FM3089 THE LOVE.TALE OF INDRA AND AHALYÂ 1.SP06.07 .z54
FM.3.50.FM.3.99
https://www.dropbox.com/s/vu9chd079ro6pck/fm3050%201.jl01.02%20FALL%20OF%20A%20KING%20.z50.docx?dl=0
FM.3.89 THE LOVE.TALE OF INDRA AND AHALYÂ 1.SP06.07
सर्ग ३.८७
sarga 3.87
FM.3.89 THE LOVE.TALE OF INDRA AND AHALYÂ 1.SP06.07
सर्ग ३.८९
भानु:_उवाच ।
bhAnu:_uvAca |
मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।
mana:_hi jagatAm kartR mana:_hi puruSa: para: |
मनःकृतम् कृतम् लोके न शरीर.कृतम् कृतम् ॥३।८९।१॥
mana:kRtam kRtam loke na zarIra.kRtam kRtam ||3|89|1||
सामान्य.ब्राह्मणा भूत्वा मनो.भावनया किल ।
sAmAnya.brAhmaNA bhUtvA mana:.bhAvanayA kila |
ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥
aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||
मनसा भाव्यमानो हि देहताम् याति देहकः ।
manasA bhAvyamAna:_hi dehatAm yAti dehaka: |
देह.भावनया_अयुक्तो देह.धर्मैर् न बाध्यते ॥३।८९।३॥
deha.bhAvanayA_a.yukta:_deha.dharmai:_na bAdhyate ||3|89|3||
बाह्य.दृष्टिर् हि नियतम् सुख.दुःख.आदि विन्दति ।
bAhya.dRSTi:_hi niyatam sukha.du:kha.Adi vindati |
न_अन्तर्.मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥
na_antar.mukhatayA yogI dehe vetti priya.apriye ||3|89|4||
मनःकारणकम् तस्माज् जगद्=विविध.विभ्रमम् ।
mana:kAraNakam tasmAt_jagat=vividha.vibhramam |
इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥
indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||
ब्रह्मा_उवाच |
brahmA_uvAca |
का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।
kA_ahalyA bhagavan bhAna: ka:_vA_atra_indra:_tama:.anuda |
ययोर् उदन्त.श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥
yayo:_udanta.zravane pAvanI dRSTi:_eti hi ||3|89|6||
भानुर्:_उवाच ।
bhAnu:_uvAca |
श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।
zrUyate hi purA, deva, mAgadheSu mahIpati: |
इन्द्रद्युम्न* इति ख्यात* इन्द्र.द्युम्न* इव_अपरः ॥३।८९।७॥
indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||
तस्य_इन्दु.बिम्ब.प्रतिमा भार्या कमल.लोचना ।
tasya_indu.bimba.pratimA bhAryA kamala.locanA |
अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥
ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||
तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग.प्रकर.शेखरः ।
tasmin eva pure SiGga: SiGga.prakara.zekhara: |
इन्द्र.नामा परः कश्चिद् धीमान् विप्र.कुमारकः ॥३।८९।९॥
indra.nAmA para: kazcit_dhImAn vipra.kumAraka: ||3|89|9||
अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।
ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |
श्रुतम् राज.महिष्या_अथ कथा.प्रस्तावतः क्वचित् ॥३।८९।१०॥
zrutam rAja.mahiSyA_atha kathA.prastAvata: kvacit ||3|89|10||
आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।
AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |
अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥
ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||
मृणाल.भार.कदली.पल्लवास् तरणेषु सा ।
mRNAla.bhAra.kadalI.pallavA:_taraNeSu sA |
अतप्यत भृशम् बाला लता लूना वनेष्व् इव ॥३।८९।१२॥
atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||
खेदम् आप समग्रासु तासु भूप.भूतिषु ॥३।८९।
khedam Apa samagrAsu tAsu bhUpa.bhUtiSu ||3|89|
मत्सी निदाघ.तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥
matsI nidAgha.taptAsu parilolA sthalISu_iva ||3|89|13||
अयम् न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात.प्रलापया ।
ayam indra:_ayam indra:_ca_iti_evam jAta.pralApayA |
लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥
lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||
इत्य आर्तया घन.स्नेहम् अथ तस्या वयस्यया ।
iti_ArtayA ghana.sneham atha tasyA vayasyayA |
उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानयाम्य्अहम् ॥३।८९।१५॥
uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||
इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।
iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |
पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥
papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||
ततः प्रयाते दिवसे संआयाते निशागमे ।
tata: prayAte divase saMAyAte nizAgame |
सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज.कुमारकम् ॥३।८९।१७॥
sA vayasyA tam indra.Akhyam yayau dvija.kumArakam ||3|89|17||
बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।
bodhayitvA yathAyuktam sA tam indram atha_aGganA |
अहल्या.निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥
ahalyA.nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||
ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।
tata: sA tena SiGgena saha.indreNa ratim yayau |
कस्मिंश्*चित् सदने गुप्ते बहु.माल्य.विलेपना ॥३।८९।१९॥
kasmin*cit sadane gupte bahu.mAlya.vilepanA ||3|89|19||
हार.अङ्गद.मनोज्ञेन तरुणी तेन सा तदा ।
hAra.aGgada.manojJena taruNI tena sA tadA |
रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥
ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||
ततस् तद् अनुरक्ता सा पश्यन्ती तन्मयम् जगत् ॥३।८९।
tata:_tat_anuraktA sA pazyantI tat.mayam jagat ||3|89|
न समस्त.गुण.आकीर्णम् भर्तारम् बह्व् अमन्यत ॥३।८९।२१॥
na samasta.guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||
केनचित् त्व्_अथ कालेन तस्या* इन्द्र.अनुरागिता ।
kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |
सा ज्ञाता राज.सिंहेन तन्.मुख.व्योम.चन्द्रिका ॥३।८९।२२॥
sA jJAtA rAja.siMhena tat.mukha.vyoma.candrikA ||3|89|22||
इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।
indram dhyAyati sA yAvat tAvat tasyA* virAjate |
मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥
mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||
इन्द्रो ऽपि च तदासक्त.समस्त.करण.आकुलः ।
indra:_api ca tadAsakta.samasta.karaNa.Akula: |
न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥
na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||
अथ_अतिसुघन.स्नेह.निर्.आवरण.चेष्टयोः ।
atha_ati.sughana.sneha.nir.AvaraNa.ceSTayo: |
तयोर् अनय.वृत्तान्तो राज्ञा_आकर्णि कटु.व्यथः ॥३।८९।२५॥
tayo:_anaya.vRttAnta:_rAjJA_karNi kaTu.vyatha: ||3|89|25||
एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।
evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |
चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥
cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||
ताव् उभाव् अपि संत्यक्तौ हेमन्ते सलिल.आशये ।
tau_ubhau_api saMtyaktau hemante salila.Azaye |
तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥
tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||
अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।
apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |
ताव् ऊचतुर् महीपालम् जल.आशय.समुद्धृतौ ॥३।८९।२८॥
tau_Ucatu:_mahIpAlam jala.Azaya.samuddhRtau ||3|89|28||
संसृत्य आवाम् इह_अन्योन्य.मुख.कान्तिम् अनिन्दिताम् ।
saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm |
आत्मानम् न विज्ञानीवो रूढ.भावम् परस्परम् ॥३।८९।२९॥
AtmAnam na vijJAnIvo rUDha.bhAvam parasparam ||3|89|29||
शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।
zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |
मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥
muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||
ततो भ्राष्ट्रे परिक्षिप्ताव् अखिन्नाव् एवम् एव तौ ।
tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |
ऊचतुर् मुदित.आत्मानाव् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३१॥
Ucatu:_mudita.AtmAnau_anyonya.smRti.harSitau ||3|89|31||
ग्रथितौ गज.पादेषु न खिन्नाव् एव संस्थितौ ।
grathitau gaja.pAdeSu na khinnau_eva saMsthitau |
एवम् एव_उचतुर् भूपम् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३२॥
evam eva_ucatu:_bhUpam anyonya.smRti.harSitau ||3|89|32||
कश.आहताव् अखिन्नौ ताव् एवम् एव किल_उचतुः ।
kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
अन्यस्माच्*छाशासनाद् राज्ञा कल्पिताश् च पुनः पुनः ॥३।८९।३३॥
anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||
उद्धृताव् ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।
uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥
uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||
न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।
na zAtanAni du:khAni bAdhante kimcit_eva me |
अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥
asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||
तेन_अन्य.शासनाद् दुःखम् किम्चिद् एव न विद्यते ।
tena_anya.zAsanAt_du:kham kimcit_eva na vidyate |
मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥
mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||
प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।
prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |
सम.काल.प्रयुक्तेन सहसा दण्ड.राशिना ॥३।८९।३७॥
sama.kAla.prayuktena sahasA daNDa.rAzinA ||3|89|37||
वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।
vIram mana:_bhedayitum manAk.api na zakyate |
का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥
kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||
याभिर् मनांसि भिद्यन्ते दृष्ट.निश्चयवन्त्य_अपि ।
yAbhi:_manAMsi bhidyante dRSTa.nizcayavanti_api |
वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥
vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||
भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।
bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |
इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥
iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||
भाव.अभावाः शरीर.स्था*, नृप, शक्ता* न बाधितुम् ।
bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |
भावितम् तीव्र.वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥
bhAvitam tIvra.vegena manasA yat,_mahIpate ||3|89|41||
तद् एव पश्यत्य_अचलम् न शरीर.विचेष्टितम् ।
tat_eva pazyati_acalam na zarIra.viceSTitam |
न काश्चन क्रिया, राजन्,_वर.शाप.आदिका* अपि ॥३।८९।४२॥
na kAzcana kriyA, rAjan,_vara.zApa.AdikA* api ||3|89|42||
तीव्र.वेगेन सम्पन्नम् शक्ताश् चालयितुम् मनः ।
tIvra.vegena sampannam zaktA:_cAlayitum mana: |
तीव्र.वेगेन संयुक्तम् पुरुषा* ह्य्_अभिवाञ्छितात् ॥३।८९।४३॥
tIvra.vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||
मनाश् चालयितुम् शक्ता* न महाद्रिम् मृगा* इव ।
mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |
मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥
mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||
देव.आगारे महा.उत्सेधे देवी भगवती यथा ।
deva.AgAre mahA.utsedhe devI bhagavatI yathA |
न दुःखम् अनुगच्छामि प्रियया जीव.रक्षया ॥३।८९।४५॥
na du:kham anugacchAmi priyayA jIva.rakSayA ||3|89|45||
गिरि.गृईष्म.दशादाहम् लग्नया_इव_अब्दमालया ।
giri.gRISma.dazAdAham lagnayA_iva_abdamAlayA |
यत्र यत्र यथा राजंस् तिष्ठाम्य्अभिपतामि वा ॥३।८९।४६॥
yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||
तत्र इष्ट.संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्अहम् ।
tatra iSTa.saMgamAt_anyat kimcit_na_anubhavAmi_aham |
अहल्या.दयिता.नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥
ahalyA.dayitA.nAmnA manasA indra.abhidham mana: ||3|89|47||
संसक्तम् इदम् आयाति न स्वभावादृते परम् ।
saMsaktam idam AyAti na svabhAvAt_Rte param |
एक.कार्य.निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥
eka.kArya.niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||
न चाल्यते मेरुर् इव वर.शाप.बलैर् अपि ।
na cAlyate meru:_iva vara.zApa.balai:_api |
देहो हि वर.शापाभ्याम् अन्यत्वम् इव गच्छति ।
deha:_hi vara.zApAbhyAm anyatvam iva gacchati |
ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥
nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||
एतानि च_अत्र मनसम् न च कारणानि,
etAni ca_atra manasam na ca kAraNAni,
राजन्, शरीर.शकलानि वृथ.उत्थितानि ।
rAjan, zarIra.zakalAni vRtha.utthitAni |
चेतो हि कारणम् अमीषु शरीरकेषु
ceta:_hi kAraNam amISu zarIrakeSu
वारि_इव सर्व.वन.खण्ड.लता.रसेषु ॥३।८९।५०॥
vAri_iva sarva.vana.khaNDa.latA.raseSu ||3|89|50||
आद्यम् शरीरम् इह विद्धि मनो महात्मन्
Adyam zarIram iha viddhi mana:_mahAtman
संकल्पितो जगति तेन शरीर.सङ्घः ।
saMkalpita:_jagati tena zarIra.saGgha: |
आद्यम् शरीरम् अधितिष्ठति यत्र यत्र
Adyam zarIram adhitiSThati yatra yatra
तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥
tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||
मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो
mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_
देहास्_ततः प्रविसृतास् ताः_तरु.पल्लव.आभाः ।
dehA:_tata: pravisRtA:_taru.pallava.AbhA: |
नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव.श्रीर्
naSTe_aGkure puna:_udeti na pallava.zrI:
न_एव_अङ्कुरः क्षयम् उपैति दल.क्षयेषु ॥३।८९।५२॥
na_eva_aGkura: kSayam upaiti dala.kSayeSu ||3|89|52||
देहे क्षते विविध.देह.गणम् करोति
dehe kSate vividha.deha.gaNam karoti
स्वप्न.अवनाव्_इव नवम् नवम् आशु चेतः ।
svapna.avanau_iva navam navam Azu ceta: |
चित्ते क्षते तु न करोति हि किम्चिद् एव
citte kSate tu na karoti hi kimcit_eva
देहस् ततः समनुपालय चित्त.रत्नम् ॥३।८९।५३॥
deha:_tata: samanupAlaya citta.ratnam ||3|89|53||
दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,
dizi dizi hariNa.akSIm eva pazyAmi, rAjan,
प्रिय.युवति.मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।
priya.yuvati.manastvAn nityam Anandita:_asmi |
तव पुर.प्रकृतीनाम् यत् फलम् दुःखदायि
tava pura.prakRtInAm yat phalam du:khadAyi
क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥
kSaNam atha suciram tat tan na pazyAmi kimcit ||3|89|54||
|
|
FM.3.89
THE LOVE.TALE OF INDRA AND AHALYÂ
FM.3.89
The SUN—
मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।
mana:_hi jagatAm kartR mana:_hi puruSa: para: |
मनःकृतम् कृतम् लोके न शरीर.कृतम् कृतम् ॥३।८९।१॥
mana:kRtam kRtam loke na zarIra.kRtam kRtam ||3|89|1||
.
Since Mind is the Doer of the worlds (for Mind is Personality)
It follows that Mind does what's done here in this world:
not done by the body is what.is.done
.
*ABComm. samaSTi.bhAvApannam mana eva para: puruSo hiraNygarbha: ||
*vlm.p.1. The mind is the maker and master of the world. The mind is the first supreme being (purusha). Whatever is done by the mind is said to be done. The actions of the body are held as no acts.
*sv._.. What is done by the mind is action, what is done by the body is not action.
*manas.Mind hi.for/indeed of the jagat.world.s.Am is kartR.doer/maker manas.Mind hi.for/indeed puruSa.personality/Person: para.next: manA.Mind:.kRta.done/made.m kRta.done/made.m loke.in the world/people na.not zarIra.body.kRta.done/made.m kRta.done/made.m
सामान्य.ब्राह्मणा* भूत्वा मनो.भावनया किल ।
sAmAnya.brAhmaNA: bhUtvA mana:.bhAvanayA kila |
ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥
aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||
:
becoming one with the brahman.Immensity
by focusing the Mind,
by feeling,
the Aindava.Brothers
came unto their BrahmA.hood
.
so
you can see the potential of Manas.Mind
!
sAmAnya.common/general.equal.brAhmaNA:
bhUtvA.having.become manas.Mind by/with bhAvanA.Feeling.ayA kila.indeed, of course the Aindavas unto the state of Immensity having come brahmatAm yAtA: of Mind manasa: pazya you should see zaktatAm.ableness/ppowerness
.
*vlm.2 Look at the capacity of the mind in the example of the sons of Indu. They were only ordinary brAhmaNas, but by their meditation of Brahma in their minds, they became assimilated in Brahma.
*vlm.p.2 Look at the capacity of the mind in the example of the sons of Indu. They were only ordinary brAhmaNas, but by their meditation of brahma in their minds, they became assimilated in brahma.
मनसा भाव्यमानो हि देहताम् याति देहकः ।
manasA bhAvyamAna:_hi dehatAm yAti dehaka: |
देह.भावनया_अयुक्तो देह.धर्मैर् न बाध्यते ॥३।८९।३॥
deha.bhAvanayA_a.yukta:_deha.dharmai:_na bAdhyate ||3|89|3||
.
Whatever Mind conceives, that's the embodiment it takes
:
without such body.Feeling, there can be no body.condition
.
manasA.by/with Mind/mentally –
bhAvya.xx.mAna: hi.because/indeed – dehaka.embodiment.state.tAm
yAti.xx. dehaka.embodiment. = by/with deha.body.bhAvanA.feeling/impression.yA a.xx—
yukta.xx.:
dehaka.embodiment.
dharma.xx.i:
na bAdhya.xx.te
.
*vlm.p.3 One thinking himself as composed of the body becomes subject to all the incidents of physicality. But he who knows himself as bodiless is freed from all evils that attend the body.
*vwv._.. not troubled by the characteristic properties of the body.
बाह्य.दृष्टिर् हि नियतम् सुख.दुःख=आदि विन्दति ।
bAhya.dRSTi:_hi niyatam sukha.du:kha=Adi vindati |
न_अन्तर्.मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥
na_antar.mukhatayA yogI dehe vetti priya.apriye ||3|89|4||
:
the extroverted vision
sees
good.space and bad.space, pleasure and pain
.
the inward.looking yogin,
is
unaware of likes o&r hates
.
* <kha> is a flexible Term, indicating (like so many words) "space"
not the Element AkAza.Space\Sky – Space (capital S) which is limitless
but kha.space/sky. enclosed "space" (small s)
: as "sky" it is the personal space of kha.ga sky.going birds.
<kha> is usually Ur personal space, which can be su(good)kha or du:(bad)kha
.
bAhya.outside/external.dRSTi.vision/viewpoint: hi.for/since – for external vision – niyata*.m sukha.good.space/happy..du:kha.bad.space/sad Adi.&c vindat*.i = na.no/t antar.within.mukhatA*.ayA yogI* in/when the deha.body.e vetti.knowing priya.dear/valued/pleasing.to/loving/friend/lover/husband.a.non.priya.dear/valued/pleasing.to/loving/friend/lover/husband.e
.
*vlm.p.4 Looking on the outside, we are subject to the feelings of pain and pleasure, but the inward.sighted yogi is unconscious of the pain or pleasure of his body.
मनःकारणकम् तस्माज् जगद्=विविध.विभ्रमम् ।
mana:kAraNakam tasmAt_jagat=vividha.vibhramam |
इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥
indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||
.
in this way,
this world is only a mix of delusions of the Mind.
—
there is a story here,
about two lovers
...
Manas.Mind.kAraNaka*.m tasmAt.from.that/therefore/thru.that jagat.world=vividha.differing/various/manifold.vibhrama.error/blunder/infatuation.m = of indra.sya with/bmo Ahalyâ.ayA sArdham* vRttAnta.news/story/tale: atra.here nidarzana*.m
.
*vlm.5 Thus it is the mind that causes all our errors in this world. Evidence of this is the example of indra and his consort ahalyA. [The yoga.vAsiShTha’s story of two adulterous lovers, indra and ahalyA, has many connections with another story that would have been well known to an Indian reader, that of indra, king of the Gods, seducing ahalyA, the wife of sage gautama, one of the Seven RShis. The sage cursed both indra and his wife. The curse on ahalyA was removed by rAma. As the story became popular over time, the curse was that ahalyA was turned into a stone and came back to life when touched by rAma’s foot.]
Then BRAHMÂ asked—
का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।
kA_ahalyA bhagavan bhAna: ka:_vA_atra_indra:_tama:.anuda |
ययोर् उदन्त.श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥
yayo:_udanta.zravane pAvanI dRSTi:_eti hi ||3|89|6||
.
Lord Sun, disperser of the dark,
who
is this ahalyA
?
and who
is this indra
(hearing.about.whom is a purifying thing)
?
kA.?who Ahalyâ, Lord.Bhagavan, bhAna*: kas.who?which vA.or atra.here indra.lord\Indra.the.Crafty:, tamas.dark/error..anuda*, = yayos* in/when the udanta.end.of.labour/harvest\running.over.zravana*.e pavana.wind/purification/purifying.air.I dRSTi.vision/viewpoint: eti.going.to hi.for/since
.
*vlm.p.6 brahma said, "Tell me, my Lord Sun, who was this indra and who that Ahalya, so that by hearing my understanding may have its clear.sightedness."
श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।
zrUyate hi purA, deva, mAgadheSu mahIpati: |
इन्द्रद्युम्न इति ख्यात इन्द्र.द्युम्न इव_अपरः ॥३।८९।७॥
indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||
.
then
pay attention, Deity
!
once
there was,
in the magadha country, an Earth.Lord called indradyumna, Indra's Glory
—
he was just like Indradyumna of old
.
zrUyate* hi.for/since purA* deva.hey,Divinity! Mâgadha.s..eSu mahIpati.EarthLord: = indra.lord\Indra.the.Crafty.dyumna*: iti.so/"thus" khyAta* indradyumna* iva.like/as.if apara*:
.
*vlm.p.7 It is related my lord! In former times there reigned a king at Magadha, indra.dyumna (Glorious indra) by name and similar to his namesake (in prowess and fame).
indradyumna for his paurAnic incarnation as gajendra see http://en.wikipedia.org/wiki/Gajendra_Moksha
तस्य_इन्दु.बिम्ब.प्रतिमा भार्या कमल.लोचना ।
tasya_indu.bimba.pratimA bhAryA kamala.locanA |
अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥
ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||
.
with him there dwelt a shining moon, his wife, with her lotus eyes,
&
she was called ahalyA,
a fallow field as dear to him as rohinI the Red is to shashAnka,
the Rabbit in the Moon
.
tasya.his/its/of.that indu.moon/River.bimba*.pratima*.A bhAryA* kamala*.locana.A = Ahalyâ nAma.name/namely/for.example tatra.there/then AsIt.there.was of/for zazaGka.moon.sya iva.like/as.if rohiNI*
.
*vlm.p.8 He had a wife fair as the moon with eyes as beautiful as lotuses. Her name was Ahalya and she resembled Rohini, the moon’s favorite.
*vlm._.. Rohini — the favourite of moon.
तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग.प्रकर.शेखरः ।
tasmin eva pure SiGga: SiGga.prakara.zekhara: |
इन्द्र.नामा परः कश्चिद् धीमान् विप्र.कुमारकः ॥३।८९।९॥
indra.nAmA para: kazcit_dhImAn vipra.kumAraka: ||3|89|9||
.
in his city there lived a certain *rascal
—the Prince of Rascals—
who had the name of indra
.
he
was a clever, learned boy
.
tasmin.there/then eva.very/only/indeed in/when the pura.city.e SiGga*: SiGga.prakara.manner/way.zekhara.peak/summit/crown: = Indra.nAmA* para.higher/next: kazcit.something/whatever dhImAn* vipra.inspired/Poet/Seer.kumAraka*:
.
*vlm.p.9 In that city lived a rascal at the head of all the libertines. He was the cheating son of a brAhmaNa, and was known by the same name of indra.
* "rascal" a Shinga, which might be a drunkard's version of siMha, the lion. MW calls him "a rogue, rake, rascal". vlm makes him "a palliard at the head of all the rakes; he was the intriguant son of a Bráhman..." sv. sees "a handsome young man of loose morals".
Ahalya by Raja Ravi Varma (1848–1906)
http://en.wikipedia.org/wiki/ahalyA#Epics:_Ramayana_and_mahabharata
अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।
ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |
श्रुतम् राज.महिष्या_अथ कथा.प्रस्तावतः क्वचित् ॥३।८९।१०॥
zrutam rAja.mahiSyA_atha kathA.prastAvata: kvacit ||3|89|10||
.
the AhalyA of long ago
—the GodKing Indra's AhalyA—
was worshipped
by our AhalyA,
who heard about this royal queen somewhere
:
some story told in song
.
Ahalyâ.the.Fallow – pUrvam.formerly of/for Indra.sya babhUva.became/was iSTa*.A iti.so/"thus" Ahalyâ.the.Fallow.yA = zruta*.m rAja*.mahiSi*.yA atha.next/then/&.so kathA.tale/story.prastava.praise/eulogy.tas.from/thru kvacit.somewhere/wherever
.
*vlm.p.10 Now this Queen Ahalya came to hear the story of the former Ahalya, wife of Gautama, and her lust related to her at a certain time. [The story of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} indra seducing Ahalya, the wife of sage Gautama.]
आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।
AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |
अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥
ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||
.
After she heard the tale, this AhalyA the Fallow
became infatuated with
young Indra,
and she grew troubled that she never heard him say
"My AhalyA!"
:
why is he not drawn to her
?
AkarNya evam ahalyA sA babhUva indra.anurAgi.NI = Ahalyâ.the.Fallow.m mAm.me sas.he/it no.not.at.all kasmAt.whence?wherefore sakta*: abhyeti* iti.so/"thus" atha.next/then/&.so utsuka*.A
.
*vlm.p.11 Hearing the story, Queen Ahalya felt a passion for the other indra, the libertine, and became impatient in the absence of his company. She was thinking only how he should come to her.
*vlm._.. [she] felt a passion for the other indra, the libertine,
and became impatient in the absence of his company. She was thinking only how he should come to her.
मृणाल.भार.कदली.पल्लवास् तरणेषु सा ।
mRNAla.bhAra.kadalI.pallavA:_taraNeSu sA |
अतप्यत भृशम् बाला लता लूना वनेष्व् इव ॥३।८९।१२॥
atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||
.
no remedy
—not lotus.root nor plantain.blossom—
cooled her heat
.
O
she burned
&
she faded.away, a tender vine withering in the woods
.
mRNAla.bhAra.kadalI.pallava.A: taraNa.eSu sAa = atapyata bhRzam bAlA.girl latA.vine/creeper lUna.A vana.woods/forest.s.eSu iva.like/as.if
.
*vlm.p.12 She was fading like a tender vine thrown adrift in the burning desert. She was burning with an inner flame on beds of cooling leaves of watery lotus and plantain trees.
खेदम् आप समग्रासु तासु भूप.भूतिषु ॥३।८९।
khedam Apa samagrAsu tAsu bhUpa.bhUtiSu ||3|89|
मत्सी निदाघ.तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥
matsI nidAgha.taptAsu parilolA sthalISu_iva ||3|89|13||
.
there
in the very lap of royal luxury
she pined away like a fish stranded on the beach
.
kheda.m Apa in/when the samagra.s.Asu tAsu.in.those bhUpati.EarthLord.bhUti*.s.Su = matsI* nidAgha*.tapta*.s.Asu parilola.a.non sthali*.ISu iva.like/as.if
.
*vlm.p.13. She was pining amidst all the enjoyments of her royal state, like a poor fish lying exposed on the dry bed of a pool in summer heat.
अयम् न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात.प्रलापया ।
ayam indra:_ayam indra:_ca_iti_evam jAta.pralApayA |
लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥
lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||
.
she had no shame
:
"Come, indra, come indra!",
so she babbled her unfettered devotion
.
ayam. this.here Indra ayam. this.here Indra ca.and/too iti.so/"thus" evam.so jAta*.pralApaya*.A = lajjA* api.even/tho hi.for/since tayA.w.that tyakta.abandoned/given.up.A vaivazya*.m anuyAta*.ayA
.
*vlm.p.14 She lost her modesty with her self possession. She repeated in her frenzy, "Here is indra, and there he comes to me."
इत्य आर्तया घन.स्नेहम् अथ तस्या वयस्यया ।
iti_ArtayA
ghana.sneham atha tasyA vayasyayA |
उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानयाम्य्अहम् ॥३।८९।१५॥
uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||
.
then
one day,
empathizing with her affliction,
her servant.companion told her friendlily
:
"It's no problem,
I will fetch indra,
I'll bring your lover."
.
iti with/bmo ArtayA* ghana.dense/thick.sneha.love\oil.m atha.next/then/&.so tasyAs.r.her/it vayasya.contemporary/friend.yA = ukta.said/told.m tayA.w.her/it priya.e avighna.m Indra.m abhyAnay<*.Ami aham.I
.
*vlm.p.15 Finding her in this pitiable plight, a lady of her palace took compassion on her, and said, "I will safely conduct indra before your ladyship in a short time."
इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।
iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |
पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥
papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||
.
hearing that,
the wide.eyed Fallow fell at the feet of her friend
like a lotus beneath a lotus
.
iSTa*.m tava.your AnayAmi* iti.so/"thus" zrutvA.hvg.heard vikasita*.IkSaNa*.A = papAta* pAda.foot.yo: sakhI.companion/friend.A nali*.nyA nali.nI yathA.as/how
.
*vlm.p.16 No sooner did she hear her companion say, "I will bring your desired object to you,"than she opened her eyes with joy and fell prostrate at her feet, like one lotus flower falls before another.
ततः प्रयाते दिवसे संआयाते निशागमे ।
tata: prayAte divase saMAyAte nizAgame |
सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज.कुमारकम् ॥३।८९।१७॥
sA vayasyA tam indra.Akhyam yayau dvija.kumArakam ||3|89|17||
.
so
the day passes
.
night comes.on
.
the girl's Companion
seeks.out this brAhmaNa boy,
named for the GodKing, indra the Crafty
.
tatas in/when the prayAta.e divasa.e samAyAta.e nizAgama.e = sAa vayasya.A tam.it/him Indra.the.Crafty.AkhyA.name/called.m yayau.went dvija.Twiceborn.kumAraka*.m
.
*vlm.p.17 Then as the day passed on, and the shade of night covered the face of nature, the lady made her haste to the house of indra, the brAhmaNa’s boy.
बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।
bodhayitvA
yathAyuktam sA tam indram atha_aGganA |
अहल्या.निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥
ahalyA.nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||
.
and so
according to her plan
her Companion came to AhalyA that night
bringing the boy Indra with her
.
bodhayitvA* yathAyukta* sA.she/it tam.that indra.lord\Indra.the.Crafty.m atha.next/then aGganA.woman/female Ahalyâ.the.Fallow.nikaTa*.m rAtrya*.yAm AnayAm*Asa satvara.m
.
*vlm.p.18 The clever lady used her persuasions as far as she could, and then succeeded to bring this indra with her and present him before her royal mistress.
ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।
tata: sA tena SiGgena saha.indreNa ratim yayau |
कस्मिंश्*चित् सदने गुप्ते बहु.माल्य.विलेपना ॥३।८९।१९॥
kasmin*cit sadane gupte bahu.mAlya.vilepanA ||3|89|19||
.
so it was that she came.unto that rascally Indra
—
they found a private place
somewhere,
and they made love
together there,
and he adorned her with most precious aromatic oils
.
tatas.thence/thus sA.she/it tena.thereby/therewith SiGga*.ena saha.together.with.Indra.eNa rati.m yayau.went = kasmiMzcit.?when/wherever sadana*.e gupta*.e bahu.much/many.mAlya.wreath/crown.vilepana*.A
.
*vlm.p.19 She then adorned herself with pastes and paints, and wreaths of fragrant flowers, and conducted her lover to a private apartment where they enjoyed their fill.
हार.अङ्गद.मनोज्ञेन तरुणी तेन सा तदा ।
hAra.aGgada.manojJena taruNI tena sA tadA |
रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥
ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||
.
hAra.taken/broken.aGgada*.manojJa*.ena taru.tree.NI tena.thereby/therewith sA tadA.then/there = rata*.ena a.non.varjita.avoided\deprived.of/without.A vallI* with/bmo rata*.ena madhu*.nA yathA.as/how
.
she,
with her impassioned Mind,
is like a flowery vine wrapped round a tree
full of the sap of spring
.
*vlm.p.20 The youth, also decorated in his jewels and necklaces, delighted her with his sweet caresses, as spring season renovates the tree groves with his luscious juice.
ततस् तद् अनुरक्ता सा पश्यन्ती तन्मयम् जगत् ॥३।८९।
tata:_tat_anuraktA
sA pazyantI tat.mayam jagat ||3|89|
न समस्त.गुण.आकीर्णम् भर्तारम् बह्व् अमन्यत ॥३।८९।२१॥
na samasta.guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||
.
she's infatuated by the sight of him,
she sees him as her world,
filled with every good quality
(she does not see her husband so)
.
tatas.thence/thus tad.that.one anurakta*.A sA.she/it pazyan.see/knowing.tI tanmaya*.m jagat.world = na.no/t samasta.total/entire/all.guNa.quality/virtue.AkIrNa.scattered/spread.out.m
bhartA.husband.ram bahu.much/many amanyata*
.
*vlm.p.21 Henceforward this ravished queen saw the world full with the figure of her beloved indra, and she did not think much at all of the excellences of her royal lord, her husband.
*vlm._.. she did not think much at all of the excellences of her royal lord, her husband.
BHÂNU THE SUN replied—
केनचित् त्व्_अथ कालेन तस्या इन्द्र.अनुरागिता ।
kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |
सा ज्ञाता राज.सिंहेन तन्.मुख.व्योम.चन्द्रिका ॥३।८९।२२॥
sA jJAtA rAja.siMhena tat.mukha.vyoma.candrikA ||3|89|22||
.
now,
somehow
—for this affair went.on—
her infatuation with indra became known to the Lion King
&
he could see it in her face,
that radiant moon in the sky
:
kenacit.whyever?however? tu.but/yet/however atha.next/then/&.so kAlena.in.time tasyAs.r.her/it Indra.anurAgita*.A = sA.she/it jnAta.having.known.A rAjasiMha.lionKing.ena tad.that.one.mukha.face/mouth.vyoma.spacious.sky.candrika*.A
.
*vlm.p.22 After sometime, certain facial indications by the queen caused the great king to know of her love for the brAhmaNa indra.
इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।
indram dhyAyati sA yAvat tAvat tasyA* virAjate |
मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥
mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||
.
whenever she imagined him her open face reflected him,
a face like a blooming white lotus under a full moon
.
Indra.m dhyAyat*.i sA.she/it yAvat* tAvat.so.then/thus.long tasyAs.r.her/it virAjat*.e = mukha.face/mouth.m with/bmo pUrNa.full.ena candra.moon.ena prabuddha*.m iva.like/as.if kairava*.m
.
*vlm.p.23 For as long as she thought of her lover indra, her face glowed like a full blown lotus, blooming with the beams of her moonlike lover.
इन्द्रो ऽपि च तदासक्त.समस्त.करण.आकुलः ।
indra:_api
ca tadAsakta.samasta.karaNa.Akula: |
न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥
na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||
.
and
the boy indra too was totally attached to her
:
he could not bear to exist, even for a moment, without her
.
Indra: api.even/tho ca.and/too tadAsakta*.samasta.total/entire/all.karaNa.motive.Akula*: = na.no/t tiSThat.stand/remaining.i kSaNa.moment/instant.m aho.O tayA.w.her/it virahita*: kvacit.somewhere/wherever
.
*vlm.p.24 The brAhmaNa boy indra also was inflamed with all his enraptured senses for love of her, and he could not remain for a moment in any place without her company.
अथ_अतिसुघन.स्नेह.निर्.आवरण.चेष्टयोः ।
atha_ati.sughana.sneha.nir.AvaraNa.ceSTayo:
|
तयोर् अनय.वृत्तान्तो राज्ञा_आकर्णि कटु.व्यथः ॥३।८९।२५॥
tayo:_anaya.vRttAnta:_rAjJA_karNi kaTu.vyatha: ||3|89|25||
.
so it went on
.
too many scarcely.hidden meetings,
and the gossip spreads to the King's ear,
a bitter pain to him
.
atha.next/then/&.so ati.super.sughana*.sneha.love\oil.nirAvaraNa*.ceSTa*.yo: = tayos.@t.those.two anaya*.vRttAnta.news/story/tale: rAjJA.w.the.King in/when the karNa.ear.i kaTu*.vyatha*:
.
*vlm.p.25 The king heard the painful news of their affections for each other and of their unconcealed meetings.
एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।
evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |
चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥
cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||
.
he
is Lord of the Earth
.
he
has seen their mutual attachment,
&
he
has punished them appropriately
.
evam.so anyonya*.m Asakta*.m bhAva.becoming.state/feeling.sense.m AlakSya* bhUpati.EarthLord: = cakAra with/bmo bahu.much/many.bhi: daNDa.rod/staff.i: sas.he/it dvayos.re.the.two atha.next/then/&.so zAsana*.m
.
*vlm.p.26 He also observed many examples of their attachment, and at different times gave them his reprimands and punishments as they deserved.
ताव् उभाव् अपि संत्यक्तौ हेमन्ते सलिल.आशये ।
tau_ubhau_api
saMtyaktau hemante salila.Azaye |
तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥
tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||
.
the two were thrown together into a tank of ice.water,
but neither was the least bit troubled there
.
tau.they.two ubhau.both.ones api.even/tho saMtyakta.abandoned.u in hemanta.winter.i in/when the salila.water.Azaya.resting.place/abode/seat of feelings and thots.e = tuSTau* jahasatus* tatra.there/then na.no/t kheda.distress/trouble.m samupAgata*.u
.
*vlm._. instead of betraying any sign of pain, they kept smiling together as in their merriment.
*vlm.p.27 They were both cast in the cold water of a tank in cold weather where, instead of betraying any sign of pain, they kept smiling together as in their merriment.
अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।
apRcchata
tata:_rAjA khinnau stha:_na tu dur.matI |
ताव् ऊचतुर् महीपालम् जल.आशय.समुद्धृतौ ॥३।८९।२८॥
tau_Ucatu:_mahIpAlam jala.Azaya.samuddhRtau ||3|89|28||
.
then
the King questioned them
:
"Not sorry yet, you wicked things?"
+
drawn out.of the icewater,
the two gave this reply
to the Protector of the Earth
:
apRcchata* tatas.thence/thus rAjA.King khinna.depressed/tired/weary/sad.u stha.staying/set: na.no/t tu.but/yet/however durmati*.I = tau.they.two Ucatus.said mahIpAla.EarthProtector.m jala.water.Azaya.resting.place/abode/seat of feelings and thots.samuddhRta*.u
.
*vlm.p.28 Then the king had them to be taken out of the tank and ordered them to repent for their crimes, but the infatuated pair was far from doing so, and replied to the king in the following manner.
संसृत्य आवाम् इह_अन्योन्य.मुख.कान्तिम् अनिन्दिताम् ।
saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm |
आत्मानम् न विज्ञानीवो रूढ.भावम् परस्परम् ॥३।८९।२९॥
AtmAnam na vijJAnIvo rUDha.bhAvam parasparam ||3|89|29||
.
"As long as we each look to see the spotless beauty of the other's face,
so long are we lost in the meditation of one another,
and we forget ourselves. saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm |
.
AtmAnam.thm.self na.no/t
vijJA.nIva: / vijJAnI_va: ???
rUDha.grown/sprung.up/derived.from/traditional(rude)conventional.bhAva.becoming.state/feeling.sense.m parasparam*
.
*vlm.p.29 "Great king! As long we continue to reflect on the unblemished beauty of each other’s face, so long are we lost in the meditation of one another and forget our own selves.
शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।
zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |
मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥
muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||
.
"What joins us in delight makes us fearless of any punishment
:
Protector of the Earth,
you cannot part us tho you tear us from our bodies."
.
zAsana.eSu ca.and/too yat.which/what saGga.Connexion: ni:zaGkA.hesitation/doubt/suspicion/fear.of: tena.thereby/therewith harSita*.u = muhyAvas* na.no/t, mahIpAla.EarthProtector, svAGga*.s.i: api.even/tho vikartita.s.i:
.
*vlm.p.30 We are delighted in our persecutions, as no torment can separate us from each other. We are not afraid of separation, even though you can separate our souls from our bodies."
ततो भ्राष्ट्रे परिक्षिप्ताव् अखिन्नाव् एवम् एव तौ ।
tata:_bhrASTre
parikSiptau_akhinnau_evam eva tau |
ऊचतुर् मुदित.आत्मानाव् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३१॥
Ucatu:_mudita.AtmAnau_anyonya.smRti.harSitau ||3|89|31||
.
so
they were tossed from the freezing water
onto a red.hot frying.pan,
and were unharmed
.
their only cry was
:
"We're two rejoicing souls
remembering how we delight in one.another at the sight_..."
.
tatas in/when the bhrASTra*.e parikSipta*.u a.non.khinna.depressed/tired/weary/sad.u evam.so eva.very/only/indeed tau.they.two = Ucatus.said mudita.delighted/glad/rejoicing.in.Atma.Self.Anau anyonya*.smRti.memory/reminiscence.harSita*.u
.
*vlm.p.31 They were thrown in a frying pan upon fire, where they remained unhurt and exclaimed, "We rejoice, O king, at the delight of our souls in thinking of one another."
ग्रथितौ गज.पादेषु न खिन्नाव् एव संस्थितौ ।
grathitau
gaja.pAdeSu na khinnau_eva saMsthitau |
एवम् एव_उचतुर् भूपम् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३२॥
evam eva_ucatu:_bhUpam anyonya.smRti.harSitau ||3|89|32||
.
they
were tied to the feet of elephants,
and even in such a spot were not harmed,
and even so had only that cry,
"remembering how we delight in one.another at the sight"
...
grathita*.u in/when the gaja.elephant.pAda.foot.eSu na.no/t khinna.depressed/tired/weary/sad.u eva.very/only/indeed saMsthita.established.u = evam.so eva.very/only/indeed Ucatus.said bhUpati.EarthLord.m anyonya.mutual/each.other.smRti.memory/reminiscence.harSita*.u
.
*vlm.p.32 They were tied to the feet of elephants to be trampled, but they remained uninjured and said, "King, we feel our hearty joy at our memories of each other."
कश.आहताव् अखिन्नौ ताव् एवम् एव किल_उचतुः ।
kaza.Ahatau_akhinnau
tau_evam eva kila_ucatu: |
अन्यस्माच्*छाशासनाद् राज्ञा कल्पिताश् च पुनः पुनः ॥३।८९।३३॥
anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||
.
the King knew many punishments
but chose to beat them with a whip
:
that did not trouble them
&
they had nothing else to say,
tho the King found other punishments again and again
.
kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: = from/thru\than anyasmAt* zAsana*.At rAjJA.w.the.King kalpita.made/invented/imagined/assumed
.A: ca.and/too punar.again punar.again
.
*vlm.p.33 They were lashed with rods and straps and many other sorts of scourges which the king devised from time to time.
उद्धृताव् ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।
uddhRtau_Ucatu:
pRSTau tam eva_artham puna: puna: |
उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥
uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||
न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।
na
zAtanAni du:khAni bAdhante kiMcit_eva me |
अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥
asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||
तेन_अन्य.शासनाद् दुःखम् किम्चिद् एव न विद्यते ।
tena_anya.zAsanAt_du:kham
kiMcit_eva na vidyate |
मनोमात्रम् अहम्, राजन्,_मनो
हि पुरुषः स्मृतः ॥३।८९।३६॥
mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||
.
Brought back from torture,
questioned constantly by the Lord of The Earth,
the boy Indra declared
:
"My darling's form is the whole world
!
a thousand troubles such as these are a mere nuisance to me
—and the same goes for her—
because
this whole world, RAjA, is only a measure of me
so
there's not any other punishment, no other sorrow
.
RAjA,
I am Mind.made,
for puruSha.Person is manas.Mind."
.
uddhRta.removed/separated.u Ucatus.said pRSTa.asked/questioned.u tam.that eva.indeed\only/very artham.for.the.purpose.m punar.again. punar.again uvAca.said/spoke indra.lord\Indra.the.Crafty mahIpAla.EarthProtector jagat.world me.my/me dayita*.Amaya*.m na.not thm zAtana.s.Ani du:kha.pain/sorrow/bad.space.Ani bAdhan<.te. kiMcit.whatever/somewhat eva.indeed\only/very me.my/me asyAs.r.this/her ca.and/also eva.indeed\only/very jagat.world rAjan.royal/prince, sarvam.entire/wholly mat.my/me.maya.made.m eva.indeed\only/very ca.and/also tena.by/with.that anya.another.zAsana*.At du:kha.pain/sorrow/bad.space.m kiMcit.whatever/somewhat eva.indeed\only/very na.not vidyate.is.known.to.be manA.Mind.mAtra.measure/mode.m aham.I, rAjan.royal/prince, manA.Mind hi.for/indeed puruSa.personality/Person smRta.remembered/known
.
*vlm.p.34 But being brought back from the scourging ground and asked about their suffering, they returned the same answer as before. Moreover, said the brAhmaNa indra to the king, "This world is full with the form of my beloved one. *vlm.p.35 All your punishments inflict no pain on her because she views the whole world as full of myself.
*vlm.p.36 Therefore all your punishments to torment the body can give no pain to the mind (soul) which is my true self and constitutes my personality (purusha) that resides in my person.
प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।
prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |
सम.काल.प्रयुक्तेन सहसा दण्ड.राशिना ॥३।८९।३७॥
sama.kAla.prayuktena sahasA daNDa.rAzinA ||3|89|37||
वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।
vIram
mana:_bhedayitum manAk.api na zakyate |
का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥
kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||
.
this body is perceived to be just this
:
a mere construction of the elements
.
with all your multitude of whackings,
all the saMe,
it's not remotely possible
to divide a strong Mind
.
what sort of powers could do that,
Great King
?
and whose
?
prapaJca.mAtra.m eva ayam deha: dRzyatas eva hi sama.kAala.prayukta.ena sahasA daNDa.rAzi.nA vIra.m manas bhedayitum manAgapi.even.a.bit na zakyat.e kAa nAma tAa, hey mahArAja.Great.King, kIdRz.¿what.kind/sort.ya: kasya.?whose zakti.power/ability.a:
.
*vlm.p.37 This body is only an ideal form and presents a shadowy appearance to view. You can pour out your punishments upon it for a while, but it amounts to no more than striking a shadow with a stick.
*vlm.p.38 Nobody can break down a brave (firm) mind. Then tell me great king, what do the powers of the mighty amount to?"
याभिर् मनांसि भिद्यन्ते दृष्ट.निश्चयवन्त्य_अपि ।
yAbhi:_manAMsi
bhidyante dRSTa.nizcayavanti_api |
वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥
vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||
.
when
Mind is divided
whether in certainty or uncertainty
you may punish the Body which misleads Mind to error
.
yAbhis* manAMsi* bhidyan*.te dRSTa*.nizcaya.certainty/assurance.vAn.like.ti api.even/tho = vRddhi*.m AyAtu* vA.or deha.body: yAtu* vA* vizara*.Aruta.Am
.
*vlm.p.39 "The causes that conspire to disturb the nature of the resolute mind are the false conceptions of external appearances. Therefore it is better to chastise such bodies which mislead the mind to error.
भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।
bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |
इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥
iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||
.
that Mind is firm for ever that is steadfast to its fixed purpose
.
it identifies with the focus that is constant in its thought
.
bhAvita*.artha.purpose/meaning/thing.stuff.abhipatita*.m Manas.Mind tiSThat.stand/remaining.i pUrva.before\eastern.vat.like/-ful = iSTa*.e artha.purpose/meaning/thing.stuff.e long.m AviSTa*.m
dadhAna*.m tad.that.one.sthita.situate.m Manas.Mind
.
*vlm.p.40 The mind is forever firm that is steadfast to its fixed purpose. The mind identifies with the object which it has constantly in its thoughts.
*AS._.. a mind, long entered into its desired goals and fixed there_..
भाव.अभावाः शरीर.स्था*, नृप, शक्ता न बाधितुम् ।
bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |
भावितम् तीव्र.वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥
bhAvitam tIvra.vegena manasA yat,_mahIpate ||3|89|41||
.
Lord of Men,
being & non.being are seated in the body
.
they can cause no trouble
when they are are states of a powerful Mind,
Lord of the Earth
!
bhAva.becoming.state/feeling.sense.a.non.bhAva.becoming.state/feeling.sense.A: zarIra.body.stha.staying/set.A*, nRpa.ManLord, zakta*.A* na.no/t bAdhitum* = bhAvita*.m with/bmo tIvra*.vega.shock/rush//shitting\semen.ena Manas.Mind.A yat.which/what, hey mahIpati.EarthLord.e
.
*vlm.41 Being and not being are words applicable to bodies. They do not apply to the mind because what is positive in thought cannot be negated of it in any way.
*vlm.p.41 Being and not being are words applicable to bodies. They do not apply to the mind because what is positive in thought cannot be negated of it in any way.
तद् एव पश्यत्य_अचलम् न शरीर.विचेष्टितम् ।
tat_eva pazyati_acalam na zarIra.viceSTitam |
न काश्चन क्रिया, राजन्,_वर.शाप.आदिका* अपि ॥३।८९।४२॥
na kAzcana kriyA, rAjan,_vara.zApa.AdikA* api ||3|89|42||
.
unmoving as a mountain,
Mind sees only That,
not troubled by the body,
neither by its works, King, nor even by boons and curses
.
tad.that.one eva.very/only/indeed pazyat.seeing/knowing.i acala.unmoving/mountain.m na.no/t zarIra.body.viceSTita*.m = na.no/t kA:cana.anyhow kriyA.Action/Ritual, rAjan*, vara.hey.best\Boon.zApa.Curse.Adika.and.so.on.A* api.even/tho
.
*vlm.p.42 The mind is immovable and cannot be moved by any effort like one can move bodies. It is impregnable to all external actions, and neither your anger or favor can have any effect on it."
तीव्र.वेगेन सम्पन्नम् शक्ताश् चालयितुम् मनः ।
tIvra.vegena sampannam zaktA:_cAlayitum mana: |
तीव्र.वेगेन संयुक्तम् पुरुषा* ह्य् अभिवाञ्छितात् ॥३।८९।४३॥
tIvra.vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||
.
what is powerfully produced
is
able to control the moving Mind
.
powerfully endowed Persons connect with what they long.for
.
tIvra.vega.shock/rush//shitting\semen.ena sampanna.produced/accomplished/endowed.with.m zakta*.A: cAlayitum* Manas.Mind tIvra*.vega.shock/rush//shitting\semen.ena saMyukta*.m puruSa.Person.A* hi.for/since abhivAJchita*.At
.
*AS. O King, even the strong actions like a boon or a curse cannot alter a mind with great force. Men cannot turn away a forceful mind from its desire...
*vlm.p.43 "It is possible for men of strong resolutions to change the course of their actions. But where is such a strong minded man to be found who is able to withstand or change the currents of his thoughts?
मनाश् चालयितुम् शक्ता न महाद्रिम् मृगा इव ।
mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |
मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥
mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||
.
you
cannot cause Mind to move
any more than a beast can move a mountain
.
for me
this dark love.Goddess
fills my Mind to the brim
.
manas.Mind cAlayitum* zakta*.a: na.no/not mahA.great.adri.mountain/hill.m mRga.animal/deer.a* iva.like/as.if | mama.my/mine iyam.this.here a.non.sita.cool.apAGga*.i manas.Mind.koza.vessel/container/sheath\treasury.e pratiSThita*.a
.
*vlm. This black.eyed beauty is the fixed prop of my mind. (The black eyed beauty of India and Asia, opposed to the blue eyed maid of Homer and Europe).
*vlm.p.44 It is impossible to move the mind from its fixed fulcrum, just as it is impracticable for tender stags to remove a mountain from its base. This black.eyed beauty is the fixed prop of my mind.
देव.अगारे महा.उत्सेधे देवी भगवती यथा ।
deva.agAre mahA.utsedhe devI bhagavatI yathA |
न दुःखम् अनुगच्छामि प्रियया जीव.रक्षया ॥३।८९।४५॥
na du:kham anugacchAmi priyayA jIva.rakSayA ||3|89|45||
.
deva.divine\God.agAra.house.e mahA.great.utsedha*.e devI.Goddess Lady.Bhagavatî yathA.as/how = na.no/t du:kha.pain/sorrow/bad.space.m anugacch<*.Ami priya.dear/valued/pleasing.to/loving/friend/lover/husband.yA Living.jIva .rAkSasI.Demoness.yA
.
in the mighty mansion of the Gods
she
is
like a Blessèd Goddess
.
I fear nothing
for
she is my belovèd, the Guardian of my life
.
*vlm.p.45 She is seated in the lofty temple of my mind like God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}dess Bhavani on Mount Kailash. I fear nothing as long as I see this beloved preserver of my life and soul before me.
गिरि.गृईष्म.दशादाहम् लग्नया_इव_अब्दमालया ।
giri.gRISma.dazAdAham lagnayA_iva_abdamAlayA |
यत्र यत्र यथा राजंस् तिष्ठाम्य्अभिपतामि वा ॥३।८९।४६॥
yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||
.
I am a mountain.forest.fire, she is a cooling cloud
wherever I may be, rAjA, or come to be
.
girIndra.mountain.lord.gRISma*.dazAdAha*.m lagna.unattached/not.clinging.yA iva.like/as.if abdamAla*.yA = yatra.where yatra yathA.as/how rAjan* tiSTh<.Ami abhipat<.Ami vA
.
*vlm.p.46 I sit amidst the conflagration of a burning mountain in summer’s heat, but wherever I stand or fall, I am cooled under the shadow of her showering cloud.
*vlm.p.47 I think of nothing except the only object of my thought and wish. I cannot persuade myself to believe me as any other than indra, the lover of Ahalya."
*vlm.p.48 "It is by constant association that I have come to this belief of myself. I cannot think of me otherwise than what is in my nature. Know, O king, that the wise have only one object in their thought and view.
तत्र इष्ट.संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्अहम् ।
tatra iSTa.saMgamAt_anyat kiMcit_na_anubhavAmi_aham |
अहल्या.दयिता.नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥
ahalyA.dayitA.nAmnA manasA indra.abhidham mana: ||3|89|47||
.
thus
other than getting my wish
I do not consider anything whatever
and
for my darling ahalyA's Mind, Mind is only "indra"
!
tatra.there/then iSTa*.saMgama*.at anyat.other kiMcit.whatever/anything_na.no/not anubhava.experiencing.ami aham.I = Ahalyâ.the.Fallow.dayitA*.nAmnA.namely/by.the.name manasA.by/with.Mind indra.lord\Indra.the.Crafty.abhidhA.name/appellation.m manas.Mind
.
*vlm. I think of nothing except of that sole object of my thought and wish, and I cannot persuade myself, to believe me as any other than indra the lover of Ahalyá.
संसक्तम् इदम् आयाति न स्वभावादृते परम् ।
saMsaktam idam AyAti na svabhAvAt_Rte param |
एक.कार्य.निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥
eka.kArya.niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||
.
it comes to this attachment
where my own nature is not apart from the Absolute;
for we focus on a single thing
so
the Mind in stability, Protector of the World
...
saMsakta.attached.m idam.this.here AyAti.coming.unto na.no/t svabhAva.own.becoming.AdRta.respectful\esteemed.e param* = eka.one.kArya.effect.niviSTa*.m hi.for/since Manas.Mind dhIra*.sya bhUpate.hey.EarthLord
.
*vlm.48. It is by constant association, that I have come to this belief of myself; nor can I think of me otherwise than what is in my nature; for know, O King! The wise have but one and the saMe object in their thought and view.
*VA. this great union (of indra’s mind with his beloved ahalyA .previous) arose of our own nature (AdRte???), for the mind of the wise, o king, is occupied with one duty/work/goal.
*AS. The wording is svabhAvAd Rte na param saMsaktam AyAti it does not become so well attached without natural tendencies (svabhAvAt Rte ). Thus, he is making an argument that we are naturally attracted to each other and hence destined to be joined! The second line joins with the next and repeats an old thought: A one track mind (eka.kAryam.niviSTam mana:) of a determined person (dhIrasya), indeed (hi) The thought is completed in the next verse: na cAlyate meruriva vara.zApa.balairapi ||3|89|
न चाल्यते मेरुर् इव वर.शाप.बलैर् अपि ।
na cAlyate meru:_iva vara.zApa.balai:_api |
देहो हि वर.शापाभ्याम् अन्यत्वम् इव गच्छति ।
deha:_hi vara.zApAbhyAm anyatvam iva gacchati |
ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥
nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||
.
...
is like mount.Meru,
undisturbed even by powerful boons and curses
for
the body may be altered by boons and curses
but Mind is firm,
RAjA,
intent on victory
.
na.no/not cAlyat*.e meru.Mount.Meru: iva.like/as.if vara.Boon.zApa.Curse.bala.force.i: api.tho/even = deha.body: hi.for/since vara.Boon.zApa.Curse.abhyAm anyatva*.m iva.like/as.if gacchat*.i = nanu.never dhIra*.m manas.Mind, rAjan.hey.King, with/bmo vijigISu*.tA.ness/state.yA sthita.situate/existent.m
.
line 1 is missing in KG.
*vlm.p.49 The mind, like Mount Meru, is not moved by threat or pity. It is the body that you can tame by the one or the other means. The wise, O king, are masters of their minds. There is none and nothing to deter them from their purpose."
*AS.cannot be distracted (na cAlyate) (for it is like the Meru mountain, whether by boons or by curses (varazApabalAdapi). The body, indeed, by boons or curses can change (anyatvam gacChati). Stable mind, O King, stays fixed in a winning attitude (vijigISutayA tiSThati).
एतानि च_अत्र मनसम् न च कारणानि,
etAni ca_atra manasam na ca kAraNAni,
राजन्, शरीर.शकलानि वृथ.उत्थितानि ।
rAjan, zarIra.zakalAni vRtha.utthitAni |
चेतो हि कारणम् अमीषु शरीरकेषु
ceta:_hi kAraNam amISu zarIrakeSu
वारि_इव सर्व.वन.खण्ड.लता.रसेषु ॥३।८९।५०॥
vAri_iva sarva.vana.khaNDa.latA.raseSu ||3|89|50||
.
and
these bits here,
Your majesty,
are certainly not the causes of the Minds
:
these bits of body are randomly risen
and so
chetas.Affectivity
is the cause behind these embodiments
like the water that nourishes a garden of vines and canes
.
etAni* ca.and/also/too atra.here Manas.Mind.am na.no/not ca.and/also/too kAraNa.cause.ani, rAjan.hey.King,, zarIra.body.zakala*.ani vRtha*.utthita.risen.high/prominent\sprung.from/occurred/manifest.ani = cetas.affective.intelligence.Affectivity hi.for/since kAraNa.cause.m amISu* zarIraka*.eSu vAri.water.i iva.like/as.if whin the sarva.all/every.vana.woods/forest.khaNDa.latA.rasa.sap/essence/flavor.s.eSu
.
*AS. These body pieces, O King, which arise for no purpose are not the causes of minds, the mind is the cause for these lowly bodies (amISu zarIrakeSu kAraNam), just as water is the cause of all parts of the forests including vines and their saps.
*vlm.p.50 "Know it for certain, O King, that neither these bodies about us nor these bodies and sensations of ours are realities. They are only shows of truth and not the movers of the mind. On the contrary, it is the mind that supplies the bodies and senses with their powers of action, just like water supplies trees and branches with their sap.
आद्यम् शरीरम् इह विद्धि मनो महात्मन्
Adyam zarIram iha viddhi mana:_mahAtman
संकल्पितो जगति तेन शरीर.सङ्घः ।
saMkalpita:_jagati tena zarIra.saGgha: |
आद्यम् शरीरम् अधितिष्ठति यत्र यत्र
Adyam zarIram adhitiSThati yatra yatra
तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥
tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||
.
the Primal Body
here
know.to.be manas.Mind,
Great Soul
:
conceived in the world by That are the assembled bodies
.
wherever the Primal Body is in.charge
just that comes to abundant fruit
for him,
not others
.
Adya.primal.m zarIra.body.m iha.here/itw/now viddhi.know! Manas.Mind mahAtma.great.Self.n saMkalpita*: jagat*.i tena.thereby/therewith zarIra.body.saGgha*: Adya.primal.m zarIra.body.m adhitiSTh<*.ati yatra.where yatra tat.that/thatever.tat bhRzam.often/repeatedly/intensely phalat<.fruiting.i na.no/t itarat.other/else asya.of.this.one/his/its puM.human.sa:
.
*AS. Know that the mind is the primal body O great one, it has conceptualized (saMkalpita: ) the whole group of bodies in the world; wherever this primal body is in charge (yatra yatra Adyam zarIram adhitiSThati), that undertaking of a man succeeds (tat tat bhRzam puMsa: phalati), and not others.
*vlm.p.51 The mind is generally believed to be a sensuous and passive principle, wholly moved by the outward impressions of senses. But in truth the mind is the active and moving principle of the organs of action. Because all the senses become dormant in absence of the action of the mind, so the functions of the whole creation are at a stop without the activity of the Universal Mind."
मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो
mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_
देहास्_ततः प्रविसृतास् ताः_तरु.पल्लव.आभाः ।
dehA:_tata: pravisRtA:_taru.pallava.AbhA: |
नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव.श्रीर्
naSTe_aGkure puna:_udeti na pallava.zrI:
न_एव_अङ्कुरः क्षयम् उपैति दल.क्षयेषु ॥३।८९।५२॥
na_eva_aGkura: kSayam upaiti dala.kSayeSu ||3|89|52||
.
know the human Mind, dear boy, to be a blooming sprout
for so the bodies thence spread.out like the shoots of a tree;
but when the sprout is damaged no plentiful shoots arise
nor too is the shoot destroyed when the flower withers
.
mukhyam.chiefly/essentially.aGkura.shoot/sprout.m hey subhaga.lucky/comfortable/beautiful viddhi.know! manas.Mind hi.for/since puM.human.sa: deha.body.a: tatas.from.that/therefore pravisRta*.a: taru.tree.pallava.sprout/shoot/twig.AbhA.splendour/light/likeness/resembling.a: = naSTa.destroyed/damaged/fruitless.e aGkura.shoot/sprout.e punar.again udeti.arising na.no/not pallava.sprout/shoot/twig.zriyam.beauty/wealth.i: na.no/not eva.indeed\only/very to aGkura.shoot/sprout: kSaya.decay/destruction/fal.m upaiti.approaching/reaching dala.petal.kSaya.decay/destruction/fall.eSu
.
*AS. Know that the mind is the main sprout and the body is like an outgrowth of trees and leaves etc. If the sprout is destroyed, the grand outgrowth of leaves does not arise, but the sprout does not die out due to the destruction of the limbs. (Thus, when mind is destroyed, there is no body, but when the body is destroyed, mind can survive).
देहे क्षते विविध.देह.गणम् करोति
dehe kSate vividha.deha.gaNam karoti
स्वप्न.अवनाव् इव नवम् नवम् आशु चेतः ।
svapna.avanau_iva navam navam Azu ceta: |
चित्ते क्षते तु न करोति हि किम्चिद् एव
citte kSate tu na karoti hi kiMcit_eva
देहस् ततः समनुपालय चित्त.रत्नम् ॥३।८९।५३॥
deha:_tata: samanupAlaya citta.ratnam ||3|89|53||
.
when
the body is destroyed
it makes a bunch of such bodies
in Dream
.
it's like an atomic.Unit growing a field of dream
.
but when
affective mind is destroyed
it does not make anything whatever
.
so
let the body give its care to the affective chitta.jewel
.
in/when the deha.body.e kSata.wounded/hurt\destroyed\violated.e vividha.differing/various/manifold.deha.body.gaNa.group/troop.m karoti.do/making svapna.dream.avani*.au iva.like/as.if nava.new/fresh/young.m nava.m Azu.quickly\swift/a.horse cetas.affective.intelligence.Affectivity = citta.Conscient.mind.e kSata.wounded/hurt\destroyed\violated.e tu.but/yet/however na.no/t karoti.do/making hi.for/since kiMcit.whatever/anything eva.very/only/indeed deha.body: tatas.thence/thus samanupAlaya* citta.Conscient.mind.ratna.jewel/treasure/gift.m
.
vlm
दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,
dizi dizi hariNa.akSIm eva pazyAmi, rAjan,
प्रिय.युवति.मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।
priya.yuvati.manastvAn nityam Anandita:_asmi |
तव पुर.प्रकृतीनाम् यत् फलम् दुःखदायि
tava pura.prakRtInAm yat phalam du:khadAyi
क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥
kSaNam atha suciram tat tan na pazyAmi kiMcit ||3|89|54||
.
thru the Mind of young love
I am ever full of delight
.
as for your city and its people,
they bring quick grief and long
:
I don't see that anyhow.
.
in/when the dik.direction.i dik.direction.i hariNa*.akSi*.im eva.indeed\only/very to pazyAmi.I.see, rAjan.hey.King,, priya.dear/valued/pleasing.to/loving/friend/lover/husband.yuvati*.manastva.mentality.an nityam.always Anandita*: asmi.I.am of tava.your pura.city.prakRti*.s.inAm yat.which/what phala.fruit\outcome.m du:kha.private.space/sky.dAyi.n.giving/allowing/producing kSaNam.instant/suddenly atha.next/then/&.so sucira*.m tat.it/he/that tat.it/he/that na.no/not pazyAmi.I.see kiMcit.whatever/anything
.
oॐm
.
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FM3090 THE CONSTANT LOVERS 1.SP08 .z15
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FM3089 THE LOVE-TALE OF INDRA AND AHALYÂ 1.SP06.07 .z54
FM.3.50-FM.3.99
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FM.3.89 THE LOVE-TALE OF INDRA AND AHALYÂ 1.SP06.07
सर्ग ३.८७
sarga 3.87
FM.3.89 THE LOVE-TALE OF INDRA AND AHALYÂ 1.SP06.07
सर्ग ३.८९
भानु:_उवाच ।
bhAnu:_uvAca |
मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।
mana:_hi jagatAm kartR mana:_hi puruSa: para: |
मनःकृतम् कृतम् लोके न शरीर.कृतम् कृतम् ॥३।८९।१॥
mana:kRtam kRtam loke na zarIra.kRtam kRtam ||3|89|1||
सामान्य.ब्राह्मणा भूत्वा मनो.भावनया किल ।
sAmAnya.brAhmaNA bhUtvA mana:.bhAvanayA kila |
ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥
aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||
मनसा भाव्यमानो हि देहताम् याति देहकः ।
manasA bhAvyamAna:_hi dehatAm yAti dehaka: |
देह.भावनया_अयुक्तो देह.धर्मैर् न बाध्यते ॥३।८९।३॥
deha.bhAvanayA_a.yukta:_deha.dharmai:_na bAdhyate ||3|89|3||
बाह्य.दृष्टिर् हि नियतम् सुख.दुःख.आदि विन्दति ।
bAhya.dRSTi:_hi niyatam sukha.du:kha.Adi vindati |
न_अन्तर्.मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥
na_antar.mukhatayA yogI dehe vetti priya.apriye ||3|89|4||
मनःकारणकम् तस्माज् जगद्=विविध.विभ्रमम् ।
mana:kAraNakam tasmAt_jagat=vividha.vibhramam |
इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥
indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||
ब्रह्मा_उवाच |
brahmA_uvAca |
का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।
kA_ahalyA bhagavan bhAna: ka:_vA_atra_indra:_tama:.anuda |
ययोर् उदन्त.श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥
yayo:_udanta.zravane pAvanI dRSTi:_eti hi ||3|89|6||
भानुर्:_उवाच ।
bhAnu:_uvAca |
श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।
zrUyate hi purA, deva, mAgadheSu mahIpati: |
इन्द्रद्युम्न* इति ख्यात* इन्द्र.द्युम्न* इव_अपरः ॥३।८९।७॥
indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||
तस्य_इन्दु.बिम्ब.प्रतिमा भार्या कमल.लोचना ।
tasya_indu.bimba.pratimA bhAryA kamala.locanA |
अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥
ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||
तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग.प्रकर.शेखरः ।
tasmin eva pure SiGga: SiGga.prakara.zekhara: |
इन्द्र.नामा परः कश्चिद् धीमान् विप्र.कुमारकः ॥३।८९।९॥
indra.nAmA para: kazcit_dhImAn vipra.kumAraka: ||3|89|9||
अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।
ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |
श्रुतम् राज.महिष्या_अथ कथा.प्रस्तावतः क्वचित् ॥३।८९।१०॥
zrutam rAja.mahiSyA_atha kathA.prastAvata: kvacit ||3|89|10||
आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।
AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |
अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥
ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||
मृणाल.भार.कदली.पल्लवास् तरणेषु सा ।
mRNAla.bhAra.kadalI.pallavA:_taraNeSu sA |
अतप्यत भृशम् बाला लता लूना वनेष्व् इव ॥३।८९।१२॥
atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||
खेदम् आप समग्रासु तासु भूप.भूतिषु ॥३।८९।
khedam Apa samagrAsu tAsu bhUpa.bhUtiSu ||3|89|
मत्सी निदाघ.तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥
matsI nidAgha.taptAsu parilolA sthalISu_iva ||3|89|13||
अयम् न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात.प्रलापया ।
ayam indra:_ayam indra:_ca_iti_evam jAta.pralApayA |
लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥
lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||
इत्य आर्तया घन.स्नेहम् अथ तस्या वयस्यया ।
iti_ArtayA ghana.sneham atha tasyA vayasyayA |
उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानयाम्य्अहम् ॥३।८९।१५॥uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||
इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।
iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |
पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥
papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||
ततः प्रयाते दिवसे संआयाते निशागमे ।
tata: prayAte divase saMAyAte nizAgame |
सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज.कुमारकम् ॥३।८९।१७॥
sA vayasyA tam indra.Akhyam yayau dvija.kumArakam ||3|89|17||
बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।
bodhayitvA yathAyuktam sA tam indram atha_aGganA |
अहल्या.निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥ahalyA.nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||
ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।
tata: sA tena SiGgena saha.indreNa ratim yayau |
कस्मिंश्*चित् सदने गुप्ते बहु.माल्य.विलेपना ॥३।८९।१९॥
kasmin*cit sadane gupte bahu.mAlya.vilepanA ||3|89|19||
हार.अङ्गद.मनोज्ञेन तरुणी तेन सा तदा ।
hAra.aGgada.manojJena taruNI tena sA tadA |
रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥
ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||
ततस् तद् अनुरक्ता सा पश्यन्ती तन्मयम् जगत् ॥३।८९।
tata:_tat_anuraktA sA pazyantI tat.mayam jagat ||3|89|
न समस्त.गुण.आकीर्णम् भर्तारम् बह्व् अमन्यत ॥३।८९।२१॥na samasta.guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||
केनचित् त्व्_अथ कालेन तस्या* इन्द्र.अनुरागिता ।
kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |
सा ज्ञाता राज.सिंहेन तन्.मुख.व्योम.चन्द्रिका ॥३।८९।२२॥
sA jJAtA rAja.siMhena tat.mukha.vyoma.candrikA ||3|89|22||
इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।
indram dhyAyati sA yAvat tAvat tasyA* virAjate |
मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥
mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||
इन्द्रो ऽपि च तदासक्त.समस्त.करण.आकुलः ।
indra:_api ca tadAsakta.samasta.karaNa.Akula: |
न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||
अथ_अतिसुघन.स्नेह.निर्.आवरण.चेष्टयोः ।
atha_ati.sughana.sneha.nir.AvaraNa.ceSTayo: |
तयोर् अनय.वृत्तान्तो राज्ञा_आकर्णि कटु.व्यथः ॥३।८९।२५॥tayo:_anaya.vRttAnta:_rAjJA_karNi kaTu.vyatha: ||3|89|25||
एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।
evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |
चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥
cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||
ताव् उभाव् अपि संत्यक्तौ हेमन्ते सलिल.आशये ।
tau_ubhau_api saMtyaktau hemante salila.Azaye |
तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||
अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।
apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |
ताव् ऊचतुर् महीपालम् जल.आशय.समुद्धृतौ ॥३।८९।२८॥tau_Ucatu:_mahIpAlam jala.Azaya.samuddhRtau ||3|89|28||
संसृत्य आवाम् इह_अन्योन्य.मुख.कान्तिम् अनिन्दिताम् ।
saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm |
आत्मानम् न विज्ञानीवो रूढ.भावम् परस्परम् ॥३।८९।२९॥
AtmAnam na vijJAnIvo rUDha.bhAvam parasparam ||3|89|29||
शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।
zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |
मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥
muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||
ततो भ्राष्ट्रे परिक्षिप्ताव् अखिन्नाव् एवम् एव तौ ।
tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |
ऊचतुर् मुदित.आत्मानाव् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३१॥Ucatu:_mudita.AtmAnau_anyonya.smRti.harSitau ||3|89|31||
ग्रथितौ गज.पादेषु न खिन्नाव् एव संस्थितौ ।
grathitau gaja.pAdeSu na khinnau_eva saMsthitau |
एवम् एव_उचतुर् भूपम् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३२॥evam eva_ucatu:_bhUpam anyonya.smRti.harSitau ||3|89|32||
कश.आहताव् अखिन्नौ ताव् एवम् एव किल_उचतुः ।
kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
अन्यस्माच्*छाशासनाद् राज्ञा कल्पिताश् च पुनः पुनः ॥३।८९।३३॥anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||
उद्धृताव् ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।
uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||
न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।
na zAtanAni du:khAni bAdhante kimcit_eva me |
अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||
तेन_अन्य.शासनाद् दुःखम् किम्चिद् एव न विद्यते ।
tena_anya.zAsanAt_du:kham kimcit_eva na vidyate |
मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||
प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।
prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |
सम.काल.प्रयुक्तेन सहसा दण्ड.राशिना ॥३।८९।३७॥
sama.kAla.prayuktena sahasA daNDa.rAzinA ||3|89|37||
वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।
vIram mana:_bhedayitum manAk.api na zakyate |
का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||
याभिर् मनांसि भिद्यन्ते दृष्ट.निश्चयवन्त्य_अपि ।
yAbhi:_manAMsi bhidyante dRSTa.nizcayavanti_api |
वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||
भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।
bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |
इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥
iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||
भाव.अभावाः शरीर.स्था*, नृप, शक्ता* न बाधितुम् ।
bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |
भावितम् तीव्र.वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥
bhAvitam tIvra.vegena manasA yat,_mahIpate ||3|89|41||
तद् एव पश्यत्य_अचलम् न शरीर.विचेष्टितम् ।
tat_eva pazyati_acalam na zarIra.viceSTitam |
न काश्चन क्रिया, राजन्,_वर.शाप.आदिका* अपि ॥३।८९।४२॥
na kAzcana kriyA, rAjan,_vara.zApa.AdikA* api ||3|89|42||
तीव्र.वेगेन सम्पन्नम् शक्ताश् चालयितुम् मनः ।
tIvra.vegena sampannam zaktA:_cAlayitum mana: |
तीव्र.वेगेन संयुक्तम् पुरुषा* ह्य्_अभिवाञ्छितात् ॥३।८९।४३॥
tIvra.vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||
मनाश् चालयितुम् शक्ता* न महाद्रिम् मृगा* इव ।
mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |
मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥
mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||
देव.आगारे महा.उत्सेधे देवी भगवती यथा ।
deva.AgAre mahA.utsedhe devI bhagavatI yathA |
न दुःखम् अनुगच्छामि प्रियया जीव.रक्षया ॥३।८९।४५॥
na du:kham anugacchAmi priyayA jIva.rakSayA ||3|89|45||
गिरि.गृईष्म.दशादाहम् लग्नया_इव_अब्दमालया ।
giri.gRISma.dazAdAham lagnayA_iva_abdamAlayA |
यत्र यत्र यथा राजंस् तिष्ठाम्य्अभिपतामि वा ॥३।८९।४६॥
yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||
तत्र इष्ट.संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्अहम् ।
tatra iSTa.saMgamAt_anyat kimcit_na_anubhavAmi_aham |
अहल्या.दयिता.नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥
ahalyA.dayitA.nAmnA manasA indra.abhidham mana: ||3|89|47||
संसक्तम् इदम् आयाति न स्वभावादृते परम् ।
saMsaktam idam AyAti na svabhAvAt_Rte param |
एक.कार्य.निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥
eka.kArya.niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||
न चाल्यते मेरुर् इव वर.शाप.बलैर् अपि ।
na cAlyate meru:_iva vara.zApa.balai:_api |
देहो हि वर.शापाभ्याम् अन्यत्वम् इव गच्छति ।
deha:_hi vara.zApAbhyAm anyatvam iva gacchati |
ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥
nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||
एतानि च_अत्र मनसम् न च कारणानि,
etAni ca_atra manasam na ca kAraNAni,
राजन्, शरीर.शकलानि वृथ.उत्थितानि ।
rAjan, zarIra.zakalAni vRtha.utthitAni |
चेतो हि कारणम् अमीषु शरीरकेषु
ceta:_hi kAraNam amISu zarIrakeSu
वारि_इव सर्व.वन.खण्ड.लता.रसेषु ॥३।८९।५०॥
vAri_iva sarva.vana.khaNDa.latA.raseSu ||3|89|50||
आद्यम् शरीरम् इह विद्धि मनो महात्मन्
Adyam zarIram iha viddhi mana:_mahAtman
संकल्पितो जगति तेन शरीर.सङ्घः ।
saMkalpita:_jagati tena zarIra.saGgha: |
आद्यम् शरीरम् अधितिष्ठति यत्र यत्र
Adyam zarIram adhitiSThati yatra yatra
तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥
tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||
मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो
mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_
देहास्_ततः प्रविसृतास् ताः_तरु.पल्लव.आभाः ।
dehA:_tata: pravisRtA:_taru.pallava.AbhA: |
नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव.श्रीर्
naSTe_aGkure puna:_udeti na pallava.zrI:
न_एव_अङ्कुरः क्षयम् उपैति दल.क्षयेषु ॥३।८९।५२॥
na_eva_aGkura: kSayam upaiti dala.kSayeSu ||3|89|52||
देहे क्षते विविध.देह.गणम् करोति
dehe kSate vividha.deha.gaNam karoti
स्वप्न.अवनाव्_इव नवम् नवम् आशु चेतः ।
svapna.avanau_iva navam navam Azu ceta: |
चित्ते क्षते तु न करोति हि किम्चिद् एव
citte kSate tu na karoti hi kimcit_eva
देहस् ततः समनुपालय चित्त.रत्नम् ॥३।८९।५३॥
deha:_tata: samanupAlaya citta.ratnam ||3|89|53||
दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,
dizi dizi hariNa.akSIm eva pazyAmi, rAjan,
प्रिय.युवति.मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।
priya.yuvati.manastvAn nityam Anandita:_asmi |
तव पुर.प्रकृतीनाम् यत् फलम् दुःखदायि
tava pura.prakRtInAm yat phalam du:khadAyi
क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥
kSaNam atha suciram tat tan na pazyAmi kimcit ||3|89|54||
|
FM.3.89
THE LOVE.TALE OF INDRA AND AHALYÂ
FM.3.89
The SUN—
मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।
mana:_hi jagatAm kartR mana:_hi puruSa: para: |
मनःकृतम् कृतम् लोके न शरीर.कृतम् कृतम् ॥३।८९।१॥
mana:kRtam kRtam loke na zarIra.kRtam kRtam ||3|89|1||
.
Since Mind is the Doer of the worlds (for Mind is Personality)
It follows that Mind does what's done here in this world:
not done by the body is what.is.done
.
*ABComm. samaSTi.bhAvApannam mana eva para: puruSo hiraNygarbha: ||
*vlm.p.1. The mind is the maker and master of the world. The mind is the first supreme being (purusha). Whatever is done by the mind is said to be done. The actions of the body are held as no acts.
*sv._.. What is done by the mind is action, what is done by the body is not action.
*manas.Mind hi.for/indeed of the jagat.world.s.Am is kartR.doer/maker manas.Mind hi.for/indeed puruSa.personality/Person: para.next: manA.Mind:.kRta.done/made.m kRta.done/made.m loke.in the world/people na.not zarIra.body.kRta.done/made.m kRta.done/made.m
सामान्य.ब्राह्मणा* भूत्वा मनो.भावनया किल ।
sAmAnya.brAhmaNA: bhUtvA mana:.bhAvanayA kila |
ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥
aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||
:
becoming one with the brahman.Immensity
by focusing the Mind,
by feeling,
the Aindava.Brothers
came unto their Brahmaa.hood
.
so
you can see the potential of Manas.Mind
!
sAmAnya.common/general.equal.brAhmaNA:
bhUtvA.having.become manas.Mind by/with bhAvanA.Feeling.ayA kila.indeed, of course the Aindavas unto the state of Immensity having come brahmatAm yAtA: . of Mind manasa: pazya you should see zaktatAm.ableness/ppowerness
.
*vlm.2 Look at the capacity of the mind in the example of the sons of Indu. They were only ordinary brAhmaNas, but by their meditation of Brahma in their minds, they became assimilated in Brahma.
*vlm.p.2 Look at the capacity of the mind in the example of the sons of Indu. They were only ordinary brAhmaNas, but by their meditation of brahma in their minds, they became assimilated in brahma.
मनसा भाव्यमानो हि देहताम् याति देहकः ।
manasA bhAvyamAna:_hi dehatAm yAti dehaka: |
देह.भावनया_अयुक्तो देह.धर्मैर् न बाध्यते ॥३।८९।३॥
deha.bhAvanayA_a.yukta:_deha.dharmai:_na bAdhyate ||3|89|3||
.
Whatever Mind conceives, that's the embodiment it takes
:
without such body.Feeling, there can be no body.condition
.
manasA.by/with Mind/mentally –
bhAvya.xx.mAna: hi.because/indeed . – dehaka.embodiment.state.tAm
yAti.xx. dehaka.embodiment. = by/with deha.body.bhAvanA.feeling/impression.yA a.xx—
yukta.xx.: .
dehaka.embodiment.
dharma.xx.i:
na bAdhya.xx.te
.
*vlm.p.3 One thinking himself as composed of the body becomes subject to all the incidents of physicality. But he who knows himself as bodiless is freed from all evils that attend the body.
*vwv._.. not troubled by the characteristic properties of the body.
बाह्य.दृष्टिर् हि नियतम् सुख.दुःख=आदि विन्दति ।
bAhya.dRSTi:_hi niyatam sukha.du:kha=Adi vindati |
न_अन्तर्.मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥
na_antar.mukhatayA yogI dehe vetti priya.apriye ||3|89|4||
:
the extroverted vision
sees
good.space and bad.space, pleasure and pain
.
the inward.looking yogin,
is
unaware of likes o&r hates
.
* <kha> is a flexible Term, indicating (like so many words) "space"
not the Element AkAza.Space\Sky – Space (capital S) which is limitless
but kha.space/sky. enclosed "space" (small s)
: as "sky" it is the personal space of kha.ga sky.going birds.
<kha> is usually Ur personal space, which can be su(good)kha or du:(bad)kha
.
bAhya.dRSTi:_hi – for external vision – niyata.m . sukha.good.space/happy..du:kha.bad.space/sad Adi vindati = na_antar.mukhatayA yogI . dehe vetti priya.apriye
.
*vlm.p.4 Looking on the outside, we are subject to the feelings of pain and pleasure, but the inward.sighted yogi is unconscious of the pain or pleasure of his body.
मनःकारणकम् तस्माज् जगद्=विविध.विभ्रमम् ।
mana:kAraNakam tasmAt_jagat=vividha.vibhramam |
इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥
indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||
.
in this way,
this world is only a mix of delusions of the Mind.
—
there is a story here,
about two lovers
...
mana:kAraNakam tasmAt . jagat=vividha.vibhramam = indrasya_ahalyayA sArdham . vRttAnta:_atra nidarzanam
.
*vlm.5 Thus it is the mind that causes all our errors in this world. Evidence of this is the example of indra and his consort ahalyA. [The yoga.vAsiShTha’s story of two adulterous lovers, indra and ahalyA, has many connections with another story that would have been well known to an Indian reader, that of indra, king of the Gods, seducing ahalyA, the wife of sage gautama, one of the Seven RShis. The sage cursed both indra and his wife. The curse on ahalyA was removed by rAma. As the story became popular over time, the curse was that ahalyA was turned into a stone and came back to life when touched by rAma’s foot.]
Then BRAHMÂ asked—
का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।
kA_ahalyA bhagavan bhAna: ka:_vA_atra_indra:_tama:.anuda |
ययोर् उदन्त.श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥
yayo:_udanta.zravane pAvanI dRSTi:_eti hi ||3|89|6||
.
Lord Sun, disperser of the dark,
who
is this ahalyA
?
and who
is this indra
(hearing.about.whom is a purifying thing)
?
kA_ahalyA, bhagavan, bhAna:_x
ka:_vA_atra_indra:,_tama:.anuda, |
yayo:_udanta.zravane
pAvanI dRSTi:_eti hi .
.
*vlm.p.6 brahma said, "Tell me, my Lord Sun, who was this indra and who that Ahalya, so that by hearing my understanding may have its clear.sightedness."
श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।
zrUyate hi purA, deva, mAgadheSu mahIpati: |
इन्द्रद्युम्न इति ख्यात इन्द्र.द्युम्न इव_अपरः ॥३।८९।७॥
indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||
.
then
pay attention, Deity
!
once
there was,
in the magadha country, an Earth.Lord called indradyumna, Indra's Glory
—
he was just like Indradyumna of old
.
zrUyate hi purA deva . mAgadheSu mahIpati: = indra.dyumna_iti khyAta . indradyumna_iva_apara:
.
*vlm.p.7 It is related my lord! In former times there reigned a king at Magadha, indra.dyumna (Glorious indra) by name and similar to his namesake (in prowess and fame).
indradyumna . for his paurAnic incarnation as gajendra see http://en.wikipedia.org/wiki/Gajendra_Moksha
तस्य_इन्दु.बिम्ब.प्रतिमा भार्या कमल.लोचना ।
tasya_indu.bimba.pratimA bhAryA kamala.locanA |
अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥
ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||
.
with him there dwelt a shining moon, his wife, with her lotus eyes,
&
she was called ahalyA,
a fallow field as dear to him as rohinI the Red is to shashAnka,
the Rabbit in the Moon
.
tasya_indu.bimba.pratimA . bhAryA kamala.locanA = ahalyA nAma tatra_AsIt . zazAGkasya_iva rohiNI
.
*vlm.p.8 He had a wife fair as the moon with eyes as beautiful as lotuses. Her name was Ahalya and she resembled Rohini, the moon’s favorite.
*vlm._.. Rohini — the favourite of moon.
तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग.प्रकर.शेखरः ।
tasmin eva pure SiGga: SiGga.prakara.zekhara: |
इन्द्र.नामा परः कश्चिद् धीमान् विप्र.कुमारकः ॥३।८९।९॥
indra.nAmA para: kazcit_dhImAn vipra.kumAraka: ||3|89|9||
.
in his city there lived a certain *rascal
—the Prince of Rascals—
who had the name of indra
.
he
was a clever, learned boy
.
tasmin eva pure . SiGga: SiGga.prakara.zekhara: = indra.nAmA para: kazcit dhImAn vipra.kumAraka:
.
*vlm.p.9 In that city lived a rascal at the head of all the libertines. He was the cheating son of a brAhmaNa, and was known by the same name of indra.
* "rascal" . a Shinga, which might be a drunkard's version of siMha, the lion. MW calls him "a rogue, rake, rascal". vlm makes him "a palliard at the head of all the rakes; he was the intriguant son of a Bráhman..." sv. sees "a handsome young man of loose morals".
Ahalyaa by Raja Ravi Varma (1848–1906)
http://en.wikipedia.org/wiki/ahalyA#Epics:_Ramayana_and_mahabharata
अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।
ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |
श्रुतम् राज.महिष्या_अथ कथा.प्रस्तावतः क्वचित् ॥३।८९।१०॥
zrutam rAja.mahiSyA_atha kathA.prastAvata: kvacit ||3|89|10||
.
the Ahalyaa of long ago
—the GodKing Indra's Ahalyaa—
was worshipped
by our Ahalyaa,
who heard about this royal queen somewhere
:
some story told in song
.
Ahalyaa the Fallow – pUrvam.xx. indra.xx.sya . babhUva.xx. iSTa.xx.A iti.xx. ahalyA.xx.yA = zruta.xx.m rAja.xx.mahiSi.xx.yA atha.xx. . kathA.xx.prastAvata.xx.: kvacit.xx.
.
*vlm.p.10 Now this Queen Ahalya came to hear the story of the former Ahalya, wife of Gautama, and her lust related to her at a certain time. [The story of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} indra seducing Ahalya, the wife of sage Gautama.]
आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।
AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |
अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥
ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||
.
After she heard the tale, this Ahalyaa the Fallow
became infatuated with
young Indra,
and she grew troubled that she never heard him say
"My Ahalyaa!"
:
why is he not drawn to her
?
AkarNya_evam . ahalyA sA babhUva_indra.anurAgiNI = ahalyAm mAm sa* na.u kasmAt . sakta:_abhyeti_iti_atha_utsukA .
.
*vlm.p.11 Hearing the story, Queen Ahalya felt a passion for the other indra, the libertine, and became impatient in the absence of his company. She was thinking only how he should come to her.
*vlm._.. [she] felt a passion for the other indra, the libertine,
and became impatient in the absence of his company. She was thinking only how he should come to her.
मृणाल.भार.कदली.पल्लवास् तरणेषु सा ।
mRNAla.bhAra.kadalI.pallavA:_taraNeSu sA |
अतप्यत भृशम् बाला लता लूना वनेष्व् इव ॥३।८९।१२॥
atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||
.
no remedy
—not lotus.root nor plantain.blossom—
cooled her heat
.
O
she burned
&
she faded.away, a tender vine withering in the woods
.
mRNAla.bhAra.kadalI.pallavA:
taraNeSu sA |
atapyata bhRzam bAlA latA lUnA vaneSu_iva .
.
*vlm.p.12 She was fading like a tender vine thrown adrift in the burning desert. She was burning with an inner flame on beds of cooling leaves of watery lotus and plantain trees.
खेदम् आप समग्रासु तासु भूप.भूतिषु ॥३।८९।
khedam Apa samagrAsu tAsu bhUpa.bhUtiSu ||3|89|
मत्सी निदाघ.तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥
matsI nidAgha.taptAsu parilolA sthalISu_iva ||3|89|13||
.
there
in the very lap of royal luxury
she pined away like a fish stranded on the beach
.
khedam Apa samagrAsu . tAsu bhUpa.bhUtiSu = matsI nidAgha.taptAsu . parilolA sthalISu_iva
.
*vlm.p.13. She was pining amidst all the enjoyments of her royal state, like a poor fish lying exposed on the dry bed of a pool in summer heat.
अयम् न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात.प्रलापया ।
ayam indra:_ayam indra:_ca_iti_evam jAta.pralApayA |
लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥
lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||
.
she had no shame
:
"Come, indra, come indra!",
so she babbled her unfettered devotion
.
ayam indra:_ayam indra:_ca_iti_evam jAta.pralApayA |
lajjA_api hi tayA tyaktA
vaivazyam anuyAtayA .
.
*vlm.p.14 She lost her modesty with her self possession. She repeated in her frenzy, "Here is indra, and there he comes to me."
इत्य आर्तया घन.स्नेहम् अथ तस्या वयस्यया ।
iti_ArtayA ghana.sneham atha tasyA vayasyayA |
उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानयाम्य्अहम् ॥३।८९।१५॥uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||
.
then
one day,
empathizing with her affliction,
her servant.companion told her friendlily
:
"It's no problem,
I will fetch indra,
I'll bring your lover."
.
iti_ArtayA ghana.sneham . atha tasyA vayasyayA = uktam tayA priye_avighnam . indram abhyAnayAmi_aham
.
*vlm.p.15 Finding her in this pitiable plight, a lady of her palace took compassion on her, and said, "I will safely conduct indra before your ladyship in a short time."
इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।
iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |
पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥
papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||
.
hearing that,
the wide.eyed Fallow fell at the feet of her friend
like a lotus beneath a lotus
.
iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA = papAta pAdayo: sakhyA nalinyA nalinI yathA
.
*vlm.p.16 No sooner did she hear her companion say, "I will bring your desired object to you,"than she opened her eyes with joy and fell prostrate at her feet, like one lotus flower falls before another.
ततः प्रयाते दिवसे संआयाते निशागमे ।
tata: prayAte divase saMAyAte nizAgame |
सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज.कुमारकम् ॥३।८९।१७॥
sA vayasyA tam indra.Akhyam yayau dvija.kumArakam ||3|89|17||
.
so
the day passes
.
night comes.on
.
the girl's Companion
seeks.out this brAhmaNa boy,
named for the GodKing, indra the Crafty
.
tata: prayAte divase
samAyAte nizAgame |
sA vayasyA tam indra.Akhyam
yayau dvija.kumArakam .
.
*vlm.p.17 Then as the day passed on, and the shade of night covered the face of nature, the lady made her haste to the house of indra, the brAhmaNa’s boy.
बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।
bodhayitvA yathAyuktam sA tam indram atha_aGganA |
अहल्या.निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥ahalyA.nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||
.
and so
according to her plan
her Companion came to Ahalyaa that night
bringing the boy Indra with her
.
bodhayitvA.x yathAyukta.x.m sA.she/that.f. tam.that indra.lord\Indra.the.Crafty. m atha.next/then aGganA.woman/girl ahalyA.x.nikaTa.x.m rAtria.x.yAm AnayAm.xx.Asa satvaram.x
.
*vlm.p.18 The clever lady used her persuasions as far as she could, and then succeeded to bring this indra with her and present him before her royal mistress.
ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।
tata: sA tena SiGgena saha.indreNa ratim yayau |
कस्मिंश्*चित् सदने गुप्ते बहु.माल्य.विलेपना ॥३।८९।१९॥
kasmin*cit sadane gupte bahu.mAlya.vilepanA ||3|89|19||
.
so it was that she came.unto that rascally Indra
—
they found a private place
somewhere,
and they made love
together there,
and he adorned her with most precious aromatic oils
.
tata:. sA. tena. SiGga.ena . saha.indra.eNa rati.m yayau. = kasmin.*cit sadana.e gupta.e . bahu.mAlya.vilepana.A
.
*vlm.p.19 She then adorned herself with pastes and paints, and wreaths of fragrant flowers, and conducted her lover to a private apartment where they enjoyed their fill.
हार.अङ्गद.मनोज्ञेन तरुणी तेन सा तदा ।
hAra.aGgada.manojJena taruNI tena sA tadA |
रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥
ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||
.
she,
with her impassioned Mind,
is like a flowery vine wrapped round a tree
full of the sap of spring
.
*vlm.p.20 The youth, also decorated in his jewels and necklaces, delighted her with his sweet caresses, as spring season renovates the tree groves with his luscious juice.
ततस् तद् अनुरक्ता सा पश्यन्ती तन्मयम् जगत् ॥३।८९।
tata:_tat_anuraktA sA pazyantI tat.mayam jagat ||3|89|
न समस्त.गुण.आकीर्णम् भर्तारम् बह्व् अमन्यत ॥३।८९।२१॥na samasta.guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||
.
she's infatuated by the sight of him,
she sees him as her world,
filled with every good quality
(she does not see her husband so)
.
tata:_tat_anuraktA sA . pazyantI tat.mayam jagat = na samasta.guNa.AkIrNam
bhartAram bahu_amanyata
.
*vlm.p.21 Henceforward this ravished queen saw the world full with the figure of her beloved indra, and she did not think much at all of the excellences of her royal lord, her husband.
*vlm._.. she did not think much at all of the excellences of her royal lord, her husband.
BHÂNU THE SUN replied—
केनचित् त्व्_अथ कालेन तस्या इन्द्र.अनुरागिता ।
kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |
सा ज्ञाता राज.सिंहेन तन्.मुख.व्योम.चन्द्रिका ॥३।८९।२२॥
sA jJAtA rAja.siMhena tat.mukha.vyoma.candrikA ||3|89|22||
.
now,
somehow
—for this affair went.on—
her infatuation with indra became known to the Lion King
&
he could see it in her face,
that radiant moon in the sky
:
kena.cit tu_atha kAlena . tasyA..@her.* indra.anu.rAgitA = sA jJAtA rAja.siMhena . tat.mukha.vyoma.candrikA
.
*vlm.p.22 After sometime, certain facial indications by the queen caused the great king to know of her love for the brAhmaNa indra.
इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।
indram dhyAyati sA yAvat tAvat tasyA* virAjate |
मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥
mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||
.
whenever she imagined him her open face reflected him,
a face like a blooming white lotus under a full moon
.
indram dhyAyati sA yAvat . tAvat tasyA* virAjate = mukham pUrNena candrena . prabuddham iva kairavam
.
*vlm.p.23 For as long as she thought of her lover indra, her face glowed like a full blown lotus, blooming with the beams of her moonlike lover.
इन्द्रो ऽपि च तदासक्त.समस्त.करण.आकुलः ।
indra:_api ca tadAsakta.samasta.karaNa.Akula: |
न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||
.
and
the boy indra too was totally attached to her
:
he could not bear to exist, even for a moment, without her
.
indra:_api ca tadAsakta.samasta.karaNa.Akula: = na tiSThati kSaNam aho .
tayA virahita: kvacit
.
*vlm.p.24 The brAhmaNa boy indra also was inflamed with all his enraptured senses for love of her, and he could not remain for a moment in any place without her company.
अथ_अतिसुघन.स्नेह.निर्.आवरण.चेष्टयोः ।
atha_ati.sughana.sneha.nir.AvaraNa.ceSTayo: |
तयोर् अनय.वृत्तान्तो राज्ञा_आकर्णि कटु.व्यथः ॥३।८९।२५॥tayo:_anaya.vRttAnta:_rAjJA_karNi kaTu.vyatha: ||3|89|25||
.
so it went on
.
too many scarcely.hidden meetings,
and the gossip spreads to the King's ear,
a bitter pain to him
.
atha_ati.sughana.sneha.nir.AvaraNa.ceSTayo: = tayo:_anaya.vRttAnta: . rAjJA_karNi kaTu.vyatha:
.
*vlm.p.25 The king heard the painful news of their affections for each other and of their unconcealed meetings.
एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।
evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |
चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥
cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||
.
he
is Lord of the Earth
.
he
has seen their mutual attachment,
&
he
has punished them appropriately
.
evam anyonyam Asaktam . bhAvam AlakSya bhU.pati: = cakAra bahubhi:_daNDai: .
sa* dvayo:_atha zAsanam
.
*vlm.p.26 He also observed many examples of their attachment, and at different times gave them his reprimands and punishments as they deserved.
ताव् उभाव् अपि संत्यक्तौ हेमन्ते सलिल.आशये ।
tau_ubhau_api saMtyaktau hemante salila.Azaye |
तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||
.
the two were thrown together into a tank of ice.water,
but neither was the least bit troubled there
.
tau_ubhau_api saMtyaktau . in hemanta.winter.i . salila.water.Azaye = tuSTau jahasatu:_tatra . na khedam sam.upAgatau
.
*vlm._. instead of betraying any sign of pain, they kept smiling together as in their merriment.
*vlm.p.27 They were both cast in the cold water of a tank in cold weather where, instead of betraying any sign of pain, they kept smiling together as in their merriment.
अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।
apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |
ताव् ऊचतुर् महीपालम् जल.आशय.समुद्धृतौ ॥३।८९।२८॥tau_Ucatu:_mahIpAlam jala.Azaya.samuddhRtau ||3|89|28||
.
then
the King questioned them
:
"Not sorry yet, you wicked things?"
+
drawn out.of the icewater,
the two gave this reply
to the Protector of the Earth
:
apRcchata tata:_rAjA . khinnau stha:_na tu dur.matI = tau_Ucatu:_mahIpAlam .
jala.Azaya.samuddhRtau
.
*vlm.p.28 Then the king had them to be taken out of the tank and ordered them to repent for their crimes, but the infatuated pair was far from doing so, and replied to the king in the following manner.
संसृत्य आवाम् इह_अन्योन्य.मुख.कान्तिम् अनिन्दिताम् ।
saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm |
आत्मानम् न विज्ञानीवो रूढ.भावम् परस्परम् ॥३।८९।२९॥
AtmAnam na vijJAnIvo rUDha.bhAvam parasparam ||3|89|29||
.
"As long as we each look to see the spotless beauty of the other's face,
so long are we lost in the meditation of one another,
and we forget ourselves. saMsRtya_AvAm iha_anyonya.mukha.kAntim aninditAm |
.
AtmAnam na
vijJA.nIva: / vijJAnI_va: ???
rUDha.bhAvam parasparam .
.
*vlm.p.29 "Great king! As long we continue to reflect on the unblemished beauty of each other’s face, so long are we lost in the meditation of one another and forget our own selves.
शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।
zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |
मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥
muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||
.
"What joins us in delight makes us fearless of any punishment
:
Protector of the Earth,
you cannot part us tho you tear us from our bodies."
.
zAsaneSu ca yat saGga: . ni:zaGka:_tena harSitau = muhyAva:_na, mahIpAla, svAGgai:_api vikartitai:
.
*vlm.p.30 We are delighted in our persecutions, as no torment can separate us from each other. We are not afraid of separation, even though you can separate our souls from our bodies."
ततो भ्राष्ट्रे परिक्षिप्ताव् अखिन्नाव् एवम् एव तौ ।
tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |
ऊचतुर् मुदित.आत्मानाव् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३१॥Ucatu:_mudita.AtmAnau_anyonya.smRti.harSitau ||3|89|31||
.
so
they were tossed from the freezing water
onto a red.hot frying.pan,
and were unharmed
.
their only cry was
:
"We're two rejoicing souls
remembering how we delight in one.another at the sight_..."
.
tata:_bhrASTre parikSiptau . akhinnau_evam eva tau = Ucatu:_mudita.AtmAnau . anyonya.smRti.harSitau
.
*vlm.p.31 They were thrown in a frying pan upon fire, where they remained unhurt and exclaimed, "We rejoice, O king, at the delight of our souls in thinking of one another."
ग्रथितौ गज.पादेषु न खिन्नाव् एव संस्थितौ ।
grathitau gaja.pAdeSu na khinnau_eva saMsthitau |
एवम् एव_उचतुर् भूपम् अन्योन्य.स्मृति.हर्षितौ ॥३।८९।३२॥evam eva_ucatu:_bhUpam anyonya.smRti.harSitau ||3|89|32||
.
they
were tied to the feet of elephants,
and even in such a spot were not harmed,
and even so had only that cry,
"remembering how we delight in one.another at the sight"
...
grathitau gaja.pAdeSu . na khinnau_eva saMsthitau = evam eva_ucatu:_bhUpam . anyonya.smRti.harSitau
.
*vlm.p.32 They were tied to the feet of elephants to be trampled, but they remained uninjured and said, "King, we feel our hearty joy at our memories of each other."
कश.आहताव् अखिन्नौ ताव् एवम् एव किल_उचतुः ।
kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
अन्यस्माच्*छाशासनाद् राज्ञा कल्पिताश् च पुनः पुनः ॥३।८९।३३॥anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||
.
the King knew many punishments
but chose to beat them with a whip
:
that did not trouble them
&
they had nothing else to say,
tho the King found other punishments again and again
.
kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: = anyasmAt**zAsanAt_rAjJA kalpitA:_ca puna: puna:
.
*vlm.p.33 They were lashed with rods and straps and many other sorts of scourges which the king devised from time to time.
उद्धृताव् ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।
uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||
न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।
na zAtanAni du:khAni bAdhante kiMcit_eva me |
अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||
तेन_अन्य.शासनाद् दुःखम् किम्चिद् एव न विद्यते ।
tena_anya.zAsanAt_du:kham kiMcit_eva na vidyate |
मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||
.
Brought back from torture,
questioned constantly by the Lord of The Earth,
the boy Indra declared
:
"My darling's form is the whole world
!
a thousand troubles such as these are a mere nuisance to me
—and the same goes for her—
because
this whole world, Raajaa, is only a measure of me
so
there's not any other punishment, no other sorrow
.
Raajaa,
I am Mind.made,
for puruSha.Person is manas.Mind."
.
uddhRta.removed/separated. u Ucatus.x pRSTa. having,asked/questioned. u tam.that eva.indeed\only/very artham.for.the.purpose.m punar.again. punar.: uvAca.said/spoke indra.lord\Indra.the.Crafty mahIpAla.x jagat.world me.@me dayita.x.Amaya.x.m na.not zAtana.x.Ani du:kha.pain/sorrow/bad.space.Ani bAdhante.x kiMcit.whatever/somewhat eva.indeed\only/very me.@me asyAs.@.this.f. ca.and/also eva.indeed\only/very jagat.world rAjan.royal/prince, sarvam.entire/wholly mat.my/me.maya.made.m eva.indeed\only/very ca.and/also tena.by/with.that anya.another.zAsana.x.At du:kha.pain/sorrow/bad.space.m kiMcit.whatever/somewhat eva.indeed\only/very na.not vidyate.is.known.to.be manA.Mind.mAtra.measure/mode.m aham.I, rAjan.royal/prince, manA.Mind hi.for/indeed puruSa.personality/Person smRta.remembered/known
.
Ucatus.x
mahIpAla.x
uddhRta.removed/separated
pRSTa. having,asked/questioned
artham.for.the.purpose
uvAca.said/spoke
indra.lord\Indra.the.Crafty
jagat.world
me.re.me/mine
dayitA.x
maya.x.m na.not zAtana.x.Ani du:kha.pain/sorrow/bad.space.Ani bAdhante.x kiMcit.whatever/somewhat eva.indeed\only/very me.@me asyAs.@.this.f. ca.and/also eva.indeed\only/very jagat.world rAjan.royal/prince, sarvam.entire/wholly mat.my/me.maya.made.m eva.indeed\only/very ca.and/also tena.by/with.that anya.another.zAsana.x.At du:kha.pain/sorrow/bad.space.m kiMcit.whatever/somewhat eva.indeed\only/very na.not vidyate.is.known.to.be manA.Mind.mAtra.measure/mode.m aham.I, rAjan.royal/prince, manA.Mind hi.for/indeed puruSa.personality/Person smRta.remembered/known
.
*vlm.p.34 But being brought back from the scourging ground and asked about their suffering, they returned the same answer as before. Moreover, said the brAhmaNa indra to the king, "This world is full with the form of my beloved one. *vlm.p.35 All your punishments inflict no pain on her because she views the whole world as full of myself.
*vlm.p.36 Therefore all your punishments to torment the body can give no pain to the mind (soul) which is my true self and constitutes my personality (purusha) that resides in my person.
प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।
prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |
सम.काल.प्रयुक्तेन सहसा दण्ड.राशिना ॥३।८९।३७॥
sama.kAla.prayuktena sahasA daNDa.rAzinA ||3|89|37||
वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।
vIram mana:_bhedayitum manAk.api na zakyate |
का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||
.
this body is perceived to be just this
:
a mere construction of the elements
.
with all your multitude of whackings,
all the saMe,
it's not remotely possible
to divide a strong Mind
.
what sort of powers could do that,
Great King
?
and whose
?
prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi sama.kAla.prayuktena sahasA daNDa.rAzinA vIram mana:_bhedayitum manAk.api na zakyate kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: .
.
prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi
sama.kAla.prayuktena sahasA daNDa.rAzi
vIram mana:_bhedayitum manAk.api na zakyate
kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ..
*vlm.p.37 This body is only an ideal form and presents a shadowy appearance to view. You can pour out your punishments upon it for a while, but it amounts to no more than striking a shadow with a stick.
*vlm.p.38 Nobody can break down a brave (firm) mind. Then tell me great king, what do the powers of the mighty amount to?"
याभिर् मनांसि भिद्यन्ते दृष्ट.निश्चयवन्त्य_अपि ।
yAbhi:_manAMsi bhidyante dRSTa.nizcayavanti_api |
वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||
.
when
Mind is divided
whether in certainty or uncertainty
you may punish the Body which misleads Mind to error
.
yAbhi:_manAMsi bhidyante . dRSTa.nizcayavanti_api = vRddhim AyAtu vA deha: . yAtu vA vizara.ArutAm
.
yAbhi:_manAMsi bhidyan
dRSTa.nizcayavanti_api
vRddhim AyAtu vA deha
yAtu vA vizara.Aruta
.
*vlm.p.39 "The causes that conspire to disturb the nature of the resolute mind are the false conceptions of external appearances. Therefore it is better to chastise such bodies which mislead the mind to error.
भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।
bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |
इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥
iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||
.
that Mind is firm for ever that is steadfast to its fixed purpose
.
it identifies with the focus that is constant in its thought
.
bhAvita.artha.abhipatitam . mana:_tiSThati pUrvavat = iSTe_arthe ciram AviSTam .
dadhAnam tat.sthitam mana:
.
bhAvita.artha.abhipatita
tiSThati pUrvavat
iSTe_arthe ciram AviSTa
dadhAna
.
*vlm.p.40 The mind is forever firm that is steadfast to its fixed purpose. The mind identifies with the object which it has constantly in its thoughts.
*AS._.. a mind, long entered into its desired goals and fixed there_..
भाव.अभावाः शरीर.स्था*, नृप, शक्ता न बाधितुम् ।
bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |
भावितम् तीव्र.वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥
bhAvitam tIvra.vegena manasA yat,_mahIpate ||3|89|41||
.
Lord of Men,
being & non.being are seated in the body
.
they can cause no trouble
when they are are states of a powerful Mind,
Lord of the Earth
!
bhAva.abhAvA: . zarIra.sthA*, nRpa, zaktA* na bAdhitum = bhAvitam tIvra.vegena . manasA yat,_mahIpate
.
bhAva.abhAva
zarIra.stha
nRpa, zakta
bAdhitum
bhAvitam tIvra.vega
manasA yat,_mahIpate
.
*vlm.41 Being and not being are words applicable to bodies. They do not apply to the mind because what is positive in thought cannot be negated of it in any way.
*vlm.p.41 Being and not being are words applicable to bodies. They do not apply to the mind because what is positive in thought cannot be negated of it in any way.
तद् एव पश्यत्य_अचलम् न शरीर.विचेष्टितम् ।
tat_eva pazyati_acalam na zarIra.viceSTitam |
न काश्चन क्रिया, राजन्,_वर.शाप.आदिका* अपि ॥३।८९।४२॥
na kAzcana kriyA, rAjan,_vara.zApa.AdikA* api ||3|89|42||
.
unmoving as a mountain,
Mind sees only That,
not troubled by the body,
neither by its works, King, nor even by boons and curses
.
tat_eva pazyati_acalam . na zarIra.viceSTitam = na kA:cana kriyA, rAjan,_vara.zApa.AdikA* api
.
tat_eva pazyati_acala
zarIra.viceSTita
A:cana kriyA, rAjan,
vara
zApa
Adika
api
.
*vlm.p.42 The mind is immovable and cannot be moved by any effort like one can move bodies. It is impregnable to all external actions, and neither your anger or favor can have any effect on it."
तीव्र.वेगेन सम्पन्नम् शक्ताश् चालयितुम् मनः ।
tIvra.vegena sampannam zaktA:_cAlayitum mana: |
तीव्र.वेगेन संयुक्तम् पुरुषा* ह्य् अभिवाञ्छितात् ॥३।८९।४३॥
tIvra.vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||
.
what is powerfully produced
is
able to control the moving Mind
.
powerfully endowed Persons connect with what they long.for
.
tIvra.vegena sampannam zaktA:_cAlayitum mana: tIvra.vegena saMyuktam puruSA* hi_abhivAJchitAt
.
tIvra.vega
sampanna
zakta
cAlayitum
tIvra.vega
saMyukta
puruSa
hi
abhivAJchita
.
*AS. O King, even the strong actions like a boon or a curse cannot alter a mind with great force. Men cannot turn away a forceful mind from its desire...
*vlm.p.43 "It is possible for men of strong resolutions to change the course of their actions. But where is such a strong minded man to be found who is able to withstand or change the currents of his thoughts?
मनाश् चालयितुम् शक्ता न महाद्रिम् मृगा इव ।
mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |
मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥
mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||
.
you
cannot cause Mind to move
any more than a beast can move a mountain
.
for me
this dark love.Goddess
fills my Mind to the brim
.
manas.Mind caalayitum zakta.a* na.no/not mahaadri.m mRga.animal/deer.a* iva.like/as.if | mama.my/mine iyam.this.here asita.apaaGgi.i manas.Mind.koza.vessel/container/sheath\treasury.e pratiSThita.a
.
cAlayitum zakta
mahAdri
asita.apAGgi
pratiSThita
.
*vlm. This black.eyed beauty is the fixed prop of my mind. (The black eyed beauty of India and Asia, opposed to the blue eyed maid of Homer and Europe).
*vlm.p.44 It is impossible to move the mind from its fixed fulcrum, just as it is impracticable for tender stags to remove a mountain from its base. This black.eyed beauty is the fixed prop of my mind.
देव.आगारे महा.उत्सेधे देवी भगवती यथा ।
deva.AgAre mahA.utsedhe devI bhagavatI yathA |
न दुःखम् अनुगच्छामि प्रियया जीव.रक्षया ॥३।८९।४५॥
na du:kham anugacchAmi priyayA jIva.rakSayA ||3|89|45||
.
in the mighty mansion of the Gods
she
is
like a Blessèd Goddess
.
I fear nothing
for
she is my belovèd, the Guardian of my life
.
*vlm.p.45 She is seated in the lofty temple of my mind like God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}dess Bhavani on Mount Kailash. I fear nothing as long as I see this beloved preserver of my life and soul before me.
गिरि.गृईष्म.दशादाहम् लग्नया_इव_अब्दमालया ।
giri.gRISma.dazAdAham lagnayA_iva_abdamAlayA |
यत्र यत्र यथा राजंस् तिष्ठाम्य्अभिपतामि वा ॥३।८९।४६॥
yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||
.
I am a mountain.forest.fire, she is a cooling cloud
wherever I may be, rAjA, or come to be
.
giri.gRISma.dazAdAham . lagnayA_iva_abdamAlayA = yatra yatra yathA rAjan* . tiSThAmi_abhipatAmi vA
.
*vlm.p.46 I sit amidst the conflagration of a burning mountain in summer’s heat, but wherever I stand or fall, I am cooled under the shadow of her showering cloud.
*vlm.p.47 I think of nothing except the only object of my thought and wish. I cannot persuade myself to believe me as any other than indra, the lover of Ahalya."
*vlm.p.48 "It is by constant association that I have come to this belief of myself. I cannot think of me otherwise than what is in my nature. Know, O king, that the wise have only one object in their thought and view.
तत्र इष्ट.संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्अहम् ।
tatra iSTa.saMgamAt_anyat kiMcit_na_anubhavAmi_aham |
अहल्या.दयिता.नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥
ahalyA.dayitA.nAmnA manasA indra.abhidham mana: ||3|89|47||
.
thus
other than getting my wish
I do not consider anything whatever
and
for my darling ahalyA's Mind, Mind is only "indra"
!
tatra.there/then iSTa.saMgama.at anyat.other/else kiMcit.whatever/anything_na.no/not anubhava.experiencing.ami aham = ahalyaa.dayitaa.naam.nA . manasA.by/with.Mind indra.lord\Indra.the.Crafty.abhidha.m manas.Mind
.
iSTa.saMgama
anubhavAmy.aham
ahalyA
dayitA
nAmnA
abhidha
.
*vlm. I think of nothing except of that sole object of my thought and wish, and I cannot persuade myself, to believe me as any other than indra the lover of Ahalyá.
संसक्तम् इदम् आयाति न स्वभावादृते परम् ।
saMsaktam idam AyAti na svabhAvAt_Rte param |
एक.कार्य.निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥
eka.kArya.niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||
.
it comes to this attachment
where my own nature is not apart from the Absolute;
for we focus on a single thing
so
the Mind in stability, Protector of the World
...
saMsaktam idam AyAti . na svabhAvAdRte param = eka.kArya.niviSTam hi .
mana: dhIrasya bhUpate
.
saMsaktam idam AyAti
svabhAvAdRte param
eka.kArya.niviSTam hi
dhIrasya bhUpate
.
*vlm.48. It is by constant association, that I have come to this belief of myself; nor can I think of me otherwise than what is in my nature; for know, O King! The wise have but one and the saMe object in their thought and view.
*VA. this great union (of indra’s mind with his beloved ahalyA .previous) arose of our own nature (AdRte???), for the mind of the wise, o king, is occupied with one duty/work/goal.
*AS. The wording is svabhAvAd Rte na param saMsaktam AyAti . it does not become so well attached without natural tendencies (svabhAvAt Rte ). Thus, he is making an argument that we are naturally attracted to each other and hence destined to be joined! The second line joins with the next and repeats an old thought: A one track mind (eka.kAryam.niviSTam mana:) of a determined person (dhIrasya), indeed (hi) The thought is completed in the next verse: na cAlyate meruriva vara.zApa.balairapi ||3|89|
न चाल्यते मेरुर् इव वर.शाप.बलैर् अपि ।
na cAlyate meru:_iva vara.zApa.balai:_api |
देहो हि वर.शापाभ्याम् अन्यत्वम् इव गच्छति ।
deha:_hi vara.zApAbhyAm anyatvam iva gacchati |
ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥
nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||
.
...
is like mount.Meru,
undisturbed even by powerful boons and curses
for
the body may be altered by boons and curses
but Mind is firm,
Raajaa,
intent on victory
.
na.no/not caalyat.e meru.Mount.Meru: iva.like/as.if vara.zaapa.bala.i: api.tho/even = deha: hi vara.zaapa.abhyAm . anyatva.m iva.like/as.if gacchat.i = nanu.never dhiira.m manas.Mind, raajan, vijigiiSu.taa.yA sthita.situate/existent.m
.
cAlyat
vara.zApa.bala
deha:_hi vara.zApAbhyAm . anyatva
gacchat
dhIra
rAjan, vijigISu
.
line 1 is missing in KG.
*vlm.p.49 The mind, like Mount Meru, is not moved by threat or pity. It is the body that you can tame by the one or the other means. The wise, O king, are masters of their minds. There is none and nothing to deter them from their purpose."
*AS.cannot be distracted (na cAlyate) (for it is like the Meru mountain, whether by boons or by curses (varazApabalAdapi). The body, indeed, by boons or curses can change (anyatvam gacChati). Stable mind, O King, stays fixed in a winning attitude (vijigISutayA tiSThati).
एतानि च_अत्र मनसम् न च कारणानि,
etAni ca_atra manasam na ca kAraNAni,
राजन्, शरीर.शकलानि वृथ.उत्थितानि ।
rAjan, zarIra.zakalAni vRtha.utthitAni |
चेतो हि कारणम् अमीषु शरीरकेषु
ceta:_hi kAraNam amISu zarIrakeSu
वारि_इव सर्व.वन.खण्ड.लता.रसेषु ॥३।८९।५०॥
vAri_iva sarva.vana.khaNDa.latA.raseSu ||3|89|50||
.
and
these bits here,
Your majesty,
are certainly not the causes of the Minds
:
these bits of body are randomly risen
and so
chetas.Affectivity
is the cause behind these embodiments
like the water that nourishes a garden of vines and canes
.
etaani ca.and/also/too atra manasam na.no/not ca.and/also/too kaaraNa.ani, . raajan, zarIra.body.zakala.ani vRtha.utthita.ani = cetas hi kaaraNa.m amISu zarIraka.eSu . vaari.i iva.like/as.if whin the sarva.all/every.vana.woods/forest.khaNDa.lataa.rasa.sap/essence/flavor.s.eSu
.
etAni atra manasam
kAraNAni, . rAjan
zakalAni vRtha.utthitAni =
ceta:_hi kAraNam amISu zarIrakeSu
vAri
khaNDa
latA
.
*AS. These body pieces, O King, which arise for no purpose are not the causes of minds, the mind is the cause for these lowly bodies (amISu zarIrakeSu kAraNam), just as water is the cause of all parts of the forests including vines and their saps.
*vlm.p.50 "Know it for certain, O King, that neither these bodies about us nor these bodies and sensations of ours are realities. They are only shows of truth and not the movers of the mind. On the contrary, it is the mind that supplies the bodies and senses with their powers of action, just like water supplies trees and branches with their sap.
आद्यम् शरीरम् इह विद्धि मनो महात्मन्
Adyam zarIram iha viddhi mana:_mahAtman
संकल्पितो जगति तेन शरीर.सङ्घः ।
saMkalpita:_jagati tena zarIra.saGgha: |
आद्यम् शरीरम् अधितिष्ठति यत्र यत्र
Adyam zarIram adhitiSThati yatra yatra
तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥
tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||
.
the Primal Body
here
know.to.be manas.Mind,
Great Soul
:
conceived in the world by That are the assembled bodies
.
wherever the Primal Body is in.charge
just that comes to abundant fruit
for him,
not others
.
Adyam zarIram iha viddhi mana:_mahAtman saMkalpita:_jagati tena zarIra.saGgha:
Adyam zarIram adhitiSThati yatra yatra tat tat_bhRzam phalati na_itarat_asya puMsa:
.
Adyam zarIram iha viddhi mana:_mahAtman
saMkalpita:_jagati tena zarIra.saGgha:
Adyam zarIram adhitiSThati yatra yatra
tat tat_bhRzam phalati na_itarat_asya puMsa: .
.
*AS. Know that the mind is the primal body O great one, it has conceptualized (saMkalpita: ) the whole group of bodies in the world; wherever this primal body is in charge (yatra yatra Adyam zarIram adhitiSThati), that undertaking of a man succeeds (tat tat bhRzam puMsa: phalati), and not others.
*vlm.p.51 The mind is generally believed to be a sensuous and passive principle, wholly moved by the outward impressions of senses. But in truth the mind is the active and moving principle of the organs of action. Because all the senses become dormant in absence of the action of the mind, so the functions of the whole creation are at a stop without the activity of the Universal Mind."
मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो
mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_
देहास्_ततः प्रविसृतास् ताः_तरु.पल्लव.आभाः ।
dehA:_tata: pravisRtA:_taru.pallava.AbhA: |
नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव.श्रीर्
naSTe_aGkure puna:_udeti na pallava.zrI:
न_एव_अङ्कुरः क्षयम् उपैति दल.क्षयेषु ॥३।८९।५२॥
na_eva_aGkura: kSayam upaiti dala.kSayeSu ||3|89|52||
.
know the human Mind, dear boy, to be a blooming sprout
for so the bodies thence spread.out like the shoots of a tree;
but when the sprout is damaged no plentiful shoots arise
nor too is the shoot destroyed when the flower withers
.
mukhya.aGkura.m subhaga viddhi manas.Mind hi puM.sa: deha.a: tatas.from.that/therefore pravisRta.a: taru.pallava.aabha.a: = naSTa.destroyed/damaged/fruitless.e aGkura.e punar.again udeti na.no/not pallava.zri.i: na.no/not eva.indeed\only/very to aGkura: kSaya.decay/destruction/fal.m upaiti dala.peta.kSaya.decay/destruction/fal.eSu
.
mukhya.aGkura
subhaga viddhi
hi puMsa: . deha
pravisRtA: taru.pallava.Abha
aGkura
udeti
pallava.zrI
upaiti
.
*AS. Know that the mind is the main sprout and the body is like an outgrowth of trees and leaves etc. If the sprout is destroyed, the grand outgrowth of leaves does not arise, but the sprout does not die out due to the destruction of the limbs. (Thus, when mind is destroyed, there is no body, but when the body is destroyed, mind can survive).
देहे क्षते विविध.देह.गणम् करोति
dehe kSate vividha.deha.gaNam karoti
स्वप्न.अवनाव् इव नवम् नवम् आशु चेतः ।
svapna.avanau_iva navam navam Azu ceta: |
चित्ते क्षते तु न करोति हि किम्चिद् एव
citte kSate tu na karoti hi kiMcit_eva
देहस् ततः समनुपालय चित्त.रत्नम् ॥३।८९।५३॥
deha:_tata: samanupAlaya citta.ratnam ||3|89|53||
.
when
the body is destroyed
it makes a bunch of such bodies
in Dream
.
it's like an atomic.Unit growing a field of dream
.
but when
affective mind is destroyed
it does not make anything whatever
.
so
let the body give its care to the affective chitta.jewel
.
dehe kSate vividha.deha.gaNam karoti svapna.avanau_iva navam navam Azu ceta: | citte kSate tu na karoti hi kiMcit_eva deha: tata: samanupAlaya citta.ratnam
.
dehe kSate vividha.deha.gaNam karoti
svapna.avanau_iva navam navam Azu ceta: |
citte kSate tu na karoti hi kiMcit_eva
deha:_tata: samanupAlaya citta.ratnam
.
vlm
दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,
dizi dizi hariNa.akSIm eva pazyAmi, rAjan,
प्रिय.युवति.मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।
priya.yuvati.manastvAn nityam Anandita:_asmi |
तव पुर.प्रकृतीनाम् यत् फलम् दुःखदायि
tava pura.prakRtInAm yat phalam du:khadAyi
क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥
kSaNam atha suciram tat tan na pazyAmi kiMcit ||3|89|54||
.
thru the Mind of young love
I am ever full of delight
.
as for your city and its people,
they bring quick grief and long
:
I don't see that anyhow.
.
dizi dizi hariNa.akSi.im eva.indeed\only/very to pazyAmi.I.see, raajan, priya.yuvati.manastva.an_nityam aanandita: asmi tava pura.prakRti.inAm yat.which/what phala.fruit\outcome.m du:kha.private.space/sky.daayi kSaNam.instant/suddenly atha.next/then/&.so sucira.m tat.it/he/that tat.it/he/that na.no/not pazyAmi.I.see kiMcit.whatever/anything
.
dizi dizi hariNa.akSI
rAjan, - priya.yuvati-manastvAn_nityam Anandita:_asmi = tava pura
prakRti
dAyi
sucira
.
oॐm
.
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FM3090 THE CONSTANT LOVERS 1.SP08 .z15
https://www.dropbox.com/s/xoviutbab4ccxoo/fm3090%201.sp08%20THE%20CONSTANT%20LOVERS%20.z15.docx?dl=0
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||
सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga VasishthaOn Fri, Sep 6, 2019 at 8:54 PM jivadas <das.jiva@gmail.com> wrote:--
fm3089 1.sp06.07 The Love-Tale of Indra and Ahalyaa_z54
THE LOVE-TALE OF INDRA AND AHALYAA
The SUN—
3.89.1
मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।
mana:_hi jagatAm kartR mana:_hi puruSa: para: |
मनःकृतम् कृतम् लोके न शरीर-कृतम् कृतम् ॥३।८९।१॥
mana:kRtam kRtam loke na zarIra-kRtam kRtam ||3|89|1||
.
Manas.Mind is the maker of the worlds
&
Mind is Purusha, the transcendent Person
:
what's done is done by Mind
for
what's done by Body is not done
.
mana:_hi jagatAm kartR - mana:_hi puruSa: para: = mana:kRtam kRtam loke - na zarIra-kRtam kRtam
*vlm.p.1. The mind is the maker and master of the world. The mind is the first supreme being (purusha). Whatever is done by the mind is said to be done. The actions of the body are held as no acts.
*sv._.. What is done by the mind is action, what is done by the body is not action.
.
02
समान्य-ब्राह्मणा भूत्वा मनो.भावनया किल ।
ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥
samAnya-brAhmaNA bhUtvA mana:.bhAvanayA kila |
aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||
:
becoming one with the brahman.Immensity
by focusing the Mind,
by feeling,
the Aindava.Brothers
came unto their Brahmaa.hood
.
so
you can see the potential of Manas.Mind
!
samAnya-brAhmaNA bhUtvA mana:.bhAvanayA kila = aindavA: brahmatAm yAtA: manasa: pazya zaktatAm
.
*vlm.2 Look at the capacity of the mind in the example of the sons of Indu. They were only ordinary brAhmaNas, but by their meditation of Brahma in their minds, they became assimilated in Brahma.
*vlm.p.2 Look at the capacity of the mind in the example of the sons of Indu. They were only ordinary brAhmaNas, but by their meditation of brahma in their minds, they became assimilated in brahma.
x
03
मनसा भाव्यमानो हि देहताम् याति देहकः ।
manasA bhAvyamAna:_hi dehatAm yAti dehaka: |
देह-भावनया_अयुक्तो देह-धर्मैर् न बाध्यते ॥३।८९।३॥
deha-bhAvanayA_a.yukta:_deha-dharmai:_na bAdhyate ||3|89|3||
.
Whatever Mind conceives, that's the embodiment it takes
:
without such body-Feeling, there can be no body-condition
.
manasA.by/with Mind/mentally –
bhAvya.xx-mAna: hi.because/indeed - – dehaka.embodiment.state-tAm
yAti.xx- dehaka.embodiment- = by/with deha.body-bhAvanA.feeling/impression-yA a.xx—
yukta.xx-: -
dehaka.embodiment-
dharma.xx-i:
na bAdhya.xx-te
.
*vlm.p.3 One thinking himself as composed of the body becomes subject to all the incidents of physicality. But he who knows himself as bodiless is freed from all evils that attend the body.
*vwv._.. not troubled by the characteristic properties of the body.
x
x
01 02 03
04
बाह्य-दृष्टिर् हि नियतम् सुख.दुःख=आदि विन्दति ।
bAhya-dRSTi:_hi niyatam sukha-du:kha=Adi vindati |
न_अन्तर्-मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥
na_antar-mukhatayA yogI dehe vetti priya.apriye ||3|89|4||
:
the extroverted vision
sees
good.space and bad.space, pleasure and pain
.
the inward-looking yogin,
is
unaware of likes o&r hates
.
* <kha> is a flexible Term, indicating (like so many words) "space"
not the Element AkAza.Space\Sky – Space (capital S) which is limitless
but kha.space/sky- enclosed "space" (small s)
: as "sky" it is the personal space of kha.ga sky.going birds.
<kha> is usually Ur personal space, which can be su(good)kha or du:(bad)kha
.
bAhya-dRSTi:_hi – for external vision – niyata.m - sukha.good.space/happy-.du:kha.bad.space/sad Adi vindati = na_antar-mukhatayA yogI - dehe vetti priya.apriye
.
*vlm.p.4 Looking on the outside, we are subject to the feelings of pain and pleasure, but the inward-sighted yogi is unconscious of the pain or pleasure of his body.
05
मनःकारणकम् तस्माज् जगद्=विविध-विभ्रमम् ।
mana:kAraNakam tasmAt_jagat=vividha-vibhramam |
इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥
indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||
.
in this way,
this world is only a mix of delusions of the Mind.
—
there is a story here,
about two lovers
...
mana:kAraNakam tasmAt - jagat=vividha-vibhramam = indrasya_ahalyayA sArdham - vRttAnta:_atra nidarzanam
.
*vlm.5 Thus it is the mind that causes all our errors in this world. Evidence of this is the example of indra and his consort ahalyA. [The yoga-vAsiShTha’s story of two adulterous lovers, indra and ahalyA, has many connections with another story that would have been well known to an Indian reader, that of indra, king of the Gods, seducing ahalyA, the wife of sage gautama, one of the Seven RShis. The sage cursed both indra and his wife. The curse on ahalyA was removed by rAma. As the story became popular over time, the curse was that ahalyA was turned into a stone and came back to life when touched by rAma’s foot.]
•
•
•
Then Brahmaa asked—
06
का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।
kA_ahalyA bhagavan bhAna: ka:_vA_atra_indra:_tama:.anuda |
ययोर् उदन्त-श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥
yayo:_udanta-zravane pAvanI dRSTi:_eti hi ||3|89|6||
.
Lord Sun, disperser of the dark,
who
is this ahalyA
?
and who
is this indra
(hearing.about-whom is a purifying thing)
?
kA_ahalyA, bhagavan, bhAna:_x
ka:_vA_atra_indra:,_tama:.anuda, |
yayo:_udanta-zravane x
pAvanI dRSTi:_eti hi - x
.
*vlm.p.6 brahma said, "Tell me, my Lord Sun, who was this indra and who that Ahalya, so that by hearing my understanding may have its clear-sightedness."
x
x
04 05 06
Bhaanu the Sun replied—
07
श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।
zrUyate hi purA, deva, mAgadheSu mahIpati: |
इन्द्रद्युम्न* इति ख्यात* इन्द्र.द्युम्न* इव_अपरः ॥३।८९।७॥
indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||
.
then
pay attention, Deity
!
once
there was,
in the magadha country, an Earth.Lord called indradyumna, Indra's Glory
—
he was just like Indradyumna of old
.
zrUyate hi purA deva - mAgadheSu mahIpati: = indra.dyumna_iti khyAta - indradyumna_iva_apara:
.
*vlm.p.7 It is related my lord! In former times there reigned a king at Magadha, indra-dyumna (Glorious indra) by name and similar to his namesake (in prowess and fame).
indradyumna - for his paurAnic incarnation as gajendra see http://en.wikipedia.org/wiki/Gajendra_Moksha
08
तस्य_इन्दु-बिम्ब-प्रतिमा भार्या कमल-लोचना ।
tasya_indu-bimba-pratimA bhAryA kamala-locanA |
अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥
ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||
.
with him there dwelt a shining moon, his wife, with her lotus eyes,
&
she was called ahalyA,
a fallow field as dear to him as rohinI the Red is to shashAnka,
the Rabbit in the Moon
.
tasya_indu-bimba-pratimA - bhAryA kamala-locanA = ahalyA nAma tatra_AsIt - zazAGkasya_iva rohiNI
.
*vlm.p.8 He had a wife fair as the moon with eyes as beautiful as lotuses. Her name was Ahalya and she resembled Rohini, the moon’s favorite.
*vlm._.. Rohini — the favourite of moon.
09
तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग-प्रकर-शेखरः ।
tasmin eva pure SiGga: SiGga-prakara-zekhara: |
इन्द्र-नामा परः कश्चिद् धीमान् विप्र-कुमारकः ॥३।८९।९॥
indra-nAmA para: kazcit_dhImAn vipra-kumAraka: ||3|89|9||
.
in his city there lived a certain *rascal
—the Prince of Rascals—
who had the name of indra
.
he
was a clever, learned boy
.
tasmin eva pure - SiGga: SiGga-prakara-zekhara: = indra-nAmA para: kazcit dhImAn vipra-kumAraka:
.
*vlm.p.9 In that city lived a rascal at the head of all the libertines. He was the cheating son of a brAhmaNa, and was known by the same name of indra.
* "rascal" - a Shinga, which might be a drunkard's version of siMha, the lion. MW calls him "a rogue, rake, rascal". vlm makes him "a palliard at the head of all the rakes; he was the intriguant son of a Bráhman..." sv. sees "a handsome young man of loose morals".
x
x
07 08 09
Ahalyaa by Raja Ravi Varma (1848–1906)
http://en.wikipedia.org/wiki/ahalyA#Epics:_Ramayana_and_mahabharata
10
अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।
ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |
श्रुतम् राज-महिष्या_अथ कथा-प्रस्तावतः क्वचित् ॥३।८९।१०॥
zrutam rAja-mahiSyA_atha kathA-prastAvata: kvacit ||3|89|10||
.
the Ahalyaa of long ago
—the GodKing Indra's Ahalyaa—
was worshipped
by our Ahalyaa,
who heard about this royal queen somewhere
:
some story told in song
.
Ahalyaa the Fallow – pUrvam.xx- indra.xx-sya - babhUva.xx- iSTa.xx-A iti.xx- ahalyA.xx-yA = zruta.xx-m rAja.xx-mahiSi.xx-yA atha.xx- - kathA.xx-prastAvata.xx-: kvacit.xx-
.
*vlm.p.10 Now this Queen Ahalya came to hear the story of the former Ahalya, wife of Gautama, and her lust related to her at a certain time. [The story of God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd} indra seducing Ahalya, the wife of sage Gautama.]
11
आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।
AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |
अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥
ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||
.
After she heard the tale, this Ahalyaa the Fallow
became infatuated with
young Indra,
and she grew troubled that she never heard him say
"My Ahalyaa!"
:
why is he not drawn to her
?
AkarNya_evam - ahalyA sA babhUva_indra.anurAgiNI = ahalyAm mAm sa* na.u kasmAt - sakta:_abhyeti_iti_atha_utsukA - x
.
*vlm.p.11 Hearing the story, Queen Ahalya felt a passion for the other indra, the libertine, and became impatient in the absence of his company. She was thinking only how he should come to her.
*vlm._.. [she] felt a passion for the other indra, the libertine,
and became impatient in the absence of his company. She was thinking only how he should come to her.
12
मृणाल-भार-कदली-पल्लवास् तरणेषु सा ।
mRNAla-bhAra-kadalI-pallavA:_taraNeSu sA |
अतप्यत भृशम् बाला लता लूना वनेष्व्_इव ॥३।८९।१२॥
atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||
.
no remedy
—not lotus.root nor plantain.blossom—
cooled her heat
.
O
she burned
&
she faded.away, a tender vine withering in the woods
.
mRNAla-bhAra-kadalI-pallavA: x
taraNeSu sA |
atapyata bhRzam bAlA latA lUnA vaneSu_iva - x
.
*vlm.p.12 She was fading like a tender vine thrown adrift in the burning desert. She was burning with an inner flame on beds of cooling leaves of watery lotus and plantain trees.
x
x
10 11 12
13
खेदम् आप समग्रासु तासु भूप-भूतिषु ॥३।८९।
khedam Apa samagrAsu tAsu bhUpa-bhUtiSu ||3|89|
मत्सी निदाघ-तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥
matsI nidAgha-taptAsu parilolA sthalISu_iva ||3|89|13||
.
there
in the very lap of royal luxury
she pined away like a fish stranded on the beach
.
khedam Apa samagrAsu - tAsu bhUpa-bhUtiSu = matsI nidAgha-taptAsu - parilolA sthalISu_iva
.
*vlm.p.13. She was pining amidst all the enjoyments of her royal state, like a poor fish lying exposed on the dry bed of a pool in summer heat.
14
अयम् न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात-प्रलापया ।
ayam indra:_ayam indra:_ca_iti_evam jAta-pralApayA |
लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥
lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||
.
she had no shame
:
"Come, indra, come indra!",
so she babbled her unfettered devotion
.
ayam indra:_ayam indra:_ca_iti_evam jAta-pralApayA |
lajjA_api hi tayA tyaktA x
vaivazyam anuyAtayA - x
.
*vlm.p.14 She lost her modesty with her self possession. She repeated in her frenzy, "Here is indra, and there he comes to me."
15
इत्य_आर्तया घन-स्नेहम् अथ तस्या वयस्यया ।
iti_ArtayA ghana-sneham atha tasyA vayasyayA |
उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानया म्य्_अहम् ॥३।८९।१५॥uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||
.
then
one day,
empathizing with her affliction,
her servant-companion told her friendlily
:
"It's no problem,
I will fetch indra,
I'll bring your lover."
.
iti_ArtayA ghana-sneham - atha tasyA vayasyayA = uktam tayA priye_avighnam - indram abhyAnayAmi_aham
.
*vlm.p.15 Finding her in this pitiable plight, a lady of her palace took compassion on her, and said, "I will safely conduct indra before your ladyship in a short time."
x
x
13 14 15
16
इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।
iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |
पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥
papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||
.
hearing that,
the wide.eyed Fallow fell at the feet of her friend
like a lotus beneath a lotus
.
iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA = papAta pAdayo: sakhyA nalinyA nalinI yathA
.
*vlm.p.16 No sooner did she hear her companion say, "I will bring your desired object to you,"than she opened her eyes with joy and fell prostrate at her feet, like one lotus flower falls before another.
17
ततः प्रयाते दिवसे संआयाते निशागमे ।
tata: prayAte divase saMAyAte nizAgame |
सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज-कुमारकम् ॥३।८९।१७॥
sA vayasyA tam indra.Akhyam yayau dvija-kumArakam ||3|89|17||
.
so
the day passes
.
night comes.on
.
the girl's Companion
seeks.out this brAhmaNa boy,
named for the GodKing, indra the Crafty
.
tata: prayAte divase x
samAyAte nizAgame |
sA vayasyA tam indra.Akhyam x
yayau dvija-kumArakam - x
.
*vlm.p.17 Then as the day passed on, and the shade of night covered the face of nature, the lady made her haste to the house of indra, the brAhmaNa’s boy.
18
बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।
bodhayitvA yathAyuktam sA tam indram atha_aGganA |
अहल्या-निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥ahalyA-nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||
.
and so
according to her plan
her Companion came to Ahalyaa that night
bringing the boy Indra with her
.
bodhayitvA.xx- yathAyuktam.xx- sA.xx- - tam.xx- indra.xx-m atha.xx- aGganA.xx- = ahalyA.xx-nikaTa.xx-m - rAtri.xx-yAm AnayAm.xx-Asa satvaram.xx-
.
*vlm.p.18 The clever lady used her persuasions as far as she could, and then succeeded to bring this indra with her and present him before her royal mistress.
x
x
16 17 18
19
ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।
tata: sA tena SiGgena saha.indreNa ratim yayau |
कस्मिंश्*चित् सदने गुप्ते बहु.माल्य-विलेपना ॥३।८९।१९॥
kasmin*cit sadane gupte bahu.mAlya-vilepanA ||3|89|19||
.
so it was that she came.unto that rascally Indra
—
they found a private place
somewhere,
and they made love
together there,
and he adorned her with most precious aromatic oils
.
tata:. sA. tena. SiGga.ena - saha.indra.eNa rati.m yayau. = kasmin.*cit sadana.e gupta.e - bahu.mAlya.vilepana.A
.
*vlm.p.19 She then adorned herself with pastes and paints, and wreaths of fragrant flowers, and conducted her lover to a private apartment where they enjoyed their fill.
20
हार.अङ्गद-मनोज्ञेन तरुणी तेन सा तदा ।
hAra.aGgada-manojJena taruNI tena sA tadA |
रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥
ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||
.
she,
with her impassioned Mind,
is like a flowery vine wrapped round a tree
full of the sap of spring
.
*vlm.p.20 The youth, also decorated in his jewels and necklaces, delighted her with his sweet caresses, as spring season renovates the tree groves with his luscious juice.
21
ततस् तद् अनुरक्ता सा पश्यन्ती तन्.मयम् जगत् ॥३।८९।
tata:_tat_anuraktA sA pazyantI tan.mayam jagat ||3|89|
न समस्त-गुण.आकीर्णम् भर्तारम् बह्व्_अमन्यत ॥३।८९।२१॥na samasta-guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||
.
she's infatuated by the sight of him,
she sees him as her world,
filled with every good quality
(she does not see her husband so)
.
tata:_tat_anuraktA sA - pazyantI tan.mayam jagat = na samasta-guNa.AkIrNam x
bhartAram bahu_amanyata
.
*vlm.p.21 Henceforward this ravished queen saw the world full with the figure of her beloved indra, and she did not think much at all of the excellences of her royal lord, her husband.
*vlm._.. she did not think much at all of the excellences of her royal lord, her husband.
x
x
19 20 21
22
केनचित् त्व्_अथ कालेन तस्या* इन्द्र.अनुरागिता ।
kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |
सा ज्ञाता राज.सिंहेन तन्.मुख-व्योम-चन्द्रिका ॥३।८९।२२॥
sA jJAtA rAja.siMhena tat.mukha-vyoma-candrikA ||3|89|22||
.
now,
somehow
—for this affair went.on—
her infatuation with indra became known to the Lion King
&
he could see it in her face,
that radiant moon in the sky
:
kena.cit tu_atha kAlena - tasyA.-@her-* indra.anu.rAgitA = sA jJAtA rAja.siMhena - tat.mukha-vyoma-candrikA
.
*vlm.p.22 After sometime, certain facial indications by the queen caused the great king to know of her love for the brAhmaNa indra.
23
इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।
indram dhyAyati sA yAvat tAvat tasyA* virAjate |
मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥
mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||
.
whenever she imagined him her open face reflected him,
a face like a blooming white lotus under a full moon
.
indram dhyAyati sA yAvat - tAvat tasyA* virAjate = mukham pUrNena candrena - prabuddham iva kairavam
.
*vlm.p.23 For as long as she thought of her lover indra, her face glowed like a full blown lotus, blooming with the beams of her moonlike lover.
.
24
इन्द्रो ऽपि च तदासक्त-समस्त-करण.आकुलः ।
indra:_api ca tadAsakta-samasta-karaNa.Akula: |
न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||
.
and
the boy indra too was totally attached to her
:
he could not bear to exist, even for a moment, without her
.
indra:_api ca tadAsakta-samasta-karaNa.Akula: = na tiSThati kSaNam aho -
tayA virahita: kvacit
.
*vlm.p.24 The brAhmaNa boy indra also was inflamed with all his enraptured senses for love of her, and he could not remain for a moment in any place without her company.
x
x
22 23 24
25
अथ_अतिसुघन-स्नेह-निर्.आवरण-चेष्टयोः ।
atha_ati.sughana-sneha-nir.AvaraNa-ceSTayo: |
तयोर् अनय-वृत्तान्तो राज्ञा_आकर्णि कटु-व्यथः ॥३।८९।२५॥tayo:_anaya-vRttAnta:_rAjJA_karNi kaTu-vyatha: ||3|89|25||
.
so it went on
.
too many scarcely-hidden meetings,
and the gossip spreads to the King's ear,
a bitter pain to him
.
atha_ati.sughana-sneha-nir.AvaraNa-ceSTayo: = tayo:_anaya-vRttAnta: - rAjJA_karNi kaTu-vyatha:
.
*vlm.p.25 The king heard the painful news of their affections for each other and of their unconcealed meetings.
26
एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।
evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |
चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥
cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||
.
he
is Lord of the Earth
.
he
has seen their mutual attachment,
&
he
has punished them appropriately
.
evam anyonyam Asaktam - bhAvam AlakSya bhU.pati: = cakAra bahubhi:_daNDai: -
sa* dvayo:_atha zAsanam
.
*vlm.p.26 He also observed many examples of their attachment, and at different times gave them his reprimands and punishments as they deserved.
27
ताव्_उभाव्_अपि संत्यक्तौ हेमन्ते सलिल.आशये ।
tau_ubhau_api saMtyaktau hemante salila.Azaye |
तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||
.
the two were thrown together into a tank of ice.water,
but neither was the least bit troubled there
.
tau_ubhau_api saMtyaktau - in hemanta.winter-i - salila.water.Azaye = tuSTau jahasatu:_tatra - na khedam sam.upAgatau
.
*vlm._. instead of betraying any sign of pain, they kept smiling together as in their merriment.
*vlm.p.27 They were both cast in the cold water of a tank in cold weather where, instead of betraying any sign of pain, they kept smiling together as in their merriment.
x
x
25 26 27
28
अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।
apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |
ताव् ऊचतुर् महीपालम् जल.आशय-समुद्धृतौ ॥३।८९।२८॥tau_Ucatu:_mahIpAlam jala.Azaya-samuddhRtau ||3|89|28||
.
then
the King questioned them
:
"Not sorry yet, you wicked things?"
+
drawn out.of the icewater,
the two gave this reply
to the Protector of the Earth
:
apRcchata tata:_rAjA - khinnau stha:_na tu dur.matI = tau_Ucatu:_mahIpAlam -
jala.Azaya-samuddhRtau
.
*vlm.p.28 Then the king had them to be taken out of the tank and ordered them to repent for their crimes, but the infatuated pair was far from doing so, and replied to the king in the following manner.
29
संसृत्य_आवाम् इह_अन्योन्य-मुख-कान्तिम् अनिन्दिताम् ।
saMsRtya_AvAm iha_anyonya-mukha-kAntim aninditAm |
आत्मानम् न विज्ञानीवो रूढ-भावम् परस्परम् ॥३।८९।२९॥
AtmAnam na vijJAnIvo rUDha-bhAvam parasparam ||3|89|29||
.
"As long as we each look to see the spotless beauty of the other's face,
so long are we lost in the meditation of one another,
and we forget ourselves. saMsRtya_AvAm iha_anyonya-mukha-kAntim aninditAm |
.
AtmAnam na x
vijJA-nIva: / vijJAnI_va: ???
rUDha-bhAvam parasparam - x
.
*vlm.p.29 "Great king! As long we continue to reflect on the unblemished beauty of each other’s face, so long are we lost in the meditation of one another and forget our own selves.
30
शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।
zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |
मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥
muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||
.
"What joins us in delight makes us fearless of any punishment
:
Protector of the Earth,
you cannot part us tho you tear us from our bodies."
.
zAsaneSu ca yat saGga: - ni:zaGka:_tena harSitau = muhyAva:_na, mahIpAla, svAGgai:_api vikartitai:
.
*vlm.p.30 We are delighted in our persecutions, as no torment can separate us from each other. We are not afraid of separation, even though you can separate our souls from our bodies."
x
x
28 29 30
31
ततो भ्राष्ट्रे परिक्षिप्ताव्_अखिन्नाव्_एवम् एव तौ ।
tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |
ऊचतुर् मुदित.आत्मानाव्_अन्योन्य-स्मृति-हर्षितौ ॥३।८९।३१॥Ucatu:_mudita.AtmAnau_anyonya-smRti-harSitau ||3|89|31||
.
so
they were tossed from the freezing water
onto a red.hot frying.pan,
and were unharmed
.
their only cry was
:
"We're two rejoicing souls
remembering how we delight in one-another at the sight_..."
.
tata:_bhrASTre parikSiptau - akhinnau_evam eva tau = Ucatu:_mudita.AtmAnau - anyonya-smRti-harSitau
.
*vlm.p.31 They were thrown in a frying pan upon fire, where they remained unhurt and exclaimed, "We rejoice, O king, at the delight of our souls in thinking of one another."
32
ग्रथितौ गज-पादेषु न खिन्नाव्_एव संस्थितौ ।
grathitau gaja-pAdeSu na khinnau_eva saMsthitau |
एवम् एव_उचतुर् भूपम् अन्योन्य-स्मृति-हर्षितौ ॥३।८९।३२॥evam eva_ucatu:_bhUpam anyonya-smRti-harSitau ||3|89|32||
.
they
were tied to the feet of elephants,
and even in such a spot were not harmed,
and even so had only that cry,
"remembering how we delight in one-another at the sight"
...
grathitau gaja-pAdeSu - na khinnau_eva saMsthitau = evam eva_ucatu:_bhUpam - anyonya-smRti-harSitau
.
*vlm.p.32 They were tied to the feet of elephants to be trampled, but they remained uninjured and said, "King, we feel our hearty joy at our memories of each other."
33
कश.आहताव्_अखिन्नौ ताव्_एवम् एव किल_उचतुः ।
kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
अन्यस्माच्*छाशासनाद् राज्ञा कल्पिताश् च पुनः पुनः ॥३।८९।३३॥anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||
.
the King knew many punishments
but chose to beat them with a whip
:
that did not trouble them
&
they had nothing else to say,
tho the King found other punishments again and again
.
kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: = anyasmAt**zAsanAt_rAjJA kalpitA:_ca puna: puna:
.
*vlm.p.33 They were lashed with rods and straps and many other sorts of scourges which the king devised from time to time.
x
x
31 32 33
34-36
उद्धृताव्_ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।
uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||
न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।
na zAtanAni du:khAni bAdhante kimcit_eva me |
अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||
तेन_अन्य-शासनाद् दुःखम् किम्चिद् एव न विद्यते ।
tena_anya-zAsanAt_du:kham kimcit_eva na vidyate |
मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||
.
Brought back from torture,
questioned constantly by the Lord of The Earth,
the boy Indra declared
:
"My darling's form is the whole world
!
a thousand troubles such as these are a mere nuisance to me
—and the same goes for her—
because
this whole world, Raajaa, is only a measure of me
so
there's not any other punishment, no other sorrow
.
Raajaa,
I am Mind.made,
for puruSha.Person is manas.Mind."
.
uddhRta.xx-u Ucatu:.xx- pRSTa.xx-u - tam.xx- eva.xx- artha.xx-m puna.xx-: puna.xx-: = uvAca.xx- indra.xx-: mahIpAla.xx-m - jagat.xx- me.xx- dayit.xx-Amaya.xx-m = na.xx- zAtana.xx-Ani du:kha.xx-Ani - bAdhante.xx- kimcit.xx- ev.xx-a me.xx- = asyA:.xx- ca.xx- eva.xx- jagat.xx-, rAjan.xx-, - sarvam.xx- mat.xx-maya.xx-m eva.xx- ca.xx- =
tena.xx- anya.xx-zAsana.xx-At du:kha.xx-m - kimcit.xx- eva.xx- na.xx- vidyate.xx- = mana.xx-:mAtra.xx-m aham.xx-, rAjan.xx-, - mana.xx-: hi.xx- puruSa.xx-: smRta.xx-:
.
*vlm.p.34 But being brought back from the scourging ground and asked about their suffering, they returned the same answer as before. Moreover, said the brAhmaNa indra to the king, "This world is full with the form of my beloved one. *vlm.p.35 All your punishments inflict no pain on her because she views the whole world as full of myself.
*vlm.p.36 Therefore all your punishments to torment the body can give no pain to the mind (soul) which is my true self and constitutes my personality (purusha) that resides in my person.
x
x
34 35 36
37-38
प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।
prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |
सम-काल-प्रयुक्तेन सहसा दण्ड-राशिना ॥३।८९।३७॥
sama-kAla-prayuktena sahasA daNDa-rAzinA ||3|89|37||
वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।
vIram mana:_bhedayitum manAk.api na zakyate |
का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||
.
this body is perceived to be just this
:
a mere construction of the elements
.
with all your multitude of whackings,
all the saMe,
it's not remotely possible
to divide a strong Mind
.
what sort of powers could do that,
Great King
?
and whose
?
prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi x
sama-kAla-prayuktena sahasA daNDa-rAzinA x
vIram mana:_bhedayitum manAk.api na zakyate x
kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: - x.
x
*vlm.p.37 This body is only an ideal form and presents a shadowy appearance to view. You can pour out your punishments upon it for a while, but it amounts to no more than striking a shadow with a stick.
*vlm.p.38 Nobody can break down a brave (firm) mind. Then tell me great king, what do the powers of the mighty amount to?"
39
याभिर् मनांसि भिद्यन्ते दृष्ट-निश्चयवन्त्य_अपि ।
yAbhi:_manAMsi bhidyante dRSTa-nizcayavanti_api |
वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||
.
when
Mind is divided
whether in certainty or uncertainty
you may punish the Body which misleads Mind to error
.
yAbhi:_manAMsi bhidyante - dRSTa-nizcayavanti_api = vRddhim AyAtu vA deha: - yAtu vA vizara.ArutAm
.
*vlm.p.39 "The causes that conspire to disturb the nature of the resolute mind are the false conceptions of external appearances. Therefore it is better to chastise such bodies which mislead the mind to error.
x
x
37 38 39
40
भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।
bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |
इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥
iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||
.
that Mind is firm for ever that is steadfast to its fixed purpose
.
it identifies with the focus that is constant in its thought
.
bhAvita.artha.abhipatitam - mana:_tiSThati pUrvavat = iSTe_arthe ciram AviSTam -
dadhAnam tat.sthitam mana:
.
*vlm.p.40 The mind is forever firm that is steadfast to its fixed purpose. The mind identifies with the object which it has constantly in its thoughts.
*AS._.. a mind, long entered into its desired goals and fixed there_..
41
भाव.अभावाः शरीर.स्था*, नृप, शक्ता* न बाधितुम् ।
bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |
भावितम् तीव्र-वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥
bhAvitam tIvra-vegena manasA yat,_mahIpate ||3|89|41||
.
Lord of Men,
being & non.being are seated in the body
.
they can cause no trouble
when they are are states of a powerful Mind,
Lord of the Earth
!
bhAva.abhAvA: - zarIra.sthA*, nRpa, zaktA* na bAdhitum = bhAvitam tIvra-vegena - manasA yat,_mahIpate
.
*vlm.41 Being and not being are words applicable to bodies. They do not apply to the mind because what is positive in thought cannot be negated of it in any way.
*vlm.p.41 Being and not being are words applicable to bodies. They do not apply to the mind because what is positive in thought cannot be negated of it in any way.
42
तद् एव पश्यत्य_अचलम् न शरीर-विचेष्टितम् ।
tat_eva pazyati_acalam na zarIra-viceSTitam |
न काश्चन क्रिया, राजन्,_वर-शाप.आदिका* अपि ॥३।८९।४२॥
na kAzcana kriyA, rAjan,_vara-zApa.AdikA* api ||3|89|42||
.
unmoving as a mountain,
Mind sees only That,
not troubled by the body,
neither by its works, King, nor even by boons and curses
.
tat_eva pazyati_acalam - na zarIra-viceSTitam = na kA:cana kriyA, rAjan,_vara-zApa.AdikA* api
.
*vlm.p.42 The mind is immovable and cannot be moved by any effort like one can move bodies. It is impregnable to all external actions, and neither your anger or favor can have any effect on it."
x
x
40 41 42
43
तीव्र-वेगेन सम्पन्नम् शक्ताश् चालयितुम् मनः ।
tIvra-vegena sampannam zaktA:_cAlayitum mana: |
तीव्र-वेगेन संयुक्तम् पुरुषा* ह्य्_अभिवाञ्छितात् ॥३।८९।४३॥
tIvra-vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||
.
what is powerfully produced
is
able to control the moving Mind
.
powerfully endowed Persons connect with what they long.for
.
tIvra-vegena sampannam x
zaktA:_cAlayitum mana: |
tIvra-vegena saMyuktam x
puruSA* hi_abhivAJchitAt - x
.
*AS. O King, even the strong actions like a boon or a curse cannot alter a mind with great force. Men cannot turn away a forceful mind from its desire...
*vlm.p.43 "It is possible for men of strong resolutions to change the course of their actions. But where is such a strong minded man to be found who is able to withstand or change the currents of his thoughts?
44
मनाश् चालयितुम् शक्ता* न महाद्रिम् मृगा* इव ।
mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |
मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥
mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||
.
you
cannot cause Mind to move
any more than a beast can move a mountain
.
for me
this dark love-Goddess
fills my Mind to the brim
.
*vlm. This black-eyed beauty is the fixed prop of my mind.
(The black eyed beauty of India and Asia, opposed to the blue eyed maid of Homer and Europe).
*vlm.p.44 It is impossible to move the mind from its fixed fulcrum, just as it is impracticable for tender stags to remove a mountain from its base. This black-eyed beauty is the fixed prop of my mind.
45
देव.आगारे महा.उत्सेधे देवी भगवती यथा ।
deva.AgAre mahA.utsedhe devI bhagavatI yathA |
न दुःखम् अनुगच्छामि प्रियया जीव-रक्षया ॥३।८९।४५॥
na du:kham anugacchAmi priyayA jIva-rakSayA ||3|89|45||
.
in the mighty mansion of the Gods
she
is
like a Blessèd Goddess
.
I fear nothing
for
she is my belovèd, the Guardian of my life
.
*vlm.p.45 She is seated in the lofty temple of my mind like God {brahman is neuter gender, not "he" but "it", The Immensity; Deva=God. jd}dess Bhavani on Mount Kailash. I fear nothing as long as I see this beloved preserver of my life and soul before me.
x
x
43 44 45
46
गिरि-गृईष्म-दशादाहम् लग्नया_इव_अब्दमालया ।
giri-gRISma-dazAdAham lagnayA_iva_abdamAlayA |
यत्र यत्र यथा राजंस् तिष्ठाम्य्_अभिपतामि वा ॥३।८९।४६॥
yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||
.
I am a mountain.forest-fire, she is a cooling cloud
wherever I may be, rAjA, or come to be
.
giri-gRISma-dazAdAham - lagnayA_iva_abdamAlayA = yatra yatra yathA rAjan* - tiSThAmi_abhipatAmi vA
.
*vlm.p.46 I sit amidst the conflagration of a burning mountain in summer’s heat, but wherever I stand or fall, I am cooled under the shadow of her showering cloud.
*vlm.p.47 I think of nothing except the only object of my thought and wish. I cannot persuade myself to believe me as any other than indra, the lover of Ahalya."
*vlm.p.48 "It is by constant association that I have come to this belief of myself. I cannot think of me otherwise than what is in my nature. Know, O king, that the wise have only one object in their thought and view.
47
तत्र इष्ट-संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्_अहम् ।
tatra iSTa-saMgamAt_anyat kimcit_na_anubhavAmi_aham |
अहल्या-दयिता-नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥
ahalyA-dayitA-nAmnA manasA indra.abhidham mana: ||3|89|47||
.
thus
other than getting my wish
I do not consider anything whatever
and
for my darling ahalyA's Mind, Mind is only "indra"
!
tatra iSTa-saMgamAt_anyat - kimcin_na_anubhavAmy-aham = ahalyA-dayitA-nAmnA - manasA indra.abhidham mana:
.
*vlm. I think of nothing except of that sole object of my thought and wish, and I cannot persuade myself, to believe me as any other than indra the lover of Ahalyá.
48
संसक्तम् इदम् आयाति न स्वभावादृते परम् ।
saMsaktam idam AyAti na svabhAvAt_Rte param |
एक-कार्य-निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥
eka-kArya-niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||
.
it comes to this attachment
where my own nature is not apart from the Absolute;
for we focus on a single thing
so
the Mind in stability, Protector of the World
...
saMsaktam idam AyAti - na svabhAvAdRte param = eka-kArya-niviSTam hi -
mana: dhIrasya bhUpate
.
*vlm.48. It is by constant association, that I have come to this belief of myself; nor can I think of me otherwise than what is in my nature; for know, O King! The wise have but one and the saMe object in their thought and view.
.VA - this great union (of indra’s mind with his beloved ahalyA -previous) arose of our own nature (AdRte???), for the mind of the wise, o king, is occupied with one duty/work/goal.
*AS. The wording is svabhAvAd Rte na param saMsaktam AyAti - it does not become so well attached without natural tendencies (svabhAvAt Rte ). Thus, he is making an argument that we are naturally attracted to each other and hence destined to be joined! The second line joins with the next and repeats an old thought: A one track mind (eka-kAryam-niviSTam mana:) of a determined person (dhIrasya), indeed (hi) The thought is completed in the next verse: na cAlyate meruriva vara-zApa-balairapi ||3|89|
x
x
46 47 48
49
न चाल्यते मेरुर् इव वर-शाप-बलैर् अपि ।
na cAlyate meru:_iva vara-zApa-balai:_api |
देहो हि वर-शापाभ्याम् अन्यत्वम् इव गच्छति ।
deha:_hi vara-zApAbhyAm anyatvam iva gacchati |
ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥
nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||
.
...
is like mount.Meru,
undisturbed even by powerful boons and curses
for
the body may be altered by boons and curses
but Mind is firm,
Raajaa,
intent on victory
.
na cAlyate meru:_iva - vara-zApa-balai:_api = deha:_hi vara-zApAbhyAm - anyatvam iva gacchati = nanu dhIram mana:, rAjan, vijigISutayA sthitam
.
line 1 is missing in KG.
*vlm.p.49 The mind, like Mount Meru, is not moved by threat or pity. It is the body that you can tame by the one or the other means. The wise, O king, are masters of their minds. There is none and nothing to deter them from their purpose."
*AS.cannot be distracted (na cAlyate) (for it is like the Meru mountain, whether by boons or by curses (varazApabalAdapi). The body, indeed, by boons or curses can change (anyatvam gacChati). Stable mind, O King, stays fixed in a winning attitude (vijigISutayA tiSThati).
50
एतानि च_अत्र मनसम् न च कारणानि,
etAni ca_atra manasam na ca kAraNAni,
राजन्, शरीर-शकलानि वृथ-उत्थितानि ।
rAjan, zarIra-zakalAni vRtha-utthitAni |
चेतो हि कारणम् अमीषु शरीरकेषु
ceta:_hi kAraNam amISu zarIrakeSu
वारि_इव सर्व.वन-खण्ड-लता-रसेषु ॥३।८९।५०॥
vAri_iva sarva.vana-khaNDa-latA-raseSu ||3|89|50||
.
and
these bits here,
Your majesty,
are certainly not the causes of the Minds
:
these bits of body are randomly risen
and so
chetas.Affectivity
is the cause behind these embodiments
like the water that nourishes a garden of vines and canes
.
etAni ca_atra manasam na ca kAraNAni, - rAjan, zarIra-zakalAni vRtha-utthitAni =
ceta:_hi kAraNam amISu zarIrakeSu - vAri_iva sarva.vana-khaNDa-latA-raseSu
.
*AS. These body pieces, O King, which arise for no purpose are not the causes of minds, the mind is the cause for these lowly bodies (amISu zarIrakeSu kAraNam), just as water is the cause of all parts of the forests including vines and their saps.
*vlm.p.50 "Know it for certain, O King, that neither these bodies about us nor these bodies and sensations of ours are realities. They are only shows of truth and not the movers of the mind. On the contrary, it is the mind that supplies the bodies and senses with their powers of action, just like water supplies trees and branches with their sap.
51
आद्यम् शरीरम् इह विद्धि मनो महात्मन्
Adyam zarIram iha viddhi mana:_mahAtman
संकल्पितो जगति तेन शरीर-सङ्घः ।
saMkalpita:_jagati tena zarIra-saGgha: |
आद्यम् शरीरम् अधितिष्ठति यत्र यत्र
Adyam zarIram adhitiSThati yatra yatra
तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥
tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||
.
the Primal Body
here
know-to.be manas.Mind,
Great Soul
:
conceived in the world by That are the assembled bodies
.
wherever the Primal Body is in.charge
just that comes to abundant fruit
for him,
not others
.
Adyam zarIram iha viddhi mana:_mahAtman x
saMkalpita:_jagati tena zarIra-saGgha: x
Adyam zarIram adhitiSThati yatra yatra x
tat tat_bhRzam phalati na_itarat_asya puMsa: - x
.
*AS. Know that the mind is the primal body O great one, it has conceptualized (saMkalpita: ) the whole group of bodies in the world; wherever this primal body is in charge (yatra yatra Adyam zarIram adhitiSThati), that undertaking of a man succeeds (tat tat bhRzam puMsa: phalati), and not others.
*vlm.p.51 The mind is generally believed to be a sensuous and passive principle, wholly moved by the outward impressions of senses. But in truth the mind is the active and moving principle of the organs of action. Because all the senses become dormant in absence of the action of the mind, so the functions of the whole creation are at a stop without the activity of the Universal Mind."
x
x
49 50 51
52
मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो
mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_
देहास्_ततः प्रविसृतास् ताः_तरु-पल्लव.आभाः ।
dehA:_tata: pravisRtA:_taru-pallava.AbhA: |
नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव-श्रीर्
naSTe_aGkure puna:_udeti na pallava-zrI:
न_एव_अङ्कुरः क्षयम् उपैति दल-क्षयेषु ॥३।८९।५२॥
na_eva_aGkura: kSayam upaiti dala-kSayeSu ||3|89|52||
.
know the human Mind, dear boy, to be a blooming sprout
for so the bodies thence spread.out like the shoots of a tree;
but when the sprout is damaged no plentiful shoots arise
nor too is the shoot destroyed when the flower withers
.
mukhya.aGkuram subhaga viddhi mana:_hi puMsa: - dehA:_tata: pravisRtA:_taru-pallava.AbhA: = naSTe aGkure puna: udeti na pallava-zrI: - na eva aGkura: kSayam upaiti dala-kSayeSu
.
*AS. Know that the mind is the main sprout and the body is like an outgrowth of trees and leaves etc. If the sprout is destroyed, the grand outgrowth of leaves does not arise, but the sprout does not die out due to the destruction of the limbs. (Thus, when mind is destroyed, there is no body, but when the body is destroyed, mind can survive).
53
देहे क्षते विविध-देह-गणम् करोति
dehe kSate vividha-deha-gaNam karoti
स्वप्न.अवनाव्_इव नवम् नवम् आशु चेतः ।
svapna.avanau_iva navam navam Azu ceta: |
चित्ते क्षते तु न करोति हि किम्चिद् एव
citte kSate tu na karoti hi kimcit_eva
देहस् ततः समनुपालय चित्त-रत्नम् ॥३।८९।५३॥
deha:_tata: samanupAlaya citta-ratnam ||3|89|53||
.
when
the body is destroyed
it makes a bunch of such bodies
in Dream
.
it's like an atomic.Unit growing a field of dream
.
but when
affective mind is destroyed
it does not make anything whatever
.
so
let the body give its care to the affective chitta-jewel
.
dehe kSate vividha-deha-gaNam karoti
svapna.avanau_iva navam navam Azu ceta: |
citte kSate tu na karoti hi kimcit_eva
deha:_tata: samanupAlaya citta-ratnam - x
.
54
दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,
dizi dizi hariNa.akSIm eva pazyAmi, rAjan,
प्रिय-युवति-मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।
priya-yuvati-manastvAn nityam Anandita:_asmi |
तव पुर-प्रकृतीनाम् यत् फलम् दुःखदायि
tava pura-prakRtInAm yat phalam du:khadAyi
क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥
kSaNam atha suciram tat tan na pazyAmi kimcit ||3|89|54||
.
thru the Mind of young love
I am ever full of delight
.
as for your city and its people,
they bring quick grief and long
:
I don't see that anyhow.
.
dizi dizi hariNa.akSIm eva pazyAmi, rAjan, - priya-yuvati-manastvAn_nityam Anandita:_asmi = tava pura-prakRtInAm yat phalam du:khadAyi - kSaNam atha suciram tat tan na pazyAmi kimcit
.
x
x
52 53 54
oॐm
सर्ग ३.८९
भानु:_उवाच ।
bhAnu:_uvAca |
मनो हि जगताम् कर्तृ मनो हि पुरुषः परः ।
mana:_hi jagatAm kartR mana:_hi puruSa: para: |
मनःकृतम् कृतम् लोके न शरीर-कृतम् कृतम् ॥३।८९।१॥
mana:kRtam kRtam loke na zarIra-kRtam kRtam ||3|89|1||
समान्य-ब्राह्मणा भूत्वा मनो.भावनया किल ।
ऐन्दवा* ब्रह्मताम् याता* मनसः पश्य शक्तताम् ॥३।८९।२॥
samAnya-brAhmaNA bhUtvA mana:.bhAvanayA kila |
aindavA: brahmatAm yAtA: manasa: pazya zaktatAm ||3|89|2||
मनसा भाव्यमानो हि देहताम् याति देहकः ।
manasA bhAvyamAna:_hi dehatAm yAti dehaka: |
देह-भावनया_अयुक्तो देह-धर्मैर् न बाध्यते ॥३।८९।३॥
deha-bhAvanayA_a.yukta:_deha-dharmai:_na bAdhyate ||3|89|3||
बाह्य-दृष्टिर् हि नियतम् सुख.दुःख.आदि विन्दति ।
bAhya-dRSTi:_hi niyatam sukha.du:kha.Adi vindati |
न_अन्तर्-मुखतया योगी देहे वेत्ति प्रिय.अप्रिये ॥३।८९।४॥
na_antar-mukhatayA yogI dehe vetti priya.apriye ||3|89|4||
मनःकारणकम् तस्माज् जगद्=विविध-विभ्रमम् ।
mana:kAraNakam tasmAt_jagat=vividha-vibhramam |
इन्द्रस्य_अहल्यया सार्धम् वृत्तान्तो ऽत्र निदर्शनम् ॥३।८९।५॥
indrasya_ahalyayA sArdham vRttAnta:_atra nidarzanam ||3|89|5||
ब्रह्मा_उवाच |
brahmA_uvAca |
का_अहल्या भगवन् भानः को वा_अत्र_इन्द्रस् तमोनुद ।
kA_ahalyA bhagavan bhAna: ka:_vA_atra_indra:_tama:.anuda |
ययोर् उदन्त-श्रवने पावनी दृष्टिर् एति हि ॥३।८९।६॥
yayo:_udanta-zravane pAvanI dRSTi:_eti hi ||3|89|6||
भानुर्:_उवाच ।
bhAnu:_uvAca |
श्रूयते हि पुरा, देव, मागधेषु महीपतिः ।
zrUyate hi purA, deva, mAgadheSu mahIpati: |
इन्द्रद्युम्न* इति ख्यात* इन्द्र.द्युम्न* इव_अपरः ॥३।८९।७॥
indra.dyumna* iti khyAta* indradyumna_iva_apara: ||3|89|7||
तस्य_इन्दु-बिम्ब-प्रतिमा भार्या कमल-लोचना ।
tasya_indu-bimba-pratimA bhAryA kamala-locanA |
अहल्या नाम तत्र_आसीच्*छशशाङ्कस्य_इव रोहिणी ॥३।८९।८॥
ahalyA nAma tatra_AsIt*zazAGkasya_iva rohiNI ||3|89|8||
तस्मिन्न्*एव पुरे षिङ्गः षिङ्ग-प्रकर-शेखरः ।
tasmin eva pure SiGga: SiGga-prakara-zekhara: |
इन्द्र-नामा परः कश्चिद् धीमान् विप्र-कुमारकः ॥३।८९।९॥
indra-nAmA para: kazcit_dhImAn vipra-kumAraka: ||3|89|9||
अहल्या पूर्वम् इन्द्रस्य बभूव_इष्टा_इति_अहल्याया ।
ahalyA pUrvam indrasya babhUva_iSTA_iti_ahalyAyA |
श्रुतम् राज-महिष्या_अथ कथा-प्रस्तावतः क्वचित् ॥३।८९।१०॥
zrutam rAja-mahiSyA_atha kathA-prastAvata: kvacit ||3|89|10||
आकर्ण्य_एवम् अहल्या सा बभूव_इन्द्र.अनुरागिणी ।
AkarNya_evam ahalyA sA babhUva_indra.anurAgiNI |
अहल्याम् माम् स* नो कस्मात् सक्तः_अभ्येति_इति_अथ_उत्सुका ॥३।८९।११॥
ahalyAm mAm sa* na.u kasmAt sakta:_abhyeti_iti_atha_utsukA ||3|89|11||
मृणाल-भार-कदली-पल्लवास् तरणेषु सा ।
mRNAla-bhAra-kadalI-pallavA:_taraNeSu sA |
अतप्यत भृशम् बाला लता लूना वनेष्व्_इव ॥३।८९।१२॥
atapyata bhRzam bAlA latA lUnA vaneSu_iva ||3|89|12||
खेदम् आप समग्रासु तासु भूप-भूतिषु ॥३।८९।
khedam Apa samagrAsu tAsu bhUpa-bhUtiSu ||3|89|
मत्सी निदाघ-तप्तासु परिलोला स्थलीषु_इव ॥३।८९।१३॥
matsI nidAgha-taptAsu parilolA sthalISu_iva ||3|89|13||
अयम् न्द्रो ऽयम् इन्द्रश् च_इत्य_एवम् जात-प्रलापया ।
ayam indra:_ayam indra:_ca_iti_evam jAta-pralApayA |
लज्जा_अपि हि तया त्यक्ता वैवश्यम् अनुयातया ॥३।८९।१४॥
lajjA_api hi tayA tyaktA vaivazyam anuyAtayA ||3|89|14||
इत्य_आर्तया घन-स्नेहम् अथ तस्या वयस्यया ।
iti_ArtayA ghana-sneham atha tasyA vayasyayA |
उक्तम् तया प्रिये ऽविघ्नम् इन्द्रम् अभ्यानया म्य्_अहम् ॥३।८९।१५॥uktam tayA priye_avighnam indram abhyAnayAmi_aham ||3|89|15||
इष्टम् तव_आनयामि_इति श्रुत्वा विकसित.ईक्षणा ।
iSTam tava_AnayAmi_iti zrutvA vikasita.IkSaNA |
पपात पादयोः सख्या नलिन्या नलिनी यथा ॥३।८९।१६॥
papAta pAdayo: sakhyA nalinyA nalinI yathA ||3|89|16||
ततः प्रयाते दिवसे संआयाते निशागमे ।
tata: prayAte divase saMAyAte nizAgame |
सा वयस्या तम् इन्द्र.आख्यम् ययौ द्विज-कुमारकम् ॥३।८९।१७॥
sA vayasyA tam indra.Akhyam yayau dvija-kumArakam ||3|89|17||
बोधयित्वा यथायुक्तम् सा तम् इन्द्रम् अथ_अङ्गना ।
bodhayitvA yathAyuktam sA tam indram atha_aGganA |
अहल्या-निकटम् रात्र्याम् आनयाम्.आस सत्वरम् ॥३।८९।१८॥ahalyA-nikaTam rAtryAm AnayAm.Asa satvaram ||3|89|18||
ततः सा तेन षिङ्गेन सह.इन्द्रेण रतिम् ययौ ।
tata: sA tena SiGgena saha.indreNa ratim yayau |
कस्मिंश्*चित् सदने गुप्ते बहु.माल्य-विलेपना ॥३।८९।१९॥
kasmin*cit sadane gupte bahu.mAlya-vilepanA ||3|89|19||
हार.अङ्गद-मनोज्ञेन तरुणी तेन सा तदा ।
hAra.aGgada-manojJena taruNI tena sA tadA |
रतेन_अवर्जिता वल्ली रतेन मधुना यथा ॥३।८९।२०॥
ratena_avarjitA vallI ratena madhunA yathA ||3|89|20||
ततस् तद् अनुरक्ता सा पश्यन्ती तन्.मयम् जगत् ॥३।८९।
tata:_tat_anuraktA sA pazyantI tan.mayam jagat ||3|89|
न समस्त-गुण.आकीर्णम् भर्तारम् बह्व्_अमन्यत ॥३।८९।२१॥na samasta-guNa.AkIrNam bhartAram bahu_amanyata ||3|89|21||
केनचित् त्व्_अथ कालेन तस्या* इन्द्र.अनुरागिता ।
kenacit tu_atha kAlena tasyA* indra.anu.rAgitA |
सा ज्ञाता राज.सिंहेन तन्.मुख-व्योम-चन्द्रिका ॥३।८९।२२॥
sA jJAtA rAja.siMhena tat.mukha-vyoma-candrikA ||3|89|22||
इन्द्रम् ध्यायति सा यावत् तावत् तस्या* विराजते ।
indram dhyAyati sA yAvat tAvat tasyA* virAjate |
मुखम् पूर्णेन चन्द्रेन प्रबुद्धम् इव कैरवम् ॥३।८९।२३॥
mukham pUrNena candrena prabuddham iva kairavam ||3|89|23||
इन्द्रो ऽपि च तदासक्त-समस्त-करण.आकुलः ।
indra:_api ca tadAsakta-samasta-karaNa.Akula: |
न तिष्ठति क्षणम् अहो तया विरहितः क्वचित् ॥३।८९।२४॥na tiSThati kSaNam aho tayA virahita: kvacit ||3|89|24||
अथ_अतिसुघन-स्नेह-निर्.आवरण-चेष्टयोः ।
atha_ati.sughana-sneha-nir.AvaraNa-ceSTayo: |
तयोर् अनय-वृत्तान्तो राज्ञा_आकर्णि कटु-व्यथः ॥३।८९।२५॥tayo:_anaya-vRttAnta:_rAjJA_karNi kaTu-vyatha: ||3|89|25||
एवम् अन्योन्यम् आसक्तम् भावम् आलक्ष्य भूपतिः ।
evam anyonyam Asaktam bhAvam AlakSya bhU.pati: |
चकार बहुभिर् दण्डैः स* द्वयोर् अथ शासनम् ॥३।८९।२६॥
cakAra bahubhi:_daNDai: sa: dvayo:_atha zAsanam ||3|89|26||
ताव्_उभाव्_अपि संत्यक्तौ हेमन्ते सलिल.आशये ।
tau_ubhau_api saMtyaktau hemante salila.Azaye |
तुष्टौ जहसतुस् तत्र न खेदम् समुपागतौ ॥३।८९।२७॥tuSTau jahasatu:_tatra na khedam sam.upAgatau ||3|89|27||
अपृच्छत ततो राजा खिन्नौ स्थो न तु दुर्मती ।
apRcchata tata:_rAjA khinnau stha:_na tu dur.matI |
ताव् ऊचतुर् महीपालम् जल.आशय-समुद्धृतौ ॥३।८९।२८॥tau_Ucatu:_mahIpAlam jala.Azaya-samuddhRtau ||3|89|28||
संसृत्य_आवाम् इह_अन्योन्य-मुख-कान्तिम् अनिन्दिताम् ।
saMsRtya_AvAm iha_anyonya-mukha-kAntim aninditAm |
आत्मानम् न विज्ञानीवो रूढ-भावम् परस्परम् ॥३।८९।२९॥
AtmAnam na vijJAnIvo rUDha-bhAvam parasparam ||3|89|29||
शासनेषु च यत् सङ्गो निःशङ्कस् तेन हर्षितौ ।
zAsaneSu ca yat saGga:_ni:zaGka:_tena harSitau |
मुह्यावो न, महीपाल, स्वाङ्गैर् अपि विकर्तितैः ॥३।८९।३०॥
muhyAva:_na, mahIpAla, svAGgai:_api vikartitai: ||3|89|30||
ततो भ्राष्ट्रे परिक्षिप्ताव्_अखिन्नाव्_एवम् एव तौ ।
tata:_bhrASTre parikSiptau_akhinnau_evam eva tau |
ऊचतुर् मुदित.आत्मानाव्_अन्योन्य-स्मृति-हर्षितौ ॥३।८९।३१॥Ucatu:_mudita.AtmAnau_anyonya-smRti-harSitau ||3|89|31||
ग्रथितौ गज-पादेषु न खिन्नाव्_एव संस्थितौ ।
grathitau gaja-pAdeSu na khinnau_eva saMsthitau |
एवम् एव_उचतुर् भूपम् अन्योन्य-स्मृति-हर्षितौ ॥३।८९।३२॥evam eva_ucatu:_bhUpam anyonya-smRti-harSitau ||3|89|32||
कश.आहताव्_अखिन्नौ ताव्_एवम् एव किल_उचतुः ।
kaza.Ahatau_akhinnau tau_evam eva kila_ucatu: |
अन्यस्माच्*छाशासनाद् राज्ञा कल्पिताश् च पुनः पुनः ॥३।८९।३३॥anyasmAt*zAsanAt_rAjJA kalpitA:_ca puna: puna: ||3|89|33||
उद्धृताव्_ऊचतुः पृष्टौ तम् एव_अर्थम् पुनः पुनः ।
uddhRtau_Ucatu: pRSTau tam eva_artham puna: puna: |
उवाच_इन्द्रो महीपालम् जगन् मे दयितामयम् ॥३।८९।३४॥uvAca_indra:_mahIpAlam jagat_me dayitAmayam ||3|89|34||
न शातनानि दुःखानि बाधन्ते किम्चिद् एव मे ।
na zAtanAni du:khAni bAdhante kimcit_eva me |
अस्याश् च_एव जगद्,_राजन्, सर्वम् मन्.मयम् एव च ॥३।८९।३५॥asyA:_ca_eva jagat,_rAjan, sarvam mat.mayam eva ca ||3|89|35||
तेन_अन्य-शासनाद् दुःखम् किम्चिद् एव न विद्यते ।
tena_anya-zAsanAt_du:kham kimcit_eva na vidyate |
मनोमात्रम् अहम्, राजन्,_मनो हि पुरुषः स्मृतः ॥३।८९।३६॥mana:.mAtram aham, rAjan,_mana:_hi puruSa: smRta: ||3|89|36||
प्रपञ्च.मात्रम् एव_अयम् देहः_दृश्यत* एव हि ।
prapaJca.mAtram eva_ayam deha:_dRzyata* eva hi |
सम-काल-प्रयुक्तेन सहसा दण्ड-राशिना ॥३।८९।३७॥
sama-kAla-prayuktena sahasA daNDa-rAzinA ||3|89|37||
वीरम् मनो भेदयितुम् मनाग्.अपि न शक्यते ।
vIram mana:_bhedayitum manAk.api na zakyate |
का नाम ता*, महाराज, कीदृश्यः कस्य शक्तयः ॥३।८९।३८॥kA nAma tA*, mahArAja, kIdRzya: kasya zaktaya: ||3|89|38||
याभिर् मनांसि भिद्यन्ते दृष्ट-निश्चयवन्त्य_अपि ।
yAbhi:_manAMsi bhidyante dRSTa-nizcayavanti_api |
वृद्धिम् आयातु वा देहो यातु वा विशर.आरुताम् ॥३।८९।३९॥vRddhim AyAtu vA deha:_yAtu vA vizara.ArutAm ||3|89|39||
भावित.अर्थ.अभिपतितम् मनस् तिष्ठति पूर्ववत् ।
bhAvita.artha.abhipatitam mana:_tiSThati pUrvavat |
इष्टे ऽर्थे चिरम् आविष्टम् दधानम् तत्.स्थितम् मनः ॥३।८९।४०॥
iSTe_arthe ciram AviSTam dadhAnam tat.sthitam mana: ||3|89|40||
भाव.अभावाः शरीर.स्था*, नृप, शक्ता* न बाधितुम् ।
bhAva.abhAvA: zarIra.sthA*, nRpa, zaktA* na bAdhitum |
भावितम् तीव्र-वेगेन मनसा यन्,_महीपते ॥३।८९।४१॥
bhAvitam tIvra-vegena manasA yat,_mahIpate ||3|89|41||
तद् एव पश्यत्य_अचलम् न शरीर-विचेष्टितम् ।
tat_eva pazyati_acalam na zarIra-viceSTitam |
न काश्चन क्रिया, राजन्,_वर-शाप.आदिका* अपि ॥३।८९।४२॥
na kAzcana kriyA, rAjan,_vara-zApa.AdikA* api ||3|89|42||
तीव्र-वेगेन सम्पन्नम् शक्ताश् चालयितुम् मनः ।
tIvra-vegena sampannam zaktA:_cAlayitum mana: |
तीव्र-वेगेन संयुक्तम् पुरुषा* ह्य्_अभिवाञ्छितात् ॥३।८९।४३॥
tIvra-vegena saMyuktam puruSA: hi_abhivAJchitAt ||3|89|43||
मनाश् चालयितुम् शक्ता* न महाद्रिम् मृगा* इव ।
mana:_cAlayitum zaktA* na mahAdrim mRgA* iva |
मम_इयम् असित.अपाङ्गी मनःकोशे प्रतिष्ठिता ॥३।८९।४४॥
mama_iyam asita.apAGgI mana:koze pratiSThitA ||3|89|44||
देव.आगारे महा.उत्सेधे देवी भगवती यथा ।
deva.AgAre mahA.utsedhe devI bhagavatI yathA |
न दुःखम् अनुगच्छामि प्रियया जीव-रक्षया ॥३।८९।४५॥
na du:kham anugacchAmi priyayA jIva-rakSayA ||3|89|45||
गिरि-गृईष्म-दशादाहम् लग्नया_इव_अब्दमालया ।
giri-gRISma-dazAdAham lagnayA_iva_abdamAlayA |
यत्र यत्र यथा राजंस् तिष्ठाम्य्_अभिपतामि वा ॥३।८९।४६॥
yatra yatra yathA rAjan*_tiSThAmi_abhipatAmi vA ||3|89|46||
तत्र इष्ट-संगमाद् अन्यत् किम्चिन् न_अनुभवाम्य्_अहम् ।
tatra iSTa-saMgamAt_anyat kimcit_na_anubhavAmi_aham |
अहल्या-दयिता-नाम्ना मनसा इन्द्र.अभिधम् मनः ॥३।८९।४७॥
ahalyA-dayitA-nAmnA manasA indra.abhidham mana: ||3|89|47||
संसक्तम् इदम् आयाति न स्वभावादृते परम् ।
saMsaktam idam AyAti na svabhAvAt_Rte param |
एक-कार्य-निविष्टम् हि मनो धीरस्य भूपते ॥३।८९।४८॥
eka-kArya-niviSTam hi mana:_dhIrasya bhUpate ||3|89|48||
न चाल्यते मेरुर् इव वर-शाप-बलैर् अपि ।
na cAlyate meru:_iva vara-zApa-balai:_api |
देहो हि वर-शापाभ्याम् अन्यत्वम् इव गच्छति ।
deha:_hi vara-zApAbhyAm anyatvam iva gacchati |
ननु धीरम् मनो राजन् विजिगीषुतया स्थितम् ॥३।८९।४९॥
nanu dhIram mana:_rAjan_vijigISutayA sthitam ||3|89|49||
एतानि च_अत्र मनसम् न च कारणानि,
etAni ca_atra manasam na ca kAraNAni,
राजन्, शरीर-शकलानि वृथ-उत्थितानि ।
rAjan, zarIra-zakalAni vRtha-utthitAni |
चेतो हि कारणम् अमीषु शरीरकेषु
ceta:_hi kAraNam amISu zarIrakeSu
वारि_इव सर्व.वन-खण्ड-लता-रसेषु ॥३।८९।५०॥
vAri_iva sarva.vana-khaNDa-latA-raseSu ||3|89|50||
आद्यम् शरीरम् इह विद्धि मनो महात्मन्
Adyam zarIram iha viddhi mana:_mahAtman
संकल्पितो जगति तेन शरीर-सङ्घः ।
saMkalpita:_jagati tena zarIra-saGgha: |
आद्यम् शरीरम् अधितिष्ठति यत्र यत्र
Adyam zarIram adhitiSThati yatra yatra
तत् तद् भृशम् फलति न_इतरद् अस्य पुंसः ॥३।८९।५१॥
tat tat_bhRzam phalati na_itarat_asya puMsa: ||3|89|51||
मुख्य.अङ्कुरम् सुभग विद्धि मनो हि पुंसो
mukhya.aGkuram subhaga viddhi mana:_hi puMsa:_
देहास्_ततः प्रविसृतास् ताः_तरु-पल्लव.आभाः ।
dehA:_tata: pravisRtA:_taru-pallava.AbhA: |
नष्टे ऽङ्कुरे पुनर् उदेति न पल्लव-श्रीर्
naSTe_aGkure puna:_udeti na pallava-zrI:
न_एव_अङ्कुरः क्षयम् उपैति दल-क्षयेषु ॥३।८९।५२॥
na_eva_aGkura: kSayam upaiti dala-kSayeSu ||3|89|52||
देहे क्षते विविध-देह-गणम् करोति
dehe kSate vividha-deha-gaNam karoti
स्वप्न.अवनाव्_इव नवम् नवम् आशु चेतः ।
svapna.avanau_iva navam navam Azu ceta: |
चित्ते क्षते तु न करोति हि किम्चिद् एव
citte kSate tu na karoti hi kimcit_eva
देहस् ततः समनुपालय चित्त-रत्नम् ॥३।८९।५३॥
deha:_tata: samanupAlaya citta-ratnam ||3|89|53||
दिशि दिशि हरिण.अक्षीम् एव पश्यामि, राजन्,
dizi dizi hariNa.akSIm eva pazyAmi, rAjan,
प्रिय-युवति-मनस्त्वान् नित्यम् आनन्दितो ऽस्मि ।
priya-yuvati-manastvAn nityam Anandita:_asmi |
तव पुर-प्रकृतीनाम् यत् फलम् दुःखदायि
tava pura-prakRtInAm yat phalam du:khadAyi
क्षणम् अथ सुचिरम् तत् तन् न पश्यामि किम्चित् ॥३।८९।५४॥
kSaNam atha suciram tat tan na pazyAmi kimcit ||3|89|54||
||
३०९०
fm3090 1.sp08 THE CONSTANT LOVERS .z15
https://www.dropbox.com/s/xoviutbab4ccxoo/fm3090%201.sp08%20THE%20CONSTANT%20LOVERS%20.z15.docx?dl=0
+++
Canto 3.89
THE LOVE-TALE OF indra AND ahalyA
FM.Canto 3.89
The SUN said–
3.89.1 02 03 04 05
Brahmaa asked—
06
The SUN said–
07 08 09 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54
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