y3.004: Canto 3.004: Concerning this Book of Outfall

[jd]

[Describes the Nightfall and the Morning, with an interesting exchange
between Vasishtha and Young Rama.]

Canto 3.004: Concerning this Book of Outfall

VALMIKI THE ANTHILL:

So he spoke, with uplifted voice, Vasishtha, that prince of Munis,
and the assembly gathered there before him strained to hear his
words. -1-
The tinkling and jingling of the ankle-bells of the women were
still, and the parrots no longer squawked and sported in their cages,
-2-

Even the flirting boys and girls
gave up their dalliance, grown still
as figures that were carved into
the wall in the royal palace. -3-

Only an hour remained as that delightfully warm day dwindled
into a setting sun, and all this great affair came to a close. -4-

The breezes blew about, bearing
the sweet aroma of the crowds
of lotus-blossoms, as if they
were anxious too to hear his words. -5-

The sun, as if to reflect on
what he had heard, ended
his daily journey, and went to
a solitary mountain-top. -6-

They arose, cooled by the discourse; and a cool mist drifted about
the forest-lands, as if also they were cooled by those peaceful words.
-7-
Now the people were ready to depart, in all ten directions:
having listened attentively, they were made ready to depart. -8-

The shadows grew long, like the necks of the assembly, stretched to
hear every word that was uttered there. -9-
The palace doorkeeper bowed low before the EarthLord, and he said:
"Majesty, the hour for the evening worship will soon be over." -10-

Then Lord Vasishtha the Supreme
lowered his mellifluous voice:
"Thus much I have to say today,
Your Majesty, as you have heard. -11-

Tomorrow I shall speak further",
the Muni said, and grew silent.
The EarthLord, Raja of the land,
heard him, and replied, "So be it". -12-

With flowers, footwashing, respect,
gifts, and banquets he honored all
the divine Rshis, Munis and
Brahmanas reverentially. -13-

And then the entire assembly arose: the Raja surrounded
by Munis, with their faces shining like a circlet of rare gems. -14-
Bracelets and bangles clanged as if in battle with each other, and
golden ornaments (beautiful burdens!) were borne between broad
breasts. -15
Their ornaments resounded with a buzzing hum like some aroused
honeybees, as they softly jingle-jangled in the ladies' hair. -16-

Glittering golden ornaments reflected in the darkened sky:
the words of the Muni reflected in their passionate senses. -17-

The SkyRovers flew back into
the sky, the EarthRovers unto
the wide world, to do their daily
business, each in his own domain. -18-

And now the gathering darkness,
regarding all impartially,
was like a young girl in her home,
forsaking people's company. -19-

And now the Prince of Day, the sun,
traveled to the western country:
it's a good man's duty to spread
illumination everywhere. -20-


Then the dusk settled about them,
bearing a multitude of stars,
like a grove of Kimshuka trees*
flowering beauty like the spring. -21=

* [See the long and interesting note on "Kimshuka" in
http://64.233.167.104/search?q=cache:anQOzDQe1HMJ:www.vidyaonline.org/arvindgupta/shaktigupta.pdf+kiMshuka&hl=en&ct=clnk&cd=11
and http://en.wikipedia.org/wiki/Butea ]

Birds settled in the mango trees, the Ashokas, the Kadambas*, the
civic monuments, the roofs of houses. They were like pure thoughts
settling in the Chitta Affection. -22-

* [See http://en.wikipedia.org/wiki/Neolamarckia_cadamba ,
and http://www.kumbakona-Hinfo/muruga/malar.htm]

The sun, radiant, and adorned with fragments
of clouds, tinged here and there with reddish shadows,
set on the western mountain dressed in yellow,
as the sky teemed with stars, lovely together. -23-

They gave their worship at the close
of day, returning to their homes.
The Shades of Darkness arose, with
bodies like Vetala Zombies. -24-

Dewdrops were dripping from a branch, sparkling like lightning, shaken
free
and dancing in the springtime breeze. -25-

The gloom of darkness overspread
the four directions, like the long
dark flowing hair of a widow
hiding her tears in her mourning. -26-

Darkness descended on the earth,
illumined by the Milky Way,
an ocean of nectar it seemed,
where the moon floated in the sky. -27-

Rising, the moon drove the darkness into invisibility, just as the
wisdom they had heard drove ignorance from the Chitta Affections of
the EarthLords there. -28-

The Rshis and the EarthLords and
the Munis and the Brahmanas,
remembering these word-treasures,
went to the shelter of their homes. -29

+++++


The night, dark as the body of
Yama, the Lord of Death, passed on;
and the dew sparkled with the light
of morning, as the dawn came on. -30-

Now they began to disappear,
the stars that twinkled in the sky,
bright as yellow magnolia
blossoms scattered in a warm wind. -31-

The sun became perceptible,
with eye-opening radiance
like the Discernment of Great Ones
newly arisen in their mind. -32-

The sun, radiant, and adorned with fragments
of clouds, tinged here and there with reddish shadows,
rose on the eastern mountain dressed in yellow,
as the sky teemed with stars, lovely together. -33-

The assembly again gathered, the SkyRovers and EarthRovers,
in the same way as yesterday, having done their morning duties. -34-

They came together as before,
the whole assembly entering,
to sit in stillness like a pond
of lotuses when the wind dies. -35-

Pursuing this topic, Rama, with his mellifluous voice, said
to that lion among Munis Vasishtha, that great orator: -36-

RAMA:
Lord, what is the form of the Mind,
from which springs up the blossom of
this world, in its entirety ?
Tell me that, sir, in simple words. -37-

VASISHTHA:
Rama, the form of Manas Mind
is seen to be nothing at all
but a Name, just as the sky is
only substantial emptiness. 38

Neither external nor within,
the Suchness is the Manas Mind,
which is to be found everywhere.
Know it, Rama, as like the sky. -39-

All this is thus arisen from
the Mind: water in a mirage,
where form is just the flash of thought,
like seeing double in the dark. -40-

What stands between the unSuch and
the Such, where emanation has
become solidity, know that
to be the Mind, and nothing else. -41-

For the purpose of clarity
the term "Mind" is defined this way:
otherwise there's not anything
at all that can be called the "Mind". -42-

Mind is Conceptuality: from a concept comes distinction, as from
fluidity water;
and likewise with wind and motion. -43
Where there is the conceptual, there indeed that mind is found:
concepts and mind do not differ at any time in any place. -44-

Real or unreal, Such or unSuch,
anything that is manifest,
know it to be entirely Mind—
that is, Brahma the Grandfather. -45-

The self of the subtle body is considered to be the Mind. The gross
body is Intellect
established over a long time. -46-

Ignorance, Samsara, Affection, Mind,
Bondage, Impurity, Tamas
the Dark: these are some terms
that best describe our perception. -47-

As for the Mind, it is nothing at all but perceptual form:
that percepts truly manifest is not so. I say it again. -48-

Just as within the lotus-seed
is located the lotus plant,
within atomic Consciousness
is located the world-percept. -49-

Like the radiance of the sun,
the stirring of the wind, or like
the flowing of water: such is
perception in the perceiver. -50-

As bracelet-ness is seen in gold,
or as water is in a mirage,
as a wall in a dream-city,
so seeing is in the seer. -51-

And so by means of this nondifference between the Perceiver
and Perception, I shall at once cleanse the mirror of your Chitta.
52

Where there is non-perception by a perceiver, in the absence of a
percept that is experience of Fulness, of unSuch as Such -53-
When there is the experience of Thatness, Vasanas of love and
hatred are appeased, as when the wind ceases its blowing, then its
agitated motion slows. -54-

When everywhere is unbecome,
Space taking form as the quarters
of Earth, whatever is to be
brought to light is pure light itself. -55-

When the three worlds and you and I are seen as unreality,
the seer sees the Absolute, and thus the immaculate Self. –56-

Without materiality,
its nature is entirely Self,
in which it is a reflection,
the mirror-ness in a mirror. -57-

"I", "you", "the world", and the like, are delusive percepts that
subside
when a sort of absoluteness appears in the detached seer. -58-

RAMA:
If the Sat Such does not bring peace, the absence of Such being
unknown,
nor unSuchness, we do not know perception as the fault-maker, -59-

So how does all of this subside, Brahmana, this perception-plague,
this Mind-made delusion which is the source of every misery? -60-

VASISHTHA:

Now, Rama, let me tell you how
to pacify this Pishacha
monster, Perception, and to bring
about its death and destruction. -61-

(I do not mean, Raghava, the destruction of That; for That is the seed
of being in the Heart.) -62-

That memory-seed in Chit-Space,
arising as perception, in
the form of worlds, mountains, and skies.
falsely extends transparency. 63

When there are no unfreeing faults
and no arising of them, then
Divine Rshis and Munis are
found worthy of Mukti Freedom. -64-

If this world and all were to be, there would be no Moksha Freedom,
externally or in the Heart, the percepts being quite destroyed. -65-

So therefore, Rama, listen to this terrifying proposal,
which you will fully understand by the time we finish this work:
-66-
If this "I" is known as formed space-being, and so defined, then what
we usually call "the world" cannot be said to 'be' at all! -67-
For everything that we perceive and everything we have perceived
is just the unchanging Brahman, not subject to decay and death. -68-

In the Fulness springs the Fulness,
peacefulness rests in peacefulness,
and space arises out of space:
and Brahman abides in Brahman. -69-

What's seen is not reality, nor is the seer, nor seeing,
nor the void, nor inert matter. All this is just Chit Consciousness.
-70-

RAMA:

"A barren woman's son can grind a boulder into flour," they say;
or else "There is a rabbit that has two horns;" or "Chanting,
whirling
with its arms outflung, a mountain dances the Doomsday Tandava."
-71-

Likewise, Prabhu, the sands ooze oil,
stone statues recite their lessons,
and painted clouds rumble thunder.
What you are saying sounds like that. -72

How can you tell me that this world of sorrow, age, and death, is
like
a mountain in the clouds: that it does not exist? Tell me that, Sir.
73
How can you say that everything does not exist, never arose,
and is not known now? Tell me that, Brahmana: so I'm sure of it. 74

VASISHTHA:
I'm never at a loss for words,
Raghava. Listen, then, to what
I say, showing the unSuch as
a barren woman's child's crying. -75-

From the beginning to the end this creation does not exist
at all. It rises in the mind like a town fancied in a dream. -76-

This whole evolving creation
is unproduced, unSuch. And now
I shall show you how that is so,
and how it happens thus to be. -77

The Mind extends this defective perception, this self-destructive
unSuch, this embodied Suchness, much like a dream within a dream.
-78-

That itself for itself alone
imagines its embodiment,
and this marvelous magic net
is extended extensively.-79-

It emanates, it springs up, it goes on its way,
it says its prayers, it is deceived,
it is immersed [like a salt doll], it is absorbed;
but as itself it has become separate. Thus
the Mind vibrates through its vibrational Shakti. -80-

[Working Notes with literal translation, and Harvard-Kyoto
transliteration of the Sanskrit, with Devanagari text, can be found in
the PAGES file. If no Glossary is appended, an excellent Sanskrit-
English Dictionary is available at http://webapps.uni-koeln.de/tamil/
]


=========




wn.3.004
caturthaH sargaH |
utpatti-prakaraNÂrtha-kalpanam ||3|004||

y3.004.001
स्रीवाल्मीकिरुवाच ।
कथयत्येवमुद्यामवचने मुनिनायके ।
श्रोतुमेकरसे जाते जने मौनमुपस्थिते ।।1।।
srI-vAlmIkir uvAca |
kathayaty evam udyAma-vacane muni-nAyake |
zrotum eka-rase jAte jane maunam upasthite ||1||
> ... oM zrIvAlmIkiH bharadvAjaM prati kathayati ...
uddAmavacanaM ... mauna iva sthite // Mo_3,4.1 // "muni-nAyake"
zrIvasiSThe | "evam" anena prakAreNa | "uddAma-vacanam" artha-gUDhaM
vacanaM | "kathayati" sati | ata eva "maune iva sthite" maunÂkhya-
vrata-yukta iva sthite | "jane" sabhA-jane | "zrotum ekarase"
kevalÂsvAda-yukte ||< Comm
kathayati evam – so he spoke udyAma-vacane – with uplifted
voice muni-nAyake – that prince of Munis zrotum eka-rase jAte
– to hear in a single tone risen jane maunam upasthite – the
people silently seated before the muni

y3.004.002
शान्तेषु किंकिणीजालरवेषु स्पन्दनं विना ।
पञ्जरान्तरहारीतशुकेष्वप्यस्तकेलिषु ।।2।।
zAnteSu kiMkiNI-jAla-raveSu spandanaM vinA |
paJjarÂntara-hArIta-zukeSv apy asta-keliSu ||2||
> ... hAritAH pakSi-vizeSAH || ... jAla-svaneSu ... //
Mo_3,4.2 //"jAte" sati | tathA "spandanaM vinA" svAdhAra-bhUta-stry-
Adi-kRtaM spandanaM vinA | svAdhAra-bhUta-stry-Adi-kRtas-panda-
rAhityenêty arthaH | "kiGkiNI-jAla-svaneSu" satsu | tathA
"paJjarAntareSu" sthitAH ye "hArIta-zukAH" | teSu "api asta-keliSu"
tyakta-krIDeSu satsu ||< Comm
zAnteSu kiMkiNI-jAla-raveSu – quieted, the tinkling of ankle-
bells spandanaM vinA – no longer jingling paJjara-antara-
hArIta-zukeSu – the caged green parrots api asta-keliSu – no longer
playing

y3.004.003
सुविस्मृतविलासासु स्थितासुललनास्वपि ।
चित्रभित्ताविव न्यस्ते समस्ते राजसद्मनि ।।३।।
su-vismRta-vilAsAsu sthitAsu lalanAsv api |
citra-bhittAv iva nyaste samaste rAja-sadmani ||3||
> ... ... // Mo_3,4.3 // tathA "lalanAsu su-vismRta-vilAsAsu"
atyanta-vismRta-vilAsAsu | "sthitAsu" satISu | tathA "samaste rAja-
sadmani" sakale rAja-gRhe | "citra-bhittau nyaste iva" citra-likhite
iva sati ||< Comm
su-vismRta-vilAsAsu – giving up their dalliance sthitAsu
lalanAsu api – even the flirters were still citra-bhittau iva –
as if they were paintings on a wall
nyaste samaste rAja-sadmani – placed about the palace

y3.004.004
मुहूर्तशेषमभवद्दिवसं मधुरातपम् ।
व्यवहारा रविकरैः सह तानवमाययुः ।।4।।
muhUrta-zeSam abhavad divasaM madhurAtapam |
vyavahArA ravikaraiH saha tAnavam AyayuH ||4||
> ... ... // Mo_3,4.4 // "madhurAtapam" mandAtapam | "divasam
muhUrta-zeSam" ghaTikAdvaya-zeSam | "abhavat" | tathA "vyavahAraH"
loka-vyavahAraH | "ravikaraiH saha tAnavam Ayayau" || MoT_3,4.1-4 ||<
Comm
muhUrta-zeSam abhavad – Only an hour remained divasaM madhura-
Atapam – the day pleasantly warm vyavahArA ravikaraiH – the
business of the day, along with the sunbeams saha tAnavam AyayuH –
together came to dwindling


y3.004.005
ववुरुत्फुल्लकमलप्रकरामोदमांसलाः ।
वायवो मधुरस्पन्दाः श्रवणार्थमिवागताः ।।5।।
vavur utphulla-kamala-prakarÂmoda-mAMsalAH |
vAyavo madhura-spandAH zravaNÂrtham ivÂgatAH ||5||
> ... anyat kiM tadÂbhUd ity apekSAyAm
Aha ...prakaronmadamAMsalAH / vAyavo madhuraspandaM ... //
Mo_3,4.5 // "vAyavaH madhuraspandam" komalaspandam | "vavuH" vAnti sma
| katham-bhUtAH | "utphullAH" ye "kamala-prakarAH" kamala-samUhAH |
teSu "unmadAH" saGkoca-kAritvAt udgata-rUpAH ca te "mAMsalAz" ca |
tAdRzAH "vAyavaH" | katham-bhUtA "iva" | "zravaNArtham" muni-vAk-
zravaNÂrtham | "AgatA iva" | yo 'pi zravaNArtham Agacchati so 'pi
madhura-spandam eva vAti || MoT_3,4.5 ||< Comm
vavur – They blew utphulla-kamala-prakara-Amoda-mAMsalAH
blossom-lotus-crowd-smell-strong vAyavo madhura-spandAH – winds
sweetness-blowing zravaNa-artham iva AgatAH – as if come in order
to hear

y3.004.006
श्रुतं चिन्तयितुं भानुरिवाहोरचनाभ्रमम् ।
तत्याजैकान्तमगमच्छून्यमस्तगिरेस्तटम् ।।6।।
zrutaM cintayituM bhAnur ivÂhoracanAbhramam |
tatyAjaîkAntam agamac chUnyam asta-gires taTam ||6||
> ... ... // Mo_3,4.6 // "bhAnuH" sUryaH | "ahoracanAbhramam"
dina-nirmANÂrthaM bhramaNam | "tatyAja" tyaktavAn | tathA "zUnyaM" |
ata eva "ekAntam" vijanam | "astagireH taTam agamat" gatavAn | kiM
kartum "iva" | "zrutam" zravaNa-viSayI-kRtam muni-vAk-kadambakam |
"cintayitum iva" manana-viSayI-kartum iva | yo 'pi hi zrutaM kiJcid
upadezÂdikaM cintayitum icchati so 'pi kriyA-rUpam bhramam tyajati |
ekAntaM ca gacchati || MoT_3,4.6 ||< Comm
zrutaM cintayituM iva bhAnur – As if to reflect on what he had
heard, the sun ahar-racanA-bhramam tatyAja – wound-up his daily
course ekAntam agamat – wemt to a soltary place zUnyam asta-
gires taTam – an empty mountain-top

y3.004.007
उत्तस्थुर्मिहिकारम्भसमता वनभूमिषु ।
विज्ञानश्रवणादन्तः शीतलाः शान्तता इव ।।7।।
uttasthur mihikÂrambha-samatA vana-bhUmiSu |
vijJAna-zravaNAd antaH zItalAH zAntatA iva ||7||
> ... ...ArambhazyAmatA... // Mo_3,4.7 // "vanabhUmiSu
mihikArambhazyAmatAH" nIhArÂrambha-zyAmatAH | "uttasthuH" prAdur-
bhUtAH | dinÂvasAne hi mihikAH uttiSThanti | "mihikArambhazyAmatAH" kA
"iva" | "zAntatAH iva" kSobha-rAhityAnÎva | yathA "zItalAH"
santÂpanAzakatvena zItala-svabhAvAH | "zAntatAH" | "vijJAna-zravaNAt"
zrIvasiSThôkta-vijJAna-zravaNena | "antaH" zrotR-jana-manassu |
"uttasthuH" | tathety arthaH || MoT_3,4.7 ||< Comm
uttasthur – They arose mihika-Arambha-samatA – like fog/frost
arising vana-bhUmiSu – amng the forest-lands vijJAna-zravaNAd
antaH – after hearing this learning
zItalAH zAntatA iva – as if they were cooled by peace

y3.004.008
बभूवुरल्पसंचारा जना दशासु दिक्ष्वपि ।
सावधानतया श्रोतुमिव संत्यक्तचेष्टिताः ।।ŏ।।
babhUvur alpa-saMcArA janA dazAsu dikSv api |
sAvadhAnatayA zrotum iva saMtyakta-ceSTitAH ||8||
> ... ... // Mo_3,4.8 // dinAvasAne svabhAva-siddhaM "janAnAm
alpa-saJcAritvam" zravaNArtham kRtena ceSTita-tyAgenôtprekSitam ||
MoT_3,4.8 ||< Comm
babhUvur alpa-saMcArA – They were about to depart, janA dazAsu
dikSv api – the people, in the ten directions, – [including up and
down, to take account of the supernatural beings] sAvadhAnatayA
zrotum – from their attentive listening iva saMtyakta-ceSTitAH –
as if set in motion to depart

y3.004.009
छाया दीर्घत्वमाजग्मुर्वासिष्ठं वचनक्रमम् ।
इव श्रोतुमशेषाणां वस्तूनां दीर्घकन्धराः ।।9।।
chAyA dIrghatvam Ajagmur vAsiSThaM vacana-kramam |
iva zrotum azeSANAM vastUnAM dIrgha-kandharAH ||9||
> ... ... vAsiSThaM varNanakramam ... // Mo_3,4.9 // sAyaMsamaye
hi "chAyAH dIrghI-bhavanti" | yo 'pi kiJcic chrotum icchati so 'pi
"dIrgha-kandharo" bhavatÎti svabhAva-dvaya-kathanam || MoT_3,4.9 ||<
Comm
chAyAH dIrghatvam Ajagmur – The shadows grew long vAsiSThaM
vacana-kramam – following the voice of Vasishtha iva zrotum
azeSANAM – as if to hear their entire vastUnAM dIrgha-kandharAH –
substance long-necks – stretching their necks to hear every word

y3.004.010
प्रतीहारः पुरः प्रह्वो भूत्वाह वसुधाधिपम् ।
देव स्नानद्विजार्चासु कालो व्यतिगतो भृशम् ।।10।।
pratIhAraH puraH prahvo bhUtvÂha vasudhÂdhipam |
deva snAna-dvijÂrcAsu kAlo vyatigato bhRzam ||10||
> pratihAro dvArapAlaH | prahvo namno bHutvA || ... kAlo hy
atigato bhRzam // Mo_3,4.10 // "prahvo bhUtvA" namno bhUtvA | kim
"Ahe"ti karmÂpekSAyAm uttarArdham karmatvena kathayati "deve"ti | "hi"
nizcaye || MoT_3,4.10 ||< Comm
pratIhAraH puraH – The palace doorkeeper prahvaH bhUtvA Aha
vasudhA-adhipam – bowed low before the EarthLord, and said deva
snAna-dvija-arcAsu kAlaH – "Divine Majesty, the hour for the sacred
bath and worship vyatigataH bhRzam – will soon be over."

y3.004.011
ततो वसिष्ठ भगवान्संहृत्य मधुरां गिरम् ।
अद्य तावन्महाराज श्रुतमेतावदस्तु वः ।।11।।
tato vasiSTha bhagavAn saMhRtya madhurAM giram |
adya tAvan mahArAja zrutam etAvad astu vaH ||11||
> saMhRtyôpasaMhRtya || zrIvasiSTha-kRtaM vAk-saMharaNaM
kathayati ... saMhRtya madhurAM giram Mo_3,4.11 //< Comm
tato vasiSTha bhagavAn – then Lord Vasishtha saMhRtya madhurAM
giram – lowered his mellifluous voice adya tAvan mahArAja – now
thus far, Your Majesty, zrutam etAvad astu vaH – you have heard
this much from me

y3.004.012
प्रातरन्यद्वदिष्यामि इत्युक्त्वा मौनवानभुत् ।
इत्याकर्ण्यैवमस्तूक्त्वा भूपतिर् भूतिवृद्धये ।।12।।
prAtar anyad vadiSyAmi ity uktvA maunavAn abhut |
ity AkarNyaîvamastUktvA bhUpatir bhUtivRddhaye ||12||
> evam astv ity uktvA || ... vadiSyAma ... ... // Mo_3,4.12 //<
Comm
prAtar anyad vadiSyAmi – "Tomorrow I shall speak further" ity
uktvA maunavAn abhut – so saying he grew silent ity AkarNya evam
astu uktvA – so hearing, "So be it" said bhUpatir bhUti-vRddhaye –
the EarthLord of the growing earth

y3.004.013
पुष्पपाद्यार्यसन्मानदक्षिणादानपूजया ।
सदेवर्षिमुनीन्विप्रान्पूजयामास सादरम् ।।1३।।
puSpa-pAdyÂrya-sanmAna-dakSiNÂdAna-pUjayA |
sa-devarSi-munIn viprAn pUjayAm-Asa sAdaram ||13||
> x puSpArghya-pAdya-sammAna-... devarSimunIn ... //
Mo_3,4.13 // zrotRRn zravaNôtsukAn jJAtvA Aha "prAtar" iti |
"AkarNyaiva" | na tu prativAdaM kRtvA | "saH" dazarathaH ||
MoT_3,4.11-13 ||< Comm
puSpa-pAdya-Arya-sanmAna-dakSiNa-AdAna-pUjayA – with flowers-
footwashing-sacred-respect—gifts-food-worship sa-devarSi-munIn
viprAn – the divine Rshis, Munis and Brahmanas pUjayAm-Asa sAdaram
– he honored reverentially

y3.004.014
अथोत्तस्थौ सभा सर्वा सराजमुनिमण्डला ।
मण्डलाकीर्णरत्नौघपरिवेषावृतानना ।।14।।
athôttasthau sabhA sarvA sarAja-muni-maNDalA |
maNDalÂkIrNa-ratnaûgha-pariveSÂvRtÂnanA ||14||
> sabhA-zabdo jana-vacanaH | ... ... / kuNDalÂkIrNa-razmy-ogha-
parivezÂvRtAnanA // Mo_3,4.14 // "sabhA" jana-samUhaH | sabhAM
vizinaSTi | "kuNDale"ti | "kuNDalAnAm AkIrNaH" samantAt visArI yaH
"razmy-oghaH" kiraNa-samUhaH | tasya yaH "parivezaH" maNDalaM |
ten"AvRtAni" jana-mukhAni | sabhA-samukhAni yasyAM | sA || MoT_3,4.14
||< Comm
atha uttasthau sabhA sarvA – then arose the entire assembly
sarAja-muni-maNDalA – the Raja surrounded by Munis maNDala-AkIrNa-
ratna-ogha-pariveSa-AvRta-AnanA – circle-surrounding-jewel-flood-
around surrounded faces

y3.004.015
परस्पराङ्गसंघट्टरणत्केयूरकङ्कणा ।
हारभाराहृतस्वर्णपट्टाभोरुस्तनान्तरा ।।1ङ्।।
parasparÂGga-saMghaTTa-raNat-keyUra-kaGkaNA |
hAra-bhArÂhRta-svarNa-paTTÂbhôrustanAntarA ||15||
> hRtA apahRtA svarNa-jaTita-paTTa-vastrANAm AbhA ... parasparAMsa-
saGghaTTa-raNat... AbhorastaTAntarA // Mo_3,4.15 // "parasparaM
aMsasaGghaTTAH" | tena milantaH | ata eva "raNantaH" "keyUrAH
kaGkaNAni" ca yasyAM | sA | "hArabhAraiH AhatAni suvarNapaTTAbhAni"
"urastaTAntarANi" urastaTamadhyAni yasyAM | sA || MoT_3,4.15 ||<
Comm
parasparÂGga-saMghaTTa-raNat-keyUra-kaGkaNA – mutual-conflict-
battling-bangles-armbands – bracelets and bangles battling with each
other hAra-bhAra AhRta-svarNa-paTTA-bhA-uru-stana-antarA lovely-
burden bearing-golden-brooches-shining-broad-breast-between –
beautiful golden burdens borne between broad breasts

y3.004.016
शेखरोत्सङ्गविश्रांतप्रबुद्धमधुपस्वनैः ।
सघुंघुमशिरोभारा वदद्भिरिव मूर्द्धजैः ।।16।।
zekharôtsaGga-vizrAMta-prabuddha-madhupa-svanaiH |
sa-ghuMghuma-ziro-bhArA vadadbhir iva mUrddha-jaiH ||16||
> ... zekharotsargavizrAntaprabuddhamadhupavrajaiH /
saghuGghumazirobhAgA patadbhir iva mUrdhajaiH // Mo_3,4.16 //
"zekhareSu" sabhAsada-puSpa-zekhareSu | "utsargeNa" gandha^udgiraNena
| "vizrAntAH" vizrAnti-yuktAH | tathA "prabuddhAH" gandha-ghrANane
caturAH | ye "madhupAH" bhramarAH | teSAM "vrajaiH" samUhaiH | "sa-
ghuGghuma-ziro-bhAgA" ghuGghuma-zabda-yukta-jana-ziro-deza-yuktA |
"madhupa-vrajaiH" kair "iva" | "patadbhiH" patana-zIlaiH |
"mUrdhajaiH" kezair "iva" kRSNa-varNatvAt || MoT_3,4.16 ||< Comm
zekhara-utsaGga-vizrAMta-prabuddha-madhupa-svanaiH – with crest-
top-quiet-awakened-honeybee-sounds – crest-ornaments sounded with a
buzz like aroused honeybees sa-ghuMghuma-ziro-bhArA vadadbhir iva
mUrddha-jaiH with-ghooming-head-borne sounding as with hair – as
they softly jingle-jangled in the ladies' hair

y3.004.017
काञ्चनाभरणोद्द्योतकनकीकृतदिङ्मुखाः ।
बुद्धिस्थमुनिवागर्थसंशांतेन्द्रियवृत्तयः ।।17।।
kAJcanÂbharaNôddyota-kanakI-kRta-diG-mukhAH |
buddhi-stha-muni-vAg-artha-saMzAMtêndriya-vRttayaH ||17||
> x ...// Mo_3,4.17 //< Comm
kAJcana-AbharaNa-uddyota-kanakI-kRta-diG-mukhAH golden-ornaments-
glittering-gold-made-direction-face – glittering golden ornaments
reflected the sky buddhi-stha-muni-vAg-artha-saMzAMta-indriya-
vRttayaH – as the wise words of the Muni soothed their passions

y3.004.018
जग्मुर्नभश्चरा व्योम भूचरा भूमिमण्डलम् ।
चक्रुर् दिनसमाचारं सर्वे ते स्वेषु सद्मसु ।।1ŏ।।
jagmur nabhazcarA vyoma bhUcarA bhUmi-maNDalam |
cakrur dina-samAcAraM sarve te sveSu sadmasu ||18||
> x ... svaM sarve sveSu sadmasu // Mo_3,4.18 //
"kAJcana^AbharaNAnAM" yaH "uddyotaH" prakAzaH | tena "kanakI-kRtAni"
kanaka-rUpANi kRtAni | "diG-mukhAni" yaiH | te tAdRzAH | tathA
"buddhisthaH" buddhau sphuraNa-zIlaH | na tu vismAritaH | yaH "muni-
vAg-arthaH" | tena "saMzAntAH" svaviSayAn prati anaunmukhyaM gatAH |
"indriya-vRttayaH" indriya-vyApArAH ye | te tAdRzAH | "nabhazcarAH"
AkAza-cAriNaH | "vyoma jagmuH" | "bhUcarAH bhUmi-maNDalam jagmuH" |
tataH "sarve" samastAH nabhazcara^AdayaH | "sveSu sadmasu" nijeSu
gRheSu | "svaM dina-samAcAraM cakruH" || MoT_3,4.17-18 ||< Comm
jagmur nabhazcarA vyoma – The SkyRovers went back to the sky
bhUcarA bhUmi-maNDalam – the EarthRovers to the wide world cakrur
dina-samAcAraM – they did their daily business – sarve te sveSu
sadmasu – each in his own domain

y3.004.019
एतस्मिन्नन्तरे श्यामा यामिनी समदृश्यत ।
जनसङ्घाद्विनिर्मुक्ता गृहे बालाङ्गना यथा ।।19 ।।
etasminn antare zyAmA yAminI sama-dRzyata |
jana-saGghAd vinirmuktA gRhe bAlÂGganA yathA ||19 ||
> ... ... / janasaGghAtanirmukte gRhe bAlAGganA yathA //
Mo_3,4.19 // "etasmin antare" asmin samaye | "zyAmA" rAtriH |
"yAminI" yAmayuktA | "janasaGghAtanirmukte" jana-samUha-tyakte ||
MoT_3,4.19 ||< Comm
etasminn antare zyAmA – here within the darkness yAminI sama-
dRzyata – the moon indifferently jana-saGghAd vinirmuktA –
forsaking people's company gRhe bAla-aGganA yathA – like a young
girl staying at home

y3.004.020
देशान्तरं भासयितुं ययौ दिवसनायकः ।
सर्वत्रालोककर्तृत्वमेव सत्पुरुषव्रतम् ।।20।।
dezÂntaraM bhAsayituM yayau divasa-nAyakaH |
sarvatrÂloka-kartRtvam eva sat-puruSa-vratam ||20||
> sad brahma tad AtmA puruSo brahma tan niSThaz ca tayor vratam
|| ... sAt-puruSaM vratam // Mo_3,4.20 // "AlokakartRtvam" Aloka-
kartR-bhAvaH | "sAtpuruSaM" sat-puruSa-sambandhinam || MoT_3,4.20 ||<
Comm
deza-antaraM bhAsayituM – to the interior of the country yayau
divasa-nAyakaH – went the prince of day sarvatra-Aloka-kartRtvam –
to create illumination everywhere eva sat-puruSa-vratam – is
indeed the sacred duty of good people

y3.004.021
उदभूद् अभितः सन्ध्या तारानिकरधारिणी ।
उत्फुल्लकिंशुकवना वसन्तश्रीरिवोदिता ।।21।।
udabhUd abhitaH sandhyA tArA-nikara-dhAriNI |
utphulla-kiMzuka-vanA vasanta-zrIr ivôditA ||21||
> x "udabhUt" prAdur-bhUtA || MoT_3,4.21 ||< Comm
udabhUd abhitaH sandhyA – Then came about them tArA-nikara-
dhAriNI – bearing a multitude of stars utphulla-kiMzuka-vanA –
the grove of blossoming kiMzuka trees See the long and
interesting note on "Kimshuka" in
http://64.233.167.104/search?q=cache:anQOzDQe1HMJ:www.vidyaonline.org/arvindgupta/shaktigupta.pdf+kiMshuka&hl=en&ct=clnk&cd=11
and http://en.wikipedia.org/wiki/Butea vasanta-zrIr iva uditA –
rising as lovely as the spring

y3.004.022
चूतनीपकदम्बाग्रग्रामचैत्यगृहोदरे ।
निलिल्यिरेखगाश्चित्तेऽवदाता वृत्तयो यथा ।।22।।
cUta-nIpa-kadambÂgra-grAmacaitya-gRhodare |
nililyire khagAz citte 'vadAtA vRttayo yathA ||22||
> avadAtA nirmalAH | citte 'rthAn nidrAvRta iti gamyate || .../
nililyire khagAz citte tadaNDa-vRttayo yathA // Mo_3,4.22 // "khagAH"
pakSiNaH | "nililyire" nilInAH | kutra | "cUta-nIpa-kadamba^agra-grAma-
caitya-gRha^udare" | "cUtAz" ca "nIpAz" ca "kadamba^agrANi" ca "grAma-
caityAni" ca "gRha^udarANi" ca | tatra | "khagAH" kAH "yathA" | "tAH"
"vRttayaH" "yathA" | "yathA tAH vRttayaH" zrAvaka-jana-mano-vyApArAH |
"citte nililyire" | tathety arthaH || MoT_3,4.22 ||< Comm
cUta-nIpa-kadamba-agra-grAmacaitya-gRhodare – On the Mango-Ashoka
Kadamba-top-monument-rooftops [See http://en.wikipedia.org/wiki/Neolamarckia_cadamba
, http://www.kumbakona-Hinfo/muruga/malar.htm] nililyire khagAz –
alighted the birds citte avadAtAH vRttayaH yathA – like pure
thoughts settling in Chitta Affection.

y3.004.023
भानोर्भासा भूषितैर्मेघलेशैः
किंचित्किंचित् कुङ्कुमच्छाययेव ।
पाश्चात्त्योऽद्रिः पीतवासाः समेघै
स्ताराहारः श्रीयुतः खं समेतः । ।।2३।।

bhAnor bhAsA bhUSitair megha-lezaiH
kiMcit kiMcit kuGkuma-cChAyayêva |
pAzcAttyo 'driH pIta-vAsAH sa-meghais
tArÂhAraH zrIyutaH khaM sametaH | ||23||
> ... sandhyArAgAvirbhAvaM kathayati ... / ... pItavAsAs
tamo'bdhes ... // Mo_3,4.23 //
"kuGkumacchAyayA" "iva" kuGkuma-racanA-sadRzayA | "bhAnoH bhAsA"
sUryasya bhAsA | "kiJcit kiJcit bhUSitaiH" | pItatAM nItair iti yAvat
|" meghalezaiH" megha-khaNDaiH | upalakSitaH "pAzcAtyaH" "adriH" asta-
zailaH | "tamo'bdheH" tamaH-Akhyasya samudrasya | "pItavAsAH" zrI-
nArAyaNaH AsIt | "pItavAsoyuktaz" cAsIt | bhAnoH bhAsA bhUSitAnAM
meghalezAnAm eva pItavAso-rUpatvAt | abdhez ca pItavAsasA zrI-
nArAyaNena yuktatvaM yuktaM eva | "pAzcAtyaH adriH" katham-bhUtaH |
"tArAhArazrIyutaH" | "tArA" eva "hAraH" yasya | saH "tArAhAraH" |
"zriyA" zobhayA | yutaH | "zrIyutaH" | tArAhAraz cÂsau zrIyutaz ca
"tArAhArazrIyutaH" | punaH kathambhUtaH | "kham" AkAzaM | "sametaH"
gataH | AkAza-vyApÎty arthaH | anyathA tArAhAratvam asambhavi syAt |
zrI-nArAyaNasya ca tArAhAra-yuktatvaM lakSmI-yuktatvaM balyAkramaNena
kha-sametatvaM ca sthitam eva || MoT_3,4.23 ||< Comm
bhAnor bhAsA – The radiance of the sun bhUSitair megha-lezaiH
– with the adorned cloud-fragments kiMcit kiMcit kuGkuma-cchAyayA
iva – here and there as if with a reddish shadow pAzcAtyaH adriH –
western mountain pItavAsAs – dressed in yellow [sounds like
Arunachala!] sa-meghaiH – with clouds tAraAhAraH – star-
filled zrIyutaH khaM – beautiful sky/space sametaH –
together

y3.004.024
पूजामादाय संध्यायां प्रगतायां यथागतम् ।
अन्धकाराः समुत्तस्थुर्वेताला वपुषा यथा ।।24।।
pUjAm AdAya saMdhyAyAM pragatAyAM yathÂgatam |
andhakArAH samuttasthur vetAlA vapuSA yathA ||24||
> ... sandhyA-zAnti-pUrvaM tamaH-samutthAnam kathayati ...
prayAtAyAM ... / ... vetAlavalayA iva // Mo_3,4.24 // spaSTam ||
MoT_3,4.24 ||< Comm
pUjAm AdAya saMdhyAyAM – When they had paid their worship at close
of day, pragatAyAM yathÂgatam – returning where they had come
from andhakArAH samuttasthur – Darknesses arose vetAlA vapuSA
yathA – with bodies like Vetala Zombies

y3.004.025
अवश्यायकणास्पन्दी हेलाविद्युतपल्लवः ।
कोमलः कुमुदाशंसी ववावाशीतलो,अनिलः ।।2ङ्।।
avazyAyakaNAspandI helAvidyutapallavaH |
komalaH kumudAzaMsI vavAv AzItalo 'nilaH ||25||
> ... ... helAvidhutapallavaH ... vavAv AzItalo 'nilaH //
Mo_3,4.25 // "kumudAzaMsI" kumuda-gandheneti bhAvaH || MoT_3,4.25 ||<
Comm
avazyAya-kaNA-spandI –dew-drops-dripping helA-vidyuta-
pallavaH – dancing-lightning-branch sparkling like lightning
komalaH kumuda-ÂzaMsI – tender lotus-promising vavau – blew
azItalaH anilaH – the warm wind [I welcome a better reading of
this shloka. jd]

y3.004.026
परमान्ध्यमुपाजग्मुर्दिशोऽविस्फुटकारकाः ।
लम्बदीर्घतमः केश्यो विधवा इव योषितः ।।26।।
paramAndhyam upAjagmur dizo 'visphuTa-kArakAH |
lamba-dIrgha-tamaH kezyo vidhavA iva yoSitaH ||26||
> ... dhavasya bhAnor astamayAd vidhavA iva || ... dizo 'pi ... /
lamba-dIrgha-tamaH-kezyo ... // Mo_3,4.26 // "lambAni dIrghatamAMsy"
eva "kezAH" yAsAM | tAH || MoT_3,4.26 ||< Comm
paramAndhyam upAjagmur – thick gloom spread over dizaH a-
visphuTa-kArakAH – the four quarters without a break lamba-dIrgha-
tamaH kezyaH – like the long flowing dark hair vidhavA iva yoSitaH
– of a widow in mourning

y3.004.027
आययौ भुवनं तेजः क्षीरपूरेण पूरयन् ।
रसायनमयाकारः शशिक्षीरार्णवो नभः ।।27।।
Ayayau bhuvanaM tejaH kSIra-pUreNa pUrayan |
rasAyana-mayÂkAraH zazi-kSIrÂrNavo nabhaH ||27||
> ... * var. kSIrÂrNavôpama ... tejaHkSIrapUreNa ... //
Mo_3,4.27 // "tejaH" eva "kSIrapUraH" | tena | "rasAyana-mayÂkAraH"
amRta-mayÂkAraH || MoT_3,4.27 ||< Comm
Ayayau bhuvanaM tejaH – Darkness came upon the earth
kSIrapUreNa pUrayan – brightened by the Milky Way – rasAyana-
maya=AkAraH – like nectar in appearance zazi-kSIra-arNavaH nabhaH
– the moon in a milky ocean in the sky [At a high altitude, on a
moonless night, the galactic light is so intense that it casts a
shadow on the ground. jd]

y3.004.028
जग्मुस्तिमिरसङ्घाताः पलाय्य क्वाप्यदृश्यताम् ।
श्रुतज्ञानगिरश्चित्तान्महीपानामिवाज्ञताः ।।2ŏ।।
jagmus timira-saGghAtAH palAyya kvÂpy adRzyatAm |
zruta-jJAna-giraz cittAn mahI-pAnAm ivÂjJatAH ||28||
> zrutA jJAna-giro yena tathAvidhAn mahIpAnAM cittAt || ... //
Mo_3,4.28 // "zrutAH jJAnagiraH" vasiSThôktAH jJAna-vAcaH yena | tat |
tAdRzAt | "mahIpAnAM" dazaratha-prabhRtInAM | "ajJatAH" maurkhyANi ||
MoT_3,4.28 ||< Comm
jagmus timira-saGghAtAH – went-to darkness-crushing palAyya kvApy
adRzyatAm – having flown somewhere to nonperception The moon
arose, dispelling the darkness into invisibility zruta-jJAna-giraz
cittAn – heard-Wisdom-words from Chittas mahI-pAnAm iva – as from
EarthRulers ajJatAH – ignorance just as the wisdom they had
heard dispelled ignorance from the Affections of the princes.

y3.004.029
ऋषयो भूमिपालाश्च मुनयो ब्राह्मणास्तथा ।
चेतसीव विचित्रार्थाः स्वास्पदेषु विशश्रमुः ।।29।।
RSayo bhUmi-pAlAz ca munayo brAhmaNAs tathA |
cetasÎva vicitrÂrthAH svAspadeSu vizazramuH ||29||
> ... ... vizazramur vizrAntAH // Mo_3,4.29 // "vicitrArthAH"
zrIvasiSTha-girAM sambandhino nAnAvidhA arthAH | "svÂspadeSu" sva-
gRheSu | "vizazramuH" vizrAntiM cakruH || MoT_3,4.29 ||< Comm
RSayaH bhUmi-pAlAz ca – The Rshis and the EarthLords and
munayaH brAhmaNAs tathA – the Munis and the Brahmanas cetasi iva
vicitra-arthAH – remembering these word-treasures sva-AspadeSu
vizazramuH – went to the shelter of their homes

y3.004.030
यमकायोपमा श्यामा ययौ तिमिरमांसला ।
आययौ मिहिकाकारा तत्र तेषामुषा शनैः ।।३0।।
yama-kAyôpamA zyAmA yayau timira-mAMsalA |
Ayayau mihikÂkArA tatra teSAm uSA zanaiH ||30||
> zyAmA rAtriH | uSaH pratyuSaH || ... mihikAkArA ... //
Mo_3,4.30 // "yama-kAyôpamA" yama-zarIra-sadRzI | "uSA" | "teSAm"
RSINAM bhUmi-pAlAnAM ca || MoT_3,4.30 ||< Comm
yama-kAya-upamA zyAmA – As dark as Yama's body yayau timira-
mAMsalA – went overpowering darkness Ayayau mihikA-sphArA – came
frosty dew tatra teSAm uSA zanaiH – there for these the dawn
came

y3.004.031
अन्तर्धानमुपाजग्मुस्तारा नभसि भासुराः ।
प्रभातपवनेनेव हृताः कुसुमवृष्टयः ।।३1।।
antardhAnam upAjagmus tArA nabhasi bhAsurAH |
prabhA-tapa-vanenêva hRtAH kusuma-vRSTayaH ||31||
> hrtA apatItAH | ... alakSyatAm upAjagmus ... hRtAH kuGkuma-
vRSTayaH // Mo_3,4.31 // spaSTam || MoT_3,4.31 ||< Comm
antardhAnam upAjagmus – They went to disappearance tArAH
nabhasi bhAsurAH – the twinkling stars in the sky prabhA-tapa-
vanena iva – as bright as if by a warm wind hRtAH kusuma-vRSTayaH
– scattered shower of yellow blossoms

y3.004.032
दृश्यताम् आजगामार्कः प्रभोन्मीलितलोचनः ।
विवेकवृत्तिर्महतां मनसीव नवोदिता ।।३2।।
dRzyatAm AjagAmÂrkaH prabhônmIlita-locanaH |
viveka-vRttir mahatAM manasÎva navôditA ||32||
> prabhAbhir unmIlitAni jana-locanAni yena || ...Arka...locanA ...
manasIva navodgatA // Mo_3,4.32 // "vivekavRttiH" vivekÂkhyo mano-
vyApAraH || MoT_3,4.32 ||< Comm
dRzyatAm AjagAma arkaH – the sun became perceptible prabhA-
unmIlita-locanaH – its radiance eye-opening viveka-vRttir mahatAM –
like the Discernment of Great Ones manasi nava-uditA iva – newly
arisen in the mind

y3.004.033
भानोर्भासा भूषितैर्मेघलेशैः
किंचित्किंचित्कुङ्कुमच्छाययेव ।
पूर्वक्ष्माभृत्पीतवासाः समेघै
स्ताराहारः श्रीयुतः खं समेतः ।।३३।।

bhAnor bhAsA bhUSitair megha-lezaiH
kiMcit kiMcit kuGkuma-cChAyayêva |
pUrva-kSmA-bhRt-pIta-vAsAH sa-meghais
tArÂhAraH zrIyutaH khaM sametaH ||33||
> This shloka is almost identical with y3.004.023 above. || [not in
Mo]< Comm
bhAnor bhAsA bhUSitair megha-lezaiH – bhAnor bhAsA – The radiance
of the sun bhUSitair megha-lezaiH – with the adorned cloud-
fragments kiMcit kiMcit kuGkuma-cChAyayêva kiMcit kiMcit
kuGkuma-cchAyayA iva – here and there as if with a reddish shadow
pUrva-kSmA-bhRt- eastern mountain pItavAsAs – dressed in yellow
[sounds like Arunachala!] sa-meghaiH – with cloudstArA-AhAraH zrI-
yutaH khaM sametaH tAraAhAraH – star-filled zrIyutaH khaM –
beautiful sky/space sametaH – together

y3.004.034
सभां पुनरुपाजग्मुर्नभश्चरमहीचराः ।
ह्यस्तनेन क्रमेणैव कृतप्रातस्तनक्रमाः ।।३4।।
sabhAM punar upAjagmur nabhaz-cara=mahI-carAH |
hyastanena krameNaîva kRta-prAtastanakramAH ||34||
> hyastanena pUrvedyus tanena || ...// Mo_3,4.33 // "nabhazcara-
mahIcarAH hyastanena krameNa eva sabhAm Ajagmur" iti sambandhaH ||
MoT_3,4.33 ||< Comm
sabhAM punar upAjagmur – the assembly again gathered nabhaz-
cara=mahI-carAH – SkyRovers and EarthRovers hyastanena krameNa eva
– in the same way as yesterday kRta-prAtastana-kramAH – having
done their morning duties

y3.004.036
पूर्ववत्सन्निवेशेन विवेश सकला सभा ।
बभूवास्पन्दिताकारा वातमुक्तेव पद्मिनी ।।३ङ्।।
pUrvavat sannivezena viveza sakalA sabhA |
babhUvÂspanditÂkArA vAta-muktêva padminI ||35||
> ... sA pUrvasannivezena viveza vipulA ... // Mo_3,4.34 //
"pUrvasannivezena" pUrva-racanayA | "aspanditAkAratvaM" ca "sabhAyAH"
zrIvasiSThôpadeza-zravaNa-kutUhalena jJeyam || MoT_3,4.34 ||< Comm
pUrvavat sannivezena – as before, gathering together, viveza
sakalA sabhA – the whole assembly entered babhUva aspandita-AkArA
– not a creature was stirring
vAta-muktA iva padminI – like lotuses when the wind dies

y3.004.036
श्रीवाल्मीकिरुवाच ।
अथ प्रसङ्गमासाद्य रामो मधुरया गिरा ।
उवाच मुनिशार्दूलं वसिष्ठं वदतां वरम् ।।३6।।
zrI-vAlmIkir uvAca |
atha prasaGgam AsAdya rAmo madhurayA girA |
uvAca muni-zArdUlaM vasiSThaM vadatAM varam ||36||
> prasaGgam prastAvam || ... // Mo_3,4.35 // "prasaGgam AsAdya"
| anyathA dhArSTyÂkhya-doSa-prasaGgaH syAd iti bhAvaH || MoT_3,4.35 ||
< Comm
atha prasaGgam AsAdya – Then, further on this topic, rAmo
madhurayA girA Rama, with his mellifluous voice uvAca muni-
zArdUlaM – said to that lion of Munis
vasiSThaM vadatAM varam Vasishtha, that great orator:

y3.004.037
श्रीराम उवाच ।
भगवन्मनसो रूपं कीदृशं वद मे स्फुटम् ।
यस्मात्तेनेयमखिला तन्यते लोकमञ्जरी ।।३7।।
zrI-rAma uvAca |
bhagavan manaso rUpaM kIdRzaM vada me sphuTam |
yasmAt tenêyam akhilA tanyate loka-maJjarI ||37||
> rUpaM tAttvika-svarUpam | yadrUpaM mano vakSyati jagato 'ti tad
eva rUpam iti na nistattvatAlakSaNaM mithyAtvaM setsyatÎti rAmAzayaH
|| kim uvAcêty apekSAyAm Aha ... tanyate doSamaJjarI //
Mo_3,4.36 // kiM tava mano-rUpa-kathanenêty | atrAha "yasmAd" iti |
"tena" manasA | "iyam" sRSTi-rUpA || MoT_3,4.36 ||< Comm
zrI-rAma uvAca – RAMA: bhagavan manasaH rUpaM – Lord, the form
of the Manas Mind kIdRzaM vada me sphuTam – what is it? tell mer
that plainly yasmAt tena iyam akhilA loka-maJjarI – from which
this entire world-blossom tanyate – is extended

y3.004.038
श्रीवसिष्ठ उवाच ।
रामास्य मनसो रूपं न किंचिदपि दृश्यते ।
नाममात्रादृते व्योम्नो यथा शूण्यजडाकृतेः ।।३ŏ।।
zrI-vasiSTha uvAca |
rAmÂsya manaso rUpaM na kiMcidapi dRzyate |
nAmamAtrAd Rte vyomno yathA zUNyajaDAkRteH ||38||
> nAmamAtrAdi iti | ata eva tatkAryeSu "vAcArambhaNaM vikAro
nAmadheyam" iti zrutamithyAtvopapattir iti bhAvaH | zUnya-jaDÂkRter
iti bhUta-vyomno manasaz ca sAdhAraNam || zrIvasiSThaH uttaraM
kathayati ... // Mo_3,4.37 // he "rAmA"smAbhiH "asya manasaH
nAm-amAtrAd Rte" nAma-mAtra-vyatirekeNa | "kiJcid api rUpaM na
dRzyate" | nAma-mAtram eva manasaH asti na rUpam iti bhAvaH | "asya
manasaH" katham-bhUtasya | "zUnyA" vicArAsahatvena na kiJcid-rUpA |
"jaDA" sAkSi-grahaNÂpekSa-siddhikatvena jADya-guNa-yuktA | "AkRtiH"
svarUpaM yasya | tat | tAdRzasya kasya "yathA" | "vyomnaH yathA" |
yathA vyoma zUnya-jaDAkRti bhavati | tathety arthaH || MoT_3,4.37 ||<
Comm
zrI-vasiSTha uvAca VASISHTHA: rAma asya manasaH rUpaM – Rama,
the form of the Manas Mind na kiMcid api dRzyate – is seen to be
nothing whatever nAma-mAtrAd Rte – except only a Name
vyomnaH yathA zUNya-jaDa-AkRteH – as the spacious sky is only solid/
substantial emptiness

y3.004.039
न बाह्ये नापि हृदये सद्रूपं विद्यते मनः ।
सर्वत्रैव स्थितं चैतद्विद्धि राम यथा नभः ।।३9।।
na bAhye nÂpi hRdaye sad-rUpaM vidyate manaH |
sarvatraîva sthitaM caîtad viddhi rAma yathA nabhaH ||39||
> ... etad eva dRDhI-karoti ... // Mo_3,4.38 // "manaH bAhye
sad-rUpaM na vidyate" bAhyêndriyaiH a-dRzyamAnatvAt | "hRdaye 'pi"
hRdaya-deze 'pi | "sadrUpaM na vidyate" | na hi hRdaya-deze mano nAma
kiJcil labhyate | he "rAma" | tvam | "etat" manaH | "sarvatra eva"
bAhye hRdaye ca | "sthitaM viddhi" jAnIhi | saGkalpÂkhyasya tat-
kAryasya bAhye hRdaye ca sphuramANatvAt | saGkalpo 'pi hi bAhyaM
ghaTÂdikaM hRdaya-sthaM sukhÂdikaM ca viSayI-karoti | "manaH" kiM
"yathA" | "nabho yathA" | yathA nabhaH "sarvatraiva sthitaM" bhavati |
tathêty arthaH || MoT_3,4.38 ||< Comm
na bAhye na api hRdaye – It is neither external nor in the
Heart sadrUpaM vidyate manaH – know the Suchness-form to be the
Manas Mind sarvatra eva sthitaM ca etad –everywhere it is to be
found viddhi rAma yathA nabhaH – know it, Rama, as like the
sky

y3.004.040
इदमस्मात्समुत्पन्नं मृगतृष्णांबुसन्निभम् ।
रूपं तु क्षणसंकल्पाद्द्वितीयेन्दुभ्रमोपमम् ।।40।।
idam asmAt samutpannaM mRga-tRSNÂMbu-sannibham |
rUpaM tu kSaNa-saMkalpAd dvitIyêndu-bhramôpamam ||40||
> ... nanu tathApy asya svarUpaM vaktavyaM | na hi sarvathA asataH
sarvatra sthitatvaM yuktam ity | atrAha idam asyAsad utpannaM ...
rUpaM tu zRNu saGkSepAd ... // Mo_3,4.39 // tvaM | "asya" manasaH |
"asat utpannam" mithyA prAdur-bhUtam | ata eva "mRgatRSNAmbu-
sannibham" | tathA "dvitIyendubhramopamam" | "idam" anubhUyamAnam |
"rUpaM" svarUpaM | "saGkSepAt zRNu" || MoT_3,4.39 ||< Comm
idam asmAt samutpannaM – this is thus/from-it arisen mRga-
tRSNa-aMbu-sannibham – resembling the water of a mirage rUpaM tu
kSaNa-saMkalpAd – a form that is from a flashing concept dvitIya-
indu-bhrama-upamam – like the illusion of a double moon

y3.004.041
मध्ये यदेतदर्थस्य प्रतिभानं प्रथां गतम् ।
सतो वाप्यसतो वापि तन्मनो विद्धि नेतरत् ।।41।।
madhye yad etad arthasya pratibhAnaM prathAM gatam |
sato vÂpy asato vApi tan mano viddhi nêtarat ||41||
> ... manaH-svarUpam eva kathayati sAdho yad ... //
Mo_3,4.40 // he "sAdho" | "sataH" "asataH vA arthasya" padArthasya |
"yat etat pratibhAnam" sphuraNam | padArthatayA anusandhAnam iti yAvat
| "prathAM" dArDhyaM | "gataM" bhavati | tvaM "tat manaH viddhi" |
"itarat" tArkikÂdibhiH vikalpitaM paramANv-Adi-rUpaM | "manaH" "na"
bhavati | "sataH asato ve"ti vAdibhedam Azrityoktam || MoT_3,4.40 ||<
Comm
madhye yad etad arthasya – what is between the meanings
pratibhAnaM prathAM gatam – emanation become solidity sataH vA
api asataH vA api – of the Such or else the unSuch tan mano viddhi
– know that as Mind na itarat – not otherwise

y3.004.042
यदर्थप्रतिभानं तन्मन इत्यभिधीयते ।
अन्यन्न किंचिदप्यस्ति मनो नाम कदाचन ।।42।।
yad-artha-pratibhAnaM tan mana ity abhidhIyate |
anyan na kiMcid apy asti mano nAma kadAcana ||42||
> ... punaH punaH etad eva kathayati ... //
Mo_3,4.41 //"artha-pratibhAnam" artheSv arthatA-sphuraNam ||
MoT_3,4.41 ||< Comm
yad-artha-pratibhAnaM – For the purpose of clarity tan mana
ity abhidhIyate – that is how "Mind" is defined anyan na kiMcid
apy asti – otherwise there is not anything at all mano nAma
kadAcana – to be called "Mind" anyhow

y3.004.043
संकल्पनं मनो विद्धि संकल्पात्तत्र भिद्यते ।
यथा द्रवत्वात्सलिलं तथा स्पन्दो यथानिलात् ।।4३।।
saMkalpanaM mano viddhi saMkalpAt tatra bhidyate |
yathA dravatvAt salilaM tathA spando yathÂnilAt ||43||
> ... ... tan na ... // Mo_3,4.42 // spaSTam || MoT_3,4.42 ||<
Comm
saMkalpanaM mano viddhi – Know the Mind as Conceptuality
saMkalpAt tatra bhidyate – from a concept there is distinction
yathA dravatvAt salilaM – as from fluidity there is water tathA
spando yathA anilAt – and so it is with wind and motion

y3.004.044
यत्र संकल्पनं तत्र तन्मनोऽङ्ग तथा स्थितम् ।
संकल्पमनसी भिन्ने न कदाचन केचन ।।44।।
yatra saMkalpanaM tatra tan-mano 'Gga tathA sthitam |
saMkalpa-manasI bhinne na kadAcana kecana ||44||
> ... ... // Mo_3,4.43 // "yatra" yasyAm avasthAyAM |
"saGkalpanaM" bhavati | he "aGga" | "tatra" tasyAm avasthAyAM | "tat"
prasiddhaM | "manaH" "tathA" tena saGkalpanÂkhyena rUpeNa | "sthitaM"
bhavati | "kecana" anirvAcye | "saGkalpamanasI" | "kadAcana" jAtu |
"bhinne na" bhavataH | ekasvarUpatvAt || MoT_3,4.43 ||< Comm
yatra saMkalpanaM – where there is the conceptual tatra tan-
manas aGga tathA sthitam – there indeed that-mind is found
[consider the expression, "I've a good mind to..." saMkalpa-manasI
bhinne na kadAcana kecana – Concepts and mind are not different
anywhen anywhere

y3.004.045
सत्यमस्त्वथवाऽसत्यं पदार्थप्रतिभासनम् ।
तावन्मात्रं मनो विद्धि तद्ब्रह्मैव पितामहः ।।4ङ्।।
satyam astv athavA 'satyaM padArtha-pratibhAsanam |
tAvan-mAtraM mano viddhi tad brahmaîva pitAmahaH ||45||
> ... satyam asty athavAsatyaM yad arthapratibhAsanam / ... tad
brahmaiSa pitAmahaH // Mo_3,4.44 // "satyam athavA asatyaM yat
arthapratibhAsanam" artha-sphuraNam | "asti" | tvaM | "tAvanmAtraM
tat" artha-pratibhAsanam | "manaH" cittaM | "viddhi" jAnIhi | "tat"
artha-pratibhAsana-rUpaM manaH | "eSaH" zAstreSu kathitaH |
"pitAmahaH" pitAmahêty apara-paryAyaH "brahmA" bhavati | sarva-sRSTi-
kAraNatvAt | sRSTi-kAraNasya eva zAstreSv api brahmatva-kathanAt ||
MoT_3,4.44 ||< Comm
satyam astu athavA asatyaM – Be it Such or unSuch, real or
unreal padArtha-pratibhAsanam – a manifest representation
tAvan-mAtraM mano viddhi – know it thus entirely Mind tad brahma
eva pitAmahaH – and that is just Brahma the Grandfather

y3.004.046
आतिवाहिकदेहात्मा मन इत्यभिधियते ।
आधिभौतिकबुद्धिं तु स आधत्ते चिरस्थिते ।।46।।
AtivAhika-dehÂtmA mana ity abhidhiyate |
Adhibhautika-buddhiM tu sa Adhatte cira-sthite ||46||
> ... svapnÂdau sarvair anubhUyamAnÂtivAhika-deha-rUpatvaM manasaH
kathayati
... Adhibhautikabuddhis tu sadA dhIs tu cirasthitiH // Mo_3,4.45 //
paNDitaiH "AtivAhikasya" kSaNAntare varSa-prApya-deza-prAptyA sphuTam
ativahana-zIlasya | "dehasyA"rthAt svapna-saGkalpAdau pratibhA-
samAnasya dehasy"AtmA" svarUpaM | "mana ity abhidhIyate" | na tu
tArkikÂbhimataH paramANuH | na hi tasya prokta-svarUpam ativahanaM
yujyate | tadArabdhe sthUla-dehe tadadarzanAt | etatprasaGgena buddhi-
dArDhyasyÂdhibhautika-dehatvaM sAdhayati "Adhibhautike"ti | "tu"
vyatireke | paNDitaiH "AdhibhautikabuddhiH" Adhibhautika-dehÂkArA
buddhiH | Adhibhautika-deha-svarUpam iti yAvat | "cira-sthitiH dhIH"
iti dArDhyaM gatA AtivAhika-deha-viSayA buddhir iti | "sadAbhidhIyate"
| manaH-svarUpÂtivAhika-deha-viSayA buddhir eva hi dArDhyaM
gatÂdhibhautika-bhAvena sphurati | na tu mAMsa-mayaH Adhibhautiko nAma
kazcit pRthag asti yathA tathA sato 'pi tasya buddhi-viSayatvaM vinA
asatkalpatvAt | buddhi-viSayatve tu buddhi-rUpatvAnapAyAt | viSayo hi
sa evôcyate yaH viSayy-agrastha iva bhAsate | anyathA pIta-dravyasyÂpi
nIla-jJAna-viSayatvÂpAtAt | dvitIyaH "tu"zabdaH pAda-pUraNArthaH ||
MoT_3,4.45 ||< Comm
AtivAhika-deha-AtmA – the self of the subtle body mana ity
abhidhiyate – is known as Manas Mind Adhibhautika-buddhiM tu –
but the gross blody is Buddhi Intellect sa Adhatte cira-sthite –
it is established over a long time

y3.004.047
अविद्या संसृतिश्चित्तं मनो बन्धो मलस्तमः ।
इति पर्यायनामानि दृश्यस्य विदुरुत्तमाः ।।47।।
avidyA saMsRtiz cittaM mano bandho malastamaH |
iti paryAya-nAmAni dRzyasya viduruttamAH ||47||
> ... dRzyatva-sAdhanArthaM manasaH dRzya-paryAyatvaM
kathayati ... bandho malaM ... // Mo_3,4.46 // ataH manaH dRzyam
evÂnyathA dRzya-paryAyatvam asya na syAd iti || MoT_3,4.46 ||< Comm
avidyA – ignorance saMsRtiH – Samsara cittaM –
Affection manas – Mind
bandhaH – bondage malaH – impurity tamaH – Tamas the
DarkGuna iti paryAya-nAmAni – these are synonymous terms
dRzyasya vidur uttamAH –which best describe Perception

y3.004.048
नहि दृश्यादृते किंचिन्मनसो रूपमस्ति हि ।
दृश्यं चोत्पन्नमेवैतन्नेति वक्ष्याम्यहं पुनः ।।4ŏ।।
nahi dRzyAd Rte kiMcin manaso rUpam asti hi |
dRzyaM côtpannam evaîtan neti vakSyAmy ahaM punaH ||48||
> ... nanu padArtha-grAhakatayA bhAsamAnasya manasaH kathaM dRzya-
paryAyatvaM yuktam ity | atrAha ... // Mo_3,4.47 // "hi"
yasmAt kAraNAt | "dRzyAd Rte kiJcit" dRzya-vyatiriktaM kiJcit |
"manasaH rUpaM" | "hi" nizcayena | "nAsti" | ataH manasaH dRzya-
paryAyatvaM yuktam iti bhAvaH | nanu tato 'pi kim ity | atrAha "dRzyaM
ce"ti | "etat dRzyaM ca utpannaM na" bhavati | pUrvam uktatvAt | ataH
manaH api anutpannam eva bhavatÎti bhAvaH | nanu dRzyÂnutpannatve mama
pUrvaM nizcayo na jAta ity atrAh"etI"ti | "aham" "iti" etat
dRzyÂnutpannatvam | "punaH vakSyAmi" | dur-bodhatvAd iti bhAvaH ||
MoT_3,4.47 ||< Comm
nahi dRzyAd Rte kiMcin – nothing other than perceptual manaso
rUpam asti hi – is at all the Form of the Mind dRzyaM ca utpannam
eva etan – that percepts are arisen/born is na iti vakSyAmy ahaM
punaH – not so, I say it once again

y3.004.049
यथा कमलबीजान्तः स्थिता कमलवल्लरी ।
महाचित्परमाण्वन्तस्तथा दृश्यं जगत्स्थितम् ।।49।।
yathA kamala-bIjÂntaH sthitA kamala-vallarI |
mahAcit-paramANv-antas tathA dRzyaM jagatsthitam ||49||
> ... dRzyÂnutpannatvam eva kathayati ... kamalabIje 'ntaH
sthitA kamalamaJjarI / ... // Mo_3,4.48 // "yathA kamala-maJjarI
kamalabIje" padmAkSe | "antaH sthitA" bhavati | anyathA agre
nirgama^asambhava-prasaGgAt | "tathA dRzyam jagat" dRzi-kriyA-viSayI-
bhUtaM jagat | "mahAcit-paramANv-antaH" | "mahAcit" aparicchinnA cit |
sA eva^atisUkSmatvAt "paramANuH" | tasy"AntaH" madhye | "sthitaM"
bhavati | anyathA kutaH asyAH nirgamaH syAt iti bhAvaH | ato dRzyasya
mahAcitaH pRthaktva^abhAvena^anutpannatvam eva^iti paramo bhAvaH ||
MoT_3,4.48 ||< Comm
yathA kamala-bIja-antaH – As within the dayLotus-seed sthitA
kamala-vallarI – is situate the lotus plant mahAcit-paramANu-
antas – within the Primal Atom of Great Consciousness tathA dRzyaM
jagat-sthitam – thus is situate the world-percept.

y3.004.050
प्रकाशस्य यथाऽऽलोको यथा वातस्य चापलम् ।
यथा द्रवत्वं पयसि दृश्यत्वं द्रष्टरीदृशम् ।।ङ्0।।
prakAzasya yathA''loko yathA vAtasya cApalam |
yathA dravatvaM payasi dRzyatvaM draSTarÎdRzam ||50||
> ... etad eva punaH punaH kathayati ... vAtasya copanam / ...
payaso dRzyatvaM draSTur IdRzam // Mo_3,4.49 // "AlokaH" artha-
prAkaTyahetuH guNa-vizeSaH | "copanaM" spandaH | draSTR-vyatirikta-
dRzyasya sattA nAstÎti bhAvaH || MoT_3,4.49 ||< Comm
prakAzasya yathA Aloko – like the shining of the sun yathA
vAtasya cApalam – like the stirring of the wind yathA dravatvaM
payasi – like the flowing of water dRzyatvaM draSTari IdRzam – such
is perception in the perceiver

y3.004.051
अङ्गदत्वं यथा हेम्नि मृगनद्यां यथा जलम् ।
भित्तिर्यथा स्वप्नपुरे तथा द्रष्टरि दृZयधीः ।।ङ्1।।
aGgadatvaM yathA hemni mRganadyAM yathA jalam |
bhittiryathA svapnapure tathA draSTari dRZyadhIH ||51||
> ... ... // Mo_3,4.50 //spaSTam || MoT_3,4.50 ||< Comm
aGgadatvaM yathA hemni – As bracelet-ness is in gold mRga-
nadyAM yathA jalam – as water is in a mirage-river bhittir yathA
svapna-pure – as a wall is in a dream-city tathA draSTari
dRZyadhIH – so perception is in the perceiver

y3.004.052
एवं द्रष्टरि दृश्यत्वमनन्यदिव यत्स्थितम् ।
तदप्युन्मार्जयाम्याशु त्वच्चित्तादर्शतो मलम् ।।ङ्2।।
evaM draSTari dRzyatvamananyadiva yatsthitam |
tadapyunmArjayAmyAzu tvaccittAdarzato malam ||52||
> ... anena nyAyena draSTuH dRzyamayatvaM yat siddhaM tad api
malatvenônmRjyatayA pratijAnIte ... // Mo_3,4.51 // "evaM" sati
| "draSTari" dRzi-kriyA-kartari | "ananyat" ukta-nyAyenÂbhinnaM | "yat
dRzyatvam" dRzikriyA-viSayatvaM | "sthitam iva" bhavati | ahaM |
"malam" mala-bhAvena sthitam | "tat api" draSTur abhinnaM dRzyatvam
api | "tvaccittAdarzataH" tvaccittadarpaNAt | "unmArjayAmi" | yena
sarvathA tvanmanasi dRzya-sparzo na syAd | asattvenÂpi bhAsamAnaM
dRzyaM lezato duHkhadam eva bhavatIti bhAvaH | nanu draSTur abhinnasya
dRzyatvasya kathaM malatvaM | vyatiriktasyaiva malatvAd iti cet |
satyam | draSTA svAbhinnatvenApi nizcitaM dRzyatvaM svabhinnatvam api
ApAdayati | svabhinnatvÂkhyaM pratiyoginaM vinA svAbhinnatvasyÂsiddher
iti svabhinnatvÂpAdakasya dRzyasya malatvaM sphuTam eveti na ko 'pi
virodhaH || MoT_3,4.51 ||< Comm
evaM draSTari dRzyatvam – thus in the seer is the seeing
ananyad iva yat sthitam – which is situate as if non-different tad
apy unmArjayAmi Azu – and thus I shall quickly cleanse tvat citta-
AdarzataH malam – the dirty mirror of your Chitta Affection

y3.004.053
यद्द्रष्टुरस्याद्रष्टृत्वं दृश्याभावे भवेद्बलात् ।
तद्विद्धि केवलीभावं तत एवासतः सतः ।।ङ्३।।
yad draSTur asyÂdraSTRtvaM dRzyÂbhAve bhaved balAt |
tad viddhi kevalI bhAvaM tata evÂsataH sataH ||53||
> ... nanu kim-arthaM draSTur ananyatvena sthitasya mala-rUpasya
api dRzyatvasyônmArjanaM karoSÎty | atrAha ... // Mo_3,4.52 //
"asya" Atmatvena sthitasya | "draSTuH" dRzikriyA-kartuH | "dRzyAbhAve"
sati | "balAt" balena | svaprayatnaM vinêti yAvat | "yat a-draSTRtvaM"
"bhavet" | na hi dRzyaM vinA draSTuH draSTRtvaM nAma kiJcid asti |
zakti-bhAvena sthitasyÂpi tasya svarUpatvÂnapAyAt | tvam | "tat"
adraSTRtvaM | "kevalI-bhAvam" muktiM | "viddhi" jAnIhi | draSTuH
dRzyAnaunmukhya-mAtrasyaîva muktitvAt | "draSTuH" kathambhUtasya |
"ata evAsataH" "sataH" | draSTRtvÂpekSayA "asataH" | kevalI-
bhAvÂpekSayA "sataH" | na hy asataH kevalI-bhAvaH yuktaH | tathA
cÂnirvAcyasyêty arthaH | ataH kevalI-bhAva-siddhaye sarvathA
dRzyônmArjanam eva kAryam iti bhAvaH || MoT_3,4.52 ||< Comm
yad draSTur asya adraSTRtvaM bhavet – what is non-perception by
this perceiver
dRzya-abhAve balAt – by force of the absence of a percept tad
viddhi kevalI bhAvaM – know that as experience of Fulness tataH
eva asataH sataH – thus whether out of unSuch or Such

y3.004.054
तत्तामुपगते भावे रागद्वेषादिवासनाः ।
शाम्यन्त्यस्पन्दिते वाते स्पन्दनक्षुब्धता यथा ।।ङ्4।।
tattAm upagate bhAve rAga-dveSÂdi-vAsanAH |
zAmyanty a-spandite vAte spandana-kSubdhatA yathA ||54||
> ... nanu dRzyÂbhAva-prabhAvAt siddhe 'pi adraSTRtve kevalI-bhAvo
na sidhyati | dRzya-viSayasya rAgÂdeH suSuptivat vAsanAbhAvena
sthitatvAd ity | atrAha ../ zAmyaty aspandite vAte
spandasaG... // Mo_3,4.53 // "bhAve" antare tattve | "tattAm"
dRzyAbhAva-kRtAM adraSTRtAm | "upagate" sati | "rAga-dveSAdi-vAsanA"
pUrvaM bhAta-dRzya-viSaya-rAga-dveSAdi-saMskAraH | "zAmyati" zAntiM
vrajati | Azraya-viSayayoH abhAvAt | suSuptau tu Azraya-viSayayoH
vAsanAbhAvena sthitatvAt tadanugatayoH rAgadveSAdikayor api
vAsanAbhAvenÂvasthAnam asti | na hi suSuptau draSTR-dRzyayoH samUlaM
nAzaH asti | tataH utthitasya punaH tad-AsthAbhAva-prasaGgAt | na hi
samUlaM naSTe AsthA yuktA | dRzyAbhAve nizcitAnAM tu bhAsamAne 'pi
dRzye kadAcid AsthA na vidyate | atra svamana eva sAkSikam ity alaM
prapaJcena | "rAgadveSAdivAsanA" kA "yathA" | "spanda-saGkSubdhatA
yathA" | yathA "vAte aspandite" sati | vAta-kRtA "spandasaGkSubdhatA"
spanda-rUpA saGkSubdhatA | nazyati | tathety arthaH | ataH dRzyAbhAva-
kRtasyÂdraSTRtvasya kevalI-bhAvatvaM yuktam eveti bhAvaH || MoT_3,4.53
||< Comm
tattAm upagate bhAve – When there arises the experience of
Thatness rAga-dveSa-Adi-vAsanAH – conditioned love and hatred
are zAmyanti a-spandite vAte – appeased, as when the wind/breath
grows still spandana-kSubdhatA yathA –its agitated motion
slows.

y3.004.055
असंभवति सर्वस्मिन्दिग्भूम्याकाशरूपिनि ।
प्रकाश्ये यादृशं रूपं प्रकाशस्यामलं भवेत् ।।ङ्ङ्।।
a-saMbhavati sarvasmin dig-bhUmy-AkAza-rUpini |
prakAzye yAdRzaM rUpaM prakAzasyÂmalaM bhavet ||55||
> ... etad eva ati-durbodhatvAt punaH punaH kathayati ... //
Mo_3,4.54 //< Comm
a-saMbhavati sarvasmin – when everywhere is unbecome dig-bhUmy-
AkAza-rUpini Space in the form of the quarters of the earth
prakAzye yAdRzaM rUpaM – whatever form is to be manifest – whatever is
to be brought to light prakAzasya amalaM bhavet – purity of
manifestation it becomes becomes the pure light itself

y3.004.056
त्रिजगत् त्वम् अहं चेति दृश्येऽसत्तामुपागते ।
द्रष्टुः स्यात्केवलीभावस्तादृशो विमलात्मनः ।।ङ्6।।
tri-jagattvam ahaM ceti dRzye 'sattAm upAgate |
draSTuH syAt kevalI-bhAvas tAdRzo vimalÂtmanaH ||56||
> ... ... // Mo_3,4.55 // "digbhUmyAkAzarUpiNi" dig-bhUmy-AkAza-
svarUpe | "prakAzye" prakAzanIye vastujAte | "a-sambhavati" sati |
sambhava-kriyA-kartRtvam a-bhajati sati | "prakAzasya" sUrya-
prakAzasya | "yAdRzam amalaM" zuddham | indriyÂtItam iti yAvat |
"rUpaM bhavet" | na hi sUrya-maNDalAt niSkrAntaH bhittau apatitaH
prakAzaH netra-gamyaH bhavati | "trijagat tvaM ahaM ceti dRzye
asattAm" abhAvam | "upAgate" sati | "draSTuH" dRzya-prakAzakatayA
sthitasya draSTuH | "tAdRzaH kevalI-bhAvaH" amala-rUpatvaM | "syAt"
bhavet | "draSTuH" katham-bhUtasya | "amalAtmanaH" cetyamala-rUSita-
cinmAtra-svarUpasyÂnyathA kevalI-bhAvÂpara-paryAyaH nirmalI-bhAvaH
ayuktaH syAt || MoT_3,4.54-55 ||< Comm
tri-jagat tvam ahaM ceti – If the three worlds and you and I
dRzye asattAm upAgate – become seen as unreality draSTuH syAt
kevalI-bhAvas – then the seer is the sense/becoming of the
Absolute tAdRzo vimala-AtmanaH – thus of the pure Self

y3.004.057
अनाप्ताखिलशैलादि प्रतिबिम्बे हि यादृशी ।
स्याद्दर्पणे दर्पणता केवलात्मस्वरूपिणी ।।ङ्7।।
anAptÂkhila-zailÂdi pratibimbe hi yAdRzI |
syAd darpaNe darpaNatA kevalÂtma-svarUpiNI ||57||
> kevala-darpaNÂtma-svarUpiNI || anantÂkhila-zailAdi-... //
Mo_3,4.56 //< Comm
anApta-akhila-zaila-Adi – unbounded-all-stone-&c – Without
materiality, kevala-Atma-svarUpiNI –its nature is entirely
Self, pratibimbe hi yAdRzI syAd – in which it is a reflection,
darpaNe darpaNatA –the mirror-ness in a mirror.

y3.004.058
अहं त्वं जगदित्यादौ प्रशान्ते दृश्यसंभ्रमे ।
स्यात्तादृशी केवलता स्थिते द्रष्टर्यवीक्षणे ।।ङ्ŏ।।
ahaM tvaM jagad ity-Adau prazAnte dRzya-saMbhrame |
syAt tAdRzI kevalatA sthite draSTary a-vIkSaNe ||58||
> ... ... draSTary avIkSake // Mo_3,4.57 // dArSTAntika-gataM
"prazAnte" iti padaM dRSTAnte 'pi yojanIyaM | tenÂyam arthaH | "hi"
nizcaye | "anantAH" ye "akhilAH zailÂdayaH" | tad-rUpe "pratibimbe
prazAnte" sati | dArSTAntikatayA gRhIte "darpaNe" pratibimba-bhAvam
abhajati sati iti yAvat | "darpaNe kevalÂtma-svarUpiNI" kevala-
darpaNÂkhya-svarUpa-mayI | "yAdRzI darpaNatA syAt" | "ahaM tvaM jagad
ity-Adau dRzya-sambhrame" dRzyÂkAre sambhrame | dRzye iti yAvat |
"prazAnte" sati | tataH "a-vIkSake" dRzi-kriyAm akurvati | "sthite
draSTari" | "tAdRzI kevalatA syAt" | yathA pratibimbÂbhAve zuddhaM
darpaNa-mAtram eva tiSThati tathA dRzyÂbhAve zuddhaH draSTA eva
tiSThatÎti bhAvaH || MoT_3,4.56-57 ||< Comm
ahaM tvaM jagad ity-Adau – "I", "you", "the world", and the
like prazAnte dRzya-saMbhrame – when these delusive percepts
subside syAt tAdRzI kevalatA –there is this kind of
absoluteness sthite draSTari a-vIkSaNe – established in the
uninvolved seer.

y3.004.059
श्रीराम उवाच ।
सच् चेन् न शाम्यत्य् एवेदं नाभावो विद्यते सतः ।
असत्तां च न विद्मोऽस्मिन्दृश्ये दोषप्रदायिनि ।।ङ्9।।
zrI-rAma uvAca |
sac cen na zAmyaty evêdaM nÂbhAvo vidyate sataH |
asattAM ca na vidmo 'smin dRzye doSa-pradAyini ||59||
> ... dRzyÂbhAvÂsambhavaM manyamAnaH zrIrAmaH pRcchati ...
zAmyatIdaM vA ... // Mo_3,4.58 // "vA"zabdaH yataH-zabdArthe | "idaM"
dRzyaM | "sat" sattAbhAk "cet" | "cet" yadi bhavati | tadA "na
zAmyati" | yataH "sataH" sattAbhajataH | "abhAvaH na vidyate" |
svarUpa-hAni-prasaGgAt | anyathA vahner api dAhakatva-hAniH syAt |
nanu tarhi asad eva bhavatv ity | atrAha "asattAM ce"ti | "doSa-
pradAyini" rAgAdi-svarUpa-doSa-pradAyini | asataH doSa-pradAyitvaM na
yuktaM vandhyA-sutasyÂpi tattvÂpatter iti bhAvaH || MoT_3,4.58 ||<
Comm
zrI-rAma uvAca RAMA: sac cen na zAmyaty eva idaM – If the
Sat Such does not bring this to peace na abhAvo vidyate sataH –
the absence of Suchness is not known
a-sattAM ca na vidmaH asmin – and unSuchness we do not know here
dRzye doSa-pradAyini – in the percept the fault-bestower

y3.004.060
तस्मात्कथमियं शाम्येद् ब्रह्मन् दृश्यविषुचिका ।
मनोभावभ्रमकरी दुःखसंततिदायिनि ।।60।।
tasmAt katham iyaM zAmyed brahman dRzya-viSucikA |
mano-bhAva-bhrama-karI duHkha-saMtati-dAyini ||60||
> manasA bhavo janmÂdis tad bhramakArI || phalitam Aha ...
nAnôdbhava-bhramakarI ... // Mo_3,4.59 // "nAnôdbhavaH" citrôtpattiH |
yaH "bhramaH" mithyAjJAnam | taM "karotI"ti tAdRzI || MoT_3,4.59 ||<
Comm
tasmAt katham iyaM zAmyet – And so how does all this subside
brahman dRzya-viSucikA – O Brahmana, this plague of perception mano-
bhAva-bhrama-karI – Mind-feeling-delusion-maker – this illusion from
the notions of the Mind duHkha-saMtati-dAyini – the source of
every misery

y3.004.061
श्रीवसिष्ठ उवाच ।
अस्य दृश्यपिशाचस्य शान्त्यै मन्त्रमिमं शृणु ।
रामात्यन्तमयं येन मृतिमेष्यति नङ्क्ष्यति ।।61।।
zrI-vasiSTha uvAca |
asya dRzya-pizAcasya zAntyai mantram imaM zRNu |
rAmÂtyantam ayaM yena mRtim eSyati naGkSyati ||61||
> ... "unmArjayAmI"ti pratijJAM saphalI kartuM zrI-vasiSThaH
uttaraM kathayati he "rAma" | tvam | "asya" puraH-sphurataH |
"dRzya-pizAcasya zAntyai" | "imam" vakSyamANa-vAkyakadambaka-svarUpaM
| "mantraM" "zRNu" | "yena" mantreNa | "ayaM" dRzya-pizAcaH |
"atyantam mRtim" traikAlikam abhAvam | "eti" gacchati | tataH
vi"naGkSyati" adarzanaM yAti | yuktaM ca pizAcasya mantreNa maraNam
adarzanaM ca || MoT_3,4.60 ||< Comm
zrI-vasiSTha uvAca VASISHTHA: asya dRzya-pizAcasya – of this
perceptual Pishacha monster zAntyai mantram imaM zRNu hear
this the means to pacify rAma atyantam ayaM yena – Rama, whereby
entirely mRtim eSyati naGkSyati – it will go to death and
destruction

y3.004.062
यदस्ति तस्य नाशोऽस्ति न कदाचन राघव ।
तस्मात्तन्नष्टमप्यन्तर्बीजभूतं भवेद्धृदि ।।62।।
yad asti tasya nAzo 'sti na kadAcana rAghava |
tasmAt tan naSTam apy antar-bIja-bhUtaM bhaved dhRdi ||62||
> ... mantram eva kathayati ... / yasmAt ... // Mo_3,4.61 //
he "rAghava" | "yat" vastu | sattAM bhajati | "tasya nAzaH kadAcana"
jAtu | "na" sambhavati | "yasmAt tat" vastu | "naSTam api" kenacit
parÂbhimatena samavAyi-kAraNa-nAzÂdinA naSTam api | "hRdi antaH"
mAnasÂntaH | "bIja-bhUtam" | bIja-bhAvena sthitam vA sattA-rUpeNa
sthitam iti yAvat | "bhavati" | dRzyate hi naSTam api vastu hRdi punaH
punaH AvartamAnam || MoT_3,4.61 ||< Comm
yad asti tasya nAzaH asti – what is of That the destruction is
na kadAcana rAghava – not at all, O Raghava tasmAt tan naSTam api
antar – therefore that destroyed again within bIja-bhUtaM bhaved
hRdi –seed-being becomes in the Heart

y3.004.063
स्मृतिबीजाच्चिदाकाशे पुनरुद्भूय दृश्यधीः ।
लोकशैलाम्बराकारं दोषं वितनुतेऽतनुम् ।।6३।।
smRti-bIjAc cidAkAze punar udbhUya dRzyadhIH |
loka-zailÂmbarÂkAraM doSaM vitanute 'tanum ||63||
> ... nanu tataH ko doSaH ity | atrAha smRtibIjA
cidAkAze ... // Mo_3,4.62 // "smRtibIjA" smRti-kAraNikA |
"dRzyadhIH" dRzyAkArA dhIH | dRzyam iti yAvat | "cidAkAze udbhUya"
prAdurbhUya | "atanum" mahAntam | "loka-zailÂmbarÂkAram doSam" "punaH
vitanute" sUkSma-prapaJca-bhAvena vizeSeNa vistArayati | svapne
dRSTatvAt || MoT_3,4.62 ||< Comm
smRti-bIjAt cidAkAze – from that memory-seed in Chit-Space
punar udbhUya dRzyadhIH – again arisen as perception loka-zaila-
ambara-AkAraM – in the form of worlds, mountains, and skies doSaM
vitanute a-tanum – falsely extends transparency a pun on <tanu>
"un-thin" and "son/body-less"

y3.004.064
इत्यनिर्मोक्षदोषः स्यान्न च तस्येह संभवः ।
यस्माद्देवर्षिमुनयो दृश्यन्ते मुक्तिभाजनम् ।।64।।
ity a-nirmokSa-doSaH syAn na ca tasyêha saMbhavaH |
yasmAd devarSi-munayo dRzyante mukti-bhAjanam ||64||
> ... nanu tato 'pi kim ity | atrAha itthaM nirmokSa...
tasyAMzasambhavaH ... // Mo_3,4.63 // "itthaM" sati | "nirmokSa-
doSaH" mokSÂbhAva-prasaGga-rUpaH doSaH | "syAt" | sthUla-sUkSma-
bhAvena dvividhasya dRzyÂbhAvasya eva mokSatvAt | nanu bhavatu saH
doSaH | kim asmAkaM kariSyatÎty | atrAha "na ce"ti | "tasya" nirmokSa-
doSasya | "aMzenA"pi "sambhavaH na ca" bhavati | "yasmAt devarSi-
munayaH mukti-bhAjanaM dRzyante" || MoT_3,4.63 ||< Comm
iti a-nirmokSa-doSaH syAt – When there are no unfreeing
faults na ca tasya iha saMbhavaH – and no arising of them
yasmAd devarSi-munayaH – wherefore the Devarshi-Munis dRzyante
mukti-bhAjanam – are seen to enjoy/be worthy of Mukti Freedom.

y3.004.065
यदि स्याज्जगदादीदं तस्मान्मोक्षो न कस्यचित् ।
बाह्यस्थमस्तु हृत्स्थं वा दृश्यं नाशाय केवलम् ।।6ङ्।।
yadi syAj jagad-AdÎdaM tasmAn mokSo na kasyacit |
bAhyastham astu hRtsthaM vA dRzyaM nAzAya kevalam ||65||
> ... punar apy etad eva kathayati -- ... syAj jagadAdIdaM tat
syAn mokSo ... // Mo_3,4.64 //"yadi idam jagadAdi syAt" sattAM bhajet
| tadA "kasyacit" kasyApi pramAtuH | "mokSaH" dRzyAn muktiH | "na
syAt" | yathA tathA sambhAvite 'pi dRzyanAze smRti-prabhAvAt
sUkSmatayA punaH dRzya-sphuraNAt | yataH "dRzyam bAhyastham"
sthUlarUpam "astu" | "hRtstham" sUkSma-rUpaM "vA astu" | "nAzAya"
bandhÂkhya-nAzôtpAdArtham bhavati | kSobhakatvÂvizeSAd iti bhAvaH |
"Adi"zabdena suSuptistaimityAdeH grahaNam | tasyÂpi dRzyatvAd ||
MoT_3,4.64 ||
< Comm
yadi syAt jagad-Adi idaM – If this world and all should be
tasmAt mokSaH na kasyacit – then there is no Moksha Freedom
whatever bAhya-stham astu hRt-sthaM vA – either externally or in
the Heart dRzyaM nAzAya kevalam – since the percepts are entirely
destroyed

y3.004.066
तस्मादिमां प्रतिज्ञां त्वं शृणु रामातिभीषणम् ।
यामुत्तरेण ग्रन्थेन नूनं त्वमवबुद्ध्यसे ।।66।।
tasmAd imAM pratijJAM tvaM zRNu rAmÂtibhISaNam |
yAm uttareNa granthena nUnaM tvam avabuddhyase ||66||
> ... yathA "hur gaudapAd'AcAryAH: "asparza-yogo nAmaîSa durdarzaH
sarva-yoginAm | yogino bibhyati yasmAd abhaye bhayadarzinaH" nanu
tarhi kiM kAryam ity | atrAha "ati-bhISaNatvaM" ca "pratijJAyAH"
asambhava-pravRttatvena jJeyam || MoT_3,4.65 ||< Comm
tasmAd – therefore -- rAma – o Rama -- tvaM zRNu – listen to
-- imAM atibhISaNam pratijJAM – this very frightening proposition
-- yAm uttareNa granthena – which by the end of this work -- nUnaM
tvam ava-buddhyase – you will at last understand

y3.004.067
अयमाकाशभूतादिरूपोऽहं चेति लक्षितः ।
जगच्छब्दस्य नामार्थो ननु नास्त्येव कश्चन ।।67।।
ayam AkAza-bhUtÂdi-rUpo 'haM ceti lakSitaH |
jagac-chabdasya nAmÂrtho nanu nÂsty eva kazcana ||67||
> ... zrIrAmÂvabodha-nimittam "uttara-grantham" eva
kathayati ... rAmA... // Mo_3,4.66 // he "rAma" | "nanu" nizcaye |
"AkAza-bhUtAdi-rUpaH" | tathA "ahaM ceti lakSitaH" nizcitaH | "ayam
jagacchabdasyArthaH" abhidheyam | paramArthataH "nAsty eva" sattAM na
bhajati eva | na tu sattA-bhAg bhUtvA nazyati | tathA ca sati na
nirmokSa-doSa-prasaGgaH | na hi asataH bandhakatvaM dRSTam iti bhAvaH
| "AkAzasya bhUtatve" 'pi prAdhAnyena pRthaG-nirdezaH | "Adi"zabdena
bhUta-kAryANAM grahaNam || MoT_3,4.66 ||< Comm
ayam – this -- AkAza-bhUta-Adi-rUpaH – space-being-&c-form --
ahaM – "I" -- ceti – if -- lakSitaH –defined thus -- nanu –
then -- jagat-zabdasya nAmArthaH – the ||usual|| meaning of the word
'Jagat World' -- na asti eva kazcana – is not at all so

y3.004.068
यद् इदं दृश्यते किंचिद् दृश्यजातं पुरोगतम् ।
परं ब्रह्मîव तत् सर्वम् अजरामरम् अव्ययम् ।।6ŏ।।
yad idaM dRzyate kiMcid dRzyajAtaM purogatam |
paraM brahmaîva tat sarvam ajarÂmaram avyayam ||68||
> ... nanu puraH-sphurataH aham-Adikasya jagataH kathaM sarvathA
sattvaM yuktam ity | atrAha ... dRzyajAlaM purogatam /evaM
brahmaiva ... // Mo_3,4.67 // asmAbhiH "yad idaM purogataM
dRzyajAlaM" nIla-sukhAdi-rUpaH dRzya-samUhaH | "dRzyate" anubhUyate |
"tat sarvam ajarÂmaram" deha-rahitatvAt tanmAtra-gata-jarAdi-rahitam |
tathA "avyayam" nAza-rahitam | "brahmaiva" jagattayA bRMhitaM zuddha-
cittattvam eva | "evam" jagad-bhAvena bhavati | dRzyate hi jalasya
taraGga-bhAvena bhavanam | tathA ca sati bhA-samAnasyÂpi jagataH
asattvaM yuktam eva | na hi jale bhAsamAnasyÂpi taraGgasya sattvaM
dRSTam iti bhAvaH || MoT_3,4.67 ||< Comm
yad idaM dRzyate kiMcid – Whatever is perceived here -- dRzya-
jAtaM purogatam – arising out of prior perception -- paraM brahma
eva tat sarvam – is nothing but the supreme Brahman -- ajara-amaram
– undecaying, deathless -- avyayam – changeless

y3.004.069
पूर्णे पूर्णं प्रसरति शान्ते शान्तम् व्यवस्थितम् ।
व्योमन्येवोदितं व्योम ब्रह्मणि ब्रह्म तिष्ठति ।।69।।
pUrNe pUrNaM prasarati zAnte zAntam vyavasthitam |
vyomany evôditaM vyoma brahmaNi brahma tiSThati ||69||
> ... dRzyasya brahma-mAtratvam eva dRDhI-karoti ... pare
zAntaM paraM sthitam / ... // Mo_3,4.68 // "pUrNe" nirapekSe |
"prasarati" saJcAraM karoti | svarUpa-sthe "pare" uttIrNe | "brahmaNi"
bRMhite vastuni | atra saptamyantaiH zuddha-cittattvasya kathanaM |
prathamAntaiH tadrUpasya jagataH jJeyam | nanu kathaM pUrNatvAdi-guNa-
yukte zuddha-cittattve 'vasthAnaM yuktam | nyUnasyÂdhike avasthAna-
darzanAt | satyam | avasthAnam atrÂdheya-bhAvena nÂsti yenôkta-doSa-
prasaGgaH syAt | kiM tu tanmAtratÂbhAvenêti nÂtra doSa-prasaGgaH | ity
alaM prapaJcaiH || MoT_3,4.68 ||< Comm
pUrNe pUrNaM prasarati – In the Fulness springs the Fulness
zAnte zAntam vyavasthitam – peacefulness rests in peacefulness
vyomany eva uditaM vyoma – space arises in space brahmaNi brahma
tiSThati – Brahman abides in the Brahman

y3.004.070
न दृश्यमस्ति सद्रूपं न द्रष्टा न च दर्शनम् ।
न शून्यं न जडं नो चिच्छान्तमेवेदमाततम् ।।70।।
na dRzyam asti sadrUpaM na draSTA na ca darzanam |
na zUnyaM na jaDaM no cic chAntam evêdam Atatam ||70||
> ... na dRzyam asti no dRk ca ... // Mo_3,4.69 // "dRzyam" dRzi-
kriyA-karma | "nAsti" sattAM na bhajati | "dRk" dRzikriyA | "no" asti
| "draSTA" dRzikriyA-kartA | "ca nA"sti | "darzanam" dRzikriyA-sAdhyaM
phalaM | "ca nA"sti | sarveSAM eSAM pratItimAtra-sAratvAt | nanu tarhi
etad abhAva evÂstÎty | atrAha "na zUnyam" iti | "zUnyam" dRzyAdy-
abhAvaH | ca "nA"sti | na hi sarvathA asataH bhAnaM yuktaM | zazi-
zRGgÂder api bhAnApatteH | nanu tarhi jADyam eva syAt | jADye hi
sarveSAm asattA eva bhavatÎty | atrAha "na jaDam" iti | bhAva-pradhAna-
nirdezaH "jaDam" jaDatvam | "nA"sti | tattve hi dRzyAdi-bhAnam ayuktaM
syAt | nanu tarhi ziSTA cid eva syAd ity | atrAha "no cid" iti | "cit"
cinmAtram | "no" asti | cetyÂpekSatvena tasyAH sthitatvAt | cetyasya
côkta-nyAyenÂsambhavAt | nanu tarhi kim asti | na hi sarvathA asattA
buddhyai ArohatIty | atrAha "zAntam" iti | "AtataM" samantAt sphurat-
svarUpam | "idam" sarvam dRzyAdikam | "zAntam" | bhavati | cetya-
kSobha-rahitaM cinmAtraM bhavati || MoT_3,4.69 ||< Comm
na dRzyam asti – The percept is not -- sad-rUpaM –Sat-form,
real -- na draSTA – nor the perceiver -- na ca darzanam – and not
perception -- na zUnyaM – not the Shunya, emptiness, void -- na
jaDaM – not the inert -- na-u – not at all -- cit – Chit
Consciousness -- zAntam eva – when subdued -- ||is|| -- idam
Atatam – all this entirety

y3.004.071
श्रीराम उवाच ।
वन्ध्यापुत्रेण पिष्टोऽद्रिः शशशृङ्गं प्रगायति ।
प्रसार्य भुजसंपातं शिला नृत्यति ताण्डवम् ।।71।।
zrI-rAma uvAca |
vandhyA-putreNa piSTo 'driH zaza-zRGgaM pragAyati |
prasArya bhuja-saMpAtaM zilA nRtyati tANDavam ||71||
> ... atra nizcayam anApnuvan zrI-rAmaH muneH
asambhavÂrthÂbhidhAyitvam AsaJjayati ...zRGgaM pramAyate /prasArya
bhujasaGghAtaM ... // Mo_3,4.70 //< Comm
vandhyA-putreNa – by the son of a barren woman -- piSTaH adriH –
a stone is ground into flour -- zaza-zRGgaM – the horns of a rabbit
-- pragAyati – singing -- prasArya – stretching forth -- bhuja-
saMpAtaM – flying arms -- zilA nRtyati tANDavam – a mountain dances
the Tandava Dance

y3.004.072
स्रवन्ति सिकतास्तैलं पठन्त्युपलपुत्रिकाः ।
गर्जन्ति चित्रजलदा इतीवेदं वचः प्रभो ।।72।।
sravanti sikatAs tailaM paThanty upalaputrikAH |
garjanti citrajaladA itÎvêdaM vacaH prabho ||72||
> ... ... // Mo_3,4.71 // "tave"ti zeSaH | he "prabho" | "idam"
tava "vacaH" | "iti" bhavati | evaMrUpaM bhavati iti | kim "iti" |
"vandhyA-putreNe"tyAdi | janaiH "zaza-zRGgaM pramAyate" pramAtum
Arabhyate ity arthaH | "pramAyate" iti prayogaH ArSaH | sarvathA
asambaddhÂrthÂbhidhAyy eva tava vacanam iti bhAvaH | asambhavÂrtha-
pratipAdakatvÂropa-prakAzitAvinaya-nirAsanÂrthaM "prabho" ity
AmantraNam || MoT_3,4.70-71 ||< Comm
sravanti sikatAs tailaM – the sands ooze oil – [This traditional
example of impossibility has, in our day, been refuted by the refining
of tar-sands; but was true at the time.]
paThanty upala-putrikAH – stone statues recite their lessons
garjanti citra-jaladA – painted clouds thunder iti iva idaM vacaH
prabho – Lord, what you say is like this

y3.004.073
jarA-maraNa-duHkhÂdi-zailÂkAza-mayaM jagat |
nAstÎti kim idaM nAma bhavatA 'pi mamôcyate ||73||
> ... ... // Mo_3,4.72 // na hi pratyakSam anubhUyamAnasya jarÂdi-
rUpasya bhAva-jAtasyÂpahnavaH yukta iti bhAvaH | "api"zabdaH zrI-
vasiSThasyÂsambhavavAditvAyogyatva-sUcanArthaH | "mame"ty anena svasya
sac-chiSyatvaM dyotayati || MoT_3,4.72 ||< Comm
jagat – this world of -- jarA-maraNa-duHkha-Adi- old age, death,
misery, &c -- zaila-AkAza-mayaM – being like a cloud-mountain --
na asti – does not exist -- iti kim idaM nAma bhavatA – how can you
say so, Sir? -- api mama ucyate - tell me this

y3.004.074
यथेदं न स्थितं विश्वं नोत्पन्नं न च विद्यते ।
तथा कथय मे ब्रह्मन् येनैतन्निस्चितं भवेत् ।।74।।
yathêdaM na sthitaM vizvaM nôtpannaM na ca vidyate |
tathA kathaya me brahman yenaîtan niscitaM bhavet ||74||
> ... < Comm
yathA idaM na sthitaM vizvaM – how this world is not established
-- na utpannaM – not produced, arisen -- na ca vidyate – not even
known -- tathA kathaya me brahman – tell me that, o Brahmana --
yena etat niscitaM bhavet – so that it becomes certain

y3.004.075
श्रीवसिष्ठ उवाच ।
नासमन्वितवागस्मि शृणु राघव कथ्यते ।
यथेदमसदाभाति वन्ध्यापुत्र इवारवी ।।7ङ्।।
zrI-vasiSTha uvAca |
nÂsamanvita-vAg asmi zRNu rAghava kathyate |
yathêdam asad AbhAti vandhyA-putra ivÂravI ||75||
> ... "yathe"ty etat satyam evÂsti tarhi yuktaM "kathaye"ty |
anenÂbhiprAyeNÂha yathedaM na sthitaM vizvaM notpannaM na ca
vidyate / tathA kathaya me brahman yenaitan nizcitaM bhavet //
Mo_3,4.73 // "etat" sthityAdyabhAvaH || MoT_3,4.73 ||
zrIvasiSTha uttaraM kathayati nAsamanvitavAg ... ... ivAravI //
Mo_3,4.74 // Not in YV. -- "aham" vasiSThÂkhyaH aham | "asamanvitA"
asambaddhA | "vAg" yasya | saH | tAdRzaH "nAsmi" | he "rAghava" | tvaM
"zRNu" | "idaM" jagat | "yathA" yena prakAreNa | "asat bhAti" | tvAM
prati sphurati | mayA tathA "kathyate" | "idaM" ka "iva" | "AravI
vandhyAputra iva" | Arava-kArI vandhyAputra iva | yathA saH asat bhAti
| tathety arthaH || MoT_3,4.74 ||< Comm
zrI-vasiSTha uvAca VASISHTHA: na asamanvita-vAg asmi – I am
not without a voice zRNu rAghava kathyate – Listen, Raghava, to
what is told yathA idam asad AbhAti – for it reveals the Asat
unSuch bandhyA-putra iva AravI – like the crying of a sterile
woman's son

y3.004.076
इदमादावनुत्पन्नं सर्गादौ तेन नास्त्यलम् ।
इदं हि मनसो भाति स्वप्नादौ पत्तनं यथा ।।76।।
idam AdAv anutpannaM sargÂdau tena nÂsty alam |
idaM hi manaso bhAti svapnÂdau pattanaM yathA ||76||
> ... tad eva kathayati ... hi manasA bhAti ... //
Mo_3,4.75 // "idam" dRzyaM jagat | "Adau" AdibhUte | "sargAdau"
cinmAtrasya cetyonmukhatA-rUpe sargÂrambhe | anudbhUtaM AsIt |
paramArthataH cinmAtra-bhAvAd acyuteH | tataH bhinnayA sattayÂzritaM
na AsIt | na hi bahir api mRdaH utpadyamAnasya ghaTasya mRdaH bhinnA
sattA dRzyate | "tena" tataH kAraNAt | "idam" jagat | "alam" atizayena
| "nAsti" sattAM na bhajati | "svapna-pattanavat" cinmAtra-sAkSitA-
mAtreNa labdha-sattAkatvAt | nanu tarhi katham idaM bhAsate ity |
atrAha "idam" iti | "hi" nizcaye | "idaM" dRzyam jagat | "manasA"
vikalpena | "bhAti" dRzyatayA sphurati | kim iva | "pattanam" iva |
"yathA" "svapnAdau pattanaM manasA bhAti" | tathety arthaH ||
MoT_3,4.75 ||< Comm
idam Adau anutpannaM – this from the beginning being
unproduced sarga-Adau tena na asti alam – the evolution of
creation is not at all idaM hi manaso bhAti – it indeed appears
from the mind svapna-Adau pattanaM yathA – like a town that
originates in dream

y3.004.077
मन एव च सर्गादावनुत्पन्नमसद्वपुः ।
तदेतच्छृणु वक्ष्यामि यथैवमनुभूयते ।।77।।
mana eva ca sargAdAv anutpannam asad-vapuH |
tad etac chRNu vakSyAmi yathaîvam anubhUyate ||77||
> x nanu satsvarUpeNa manasA bhAtasya dRzyasya sattvaM yuktam
evety | atrAha ... / tathâîtac chRNu vakSyAmi yathâîtad
anubhUyate // Mo_3,4.76 // "sargAdau" prokta-svarUpe sargÂrambhe |
"manaH eva anutpannam" | ata ev"AsadvapuH" asat-svarUpaM bhavati |
tvaM "zRNu" | "yathA" tvayA "etat anubhUyate" | aham "tathA etat
vakSyAmi" || MoT_3,4.76 ||< Comm
mana eva ca sargAdau – And only Mind is Creation-&c anutpannam
asad-vapuH – unproduced unSuch-body/nature tad etat zRNu vakSyAmi –
I will show how that is so
yathA evam anubhUyate – and how it happens thus

y3.004.078
मनोदृश्यमयं दोषं तनोतीमं क्षयात्मकम् ।
असदेव सदाकारं स्वप्नः स्वप्नान्तरं यथा ।।7ŏ।।
mano dRzyamayaM doSaM tanotÎmaM kSayÂtmakam |
asad eva sadAkAraM svapnaH svapnÂntaraM yathA ||78||
> x nanu prakRtaM dRzyÂsattva-kathanaM vihAya mano'sattva-kathanam
ayuktam ity | atrAha ... / asad evAsadAkAraM ... // Mo_3,4.77 //
"manaH imam" puraH bhAsamAnam | "kSayAtmakam" nazvara-svabhAvam |
"dRzyamayaM doSam" dRzya-svarUpaM doSaM | "tanoti" vistArayati |
"manaH" katham-bhUtam | "asad eva" sphuraNa-mAtrarUpatvAt asat-
svarUpam eva | "dRzya-mayaM doSaM" katham-bhUtam | "asad-AkAram" asat-
svarUpam | asatA vistAryamANatvAt | na hy asatA vistAritaM sat
bhavituM yogyam | vandhyA-putra-vistAritasya vAg-jAlasyÂpi sattApatteH
| "manaH" kaH "yathA" | "svapno" "yathA" | yathA asat-svarUpaH
"svapnaH" "asadAkAraM svapnÂntaraM tanoti" | tathêty arthaH | dRzyate
hi svapne svapnÂntaram iti nÂtra vivAdaH || MoT_3,4.77 ||< Comm
mano dRzya-mayaM doSaM tanoti – The Mind extends this defective
perception
iyaM kSaya-Atmakam – this self-destructive asad eva sad-AkAraM –
unSuch though embodied Suchness svapnaH svapna-antaraM yathA – as
a dream within a dream

y3.004.079
तत्स्वयं स्वैरमेवाशु संकल्पयति देहकम् ।
तेनेयमिन्द्रजालश्रीर्विततेन वितन्यते ।।79।।
tat svayaM svairam evÂzu saMkalpayati dehakam |
tenêyam indrajAla-zrIr vitatena vitanyate ||79||
> vitatena ciraM bhAvanA-vipulena || svAzraya-bhUtaM dehaM praty
api asyaiva kAraNatvaM kathayati ... // Mo_3,4.78 // "tat" manaH |
idaM "dehakam" AtmatayA bhAsamAnaM sthUla-deham | "Azu" zIghraM |
"svayam" anyasÂhAyyÂnapekSaM | "svairam" svecchayA | "saGkalpayati"
saGkalpa-mAtreNa sampAdayati | punar api prakRtam eva kathayati
"teneyam" iti | "tena" manasA | "iyam" dRzyatvena bhAsamAnA ||
MoT_3,4.78 ||< Comm
tat svayaM svairam eva Azu – That itself for itself alone
spontaneously saMkalpayati dehakam – conceives embodiment
tena iyam indrajAla-zrIr – and this marvelous magic net vitatena
vitanyate – is extended extensively.

y3.004.080
स्फुरति वल्गति गच्छति याचते
भ्रमति मज्जति संहरति स्वयम् ।
अपरतामुपयात्यपि केवलं
चलति चञ्चलशक्तितया मनः ।।ŏ0।।

sphurati valgati gacchati yAcate
bhramati majjati saMharati svayam |
aparatAm upayAty api kevalaM
calati caJcalazaktitayA manaH ||80||
> kevalaM mana eva paJcala-zaktitayA yac calati tatraiva
sphuratÎtyAdi-bhrama-vibhAvanam iti bhAvaH | ... || uktam arthaM
sargAnta-zlokena saGgRhya kathayati sphurati gacchati valgati
yAcate bhavati majjati ... / ... // Mo_3,4.79 // upalakSaNaM caitat |
tena yA kAcit kriyA iha bhavati sA manaHkRtA eva bhavatÎti
saGkSiptÂrtha iti zivam || MoT_3,4.79 ||iti zrI-bhAskara-kaNTha-
viracitAyAM zrI-mokSopAya-TIkAyAm utpattiprakaraNe caturthaH sargaH ||
< Comm
sphurati – it emanates valgati – springs up gacchati – it
goes forth yAcate – prays bhramati – is deceived – majjati –
drowns saMharati – is absorbed – [like a salt doll in the
ocean] svayam aparatAm upayAti – as itself becomes separate api
kevalaM – indeed totally calati caJcala-zaktitayA manaH – the Mind
vibrates through its vibrational energy/power/Shakti


ity ArSe shrI-vAsiSTha-mahArAmAyaNe vAlmIkIye devadUtôkte mokSôpAyeSu
utpatti-prakaraNe utpatti-prakaraNÂrtha-kalpanaM nAma caturthaH sargaH
||3.004||

[If no Glossary is provided in the Pages folder, because of the limits
of the groupSite, it can be found in the related Discussion page, in
ASCII plaintext form. Words not listed here can be searched at the
excellent site of the University of Cologne (Köln):
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++++++

gl.3.004

[Words not listed here can be searched at the excellent site of the
University of Cologne (Köln):
http://webapps.uni-koeln.de/tamil/ ]

# AdRta – adj. respectful, zealous, intent upon (tasmin); esteemed,
honoured –
# AhRta adj. brought near, fetched, procured; taken, seized,
captivated; taken (as food), eaten; uttered, spoken
y3.004.015
# alam "alam" atizayena y3.004.076 –
# anApta adj. unattained, unobtained rv.1.100.2, &c.,
unsuccessful in the effort to attain or obtain; not apt, unfit mn.
8.294; m. a stranger. anApti f. non-attainment.
anApya adj. unattainable y3.004.057
# antardhAna n. disappearance, invisibility; antardhAnam >i or
>gam, to disappear; m. N. of a son of `pRithu.
y3.004.031
# anutpanna adj. unborn, unproduced; uneffected,
unaccomplished. y3.004.076
# aparatA f. aparatva n. distance; posteriority (in place or
time); opposition, contrariety, relativeness; nearness.
# Arava m. cry, crying, howling; crash, sound; noise;
thundering; humming. y1.025.021 .032.009 y2.014.026 .
017.035 y3.004.075
# Arya m. a respectable or honourable or faithful man, an
inhabitant of `AryAvarta; one who is faithful to the religion of his
country; N. of the race which immigrated from Central Asia into
`AryAvarta (opposed to <anArya>, <dasyu>, <dAsa>); in later times N.
of the first three castes (opposed to <zUdra>); a man highly esteemed,
a respectable, honourable man &c.; adj. Aryan, favourable to the
Aryan people; behaving like an Aryan, worthy of one, honourable,
respectable, noble; of a good family; excellent; wise; suitable; AryA
f. a name of `pArvatI; a kind of metre of two lines (each line
consisting of seven and a half feet; each foot containing four
instants, except the sixth of the second line, which contains only
one, and is therefore a single short syllable; hence there are thirty
instants in the first line and twenty-seven in the second); ||cf. Old
Germ. <era>; Mod. Germ. <Ehre>; Irish <Erin>.|| y1.033.030
y2.009.043
# AsAdya ind. having reached or got or put down; often = a prep.
on, in, at, with; according to, in consequence of (tam).
y2.013.033 y3.004.036
# AsphAra m. (fr. <sphar> = <sphal>?), a dice-board on rv.10.34.1
and 8.
# Atapa adj. causing pain or affliction rv.1.55.1; m. (end-
comp. f. <A> R.) heat (especially of the sun), sunshine
y3.004.004
# atigata adj. having passed; being past. y3.004.010
# atizaya m. pre-eminence, eminence; superiority in quality or
quantity or numbers; advantageous result; one of the superhuman
qualities attributed to Jaina Arhats; adj. pre-eminent, superior,
abundant; atizayam, atizayena ind. eminently, very.
# avadAta adj. (>das), cleansed, clean, clear; pure, blameless,
excellent, of white splendour, dazzling white; clear, intelligible;
avadAtaH white colour. y3.004.022
# avidya adj. unlearned, unwise mn.9.205; avidyA f.
ignorance, spiritual ignorance av.11.8.23; (in `vedAnta phil.)
illusion (personified as `mAyA), ignorance together with non-existence
Buddh. avidyA, Nescience,VS1 pp. lxxix, xcvii, xcviii, 6, 357 n.,
393 n.;VS2 48, 83 n., 102. avidyamAna adj. (>vid, pr. Pass.
p.), not present or existent, absent <-ta> f. the not being present
# AvRta A>vRta adj. covered, concealed, hid; screened; enclosed,
encompassed, surrounded (by a ditch, wall, &c); invested, involved;
spread, overspread, overcast; filled with, abounding with; AvRtaH a
man of mixed origin (the son of a `brahmana by a woman of the Ugra
caste). [AvRtakara – held in the hand.
yv1.033.015]y3.004.014
# AzaMsin adj. in comp. announcing, promising y3.004.025
# bandha m. binding, tying, a bond, fetter; a bandage; damming up
(a river); capture, imprisonment; connection or intercourse with
(comp.) (in comp. = connected with, conducive to mbh.); putting
together, uniting, contracting, forming, producing; joining (the
hollowed hands); anything deposited (<bandhe-sthA> = to remain
deposited); a pledge, bond; any position of the body (esp. of the
hands and feet); a partic. mode of sexual union (there are said to be
16, 18, 36, or even 84); constructing, building (of a bridge &c.)
mbh.; bridging over (the sea); knitting (the brows); fixing, directing
(mind, eyes, &c.); assumption (of a body); (in comp.) conceiving,
cherishing, feeling, betraying; a border [boundary], framework,
inclosure; (in phil.) attachment to this world Zvetup. &c. (opp. to
<mukti>, <mokSa>, "final emancipation", and regarded in the `sAMkhya
as threefold, viz. <prakRti-b.>, <vaikArika-b.>, and <dakSiNA-b.>);
combination of sounds (in rhet.), construction or arrangement of
words; a musical composition; (ifc. with numerals) a part (cf. <paJca
b.>, <daza-b.>).
# bhAra m. (>bhR) a burden, weight • labour, toil, trouble, task
imposed on any one (tasya or comp.) • a large quantity, mass, bulk
(often in comp. with words meaning 'hair') • a partic. weight (= 20
`tulAs = 2000 `palas of gold) • = bhAra-yaSTi • a partic. manner of
beating a drum. y1.023.026 y3.004.015
# bhitti f. breaking, splitting; <brahmANDa-bhitti-bhAMkAra-
bhISaNa> "the terrible noise of the splitting Cosmic Egg" y7.077.007;
a mat (made of split reeds); a wall (of earth or masonry), partition,
panel; (ifc. with parts of the body) a wall-like surface (cf. kapola-
bh., gaNDa-bh.); a fragment, bit, portion; a place, spot; a rent,
fissure; a flaw, deficiency; an opportunity, occasion
y3.004.003
# caitya m. (fr.5. <cit> or 2. <citi>) the individual soul;
caitya adj. relating to a funeral pile or mound (<citA>); m/n.
a funeral monument or `stUpa (q.v.) or pyramidal column containing the
ashes of deceased persons, sacred tree (esp. a religious fig-tree)
growing on a mound, hall or temple or place of worship (esp. with and
and generally containing a monument), a sanctuary near a village.
grAma-caitya y3.004.022
# citta adj. "noticed" see <acitta>; "aimed at", longed for;
"appeared", visible; n. attending, observing (<tiraz cittAni>,
"so as to remain unnoticed"); thinking, reflecting, imagining,
thought; intention, aim, wish; the heart, mind (ifc. f. <A>); memory;
intelligence, reason Yogas.1.37; cf. <iha>, <cala>, <pUrva>, <prAyaz-
>, <laghu->, <su->, <sthira>. citta – Chitta Affection, that
aspect of Mind called the “affective” faculty of preference that
distinguishes things preferentially, a separate adjunct of Buddhi
Intellect; the Affective faculty of western psychology cittavRtti
-vRtti - f. state of mind, feeling, emotion • continuous course of
thoughts (opposed to concentration), thinking, imagining Yogas. i, 2
Bhar. viii, 47 • disposition of soul; Chitta-motion, thought-current
thought-wave; see the first of Patanjali’s Yoga-Sutras; -vRttayaH –
ideations of Chittam y1.027.010 citta-nigraha – Chitta-
control
# cUta m. the mango tree (cf. <kapi>); = <cuta>. the anus.
y3.004.022
# dArDhya adj. (fr. <dRDha>) hardness, fixedness, stability,
strength, corroboration; dArdhyam ind. firmly.
# doSa – m/n. fault, defect, [defective, <mano dRzyamayaM doSaM>
"the mind consists of defective perception" y3.004.078], want; sin,
transgression; harm, evil consequence; disadvantage, damage, bad
condition y1.029.001 vice, deficiency, want, inconvenience,;
badness, wickedness, sinfulness; offence, transgression, guilt, crime
(acc. with >R or >labh, to incur guilt); damage, harm, bad
consequence, detrimental effect (<naiSa doSaH>, there is no harm;
<ko'tra doSaH>, what does it matter?); accusation, reproach (doSaM->kR
or doSeNa->gam with acc., to accuse); disease (esp. of the 3 humours
of the body, viz. <pitta>, <vAyu>, and <zleSman> [cf. <tridoSa> and
<dhAtu>], applied also to the humours themselves); doSa -H evening,
darkness (only, where personified as one of the 8 `vasus and husband
of Night); f. darkness, night; doSam, doSA ind. in the evening,
at dusk, at night). y1.022.008 y2.009.038
# dRzi f. seeing, the power of seeing VedAntas. (dative dRzaye);
cf. <dRz>); the eye (also <dRzI>) y3.004.070
# ghuMghuma, ghumaghumAkAra ghuma-ghumAkAra ghumaghumArava m.
"uttering a particular sound", a kind of cricket; humming, buzzing,
"ghoom"ing. ghumaghumAya Nom. Atm. ghumaghumAyate, to hum (cf.
<gumagumAyita>.) y1.023.027
# hAra – a,I bearing, carrying, carrying away, stealing (e.g.
<kSIra-h.>, "stealing milk"); levying, raising (e.g. <kara-h.>,
"raising taxes"); ravishing, charming, delightful (or "relating to
Hari i.e. Vishnu") ib.; relating to Hara or `ziva; m. taking
away, removal; confiscation, forfeiture (of land, money); waste, loss
(see <kAla h.>); war, battle; a carrier, porter ib.; (in arithm.) a
divisor or division; (in prosody) a long syllable; a garland of
pearls, necklace (accord. to some, one of 108 or 64 strings);
hArI f. a pearl; a girl of bad reputation (unfit for marriage);
hAra adj. relating to Hari or Vishnu. y3.004.015
# hArIta –m. a thief, cheat, rogue; roguery, cheating, fraud ib.
hArita -H (fr. <harit> and <harita>) green (the colour) W.; a moderate
wind neither too tasyatle nor too strong L.; the HaritAla pigeon L.;
"descendant of Haeita" N. of a son of VizvAmitra (pl. his family, also
called <haritAH>) mbh. vp.; (-A) f. a kind of Svarabhakti (v.l.
<haritA>) TPrAt. hArita adj. (fr. Caus.) caused to be taken or
seized &c.; brought, conveyed Kum.; robbed, carried off; made away
with, lost, relinquished &c.; deprived of (tam); surpassed, exceeded
GIt.; captivated, fascinated y3.004.002
# helA f. contempt (cf. <avahelA>); wanton sport, frivolity, amorous
dalliance (of women; in dram. one of the 20 natural graces [<sattvaja
alaMkAra>] of the `nAyikA); sport, pastime, carelessness, ease,
facility (ibc. and tena sg. or pl. "in sport", "sportively", "easily",
"at once"; <tRNa-helayA>, "as if it were a straw"); moonlight; =
<prastAva>. y3.004.025
# kadamba m. Nauclea Cadamba (a tree with orange-coloured
fragrant blossoms) [see http://www.kumbakona-Hinfo/muruga/malar.htm;
the residence of Dashura in y4.048ff]; (in astro.) the pole of the
ecliptic; an arrow (cf. <kAdamba>); N. of a dynasty; kadambI f.
N. of a plant; kadambam n. a multitude, assemblage, collection,
troop, herd kadambAgra – kadamba-agra y3.004.022
# kaGkaNa n/-H a bracelet, ornament for the wrist, ring; a band or
ribbon (tied round the wrist of a bride or bridegroom before
marriage); -I f. an ornament furnished with bells (cf. <kakSA>;
<kiGkiNI>.) y1.025.028 y3.004.015
# kandhara – neck; <iva zrotum azeSANAM vastUnAM dIrgha-kandharAH>
"stretching their necks to hear every word" y3.004.009
# keli m/f. play, sport, amorous sport, pastime, amusement; disguise,
concealment; keliH f. the earth. y1.023.043 .027.002
y3.004.002
# keyUra n. a bracelet worn on the upper arm; m. a kind of
coitus; N. of a SamAdhi y3.004.015
# kiGkiNi, kiGkiNI, kiGkiNIka f. a small bell, tinking ornament
for the ankle; girdle of small bells. kiGkiNI-jAla-mAlin adj.
having a circlet of small bells mbh. -- kiGkiNI-sAyaka m. an
arrow ornamented with small bells mbh.4.1336. – kiGkiNIkin adj.
decorated with small bells mbh.2023. y3.004.002
# kiMzuka m. the tree Butea frondosa (bearing beautiful blossoms,
hence often alluded to by poets), [or Butea monosperma: see the long
interesting note at
http://64.233.167.104/search?q=cache:anQOzDQe1HMJ:www.vidyaonline.org/arvindgupta/shaktigupta.pdf+kiMshuka&hl=en&ct=clnk&cd=11
and http://en.wikipedia.org/wiki/Butea ]; kiMsukam the blossom of
this tree R. (cf. <palAza> and <sukiMzuka>); k.-kodaka n. a
decoction made from the blossoms of the tree Butea frondosa.
y3.004.021
# kSubdha adj. agitated, shaken • expelled (as a king) • agitated
(mentally), excited, disturbed (in comp. with citta or manas) • m. the
churning-stick • a kind of coitus. kSubdhatA f. agitation
y1.032.009 y3.004.054
# kuGkuma n. saffron (Crocus sativus, the plant and the pollen of
the flowers) kuGkuma-tAmra adj. red, coppery red. #
kuGkumAkta adj. dyed with saffron, orange. # kuGkumAGka adj.
marked or dyed with saffron, orange. # kuGkumAruNa adj. red,
ruddy. y3.004.023
# kusuma n. (fr. <kus> UN.; g. <ardharcAdi>), a flower, blossom
(in comp. f. <A>); the menstrual discharge; a particular disease of
the eyes; m. a form of fire – k. cita adj. heaped with
flowers. kusumAdhipa kusumAdhirAj m. "the prince of flowers",
the Campa (a magnoliatree which bears a yellow fragrant flower,
Michelia Campaka)
# lalana adj. sporting, playing, coruscating (as light or
colour); m. Vatica Robusta; Buchanania Latifolia; n. play,
sport, dalliance; the lolling or moving the tongue to and fro;
lalanA f. a wanton woman, any woman, wife; the tongue lalanA-
priya adj. dear to women; lalanA-varUthin adj. surrounded
by a troop of women lalanikA f. a little woman, miserable woman
– lAlanIya, lAlayitavya adj. to be caressed or fondled or indulged
r. –
# leza m. a small part or portion, particle, atom, little bit or
slight trace of (tasya or comp.; lezatas and lezena ind. = very
slightly or briefly; lezazas, in small pieces r.); smallness,
littleness; a partic. division or short space of time (= 2 or 12
`kalAs); a kind of song; (in rhet.) a figure of speech in which a
statement is made indirectly (e.g.2. 4); a figure of speech in which
what is usually considered as an advantage is represented as a
disadvantage and vice versa) y3.004.023
# mala n. dirt, filth, dust, impurity (physical and moral); (in
med.) any bodily excretion or secretion (esp. those of the DhAtus
q.v., described as phlegm from chyle, bile from the blood, nose mucus
and ear wax from the flesh, perspiration from the fat, nails and hair
from the bones, rheum of the eye from the brain); (with `zaivas),
original sin, natural impurity; m. the son of a `zUdra and a
`mAlukI; n. tanned leather; adj. dirty, niggardly;
unbelieving, godless y2.014.046
# mAMsala adj. fleshy; bulky, powerful, strong (also applied to
sound); pulpy (as fruit); m. Phaseolus Radiatus [mung bean]
y3.004.005
# manas n. – [Manas Mind] (in its widest sense as applied to all
the mental powers) [cf. Mandukya with Comm., where Manas is one of the
four parts of Mind, and which contains Buddhi Intellect, Citta
Affection, and Manas Mind itself]; intellect, intelligence,
understanding, perception, sense, conscience, will (in phil. the
internal organ or <antaH-karaNa> of perception and cognition, the
faculty or instrument through which thoughts enter or by which objects
of sense affect the soul; in this sense <manas> is always is always
regarded as distinct from <Atman> and <puruSa>, "spirit or soul" and
belonging only to the body, like which it is - except in the NyAya -
considered perishable; as to its position in the various systems see
for NyAya and `vVaizeSika IW. 63; 67; 76, for `sAMkhya and `vedAnta ib.
84; 109; 117; in rv. it is sometimes joined with <hRd> or <hRdaya>,
the heart mn.7. 6 with <cakSus>, the eye); the spirit or spiritual
principle, the breath or living soul which escapes from the body at
death (called <asu> in animals); thought, imagination, excogitation,
invention, reflection, opinion, intention, inclination, affection,
desire, mood, temper, spirit ib. (ifc. after a verbal noun or an inf.
stem in <-tu> = having a mind or wishing to; cf. <draSTu-m.>; manaH
>kR, to make up one's mind; with tasya, to feel inclination for;
manaH-> <kR, pra>kR, >dhA, vi>dhA, >dhR, >bandh and Causative of
ni>viz with tasmin, tasmai, tam with <prati>, or inf., to direct the
mind or thoughts towards, think of or upon; manaH sam-A>dhA, to
recover the senses, collect one's self; with <han> see <manohatya>;
manasA ind. in the mind; in thought or imagination; with all the
heart, willingly; with tasya, by the leave of; with <iva> = <-seva>,
as with a thought, in a moment; with <man>, to think in one's mind, be
willing or inclined; with <saMgam>, to become unanimous, agree;
<manasi> with <kR>, to bear or ponder in the mind, meditate on,
remember; with <nidhA>, to impress on the mind, consider; with <vRt>,
to be passing in one's mind)
# mihikA f. snow; mist, fog; camphor y3.004.030
# naGksyati – see >naz <mRtim eSyati naGkSyati> y3.004.061
# naSTa adj. lost, disappeared, perished, destroyed, lost sight
of invisible; escaped (also <naSTavat> adj. mbh.), run away from
(tasmAt), fled (impers. with tena of subj. Ratn.2.3); spoiled,
damaged, corrupted, wasted, unsuccessful, fruitless, in vain mn.;
deprived of(tena) R.1.14.18 (in comp. =, without", "-less", "un-"; see
below); one who has lost a lawsuit y3.004.062
# naz >naz cl.1. P. Atm. nazati, <-te> (aor. <Anat>, <-naT> <-
anaSTAm>, <-nak> [in <praNak>] Impv. <-nakSi>; Atm.1. sg. <naMzi>
Prec. <nazImahi>; inf. <-naze>), to reach, attain, meet with, find
rv. nazAya Nom. P. nazAyati>, to reach, attain to (tam) rv.
10.10.6. naz >naz cl.4. P. nazyati (rarely <-te> and 1. P.
<nazati>, <-te>; pf. <nanAza>.3. pl. <nezur>; aor. <anazat>; <anezat>,
<nezat> rv. Br. [cf. pat. on pAN.6-4.1 20]; fut. <naziSyati> av.;
<naGkSyati>, <-te> [cond. <anaGkSyata>] mbh.; <nazitA> ib.; <naMSTA>
pAN.7-2.45; <naGgdhA>; inf. <nazitum>, <naMSum> Gr.; ind. p.
<nazitvA>, <naSTva>, <naMSTvA> ib.) to be lost, perish, disappear,
be gone, run away; to come to nothing, be frustrated or unsuccessful
mn.: Caus. nAzayati, ep. also <-te> (aor. <-anInazat>; dat. inf. <-
nAzayadhyai> rv.) to cause to be lost or disappear, drive away,
expel, remove, destroy, efface; to lose (also from memory), give up
mbh.; to violate, deflower (a girl); to extinguish (a fire); to
disappear (in <mA> <nInazah> and <-nazuH>) mbh.: Desid. ninaziSati or
<ninaGkSati> (cf. <ninaGkSu>); Desid. of Caus. ninAzayiSati, to wish
to destroy: Intens. nAnazyate or <nAnaMSTi>.
# nAza m. the being lost, loss, disappearance, destruction,
annihilation, ruin, death mn. (ifc. destroying, annihilating cf.
<karmanAzA>, <grahanAta>, <duH-svapna-n.>); flight, desertion;
(arithm.) elimination; -I f. N. of a river near Benares
y3.004.062
# nikara m. (>kR) a heap, pile, a flock or multitude, a bundle,
mass, collection (adj. in comp. f. <A>); pith, sap, essence; suitable
gift, a honorarium; a treasure, the best of anything, a treasure
belonging to Kubera. y1.022.021 tArA-nikara y3.004.021
# nilI ni>lI Atm. nilIyate (rarely P. e.g. Pot. nilIyet) or nilayate
(cf. nirI; impf. nyalAyata; pf. nililye.3. pl. nilIyire <nilIna
"nililyire" nilInAH> MoT_3,4.22, or nilIyur; nilayAM-cakre>; aor.
nyaleSTa; 3. pl. nyaleSata; ind. p. nilAya; nilIya; inf. niletum); to
settle down (esp. applied to the alighting of birds), alight, descend;
to become settled or fixed3.426; to hide one's self, conceal one's
self from (tasmAt), disappear, perish
# nilIna adj. clinging to, sitting on, hidden in (tasmin or
comp.) av. &c.; quite intent upon or devoted to (tasmin) (v.l.
<vilIna>); resorted to, sought for shelter by (tena) R.; fused into,
involved, encompassed, wrapt up; destroyed, perished ib.; transformed,
changed; nilIna "The term `nilIna' – merging with, merging into,
has been used by both SrI Sa'nkara and by SrI vAsishTha in one of
their interpretations for this nAma: prANIti iti prANo jIvaH pare
pumsi nilIyata iti prANa-nilayaH – The Supreme Person in whom the
prANa or jIva merges (SrI zaMkara), and prANA nilIyante yasmin sa
prANa-nilayaH – He in Whom the jIva-s merge (SrI vAsishTha).." - shalu
# nIpa adj. (fr. <ni+ap>; cf. <dvIpa> and pAN.6-3.97) situated
low, deep; m. the foot of a mountain; Nauclea Cadamba (n.n the
Kadamba tree, q.v., its fruit and orange flower,
http://en.wikipedia.org/wiki/Neolamarckia_cadamba ); lxora Bandhucca
or a species of Ashoka – nIparAja m/n. the fruit of the Nipa
y3.004.022
# nyasta adj. thrown or cast or laid down, put, placed <nyaste
samaste rAja-sadmani> y3.004.003, fixed, inserted, applied, deposited,
committed; given up, resigned mn. mbh.; stretched out, lying R.;
exposed (<krayAya>, for sale); mystically touched; put on, donned;
having the low tone (as a vowel); short; n.-cihna adj. one who
has relinquished one's marks or characteristics, destitute of external
signs; n. daNDa adj. "one who has laid down the rod", meek,
harmless R.; n. deha adj. "one who has laid down the body",
dead; n. zastra adj. "one who has laid down the weapons, averse
from strife, peaceful mn.3.192; m. the `pitRs or deified
progenitors; n. vAda adj. one who has ceased to speak, ceasing
to speak about (<prati>) – y3.004.003
# pAdya adj. relating or belonging to the foot (n. with or sc.
<udaka>, water used for washing the feet); amounting to a quarter of
anything. y1.033.019 y3.004.013
# palAyya – [abs. palā] ind. s'étant enfui, [Huet]; having flown,
abandoned. y3.004.028
# pariveSa, pariveSa m. winding round or that with which
anything is wound round; dressing or offering of food; a circle,
circumference, the disc of the sun and moon or a halo round them (cf.
<parI-v->); a wreath or crown (of rays); anything surrounding or
protecting (e.g. <kRtÂGga-rakSA-p->, surrounded by a bodyguard.);
putting on, clothing, dressing. – y2.012.016 pariveSaka
a.ikA (also <-vezaka>) one who serves up meals, a waiter,
servant pariveSaNa n. (cf. <-vezana> under <pariviz>)
attendance, waiting, serving up meals, distributing food; a circle,
circumference; a halo round the sun or moon ib.; surrounding,
enclosing pariveSTR, pariveSTA m. parieSTrI f. one who serves
up meals, a waiter; pariveSTrImat adj. having a female
servant pariveSya adj. to be served up or offered or
presented; n. see <pazcAtpariveSya>. y3.004.014
# paryAya m. winding round, revolution; course, lapse of time;
repetition, turn (ibc. or paryeNa - ind. in turn, successively,
alternately; <caturthe paryAye>, at the fourth time); a regularly
recurring series or formula (<-tva> -m); = <-sUkta>; a convertible
term, synonym ( tA f. <-tva> -m); way, manner, method of proceeding
(paryanena paryAyeNa>, in this manner); (with Jainas) the regular
development of a thing and the end of this development; opportunity,
occasion; formation, creation; point of contact.
# paTTa m. a slab, tablet (for painting or writing upon) mbh.;
(esp.) a copper plate for inscribing royal grants or orders (cf.
<tAmra>); the flat or level surface of anything (cf. <lalATa>, <zilA-
>); a bandage, ligature, strip, fillet (of cloth, leather &c.); a
frontlet, turban (5 kinds, viz. those of kings, queens, princes,
generals, and the <prasAdapaTTas>, or turban of honour), tiara, diadem
mbh. (in comp. f. -A); cloth (= <paTa>); coloured or fine cloth, woven
silk (= <kauzeya>) (cf. <cInap->, <paTTAMzuka> &c.); an upper or outer
garment; a place where 4 roads meet (= <catuS-patha>); paTTI f.
a forehead ornament; a horse's food-receptacle (= <tAlasAraka>); a
species of Lodhra; a city, town (cf. <-nivasana>).
y3.004.015
# pAzcAttya, pAzcAtya adj. ) hinder, western, posterior, last –
pAzcAttya-rAtrau ind. towards the end of the night
y3.004.023
# piSTa - a. crushed, ground • clasped, squeezed, rubbed together (as
the hands) • kneaded • m. a cake, pastry • n. flour, meal, anything
ground (na pinaSTi piSTam, 'he does not grind flour' i.e. he does no
useless work) y3.004.071
# pIta adj. – (the colour of butter and oil being yellowish) yellow
(the colour of the `vaizyas, white being that of the `brAhmaNas, red
that of the `kSatriyas, and black that of the `zUdras); m. yellow
colour; a yellow gem, topaz; a yellow pigment prepared from the urine
of kine); of the Vaizyas in zAlmala-dvipa; -A f. a kind of yellow
pigment (= <go-rocanA>); the esoteric letter <S>; n. a yellow
substance; gold; yellow orpiment # pIta adj. (1. >pA) drunk,
sucked, sipped, quaffed, imbibed; ifc. having drunk, soaked, steeped,
saturated, filled with (also with tena) mn. mbh. (cf. g. <AhitAgny-
Adi>); n. drinking # pIta-kauzeya-vAsas adj. dressed in
yellow silk; m. N. of `kRSNa. # pItacaJcu m. yellow -beak", a
kind of parrot # pIta-campaka m. "yellow as the Campa", a lamp; a
looking-glass # pIta-nIla adj. "yellow-blue", green #
pItavAsas adj. dressed in yellow m. N. of `viSNu
y3.004.023
# pra ind. before; forward, in front, on, forth (mostly in
connection with a verb, esp. with a verb of motion which is often to
be supplied; sometimes repeated before the verb; rarely as a separate
word); as a prefix to subst. = forth, away cf. pravRtti, prasthAna; as
pref. to adj. = excessively, very, much cf. pracaNDa, pramatta; in
nouns of relationship = great- cf. prapitAmaha, prapautra; (according
to native lexicographers it may be used in the senses of <gati,
Arambha, utkarSa, sarvato-bhAva, prAthamya, khyAti, utpatti,
vyavahAra>) RV. [Cf. puras, purA, pUrva; Lat. pro; Slav. pra-, pro-;
Lith. pra-; Goth. faur, faura; Germ. vor; Eng. fore.]
# pragata adj. gone forward, started; separate, apart; gone with
difficulty; p.-jAnu>, p nuka adj. having the knees far apart,
bandy-legged, bow-legged y3.004.024 # avazyAya m. hoar
frost, dew mbh. 12.5334; pride y3.004.025
# prahva adj. >hvR inclined forwards, sloping, slanting. bent
(<-tvam>); bowed, stooping, bowing before (tasya) mbh. (prahvAJjali
adj. bowing with hands joined in token of respect); humble, modest;
inclined towards i.e. intent upon, devoted to, engaged in
y3.004.010
# prakara m. a scattered heap, heap, multitude, quantity, plenty;
a nosegay; prakarI f. a place where four roads meet; n. aloe
wood, Agallochum y3.004.005
# prakAzya adj. to be brought to light or made manifest; -tA f.
the being manifest, publicity y3.004.055
# prasaGa, prasaMga – [not found in MW] association, connection,
theme, topic, subject, coition, union, attachment, context,
introduction, occasion, cause, conjecture, connected reasoning.
Mason <prasaGgaH prastAvam> q.v. y3.004.036 –
# prasArya - ind. (fr. Caus.) having stretched out or put forth
&c. y3.004.071
# prasR pra>sR P. <prasisarti>, (only Ved.) and prasarati
(sometimes also A. <prasarate>) to move forwards, advance ("for" or
"against" tam), proceed (lit. and fig.), spring up, come forth, issue
from (tasmAt), appear, rise, spread, extend; to break out (as fire, a
disease &c.) mbh.); to be displaced (as the humours of the boy); to be
diffused (as odour); to pass. elapse (as night); to commence, begin
(also Pass. e.g. <prAsAri yAjJah>, "the sacrifice began"); to prevail,
hold good, take place; to stretch out (hands) rv.; to agree, promise:
Caus. prasArayati, to stretch out, extend; to spread out, expose
(wares &c. for sale); to open wide (eyes, mouth, &c.); to diffuse,
circulate, exhibit; to prosecute, transact; (in gram.) to change a
semivowel into the corresponding vowel pat.: Intens. (prasasre>, <-
rAte>, <-rANa>) to extend, be protracted, last rv. y3.004.069
# prastAva m. introductory eulogy, the introduction or prelude of
a `sAman (sung by the PrastotR); the prologue of a drama (=
<prasstAvanA>); introducing a topic, preliminary mention, allusion,
reference; the occasion or subject of a conversation, topic; occasion,
opportunity, time, season, turn, convenience ib. (prastAve or
prastAveSu, on a suitable occasion, opportunity; prastAvena,
incidentally, occasionally, suitably; with <tava>, at your
convenience); beginning, commencement; spoit, ease (= <helA>);
prasthAva-krameNa ind. by way of introduction; prasthAvatas
ind. on the occasion of (<kathA-p.>, in course of conversation);
p.-pAThaka m. = <vaitAlika>, the herald or bard of a king; p.-
sadRza adj.I suited to the occasion, appropriate, seasonable
# praSTavya adj. to be asked or questioned about (tam with or
without <prati>); to be consulted about (tasmin); to be inquired
into; n. (impers.) one should ask or inquire about.
y2.011.055
# pratha m. – -m of a `vAsishTha (supposed author of rv.10.181.1);
prathA f. spreading out, extending, flattening, scattering; fame,
celebrity (prathAM->gam or >gA, to become famous or celebrated;
prathApaha adj. destroying fame; growing, becoming (in <anyathA-
prathA>, "the becoming different"). firmness =dArdhya MoT_3,4.40
y3.004.041
# prathama adj. first (in time or in a series or in rank);
earliest, primary; initial, principal, most excellent; (prathamam,
prathamAt ind. for the first time; forthwith; formerly,
previously; <prathamam ~ anantaram>, or <pazcAt>, first ~ afterwards;
<prathamam ~ tatas>, first ~ next); m. (in gram., as with
<varNa>), the first consonant of a `varga, a surd unaspirate letter;
(as with <puruSa>), the first (= our 3rd) person or its terminations;
(as with <svara>); prathamA (in gram.) the first or nominative case
and its terminations; prathamau du. the first two cases and their
terminations. y1.001
# pratibhAna n. becoming clear or visible, obviousness;
intelligence; eloquence; brilliancy; boldness, audacity; p. vat
adj. endowed with presence of mind, quick-witted, shrewd,
intelligent (p.-tva n.); bright, brilliant; bold, audacious. –
pratibhAna emanation y3.054.021 <asatyam eva satyAbhaM pratibhAnam
idaM sthitam> "The unreal not-such shines as if it were the such, the
real; and this emanation becomes fixed" y3.003.016 – = sphuraNa
MoT_3,4.40 y3.004.041
# pratibhAna n. becoming clear or visible, obviousness;
intelligence; eloquence; brilliancy; boldness, audacity; p. vat
adj. endowed with presence of mind, quick-witted, shrewd,
intelligent (p.-tva n.); bright, brilliant; bold, audacious. –
pratibhAna emanation y3.054.021 <asatyam eva satyAbhaM pratibhAnam
idaM sthitam> "The unreal not-such shines as if it were the such, the
real; and this emanation becomes fixed" y3.003.016 – = sphuraNa
MoT_3,4.40 y3.004.041 yad-artha-pratibhAna – for the purpose of
clarity y3.004.042
# pratihAra m. striking against, contact (esp. of the tongue with
the teeth in the pronunciation of the dentals); shutting, closing,
stopping (<a pr.>); n.of a partic. magical formula spoken over weapons
(v.l. <-ratara>); (that which keeps back), a door, gate (also
<pratIhAra>); a door-keeper, porter, chamberlain (also <pratIhAra>;
du. two door-keeper i.e. two statues at the entrance of a temple;
pratIhArI f. a female door-keeper, portress); a juggler; juggling,
trick, disguise; p. bhUmi f. "door-place", a threshold; the
office of a porter or a portress y3.004.010
# pratijJA - f. - admission, acknowledgment, assent, agreement,
promise, vow • a statement, assertion, declaration, affirmation • (in
logic) a proposition, the assertion or proposition to be proved, the
first member or avyaya of the fivemembered NyAya syllogism • (in law)
a plaint, complaint, indictment, prosecution <tasmAd imAM pratijJAM
tvaM zRNu> y3.004.066
# prazAntaka adj. tranquil, calm prazAnti f. sinking to
rest, rest, tranquillity (esp. of mind), calm, quiet, pacification,
abatement, extinction, destruction y3.004.058
# purogata - standing or being in front or before a person's eyes;
preceded , gone before <kiMcid dRzyajAtaM purogatam | paraM
brahmaîva tat sarvam> y3.004.068
# rava m. (>ru) a roar, yell, cry, howl (of animals, wild
beasts &c.); song, singing (of birds) mbh. r. &c.; hum, humming (of
bees); clamour, outcry; thunder rv. mbh.; talk; any noise or sound
(e.g. the whizz of a bow, the ringing of a bell &c.)
y3.004.002
# sAdara sa-Adara adj. having or showing respect, respectful,
reverential • considerate, attentive or devoted to (in comp.), intent
upon (sAdaram ind. respectfully) sAdarapUrvakam – s.-
pUrvakam ind. with respect, respectfully, reverentially
y3.004.013
# samanvita adj. connected or associated with, completely possessed
of, fully endowed with, possessing, full of (instr. or comp.);
corresponding or answering to (comp.). y2.004.xxx
asamanvita "asamanvitA" asambaddhA MoT_3,4.74 -- y3.004.075
# samasta adj. thrown or put together, combined, united, whole, all;
(in gram.) compounded, compound; (in phil.) inherent in or pervading
the whole of anything; abridged, contracted; m. a whole, the aggregate
of all the parts. y1.023.005 s.-dhAtR m. the bearer or
supporter of all (applied to VishNu) • s.-bala - a whole army, entire
force • s.-loka m. the whole world • s.-vastu-viSaya adj. relating to
the whole matter • s.-viskayika adj. inhabiting the whole country • s.-
sAkSi - m. witness of all y1.033.004 y3.004.003
# saMghAta, saGghAta m. (rarely n.; in comp. f. -A) striking or
dashing together, killing, crushing mbh.; closing (of a door &c.);
combat, war, bittle mbh.; compressing, condensation, compactness,
hardening; close union or combination, collection, cluster, heap,
mass, multitude; a company of fellow-travellers, caravan
y1.018.028 y3.004.028
# saMghaTTa saGghaTTa m. rubbing or clashing together, friction,
collision, conflict, rivalry; a stroke (in <hRdayas-> q.v.); junction
or union with (tena); embracing y1.018.020 f. a large
creeper (= <latA>); s. cakra n. a partic. astrological diagram
(for determining the proper season for war); s. paNita n. a
wager sAM-ghaTTika adj. = <saMghaTTam adhIte veda vA>
y3.004.015
# saMhR – saM>hR P.A. saMharati, <-te>, to bring or draw
together, unite, compress, collect, contract, abridge; to throw
together, mix up; to close, clench (the fist) mbh.; to concentrate
(the mind) on (tasmin); to support, maintain; to take or fetch from
(tasmAt) r.; to lay hold of, attract, take for one's self, appropriate
mn.; to take away, carry off, rob mbh.; to lay or draw aside,
withdraw, withhold from (tasmAt); to restrain, curb, check, suppress;
to crush together, crumple up, destroy, annihilate (often opp. to
<sRj>, "to emit or create") up.; Pass. saMhriyate, to be brought or
put together &c.: Caus. saMhArayati, <-te>, to bind together (A.
"one's own hair &c.", also "cut"): saMjihIrSati, to wish to bring
together: Intens. saMjarIharti, to destroy repeatedly
saMjihIrSu adj. (fr. Desid. of <saMhR>) wishing to destroy r.
# sammAna – m/n. honour, respect, homage; s. kara adj. doing
honour, honouring y3.004.013
# saMpAta - m. flying, flight, quick motion; encounter, collision,
gathering, meeting; place of meeting or contact; happening, arising,
occurrence; residue, leavings (esp. of a fluid or an offering).
y3.004.071
# saMsRti f. course, revolution, (esp.) passage through
successive states of existence, course of mundane existence,
transmigration, the world ( cakra cakravAla n." the wheel or circle
of mundane existence). y2.011.034-035 y3.001.020 .
001.032 y6.070.003
# sanmAna n. respect or esteem for the good (frequently w.r. for
<sammAna>). y3.004.013
# sanniveza, saMniveza m. entering or sitting down together,
entrance into, settlement (tam with >kR or vi>dhA, "to take up a
position, settle down"); seat, position, situation (ifc. "situated in
or on"); station, abode, place; vicinity; an open place in a town
(where people assemble for recreation); assembling together, assembly,
crowd; impression (of a mark; see <lakSaNa-s.>); foundation (of a
town); putting together, construction, composition, arrangement;
Construction personified (as son of `tvashTR and `racanA); form,
figure, appearance; c m. sitting down, settlement, foundation (of a
city); abode, dwelling-place; arrangement, preparation; state,
condition; shape, form, appearance. y1.031.025 y3.004.036
# sAvadhAna adj. having attention, attentive, heedful, careful;
intent upon doing anything (inf.); sAvadhAnam ind. attentively,
cautiously sAvadhAnatA f. attention, carefulness
y3.004.008
# sikatA - f. sand, gravel, p. -vat.
# svaira adj. "going, moving") going where one likes, doing what
one likes, self-willed, wilful, independent, unrestrained; walking
slowly or cautiously; voluntary, optional; svairam n.
wilfulness; - svairam ind. according to one's own inclination or
will or pleasure, of one's own accord, <tat svayaM svairam evÂzu
saMkalpayati dehakam> y3.004.079 ; freely, unconstrainedly, easily,
spontaneously, at random, slowly, softly, gently, cautiously &c.;
unreservedly, confidingly; svaireNa ind. at will, at random;
svaireSu ind. in optional or indifferent matters
y3.001.016
# tamas n. darkness, gloom (also pl.) rv. (<tamaH praNIta>, "led
into darkness, "deprived of the eye's light or sight"); the darkness
of hell; the obscuration of the sun or moon in eclipses, attributed to
`rAhu (also m.); mental darkness, ignorance, illusion, error (in
`sAMkhya phil. one of the 5 forms of <avidyA>; one of the 3 qualities
or constituents of everything in creation [the cause of heaviness,
ignorance, illusion, lust, anger, pride, sorrow, dulness, and
stolidity; see <guNa>) y2.012.002 tamasa adj. dark-coloured
av.11.9.22; m. darkness; n. in comp. for <-mas>, "darkness"
see <andha>, <-dhA>, <ava>, <vi->, <saM->; - tamasA f. N. of a
river (falling into the Ganges below PratishThAna) tamaska in
comp. = <-mas>, darkness chup.7.11.2; mental darkness; the quality
<tamas> (q.v.)
# tANDava – ||much more will be heard of this Doomsday Dance, in
later Cantos||. The Tandava-dance, the violent, phrenetic effusion of
divine energies, bears traits suggesting some cosmic war dance,
designed to arouse destructive energies and to work havoc on the foe;
at the same time, it is the triumphant dance of the victor. In a poem
by Kalidasa (Meghaduta), it is told that even the Goddess-spouse
Parvati, who watched the dance of her beloved husband felt alarm at
this terrible sight. It sent the shivers up and down her spine.
Against the sinister background of floral-flames, however, there flash
the divine, youthful limbs, agile, delicate, and graceful, moving with
their measured solemnity; and in these is the beautiful innocence of
the first athletic powers of young manhood. This dance, like life
itself, is a mixture of the terrific and the auspicious, a
juxtaposition and unification of destruction, death, and vital
triumph, the volcanic bursting-forth of the lavas of life. Here is a
blending familiar to the Hindu mind, everywhere documented in Hindu
art. It is understood as expressive of the Divine, which in its
totality comprises all the goods and evils, beauties and horrors, joys
and agonies, of our phenomenal life. – Joseph Campbell.
http://www.exoticindia.com/product/ZI70/ http://www.exoticindia.com/product/ZJ09/
y3.004.071
# timira adj. (fr. <tamar> [Old Germ. <demar>] = <tamas>) dark,
gloomy mbh.6.2379 R.6.16.104; m. a sort of aquatic plant (cf. <-
vana>); n. darkness (also pl.) (in comp. f. <A> R.5.10.2);
darkness of the eyes, partial blindness (a class of morbid affections
of the coats [<paTala>] of the eye) y3.004.030
# udbhava m. existence, generation, origin, production, birth;
springing from, growing; becoming visible mn.; birth-place; (in comp.)
adj. produced or coming from
# udbhU – ud>bhU P. – udbhavati to come up to, reach, be equal;
to rise, rise against; to come forth, <udabhUd abhitaH sandhyA tArA-
nikara-dhAriNI> "then arose about them the star-bearing dusk"
y3.004.021; arise, exist, spring from; to shoot forth, increase, grow
larger, thrive: Caus. udbhAvayati, to cause to exist, produce
VedAntas.; to make apparent, show, explain; to speak of, mention; to
consider, think (with two accus.)
# uddAma adj. (ud-dAman) unrestrained, unbound, set free; self-
willed; unlimited, extraordinary; violent, impetuous, fiery; wanton;
proud, haughty; large, great; m. a particular metre; "one whose
noose is raised" N. of Yama; uddAmam ind. in an unrestrained
manner, without any limits – y3.004.001
# uDDAmara adj. excellent, respectable, of high rank or
consequence. – uDDAmarin adj. one who makes an extraordinary
noise. uDDamarita adj. stirred up, excited. y1.024.001,
y1.025.021 --.028.028
# udyama m. the act of raising or lifting up, elevation;
undertaking, beginning; the act of striving after, exerting one's
self, exertion, strenuous and continued effort, perseverance,
diligence, zeal; y1.033.043 <tyajanty udyamam udyuktA na sva-
karmaNi kecana> y2.017.004 y3.002.005. udyama udyama-
bhaGga m. frustration of effort, discouragement, dissuasion;
desisting. udyama-bhRt adj. bearing or undergoing exertion
# udyAma m. the act of erecting or stretching out; a rope,
cord # udyamana n. raising, elevation; effort, exertion #
udyamin adj. undertaking, persevering; making effort, active #
udyamita adj. excited, instigated # udyamIyas adj. raising
more or excessively rv.10.86.6. # udyamya ind. p. having lifted
or taken up; having made exertion. # udyamya adj. to be
undertaken with exertion y3.002.005 .004.001
# upasthita adj. come near, approached, arisen, arrived,
appeared; present, near at hand, ready for &c.; near, impending mn.
3.187; fallen to one's share, received, gained, obtained &c.;
accomplished, happened; lying or being upon; turned towards;
approached, come near to, visited; caused, occasioned; felt; known;
clean, cleansed; (in the `prAtizAkhyas) followed by <iti> (as a word
in the `padapATha) pAN.; m. a door keeper, porter <zrotum eka-
rase jAte jane maunam upasthite> y3.004.001
# utphulla adj. blown (as a flower); wide open (as the eyes);
swollen, increased in bulk, bloated, puffed up; sleeping supinely;
looking at with insolence, insolent, impudent; utphullam a kind
of coitus y3.004.005
# utsaGga ut>sanj m. the haunch or part above the hip, lap; any
horizontal area or level (as a roof of a house); the bottom or deep
part of an ulcer; embrace, association, union; a particular position
of the hands; -am n. a high number (= 100 VivAhas). y1.030.003
y3.004.016
# utsarga m. – [Utsarga Outsurge]; pouring-out or -forth,
excretion; Excretion (personified as a son of `mitra [the Friend] and
`revatI) [Prosperity http://www.karma2grace.org/encyclopedia/Adityas.htm
; http://www.karma2grace.org/encyclopedia/index.html an excellent
site]; laying aside, throwing or casting away; loosening; abandoning,
retiring from, leaving off; suspending; presentation (of anything
promised to a god or `brAhmaNa with suitable ceremonies); causation,
causing; (in Gr.) any general rule or precept (opposed to apavAda,
q.v.). y2.014.053 y3.004.016
# vA >vA - cl.2. P. – vAti (vavuH = vAnti sma; pf. vavau
y3.004.025; aor. <avAsIt>; fut. <vAsyati>; inf. <vAtum>), to blow
(as the wind); to procure or bestow anything (tam) by blowing rv.
1.89.4; to blow towards or upon (tam) mbh.12.2798; to emit an odour,
be diffused (as perfume); to smell (trans.); to hurt, injure:
Caus. vApayati see <nir-vA> and cf. <vAjaya>: Desid. – vivAsati see
>van. [Cf. Lat. <ventus>; Slav. <vejati>; Goth. <waian>, <winds>;
Germ. <wAjan>, <woejen>, <wehen>, <Wind>; Angl. Sax. <wAwan>; Eng.
<wind>.]
# ve cl.1. P. A. vayati, <-te> (pf. p. <vavau> or <uvAya>; 2. sg.
<uvayitha> Gr.; 3. pl. <vavuH> ib.; <UvuH> rv.; <UyuH> BhaTT.; A.
<vave>, <Uve>, <Uye> Gr.; aor. <avAsIt>, <avAsta> Gr.; Prec. <UyAt>,
<vAsISTa> ib.; fut. <vAtA> ib.; <vAsyati>, <-te> ib.; <vayiSyati> rv.;
inf. <otum>, <otave>, <otavai> ib.; <vAtave> av.) to weave,
interweave, braid, plait (fig. to string or join together
artificially, make, compose e.g. speeches, hymns); to make into a
cover, into a web or web-like covering, overspread as with a web (said
of a cloud-like mass of arrows filling the air) BhaTT.: Pass. <Uyate>
(aor. <avAyi>) Gr.: Caus. <vAyayati> ib.: Desid. <vivAsati>, <-te>
ib.: Intens. <vAvAyate>, <vAveti>, <vAvAti> ib. - uta adj. woven
# vIkSaNa –n. looking, viewing, considering; sight, eye.
y2.018.036 (in comp. f. -A) looking at, seeing, inspection,
investigation; a glance, gaze; the eye; (in astro.) aspect of the
planets y3.004.058
# vikSaNam – vi kSaNam ind. momentarily, for a moment
y3.004.058
# vilAsa m. shining forth, appearance, manifestation; sport,
play, pleasure, diversion (esp. with women &c.; but also applied to
any playful action or gesture) (vilAsAya, "for sport"); coquetry,
affectation of coyness, wantonness (a form of feminine gesture
considered as indicative of amorous sentiments) y1.019.009
y1.025.001 ; liveliness, joviality (considered as a masculine
virtue); wantonness, lust; grace, charm, beauty; v. gRha, v.
bhavana – n. a pleasure-house, Palace of Courtesans, whorehouse; v.
dolA f. a pleasure-swing; v. maya adj. full of grace,
charming. v. kAnana –n. a pleasure-grove L.; v. gRha, v.
bhavana -m a pleasure-house; v. dolA f. a pleasure-swing; v.
maya – adj.I full of grace, charming; v. vilAsatI f. a wanton
or coquettish woman KAlid.; v. vipina – n. a pleasure-grove;
v. vihAra m. a pleasure-walk, promenading bhartr.; v. zayyA
f. a pleasure-couch. y1.020.002 y2.010.011 y3.004.003
# vismRta adj. one who has forgotten anything, forgetful of (tam
or comp.); forgetful of all; forgotten by (tena or tasya); v.-
pUrvasaMskAra adj. forgetting a former promise or resolution;
v.-saMskAra adj. one who forgets an agreement y3.004.003
# vRSTi f. (sg. and pl.) rain rv. &c. (ifc. often = a shower of cf.
<puSpa-vRSTi>, <zara-vRSTi>). y2.020.005 # vRSTi v.-mat
(or <vRSTi-mat>) adj. rainy, raining; v.-maya adj.I
consisting of rain; v.-sampAta m. a shower of rain;
vRSTivani adj. obtaining or causing rain; vAntavRSTi adj.
(a cloud) that has shed its rain; vegavRSTi f. a violent
rain; vRSTi-bhU m. "rain-born", a frog; vRSTi-dyo adj.
(only du. < v.--dyAvA> and pl. < v.--vas>), dwelling in the
rainsky; v.-jIvana adj. "living by rain", (land) nourished or
watered by rain (= <devamAtRka>); v.-pAta m. a shower of
rain kusuma-vRSTi – a shower of kusuma flowers y3.004.031
# vyatigam – vi-ati>gam - P. vyatigacchati to go against each
other pAN.1-3.15
# vyatigata adj. passed by, elapsed (as time) mbh.
y3.004.010
# zaza - m. a hare, rabbit, or antelope (the markings on the moon are
supposed to resemble a hare or rabbit) • a man of mild character and
easily led (one of the four classes into which men are divided by
erotic writers, the other three being azva, mRga and vRSan)
y3.004.071
# zuka m. (prob. fr.1. <zuc>, and orig. "the bright one") a parrot;
N. of a son of VyAsa (narrator of the `bhAgavata-purANa to king
`parikSit); a minister of `rAvaNa; zukI f. a female parrot (also the
mythical mother of parrots, fabled as daughter or accord. to some,
wife of `kazyapa). y1.023.012 y3.004.002

===============


iT.3.004: [includes iT, Devanagari, and Standard Latin
Transliteration]


srIvAlmIkiruvAca |
kathayatyevamudyAmavacane muninAyake |
shrotumekarase jAte jane maunamupasthite ||1||
shAnteSu kiMkiNIjAlaraveSu spandanaM vinA |
pa~njarAntarahArItashukeSvapyastakeliSu ||2||
suvismRRitavilAsAsu sthitAsulalanAsvapi |
citrabhittAviva nyaste samaste rAjasadmani ||3||
muhUrtasheSamabhavaddivasaM madhurAtapam |
vyavahArA ravikaraiH saha tAnavamAyayuH ||4||
vavurutphullakamalaprakarAmodamAMsalAH |
vAyavo madhuraspandAH shravaNArthamivAgatAH ||5||
shrutaM cintayituM bhAnurivAhoracanAbhramam |
tatyAjaikAntamagamacChUnyamastagirestaTam ||6||
uttasthurmihikArambhasamatA vanabhUmiSu |
vij~nAnashravaNAdantaH shItalAH shAntatA iva ||7||
babhUvuralpasaMcArA janA dashAsu dikSvapi |
sAvadhAnatayA shrotumiva saMtyaktaceSTitAH ||8||
ChAyA dIrghatvamAjagmurvAsiSThaM vacanakramam |
iva shrotumasheSANAM vastUnAM dIrghakandharAH ||9||
pratIhAraH puraH prahvo bhUtvAha vasudhAdhipam |
deva snAnadvijArcAsu kAlo vyatigato bhRRisham ||10||
tato vasiSTha bhagavAnsaMhRRitya madhurAM giram |
adya tAvanmahArAja shrutametAvadastu vaH ||11||
prAtaranyadvadiSyAmi ityuktvA maunavAnabhut |
ityAkarNyaivamastUktvA bhUpatir bhUtivRRiddhaye ||12||
puSpapAdyAryasanmAnadakSiNAdAnapUjayA |
sadevarSimunInviprAnpUjayAmAsa sAdaram ||13||
athottasthau sabhA sarvA sarAjamunimaNDalA |
maNDalAkIrNaratnaughapariveSAvRRitAnanA ||14||
parasparA~NgasaMghaTTaraNatkeyUraka~NkaNA |
hArabhArAhRRitasvarNapaTTAbhorustanAntarA ||15||
shekharotsa~NgavishrAMtaprabuddhamadhupasvanaiH |
saghuMghumashirobhArA vadadbhiriva mUrddhajaiH ||16||
kA~ncanAbharaNoddyotakanakIkRRitadi~NmukhAH |
buddhisthamunivAgarthasaMshAMtendriyavRRittayaH ||17||
jagmurnabhashcarA vyoma bhUcarA bhUmimaNDalam |
cakrur dinasamAcAraM sarve te sveSu sadmasu ||18||
etasminnantare shyAmA yAminI samadRRishyata |
janasa~NghAdvinirmuktA gRRihe bAlA~NganA yathA ||19 ||
deshAntaraM bhAsayituM yayau divasanAyakaH |
sarvatrAlokakartRRitvameva satpuruSavratam ||20||
udabhUd abhitaH sandhyA tArAnikaradhAriNI |
utphullakiMshukavanA vasantashrIrivoditA ||21||
cUtanIpakadambAgragrAmacaityagRRihodare |
nililyirekhagAshcitte.avadAtA vRRittayo yathA ||22||
bhAnorbhAsA bhUSitairmeghaleshaiH
kiMcitkiMcit ku~NkumacChAyayeva |
pAshcAttyo.adriH pItavAsAH sameghai
stArAhAraH shrIyutaH khaM sametaH | ||23||
pUjAmAdAya saMdhyAyAM pragatAyAM yathAgatam |
andhakArAH samuttasthurvetAlA vapuSA yathA ||24||
avashyAyakaNAspandI helAvidyutapallavaH |
komalaH kumudAshaMsI vavAvAshItalo,anilaH ||25||
paramAndhyamupAjagmurdisho.avisphuTakArakAH |
lambadIrghatamaH keshyo vidhavA iva yoSitaH ||26||
Ayayau bhuvanaM tejaH kSIrapUreNa pUrayan |
rasAyanamayAkAraH shashikSIrArNavo nabhaH ||27||
jagmustimirasa~NghAtAH palAyya kvApyadRRishyatAm |
shrutaj~nAnagirashcittAnmahIpAnAmivAj~natAH ||28||
RRiSayo bhUmipAlAshca munayo brAhmaNAstathA |
cetasIva vicitrArthAH svAspadeSu vishashramuH ||29||
yamakAyopamA shyAmA yayau timiramAMsalA |
Ayayau mihikAkArA tatra teSAmuSA shanaiH ||30||
antardhAnamupAjagmustArA nabhasi bhAsurAH |
prabhAtapavaneneva hRRitAH kusumavRRiSTayaH ||31||
dRRishyatAm AjagAmArkaH prabhonmIlitalocanaH |
vivekavRRittirmahatAM manasIva navoditA ||32||
bhAnorbhAsA bhUSitairmeghaleshaiH
kiMcitkiMcitku~NkumacChAyayeva |
pUrvakSmAbhRRitpItavAsAH sameghai
stArAhAraH shrIyutaH khaM sametaH ||33||
sabhAM punarupAjagmurnabhashcaramahIcarAH |
hyastanena krameNaiva kRRitaprAtastanakramAH ||34||
pUrvavatsanniveshena vivesha sakalA sabhA |
babhUvAspanditAkArA vAtamukteva padminI ||35||
shrIvAlmIkiruvAca |
atha prasa~NgamAsAdya rAmo madhurayA girA |
uvAca munishArdUlaM vasiSThaM vadatAM varam ||36||
shrIrAma uvAca |
bhagavanmanaso rUpaM kIdRRishaM vada me sphuTam |
yasmAtteneyamakhilA tanyate lokama~njarI ||37||
shrIvasiSTha uvAca |
rAmAsya manaso rUpaM na kiMcidapi dRRishyate |
nAmamAtrAdRRite vyomno yathA shUNyajaDAkRRiteH ||38||
na bAhye nApi hRRidaye sadrUpaM vidyate manaH |
sarvatraiva sthitaM caitadviddhi rAma yathA nabhaH ||39||
idamasmAtsamutpannaM mRRigatRRiSNAMbusannibham |
rUpaM tu kSaNasaMkalpAddvitIyendubhramopamam ||40||
madhye yadetadarthasya pratibhAnaM prathAM gatam |
sato vApyasato vApi tanmano viddhi netarat ||41||
yadarthapratibhAnaM tanmana ityabhidhIyate |
anyanna kiMcidapyasti mano nAma kadAcana ||42||
saMkalpanaM mano viddhi saMkalpAttatra bhidyate |
yathA dravatvAtsalilaM tathA spando yathAnilAt ||43||
yatra saMkalpanaM tatra tanmano.a~Nga tathA sthitam |
saMkalpamanasI bhinne na kadAcana kecana ||44||
satyamastvathavA.asatyaM padArthapratibhAsanam |
tAvanmAtraM mano viddhi tadbrahmaiva pitAmahaH ||45||
AtivAhikadehAtmA mana ityabhidhiyate |
AdhibhautikabuddhiM tu sa Adhatte cirasthite ||46||
avidyA saMsRRitishcittaM mano bandho malastamaH |
iti paryAyanAmAni dRRishyasya viduruttamAH ||47||
nahi dRRishyAdRRite kiMcinmanaso rUpamasti hi |
dRRishyaM cotpannamevaitanneti vakSyAmyahaM punaH ||48||
yathA kamalabIjAntaH sthitA kamalavallarI |
mahAcitparamANvantastathA dRRishyaM jagatsthitam ||49||
prakAshasya yathA.a.aloko yathA vAtasya cApalam |
yathA dravatvaM payasi dRRishyatvaM draSTarIdRRisham ||50||
a~NgadatvaM yathA hemni mRRiganadyAM yathA jalam |
bhittiryathA svapnapure tathA draSTari dRRiZyadhIH ||51||
evaM draSTari dRRishyatvamananyadiva yatsthitam |
tadapyunmArjayAmyAshu tvaccittAdarshato malam ||52||
yaddraSTurasyAdraSTRRitvaM dRRishyAbhAve bhavedbalAt |
tadviddhi kevalIbhAvaM tata evAsataH sataH ||53||
tattAmupagate bhAve rAgadveSAdivAsanAH |
shAmyantyaspandite vAte spandanakSubdhatA yathA ||54||
asaMbhavati sarvasmindigbhUmyAkAsharUpini |
prakAshye yAdRRishaM rUpaM prakAshasyAmalaM bhavet ||55||
trijagat tvam ahaM ceti dRRishye.asattAmupAgate |
draSTuH syAtkevalIbhAvastAdRRisho vimalAtmanaH ||56||
anAptAkhilashailAdi pratibimbe hi yAdRRishI |
syAddarpaNe darpaNatA kevalAtmasvarUpiNI ||57||
ahaM tvaM jagadityAdau prashAnte dRRishyasaMbhrame |
syAttAdRRishI kevalatA sthite draSTaryavIkSaNe ||58||
shrIrAma uvAca |
sac cen na shAmyaty evedaM nAbhAvo vidyate sataH |
asattAM ca na vidmo.asmindRRishye doSapradAyini ||59||
tasmAtkathamiyaM shAmyed brahman dRRishyaviSucikA |
manobhAvabhramakarI duHkhasaMtatidAyini ||60||
shrIvasiSTha uvAca |
asya dRRishyapishAcasya shAntyai mantramimaM shRRiNu |
rAmAtyantamayaM yena mRRitimeSyati na~NkSyati ||61||
yadasti tasya nAsho.asti na kadAcana rAghava |
tasmAttannaSTamapyantarbIjabhUtaM bhaveddhRRidi ||62||
smRRitibIjAccidAkAshe punarudbhUya dRRishyadhIH |
lokashailAmbarAkAraM doSaM vitanute.atanum ||63||
ityanirmokSadoSaH syAnna ca tasyeha saMbhavaH |
yasmAddevarSimunayo dRRishyante muktibhAjanam ||64||
yadi syAjjagadAdIdaM tasmAnmokSo na kasyacit |
bAhyasthamastu hRRitsthaM vA dRRishyaM nAshAya kevalam ||65||
tasmAdimAM pratij~nAM tvaM shRRiNu rAmAtibhISaNam |
yAmuttareNa granthena nUnaM tvamavabuddhyase ||66||
ayamAkAshabhUtAdirUpo.ahaM ceti lakSitaH |
jagacChabdasya nAmArtho nanu nAstyeva kashcana ||67||
yad idaM dRRishyate kiMcid dRRishyajAtaM purogatam |
paraM brahmaîva tat sarvam ajarAmaram avyayam ||68||
pUrNe pUrNaM prasarati shAnte shAntam vyavasthitam |
vyomanyevoditaM vyoma brahmaNi brahma tiSThati ||69||
na dRRishyamasti sadrUpaM na draSTA na ca darshanam |
na shUnyaM na jaDaM no cicChAntamevedamAtatam ||70||
shrIrAma uvAca |
vandhyAputreNa piSTo.adriH shashashRRi~NgaM pragAyati |
prasArya bhujasaMpAtaM shilA nRRityati tANDavam ||71||
sravanti sikatAstailaM paThantyupalaputrikAH |
garjanti citrajaladA itIvedaM vacaH prabho ||72||
yathedaM na sthitaM vishvaM notpannaM na ca vidyate |
tathA kathaya me brahman yenaitanniscitaM bhavet ||74||
shrIvasiSTha uvAca |
nAsamanvitavAgasmi shRRiNu rAghava kathyate |
yathedamasadAbhAti vandhyAputra ivAravI ||75||
idamAdAvanutpannaM sargAdau tena nAstyalam |
idaM hi manaso bhAti svapnAdau pattanaM yathA ||76||
mana eva ca sargAdAvanutpannamasadvapuH |
tadetacChRRiNu vakSyAmi yathaivamanubhUyate ||77||
manodRRishyamayaM doSaM tanotImaM kSayAtmakam |
asadeva sadAkAraM svapnaH svapnAntaraM yathA ||78||
tatsvayaM svairamevAshu saMkalpayati dehakam |
teneyamindrajAlashrIrvitatena vitanyate ||79||
sphurati valgati gacChati yAcate
bhramati majjati saMharati svayam |
aparatAmupayAtyapi kevalaM
calati ca~ncalashaktitayA manaH ||80||



srīvālmīkiruvāca .
kathayatyevamudyāmavacane munināyake .
śrotumekarase jāte jane maunamupasthite ..1..
śānteṣu kiṁkiṇījālaraveṣu spandanaṁ vinā .
pan̄jarāntarahārītaśukeṣvapyastakeliṣu ..2..
suvismṛtavilāsāsu sthitāsulalanāsvapi .
citrabhittāviva nyaste samaste rājasadmani ..3..
muhūrtaśeṣamabhavaddivasaṁ madhurātapam .
vyavahārā ravikaraiḥ saha tānavamāyayuḥ ..4..
vavurutphullakamalaprakarāmodamāṁsalāḥ .
vāyavo madhuraspandāḥ śravaṇārthamivāgatāḥ ..ṅ..
śrutaṁ cintayituṁ bhānurivāhoracanābhramam .
tatyājaikāntamagamacchūnyamastagirestaṭam ..6..
uttasthurmihikārambhasamatā vanabhūmiṣu .
vijn̄ānaśravaṇādantaḥ śītalāḥ śāntatā iva ..7..
babhūvuralpasaṁcārā janā daśāsu dikṣvapi .
sāvadhānatayā śrotumiva saṁtyaktaceṣṭitāḥ ..8..
chāyā dīrghatvamājagmurvāsiṣṭhaṁ vacanakramam .
iva śrotumaśeṣāṇāṁ vastūnāṁ dīrghakandharāḥ ..9..
pratīhāraḥ puraḥ prahvo bhūtvāha vasudhādhipam .
deva snānadvijārcāsu kālo vyatigato bhṛśam ..10..

tato vasiṣṭha bhagavānsaṁhṛtya madhurāṁ giram .
adya tāvanmahārāja śrutametāvadastu vaḥ ..11..
prātaranyadvadiṣyāmi ityuktvā maunavānabhut .
ityākarṇyaivamastūktvā bhūpatir bhūtivṛddhaye ..12..
puṣpapādyāryasanmānadakṣiṇādānapūjayā .
sadevarṣimunīnviprānpūjayāmāsa sādaram ..13..
athottasthau sabhā sarvā sarājamunimaṇḍalā .
maṇḍalākīrṇaratnaughapariveṣāvṛtānanā ..14..
parasparāṅgasaṁghaṭṭaraṇatkeyūrakaṅkaṇā .
hārabhārāhṛtasvarṇapaṭṭābhorustanāntarā ..1ṅ..
śekharotsaṅgaviśrāṁtaprabuddhamadhupasvanaiḥ .
saghuṁghumaśirobhārā vadadbhiriva mūrddhajaiḥ ..16..
kān̄canābharaṇoddyotakanakīkṛtadiṅmukhāḥ .
buddhisthamunivāgarthasaṁśāṁtendriyavṛttayaḥ ..17..
jagmurnabhaścarā vyoma bhūcarā bhūmimaṇḍalam .
cakrur dinasamācāraṁ sarve te sveṣu sadmasu ..18..
etasminnantare śyāmā yāminī samadṛśyata .
janasaṅghādvinirmuktā gṛhe bālāṅganā yathā ..19 ..
deśāntaraṁ bhāsayituṁ yayau divasanāyakaḥ .
sarvatrālokakartṛtvameva satpuruṣavratam ..20..
udabhūd abhitaḥ sandhyā tārānikaradhāriṇī .
utphullakiṁśukavanā vasantaśrīrivoditā ..21..
cūtanīpakadambāgragrāmacaityagṛhodare .
nililyirekhagāścitte'vadātā vṛttayo yathā ..22..
bhānorbhāsā bhūṣitairmeghaleśaiḥ
kiṁcitkiṁcit kuṅkumacchāyayeva .
pāścāttyo'driḥ pītavāsāḥ sameghai
stārāhāraḥ śrīyutaḥ khaṁ sametaḥ . ..23..
pūjāmādāya saṁdhyāyāṁ pragatāyāṁ yathāgatam .
andhakārāḥ samuttasthurvetālā vapuṣā yathā ..24..
avaśyāyakaṇāspandī helāvidyutapallavaḥ .
komalaḥ kumudāśaṁsī vavāvāśītalo,anilaḥ ..2ṅ..
paramāndhyamupājagmurdiśo'visphuṭakārakāḥ .
lambadīrghatamaḥ keśyo vidhavā iva yoṣitaḥ ..26..
āyayau bhuvanaṁ tejaḥ kṣīrapūreṇa pūrayan .
rasāyanamayākāraḥ śaśikṣīrārṇavo nabhaḥ ..27..
jagmustimirasaṅghātāḥ palāyya kvāpyadṛśyatām .
śrutajn̄ānagiraścittānmahīpānāmivājn̄atāḥ ..28..
ṛṣayo bhūmipālāśca munayo brāhmaṇāstathā .
cetasīva vicitrārthāḥ svāspadeṣu viśaśramuḥ ..29..
yamakāyopamā śyāmā yayau timiramāṁsalā .
āyayau mihikākārā tatra teṣāmuṣā śanaiḥ ..30..
antardhānamupājagmustārā nabhasi bhāsurāḥ .
prabhātapavaneneva hṛtāḥ kusumavṛṣṭayaḥ ..31..
dṛśyatām ājagāmārkaḥ prabhonmīlitalocanaḥ .
vivekavṛttirmahatāṁ manasīva navoditā ..32..
bhānorbhāsā bhūṣitairmeghaleśaiḥ
kiṁcitkiṁcitkuṅkumacchāyayeva .
pūrvakṣmābhṛtpītavāsāḥ sameghai
stārāhāraḥ śrīyutaḥ khaṁ sametaḥ ..33..
sabhāṁ punarupājagmurnabhaścaramahīcarāḥ .
hyastanena krameṇaiva kṛtaprātastanakramāḥ ..34..
pūrvavatsanniveśena viveśa sakalā sabhā .
babhūvāspanditākārā vātamukteva padminī ..3ṅ..
śrīvālmīkiruvāca .
atha prasaṅgamāsādya rāmo madhurayā girā .
uvāca muniśārdūlaṁ vasiṣṭhaṁ vadatāṁ varam ..36..
śrīrāma uvāca .
bhagavanmanaso rūpaṁ kīdṛśaṁ vada me sphuṭam .
yasmātteneyamakhilā tanyate lokaman̄jarī ..37..
śrīvasiṣṭha uvāca .
rāmāsya manaso rūpaṁ na kiṁcidapi dṛśyate .
nāmamātrādṛte vyomno yathā śūṇyajaḍākṛteḥ ..38..
na bāhye nāpi hṛdaye sadrūpaṁ vidyate manaḥ .
sarvatraiva sthitaṁ caitadviddhi rāma yathā nabhaḥ ..39..
idamasmātsamutpannaṁ mṛgatṛṣṇāṁbusannibham .
rūpaṁ tu kṣaṇasaṁkalpāddvitīyendubhramopamam ..40..
madhye yadetadarthasya pratibhānaṁ prathāṁ gatam .
sato vāpyasato vāpi tanmano viddhi netarat ..41..
yadarthapratibhānaṁ tanmana ityabhidhīyate .
anyanna kiṁcidapyasti mano nāma kadācana ..42..
saṁkalpanaṁ mano viddhi saṁkalpāttatra bhidyate .
yathā dravatvātsalilaṁ tathā spando yathānilāt ..43..
yatra saṁkalpanaṁ tatra tanmano'ṅga tathā sthitam .
saṁkalpamanasī bhinne na kadācana kecana ..44..
satyamastvathavā'satyaṁ padārthapratibhāsanam .
tāvanmātraṁ mano viddhi tadbrahmaiva pitāmahaḥ ..4ṅ..
ātivāhikadehātmā mana ityabhidhiyate .
ādhibhautikabuddhiṁ tu sa ādhatte cirasthite ..46..
avidyā saṁsṛtiścittaṁ mano bandho malastamaḥ .
iti paryāyanāmāni dṛśyasya viduruttamāḥ ..47..
nahi dṛśyādṛte kiṁcinmanaso rūpamasti hi .
dṛśyaṁ cotpannamevaitanneti vakṣyāmyahaṁ punaḥ ..48..
yathā kamalabījāntaḥ sthitā kamalavallarī .
mahācitparamāṇvantastathā dṛśyaṁ jagatsthitam ..49..
prakāśasya yathā''loko yathā vātasya cāpalam .
yathā dravatvaṁ payasi dṛśyatvaṁ draṣṭarÎdṛśam ..ṅ0..
aṅgadatvaṁ yathā hemni mṛganadyāṁ yathā jalam .
bhittiryathā svapnapure tathā draṣṭari dṛZyadhīḥ ..ṅ1..
evaṁ draṣṭari dṛśyatvamananyadiva yatsthitam .
tadapyunmārjayāmyāśu tvaccittādarśato malam ..ṅ2..
yaddraṣṭurasyādraṣṭṛtvaṁ dṛśyābhāve bhavedbalāt .
tadviddhi kevalībhāvaṁ tata evāsataḥ sataḥ ..ṅ3..
tattāmupagate bhāve rāgadveṣādivāsanāḥ .
śāmyantyaspandite vāte spandanakṣubdhatā yathā ..ṅ4..
asaṁbhavati sarvasmindigbhūmyākāśarūpini .
prakāśye yādṛśaṁ rūpaṁ prakāśasyāmalaṁ bhavet ..ṅṅ..
trijagat tvam ahaṁ ceti dṛśye'sattāmupāgate .
draṣṭuḥ syātkevalībhāvastādṛśo vimalātmanaḥ ..ṅ6..
anāptākhilaśailādi pratibimbe hi yādṛśī .
syāddarpaṇe darpaṇatā kevalātmasvarūpiṇī ..ṅ7..
ahaṁ tvaṁ jagadityādau praśānte dṛśyasaṁbhrame .
syāttādṛśī kevalatā sthite draṣṭaryavīkṣaṇe ..ṅ8..
śrīrāma uvāca .
sac cen na śāmyaty evedaṁ nābhāvo vidyate sataḥ .
asattāṁ ca na vidmo'smindṛśye doṣapradāyini ..ṅ9..
tasmātkathamiyaṁ śāmyed brahman dṛśyaviṣucikā .
manobhāvabhramakarī duḥkhasaṁtatidāyini ..60..
śrīvasiṣṭha uvāca .
asya dṛśyapiśācasya śāntyai mantramimaṁ śṛṇu .
rāmātyantamayaṁ yena mṛtimeṣyati naṅkṣyati ..61..
yadasti tasya nāśo'sti na kadācana rāghava .
tasmāttannaṣṭamapyantarbījabhūtaṁ bhaveddhṛdi ..62..
smṛtibījāccidākāśe punarudbhūya dṛśyadhīḥ .
lokaśailāmbarākāraṁ doṣaṁ vitanute'tanum ..63..
ityanirmokṣadoṣaḥ syānna ca tasyeha saṁbhavaḥ .
yasmāddevarṣimunayo dṛśyante muktibhājanam ..64..
yadi syājjagadādīdaṁ tasmānmokṣo na kasyacit .
bāhyasthamastu hṛtsthaṁ vā dṛśyaṁ nāśāya kevalam ..6ṅ..
tasmādimāṁ pratijn̄āṁ tvaṁ śṛṇu rāmātibhīṣaṇam .
yāmuttareṇa granthena nūnaṁ tvamavabuddhyase ..66..
ayamākāśabhūtādirūpo'haṁ ceti lakṣitaḥ .
jagacchabdasya nāmārtho nanu nāstyeva kaścana ..67..
yad idaṁ dṛśyate kiṁcid dṛśyajātaṁ purogatam .
paraṁ brahmaîva tat sarvam ajarÂmaram avyayam ..68..
pūrṇe pūrṇaṁ prasarati śānte śāntam vyavasthitam .
vyomanyevoditaṁ vyoma brahmaṇi brahma tiṣṭhati ..69..
na dṛśyamasti sadrūpaṁ na draṣṭā na ca darśanam .
na śūnyaṁ na jaḍaṁ no cicchāntamevedamātatam ..70..
śrīrāma uvāca .
vandhyāputreṇa piṣṭo'driḥ śaśaśṛṅgaṁ pragāyati .
prasārya bhujasaṁpātaṁ śilā nṛtyati tāṇḍavam ..71..
sravanti sikatāstailaṁ paṭhantyupalaputrikāḥ .
garjanti citrajaladā itīvedaṁ vacaḥ prabho ..72..
yathedaṁ na sthitaṁ viśvaṁ notpannaṁ na ca vidyate .
tathā kathaya me brahman yenaitanniscitaṁ bhavet ..74..
śrīvasiṣṭha uvāca .
nāsamanvitavāgasmi śṛṇu rāghava kathyate .
yathedamasadābhāti vandhyāputra ivāravī ..7ṅ..
idamādāvanutpannaṁ sargādau tena nāstyalam .
idaṁ hi manaso bhāti svapnādau pattanaṁ yathā ..76..
mana eva ca sargādāvanutpannamasadvapuḥ .
tadetacchṛṇu vakṣyāmi yathaivamanubhūyate ..77..
manodṛśyamayaṁ doṣaṁ tanotīmaṁ kṣayātmakam .
asadeva sadākāraṁ svapnaḥ svapnāntaraṁ yathā ..78..
tatsvayaṁ svairamevāśu saṁkalpayati dehakam .
teneyamindrajālaśrīrvitatena vitanyate ..79..
sphurati valgati gacchati yācate
bhramati majjati saṁharati svayam .
aparatāmupayātyapi kevalaṁ
calati can̄calaśaktitayā manaḥ ..80..




स्रीवाल्मीकिरुवाच ।
कथयत्येवमुद्यामवचने मुनिनायके ।
श्रोतुमेकरसे जाते जने मौनमुपस्थिते ।।1।।
शान्तेषु किंकिणीजालरवेषु स्पन्दनं विना ।
पञ्जरान्तरहारीतशुकेष्वप्यस्तकेलिषु ।।2।।
सुविस्मृतविलासासु स्थितासुललनास्वपि ।
चित्रभित्ताविव न्यस्ते समस्ते राजसद्मनि ।।३।।
मुहूर्तशेषमभवद्दिवसं मधुरातपम् ।
व्यवहारा रविकरैः सह तानवमाययुः ।।4।।
ववुरुत्फुल्लकमलप्रकरामोदमांसलाः ।
वायवो मधुरस्पन्दाः श्रवणार्थमिवागताः ।।ङ्।।
श्रुतं चिन्तयितुं भानुरिवाहोरचनाभ्रमम् ।
तत्याजैकान्तमगमच्छून्यमस्तगिरेस्तटम् ।।6।।
उत्तस्थुर्मिहिकारम्भसमता वनभूमिषु ।
विज्ञानश्रवणादन्तः शीतलाः शान्तता इव ।।7।।
बभूवुरल्पसंचारा जना दशासु दिक्ष्वपि ।
सावधानतया श्रोतुमिव संत्यक्तचेष्टिताः ।।ŏ।।
छाया दीर्घत्वमाजग्मुर्वासिष्ठं वचनक्रमम् ।
इव श्रोतुमशेषाणां वस्तूनां दीर्घकन्धराः ।।9।।
प्रतीहारः पुरः प्रह्वो भूत्वाह वसुधाधिपम् ।
देव स्नानद्विजार्चासु कालो व्यतिगतो भृशम् ।।10।।
ततो वसिष्ठ भगवान्संहृत्य मधुरां गिरम् ।
अद्य तावन्महाराज श्रुतमेतावदस्तु वः ।।11।।
प्रातरन्यद्वदिष्यामि इत्युक्त्वा मौनवानभुत् ।
इत्याकर्ण्यैवमस्तूक्त्वा भूपतिर् भूतिवृद्धये ।।12।।
पुष्पपाद्यार्यसन्मानदक्षिणादानपूजया ।
सदेवर्षिमुनीन्विप्रान्पूजयामास सादरम् ।।1३।।
अथोत्तस्थौ सभा सर्वा सराजमुनिमण्डला ।
मण्डलाकीर्णरत्नौघपरिवेषावृतानना ।।14।।
परस्पराङ्गसंघट्टरणत्केयूरकङ्कणा ।
हारभाराहृतस्वर्णपट्टाभोरुस्तनान्तरा ।।1ङ्।।
शेखरोत्सङ्गविश्रांतप्रबुद्धमधुपस्वनैः ।
सघुंघुमशिरोभारा वदद्भिरिव मूर्द्धजैः ।।16।।
काञ्चनाभरणोद्द्योतकनकीकृतदिङ्मुखाः ।
बुद्धिस्थमुनिवागर्थसंशांतेन्द्रियवृत्तयः ।।17।।
जग्मुर्नभश्चरा व्योम भूचरा भूमिमण्डलम् ।
चक्रुर् दिनसमाचारं सर्वे ते स्वेषु सद्मसु ।।1ŏ।।
एतस्मिन्नन्तरे श्यामा यामिनी समदृश्यत ।
जनसङ्घाद्विनिर्मुक्ता गृहे बालाङ्गना यथा ।।19 ।।
देशान्तरं भासयितुं ययौ दिवसनायकः ।
सर्वत्रालोककर्तृत्वमेव सत्पुरुषव्रतम् ।।20।।
उदभूद् अभितः सन्ध्या तारानिकरधारिणी ।
उत्फुल्लकिंशुकवना वसन्तश्रीरिवोदिता ।।21।।
चूतनीपकदम्बाग्रग्रामचैत्यगृहोदरे ।
निलिल्यिरेखगाश्चित्तेऽवदाता वृत्तयो यथा ।।22।।
भानोर्भासा भूषितैर्मेघलेशैः
किंचित्किंचित् कुङ्कुमच्छाययेव ।
पाश्चात्त्योऽद्रिः पीतवासाः समेघै
स्ताराहारः श्रीयुतः खं समेतः । ।।2३।।
पूजामादाय संध्यायां प्रगतायां यथागतम् ।
अन्धकाराः समुत्तस्थुर्वेताला वपुषा यथा ।।24।।
अवश्यायकणास्पन्दी हेलाविद्युतपल्लवः ।
कोमलः कुमुदाशंसी ववावाशीतलो,अनिलः ।।2ङ्।।
परमान्ध्यमुपाजग्मुर्दिशोऽविस्फुटकारकाः ।
लम्बदीर्घतमः केश्यो विधवा इव योषितः ।।26।।
आययौ भुवनं तेजः क्षीरपूरेण पूरयन् ।
रसायनमयाकारः शशिक्षीरार्णवो नभः ।।27।।
जग्मुस्तिमिरसङ्घाताः पलाय्य क्वाप्यदृश्यताम् ।
श्रुतज्ञानगिरश्चित्तान्महीपानामिवाज्ञताः ।।2ŏ।।
ऋषयो भूमिपालाश्च मुनयो ब्राह्मणास्तथा ।
चेतसीव विचित्रार्थाः स्वास्पदेषु विशश्रमुः ।।29।।
यमकायोपमा श्यामा ययौ तिमिरमांसला ।
आययौ मिहिकाकारा तत्र तेषामुषा शनैः ।।३0।।
अन्तर्धानमुपाजग्मुस्तारा नभसि भासुराः ।
प्रभातपवनेनेव हृताः कुसुमवृष्टयः ।।३1।।
दृश्यताम् आजगामार्कः प्रभोन्मीलितलोचनः ।
विवेकवृत्तिर्महतां मनसीव नवोदिता ।।३2।।
भानोर्भासा भूषितैर्मेघलेशैः
किंचित्किंचित्कुङ्कुमच्छाययेव ।
पूर्वक्ष्माभृत्पीतवासाः समेघै
स्ताराहारः श्रीयुतः खं समेतः ।।३३।।
सभां पुनरुपाजग्मुर्नभश्चरमहीचराः ।
ह्यस्तनेन क्रमेणैव कृतप्रातस्तनक्रमाः ।।३4।।
पूर्ववत्सन्निवेशेन विवेश सकला सभा ।
बभूवास्पन्दिताकारा वातमुक्तेव पद्मिनी ।।३ङ्।।
श्रीवाल्मीकिरुवाच ।
अथ प्रसङ्गमासाद्य रामो मधुरया गिरा ।
उवाच मुनिशार्दूलं वसिष्ठं वदतां वरम् ।।३6।।
श्रीराम उवाच ।
भगवन्मनसो रूपं कीदृशं वद मे स्फुटम् ।
यस्मात्तेनेयमखिला तन्यते लोकमञ्जरी ।।३7।।
श्रीवसिष्ठ उवाच ।
रामास्य मनसो रूपं न किंचिदपि दृश्यते ।
नाममात्रादृते व्योम्नो यथा शूण्यजडाकृतेः ।।३ŏ।।
न बाह्ये नापि हृदये सद्रूपं विद्यते मनः ।
सर्वत्रैव स्थितं चैतद्विद्धि राम यथा नभः ।।३9।।
इदमस्मात्समुत्पन्नं मृगतृष्णांबुसन्निभम् ।
रूपं तु क्षणसंकल्पाद्द्वितीयेन्दुभ्रमोपमम् ।।40।।
मध्ये यदेतदर्थस्य प्रतिभानं प्रथां गतम् ।
सतो वाप्यसतो वापि तन्मनो विद्धि नेतरत् ।।41।।
यदर्थप्रतिभानं तन्मन इत्यभिधीयते ।
अन्यन्न किंचिदप्यस्ति मनो नाम कदाचन ।।42।।
संकल्पनं मनो विद्धि संकल्पात्तत्र भिद्यते ।
यथा द्रवत्वात्सलिलं तथा स्पन्दो यथानिलात् ।।4३।।
यत्र संकल्पनं तत्र तन्मनोऽङ्ग तथा स्थितम् ।
संकल्पमनसी भिन्ने न कदाचन केचन ।।44।।
सत्यमस्त्वथवाऽसत्यं पदार्थप्रतिभासनम् ।
तावन्मात्रं मनो विद्धि तद्ब्रह्मैव पितामहः ।।4ङ्।।
आतिवाहिकदेहात्मा मन इत्यभिधियते ।
आधिभौतिकबुद्धिं तु स आधत्ते चिरस्थिते ।।46।।
अविद्या संसृतिश्चित्तं मनो बन्धो मलस्तमः ।
इति पर्यायनामानि दृश्यस्य विदुरुत्तमाः ।।47।।
नहि दृश्यादृते किंचिन्मनसो रूपमस्ति हि ।
दृश्यं चोत्पन्नमेवैतन्नेति वक्ष्याम्यहं पुनः ।।4ŏ।।
यथा कमलबीजान्तः स्थिता कमलवल्लरी ।
महाचित्परमाण्वन्तस्तथा दृश्यं जगत्स्थितम् ।।49।।
प्रकाशस्य यथाऽऽलोको यथा वातस्य चापलम् ।
यथा द्रवत्वं पयसि दृश्यत्वं द्रष्टरीदृशम् ।।ङ्0।।
अङ्गदत्वं यथा हेम्नि मृगनद्यां यथा जलम् ।
भित्तिर्यथा स्वप्नपुरे तथा द्रष्टरि दृZयधीः ।।ङ्1।।
एवं द्रष्टरि दृश्यत्वमनन्यदिव यत्स्थितम् ।
तदप्युन्मार्जयाम्याशु त्वच्चित्तादर्शतो मलम् ।।ङ्2।।
यद्द्रष्टुरस्याद्रष्टृत्वं दृश्याभावे भवेद्बलात् ।
तद्विद्धि केवलीभावं तत एवासतः सतः ।।ङ्३।।
तत्तामुपगते भावे रागद्वेषादिवासनाः ।
शाम्यन्त्यस्पन्दिते वाते स्पन्दनक्षुब्धता यथा ।।ङ्4।।
असंभवति सर्वस्मिन्दिग्भूम्याकाशरूपिनि ।
प्रकाश्ये यादृशं रूपं प्रकाशस्यामलं भवेत् ।।ङ्ङ्।।
त्रिजगत् त्वम् अहं चेति दृश्येऽसत्तामुपागते ।
द्रष्टुः स्यात्केवलीभावस्तादृशो विमलात्मनः ।।ङ्6।।
अनाप्ताखिलशैलादि प्रतिबिम्बे हि यादृशी ।
स्याद्दर्पणे दर्पणता केवलात्मस्वरूपिणी ।।ङ्7।।
अहं त्वं जगदित्यादौ प्रशान्ते दृश्यसंभ्रमे ।
स्यात्तादृशी केवलता स्थिते द्रष्टर्यवीक्षणे ।।ङ्ŏ।।
श्रीराम उवाच ।
सच् चेन् न शाम्यत्य् एवेदं नाभावो विद्यते सतः ।
असत्तां च न विद्मोऽस्मिन्दृश्ये दोषप्रदायिनि ।।ङ्9।।
तस्मात्कथमियं शाम्येद् ब्रह्मन् दृश्यविषुचिका ।
मनोभावभ्रमकरी दुःखसंततिदायिनि ।।60।।
श्रीवसिष्ठ उवाच ।
अस्य दृश्यपिशाचस्य शान्त्यै मन्त्रमिमं शृणु ।
रामात्यन्तमयं येन मृतिमेष्यति नङ्क्ष्यति ।।61।।
यदस्ति तस्य नाशोऽस्ति न कदाचन राघव ।
तस्मात्तन्नष्टमप्यन्तर्बीजभूतं भवेद्धृदि ।।62।।
स्मृतिबीजाच्चिदाकाशे पुनरुद्भूय दृश्यधीः ।
लोकशैलाम्बराकारं दोषं वितनुतेऽतनुम् ।।6३।।
इत्यनिर्मोक्षदोषः स्यान्न च तस्येह संभवः ।
यस्माद्देवर्षिमुनयो दृश्यन्ते मुक्तिभाजनम् ।।64।।
यदि स्याज्जगदादीदं तस्मान्मोक्षो न कस्यचित् ।
बाह्यस्थमस्तु हृत्स्थं वा दृश्यं नाशाय केवलम् ।।6ङ्।।
तस्मादिमां प्रतिज्ञां त्वं शृणु रामातिभीषणम् ।
यामुत्तरेण ग्रन्थेन नूनं त्वमवबुद्ध्यसे ।।66।।
अयमाकाशभूतादिरूपोऽहं चेति लक्षितः ।
जगच्छब्दस्य नामार्थो ननु नास्त्येव कश्चन ।।67।।
यद् इदं दृश्यते किंचिद् दृश्यजातं पुरोगतम् ।
परं ब्रह्मîव तत् सर्वम् अजरामरम् अव्ययम् ।।6ŏ।।
पूर्णे पूर्णं प्रसरति शान्ते शान्तम् व्यवस्थितम् ।
व्योमन्येवोदितं व्योम ब्रह्मणि ब्रह्म तिष्ठति ।।69।।
न दृश्यमस्ति सद्रूपं न द्रष्टा न च दर्शनम् ।
न शून्यं न जडं नो चिच्छान्तमेवेदमाततम् ।।70।।
श्रीराम उवाच ।
वन्ध्यापुत्रेण पिष्टोऽद्रिः शशशृङ्गं प्रगायति ।
प्रसार्य भुजसंपातं शिला नृत्यति ताण्डवम् ।।71।।
स्रवन्ति सिकतास्तैलं पठन्त्युपलपुत्रिकाः ।
गर्जन्ति चित्रजलदा इतीवेदं वचः प्रभो ।।72।।
यथेदं न स्थितं विश्वं नोत्पन्नं न च विद्यते ।
तथा कथय मे ब्रह्मन् येनैतन्निस्चितं भवेत् ।।74।।
श्रीवसिष्ठ उवाच ।
नासमन्वितवागस्मि शृणु राघव कथ्यते ।
यथेदमसदाभाति वन्ध्यापुत्र इवारवी ।।7ङ्।।
इदमादावनुत्पन्नं सर्गादौ तेन नास्त्यलम् ।
इदं हि मनसो भाति स्वप्नादौ पत्तनं यथा ।।76।।
मन एव च सर्गादावनुत्पन्नमसद्वपुः ।
तदेतच्छृणु वक्ष्यामि यथैवमनुभूयते ।।77।।
मनोदृश्यमयं दोषं तनोतीमं क्षयात्मकम् ।
असदेव सदाकारं स्वप्नः स्वप्नान्तरं यथा ।।7ŏ।।
तत्स्वयं स्वैरमेवाशु संकल्पयति देहकम् ।
तेनेयमिन्द्रजालश्रीर्विततेन वितन्यते ।।79।।
स्फुरति वल्गति गच्छति याचते
भ्रमति मज्जति संहरति स्वयम् ।
अपरतामुपयात्यपि केवलं
चलति चञ्चलशक्तितया मनः ।।ŏ0।।