Saturday 20 July 2013

July 20,2013.Day 173. Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)


 Book I : Bala Kanda - The Youthful Majesties      
             14. Ashvamedha commenced as preamble to putrakameshti ritual

ततः प्रीतेषु विधिवत् द्विजेषु द्विज वत्सलः || १-१४-५५
प्रणामम् अकरोत् तेषाम् हर्ष व्याकुलित इन्द्रियः |
55b, 56a. tataH = then; dwija vatsalaH = Brahmans, patron of Dasharatha; dwijeSu priiteSu satsu = Brahmans, while happy, they are becoming;harSa vyaakula indriyaH = with happiness [coming on,] fluttering, senses; teSaam vidhivat praNaamam akarot = to them, dutifully, veneration, he made.
While those Brahmans are becoming happy then that king and the patron of Brahmans venerated them dutifully with his senses fluttering with happiness. [1-14-55b, 56a]
तस्य आशिषोऽथ विविधा ब्राह्मणैः समुदाहृताः || १-१४-५६
उदारस्य नृवीरस्य धरण्याम् पतितस्य च |
56b, 57a. atha = then; udaarasya nR^i viirasya = benevolent, king, valiant one; dharaNyaam patitasya = on ground, who is prostrating; tasya = for him; braahmaNaiH vividhaa aashiSaH sam udiiritaaH = by Brahmans, various, blessings, are chanted.
Then that benevolent and valiant King Dasharatha prostrated on ground venerating the Brahmans, and the Brahmans too chanted various blessing hymns on that prostrating king. [1-14-56b, 57a]
The blessings are also Vedic hymns and particular parts of Vedic hymns are chanted for particular occasion called aashiirwachana hymns. To date this practice is continued where a Brahmin priest is commissioned to perform even a domestic ritual. In effect, it shall be construed that these are not the blessings of the Brahmin priests who are chanting, but it is the blessing of Veda itself.
ततः प्रीत मना रजाअ प्राप्य यज्ञम् अनुत्तमम् || १-१४-५७
पाप अपहम् स्वर् नयनम् दुस्तरम् पार्थिवर्षभैः |
57b, 58a. tataH raajaa = then, king; paapa apaham swar nayanam = sin, removing, to heaven, leading; parthiva rSabhaiH dustaram = by kings, best ones, impossible to undertake; anuttamam yaj~nam = excellent, ritual; praapya = having achieved; priita manaa = gladdened, at heart, [abhavat = he became.]
Then that king is gladdened at heart for the successful achievement of the completion of that excellent ritual that removes sin and that leads to heaven as well, and that which cannot be undertaken by many of the best kings. [1-14-57b, 58a]
ततोऽब्रवीत् ऋश्य्शृंगम् राजा दशरथः तदा || १-१४-५८
कुलस्य वर्धनम् त्वम् तु कर्तुम् अर्हसि सुव्रत |
58b, 59a. tataH = thereafter; raajaa dasharatha = king, Dasharatha; tadaa = then; R^iSyasR^ingam abraviit = to Rishyasringa, said; su vrata = oh, one with best vows; tvam tu = you, alone; kulasya vardhanam = dynasty's, expansion [oriented ritual]; kartum arhasi = to perform, it is apt of you.
Thereafter king Dasharatha said to sage Rishyasringa thus, "oh, sage with best vows, you alone are eligible to perform the ritual for the expansion of my dynasty." [1-14-58b, 59a]
तथेति च स राजानम् उवाच द्विजसत्तमः |
भविष्यन्ति सुता राजन् चत्वारः ते कुलोद्वहाः || १-१४-५९
59b, c. dwija sattamaH = Brahmin, the best; tathaa iti = like that only; raajaanam uvaacha = to king, said; raajan = oh, king; te kula udvahaH = your, dynasty, to ennoble; chatvaaraH sutaa bhaviSyanti = four, sons, there will be.
That best Brahman Rishyasringa saying yes to the proposal, said this to king Dasharatha, "oh, king, there will be four sons to you that ennoble your dynasty. [1-14-59b, c]
स तस्य वाक्यम् मधुरम् निशंय
प्रणंय तस्मै प्रयतो नृपेन्द्र |
जगाम हर्षम् परमम् महात्मा
तम् ऋष्यश्ऱ्^ङ्गम् पुनरपि उवाच || १-१४-६०
60. tasya vaakyam madhuram nishamya = he [the king,] his [Sage's,] words, sweet ones, on hearing; saH nR^ip indra = he, that king, of kings;jagaama harSam paramam mahaatmaa = went into, gladness, very much, great-souled; praNamya tasmai prayataH = venerating, to him, again; tam R^iSyashR^i~Ngam punaH api uvaacha = to him, to Rishyasringa, again said.
On hearing the sweet words of Sage Rishyasringa, he that king of kings Dasharatha went into a state of ecstasy and venerating that great soul, Rishyasringa, again said this to him. [1-14-60]

yajna - the Vedic Ritual

Vedic yajna-s are the rituals of many kinds. Mainly there are 21 types of these yajna-s, 1] sapta paaka yajna-s are 7; 2] sapta havir yajna-s are 7; 3] sapta soma yajna-s are 7. Apart from these rituals, there are rituals for the overall development of society at large, called abhyudayaka yajna-s and under them categorised are: 1]ashvanmedha, 2] raajasuuya, 3] paunDariika, 4] bR^ihaspati sava, and some more are there. These grand scale rituals require a great patronage and support, not only of money but also of a variety of paraphernalia that go into the ritual. Hence only kings and emperors of yester years could conduct them.
The yaaga shaala The Hall of Vedic ritual will be erected with platforms containing areas 1] yuupa stambha-s wooden posts to which the animals are tied. There will be 21 such posts, staked in the Vedic ritual hall, along with a half post staked near at the main altar; 2] uttara vedi, posterior platform; 3] dasha pada, platform for scholars; 4] havirdhaana, place for oblatory paraphernalia; 5] sadas, place for assemblages; 6] agnihotra shaala, place of sacrificial fire; 7] vedi, main Altar of Fire; 8] patnii shaala, place for the wife / wives of the performer and other females. The main activity of the ritual is around the vedi, the 7th item as above, where a garuDa vedi, an Eagle shaped Alter of Fire will be constructed with bricks, where the brick laying and paving itself is a ritual, called iSTikaa chayana . Into this yajna vedi, Altar of Fire, all the oblations are poured.
The Hindu temples will be built in accordance with the layout of yajna shaala, since the daily puuja, at home or in a temple, is a micro-yajna, equable to Vedic Ritual itself. The layout of the temple is comparable to the above layout of yajna shaala .
1] dhavaja sthambha, flag post; 2] bali griha, sacrificial house; 3] bali piiTtha sacrificial platform, where usually the fruits, coconuts, prasada, food items etc., are presented to the deity firstly, before the devotee partakes them, as a kind of sacrifice; 4] havirdhana, preparatory places for havis, the food for sacrifice, usually in north-east or south-west corners; 5] mandapa open hall, where Vedic recitations are chanted; 6] garbha griha, sanctum sanctorum, in this there are two places one is, 7] pratishtha, the place where the picturesque idol is installed, and the other, 8] shakti sthaana, where the power of the installed deity will be installed, in the form of an yantra, a geometrical layout or other form. [For more information, please turn to The cultural Heritage of India, Vol IV, Religion.]
The next epitome of yajna, is human body. It is said that deho devalayaH proktaH ‘human body itself is a temple...’ The above places of Ritual Hall or a Temple are located on body as this: 1] sthuupi [kalasha], the top most golden pot of flagpoist of temple; 2] mahaa nashi the right nostril and kshudra nasi, left nostril; 3]shikhara, temple tower; 4] ghaTa, neck like structure; 5] prastaaram, shoulder like structure of temple; 6] paada, trunk of temple; 7] adhiSTaana, elevation; 8] upa piiTha, secondary seating. This is compared with human body as: Item 1] to human pate with hair-locks; 2] eye - on right and nose on left [for humans have one-eyed vision of God, where God is Omniscient; 3] face; 4] neck; 5] shoulders; 6] arms; 7] leg and thigh; 8] foot.
‘A temple is not a home of god but it is the form of god... the temple layout is the extended form of the rhythm of the innerspace of humans, called dahara aakaasha similar to cosmos of the universe...' [cf. What is a temple? What is its significance? Ganapathi Sthapati, Vaastu Vedic Research Foundation, Chennai, India.] Thus human body itself is identified with the temple, and the temple in turn with Vedic yajna shaala , and therefore it is said to keep the body clean and mind pure... which again is a Vedic import.
The grand scale yajna-s as described in these epics like Ramayana and Maha Bharata are non-existent. But in recent times, such types of yajna-s were conducted on two occasions, once in 1975 and again in 1990. Here are some excerpts from The Indian Express, daily newspaper, published during May 1990: ‘Prof. Frits Staal, with financial assistance from several American funding agencies including the Smithsonian Institute and the Rockefeller Foundation, organized the agni chayana ritual in 1975. In spite of innumerable hurdles, Staal succeeded in persuading the elderly nambudri-s [scholarly priests of Vedic lore] to put together a team of ritualists old and young, give them through training, hold rehearsals for several months and finally put up performance for filming and documentation. Staal followed this up with the publication of his book called Agni ...'
Readers who are interested to know more about yajna, the Vedic ritual, may please look for the works of Prof. Frits Staal, Indologist, at whose instance such rituals were conducted in Southern India. The two-volume book of Prof. Frits Staal: AGNI: The Vedic Ritual of the Fire Altar, running over some two thousand pages. Another book is The Mantra, which is an attempt to analyse the Vedic Hymns, published by State University of New York Press, State University Plaza, Albany, N.Y., 12246, also now available with Indian Book Centre, Delhi
According to Staal, a Vedic ritual is very different from a health cure, a psychoanalyst session, an anthropological meeting or a religious service. Staal maintains that a Vedic ritual follows its own principles and leads a life of its own. He points out that a Vedic ritual requires very detailed and specific knowledge. He estimates that the extent of specialised knowledge needed to put the sacrificial altar together ritually is on a par with the extent of technical knowledge required to build an aeroplane. ‘The bird shaped altar is in fact a kind of aeroplane…’ says Stall ‘only it takes off in a different way…’ Scientific evaluations were also made on the changes occurred on physical and metaphysical levels on the individuals who performed the ritual, by experts from Canada and in association with Prague Institute of Czechoslovakia. Kirlion photography was also undertook by Mrs. Rose Mary Steel from London to record aura or the Electro-magnetic radiation around the human organism and hundreds of pictures of not only the performers but also of the visiting people and of their finger tips are recorded.
Usually at the end of any Vedic ritual the Hall of Ritual, a thatched shed, will be put to fire. This called puurNa aahuti, complete oblation into fire. And then a rain occurs. It used to rain every time when the ritual is totally offered as an oblation into fire at the conclusion of such a ritual. ‘The association between the yajna and rain is indelible. Did it rain on [the day of puurNa aahuti ] i.e., May 9, 1990? It did...’ The Illustrated Weekly of India, May 27, 1990.
इति वाल्मीकि रामायणे आदिकाव्ये बाल काण्डे चतुर्दशः सर्गः ||

Thus, this is the end of 14th chapter in Bala Kanda of Valmiki Ramayana, the First Epic poem of India.

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                                   www.valmikiramayan.net

July 20,2013.Day 250 . BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 6.TEXT :29

Chapter 6. Sankhya-yoga
TEXT 29
sarva-bhuta-stham atmanam
sarva-bhutani catmani
iksate yoga-yuktatma
sarvatra sama-darsanah
SYNONYMS
sarva-bhuta-stham--situated in all beings; atmanam--the Supersoul;sarva--all; bhutani--entities; ca--also; atmani--in the self; iksate--does see; yoga-yukta-atma--one who is dovetailed in Krsna consciousness;sarvatra--everywhere; sama-darsanah--seeing equally.
TRANSLATION
A true yogi observes Me in all beings, and also sees every being in Me. Indeed, the self-realized man sees Me everywhere.

PURPORT
A Krsna conscious yogi is the perfect seer because he sees Krsna, the Supreme, situated in everyone's heart as Supersoul (Paramatma). Isvarah sarva-bhutanam hrd-dese 'rjuna tisthati. The Lord in His Paramatma feature is situated within both the heart of the dog and that of a brahmana.The perfect yogi knows that the Lord is eternally transcendental and is not materially affected by His presence in either a dog or a brahmana. That is the supreme neutrality of the Lord. The individual soul is also situated in the individual heart, but he is not present in all hearts. That is the distinction between the individual soul and the Supersoul. One who is not factually in the practice of yoga cannot see so clearly. A Krsna conscious person can see Krsna in the heart of both the believer and the nonbeliever. In thesmrti this is confirmed as follows: atatatvac ca matrtvac ca atma hi paramo harih. 
The yogi sees equally because he sees that all living entities, although in different situations according to the results of fruitive work, in all circumstances remain the servants of God. While in the material energy, the living entity serves the material senses; and while in spiritual energy, he serves the Supreme Lord directly. In either case the living entity is the servant of God. This vision of equality is perfect in a person in Krsna consciousness.


Friday 19 July 2013

July 19,2013.Day 249 . BHAGAVAD GITA - As It Is.Original by His Divine Grace Srila Prabhupada. Chapter 6.TEXT :28

 
Chapter 6. Sankhya-yoga
TEXT 28
 
yunjann evam sadatmanam 
yogi vigata-kalmasah 
sukhena brahma-samsparsam 
atyantam sukham asnute
SYNONYMS
yunjan--thus being engaged in yoga practice; evam--thus; sada--always; atmanam--self; yogi--one who is in touch with the Supreme Self;vigata--is freed from; kalmasah--all material contamination; sukhena--in transcendental happiness; brahma-samsparsam--being in constant touch with the Supreme; atyantam--highest; sukham--happiness; asnute--attains.
TRANSLATION
Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness.

PURPORT
Self-realization means knowing one's constitutional position in relationship to the Supreme. The individual soul is part and parcel of the Supreme, and his position is to render transcendental service to the Lord. This transcendental contact with the Supreme is called brahma-samsparsa.
 

 
 

July 19,2013.Day 172. Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

                                     Book I : Bala Kanda - The Youthful Majesties      
             14. Ashvamedha commenced as preamble to putrakameshti ritual
एवम् उक्तो नरपतिः ब्राह्मणैः वेद पारगैः |
गवाम् शत सहस्राणि दश तेभ्यो ददौ नृपः || १-१४-५०
दश कोटि सुवर्णस्य रजतस्य चतुर् गुणम् |
50, 51a. narapatiH = people's lord; nR^ipaH = that king veda paaragaaH braahmaNaiH = by Vedic scholars, Brahmans; evam uktaH = thus, one who is said so the king; tebhyaH = to them; gavaam dasha shata sahasraaNi = cows, hundred, thousand, ten [ten lakhs i.e., 10,00,000, a million]; suvarNasya = of gold [coins]; dasha kotiH = ten of, ten million; rajatasya chatur guNam = silver [coins,] four, times [of gold coins]; dadau = he gave.
The king Dasharatha, the lord of people, thus requested by the scholarly Vedic Brahmans gave them millions of cows, ten of ten million gold coins, and the silver four times thereof. [1-14-50, 51a]
Silver is prohibited for donation in such rituals, but here it is being given as barter for the lands earlier donated, hence it is an acceptable item.
ऋत्विजः च ततः सर्वे प्रददुः सहिता वसु || १-१४-५१
ऋष्यशृन्गाय मुनये वसिष्ठाय च धीमते |
51b, 52a. tataH ritwijaH sarve sahitaa = then, officiating priests, all, collectively; vasu = that wealth; R^iSyasR^ingaaya munaye vashiSThaaya cha dhiimate= to Rishyasringa, to Sage Vashishta, also, enlightened; pradaduH = they gave.
Then all those officiating priests collectively gave that wealth to sage Rishyasringa and to the enlightened sage Vashishta. [1-14-51b, 52a]
 
 
ततः ते न्यायतः कृत्वा प्रविभागम् द्विजोत्तमाः || १-१४-५२
सुप्रीत मनसः सर्वे प्रत्यूचुः मुदिता भृशम् |
52b, 53a. tataH = then; su priita manasaH = well, satisfied, at heart; te dwijottamaaH = those, Brahmans, best ones; sarve = all of them; nyaayataH = justifiably; pra vibhaagam kR^itvaa = dividends, on distributing [among themselves]; bhR^isham muditaaH = highly, gladdened [we are]; thus; prati uuchuH = they said.
Then all of those Brahmans are well satisfied at heart and distributed among themselves the wealth passed on by Rishyasringa and Vashishta, and then they said, "We are highly gladdened." [1-14-52a, 53a]
ततः प्रसर्पकेभ्यस्तु हिरण्यम् सुसमाहितः || १-१४-५३
जांबूनदम् कोओटि संख्यम् ब्राह्मणेभ्यो ददौ तदा |
53b, 54a. tataH = thereafter; tada = then; susamaahitaH = sincerly [the king]; prasarpakebhyaH braahmaNebhyaH = to those who have come to see the ritual, to Brahmans; koti samkhyam = one crore [ten million,] in number; jaambuunadam = [the gold that has come out] of Jambu river; hiraNyam = coins; dadau= donated.
Then to the other Brahmans who arrived there to see the ritual, King Dasharatha sincerly donated ten million gold coins. [1-14-53b, 54a]
दरिद्राय द्विजाय अथ हस्त आभरणम् उत्तमम् || १-१४-५४
कस्मै चित् याचमानाय ददौ राघव नंदनः |
54b, 55a. atha = then; raaghava nandana = Raghava's descendent; yaachamaanaaya kasmaiH daridraaya dwijaaya = one who is beseeching, someone, impoverished, Brahman; uttamam hasta aabharaNam dadau = excellent, hand's, ornament, gave.
That descendent of Raghava dynasty gave an excellent hand ornament to someone who is an impoverished Brahman and who is beseeching. [1-14-54a, 55a]
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Living In Constant Fear Can Kill You : Dada J.P.Vaswani


Mr and Mrs Kapoor lived on the top floor of a high-rise building overlooking the sea, in an exclusive suburb of Mumbai. For several years after they moved into their apartment, the other flat on their floor remained vacant. It was said that he owners lived abroad, and 
were not likely to live here. The Kapoors were very happy with that they had exclusive use of the common terrace. They lined the corridors and landing with their potted plants. They enjoyed the common areas with the smugness of the man who said, “I am monarch of all that I survey”.
Nearly ten years after they came to live there, the neighbours returned. The Kapoors were dismayed when they they heard the din, bustle and laughter of children and adults as their new neighbours settled in.
Soon, the doorbell rang. Mr Kapoor who had been looking through the peep-hole tiptoed back into the living room and said to his wife, “They are here! The lady is carrying a bowl.” “What a nuisance,” sighed Mrs Kapoor. “I daresay she has come to borrow sugar or tea, or some such thing.” “Don’t encourage those kind of things!” hissed Mr Kapoor. “Turn them away immediately. Otherwise they will start knocking at our door for every little reason.” With her lips firmly pursued and a hostile frown on her brows Mrs Kapoor walked up to the door and opened it unsmilingly. “Good morning!” greeted the couple at the door. The lady held out a crystal bowl filled with delicious mithai and dry fruits. “We are your new neighbours and we have brought you a little prasad from our house-warming puja!” With a little gesture of friendship, the neighbours had won over the selfish Kapoors. 
 

Charity may begin at home, but it would indeed be a pity if it stays there. Sadhu T L Vaswani would say: Give! Give! Give! Give not only to those you love – but also to those who do not love you. Give especially to the unfortunate and the deprived – give to those who you don’t want to give! You will receive much from your giving – you can achieve freedom from fear!” . I know many wealthy men who constantly live in fear of losing their profits. Even their blood pressure seems to rise and fall with the rise and fall of shares in the stock market. They fear taxes; they fear raids; they fear falling interest rates. It is not just money that makes a man rich. He who gives is richer than he who hoards his wealth, for the hoarder is under psychological pressure – constantly worried about losing what he has. Such a man is impoverished – regardless of how much he has. When you give, you experience spiritual power, well-being and vitality. When you give, you are alive. You experience an overflowing sense of abundance and joy. This is why giving is so much more joyous than receiving. The greatest gifts are those of love, encouragement, inspiration, kindness, compassion and forgiveness.
Prophet Muhammad said, “A man’s true wealth hereafter is the good he does in this world to his fellow men. When he dies, people will say, ‘What property he has left behind him?’ But the angels will ask, ‘What good deeds has he sent before him?” Therefore, I urge you to give and you will be abundantly blessed with the peace and joy. 


 

Wednesday 17 July 2013

July 17,2013.Day 171. Srimad Valmiki Ramayan - The First Epic Poem Of India. (Continued)

                                   Book I : Bala Kanda - The Youthful Majesties     
             14. Ashvamedha commenced as preamble to putrakameshti ritual


प्राचीम् होत्रे ददौ राजा दिशम् स्वकुल वर्धनः
अध्वर्यवे प्रतीचीम् तु ब्रह्मणे दक्षिणाम् दिशम् || १-१४-४३
उद्गात्रे च तथा उदीचीम् दक्षिणैएषा विनिर्मिता |
अश्वमेधे महायज्ञे स्वयंभु विहिते पुरा || १-१४-४४
43,44. sva kula vardhanaH = self, dynasty, developer [to promote his own dynasty]; raajaa = king; hotre praachiim disham dadau = to hota, east, side, donated; adhvaryane patiichiim tu = to adhvaryu, west [side,] and; brahmaNe dakshiNa dishaam = to Brahma, southward, direction; tathaa = thus; udgaatre udiichiim = to udgaataa, northern side gave away; puraa svayambhuu vihite = earlier, by the Self-Created Brahma, as ordained; aswamedhe mahaa yaj~ne = in aswamedha, great ritual; eSaa dakshiNa vinirmitaa = this way, donation, built [stipulated].
As the promoter of his own dynasty that king Dasharatha donated eastern side to hota, western to adhvaryu, and southern to brahma. And to udgaata northern side is given in donation. These were the donations stipulated in that great ritual, ashwamedha, by the Self-Created Brahma from earlier times. [1-14-44,43]
क्रतुं समाप्य तु तदा न्यायतः पुरुषर्षभः |
ऋत्विग्भ्यो हि ददौ राजा धराम् ताम् कुलवर्धनः || १-१४-४५
45. pursharSabha raajaa = man, the best king Dasharatha; kula vardhana = dynasty, promoter of; kratum samaapya = ritual, on completing; tadaa nyaayataH= then, justifiably; taam dharaam R^itvigbhyaH dadou = those, lands, to ritwiks, donated.
On completing the ritual thus that best man Dasharatha justifiably donated those lands to the officiating priests, called ritwiks, to promote of his dynasty. [1-14-45]
एवम् दत्त्वा प्रहृष्टो अभूत् श्रीमान् इक्ष्वाकु नन्दन |
ऋत्विजः तु अब्रुवन् सर्वे राजानम् गत किल्बिषम् || १-१४-४६
46. evam dattvaa = thus, having given; shriimaan ikshvaaku nandana = that glorious one, in Ikshvaku dynasty, on born in; prahR^iSTaH abhuut = gladdened, he became; tu = but; sarve R^itwijaH = all, officiating priests; raajaanam gata kilbiSam = to king, who by now is rid of, sin; abruvan = said.
Thus on giving away the vast expanses of his kingdom he that glorious one born in Ikshvaku dynasty is gladdened, but all the officiating priests said to the king who by now is rid of his sins. [1-14-46]
भवान् एव महीम् कृत्स्नाम् एको रक्षितुम् अर्हति |
न भूंया कार्यम् अस्माकम् न हि शक्ताः स्म पालने || १-१४-४७
47. bhavaan ekaH eva = you, alone, only; kR^itsnaam mahiim rakSitum arhati = in its entirety, earth, to protect, are capable; asmaakam bhuumyaa na kaaryam = for us, with lands, no, work; na paalane shaktaa sma = not, in ruling, capable, we are.
"You alone are capable to protect the earth in its entirety, and there is no use for us with these lands, and we are not capable to rule it, either." Thus the priests are addressing the king. [1-14-47]
रताः स्वाध्याय करणे वयम् नित्यम् हि भूमिप |
निष्क्रयम् किंचित् एव इह प्रयच्छतु भवान् इति || १-१४-४८
48. vayam nityam = we, always; svaadhyaaya karaNe = in self study of teachings; rataaH = preoccupied; bhavaan = you; bhuumi pa = oh, land, ruler of king; iha = in this aspect; kimchit niSkrayam = something, price [ay modest thing]; prayacChatu iti = now, be given, by thus.
"We are always preoccupied with self-study and teaching of scriptures, oh, king, thus you may give us something else in barter, any modest thing. " [1-14-48]
मणि रत्नम् सुवर्णम् वा गावो यद् वा समुद्यतम् |
तत् प्रयच्छ नरश्रेष्ट धरण्या न प्रयोजनम् || १-१४-४९
49. nara shreSTa = man, the best; maNi ratnam suvarNam vaa = gems, best, gold, or; gaavaH yat vaa samudyatam = cows, whatever, else, [whatever that is,] available; tat pra yacCha- = that, you may give; dharaNyaa prayojanam na = with vast expanses, what is the use, none.
"Let best gems, gold, or cows or anything else that is available you may give us, what is the use of these vast expanses to us." So said the scholars. [1-14-49]
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