Canto 1.3: the PILGRIMAGE Bharadvaja SKYLARK

Word:

PDF:

All YVFiles: http://bit.ly/NjbdVI

Audio: pending

oॐm

jd: Today and tomorrow (ja5 and 6) we begin to immerse in the world of vasiShTha, and to encounter his philosophical vocabulary. Such Technical Terms are always given with an English equivalent. But you will note that #saMsAra and #nirvANa are not so defined. y1 through y5 explains the saMsAra, and nirvANa is more than fully dealt.with in y6 and y7, the final pair of Books.

Canto 1.3: THE PILGRIMAGE bharadvAja SKYLARK:

#brAhmaNa, tell me all about the state of Living Freedom reached by rAma and his companions: what's eternal happiness like? -1- **vlm.1. Bharadwaja said, "O brahmin, first tell me about #rAma, then enlighten me by degrees with the knowledge of how to attain liberation in this life so that I may be happy forever."

**vlm.2 Valmiki replied:—Know, holy saint, that the things seen in this world are deceiving, even as the blueness of the sky is an optical illusion. Therefore it is better to efface them in oblivion rather than to keep their memory. vAlmIki of the ANTHILL:

I don't much care-for this mirage, this world of birth: it's a rainbow in emptiness! It is better not to give thought to such strange things. 3 All visible objects have no actual existence. We have no idea of them except through sensation. Inquire into these apprehensions and you will never find them as real.

4 It is possible to attain this knowledge. It is fully expounded here. If you will listen attentively, you shall get at the truth and not otherwise. The truth does not arise unless you realize that what-is-seen is quite without being. Seek That Wisdom, in any way you can.

This truth can arise here and now if you give ear to this entire zAstra. You will attain the truth in this way. Listen to it now.

jd: If you put it that way, I guess I'll listen too.

This world of delusion, though seen, does not, in fact, arise at all: it is a rainbow, nothing more. Look.into this, be a good boy! **vlm.5 The conception of this world is a mistake. Though we actually see it, it never exists. It appears in the same light, O sinless saint, as the different colors in the sky.

Messing.about in textbook after textbook leads only to greater ignorance over the eons, not to joyous nirvANa.

Better is the forsaking of #vAsanA Affects of the mind. Doing-so is the high recourse that leads you to #mokSa Freedom. -7- 7 Otherwise, there is no peace to be had for men like you, rolling in the depths of studies for thousands of years and unacquainted with true knowledge.

**vlm.8 Complete abandonment of desires (vasana, mental conditioning) is called the best state of liberation (moksha) and is the only pure step towards happiness. Complete forsaking of these modes of mind is the best, highest course, brAhmaNa, leading to Freedom.

10 Our desires uphold our living bodies and bind us tightly to our bodily prison like ropes. These being loosened, the inner soul is liberated. This body is like a bird-cage whose bars are these habits of mind. Remove the bars, the bird is free! -10-

These vAsanA Habits are twofold: the pure and the impure. While the impure are the cause of our being.born, the pure cause its end. **vlm.11 Mental conditioning is of two kinds: pure and impure. The impure ones cause reincarnation, while the pure ones serve to destroy it. 12 An impure desire is like a mist of ignorance, the stubborn feeling that one is the individual ego. The wise say that individual ego is the cause of rebirth. Impure Habituation, as the wise describe it, is a cloud of ignorance, consisting of a mist, "I"dentity, and is the cause of being born again.

Give it up, and the seed of rebirth will be as sterile as popcorn. Habit that's pure is best for the body. So say those who have known the known and what's to-be-known. -12-

14 Pure desires, unattended with rebirth, reside in the bodies of men who are living-liberated. They are like unmoving wheels.

Where vAsanA Habits are pure there is no more useless rebirth: so say the wise Living Freemen who know the known and what's to-be-known.

15 Those who have pure desires are not liable for rebirth. They are said to be knowing in all things that ought to be known. These are called the living-liberated and are of superior intelligence.

+++

How the wise rAma once attained the state of Living Freedom-- that is my tale, that's a story for the living and the dying. **vlm.16 I will explain to you how the high minded #rAma attained the state of liberation in life. Listen to this so that old age and death may not come upon you.

Listen, Skylark, and hear the history of the most wise rAma. Knowing it, son, you will know everything always. Just listen to it now. -17-

17 Hear, O highly intelligent Bharadwaja, the auspicious course and conduct of #rAma’s life, whereby you will be able to understand everything at all times.

**vlm.18 The lotus-eyed #rAma, after coming out of his school, remained for many days at home in his diversions without anything to fear. When he completed his schooling, the lotus-eyed rAma came home and spent his days in comfort, with nothing to fear. And in due course he ruled the land as the king's son; and he unleashed his people from suffering and senility.

There came a time when rAma's mind, possessed of every virtue, grew anxious to visit sacred shrines and #Azrama-s on a pilgrimage. So-hoping, the best descendant of #raghu the Swift approached his father, like a swan sailing to a lotus, and touched his feet. 19 In the course of time he took the reins of the government and his people enjoyed all the bliss that absence of grief and disease could impart. **vlm.20 At one time, #rAma’s mind, virtuous as he was, became anxious to see the different places of pilgrimage, cities and hermitages. 21 So with this view, #rAma approached his father’s feet. He touched the nails of his toes like a swan lays hold of lotus buds.

#rAma said:

Daddy, my mind is made up: I must visit all the sacred grottoes, holy groves, temples of the gods, places of sacrifice,--I need to see these things. Whatever people ask of you, you give; so you should grant this to me. It never happened, that you denied a fair request to anyone. 22 "O my father,"he said, "my mind desires to see the different places of pilgrimage, temples of gods, forests and homes of men. 23 My lord, grant me this petition, as there is no petitioner of yours on earth whom you did ever dishonor."

ANTHILL continued:

And so, (but first conferring with vasiShTha the Supreme), the King granted rAma his first request. **vlm.24 Thus solicited by #rAma, the king consulted with Vasishta, and after much reflection granted him the first request that #rAma ever made.

Led by vasiShTha the Supreme, the zAstra-erudite twiceborn proceeded, with a few friends who had been selected by the prince. 26 He was also accompanied by a body of learned brahmins, chosen by Vasishta for the occasion, and by a select party of his associate princes. **vlm.27 He started from home on his pilgrimage after he received the blessings and embraces of his mothers. He was showered with blessings, tugged and hugged by all his mothers, when, buried in garlands, he set forth from home to make his pilgrimage.

The people praised him with trumpets in his procession. The ladies of the city, with ogling eyes, sucked honey from the sight of him.

28 As he went out of his city, the citizens welcomed him with the sounds of trumpets, while the bee-like fickle eyes of the city ladies were fixed upon his lotus-like face. The farmers came and danced. It was a riot. Then they threw popcorn, burying rAma, so he looked like Everest Himalaya!

29 The beautiful hands of village women threw handfuls of fried paddy rice over his body, making him appear like the Himalayas covered with snow. Dismissing the twiceborn wise men, he then addressed the people; and then he cast a last backward glance, as he approached the forest.

30 He dismissed the brahmins with honor and went on hearing the blessings of the people. He took a good look at the landscape around him, then proceeded towards the forest.

31 After making his holy ablutions and performing his asceticism and meditation (tapas), he continued distributing alms as he started from his palace and gradually passed the limits of Kosala. So he set forth from #kozala City, his home, after the sacred bath, and feasting, and meditating, honoring the ancestors, on his pilgrimage.

**vlm.32 He traveled and saw many rivers and their banks, visiting the shrines of gods, sacred forests and deserts, hills, seas and their shores far and remote from where men lived. He visited

sacred rivers and holy groves, temples, and far-away jungles and mountain-tops, and Great Ocean, Mother of Waters.

He saw

http://en.wikipedia.org/wiki/Sarasvati_River

the moonlike mandAkinI,

http://en.wikipedia.org/wiki/Mandakini_River

and the kAlindI's sky-blue lotuses; http://en.wikipedia.org/wiki/Kalindi_River

sarasvatI, the river of the Goddess of Rivers, rivers of poetry and song,

http://www.exoticindiaart.com https://www.dropbox.com/s/4jw3t4yh2o21nzk/sarasvatI.docx https://www.dropbox.com/s/h40fhuq47riyr7b/p.sarasvatI.pdf

and the zatadru, candrabhAgA, and the great iravatI River. 33 He saw the Mandakini River, bright as the moon, the Kalindi River, clear as the lotus, and also the following rivers: Sarasvati, Satadru, Chandrabhaga, Iravati, 34 Veni, Krishnaveni, Nirvindhya, Saraju, Charmanvati, Vitasta, Vipasa and Bahudaka. http://en.wikipedia.org/wiki/Sutlej_River http://www.medlibrary.org/medwiki/Chenab_River http://en.wikipedia.org/wiki/Ravi_River

37 And the Fire-Shrine; #indradyumna; rivers from rivers, manifold.

38 And Svami Karttikeya, the maNi-fold Shalagrama, and sixty-four shrines of #hari and Hara. 38 He visited the shrine of Kartikeya and the Gandaki River of salagramas, and also the sixty-four shrines sacred to Vishnu and *ziva. 39 He saw various wonders, the coasts of the four seas, the Vindhya range, the groves of Hara, and the boundary hills and level lands.

39 And various most wonderful places. He saw the shores of four Seas; and the Vindhya mountains, and Mount Mandara that churned the worlds; and the foothills.

41 That most clever boy traveled with his brothers, and he saw everything to be seen, from peaks to valleys, from hills to heights. 1.3.42 41 The party, honoring #rAma, travelled far and wide in company with his two brothers and traversed all the four quarters on the surface of the earth. And he was honored by the gods and Whatnots and humankind everywhere; and he came home unto his home, and he was like *ziva, when he got lost and found his way back to *zivaloka, his home.

oॐm hk1003 qq tRtIyaH sargaH | tIrthayAtrAkaraNam ||1|3|1.003||

**bharadvAja uvAca | jIvanmuktasthitiM brahmankRtvA rAghavamAditaH | kramAtkathaya me nityaM bhaviSyAmi sukhI yathA ||1|3|1|| zrIvAlmIkiruvAca | bhramasya jAgatasyAsya jAtasyAkAzavarNavat | apunaH smaraNaM manye sAdho vismaraNaM varam ||1|3|2|| dRzyAtyantAbhAvabodhaM vinA tannAnubhUyate | kadAcitkenacinnAma svabodho'nviSyatAmataH ||1|3|3|| sa ceha saMbhavatyeva tad arthamidamAtatam | zAstramAkarNayasi cettattvamApsyasi nAnyathA ||1|3|4|| jagadbhramo'yaM dRzyo'pi nAstyevetyanubhUyate | varNo vyomna ivAkhedAdvicArenAmunAnagha ||1|3|5|| dRzyaM nAstIti bodhena manaso dRzyamArjanam | saMpannaM cettadutpannA parA nirvANanirvRtiH ||1|3|6|| anyathA zAstragarteSu luThatAM bhavatAmiha | bhavatyakRtrimAjJAnaM kalpairapi na nirvRtiH ||1|3|7|| azeSeNa parityAgo vAsanAnAM ya uttamaH | mokSa ityucyate brahmansa eva vimalakramaH ||1|3|8|| kSINAyAM vAsanAyAM tu ceto galati satvaram | kSINAyAM zItasaMtatyAM brahmanhimakaNo yathA ||1|3|9|| ayaM vAsanayA deho dhriyate bhUtapaJjaraH | tanunAntarniviSTena muktaughastantunA yathA ||1|3|10|| vAsanA dvividhA proktA zuddhA ca malinA tathA | malinA janmano hetuH zuddhA janmavinAzinI ||1|3|11|| ajJAnasughanAkArA ghanAhaMkArazAlinI | punarjanmakarI proktA malinA vAsanA budhaiH ||1|3|12|| punarjanmAGkuraM tyaktvAsthitA saMbhRSTabIjavat | dehArthaM dhriyate jJAtajJeyA zuddheti cocyate ||1|3|13|| apunarjanmakaraNI jIvanmukteSu dehiSu | vAsanA vidyate zuddhA dehe cakra iva bhramaH ||1|3|14|| ye zuddhavAsanA bhUyo na janmAnarthabhAjanam | jJAtajJeyAsta ucyante jIvanmuktA mahAdhiyaH ||1|3|15|| jIvanmuktipadaM prApto yathA rAmo mahAmatiH | tatte'haM zRNu vakSyAmi jarAmaraNazAntaye ||1|3|16|| bharadvAja mahAbuddho rAmakramamimaM zubham | zRNu vakSyAmi tenaiva sarvaM jJAsyasi sarvadA ||1|3|17|| vidyAgRhAdviniSkramya rAmo rAjIvalocanaH | divasAnyanayadgehe lIlAbhirakutobhayaH ||1|3|18|| atha gacchati kAle tu pAlayatyavaniM nRpe | prajAsu vItazokAsu sthitAsu vigatajvaram ||1|3|19|| tIrthapuNyAzramazreNIrdraSTumutkANThitaM manaH | rAmasyAbhUdbhRzaM tatra kadAcidguNazAlinaH ||1|3|20|| rAghavazcintayitvaivamupetya caraNau pituH | haMsaH padmAviva navau jagrAha nakhakesarau ||1|3|21|| zrIrAma uvAca | tIrthAni devasadmAni vanAnyAyatanAni ca | draSTumutkaNThitaM tAta mamedaM nAtha mAnasam ||1|3|22|| tadetAmarthitAM pUrvAM saphalAM kartumarhasi | na so'sti bhuvane nAtha tvayA yo'rthI na mAnitaH ||1|3|23|| zrIvAlmIkiruvAca | iti saMprArthito rAjA vasiSThena samam tadA | vicAryAmuJcadevainaM rAmaM prathamamarthinam ||1|3|24|| zubhe nakSatradivase bhrAtRbhyAM saha rAghavaH | maGgalAlaMkRtavapuH kRtasvastyayano dvijaiH ||1|3|25|| vasiSThaprahitairvipraiH zAstrajJaizca samanvitaH | snigdhaiH katipayaireva rAjaputravaraiH saha ||1|3|26|| ambAbhirvihitAzIrbhirAliGgyAliGgya bhUSitaH | niragAtsvagRhAttasmAttIrthayAtrArthamudyataH ||1|3|27|| nirgataH svapurAtpaurestUryaghoSeNa vAditaH | pIyamAnaH purastrINAM netrairbhRGgaughabhaMguraiH ||1|3|28|| grAmINalalanAlolahastapadmApanoditaiH | lAjavarSairvikIrNAtmA himairiva himAcalaH ||1|3|29|| AvarjayanvipragaNAnparizRNvanprajAziSaH | AlokayandigantAMzca paricakrAma jAGgalAn ||1|3|30|| athArabhya svakAttasmAtkramAtkozalamaNDalAt | snAnadAnatapodhyAnapUrvakaM sa dadarzaha ||1|3|31|| nadItIrANi puNyAni vanAnyAyatanAni ca | jaGgalAni janAnteSu taTAnyabdhimahIbhRtAm ||1|3|32|| mandAkinImindunibhAM kAlindIM cotpalAmalAm | sarasvatIM zatadrUM ca candrabhAgAmirAvatIm ||1|3|33|| veNIM ca kRSNaveNIM ca nirvindhyAM sarayUM tathA | carmaNvatIM vitastAM ca vipAzAM bAhudAmapi ||1|3|34|| prayAgaM naimiSaM caiva dharmAraNyaM gayAM tathA | vArANasIM zrIgiriM ca kedAraM puSkaraM tathA ||1|3|35|| mAnasaM ca kramasarastathaivottaramAnasaM | vaDavAvadanaM caiva tIrthavRnda ca sAgaram ||1|3|36|| agnitIrthaM mahAtIrthamindradyumnasarastathA | sarAMsi saritazcaiva tathA nadahnadAvalIm ||1|3|37|| svAminaM kArtikeyaM ca zAlagrAmaM tathA | sthAnAni ca catuHSaSTiM hareratha harasya ca ||1|3|38|| nAnAzcaryavicitrANi caturabdhitaTAni ca | vindhyamandarakuJjAMzca kulazailasthalAni ca ||1|3|39|| rAjarSINAM ca mahatAM brahmArSINAM tathaiva ca | devANAM brahmaNANAM ca pAvanAnAzramAJchubhAn ||1|3|40|| bhUyobhUyaH sa babhrAma bhrAtRbhyAM saha mAnadaH | caturSvapi diganteSu sarvAneva mahItaTAn ||1|3|41||

amarakinnaramAnavamAtitaH samavalokya mahImakhilAmimAm | upayayau svagRhaM raghunandano vihRtadikzivalokamivezvaraH ||1|3|42||

oॐm dn1003 qq tRtIyaH sargaH | tIrthayAtrAkaraNam ||1|3|1.003||

**bharadvAja uvAca | jIvanmuktasthitiM brahmankRtvA rAghavamAditaH | kramAtkathaya me nityaM bhaviSyAmi sukhI yathA ||1|3|1||

zrIvAlmIkiruvAca | bhramasya jAgatasyAsya jAtasyAkAzavarNavat | apunaH smaraNaM manye sAdho vismaraNaM varam ||1|3|2|| dRzyAtyantAbhAvabodhaM vinA tannAnubhUyate | kadAcitkenacinnAma svabodho'nviSyatAmataH ||1|3|3|| sa ceha saMbhavatyeva tad arthamidamAtatam | zAstramAkarNayasi cettattvamApsyasi nAnyathA ||1|3|4|| jagadbhramo'yaM dRzyo'pi nAstyevetyanubhUyate | varNo vyomna ivAkhedAdvicArenAmunAnagha ||1|3|5|| dRzyaM nAstIti bodhena manaso dRzyamArjanam | saMpannaM cettadutpannA parA nirvANanirvRtiH ||1|3|6|| anyathA zAstragarteSu luThatAM bhavatAmiha | bhavatyakRtrimAjJAnaM kalpairapi na nirvRtiH ||1|3|7|| azeSeNa parityAgo vAsanAnAM ya uttamaH | mokSa ityucyate brahmansa eva vimalakramaH ||1|3|8|| kSINAyAM vAsanAyAM tu ceto galati satvaram | kSINAyAM zItasaMtatyAM brahmanhimakaNo yathA ||1|3|9|| ayaM vAsanayA deho dhriyate bhUtapaJjaraH | tanunAntarniviSTena muktaughastantunA yathA ||1|3|10|| वासना व.वधा ोता शाु च मलना तथा । मलना जमनो हेतुः शाु जम-वनाशनी ॥१।३।११॥ ajJAnasughanAkArA ghanAhaMkArazAlinI | punarjanmakarI proktA malinA vAsanA budhaiH ||1|3|12|| punarjanmAGkuraM tyaktvAsthitA saMbhRSTabIjavat | dehArthaM dhriyate jJAtajJeyA zuddheti cocyate ||1|3|13|| apunarjanmakaraNI jIvanmukteSu dehiSu | vAsanA vidyate zuddhA dehe cakra iva bhramaH ||1|3|14|| ye zuddhavAsanA bhUyo na janmAnarthabhAjanam | jJAtajJeyAsta ucyante jIvanmuktA mahAdhiyaH ||1|3|15|| jIvanmuktipadaM prApto yathA rAmo mahAmatiH | tatte'haM zRNu vakSyAmi jarAmaraNazAntaye ||1|3|16|| bharadvAja mahAbuddho rAmakramamimaM zubham | zRNu vakSyAmi tenaiva sarvaM jJAsyasi sarvadA ||1|3|17|| vidyAgRhAdviniSkramya rAmo rAjIvalocanaH | divasAnyanayadgehe lIlAbhirakutobhayaH ||1|3|18|| atha gacchati kAle tu pAlayatyavaniM nRpe | prajAsu vItazokAsu sthitAsu vigatajvaram ||1|3|19|| tIrthapuNyAzramazreNIrdraSTumutkANThitaM manaH | rAmasyAbhUdbhRzaM tatra kadAcidguNazAlinaH ||1|3|20|| rAghavazcintayitvaivamupetya caraNau pituH | haMsaH padmAviva navau jagrAha nakhakesarau ||1|3|21|| zrIrAma uvAca | tIrthAni devasadmAni vanAnyAyatanAni ca | draSTumutkaNThitaM tAta mamedaM nAtha mAnasam ||1|3|22|| tadetAmarthitAM pUrvAM saphalAM kartumarhasi | na so'sti bhuvane nAtha tvayA yo'rthI na mAnitaH ||1|3|23|| zrIvAlmIkiruvAca | iti saMprArthito rAjA vasiSThena samam tadA | vicAryAmuJcadevainaM rAmaM prathamamarthinam ||1|3|24|| zubhe nakSatradivase bhrAtRbhyAM saha rAghavaH | maGgalAlaMkRtavapuH kRtasvastyayano dvijaiH ||1|3|25|| vasiSThaprahitairvipraiH zAstrajJaizca samanvitaH | snigdhaiH katipayaireva rAjaputravaraiH saha ||1|3|26|| ambAbhirvihitAzIrbhirAliGgyAliGgya bhUSitaH | niragAtsvagRhAttasmAttIrthayAtrArthamudyataH ||1|3|27|| nirgataH svapurAtpaurestUryaghoSeNa vAditaH | pIyamAnaH purastrINAM netrairbhRGgaughabhaMguraiH ||1|3|28|| grAmINalalanAlolahastapadmApanoditaiH | lAjavarSairvikIrNAtmA himairiva himAcalaH ||1|3|29|| AvarjayanvipragaNAnparizRNvanprajAziSaH | AlokayandigantAMzca paricakrAma jAGgalAn ||1|3|30|| athArabhya svakAttasmAtkramAtkozalamaNDalAt | snAnadAnatapodhyAnapUrvakaM sa dadarzaha ||1|3|31|| nadItIrANi puNyAni vanAnyAyatanAni ca | jaGgalAni janAnteSu taTAnyabdhimahIbhRtAm ||1|3|32|| mandAkinImindunibhAM kAlindIM cotpalAmalAm | sarasvatIM zatadrUM ca candrabhAgAmirAvatIm ||1|3|33|| veNIM ca kRSNaveNIM ca nirvindhyAM sarayUM tathA | carmaNvatIM vitastAM ca vipAzAM bAhudAmapi ||1|3|34|| prayAgaM naimiSaM caiva dharmAraNyaM gayAM tathA | vArANasIM zrIgiriM ca kedAraM puSkaraM tathA ||1|3|35|| mAnasaM ca kramasarastathaivottaramAnasaM | vaDavAvadanaM caiva tIrthavRnda ca sAgaram ||1|3|36|| agnitIrthaM mahAtIrthamindradyumnasarastathA | sarAMsi saritazcaiva tathA nadahnadAvalIm ||1|3|37|| svAminaM kArtikeyaM ca zAlagrAmaM tathA | sthAnAni ca catuHSaSTiM hareratha harasya ca ||1|3|38|| nAnAzcaryavicitrANi caturabdhitaTAni ca | vindhyamandarakuJjAMzca kulazailasthalAni ca ||1|3|39|| rAjarSINAM ca mahatAM brahmArSINAM tathaiva ca | devANAM brahmaNANAM ca pAvanAnAzramAJchubhAn ||1|3|40|| bhUyobhUyaH sa babhrAma bhrAtRbhyAM saha mAnadaH | caturSvapi diganteSu sarvAneva mahItaTAn ||1|3|41||

amarakinnaramAnavamAtitaH samavalokya mahImakhilAmimAm | upayayau svagRhaM raghunandano vihRtadikzivalokamivezvaraH ||1|3|42||

oॐm tRtIyaH sargaH | tIrtha-yAtrAkaraNam ||1|3|1.003||

The complete YVFiles in their most recent update can be downloaded at http://bit.ly/NjbdVI

This link will get you the full package, from which you can download any or all files. (Note that the Key does not carry the approx. 144MB download, but provides a "tree" of available Folders. Folders through contain Books 1 through 7. File has Introductory material, the Concordant Glossary (CGl) and other useful material. Recent updates of cantos can also be found at www.yoga-vasishtha.org (under construction).

Your NOTES AND COMMENTS are very welcome at [email protected] . Please report any transcription errors with a Subject line beginning with the Sarga Number, "y1xxx". Collaborators are always invited.

You received this message from the Google Groups "yoga vasishtha" group. To post to this group, send email to [email protected]

To unsubscribe from this group, send email to yoga- [email protected].

To find this Canto/sarga in YVFiles go to —> y1 —> y1xxx. Open Office copies are available in the Open Office subfolder.

A tool to convert #devanAgarI transliterations to देवनागर or several other Indic scripts is at http://learnsanskrit.org/tools/sanscript

Tags: #citta; Affection; Mind; Intellect; Affective mind; "I"-dentity;

oॐm ````y1003.001

**bharadvAja uvAca | jIvanmukta-sthitiM brahman kRtvA rAghavam AditaH | kramAt kathaya me nityaM bhaviSyAmi sukhI yathA ||1|3|1|| yathA rAmAdayo jivanmuktA vyavahRtavantas tathA tvaM *** ||1|3| jIvanmukta- living Freedom sthiti state brahman Brahmana kRtvA done ||1|3|achieved by|| rAghava the Raghu prince AditaH and the others kramAt in due order kathaya tell me me bhaviSyAmi I would be sukhI happy yathA likewise nityaM always bharadvAja SKYLARK:

**vAlmIkir uvAca | bhramasya jAgatasyAsya jAtasyAkAzavarNavat | apunaH smaraNaM manye sAdho vismaraNaM varam ||1|3|2||

bhramasya jAgatasya asya jAtasya AkAza-varNa-vat apunaH smaraNaM manye sAdho vismaraNaM varam = asya - of this;-- bhrama - bhramasya – delusive;-- lAgatsya - jAgatasya – worldly, earthly;-- jAta - jAtasya - birth;-- AkAza- Space;- varNa – varNa- vat – coloring-like;-- AkAzavarNavat – like a color seen in space;-- Swami Venkateza translates as "blueness of the sky". Literally it has two senses: "space- colored" or "sky-colored". In Rama's Way, it has the sense of "sky". In the Vedanta-Sutra it has the sense of "luminiferous ether", the vehicle of light and sound—a medium which Einstein rejected as part of his relativistic universe. In Yoga- vasiShTha the word has these senses in the early books; but in the nirvANa Books, it has the sense of Emptiness. ¶ I have preferred the image of the rainbow ||1|3|Indra's Bow|| to the simpler blueness of the Swami. Many other examples of Akashavarnas will be seen before this tale is totally told: spots before the eyes; castles in the air; the tip of a torch being whirled at night in a Wheel of Fire; a rope mistaken for a snake; a fart in an earthquake! apunar - not again;-- smaraNa – memory;-- ||1|3|never-remember||, "getting" understanding;--manye - I think;-- sAdho – o sadhu;-- vismaraNa – un-remembering, forgetting, "for-getting" understanding;-- vara - better ||1|3|"No more remembering, I think, Sadhu: un-remembering ||1|3|is|| best."||; and are opposites. The prefix has the sense of opposition here. There is no English equivalent for except coinings like "unremembering" or "amnesia", or "forgetting". The Middle English sense of the prefix "for-" is similar: so the absent-minded philosopher "gets" an idea, but is interrupted in his study, and so, alas, "for-gets" it. ||1|3|cf. bid/forbid, swear/forswear||.

I don't much care-for this mirage, this world of birth: it's a rainbow in emptiness! It is better not to give thought to such strange things. ```y1003.003 dRzyAtyantAbhAva-bodhaM vinA tan nAnubhUyate | kadAcit kenacin nAma sva-bodho 'nviSyatAm ataH ||1|3|3|| manye ity anena tayoH svAnubhava-siddhatvaM *** ||1|3| vinA without bodha understanding dRzya- percept atyanta- as wholly abhAva- nonbeing tan that na anubhUyate does not develop kadAcit whenever kenacin however nAma thus svabodha self-understanding anviSyatAm seek ataH hence

3 All visible objects have no actual existence. We have no idea of them except through sensation. Inquire into these apprehensions and you will never find them as real.

The truth does not arise unless you realize that what-is-seen is quite without being. Seek That Wisdom, in any way you can. ````y1003.004

sa cêha saMbhavaty eva tad artham idam Atatam | zAstram AkarNayasi cet tattvam Apsyasi nAnyathA ||1|3|4||

tarhi tasya ka upAyas tatrAha--sa ca iti | ihAsmiJ zAstre 'dhigate pratîti zeSaH | akarNayasi cet | yAvat tattva-nirNayam iti zeSaH ||1|3| ca and sa it iha here saMbhavati arises eva so tad for that artham purpose idam this Atata complete zAstra zAstra AkarNayasi you give ear cet if tattvam truth Apsyasi you will attain na anyathA not otherwise

This truth can arise here and now if you give ear to this entire zAstra. You will attain the truth in this way. Listen to it now.

jd: If you put it that way, I guess I'll listen too.

6 The conviction that the objects we see do not exist of themselves leads to the removal of their impressions from the mind. Thus perfected, supreme and eternal bliss of self-extinction springs in the mind. "What is perceived is not": this thought cleanses perception. Realized, it leads to joyous #nirvANa. -6- ````y1003.005 jagad-bhramo 'yaM dRzyo 'pi nAsty evêty anubhUyate | varNo vyomna ivAkhedAd vicArenAmunAnagha ||1|3|5|| uktam artham eva sphuTataram Aha--jagad iti dvAbhyAm | amunaîtad granthopadarzitena ||1|3| ayaM this jagad- world bhrama delusive api though dRzya percept na asti is not eva in fact iti thus anubhUyate arises varNa color vyomna in space iva like akhedAd from sorrow vicArena by Enquiry amunA thus anagha sinless one above ````y1003.006 dRzyaM nAstÎti bodhena manaso dRzya-mArjanam | saMpannaM cet tad utpannA parA nirvANa-nirvRtiH ||1|3|6|| anubhUyata ity ukto 'nubhavaH kim Atma-caitanyam evotAnyaH | na tAvad anyaH | cid- vyatiriktasya jaDatayA viSayatayA cAnubhavatvAyogAt | *** ||1|3| bodhena by understanding manas of mind dRzya "percept na asti iti is not so" dRzya- mArjanam percept-cleansing saMpanna complete cet if tad that utpanna arisen parA highest nirvANa-nirvRti joyful nirvANa

Messing.about in textbook after textbook leads only to greater ignorance over the eons, not to joyous nirvANa. -7- ````y1003.007 anyathA zAstra-garteSu luThatAM bhavatAm iha | bhavaty akRtrimAjJAnaM kalpair api na nirvRtiH ||1|3|7|| anyathA – otherwise – luThatAm – -\ wallowing — i\garteSu – in the depths – zAstra- of ||1|3|other|| shâstras – -\ bhavatAm iha – existing here — bhavati akRtrima-ajJAnam – actually ignorance – kalpair – for kalpas – api na nirvRtiH – indeed not joy/nirvANa. — < … > Comm. — http://webapps.uni-koeln.de/tamil/ http://dsal.uchicago.edu/dictionaries/apte/index.html nanu zAstrAntaropa-darzitopAyair eva muktiH kiM na syAt tatrAha--anyathA iti | *** yeSAm anAtma-zAstra-garteSu luThatAM *** ||1|3| ````y1003.008 azeSeNa parityAgo vAsanAnAM ya uttamaH | mokSa ity ucyate brahman sa eva vimala-kramaH ||1|3|8|| nanÛpAsanAdy-upAyAntara-sAdhyAH sAlokyAdayo 'nye 'pi mokSAH prasiddhAs tais teSAM kathaM na nirvRtis tatrAha--azeSeNa iti | *** ||1|3| azeSeNa completely parityAga renunciation vAsana Habit ya which ||1|3|is|| uttama highest mokSa Freedom iti so ucyate is said brahman Brahmana sa that eva only vimala- unalloyed kramaH step

Messing.about in textbook after textbook leads only to greater ignorance over the eons, not to joyous nirvANa.

kSINAyAM vAsanAyAM tu ceto galati satvaram | kSINAyAM zIta-saMtatyAM brahman hima-kaNo yathA ||1|3|9||

nanu vAsanApagame 'pi tad dhetor manasaH sattvAt punar vAsanA utpatsyante tato bandho 'pi syAd aty AzaGkhyAha-kSINAyAm iti |*** ||1|3| tu when vAsanA Habit kSINa eroded cetas consciousness galati melts satvaram quickly kSINAyAM melted zIta- saMtati cold, freezing succession brahman Brahmana yathA like hima-kaNa snow-flake

#cit-Consciousness is like water; vAsanA-s are like snowflakes, and like snowflakes they must melt away. 9 The absence of desires leads to the extinction of mental actions, in the same manner as the absence of cold melts small particles of ice. ```y1003.010 ayaM vAsanayA deho dhriyate bhUtapaJjaraH | tanunAntarniviSTena muktaughastantunA yathA ||1|3|10|| ayam vAsanayA deho dhriyate bhUta-paJjaraH | tanunA_antar.niviSTena mukta-oghas_tantunA yathA ||1|3|10||

**AB. manasi naSTe 'pi sthUla-deha eva bandhaH sthAsyatItyAzaGkhyAha-ayam iti | bhUta-paJjaro bhUta-samudAyArabdhaH bhUtAnAM prANi-pakSiNAM paJjara-sthAnIyo vA | tathA ca ||1|3|sarva-*|| vAsanAkSaye so'pi nivartata ity arthaH ||1|3| ayaM this deha body vAsanayA by Habit dhriyate is supported bhUta-paJjaraH being-cage mukta- ogha free-flood tanunA by body antar-niviSTa kept within yathA as tantunA by cords, net

वासना ववधा ोता शुा च मलना तथा । मलना जमनो हेतुः शुा जमवनाशनी ॥१।३।११॥

वासना व.वधा ोता शुा च मलना तथा । मलना जमनो हेतुः शुा जम-वनाशनी ॥१।३।११॥ vAsanA dvi.vidhA proktA zuddhA ca malinA tathA | malinA janmano hetuH zuddhA janma-vinAzinI ||1|3|11||

vAsanA dvi.vidhA proktA ## A vAsanA is said to be of two sorts, ## zuddhA ca malinA tathA ## the pure and the stained also. ## malinA janmano hetuH ## The stained is the cause of birth, ## zuddhA janma-vinAzinI ## the pure brings an end to birth. -11- ##

**AB. evam upodghAtena parAM muktim upavarNya prastutAM jIvanmuktiM vivakSus tad arthaM vAsanAd vaividhyam Aha--vAsanA iti ||1|3| vAsanA Habit proktA is said to be dvividhA twofold zuddhA pure ca and malinA tainted tathA thus malinA tainted hetuH cause janma birth zuddhA pure janma-vinAzinI birth- destroying

These vAsanA Habits are twofold: the pure and the impure. While the impure are the cause of our being.born, the pure cause its end. -11- ````y1003.012 ajJAnasughanAkArA ghanAhaMkAra-zAlinI | punar-janma-karI proktA malinA vAsanA budhaiH ||1|3|12|| tatra malinAM lakSyati--ajJAna iti | vAsanA-bIjAnAM prarohe 'jJAnaM sukSetraM tasmin sughanAkAra *** ||1|3| malinA impure vAsanA Habituation proktA is defined budhaiH by the wise as ajJAna-sughana-AkArA ignorance-cloud-form ghana-ahaMkAra-zAlinI thick-egoity-consisting punar-janma-karI again-birth-causing

12 An impure desire is like a mist of ignorance, the stubborn feeling that one is the individual ego. The wise say that individual ego is the cause of rebirth. Impure Habituation, as the wise describe it, is a cloud of ignorance, consisting of a mist, "I"dentity, and is the cause of being born again.

Give it up, and the seed of rebirth will be as sterile as popcorn. Habit that's pure is best for the body. So say those who have known the known and what's to-be-known. -12- ````y1003.013 punar-janmAGkuraM tyaktvAsthitA saMbhRSTa-bIja-vat | dehArthaM dhriyate jJAta-jJeyA zuddhêti cocyate ||1|3|13|| zuddhaM lakSyati--punar iti | yathA bIjAntaH sUkSmA aGkurAH santa eva kAla-jalAdi- saMbandhAdAvir bhavanti tathA vAsanAntarbhAvi-janma-paramparAH satya eva kAma- karmAdi-nimitta-vazAd Avirbhavanti | *** ||1|3| punar-janma-aGkura again-birth- sprout tyaktvA renounced asthitA not fixed saMbhRSTa-bIja-vat parched-seed-like deha-arthaM body-regarding dhriyate supports jJAta-jJeyA known to be known zuddha iti "pure" ca ucyate and is said

They say that such pure vAsanA Habits are why the embodied Living Freemen are free from birth. For their body is illusion, no realer than a wheel of fire. 13. A pure desire is like a parched seed that is incapable of bringing forth the germ of rebirth. It only supports the present body. ````y1003.014 apunarjanma-karaNI jIvanmukteSu dehiSu | vAsanA vidyate zuddhA dehe cakra iva bhramaH ||1|3|14|| uktam evârthaM sphuTayati--apunar iti | deha-dhAraNa-kAryeNa teSv api vAsanA-sad- bhAvo 'numIyata iti bhAvaH ||1|3| apunarjanma-karaNI not-again-birth-cause jIvanmukteSu in living Freemen dehiSu in bodies vAsanA vasana Habit vidyate is known as zuddhA pure dehe in body *cakra chakra, ||1|3|fire-||wheel iva like bhrama illusion

14 Pure desires, unattended with rebirth, reside in the bodies of men who are living-liberated. They are like unmoving wheels.

Where vAsanA Habits are pure there is no more useless rebirth: so say the wise Living Freemen who know the known and what's to-be-known. ````y1003.015 ye zuddha-vAsanA bhUyo na janmAnartha-bhAjanam | jJAta-jJeyAs ta ucyante jIvanmuktA mahA-dhiyaH ||1|3|15|| phalena hi prastutAM jIvanmuktim AzrayeNa lakSayati--ye iti | tathA ca tattva-jJAna- pluSTaj-janmAGkura-zaktika-vAsanA-mAtra-ghRta-zarIratvaM *** ||1|3| bhUyas moreover ye where zuddha-vAsanA pure Habits na not janma-anartha-bhAjanam birth- useless-enjoymentjJAta-jJeyAs known+to-be-known jIvanmuktA Living Freeman mahA- dhiyaH big thinkers ta ||1|3|te|| ucyante they say

15 Those who have pure desires are not liable for rebirth. They are said to be knowing in all things that ought to be known. These are called the living-liberated and are of superior intelligence. ````y1003.016

jIvanmukti-padaM prApto yathA rAmo mahA-matiH | tat te 'haM zRNu vakSyAmi jarA-maraNa-zAntaye ||1|3|16||

tat sAdhana-nirUpaNaM pratijAnIto-jIvanmukti iti | tathA-vidhaM jIvanmukti-adaM rAmo yathA yena sAdhana-krameNa *** ||1|3| jIvan-mukti-pada Living-Freedom-state prApta attained yathA how rAmo Rama mahA-matiH great-mind tat that te you ahaM I zRNu listen vakSyAmi will tell jarA-maraNa-zAntaye senility-death-pacifying

````y1003.017 bharadvAja mahA-buddho rAma-kramam imaM zubham | zRNu vakSyAmi tenâiva sarvaM jJAsyasi sarvadA ||1|3|17|| uktArtham eva sphuTayan phalAntaram Aha--bharadvaja iti | eka-vijJAnena sarva- vijJAnam api tat phalam ity arthaH ||1|3| bharadvAja Skylark, mahA-buddho great- Intellect rAma-kramam Rama+stages-of-life imaM this zubham pure zRNu listen vakSyAmi I will tell tena eiva thus indeed sarvaM all jJAsyasi you will know sarvadA always

Listen, Skylark, and hear the history of the most wise rAma. Knowing it, son, you will know everything always. Just listen to it now. -17-

17 Hear, O highly intelligent Bharadwaja, the auspicious course and conduct of #rAma’s life, whereby you will be able to understand everything at all times. ````y1003.018

vidyA-gRhAd viniSkramya rAmo rAjIva-locanaH | divasAny anayad gehe lIlAbhir akuto-bhayaH ||1|3|18||

vidyAgRhAd brahmacaryAzramocita-gurukula-vAsAd viniSkramyêty arthAt sarva- vidyAsthAna-grahaNottaram iti gamyate | nAsti kuto 'pi bhayaM yasya sa tathoktaH ||1|3| vidyA-gRhAd from learning-place viniSkramya returned rAmo Rama rAjIva-locana lotus-eyed divasAni days anayad came gehe home lIlAbhir with pleasures akuto-bhayaH without-any+fear

**vlm.18 The lotus-eyed #rAma, after coming out of his school, remained for many days at home in his diversions without anything to fear.

When he completed his schooling, the lotus-eyed rAma came home and spent his days in comfort, with nothing to fear. And in due course he ruled the land as the king's son; and he unleashed his people from suffering and senility. ````y1003.019 atha gacchati kAle tu pAlayaty avaniM nRpe | prajAsu vItazokAsu sthitAsu vigata-jvaram ||1|3|19||

=atha gacchati kAle tu pAlayaty avaniM nRpe prajAsu vItazokAsu sthitAsu vigata- jvaram vigata-jvaram iti saurAjyAt prajAnAM jvarAdi-pIDApi nAsti, kiM vAcyam anyAH pIDA na santÎti dyotitArtham ||1|3| atha so gacchati goes kAle in time tu but pAlayati rules avani land nRpe for the king prajAsu with people vItazokAsu free-from-grief sthitAsu condition vigata-jvaram gone-old-age

tIrtha-puNyA-zrama-zreNIr draSTum utkANThitaM manaH | rAmasyAbhUd bhRzaM tatra kadAcid guNa-zAlinaH ||1|3|20||

=tIrtha-puNya-Azrama-zreNIHin a row draSTum ut-kANThitam loGged manaH rAmasya abhUt bhRzaM stroGgly tatra kadAcid guNa-zAlinaHrAmasya manas-tIrtha- puNyAzrama--zreNIr draSTum utkaNThitam abhUd iti saMbandhaH | pUrva-zloka-stha- saptamy-antAnAm apy atraîvAnvayaH ||1|3| tIrtha-puNya-Azrama-zreNIr shrine-sacred- ashram-series draSTum to see utkANThita anxious manas Mind rAmasya of Rama abhUt was bhRzaM eagertatra there kadAcid whenever guNa-zAlinaH virtue-possessing

**vlm.20 At one time, #rAma’s mind, virtuous as he was, became anxious to see the different places of pilgrimage, cities and hermitages. ````y1003.021 rAghavaz cintayitvaivam upetya caraNau pituH | haMsaH padmAv iva navau jagrAha nakha-kesarau ||1|3|21|| nanu *** ||1|3| rAghava scion-of-Raghu-the-Swift cintayitvA with this in mind evam then upetya gone caraNau feet pituH of father haMsaH swan padmau on lotus iva as navau new jagrAha touched nakha-kesarau nail-filaments

21 So with this view, #rAma approached his father’s feet. He touched the nails of his toes like a swan lays hold of lotus buds. ````y1003.022 zrIrAma uvAca | tIrthAni deva-sadmAni vanAny AyatanAni ca | draSTum utkaNThitaM tAta mamêdaM nAtha mAnasam ||1|3|22|| nAthêti svasya pAratantrya-sUcana^artham ||1|3| tIrtha grotto, sacred spring deva- sadmAni god-houses vanAni woods, forests ca and Ayatana altars, temples utkaNThita anxious draSTum to see mAnasa mind tAta daddy nAtha lord mama to me idaM this

#rAma said:

Daddy, my mind is made up: I must visit all the sacred grottoes, holy groves, temples of the gods, places of sacrifice,--I need to see these things. 22 "O my father,"he said, "my mind desires to see the different places of pilgrimage, temples of gods, forests and homes of men. ````y1003.023 tad etAm arthitAM pUrvAM sa-phalAM kartum arhasi | na so 'sti bhuvane nAtha tvayA yo 'rthI na mAnitaH ||1|3|23|| pUrvAM prAthamikIm | na mAnito 'bhilaSitArtha-saMpAdanena na saMtoSitaH ||1|3| tad that etAm of these arthitA sought pUrvAm before sa-phalAM with-fruit arhasi ought kartum to do saH that na not asti is bhuvane on earth nAtha Lord tvayA by you yaH which arthI seeker na not mAnita honored

Whatever people ask of you, you give; so you should grant this to me. It never happened, that you denied a fair request to anyone. 23 My lord, grant me this petition, as there is no petitioner of yours on earth whom you did ever dishonor."

#rAma said:

**vAlmIkir uvAca | iti saMprArthito rAjA vasiSThena samam tadA | vicAryAmuJcad evâinaM rAmaM prathamam arthinam ||1|3|24||

amuJcad eva na putra-vizleSa-duHkhAnnAnumene ||1|3| iti saMprArthita requested rAjA King samam together vasiSThena with vasiShTha the Supreme tadA then vicArya- amuJcad conferring ||1|3|?*|| eva so enaM of them rAmaM Rama prathamam first arthinam request

ANTHILL continued:

zubhe nakSatra-divase bhrAtRbhyAM saha rAghavaH | maGgalAlaMkRta-vapuH kRta-svasty-ayano dvijaiH ||1|3|25||

zubhe on-auspicious nakSatra-divase star-day saha with bhrAtRbhyAM brothers rAghavaH the Son of the Swift maGgala-alaMkRta-vapuH blessed-ornament-wonder kRta-svasti-ayana done+svasti-blessing+walk dvijaiH by-the-twiceborn

**vlm.25 On a day of lucky stars, #rAma set out on his journey with his two brothers, Lakshman and Satrughna, having his body adorned with auspicious marks, and having received the blessings pronounced on him by the priests. So one day when the stars were right, the Scion of #raghu the Swift fared forth, showered with flowers, while the twiceborn chanted their blessings. y1003.026 vasiSTha-prahitair vipraiH zAstra-jJaiz ca samanvitaH | snigdhaiH katipayair eva rAja-putra-varaiH saha ||1|3|26|| vasiSTha-prahita vasiShTha-the-Supreme+led-by vipraiH with the twiceborn zAstra- jJaiH zAstra-knowers ca and samanvita gathered snigdha sweet katipaya a few eva indeed rAja-putra-varaiH king-son-heirs saha with

ambAbhir vihitAzIrbhir AliGgyAliGgya bhUSitaH | niragAt sva-gRhAt tasmAt tIrtha-yAtrArtham udyataH ||1|3|27||

ambAbhiH with his mothers vihita-azIrbhiH gathered-blessings AliGgya-AliGgya embraced-embraced bhUSita adorned niragAt gone-forth sva-gRhAt from-his- hometasmAt thence tIrtha-yAtra-artham grotto-pilgrimage-purpose udyata set-out

**vlm.27 He started from home on his pilgrimage after he received the blessings and embraces of his mothers. He was showered with blessings, tugged and hugged by all his mothers, when, buried in garlands, he set forth from home to make his pilgrimage. ````y1003.028

nirgataH sva-purAt paures tUrya-ghoSeNa vAditaH | pIyamAnaH pura-strINAM netrair bhRGgaûgha-bhaMguraiH ||1|3|28||

bhRGgaugha-bhaGurair bhramara-samUhavac-caJcalaiH | *** ||1|3| nirgataH gone-out sva-purAt from-own-city paureH of-the-citizenstUrya-ghoSeNa trumpet-blare vAdita sounded pIyamAna drinking pura-strINAM of-city-women netraiH with-eyes bhRGga-ogha-bhaMguraiH bee-mass- hovering

The people praised him with trumpets in his procession. The ladies of the city, with ogling eyes, sucked honey from the sight of him.

28 As he went out of his city, the citizens welcomed him with the sounds of trumpets, while the bee-like fickle eyes of the city ladies were fixed upon his lotus-like face. y1003.029 grAmINa-lalanAlola-hasta-padmApanoditaiH | lAja-varSair vikIrNAtmA himair iva himAcalaH ||1|3|29||

=grAmINa-lalanA-Alola-hasta-padma-Apana- lotus-reaching uditaiH produced lAja- varSaiH sprinkled with Rice Crispies vikIrNa-AtmA himaiH iva himAcalaH *** ||1|3| grAmINa-lalana-Alola-hasta-padma-Apana-uditaiH rustics-playing-riotous-hand-lotus- fart-rising lAja-varSaiH popcorn vikIrNa^AtmA all-covered himaiH with snows iva like hima^acala Snow-Mountain

The farmers came and danced. It was a riot. Then they threw popcorn, burying rAma, so he looked like Everest Himalaya!

29 The beautiful hands of village women threw handfuls of fried paddy rice over his body, making him appear like the Himalayas covered with snow. y1003.030

Avarjayan vipra-gaNAn parizRNvan prajAziSaH | Alokayan digantAMz ca paricakrAma jAGgalAn ||1|3|30||

=Avarjayan vipra-gaNAn pari-zRNvan addressing prajAziSaH Alokayan dig-antAMz looking back ca pari-cakrAma resolutely entered jAGgalAn Avarjayan dAnamanAdinA vazI-kurvan | jAGgalAny eva jAGgalAn jIrNAraNyAni ||1|3| Avarjayan dismissing vipra- gaNAn twiceborn-folk parizRNvan addressing prajA-aziSa people-Alokayan looking dig- antAn direction-back, backward ca and paricakrAma approached jAGgalAn the jungle

Dismissing the twiceborn wise men, he then addressed the people; and then he cast a last backward glance, as he approached the forest.

30 He dismissed the brahmins with honor and went on hearing the blessings of the people. He took a good look at the landscape around him, then proceeded towards the forest. ````y1003.031

athArabhya svakAt tasmAt kramAt kozala-maNDalAt | snAna-dAna-tapo-dhyAna-pUrvakaM sa dadarza-ha ||1|3|31||

*** ||1|3| atha so Arabhya setting forth svakAt from home tasmAt thence kramAt gradually kozala-maNDalAt Koshala CitysnAna-dAna-tapo-dhyAna-pUrvakaM ablution- charity-sacrifice-meditation+on-his-way ||1|3|/worshipped ancestors|| sa he dadarzaha saw

**vlm.32 He traveled and saw many rivers and their banks, visiting the shrines of gods, sacred forests and deserts, hills, seas and their shores far and remote from where men lived. He visited

sacred rivers and holy groves, temples, and far-away jungles and mountain-tops, and Great Ocean, Mother of Waters. ````y1003.032 nadI-tIrANi puNyAni vanAny AyatanAni ca | jaGgalAni janAnteSu taTAny abdhi-mahI-bhRtAm ||1|3|32|| krama-prAptaM saraH | vaDavAvadanaM hayagrIva-tIrtham ||1|3| nadI-tIrANi river- banks puNyAni holy vanAny groves AyatanAni temples ca and jaGgalAni jungles jana- anta people-away, remote taTa peak abdhi-mahI-bhRtAm waters-great-bearer, ocean ```y1003.033

http://en.wikipedia.org/wiki/Sarasvati_River

mandAkinImindunibhAM kAlindIM cotpalAmalAm | sarasvatIM zatadrUM ca candrabhAgAm irAvatIm ||1|3|33|| mandAkinIm indu-nibhAM kAlindIM cotpalAmalAm | sarasvatIM zatadrUM ca candra-bhAgAm irAvatIm ||1|3|33||

zrI-giriM zrI-zailam ||1|3|* mandAkinI Manadkini River indu-nibhA moon-like kAlindI kAlindI River, flowing from the Kalinda mountains; = Yamuna ca utpala-amalAm and blue-lotus+pure sarasvatI sarasvatI River zatadrU zatadru Hundredfold, now known as Sutlej ca and candra-bhAgAm Moon-like candrabhAgA River, called the Chenab ||1|3|?||*

mandAkinImindunibhAM kAlindIM cotpalAmalAm | sarasvatIM zatadrUM ca candrabhAgAm irAvatIm ||1|3|33||

He saw

the moonlike mandAkinI, and the kAlindI's sky-blue lotuses; sarasvatI, the river of the Goddess of Rivers, and the zatadru, candrabhAgA, and the great iravatI River. 33 He saw the Mandakini River, bright as the moon, the Kalindi River, clear as the lotus, and also the following rivers: Sarasvati, Satadru, Chandrabhaga, Iravati, 34 Veni, Krishnaveni, Nirvindhya, Saraju, Charmanvati, Vitasta, Vipasa and Bahudaka. http://en.wikipedia.org/wiki/sarasvatI_River http://en.wikipedia.org/wiki/Sutlej_River http://www.medlibrary.org/medwiki/Chenab_River http://en.wikipedia.org/wiki/Ravi_River ````y1003.034 veNIM ca kRSNaveNIM ca nirvindhyAM sarayUM tathA | carmaNvatIM vitastAM ca vipAzAM bAhudAm api ||1|3|34|| veNIM kevalAm | kRSNaveNIM kRSNayA saMbhinnAM tAm ||1|3|* ca and veNI Veni ||1|3|possibly the Venna River, a tributary of the Krshna, and sacred to *ziva|| ; Braid River ca and kRSNa-veNI Krshna-Braid River http://en.wikipedia.org/wiki/Krishna_River nirvindhyA Nirvindhya River, flowing from the Vindhya mountain range sarayU Sarayu River http://en.wikipedia.org/wiki/Sarayu tathA thus carmaNvatI Charmanvati River, now known as the Chambal or Fish River. http://en.wikipedia.org/wiki/Matsya_Kingdom vitastA Vitasta River, now known the Jhelum http://en.wikipedia.org/wiki/Jhelum_River ca vipAzA Vipasha River, now the Beas, associated with vasiShTha http://www.longlongtimeago.com/llta_myths_tworivers.html bAhudA ? a river in Orissa?* api also

He saw the Veni, the Krshna-Veni, and the swift Nirvindhya that flows out of the Vindhya Range; the Sarayu and leathery Charmanvati; the Vitasta, the Vipasha and Bahuda. http://en.wikipedia.org/wiki/Krishna_River ; http://en.wikipedia.org/wiki/Sarayu ; http://en.wikipedia.org/wiki/Matsya_Kingdomhttp://en.wikipedia.org/wi ; ki/Jhelum_River http://www.longlongtimeago.com/llta_myths_tworivers.html ````y1003.035 prayAgaM naimiSaM caîva dharmAraNyaM gayAM tathA | vArANasIM zrIgiriM ca kedAraM puSkaraM tathA ||1|3|35|| zrI-giri zrI-zailam ||1|3|* prayAga Prayaga, "the Junction", now Allahabad http://encyclopedia.farlex.com/Prayaga naimiSa Naimisha, the forest where Mahabharata was first sung http://www.geocities.com/Tokyo/Bridge/1771/Desh/Mb/node7.html ca eva and also dharmAraNya forest near Brahmasara?* gayA Gaya tathA also vArANasI Varanasi, Benares http://en.wikipedia.org/wiki/Varanasi zrIgiri Shrigiri* ca and kedAra Kedara on the sarasvatI* puSkara Pushkara http://en.wikipedia.org/wiki/Pushkar tathA likewise

35 He saw also the holy places of Prayaga, Naimisha, Dharmaranya, Gaya, Varanasi, Srigiri, Kedara, and Pushkara. 3.35 He saw Prayaga, Naimisha, the #dharma Forest, and Gaya, the holy place Varanasi, and Shrigiri and Kedara and the flowery Pushkara. http://encyclopedia.farlex.com/Prayaga ; http://www.geocities.com/Tokyo/Bridge/1771/Desh/Mb/node7.html ; http://en.wikipedia.org/wiki/Varanasi ; http://en.wikipedia.org/wiki/Pushkar ````y1003.036 mAnasaM ca kramasaras tathâivottara-mAnasaM | vaDavAvadanaM caîva tIrtha-vRnda ca sAgaram ||1|3|36|| krama-prAptaM saraH | ** ||1|3| mAnasa Manasa* ca and kramasaras other tributaries tathA thus eva also uttara-mAnasa upper-Manasa http://www.travelchinaguide.com/picture/tibet/lake-manasarova/index.htm vaDavAvadana the mouth of the Vadava ?* ca and eva other tIrtha- shrine vRnda other ca and sAgara ocean

36 He saw the upper Manasa and its tributary rivers; saw the mouth of the Vadava, and such shrines; saw sea. 36 He saw Lake Manasa and the northern Mansaravara lakes, and many fiery lakes and springs, the Bada, the Vindhya range and the sea. 37 He saw the fiery pool of Jwalamukhi, the great shrine of Jagannatha, the fountain of Indradumna and many other reservoirs, rivers and lakes. ````y1003.037 agnitIrthaM mahAtIrtham indradyumna-saras tathA | sarAMsi saritaz caîva tathA nadahnadAvalIm ||1|3|37|| mahAtIrthaM itÎndradyumna-saro-vizeSaNam ||1|3| agnitIrtha "Fire-shrine" Jvalamukhi?* http://home.earthlink.net/~pleiadesx/blueflame/jvalamukhi.html http://www.hindubooks.org/temples/somanatha/shiva_guardian_of_nationalresurgence /page3.htm mahAtIrtha great shrine* indradyumna-saras Indradyumna * Spring tathA thus sarAMsi saritaz rivers ca eva and also tathA thus nadahnadAvalI tributary-water- chain

37 And the Fire-Shrine; #indradyumna; rivers from rivers, manifold. ````y1003.038

svAminaM kArtikeyaM ca zAlagrAmaM tathA | sthAnAni ca catuHSaSTiM harer atha harasya ca ||1|3|38||

svAminaM kArtikeyaM Swami Kartikeya ||1|3|Karttikeya|| http://en.wikipedia.org/wiki/Velavan ca zAlagrAmaM http://www.muktinath.org/hinduism/salagrama_map.htm tathA sthAnAni places ca catuHSaSTiM sixty-four harer of Hari atha harasya Hara ca

=kuJjAMllatAgRhAn | kula-zailA himavad-AdayaH||nAnA-Azcarya-vicitrANi many- sights-wonderful catur-abdhi-taTAni ca and four-ocean-shores vindhya-mandara- kuJjAM ca Vindhya-Mandara-creepered kula-zaila-sthalAni ca and pedigreed-mountain- foothills

39 And various most wonderful places. He saw the shores of four Seas; and the Vindhya mountains, and Mount Mandara that churned the worlds; and the foothills. ````y1003.040 rAjarSINAM ca mahatAM brahmArSINAM tathaiva ca | devANAM brahmaNANAM ca pAvanAnAzramAJchubhAn ||1|3|40|| rAjarSINAm ca mahatAm brahmArSINAm tathA.eva ca | devANAm brahmaNANAm ca pAvanAn_AzramAJ_chubhAn ||1|3|40|| rAja-RSINAm ca mahatAm ## (He saw) both of Royal RSi-s ## brahmArSINAm tathA_eva ca ## as.well.as of *brahma-RSi-s ## devANAm brahmaNANAm ca ## of gods and of brAhmaNa-s ## pAvanAn_AzramAn_zubhAn ## the holy happy Azrama-s. -40- ##

3.40 He sat with the Royal #RSis, and with #RSis dwelling in Brahman; and he sat before the gods in a sacred #Azrama. 40 He visited the places of the great raja rishis and the Brahma rishis. He went wherever there was any auspicious sanctuary of the gods and brahmins. rAja-RSINAm ca mahatAm ## (He saw) both of Royal RSi-s ## brahmArSINAm tathA_eva ca ## as.well.as of *brahma-RSi-s ## devANAm brahmaNANAm ca ## of gods and of brAhmaNa-s ## pAvanAn_AzramAn_zubhAn ## the holy happy Azrama-s. -40- ## ````y1003.041 bhUyobhUyaH sa babhrAma bhrAtRbhyAM saha mAnadaH | caturSv api dig-anteSu sarvAn eva mahI-taTAn ||1|3|41|| bhUyobhUyaH more and more sa he babhrAma roved saha with bhrAtRbhyAM brothers mAnadaH mind-giving caturSv in four api indeed dig-anteSu quarters sarvAn from all eva so mahI-taTAn earth-heights

41 That most clever boy traveled with his brothers, and he saw everything to be seen, from peaks to valleys, from hills to heights. 1.3.42 ````y1003.042

amara-kinnara-mAnavam AtitaH samavalokya mahIm akhilAm imAm | upayayau svagRhaM raghu-nandano vihRta-dik-ziva-lokam ivêzvaraH ||1|3|42|| amara-kinnara-mAnavam Immortal-Whatnot-Man AtitaH duly samavalokya praised mahIm world akhilAm whole imAm this upayayau returned sva-gRhaM own-home raghu-nandano Swift-delight vihRta-dik-ziva-lokam lost-direction-*ziva-world iva like IzvaraH Powerful Ishvara

41 The party, honoring #rAma, travelled far and wide in company with his two brothers and traversed all the four quarters on the surface of the earth.

And he was honored by the gods and Whatnots and humankind everywhere; and he came home unto his home, and he was like *ziva, when he got lost and found his way back to *zivaloka, his home.

ity ArSe zrI-vAsiSTha-mahA-rAmayaNe vAlmIki vairAgya-prakAraNe tIrtha- yAtrAkaraNaM nAma tRtIyaH sargaH ||1|3|1.3||

AUUMmmmm....

The complete YVFiles in their most recent update can be downloaded at http://bit.ly/NjbdVI

Your NOTES AND COMMENTS are very welcome at [email protected] . Please report any transcription errors with a Subject line beginning with the Sarga Number, "y1xxx". Collaborators are always invited.

You received this message from the Google Groups "yoga vasishtha" group. To post to this group, send email to [email protected]

To unsubscribe from this group, send email to yoga- [email protected].

To find this Canto/sarga in YVFiles go to —> y1 —> y1xxx. Open Office copies are available in the Open Office subfolder.

A tool to convert #devanAgarI transliterations to देवनागर or several other Indic scripts is at http://learnsanskrit.org/tools/sanscript

Tags: #citta; Affection; Mind; Intellect; Affective mind; "I"-dentity;

oॐm y1003.1JA5-6 Canto 1.3: v.14ja05:2100h. -sn- 24p/4.5Kwd/49KB//+8p/~?Kwd/~10KB •• ~0/~9°C var +2/~0 – Deep freeze ending? v.14ja05:2100h. -sn- 24p/4.5Kwd/49KB//+8p/~?Kwd/~10KB •• ~0/~9°C var +2/~0 – Deep freeze ending? y1003.1JA5-6 v.13::0105:1321h. -sa- 16pp – 59KB = +1p/-1K = +3/+10 =