharana is contemplation of the mountain.)
when the earth and its mountains are everywhere covered in water, I employ visualization of the Wind-god and enter the flow of unmoving thought. There in the Egg of Immensity, the *brahmAnda, in the pure state that transcends the elements, like one in deep sleep, I rest in the Unmoving Form. Then when the lotus-born appears again because of residual karma, I am there in the *brahmAnda, like a bird in a nest in the Tree of the Ages.
जगद्गलितमेर्वादि यात्येकार्णवतां यदा ।
वायवीं धारणां बद्ध्वा संप्लवे’चलधीस्तदा ॥१९
जगद्गलितमेर्वादि यात्येकर्णवतां यदा । वायवीं धरणां बद्ध्वा संप्लवेऽचलधीस्तदा ॥१९॥
jagad-galita-merv-Adi yAty eka.arNavatAm yadA | vAyavIm dhAraNAm baddhvA samplave_acaladhIs_tadA ||19||
when the mountains are shattered by the fierce winds of the Final Day, then I, as unmoving as a mountain, protected by visualization of Parvati the Mountain Goddess, rest in space. When the earth and its mountains are everywhere covered in water, I employ visualization of the Wind-god and enter the flow of unmoving thought. There in the Egg of Immensity, the *brahmAnda, in the pure state that transcends the elements, like one in deep sleep, I rest in the Unmoving Form. Then when the lotus-born appears again because of residual karma, I am there in the *brahmAnda, like a bird in a nest in the Tree of the Ages.
jagad-galita-merv-Adi x
yAti eka.arNavatAm yadA x
vAyavIm dhAraNAm baddhvA x
samplave_acaladhIs_tadA x
गल् #gal -> गल् #galita‑ - dropped, oozed, trickling amar • fallen down or off, loosed bhp.&c • lost, perished, decayed ragh.&c • waning (as the moon) varbR • •• for #gAlita, (liquefied, melted) W.
~sv.19 When the whole universe is flooded with the waters of cosmic dissolution, I practise vayu-dharana and remain unaffected. (Vayu is wind and vayu-dharana is contemplation of the wind.)
~vlm.19. When the earth with its mountains is dissolved into water, and presents the face of an universal ocean over its surface; it is then by virtue of the váyu manntra or my volatile power, that I keep myself aloft in the air.
ब्रह्माण्डपारमासाद्य तत्त्वान्ते विमले पदे ।
सुषुप्तावस्थया तावत्तिष्ठाम्यचलरूपया ॥२०||
ब्रह्माण्डपारमासाद्य तत्त्वान्ते विमले पदे । सुषुप्तावस्थया तावत्तिष्ठाम्यचलरूपया ॥२०॥
brahmANDa-pAram AsAdya tattva.ante vimale pade | suSupta.avasthayA tAvat_tiSThAmi_acala-rUpayA ||20||
brahmANDa-pAram AsAdya – having reached the other side of the Cosmic Egg -
tattva.ante vimale pade – in the pure state beyond the tattva.elements -
suSupta.avasthayA – in the Sleep-state -
tAvat_tiSThAmi_acala-rUpayA – thus much I rest in mountain-form.
~vlm.20. I then convey myself across this visible world, and rest in the holy state of the spotless spirit; and remain in a state of profound sleep, without any agitation of the body and mind.
~sv.20 Then I remain as if in deep sleep till the beginning of the next cosmic cycle.
~AB. =brahmANDasya sthUla-sUkSma-samaSThe: pAram paramAvadhi-bhUtam avyAkRtam AsId ya tattvAnAm catur-vi||M||zatInAm SamDiva-zatInAm SaT-triMzatAm vA nAmAdi-prANantAnAm vA ante bhUmAkhye pade suSuptavad.ekarasa-nirvikalpa-samAdhy-avasthayA ||
यावत्पुनः कमलजः सृष्टिकर्मणि तिष्ठति ।
तत्र प्रविश्य ब्रह्माण्डं तिष्ठामि विहगालये ॥२१
यावत्पुन: कमलज: सृष्टिकर्मणि तिष्ठति । तत्र प्रविश्य ब्रह्माण्डं तिष्ठामि विहहालये ॥२१॥
yAvat_puna: kamala.ja: sRSTi-karmaNi tiSThati | tatra pravizya brahmANDam tiSThAmi vihaga.Alaye ||21||
when again lotusBorn BrahmA
begins a new creation, then
I reenter the *brahmAEgg
and settle in my bird-abode.
yAvat_puna: kamala.ja: - when again the flower.born *brahmA -
sRSTi-karmaNi tiSThati – abides in the works of creation –
tatra pravizya brahmANDam – there having entered the Cosmic Egg -
tiSThAmi vihaga.Alaye – I abide in my bird-abode -
~vlm.21. I remain in this torpid state, until the lotus-born Brahmá is again employed in his work of creation, and then I re.enter into the limits of the re-created world, where I settled again on this arbour of desire. (The departed soul is free from desire, which it re-assumes to itself upon its re.entrance into life).
~sv.21 When the new Creator begins to create a new cosmos, I resume my abode in this nest.
vasiShTha said—
श्रीवसिष्ठ उवाच ।
यथा तिष्ठसि पक्षीन्द्र धारणाभिरखण्डितः ।
कल्पान्तेषु तथा कस्मान्नान्ये तिष्ठन्ति योगिनः ॥२२
यथा तिष्ठसि पक्षीन्द्र धारणाभिरखण्डित: । कल्पान्तेषु तथा कस्मान्नान्ये तिष्ठन्ति योगिन: ॥२२॥
yathA tiSThasi pakSIndra dhAraNAbhir akhaNDita: | kalpAnteSu tathA kasmAn nAnye tiSThanti yogina: ||22||
why is it, Lord of Birds, that other yogis do not act like you,
constantly practising dhAraNa
throughout the kalpa Ages?
yathA tiSThasi pakSIndra –
as you remain, o BirdLord =
dhAraNAbhi: akhaNDita: –
with *dhAraNAs continually =
kalpAnteSu tathA – thus at the kalpantas
kasmAt – why =
na anye tiSThanti yogina: – do not other *yogIs remain so?
~sv.22 VASISTHA asked: Why is it that others are not able to do what you have done?
भुशुण्ड उवाच ।
ब्रह्मन्नियतिरेषा हि दुर्लङ्ध्या पारमेश्वरी ।
मयेदृशेन वै भाव्यं भाव्यमन्यैस्तु तादृशैः ॥२३
ब्रह्मन्_नियतिर्_एषा हि दुर्लङ्घ्या पारमेश्वरी । मया_ईदृशेन वै भाव्यम् भाव्यम् अन्यैस्_तु तादृशै: ॥२३॥
brahman_niyatir_eSA hi durlaGghyA pAramezvarI | mayA_IdRzena vai bhAvyam bhAvyam anyais_tu tAdRzai: ||23||
brahman niyati-: eSA hi –
brAhmaNa, this niyati.Destiny is indeed =
dur-laGghyA pAramezvarI –
hard to escape, supreme goddess =
mayA IdRzena vai bhAvyam – by-me by-such-means indeed to-be.experienced —
bhAvyam anyais tu tAdRzai: – to be experienced by others in their way —
~vlm.
~sv.23 BHUSUNDA replied: O sage, the will of the supreme being cannot be transgressed: it is his will that I should be like this and that the others should be as they are.
_brAhmaNa,
Lady niyati.Destiny—is hard to avoid:
one things leads to another, all
according to experience.
न शक्यते तोलयितुमवश्यं भवितव्यता ।
यद्यथा तत्तथैतद्धि स्वभावस्यैष निचयः ॥२४
न शक्यते तोलयितुम् अवश्यम् भवितव्यता । यद्_यथा तत्_तथा_एतद्-द्_हि स्वभावस्य_एष निश्चय: ॥२४॥
na zakyate tolayitum avazyam bhavitavyatA | yad_yathA tat_tathA_etad-d_hi svabhAvasya_eSa nizcaya: ||24||
na zakyate tolayitum - it cannot be compared —
avazyam bhavitavyatA – necessarily what is to become —
yad yathA tat tathA etad hi – what how that thus this indeed —
svabhAvasya eSa nizcaya: – of ones own nature this is certain —
~sv.24 One cannot fathom nor measure what has to be. In accordance with the nature of each being, that which is to be comes to be.
~AB. tolayitum idam ittham eveti buddhyA paricchetum | yathA yAdRza-prArabdhomanatam tat tathAiva | svabhAvasya niyate: || . —
And two necessities cannot
be compared: what is this for one
is thus for another. It's all
according to your own nature.
मत्संकल्पवशेनैव कल्पे कल्पे पुनः पुनः ।
अस्मिन्नेव गिरेः शृङ्गे तरुरित्थं भवत्ययम् ॥२५
मत्संकल्पवशेनैव कल्पे कल्पे पुन: पुन: ।
अस्मिन्नेव गिरे: शृङ्गे तरुरित्थं भवत्ययम् ॥२५॥
मत्_संकल्प-वशेन_एव कल्पे कल्पे पुन: पुन: ।
अस्मिन्-न्_एव गिरे: शृङ्गे तरुर्_इत्थम् भवत्य्_अयम् ॥२५॥
mat_samkalpa-vazena_eva kalpe kalpe puna: puna: |
asmin-n_eva gire: zRGge tarur_ittham bhavaty_ayam ||25||
mat samkalpa-vazena eva – It is by means of my own Samkalpa Conception
kalpe kalpe puna: puna: -from kalpa to kalpa again and again
asmin eva gire: zRGge – on this very mountain peak
taru: ittham bhavati ayam – thus this tree is —
~sv.25 Therefore, in accordance with my thought-force or conception, this tree is found in every world-cycle at this place in this manner.
~vlm.25. It is because of my firm desire that things are so fixed and allotted to my share, that they must so come to pass to my lot at each kalpa and over again, and that this tree must growon the summit of this mountain, and I must have my nest in its hollow. (The heart is the hollow of the tree of the body, and the soul is the bird that is confined there of its own desire).
It is only by means of my Samkalpa Conception
from kalpa to kalpa again and again
on this very mountain peak
thus this tree becomes —
It is only through my Samkalpa Conception that this tree appears from kalpa to kalpa, again and again, on this very mountain-peak. 25
vasiShTha said—
श्रीवसिष्ठ उवाच ।
अत्यन्तमोक्षदीर्घायुर्भवान्निर्देशनायकः ।
ज्ञानविज्ञानवान्धीरो योगयोग्यमनोगतिः ॥२६
अत्यन्त-मोक्ष-दीर्घायुर्_भवान्_निर्देश-नायक: । ज्ञान-विज्ञानवान्_धीरो योग-योग्य-मनो-गति: ॥२६॥
atyanta-mokSa-dIrghAyur_bhavAn_nirdeza-nAyaka: | jJAna-vijJAnavAn_dhIro yoga-yogya-mano-gati: ||26||
atyanta-mokSa-dIrgha.Ayus –
Excellency, may you have unbounded Freedom, and Long Life as our Teacher and Commander. You have Wisdom and Understanding, you are a Hero, whose thoughts enter the Union, the Yoga which one should join.
Boundless-Freedom-long-lived =
bhavAn nirdeza-nAyaka: –
Your Majesty is our teacher and lord =
jJAna-vijJAnavAn dhIra: –
a hero of wisdom and understanding =
yoga-yogya-manas-gati: –
with manas.Mind given to a fitting yoga.
~sv.26 VASISTHA asked: You enjoy such longevity as would suggest that you have attained final liberation! And you are wise, brave and you are a great yogi.
~vlm.26. Vasishtha said. You sir, are as longival as our salvation is diuturnal, and are able to guide us in the paths of truth; because you are sapient in true wisdom, and sedate in your purpose of Yoga or deep meditation.
दृष्टानेकविधानल्पसर्गसङ्गगमागमः ।
किं किं स्मरसि कल्याण चित्रमस्मिञ्जगत्क्रमे ॥२७
दृष्टानेक-विधानल्प-सर्ग-सङ्ग-गमागम: । किम् किम् स्मरसि कल्याण चित्रम् अस्मिञ्_जगत्-क्रमे ॥२७॥
dRSTAneka-vidhAnalpa-sarga-saGga-gamAgama: |
kim kim smarasi kalyANa citram asmiJ_jagat-krame ||27||
#kalyANa
dRSTa.aneka-vidha.analpa-sarga-saGga-gama.Agama: – seen-mani-fold-unfew-creation-going-coming —
kim kim smarasi kalyANa – whatever you remember, o good Sir —
citram asmin jagat-krame – wonder in-this-succession of worlds —
You have seen every variety of the multitude of Uprising Sargas, coming and going, one after another!
Most Noble and Generous, do you remember anything especially wonderful in your journey down the Ages and Æons?
~sv.27 Pray, tell me what extraordinary events you remember, relating to this and the previous world-cycles.
~vlm.27. Sir, you have seen the many changes of the world, and have been experienced in all things in the repeated course of creations; must be best able to tell me the wonders that you have witnessed during the revolution of ages.
bhuSuNDa Quake.Earth said—
भुशुण्ड उवाच ।
बृहत्तर शिलावृक्षामजाततृणवीरुधम् ।
अशैलवनवृक्सौघां स्मरामीमां धरामधः ॥२८
बृहत्तर शिल.अवृक्षाम् अजात-तृण-वीरुधम् । अशैलवन्_अ-वृक्ष.ओघम् स्मरामि_इमाम् धराम् अध: ॥२८॥
bRhattara zila.avRkSAm ajAta-tRNa-vIrudham | azailavan_a-vRkSa.ogham smarAmi_imAm dharAm adha: ||28||
bRhattara – O Your Immensity, —
zilA-vRkSAm – this tree-mountain —
ajAta-tRNa-vIrudham x
azailavan avRkSa-ogham smarAmi_imAm dharAm adha: x
~vlm.28. Bhusunda replied—I remember, O great sage (the earth beneath this mount of Meru to have been once a desolate land, and having no hill or rock, nor trees, plants or even grass upon it. (This was the primeval state of the earth, when nothing grew upon it, and agrees with what the Persian sophist thinks with regard to the priority of the soul to all other created things, as "manan waktt budam ke nechak nabud" I existed when there is nothing in existance).
~sv.28 BHUSUNDA said: I remember that once upon a time there was nothing on this earth, no trees and plants, not even mountains.
Most Bright and Luminous, I can recall a time when this world below was just rock, barren of trees, naked of grass, without even a hill or a grove to grace it.
~AB. he bRhattara | meror adha: ||
दशवर्षसहस्राणि दशवर्षशतानि च ।
भस्मसारभरापूर्णां संस्मरामि धरामधः ॥२९
दश-वर्ष-सहस्राणि दश-वर्ष-शतानि च । भस्म-सार-भरा-पूर्णाम् संस्मरामि धराम् अद: ॥२९॥
daza-varSa-sahasrANi daza-varSa-zatAni ca | bhasma-sAra-bharA-pUrNAm saMsmarAmi dharAm ada: ||29||
daza-varSa-sahasrANi – Ten thousand years — daza-varSa-zatAni ca – and ten thousand years — bhasma-sAra-bharA-pUrNAm – ash-lake-Earth-full — saMsmarAmi dharAm ada: – we remember the earth below —
~sv.29 For a period of eleven thousand years the earth was covered by lava.
~vlm.29. I remember also theo earth under me, to have been full of ashes for a period of myriads and centuries of years. (This was the age after the all devouring conflagration on earth).
I recollect it was ten thou
sand years ago, give or take a
thousand, when this world below was
an ocean of dust and ashes.
अनुत्पन्नदिवाधीशामज्ञातशशिमण्डलाम् ।
अविभक्तदिवालोकां संस्मरामि धरामधः ॥३०
अनुत्पन्न-दिवाधीशाम् अज्ञात-शशि-मण्डलाम् । अविभक्त-दिवालोकाम् संस्मरामि धराम् अध: ॥३०॥
anutpanna-divAdhIzAm ajJAta-zazi-maNDalAm | avibhakta-divAlokAm saMsmarAmi dharAm adha: ||30||
anutpanna-divAdhIzAm x
ajJAta-zazi-maNDalAm x
avibhakta-divAlokAm x
saMsmarAmi dharAm adha: x
diva-day adhIza: lord sUrya: ma?ruprabhAbhir avibhakta: apRthag-bhUta: pRthag-asann iti yAvat | divAloko dinahetu: prakAza: || anutpanna.unproduced divAdhIzAm Lord of Day ajJAta-zazi-maNDalAm avibhakta-divAlokAm saMsmarAmi dharAm adha:
~sv.30-31 In those days there was neither day nor night below the polar region: for in the rest of the earth neither the sun nor the moon shone. Only one half of the polar region was illumined.
~vlm.30 I remember a time when the lord of day-the sun was unproduced, and when the orb of the moon was not yet known, and when the earth under me was not divided by day and light, but was lighted by the light of this mount of Meru.
jd 21.30 The Lord of Day did not shine then, nor did the Mandala of Night. I recollect that time on earth, without sun and moon, when the day was not divided into parts.
मेरुरत्नतलोद्द्योतैरर्धप्रकटकोटरम् ।
meru-ratna-tala.uddyotair_ardha-prakaTa-koTaram |
लोकालोकमिवाढ्याद्रिभुवनं संस्मराम्यहम् ॥३१॥
lokAlokam iva_ADhya.adri-bhuvanam saMsmarAmy_aham ||31||
meru-ratna-tala.uddyotai: x
ardha-prakaTa-koTaram x
lokAlokam iva_ADhya.adri-bhuvanam saMsmarAmi_aham x
meru-ratna-tala.udddyotair
flashing ardha-prakaTa.evident koTaram hollow lokAlokam the Outer Mountains, that divide the light from the dark iva ADhya.abundant adri-bhuvanam abode saMsmarAmy aham
~AB. ardham prakaTam sa-prakAzam koTaram yasya ata eva lokAlokam iva sthitam | ADhyA: kvacit prakAza-sampannA adrayo yasmiMs tathAvidham bhuvanam ||
~sv.30-31 In those days there was neither day nor night below the polar region: for in the rest of the earth neither the sun nor the moon shone. Only one half of the polar region was illumined.
~vlm.31. I remember this mountain throwing the light of its gems on one side of the valley below it, and leaving the other in utter darkness; and resembling the lokáloka mount presenting its light and dark side to the people on either side of the horizion. (The sun is said to turn round the Meru, and the day and night as he is on one or the other side of this mountain).
This Mount Meru stood between the light and the dark, like the Outer Mountains at the time of Creation. I recollect that time.
प्रवृद्धासुरसंग्रामे क्षीयमाणान्तरामिह ।
pravRddha.asura-sam.grAme kSIyamANa.antarAm iha |
पलायमानामभितः संस्मरामि धरामिमाम् ॥३२॥
palAyamAnAm abhita: saMsmarAmi dharAm imAm ||32||
=pravRddha of old
~sv.32-33 Then demons ruled the earth: they were deluded, powerful and prosperous. The earth was their playground.
~vlm.32. I remember to have seen the war rasing high between the gods and demons, and the flight and slaughter of people on all sides of the earth.
jd 32 In those days there was a worldwide War with the Asura darklings, and people were slain unless they fled for their lives. I recollect those days.
33 Ø
चतुर्.युगानि च .आक्रान्ताम् असुरैर् मत्त-काशिभिः ।
catur-yugAni ca _AkrAntam asurai:_ matta-kAzibhi: |
दैत्य.अन्तःपुरतां प्राप्तां संस्मरामि धरामिमाम् ॥३३॥
daitya.anta:puratAm prAptAm saMsmarAmi dharAbhimam ||33||
.
thru four ages
conquered by the Darklings with upraised fists
daitya.Demon-harems were got
I remember
fear on Earth
.
~vlm.33. I remember to have witnessed the revolution of the four yuga.ages of the world, and the revolt of the haughty and giddy assyrians-asuras all along; I have also seen the Daitya demons driven back to the wall.
अत्यन्तान्तरितान्तान्तसमस्तापरमण्डलाम् ।
अजदेवत्रयीशेषां संस्मरामि जगत्कुटीम् ॥३४
अत्यन्तान्तरितान्तान्तसमस्तापरमण्डलाम् । अजदेवत्रयीशेषां संस्मरामि जगत्कुटीम् ॥३४॥
atyanta.antaritAntAnta-samastApara-maNDalAm | aja-deva-trayI-zeSAm saMsmarAmi jagat-kuTIm ||34||
I recollect the swirl of the worlds, swirling all around and swirling inside also, a lotus where the three Gods dwell.
atyanta.antaritAntAnta-samasta.apara-maNDalAm x
aja-deva-trayI-zeSAm x
saMsmarAmi x
jagat-kuTIm x
~sv.34-35 Apart from the polar region, the rest of the earth was covered with water. ~sv.35 And then for a very long time, the whole earth was covered with forests, except the polar region.
~vlm.34. I remember the spot of the earth, which was borne away beyond the boundaries of the universal flood; and recollect the cottage of the world, to have only the increate three (the Holy triad) left in it.
चतुर्युगार्धमपरं नीरन्ध्रां वनपादपैः ।
अदृष्टेतरनिर्माणां संस्मरामि धरामिमाम् ॥३५
चतुर्युगार्धमपरं नीरन्ध्रां वनपादपै: । अदृष्टेतरनिर्माणां संस्मरामि धरामिमाम् ॥३५॥
catur.yuga.ardham aparam nIrandhrAm vana-pAdapai: | adRSTetaranirmANAm sam.smarAmi dharAmimAm ||35
||
for the first two Ages of the Four,
without a break,
I recollect that I did not see a tree take root anywhere on this solid Earth
.
~vlm.35. I remember to have seen no other creature on earth, except the vegetable creation for the long duration of one half of the four yuga.ages. (The earth was covered with jungle for a long period after the great flood).
एवं चतुर्युगं साग्रं नीरन्ध्रैरचलैर्वृताम् ।
अप्रवृत्तजनाचारां संस्मरामि धरामिमाम् ॥३६
एवम् चतुर्.युगम् साग्रम् नीरन्ध्रैर्_अचलैर्_वृताम् ।
अप्रवृत्त-जनाचाराम् संस्मरामि धराम् इमाम् ॥३६॥
evam catur.yugam sAgram nIrandhrair_acalair_vRtAm |
apravRtta-janAcArAm saMsmarAmi dharAm imAm ||36||
= vRta filled sAgram altogether
~sv.36 Then there arose great mountains, but without any human inhabitants.
~vlm.36. I also remember this earth to be full of mountains and mountainous tracts, for the space of full four yugas; when there were no men peopled on earth, nor their customs and usages got their ground in it.
jd 36 And I saw in the beginning of the Four Ages a world full of mountains, and mankind had not yet taken birth. I recollect that Earth.
दशवर्षसहस्राणि मृतदैty Aस्थिपर्वतैः ।
आकीर्णां परितः पूर्णां संस्मरामि धरामिमाम् ॥३७
दश-वर्ष-सहस्राणि-मृत-दैty Aस्थि-पर्वतै: । आकीर्णाम् परित: पूर्णाम् संस्मरामि धराम् इमाम् ॥३७॥
daza-varSa-sahasrANi-mRta-daityAsthi-parvatai: | AkIrNAm parita: pUrNAm saMsmarAmi dharAm imAm ||37||
daza.varSa.sahasrANi-mRta.daitya.asthi=parvatai: -
w/ ten.millenia-dead.Demon.bones=mountains -
AkIrNAm parita: - scattered about -
pUrNAm - full -
saMsmarAmi – I recollect - dharAm imAm – this earth -
~sv.37 For a period of ten thousand years, the earth was covered with the corpses of the demons.
~vlm.37. I remember to have seen this earth filled with the bones of dead Daityas and other fossile remains, rising in heaps like mountains, and continuing in their delapidatod and crumbling state for myriads of years. (These are the fossile remains of the monsters of the former world).
भयादन्तर्हिताशेषवैमानिकनभश्चराम् ।
द्यां च निर्वृक्षनिःशेषां संस्मरामि तमोमयीम् ॥३८
भयाद् अन्तर्हिताशेष-वैमानिक-नभश्-चराम् । द्याम् च निर्-वृक्ष-निःशेषाम् संस्मरामि धराम् इमाम् ॥३८॥
bhayAd antarhitAzeSa-vaimAnika-nabhaz-carAm | dyAm ca nir-vRkSa-ni:zeSAm saMsmarAmi dharAm imAm ||38||
bhayAd for fear
antarhita.interposed
azeSa-without remainder
vaimAnika.aircar
nabhas-sky
carAm traveling
dyAm in sky
ca and
nir-vRkSa-treeless
ni:zeSAm destitute
saMsmarAmi dharAm imAm
~AB. dyAm antarikSAdi-lokAn cakArAd dharAm nir-vRkSa-ni:zeSAm | 'nir-RkSo' iti pAThe diva eva vizeSaNam | RkSANi tArA: | tamomayIm tama: pracurAm iti... ||
~sv.38 At one time, the gods who used to roam the skies had vanished from sight on account of fear.
~vlm.38. I remember that formless state of the world, when darkness prevailed over the face of the deep, when the serpentine support of the earth fled for fear, and the celestials left their etherial courses; and the sky presented neither a bird or the top of a tree in it.
And I recollect my fear when I traversed the sky in an aircar, and I could not make out a single tree on the Earth.
अनगस्त्यामगस्त्याशामेकपर्वततां गताम् ।
मत्ते विन्ध्यमहाशैले संस्मरामि जगत्कुटीम् ॥३९॥
anagastyAm agastyAzAm eka-parvatatAm gatAm | matte vindhya-mahA-zaile saMsmarAmi jagat-kuTIm ||39||
an-agastyAm x
agastyAzAm x
eka-parvatatAm gatAm x
matte vindhya-mahA-zaile x
saMsmarAmi jagat-kuTIm – I recollect the world-hut/home.
I recollect that time I saw on Earth's curve the Vindhya Mountains standing high, before Agastya the Mountaineer made them bow before him; how high those Vindhya Mountains were!
~vlm.39. I remember the time when the northern and southern divisions (of India), were both included under the one boundary mountain (of Himalaya); and I remember also when the proud vindhyan vied to equal the great Meru.
~sv.39 And the earth had become more like a single mountain!
~AS: I remember when
without Agastya, the agastya-direction, i.e. the south was just one great
haughty (matta) mountain - the vindhya. • The story is that at one time all the southern mountains were like one
single huge mountain before Agastya subdued them.
*jd. when *agastya traveled south
he made the (then) mighty *vindhya range bow down
with a promise that they would not rise again
till he came back north
(which he never
did).
एतांश्चान्यांश्च वृत्तान्तान्संस्मरामि बहूनपि ।
etAn_ca_anyAn_ca vRttAntAn_sam.smarAmi bahUn_api |
किं तेन बहुनोक्तेन सारं संक्षेपतः शृणु ॥४०॥
kim tena bahunA_uktena sAram samkSepata: zRNu ||40||
all these and other happenings,
I remember most of them—but
what use is there for all this talk?
But briefly hear the pith of it.
एतान् च अन्यान् च वृत्तान्तान् – Both these and other happenings —
संस्मरामि बहून् अपि -I remember many of them —
किं तेन बहुना उक्तेन – what use is there for all this talk? —
सारं संक्षेपतः शृणु – but briefly hear the pith of it.
~sv.40 I remember many such events: but let me narrate to you what is important.
~vlm.40. I remember these and many other evsnts, which will be too long to relate; but what is the use of long narrations, if you will but attend to my telling you the main substance in brief.
असंख्यातान्मनून्ब्रह्मन्स्मरामि शतशो गतान् । सर्वान्संरम्भबहुलांश्चतुर्युगशतानि च ॥४१॥
asamkhyAtAn manUn brahman smarAmi zatazo gatAn | sarvAn samrambha-bahulAMz catur-yuga-zatAni ca ||41||
brahman – o brAhmaNa —
asamkhyAtAn manUn — countless Manus —
smarAmi – I remember —
sarvAn gatAn zatazas -all gone in their hundreds —
samrambha-bahulAn – and their many enterprises —
catur-yuga-zatAni ca – over hundreds of eons of ages.
~sv.41 During my life-time I have seen the appearance and disappearance of countless Manus (the progenitor of the human race).
~vlm.41. I have beheld innumerable Munis and manwantaras pass away before me, and I have known hundreds of the quadruple yagas glide away one after the other, all of which were full of great deeds and events; but which are now buried in oblivion.
I can remember manifold manu.s,
the fathers of Mankind.
They're all gone now, in their hundreds,
and their many enterprises,
over many fourfold Ages.
एकमेव स्वयं शुद्धं पुरुषासुरवर्जितम् ।
आलोकनिचयं चैकं कंचित्सर्गं स्मराम्यहम् ॥४२
एकम् एव स्वयम् शुद्धम् पुरुष.असुर-वर्जितम् । आलोक-निचयम् च_एकम् कंचित्_सर्गम् स्मराम्य्_अहम् ॥४२॥
ekam eva svayam zuddham puruSa.asura-varjitam | Aloka-nicayam ca_ekam kamcit_sargam smarAmy_aham ||42||
ekam eva svayam zuddham – One only sole purity —
puruSa.asura-varjitam – free of people and demons —
ca kamcit sargam smarAmy aham – and I remember a certain Sarga Creation —
Aloka-nicayam ekam – which was a single mass of light.
~vlm.42. I remember the creation of one sole body named virát in this world, when it was entirely devoid of men and asuras in it.
~sv.42 At one time the world was devoid of the gods and the demons, but was one radiant cosmic egg.
I can remember when this was
one only sole purity—free
of people and demons. I can
recall a certain Creation
which was a single mass of light.
ekameva svayam zuddham puruSAsuravarjitam |
Alokanicayam caikam kamcitsargam smarAmyaham || 42
***VA- what is kamcit?
I remember creation, one but seen as many, which is pure alone on its
own Meru mountain (?), without gods and demons.
puruSa
mn. = puruSaka m. n.
n. (!) N. of mount meru
~AS:
The suffix cit can be applied to numerous words to indicate an unspecified
instance. Thus kam is normally an interrogative pronoun (who in obj. case of
ka) but kamcit means whoever or some. The vibhakti endings survive. Thus kena
means "by whom", but kenacit means "by someone".
Meaning:
I recall only one creation which was purely by itself, without any men or
demons and another one (caikam) which was full of bright lights (or many
sights).
सुरापं ब्राह्मणं मत्तं निषिद्धसुरशूद्रकम् ।
बहुनाथसतीकं च कंचित्सर्गं स्मराम्यहम् ॥४३
surApam brahmaNam mattam niSiddha-sura-zUdrakam | bahu-nAtha=satIkam ca kamcit_sargam smarAmy_aham ||43||
surApam brahmaNam mattam –
niSiddha-sura-zUdrakam |
bahu-nAtha=satIkam ca – and many-lord-women ||polyandry|| —
kamcit sargam smarAmi aham – some former creation I recall —
~vlm.43. I remember that age of the world, when the *brahmAns were addicted to wine and drunkenness, when the Sudras were out casted by the Suras (Ayrans); and when women had the privilege of polyandry: (which is still practised among the Pariahs of Deccan).
~sv.43 At another time, the earth was populated by brahmanas (members of the priest-class) who were addicted to alcohol, Sudras (servant-class) who ridiculed the gods, and by polyandrous women.
वृक्षनीरन्ध्रभूपीठमकल्पितमहार्णवम् ।
स्वयंसंजातपुरुषं कंचित्त्सर्गं स्मराम्यहम् ॥४४
वृक्ष-नीरन्ध्र-भू-पीठम् अकल्पित-महार्णवम् ।
स्वयम् संजात-पुरुषम् कंचित् सर्गम् स्मराम्य् अहम् ॥४४॥
vRkSa-nIrandhra-bhU-pITham akalpita-mahArNavam |
svayam samjAta-puruSam kamcit sargam smarAmy aham ||44||
vRkSa-nIrandhra-bhU-pITham –
akalpita-mahArNavam |
svayam samjAta-puruSam –
kamcit sargam smarAmi aham -
~sv.44-45 I also remember another epoch when the earth was covered with forests, when the ocean could not even be imagined and when human beings were spontaneously created. At another time there was neither mountain nor earth; the gods and the sages dwelt in space.
~vlm.44. When the surface of the earth presented the sight of one great sheet of water (after the deluge), and entirely devoid of any vegetable produce upon it; and when men were produced without cohabitation of man and woman, I remember that time also: (when Bhrigu and the patriarches were born in this manner).
अपर्वतमभूमिं च व्योमस्थामरमानवम् ।
अचन्द्रार्कप्रकाशाढ्यं कंचित्सर्गं स्मराम्यहम् ॥४५
अपर्वतम् अभूमिम् च व्योमस्थामरामानवम् । अचन्द्रार्क-प्रकाशाढ्यम् कंचित् सर्गम् स्मराम्य् अहम् ॥४५॥
aparvatam abhUmim ca vyomastha.amara-mAnavam | a=candra.arka-prakAza.ADhyam kam.cit sargam smarAmi aham ||45||
aparvatam abhUmim ca x
vyomasthAmarAmAnavam x
acandrArka-prakAzADhyam x
kamcit sargam smarAmi aham x
~sv.44-45 I also remember another epoch when the earth was covered with forests, when the ocean could not even be imagined and when human beings were spontaneously created. At another time there was neither mountain nor earth; the gods and the sages dwelt in space.
~vlm.45. I remember that age of the world, when the world was a void, and there was no earth or sky nor any of their inhabitants in it, neither men nor mountains were in existence, nor were there the sun and moon to divide the days and nights.
46 o/
अन्.इन्द्रम् अ.मही-पालम् अ.मध्यस्थ.अधम.उत्तमम् ।
समम् अन्ध-ककुप्-चक्रम् कम्.चित् सर्गम् स्मराम्य् अहम् ॥४६॥
x
अन्.इन्द्रम् अ.मही-पालम् अ.मध्यस्थ.अधम.उत्तमम् ।
an.indram a.mahI-pAlam a.madhyastha.adhama.uttamam |
समम् अन्ध-ककुप्-चक्रम् कम्.चित् सर्गम् स्मराम्य् अहम् ॥४६॥
samam andha-kakup-cakram kam.cit sargam smarAmi_ aham ||46||
.
an.indram - no indra, Lord of the Gods - a.mahI-pAlam - no Protector of the Earth x
a.madhyastha.adhama.uttamam - no high or low or in-between = samam – Same - andha-kakup-cakram kamcit sargam smarAmy aham x
~sv.46 At another time there were neither the gods nor the sages, etc.; darkness prevailed everywhere.
~vlm.46. I remember the sphere of heaven shrouded under a sheet of darkness, and when there was no Indra nor king to rule in heaven or earth, which had not yet its high and low and middle classes of men.
And I remember a certain creation that was everywhere
a sphere of blinding darkness where there was no Indra, there was no
royal Protector of the Earth,
सर्गप्रारम्भकलना विभागो भुवनत्रये ।
कुलपर्वतसंस्थानं जम्बूद्वीपं पृथक्स्थितम् ॥४७
सर्ग-प्रारम्भ-कलना विभागो भुवन-त्रये । कुल-पर्वत-संस्थानम् जम्बूद्वीपम् पृथक्_स्थितम् ॥४७॥
sarga-prArambha-kalanA vibhAgo bhuvana-traye | kula-parvata-saMsthAnam jambUdvIpam pRthak_sthitam ||47||
sarga-prArambha-kalanA x
vibhAgo bhuvana-traye x
kula-parvata-saMsthAnam x
jambUdvIpam pRthak_sthitam x
~vlm.47. It was after that, the Brahmá thought of creating the worlds, and divided them into the three spheres of the upper, lower and the intermediate regions. He then settled the boundary mountains, and distinguished the Jambu Dvipa or the continent of Asia from the rest.
~sv.47-51 First there arose the notion of creation. Then light and the division of the universe arose. Then one after the other the diverse beings were created, as also the stars and the planets.
48|Ø
वर्ण-धर्म-धियाम् सृष्टि-विभागो मण्डल.अवने: ।
varNa-dharma-dhiyAm sRSTi-vibhAgo_ maNDala.avane: |
ऋक्ष-चक्रक-संस्थानम् ध्रुव-निर्माणम् एव च ॥४८॥
RkSa-cakraka-saMsthAnam dhruva-nirmANam eva ca ||48||
.
varNa-dharma-dhiyAm – of thoughts of caste & custom -
sRSTi-vibhAga: x
maNDala.avane: - of the countries of the earth –
RkSa-cakraka-saMsthAnam x
dhruva-nirmANam eva ca x
~vlm.48. Then the earth was not divided into different countries and provinces, nor was there, the distinctions of cast and creed, nor institutions for the various orders of its people. There was then no name for the starry frame, nor any denomination for the polar star or its circle.
~sv.47-51 First there arose the notion of creation. Then light and the division of the universe arose. Then one after the other the diverse beings were created, as also the stars and the planets.
\
जन्म.इन्दु-भास्कर.आदीनाम् इन्द्र.उपेन्द्र-व्यवस्थितिम् ।
janma.indu-bhAskara.AdInAm indra.upendra-vyavasthitim |
हिरण्याक्ष.अपहरणम् वराह.उद्धारणम् क्षिते: ॥४९॥
hiraNyAkSa.apaharaNam varAha.uddhAraNam kSite: ||49||
.
...
the birth of Sun & Moon & stars
the rule of the brothers indra and upendra
the killing of hiraNyAkSa.Goldeneye
the rescue of the earth by varAha the Boar
...
~vlm.49. It was then that the sun and moon had their birth, and the gods Indra and Upendra had their dominions. After this occured the slaughter of Hiranya-Kasipu, and the restorationof the earth by the great Varaha or boar like incarnation of *viShNu.
*janma.indu-bhAskara.AdInAm – the birth of Sun & Moon & stars - indra.upendra-vyavasthitim – the rule of the brothers indra and upendra - hiraNyAkSa.apaharaNam – the killing of hiraNyAkSa.Goldeneye - varAha.uddhAraNam kSite: – the rescue of the earth by varAha the Boar...
\
कल्पनम् पार्थिवानाम् च वेद-आनयनम् एव च ।
kalpanam pArthivAnAm ca veda.Anayanam eva ca |
मन्दर.उन्मूलनम् च .अब्धेर् अमृत.अर्थम् च मन्थनम् ॥५०॥
mandara.unmUlanam ca _abdhe:_ amRta.artham ca manthanam ||50||
.
… when Kingship was invented,
and the vedas were first taught,
and when Mount Churnstick was uprooted to churn the ocean for nectar
…
~sv.47-51 First there arose the notion of creation. Then light and the division of the universe arose. Then one after the other the diverse beings were created, as also the stars and the planets.
~vlm.50. Then there was the establishment of kings over the peoples on earth, and the revelation of the Vedas given to mankind; after this the Mandara mountain was uprooted from the earth, and the ocean was churned by the gods and giant races of men.
*pArthivAnAm ca – and the invention of Kings - vedAnayanam eva ca – and the appearance of the vedas - mandara.unmUlanam ca – and the uprooting of Mount.mandara - abdhe: amRta.artham ca manthanam – and the churning of the ocean for nectar.
\
अजात-पक्षो गरुडः सागराणां च संभवः ।
ajAta-pakSo_ garuDa: sAgarANAm ca sambhava: |
इत्य् आदिका याः स्मृतयः स्वल्प.अतीत-जगत्.क्रमाः ।
ity AdikA:_ yA: smRtaya: svalpa.atIta-jagat-kramA: |
बालैr aपि हि तास् तात स्मर्यन्ते तासु को ग्रहः ॥५१॥
bAlai:_ api hi tAs tAta smaryante tAsu ko_ graha: ||51||
.
when
garuDa the Hungry, the bird that viShNu rides, born of the ocean waters
was yet a chick
...
and other such memories, son, more than a few!
world.events
that are remembered today by schoolchildren, they're part of everyone's memory
.
~vlm.5l. I have seen the unfledged *garuDa or bird of heaven, that bore *viShNu on his back; and I have seen the seas breaking in bays and gulfs. All these events are remembered by me as the latest occurrences in the course of the world, and must be in the memory of my youngsters and yourself likewise.
* sAgarANAm ca sambhava: – and born of the ocean waters = ajAta-pakSa: garuDa: –viShNu's vehicle not-formed-wings fledgling = iti AdikA: yA: smRtaya: – and other such memories = svalpa.atIta-jagat-kramA: – more than a few world.events = bAlai: api hi tA: tAta – even by children, son, they are = smaryante tAsu ka: graha: – remembered, and by whomever else.
गरुडवाहनं विहगवाहनं
विहगवाहनं वृषभवाहनम् ।
वृषभवाहनं गरुडवाहनं
कलितवानहं कलितजीवितः ॥५२
गरुडवाहनं विहगवाहनं विहगवाहनं वृषभवाहनम् ।
garuDa-vAhanam vihaga-vAhanam vihaga-vAhanam vRSabha-vAhanam |
वृषभवाहनं गरुडवाहनम् कलितवानहं कलितजीवित: ॥५२॥
vRSabha-vAhanam garuDa-vAhanam kalitavAn aham kalita-jIvita: ||52||
garuDa-vAhanam vihaga-vAhanam x
vihaga-vAhanam vRSabha-vAhanam x
vRSabha-vAhanam garuDa-vAhanam x
kalitavAn aham kalita-jIvita: x
#kalita-कलित -impelled, driven (cf.>kal); made, formed; furnished or provided with; divided, separated; sounded indistinctly, murmured.
~sv.52 I saw that during one epoch it was lord Visnu (generally considered the protector) who created the universe, during another it was *brahmA who created the universe and in another it was Siva who became the creator.
~vlm.52. I have known in former ages the god *viShNu with his vehicle of *garuDa, to have become Brahmá with his vehicle of swan, and the same transformed to Siva having the bull for his bearer and so the vice-versa. (This passage shows the unity of the Hindu trinity, and the interehangeableness of their persons, forms and attributes).
~VA. I my life I saw garuda-going *viShNu turning into *brahmA swan-going, *brahmA turning into Shiva riding a bull, and *shiva turning into *viShNu.
~AS: I agree, except for the last line translation. I (aham), with my life (thus) formed (kalitajIvita:), perceived (kalitavAn) ...
oॐm
DAILY READINGS st 29July
fm3064 1.jl28.29 The Seed and the Sprout .z31
https://www.dropbox.com/s/kwccb4i3ki7y7wd/fm3064%201.jl28..29%20Seed%20and%20Sprout%20.z31.docx?dl=0
fm6022 2.jl29..30 EVENTS OF A LONG LIFE .z53
fm7116 3.jl27...29 Song of the Companions cont. .z81
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
Oॐm
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Jiva Das
FM.6.1-FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0
FM6021 PASSING THROUGH ETERNITY 2.JL27-28 .Z52
oॐm
FM.6.21
PASSING THROUGH ETERNITY
BHUSHUNDA.QUAKEEARTH continued—
युग.क्षोभेषु घोरेषु वात्यासु विषमासु च ।
yuga.kSobheSu ghoreSu vAtyAsu viSamAsu ca |
सुस्थिरः कल्प.वृक्षो ऽयम् न कदाचन कम्पते ॥६।२१।१॥
susthira: kalpa.vRkSa:_ayam na kadAcana kampate ||6|21|1||
.
in the depths of destruction
at the end of the Age
despite horrifying hurricanes
this Kalpa.Tree
stands
still
:
at no time does it tremble
.
*vlm.p.This kalpa tree where we live remains firm and unshaken amidst the revolutions of ages and the blasts of all destroying cyclones and hurricanes.
*VA. what is *vAkyAsu here? *AS: I propose that it is simply a typo . one of the rare events in the old Panshikar edition! The word should be vAtyA, referring to the dread winds of pralaya. *jd. an excellent most certainly correct conjecture!
अगम्यो ऽयम् समग्राणाम् लोकान्तर.विहारिणाम् ।
agamya:_ayam samagrANAm lokAntara.vihAriNAm |
भूतानाम् तेन तिष्ठाम* इव साधो सुखेन वै ॥६।२१।०२॥
bhUtAnAm tena tiSThAma* iva sAdho sukhena vai ||6|21|02||
.
not every creature of whatever world can come here
so here we seem, Saadhu, to take our pleasure
.
agamya:_ayam samagrANAm
lokAntara.vihAriNAm |
bhUtAnAm tena tiSThAma* iva, sAdho, sukhena vai
.
*vlm.2. This arbor of desire is inaccessible to other people dwelling in all worlds;
it is therefore that we reside here in perfect peace and delight, and without disturbance of any kind.
* a.gamya: – not being approachable . ayam – this place . samagrANAm loka.antara.vihAriNAm bhUtAnAm – by all the creatures and residents of another world . tena tiSThAma: – thus we remain . iva sAdho – as.if, o sAdhu, . sukhena vai – with total pleasure.
हिरण्याक्षो धरा.पीठम् द्वीप.सप्तक.वेष्टितम् ।
hiraNyAkSa:_dharA.pITham dvIpa.saptaka.veSTitam |
यदा जहार तरसा न_अकम्पत तदा तरुः ॥६।२१।३॥
yadA jahAra tarasA na_akampata tadA taru: ||6|21|3||
.
hiraNyAkSa:_dharA.pITham
dvIpa.saptaka.veSTitam |
yadA jahAra tarasA
na_akampata tadA taru:
.
when Hiranyaaksa Goldeneye submerged the Earth with its seven continents,
*vlm. When hiraNyakSha the gigantic demon of antideluvian race
strove to hurl this earth with all its septuple continents into the lowest abyss...
this Tree was not disturbed
.
*#char. #hiraNyAkSa.: – *hiraNyAkSa.Goldeneye, a noted daitya.Demon दैत्य (twin brother of hiraNya.kashipu हिरण्य.कशिपु. he submerged the Earth, but was killed by *viShNu विष्णु , in his third or varSa avatAra वर्ष अवतार) MBh.Pur.
*AB. yady api dharayA saha kalpavRkSasya api haraNam vidyata eva tathA 'pi divya.prabhAva.balAn na Akampatety Azaya: ||6|21|
*sv.3.11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
*yadA hiraNyAkSa: – when *hiraNyAkSa Goldeneye . jahAra tarasA dharA.pITham – did violence to the Earth.realm . dvIpa.saptaka.veSTitam – wrapped in its seven continents . na akampata tadA taru: – the tree was not disturbed.
यदा लोलायित.वपुर् बभूव_अमर.पर्वतः ।
yadA lolAyita.vapu:_babhUva_amara.parvata: |
सर्वतो दत्त.साम्य.अद्रिर्स् तदा न_अकम्पत द्रुमः ॥६।२१।०४॥
sarvata:_datta.sAmya.adri:_tadA na_akampata druma: ||6|21|04||
.
the mountain where immortals dwell
shook like the body of a girl,
and the surrounding mountains too.
This Kalpa.Tree was not disturbed
.
yadA lolAyita.vapu: –
when a trembling body =
babhUva amara.parvata: –
was the mountain of immortals =
sarvata: datta.sAmya.adri: –
everywhere being.likewise.mountains =
tadA na akampata druma: –
then this tree was not shaken.
#lul – लुल् .(connected with >lud √ लुद् , and >lu 1. लु) cl.1 P. ( Dha1tup. ix , 27 v.l.) #lolita लोलति (only pr. and pr. p. P. A1. #lolat लोलत् and , #lolamAna लोलमान) , to move to and fro , roll about , stir javascript:winls(%22mwauth_SktDevaUnicode.html%22,%22record_S3is3_%22)_paJcar.; to disappear S3is3. x , 36: Caus. #lolayita .लोलयति , to set in motion , agitate , confound , disturb R. S3is3.
*AB. sarvato dattA: sAmyAyastambha.upaSTambha.zilAvadadrayo yasya tathAvidha:_amaraparvata: arthAd varAheNa punar.bhUmi.pratiSThApana.dazAyAm iti gamyate ||6|21|
*vlm.4. And then as this mountainous abode of the gods, stood trembling with all other mountains of this earth (on the tusk of the divine Varáha or boar), even then did this tree remain unshaken on its firm basis.
*sv.3.11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
भुज.अवष्टम्भ.विनमन् मेरुर् नारायणो यदा ।
bhuja.avaSTambha.vinaman meru:_nArAyaNa:_yadA |
मन्दरम् प्रोद्द.धारा.अद्रिम् तदा न_अकम्पत द्रुमः ॥६।२१।०५॥
mandaram prodda.dhArA.adrim tadA na_akampata druma: ||6|21|05||
.
when Naaraayana.Manway stooped
to gather mighty Mount.Meru with all its forests in his arms
the Tree was not disturbed
.
bhuja.avaSTambha.vinaman
meru:_nArAyaNa:_yadA |
mandaram prodda.dhArA.adrim
tadA na_akampata druma:
.
*AB. bhUja iti | atrApi cartu.bhujo dvAbhyAm bhujAbhyAm nerum avaSTabhya itarAbhyAm mandaram proddadhArA itigamyate ||6|21|
*vlm.5. When Náráyana tupported this seat of the gods on his two arms (i.e. the Meru), and uplifted the mandara mount on the other two, even then did this tree remain unshaken.
यदा सुर.असुर.क्षोभ.पतच्.चन्द्र.अर्क.मण्डलम् ।
yadA sura.asura.kSobha.patat.candra.arka.maNDalam |
आसीज् जगद्.अतिक्षुब्धम् तदा न_अकम्पत द्रुमः ॥६।२१।६॥
AsIt.jagat.ati.kSubdham tadA na_akampata druma: ||6|21|6||
.
when the Brightlings and the Darklings went to war
when then the sun and moon trembled and Earth shook too
the Kalpa.Tree was not disturbed
.
yadA sura.asura.kSobha.patat.candra.arka.maNDalam |
AsIt.jagat.ati.kSubdham
tadA na_akampata druma:
.
*AB. surAsurayo: kSobhas tIvra.saMgrAmas tena patac candra.arka.mandalam ||6|21|
*sv.3.11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
*vlm.6. When the orbs of the sun and moon, shook with fear, at the tremendous warfare of the gods and demons, and the whole earth was in a state of commotion and confusion, even then did this tree stand firm on its root.
*yadA sura.asura.kSobha.patat.candra.arka.maNDalam – when Brightling.Darkling.disturbance.befalling.moon.sun.sphere – when the Sura Brightlings and Asura Darklings went to war in darkness and light = AsIj jagad ati.kSubdham – the world was overwhelmed by them = tadA na akampata druma: – but then the Tree was not disturbed.
उन्मूलित.अद्रि.इन्द्र.शिला* यदा_उत्पात.अनिला* ववुः ।
unmUlita.adri.indra.zilA* yadA_utpAta.anilA* vavu: |
आधूत.मेरु.तरवस् तदा न_अकम्पत द्रुमः ॥६।२१।७॥
AdhUta.meru.tarava:_tadA na_akampata druma: ||6|21|7||
.
when hurricanes uprooted the trees of the mountain.peak
of all the wonderful trees on Mount.meru only this tree was not disturbed
.
*vlm.7. When the mountains were up.rooted by the hail.storms blowing with tremendous violence, and sweeping away the huge forest trees of this mount of Meru, even then was this tree unshaken by the blast.
यदा क्षीरोद.लोल.अद्रि.कन्दर.अनिल.कम्पिताः ।
yadA kSIroda.lola.adri.kandara.anila.kampitA: |
कल्प.अभ्र.पङ्क्तयश् चेरुस् तदा न_अकम्पत द्रुमः ॥६।२१।०८॥
kalpa.abhra.paGktaya:_ceru:_tadA na_akampata druma: ||6|21|08||
.
when Mount Mandara was afloat on the Ocean of Milk,
tossed like a cloud by the winds,
the Tree was not disturbed
.
yadA . when .
kSIroda.lola.adri.kandara.anila.kampitA:
kSIroda.Milk.Ocean lola.tossing adri.mountain kandara.cavern anila.wind kampita.tremor
kalpa.abhra.paGktayaH
kalpa age abhra cloud paGkta 5.fold
cerus
tadA . then .
na_akampata druma:
*AB. kSIrAbdhau lolasya mandarAdre: kandarAnilair kampitA: ||6|21|
*vlm.8. When the mount Mandara rolled into the milky ocean, and gusts of wind filling its caverns (like canvases of a vessel), bore it afloat on the surface of the water; and the great masses of deluvian clouds rolled about in the vault of heaven, even then did this tree remain stead fast as a rock.
*sv.3.11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
यदा समन्ततो_मेरुः कालनेमि.भुज.अन्तरे ।
yadA samantata:_meru: kAlanemi.bhuja.antare |
किम्चिद्.उन्मूलितो ऽतिष्ठत् तदा न_अकम्पत* द्रुमः ॥६।२१।०९॥
kimcit.unmUlita:_atiSThat tadA na_akampata* druma: ||6|21|09||
.
when
samantata: meru:
kAlanemi.bhujAntare
kim.cid unmUlita:_atiSThat
then
na_akampata druma:
*sv.3.11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
*vlm. When this mount of Meru was under the grasp of *kalanemi and was going to crush by his gigantic might (with its inhabitants of the gods), even then this tree remained steady on its roots.
*AB. kAlanemi.bhujAntare prakampitas tArakAmaye saMgrAme prasiddha: ||6|21| samantatas on all sides
When Mount Meru was grasped in the hand of kalanemi.TimeAxle, although the mountain was uprooted, the Tree was not disturbed.
पक्षि.ईश.पक्ष.पवना* अमृत.आक्रान्ति.संगरे ।
pakSi.Iza.pakSa.pavanA* amRta.AkrAnti.saMgare |
यदा ववुः पतत् सिद्धास् तदा_अयम् न_अपतद् द्रुमः ॥६।२१।१०॥
yadA vavu: patat siddhA:_tadA_ayam na_apatat_druma: ||6|21|10||
.
By the wind of the wings of the Lord of Birds, Vishnu's Garuda,
when they went to war for the Nectar of Immortality,
the Siddha.Adepts were blown.away,
but even then the Tree did not stir
.
*vlm.10. When the siddhas were blown away by the flapping wings of garuda the king of birds, in their mutual warfare for this ambrosial fare, even then this remained unmoved by the wind.
*AB. amRtAkrAntir amRtAharaNam tadarthe saMgare | patanta: siddhA: yebhya: || saMgara conflict
*by the wind of the wings of the Lord of Bird.Lord amRta.AkrAnti.saMgare – /n immortal.giving.battle – yadA vavu: . when they blew . patat siddhAs – away the siddha.Adepts = tadA_ayam na_apatad druma: . even then the Tree did not stir.
यदा शेष.आकृतिम् रुद्रो न समाप्त.एक.चेष्टिताम् ।
yadA zeSa.AkRtim rudra:_na samApta.eka.ceSTitAm |
ययौ गरुत्मान् ब्रह्माण्डम् तदा न_अकम्पत द्रुमः ॥६।२१।११॥
yayau garutmAn brahmANDam tadA na_akampata druma: ||6|21|11||
.
when
zeSa.AkRtim rudra:
na samApta.eka.ceSTitAm
yayau garutmAn_brahmANDam
tadA na_akampata druma: . even then the Tree was not shaken.
*vlm.
When the snake which upholds the earth, was assailed
by Rudra in the form of garuda, who shook the world by the blast of his wings, even then was this tree unshaken by the wind.
*sv.3.11 There have been several of the latter when demons have tried to destroy or overwhelm the earth, as also when the Lord has intervened and rescued the earth from the grip of the demons. During all these this tree has remained unaffected.
*AB. "garuDasya jAtamAtrasya sarve lokA: prakampitA: | prakampitA mahI sarvA sapta.dvIpAz ca kampitA: ||6|21| tad utpAtAn nimajjanatIm bhuvam nAvam ivAmbhasi | dadhau sahasrai: zirasAm saMkarSaNavapurhara: ||6|21|" iti kathAm anusRtyAha—.yadeti | rudra: saMkarSaNa.rudra: | adyApi na samAptam ekam bhUmi.dhAraNa.lakSaNam ceSTitam caritram yasyAs tathAvidhAm zeSAkRtim yadA yayau, yadA cAutplutya garumAn brahmANDam yayau tad api nAkampatety artha: ||6|21|
*VA. when Rudra in form of Zesha did not overpower in one blow
garuda coming out of the egg (??),
the tree did not tremble.
*AS:
Here brahmANDa refers to the whole world and not just some egg.
The AB commentary gives a clear quote to explain the story.
When *garuDa was born, he lept into the world causing tremors all over the
universe. The zeSa who normally supports the earth could no longer do his job
and Rudra had to take on the elongated form of the zeSa.
Yet kalpa tree was undisturbed!
यदा कल्प.अनल.शिखाः शैल.अब्धि.सकल.उल्बणः ।
yadA kalpa.anala.zikhA: zaila.abdhi.sakala.ulbaNa: |
सेषः फणाभिस् तत्याज तदा न_अकम्पत द्रुमः ॥६।२१।१२॥
seSa: phaNAbhi:_tatyAja tadA na_akampata druma: ||6|21|12||
.
yadA.when
kalpa.Doomsday.anala.zikhA:
zaila.abdhi.sakala.ulbaNa:
seSa: phaNAbhi: tatyAja
then
na_akampata druma:
*vlm.12. When the flame of the last conflagration, threatened to consume the world with the seas and mountains; and made the snake which supported the earth on his hoods, throwout living fire from all his many mouths, even then this tree was neither shaken nor burnt down by the gorgeous and all devouring fire.
*sv.12 Even the flood and the scorching heat of the sun attendant upon cosmic dissolution have not succeeded in shaking this tree.
*AB. zailAnAm abhInAm sakalAnAm prANinAm colbaNA duHsahA: kalpAnala.zikhA: phaNAbhir mukhais tatyAja ujjagAra | saMkarSaNa.mukhAgni?aivAnte pralapasya purANeSu prasiddhe: ||6|21|
*jd. when the serpent *Shesha shot forth flame from his thousand heads,
scorching the mountains and the seas,
the Tree was not disturbed.
एवम्.रूपे द्रुम.वरे तिष्ठताम् आपदः कुतः ।
evam.rUpe druma.vare tiSThatAm Apada: kuta: |
अस्माकम्, मुनि.शार्दूल, दौःस्थित्येन किल_आपदः ॥६।२१।१३॥
asmAkam, muni.zArdUla, dau:sthityena kila_Apada: ||6|21|13||
.
evam.rUpe druma.vare
tiSThatAm Apada: kuta:
asmAkam muni.zArdUla
dau:sthityena kila Apada:
*sv.13 On account of this, we who dwell on this tree have also escaped harm: evil overtakes one who lives in an unholy place.
*AB. dauHsthityena duSTa.sthAna.nivAsena ||6|21|
*vlm. Such being the stability of this tree, there is no danger O Sage! that can betake us here, as there is no evil than can ever betide the inhabitants of heaven. How can we, O great Sage! be ever exposed to any danger, who are thus situated in this tree which defies all casualties. We are out of all fear and danger as those that are situated in heaven. (The object of one's desire is in a manner his highest heaven).
*jd. Since this is the kind of tree it is, we do not know danger. Best of munis, how can there be any trouble for us?
VASISHTHA said—
कल्पान्तेषु महाबुद्धे वहत्सु_उत्पात.वायुषु ।
kalpAnteSu mahAbuddhe vahatsu_utpAta.vAyuSu |
प्रपतत्स्व्_इन्दु.भार्केषु कथम् तिष्ठसि विज्वरः ॥६।२१।१४॥
prapatatsu_indu.bhArkeSu katham tiSThasi vijvara: ||6|21|14||
.
in all these Doomsdays, learned friend, in all your travels
following the wind
(a moon in starlight!)
how do you continue so carefree
?
*sv._.. at the end of the life of the cosmos, when everything is dissolved, how have you managed to survive?
*vlm.14. Vasishtha rejoined. But tell me, O Sagely bird! that has borne with the blasts of dissolution, how could yon remain unhurt and unimpaired, when many a sun and moon and stars have fallen and faded away.
*jd. Great.Sage, during all these ages you must have passed thru calamitous events, when even the sun and moon meet disaster, how do you remain unharmed?
*AB. indau bheSu nakSatreSv arkeSu ca prapatatsu | tathA ca tadAnIm pralaye bhUlokAn tasya dAhAn na meru.kalpa.vRkSAdibhisrANapratyAzeti bhAva: ||6|21|
BHUSUNDA QUAKE.EARTH said—
यदा पपात कल्पान्ते व्यवहारो जगत्.स्थितौ ।
yadA papAta kalpAnte vyavahAra:_jagat.sthitau |
कृतघ्न* इव सन् मित्रम् तदा नीडम् त्यजाम्य्_अहम् ॥६।२१।१५॥
kRtaghna* iva san mitram tadA nIDam tyajAmi_aham ||6|21|15||
.
yadA papAta kalpAnte – when there befell at the end of a kalpa =
vyavahAra: jagat.sthitau
kRtaghna iva san.mitram – like an ingrate his BEST.friend =
tadA nIDam tyajAmi aham – then I abandon my nest =
#kRtaghna a. ."destroying past services or benefits, unmindful of (services) rendered, ungrateful (sixteen kinds of ungrateful men are enumerated); defeating or rendering vain all previous measures; .tA f. ingratitude; <.tva> n. id.; kRtaghnI.kRti f. representing as ungrateful. —
*vlm.15. Bhusunda said. When at the end of a kalpa period, the order of the world and laws of nature are broken and dissolved; we are then compelled to foresake our nest as an ungrateful man alienates his best friend.
*sv.15 BHUSUNDA replied: During that period, O sage, I abandon this nest, even as an ungrateful man abandons his friend.
*AB. kalpAnte sahasra.mahAyuga.paryante ||6|21|
आकाश* एव तिष्ठामि विगत.अखिल.कल्पनः ।
AkAza* eva tiSThAmi vigata.akhila.kalpana: |
स्तब्ध.प्रकृति.सर्व.अङ्गो मनो निर्वासनम् यथा ॥६।२१।१६॥
stabdha.prakRti.sarva.aGga:_mana:_nirvAsanam yathA ||6|21|16||
.
then I rest in Space, free from all concepts, with Body like a block of wood
&
Mind without Attachment
.
*sv.16 Then I remain united with cosmic space, totally free from all thoughts and mental modifications.
*vlm.16. We then remain in the air freed from our fancies, the members of the body become defunct of their natural functions, and the mind is released from its volitions.
*AkAze eva tiSThAmi – in Space even I remain = vigata.akhila.kalpana: – dispersed.all.conceit = stabdha.prakRti.sarvAGgo mana:_nirvAsanam yathA – the Mind un.vAsanAted thus.
प्रतपन्ति यदादित्याः शकली.कृत.भू.धराः ।
pratapanti yadAdityA: zakalI.kRta.bhU.dharA: |
वरुणीम् धारणाम् बद्ध्वा तदा तिष्ठामि धीर.धीः ॥६।२१।१७॥
varuNIm dhAraNAm baddhvA tadA tiSThAmi dhIra.dhI: ||6|21|17||
.
pratapanti yadA AdityA: – when the Adityas burn down =
zakalI.kRta=bhU.dharA:
varuNIm dhAraNAm baddhvA – the *dhAraNA of *varuNa_..
tadA tiSThAmi dhIra.dhI: – then I affect as heroic.thought.
*vlm.17. When the zodiacal suns shine in their full vigour, and melt down the mountains by there intense heat, I then remain with my understanding; under the influence of varunas' mantra or power. (Varuna the god of water is said to be allied with the human soul, which is a watery substance).
*sv.17 When the twelve cosmic suns pour unbearable heat upon this creation, I practise the varuni.dharana and remain unaffected. (Varuna is the lord of waters: varuni.dharana is contemplation of Varuna.)
when the Aditya Children of the Sun melt down the mountains, then, protected by visualization of Varuna the RainGod, then I remain with steadfast mind.
यदा शकलित.अद्रि.इन्द्रा* वान्ति प्रलय.वायवः ।
yadA zakalita.adri.indrA* vAnti pralaya.vAyava: |
पार्वतीम् धारणाम् बद्ध्वा खे तिष्ठाम्य्_अचलम् तदा ॥६।२१।१८॥
pArvatIm dhAraNAm baddhvA khe tiSThAmi_acalam tadA ||6|21|18||
.
yadA
zakalita.adri.indrA:
vAnti pralaya.vAyava:
pArvatIm dhAraNAm baddhvA
khe tiSThAmi_acalam tadA
when the mountains are shattered by the fierce winds of the Final Day, then I, as unmoving as a mountain, protected by visualization of Parvati the Mountain Goddess, rest in space.
*vlm.18. When the deluvian winds blow with full force, and shatter and scatter the huge mountains all around, it is then by mending the párvati mantra, that I remain as fixed as a rock.
*sv.18 When the wind blows with such force as to uproot even mountains, I practice the parvati.dharana and remain unaffected. (Parvata is mountain and parvati.dharana is contemplation of the mountain.)
when the earth and its mountains are everywhere covered in water, I employ visualization of the Wind.god and enter the flow of unmoving thought. There in the Egg of Immensity, the *brahmAnda, in the pure state that transcends the elements, like one in deep sleep, I rest in the Unmoving Form. Then when the lotus.born appears again because of residual karma, I am there in the *brahmAnda, like a bird in a nest in the Tree of the Ages.
जगद्.गलित.मेर्व्.आदि यात्य्_एक.अर्णवताम् यदा ।
jagat.galita.meru.Adi yAti_eka.arNavatAm yadA |
वायवीम् धारणाम् बद्ध्वा सम्प्लवे_ऽचल.धीः_तदा ॥६।२१।१९॥
vAyavIm dhAraNAm baddhvA samplave_acala.dhI:_tadA ||6|21|19||
.
when the mountains are shattered by the fierce winds of the Final Day, then I, as unmoving as a mountain, protected by visualization of Parvati the Mountain Goddess, rest in space. When the earth and its mountains are everywhere covered in water, I employ visualization of the Wind.god and enter the flow of unmoving thought. There in the Egg of Immensity, the *brahmAnda, in the pure state that transcends the elements, like one in deep sleep, I rest in the Unmoving Form. Then when the lotus.born appears again because of residual karma, I am there in the *brahmAnda, like a bird in a nest in the Tree of the Ages.
jagad.galita.merv.Adi
yAti eka.arNavatAm yadA
vAyavIm dhAraNAm baddhvA
samplave_acaladhI:_tadA
*sv.19 When the whole universe is flooded with the waters of cosmic dissolution, I practise vayu.dharana and remain unaffected. (Vayu is wind and vayu.dharana is contemplation of the wind.)
*vlm.19. When the earth with its mountains is dissolved into water, and presents the face of an universal ocean over its surface; it is then by virtue of the váyu manntra or my volatile power, that I keep myself aloft in the air.
गल् #gal . गल् #galita. . dropped, oozed, trickling amar • fallen down or off, loosed bhp.&c • lost, perished, decayed ragh.&c • waning (as the moon) varbR • •• for #gAlita, (liquefied, melted) W.
ब्रह्माण्ड.पारम् आसाद्य तत्त्व.अन्ते विमले पदे ।
brahmANDa.pAram AsAdya tattva.ante vimale pade |
सुषुप्त.अवस्थया तावत् तिष्ठाmyx_अचल.रूपया ॥६।२१।२०॥
suSupta.avasthayA tAvat tiSThAmi_acala.rUpayA ||6|21|20||
.
brahmANDa.pAram AsAdya – having reached the other side of the Cosmic Egg .
tattva.ante vimale pade – in the pure state beyond the tattva.elements .
suSupta.avasthayA – in the Sleep.state .
tAvat.tiSThAmi_acala.rUpayA – thus much I rest in mountain.form.
*vlm.20. I then convey myself across this visible world, and rest in the holy state of the spotless spirit; and remain in a state of profound sleep, without any agitation of the body and mind.
*sv.20 Then I remain as if in deep sleep till the beginning of the next cosmic cycle.
*AB. =brahmANDasya sthUla.sUkSma.samaSThe: pAram paramAvadhi.bhUtam avyAkRtam AsId ya tattvAnAm catur.vi||M||zatInAm SamDiva.zatInAm SaT.triMzatAm vA nAmAdi.prANantAnAm vA ante bhUmAkhye pade suSuptavad.ekarasa.nirvikalpa.samAdhy.avasthayA ||6|21|
यावत् पुनः कमल.जः सृष्टि.कर्मणि तिष्ठति ।
yAvat puna: kamala.ja: sRSTi.karmaNi tiSThati |
तत्र प्रविश्य ब्रह्माण्डम् तिष्ठामि विहग.आलये ॥६।२१।२१॥
tatra pravizya brahmANDam tiSThAmi vihaga.Alaye ||6|21|21||
.
when again lotusBorn BrahmA
begins a new creation, then
I reenter the Brahmaa.Egg
and settle in my bird.abode
.
yAvat.puna: kamala.ja: . when again the flower.born *brahmA .
sRSTi.karmaNi tiSThati – abides in the works of creation –
tatra pravizya brahmANDam – there having entered the Cosmic Egg .
tiSThAmi vihaga.Alaye – I abide in my bird.abode .
*vlm.21. I remain in this torpid state, until the lotus.born Brahmá is again employed in his work of creation, and then I re.enter into the limits of the re.created world, where I settled again on this arbour of desire. (The departed soul is free from desire, which it re.assumes to itself upon its re.entrance into life).
*sv.21 When the new Creator begins to create a new cosmos, I resume my abode in this nest.
VASISHTHA said—
यथा तिष्ठसि पक्षि.इन्द्र धारणाभिर् अखण्डितः ।
yathA tiSThasi pakSi.indra dhAraNAbhi:_akhaNDita: |
कल्पान्तेषु तथा कस्मान् न_अन्ये तिष्ठन्ति योगिनः ॥६।२१।२२॥
kalpAnteSu tathA kasmAt_na_anye tiSThanti yogina: ||6|21|22||
.
why is it, Lord of Birds, that other yogis do not act like you,
constantly practising dhAraNa
throughout the kalpa Ages?
yathA tiSThasi pakSIndra –
as you remain, o BirdLord =
dhAraNAbhi: akhaNDita: –
with *dhAraNAs continually =
kalpAnteSu tathA – thus at the kalpantas
kasmAt – why =
na anye tiSThanti yogina: – do not other *yogIs remain so?
*sv.22 VASISTHA asked: Why is it that others are not able to do what you have done?
ब्रह्मन् नियतिर् एषा हि दुर्लङ्घ्या पारमेश्वरी ।
brahman niyati:_eSA hi durlaGghyA pAramezvarI |
मया_ईदृशेन वै भाव्यम् भाव्यम् अन्यैस् तु तादृशैः ॥६।२१।२३॥
mayA_IdRzena vai bhAvyam bhAvyam anyai:_tu tAdRzai: ||6|21|23||
.
brahman niyati.: eSA hi –
brAhmaNa, this niyati.Destiny is indeed =
dur.laGghyA pAramezvarI –
hard to escape, supreme goddess =
mayA IdRzena vai bhAvyam – by.me by.such.means indeed to.be.experienced —
bhAvyam anyais tu tAdRzai: – to be experienced by others in their way —
*vlm.
*sv.23 BHUSUNDA replied: O sage, the will of the supreme being cannot be transgressed: it is his will that I should be like this and that the others should be as they are.
_brAhmaNa,
Lady niyati.Destiny—is hard to avoid:
one things leads to another, all
according to experience.
न शक्यते तोलयितुम् अवश्यम् भवितव्यता ।
na zakyate tolayitum avazyam bhavitavyatA |
यद् यथा तत्.तथा_एतद् *धि स्वभावस्य_एष* निश्चयः ॥६।२१।२४॥
yat_yathA tat.tathA_etat _hi svabhAvasya_eSa: nizcaya: ||6|21|24||
.
na zakyate tolayitum . it cannot be compared —
avazyam bhavitavyatA – necessarily what is to become —
yad yathA tat tathA etad hi – what how that thus this indeed —
svabhAvasya eSa nizcaya: – of ones own nature this is certain —
*sv.24 One cannot fathom nor measure what has to be. In accordance with the nature of each being, that which is to be comes to be.
*AB. tolayitum idam ittham eveti buddhyA paricchetum | yathA yAdRza.prArabdhomanatam tat tathAiva | svabhAvasya niyate: ||6|21|_ —
And two necessities cannot
be compared: what is this for one
is thus for another. It's all
according to your own nature.
मत्.संकल्प.वशेन_एव कल्पे कल्पे पुनः पुनः ।
mat.saMkalpa.vazena_eva kalpe kalpe puna: puna: |
अस्मिन्न् एव गिरेः शृङ्गे तरुर् इत्थम् भवत्य्_अयम् ॥६।२१।२५॥
asmin*eva gire: zRGge taru:_ittham bhavati_ayam ||6|21|25||
.
mat saMkalpa.vazena eva – It is by means of my own Samkalpa Conception
kalpe kalpe puna: puna: .from kalpa to kalpa again and again
asmin eva gire: zRGge – on this very mountain peak
taru: ittham bhavati ayam – thus this tree is —
*sv.25 Therefore, in accordance with my thought.force or conception, this tree is found in every world.cycle at this place in this manner.
*vlm.25. It is because of my firm desire that things are so fixed and allotted to my share, that they must so come to pass to my lot at each kalpa and over again, and that this tree must growon the summit of this mountain, and I must have my nest in its hollow. (The heart is the hollow of the tree of the body, and the soul is the bird that is confined there of its own desire).
It is only by means of my Samkalpa Conception
from kalpa to kalpa again and again
on this very mountain peak
thus this tree becomes —
It is only through my Samkalpa Conception that this tree appears from kalpa to kalpa, again and again, on this very mountain.peak.
VASISHTHA said—
अत्यन्त.मोक्ष.दीर्घायुर् भवान् निर्देश.नायकः ।
atyanta.mokSa.dIrghAyu:_bhavAn nirdeza.nAyaka: |
ज्ञान.विज्ञानवान् धीरो योग.योग्य.मनो.गतिः ॥६।२१।२६॥
jJAna.vijJAnavAn dhIra:_yoga.yogya.mana:.gati: ||6|21|26||
.
atyanta.mokSa.dIrgha.Ayus –
Excellency, may you have unbounded Freedom, and Long Life as our Teacher and Commander. You have Wisdom and Understanding, you are a Hero, whose thoughts enter the Union, the Yoga which one should join.
Boundless.Freedom.long.lived =
bhavAn nirdeza.nAyaka: –
Your Majesty is our teacher and lord =
jJAna.vijJAnavAn dhIra: –
a hero of wisdom and understanding =
yoga.yogya.manas.gati: –
with manas.Mind given to a fitting yoga.
*sv.26 VASISTHA asked: You enjoy such longevity as would suggest that you have attained final liberation! And you are wise, brave and you are a great yogi.
*vlm.26. Vasishtha said. You sir, are as longival as our salvation is diuturnal, and are able to guide us in the paths of truth; because you are sapient in true wisdom, and sedate in your purpose of Yoga or deep meditation.
दृष्टानेक.विधानल्प.सर्ग.सङ्ग.गमागमः ।
dRSTAneka.vidhAnalpa.sarga.saGga.gamAgama: |
किम् किम् स्मरसि, कल्याण, चित्रम् अस्मिञ जगत्.क्रमे ॥६।२१।२७॥
kim kim smarasi, kalyANa, citram asmin_jagat.krame ||6|21|27||
.
#kalyANa
dRSTAn eka= / dRSTa.aneka=
vidhAn alpa= / vidha.analpa=
sarga.saGga.gama.Agama: – seen.mani.fold.unfew.creation.going.coming —
kim kim smarasi kalyANa – whatever you remember, o good Sir —
citram asmin jagat.krame – wonder in.this.succession of worlds —
You have seen every variety of the multitude of Uprising Sargas, coming and going, one after another!
Most Noble and Generous, do you remember anything especially wonderful in your journey down the Ages and Æons?
*sv.27 Pray, tell me what extraordinary events you remember, relating to this and the previous world.cycles.
*vlm.27. Sir, you have seen the many changes of the world, and have been experienced in all things in the repeated course of creations; must be best able to tell me the wonders that you have witnessed during the revolution of ages.
BHUSHUNDA.QUAKE.EARTH said—
बृहत्तर शिल.अवृक्षाम् अजात.तृण.वीरुधम् ।
bRhattara zila.avRkSAm ajAta.tRNa.vIrudham |
अशैलवन्_अवृक्ष.ओघम् स्मरामि_इमाम् धराम् अधः ॥६।२१।२८॥
azailavan_a.vRkSa.ogham smarAmi_imAm dharAm adha: ||6|21|28||
.
bRhattara – O Your Immensity, —
zilA.vRkSAm – this tree.mountain —
ajAta.tRNa.vIrudham
azailavan avRkSa.ogham smarAmi_imAm dharAm adha:
*vlm.28. Bhusunda replied—I remember, O great sage (the earth beneath this mount of Meru to have been once a desolate land, and having no hill or rock, nor trees, plants or even grass upon it. (This was the primeval state of the earth, when nothing grew upon it, and agrees with what the Persian sophist thinks with regard to the priority of the soul to all other created things, as "manan waktt budam ke nechak nabud" I existed when there is nothing in existance).
*sv.28 BHUSUNDA said: I remember that once upon a time there was nothing on this earth, no trees and plants, not even mountains.
Most Bright and Luminous, I can recall a time when this world below was just rock, barren of trees, naked of grass, without even a hill or a grove to grace it.
*AB. he bRhattara | meror adha: ||6|21|
दश.वर्ष.सहस्राणि दश.वर्ष.शतानि च ।
daza.varSa.sahasrANi daza.varSa.zatAni ca |
भस्म.सार.भरा.पूर्णाम् संस्मरामि धराम् अदः ॥६।२१।२९॥
bhasma.sAra.bharA.pUrNAm saMsmarAmi dharAm ada: ||6|21|29||
.
daza.varSa.sahasrANi – Ten thousand years — daza.varSa.zatAni ca – and ten thousand years — bhasma.sAra.bharA.pUrNAm – ash.lake.Earth.full — saMsmarAmi dharAm ada: – we remember the earth below —
*sv.29 For a period of eleven thousand years the earth was covered by lava.
*vlm.29. I remember also theo earth under me, to have been full of ashes for a period of myriads and centuries of years. (This was the age after the all devouring conflagration on earth).
I recollect it was ten thou
sand years ago, give or take a
thousand, when this world below was
an ocean of dust and ashes.
अनुत्पन्न.दिवाधीशाम् अज्ञात.शशि.मण्डलाम् ।
anutpanna.divAdhIzAm ajJAta.zazi.maNDalAm |
अविभक्त.दिवालोकाम् संस्मरामि धराम् अधः ॥६।२१।३०॥
avibhakta.divAlokAm saMsmarAmi dharAm adha: ||6|21|30||
.
anutpanna.divAdhIzAm
ajJAta.zazi.maNDalAm
avibhakta.divAlokAm
saMsmarAmi dharAm adha:
diva.day adhIza: lord sUrya: ma?ruprabhAbhir avibhakta: apRthag.bhUta: pRthag.asann iti yAvat | divAloko dinahetu: prakAza: ||6|21| anutpanna.unproduced divAdhIzAm Lord of Day ajJAta.zazi.maNDalAm avibhakta.divAlokAm saMsmarAmi dharAm adha:
*sv.30.31 In those days there was neither day nor night below the polar region: for in the rest of the earth neither the sun nor the moon shone. Only one half of the polar region was illumined.
*vlm.30 I remember a time when the lord of day.the sun was unproduced, and when the orb of the moon was not yet known, and when the earth under me was not divided by day and light, but was lighted by the light of this mount of Meru.
jd 21.30 The Lord of Day did not shine then, nor did the Mandala of Night. I recollect that time on earth, without sun and moon, when the day was not divided into parts.
मेरु.रत्न.तल.उद्द्योतैर् अर्ध.प्रकट.कोटरम् ।
meru.ratna.tala.uddyotai:_ardha.prakaTa.koTaram |
लोकालोकम् इव_आढ्य.अद्रि.भुवनम् संस्मराम्य्_अहम् ॥६।२१।३१॥
lokAlokam iva_ADhya.adri.bhuvanam saMsmarAmi_aham ||6|21|31||
.
meru.ratna.tala.uddyotai:
ardha.prakaTa.koTaram
lokAlokam iva_ADhya.adri.bhuvanam saMsmarAmi_aham
meru.ratna.tala.udddyotair
flashing ardha.prakaTa.evident koTaram hollow lokAlokam the Outer Mountains, that divide the light from the dark iva ADhya.abundant adri.bhuvanam abode saMsmarAmy aham
*AB. ardham prakaTam sa.prakAzam koTaram yasya ata eva lokAlokam iva sthitam | ADhyA: kvacit prakAza.sampannA adrayo yasmiMs tathAvidham bhuvanam ||6|21|
*sv.30.31 In those days there was neither day nor night below the polar region: for in the rest of the earth neither the sun nor the moon shone. Only one half of the polar region was illumined.
*vlm.31. I remember this mountain throwing the light of its gems on one side of the valley below it, and leaving the other in utter darkness; and resembling the lokáloka mount presenting its light and dark side to the people on either side of the horizion. (The sun is said to turn round the Meru, and the day and night as he is on one or the other side of this mountain).
This Mount Meru stood between the light and the dark, like the Outer Mountains at the time of Creation. I recollect that time.
प्रवृद्ध.असुर.संग्रामे क्षीयमाण.अन्तराम् इह ।
pravRddha.asura.saMgrAme kSIyamANa.antarAm iha |
पलायमानाम् अभितः संस्मरामि धराम् इमाम् ॥६।२१।३२॥
palAyamAnAm abhita: saMsmarAmi dharAm imAm ||6|21|32||
.
pravRddha.asura.saMgrAme
kSIyamANa.antarAm iha |
palAyamAnAm abhita:
saMsmarAmi dharAm imAm
.
=pravRddha of old
*sv.32.33 Then demons ruled the earth: they were deluded, powerful and prosperous. The earth was their playground.
*vlm.32. I remember to have seen the war rasing high between the gods and demons, and the flight and slaughter of people on all sides of the earth.
jd 32 In those days there was a worldwide War with the Asura darklings, and people were slain unless they fled for their lives. I recollect those days.
चतुर्.युगानि च_आक्रान्तम् असुरैर् मत्त.काशिभिः ।
catur.yugAni ca_AkrAntam asurai:_matta.kAzibhi: |
दैत्य.अन्तःपुरताम् प्राप्ताम् संस्मरामि धराभिमम् ॥६।२१।३३॥
daitya.anta:puratAm prAptAm saMsmarAmi dharAbhimam ||6|21|33||
.
thru four ages
conquered by the Darklings with upraised fists
Daitya.Demon.harems were got
I remember
fear on Earth
.
*vlm.33. I remember to have witnessed the revolution of the four yuga.ages of the world, and the revolt of the haughty and giddy assyrians.asuras all along; I have also seen the Daitya demons driven back to the wall.
अत्यन्त.अन्तरित.अन्त.अन्त.समस्तापर.मण्डलाम् ।
atyanta.antarita.anta.anta.samastApara.maNDalAm |
अज.देव.त्रयी.शेषाम् संस्मरामि जगत्.कुटीम् ॥६।२१।३४॥
aja.deva.trayI.zeSAm saMsmarAmi jagat.kuTIm ||6|21|34||
.
I recollect the swirl of the worlds,
swirling all around and swirling inside also, a lotus
where the three Gods dwell
.
atyanta.antaritAntAnta.samasta.apara.maNDalAm
aja.deva.trayI.zeSAm
saMsmarAmi
jagat.kuTIm
*sv.34.35 Apart from the polar region, the rest of the earth was covered with water. *sv.35 And then for a very long time, the whole earth was covered with forests, except the polar region.
*vlm.34. I remember the spot of the earth, which was borne away beyond the boundaries of the universal flood; and recollect the cottage of the world, to have only the increate three (the Holy triad) left in it.
चतुर्.युग.अर्धम् अपरम् नीरन्ध्राम् वन.पादपैः ।
catur.yuga.ardham aparam nIrandhrAm vana.pAdapai: |
अदृष्ट.इतर.निर्माणाम् संस्मरामि धराम् इमाम् ॥६।२१।३५॥
adRSTa.itara.nirmANAm saMsmarAmi dharAm imAm ||6|21|35||
.
for the first two Ages of the Four,
without a break,
I recollect that I did not see a tree take root anywhere on this solid Earth
.
*vlm.35. I remember to have seen no other creature on earth, except the vegetable creation for the long duration of one half of the four yuga.ages. (The earth was covered with jungle for a long period after the great flood).
एवम् चतुर्.युगम् साग्रम् नीरन्ध्रैर् अचलैर् वृताम् ।
evam catur.yugam sAgram nIrandhrai:_acalai:_vRtAm |
अप्रवृत्त.जनाचाराम् संस्मरामि धराम् इमाम् ॥६।२१।३६॥
apravRtta.jana.AcArAm saMsmarAmi dharAm imAm ||6|21|36||
.
evam catur.yugam sAgram
nIrandhrai:_acalai:_vRtAm |
apravRtta.janAcArAm
saMsmarAmi dharAm imAm
.
= vRta filled sAgram altogether
*sv.36 Then there arose great mountains, but without any human inhabitants.
*vlm.36. I also remember this earth to be full of mountains and mountainous tracts, for the space of full four yugas; when there were no men peopled on earth, nor their customs and usages got their ground in it.
jd 36 And I saw in the beginning of the Four Ages a world full of mountains, and mankind had not yet taken birth. I recollect that Earth.
दश.वर्ष.सहस्राणि मृत.दैत्य.अस्थि.पर्वतैः ।
daza.varSa.sahasrANi mRta.daitya.asthi.parvatai: |
आकीर्णाम् परितः पूर्णाम् संस्मरामि धराम् इमाम् ॥६।२१।३७॥
AkIrNAm parita: pUrNAm saMsmarAmi dharAm imAm ||6|21|37||
.
daza.varSa.sahasrANi.mRta.daitya.asthi=parvatai: .
w/ ten.millenia.dead.Demon.bones=mountains .
AkIrNAm parita: . scattered about .
pUrNAm . full .
saMsmarAmi – I recollect . dharAm imAm – this earth .
*sv.37 For a period of ten thousand years, the earth was covered with the corpses of the demons.
*vlm.37. I remember to have seen this earth filled with the bones of dead Daityas and other fossile remains, rising in heaps like mountains, and continuing in their delapidatod and crumbling state for myriads of years. (These are the fossile remains of the monsters of the former world).
भयाद्.अन्तर्.हित.अशेष.वैमानिक.नभश्चराम् ।
bhayAt.antar.hita.azeSa.vaimAnika.nabhazcarAm |
द्याम् च निर्वृक्ष.निःशेषाम् संस्मरामि धराम् इमाम् ॥६।२१।३८॥
dyAm ca nir.vRkSa.ni:zeSAm saMsmarAmi dharAm imAm ||6|21|38||
.
bhayAd for fear
antarhita.interposed
azeSa.without remainder
vaimAnika.aircar
nabhas.sky
carAm traveling
dyAm in sky
ca and
nir.vRkSa.treeless
ni:zeSAm destitute
saMsmarAmi dharAm imAm
*AB. dyAm antarikSAdi.lokAn cakArAd dharAm nir.vRkSa.ni:zeSAm | 'nir.RkSo' iti pAThe diva eva vizeSaNam | RkSANi tArA: | tamomayIm tama: pracurAm iti... ||6|21|
*sv.38 At one time, the gods who used to roam the skies had vanished from sight on account of fear.
*vlm.38. I remember that formless state of the world, when darkness prevailed over the face of the deep, when the serpentine support of the earth fled for fear, and the celestials left their etherial courses; and the sky presented neither a bird or the top of a tree in it.
And I recollect my fear when I traversed the sky in an aircar, and I could not make out a single tree on the Earth.
अनगस्त्याम् अगस्त्याशाम् एक.पर्वतताम् गताम् ।
anagastyAm agastyAzAm eka.parvatatAm gatAm |
मत्ते विन्ध्य.महा.शैले संस्मरामि जगत्.कुटीम् ॥६।२१।३९॥
matte vindhya.mahA.zaile saMsmarAmi jagat.kuTIm ||6|21|39||
.
an.agastyAm
agastyAzAm
eka.parvatatAm gatAm
matte vindhya.mahA.zaile
saMsmarAmi jagat.kuTIm – I recollect the world.hut/home.
I recollect that time I saw on Earth's curve the Vindhya Mountains standing high, before Agastya the Mountaineer made them bow before him; how high those Vindhya Mountains were!
*vlm.39. I remember the time when the northern and southern divisions (of India), were both included under the one boundary mountain (of Himalaya); and I remember also when the proud vindhyan vied to equal the great Meru.
*sv.39 And the earth had become more like a single mountain!
*AS: I remember when without Agastya, the agastya.direction, i.e. the south was just one great haughty (matta) mountain . the vindhya. • The story is that at one time all the southern mountains were like one single huge mountain before Agastya subdued them.
*jd. when *agastya traveled south
he made the (then) mighty *vindhya range bow down
with a promise that they would not rise again
till he came back north
(which he never did).
एतांश् च_अन्याच् च वृत्तान्तान् संस्मरामि बहून् अपि ।
etAn ca_anyAt_ca vRttAntAn saMsmarAmi bahUn api |
किम् तेन बहुना_उक्तेन सारम् संक्षेपतः शृणु ॥६।२१।४०॥
kim tena bahunA_uktena sAram saMkSepata: zRNu ||6|21|40||
.
all these and other happenings,
I remember most of them—but
what use is there for all this talk?
But briefly hear the pith of it
.
etAn ca_anyAn ca vRttAntAn saMsmarAmi bahUn_api |
kim tena bahunA_uktena sAram saMkSepata: zRNu ||6|21|40||
एतान् च अन्यान् च वृत्तान्तान् – Both these and other happenings —
संस्मरामि बहून् अपि .I remember many of them —
किं तेन बहुना उक्तेन – what use is there for all this talk? —
सारं संक्षेपतः शृणु – but briefly hear the pith of it.
*sv.40 I remember many such events: but let me narrate to you what is important.
*vlm.40. I remember these and many other evsnts, which will be too long to relate; but what is the use of long narrations, if you will but attend to my telling you the main substance in brief.
असंख्यातान् मनून् ब्रह्मन् स्मरामि शतशो गतान् ।
manUn brahman smarAmi zataza:_gatAn |
सर्वान् संरम्भ.बहुलांश्*चतुर्.युग.शतानि च ॥६।२१।४१॥
asaMkhyAtAn sarvAn samrambha.bahulAn_*catur.yuga.zatAni ca ||6|21|41||
.
brahman – o brAhmaNa —
asaMkhyAtAn manUn — countless Manus —
smarAmi – I remember —
sarvAn gatAn zatazas .all gone in their hundreds —
samrambha.bahulAn – and their many enterprises —
catur.yuga.zatAni ca – over hundreds of eons of ages.
*sv.41 During my life.time I have seen the appearance and disappearance of countless Manus (the progenitor of the human race).
*vlm.41. I have beheld innumerable Munis and manwantaras pass away before me, and I have known hundreds of the quadruple yagas glide away one after the other, all of which were full of great deeds and events; but which are now buried in oblivion.
I can remember manifold manu.s,
the fathers of Mankind.
They're all gone now, in their hundreds,
and their many enterprises,
over many fourfold Ages.
एकम् एव स्वयम् शुद्धम् पुरुष.असुर.वर्जितम् ।
ekam eva svayam zuddham puruSa.asura.varjitam |
आलोक.निचयम् च_एकम् कम्चित्.सर्गम् स्मराmyx_अहम् ॥६।२१।४२॥
Aloka.nicayam ca_ekam kamcit.sargam smarAmi_aham ||6|21|42||
.
ekam eva svayam zuddham – One only sole purity —
puruSa.asura.varjitam – free of people and demons —
ca kamcit sargam smarAmy aham – and I remember a certain Sarga Creation —
Aloka.nicayam ekam – which was a single mass of light.
*vlm.42. I remember the creation of one sole body named virát in this world, when it was entirely devoid of men and asuras in it.
*sv.42 At one time the world was devoid of the gods and the demons, but was one radiant cosmic egg.
I can remember when this was
one only sole purity—free
of people and demons. I can
recall a certain Creation
which was a single mass of light.
ekameva svayam zuddham puruSAsuravarjitam |
Alokanicayam caikam kamcitsargam smarAmyaham ||6|21| 42
***VA. what is kamcit?
I remember creation, one but seen as many, which is pure alone on its
own Meru mountain (?), without gods and demons.
puruSa
mn. = puruSaka m. n.
n. (!) N. of mount meru
*AS: The suffix cit can be applied to numerous words to indicate an unspecified instance. Thus kam is normally an interrogative pronoun (who in obj. case of ka) but kamcit means whoever or some. The vibhakti endings survive. Thus kena means "by whom", but kenacit means "by someone".
Meaning:
I recall only one creation which was purely by itself, without any men or
demons and another one (caikam) which was full of bright lights (or many
sights).
सुरापम् ब्रह्मणम् मत्तम् निषिद्ध.सुर.शूद्रकम् ।
surApam brahmaNam mattam niSiddha.sura.zUdrakam |
बहु.नाथ=सतीकम् च कम्चित्.सर्गम् स्मराmyx_अहम् ॥६।२१।४३॥
bahu.nAtha=satIkam ca kamcit.sargam smarAmi_aham ||6|21|43||
.
surApam brahmaNam mattam –
niSiddha.sura.zUdrakam |
bahu.nAtha=satIkam ca – and many.lord.women ||6|21|polyandry|| —
kamcit sargam smarAmi aham – some former creation I recall —
*vlm.43. I remember that age of the world, when the *brahmAns were addicted to wine and drunkenness, when the Sudras were out casted by the Suras (Ayrans); and when women had the privilege of polyandry: (which is still practised among the Pariahs of Deccan).
*sv.43 At another time, the earth was populated by brahmanas (members of the priest.class) who were addicted to alcohol, Sudras (servant.class) who ridiculed the gods, and by polyandrous women.
वृक्ष.नीरन्ध्र.भू.पीठम् अकल्पित.महार्णवम् ।
vRkSa.nIrandhra.bhU.pITham akalpita.mahArNavam |
स्वयम् सम्जात.पुरुषम् कम्चित् सर्गम् स्मराmyx_अहम् ॥६।२१।४४॥
svayam samjAta.puruSam kamcit sargam smarAmi_aham ||6|21|44||
.
vRkSa.nIrandhra.bhU.pITham –
akalpita.mahArNavam |
svayam samjAta.puruSam –
kamcit sargam smarAmi aham
.
*sv.44.45 I also remember another epoch when the earth was covered with forests, when the ocean could not even be imagined and when human beings were spontaneously created. At another time there was neither mountain nor earth; the gods and the sages dwelt in space.
*vlm.44. When the surface of the earth presented the sight of one great sheet of water (after the deluge), and entirely devoid of any vegetable produce upon it; and when men were produced without cohabitation of man and woman, I remember that time also: (when Bhrigu and the patriarches were born in this manner).
अपर्वतम् अभूमिम् च व्योमस्थ.अमर.मानवम् ।
a.parvatam a.bhUmim ca vyomastha.amara.mAnavam |
अचन्द्र.अर्क.प्रकाश.आढ्यम् कम्चित् सर्गम् स्मराmyx_अहम् ॥६।२१।४५॥
a.candra.arka.prakAza.ADhyam kamcit sargam smarAmi_aham ||6|21|45||
.
aparvatam abhUmim ca
vyomasthAmarAmAnavam
acandrArka.prakAzADhyam
kamcit sargam smarAmi aham
.
*sv.44.45 I also remember another epoch when the earth was covered with forests, when the ocean could not even be imagined and when human beings were spontaneously created. At another time there was neither mountain nor earth; the gods and the sages dwelt in space.
*vlm.45. I remember that age of the world, when the world was a void, and there was no earth or sky nor any of their inhabitants in it, neither men nor mountains were in existence, nor were there the sun and moon to divide the days and nights.
अन्.इन्द्रम् अ.महीपालम् अ.मध्यस्थ.अधम.उत्तमम् ।
an.indram a.mahI.pAlam a.madhyastha.adhama.uttamam |
समम् अन्ध.ककुप्.चक्रम् कम्चित् सर्गम् स्मराम्य्_अहम् ॥६।२१।४६॥
samam andha.kakup.cakram kamcit sargam smarAmi_aham ||6|21|46||
.
an.indram . no indra, Lord of the Gods . a.mahI.pAlam . no Protector of the Earth
a.madhyastha.adhama.uttamam . no high or low or in.between = samam – Same . andha.kakup.cakram kamcit sargam smarAmy aham x
*sv.46 At another time there were neither the gods nor the sages, etc.; darkness prevailed everywhere.
*vlm.46. I remember the sphere of heaven shrouded under a sheet of darkness, and when there was no Indra nor king to rule in heaven or earth, which had not yet its high and low and middle classes of men.
And I remember a certain creation that was everywhere
a sphere of blinding darkness where there was no Indra, there was no
royal Protector of the Earth,
सर्ग.प्रारम्भ.कलना विभागो भुवन.त्रये ।
sarga.prArambha.kalanA vibhAga:_bhuvana.traye |
कुल.पर्वत.संस्थानम् जम्बूद्वीपम् पृथक् स्थितम् ॥६।२१।४७॥
kula.parvata.saMsthAnam jambUdvIpam pRthak sthitam ||6|21|47||
.
sarga.prArambha.kalanA
vibhAgo bhuvana.traye
kula.parvata.saMsthAnam
jambUdvIpam pRthak_sthitam
*vlm.47. It was after that, the Brahmá thought of creating the worlds, and divided them into the three spheres of the upper, lower and the intermediate regions. He then settled the boundary mountains, and distinguished the Jambu Dvipa or the continent of Asia from the rest.
*sv.47.51 First there arose the notion of creation. Then light and the division of the universe arose. Then one after the other the diverse beings were created, as also the stars and the planets.
वर्ण.धर्म.धियाम् सृष्टि.विभागो मण्डल.अवनेः ।
varNa.dharma.dhiyAm sRSTi.vibhAga:_maNDala.avane: |
ऋक्ष.चक्रक.संस्थानम् ध्रुव.निर्माणम् एव च ॥६।२१।४८॥
RkSa.cakraka.saMsthAnam dhruva.nirmANam eva ca ||6|21|48||
.
varNa.dharma.dhiyAm – of thoughts of caste & custom .
sRSTi.vibhAga:
maNDala.avane: . of the countries of the earth –
RkSa.cakraka.saMsthAnam
dhruva.nirmANam eva ca
*vlm.48. Then the earth was not divided into different countries and provinces, nor was there, the distinctions of cast and creed, nor institutions for the various orders of its people. There was then no name for the starry frame, nor any denomination for the polar star or its circle.
*sv.47.51 First there arose the notion of creation. Then light and the division of the universe arose. Then one after the other the diverse beings were created, as also the stars and the planets.
जन्म.इन्दु.भास्कर.आदीनाम् इन्द्र.उपेन्द्र.व्यवस्थितिम् ।
janma.indu.bhAskara.AdInAm indra.upendra.vyavasthitim |
हिरण्याक्ष.अपहरणम् वराह.उद्धारणम् क्षितेः ॥६।२१।४९॥
hiraNyAkSa.apaharaNam varAha.uddhAraNam kSite: ||6|21|49||
.
...
the birth of Sun & Moon & stars
the rule of the brothers indra and upendra
the killing of hiraNyAkSa.Goldeneye
the rescue of the earth by varAha the Boar
...
*janma.indu.bhAskara.AdInAm – the birth of Sun & Moon & stars . indra.upendra.vyavasthitim – the rule of the brothers indra and upendra . hiraNyAkSa.apaharaNam – the killing of hiraNyAkSa.Goldeneye . varAha.uddhAraNam kSite: – the rescue of the earth by varAha the Boar...
*vlm.49. It was then that the sun and moon had their birth, and the gods Indra and Upendra had their dominions. After this occured the slaughter of Hiranya.Kasipu, and the restorationof the earth by the great Varaha or boar like incarnation of *viShNu.
*janma.indu.bhAskara.AdInAm – the birth of Sun & Moon & stars . indra.upendra.vyavasthitim – the rule of the brothers indra and upendra . hiraNyAkSa.apaharaNam – the killing of hiraNyAkSa.Goldeneye . varAha.uddhAraNam kSite: – the rescue of the earth by varAha the Boar...
कल्पनम् पार्थिवानाम् च वेद.आनयनम् एव च ।
kalpanam pArthivAnAm ca veda.Anayanam eva ca |
मन्दर.उन्मूलनम् च_अब्धेर् अमृत.अर्थम् च मन्थनम् ॥६।२१।५०॥
mandara.unmUlanam ca_abdhe:_amRta.artham ca manthanam ||6|21|50||
.
…
when Kingship was invented,
and the vedas were first taught,
and when Mount Churnstick was uprooted to churn the ocean for nectar
…
*sv.47.51 First there arose the notion of creation. Then light and the division of the universe arose. Then one after the other the diverse beings were created, as also the stars and the planets.
*vlm.50. Then there was the establishment of kings over the peoples on earth, and the revelation of the Vedas given to mankind; after this the Mandara mountain was uprooted from the earth, and the ocean was churned by the gods and giant races of men.
*pArthivAnAm ca – and the invention of Kings . vedAnayanam eva ca – and the appearance of the vedas . mandara.unmUlanam ca – and the uprooting of Mount.mandara . abdhe: amRta.artham ca manthanam – and the churning of the ocean for nectar.
अजात.पक्षो गरुडः सागराणाम् च सम्भवः ।
ajAta.pakSa:_garuDa: sAgarANAm ca sambhava: |
इत्य्_आदिका* याः स्मृतयः स्वल्प.अतीत.जगत्.क्रमाः ।
iti_AdikA* yA: smRtaya: svalpa.atIta.jagat.kramA: |
बालैर् अपि हितास् तात स्मर्यन्ते तासु को ग्रहः ॥६।२१।५१॥
bAlai:_api hi tA:_tAta smaryante tAsu ka:_graha: ||6|21|51||
.
when
garuDa the Hungry, the bird that viShNu rides, born of the ocean waters
was yet a chick
...
and other such memories, son, more than a few!
world.events
that are remembered today by schoolchildren, they're part of everyone's memory
.
sAgarANAm ca sambhava: – and born of the ocean waters = ajAta.pakSa: garuDa: –viShNu's vehicle not.formed.wings fledgling = iti AdikA: yA: smRtaya: – and other such memories = svalpa.atIta.jagat.kramA: – more than a few world.events = bAlai: api hi tA: tAta – even by children, son, they are = smaryante tAsu ka: graha: – remembered, and by whomever else.
*vlm.5l. I have seen the unfledged *garuDa or bird of heaven, that bore *viShNu on his back; and I have seen the seas breaking in bays and gulfs. All these events are remembered by me as the latest occurrences in the course of the world, and must be in the memory of my youngsters and yourself likewise.
* sAgarANAm ca sambhava: – and born of the ocean waters = ajAta.pakSa: garuDa: –viShNu's vehicle not.formed.wings fledgling = iti AdikA: yA: smRtaya: – and other such memories = svalpa.atIta.jagat.kramA: – more than a few world.events = bAlai: api hi tA: tAta – even by children, son, they are = smaryante tAsu ka: graha: – remembered, and by whomever else.
गरुड.वाहनम् विहग.वाहनम्
garuDa.vAhanam vihaga.vAhanam
विहग.वाहनम् वृषभ.वाहनम् ।
vihaga.vAhanam vRSabha.vAhanam |
वृषभ.वाहनम् गरुड.वाहनम्
vRSabha.vAhanam garuDa.vAhanam
कलितवान् अहम् कलित.जीवितः ॥६।२१।५२॥
kalitavAn aham kalita.jIvita: ||6|21|52||
.
garuDa.vAhanam vihaga.vAhanam
vihaga.vAhanam vRSabha.vAhanam
vRSabha.vAhanam garuDa.vAhanam
kalitavAn aham kalita.impelled/formed.jIvita:
##kal . *kalita . impelled, driven (cf.>kal); made, formed; furnished or provided with; divided, separated; sounded indistinctly, murmured.
*sv.52 I saw that during one epoch it was lord Visnu (generally considered the protector) who created the universe, during another it was *brahmA who created the universe and in another it was Siva who became the creator.
*vlm.52. I have known in former ages the god *viShNu with his vehicle of *garuDa, to have become Brahmá with his vehicle of swan, and the same transformed to Siva having the bull for his bearer and so the vice.versa. (This passage shows the unity of the Hindu trinity, and the interehangeableness of their persons, forms and attributes).
*VA. I my life I saw garuda.going *viShNu turning into *brahmA swan.going, *brahmA turning into Shiva riding a bull, and *shiva turning into *viShNu.
*AS: I agree, except for the last line translation. I (aham), with my life (thus) formed (kalitajIvita:), perceived (kalitavAn)_..
FM6022
DN6021 PASSING THROUGH ETERNITY 2.JL27-28
सर्ग ६.२१
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
युग-क्षोभेषु घोरेषु वात्यासु विषमासु च ।
yuga-kSobheSu ghoreSu vAtyAsu viSamAsu ca |
सुस्थिरः कल्प-वृक्षो ऽयम् न कदाचन कम्पते ॥६।२१।०१॥
susthira: kalpa-vRkSa:_ayam na kadAcana kampate ||6|21|01||
अगम्यो ऽयम् समग्राणाम् लोकान्तर-विहारिणाम् ।
agamya:_ayam samagrANAm lokAntara-vihAriNAm |
भूतानाम् तेन तिष्ठाम* इव साधो सुखेन वै ॥६।२१।०२॥
bhUtAnAm tena tiSThAma* iva sAdho sukhena vai ||6|21|02||
हिरण्याक्षो धरा.पीठम् द्वीप-सप्तक-वेष्टितम् ।
hiraNyAkSa:_dharA.pITham dvIpa-saptaka-veSTitam |
यदा जहार तरसा न_अकम्पत तदा तरुः ॥६।२१।३॥
yadA jahAra tarasA na_akampata tadA taru: ||6|21|3||
यदा लोलायित-वपुर् बभूव_अमर-पर्वतः ।
yadA lolAyita-vapu:_babhUva_amara-parvata: |
सर्वतो दत्त-साम्य.अद्रिर्स् तदा न_अकम्पत द्रुमः ॥६।२१।०४॥
sarvata:_datta-sAmya.adri:_tadA na_akampata druma: ||6|21|04||
भुज.अवष्टम्भ-विनमन् मेरुर् नारायणो यदा ।
bhuja.avaSTambha-vinaman meru:_nArAyaNa:_yadA |
मन्दरम् प्रोद्द-धारा.अद्रिम् तदा न_अकम्पत द्रुमः ॥६।२१।०५॥
mandaram prodda-dhArA.adrim tadA na_akampata druma: ||6|21|05||
यदा सुर.असुर-क्षोभ-पतच्.चन्द्र.अर्क-मण्डलम् ।
yadA sura.asura-kSobha-patat.candra.arka-maNDalam |
आसीज् जगद्.अतिक्षुब्धम् तदा न_अकम्पत द्रुमः ॥६।२१।६॥
AsIt.jagat.ati.kSubdham tadA na_akampata druma: ||6|21|6||
उन्मूलित.अद्रि.इन्द्र-शिला* यदा_उत्पात.अनिला* ववुः ।
unmUlita.adri.indra-zilA* yadA_utpAta.anilA* vavu: |
आधूत-मेरु-तरवस् तदा न_अकम्पत द्रुमः ॥६।२१।७॥
AdhUta-meru-tarava:_tadA na_akampata druma: ||6|21|7||
यदा क्षीरोद-लोल.अद्रि-कन्दर.अनिल-कम्पिताः ।
yadA kSIroda-lola.adri-kandara.anila-kampitA: |
कल्प.अभ्र-पङ्क्तयश् चेरुस् तदा न_अकम्पत द्रुमः ॥६।२१।०८॥
kalpa.abhra-paGktaya:_ceru:_tadA na_akampata druma: ||6|21|08||
यदा समन्ततो_मेरुः कालनेमि-भुज.अन्तरे ।
yadA samantata:_meru: kAlanemi-bhuja.antare |
किम्चिद्.उन्मूलितो ऽतिष्ठत् तदा न_अकम्पत* द्रुमः ॥६।२१।०९॥
kimcit.unmUlita:_atiSThat tadA na_akampata* druma: ||6|21|09||
पक्षि.ईश-पक्ष-पवना* अमृत.आक्रान्ति-संगरे ।
pakSi.Iza-pakSa-pavanA* amRta.AkrAnti-saMgare |
यदा ववुः पतत् सिद्धास् तदा_अयम् न_अपतद् द्रुमः ॥६।२१।१०॥
yadA vavu: patat siddhA:_tadA_ayam na_apatat_druma: ||6|21|10||
यदा शेष.आकृतिम् रुद्रो न समाप्त.एक-चेष्टिताम् ।
yadA zeSa.AkRtim rudra:_na samApta.eka-ceSTitAm |
ययौ गरुत्मान् ब्रह्माण्डम् तदा न_अकम्पत द्रुमः ॥६।२१।११॥
yayau garutmAn brahmANDam tadA na_akampata druma: ||6|21|11||
यदा कल्प.अनल-शिखाः शैल.अब्धि-सकल.उल्बणः ।
yadA kalpa.anala-zikhA: zaila.abdhi-sakala.ulbaNa: |
सेषः फणाभिस् तत्याज तदा न_अकम्पत द्रुमः ॥६।२१।१२॥
seSa: phaNAbhi:_tatyAja tadA na_akampata druma: ||6|21|12||
एवम्.रूपे द्रुम-वरे तिष्ठताम् आपदः कुतः ।
evam.rUpe druma-vare tiSThatAm Apada: kuta: |
अस्माकम्, मुनि-शार्दूल, दौःस्थित्येन किल_आपदः ॥६।२१।१३॥
asmAkam, muni-zArdUla, dau:sthityena kila_Apada: ||6|21|13||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
कल्पान्तेषु महाबुद्धे वहत्सु_उत्पात-वायुषु ।
kalpAnteSu mahAbuddhe vahatsu_utpAta-vAyuSu |
प्रपतत्स्व्_इन्दु-भार्केषु कथम् तिष्ठसि विज्वरः ॥६।२१।१४॥
prapatatsu_indu-bhArkeSu katham tiSThasi vijvara: ||6|21|14||
भुशुण्ड* उवाच ।
bhuzuNDa* uvAca |
यदा पपात कल्पान्ते व्यवहारो जगत्.स्थितौ ।
yadA papAta kalpAnte vyavahAra:_jagat.sthitau |
कृतघ्न* इव सन् मित्रम् तदा नीडम् त्यजाम्य्_अहम् ॥६।२१।१५॥
kRtaghna* iva san mitram tadA nIDam tyajAmi_aham ||6|21|15||
आकाश* एव तिष्ठामि विगत.अखिल-कल्पनः ।
AkAza* eva tiSThAmi vigata.akhila-kalpana: |
स्तब्ध-प्रकृति-सर्व.अङ्गो मनो निर्वासनम् यथा ॥६।२१।१६॥
stabdha-prakRti-sarva.aGga:_mana:_nirvAsanam yathA ||6|21|16||
प्रतपन्ति यदादित्याः शकली.कृत-भू.धराः ।
pratapanti yadAdityA: zakalI.kRta-bhU.dharA: |
वरुणीम् धारणाम् बद्ध्वा तदा तिष्ठामि धीर-धीः ॥६।२१।१७॥
varuNIm dhAraNAm baddhvA tadA tiSThAmi dhIra-dhI: ||6|21|17||
यदा शकलित.अद्रि.इन्द्रा* वान्ति प्रलय-वायवः ।
yadA zakalita.adri.indrA* vAnti pralaya-vAyava: |
पार्वतीम् धारणाम् बद्ध्वा खे तिष्ठाम्य्_अचलम् तदा ॥६।२१।१८॥
pArvatIm dhAraNAm baddhvA khe tiSThAmi_acalam tadA ||6|21|18||
जगद्.गलित-मेर्व्.आदि यात्य्_एक.अर्णवताम् यदा ।
jagat.galita-meru.Adi yAti_eka.arNavatAm yadA |
वायवीम् धारणाम् बद्ध्वा सम्प्लवे_ऽचल.धीः_तदा ॥६।२१।१९॥
vAyavIm dhAraNAm baddhvA samplave_acala.dhI:_tadA ||6|21|19||
ब्रह्माण्ड-पारम् आसाद्य तत्त्व.अन्ते विमले पदे ।
brahmANDa-pAram AsAdya tattva.ante vimale pade |
सुषुप्त.अवस्थया तावत् तिष्ठाmyx_अचल-रूपया ॥६।२१।२०॥
suSupta.avasthayA tAvat tiSThAmi_acala-rUpayA ||6|21|20||
यावत् पुनः कमल.जः सृष्टि-कर्मणि तिष्ठति ।
yAvat puna: kamala.ja: sRSTi-karmaNi tiSThati |
तत्र प्रविश्य ब्रह्माण्डम् तिष्ठामि विहग.आलये ॥६।२१।२१॥
tatra pravizya brahmANDam tiSThAmi vihaga.Alaye ||6|21|21||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
यथा तिष्ठसि पक्षि.इन्द्र धारणाभिर् अखण्डितः ।
yathA tiSThasi pakSi.indra dhAraNAbhi:_akhaNDita: |
कल्पान्तेषु तथा कस्मान् न_अन्ये तिष्ठन्ति योगिनः ॥६।२१।२२॥
kalpAnteSu tathA kasmAt_na_anye tiSThanti yogina: ||6|21|22||
भुशुण्ड* उवाच ।
bhuzuNDa* uvAca |
ब्रह्मन् नियतिर् एषा हि दुर्लङ्घ्या पारमेश्वरी ।
brahman niyati:_eSA hi durlaGghyA pAramezvarI |
मया_ईदृशेन वै भाव्यम् भाव्यम् अन्यैस् तु तादृशैः ॥६।२१।२३॥
mayA_IdRzena vai bhAvyam bhAvyam anyai:_tu tAdRzai: ||6|21|23||
न शक्यते तोलयितुम् अवश्यम् भवितव्यता ।
na zakyate tolayitum avazyam bhavitavyatA |
यद् यथा तत्.तथा_एतद् *धि स्वभावस्य_एष* निश्चयः ॥६।२१।२४॥
yat_yathA tat.tathA_etat _hi svabhAvasya_eSa: nizcaya: ||6|21|24||
मत्.संकल्प-वशेन_एव कल्पे कल्पे पुनः पुनः ।
mat.saMkalpa-vazena_eva kalpe kalpe puna: puna: |
अस्मिन्न् एव गिरेः शृङ्गे तरुर् इत्थम् भवत्य्_अयम् ॥६।२१।२५॥
asmin*eva gire: zRGge taru:_ittham bhavati_ayam ||6|21|25||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
अत्यन्त-मोक्ष-दीर्घायुर् भवान् निर्देश-नायकः ।
atyanta-mokSa-dIrghAyu:_bhavAn nirdeza-nAyaka: |
ज्ञान-विज्ञानवान् धीरो योग-योग्य-मनो-गतिः ॥६।२१।२६॥
jJAna-vijJAnavAn dhIra:_yoga-yogya-mana:-gati: ||6|21|26||
दृष्टानेक-विधानल्प-सर्ग-सङ्ग-गमागमः ।
dRSTAneka-vidhAnalpa-sarga-saGga-gamAgama: |
किम् किम् स्मरसि, कल्याण, चित्रम् अस्मिञ जगत्-क्रमे ॥६।२१।२७॥
kim kim smarasi, kalyANa, citram asmin_jagat-krame ||6|21|27||
bhuz
बृहत्तर शिल.अवृक्षाम् अजात-तृण-वीरुधम् ।
bRhattara zila.avRkSAm ajAta-tRNa-vIrudham |
अशैलवन्_अवृक्ष.ओघम् स्मरामि_इमाम् धराम् अधः ॥६।२१।२८॥
azailavan_a-vRkSa.ogham smarAmi_imAm dharAm adha: ||6|21|28||
दश-वर्ष-सहस्राणि दश-वर्ष-शतानि च ।
daza-varSa-sahasrANi daza-varSa-zatAni ca |
भस्म-सार-भरा-पूर्णाम् संस्मरामि धराम् अदः ॥६।२१।२९॥
bhasma-sAra-bharA-pUrNAm saMsmarAmi dharAm ada: ||6|21|29||
अनुत्पन्न-दिवाधीशाम् अज्ञात-शशि-मण्डलाम् ।
anutpanna-divAdhIzAm ajJAta-zazi-maNDalAm |
अविभक्त-दिवालोकाम् संस्मरामि धराम् अधः ॥६।२१।३०॥
avibhakta-divAlokAm saMsmarAmi dharAm adha: ||6|21|30||
मेरु-रत्न-तल.उद्द्योतैर् अर्ध-प्रकट-कोटरम् ।
meru-ratna-tala.uddyotai:_ardha-prakaTa-koTaram |
लोकालोकम् इव_आढ्य.अद्रि-भुवनम् संस्मराम्य्_अहम् ॥६।२१।३१॥
lokAlokam iva_ADhya.adri-bhuvanam saMsmarAmi_aham ||6|21|31||
प्रवृद्ध.असुर-संग्रामे क्षीयमाण.अन्तराम् इह ।
pravRddha.asura-saMgrAme kSIyamANa.antarAm iha |
पलायमानाम् अभितः संस्मरामि धराम् इमाम् ॥६।२१।३२॥
palAyamAnAm abhita: saMsmarAmi dharAm imAm ||6|21|32||
चतुर्-युगानि च_आक्रान्तम् असुरैर् मत्त-काशिभिः ।
catur-yugAni ca_AkrAntam asurai:_matta-kAzibhi: |
दैत्य.अन्तःपुरताम् प्राप्ताम् संस्मरामि धराभिमम् ॥६।२१।३३॥
daitya.anta:puratAm prAptAm saMsmarAmi dharAbhimam ||6|21|33||
अत्यन्त.अन्तरित.अन्त.अन्त-समस्तापर-मण्डलाम् ।
atyanta.antarita.anta.anta-samastApara-maNDalAm |
अज-देव-त्रयी-शेषाम् संस्मरामि जगत्-कुटीम् ॥६।२१।३४॥
aja-deva-trayI-zeSAm saMsmarAmi jagat-kuTIm ||6|21|34||
चतुर्.युग.अर्धम् अपरम् नीरन्ध्राम् वन-पादपैः ।
catur.yuga.ardham aparam nIrandhrAm vana-pAdapai: |
अदृष्ट.इतर-निर्माणाम् संस्मरामि धराम् इमाम् ॥६।२१।३५॥
adRSTa.itara-nirmANAm saMsmarAmi dharAm imAm ||6|21|35||
एवम् चतुर्.युगम् साग्रम् नीरन्ध्रैर् अचलैर् वृताम् ।
evam catur.yugam sAgram nIrandhrai:_acalai:_vRtAm |
अप्रवृत्त-जनाचाराम् संस्मरामि धराम् इमाम् ॥६।२१।३६॥
apravRtta-jana.AcArAm saMsmarAmi dharAm imAm ||6|21|36||
दश-वर्ष-सहस्राणि मृत-दैत्य.अस्थि-पर्वतैः ।
daza-varSa-sahasrANi mRta-daitya.asthi-parvatai: |
आकीर्णाम् परितः पूर्णाम् संस्मरामि धराम् इमाम् ॥६।२१।३७॥
AkIrNAm parita: pUrNAm saMsmarAmi dharAm imAm ||6|21|37||
भयाद्.अन्तर्.हित.अशेष-वैमानिक-नभश्चराम् ।
bhayAt.antar.hita.azeSa-vaimAnika-nabhazcarAm |
द्याम् च निर्वृक्ष-निःशेषाम् संस्मरामि धराम् इमाम् ॥६।२१।३८॥
dyAm ca nir-vRkSa-ni:zeSAm saMsmarAmi dharAm imAm ||6|21|38||
अनगस्त्याम् अगस्त्याशाम् एक-पर्वतताम् गताम् ।
anagastyAm agastyAzAm eka-parvatatAm gatAm |
मत्ते विन्ध्य-महा-शैले संस्मरामि जगत्-कुटीम् ॥६।२१।३९॥
matte vindhya-mahA-zaile saMsmarAmi jagat-kuTIm ||6|21|39||
एतांश् च_अन्याच् च वृत्तान्तान् संस्मरामि बहून् अपि ।
etAn ca_anyAt_ca vRttAntAn saMsmarAmi bahUn api |
किम् तेन बहुना_उक्तेन सारम् संक्षेपतः शृणु ॥६।२१।४०॥
kim tena bahunA_uktena sAram saMkSepata: zRNu ||6|21|40||
असंख्यातान् मनून् ब्रह्मन् स्मरामि शतशो गतान् ।
manUn brahman smarAmi zataza:_gatAn |
सर्वान् संरम्भ-बहुलांश्*चतुर्-युग-शतानि च ॥६।२१।४१॥
asaMkhyAtAn sarvAn samrambha-bahulAn_*catur-yuga-zatAni ca ||6|21|41||
एकम् एव स्वयम् शुद्धम् पुरुष.असुर-वर्जितम् ।
ekam eva svayam zuddham puruSa.asura-varjitam |
आलोक-निचयम् च_एकम् कम्चित्.सर्गम् स्मराmyx_अहम् ॥६।२१।४२॥
Aloka-nicayam ca_ekam kamcit.sargam smarAmi_aham ||6|21|42||
सुरापम् ब्रह्मणम् मत्तम् निषिद्ध-सुर-शूद्रकम् ।
surApam brahmaNam mattam niSiddha-sura-zUdrakam |
बहु-नाथ=सतीकम् च कम्चित्.सर्गम् स्मराmyx_अहम् ॥६।२१।४३॥
bahu-nAtha=satIkam ca kamcit.sargam smarAmi_aham ||6|21|43||
वृक्ष-नीरन्ध्र-भू-पीठम् अकल्पित-महार्णवम् ।
vRkSa-nIrandhra-bhU-pITham akalpita-mahArNavam |
स्वयम् सम्जात-पुरुषम् कम्चित् सर्गम् स्मराmyx_अहम् ॥६।२१।४४॥
svayam samjAta-puruSam kamcit sargam smarAmi_aham ||6|21|44||
अपर्वतम् अभूमिम् च व्योमस्थ.अमर-मानवम् ।
a-parvatam a-bhUmim ca vyomastha.amara-mAnavam |
अचन्द्र.अर्क-प्रकाश.आढ्यम् कम्चित् सर्गम् स्मराmyx_अहम् ॥६।२१।४५॥
a-candra.arka-prakAza.ADhyam kamcit sargam smarAmi_aham ||6|21|45||
अन्.इन्द्रम् अ.महीपालम् अ.मध्यस्थ.अधम.उत्तमम् ।
an.indram a.mahI-pAlam a.madhyastha.adhama.uttamam |
समम् अन्ध-ककुप्-चक्रम् कम्चित् सर्गम् स्मराम्य्_अहम् ॥६।२१।४६॥
samam andha-kakup-cakram kamcit sargam smarAmi_aham ||6|21|46||
सर्ग-प्रारम्भ-कलना विभागो भुवन-त्रये ।
sarga-prArambha-kalanA vibhAga:_bhuvana-traye |
कुल-पर्वत-संस्थानम् जम्बूद्वीपम् पृथक् स्थितम् ॥६।२१।४७॥
kula-parvata-saMsthAnam jambUdvIpam pRthak sthitam ||6|21|47||
वर्ण-धर्म-धियाम् सृष्टि-विभागो मण्डल.अवनेः ।
varNa-dharma-dhiyAm sRSTi-vibhAga:_maNDala.avane: |
ऋक्ष-चक्रक-संस्थानम् ध्रुव-निर्माणम् एव च ॥६।२१।४८॥
RkSa-cakraka-saMsthAnam dhruva-nirmANam eva ca ||6|21|48||
जन्म.इन्दु-भास्कर.आदीनाम् इन्द्र.उपेन्द्र-व्यवस्थितिम् ।
janma.indu-bhAskara.AdInAm indra.upendra-vyavasthitim |
हिरण्याक्ष.अपहरणम् वराह.उद्धारणम् क्षितेः ॥६।२१।४९॥
hiraNyAkSa.apaharaNam varAha.uddhAraNam kSite: ||6|21|49||
कल्पनम् पार्थिवानाम् च वेद.आनयनम् एव च ।
kalpanam pArthivAnAm ca veda.Anayanam eva ca |
मन्दर.उन्मूलनम् च_अब्धेर् अमृत.अर्थम् च मन्थनम् ॥६।२१।५०॥
mandara.unmUlanam ca_abdhe:_amRta.artham ca manthanam ||6|21|50||
अजात-पक्षो गरुडः सागराणाम् च सम्भवः ।
ajAta-pakSa:_garuDa: sAgarANAm ca sambhava: |
इत्य्_आदिका* याः स्मृतयः स्वल्प.अतीत-जगत्-क्रमाः ।
iti_AdikA* yA: smRtaya: svalpa.atIta-jagat-kramA: |
बालैर् अपि हितास् तात स्मर्यन्ते तासु को ग्रहः ॥६।२१।५१॥
bAlai:_api hi tA:_tAta smaryante tAsu ka:_graha: ||6|21|51||
गरुड-वाहनम् विहग-वाहनम्
garuDa-vAhanam vihaga-vAhanam
विहग-वाहनम् वृषभ-वाहनम् ।
vihaga-vAhanam vRSabha-vAhanam |
वृषभ-वाहनम् गरुड-वाहनम्
vRSabha-vAhanam garuDa-vAhanam
कलितवान् अहम् कलित-जीवितः ॥६।२१।५२॥
kalitavAn aham kalita-jIvita: ||6|21|52||
॥
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha
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Jiva Das
FM.6.1-FM.6.49
https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0
FM6021 PASSING THROUGH ETERNITY 2.JL27-28 .Z52
https://www.dropbox.com/s/cqg4wz3dp7pccm8/fm6021%202.jl27..28%20Passing%20through%20Eternity%20.z52.docx?dl=0
FM.6.21
*PASSING THROUGH ETERNITY*
*BHUSHUNDA.QUAKEEARTH continued—*
युग.क्षोभेषु घोरेषु वात्यासु विषमासु च ।
yuga.kSobheSu ghoreSu vAtyAsu viSamAsu ca |
सुस्थिरः कल्प.वृक्षो ऽयम् न कदाचन कम्पते ॥६।२१।१॥
susthira: kalpa.vRkSa:_ayam na kadAcana kampate ||6|21|1||
.
*at the end of the Age*
*despite horrifying hurricanes*
*this Kalpa.Tree*
*stands*
*still*
*:*
*at no time does it tremble*
.
*vlm.p.This kalpa tree where we live remains firm and unshaken amidst the
revolutions of ages and the blasts of all destroying cyclones and
hurricanes.
*VA. what is *vAkyAsu here? *AS: I propose that it is simply a typo . one
of the rare events in the old Panshikar edition! The word should be vAtyA,
referring to the dread winds of pralaya. *jd. an excellent most certainly
correct conjecture!
अगम्यो ऽयम् समग्राणाम् लोकान्तर.विहारिणाम् ।
agamya:_ayam samagrANAm lokAntara.vihAriNAm |
भूतानाम् तेन तिष्ठाम* इव साधो सुखेन वै ॥६।२१।०२॥
bhUtAnAm tena tiSThAma* iva sAdho sukhena vai ||6|21|02||
.
*so here we seem, Saadhu, to take our pleasure*
*.*
agamya:_ayam samagrANAm
lokAntara.vihAriNAm |
bhUtAnAm tena tiSThAma* iva, sAdho, sukhena vai
*vlm.2. This arbor of desire is inaccessible to other people dwelling in
all worlds;
it is therefore that we reside here in perfect peace and delight, and
without disturbance of any kind.
* a.gamya: – not being approachable . ayam – this place . samagrANAm
loka.antara.vihAriNAm bhUtAnAm – by all the creatures and residents of
another world . tena tiSThAma: – thus we remain . iva sAdho – as.if, o
sAdhu, . sukhena vai – with total pleasure.
हिरण्याक्षो धरा.पीठम् द्वीप.सप्तक.वेष्टितम् ।
hiraNyAkSa:_dharA.pITham dvIpa.saptaka.veSTitam |
यदा जहार तरसा न_अकम्पत तदा तरुः ॥६।२१।३॥
yadA jahAra tarasA na_akampata tadA taru: ||6|21|3||
.
hiraNyAkSa:_dharA.pITham
dvIpa.saptaka.veSTitam |
yadA jahAra tarasA
na_akampata tadA taru:
*when Hiranyaaksa Goldeneye submerged the Earth with its seven continents,*
*vlm. When hiraNyakSha the gigantic demon of antideluvian race
strove to hurl this earth with all its septuple continents into the lowest
abyss...
*.*
*#char. #hiraNyAkSa.: – *hiraNyAkSa.Goldeneye, a noted daitya.*Demon*
brother of hiraNya.kashipu हिरण्य.कशिपु. he submerged the Earth, but was
killed by *viShNu विष्णु , in his third or varSa avatAra वर्ष अवतार
) MBh.Pur.
*AB. yady api dharayA saha kalpavRkSasya api haraNam vidyata eva tathA 'pi
divya.prabhAva.balAn na Akampatety Azaya: ||6|21|
*sv.3.11 There have been several of the latter when demons have tried to
destroy or overwhelm the earth, as also when the Lord has intervened and
rescued the earth from the grip of the demons. During all these this tree
has remained unaffected.
dharA.pITham – *did violence to the Earth.realm* .
dvIpa.saptaka.veSTitam – *wrapped
in its seven continents* . na akampata tadA taru: – *the tree was not
disturbed.*
यदा लोलायित.वपुर् बभूव_अमर.पर्वतः ।
yadA lolAyita.vapu:_babhUva_amara.parvata: |
सर्वतो दत्त.साम्य.अद्रिर्स् तदा न_अकम्पत द्रुमः ॥६।२१।०४॥
sarvata:_datta.sAmya.adri:_tadA na_akampata druma: ||6|21|04||
.
*shook like the body of a girl,*
*and the surrounding mountains too.*
*This Kalpa.Tree was not disturbed*
*.*
yadA lolAyita.vapu: –
*when a trembling body *=
babhUva amara.parvata: –
*was the mountain of immortals *=
sarvata: datta.sAmya.adri: –
*everywhere being.likewise.mountains *=
tadA na akampata druma: –
*then this tree was not shaken.*
#lul – लुल् .(connected with >lud √ लुद् , and >lu 1. लु) cl.1
P. ( Dha1tup. ix , 27 v.l.) #lolita लोलति (only pr. and pr. p. P. A1.
#lolat लोलत् and , #lolamAna लोलमान) , to move to and fro , roll about ,
stir javascript:winls(%22mwauth_SktDevaUnicode.html%22,%22record_S3is3_%22)_paJcar.;
to
disappear S3is3. x , 36: Caus. #lolayita .लोलयति , to set in motion ,
agitate , confound , disturb R. S3is3.
*AB. sarvato dattA: sAmyAyastambha.upaSTambha.zilAvadadrayo yasya tathAvidh
*vlm.4. And then as this mountainous abode of the gods, stood trembling
with all other mountains of this earth (on the tusk of the divine Varáha or
boar), even then did this tree remain unshaken on its firm basis.
*sv.3.11 There have been several of the latter when demons have tried to
destroy or overwhelm the earth, as also when the Lord has intervened and
rescued the earth from the grip of the demons. During all these this tree
has remained unaffected.
भुज.अवष्टम्भ.विनमन् मेरुर् नारायणो यदा ।
bhuja.avaSTambha.vinaman meru:_nArAyaNa:_yadA |
मन्दरम् प्रोद्द.धारा.अद्रिम् तदा न_अकम्पत द्रुमः ॥६।२१।०५॥
mandaram prodda.dhArA.adrim tadA na_akampata druma: ||6|21|05||
.
*to gather mighty Mount.Meru with all its forests in his arms*
*the Tree was not disturbed*
*.*
bhuja.avaSTambha.vinaman
meru:_nArAyaN*a:_*yadA |
mandaram prodda.dhArA.adrim
tadA na_akampata druma:
*AB. bhUja iti | atrApi cartu.bhujo dvAbhyAm bhujAbhyAm nerum avaSTabhya
itarAbhyAm mandaram proddadhArA itigamyate ||6|21|
*vlm.5. When Náráyana tupported this seat of the gods on his two arms (i.e.
the Meru), and uplifted the mandara mount on the other two, even then did
this tree remain unshaken.
यदा सुर.असुर.क्षोभ.पतच्.चन्द्र.अर्क.मण्डलम् ।
yadA sura.asura.kSobha.patat.candra.arka.maNDalam |
आसीज् जगद्.अतिक्षुब्धम् तदा न_अकम्पत द्रुमः ॥६।२१।६॥
AsIt.jagat.ati.kSubdham tadA na_akampata druma: ||6|21|6||
.
*when then the sun and moon trembled and Earth shook too*
*the Kalpa.Tree was not disturbed*
*.*
yadA sura.asura.kSobha.patat.candra.arka.maNDalam |
AsIt.jagat.ati.kSubdham
tadA na_akampata druma:
.
*AB. surAsurayo: kSobhas tIvra.saMgrAmas tena patac candra.arka.mandalam
||6|21|
*sv.3.11 There have been several of the latter when demons have tried to
destroy or overwhelm the earth, as also when the Lord has intervened and
rescued the earth from the grip of the demons. During all these this tree
has remained unaffected.
*vlm.6. When the orbs of the sun and moon, shook with fear, at the
tremendous warfare of the gods and demons, and the whole earth was in a
state of commotion and confusion, even then did this tree stand firm on its
root.
*yadA sura.asura.kSobha.patat.candra.arka.maNDalam – when
Brightlings and Asura Darklings went to war in darkness and light = *AsIj
jagad ati.kSubdham – *the world was overwhelmed by them *= tadA na akampata
druma: – *but then the Tree was not disturbed.*
उन्मूलित.अद्रि.इन्द्र.शिला* यदा_उत्पात.अनिला* ववुः ।
unmUlita.adri.indra.zilA* yadA_utpAta.anilA* vavu: |
आधूत.मेरु.तरवस् तदा न_अकम्पत द्रुमः ॥६।२१।७॥
AdhUta.meru.tarava:_tadA na_akampata druma: ||6|21|7||
.
*of all the wonderful trees on Mount.meru only this tree was not disturbed*
*.*
*vlm.7. When the mountains were up.rooted by the hail.storms blowing with
tremendous violence, and sweeping away the huge forest trees of this mount
of Meru, even then was this tree unshaken by the blast.
यदा क्षीरोद.लोल.अद्रि.कन्दर.अनिल.कम्पिताः ।
yadA kSIroda.lola.adri.kandara.anila.kampitA: |
कल्प.अभ्र.पङ्क्तयश् चेरुस् तदा न_अकम्पत द्रुमः ॥६।२१।०८॥
kalpa.abhra.paGktaya:_ceru:_tadA na_akampata druma: ||6|21|08||
.
*tossed like a cloud by the winds,*
*the Tree was not disturbed*
*.*
yadA *. when .*
kSIroda.lola.adri.kandara.anila.kampitA:
kSIroda.*Milk.Ocean* lola.*tossing* adri.*mountain* kandara.*cavern* anila.
*wind* kampita.*tremor*
kalpa.abhra.paGktayaH
kalpa age abhra cloud paGkta 5.fold
cerus
na_akampata druma:
*AB. kSIrAbdhau lolasya mandarAdre: kandarAnilair kampitA: ||6|21|
*vlm.8. When the mount Mandara rolled into the milky ocean, and gusts of
wind filling its caverns (like canvases of a vessel), bore it afloat on the
surface of the water; and the great masses of deluvian clouds rolled about
in the vault of heaven, even then did this tree remain stead fast as a rock.
*sv.3.11 There have been several of the latter when demons have tried to
destroy or overwhelm the earth, as also when the Lord has intervened and
rescued the earth from the grip of the demons. During all these this tree
has remained unaffected.
यदा समन्ततो_मेरुः कालनेमि.भुज.अन्तरे ।
yadA samantata:_meru: kAlanemi.bhuja.antare |
किम्चिद्.उन्मूलितो ऽतिष्ठत् तदा न_अकम्पत* द्रुमः ॥६।२१।०९॥
kimcit.unmUlita:_atiSThat tadA na_akampata* druma: ||6|21|09||
.
samantata: meru:
kAlanemi.bhujAntare
kim.cid unmUlita:_atiSThat
na_akampata druma:
*sv.3.11 There have been several of the latter when demons have tried to
destroy or overwhelm the earth, as also when the Lord has intervened and
rescued the earth from the grip of the demons. During all these this tree
has remained unaffected.
*vlm. When this mount of Meru was under the grasp of *kalanemi and was
going to crush by his gigantic might (with its inhabitants of the gods),
even then this tree remained steady on its roots.
*AB. kAlanemi.bhujAntare prakampitas tArakAmaye saMgrAme prasiddha: ||6|21|
samantatas on all sides
पक्षि.ईश.पक्ष.पवना* अमृत.आक्रान्ति.संगरे ।
pakSi.Iza.pakSa.pavanA* amRta.AkrAnti.saMgare |
यदा ववुः पतत् सिद्धास् तदा_अयम् न_अपतद् द्रुमः ॥६।२१।१०॥
yadA vavu: patat siddhA:_tadA_ayam na_apatat_druma: ||6|21|10||
.
*when they went to war for the Nectar of Immortality,*
*the Siddha.Adepts were blown.away,*
*but even then the Tree did not stir*
*.*
*vlm.10. When the siddhas were blown away by the flapping wings of garuda
the king of birds, in their mutual warfare for this ambrosial fare, even
then this remained unmoved by the wind.
*AB. amRtAkrAntir amRtAharaNam tadarthe saMgare | patanta: siddhA: yebhya:
|| saMgara conflict
*by the wind of the wings of the Lord of Bird.Lord amRta.AkrAnti.saMgare –
/n immortal.giving.battle – yadA vavu: . when they blew . patat siddhAs –
away the siddha.Adepts = tadA_ayam na_apatad druma: . even then the Tree
did not stir.
यदा शेष.आकृतिम् रुद्रो न समाप्त.एक.चेष्टिताम् ।
yadA zeSa.AkRtim rudra:_na samApta.eka.ceSTitAm |
ययौ गरुत्मान् ब्रह्माण्डम् तदा न_अकम्पत द्रुमः ॥६।२१।११॥
yayau garutmAn brahmANDam tadA na_akampata druma: ||6|21|11||
.
zeSa.AkRtim rudra:
na samApta.eka.ceSTitAm
yayau garutmAn_brahmANDam
*vlm.
*When the snake which upholds the earth, was assailed*
*by Rudra in the form of garuda, who shook the world by the blast of his
*sv.3.11 There have been several of the latter when demons have tried to
destroy or overwhelm the earth, as also when the Lord has intervened and
rescued the earth from the grip of the demons. During all these this tree
has remained unaffected.
*AB. "garuDasya jAtamAtrasya sarve lokA: prakampitA: | prakampitA mahI
sarvA sapta.dvIpAz ca kampitA: ||6|21| tad utpAtAn nimajjanatIm bhuvam
iti kathAm anusRtyAha—.yadeti | rudra: *saMk*arSaNa.rudra: | adyApi na
zeSAkRtim yadA yayau, yadA cAutplutya garumAn brahmANDam yayau tad api
nAkampatety artha: ||6|21|
*VA. when Rudra in form of Zesha did not overpower in one blow
garuda coming out of the egg (??),
the tree did not tremble.
*AS:
Here brahmANDa refers to the whole world and not just some egg.
The AB commentary gives a clear quote to explain the story.
When *garuDa was born, he lept into the world causing tremors all over the
universe. The zeSa who normally supports the earth could no longer do his
job and Rudra had to take on the elongated form of the zeSa.
Yet kalpa tree was undisturbed!
यदा कल्प.अनल.शिखाः शैल.अब्धि.सकल.उल्बणः ।
yadA kalpa.anala.zikhA: zaila.abdhi.sakala.ulbaNa: |
सेषः फणाभिस् तत्याज तदा न_अकम्पत द्रुमः ॥६।२१।१२॥
seSa: phaNAbhi:_tatyAja tadA na_akampata druma: ||6|21|12||
.
kalpa.*Doomsday.*anala.zikhA:
zaila.abdhi.sakala.ulbaNa:
seSa: phaNAbhi: tatyAja
*then*
na_akampata druma:
*vlm.12. When the flame of the last conflagration, threatened to consume
the world with the seas and mountains; and made the snake which supported
the earth on his hoods, throwout living fire from all his many mouths, even
then this tree was neither shaken nor burnt down by the gorgeous and all
devouring fire.
*sv.12 Even the flood and the scorching heat of the sun attendant upon
cosmic dissolution have not succeeded in shaking this tree.
*AB. zailAnAm abhInAm sakalAnAm prANinAm colbaNA duHsahA: kalpAnala.zikhA:
*jd. when the serpent *Shesha shot forth flame from his thousand heads,
scorching the mountains and the seas,
the Tree was not disturbed.
एवम्.रूपे द्रुम.वरे तिष्ठताम् आपदः कुतः ।
evam.rUpe druma.vare tiSThatAm Apada: kuta: |
अस्माकम्, मुनि.शार्दूल, दौःस्थित्येन किल_आपदः ॥६।२१।१३॥
asmAkam, muni.zArdUla, dau:sthityena kila_Apada: ||6|21|13||
.
evam.rUpe druma.vare
tiSThatAm Apada: kuta:
asmAkam muni.zArdUla
dau:sthityena kila Apada:
*sv.13 On account of this, we who dwell on this tree have also escaped
harm: evil overtakes one who lives in an unholy place.
*AB. dauHsthityena duSTa.sthAna.nivAsena ||6|21|
*vlm. Such being the stability of this tree, there is no danger O Sage!
that can betake us here, as there is no evil than can ever betide the
inhabitants of heaven. How can we, O great Sage! be ever exposed to any
danger, who are thus situated in this tree which defies all casualties. We
are out of all fear and danger as those that are situated in heaven. (The
object of one's desire is in a manner his highest heaven).
*jd. Since this is the kind of tree it is, we do not know danger. Best of
munis, how can there be any trouble for us?
कल्पान्तेषु महाबुद्धे वहत्सु_उत्पात.वायुषु ।
kalpAnteSu mahAbuddhe vahatsu_utpAta.vAyuSu |
प्रपतत्स्व्_इन्दु.भार्केषु कथम् तिष्ठसि विज्वरः ॥६।२१।१४॥
prapatatsu_indu.bhArkeSu katham tiSThasi vijvara: ||6|21|14||
.
*following the wind*
*(a moon in starlight!)*
*how do you continue so carefree*
*?*
*sv._.. at the end of the life of the cosmos, when everything is dissolved,
how have you managed to survive?
*vlm.14. Vasishtha rejoined. But tell me, O Sagely bird! that has borne
with the blasts of dissolution, how could yon remain unhurt and unimpaired,
when many a sun and moon and stars have fallen and faded away.
*jd. Great.Sage, during all these ages you must have passed thru calamitous
events, when even the sun and moon meet disaster, how do you remain
unharmed?
*AB. indau bheSu nakSatreSv arkeSu ca prapatatsu | tathA ca tadAnIm pralaye
bhUlokAn tasya dAhAn na meru.kalpa.vRkSAdibhisrANapratyAzeti bhAva: ||6|21|
यदा पपात कल्पान्ते व्यवहारो जगत्.स्थितौ ।
yadA papAta kalpAnte vyavahAra:_jagat.sthitau |
कृतघ्न* इव सन् मित्रम् तदा नीडम् त्यजाम्य्_अहम् ॥६।२१।१५॥
kRtaghna* iva san mitram tadA nIDam tyajAmi_aham ||6|21|15||
.
vyavahAra: jagat.sthitau
kRtaghna iva san.mitram – *like an ingrate his BEST.friend *=
tadA nIDam tyajAmi aham – *then I abandon my nest =*
#kRtaghna a. ."destroying past services or benefits, unmindful of
(services) rendered, ungrateful (sixteen kinds of ungrateful men are
enumerated); defeating or rendering vain all previous measures; .tA f.
ingratitude; <.tva> n. id.; kRtaghnI.kRti f. representing as ungrateful. —
*vlm.15. Bhusunda said. When at the end of a kalpa period, the order of the
world and laws of nature are broken and dissolved; we are then compelled to
foresake our nest as an ungrateful man alienates his best friend.
*sv.15 BHUSUNDA replied: During that period, O sage, I abandon this nest,
even as an ungrateful man abandons his friend.
*AB. kalpAnte sahasra.mahAyuga.paryante ||6|21|
आकाश* एव तिष्ठामि विगत.अखिल.कल्पनः ।
AkAza* eva tiSThAmi vigata.akhila.kalpana: |
स्तब्ध.प्रकृति.सर्व.अङ्गो मनो निर्वासनम् यथा ॥६।२१।१६॥
stabdha.prakRti.sarva.aGga:_mana:_nirvAsanam yathA ||6|21|16||
.
wood*
*&*
*Mind without Attachment*
*.*
*sv.16 Then I remain united with cosmic space, totally free from all
thoughts and mental modifications.
*vlm.16. We then remain in the air freed from our fancies, the members of
the body become defunct of their natural functions, and the mind is
released from its volitions.
*AkAze eva tiSThAmi – in Space even I remain = vigata.akhila.kalpana: –
प्रतपन्ति यदादित्याः शकली.कृत.भू.धराः ।
pratapanti yadAdityA: zakalI.kRta.bhU.dharA: |
वरुणीम् धारणाम् बद्ध्वा तदा तिष्ठामि धीर.धीः ॥६।२१।१७॥
varuNIm dhAraNAm baddhvA tadA tiSThAmi dhIra.dhI: ||6|21|17||
.
zakalI.kRta=bhU.dharA:
varuNIm dhAraNAm baddhvA – the *dhAraNA of *varuNa_..
tadA tiSThAmi dhIra.dhI: – then I affect as heroic.thought.
*vlm.17. When the zodiacal suns shine in their full vigour, and melt down
the mountains by there intense heat, I then remain with my understanding;
under the influence of varunas' mantra or power. (Varuna the god of water
is said to be allied with the human soul, which is a watery substance).
*sv.17 When the twelve cosmic suns pour unbearable heat upon this creation,
I practise the varuni.dharana and remain unaffected. (Varuna is the lord of
waters: varuni.dharana is contemplation of Varuna.)
यदा शकलित.अद्रि.इन्द्रा* वान्ति प्रलय.वायवः ।
yadA zakalita.adri.indrA* vAnti pralaya.vAyava: |
पार्वतीम् धारणाम् बद्ध्वा खे तिष्ठाम्य्_अचलम् तदा ॥६।२१।१८॥
pArvatIm dhAraNAm baddhvA khe tiSThAmi_acalam tadA ||6|21|18||
.
yadA
zakalita.adri.indrA:
vAnti pralaya.vAyava:
pArvatIm dhAraNAm baddhvA
*when the mountains are shattered by the fierce winds of the Final Day,
*sv.19 When the whole universe is flooded with the waters of cosmic
dissolution, I practise vayu.dharana and remain unaffected. (Vayu is wind
and vayu.dharana is contemplation of the wind.)
*vlm.19. When the earth with its mountains is dissolved into water, and
presents the face of an universal ocean over its surface; it is then by
virtue of the váyu manntra or my volatile power, that I keep myself aloft
in the air.
varbR • •• for #gAlita, (liquefied, melted) W.
ब्रह्माण्ड.पारम् आसाद्य तत्त्व.अन्ते विमले पदे ।
brahmANDa.pAram AsAdya tattva.ante vimale pade |
सुषुप्त.अवस्थया तावत् तिष्ठाmyx_अचल.रूपया ॥६।२१।२०॥
suSupta.avasthayA tAvat tiSThAmi_acala.rUpayA ||6|21|20||
.
tattva.ante vimale pade *– in the pure state beyond the tattva.elements .*
suSupta.avasthayA *– in the Sleep.state .*
tAvat.tiSThAmi_acala.rUpayA *– thus much I rest in mountain.form.*
*vlm.20. I then convey myself across this visible world, and rest in the
holy state of the spotless spirit; and remain in a state of profound sleep,
without any agitation of the body and mind.
*sv.20 Then I remain as if in deep sleep till the beginning of the next
cosmic cycle.
*AB. =brahmANDasya sthUla.sUkSma.samaSThe: pAram paramAvadhi.bhUtam
avyAkRtam AsId ya tattvAnAm catur.vi||M||zatInAm SamDiva.zatInAm
SaT.triMzatAm vA nAmAdi.prANantAnAm vA ante bhUmAkhye pade
suSuptavad.ekarasa.nirvikalpa.samAdhy.avasthayA ||6|21|
यावत् पुनः कमल.जः सृष्टि.कर्मणि तिष्ठति ।
yAvat puna: kamala.ja: sRSTi.karmaNi tiSThati |
तत्र प्रविश्य ब्रह्माण्डम् तिष्ठामि विहग.आलये ॥६।२१।२१॥
tatra pravizya brahmANDam tiSThAmi vihaga.Alaye ||6|21|21||
.
*begins a new creation, then*
*I reenter the Brahmaa.Egg*
*and settle in my bird.abode*
*.*
yAvat.puna: kamala.ja: *. when again the flower.born *brahmA .*
sRSTi.karmaNi tiSThati *– abides in the works of creation –*
tatra pravizya brahmANDam *– there having entered the Cosmic Egg .*
tiSThAmi vihaga.Alaye *– I abide in my bird.abode .*
*vlm.21. I remain in this torpid state, until the lotus.born Brahmá is
again employed in his work of creation, and then I re.enter into the limits
of the re.created world, where I settled again on this arbour of desire.
(The departed soul is free from desire, which it re.assumes to itself upon
its re.entrance into life).
*sv.21 When the new Creator begins to create a new cosmos, I resume my
abode in this nest.
यथा तिष्ठसि पक्षि.इन्द्र धारणाभिर् अखण्डितः ।
yathA tiSThasi pakSi.indra dhAraNAbhi:_akhaNDita: |
कल्पान्तेषु तथा कस्मान् न_अन्ये तिष्ठन्ति योगिनः ॥६।२१।२२॥
kalpAnteSu tathA kasmAt_na_anye tiSThanti yogina: ||6|21|22||
.
*constantly practising dhAraNa*
*throughout the kalpa Ages?*
yathA tiSThasi pakSIndra –
*as you remain, o BirdLord =*
dhAraNAbhi: akhaNDita: –
*with *dhAraNAs continually =*
kalpAnteSu tathA – thus at the kalpantas
na anye tiSThanti yogina: – *do not other *yogIs remain so?*
*sv.22 VASISTHA asked: Why is it that others are not able to do what you
have done?
ब्रह्मन् नियतिर् एषा हि दुर्लङ्घ्या पारमेश्वरी ।
brahman niyati:_eSA hi durlaGghyA pAramezvarI |
मया_ईदृशेन वै भाव्यम् भाव्यम् अन्यैस् तु तादृशैः ॥६।२१।२३॥
mayA_IdRzena vai bhAvyam bhAvyam anyai:_tu tAdRzai: ||6|21|23||
.
brahman niyati.: eSA hi –
dur.laGghyA pAramezvarI –
*hard to escape, supreme goddess *=
अत्यन्त.मोक्ष.दीर्घायुर् भवान् निर्देश.नायकः ।
atyanta.mokSa.dIrghAyu:_bhavAn nirdeza.nAyaka: |
ज्ञान.विज्ञानवान् धीरो योग.योग्य.मनो.गतिः ॥६।२१।२६॥
jJAna.vijJAnavAn dhIra:_yoga.yogya.mana:.gati: ||6|21|26||
.
atyanta.mokSa.dIrgha.Ayus –
*Boundless.Freedom.long.lived =*
bhavAn nirdeza.nAyaka: –
*Your Majesty is our teacher and lord =*
jJAna.vijJAnavAn dhIra: –
*a hero of wisdom and understanding *=
yoga.yogya.manas.gati: –
*with manas.Mind given to a fitting yoga.*
बृहत्तर शिल.अवृक्षाम् अजात.तृण.वीरुधम् ।
bRhattara zila.avRkSAm ajAta.tRNa.vIrudham |
अशैलवन्_अवृक्ष.ओघम् स्मरामि_इमाम् धराम् अधः ॥६।२१।२८॥
azailavan_a.vRkSa.ogham smarAmi_imAm dharAm adha: ||6|21|28||
.
bRhattara – O Your Immensity, —
zilA.vRkSAm – this tree.mountain —
ajAta.tRNa.vIrudham
azailavan avRkSa.ogham smarAmi_imAm dharAm adha:
*sv.30.31 In those days there was neither day nor night below the polar
region: for in the rest of the earth neither the sun nor the moon shone.
Only one half of the polar region was illumined.
*vlm.30 I remember a time when the lord of day.the sun was unproduced, and
when the orb of the moon was not yet known, and when the earth under me was
not divided by day and light, but was lighted by the light of this mount of
Meru.
jd 21.30 The Lord of Day did not shine then, nor did the Mandala of Night.
I recollect that time on earth, without sun and moon, when the day was not
divided into parts.
मेरु.रत्न.तल.उद्द्योतैर् अर्ध.प्रकट.कोटरम् ।
meru.ratna.tala.uddyotai:_ardha.prakaTa.koTaram |
लोकालोकम् इव_आढ्य.अद्रि.भुवनम् संस्मराम्य्_अहम् ॥६।२१।३१॥
lokAlokam iva_ADhya.adri.bhuvanam saMsmarAmi_aham ||6|21|31||
.
meru.ratna.tala.uddyotai:
ardha.prakaTa.koTaram
lokAlokam iva_ADhya.adri.bhuvanam saMsmarAmi_aham
meru.ratna.tala.udddyotair
flashing ardha.prakaTa.evident koTaram hollow lokAlokam the Outer
Mountains, that divide the light from the dark iva ADhya.abundant
adri.bhuvanam abode saMsmarAmy aham
*AB. ardham prakaTam sa.prakAzam koTaram yasya ata eva lokAlokam iva
sthitam | ADhyA: kvacit prakAza.sampannA adrayo yasmiMs tathAvidham
bhuvanam ||6|21|
*sv.30.31 In those days there was neither day nor night below the polar
region: for in the rest of the earth neither the sun nor the moon shone.
Only one half of the polar region was illumined.
*vlm.31. I remember this mountain throwing the light of its gems on one
side of the valley below it, and leaving the other in utter darkness; and
resembling the lokáloka mount presenting its light and dark side to the
people on either side of the horizion. (The sun is said to turn round the
Meru, and the day and night as he is on one or the other side of this
mountain).
This Mount Meru stood between the light and the dark, like the Outer
Mountains at the time of Creation. I recollect that time.
प्रवृद्ध.असुर.संग्रामे क्षीयमाण.अन्तराम् इह ।
pravRddha.asura.saMgrAme kSIyamANa.antarAm iha |
पलायमानाम् अभितः संस्मरामि धराम् इमाम् ॥६।२१।३२॥
palAyamAnAm abhita: saMsmarAmi dharAm imAm ||6|21|32||
.
pravRddha.asura.saMgrAme
kSIyamANa.antarAm iha |
palAyamAnAm abhita:
saMsmarAmi dharAm imAm
=pravRddha of old
*sv.32.33 Then demons ruled the earth: they were deluded, powerful and
prosperous. The earth was their playground.
*vlm.32. I remember to have seen the war rasing high between the gods and
demons, and the flight and slaughter of people on all sides of the earth.
jd 32 In those days there was a worldwide War with the Asura darklings, and
people were slain unless they fled for their lives. I recollect those days.
चतुर्.युगानि च_आक्रान्तम् असुरैर् मत्त.काशिभिः ।
catur.yugAni ca_AkrAntam asurai:_matta.kAzibhi: |
दैत्य.अन्तःपुरताम् प्राप्ताम् संस्मरामि धराभिमम् ॥६।२१।३३॥
daitya.anta:puratAm prAptAm saMsmarAmi dharAbhimam ||6|21|33||
.
*conquered by the Darklings with upraised fists*
*Daitya.Demon.harems were got*
*I remember*
*fear on Earth*
*.*
*vlm.33. I remember to have witnessed the revolution of the four yuga.ages
of the world, and the revolt of the haughty and giddy assyrians.asuras all
along; I have also seen the Daitya demons driven back to the wall.
अत्यन्त.अन्तरित.अन्त.अन्त.समस्तापर.मण्डलाम् ।
atyanta.antarita.anta.anta.samastApara.maNDalAm |
अज.देव.त्रयी.शेषाम् संस्मरामि जगत्.कुटीम् ॥६।२१।३४॥
aja.deva.trayI.zeSAm saMsmarAmi jagat.kuTIm ||6|21|34||
.
*swirling all around and swirling inside also, a lotus*
*where the three Gods dwell*
*.*
atyanta.antaritAntAnta.samasta.apara.maNDalAm
aja.deva.trayI.zeSAm
saMsmarAmi
jagat.kuTIm
.
*sv.34.35 Apart from the polar region, the rest of the earth was covered
with water. *sv.35 And then for a very long time, the whole earth was
covered with forests, except the polar region.
*vlm.34. I remember the spot of the earth, which was borne away beyond the
boundaries of the universal flood; and recollect the cottage of the world,
to have only the increate three (the Holy triad) left in it.
चतुर्.युग.अर्धम् अपरम् नीरन्ध्राम् वन.पादपैः ।
catur.yuga.ardham aparam nIrandhrAm vana.pAdapai: |
अदृष्ट.इतर.निर्माणाम् संस्मरामि धराम् इमाम् ॥६।२१।३५॥
adRSTa.itara.nirmANAm saMsmarAmi dharAm imAm ||6|21|35||
.
*without a break,*
*I recollect that I did not see a tree take root anywhere on this solid
Earth*
*.*
*vlm.35. I remember to have seen no other creature on earth, except the
vegetable creation for the long duration of one half of the four yuga.ages.
(The earth was covered with jungle for a long period after the great flood).
एवम् चतुर्.युगम् साग्रम् नीरन्ध्रैर् अचलैर् वृताम् ।
evam catur.yugam sAgram nIrandhrai:_acalai:_vRtAm |
अप्रवृत्त.जनाचाराम् संस्मरामि धराम् इमाम् ॥६।२१।३६॥
apravRtta.jana.AcArAm saMsmarAmi dharAm imAm ||6|21|36||
.
evam catur.yugam sAgram
apravRtta.janAcArAm
saMsmarAmi dharAm imAm
*.*
= vRta filled sAgram altogether
*sv.36 Then there arose great mountains, but without any human inhabitants.
*vlm.36. I also remember this earth to be full of mountains and mountainous
tracts, for the space of full four yugas; when there were no men peopled on
earth, nor their customs and usages got their ground in it.
jd 36 And I saw in the beginning of the Four Ages a world full of
mountains, and mankind had not yet taken birth. I recollect that Earth.
दश.वर्ष.सहस्राणि मृत.दैत्य.अस्थि.पर्वतैः ।
daza.varSa.sahasrANi mRta.daitya.asthi.parvatai: |
आकीर्णाम् परितः पूर्णाम् संस्मरामि धराम् इमाम् ॥६।२१।३७॥
AkIrNAm parita: pUrNAm saMsmarAmi dharAm imAm ||6|21|37||
.
*w/ ten.millenia.dead.Demon.bones=mountains .*
AkIrNAm parita: *. scattered about .*
pUrNAm *. full .*
saMsmarAmi *– I recollect . *dharAm imAm *– this earth*
.
*sv.37 For a period of ten thousand years, the earth was covered with the
corpses of the demons.
*vlm.37. I remember to have seen this earth filled with the bones of dead
Daityas and other fossile remains, rising in heaps like mountains, and
continuing in their delapidatod and crumbling state for myriads of years.
(These are the fossile remains of the monsters of the former world).
भयाद्.अन्तर्.हित.अशेष.वैमानिक.नभश्चराम् ।
bhayAt.antar.hita.azeSa.vaimAnika.nabhazcarAm |
द्याम् च निर्वृक्ष.निःशेषाम् संस्मरामि धराम् इमाम् ॥६।२१।३८॥
dyAm ca nir.vRkSa.ni:zeSAm saMsmarAmi dharAm imAm ||6|21|38||
.
bhayAd for fear
antarhita.interposed
azeSa.without remainder
vaimAnika.aircar
nabhas.sky
carAm traveling
dyAm in sky
ca and
nir.vRkSa.treeless
ni:zeSAm destitute
saMsmarAmi dharAm imAm
*AB. dyAm antarikSAdi.lokAn cakArAd dharAm nir.vRkSa.ni:zeSAm | 'nir.RkSo'
iti pAThe diva eva vizeSaNam | RkSANi tArA: | tamomayIm tama: pracurAm
iti... ||6|21|
*sv.38 At one time, the gods who used to roam the skies had vanished from
sight on account of fear.
*vlm.38. I remember that formless state of the world, when darkness
prevailed over the face of the deep, when the serpentine support of the
earth fled for fear, and the celestials left their etherial courses; and
the sky presented neither a bird or the top of a tree in it.
And I recollect my fear when I traversed the sky in an aircar, and I could
not make out a single tree on the Earth.
अनगस्त्याम् अगस्त्याशाम् एक.पर्वतताम् गताम् ।
anagastyAm agastyAzAm eka.parvatatAm gatAm |
मत्ते विन्ध्य.महा.शैले संस्मरामि जगत्.कुटीम् ॥६।२१।३९॥
matte vindhya.mahA.zaile saMsmarAmi jagat.kuTIm ||6|21|39||
.
an.agastyAm
agastyAzAm
eka.parvatatAm gatAm
matte vindhya.mahA.zaile
*I recollect that time I saw on Earth's curve the Vindhya Mountains
high those Vindhya Mountains were!*
*vlm.39. I remember the time when the northern and southern divisions (of
India), were both included under the one boundary mountain (of Himalaya);
and I remember also when the proud vindhyan vied to equal the great Meru.
*sv.39 And the earth had become more like a single mountain!
*AS: I remember when without Agastya, the agastya.direction, i.e. the south
was just one great haughty (matta) mountain . the vindhya. • The story is
that at one time all the southern mountains were like one single huge
mountain before Agastya subdued them.
*jd. when *agastya traveled south
he made the (then) mighty *vindhya range bow down
with a promise that they would not rise again
till he came back north
(which he never did).
एतांश् च_अन्याच् च वृत्तान्तान् संस्मरामि बहून् अपि ।
etAn ca_anyAt_ca vRttAntAn saMsmarAmi bahUn api |
किम् तेन बहुना_उक्तेन सारम् संक्षेपतः शृणु ॥६।२१।४०॥
kim tena bahunA_uktena sAram saMkSepata: zRNu ||6|21|40||
.
*I remember most of them—but*
*what use is there for all this talk?*
*But briefly hear the pith of it*
*.*
etAn ca_anyAn ca vRttAntAn saMsmarAmi bahUn_api |
kim tena bahunA_uktena sAram saMkSepata: zRNu ||6|21|40||
एतान् च अन्यान् च वृत्तान्तान् – Both these and other happenings —
संस्मरामि बहून् अपि .I remember many of them —
किं तेन बहुना उक्तेन – what use is there for all this talk? —
सारं संक्षेपतः शृणु – but briefly hear the pith of it.
*sv.40 I remember many such events: but let me narrate to you what is
important.
*vlm.40. I remember these and many other evsnts, which will be too long to
relate; but what is the use of long narrations, if you will but attend to
my telling you the main substance in brief.
असंख्यातान् मनून् ब्रह्मन् स्मरामि शतशो गतान् ।
manUn brahman smarAmi zataza:_gatAn |
सर्वान् संरम्भ.बहुलांश्*चतुर्.युग.शतानि च ॥६।२१।४१॥
asaMkhyAtAn sarvAn samrambha.bahulAn_*catur.yuga.zatAni ca ||6|21|41||
.
brahman – o brAhmaNa —
smarAmi – I remember —
sarvAn gatAn zatazas .all gone in their hundreds —
samrambha.bahulAn – and their many enterprises —
catur.yuga.zatAni ca – over hundreds of eons of ages.
*sv.41 During my life.time I have seen the appearance and disappearance of
countless Manus (the progenitor of the human race).
*vlm.41. I have beheld innumerable Munis and manwantaras pass away before
me, and I have known hundreds of the quadruple yagas glide away one after
the other, all of which were full of great deeds and events; but which are
now buried in oblivion.
I can remember manifold manu.s,
the fathers of Mankind.
They're all gone now, in their hundreds,
and their many enterprises,
over many fourfold Ages.
एकम् एव स्वयम् शुद्धम् पुरुष.असुर.वर्जितम् ।
ekam eva svayam zuddham puruSa.asura.varjitam |
आलोक.निचयम् च_एकम् कम्चित्.सर्गम् स्मराmyx_अहम् ॥६।२१।४२॥
Aloka.nicayam ca_ekam kamcit.sargam smarAmi_aham ||6|21|42||
.
ekam eva svayam zuddham – One only sole purity —
puruSa.asura.varjitam – free of people and demons —
ca kamcit sargam smarAmy aham – and I remember a certain Sarga Creation —
Aloka.nicayam ekam – which was a single mass of light.
*vlm.42. I remember the creation of one sole body named virát in this
world, when it was entirely devoid of men and asuras in it.
*sv.42 At one time the world was devoid of the gods and the demons, but was
one radiant cosmic egg.
I can remember when this was
one only sole purity—free
of people and demons. I can
recall a certain Creation
which was a single mass of light.
ekameva svayam zuddham puruSAsuravarjitam |
Alokanicayam caikam kamcitsargam smarAmyaham ||6|21| 42
the Earth*
a.madhyastha.adhama.uttamam . *no high or low or in.between = *samam – *Same
.* andha.kakup.cakram kamcit sargam smarAmy aham x
*sv.46 At another time there were neither the gods nor the sages, etc.;
darkness prevailed everywhere.
*vlm.46. I remember the sphere of heaven shrouded under a sheet of
darkness, and when there was no Indra nor king to rule in heaven or earth,
which had not yet its high and low and middle classes of men.
And I remember a certain creation that was everywhere
a sphere of blinding darkness where there was no Indra, there was no
royal Protector of the Earth,
सर्ग.प्रारम्भ.कलना विभागो भुवन.त्रये ।
sarga.prArambha.kalanA vibhAga:_bhuvana.traye |
कुल.पर्वत.संस्थानम् जम्बूद्वीपम् पृथक् स्थितम् ॥६।२१।४७॥
kula.parvata.saMsthAnam jambUdvIpam pRthak sthitam ||6|21|47||
.
sarga.prArambha.kalanA
vibhAgo bhuvana.traye
kula.parvata.saMsthAnam
jambUdvIpam pRthak_sthitam
*vlm.47. It was after that, the Brahmá thought of creating the worlds, and
divided them into the three spheres of the upper, lower and the
intermediate regions. He then settled the boundary mountains, and
distinguished the Jambu Dvipa or the continent of Asia from the rest.
*sv.47.51 First there arose the notion of creation. Then light and the
division of the universe arose. Then one after the other the diverse beings
were created, as also the stars and the planets.
वर्ण.धर्म.धियाम् सृष्टि.विभागो मण्डल.अवनेः ।
varNa.dharma.dhiyAm sRSTi.vibhAga:_maNDala.avane: |
ऋक्ष.चक्रक.संस्थानम् ध्रुव.निर्माणम् एव च ॥६।२१।४८॥
RkSa.cakraka.saMsthAnam dhruva.nirmANam eva ca ||6|21|48||
.
sRSTi.vibhAga:
maNDala.avane: *. of the countries of the earth –*
RkSa.cakraka.saMsthAnam
dhruva.nirmANam eva ca
.
*vlm.48. Then the earth was not divided into different countries and
provinces, nor was there, the distinctions of cast and creed, nor
institutions for the various orders of its people. There was then no name
for the starry frame, nor any denomination for the polar star or its circle.
*sv.47.51 First there arose the notion of creation. Then light and the
division of the universe arose. Then one after the other the diverse beings
were created, as also the stars and the planets.
जन्म.इन्दु.भास्कर.आदीनाम् इन्द्र.उपेन्द्र.व्यवस्थितिम् ।
janma.indu.bhAskara.AdInAm indra.upendra.vyavasthitim |
हिरण्याक्ष.अपहरणम् वराह.उद्धारणम् क्षितेः ॥६।२१।४९॥
hiraNyAkSa.apaharaNam varAha.uddhAraNam kSite: ||6|21|49||
.
...
*the rule of the brothers indra and upendra*
*the killing of hiraNyAkSa.Goldeneye*
*the rescue of the earth by varAha the Boar*
*...*
*janma.indu.bhAskara.AdInAm – *the birth of Sun & Moon & stars* .
indra.upendra.vyavasthitim – *the rule of the brothers indra and upendra* .
hiraNyAkSa.apaharaNam – *the killing of hiraNyAkSa.Goldeneye* .
varAha.uddhAraNam kSite: – *the rescue of the earth by varAha the Boar...*
*vlm.49. It was then that the sun and moon had their birth, and the gods
Indra and Upendra had their dominions. After this occured the slaughter of
Hiranya.Kasipu, and the restorationof the earth by the great Varaha or boar
like incarnation of *viShNu.
indra.upendra.vyavasthitim – *the rule of the brothers indra and upendra* .
hiraNyAkSa.apaharaNam – *the killing of hiraNyAkSa.Goldeneye* .
varAha.uddhAraNam kSite: – *the rescue of the earth by varAha the Boar...*
कल्पनम् पार्थिवानाम् च वेद.आनयनम् एव च ।
kalpanam pArthivAnAm ca veda.Anayanam eva ca |
मन्दर.उन्मूलनम् च_अब्धेर् अमृत.अर्थम् च मन्थनम् ॥६।२१।५०॥
mandara.unmUlanam ca_abdhe:_amRta.artham ca manthanam ||6|21|50||
.
*when Kingship was invented,*
*and the vedas were first taught,*
*and when Mount Churnstick was uprooted to churn the ocean for nectar*
*…*
*sv.47.51 First there arose the notion of creation. Then light and the
division of the universe arose. Then one after the other the diverse beings
were created, as also the stars and the planets.
*vlm.50. Then there was the establishment of kings over the peoples on
earth, and the revelation of the Vedas given to mankind; after this the
Mandara mountain was uprooted from the earth, and the ocean was churned by
the gods and giant races of men.
the appearance of the vedas* . mandara.unmUlanam ca – *and the uprooting of
Mount.mandara* . abdhe: amRta.artham ca manthanam – *and the churning of
the ocean for nectar.*
अजात.पक्षो गरुडः सागराणाम् च सम्भवः ।
ajAta.pakSa:_garuDa: sAgarANAm ca sambhava: |
इत्य्_आदिका* याः स्मृतयः स्वल्प.अतीत.जगत्.क्रमाः ।
iti_AdikA* yA: smRtaya: svalpa.atIta.jagat.kramA: |
बालैर् अपि हितास् तात स्मर्यन्ते तासु को ग्रहः ॥६।२१।५१॥
bAlai:_api hi tA:_tAta smaryante tAsu ka:_graha: ||6|21|51||
.
*garuDa the Hungry, the bird that viShNu rides, born of the ocean waters*
*was yet a chick*
*...*
*and other such memories, son, more than a few!*
*world.events*
*that are remembered today by schoolchildren, they're part of everyone's
memory*
*.*
sAgarANAm ca sambhava:
*and born of the ocean waters *
ajAta.pakSa: garuDa:
*viShNu's vehicle not.formed.wings fledgling *
iti AdikA: yA: smRtaya:
*and other such memories *
svalpa.atIta.jagat.kramA:
*more than a few world.events *
bAlai: api hi tA: tAta
smaryante tAsu ka: graha:
*remembered, and by whomever else*
.
*vlm.5l. I have seen the unfledged *garuDa or bird of heaven, that bore
*viShNu on his back; and I have seen the seas breaking in bays and gulfs.
All these events are remembered by me as the latest occurrences in the
course of the world, and must be in the memory of my youngsters and
yourself likewise.
* sAgarANAm ca sambhava: – and born of the ocean waters = ajAta.pakSa:
garuDa: –viShNu's vehicle not.formed.wings fledgling = iti AdikA: yA:
smRtaya: – and other such memories = svalpa.atIta.jagat.kramA: – more than
a few world.events = bAlai: api hi tA: tAta – even by children, son, they
are = smaryante tAsu ka: graha: – remembered, and by whomever else.
गरुड.वाहनम् विहग.वाहनम्
garuDa.vAhanam vihaga.vAhanam
विहग.वाहनम् वृषभ.वाहनम् ।
vihaga.vAhanam vRSabha.vAhanam |
वृषभ.वाहनम् गरुड.वाहनम्
vRSabha.vAhanam garuDa.vAhanam
कलितवान् अहम् कलित.जीवितः ॥६।२१।५२॥
kalitavAn aham kalita.jIvita: ||6|21|52||
.
*.bird\skyfarer*.vAhana.*vehicle*.m vRSabha*.vAhana.*vehicle*.m
vRSabha*.vAhana.*vehicle*.m *Garuda*.vAhana.*vehicle*.m
kalita*.impelled/formed*.vAn*.like* aham.*I* kalita*.impelled/formed.*
jIvita.*lived/living(creature)*:
.
vRSabha
vRSabha
kalita*.impelled/formed*.vAn*.like* aham.*I* kalita*.impelled/formed.*
jIvita.*lived/living(creature)*:
.
##kal . *kalita . impelled, driven (cf.>kal); made, formed; furnished or
provided with; divided, separated; sounded indistinctly, murmured.
*sv.52 I saw that during one epoch it was lord Visnu (generally considered
the protector) who created the universe, during another it was *brahmA who
created the universe and in another it was Siva who became the creator.
*vlm.52. I have known in former ages the god *viShNu with his vehicle of
*garuDa, to have become Brahmá with his vehicle of swan, and the same
transformed to Siva having the bull for his bearer and so the vice.versa.
(This passage shows the unity of the Hindu trinity, and the
interehangeableness of their persons, forms and attributes).
*VA. I my life I saw garuda.going *viShNu turning into *brahmA swan.going,
*brahmA turning into Shiva riding a bull, and *shiva turning into *viShNu.
*AS: I agree, except for the last line translation. I (aham), with my life
(thus) formed (kalitajIvita:), perceived (kalitavAn)_..
Aloka-nicayam ca_ekam kamcit.sargam smarAmi_aham ||6|21|42||
सुरापम् ब्रह्मणम् मत्तम् निषिद्ध-सुर-शूद्रकम् ।
surApam brahmaNam mattam niSiddha-sura-zUdrakam |
bahu-nAtha=satIkam ca kamcit.sargam smarAmi_aham ||6|21|43||
वृक्ष-नीरन्ध्र-भू-पीठम् अकल्पित-महार्णवम् ।
vRkSa-nIrandhra-bhU-pITham akalpita-mahArNavam |
svayam samjAta-puruSam kamcit sargam smarAmi_aham ||6|21|44||
अपर्वतम् अभूमिम् च व्योमस्थ.अमर-मानवम् ।
a-parvatam a-bhUmim ca vyomastha.amara-mAnavam |
https://www.dropbox.com/s/cqg4wz3dp7pccm8/fm6021%202.jl27..28%20Passing%20through%20Eternity%20.z52.docx?dl=0
*O*ॐm
https://www.dropbox.com/s/e7i8tot2lv0m6eu/bhushuNDa.QuakeEarth.docx?dl=0
*Passing through Eternity*
*bhushuNDa.QuakeEarth continued—*
1 *Ø*
युग-क्षोभेषु घोरेषु वात्यासु विषमासु च ।
सुस्थिर: कल्प-वृक्षो ऽयम् न कदाचन कम्पते ॥६।२१।१॥
yuga-kSobheSu ghoreSu vAtyAsu viSamAsu ca |
susthira: kalpa-vRkSo_ ayam na kadAcana kampate ||6|21|01||
hurricanes*
*this kalpa.Tree*
*stands*
*still*
*:*
*at no time does it tremble*
.
*VA. what is *vAkyAsu here? *AS: I propose that it is simply a typo - one
of the rare events in the old Panshikar edition! The word should be vAtyA,
referring to the dread winds of pralaya.
*jd. an excellent most certainly correct conjecture!
\
अगम्यो ऽयम् समग्राणाम् लोकान्तर-विहारिणाम् ।
agamyo_ ayam samagrANAm lokAntara-vihAriNAm |
भूतानाम् तेन तिष्ठाम इव साधो सुखेन वै ॥२॥
bhUtAnAm tena tiSThAma iva sAdho sukhena vai ||02||
.
*so here we seem, sAdhu, to take our pleasure*
*.*
~vlm.2. This arbor of desire is inaccessible to other people dwelling in
all worlds;
it is therefore that we reside here in perfect peace and delight, and
without disturbance of any kind.
* a-gamya: – not being approachable - ayam – this place - samagrANAm
loka.antara-vihAriNAm bhUtAnAm – by all the creatures and residents of
another world - tena tiSThAma: – thus we remain - iva sAdho – as-if, o
sAdhu, - sukhena vai – with total pleasure.
\
हिरण्याक्षो धरा-पीठं द्वीप.सप्तक-वेष्टितम् ।
hiraNyAkSo_ dharA.pITham dvIpa-saptaka-veSTitam |
यदा जहार तरसा नाकम्पत तदा तरुः ॥३॥
yadA jahAra tarasA na _akampata tadA taru: ||3||
.
*submerged the Earth with its seven continents,*
~vlm. When hiraNyakSha the gigantic demon of antideluvian race
strove to hurl this earth with all its septuple continents into the lowest
abyss...
*.*
*#char. #hiraNyAkSa‑: – *hiraNyAkSa.Goldeneye, a noted daitya.*Demon*
brother of hiraNya-kashipu हिरण्य-कशिपु. he submerged the Earth, but was
killed by *viShNu विष्णु , in his third or varSa avatAra वर्ष अवतार) MBh.Pur
.
~AB. yady api dharayA saha kalpavRkSasya api haraNam vidyata eva tathA 'pi
divya-prabhAva-balAn na Akampatety Azaya: ||
~sv.3-11 There have been several of the latter when demons have tried to
destroy or overwhelm the earth, as also when the Lord has intervened and
rescued the earth from the grip of the demons. During all these this tree
has remained unaffected.
dharA-pITham – *did violence to the Earth-realm* -
dvIpa-saptaka-veSTitam – *wrapped
in its seven continents* - na akampata tadA taru: – *the tree was not
disturbed.*
यदा लोलायितवपुर्बभूवामरपर्वतः ।
yadA lolAyita-vapur babhUvAmara-parvata: |
सर्वतो दत्तसाम्याद्रिस्तदा नाकम्पत द्रुमः ॥४॥
sarvato datta-sAmya.adris tadA na_akampata druma: ||04||
*shook like the body of a girl,*
*and the surrounding mountains too.*
*This kalpa Tree was not disturbed.*
yadA lolAyita-vapu: –
*when a trembling body *=
babhUva amara-parvata: –
*was the mountain of immortals *=
sarvata: datta-sAmya.adri: –
*everywhere being-likewise-mountains *=
tadA na akampata druma: –
*then this tree was not shaken.*
#lul – लुल् -(connected with >lud √ लुद् , and >lu 1. लु) cl.1 P. (
Dha1tup. ix , 27 v.l.) #lolita लोलति (only pr. and pr. p. P. A1. #lolat
लोलत् and , #lolamAna लोलमान) , to move to and fro , roll about , stir
_paJcar.; to disappear S3is3. x , 36: Caus. #lolayita -लोलयति , to set in
motion , agitate , confound , disturb R. S3is3.
~AB. sarvato dattA: sAmyAyastambha.upaSTambha-zilAvadadrayo yasya
tathAvidho_amaraparvata: arthAd varAheNa punar-bhUmi-pratiSThApana-dazAyAm
iti gamyate ||
~vlm.4. And then as this mountainous abode of the gods, stood trembling
with all other mountains of this earth (on the tusk of the divine Varáha or
boar), even then did this tree remain unshaken on its firm basis.
~sv.3-11 There have been several of the latter when demons have tried to
destroy or overwhelm the earth, as also when the Lord has intervened and
rescued the earth from the grip of the demons. During all these this tree
has remained unaffected.
\
भुज.अवष्टम्भ-विनमन् मेरुर् नारायणो यदा ।
bhuja.avaSTambha-vinaman merur nArAyaNo yadA |
मन्दरम् प्रोद्द-धारा.अद्रिम् तदा न .अकम्पत द्रुम: ॥५॥
mandaram prodda-dhArA.adrim tadA na .akampata druma: ||05||
*when nArAyaNa.Manway stooped*
*to gather mighty Mount Meru & its forests into his arms*
*the Tree was not disturbed*
*.*
~AB. bhUja iti | atrApi cartu-bhujo dvAbhyAm bhujAbhyAm nerum avaSTabhya
itarAbhyAm mandaram proddadhArA itigamyate ||
~vlm.5. When Náráyana tupported this seat of the gods on his two arms (i.e.
the Meru), and uplifted the mandara mount on the other two, even then did
this tree remain unshaken.
\
यदा सुर.असुर-क्षोभ-पतच्-चन्द्र.अर्क-मण्डलम् ।
yadA sura.asura-kSobha-patat-candra.arka-maNDalam |
आसीज् जगद् अति.क्षुब्धम् तदा न .अकम्पत द्रुम: ॥६॥
AsIt_ jagad ati.kSubdham tadA na _akampata druma: ||6||
.
*when then the sun and moon trembled and Earth shook too*
*the kalpa Tree was not disturbed*
*.*
~AB. surAsurayo: kSobhas tIvra-saMgrAmas tena patac candra.arka-mandalam ||
~sv.3-11 There have been several of the latter when demons have tried to
destroy or overwhelm the earth, as also when the Lord has intervened and
rescued the earth from the grip of the demons. During all these this tree
has remained unaffected.
~vlm.6. When the orbs of the sun and moon, shook with fear, at the
tremendous warfare of the gods and demons, and the whole earth was in a
state of commotion and confusion, even then did this tree stand firm on its
root.
*yadA sura.asura-kSobha-patat-candra.arka-maNDalam – when
Brightlings and Asura Darklings went to war in darkness and light = *AsIj
jagad ati-kSubdham – *the world was overwhelmed by them *= tadA na akampata
druma: – *but then the Tree was not disturbed.*
\
उन्मूलित.अद्रि-इन्द्र-शिला यदा .उत्पात.अनिला ववु: ।
unmUlita.adri-indra-zilA yadA _utpAta.anilA vavu: |
आधूत-मेरु-तरवस् तदा न .अकम्पत द्रुम: ॥७॥
AdhUta-meru-tarava:_ tadA na _akampata druma: ||7||
.
*of all the wonderful trees on Mount.meru only that tree was not disturbed*
*.*
~vlm.7. When the mountains were up-rooted by the hail-storms blowing with
tremendous violence, and sweeping away the huge forest trees of this mount
of Meru, even then was this tree unshaken by the blast.
यदा क्षीरोदलोलाद्रिकन्दरानिलकम्पिताः । कल्पाभ्रपङ्क्तयश्चेरुस्तदा नाकम्पत
द्रुमः ॥८॥
yadA kSIroda-lola.adri-kandara.anila-kampitA: |
kalpa.abhra-paGktayaz_cerus_tadA na_akampata druma: ||08||
cloud by the winds, the Tree was not disturbed.*
yadA *- when -*
kSIroda-lola.adri-kandara.anila-kampitA: *x*
kSIroda Milk-Ocean lola tossing adri mountain kandara cavern anila wind
kalpa age abhra cloud paGkta 5-fold
tadA *- then -*
na_akampata druma:* x*
~AB. kSIrAbdhau lolasya mandarAdre: kandarAnilair kampitA: ||
~vlm.8. When the mount Mandara rolled into the milky ocean, and gusts of
wind filling its caverns (like canvases of a vessel), bore it afloat on the
surface of the water; and the great masses of deluvian clouds rolled about
in the vault of heaven, even then did this tree remain stead fast as a rock.
rescued the earth from the grip of the demons. During all these this tree
has remained unaffected.*
यदा समन्ततो मेरु: कालनेमि-भुजान्तरे ।
yadA samantato_ meru: kAlanemi-bhujAntare |
किंचिद् उन्मूलितो ऽतिष्ठत् तदा न .अकम्पत द्रुम: ॥९॥
kim.cit_ unmUlito_ atiSThat tadA na _akampate* druma: ||09||
.
samantata: meru: *x*
kAlanemi-bhujAntare *x*
kim.cid unmUlita:_atiSThat *x*
*then*
na_akampata druma: *x*
~sv.3-11 There have been several of the latter when demons have tried to
destroy or overwhelm the earth, as also when the Lord has intervened and
rescued the earth from the grip of the demons. During all these this tree
has remained unaffected.
even then this tree remained steady on its roots.*
samantatas on all sides
\
पक्षि.ईश-पक्ष-पवना अमृत.आक्रान्ति-संगरे ।
pakSi.Iza-pakSa-pavanA:_ amRta.AkrAnti-saMgare |
यदा ववु: पतत् सिद्धास् तदायम् न .अपतद् द्रुम: ॥१०॥
yadA vavu: patat siddhA:_ tadAyam na_ apatat_ druma: ||10||
.
*when they went to war for the Nectar of*
*Immortality, the siddha.Adepts were blown.away,*
*even then the Tree did not stir*
*.*
~vlm.10. When the siddhas were blown away by the flapping wings of garuda
the king of birds, in their mutual warfare for this ambrosial fare, even
then this remained unmoved by the wind.
~AB. amRtAkrAntir amRtAharaNam tadarthe saMgare | patanta: siddhA: yebhya:
|| saMgara conflict
*by the wind of the wings of the Lord of Bird.Lord amRta.AkrAnti.saMgare –
/n immortal-giving.battle – yadA vavu: - when they blew - patat siddhAs –
away the siddha.Adepts = tadA_ayam na_apatad druma: - even then the Tree
did not stir.
यदा शेष.आकृतिम् रुद्रो न समाप्त.एक-चेष्टिताम् ।
yadA zeSa.AkRtim rudro_ na samApta.eka-ceSTitAm |
ययौ गरुत्मान् ब्रह्माण्डम् तदा न अकम्पत द्रुम: ॥११॥
yayau garutmAn brahmANDam tadA na _akampata druma: ||11||
.
zeSa.AkRtim rudra: *x*
na samApta.eka-ceSTitAm *x*
yayau garutmAn_brahmANDam *x*
tadA na_akampata druma: - *even then the Tree was not shaken.*
~vlm.
*When the snake which upholds the earth, was assailed*
*by Rudra in the form of garuda, who shook the world by the blast of his
kalpa.anala-zikhA: *x*
zaila.abdhi-sakala.ulbaNa: *x*
seSa: phaNAbhi: tatyAja *x*
*then*
na_akampata druma: *x*
~vlm.12. When the flame of the last conflagration, threatened to consume
the world with the seas and mountains; and made the snake which supported
the earth on his hoods, throwout living fire from all his many mouths, even
then this tree was neither shaken nor burnt down by the gorgeous and all
devouring fire.
~sv.12 Even the flood and the scorching heat of the sun attendant upon
cosmic dissolution have not succeeded in shaking this tree.
~AB. zailAnAm abhInAm sakalAnAm prANinAm colbaNA duHsahA: kalpAnala-zikhA:
phaNAbhir mukhais tatyAja ujjagAra | samkarSaNa-mukhAgni?aivAnte pralapasya
purANeSu prasiddhe: ||
*jd.
*scorching the mountains and the seas,*
*the Tree was not disturbed.*
13| *Ø*
एवम्.रूपे द्रुम-वरे तिष्ठताम् आपद: कुत: ।
evam.rUpe druma-vare tiSThatAm Apada: kuta: |
अस्माकम् मुनि-शार्दूल दौ:स्थित्येन किल .आपद: ॥१३॥
asmAkam muni-zArdUla dau:sthityena kila _Apada: ||13||
.
tiSThatAm Apada: kuta: *x*
asmAkam muni-zArdUla *x*
dau:sthityena kila Apada: *x*
~sv.13 On account of this, we who dwell on this tree have also escaped
harm: evil overtakes one who lives in an unholy place.
~AB. dauHsthityena duSTa-sthAna-nivAsena ||
~vlm. Such being the stability of this tree, there is no danger O Sage!
that can betake us here, as there is no evil than can ever betide the
inhabitants of heaven. How can we, O great Sage! be ever exposed to any
danger, who are thus situated in this tree which defies all casualties. We
are out of all fear and danger as those that are situated in heaven. (The
object of one's desire is in a manner his highest heaven).
~jd. Since this is the kind of tree it is, we do not know danger. Best of
munis, how can there be any trouble for us?
\
कल्पान्तेषु महाबुद्धे वहत्स्व् उत्पात-वायुषु ।
kalpAnteSu mahAbuddhe vahatsu_ utpAta-vAyuSu |
प्रपतत्स्व् इन्दु-भा.अर्केषु कथम् तिष्ठसि विज्वर: ॥१४॥
prapatatsu_ indu-bhArkeSu katham tiSThasi vijvara: ||14||
.
*following the wind*
*(a moon in starlight!)*
*how do you continue so carefree*
*?*
*sv. ... at the end of the life of the cosmos, when everything is
dissolved, how have you managed to survive?
~vlm.14. Vasishtha rejoined. But tell me, O Sagely bird! that has borne
with the blasts of dissolution, how could yon remain unhurt and unimpaired,
when many a sun and moon and stars have fallen and faded away.
~jd. Great.Sage, during all these ages you must have passed thru calamitous
events, when even the sun and moon meet disaster, how do you remain
unharmed?
~AB. indau bheSu nakSatreSv arkeSu ca prapatatsu | tathA ca tadAnIm pralaye
bhUlokAn tasya dAhAn na meru-kalpa-vRkSAdibhisrANapratyAzeti bhAva: ||
15 *Ø*
यदा पपात कल्पान्ते व्यवहारो जगत्.स्थितौ ।
yadA papAta kalpAnte vyavahAro_ jagat.sthitau |
कृतघ्न इव सन् मित्रं तदा नीडं त्यजाम्य् अहम् ॥१५॥
kRtaghna* iva san mitram tadA nIDam tyajAmi_ aham ||15||
.
vyavahAra: jagat-sthitau *x*
kRtaghna iva san-mitram – *like an ingrate his BEST.friend *=
tadA nIDam tyajAmi aham – *then I abandon my nest =*
#kRtaghna a. -"destroying past services or benefits, unmindful of
(services) rendered, ungrateful (sixteen kinds of ungrateful men are
enumerated); defeating or rendering vain all previous measures; -tA f.
ingratitude; <-tva> n. id.; kRtaghnI-kRti f. representing as ungrateful. —
~vlm.15. Bhusunda said. When at the end of a kalpa period, the order of the
world and laws of nature are broken and dissolved; we are then compelled to
foresake our nest as an ungrateful man alienates his best friend.
~sv.15 BHUSUNDA replied: During that period, O sage, I abandon this nest,
even as an ungrateful man abandons his friend.
~AB. kalpAnte sahasra-mahAyuga-paryante ||
\
आकाश एव तिष्ठामि विगत.अखिल-कल्पन: ।
AkAza* eva tiSThAmi vigata.akhila-kalpana: |
स्तब्ध-प्रकृति-सर्व.अङ्गो मनो निर्वासनम् यथा ॥१६॥
stabdha-prakRti-sarva.aGgo_ mano_ nirvAsanam yathA ||16||
.
wood*
*&*
*Mind without Attachment*
*.*
~sv.16 Then I remain united with cosmic space, totally free from all
thoughts and mental modifications.
~vlm.16. We then remain in the air freed from our fancies, the members of
the body become defunct of their natural functions, and the mind is
released from its volitions.
*AkAze eva tiSThAmi – in Space even I remain = vigata.akhila-kalpana: –
dispersed-all-conceit = stabdha-prakRti-sarvAGgo x mano_ nirvAsanam yathA –
the Mind un.vAsanAted thus.
प्रतपन्ति यदादित्याः शकलीकृतभूधराः ।
वारुणीं धारणां बद्ध्वा तदा तिष्ठामि धीरधीः ॥१७
प्रतपन्ति यदादिty A: शकलीकृतभूधरा: ।
pratapanti yadAdityA: zakalI.kRta-bhU.dharA: |
वरुणीं धारणां बद्ध्वा तदा तिष्ठामि धीरधी: ॥१७॥
varuNIm dhAraNAm baddhvA tadA tiSThAmi dhIra-dhI: ||17||
zakalI-kRta=bhU-dharA: *x*
varuNIm dhAraNAm baddhvA – the *dhAraNA of *varuNa ...
tadA tiSThAmi dhIra-dhI: – then I affect as heroic.thought.
~vlm.17. When the zodiacal suns shine in their full vigour, and melt down
the mountains by there intense heat, I then remain with my understanding;
under the influence of varunas' mantra or power. (Varuna the god of water
is said to be allied with the human soul, which is a watery substance).
~sv.17 When the twelve cosmic suns pour unbearable heat upon this creation,
I practise the varuni-dharana and remain unaffected. (Varuna is the lord of
waters: varuni-dharana is contemplation of Varuna.)
यदा शकलिताद्रीन्द्रा वान्ति प्रलयवायवः ।
पार्वतीं धारणां बद्ध्वा खे तिष्ठाम्यचलं तदा ॥१८
यदा शकलित.अद्रि-इन्द्रा वान्ति प्रलय-वायव: । पार्वतीम् धारणाम् बद्ध्वा खे
तिष्ठाम्य्_अचलम् तदा ॥१८॥
yadA zakalita.adri-indrA vAnti pralaya-vAyava: | pArvatIm dhAraNAm baddhvA
khe tiSThAmy_acalam tadA ||18||
yadA
vAnti pralaya-vAyava: *x*
pArvatIm dhAraNAm baddhvA *x*
khe tiSThAmy_acalam tadA *x*
*when the mountains are shattered by the fierce winds of the Final Day,
the Mountain Goddess, rest in space.*
yAti eka.arNavatAm yadA *x*
vAyavIm dhAraNAm baddhvA *x*
samplave_acaladhIs_tadA *x*
गल् #gal -> गल् #*galita‑* - dropped, oozed, trickling amar • fallen down
moon) varbR • •• for #gAlita, (liquefied, melted) W.
~sv.19 When the whole universe is flooded with the waters of cosmic
dissolution, I practise vayu-dharana and remain unaffected. (Vayu is wind
and vayu-dharana is contemplation of the wind.)
~vlm.19. When the earth with its mountains is dissolved into water, and
presents the face of an universal ocean over its surface; it is then by
virtue of the váyu manntra or my volatile power, that I keep myself aloft
in the air.
ब्रह्माण्डपारमासाद्य तत्त्वान्ते विमले पदे ।
सुषुप्तावस्थया तावत्तिष्ठाम्यचलरूपया ॥२०||
ब्रह्माण्डपारमासाद्य तत्त्वान्ते विमले पदे । सुषुप्तावस्थया
तावत्तिष्ठाम्यचलरूपया ॥२०॥
brahmANDa-pAram AsAdya tattva.ante vimale pade | suSupta.avasthayA
tAvat_tiSThAmi_acala-rUpayA ||20||
tattva.ante vimale pade *– in the pure state beyond the tattva.elements -*
suSupta.avasthayA *– in the Sleep-state -*
tAvat_tiSThAmi_acala-rUpayA *– thus much I rest in mountain-form.*
~vlm.20. I then convey myself across this visible world, and rest in the
holy state of the spotless spirit; and remain in a state of profound sleep,
without any agitation of the body and mind.
~sv.20 Then I remain as if in deep sleep till the beginning of the next
cosmic cycle.
~AB. =brahmANDasya sthUla-sUkSma-samaSThe: pAram paramAvadhi-bhUtam
avyAkRtam AsId ya tattvAnAm catur-vi||M||zatInAm SamDiva-zatInAm
SaT-triMzatAm vA nAmAdi-prANantAnAm vA ante bhUmAkhye pade
suSuptavad.ekarasa-nirvikalpa-samAdhy-avasthayA ||
यावत्पुनः कमलजः सृष्टिकर्मणि तिष्ठति ।
तत्र प्रविश्य ब्रह्माण्डं तिष्ठामि विहगालये ॥२१
यावत्पुन: कमलज: सृष्टिकर्मणि तिष्ठति । तत्र प्रविश्य ब्रह्माण्डं तिष्ठामि
विहहालये ॥२१॥
yAvat_puna: kamala.ja: sRSTi-karmaNi tiSThati | tatra pravizya brahmANDam
tiSThAmi vihaga.Alaye ||21||
*begins a new creation, then*
*I reenter the *brahmAEgg*
*and settle in my bird-abode.*
yAvat_puna: kamala.ja: *- when again the flower.born *brahmA -*
sRSTi-karmaNi tiSThati *– abides in the works of creation –*
tatra pravizya brahmANDam *– there having entered the Cosmic Egg -*
tiSThAmi vihaga.Alaye *– I abide in my bird-abode -*
~vlm.21. I remain in this torpid state, until the lotus-born Brahmá is
again employed in his work of creation, and then I re.enter into the limits
of the re-created world, where I settled again on this arbour of desire.
(The departed soul is free from desire, which it re-assumes to itself upon
its re.entrance into life).
~sv.21 When the new Creator begins to create a new cosmos, I resume my
abode in this nest.
श्रीवसिष्ठ उवाच ।
यथा तिष्ठसि पक्षीन्द्र धारणाभिरखण्डितः ।
कल्पान्तेषु तथा कस्मान्नान्ये तिष्ठन्ति योगिनः ॥२२
यथा तिष्ठसि पक्षीन्द्र धारणाभिरखण्डित: । कल्पान्तेषु तथा कस्मान्नान्ये
तिष्ठन्ति योगिन: ॥२२॥
yathA tiSThasi pakSIndra dhAraNAbhir akhaNDita: | kalpAnteSu tathA kasmAn
nAnye tiSThanti yogina: ||22||
*constantly practising dhAraNa*
*throughout the kalpa Ages?*
yathA tiSThasi pakSIndra –
*as you remain, o BirdLord =*
dhAraNAbhi: akhaNDita: –
*with *dhAraNAs continually =*
kalpAnteSu tathA – thus at the kalpantas
na anye tiSThanti yogina: – *do not other *yogIs remain so?*
~sv.22 VASISTHA asked: Why is it that others are not able to do what you
have done?
भुशुण्ड उवाच ।
ब्रह्मन्नियतिरेषा हि दुर्लङ्ध्या पारमेश्वरी ।
मयेदृशेन वै भाव्यं भाव्यमन्यैस्तु तादृशैः ॥२३
ब्रह्मन्_नियतिर्_एषा हि दुर्लङ्घ्या पारमेश्वरी । मया_ईदृशेन वै भाव्यम् भाव्यम्
अन्यैस्_तु तादृशै: ॥२३॥
brahman_niyatir_eSA hi durlaGghyA pAramezvarI | mayA_IdRzena vai bhAvyam
bhAvyam anyais_tu tAdRzai: ||23||
brahman niyati-: eSA hi –
dur-laGghyA pAramezvarI –
*hard to escape, supreme goddess *=
श्रीवसिष्ठ उवाच ।
अत्यन्तमोक्षदीर्घायुर्भवान्निर्देशनायकः ।
ज्ञानविज्ञानवान्धीरो योगयोग्यमनोगतिः ॥२६
अत्यन्त-मोक्ष-दीर्घायुर्_भवान्_निर्देश-नायक: । ज्ञान-विज्ञानवान्_धीरो योग-
योग्य-मनो-गति: ॥२६॥
atyanta-mokSa-dIrghAyur_bhavAn_nirdeza-nAyaka: | jJAna-vijJAnavAn_dhIro
yoga-yogya-mano-gati: ||26||
atyanta-mokSa-dIrgha.Ayus –
*Boundless-Freedom-long-lived =*
bhavAn nirdeza-nAyaka: –
*Your Majesty is our teacher and lord =*
jJAna-vijJAnavAn dhIra: –
*a hero of wisdom and understanding *=
yoga-yogya-manas-gati: –
*with manas.Mind given to a fitting yoga.*
भुशुण्ड उवाच ।
बृहत्तर शिलावृक्षामजाततृणवीरुधम् ।
अशैलवनवृक्सौघां स्मरामीमां धरामधः ॥२८
बृहत्तर शिल.अवृक्षाम् अजात-तृण-वीरुधम् । अशैलवन्_अ-वृक्ष.ओघम्
स्मरामि_इमाम् धराम्
अध: ॥२८॥
bRhattara zila.avRkSAm ajAta-tRNa-vIrudham | azailavan_a-vRkSa.ogham
smarAmi_imAm dharAm adha: ||28||
bRhattara – O Your Immensity, —
zilA-vRkSAm – this tree-mountain —
azailavan avRkSa-ogham smarAmi_imAm dharAm adha: *x*
ajJAta-zazi-maNDalAm *x*
avibhakta-divAlokAm *x*
saMsmarAmi dharAm adha: *x*
diva-day adhIza: lord sUrya: ma?ruprabhAbhir avibhakta: apRthag-bhUta:
pRthag-asann iti yAvat | divAloko dinahetu: prakAza: ||
anutpanna.unproduced divAdhIzAm Lord of Day ajJAta-zazi-maNDalAm
avibhakta-divAlokAm saMsmarAmi dharAm adha:
~sv.30-31 In those days there was neither day nor night below the polar
region: for in the rest of the earth neither the sun nor the moon shone.
Only one half of the polar region was illumined.
~vlm.30 I remember a time when the lord of day-the sun was unproduced, and
when the orb of the moon was not yet known, and when the earth under me was
not divided by day and light, but was lighted by the light of this mount of
Meru.
jd 21.30 The Lord of Day did not shine then, nor did the Mandala of Night.
I recollect that time on earth, without sun and moon, when the day was not
divided into parts.
मेरुरत्नतलोद्द्योतैरर्धप्रकटकोटरम् ।
meru-ratna-tala.uddyotair_ardha-prakaTa-koTaram |
लोकालोकमिवाढ्याद्रिभुवनं संस्मराम्यहम् ॥३१॥
lokAlokam iva_ADhya.adri-bhuvanam saMsmarAmy_aham ||31||
ardha-prakaTa-koTaram *x*
lokAlokam iva_ADhya.adri-bhuvanam saMsmarAmi_aham *x*
चतुर्.युगानि च .आक्रान्ताम् असुरैर् मत्त-काशिभिः ।
catur-yugAni ca _AkrAntam asurai:_ matta-kAzibhi: |
दैत्य.अन्तःपुरतां प्राप्तां संस्मरामि धरामिमाम् ॥३३॥
daitya.anta:puratAm prAptAm saMsmarAmi dharAbhimam ||33||
.
*conquered by the Darklings with upraised fists*
*daitya.Demon-harems were got *
*I remember*
*fear on Earth*
*.*
~vlm.33. I remember to have witnessed the revolution of the four yuga.ages
of the world, and the revolt of the haughty and giddy assyrians-asuras all
along; I have also seen the Daitya demons driven back to the wall.
अत्यन्तान्तरितान्तान्तसमस्तापरमण्डलाम् ।
अजदेवत्रयीशेषां संस्मरामि जगत्कुटीम् ॥३४
अत्यन्तान्तरितान्तान्तसमस्तापरमण्डलाम् । अजदेवत्रयीशेषां संस्मरामि
जगत्कुटीम् ॥३४॥
atyanta.antaritAntAnta-samastApara-maNDalAm | aja-deva-trayI-zeSAm
saMsmarAmi jagat-kuTIm ||34||
inside also, a lotus where the three Gods dwell.*
atyanta.antaritAntAnta-samasta.apara-maNDalAm *x*
aja-deva-trayI-zeSAm *x*
saMsmarAmi *x*
jagat-kuTIm *x*
~sv.34-35 Apart from the polar region, the rest of the earth was covered
with water. ~sv.35 And then for a very long time, the whole earth was
covered with forests, except the polar region.
~vlm.34. I remember the spot of the earth, which was borne away beyond the
boundaries of the universal flood; and recollect the cottage of the world,
to have only the increate three (the Holy triad) left in it.
चतुर्युगार्धमपरं नीरन्ध्रां वनपादपैः ।
अदृष्टेतरनिर्माणां संस्मरामि धरामिमाम् ॥३५
चतुर्युगार्धमपरं नीरन्ध्रां वनपादपै: । अदृष्टेतरनिर्माणां संस्मरामि
धरामिमाम् ॥३५॥
catur.yuga.ardham aparam nIrandhrAm vana-pAdapai: | adRSTetaranirmANAm
sam.smarAmi dharAmimAm ||35
||
*without a break,*
*I recollect that I did not see a tree take root anywhere on this solid
Earth*
*.*
~vlm.35. I remember to have seen no other creature on earth, except the
vegetable creation for the long duration of one half of the four yuga.ages.
(The earth was covered with jungle for a long period after the great flood).
एवं चतुर्युगं साग्रं नीरन्ध्रैरचलैर्वृताम् ।
अप्रवृत्तजनाचारां संस्मरामि धरामिमाम् ॥३६
एवम् चतुर्.युगम् साग्रम् नीरन्ध्रैर्_अचलैर्_वृताम् ।
अप्रवृत्त-जनाचाराम् संस्मरामि धराम् इमाम् ॥३६॥
evam catur.yugam sAgram nIrandhrair_acalair_vRtAm |
apravRtta-janAcArAm saMsmarAmi dharAm imAm ||36||
= vRta filled sAgram altogether
~sv.36 Then there arose great mountains, but without any human inhabitants.
~vlm.36. I also remember this earth to be full of mountains and mountainous
tracts, for the space of full four yugas; when there were no men peopled on
earth, nor their customs and usages got their ground in it.
jd 36 And I saw in the beginning of the Four Ages a world full of
mountains, and mankind had not yet taken birth. I recollect that Earth.
दशवर्षसहस्राणि मृतदैty Aस्थिपर्वतैः ।
आकीर्णां परितः पूर्णां संस्मरामि धरामिमाम् ॥३७
दश-वर्ष-सहस्राणि-मृत-दैty Aस्थि-पर्वतै: । आकीर्णाम् परित: पूर्णाम् संस्मरामि
धराम् इमाम् ॥३७॥
daza-varSa-sahasrANi-mRta-daityAsthi-parvatai: | AkIrNAm parita: pUrNAm
saMsmarAmi dharAm imAm ||37||
*w/ ten.millenia-dead.Demon.bones=mountains -*
AkIrNAm parita: *- scattered about -*
pUrNAm *- full -*
saMsmarAmi *– I recollect - *dharAm imAm *– this earth -*
agastyAzAm *x*
eka-parvatatAm gatAm *x*
matte vindhya-mahA-zaile *x*
saMsmarAmi jagat-kuTIm *– I recollect the world-*hut/home.
*I recollect that time I saw on Earth's curve the Vindhya Mountains
high those Vindhya Mountains were!*
India), were both included under the one boundary mountain (of Himalaya);
and I remember also when the proud vindhyan vied to equal the great Meru.
~sv.39 And the earth had become more like a single mountain!
~AS: I remember when without Agastya, the agastya-direction, i.e. the south
was just one great haughty (matta) mountain - the vindhya. • The story is
that at one time all the southern mountains were like one single huge
mountain before Agastya subdued them.
*jd. when *agastya traveled south
he made the (then) mighty *vindhya range bow down
with a promise that they would not rise again
till he came back north
(which he never did).
एतांश्चान्यांश्च वृत्तान्तान्संस्मरामि बहूनपि ।
etAn_ca_anyAn_ca vRttAntAn_sam.smarAmi bahUn_api |
किं तेन बहुनोक्तेन सारं संक्षेपतः शृणु ॥४०॥
kim tena bahunA_uktena sAram samkSepata: zRNu ||40||
*I remember most of them—but*
*what use is there for all this talk?*
*But briefly hear the pith of it.*
vyomasthAmarAmAnavam *x*
acandrArka-prakAzADhyam *x*
kamcit sargam smarAmi aham *x*
~sv.44-45 I also remember another epoch when the earth was covered with
forests, when the ocean could not even be imagined and when human beings
were spontaneously created. At another time there was neither mountain nor
earth; the gods and the sages dwelt in space.
~vlm.45. I remember that age of the world, when the world was a void, and
there was no earth or sky nor any of their inhabitants in it, neither men
nor mountains were in existence, nor were there the sun and moon to divide
the days and nights.
46 o/
अन्.इन्द्रम् अ.मही-पालम् अ.मध्यस्थ.अधम.उत्तमम् ।
समम् अन्ध-ककुप्-चक्रम् कम्.चित् सर्गम् स्मराम्य् अहम् ॥४६॥
x
अन्.इन्द्रम् अ.मही-पालम् अ.मध्यस्थ.अधम.उत्तमम् ।
an.indram a.mahI-pAlam a.madhyastha.adhama.uttamam |
समम् अन्ध-ककुप्-चक्रम् कम्.चित् सर्गम् स्मराम्य् अहम् ॥४६॥
samam andha-kakup-cakram kam.cit sargam smarAmi_ aham ||46||
.
of the Earth* x
a.madhyastha.adhama.uttamam - *no high or low or in-between = *samam – *Same
-* andha-kakup-cakram kamcit sargam smarAmy aham x
~sv.46 At another time there were neither the gods nor the sages, etc.;
darkness prevailed everywhere.
~vlm.46. I remember the sphere of heaven shrouded under a sheet of
darkness, and when there was no Indra nor king to rule in heaven or earth,
which had not yet its high and low and middle classes of men.
And I remember a certain creation that was everywhere
a sphere of blinding darkness where there was no Indra, there was no
royal Protector of the Earth,
सर्गप्रारम्भकलना विभागो भुवनत्रये ।
कुलपर्वतसंस्थानं जम्बूद्वीपं पृथक्स्थितम् ॥४७
सर्ग-प्रारम्भ-कलना विभागो भुवन-त्रये । कुल-पर्वत-संस्थानम् जम्बूद्वीपम्
पृथक्_स्थितम् ॥४७॥
sarga-prArambha-kalanA vibhAgo bhuvana-traye | kula-parvata-saMsthAnam
jambUdvIpam pRthak_sthitam ||47||
vibhAgo bhuvana-traye *x*
kula-parvata-saMsthAnam *x*
jambUdvIpam pRthak_sthitam *x*
~vlm.47. It was after that, the Brahmá thought of creating the worlds, and
divided them into the three spheres of the upper, lower and the
intermediate regions. He then settled the boundary mountains, and
distinguished the Jambu Dvipa or the continent of Asia from the rest.
~sv.47-51 First there arose the notion of creation. Then light and the
division of the universe arose. Then one after the other the diverse beings
were created, as also the stars and the planets.
वर्ण-धर्म-धियाम् सृष्टि-विभागो मण्डल.अवने: ।
varNa-dharma-dhiyAm sRSTi-vibhAgo_ maNDala.avane: |
ऋक्ष-चक्रक-संस्थानम् ध्रुव-निर्माणम् एव च ॥४८॥
RkSa-cakraka-saMsthAnam dhruva-nirmANam eva ca ||48||
.
sRSTi-vibhAga: *x*
maNDala.avane: *- of the countries of the earth –*
RkSa-cakraka-saMsthAnam *x*
dhruva-nirmANam eva ca *x*
~vlm.48. Then the earth was not divided into different countries and
provinces, nor was there, the distinctions of cast and creed, nor
institutions for the various orders of its people. There was then no name
for the starry frame, nor any denomination for the polar star or its circle.
~sv.47-51 First there arose the notion of creation. Then light and the
division of the universe arose. Then one after the other the diverse beings
were created, as also the stars and the planets.
\
जन्म.इन्दु-भास्कर.आदीनाम् इन्द्र.उपेन्द्र-व्यवस्थितिम् ।
janma.indu-bhAskara.AdInAm indra.upendra-vyavasthitim |
हिरण्याक्ष.अपहरणम् वराह.उद्धारणम् क्षिते: ॥४९॥
hiraNyAkSa.apaharaNam varAha.uddhAraNam kSite: ||49||
.
...
*the rule of the brothers indra and upendra*
*the killing of hiraNyAkSa.Goldeneye*
*the rescue of the earth by varAha the Boar*
*...*
~vlm.49. It was then that the sun and moon had their birth, and the gods
Indra and Upendra had their dominions. After this occured the slaughter of
Hiranya-Kasipu, and the restorationof the earth by the great Varaha or boar
like incarnation of *viShNu.
indra.upendra-vyavasthitim – *the rule of the brothers indra and upendra* -
hiraNyAkSa.apaharaNam – *the killing of hiraNyAkSa.Goldeneye* -
varAha.uddhAraNam kSite: – *the rescue of the earth by varAha the Boar...*
\
कल्पनम् पार्थिवानाम् च वेद-आनयनम् एव च ।
kalpanam pArthivAnAm ca veda.Anayanam eva ca |
मन्दर.उन्मूलनम् च .अब्धेर् अमृत.अर्थम् च मन्थनम् ॥५०॥
mandara.unmUlanam ca _abdhe:_ amRta.artham ca manthanam ||50||
.
*and the vedas were first taught,*
*and when Mount Churnstick was uprooted to churn the ocean for nectar*
*…*
~sv.47-51 First there arose the notion of creation. Then light and the
division of the universe arose. Then one after the other the diverse beings
were created, as also the stars and the planets.
~vlm.50. Then there was the establishment of kings over the peoples on
earth, and the revelation of the Vedas given to mankind; after this the
Mandara mountain was uprooted from the earth, and the ocean was churned by
the gods and giant races of men.
the appearance of the vedas* - mandara.unmUlanam ca – *and the uprooting of
Mount.mandara* - abdhe: amRta.artham ca manthanam – *and the churning of
the ocean for nectar**.*
\
अजात-पक्षो गरुडः सागराणां च संभवः ।
ajAta-pakSo_ garuDa: sAgarANAm ca sambhava: |
इत्य् आदिका याः स्मृतयः स्वल्प.अतीत-जगत्.क्रमाः ।
ity AdikA:_ yA: smRtaya: svalpa.atIta-jagat-kramA: |
बालैr aपि हि तास् तात स्मर्यन्ते तासु को ग्रहः ॥५१॥
bAlai:_ api hi tAs tAta smaryante tAsu ko_ graha: ||51||
.
*garuDa the Hungry, the bird that viShNu rides, born of the ocean waters*
*was yet a chick*
*...*
*and other such memories, son, more than a few!*
*world.events*
*that are remembered today by schoolchildren, they're part of everyone's
memory*
*.*
~vlm.5l. I have seen the unfledged *garuDa or bird of heaven, that bore
*viShNu on his back; and I have seen the seas breaking in bays and gulfs.
All these events are remembered by me as the latest occurrences in the
course of the world, and must be in the memory of my youngsters and
yourself likewise.
* sAgarANAm ca sambhava: – and born of the ocean waters = ajAta-pakSa:
garuDa: –viShNu's vehicle not-formed-wings fledgling = iti AdikA: yA:
smRtaya: – and other such memories = svalpa.atIta-jagat-kramA: – more than
a few world.events = bAlai: api hi tA: tAta – even by children, son, they
are = smaryante tAsu ka: graha: – remembered, and by whomever else.
गरुडवाहनं विहगवाहनं
विहगवाहनं वृषभवाहनम् ।
वृषभवाहनं गरुडवाहनं
कलितवानहं कलितजीवितः ॥५२
गरुडवाहनं विहगवाहनं विहगवाहनं वृषभवाहनम् ।
garuDa-vAhanam vihaga-vAhanam vihaga-vAhanam vRSabha-vAhanam |
वृषभवाहनं गरुडवाहनम् कलितवानहं कलितजीवित: ॥५२॥
vRSabha-vAhanam garuDa-vAhanam kalitavAn aham kalita-jIvita: ||52||
vihaga-vAhanam vRSabha-vAhanam *x*
vRSabha-vAhanam garuDa-vAhanam *x*
kalitavAn aham kalita-jIvita: *x*
#kalita-कलित -impelled, driven (cf.>kal); made, formed; furnished or
provided with; divided, separated; sounded indistinctly, murmured.
~sv.52 I saw that during one epoch it was lord Visnu (generally considered
the protector) who created the universe, during another it was *brahmA who
created the universe and in another it was Siva who became the creator.
~vlm.52. I have known in former ages the god *viShNu with his vehicle of
*garuDa, to have become Brahmá with his vehicle of swan, and the same
transformed to Siva having the bull for his bearer and so the vice-versa.
(This passage shows the unity of the Hindu trinity, and the
interehangeableness of their persons, forms and attributes).
~VA. I my life I saw garuda-going *viShNu turning into *brahmA swan-going,
*brahmA turning into Shiva riding a bull, and *shiva turning into *viShNu.
~AS: I agree, except for the last line translation. I (aham), with my life
(thus) formed (kalitajIvita:), perceived (kalitavAn) ...
DAILY READINGS st 29July
fm3064 1.jl28.29 The Seed and the Sprout .z31
https://www.dropbox.com/s/kwccb4i3ki7y7wd/fm3064%201.jl28..29%20Seed%20and%20Sprout%20.z31.docx?dl=0
fm6022 2.jl29..30 EVENTS OF A LONG LIFE .z53
https://www.dropbox.com/s/8yua9r3gow5evp3/fm6022%202.jl29..30%20EVENTS%20OF%20A%20LONG%20LIFE%20.z53.docx?dl=0
https://www.dropbox.com/s/cqg4wz3dp7pccm8/fm6021%202.jl27..28%20Passing%20through%20Eternity%20.z52.docx?dl=0
fm7116 3.jl27...29 Song of the Companions cont. .z81
https://www.dropbox.com/s/trjcl6advfth12g/fm7116%203.jl27...29%20Song%20of%20the%20Companions%20cont.%20.z81.docx?dl=0
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Complete YVFiles
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चित् संवित्त्या.उच्यते जीव:
cit saMvittyA _ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
बुद्धि: चित्तmaहंकार:
buddhi: cittam ahaMkAra:
माया-इति.आदि_अभिधम् तत:॥
mAyA-iti.Adi_abhidham tata:||
y3067.021/FM.3.67.21
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
On Fri, Jul 2, 2021 at 8:04 AM Jiva Das <das....@gmail.com> wrote:
> FM.6.1-FM.6.49
>
> https://www.dropbox.com/s/ypa3cs25cab8jgs/FM.6.1-FM.6.49.docx?dl=0
>
> FM6021 PASSING THROUGH ETERNITY 2.JL27-28 .Z52
>
>
> https://www.dropbox.com/s/cqg4wz3dp7pccm8/fm6021%202.jl27..28%20Passing%20through%20Eternity%20.z52.docx?dl=0
>
>
>
>
>
>
>
>
>
>
> FM.6.21
>
> *PASSING THROUGH ETERNITY*
>
>
>
> *BHUSHUNDA.QUAKEEARTH continued—*
>
>
> युग.क्षोभेषु घोरेषु वात्यासु विषमासु च ।
>
> yuga.kSobheSu ghoreSu vAtyAsu viSamAsu ca |
>
> सुस्थिरः कल्प.वृक्षो ऽयम् न कदाचन कम्पते ॥६।२१।१॥
>
> susthira: kalpa.vRkSa:_ayam na kadAcana kampate ||6|21|1||
>
> .
>
>
> *at the end of the Age *
>
> *despite horrifying hurricanes*
>
> *this Kalpa.Tree*
>
> *stands*
>
> *still*
>
> *:*
>
> *at no time does it tremble*
> .
>
> *vlm.p.This kalpa tree where we live remains firm and unshaken amidst the
> revolutions of ages and the blasts of all destroying cyclones and
> hurricanes.
>
> *VA. what is *vAkyAsu here? *AS: I propose that it is simply a typo . one
> of the rare events in the old Panshikar edition! The word should be vAtyA,
> referring to the dread winds of pralaya. *jd. an excellent most certainly
> correct conjecture!
>
>
>
> अगम्यो ऽयम् समग्राणाम् लोकान्तर.विहारिणाम् ।
>
> agamya:_ayam samagrANAm lokAntara.vihAriNAm |
>
> भूतानाम् तेन तिष्ठाम* इव साधो सुखेन वै ॥६।२१।०२॥
>
> bhUtAnAm tena tiSThAma* iva sAdho sukhena vai ||6|21|02||
>
> .
>
>
> *so here we seem, Saadhu, to take our pleasure*
>
> *.*
> agamya:_ayam samagrANAm
>
> lokAntara.vihAriNAm |
>
> bhUtAnAm tena tiSThAma* iva, sAdho, sukhena vai
>
> *vlm.2. This arbor of desire is inaccessible to other people dwelling in
> all worlds;
>
> it is therefore that we reside here in perfect peace and delight, and
> without disturbance of any kind.
>
> * a.gamya: – not being approachable . ayam – this place . samagrANAm
> loka.antara.vihAriNAm bhUtAnAm – by all the creatures and residents of
> another world . tena tiSThAma: – thus we remain . iva sAdho – as.if, o
> sAdhu, . sukhena vai – with total pleasure.
>
>
>
> हिरण्याक्षो धरा.पीठम् द्वीप.सप्तक.वेष्टितम् ।
>
> hiraNyAkSa:_dharA.pITham dvIpa.saptaka.veSTitam |
>
> यदा जहार तरसा न_अकम्पत तदा तरुः ॥६।२१।३॥
>
> yadA jahAra tarasA na_akampata tadA taru: ||6|21|3||
>
> .
>
> hiraNyAkSa:_dharA.pITham
>
> dvIpa.saptaka.veSTitam |
>
> yadA jahAra tarasA
>
> na_akampata tadA taru:
>
>
> *when Hiranyaaksa Goldeneye submerged the Earth with its seven continents,*
> *vlm. When hiraNyakSha the gigantic demon of antideluvian race
>
> strove to hurl this earth with all its septuple continents into the lowest
> abyss...
>
>
> *.*
>
> *#char. #hiraNyAkSa.: – *hiraNyAkSa.Goldeneye, a noted daitya.*Demon*
> Earth, but was killed by *viShNu विष्णु , in his third or varSa avatAra
> वर्ष अवतार) MBh.Pur.
>
> *AB. yady api dharayA saha kalpavRkSasya api haraNam vidyata eva tathA 'pi
> divya.prabhAva.balAn na Akampatety Azaya: ||6|21|
>
> *sv.3.11 There have been several of the latter when demons have tried to
> destroy or overwhelm the earth, as also when the Lord has intervened and
> rescued the earth from the grip of the demons. During all these this tree
> has remained unaffected.
>
> dharA.pITham – *did violence to the Earth.realm* . dvIpa.saptaka.veSTitam
> – *wrapped in its seven continents* . na akampata tadA taru: – *the tree
> was not disturbed. *
>
>
> यदा लोलायित.वपुर् बभूव_अमर.पर्वतः ।
>
> yadA lolAyita.vapu:_babhUva_amara.parvata: |
>
> सर्वतो दत्त.साम्य.अद्रिर्स् तदा न_अकम्पत द्रुमः ॥६।२१।०४॥
>
> sarvata:_datta.sAmya.adri:_tadA na_akampata druma: ||6|21|04||
>
> .
>
>
> *shook like the body of a girl,*
>
> *and the surrounding mountains too.*
>
> *This Kalpa.Tree was not disturbed*
>
> *.*
>
> yadA lolAyita.vapu: –
>
> *when a trembling body *=
>
> babhUva amara.parvata: –
>
> *was the mountain of immortals *=
>
> sarvata: datta.sAmya.adri: –
>
> *everywhere being.likewise.mountains *=
>
> tadA na akampata druma: –
>
> *then this tree was not shaken. *
> #lul – लुल् .(connected with >lud √ लुद् , and >lu 1. लु) cl.1 P. (
> Dha1tup. ix , 27 v.l.) #lolita लोलति (only pr. and pr. p. P. A1. #lolat
> लोलत् and , #lolamAna लोलमान) , to move to and fro , roll about , stir
> javascript:winls(%22mwauth_SktDevaUnicode.html%22,%22record_S3is3_%22)
>
> *AB. sarvato dattA: sAmyAyastambha.upaSTambha.zilAvadadrayo yasya tathAvidh
>
> *vlm.4. And then as this mountainous abode of the gods, stood trembling
> with all other mountains of this earth (on the tusk of the divine Varáha or
> boar), even then did this tree remain unshaken on its firm basis.
>
> *sv.3.11 There have been several of the latter when demons have tried to
> destroy or overwhelm the earth, as also when the Lord has intervened and
> rescued the earth from the grip of the demons. During all these this tree
> has remained unaffected.
>
>
>
> भुज.अवष्टम्भ.विनमन् मेरुर् नारायणो यदा ।
>
> bhuja.avaSTambha.vinaman meru:_nArAyaNa:_yadA |
>
> मन्दरम् प्रोद्द.धारा.अद्रिम् तदा न_अकम्पत द्रुमः ॥६।२१।०५॥
>
> mandaram prodda.dhArA.adrim tadA na_akampata druma: ||6|21|05||
>
> .
>
>
> *to gather mighty Mount.Meru with all its forests in his arms*
>
> *the Tree was not disturbed*
>
> *.*
>
> bhuja.avaSTambha.vinaman
>
> meru:_nArAyaN*a:_*yadA |
> mandaram prodda.dhArA.adrim
>
> tadA na_akampata druma:
>
> *AB. bhUja iti | atrApi cartu.bhujo dvAbhyAm bhujAbhyAm nerum avaSTabhya
> itarAbhyAm mandaram proddadhArA itigamyate ||6|21|
>
> *vlm.5. When Náráyana tupported this seat of the gods on his two arms
> (i.e. the Meru), and uplifted the mandara mount on the other two, even then
> did this tree remain unshaken.
>
>
>
> यदा सुर.असुर.क्षोभ.पतच्.चन्द्र.अर्क.मण्डलम् ।
>
> yadA sura.asura.kSobha.patat.candra.arka.maNDalam |
>
> आसीज् जगद्.अतिक्षुब्धम् तदा न_अकम्पत द्रुमः ॥६।२१।६॥
>
> AsIt.jagat.ati.kSubdham tadA na_akampata druma: ||6|21|6||
>
> .
>
>
> *when then the sun and moon trembled and Earth shook too*
>
> *the Kalpa.Tree was not disturbed*
>
> *.*
> yadA sura.asura.kSobha.patat.candra.arka.maNDalam |
>
> AsIt.jagat.ati.kSubdham
>
> tadA na_akampata druma:
>
> .
>
> *AB. surAsurayo: kSobhas tIvra.saMgrAmas tena patac candra.arka.mandalam
> ||6|21|
>
> *sv.3.11 There have been several of the latter when demons have tried to
> destroy or overwhelm the earth, as also when the Lord has intervened and
> rescued the earth from the grip of the demons. During all these this tree
> has remained unaffected.
>
> *vlm.6. When the orbs of the sun and moon, shook with fear, at the
> tremendous warfare of the gods and demons, and the whole earth was in a
> state of commotion and confusion, even then did this tree stand firm on its
> root.
>
> *yadA sura.asura.kSobha.patat.candra.arka.maNDalam – when
> Sura Brightlings and Asura Darklings went to war in darkness and light = *AsIj
> jagad ati.kSubdham – *the world was overwhelmed by them *= tadA na
> akampata druma: – *but then the Tree was not disturbed. *
>
>
> उन्मूलित.अद्रि.इन्द्र.शिला* यदा_उत्पात.अनिला* ववुः ।
>
> unmUlita.adri.indra.zilA* yadA_utpAta.anilA* vavu: |
>
> आधूत.मेरु.तरवस् तदा न_अकम्पत द्रुमः ॥६।२१।७॥
>
> AdhUta.meru.tarava:_tadA na_akampata druma: ||6|21|7||
>
> .
>
>
> *of all the wonderful trees on Mount.meru only this tree was not disturbed*
>
> *.*
> *vlm.7. When the mountains were up.rooted by the hail.storms blowing with
> tremendous violence, and sweeping away the huge forest trees of this mount
> of Meru, even then was this tree unshaken by the blast.
>
>
>
> यदा क्षीरोद.लोल.अद्रि.कन्दर.अनिल.कम्पिताः ।
>
> yadA kSIroda.lola.adri.kandara.anila.kampitA: |
>
> कल्प.अभ्र.पङ्क्तयश् चेरुस् तदा न_अकम्पत द्रुमः ॥६।२१।०८॥
>
> kalpa.abhra.paGktaya:_ceru:_tadA na_akampata druma: ||6|21|08||
>
> .
>
>
> *tossed like a cloud by the winds,*
>
> *the Tree was not disturbed*
>
> *.*
>
> yadA *. when . *
>
> kSIroda.lola.adri.kandara.anila.kampitA:
>
> kSIroda.*Milk.Ocean* lola.*tossing* adri.*mountain* kandara.*cavern*
> anila.*wind* kampita.*tremor*
> kalpa.abhra.paGktayaH
>
> kalpa age abhra cloud paGkta 5.fold
>
> cerus
>
> na_akampata druma:
>
> *AB. kSIrAbdhau lolasya mandarAdre: kandarAnilair kampitA: ||6|21|
>
> *vlm.8. When the mount Mandara rolled into the milky ocean, and gusts of
> wind filling its caverns (like canvases of a vessel), bore it afloat on the
> surface of the water; and the great masses of deluvian clouds rolled about
> in the vault of heaven, even then did this tree remain stead fast as a rock.
>
> *sv.3.11 There have been several of the latter when demons have tried to
> destroy or overwhelm the earth, as also when the Lord has intervened and
> rescued the earth from the grip of the demons. During all these this tree
> has remained unaffected.
>
>
>
> यदा समन्ततो_मेरुः कालनेमि.भुज.अन्तरे ।
>
> yadA samantata:_meru: kAlanemi.bhuja.antare |
>
> किम्चिद्.उन्मूलितो ऽतिष्ठत् तदा न_अकम्पत* द्रुमः ॥६।२१।०९॥
>
> kimcit.unmUlita:_atiSThat tadA na_akampata* druma: ||6|21|09||
>
> .
>
> samantata: meru:
>
> kAlanemi.bhujAntare
>
> kim.cid unmUlita:_atiSThat
>
> na_akampata druma:
>
> *sv.3.11 There have been several of the latter when demons have tried to
> destroy or overwhelm the earth, as also when the Lord has intervened and
> rescued the earth from the grip of the demons. During all these this tree
> has remained unaffected.
>
> *vlm. When this mount of Meru was under the grasp of *kalanemi and was
> going to crush by his gigantic might (with its inhabitants of the gods),
> even then this tree remained steady on its roots.
>
> *AB. kAlanemi.bhujAntare prakampitas tArakAmaye saMgrAme prasiddha:
> ||6|21| samantatas on all sides
>
>
>
>
> पक्षि.ईश.पक्ष.पवना* अमृत.आक्रान्ति.संगरे ।
>
> pakSi.Iza.pakSa.pavanA* amRta.AkrAnti.saMgare |
>
> यदा ववुः पतत् सिद्धास् तदा_अयम् न_अपतद् द्रुमः ॥६।२१।१०॥
>
> yadA vavu: patat siddhA:_tadA_ayam na_apatat_druma: ||6|21|10||
>
> .
>
>
> *when they went to war for the Nectar of Immortality,*
>
> *the Siddha.Adepts were blown.away,*
>
> *but even then the Tree did not stir*
>
> *.*
> *vlm.10. When the siddhas were blown away by the flapping wings of garuda
> the king of birds, in their mutual warfare for this ambrosial fare, even
> then this remained unmoved by the wind.
>
> *AB. amRtAkrAntir amRtAharaNam tadarthe saMgare | patanta: siddhA: yebhya:
> || saMgara conflict
>
> *by the wind of the wings of the Lord of Bird.Lord amRta.AkrAnti.saMgare –
> /n immortal.giving.battle – yadA vavu: . when they blew . patat siddhAs –
> away the siddha.Adepts = tadA_ayam na_apatad druma: . even then the Tree
> did not stir.
>
>
>
> यदा शेष.आकृतिम् रुद्रो न समाप्त.एक.चेष्टिताम् ।
>
> yadA zeSa.AkRtim rudra:_na samApta.eka.ceSTitAm |
>
> ययौ गरुत्मान् ब्रह्माण्डम् तदा न_अकम्पत द्रुमः ॥६।२१।११॥
>
> yayau garutmAn brahmANDam tadA na_akampata druma: ||6|21|11||
>
> .
>
> zeSa.AkRtim rudra:
>
> na samApta.eka.ceSTitAm
>
> yayau garutmAn_brahmANDam
>
>
> *vlm.
>
> *When the snake which upholds the earth, was assailed *
>
> *by Rudra in the form of garuda, who shook the world by the blast of his
>
> *sv.3.11 There have been several of the latter when demons have tried to
> destroy or overwhelm the earth, as also when the Lord has intervened and
> rescued the earth from the grip of the demons. During all these this tree
> has remained unaffected.
>
> *AB. "garuDasya jAtamAtrasya sarve lokA: prakampitA: | prakampitA mahI
> sarvA sapta.dvIpAz ca kampitA: ||6|21| tad utpAtAn nimajjanatIm bhuvam
> ||6|21|" iti kathAm anusRtyAha—.yadeti | rudra: *saMk*arSaNa.rudra: |
> tathAvidhAm zeSAkRtim yadA yayau, yadA cAutplutya garumAn brahmANDam yayau
> tad api nAkampatety artha: ||6|21|
>
> *VA. when Rudra in form of Zesha did not overpower in one blow
>
> garuda coming out of the egg (??),
>
> the tree did not tremble.
>
> *AS:
> Here brahmANDa refers to the whole world and not just some egg.
> The AB commentary gives a clear quote to explain the story.
> When *garuDa was born, he lept into the world causing tremors all over the
> universe. The zeSa who normally supports the earth could no longer do his
> job and Rudra had to take on the elongated form of the zeSa.
> Yet kalpa tree was undisturbed!
>
>
> यदा कल्प.अनल.शिखाः शैल.अब्धि.सकल.उल्बणः ।
>
> yadA kalpa.anala.zikhA: zaila.abdhi.sakala.ulbaNa: |
>
> सेषः फणाभिस् तत्याज तदा न_अकम्पत द्रुमः ॥६।२१।१२॥
>
> seSa: phaNAbhi:_tatyAja tadA na_akampata druma: ||6|21|12||
>
> .
>
>
> kalpa.*Doomsday.*anala.zikhA:
>
> zaila.abdhi.sakala.ulbaNa:
>
> seSa: phaNAbhi: tatyAja
>
> *then*
> na_akampata druma:
>
> *vlm.12. When the flame of the last conflagration, threatened to consume
> the world with the seas and mountains; and made the snake which supported
> the earth on his hoods, throwout living fire from all his many mouths, even
> then this tree was neither shaken nor burnt down by the gorgeous and all
> devouring fire.
>
> *sv.12 Even the flood and the scorching heat of the sun attendant upon
> cosmic dissolution have not succeeded in shaking this tree.
>
> *AB. zailAnAm abhInAm sakalAnAm prANinAm colbaNA duHsahA: kalpAnala.zikhA:
>
> *jd. when the serpent *Shesha shot forth flame from his thousand heads,
>
> scorching the mountains and the seas,
>
> the Tree was not disturbed.
>
>
>
> एवम्.रूपे द्रुम.वरे तिष्ठताम् आपदः कुतः ।
>
> evam.rUpe druma.vare tiSThatAm Apada: kuta: |
>
> अस्माकम्, मुनि.शार्दूल, दौःस्थित्येन किल_आपदः ॥६।२१।१३॥
>
> asmAkam, muni.zArdUla, dau:sthityena kila_Apada: ||6|21|13||
>
> .
>
> evam.rUpe druma.vare
>
> tiSThatAm Apada: kuta:
>
> asmAkam muni.zArdUla
>
> dau:sthityena kila Apada:
>
> *sv.13 On account of this, we who dwell on this tree have also escaped
> harm: evil overtakes one who lives in an unholy place.
>
> *AB. dauHsthityena duSTa.sthAna.nivAsena ||6|21|
>
> *vlm. Such being the stability of this tree, there is no danger O Sage!
> that can betake us here, as there is no evil than can ever betide the
> inhabitants of heaven. How can we, O great Sage! be ever exposed to any
> danger, who are thus situated in this tree which defies all casualties. We
> are out of all fear and danger as those that are situated in heaven. (The
> object of one's desire is in a manner his highest heaven).
>
> *jd. Since this is the kind of tree it is, we do not know danger. Best of
> munis, how can there be any trouble for us?
>
>
>
>
>
> कल्पान्तेषु महाबुद्धे वहत्सु_उत्पात.वायुषु ।
>
> kalpAnteSu mahAbuddhe vahatsu_utpAta.vAyuSu |
>
> प्रपतत्स्व्_इन्दु.भार्केषु कथम् तिष्ठसि विज्वरः ॥६।२१।१४॥
>
> prapatatsu_indu.bhArkeSu katham tiSThasi vijvara: ||6|21|14||
>
> .
>
>
> *following the wind *
>
> *(a moon in starlight!) *
>
> *how do you continue so carefree*
>
> *? *
> *sv._.. at the end of the life of the cosmos, when everything is
> dissolved, how have you managed to survive?
>
> *vlm.14. Vasishtha rejoined. But tell me, O Sagely bird! that has borne
> with the blasts of dissolution, how could yon remain unhurt and unimpaired,
> when many a sun and moon and stars have fallen and faded away.
>
> *jd. Great.Sage, during all these ages you must have passed thru
> calamitous events, when even the sun and moon meet disaster, how do you
> remain unharmed?
>
> *AB. indau bheSu nakSatreSv arkeSu ca prapatatsu | tathA ca tadAnIm
> pralaye bhUlokAn tasya dAhAn na meru.kalpa.vRkSAdibhisrANapratyAzeti bhAva:
> ||6|21|
>
>
>
>
>
> यदा पपात कल्पान्ते व्यवहारो जगत्.स्थितौ ।
>
> yadA papAta kalpAnte vyavahAra:_jagat.sthitau |
>
> कृतघ्न* इव सन् मित्रम् तदा नीडम् त्यजाम्य्_अहम् ॥६।२१।१५॥
>
> kRtaghna* iva san mitram tadA nIDam tyajAmi_aham ||6|21|15||
>
> .
>
>
> vyavahAra: jagat.sthitau
>
> kRtaghna iva san.mitram – *like an ingrate his BEST.friend *=
>
> tadA nIDam tyajAmi aham – *then I abandon my nest = *
> #kRtaghna a. ."destroying past services or benefits, unmindful of
> (services) rendered, ungrateful (sixteen kinds of ungrateful men are
> enumerated); defeating or rendering vain all previous measures; .tA f.
> ingratitude; <.tva> n. id.; kRtaghnI.kRti f. representing as ungrateful. —
>
> *vlm.15. Bhusunda said. When at the end of a kalpa period, the order of
> the world and laws of nature are broken and dissolved; we are then
> compelled to foresake our nest as an ungrateful man alienates his best
> friend.
>
> *sv.15 BHUSUNDA replied: During that period, O sage, I abandon this nest,
> even as an ungrateful man abandons his friend.
>
> *AB. kalpAnte sahasra.mahAyuga.paryante ||6|21|
>
>
>
> आकाश* एव तिष्ठामि विगत.अखिल.कल्पनः ।
>
> AkAza* eva tiSThAmi vigata.akhila.kalpana: |
>
> स्तब्ध.प्रकृति.सर्व.अङ्गो मनो निर्वासनम् यथा ॥६।२१।१६॥
>
> stabdha.prakRti.sarva.aGga:_mana:_nirvAsanam yathA ||6|21|16||
>
> .
>
> wood*
>
> *&*
>
> *Mind without Attachment*
>
> *.*
> *sv.16 Then I remain united with cosmic space, totally free from all
> thoughts and mental modifications.
>
> *vlm.16. We then remain in the air freed from our fancies, the members of
> the body become defunct of their natural functions, and the mind is
> released from its volitions.
>
> *AkAze eva tiSThAmi – in Space even I remain = vigata.akhila.kalpana: –
>
>
>
> प्रतपन्ति यदादित्याः शकली.कृत.भू.धराः ।
>
> pratapanti yadAdityA: zakalI.kRta.bhU.dharA: |
>
> वरुणीम् धारणाम् बद्ध्वा तदा तिष्ठामि धीर.धीः ॥६।२१।१७॥
>
> varuNIm dhAraNAm baddhvA tadA tiSThAmi dhIra.dhI: ||6|21|17||
>
> .
>
> zakalI.kRta=bhU.dharA:
>
> varuNIm dhAraNAm baddhvA – the *dhAraNA of *varuNa_..
>
> tadA tiSThAmi dhIra.dhI: – then I affect as heroic.thought.
>
> *vlm.17. When the zodiacal suns shine in their full vigour, and melt down
> the mountains by there intense heat, I then remain with my understanding;
> under the influence of varunas' mantra or power. (Varuna the god of water
> is said to be allied with the human soul, which is a watery substance).
>
> *sv.17 When the twelve cosmic suns pour unbearable heat upon this
> creation, I practise the varuni.dharana and remain unaffected. (Varuna is
> the lord of waters: varuni.dharana is contemplation of Varuna.)
>
>
>
> यदा शकलित.अद्रि.इन्द्रा* वान्ति प्रलय.वायवः ।
>
> yadA zakalita.adri.indrA* vAnti pralaya.vAyava: |
>
> पार्वतीम् धारणाम् बद्ध्वा खे तिष्ठाम्य्_अचलम् तदा ॥६।२१।१८॥
>
> pArvatIm dhAraNAm baddhvA khe tiSThAmi_acalam tadA ||6|21|18||
>
> .
>
> yadA
>
> zakalita.adri.indrA:
>
> vAnti pralaya.vAyava:
>
> pArvatIm dhAraNAm baddhvA
>
>
> *when the mountains are shattered by the fierce winds of the Final Day,
> *sv.19 When the whole universe is flooded with the waters of cosmic
> dissolution, I practise vayu.dharana and remain unaffected. (Vayu is wind
> and vayu.dharana is contemplation of the wind.)
>
> *vlm.19. When the earth with its mountains is dissolved into water, and
> presents the face of an universal ocean over its surface; it is then by
> virtue of the váyu manntra or my volatile power, that I keep myself aloft
> in the air.
>
> moon) varbR • •• for #gAlita, (liquefied, melted) W.
>
>
>
> ब्रह्माण्ड.पारम् आसाद्य तत्त्व.अन्ते विमले पदे ।
>
> brahmANDa.pAram AsAdya tattva.ante vimale pade |
>
> सुषुप्त.अवस्थया तावत् तिष्ठाmyx_अचल.रूपया ॥६।२१।२०॥
>
> suSupta.avasthayA tAvat tiSThAmi_acala.rUpayA ||6|21|20||
>
> .
>
> . *
>
> tattva.ante vimale pade *– in the pure state beyond the tattva.elements .
> *
>
> suSupta.avasthayA *– in the Sleep.state . *
>
> tAvat.tiSThAmi_acala.rUpayA *– thus much I rest in mountain.form. *
> *vlm.20. I then convey myself across this visible world, and rest in the
> holy state of the spotless spirit; and remain in a state of profound sleep,
> without any agitation of the body and mind.
>
> *sv.20 Then I remain as if in deep sleep till the beginning of the next
> cosmic cycle.
>
> *AB. =brahmANDasya sthUla.sUkSma.samaSThe: pAram paramAvadhi.bhUtam
> avyAkRtam AsId ya tattvAnAm catur.vi||M||zatInAm SamDiva.zatInAm
> SaT.triMzatAm vA nAmAdi.prANantAnAm vA ante bhUmAkhye pade
> suSuptavad.ekarasa.nirvikalpa.samAdhy.avasthayA ||6|21|
>
>
>
> यावत् पुनः कमल.जः सृष्टि.कर्मणि तिष्ठति ।
>
> yAvat puna: kamala.ja: sRSTi.karmaNi tiSThati |
>
> तत्र प्रविश्य ब्रह्माण्डम् तिष्ठामि विहग.आलये ॥६।२१।२१॥
>
> tatra pravizya brahmANDam tiSThAmi vihaga.Alaye ||6|21|21||
>
> .
>
>
> *begins a new creation, then*
>
> *I reenter the Brahmaa.Egg*
>
> *and settle in my bird.abode*
>
> *.*
>
> yAvat.puna: kamala.ja: *. when again the flower.born *brahmA . *
>
> sRSTi.karmaNi tiSThati *– abides in the works of creation – *
>
> tatra pravizya brahmANDam *– there having entered the Cosmic Egg . *
>
> tiSThAmi vihaga.Alaye *– I abide in my bird.abode . *
> *vlm.21. I remain in this torpid state, until the lotus.born Brahmá is
> again employed in his work of creation, and then I re.enter into the limits
> of the re.created world, where I settled again on this arbour of desire.
> (The departed soul is free from desire, which it re.assumes to itself upon
> its re.entrance into life).
>
> *sv.21 When the new Creator begins to create a new cosmos, I resume my
> abode in this nest.
>
>
>
>
>
> यथा तिष्ठसि पक्षि.इन्द्र धारणाभिर् अखण्डितः ।
>
> yathA tiSThasi pakSi.indra dhAraNAbhi:_akhaNDita: |
>
> कल्पान्तेषु तथा कस्मान् न_अन्ये तिष्ठन्ति योगिनः ॥६।२१।२२॥
>
> kalpAnteSu tathA kasmAt_na_anye tiSThanti yogina: ||6|21|22||
>
> .
>
>
> *constantly practising dhAraNa*
>
> *throughout the kalpa Ages?*
>
> yathA tiSThasi pakSIndra –
>
> *as you remain, o BirdLord = *
>
> dhAraNAbhi: akhaNDita: –
>
> *with *dhAraNAs continually = *
> kalpAnteSu tathA – thus at the kalpantas
>
>
> na anye tiSThanti yogina: – *do not other *yogIs remain so?*
> *sv.22 VASISTHA asked: Why is it that others are not able to do what you
> have done?
>
>
>
> ब्रह्मन् नियतिर् एषा हि दुर्लङ्घ्या पारमेश्वरी ।
>
> brahman niyati:_eSA hi durlaGghyA pAramezvarI |
>
> मया_ईदृशेन वै भाव्यम् भाव्यम् अन्यैस् तु तादृशैः ॥६।२१।२३॥
>
> mayA_IdRzena vai bhAvyam bhAvyam anyai:_tu tAdRzai: ||6|21|23||
>
> .
>
> brahman niyati.: eSA hi –
>
>
> dur.laGghyA pAramezvarI –
>
> *hard to escape, supreme goddess *=
> kalpe kalpe puna: puna: .from kalpa to kalpa again and again
>
> asmin eva gire: zRGge – on this very mountain peak
>
> taru: ittham bhavati ayam – thus this tree is —
>
> *sv.25 Therefore, in accordance with my thought.force or conception, this
> tree is found in every world.cycle at this place in this manner.
>
> *vlm.25. It is because of my firm desire that things are so fixed and
> allotted to my share, that they must so come to pass to my lot at each
> kalpa and over again, and that this tree must growon the summit of this
> mountain, and I must have my nest in its hollow. (The heart is the hollow
> of the tree of the body, and the soul is the bird that is confined there of
> its own desire).
>
> It is only by means of my Samkalpa Conception
>
> from kalpa to kalpa again and again
>
> on this very mountain peak
>
> thus this tree becomes —
>
> It is only through my Samkalpa Conception that this tree appears from
> kalpa to kalpa, again and again, on this very mountain.peak.
>
>
>
>
>
> अत्यन्त.मोक्ष.दीर्घायुर् भवान् निर्देश.नायकः ।
>
> atyanta.mokSa.dIrghAyu:_bhavAn nirdeza.nAyaka: |
>
> ज्ञान.विज्ञानवान् धीरो योग.योग्य.मनो.गतिः ॥६।२१।२६॥
>
> jJAna.vijJAnavAn dhIra:_yoga.yogya.mana:.gati: ||6|21|26||
>
> .
>
> atyanta.mokSa.dIrgha.Ayus –
>
>
> *Boundless.Freedom.long.lived = *
>
> bhavAn nirdeza.nAyaka: –
>
> *Your Majesty is our teacher and lord = *
>
> jJAna.vijJAnavAn dhIra: –
>
> *a hero of wisdom and understanding *=
>
> yoga.yogya.manas.gati: –
>
> *with manas.Mind given to a fitting yoga. *
> =pravRddha of old
>
> *sv.32.33 Then demons ruled the earth: they were deluded, powerful and
> prosperous. The earth was their playground.
>
> *vlm.32. I remember to have seen the war rasing high between the gods and
> demons, and the flight and slaughter of people on all sides of the earth.
>
> jd 32 In those days there was a worldwide War with the Asura darklings,
> and people were slain unless they fled for their lives. I recollect those
> days.
>
>
>
> चतुर्.युगानि च_आक्रान्तम् असुरैर् मत्त.काशिभिः ।
>
> catur.yugAni ca_AkrAntam asurai:_matta.kAzibhi: |
>
> दैत्य.अन्तःपुरताम् प्राप्ताम् संस्मरामि धराभिमम् ॥६।२१।३३॥
>
> daitya.anta:puratAm prAptAm saMsmarAmi dharAbhimam ||6|21|33||
>
> .
>
>
> *conquered by the Darklings with upraised fists*
>
> *Daitya.Demon.harems were got*
>
> *I remember*
>
> *fear on Earth*
>
> *.*
> *vlm.33. I remember to have witnessed the revolution of the four yuga.ages
> of the world, and the revolt of the haughty and giddy assyrians.asuras all
> along; I have also seen the Daitya demons driven back to the wall.
>
>
>
> अत्यन्त.अन्तरित.अन्त.अन्त.समस्तापर.मण्डलाम् ।
>
> atyanta.antarita.anta.anta.samastApara.maNDalAm |
>
> अज.देव.त्रयी.शेषाम् संस्मरामि जगत्.कुटीम् ॥६।२१।३४॥
>
> aja.deva.trayI.zeSAm saMsmarAmi jagat.kuTIm ||6|21|34||
>
> .
>
>
> *swirling all around and swirling inside also, a lotus*
>
> *where the three Gods dwell*
>
> *.*
> atyanta.antaritAntAnta.samasta.apara.maNDalAm
>
> aja.deva.trayI.zeSAm
>
> saMsmarAmi
>
> jagat.kuTIm
>
> *sv.34.35 Apart from the polar region, the rest of the earth was covered
> with water. *sv.35 And then for a very long time, the whole earth was
> covered with forests, except the polar region.
>
> *vlm.34. I remember the spot of the earth, which was borne away beyond the
> boundaries of the universal flood; and recollect the cottage of the world,
> to have only the increate three (the Holy triad) left in it.
>
>
>
> चतुर्.युग.अर्धम् अपरम् नीरन्ध्राम् वन.पादपैः ।
>
> catur.yuga.ardham aparam nIrandhrAm vana.pAdapai: |
>
> अदृष्ट.इतर.निर्माणाम् संस्मरामि धराम् इमाम् ॥६।२१।३५॥
>
> adRSTa.itara.nirmANAm saMsmarAmi dharAm imAm ||6|21|35||
>
> .
>
>
> *without a break,*
>
> *I recollect that I did not see a tree take root anywhere on this solid
> Earth*
>
> *.*
> *vlm.35. I remember to have seen no other creature on earth, except the
> vegetable creation for the long duration of one half of the four yuga.ages.
> (The earth was covered with jungle for a long period after the great flood).
>
>
>
> एवम् चतुर्.युगम् साग्रम् नीरन्ध्रैर् अचलैर् वृताम् ।
>
> evam catur.yugam sAgram nIrandhrai:_acalai:_vRtAm |
>
> अप्रवृत्त.जनाचाराम् संस्मरामि धराम् इमाम् ॥६।२१।३६॥
>
> apravRtta.jana.AcArAm saMsmarAmi dharAm imAm ||6|21|36||
>
> .
>
> evam catur.yugam sAgram
>
>
> apravRtta.janAcArAm
>
> saMsmarAmi dharAm imAm
>
> *.*
> = vRta filled sAgram altogether
>
> *sv.36 Then there arose great mountains, but without any human
> inhabitants.
>
> *vlm.36. I also remember this earth to be full of mountains and
> mountainous tracts, for the space of full four yugas; when there were no
> men peopled on earth, nor their customs and usages got their ground in it.
>
> jd 36 And I saw in the beginning of the Four Ages a world full of
> mountains, and mankind had not yet taken birth. I recollect that Earth.
>
>
>
> दश.वर्ष.सहस्राणि मृत.दैत्य.अस्थि.पर्वतैः ।
>
> daza.varSa.sahasrANi mRta.daitya.asthi.parvatai: |
>
> आकीर्णाम् परितः पूर्णाम् संस्मरामि धराम् इमाम् ॥६।२१।३७॥
>
> AkIrNAm parita: pUrNAm saMsmarAmi dharAm imAm ||6|21|37||
>
> .
>
>
> *w/ ten.millenia.dead.Demon.bones=mountains . *
>
> AkIrNAm parita: *. scattered about . *
>
> pUrNAm *. full . *
>
> saMsmarAmi *– I recollect . *dharAm imAm *– this earth . *
>
> *I recollect that time I saw on Earth's curve the Vindhya Mountains
> high those Vindhya Mountains were! *
>
> *vlm.39. I remember the time when the northern and southern divisions (of
> India), were both included under the one boundary mountain (of Himalaya);
> and I remember also when the proud vindhyan vied to equal the great Meru.
>
> *sv.39 And the earth had become more like a single mountain!
>
> *AS: I remember when without Agastya, the agastya.direction, i.e. the
> south was just one great haughty (matta) mountain . the vindhya. • The
> story is that at one time all the southern mountains were like one single
> huge mountain before Agastya subdued them.
> *jd. when *agastya traveled south
>
> he made the (then) mighty *vindhya range bow down
>
> with a promise that they would not rise again
>
> till he came back north
>
> (which he never did).
>
>
> एतांश् च_अन्याच् च वृत्तान्तान् संस्मरामि बहून् अपि ।
>
> etAn ca_anyAt_ca vRttAntAn saMsmarAmi bahUn api |
>
> किम् तेन बहुना_उक्तेन सारम् संक्षेपतः शृणु ॥६।२१।४०॥
>
> kim tena bahunA_uktena sAram saMkSepata: zRNu ||6|21|40||
>
> .
>
>
> *I remember most of them—but*
>
> *what use is there for all this talk?*
>
> *But briefly hear the pith of it*
>
> *.*
> etAn ca_anyAn ca vRttAntAn saMsmarAmi bahUn_api |
>
> kim tena bahunA_uktena sAram saMkSepata: zRNu ||6|21|40||
>
> एतान् च अन्यान् च वृत्तान्तान् – Both these and other happenings —
>
> संस्मरामि बहून् अपि .I remember many of them —
>
> किं तेन बहुना उक्तेन – what use is there for all this talk? —
>
> सारं संक्षेपतः शृणु – but briefly hear the pith of it.
>
> *sv.40 I remember many such events: but let me narrate to you what is
> important.
>
> *vlm.40. I remember these and many other evsnts, which will be too long to
> relate; but what is the use of long narrations, if you will but attend to
> my telling you the main substance in brief.
>
>
>
> असंख्यातान् मनून् ब्रह्मन् स्मरामि शतशो गतान् ।
>
> manUn brahman smarAmi zataza:_gatAn |
>
> सर्वान् संरम्भ.बहुलांश्*चतुर्.युग.शतानि च ॥६।२१।४१॥
>
> asaMkhyAtAn sarvAn samrambha.bahulAn_*catur.yuga.zatAni ca ||6|21|41||
>
> .
>
> brahman – o brAhmaNa —
>
> smarAmi – I remember —
>
> sarvAn gatAn zatazas .all gone in their hundreds —
>
> samrambha.bahulAn – and their many enterprises —
>
> catur.yuga.zatAni ca – over hundreds of eons of ages.
>
> *sv.41 During my life.time I have seen the appearance and disappearance of
> countless Manus (the progenitor of the human race).
>
> *vlm.41. I have beheld innumerable Munis and manwantaras pass away before
> me, and I have known hundreds of the quadruple yagas glide away one after
> the other, all of which were full of great deeds and events; but which are
> now buried in oblivion.
>
> I can remember manifold manu.s,
>
> the fathers of Mankind.
>
> They're all gone now, in their hundreds,
>
> and their many enterprises,
>
> over many fourfold Ages.
>
>
>
> एकम् एव स्वयम् शुद्धम् पुरुष.असुर.वर्जितम् ।
>
> ekam eva svayam zuddham puruSa.asura.varjitam |
>
> of the Earth*
>
> a.madhyastha.adhama.uttamam . *no high or low or in.between = *samam – *Same
> .* andha.kakup.cakram kamcit sargam smarAmy aham x
>
> sRSTi.vibhAga:
>
> maNDala.avane: *. of the countries of the earth – *
> RkSa.cakraka.saMsthAnam
>
> dhruva.nirmANam eva ca
>
> *vlm.48. Then the earth was not divided into different countries and
> provinces, nor was there, the distinctions of cast and creed, nor
> institutions for the various orders of its people. There was then no name
> for the starry frame, nor any denomination for the polar star or its circle.
>
> *sv.47.51 First there arose the notion of creation. Then light and the
> division of the universe arose. Then one after the other the diverse beings
> were created, as also the stars and the planets.
>
>
>
> जन्म.इन्दु.भास्कर.आदीनाम् इन्द्र.उपेन्द्र.व्यवस्थितिम् ।
>
> janma.indu.bhAskara.AdInAm indra.upendra.vyavasthitim |
>
> हिरण्याक्ष.अपहरणम् वराह.उद्धारणम् क्षितेः ॥६।२१।४९॥
>
> hiraNyAkSa.apaharaNam varAha.uddhAraNam kSite: ||6|21|49||
>
> .
>
> ...
>
>
> *the rule of the brothers indra and upendra*
>
> *the killing of hiraNyAkSa.Goldeneye*
>
> *the rescue of the earth by varAha the Boar*
>
> *...*
>
> *janma.indu.bhAskara.AdInAm – *the birth of Sun & Moon & stars* .
> indra.upendra.vyavasthitim – *the rule of the brothers indra and upendra*
> . hiraNyAkSa.apaharaNam – *the killing of hiraNyAkSa.Goldeneye* .
> varAha.uddhAraNam kSite: – *the rescue of the earth by varAha the Boar...*
> *vlm.49. It was then that the sun and moon had their birth, and the gods
> Indra and Upendra had their dominions. After this occured the slaughter of
> Hiranya.Kasipu, and the restorationof the earth by the great Varaha or boar
> like incarnation of *viShNu.
>
> indra.upendra.vyavasthitim – *the rule of the brothers indra and upendra*
> . hiraNyAkSa.apaharaNam – *the killing of hiraNyAkSa.Goldeneye* .
> varAha.uddhAraNam kSite: – *the rescue of the earth by varAha the Boar...*
>
>
> कल्पनम् पार्थिवानाम् च वेद.आनयनम् एव च ।
>
> kalpanam pArthivAnAm ca veda.Anayanam eva ca |
>
> मन्दर.उन्मूलनम् च_अब्धेर् अमृत.अर्थम् च मन्थनम् ॥६।२१।५०॥
>
> mandara.unmUlanam ca_abdhe:_amRta.artham ca manthanam ||6|21|50||
>
> .
>
>
> *when Kingship was invented,*
>
> *and the vedas were first taught,*
>
> *and when Mount Churnstick was uprooted to churn the ocean for nectar*
>
> *…*
> *sv.47.51 First there arose the notion of creation. Then light and the
> division of the universe arose. Then one after the other the diverse beings
> were created, as also the stars and the planets.
>
> *vlm.50. Then there was the establishment of kings over the peoples on
> earth, and the revelation of the Vedas given to mankind; after this the
> Mandara mountain was uprooted from the earth, and the ocean was churned by
> the gods and giant races of men.
>
> the appearance of the vedas* . mandara.unmUlanam ca – *and the uprooting
> of Mount.mandara* . abdhe: amRta.artham ca manthanam – *and the churning
> of the ocean for nectar. *
>
>
> अजात.पक्षो गरुडः सागराणाम् च सम्भवः ।
>
> ajAta.pakSa:_garuDa: sAgarANAm ca sambhava: |
>
> इत्य्_आदिका* याः स्मृतयः स्वल्प.अतीत.जगत्.क्रमाः ।
>
> iti_AdikA* yA: smRtaya: svalpa.atIta.jagat.kramA: |
>
> बालैर् अपि हितास् तात स्मर्यन्ते तासु को ग्रहः ॥६।२१।५१॥
>
> bAlai:_api hi tA:_tAta smaryante tAsu ka:_graha: ||6|21|51||
>
> .
>
>
> *garuDa the Hungry, the bird that viShNu rides, born of the ocean waters*
>
> *was yet a chick*
>
> *...*
>
> *and other such memories, son, more than a few!*
>
> *world.events*
>
> *that are remembered today by schoolchildren, they're part of everyone's
> memory*
>
> *.*
> ##kal . *kalita . impelled, driven (cf.>kal); made, formed; furnished or
> provided with; divided, separated; sounded indistinctly, murmured.
>
> *sv.52 I saw that during one epoch it was lord Visnu (generally considered
> the protector) who created the universe, during another it was *brahmA who
> created the universe and in another it was Siva who became the creator.
>
> *vlm.52. I have known in former ages the god *viShNu with his vehicle of
> *garuDa, to have become Brahmá with his vehicle of swan, and the same
> transformed to Siva having the bull for his bearer and so the vice.versa.
> (This passage shows the unity of the Hindu trinity, and the
> interehangeableness of their persons, forms and attributes).
>
> *VA. I my life I saw garuda.going *viShNu turning into *brahmA swan.going,
> *brahmA turning into Shiva riding a bull, and *shiva turning into *viShNu.
>
> *AS: I agree, except for the last line translation. I (aham), with my life
> (thus) formed (kalitajIvita:), perceived (kalitavAn)_..
>
>
>
>
>
> Aloka-nicayam ca_ekam kamcit.sargam smarAmi_aham ||6|21|42||
>
> सुरापम् ब्रह्मणम् मत्तम् निषिद्ध-सुर-शूद्रकम् ।
>
> surApam brahmaNam mattam niSiddha-sura-zUdrakam |
>
> bahu-nAtha=satIkam ca kamcit.sargam smarAmi_aham ||6|21|43||
>
> वृक्ष-नीरन्ध्र-भू-पीठम् अकल्पित-महार्णवम् ।
>
> vRkSa-nIrandhra-bhU-pITham akalpita-mahArNavam |
>
> svayam samjAta-puruSam kamcit sargam smarAmi_aham ||6|21|44||
>
> अपर्वतम् अभूमिम् च व्योमस्थ.अमर-मानवम् ।
>
> a-parvatam a-bhUmim ca vyomastha.amara-mAnavam |
>
>
> On Fri, Jul 28, 2017 at 9:00 PM jivadas <das....@gmail.com> wrote:
>
>> work in progress .v17
>>
>> work in progress .v15,16
>>
>> latest update:
>>
>>
>>
>> https://www.dropbox.com/s/cqg4wz3dp7pccm8/fm6021%202.jl27..28%20Passing%20through%20Eternity%20.z52.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *O*ॐm
>>
>>
>>
>>
>>
>>
>>
>> [image: http://srimadbhagavatam.org/images/caligraphy.gif]
>>
>>
>>
>> *[image: image not displayed]*
>>
>>
>>
>>
>>
>>
>> [image:
>> http://upload.wikimedia.org/wikipedia/commons/c/c0/Indian_Crow.jpg]
>>
>> https://www.dropbox.com/s/e7i8tot2lv0m6eu/bhushuNDa.QuakeEarth.docx?dl=0
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> *bhushuNDa.QuakeEarth continued—*
>>
>> 1 *Ø*
>> युग-क्षोभेषु घोरेषु वात्यासु विषमासु च ।
>>
>> सुस्थिर: कल्प-वृक्षो ऽयम् न कदाचन कम्पते ॥६।२१।१॥
>>
>> yuga-kSobheSu ghoreSu vAtyAsu viSamAsu ca |
>>
>> susthira: kalpa-vRkSo_ ayam na kadAcana kampate ||6|21|01||
>>
>> hurricanes*
>>
>> *this kalpa.Tree *
>>
>> *stands *
>>
>> *still*
>>
>> *: *
>>
>> *at no time does it tremble*
>> .
>>
>> *VA. what is *vAkyAsu here? *AS: I propose that it is simply a typo - one
>> of the rare events in the old Panshikar edition! The word should be vAtyA,
>> referring to the dread winds of pralaya.
>> *jd. an excellent most certainly correct conjecture!
>>
>> \
>>
>> अगम्यो ऽयम् समग्राणाम् लोकान्तर-विहारिणाम् ।
>>
>> agamyo_ ayam samagrANAm lokAntara-vihAriNAm |
>>
>> भूतानाम् तेन तिष्ठाम इव साधो सुखेन वै ॥२॥
>>
>> bhUtAnAm tena tiSThAma iva sAdho sukhena vai ||02||
>>
>> .
>>
>>
>> *so here we seem, sAdhu, to take our pleasure*
>>
>> *.*
>> ~vlm.2. This arbor of desire is inaccessible to other people dwelling in
>> all worlds;
>>
>> it is therefore that we reside here in perfect peace and delight, and
>> without disturbance of any kind.
>>
>> * a-gamya: – not being approachable - ayam – this place - samagrANAm
>> loka.antara-vihAriNAm bhUtAnAm – by all the creatures and residents of
>> another world - tena tiSThAma: – thus we remain - iva sAdho – as-if, o
>> sAdhu, - sukhena vai – with total pleasure.
>>
>> \
>>
>> हिरण्याक्षो धरा-पीठं द्वीप.सप्तक-वेष्टितम् ।
>>
>> hiraNyAkSo_ dharA.pITham dvIpa-saptaka-veSTitam |
>>
>> यदा जहार तरसा नाकम्पत तदा तरुः ॥३॥
>>
>> yadA jahAra tarasA na _akampata tadA taru: ||3||
>>
>> .
>>
>>
>> *submerged the Earth with its seven continents,*
>> ~vlm. When hiraNyakSha the gigantic demon of antideluvian race
>>
>> strove to hurl this earth with all its septuple continents into the
>> lowest abyss...
>>
>>
>> *.*
>>
>> *#char. #hiraNyAkSa‑: – *hiraNyAkSa.Goldeneye, a noted daitya.*Demon*
>> Earth, but was killed by *viShNu विष्णु , in his third or varSa avatAra
>> वर्ष अवतार) MBh.Pur.
>>
>> ~AB. yady api dharayA saha kalpavRkSasya api haraNam vidyata eva tathA
>> 'pi divya-prabhAva-balAn na Akampatety Azaya: ||
>>
>> ~sv.3-11 There have been several of the latter when demons have tried to
>> destroy or overwhelm the earth, as also when the Lord has intervened and
>> rescued the earth from the grip of the demons. During all these this tree
>> has remained unaffected.
>>
>>
>>
>> dharA-pITham – *did violence to the Earth-realm* -
>> dvIpa-saptaka-veSTitam – *wrapped in its seven continents* - na akampata
>> tadA taru: – *the tree was **not disturbed. *
>>
>>
>> यदा लोलायितवपुर्बभूवामरपर्वतः ।
>>
>> yadA lolAyita-vapur babhUvAmara-parvata: |
>>
>> सर्वतो दत्तसाम्याद्रिस्तदा नाकम्पत द्रुमः ॥४॥
>>
>> sarvato datta-sAmya.adris tadA na_akampata druma: ||04||
>>
>>
>> *shook like the body of a girl, *
>>
>> *and the surrounding mountains too. *
>>
>> *This kalpa Tree was not disturbed. *
>>
>> yadA lolAyita-vapu: –
>>
>> *when a trembling body *=
>>
>> babhUva amara-parvata: –
>>
>> *was the mountain of immortals *=
>>
>> sarvata: datta-sAmya.adri: –
>>
>> *everywhere being-likewise-mountains *=
>>
>> tadA na akampata druma: –
>>
>> *then this tree was not shaken. *
>> #lul – लुल् -(connected with >lud √ लुद् , and >lu 1. लु) cl.1 P. (
>> Dha1tup. ix , 27 v.l.) #lolita लोलति (only pr. and pr. p. P. A1. #lolat
>> लोलत् and , #lolamAna लोलमान) , to move to and fro , roll about , stir
>> _paJcar.; to disappear S3is3. x , 36: Caus. #lolayita -लोलयति , to set
>> in motion , agitate , confound , disturb R. S3is3.
>>
>> ~AB. sarvato dattA: sAmyAyastambha.upaSTambha-zilAvadadrayo yasya
>> tathAvidho_amaraparvata: arthAd varAheNa punar-bhUmi-pratiSThApana-dazAyAm
>> iti gamyate ||
>>
>> ~vlm.4. And then as this mountainous abode of the gods, stood trembling
>> with all other mountains of this earth (on the tusk of the divine Varáha or
>> boar), even then did this tree remain unshaken on its firm basis.
>>
>> ~sv.3-11 There have been several of the latter when demons have tried to
>> destroy or overwhelm the earth, as also when the Lord has intervened and
>> rescued the earth from the grip of the demons. During all these this tree
>> has remained unaffected.
>>
>> \
>>
>> भुज.अवष्टम्भ-विनमन् मेरुर् नारायणो यदा ।
>>
>> bhuja.avaSTambha-vinaman merur nArAyaNo yadA |
>>
>> मन्दरम् प्रोद्द-धारा.अद्रिम् तदा न .अकम्पत द्रुम: ॥५॥
>>
>> mandaram prodda-dhArA.adrim tadA na .akampata druma: ||05||
>>
>>
>> *when nArAyaNa.Manway stooped*
>>
>> *to gather mighty Mount Meru & its forests into his arms*
>>
>> *the Tree was not disturbed*
>>
>> *.*
>> ~AB. bhUja iti | atrApi cartu-bhujo dvAbhyAm bhujAbhyAm nerum avaSTabhya
>> itarAbhyAm mandaram proddadhArA itigamyate ||
>>
>> ~vlm.5. When Náráyana tupported this seat of the gods on his two arms
>> (i.e. the Meru), and uplifted the mandara mount on the other two, even then
>> did this tree remain unshaken.
>>
>> \
>>
>> यदा सुर.असुर-क्षोभ-पतच्-चन्द्र.अर्क-मण्डलम् ।
>>
>> yadA sura.asura-kSobha-patat-candra.arka-maNDalam |
>>
>> आसीज् जगद् अति.क्षुब्धम् तदा न .अकम्पत द्रुम: ॥६॥
>>
>> AsIt_ jagad ati.kSubdham tadA na _akampata druma: ||6||
>>
>> .
>>
>>
>> *when then the sun and moon trembled and Earth shook too*
>>
>> *the kalpa Tree was not disturbed*
>>
>> *.*
>> ~AB. surAsurayo: kSobhas tIvra-saMgrAmas tena patac candra.arka-mandalam
>> ||
>>
>> ~sv.3-11 There have been several of the latter when demons have tried to
>> destroy or overwhelm the earth, as also when the Lord has intervened and
>> rescued the earth from the grip of the demons. During all these this tree
>> has remained unaffected.
>>
>> ~vlm.6. When the orbs of the sun and moon, shook with fear, at the
>> tremendous warfare of the gods and demons, and the whole earth was in a
>> state of commotion and confusion, even then did this tree stand firm on its
>> root.
>>
>> *yadA sura.asura-kSobha-patat-candra.arka-maNDalam – when
>> Sura Brightlings and Asura Darklings went to war in darkness and light = *AsIj
>> jagad ati-kSubdham – *the world was overwhelmed by them *= tadA na
>> akampata druma: – *but then the Tree was not disturbed. *
>>
>> \
>> उन्मूलित.अद्रि-इन्द्र-शिला यदा .उत्पात.अनिला ववु: ।
>>
>> unmUlita.adri-indra-zilA yadA _utpAta.anilA vavu: |
>>
>> आधूत-मेरु-तरवस् तदा न .अकम्पत द्रुम: ॥७॥
>>
>> AdhUta-meru-tarava:_ tadA na _akampata druma: ||7||
>>
>> .
>>
>>
>> *of all the wonderful trees on Mount.meru only that tree was not
>> disturbed*
>>
>> *. *
>> ~vlm.7. When the mountains were up-rooted by the hail-storms blowing with
>> tremendous violence, and sweeping away the huge forest trees of this mount
>> of Meru, even then was this tree unshaken by the blast.
>>
>>
>>
>> यदा क्षीरोदलोलाद्रिकन्दरानिलकम्पिताः । कल्पाभ्रपङ्क्तयश्चेरुस्तदा नाकम्पत
>> द्रुमः ॥८॥
>>
>> yadA kSIroda-lola.adri-kandara.anila-kampitA: |
>> kalpa.abhra-paGktayaz_cerus_tadA na_akampata druma: ||08||
>>
>> cloud by the winds, the Tree was not disturbed. *
>>
>> yadA *- when - *
>>
>> kSIroda-lola.adri-kandara.anila-kampitA: *x *
>> kSIroda Milk-Ocean lola tossing adri mountain kandara cavern anila wind
>> kalpa age abhra cloud paGkta 5-fold
>>
>>
>> tadA *- then - *
>>
>> na_akampata druma:* x *
>> ~AB. kSIrAbdhau lolasya mandarAdre: kandarAnilair kampitA: ||
>>
>> ~vlm.8. When the mount Mandara rolled into the milky ocean, and gusts of
>> wind filling its caverns (like canvases of a vessel), bore it afloat on the
>> surface of the water; and the great masses of deluvian clouds rolled about
>> in the vault of heaven, even then did this tree remain stead fast as a rock.
>>
>> rescued the earth from the grip of the demons. During all these this tree
>> has remained unaffected. *
>>
>>
>> यदा समन्ततो मेरु: कालनेमि-भुजान्तरे ।
>>
>> yadA samantato_ meru: kAlanemi-bhujAntare |
>>
>> किंचिद् उन्मूलितो ऽतिष्ठत् तदा न .अकम्पत द्रुम: ॥९॥
>>
>> kim.cit_ unmUlito_ atiSThat tadA na _akampate* druma: ||09||
>>
>> .
>>
>>
>> samantata: meru: *x *
>>
>> kAlanemi-bhujAntare *x *
>>
>> kim.cid unmUlita:_atiSThat *x *
>>
>> *then*
>>
>> na_akampata druma: *x *
>> ~sv.3-11 There have been several of the latter when demons have tried to
>> destroy or overwhelm the earth, as also when the Lord has intervened and
>> rescued the earth from the grip of the demons. During all these this tree
>> has remained unaffected.
>>
>> even then this tree remained steady on its roots.*
>>
>> samantatas on all sides
>>
>>
>> \
>>
>> पक्षि.ईश-पक्ष-पवना अमृत.आक्रान्ति-संगरे ।
>>
>> pakSi.Iza-pakSa-pavanA:_ amRta.AkrAnti-saMgare |
>>
>> यदा ववु: पतत् सिद्धास् तदायम् न .अपतद् द्रुम: ॥१०॥
>>
>> yadA vavu: patat siddhA:_ tadAyam na_ apatat_ druma: ||10||
>>
>> .
>>
>>
>> *when they went to war for the Nectar of*
>>
>> *Immortality, the siddha.Adepts were blown.away,*
>>
>> *even then the Tree did not stir*
>>
>> *.*
>> ~vlm.10. When the siddhas were blown away by the flapping wings of garuda
>> the king of birds, in their mutual warfare for this ambrosial fare, even
>> then this remained unmoved by the wind.
>>
>> ~AB. amRtAkrAntir amRtAharaNam tadarthe saMgare | patanta: siddhA:
>> yebhya: || saMgara conflict
>>
>> *by the wind of the wings of the Lord of Bird.Lord amRta.AkrAnti.saMgare
>> – /n immortal-giving.battle – yadA vavu: - when they blew - patat siddhAs –
>> away the siddha.Adepts = tadA_ayam na_apatad druma: - even then the Tree
>> did not stir.
>>
>> यदा शेष.आकृतिम् रुद्रो न समाप्त.एक-चेष्टिताम् ।
>>
>> yadA zeSa.AkRtim rudro_ na samApta.eka-ceSTitAm |
>>
>> ययौ गरुत्मान् ब्रह्माण्डम् तदा न अकम्पत द्रुम: ॥११॥
>>
>> yayau garutmAn brahmANDam tadA na _akampata druma: ||11||
>>
>> .
>>
>>
>> zeSa.AkRtim rudra: *x *
>>
>> na samApta.eka-ceSTitAm *x *
>>
>> yayau garutmAn_brahmANDam *x *
>>
>> tadA na_akampata druma: - *even then the Tree was not shaken. *
>>
>> ~vlm.
>>
>> *When the snake which upholds the earth, was assailed *
>>
>> *by Rudra in the form of garuda, who shook the world by the blast of his
>>
>>
>> kalpa.anala-zikhA: *x *
>>
>> zaila.abdhi-sakala.ulbaNa: *x *
>>
>> seSa: phaNAbhi: tatyAja *x *
>>
>> *then*
>>
>> na_akampata druma: *x *
>> ~vlm.12. When the flame of the last conflagration, threatened to consume
>> the world with the seas and mountains; and made the snake which supported
>> the earth on his hoods, throwout living fire from all his many mouths, even
>> then this tree was neither shaken nor burnt down by the gorgeous and all
>> devouring fire.
>>
>> ~sv.12 Even the flood and the scorching heat of the sun attendant upon
>> cosmic dissolution have not succeeded in shaking this tree.
>>
>> ~AB. zailAnAm abhInAm sakalAnAm prANinAm colbaNA duHsahA:
>> kalpAnala-zikhA: phaNAbhir mukhais tatyAja ujjagAra |
>> samkarSaNa-mukhAgni?aivAnte pralapasya purANeSu prasiddhe: ||
>>
>> *jd.
>>
>>
>> *scorching the mountains and the seas, *
>>
>> *the Tree was not disturbed. *
>>
>> 13| *Ø*
>> एवम्.रूपे द्रुम-वरे तिष्ठताम् आपद: कुत: ।
>>
>> evam.rUpe druma-vare tiSThatAm Apada: kuta: |
>>
>> अस्माकम् मुनि-शार्दूल दौ:स्थित्येन किल .आपद: ॥१३॥
>>
>> asmAkam muni-zArdUla dau:sthityena kila _Apada: ||13||
>>
>> .
>>
>>
>> tiSThatAm Apada: kuta: *x *
>>
>> asmAkam muni-zArdUla *x *
>>
>> dau:sthityena kila Apada: *x *
>> ~sv.13 On account of this, we who dwell on this tree have also escaped
>> harm: evil overtakes one who lives in an unholy place.
>>
>> ~AB. dauHsthityena duSTa-sthAna-nivAsena ||
>>
>> ~vlm. Such being the stability of this tree, there is no danger O Sage!
>> that can betake us here, as there is no evil than can ever betide the
>> inhabitants of heaven. How can we, O great Sage! be ever exposed to any
>> danger, who are thus situated in this tree which defies all casualties. We
>> are out of all fear and danger as those that are situated in heaven. (The
>> object of one's desire is in a manner his highest heaven).
>>
>> ~jd. Since this is the kind of tree it is, we do not know danger. Best of
>> munis, how can there be any trouble for us?
>>
>>
>>
>>
>> \
>> कल्पान्तेषु महाबुद्धे वहत्स्व् उत्पात-वायुषु ।
>>
>> kalpAnteSu mahAbuddhe vahatsu_ utpAta-vAyuSu |
>>
>> प्रपतत्स्व् इन्दु-भा.अर्केषु कथम् तिष्ठसि विज्वर: ॥१४॥
>>
>> prapatatsu_ indu-bhArkeSu katham tiSThasi vijvara: ||14||
>>
>> .
>>
>>
>> *following the wind *
>>
>> *(a moon in starlight!) *
>>
>> *how do you continue so carefree*
>>
>> *? *
>> *sv. ... at the end of the life of the cosmos, when everything is
>> dissolved, how have you managed to survive?
>>
>> ~vlm.14. Vasishtha rejoined. But tell me, O Sagely bird! that has borne
>> with the blasts of dissolution, how could yon remain unhurt and unimpaired,
>> when many a sun and moon and stars have fallen and faded away.
>>
>> ~jd. Great.Sage, during all these ages you must have passed thru
>> calamitous events, when even the sun and moon meet disaster, how do you
>> remain unharmed?
>>
>> ~AB. indau bheSu nakSatreSv arkeSu ca prapatatsu | tathA ca tadAnIm
>> pralaye bhUlokAn tasya dAhAn na meru-kalpa-vRkSAdibhisrANapratyAzeti bhAva:
>> ||
>>
>>
>>
>>
>> 15 *Ø*
>> यदा पपात कल्पान्ते व्यवहारो जगत्.स्थितौ ।
>>
>> yadA papAta kalpAnte vyavahAro_ jagat.sthitau |
>>
>> कृतघ्न इव सन् मित्रं तदा नीडं त्यजाम्य् अहम् ॥१५॥
>>
>> kRtaghna* iva san mitram tadA nIDam tyajAmi_ aham ||15||
>>
>> .
>>
>>
>> vyavahAra: jagat-sthitau *x *
>>
>> kRtaghna iva san-mitram – *like an ingrate his BEST.friend *=
>>
>> tadA nIDam tyajAmi aham – *then I abandon my nest = *
>> #kRtaghna a. -"destroying past services or benefits, unmindful of
>> (services) rendered, ungrateful (sixteen kinds of ungrateful men are
>> enumerated); defeating or rendering vain all previous measures; -tA f.
>> ingratitude; <-tva> n. id.; kRtaghnI-kRti f. representing as ungrateful. —
>>
>> ~vlm.15. Bhusunda said. When at the end of a kalpa period, the order of
>> the world and laws of nature are broken and dissolved; we are then
>> compelled to foresake our nest as an ungrateful man alienates his best
>> friend.
>>
>> ~sv.15 BHUSUNDA replied: During that period, O sage, I abandon this nest,
>> even as an ungrateful man abandons his friend.
>>
>> ~AB. kalpAnte sahasra-mahAyuga-paryante ||
>>
>> \
>>
>> आकाश एव तिष्ठामि विगत.अखिल-कल्पन: ।
>>
>> AkAza* eva tiSThAmi vigata.akhila-kalpana: |
>>
>> स्तब्ध-प्रकृति-सर्व.अङ्गो मनो निर्वासनम् यथा ॥१६॥
>>
>> stabdha-prakRti-sarva.aGgo_ mano_ nirvAsanam yathA ||16||
>>
>> .
>>
>> wood*
>>
>> *&*
>>
>> *Mind without Attachment*
>>
>> *.*
>> ~sv.16 Then I remain united with cosmic space, totally free from all
>> thoughts and mental modifications.
>>
>> ~vlm.16. We then remain in the air freed from our fancies, the members of
>> the body become defunct of their natural functions, and the mind is
>> released from its volitions.
>>
>> *AkAze eva tiSThAmi – in Space even I remain = vigata.akhila-kalpana: –
>> dispersed-all-conceit = stabdha-prakRti-sarvAGgo x mano_ nirvAsanam yathA –
>> the Mind un.vAsanAted thus.
>>
>>
>>
>> प्रतपन्ति यदादित्याः शकलीकृतभूधराः ।
>>
>> वारुणीं धारणां बद्ध्वा तदा तिष्ठामि धीरधीः ॥१७
>>
>> प्रतपन्ति यदादिty A: शकलीकृतभूधरा: ।
>>
>> pratapanti yadAdityA: zakalI.kRta-bhU.dharA: |
>>
>> वरुणीं धारणां बद्ध्वा तदा तिष्ठामि धीरधी: ॥१७॥
>>
>> varuNIm dhAraNAm baddhvA tadA tiSThAmi dhIra-dhI: ||17||
>>
>>
>> zakalI-kRta=bhU-dharA: *x *
>> varuNIm dhAraNAm baddhvA – the *dhAraNA of *varuNa ...
>>
>> tadA tiSThAmi dhIra-dhI: – then I affect as heroic.thought.
>>
>> ~vlm.17. When the zodiacal suns shine in their full vigour, and melt down
>> the mountains by there intense heat, I then remain with my understanding;
>> under the influence of varunas' mantra or power. (Varuna the god of water
>> is said to be allied with the human soul, which is a watery substance).
>>
>> ~sv.17 When the twelve cosmic suns pour unbearable heat upon this
>> creation, I practise the varuni-dharana and remain unaffected. (Varuna is
>> the lord of waters: varuni-dharana is contemplation of Varuna.)
>>
>>
>>
>> यदा शकलिताद्रीन्द्रा वान्ति प्रलयवायवः ।
>>
>> पार्वतीं धारणां बद्ध्वा खे तिष्ठाम्यचलं तदा ॥१८
>>
>> यदा शकलित.अद्रि-इन्द्रा वान्ति प्रलय-वायव: । पार्वतीम् धारणाम् बद्ध्वा खे
>> तिष्ठाम्य्_अचलम् तदा ॥१८॥
>>
>> yadA zakalita.adri-indrA vAnti pralaya-vAyava: | pArvatIm dhAraNAm
>> baddhvA khe tiSThAmy_acalam tadA ||18||
>>
>> yadA
>>
>>
>> vAnti pralaya-vAyava: *x *
>>
>> pArvatIm dhAraNAm baddhvA *x *
>>
>> khe tiSThAmy_acalam tadA *x *
>>
>> *when the mountains are shattered by the fierce winds of the Final Day,
>> the Mountain Goddess, rest in space. *
>>
>>
>> yAti eka.arNavatAm yadA *x *
>>
>> vAyavIm dhAraNAm baddhvA *x *
>>
>> samplave_acaladhIs_tadA *x *
>>
>> गल् #gal -> गल् #*galita‑* - dropped, oozed, trickling amar • fallen
>> the moon) varbR • •• for #gAlita, (liquefied, melted) W.
>>
>> ~sv.19 When the whole universe is flooded with the waters of cosmic
>> dissolution, I practise vayu-dharana and remain unaffected. (Vayu is wind
>> and vayu-dharana is contemplation of the wind.)
>>
>> ~vlm.19. When the earth with its mountains is dissolved into water, and
>> presents the face of an universal ocean over its surface; it is then by
>> virtue of the váyu manntra or my volatile power, that I keep myself aloft
>> in the air.
>>
>>
>>
>> ब्रह्माण्डपारमासाद्य तत्त्वान्ते विमले पदे ।
>>
>> सुषुप्तावस्थया तावत्तिष्ठाम्यचलरूपया ॥२०||
>>
>> ब्रह्माण्डपारमासाद्य तत्त्वान्ते विमले पदे । सुषुप्तावस्थया
>> तावत्तिष्ठाम्यचलरूपया ॥२०॥
>>
>> brahmANDa-pAram AsAdya tattva.ante vimale pade | suSupta.avasthayA
>> tAvat_tiSThAmi_acala-rUpayA ||20||
>>
>> Egg - *
>>
>> tattva.ante vimale pade *– in the pure state beyond the tattva.elements
>> - *
>>
>> suSupta.avasthayA *– in the Sleep-state - *
>>
>> tAvat_tiSThAmi_acala-rUpayA *– thus much I rest in mountain-form. *
>> ~vlm.20. I then convey myself across this visible world, and rest in the
>> holy state of the spotless spirit; and remain in a state of profound sleep,
>> without any agitation of the body and mind.
>>
>> ~sv.20 Then I remain as if in deep sleep till the beginning of the next
>> cosmic cycle.
>>
>> ~AB. =brahmANDasya sthUla-sUkSma-samaSThe: pAram paramAvadhi-bhUtam
>> avyAkRtam AsId ya tattvAnAm catur-vi||M||zatInAm SamDiva-zatInAm
>> SaT-triMzatAm vA nAmAdi-prANantAnAm vA ante bhUmAkhye pade
>> suSuptavad.ekarasa-nirvikalpa-samAdhy-avasthayA ||
>>
>>
>>
>> यावत्पुनः कमलजः सृष्टिकर्मणि तिष्ठति ।
>>
>> तत्र प्रविश्य ब्रह्माण्डं तिष्ठामि विहगालये ॥२१
>>
>> यावत्पुन: कमलज: सृष्टिकर्मणि तिष्ठति । तत्र प्रविश्य ब्रह्माण्डं तिष्ठामि
>> विहहालये ॥२१॥
>>
>> yAvat_puna: kamala.ja: sRSTi-karmaNi tiSThati | tatra pravizya brahmANDam
>> tiSThAmi vihaga.Alaye ||21||
>>
>>
>> *begins a new creation, then *
>>
>> *I reenter the *brahmAEgg *
>>
>> *and settle in my bird-abode. *
>>
>> yAvat_puna: kamala.ja: *- when again the flower.born *brahmA - *
>>
>> sRSTi-karmaNi tiSThati *– abides in the works of creation – *
>>
>> tatra pravizya brahmANDam *– there having entered the Cosmic Egg - *
>>
>> tiSThAmi vihaga.Alaye *– I abide in my bird-abode - *
>> ~vlm.21. I remain in this torpid state, until the lotus-born Brahmá is
>> again employed in his work of creation, and then I re.enter into the limits
>> of the re-created world, where I settled again on this arbour of desire.
>> (The departed soul is free from desire, which it re-assumes to itself upon
>> its re.entrance into life).
>>
>> ~sv.21 When the new Creator begins to create a new cosmos, I resume my
>> abode in this nest.
>>
>>
>>
>>
>>
>> श्रीवसिष्ठ उवाच ।
>>
>> यथा तिष्ठसि पक्षीन्द्र धारणाभिरखण्डितः ।
>>
>> कल्पान्तेषु तथा कस्मान्नान्ये तिष्ठन्ति योगिनः ॥२२
>>
>> यथा तिष्ठसि पक्षीन्द्र धारणाभिरखण्डित: । कल्पान्तेषु तथा कस्मान्नान्ये
>> तिष्ठन्ति योगिन: ॥२२॥
>>
>> yathA tiSThasi pakSIndra dhAraNAbhir akhaNDita: | kalpAnteSu tathA kasmAn
>> nAnye tiSThanti yogina: ||22||
>>
>>
>> *constantly practising dhAraNa*
>>
>> *throughout the kalpa Ages?*
>>
>> yathA tiSThasi pakSIndra –
>>
>> *as you remain, o BirdLord = *
>>
>> dhAraNAbhi: akhaNDita: –
>>
>> *with *dhAraNAs continually = *
>> kalpAnteSu tathA – thus at the kalpantas
>>
>>
>> na anye tiSThanti yogina: – *do not other *yogIs remain so?*
>> ~sv.22 VASISTHA asked: Why is it that others are not able to do what you
>> have done?
>>
>>
>>
>> भुशुण्ड उवाच ।
>>
>> ब्रह्मन्नियतिरेषा हि दुर्लङ्ध्या पारमेश्वरी ।
>>
>> मयेदृशेन वै भाव्यं भाव्यमन्यैस्तु तादृशैः ॥२३
>>
>> ब्रह्मन्_नियतिर्_एषा हि दुर्लङ्घ्या पारमेश्वरी । मया_ईदृशेन वै भाव्यम् भाव्यम्
>> अन्यैस्_तु तादृशै: ॥२३॥
>>
>> brahman_niyatir_eSA hi durlaGghyA pAramezvarI | mayA_IdRzena vai bhAvyam
>> bhAvyam anyais_tu tAdRzai: ||23||
>>
>> brahman niyati-: eSA hi –
>>
>>
>> dur-laGghyA pAramezvarI –
>>
>> *hard to escape, supreme goddess *=
>>
>>
>> श्रीवसिष्ठ उवाच ।
>>
>> अत्यन्तमोक्षदीर्घायुर्भवान्निर्देशनायकः ।
>>
>> ज्ञानविज्ञानवान्धीरो योगयोग्यमनोगतिः ॥२६
>>
>> अत्यन्त-मोक्ष-दीर्घायुर्_भवान्_निर्देश-नायक: । ज्ञान-विज्ञानवान्_धीरो योग
>> -योग्य-मनो-गति: ॥२६॥
>>
>> atyanta-mokSa-dIrghAyur_bhavAn_nirdeza-nAyaka: | jJAna-vijJAnavAn_dhIro
>> yoga-yogya-mano-gati: ||26||
>>
>> atyanta-mokSa-dIrgha.Ayus –
>>
>>
>> *Boundless-Freedom-long-lived = *
>>
>> bhavAn nirdeza-nAyaka: –
>>
>> *Your Majesty is our teacher and lord = *
>>
>> jJAna-vijJAnavAn dhIra: –
>>
>> *a hero of wisdom and understanding *=
>>
>> yoga-yogya-manas-gati: –
>>
>> *with manas.Mind given to a fitting yoga. *
>>
>>
>> भुशुण्ड उवाच ।
>>
>> बृहत्तर शिलावृक्षामजाततृणवीरुधम् ।
>>
>> अशैलवनवृक्सौघां स्मरामीमां धरामधः ॥२८
>>
>> बृहत्तर शिल.अवृक्षाम् अजात-तृण-वीरुधम् । अशैलवन्_अ-वृक्ष.ओघम् स्मरामि_
>> इमाम् धराम् अध: ॥२८॥
>>
>> bRhattara zila.avRkSAm ajAta-tRNa-vIrudham | azailavan_a-vRkSa.ogham
>> smarAmi_imAm dharAm adha: ||28||
>>
>> bRhattara – O Your Immensity, —
>>
>> zilA-vRkSAm – this tree-mountain —
>>
>>
>> azailavan avRkSa-ogham smarAmi_imAm dharAm adha: *x *
>>
>> ajJAta-zazi-maNDalAm *x *
>>
>> avibhakta-divAlokAm *x *
>>
>> saMsmarAmi dharAm adha: *x *
>> diva-day adhIza: lord sUrya: ma?ruprabhAbhir avibhakta: apRthag-bhUta:
>> pRthag-asann iti yAvat | divAloko dinahetu: prakAza: ||
>> anutpanna.unproduced divAdhIzAm Lord of Day ajJAta-zazi-maNDalAm
>> avibhakta-divAlokAm saMsmarAmi dharAm adha:
>>
>> ~sv.30-31 In those days there was neither day nor night below the polar
>> region: for in the rest of the earth neither the sun nor the moon shone.
>> Only one half of the polar region was illumined.
>>
>> ~vlm.30 I remember a time when the lord of day-the sun was unproduced,
>> and when the orb of the moon was not yet known, and when the earth under me
>> was not divided by day and light, but was lighted by the light of this
>> mount of Meru.
>>
>> jd 21.30 The Lord of Day did not shine then, nor did the Mandala of
>> Night. I recollect that time on earth, without sun and moon, when the day
>> was not divided into parts.
>>
>>
>>
>> मेरुरत्नतलोद्द्योतैरर्धप्रकटकोटरम् ।
>>
>> meru-ratna-tala.uddyotair_ardha-prakaTa-koTaram |
>>
>> लोकालोकमिवाढ्याद्रिभुवनं संस्मराम्यहम् ॥३१॥
>>
>> lokAlokam iva_ADhya.adri-bhuvanam saMsmarAmy_aham ||31||
>>
>>
>> ardha-prakaTa-koTaram *x *
>>
>> lokAlokam iva_ADhya.adri-bhuvanam saMsmarAmi_aham *x *
>> चतुर्.युगानि च .आक्रान्ताम् असुरैर् मत्त-काशिभिः ।
>>
>> catur-yugAni ca _AkrAntam asurai:_ matta-kAzibhi: |
>>
>> दैत्य.अन्तःपुरतां प्राप्तां संस्मरामि धरामिमाम् ॥३३॥
>>
>> daitya.anta:puratAm prAptAm saMsmarAmi dharAbhimam ||33||
>>
>> .
>>
>>
>> *conquered by the Darklings with upraised fists *
>>
>> *daitya.Demon-harems were got *
>>
>> *I remember *
>>
>> *fear on Earth*
>>
>> *. *
>> ~vlm.33. I remember to have witnessed the revolution of the four
>> yuga.ages of the world, and the revolt of the haughty and giddy
>> assyrians-asuras all along; I have also seen the Daitya demons driven back
>> to the wall.
>>
>>
>>
>> अत्यन्तान्तरितान्तान्तसमस्तापरमण्डलाम् ।
>>
>> अजदेवत्रयीशेषां संस्मरामि जगत्कुटीम् ॥३४
>>
>> अत्यन्तान्तरितान्तान्तसमस्तापरमण्डलाम् । अजदेवत्रयीशेषां संस्मरामि
>> जगत्कुटीम् ॥३४॥
>>
>> atyanta.antaritAntAnta-samastApara-maNDalAm | aja-deva-trayI-zeSAm
>> saMsmarAmi jagat-kuTIm ||34||
>>
>> inside also, a lotus where the three Gods dwell. *
>>
>> atyanta.antaritAntAnta-samasta.apara-maNDalAm *x *
>>
>> aja-deva-trayI-zeSAm *x *
>>
>> saMsmarAmi *x *
>>
>> jagat-kuTIm *x *
>> ~sv.34-35 Apart from the polar region, the rest of the earth was covered
>> with water. ~sv.35 And then for a very long time, the whole earth was
>> covered with forests, except the polar region.
>>
>> ~vlm.34. I remember the spot of the earth, which was borne away beyond
>> the boundaries of the universal flood; and recollect the cottage of the
>> world, to have only the increate three (the Holy triad) left in it.
>>
>>
>>
>> चतुर्युगार्धमपरं नीरन्ध्रां वनपादपैः ।
>>
>> अदृष्टेतरनिर्माणां संस्मरामि धरामिमाम् ॥३५
>>
>> चतुर्युगार्धमपरं नीरन्ध्रां वनपादपै: । अदृष्टेतरनिर्माणां संस्मरामि
>> धरामिमाम् ॥३५॥
>>
>> catur.yuga.ardham aparam nIrandhrAm vana-pAdapai: | adRSTetaranirmANAm
>> sam.smarAmi dharAmimAm ||35
>>
>> ||
>>
>>
>> *without a break,*
>>
>> *I recollect that I did not see a tree take root anywhere on this solid
>> Earth*
>>
>> *. *
>> ~vlm.35. I remember to have seen no other creature on earth, except the
>> vegetable creation for the long duration of one half of the four yuga.ages.
>> (The earth was covered with jungle for a long period after the great flood).
>>
>>
>>
>> एवं चतुर्युगं साग्रं नीरन्ध्रैरचलैर्वृताम् ।
>>
>> अप्रवृत्तजनाचारां संस्मरामि धरामिमाम् ॥३६
>>
>> एवम् चतुर्.युगम् साग्रम् नीरन्ध्रैर्_अचलैर्_वृताम् ।
>>
>> अप्रवृत्त-जनाचाराम् संस्मरामि धराम् इमाम् ॥३६॥
>>
>> evam catur.yugam sAgram nIrandhrair_acalair_vRtAm |
>>
>> apravRtta-janAcArAm saMsmarAmi dharAm imAm ||36||
>>
>> = vRta filled sAgram altogether
>>
>> ~sv.36 Then there arose great mountains, but without any human
>> inhabitants.
>>
>> ~vlm.36. I also remember this earth to be full of mountains and
>> mountainous tracts, for the space of full four yugas; when there were no
>> men peopled on earth, nor their customs and usages got their ground in it.
>>
>> jd 36 And I saw in the beginning of the Four Ages a world full of
>> mountains, and mankind had not yet taken birth. I recollect that Earth.
>>
>>
>>
>> दशवर्षसहस्राणि मृतदैty Aस्थिपर्वतैः ।
>>
>> आकीर्णां परितः पूर्णां संस्मरामि धरामिमाम् ॥३७
>>
>> दश-वर्ष-सहस्राणि-मृत-दैty Aस्थि-पर्वतै: । आकीर्णाम् परित: पूर्णाम्
>> संस्मरामि धराम् इमाम् ॥३७॥
>>
>> daza-varSa-sahasrANi-mRta-daityAsthi-parvatai: | AkIrNAm parita: pUrNAm
>> saMsmarAmi dharAm imAm ||37||
>>
>>
>> *w/ ten.millenia-dead.Demon.bones=mountains - *
>>
>> AkIrNAm parita: *- scattered about - *
>>
>> pUrNAm *- full - *
>>
>> saMsmarAmi *– I recollect - *dharAm imAm *– this earth - *
>>
>> agastyAzAm *x *
>>
>> eka-parvatatAm gatAm *x *
>>
>> matte vindhya-mahA-zaile *x *
>>
>> saMsmarAmi jagat-kuTIm *– I recollect the world-*hut/home.
>>
>> *I recollect that time I saw on Earth's curve the Vindhya Mountains
>> high those Vindhya Mountains were! *
>>
>> India), were both included under the one boundary mountain (of Himalaya);
>> and I remember also when the proud vindhyan vied to equal the great Meru.
>>
>> ~sv.39 And the earth had become more like a single mountain!
>>
>> ~AS: I remember when without Agastya, the agastya-direction, i.e. the
>> south was just one great haughty (matta) mountain - the vindhya. • The
>> story is that at one time all the southern mountains were like one single
>> huge mountain before Agastya subdued them.
>> *jd. when *agastya traveled south
>>
>> he made the (then) mighty *vindhya range bow down
>>
>> with a promise that they would not rise again
>>
>> till he came back north
>>
>> (which he never did).
>>
>> एतांश्चान्यांश्च वृत्तान्तान्संस्मरामि बहूनपि ।
>>
>> etAn_ca_anyAn_ca vRttAntAn_sam.smarAmi bahUn_api |
>>
>> किं तेन बहुनोक्तेन सारं संक्षेपतः शृणु ॥४०॥
>>
>> kim tena bahunA_uktena sAram samkSepata: zRNu ||40||
>>
>>
>> *I remember most of them—but *
>>
>> *what use is there for all this talk? *
>>
>> *But briefly hear the pith of it. *
>>
>> vyomasthAmarAmAnavam *x *
>>
>> acandrArka-prakAzADhyam *x *
>>
>> kamcit sargam smarAmi aham *x *
>> ~sv.44-45 I also remember another epoch when the earth was covered with
>> forests, when the ocean could not even be imagined and when human beings
>> were spontaneously created. At another time there was neither mountain nor
>> earth; the gods and the sages dwelt in space.
>>
>> ~vlm.45. I remember that age of the world, when the world was a void, and
>> there was no earth or sky nor any of their inhabitants in it, neither men
>> nor mountains were in existence, nor were there the sun and moon to divide
>> the days and nights.
>>
>> 46 o/
>>
>> अन्.इन्द्रम् अ.मही-पालम् अ.मध्यस्थ.अधम.उत्तमम् ।
>>
>> समम् अन्ध-ककुप्-चक्रम् कम्.चित् सर्गम् स्मराम्य् अहम् ॥४६॥
>>
>> x
>>
>> अन्.इन्द्रम् अ.मही-पालम् अ.मध्यस्थ.अधम.उत्तमम् ।
>>
>> an.indram a.mahI-pAlam a.madhyastha.adhama.uttamam |
>>
>> समम् अन्ध-ककुप्-चक्रम् कम्.चित् सर्गम् स्मराम्य् अहम् ॥४६॥
>>
>> samam andha-kakup-cakram kam.cit sargam smarAmi_ aham ||46||
>>
>> .
>>
>> Protector of the Earth* x
>>
>> a.madhyastha.adhama.uttamam - *no high or low or in-between = *samam – *Same
>> -* andha-kakup-cakram kamcit sargam smarAmy aham x
>> ~sv.46 At another time there were neither the gods nor the sages, etc.;
>> darkness prevailed everywhere.
>>
>> ~vlm.46. I remember the sphere of heaven shrouded under a sheet of
>> darkness, and when there was no Indra nor king to rule in heaven or earth,
>> which had not yet its high and low and middle classes of men.
>>
>> And I remember a certain creation that was everywhere
>>
>> a sphere of blinding darkness where there was no Indra, there was no
>>
>> royal Protector of the Earth,
>>
>>
>>
>> सर्गप्रारम्भकलना विभागो भुवनत्रये ।
>>
>> कुलपर्वतसंस्थानं जम्बूद्वीपं पृथक्स्थितम् ॥४७
>>
>> सर्ग-प्रारम्भ-कलना विभागो भुवन-त्रये । कुल-पर्वत-संस्थानम् जम्बूद्वीपम्
>> पृथक्_स्थितम् ॥४७॥
>>
>> sarga-prArambha-kalanA vibhAgo bhuvana-traye | kula-parvata-saMsthAnam
>> jambUdvIpam pRthak_sthitam ||47||
>>
>>
>> vibhAgo bhuvana-traye *x *
>>
>> kula-parvata-saMsthAnam *x *
>>
>> jambUdvIpam pRthak_sthitam *x *
>> ~vlm.47. It was after that, the Brahmá thought of creating the worlds,
>> and divided them into the three spheres of the upper, lower and the
>> intermediate regions. He then settled the boundary mountains, and
>> distinguished the Jambu Dvipa or the continent of Asia from the rest.
>>
>> ~sv.47-51 First there arose the notion of creation. Then light and the
>> division of the universe arose. Then one after the other the diverse beings
>> were created, as also the stars and the planets.
>>
>> वर्ण-धर्म-धियाम् सृष्टि-विभागो मण्डल.अवने: ।
>>
>> varNa-dharma-dhiyAm sRSTi-vibhAgo_ maNDala.avane: |
>>
>> ऋक्ष-चक्रक-संस्थानम् ध्रुव-निर्माणम् एव च ॥४८॥
>>
>> RkSa-cakraka-saMsthAnam dhruva-nirmANam eva ca ||48||
>>
>> .
>>
>>
>> sRSTi-vibhAga: *x *
>>
>> maNDala.avane: *- of the countries of the earth – *
>>
>> RkSa-cakraka-saMsthAnam *x *
>>
>> dhruva-nirmANam eva ca *x *
>> ~vlm.48. Then the earth was not divided into different countries and
>> provinces, nor was there, the distinctions of cast and creed, nor
>> institutions for the various orders of its people. There was then no name
>> for the starry frame, nor any denomination for the polar star or its circle.
>>
>> ~sv.47-51 First there arose the notion of creation. Then light and the
>> division of the universe arose. Then one after the other the diverse beings
>> were created, as also the stars and the planets.
>>
>> \
>>
>> जन्म.इन्दु-भास्कर.आदीनाम् इन्द्र.उपेन्द्र-व्यवस्थितिम् ।
>>
>> janma.indu-bhAskara.AdInAm indra.upendra-vyavasthitim |
>>
>> हिरण्याक्ष.अपहरणम् वराह.उद्धारणम् क्षिते: ॥४९॥
>>
>> hiraNyAkSa.apaharaNam varAha.uddhAraNam kSite: ||49||
>>
>> .
>>
>> ...
>>
>>
>> *the rule of the brothers indra and upendra*
>>
>> *the killing of hiraNyAkSa.Goldeneye*
>>
>> *the rescue of the earth by varAha the Boar*
>>
>> *...*
>> ~vlm.49. It was then that the sun and moon had their birth, and the gods
>> Indra and Upendra had their dominions. After this occured the slaughter of
>> Hiranya-Kasipu, and the restorationof the earth by the great Varaha or boar
>> like incarnation of *viShNu.
>>
>> indra.upendra-vyavasthitim – *the rule of the brothers indra and upendra*
>> - hiraNyAkSa.apaharaNam – *the killing of hiraNyAkSa.Goldeneye* -
>> varAha.uddhAraNam kSite: – *the rescue of the earth by varAha the
>> Boar...*
>>
>> \
>>
>>
>> कल्पनम् पार्थिवानाम् च वेद-आनयनम् एव च ।
>>
>> kalpanam pArthivAnAm ca veda.Anayanam eva ca |
>>
>> मन्दर.उन्मूलनम् च .अब्धेर् अमृत.अर्थम् च मन्थनम् ॥५०॥
>>
>> mandara.unmUlanam ca _abdhe:_ amRta.artham ca manthanam ||50||
>>
>> .
>>
>>
>> *and the vedas were first taught,*
>>
>> *and when Mount Churnstick was uprooted to churn the ocean for nectar*
>>
>> *…*
>> ~sv.47-51 First there arose the notion of creation. Then light and the
>> division of the universe arose. Then one after the other the diverse beings
>> were created, as also the stars and the planets.
>>
>> ~vlm.50. Then there was the establishment of kings over the peoples on
>> earth, and the revelation of the Vedas given to mankind; after this the
>> Mandara mountain was uprooted from the earth, and the ocean was churned by
>> the gods and giant races of men.
>>
>> the appearance of the vedas* - mandara.unmUlanam ca – *and the uprooting
>> of Mount.mandara* - abdhe: amRta.artham ca manthanam – *and the churning
>> of the ocean for nectar**. *
>>
>> \
>> अजात-पक्षो गरुडः सागराणां च संभवः ।
>>
>> ajAta-pakSo_ garuDa: sAgarANAm ca sambhava: |
>>
>> इत्य् आदिका याः स्मृतयः स्वल्प.अतीत-जगत्.क्रमाः ।
>>
>> ity AdikA:_ yA: smRtaya: svalpa.atIta-jagat-kramA: |
>>
>> बालैr aपि हि तास् तात स्मर्यन्ते तासु को ग्रहः ॥५१॥
>>
>> bAlai:_ api hi tAs tAta smaryante tAsu ko_ graha: ||51||
>>
>> .
>>
>>
>> *garuDa the Hungry, the bird that viShNu rides, born of the ocean waters*
>>
>> *was yet a chick*
>>
>> *...*
>>
>> *and other such memories, son, more than a few!*
>>
>> *world.events*
>>
>> *that are remembered today by schoolchildren, they're part of everyone's
>> memory*
>>
>> *.*
>> ~vlm.5l. I have seen the unfledged *garuDa or bird of heaven, that bore
>> *viShNu on his back; and I have seen the seas breaking in bays and gulfs.
>> All these events are remembered by me as the latest occurrences in the
>> course of the world, and must be in the memory of my youngsters and
>> yourself likewise.
>>
>> * sAgarANAm ca sambhava: – and born of the ocean waters = ajAta-pakSa:
>> garuDa: –viShNu's vehicle not-formed-wings fledgling = iti AdikA: yA:
>> smRtaya: – and other such memories = svalpa.atIta-jagat-kramA: – more than
>> a few world.events = bAlai: api hi tA: tAta – even by children, son, they
>> are = smaryante tAsu ka: graha: – remembered, and by whomever else.
>>
>>
>>
>> गरुडवाहनं विहगवाहनं
>>
>> विहगवाहनं वृषभवाहनम् ।
>>
>> वृषभवाहनं गरुडवाहनं
>>
>> कलितवानहं कलितजीवितः ॥५२
>>
>> गरुडवाहनं विहगवाहनं विहगवाहनं वृषभवाहनम् ।
>>
>> garuDa-vAhanam vihaga-vAhanam vihaga-vAhanam vRSabha-vAhanam |
>>
>> वृषभवाहनं गरुडवाहनम् कलितवानहं कलितजीवित: ॥५२॥
>>
>> vRSabha-vAhanam garuDa-vAhanam kalitavAn aham kalita-jIvita: ||52||
>>
>>
>> vihaga-vAhanam vRSabha-vAhanam *x *
>>
>> vRSabha-vAhanam garuDa-vAhanam *x *
>>
>> kalitavAn aham kalita-jIvita: *x *
>> #kalita-कलित -impelled, driven (cf.>kal); made, formed; furnished or
>> provided with; divided, separated; sounded indistinctly, murmured.
>>
>> ~sv.52 I saw that during one epoch it was lord Visnu (generally
>> considered the protector) who created the universe, during another it was
>> *brahmA who created the universe and in another it was Siva who became the
>> creator.
>>
>> ~vlm.52. I have known in former ages the god *viShNu with his vehicle of
>> *garuDa, to have become Brahmá with his vehicle of swan, and the same
>> transformed to Siva having the bull for his bearer and so the vice-versa.
>> (This passage shows the unity of the Hindu trinity, and the
>> interehangeableness of their persons, forms and attributes).
>>
>> ~VA. I my life I saw garuda-going *viShNu turning into *brahmA
>> swan-going, *brahmA turning into Shiva riding a bull, and *shiva turning
>> into *viShNu.
>>
>> ~AS: I agree, except for the last line translation. I (aham), with my
>> life (thus) formed (kalitajIvita:), perceived (kalitavAn) ...
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> DAILY READINGS st 29July
>>
>>
>>
>> fm3064 1.jl28.29 The Seed and the Sprout .z31
>>
>>
>> https://www.dropbox.com/s/kwccb4i3ki7y7wd/fm3064%201.jl28..29%20Seed%20and%20Sprout%20.z31.docx?dl=0
>>
>> fm6022 2.jl29..30 EVENTS OF A LONG LIFE .z53
>>
>>
>> https://www.dropbox.com/s/8yua9r3gow5evp3/fm6022%202.jl29..30%20EVENTS%20OF%20A%20LONG%20LIFE%20.z53.docx?dl=0
>>
>>
>> https://www.dropbox.com/s/cqg4wz3dp7pccm8/fm6021%202.jl27..28%20Passing%20through%20Eternity%20.z52.docx?dl=0
>>
>> fm7116 3.jl27...29 Song of the Companions cont. .z81
>>
>>
>> https://www.dropbox.com/s/trjcl6advfth12g/fm7116%203.jl27...29%20Song%20of%20the%20Companions%20cont.%20.z81.docx?dl=0
>>
>>
>>
>> Group Page
>>
>> https://groups.google.com/forum/#!forum/yoga-vasishtha
>>
>> Complete YVFiles
>>
>> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0
>>
>>
>>
>> चित् संवित्त्या.उच्यते जीव:
>>
>> cit saMvittyA _ucyate jIva:
>>
>> संकल्पात्स मनो_ भवेत् ।
>>
>> बुद्धि: चित्तmaहंकार:
>>
>> buddhi: cittam ahaMkAra:
>>
>> माया-इति.आदि_अभिधम् तत:॥
>>
>> mAyA-iti.Adi_abhidham tata:||
>>
>> y3067.021/FM.3.67.21
>>
>>
>>
>>
>>
>>
>>
>>
>>
>> Wordviewer is a free tool from Microsoft
>>
>> that permits proper formatting
>>
>> if you are not a Word user
>>
>> downloadable at
>>
>>
>>
>> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>>
>>
>>
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>> .