fm6079 2.oc28 What chUDAlA Sees .z31

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Oct 28, 2019, 8:01:51 AM10/28/19

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fm6079 2.oc28 What chUDAlA Sees .z31

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Oॐm

What Chuudaalaa Sees

Vasishtha said—

6.79.1

dina~anudinam iti_eSA svAtmA-rAmatayA tayA |

nityam antar-mukhatayA babhUva prakRti-sthitA ||6|79|01||

दिन~अनुदिनम् इति_एषा स्वात्मा-रामतया तया ।

नित्यम् अन्तर्-मुखतया बभूव प्रकृति-स्थिता ॥ ६।१७९।१॥

dina~anudinam iti_eSA svAtmA-rAmatayA tayA |

nityam antar-mukhatayA babhUva prakRti-sthitA ||6|79|01||

dina_anudinam iti - and so day after day =

eSA – she =

sva.AtmA-rAmatayA tayA – on.account.of her own.Self-enjoyment =

nityam – always =

antar-mukhatayA – turned inwards =

babhUva – she was =

prakRti-sthitA – stationed in prakRti, the world of practise.

she is without passion; she was

uninvolved ("friend or enemy?");

she knew no pro nor con--and that

is how she walked the walking world.

/Day followed day, and all the day she was enraptured in her Self,

looking always within; though in the world, she was not of the world.

*vlm.1 VASISHTHA continued:—Thus did the princess live day by day in the rapture of her soul; and with her views concentrated within herself, she lived as in her own and proper element.

*sv.1 VASISTHA continued: Day by day, the queen grew more and more introverted, rejoicing more and more in the bliss of the self.

nI.rAgA nir.upAsaGgA nir.dvandvA ni:samIhitA |

na jahAti na ca_Adatte prakRta~AcAra-cAriNI ||6|79|02||

नी.रागा निर्.उपासङ्गा निर्.द्वन्द्वा निःसमीहिता ।

न जहाति न च_आदत्ते प्रकृत~आचार-चारिणी ॥ ६।१७९।०२॥

nI.rAgA nir.upAsaGgA nir.dvandvA ni:samIhitA |

na jahAti na ca_Adatte prakRta~AcAra-cAriNI ||6|79|02||

nI.rAgA – without passion =

nir.upAsaGgA - uninvolved =

nir.dvandvA – without dualities =

nir.samIhitA – not attached =

na jahAti na ca Adatte – she did not wish for or against =

prakRta~AcAra+cAriNI – while walking the way of prakRti, the day-to-day world.

*vlm.2. She had no passion nor affection, nor any discord nor desire in her heart; she neither coveted nor hated anything, and was indifferent to all; but persistent in her course, and vigiliant in her pursuit (after her self perfection).

*sv.2 She was utterly free from craving and from attachment. Without abandoning anything and without seeking anything, she was natural in her behaviour and spontaneous in her actions.

*jd.2 - nI.rAgA – without passion = nir.upAsaGgA - uninvolved = nir.dvandvA – without dualities = nir.samIhitA – not attached = na jahAti na ca Adatte – she did not wish for or against = prakRta~AcAra+cAriNI – while walking the way of prakRti, the day-to-day world.

paritIrNa-bhava~ambhodhi: zAnta-saMdeha-jAlikA |

paramAtma-mahAlAbha-paripUrNa~antara.AtmanA ||6|79|03||

परितीर्ण-भव~अम्भोधिः शान्त-संदेह-जालिका ।

परमात्म-महालाभ-परिपूर्ण~अन्तर.आत्मना ॥ ६।१७९।०३॥

paritIrNa-bhava~ambhodhi: zAnta-saMdeha-jAlikA |

paramAtma-mahAlAbha-paripUrNa~antara.AtmanA ||6|79|03||

paritIrNa-bhava_ambhodhi: – with crossing the ocean of existence =

zAnta-saMdeha-jAlikA – having calmed a storm of doubt =

paramAtma-mahAlAbha-paripUrNa_antara~AtmanA –

by-means.of a self overflowing within with the great attainment of the Supreme Self....

*vlm.3. She had got over the wide gulf of the world, and freed herself from the entangling snare of doubts (and the horns of dilemmas); she had gained the great good of knowing the supreme soul, which filled her inward soul.

*sv.3-4 All her doubts were at rest. She had crossed the ocean of becoming. She rested in an incomparable state of peace.

01 02 03

vizrAntA suciram zrAntA ghana-labdha-padAntare |

sarva~upama~atItatayA jagAma_a-vyapadezyatAm ||6|79|04||

विश्रान्ता सुचिरम् श्रान्ता घन-लब्ध-पदान्तरे ।

सर्व~उपम~अतीततया जगाम_अ-व्यपदेश्यताम् ॥ ६।१७९।०४॥

vizrAntA suciram zrAntA ghana-labdha-padAntare |

sarva~upama~atItatayA jagAma_a-vyapadezyatAm ||6|79|04||

calmed in her long repose, within her firmly-gotten state, because

she was beyond every comparison she was admired by all.

vizrAntA suciram zrAntA – calmed in her long repose =

ghana-labdha-pada_antare – within her firmly-gotten state =

sarva_upamA-atItatayA – because she was beyond every comparison =

jagAma avyapadezyatAm – she came to blamelessness / beyond description.

vyapadezya . to be designated or indicated or named R. Pat. S3am2k.; to be censured or blamed Hariv.

*vlm.4. She found her rest in God after her weariness of the world, and in her state of perfect bliss and felicity; and her name sounded in the lips of all men, as the model of incomparable perfection.

*sv.3-4 All her doubts were at rest. She had crossed the ocean of becoming. She rested in an incomparable state of peace.

*jd.4 - vizrAntA suciram zrAntA – calmed in her long repose = ghana-labdha-pada_antare – within her firmly-gotten state = sarva_upamA-atItatayA – because she was beyond every comparison = jagAma avyapadezyatAm – she came to blamelessness / beyond description.

iti sA bhAminI tasya cUdAlA vara-varNinI |

svalpena_eva hi kAlena yayau vidita-vedyatAm ||6|79|05||

इति सा भामिनी तस्य चूदाला वर-वर्णिनी ।

स्वल्पेन_एव हि कालेन ययौ विदित-वेद्यताम् ॥ ६।१७९।०५॥

iti sA bhAminI tasya cUdAlA vara-varNinI |

svalpena_eva hi kAlena yayau vidita-vedyatAm ||6|79|05||

iti sA bhAminI - so that foxy lady =

tasya

cUdAlA vara-varNinI

svalpena eva hi kAlena – after a very little time =

yayau vidita-vedyatAm – she came to know what should be known.

*vlm.5. Thus this lady—the princess chudála, became in a short time, acquainted with the true God (lit. knowing the knownable one), by the earnestness of her inquiry.

*sv. Thus within a very short time she had reached the realisation that this world-appearance will also disappear in the same way in which it came into being! She shone radiant in the light of self-knowledge.

yathA_ayam Agata: kazcit jAgata: spanda-vibhrama: |

tathA vilIyate sarvam tattva-jJAnavati svayam ||6|79|06||

यथा_अयम् आगतः कश्चित् जागतः स्पन्द-विभ्रमः ।

तथा विलीयते सर्वम् तत्त्व-ज्ञानवति स्वयम् ॥ ६।१७९।०६॥

yathA_ayam Agata: kazcit jAgata: spanda-vibhrama: |

tathA vilIyate sarvam tattva-jJAnavati svayam ||6|79|06||

yathA - as =

ayam Agata: - it has come to =

kazcit jAgata: spanda-vibhrama: - a sort of world of vibrant delusion =

tathA - thus =

vilIyate sarvam - everything disappears =

tattva-jJAnavati svayam - as.if in the Thatness-Wisdom itself.

*vlm.6. The errors of the world subside in the same manner, under the knowledge of truth, as they rise in the human mind by its addictedness to worldliness.

यथायमागतः कश्चिज्जागतः स्पन्दविभ्रमः ।
तथा विलीयते सर्वं तत्त्वज्ञानवति स्वयम् ।। ६
VA - as unexpectedly in indescribable Self vibration of delusion appears,
so also all delusions are gone by themselves at the knowledge of the truth
यथायमागतः कश्चिज्जागतः स्पन्दविभ्रमः ।

तथा विलीयते सर्वं तत्त्वज्ञानवति स्वयम् ।। ६

VA - as unexpectedly in indescribable Self vibration of delusion appears,

so also all delusions are gone by themselves at the knowledge of the truth

AS: Just as the illusion of the active world came about (arose by itself in a person ignorant of the truth), it all dissolves by itself when one possesses the knowledge (of Brahman).
Note:
तत्त्वज्ञानवति is a सति सप्तमी!
*jd.6 - yathA - as = ayam Agata: - it has come to = kazcit jAgata: spanda-vibhrama: - a sort of world olf vibrant delusion = tathA - thus = vilIyate sarvam - everything disappears = tattva-jJAnavati svayam - as.if in the Thatness-Wisdom itself.

04 05 06

adRSTa-sakale zAnte pade vizrAntim etya sA |

rarAja zarat-accha~abhra-mAlA_iva gata-sampramA ||6|79|07||

अदृष्ट-सकले शान्ते पदे विश्रान्तिम् एत्य सा ।

रराज शरत्-अच्छ~अभ्र-माला_इव गत-सम्प्रमा ॥ ६।१७९।०७॥

adRSTa-sakale zAnte pade vizrAntim etya sA |

rarAja zarat-accha~abhra-mAlA_iva gata-sampramA ||6|79|07||

adRSTa-sakale zAnte pade – in a wholly unseeing peaceful state =

vizrAntim etya sA – she has come to Repose =

rarAja zarad-accha_abhra-mAlA_iva

gata-sampramA - x.

*vlm.7. After she had found her repose in that state of perfect blessedness, wherein the sight of all things is lost in its dazzling blaze. She appeared as bright as a fragment of autumnal cloud, that is ever steady in its place.

anAkulA samAlokam a-sambandha~AtmanA_Atmani |

jarat gavI_iva zaila~agram satRNam prApya saMsthitA ||6|79|08||

अनाकुला समालोकम् अ-सम्बन्ध~आत्मना_आत्मनि ।

जरत् गवी_इव शैल~अग्रम् सतृणम् प्राप्य संस्थिता ॥ ६।१७९।०८॥

anAkulA samAlokam a-sambandha~AtmanA_Atmani |

jarat gavI_iva zaila~agram satRNam prApya saMsthitA ||6|79|08||

she was untroubled, in the world

without connexions. She was like

the cow who found a grassy field

on a mountain, and settled there.

an.AkulA – she was untroubled / out of the herd =

samAlokam – when beholding – the world =

a.sambandhA – without Connexions – without relations =

AtmanA Atmani – by herself in the Self =

jarat gavI iva – like an aging cow – or "bull"! vlm =

zaila.agram sa.tRNam prApya – having-got a grassy mountain.top =

saMsthitA – settled.

*vlm.8. Apart from and irrelated with all, she continued in the meditation of the spirit in her own spirit, as the aged bull remained careless on the mountain top, where he happened to find a verdant meadow for his pasture.

स्व.विवेक-घन~अभ्यास-वशात् आत्मा_उदयेन सा ।

शुशुभे शोभना पुष्प-लता_इव_अभिनव_उद्गता ॥ ६।१७९।०९॥

sva.viveka-ghana~abhyAsa-vazAt AtmA_udayena sA |

zuzubhe zobhanA puSpa-latA_iva_abhinava_udgatA ||6|79|09||

as self-discernment became firm through her practice, the rising of

herSelf shone, glorious as a flowering vine just come-into bloom.

sva.viveka-ghana_abhyAsa-vazAt - her self-discernment becoming firm through practice =

Atma_udayena - with the arising of Self =

sA zuzubhe zobhanA – she shone in glory =

puSpa-latA iva – like a flowering vine =

abhinava_udgatA – coming into bloom.

nava . abhinava . mf(आ)n. quite new or young , very young , fresh

*vlm.9. By her constant habit of loneliness, and the elevation of her soul in her solitude, she became as fresh as the new grown plant, with her blooming face shining as the new blown flower.

*jd.9 - sva.viveka-ghana_abhyAsa-vazAt - her self-discernment becoming firm through practice = Atma_udayena - with the arising of Self = sA zuzubhe zobhanA – she shone in glory = puSpa-latA iva – like a flowering vine = abhinava_udgatA – coming into bloom.

07 08 09

अथ ताम् अनवद्य_अङ्गीम् कदाचित् स* शिखिध्वजः ।

अपूर्व-शोभाम् आलोक्य स्मयमान* उवाच ह ॥ ६।१७९।१०॥

atha tAm anavadya_aGgIm kadAcit sa* zikhidhvaja: |

apUrva-zobhAm Alokya smayamAna* uvAca ha ||6|79|10||

seeing that blameless lady, once

Shikhi-dhvaja, beholding her

unprecedented radiance,

smiled with surprise, and said to her:

atha tAm anavadya_aGgIm – and then that blameless lady =

kadAcit_sa zikhidhvaja: – somewhen that Shikhi-dhvaja =

apUrva-zobhAm Alokya – seeing her unprecedented radiance/splendor =

smayamAna uvAca ha – smiling he said / laughing with surprise.

*vlm.10. It happened to pass at one time, that the prince shikhi dhwaja carne in sight of the unblamable beauty, and being struck with wonder at seeing her unusual gracefulness of her person, he addressed her saying:—

*sv. Seeing her thus radiant and peaceful, Sikhidhvaja asked her: "You appear to have regained your youthfulness and you shine with an extraordinary radiance, my beloved. You are not distracted by anything at all, and you have no craving. Yet, you are full of bliss.

*jd.10 - atha tAm anavadya_aGgIm – and then that blameless lady = kadAcit_sa zikhidhvaja: – somewhen that Shikhi-dhvaja = apUrva-zobhAm Alokya – seeing her unprecedented radiance/splendor = smayamAna uvAca ha – smiling he said / laughing with surprise.

bhUya:_yauvana-yuktA_iva maNDitA_iva puna:puna: |

adhikam rAjase santi jagat rAjavatI yathA ||6|79|11||

भूयः_यौवन-युक्ता_इव मण्डिता_इव पुनःपुनः ।

अधिकम् राजसे सन्ति जगत् राजवती यथा ॥ ६।१७९।११॥

bhUya:_yauvana-yuktA_iva maNDitA_iva puna:puna: |

adhikam rAjase santi jagat rAjavatI yathA ||6|79|11||

bhUyas yauvana-yuktA iva – "once-more you are as.if full of youth -

maNDitA iva puna:puna:

adhikam rAjase santi

jagad-rAjavatI yathA – x."

*vlm.11. How is it, my dear one, that you are again your youthful bloom like the flowery plant of the vernal season; you appear more brilliant than the lightsome world under the bright beams of full moon.

prapIta~amRta-sArA_iva labdhA labhya-padA_iva ca |

AnandApUra-pUrNA_iva rAjase nitarAm priye ||6|79|12||

प्रपीत~अमृत-सारा_इव लब्धा लभ्य-पदा_इव च ।

आनन्दापूर-पूर्णा_इव राजसे नितराम् प्रिये ॥ ६।१७९।१२॥

prapIta~amRta-sArA_iva labdhA labhya-padA_iva ca |

AnandApUra-pUrNA_iva rAjase nitarAm priye ||6|79|12||

prapIta_amRta-sArA iva - as.if having-drunk the Essence of Deathlessness =

labdhA labhya-padA iva ca – and as.if having attained the state to-be-attained =

Ananda~ApUra-pUrNA iva – as.if filled with a flood of joy =

rAjase nitarAm priye – you shine fixed in love – or my-dear.

*vlm.12. You shine more brightly, my beloved, than one drinking the ambrosia or elixer of life, and as one obtaining the object of her desire, and filled with perfect delight in herself.

10 11 12

उपशान्तम् च कान्तम् च दधाना सुन्दरम् वपुः ।

अभिभूय_इन्दुम् आयासि श्रियम् काम् अपि कामिनि ॥ ६।१७९।१३॥

upazAntam ca kAntam ca dadhAnA sundaram vapu: |

abhibhUya_indum AyAsi zriyam kAm api kAmini ||6|79|13||

upazAntam ca

kAntam ca

dadhAnA sundaram vapu:

abhibhUya_indum AyAsi zriyam kAm api kAmini – x.

*vlm.13. You seem quite satisfied and lovely with your graceful person, and surpass the bright moon in the beauty of thy body; me thinks you are approaching to me as when the Goddess of love or Laxmí draws near her favourite Káma.

y14

अभोग-कृपणम् शान्तम् ऊर्जितम् समताम् गतम् ।

गम्भीरम् च प्रशान्तम् च चेतः पश्यामि ते प्रिये ॥ ६।१७९।१४॥

abhoga-kRpaNam zAntam Urjitam samatAm gatam |

gambhIram ca prazAntam ca ceta: pazyAmi te priye ||6|79|14||

abhoga-kRpaNam – not afflicted by pleasures =

zAntam – peaceful =

Urjitam – strong =

samatAm gatam – having-come-to SamatA Sameness – equanimity =

gambhIram ca

prazAntam ca

ceta: pazyAmi te priye - x.

*vlm.14. I see thy mind disdaining all enjoyments and is persimonious of its pleasures; it is tranquil and cool, and elated with spiritual ardour, and is as deep as it is tranquil in its nature.

tRNI.kRtya tri-bhuvanam pIta~akhila-jagat-rasam |

ananta~uDDAmaram saumyam mana: nazyAmi te priye ||6|79|15||

तृणी.कृत्य त्रि-भुवनम् पीत~अखिल-जगत्-रसम् ।

अनन्त~उड्डामरम् सौम्यम् मनः नश्यामि ते प्रिये ॥ ६।१७९।१५॥

tRNI.kRtya tri-bhuvanam pIta~akhila-jagat-rasam |

ananta~uDDAmaram saumyam mana: nazyAmi te priye ||6|79|15||

tRNI.kRtya tribhuvanam – The three worlds having become like grass -

pIta_akhila-jagad-rasam – drunk-whole.world-juice -

ananta_aDDAmaram saumyam mana: nazyAmi te priye -

DAmara . uDDAmara . (fr. ud-DA°?), excellent, respectable, of high rank or consequence Prab. Ba1lar. &

*vlm.15. I see thy mind spurning the three worlds as if they were straws before it, and tasted all their sweets to its full satisfaction; it is above the endless broils of the world, and is quite charming in itself.

13 14 15

न केनचित्_महाभागे विभव~आनन्द-वस्तुना ।

चेतः तव तुलाम् एति मरु-क्षीर~अब्धि-सुन्दरम् ॥ ६।१७९।१६॥

na kenacit_mahAbhAge vibhava~Ananda-vastunA |

ceta: tava tulAm eti maru-kSIra~abdhi-sundaram ||6|79|16||

na kenacit

mahAbhAge

vibhava~Ananda-vastunA

ceta:_tava

tulAm eti

maru-kSIra_abdhi-sundaram

*vlm.16. O fortunate princess, there is no such gratifications in the enjoyment of earthly possessions, which may equal the spiritual joy of thy tranquil mind. The one is as dry as the dryness of the sandy desert, compared with the refreshing water of the milky ocean.

*VA - O fortunate one, nothing is compared with great blissfull reality.
your mind is still like a desert and beautiful like milk ocean

*AS: O Excellent one, your mind cannot be compared with any object giving pleasure by its glory (विभवानन्दवस्तु), for it is as beautiful as an ocean (appearing) in a desert.
My meaning differs from AB who suggests that it is described as having both qualities: dry like a desert and full like an ocean!

y17

तैः एव बाल-कदली-मृणाल~अङ्कुर-कोमलैः ।

अङ्गैः स्थितिम् अनुप्राप्तैः वृद्धिम् याता_इव लक्ष्यते ॥ ६।१७९।१७॥

tai: eva bAla-kadalI-mRNAla~aGkura-komalai: |

aGgai: sthitim anuprAptai: vRddhim yAtA_iva lakSyate ||6|79|17||

tai: eva - only by those =

bAla-kadalI-mRNAla_aGkura-komalai:

aGgai:

sthitim anuprAptai:

vRddhim yAtA_iva as.if come to growth

lakSyate - it seems

*vlm.17. Being born with thy tender limbs resembling the tendrils of young plantains, and the soft shoots of lotus stalks, thou seemest now to have grown strong and stout in thy frame of body and mind. (It is the spirit and spiritual power that strengthens both the body and mind).

तथा तेन_एव तेन_एव संनिवेशेन संस्थिता ।

अन्यताम् उपयाता_असि लता_इव ऋतु-पर्यये ॥ ६।१७९।१८॥

tathA tena_eva tena_eva saMnivezena saMsthitA |

anyatAm upayAtA_asi latA_iva Rtu-paryaye ||6|79|18||

tathA tena_eva tena_eva

thus and therefore and therefore

saMnivezena saMsthitA

settled-down and established

anyatAm upayAtA_asi

to the state of another you are come

latA_iva Rtu-paryaye

like a vine in its proper season.

*vlm.18. With the same features and fugure of thy body as before, thou hast became as another being, like a plant growing up to a tree, under the influence of the revolving seasons.

*AB. Rtuparyaye zizirAtyaye ||6|79|

#viz – to enter —>#niviz – entering.into —>#saMniviz - together —>#saMniveza –m.- entering or sitting down together, entrance into, settlement (acc. with #>kR √कृ vi>dhA or वि- √धा, "to take up a position, settle down"); seat, position, situation (ifc."situated in or on"); • putting down together; foundation (of a town); Construction personified (as son of #tvaSTR and #racanA); form, figure, appearance. • Of the Bilva fruit, #phalasya_anta:saMniveza, y6047.004.

16 17 18

kiM tvayA pItamamRtaM prAptaM sAmrAjyameva vA | amRtyumeva samprAptA prayogAyogayuktitaH ||6|79|19||

किम् त्वया पीतम् अमृतम् प्राप्तम् साम्राज्यम् एव वा ।

kim tvayA pItam amRtam prAptam sAmrAjyam eva vA |

अ-मृत्युम् एव सम्प्राप्ता प्रयोग~अयोग-युक्तितः ॥ ६।१७९।१९॥

a-mRtyum eva samprAptA prayoga~ayoga-yuktita: ||6|79|19||

kim tvayA pItam amRtam

have you drunk immortal Nectar?

prAptam sAmrAjyam eva vA

or taken an empire?

a-mRtyum eva samprAptA prayoga_ayoga-yuktita: - ...

*vlm.19. Tell me, whether thou hast drank the ambrosial draught of the Gods, or obtained thy sovereignty over an empire; or whether thou hast gained thy immorality by drinking the elixer of life, or by means of thy practice of yoga meditation in either of its form of Hatha or Rajá yoga.

*sv.19-20 Tell me: is it that you have quaffed the nectar of the gods? Surely, you have attained something which is extremely difficult to attain?"

y20

राज्यात् चिन्तामणेः_वा_अपि त्रैलोक्यात्_वा त्वया_अधिकम् ।

अप्राप्तम् किम् अनुप्राप्तम् नील~उत्पल-विलोचने ॥ ६।१७९।२०॥

rAjyAt cintAmaNe:_vA_api trailokyAt_vA tvayA_adhikam |

aprAptam kim anuprAptam nIla~utpala-vilocane ||6|79|20||

rAjyAt cintAmaNe: vA_api - ...

trailokyAt vA tvayA_adhikam

a.prAptam kim anu.prAptam

nIla_utpala-vilocane - x.

*vlm.20. Hast thou got a Kingdom or found out the philosopher's stone, (which converts everything to gold); hast thou gained aught that is more precious than the three worlds, or that thou hast obtained, O my blue eyed lady! something that is not attainable to mankind.

*sv.19-20 Tell me: is it that you have quaffed the nectar of the gods? Surely, you have attained something which is extremely difficult to attain?"

Chuudaalaa said—

न_अकिम्चित् किम्चित् आकारम् इदम् त्यक्त्वा_अहम् आगता ।

न किम्चित् किम्चित्.आकारम् तेन_अस्मि श्रीमती स्थिता ॥ ६।१७९।२१॥

na_akimcit kimcit AkAram idam tyaktvA_aham AgatA |

na kimcit kimcit.AkAram tena_asmi zrImatI sthitA ||6|79|21||

na a.kimcit - it is not nothing =

kimcit.AkAram - some sort of embodiment =

idam tyaktvA - having forsaken it =

aham AgatA - I have come to =

na kimcit - not something =

kimcit.AkAram - some sort of embodiment =

tena asmi zrImatI sthitA – w that I am happily situated.

*sv.21 CUDALA replied:I have abandoned this emptiness which has assumed some sort of a form. I remain rooted in that which is truth, not in the appearance. Hence I am radiant.

*vlm.21. Chudálá responded;—I have not lost my former form, nor am I changed to a new one to come before thee at present; but am as ever thy fortunate lady and wife. *(There is a far fetched meaning of this passage given in the gloss).

*jd. I disregard AB when his commentary becomes interpretive blather.

kiM tvayA pItamamRtaM prAptaM sAmrAjyameva vA | amRtyumeva samprAptA prayogAyogayuktitaH ||6|79|19||

किम् त्वया पीतम् अमृतम् प्राप्तम् साम्राज्यम् एव वा ।

kim tvayA pItam amRtam prAptam sAmrAjyam eva vA |

अ-मृत्युम् एव सम्प्राप्ता प्रयोग~अयोग-युक्तितः ॥ ६।१७९।१९॥

a-mRtyum eva samprAptA prayoga~ayoga-yuktita: ||6|79|19||

19 20 21

idam sarvam parityajya sarvam anyat_mayA_Azritam |

yat tat satyam asatyam ca tena_asmi zrImatI sthitA ||6|79|22||

इदम् सर्वम् परित्यज्य सर्वम् अन्यत्_मया_आश्रितम् ।

यत् तत् सत्यम् असत्यम् च तेन_अस्मि श्रीमती स्थिता ॥ ६।१७९।२२॥

idam sarvam parityajya sarvam anyat_mayA_Azritam |

yat tat satyam asatyam ca tena_asmi zrImatI sthitA ||6|79|22||

idam sarvam parityajya – having forsaken all this – the world =

sarvam anyan – everything else – the other All =

mayA Azritam – by me resorted-to =

yat_tat_satyam – whatever is So =

asatyam ca – and notSo =

tena asmi zrImatI sthitA – w that I am happily situated.

*sv.22 I have abandoned all these and I have resorted to something other than these, which is both real and unreal. Hence I am radiant.

*vlm.22. I have forsaken all that is untrue and unreal, and have laid hold of what is true and real; and it is thus that I remain thy fortunate consort as ever before.

यत् किम्चित् यत् न किम्चित् च तत् जानामि यथास्थितम् ।

यथा.उदयम् यथानाशम् तेन_अस्मि श्रीमती स्थिता ॥ ६।१७९।२३॥

yat kimcit yat na kimcit ca tat jAnAmi yathAsthitam |

yathA.udayam yathAnAzam tena_asmi zrImatI sthitA ||6|79|23||

yat_kimcid – what is something =

yat_na kimcic_ca – and what is not something =

tat_jAnAmi yathAsthitam – that I know just-as-it-is =

yathA_udayam – as-it-arises =

yathA-nAzam – as-it-ends =

tena asmi zrImatI sthitA – w that I am happily situated.

*sv.23 That is something and that is also not-something. I know that as it is. Hence I am radiant.

*vlm.23. I have come to know whatever is something, as also all that which is nothing at all; and how all these nothings come to appearance, and ultimately disappear into nothing, and it is thus that I remain thy fortunate lady as ever.

*jd.23 - yat_kimcid – what is something = yat_na kimcic_ca – and what is not something = tat_jAnAmi yathAsthitam – that I know just-as-it-is = yathA_udayam – as-it-arises = yathA-nAzam – as-it-ends = tena asmi zrImatI sthitA – thereby I sit in blessedness.

bhogairabhuktestuSyAmi bhuktairiva sudUragaiH | na hRSyAmi na kupyAmi tenAsmi zrImatI sthitA ||6|79|24||

भोगैः अभुक्तेः तुष्यामि भुक्तैः इव सु.दूरगैः ।

bhogai: abhukte: tuSyAmi bhuktai: iva su.dUragai: |

न हृष्यामि न कुप्यामि तेन_अस्मि श्रीमती स्थिता ॥ ६।१७९।२४॥

na hRSyAmi na kupyAmi tena_asmi zrImatI sthitA ||6|79|24||

bhogai: a.bhukte: tuSyAmi

bhuktai: iva su.dUra.gai:

na hRSyAmi - I don't rejoice =

na kupyAmi - I don't complain =

tena asmi zrImatI sthitA - w That I am happily situated.

*sv.24 I delight in the non-enjoyment of pleasures as if I have enjoyed them. I give way neither to joy nor to anger. Hence I am radiant. I experience the greatest joy in remaining established in the reality that shines in my heart.

*vlm.24. I am as content with my enjoyments as I am without them, as also with those that are long past and gone away; I am never delighted nor irritated at anything whether good or bad, but preserve my equanimity at all events and thus I remain for ever thy fortunate consort.

bhogairabhuktestuSyAmi bhuktairiva sudUragaiH | na hRSyAmi na kupyAmi tenAsmi zrImatI sthitA ||6|79|24||

भोगैः अभुक्तेः तुष्यामि भुक्तैः इव सु.दूरगैः ।

bhogai: abhukte: tuSyAmi bhuktai: iva su.dUragai: |

न हृष्यामि न कुप्यामि तेन_अस्मि श्रीमती स्थिता ॥ ६।१७९।२४॥

na hRSyAmi na kupyAmi tena_asmi zrImatI sthitA ||6|79|24||

22 23 24

एका_एव_आकाश-संकाशे केवले हृदये रमे ।

न रमे राज-लीलासु तेन_अस्मि श्रीमती स्थिता ॥ ६।१७९।२५॥

ekA_eva_AkAza-saMkAze kevale hRdaye rame |

na rame rAja-lIlAsu tena_asmi zrImatI sthitA ||6|79|25||

ekA eva – one alone =

AkAza-saMkAze – in the Space-like – note A>kaz, sam>kaz = open-space, close-space -

kevale hRdaye rame –fulness of the Heart I delight =

na rame rAja-lIlAsu - I do not delight in royal sports -

tena asmi zrImatI sthitA – w that I am happily situated.

*sv.25 I am not distracted by the royal pleasures. Hence I am radiant. Even when I am in the pleasure-gardens,

*vlm.25. I delight only in one vacuous entity, that has taken possession of my heart, and I take no pleasure in the royal gardens and sports, and thence I am thy fortunate princess as ever.

Atmanyeva hi tiSThAmi hyAsanodyAnasadmasu | na bhogeSu na lajjAsu tenAhamzrImatI sthitA ||6|79|26||

आत्मनि_एव हि तिष्ठामि हि_आसन.उद्यान-सद्मसु ।

न भोगेषु न लज्जासु तेन_अहम् श्रीमती स्थिता ॥ ६।१७९।२६॥

Atmani_eva hi tiSThAmi hi_Asana_udyAna-sadmasu |

na bhogeSu na lajjAsu tena_aham zrImatI sthitA ||6|79|26||

Atmani_eva hi – It's only in the self -

tiSThAmi hy – there I rest -

Asana_udyAna-sadmasu – seated in palace gardens -

na bhogeSu – neither pleasuring -

na lajjAsu – nor in shame -

tena aham zrImatI sthitA – w that I am happily situated.

*sv.26 I remain firmly established in the self, neither in the enjoyment of pleasure nor in shyness, etc. Hence I am radiant.

*vlm.26. I rely constantly in myself (or soul) only, whether when sitting on my seat or walking about in the royal gardens or palaces; I am not fond of enjoyments nor ashamed at their want, and in this manner I continue thy fortunate wife as ever.

jagatAM prabhurevAsmi na kimcinmAtrarUpiNI | ityAtmanyeva tuSyAmi tenAhaM zrImatI sthitA ||6|79|27||

जगताम् प्रभुः_एव_अस्मि न किम्चित्.मात्र-रूपिणी ।

इति_आत्मनि_एव तुष्यामि तेन_अहम् श्रीमती स्थिता ॥ ६।१७९।२७॥

jagatAm prabhu:_eva_asmi na kimcit.mAtra-rUpiNI |

iti_Atmani_eva tuSyAmi tena_aham zrImatI sthitA ||6|79|27||

jagatAm prabhu:_eva asmi- "I am indeed Lord of the Worlds -

na kimcit_mAtra=rUpiNI – a form not made of anything," - not the finite being, ~SV.

iti_Atmani_eva tuSyAmi – so I am content only in the Self -

tena aham zrImatI sthitA – w that I am happily situated.

"I am Lord of the Worlds, a form not made of anything,"

I say,

contented only in the Self

With That I sit in blessedness

*sv.27 I am the ruler of the universe. I am not the finite being. I delight in the self. Hence I am radiant.

*vlm.27. I think myself as the sovereign of the world, and having no form of my own; thus I am delighted in myself, and appear as thy fortunate and beauteous lady.

25 26 27

idaM cAhamidaM nAhaM satyA cAhaM na cApyaham | sarvamasmi na kimcicca tenAhaM zrImatI sthitA ||6|79|28||

इदम् च_अहम् इदम् न_अहम् सत्या च_अहम् न च_अपि_अहम् ।

idam ca_aham idam na_aham satyA ca_aham na ca_api_aham |

सर्वम् अस्मि न किम्चित्_च तेन_अहम् श्रीमती स्थिता ॥ ६।१७९।२८॥

sarvam asmi na kimcit_ca tena_aham zrImatI sthitA ||6|79|28||

idam ca aham – I-am both this and —

idam na aham – not this —

satyA ca aham – I-am both real/So –

na ca apy aham – and not so too —

sarvam asmi – I-am all —

na kimcic ca – and not-at-all —

tena aham zrImatI sthitA – w that I am happily situated. — and that's why I am radiant.

*sv.28 This I am, I am not, in truth I am nor am I; I am the all, I am naught. Hence I am radiant.

*vlm.28. I am this and not this like wise, I am the reality yet nothing real of any kind; I am the ego and no ego myself, I am the all and nothing in particular, and thus I remain your charming lady.

y29

न सुखम् प्रार्थये न_अर्थम् न_अनर्थम् न_इतराम् स्थितिम् ।

यथा-प्राप्तेन हृष्यामि तेन_अहम् श्रीमती स्थिता ॥ ६।१७९।२९॥

na sukham prArthaye na_artham na_anartham na_itarAm sthitim |

yathA-prAptena hRSyAmi tena_aham zrImatI sthitA ||6|79|29||

na sukham prArthaye – I do not seek pleasure —

na_artham na_anartham – nor wealth nor poverty –

na_itarAm sthitim – nor any other state —

yathA-prAptena hRSyAmi – I delight in whatever I get —

tena aham zrImatI sthitA – w that I am happily situated.

*sv.29 I seek not pleasure nor wealth nor poverty nor any other form of existence. I am happy with whatever is obtained without effort. Hence I am radiant.

*vlm.29. I neither wish for pleasure nor fear any pain, I covet no riches nor hail poverty; I am constant with what I get (knowing my god is the great giver of all), and hence I seem so very gladsome to thee.

z30

तनु-विद्वेष-राजाभिः प्रज्ञाभिः शास्त्र-दृशिभिः ।

रमे सह वयस्याभिः तेन_अहम् श्रीमती स्थिता ॥ ६।१७९।३०॥

tanu-vidveSa-rAjAbhi: prajJAbhi: zAstra-dRzibhi: |

rame saha vayasyAbhi: tena_aham zrImatI sthitA ||6|79|30||

tanu-vidveSa=rAjAbhi: – with body-averse=princes - with princes who scorn the body =

prajJAbhi: - learned — and become wise =

zAstra-dRzibhi: – see/knowers - readers of the shAstra.s =

rame saha vayasyAbhi: – I take my pleasure with such comppanions =

tena aham zrImatI sthitA – w that I am happily situated.

*sv.30 I sport with attenuated states of attraction and repulsion, with the insights gained through the scriptures. Hence I am radiant.

*vlm.30. I disport in the company of my associates, who have governed their passions by the light of knowledge, and by the directions of the sástras, and therefore I seem so very pleasing to thee.

idaM cAhamidaM nAhaM satyA cAhaM na cApyaham | sarvamasmi na kimcicca tenAhaM zrImatI sthitA ||6|79|28||

इदम् च_अहम् इदम् न_अहम् सत्या च_अहम् न च_अपि_अहम् ।

idam ca_aham idam na_aham satyA ca_aham na ca_api_aham |

सर्वम् अस्मि न किम्चित्_च तेन_अहम् श्रीमती स्थिता ॥ ६।१७९।२८॥

sarvam asmi na kimcit_ca tena_aham zrImatI sthitA ||6|79|28||

28 29 30

पश्यामि यत् नयन-रश्मिभिः इन्द्रियैः वा

pazyAmi yat nayana-razmibhi: indriyai: vA

चित्तेन च_इह हि तरङ्ग* न किम्चित् एव ।

cittena ca_iha hi taraGga* na kimcit eva |

पश्यामि तत् विरहितम् तु न किम्चित् अन्तः

pazyAmi tat virahitam tu na kimcit anta:

पश्यामि सम्यक् इति नाथ चिर~उदया_अस्मि ॥ ६।१७९।३१॥

pazyAmi samyak iti nAtha cira~udayA_asmi ||6|79|31||

what I see

by the light of my eyes and other senses

and their Affection by the mind

is not a wave of saMsAric sea

for I do not see anything within

apart from That

I see wholly

so, lord, it happened long ago for me

pazyAmi yat nayana-razmibhi: indriyai: vA x

cittena ca_iha hi taraGga* na kimcit eva |

pazyAmi tat virahitam tu na kimcit anta: x

pazyAmi samyak iti nAtha cira~udayA_asmi - x

* pazyAmi yat - what I see = nayana-razmibhi: indriyai: vA - by the light of my eyes and other senses = cittena ca - and by chitta.Affection = iha hi taraGga na kimcit eva - is not any sort of wave at.all = pazyAmi tad.virahitam tu na kimcit anta: - for I do not see anything within apart from That = pazyAmi samyag - I see wholly = iti nAtha cira_udayA asmi - and so, lord, it happened long ago for me.

#pazyAmi

nayana-razmi

indriya

citta.affected/affective.Mind-

taraGga

tat virahita

samyak

nAtha

cira~udaya

*sv.31 Whatever I see with these eyes and experience with these senses, whatever I behold through my mind — I see nothing but the one truth which is seen clearly by me within myself.

*vlm.31. I know, my lord, that all that I see by the light of my eyes, or perceive by my senses, or conceive in my mind, to be nothing in reality; I therefore see something within myself, which is beyond the perception of the sensible organs, and the conception of the mind; and this bright vision of the spirit, hath made me appear so very brightsome to thy sight.

•

oॐm

•

DAILY READINGS mn 29 October, 2018

fm4001 1.oc28-29 sthiti—The STATE of Being .z36

https://www.dropbox.com/s/az4pu2wag2ti3jd/fm4001%201.oc28-29%20sthiti%E2%80%94The%20STATE%20of%20Being%20.z36.docx?dl=0

fm6080 2.oc29..31 chUdAlA.Topknot and the 5 Delights .z82

https://www.dropbox.com/s/px7ottq3xx8iaok/fm6080%202.oc29..31%20chUdAlA.Topknot%20and%20the%205%20Delights%20.z82.docx?dl=0

fm7175.3oc27..30 Song of the Higher Meaning .z70

https://www.dropbox.com/s/6fr58l6lz0b26p6/fm7175.3oc27..30%20Song%20of%20the%20Higher%20Meaning%20.z70.docx?dl=0

Group Page

https://groups.google.com/forum/#!forum/yoga.vasishtha

Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi__P5w3QM0Y5kJANUFh-Ia?dl=0

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA_ucyate jIva:

संकल्पात्स मनो_भवेत् ।

saMkalpAt sa:_mana:_bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

Oॐm

+++

sarga 6.79

vasiSTha* uvAca |

01 02 03 04 05 06 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

+++

सर्ग ६.७९

वसिष्ठ उवाच ।

vasiSTha* uvAca |

दिन~अनुदिनम् इति_एषा स्वात्मा-रामतया तया ।

नित्यम् अन्तर्-मुखतया बभूव प्रकृति-स्थिता ॥ ६।१७९।०१॥

नी.रागा निर्.उपासङ्गा निर्.द्वन्द्वा निःसमीहिता ।

न जहाति न च_आदत्ते प्रकृत~आचार-चारिणी ॥ ६।१७९।०२॥

परितीर्ण-भव~अम्भोधिः शान्त-संदेह-जालिका ।

परमात्म-महालाभ-परिपूर्ण~अन्तर.आत्मना ॥ ६।१७९।०३॥

विश्रान्ता सुचिरम् श्रान्ता घन-लब्ध-पदान्तरे ।

सर्व~उपम~अतीततया जगाम_अ-व्यपदेश्यताम् ॥ ६।१७९।०४॥

इति सा भामिनी तस्य चूदाला वर-वर्णिनी ।

स्वल्पेन_एव हि कालेन ययौ विदित-वेद्यताम् ॥ ६।१७९।०५॥

यथा_अयम् आगतः कश्चित् जागतः स्पन्द-विभ्रमः ।

तथा विलीयते सर्वम् तत्त्व-ज्ञानवति स्वयम् ॥ ६।१७९।०६॥

अदृष्ट-सकले शान्ते पदे विश्रान्तिम् एत्य सा ।

रराज शरत्-अच्छ~अभ्र-माला_इव गत-सम्प्रमा ॥ ६।१७९।०७॥

अनाकुला समालोकम् अ-सम्बन्ध~आत्मना_आत्मनि ।

जरत् गवी_इव शैल~अग्रम् सतृणम् प्राप्य संस्थिता ॥ ६।१७९।०८॥

स्व.विवेक-घन~अभ्यास-वशात् आत्मा_उदयेन सा ।

शुशुभे शोभना पुष्प-लता_इव_अभिनव_उद्गता ॥ ६।१७९।०९॥

अथ ताम् अनवद्य_अङ्गीम् कदाचित् स* शिखिध्वजः ।

अपूर्व-शोभाम् आलोक्य स्मयमान* उवाच ह ॥ ६।१७९।१०॥

भूयः_यौवन-युक्ता_इव मण्डिता_इव पुनःपुनः ।

अधिकम् राजसे सन्ति जगत् राजवती यथा ॥ ६।१७९।११॥

प्रपीत~अमृत-सारा_इव लब्धा लभ्य-पदा_इव च ।

आनन्दापूर-पूर्णा_इव राजसे नितराम् प्रिये ॥ ६।१७९।१२॥

उपशान्तम् च कान्तम् च दधाना सुन्दरम् वपुः ।

अभिभूय_इन्दुम् आयासि श्रियम् काम् अपि कामिनि ॥ ६।१७९।१३॥

अभोग-कृपणम् शान्तम् ऊर्जितम् समताम् गतम् ।

गम्भीरम् च प्रशान्तम् च चेतः पश्यामि ते प्रिये ॥ ६।१७९।१४॥

तृणी.कृत्य त्रि-भुवनम् पीत~अखिल-जगत्-रसम् ।

अनन्त~उड्डामरम् सौम्यम् मनः नश्यामि ते प्रिये ॥ ६।१७९।१५॥

न केनचित्_महाभागे विभव~आनन्द-वस्तुना ।

चेतः तव तुलाम् एति मरु-क्षीर~अब्धि-सुन्दरम् ॥ ६।१७९।१६॥

तैः एव बाल-कदली-मृणाल~अङ्कुर-कोमलैः ।

अङ्गैः स्थितिम् अनुप्राप्तैः वृद्धिम् याता_इव लक्ष्यते ॥ ६।१७९।१७॥

तथा तेन_एव तेन_एव संनिवेशेन संस्थिता ।

अन्यताम् उपयाता_असि लता_इव ऋतु-पर्यये ॥ ६।१७९।१८॥

किम् त्वया पीतम् अमृतम् प्राप्तम् साम्राज्यम् एव वा ।

अ-मृत्युम् एव सम्प्राप्ता प्रयोग~अयोग-युक्तितः ॥ ६।१७९।१९॥

राज्यात् चिन्तामणेः_वा_अपि त्रैलोक्यात्_वा त्वया_अधिकम् ।

अप्राप्तम् किम् अनुप्राप्तम् नील~उत्पल-विलोचने ॥ ६।१७९।२०॥

चूदाला_उवाच ।

न_अकिम्चित् किम्चित् आकारम् इदम् त्यक्त्वा_अहम् आगता ।

न किम्चित् किम्चित्.आकारम् तेन_अस्मि श्रीमती स्थिता ॥ ६।१७९।२१॥

इदम् सर्वम् परित्यज्य सर्वम् अन्यत्_मया_आश्रितम् ।

यत् तत् सत्यम् असत्यम् च तेन_अस्मि श्रीमती स्थिता ॥ ६।१७९।२२॥

यत् किम्चित् यत् न किम्चित् च तत् जानामि यथास्थितम् ।

यथा.उदयम् यथानाशम् तेन_अस्मि श्रीमती स्थिता ॥ ६।१७९।२३॥

भोगैः अभुक्तेः तुष्यामि भुक्तैः इव सु.दूरगैः ।

न हृष्यामि न कुप्यामि तेन_अस्मि श्रीमती स्थिता ॥ ६।१७९।२४॥

एका_एव_आकाश-संकाशे केवले हृदये रमे ।

न रमे राज-लीलासु तेन_अस्मि श्रीमती स्थिता ॥ ६।१७९।२५॥

आत्मनि_एव हि तिष्ठामि हि_आसन_उद्यान-सद्मसु ।

न भोगेषु न लज्जासु तेन_अहम् श्रीमती स्थिता ॥ ६।१७९।२६॥

जगताम् प्रभुः_एव_अस्मि न किम्चित्.मात्र-रूपिणी ।

इति_आत्मनि_एव तुष्यामि तेन_अहम् श्रीमती स्थिता ॥ ६।१७९।२७॥

इदम् च_अहम् इदम् न_अहम् सत्या च_अहम् न च_अपि_अहम् ।

सर्वम् अस्मि न किम्चित्_च तेन_अहम् श्रीमती स्थिता ॥ ६।१७९।२८॥

न सुखम् प्रार्थये न_अर्थम् न_अनर्थम् न_इतराम् स्थितिम् ।

यथा-प्राप्तेन हृष्यामि तेन_अहम् श्रीमती स्थिता ॥ ६।१७९।२९॥

तनु-विद्वेष-राजाभिः प्रज्ञाभिः शास्त्र-दृशिभिः ।

रमे सह वयस्याभिः तेन_अहम् श्रीमती स्थिता ॥ ६।१७९।३०॥

पश्यामि यत् नयन-रश्मिभिः इन्द्रियैः वा

चित्तेन च_इह हि तरङ्ग* न किम्चित् एव ।

पश्यामि तत् विरहितम् तु न किम्चित् अन्तः

पश्यामि सम्यक् इति नाथ चिर~उदया_अस्मि ॥ ६।१७९।३१॥

॥

६०८०

fm6080 2.oc29..31 chUdAlA.Topknot and the 5 Delights .z82

https://www.dropbox.com/s/px7ottq3xx8iaok/fm6080%202.oc29..31%20chUdAlA.Topknot%20and%20the%205%20Delights%20.z82.docx?dl=0

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FM.6.79

Vasishtha said—

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Jiva Das

unread,

Oct 29, 2021, 8:15:48 AM10/29/21

to yoga vasishtha

FM6079 WHAT CHUDÂLÂ SEES 2.oc28 .z31

https://www.dropbox.com/s/ar47toameops3du/fm6079%202.oc28%20What%20chUDAlA%20Sees%20.z31.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

Oॐm

WHAT CHUUDAALAA SEES

VASISHTHA said—

दिन.अनुदिनम् इति एषा स्वात्मा.रामतया तया ।

dina*anudinam iti eSA svAtmA.rAmatayA tayA |

नित्यम् अन्तर्.मुखतया बभूव प्रकृति.स्थिता ॥ ६।१७९।१॥

nityam antar.mukhatayA babhUva prakRti.sthitA ||6|79|1||

dina anudinam iti and so day after day

eSA she

sva.AtmA.rAmatayA tayA on.account.of her own.Self.enjoyment

nityam always

antar.mukhatayA turned inwards

babhUva she was

prakRti.sthitA stationed in prakRti, the world of practise.

she is without passion; she was

uninvolved ("friend or enemy?");

she knew no pro nor con..and that

is how she walked the walking world.

/Day followed day, and all the day she was enraptured in her Self,

looking always within; though in the world, she was not of the world.

*vlm.1 VASISHTHA continued:—Thus did the princess live day by day in the rapture of her soul; and with her views concentrated within herself, she lived as in her own and proper element.

*sv.1 VASISTHA continued: Day by day, the queen grew more and more introverted, rejoicing more and more in the bliss of the self.

नीरागा निर्.उपासङ्गा निर्.द्वन्द्वा निःसमीहिता ।

nI.rAgA nir.upAsaGgA nir.dvandvA ni:samIhitA |

न जहाति न च आदत्ते प्रकृत.आचार.चारिणी ॥ ६।१७९।२॥

na jahAti na ca Adatte prakRta*AcAra.cAriNI ||6|79|2||

nI.rAgA without passion

nir.upAsaGgA uninvolved

nir.dvandvA without dualities

nir.samIhitA not attached

na jahAti na ca Adatte she did not wish for or against

prakRta*AcAra+cAriNI while walking the way of prakRti, the day.to.day world

*sv.2 She was utterly free from craving and from attachment. Without abandoning anything and without seeking anything, she was natural in her behaviour and spontaneous in her actions.

*jd.2 nI.rAgA without passion nir.upAsaGgA uninvolved nir.dvandvA without dualities nir.samIhitA not attached na jahAti na ca Adatte she did not wish for or against prakRta*AcAra+cAriNI while walking the way of prakRti, the day.to.day world.

परितीर्ण.भव.अम्भोधिः शान्त.संदेह.जालिका ।

paritIrNa.bhava*ambhodhi: zAnta.saMdeha.jAlikA |

परमात्म.महालाभ.परिपूर्ण.अन्तर.आत्मना ॥ ६।१७९।३॥

paramAtma.mahAlAbha.paripUrNa*antara.AtmanA ||6|79|3||

paritIrNa.bhava ambhodhi: with crossing the ocean of existence

zAnta.saMdeha.jAlikA having calmed a storm of doubt

paramAtma.mahAlAbha.paripUrNa antara*AtmanA

by.means.of a self overflowing within with the great attainment of the Supreme Self

....

*sv.3.4 All her doubts were at rest. She had crossed the ocean of becoming. She rested in an incomparable state of peace.

विश्रान्ता सुचिरम् श्रान्ता घन.लब्ध.पदान्तरे ।

vizrAntA suciram zrAntA ghana.labdha.padAntare |

सर्व*उपम.अतीततया जगाम अ=व्यपदेश्यताम् ॥ ६।१७९।४॥

sarva*upama*atItatayA jagAma a.vyapadezyatAm ||6|79|4||

calmed in her long repose, within her firmly.gotten state, because

she was beyond every comparison she was admired by all.

vizrAntA suciram zrAntA calmed in her long repose

ghana.labdha.pada antare within her firmly.gotten state

sarva upamA.atItatayA because she was beyond every comparison

jagAma avyapadezyatAm she came to blamelessness / beyond description

vyapadezya to be designated or indicated or named R. Pat. S3am2k.; to be censured or blamed Hariv.

*sv.3.4 All her doubts were at rest. She had crossed the ocean of becoming. She rested in an incomparable state of peace.

*jd.4 vizrAntA suciram zrAntA calmed in her long repose ghana.labdha.pada antare within her firmly.gotten state sarva upamA.atItatayA because she was beyond every comparison jagAma avyapadezyatAm she came to blamelessness / beyond description.

इति सा भामिनी तस्य चूदाला वर.वर्णिनी ।

iti sA bhAminI tasya cUdAlA vara.varNinI |

स्वल्पेन एव हि कालेन ययौ विदित.वेद्यताम् ॥ ६।१७९।५॥

svalpena eva hi kAlena yayau vidita.vedyatAm ||6|79|5||

iti sA bhAminI so that foxy lady

tasya cUdAlA vara.varNinI

svalpena eva hi kAlena after a very little time

yayau vidita.vedyatAm she came to know what should be known

*vlm.5. Thus this lady—the princess chudála, became in a short time, acquainted with the true God (lit. knowing the knownable one), by the earnestness of her inquiry.

*sv. Thus within a very short time she had reached the realisation that this world.appearance will also disappear in the same way in which it came into being! She shone radiant in the light of self.knowledge.

यथा अयम् आगतः कश्चित् जागतः स्पन्द.विभ्रमः ।

yathA ayam Agata: kazcit jAgata: spanda.vibhrama: |

तथा विलीयते सर्वम् तत्त्व.ज्ञानवति स्वयम् ॥ ६।१७९।६॥

tathA vilIyate sarvam tattva.jJAnavati svayam ||6|79|6||

yathA as

ayam Agata: it has come to

kazcit jAgata: spanda.vibhrama: a sort of world of vibrant delusion

tathA thus

vilIyate sarvam everything disappears

tattva.jJAnavati svayam as.if in the Thatness.Wisdom itself

*vlm.6. The errors of the world subside in the same manner, under the knowledge of truth, as they rise in the human mind by its addictedness to worldliness.

*VA as unexpectedly in indescribable Self vibration of delusion appears,

so also all delusions are gone by themselves at the knowledge of the truth

*AS: Just as the illusion of the active world came about (arose by itself in a person ignorant of the truth), it all dissolves by itself when one possesses the knowledge (of Brahman).
Note: तत्त्वज्ञानवति is a सति सप्तमी!

*jd.6 yathA as ayam Agata: it has come to kazcit jAgata: spanda.vibhrama: a sort of world olf vibrant delusion tathA thus vilIyate sarvam everything disappears tattva.jJAnavati svayam as.if in the Thatness.Wisdom itself.

अदृष्ट.सकले शान्ते पदे विश्रान्तिम् एत्य सा ।

adRSTa.sakale zAnte pade vizrAntim etya sA |

रराज शरद्.अच्छ.अभ्र.माला इव गत.सम्प्रमा ॥ ६।१७९।७॥

rarAja zarat.accha*abhra.mAlA iva gata.sampramA ||6|79|7||

adRSTa.sakale zAnte pade in a wholly unseeing peaceful state

vizrAntim etya sA she has come to Repose

rarAja zarad.accha abhra.mAlA iva

gata.sampramA

अनाकुला समालोकम् अ.सम्बन्ध.आत्मना आत्मनि ।

anAkulA samAlokam a.sambandha*AtmanA Atmani |

जरत् गवी इव शैल.अग्रम् सतृणम् प्राप्य संस्थिता ॥ ६।१७९।८॥

jarat gavI iva zaila*agram satRNam prApya saMsthitA ||6|79|8||

an.AkulA she was untroubled / out of the herd

samAlokam when beholding the world

a.sambandhA without Connexions without relations

AtmanA Atmani by herself in the Self

jarat gavI iva like an aging cow or "bull"! vlm

zaila.agram sa.tRNam prApya having.got a grassy mountain.top

saMsthitA settled

she was untroubled, in the world

without connexions. She was like

the cow who found a grassy field

on a mountain, and settled there.

स्व.विवेक.घन.अभ्यास.वशात् आत्मा उदयेन सा ।

sva.viveka.ghana*abhyAsa.vazAt AtmA udayena sA |

शुशुभे शोभना पुष्प.लता इव अभिनव उद्गता ॥ ६।१७९।९॥

zuzubhe zobhanA puSpa.latA iva abhinava udgatA ||6|79|9||

as self.discernment became firm through her practice, the rising of

herSelf shone, glorious as a flowering vine just come.into bloom.

sva.viveka.ghana abhyAsa.vazAt her self.discernment becoming firm through practice

Atma udayena with the arising of Self

sA zuzubhe zobhanA she shone in glory

puSpa.latA iva like a flowering vine

abhinava udgatA coming into bloom.

nava abhinava mf(आ)n. quite new or young , very young , fresh

*vlm.9. By her constant habit of loneliness, and the elevation of her soul in her solitude, she became as fresh as the new grown plant, with her blooming face shining as the new blown flower.

* sva.viveka.ghana abhyAsa.vazAt her self.discernment becoming firm through practice Atma udayena with the arising of Self sA zuzubhe zobhanA she shone in glory puSpa.latA iva like a flowering vine abhinava udgatA coming into bloom.

अथ ताम् अनवद्य अङ्गीम् कदाचित् स शिखिध्वजः ।

atha tAm anavadya aGgIm kadAcit sa* zikhidhvaja: |

अपूर्व.शोभाम् आलोक्य स्मयमान* उवाच ह ॥ ६।१७९।१०॥

apUrva.zobhAm Alokya smayamAna* uvAca ha ||6|79|10||

atha tAm anavadya aGgIm and then that blameless lady

kadAcit sa zikhidhvaja: somewhen that Shikhi.dhvaja

apUrva.zobhAm Alokya seeing her unprecedented radiance/splendor

smayamAna uvAca ha smiling he said / laughing with surprise

seeing that blameless lady, once

Shikhi.dhvaja, beholding her

unprecedented radiance,

smiled with surprise, and said to her:

*jd.10 atha tAm anavadya aGgIm and then that blameless lady kadAcit sa zikhidhvaja: somewhen that Shikhi.dhvaja apUrva.zobhAm Alokya seeing her unprecedented radiance/splendor smayamAna uvAca ha smiling he said / laughing with surprise.

भूयो यौवन.युक्ता इव मण्डिता इव पुनःपुनः ।

bhUya: yauvana.yuktA iva maNDitA iva puna:puna: |

अधिकम् राजसे सन्ति जगत् राजवती यथा ॥ ६।१७९।११॥

adhikam rAjase santi jagat rAjavatI yathA ||6|79|11||

bhUyas yauvana.yuktA iva / "once.more you are as.if full of youth

maNDitA iva puna:puna: =

adhikam rAjase santi \

jagad.rAjavatI yathA

प्रपीत.अमृत.सारा इव लब्धा लभ्य.पदा इव च ।

prapIta*amRta.sArA iva labdhA labhya.padA iva ca |

आनन्दापूर.पूर्णा इव राजसे नितराम् प्रिये ॥ ६।१७९।१२॥

AnandApUra.pUrNA iva rAjase nitarAm priye ||6|79|12||

prapIta amRta.sArA iva as.if having.drunk the Essence of Deathlessness

labdhA labhya.padA iva ca and as.if having attained the state to.be.attained

Ananda*ApUra.pUrNA iva as.if filled with a flood of joy

rAjase nitarAm priye you shine fixed in love or my.dear

*vlm.12. You shine more brightly, my beloved, than one drinking the ambrosia or elixer of life, and as one obtaining the object of her desire, and filled with perfect delight in herself.

उपशान्तम् च कान्तम् च दधाना सुन्दरम् वपुः ।

upazAntam ca kAntam ca dadhAnA sundaram vapu: |

अभिभूय इन्दुम् आयासि श्रियम् काम् अपि कामिनि ॥ ६।१७९।१३॥

abhibhUya indum AyAsi zriyam kAm api kAmini ||6|79|13||

upazAntam ca kAntam ca /

dadhAnA sundaram vapu: =

abhibhUya indum AyAsi /

zriyam kAm api kAmini

अभोग.कृपणम् शान्तम् ऊर्जितम् समताम् गतम् ।

abhoga.kRpaNam zAntam Urjitam samatAm gatam |

गम्भीरम् च प्रशान्तम् च चेतः पश्यामि ते प्रिये ॥ ६।१७९।१४॥

gambhIram ca prazAntam ca ceta: pazyAmi te priye ||6|79|14||

abhoga.kRpaNam not afflicted by pleasures zAntam peaceful Urjitam strong

samatAm gatam having.come.to SamatA Sameness equanimity

gambhIram ca prazAntam ca

ceta: pazyAmi te priye

*vlm.14. I see thy mind disdaining all enjoyments and is persimonious of its pleasures; it is tranquil and cool, and elated with spiritual ardour, and is as deep as it is tranquil in its nature.

तृणी.कृत्य त्रि.भुवनम् पीत.अखिल.जगत्.रसम् ।

tRNI.kRtya tri.bhuvanam pIta*akhila.jagat.rasam |

अनन्त*उड्डामरम् सौम्यम् मनः नश्यामि ते प्रिये ॥ ६।१७९।१५॥

ananta*uDDAmaram saumyam mana: nazyAmi te priye ||6|79|15||

tRNI.kRtya tribhuvanam The three worlds having become like grass

pIta akhila.jagad.rasam drunk.whole.world.juice

ananta aDDAmaram saumyam mana: nazyAmi te priye

DAmara uDDAmara (fr. ud.DA°?), excellent, respectable, of high rank or consequence Prab. Ba1lar. &

न केनचिद्.महाभागे विभव.आनन्द.वस्तुना ।

na kenacit mahAbhAge vibhava*Ananda.vastunA |

चेतः तव तुलाम् एति मरु.क्षीर.अब्धि.सुन्दरम् ॥ ६।१७९।१६॥

ceta: tava tulAm eti maru.kSIra*abdhi.sundaram ||6|79|16||

na kenacit mahAbhAge /

vibhava*Ananda.vastunA =

ceta: tava tulAm eti \

maru.kSIra abdhi.sundara.m

*VA O fortunate one, nothing is compared with great blissfull reality.

your mind is still like a desert and beautiful like milk ocean

तैर् एव बाल.कदली.मृणाल.अङ्कुर.कोमलैः ।

tai: eva bAla.kadalI.mRNAla*aGkura.komalai: |

अङ्गैः स्थितिम् अनुप्राप्तैः वृद्धिम् याता इव लक्ष्यते ॥ ६।१७९।१७॥

aGgai: sthitim anuprAptai: vRddhim yAtA iva lakSyate ||6|79|17||

tai: eva only by those

bAla.kadalI.mRNAla aGkura.komalai: aGgai: sthitim anuprAptai:

vRddhim yAtA iva as.if come to growth

lakSyate it seems

तथा तेन एव तेन एव संनिवेशेन संस्थिता ।

tathA tena eva tena eva saMnivezena saMsthitA |

अन्यताम् उपयाता असि लता इव ऋतु.पर्यये ॥ ६।१७९।१८॥

anyatAm upayAtA asi latA iva Rtu.paryaye ||6|79|18||

tathA tena eva tena eva thus and therefore and therefore

saMnivezena saMsthitA settled.down and established

anyatAm upayAtA asi to the state of another you are come

latA iva Rtu.paryaye like a vine in its proper season

*vlm.18. With the same features and fugure of thy body as before, thou hast became as another being, like a plant growing up to a tree, under the influence of the revolving seasons.

*AB. Rtuparyaye zizirAtyaye ||6|79|

#viz to enter —>#niviz entering.into —>#saMniviz together —>#saMniveza –m.. entering or sitting down together, entrance into, settlement (acc. with #>kR √कृ vi>dhA or वि. √धा, "to take up a position, settle down"); seat, position, situation (ifc."situated in or on"); • putting down together; foundation (of a town); Construction personified (as son of #tvaSTR and #racanA); form, figure, appearance. • Of the Bilva fruit, #phalasya anta:saMniveza, y6047.004.

किम् त्वया पीतम् अमृतम् प्राप्तम् साम्राज्यम् एव वा ।

kim tvayA pItam amRtam prAptam sAmrAjyam eva vA |

अ=मृत्युम् एव सम्प्राप्ता प्रयोग.अयोग.युक्तितः ॥ ६।१७९।१९॥

a.mRtyum eva samprAptA prayoga*ayoga.yuktita: ||6|79|19||

kim tvayA pItam amRtam

have you drunk immortal Nectar?

prAptam sAmrAjyam eva vA

or taken an empire?

a.mRtyum eva samprAptA prayoga ayoga.yuktita:

...

*sv.19.20 Tell me: is it that you have quaffed the nectar of the gods? Surely, you have attained something which is extremely difficult to attain?"

राज्याच् चिन्तामणेः वा अपि त्रैलोक्यात् वा त्वया अधिकम् ।

rAjyAt cintAmaNe: vA api trailokyAt vA tvayA adhikam |

अप्राप्तम् किम् अनुप्राप्तम् नील*उत्पल.विलोचने ॥ ६।१७९।२०॥

aprAptam kim anuprAptam nIla*utpala.vilocane ||6|79|20||

rAjyAt cintAmaNe: vA api / trailokyAt vA tvayA adhikam a.prAptam kim anu.prAptam nIla utpala.vilocane

*sv.19.20 Tell me: is it that you have quaffed the nectar of the gods? Surely, you have attained something which is extremely difficult to attain?"

CHUUDAALAA said—

न अकिम्चित् किम्चित् आकारम् इदम् त्यक्त्वा अहम् आगता ।

na akimcit kimcit AkAram idam tyaktvA aham AgatA |

न किम्चित् किम्चित्.आकारम् तेन अस्मि श्रीमती स्थिता ॥ ६।१७९।२१॥

na kimcit kimcit.AkAram tena asmi zrImatI sthitA ||6|79|21||

na a.kimcit it is not nothing

kimcit.AkAram some sort of embodiment

idam tyaktvA having forsaken it

aham AgatA I have come to

na kimcit not something

kimcit.AkAram some sort of embodiment =

tena asmi zrImatI sthitA w that I am happily situated

*sv.21 CUDALA replied:I have abandoned this emptiness which has assumed some sort of a form. I remain rooted in that which is truth, not in the appearance. Hence I am radiant.

*jd. I disregard AB when his commentary becomes interpretive blather.

इदम् सर्वम् परित्यज्य सर्वम् अन्यद्.मया आश्रितम् ।

idam sarvam parityajya sarvam anyat mayA Azritam |

यत् तत् सत्यम् असत्यम् च तेन अस्मि श्रीमती स्थिता ॥ ६।१७९।२२॥

yat tat satyam asatyam ca tena asmi zrImatI sthitA ||6|79|22||

idam sarvam parityajya having forsaken all this the world sarvam anyan everything else the other All mayA Azritam by me resorted.to yat tat satyam whatever is So asatyam ca and notSo tena asmi zrImatI sthitA w that I am happily situated

*sv.22 I have abandoned all these and I have resorted to something other than these, which is both real and unreal. Hence I am radiant.

*vlm.22. I have forsaken all that is untrue and unreal, and have laid hold of what is true and real; and it is thus that I remain thy fortunate consort as ever before.

यत् किम्चित् यत् न किम्चित् च तत् जानामि यथास्थितम् ।

yat kimcit yat na kimcit ca tat jAnAmi yathAsthitam |

यथा.उदयम् यथानाशम् तेन अस्मि श्रीमती स्थिता ॥ ६।१७९।२३॥

yathA.udayam yathAnAzam tena asmi zrImatI sthitA ||6|79|23||

yat kimcid what is something

yat na kimcic ca and what is not something

tat jAnAmi yathAsthitam that I know just.as.it.is

yathA udayam as.it.arises

yathA.nAzam as.it.ends

tena asmi zrImatI sthitA w that I am happily situated

*sv.23 That is something and that is also not.something. I know that as it is. Hence I am radiant.

* yat kimcid what is something yat na kimcic ca and what is not something tat jAnAmi yathAsthitam that I know just.as.it.is yathA udayam as.it.arises yathA.nAzam as.it.ends tena asmi zrImatI sthitA thereby I sit in blessedness.

भोगैः अभुक्तेः तुष्यामि भुक्तैः इव सु.दूरगैः ।

bhogai: abhukte: tuSyAmi bhuktai: iva su.dUragai: |

न हृष्यामि न कुप्यामि तेन अस्मि श्रीमती स्थिता ॥ ६।१७९।२४॥

na hRSyAmi na kupyAmi tena asmi zrImatI sthitA ||6|79|24||

bhogai: a.bhukte: tuSyAmi bhuktai: iva su.dUra.gai:

na hRSyAmi I don't rejoice na kupyAmi I don't complain

tena asmi zrImatI sthitA w That I am happily situated

*sv.24 I delight in the non.enjoyment of pleasures as if I have enjoyed them. I give way neither to joy nor to anger. Hence I am radiant. I experience the greatest joy in remaining established in the reality that shines in my heart.

एका एव आकाश.संकाशे केवले हृदये रमे ।

ekA eva AkAza.saMkAze kevale hRdaye rame |

न रमे राज.लीलासु तेन अस्मि श्रीमती स्थिता ॥ ६।१७९।२५॥

na rame rAja.lIlAsu tena asmi zrImatI sthitA ||6|79|25||

ekA eva one alone

AkAza.saMkAze in the Space.like note A>kaz, sam>kaz open.space, close.space

kevale hRdaye rame –fulness of the Heart I delight

na rame rAja.lIlAsu I do not delight in royal sports

tena asmi zrImatI sthitA w that I am happily situated

*sv.25 I am not distracted by the royal pleasures. Hence I am radiant. Even when I am in the pleasure.gardens,

*vlm.25. I delight only in one vacuous entity, that has taken possession of my heart, and I take no pleasure in the royal gardens and sports, and thence I am thy fortunate princess as ever.

आत्मन्य् एव हि तिष्ठामि हि आसन.उद्यान.सद्मसु ।

Atmani eva hi tiSThAmi hi Asana udyAna.sadmasu |

न भोगेषु न लज्जासु तेन अहम् श्रीमती स्थिता ॥ ६।१७९।२६॥

na bhogeSu na lajjAsu tena aham zrImatI sthitA ||6|79|26||

Atmani eva hi

It's only in the self

tiSThAmi hy

there I rest

Asana udyAna.sadmasu

seated in palace gardens

na bhogeSu

neither pleasuring

na lajjAsu

nor in shame

tena aham zrImatI sthitA

w that I am happily situated

*sv.26 I remain firmly established in the self, neither in the enjoyment of pleasure nor in shyness, etc. Hence I am radiant.

जगताम् प्रभुर् एव अस्मि न किम्चित्.मात्र.रूपिणी ।

jagatAm prabhu: eva asmi na kimcit.mAtra.rUpiNI |

इति आत्मन्य् एव तुष्यामि तेन अहम् श्रीमती स्थिता ॥ ६।१७९।२७॥

iti Atmani eva tuSyAmi tena aham zrImatI sthitA ||6|79|27||

jagatAm prabhu: eva asmi

"I am indeed Lord of the Worlds

na kimcit mAtra=rUpiNI

a form not made of anything," not the finite being, *SV.

iti Atmani eva tuSyAmi

so I am content only in the Self

tena aham zrImatI sthitA

w that I am happily situated

"I am Lord of the Worlds, a form not made of anything,"

I say,

contented only in the Self

With That I sit in blessedness

*sv.27 I am the ruler of the universe. I am not the finite being. I delight in the self. Hence I am radiant.

*vlm.27. I think myself as the sovereign of the world, and having no form of my own; thus I am delighted in myself, and appear as thy fortunate and beauteous lady.

इदम् च अहम् इदम् न अहम् सत्या च अहम् न च अपि अहम् ।

idam ca aham idam na aham satyA ca aham na ca api aham |

सर्वम् अस्मि न किम्चिच् च तेन अहम् श्रीमती स्थिता ॥ ६।१७९।२८॥

sarvam asmi na kimcit ca tena aham zrImatI sthitA ||6|79|28||

idam ca aham

I.am both this and

idam na aham

not this

satyA ca aham

I.am both real/So

na ca apy aham

and not so too

sarvam asmi

I.am all

na kimcic ca

and not.at.all

tena aham zrImatI sthitA

w that I am happily situated

and that's why I am radiant

*sv.28 This I am, I am not, in truth I am nor am I; I am the all, I am naught. Hence I am radiant.

*vlm.28. I am this and not this like wise, I am the reality yet nothing real of any kind; I am the ego and no ego myself, I am the all and nothing in particular, and thus I remain your charming lady.

न सुखम् प्रार्थये न अर्थम् न अनर्थम् न इतराम् स्थितिम् ।

na sukham prArthaye na artham na anartham na itarAm sthitim |

यथा.प्राप्तेन हृष्यामि तेन अहम् श्रीमती स्थिता ॥ ६।१७९।२९॥

yathA.prAptena hRSyAmi tena aham zrImatI sthitA ||6|79|29||

na sukham prArthaye

I do not seek pleasure

na artham na anartham

nor wealth nor poverty

na itarAm sthitim

nor any other state

yathA.prAptena hRSyAmi

I delight in whatever I get

tena aham zrImatI sthitA

w that I am happily situated

*sv.29 I seek not pleasure nor wealth nor poverty nor any other form of existence. I am happy with whatever is obtained without effort. Hence I am radiant.

तनु.विद्वेष.राजाभिः प्रज्ञाभिः शास्त्र.दृशिभिः ।

tanu.vidveSa.rAjAbhi: prajJAbhi: zAstra.dRzibhi: |

रमे सह वयस्याभिः तेन अहम् श्रीमती स्थिता ॥ ६।१७९।३०॥

rame saha vayasyAbhi: tena aham zrImatI sthitA ||6|79|30||

tanu.vidveSa=rAjAbhi: with body.averse=princes with princes who scorn the body

prajJAbhi: learned and become wise

zAstra.dRzibhi: see/knowers readers of the shAstra.s

rame saha vayasyAbhi: I take my pleasure with such comppanions

tena aham zrImatI sthitA w that I am happily situated

*sv.30 I sport with attenuated states of attraction and repulsion, with the insights gained through the scriptures. Hence I am radiant.

*vlm.30. I disport in the company of my associates, who have governed their passions by the light of knowledge, and by the directions of the sástras, and therefore I seem so very pleasing to thee.

पश्यामि यन् नयन.रश्मिभिर् इन्द्रियैर् वा

pazyAmi yat nayana.razmibhi: indriyai: vA

चित्तेन च इह हि तरङ्ग* न किम्चिद् एव ।

cittena ca iha hi taraGga* na kimcit eva |

पश्यामि तत् विरहितम् तु न किम्चिद् अन्तः

pazyAmi tat virahitam tu na kimcit anta:

पश्यामि सम्यग् इति, नाथ, चिर*उदया अस्मि ॥ ६।१७९।३१॥

pazyAmi samyak iti, nAtha, cira.udayA asmi ||6|79|31||

what I see

by the light of my eyes and other senses

and their Affection by the mind

is not a wave of saMsAric sea

for I do not see anything within

apart from That

I see wholly

so, lord, it happened long ago for me

pazyAmi.I.see/know yat.which/what nayana.chief/leader.razmi.line/cord//rope\ray\beam.bhi: indriya.sense.organ.i: vA.or / citta.affected/affective.Mind.ena ca.and/also iha.here/itw/now hi.for/since taraGga.wave na.no/t kiMcit.whatever/anything eva.even/only/indeed = pazyAmi.I.see/know tat.that.one virahita.deprived/abandoned.m tu.but/yet/altho

na.no/t kiMcit.whatever/anything anta:.within\end \ pazyAmi.I.see/know samyak.whole iti.so/"thus", nAtha.Lord, cira.for.long.udaya.rise/ascent.A asmi.I.am

* pazyAmi yat what I see nayana.razmibhi: indriyai: vA by the light of my eyes and other senses cittena ca and by chitta.Affection iha hi taraGga na kimcit eva is not any sort of wave at.all pazyAmi tad.virahitam tu na kimcit anta: for I do not see anything within apart from That pazyAmi samyag I see wholly iti nAtha cira udayA asmi and so, lord, it happened long ago for me.

*sv.31 Whatever I see with these eyes and experience with these senses, whatever I behold through my mind I see nothing but the one truth which is seen clearly by me within myself.

@@@

DN6079 WHAT CHUDÂLÂ SEES 2.oc28

सर्ग ६..७८

sarga 6.78

vasiSTha uvAca |

दिन.अनुदिनम् इति एषा स्वात्मा.रामतया तया ।

dina*anudinam iti eSA svAtmA.rAmatayA tayA |

नित्यम् अन्तर्.मुखतया बभूव प्रकृति.स्थिता ॥ ६।१७९।१॥

nityam antar.mukhatayA babhUva prakRti.sthitA ||6|79|1||

नीरागा निर्.उपासङ्गा निर्.द्वन्द्वा निःसमीहिता ।

nI.rAgA nir.upAsaGgA nir.dvandvA ni:samIhitA |

न जहाति न च आदत्ते प्रकृत.आचार.चारिणी ॥ ६।१७९।२॥

na jahAti na ca Adatte prakRta*AcAra.cAriNI ||6|79|2||

परितीर्ण.भव.अम्भोधिः शान्त.संदेह.जालिका ।

paritIrNa.bhava*ambhodhi: zAnta.saMdeha.jAlikA |

परमात्म.महालाभ.परिपूर्ण.अन्तर.आत्मना ॥ ६।१७९।३॥

paramAtma.mahAlAbha.paripUrNa*antara.AtmanA ||6|79|3||

विश्रान्ता सुचिरम् श्रान्ता घन.लब्ध.पदान्तरे ।

vizrAntA suciram zrAntA ghana.labdha.padAntare |

सर्व*उपम.अतीततया जगाम अ=व्यपदेश्यताम् ॥ ६।१७९।४॥

sarva*upama*atItatayA jagAma a.vyapadezyatAm ||6|79|4||

इति सा भामिनी तस्य चूदाला वर.वर्णिनी ।

iti sA bhAminI tasya cUdAlA vara.varNinI |

स्वल्पेन एव हि कालेन ययौ विदित.वेद्यताम् ॥ ६।१७९।५॥

svalpena eva hi kAlena yayau vidita.vedyatAm ||6|79|5||

यथा अयम् आगतः कश्चित् जागतः स्पन्द.विभ्रमः ।

yathA ayam Agata: kazcit jAgata: spanda.vibhrama: |

तथा विलीयते सर्वम् तत्त्व.ज्ञानवति स्वयम् ॥ ६।१७९।६॥

tathA vilIyate sarvam tattva.jJAnavati svayam ||6|79|6||

अदृष्ट.सकले शान्ते पदे विश्रान्तिम् एत्य सा ।

adRSTa.sakale zAnte pade vizrAntim etya sA |

रराज शरद्.अच्छ.अभ्र.माला इव गत.सम्प्रमा ॥ ६।१७९।७॥

rarAja zarat.accha*abhra.mAlA iva gata.sampramA ||6|79|7||

अनाकुला समालोकम् अ.सम्बन्ध.आत्मना आत्मनि ।

anAkulA samAlokam a.sambandha*AtmanA Atmani |

जरत् गवी इव शैल.अग्रम् सतृणम् प्राप्य संस्थिता ॥ ६।१७९।८॥

jarat gavI iva zaila*agram satRNam prApya saMsthitA ||6|79|8||

स्व.विवेक.घन.अभ्यास.वशात् आत्मा उदयेन सा ।

sva.viveka.ghana*abhyAsa.vazAt AtmA udayena sA |

शुशुभे शोभना पुष्प.लता इव अभिनव उद्गता ॥ ६।१७९।९॥

zuzubhe zobhanA puSpa.latA iva abhinava udgatA ||6|79|9||

अथ ताम् अनवद्य अङ्गीम् कदाचित् स शिखिध्वजः ।

atha tAm anavadya aGgIm kadAcit sa* zikhidhvaja: |

अपूर्व.शोभाम् आलोक्य स्मयमान* उवाच ह ॥ ६।१७९।१०॥

apUrva.zobhAm Alokya smayamAna* uvAca ha ||6|79|10||

भूयो यौवन.युक्ता इव मण्डिता इव पुनःपुनः ।

bhUya: yauvana.yuktA iva maNDitA iva puna:puna: |

अधिकम् राजसे सन्ति जगत् राजवती यथा ॥ ६।१७९।११॥

adhikam rAjase santi jagat rAjavatI yathA ||6|79|11||

प्रपीत.अमृत.सारा इव लब्धा लभ्य.पदा इव च ।

prapIta*amRta.sArA iva labdhA labhya.padA iva ca |

आनन्दापूर.पूर्णा इव राजसे नितराम् प्रिये ॥ ६।१७९।१२॥

AnandApUra.pUrNA iva rAjase nitarAm priye ||6|79|12||

उपशान्तम् च कान्तम् च दधाना सुन्दरम् वपुः ।

upazAntam ca kAntam ca dadhAnA sundaram vapu: |

अभिभूय इन्दुम् आयासि श्रियम् काम् अपि कामिनि ॥ ६।१७९।१३॥

abhibhUya indum AyAsi zriyam kAm api kAmini ||6|79|13||

अभोग.कृपणम् शान्तम् ऊर्जितम् समताम् गतम् ।

abhoga.kRpaNam zAntam Urjitam samatAm gatam |

गम्भीरम् च प्रशान्तम् च चेतः पश्यामि ते प्रिये ॥ ६।१७९।१४॥

gambhIram ca prazAntam ca ceta: pazyAmi te priye ||6|79|14||

तृणी.कृत्य त्रि.भुवनम् पीत.अखिल.जगत्.रसम् ।

tRNI.kRtya tri.bhuvanam pIta*akhila.jagat.rasam |

अनन्त*उड्डामरम् सौम्यम् मनः नश्यामि ते प्रिये ॥ ६।१७९।१५॥

ananta*uDDAmaram saumyam mana: nazyAmi te priye ||6|79|15||

न केनचिद्.महाभागे विभव.आनन्द.वस्तुना ।

na kenacit mahAbhAge vibhava*Ananda.vastunA |

चेतः तव तुलाम् एति मरु.क्षीर.अब्धि.सुन्दरम् ॥ ६।१७९।१६॥

ceta: tava tulAm eti maru.kSIra*abdhi.sundaram ||6|79|16||

तैर् एव बाल.कदली.मृणाल.अङ्कुर.कोमलैः ।

tai: eva bAla.kadalI.mRNAla*aGkura.komalai: |

अङ्गैः स्थितिम् अनुप्राप्तैः वृद्धिम् याता इव लक्ष्यते ॥ ६।१७९।१७॥

aGgai: sthitim anuprAptai: vRddhim yAtA iva lakSyate ||6|79|17||

तथा तेन एव तेन एव संनिवेशेन संस्थिता ।

tathA tena eva tena eva saMnivezena saMsthitA |

अन्यताम् उपयाता असि लता इव ऋतु.पर्यये ॥ ६।१७९।१८॥

anyatAm upayAtA asi latA iva Rtu.paryaye ||6|79|18||

किम् त्वया पीतम् अमृतम् प्राप्तम् साम्राज्यम् एव वा ।

kim tvayA pItam amRtam prAptam sAmrAjyam eva vA |

अ=मृत्युम् एव सम्प्राप्ता प्रयोग.अयोग.युक्तितः ॥ ६।१७९।१९॥

a.mRtyum eva samprAptA prayoga*ayoga.yuktita: ||6|79|19||

राज्याच् चिन्तामणेः वा अपि त्रैलोक्यात् वा त्वया अधिकम् ।

rAjyAt cintAmaNe: vA api trailokyAt vA tvayA adhikam |

अप्राप्तम् किम् अनुप्राप्तम् नील*उत्पल.विलोचने ॥ ६।१७९।२०॥

aprAptam kim anuprAptam nIla*utpala.vilocane ||6|79|20||

चुडाला उवाच ।

cuDAlA uvAca |

न अकिम्चित् किम्चित् आकारम् इदम् त्यक्त्वा अहम् आगता ।

na akimcit kimcit AkAram idam tyaktvA aham AgatA |

न किम्चित् किम्चित्.आकारम् तेन अस्मि श्रीमती स्थिता ॥ ६।१७९।२१॥

na kimcit kimcit.AkAram tena asmi zrImatI sthitA ||6|79|21||

इदम् सर्वम् परित्यज्य सर्वम् अन्यद्.मया आश्रितम् ।

idam sarvam parityajya sarvam anyat mayA Azritam |

यत् तत् सत्यम् असत्यम् च तेन अस्मि श्रीमती स्थिता ॥ ६।१७९।२२॥

yat tat satyam asatyam ca tena asmi zrImatI sthitA ||6|79|22||

यत् किम्चित् यत् न किम्चित् च तत् जानामि यथास्थितम् ।

yat kimcit yat na kimcit ca tat jAnAmi yathAsthitam |

यथा.उदयम् यथानाशम् तेन अस्मि श्रीमती स्थिता ॥ ६।१७९।२३॥

yathA.udayam yathAnAzam tena asmi zrImatI sthitA ||6|79|23||

भोगैः अभुक्तेः तुष्यामि भुक्तैः इव सु.दूरगैः ।

bhogai: abhukte: tuSyAmi bhuktai: iva su.dUragai: |

न हृष्यामि न कुप्यामि तेन अस्मि श्रीमती स्थिता ॥ ६।१७९।२४॥

na hRSyAmi na kupyAmi tena asmi zrImatI sthitA ||6|79|24||

एका एव आकाश.संकाशे केवले हृदये रमे ।

ekA eva AkAza.saMkAze kevale hRdaye rame |

न रमे राज.लीलासु तेन अस्मि श्रीमती स्थिता ॥ ६।१७९।२५॥

na rame rAja.lIlAsu tena asmi zrImatI sthitA ||6|79|25||

आत्मन्य् एव हि तिष्ठामि हि आसन.उद्यान.सद्मसु ।

Atmani eva hi tiSThAmi hi Asana udyAna.sadmasu |

न भोगेषु न लज्जासु तेन अहम् श्रीमती स्थिता ॥ ६।१७९।२६॥

na bhogeSu na lajjAsu tena aham zrImatI sthitA ||6|79|26||

जगताम् प्रभुर् एव अस्मि न किम्चित्.मात्र.रूपिणी ।

jagatAm prabhu: eva asmi na kimcit.mAtra.rUpiNI |

इति आत्मन्य् एव तुष्यामि तेन अहम् श्रीमती स्थिता ॥ ६।१७९।२७॥

iti Atmani eva tuSyAmi tena aham zrImatI sthitA ||6|79|27||

इदम् च अहम् इदम् न अहम् सत्या च अहम् न च अपि अहम् ।

idam ca aham idam na aham satyA ca aham na ca api aham |

सर्वम् अस्मि न किम्चिच् च तेन अहम् श्रीमती स्थिता ॥ ६।१७९।२८॥

sarvam asmi na kimcit ca tena aham zrImatI sthitA ||6|79|28||

न सुखम् प्रार्थये न अर्थम् न अनर्थम् न इतराम् स्थितिम् ।

na sukham prArthaye na artham na anartham na itarAm sthitim |

यथा.प्राप्तेन हृष्यामि तेन अहम् श्रीमती स्थिता ॥ ६।१७९।२९॥

yathA.prAptena hRSyAmi tena aham zrImatI sthitA ||6|79|29||

तनु.विद्वेष.राजाभिः प्रज्ञाभिः शास्त्र.दृशिभिः ।

tanu.vidveSa.rAjAbhi: prajJAbhi: zAstra.dRzibhi: |

रमे सह वयस्याभिः तेन अहम् श्रीमती स्थिता ॥ ६।१७९।३०॥

rame saha vayasyAbhi: tena aham zrImatI sthitA ||6|79|30||

पश्यामि यत् नयन.रश्मिभिः इन्द्रियैः वा

pazyAmi yat nayana.razmibhi: indriyai: vA

चित्तेन च इह हि तरङ्ग* न किम्चित् एव ।

cittena ca iha hi taraGga* na kimcit eva |

पश्यामि तत् विरहितम् तु न किम्चित् अन्तः

pazyAmi tat virahitam tu na kimcit anta:

पश्यामि सम्यक् इति नाथ चिर*उदया अस्मि ॥ ६।१७९।३१॥

pazyAmi samyak iti nAtha cira*udayA asmi ||6|79|31||

oॐm

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Complete YVFiles

https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh.Ia?dl=0

चित् संवित्त्या.उच्यते जीव:

cit saMvittyA ucyate jIva:

संकल्पात्स मनो भवेत् ।

saMkalpAt sa: mana: bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया.इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

next Canto:

FM6080 CHUDALA.TOPKNOT AND THE 5 DELIGHTS 2.OC29.31 .z82

https://www.dropbox.com/s/px7ottq3xx8iaok/fm6080%202.oc29.31%20chUdAlA.Topknot%20and%20the%205%20Delights%20.z82.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.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 Vasishtha

The complete YVFiles of this masterpiece can be found at

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Jiva Das

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Nov 9, 2021, 4:14:33 PM11/9/21

to yoga vasishtha

FM6079 WHAT CHUDÂLÂ SEES 2.oc28 .z31

https://www.dropbox.com/s/ar47toameops3du/fm6079%202.oc28%20What%20chUDAlA%20Sees%20.z31.docx?dl=0

FM.6.50.FM.6.99

https://www.dropbox.com/s/nncfzfhzpsbr1fa/FM.6.50.FM.6.99.docx?dl=0

Oॐm

WHAT CHUUDAALAA SEES

VASISHTHA said—

दिन.अनुदिनम् इति एषा स्वात्मा.रामतया तया ।

dina*anudinam iti eSA svAtmA.rAmatayA tayA |

नित्यम् अन्तर्.मुखतया बभूव प्रकृति.स्थिता ॥ ६।१७९।१॥

nityam antar.mukhatayA babhUva prakRti.sthitA ||6|79|1||

anudina*

rAmatA*

dina.day.anudina*.m iti.so/"thus" eSA.she/this.here svAtmA.yourself/itself./rAmatA*.ayA tayA.w.her/it = nitya.eternal/constant.m antar.within.mukha.face/mouth\entrance.tA.ness/state.ayA \ babhUva.became/was prakRti.Nature/matter.sthita.situate/existent.as.A

dina anudinam iti and so day after day

eSA she

sva.AtmA.rAmatayA tayA on.account.of her own.Self.enjoyment

nityam always

antar.mukhatayA turned inwards

babhUva she was

prakRti.sthitA stationed in prakRti, the world of practise.

she is without passion; she was

uninvolved ("friend or enemy?");

she knew no pro nor con..and that

is how she walked the walking world.

/Day followed day, and all the day she was enraptured in her Self,

looking always within; though in the world, she was not of the world.

*vlm.1 VASISHTHA continued:—Thus did the princess live day by day in the rapture of her soul; and with her views concentrated within herself, she lived as in her own and proper element.

*sv.1 VASISTHA continued: Day by day, the queen grew more and more introverted, rejoicing more and more in the bliss of the self.

नीरागा निर्.उपासङ्गा निर्.द्वन्द्वा निःसमीहिता ।

nI.rAgA nir.upAsaGgA nir.dvandvA ni:samIhitA |

न जहाति न च आदत्ते प्रकृत.आचार.चारिणी ॥ ६।१७९।२॥

na jahAti na ca Adatte prakRta*AcAra.cAriNI ||6|79|2||

nI.rAgA nir.upAsaGgA /

nir.dvandvA ni:samIhitA =

na jahAti na ca Adatte \

prakRta*AcAra.cAriNI

nI.rAgA without passion

nir.upAsaGgA uninvolved

nir.dvandvA without dualities

nir.samIhitA not attached

na jahAti na ca Adatte she did not wish for or against

prakRta*AcAra+cAriNI while walking the way of prakRti, the day.to.day world

*sv.2 She was utterly free from craving and from attachment. Without abandoning anything and without seeking anything, she was natural in her behaviour and spontaneous in her actions.

परितीर्ण.भव.अम्भोधिः शान्त.संदेह.जालिका ।

paritIrNa.bhava*ambhodhi: zAnta.saMdeha.jAlikA |

परमात्म.महालाभ.परिपूर्ण.अन्तर.आत्मना ॥ ६।१७९।३॥

paramAtma.mahAlAbha.paripUrNa*antara.AtmanA ||6|79|3||

paritIrNa.bhava*ambhodhi: /

zAnta.saMdeha.jAlikA =

paramAtma.mahAlAbha.\paripUrNa*antara.AtmanA

paritIrNa.bhava ambhodhi: with crossing the ocean of existence

zAnta.saMdeha.jAlikA having calmed a storm of doubt

paramAtma.mahAlAbha.paripUrNa antara*AtmanA

by.means.of a self overflowing within with the great attainment of the Supreme Self

....

*sv.3.4 All her doubts were at rest. She had crossed the ocean of becoming. She rested in an incomparable state of peace.

विश्रान्ता सुचिरम् श्रान्ता घन.लब्ध.पदान्तरे ।

vizrAntA suciram zrAntA ghana.labdha.padAntare |

सर्व*उपम.अतीततया जगाम अ=व्यपदेश्यताम् ॥ ६।१७९।४॥

sarva*upama*atItatayA jagAma a.vyapadezyatAm ||6|79|4||

vizrAntA suciram zrAntA /

ghana.labdha.padAntare =

sarva*upama*atItatayA \

jagAma a.vyapadezyatAm

calmed in her long repose, within her firmly.gotten state, because

she was beyond every comparison she was admired by all.

vizrAntA suciram zrAntA calmed in her long repose

ghana.labdha.pada antare within her firmly.gotten state

sarva upamA.atItatayA because she was beyond every comparison

jagAma avyapadezyatAm she came to blamelessness / beyond description

vyapadezya to be designated or indicated or named R. Pat. S3am2k.; to be censured or blamed Hariv.

*sv.3.4 All her doubts were at rest. She had crossed the ocean of becoming. She rested in an incomparable state of peace.

इति सा भामिनी तस्य चूदाला वर.वर्णिनी ।

iti sA bhAminI tasya cUdAlA vara.varNinI |

स्वल्पेन एव हि कालेन ययौ विदित.वेद्यताम् ॥ ६।१७९।५॥

svalpena eva hi kAlena yayau vidita.vedyatAm ||6|79|5||

iti sA bhAminI tasya /

cUdAlA vara.varNinI =

svalpa.ena eva hi kAlena \

yayau vidita.vedyatAm

iti sA bhAminI so that foxy lady

tasya cUdAlA vara.varNinI

svalpena eva hi kAlena after a very little time

yayau vidita.vedyatAm she came to know what should be known

*vlm.5. Thus this lady—the princess chudála, became in a short time, acquainted with the true God (lit. knowing the knownable one), by the earnestness of her inquiry.

यथा अयम् आगतः कश्चित् जागतः स्पन्द.विभ्रमः ।

yathA ayam Agata: kazcit jAgata: spanda.vibhrama: |

तथा विलीयते सर्वम् तत्त्व.ज्ञानवति स्वयम् ॥ ६।१७९।६॥

tathA vilIyate sarvam tattva.jJAnavati svayam ||6|79|6||

yathA ayam Agata: kazcit /

jAgata: spanda.vibhrama: |

tathA vilIyate sarvam \

tattva.jJAnavati svayam

yathA as

ayam Agata: it has come to

kazcit jAgata: spanda.vibhrama: a sort of world of vibrant delusion

tathA thus

vilIyate sarvam everything disappears

tattva.jJAnavati svayam as.if in the Thatness.Wisdom itself

*vlm.6. The errors of the world subside in the same manner, under the knowledge of truth, as they rise in the human mind by its addictedness to worldliness.

*VA as unexpectedly in indescribable Self vibration of delusion appears,
so also all delusions are gone by themselves at the knowledge of the truth
*AS: Just as the illusion of the active world came about (arose by itself in a person ignorant of the truth), it all dissolves by itself when one possesses the knowledge (of Brahman).
Note: तत्त्वज्ञानवति is a सति सप्तमी!

अदृष्ट.सकले शान्ते पदे विश्रान्तिम् एत्य सा ।

adRSTa.sakale zAnte pade vizrAntim etya sA |

रराज शरद्.अच्छ.अभ्र.मालैव गत.सम्प्रमा ॥ ६।१७९।७॥

rarAja zarat.accha*abhra.mAlA .iva gata.sampramA ||6|79|7||

adRSTa.sakale zAnte /

pade vizrAntim etya sA |

rarAja zarat.accha*abhra.\mAlA .iva gata.sampramA ||6|79|7||

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