fm5054 2.ap27..29 uddAlaka's REPOSE .z93

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Apr 29, 2017, 10:25:17 PM4/29/17

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fm5054 2.ap27..29 uddAlaka's REPOSE .z93

work in progress .v17

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Oॐm

uddAlaka's REPOSE

vasiShTha said—

इति निर्णीय ततया धिया धवलया मुनि: ।

iti nirNIya tatayA dhiyA dhavalayA muni: |

बद्ध-पद्मासनस् तस्थाvaर्ध-उन्मीलित=लोचन: ॥५।५४।१॥

baddha-padmAsanas tasthau_ ardha-unmIlita=locana: ||5|54|01||

iti nirNIya tatayA dhiyA dhavalayA x

muni: baddha-padmAsana: tasthau – the muni sat in the bound Lotus Posture =

ardha-unmIlita=locana: - with eyes half-shut.

~vlm.1 Vasishtha continued:--Thinking himself to be raised to this state of his transcendency, the saint sat in his posture of padmAsana with his half shut eye-lids, and began to meditate in his translucent mind.

~m.1. Having decided thus with a pure and clean mind, the muni sat in a lotus posture with half closed eyes.

~sv.1-2 VASISThA continued: The sage Uddalaka then sat down in the lotus posture, with his eyes half-closed, in meditation.

~AB. dhavalayA vizuddhayA tatayA akSudrayA … ||

ओम्.इति एतत् परम् ब्रह्म निर्णीय स मुनिस् तदा ।

ॐकाroच्चारित: येन तेnAप्तम् परमम् पदम् ॥२॥

om.iti etat param brahma nirNIya sa munis tadA |

OMkAra-uccArita: yena tena aptam paramam padam ||02||

om.iti

etat param brahma nirNIya convinced this is the perfect Brahman Immensity

sa munis tadA the Silent Muni then

OMkAra-uccArita: yena the oॐm-form having been uttered by him

tena aptam paramam padam by him was got the most perfect state. -2-

~vlm.2. He then thought that the syllable OM, is the true emblem of Brahma; and he rises to the highest state, who utters this monosyllabic word.

~m.2. Om is the transcendent Supreme by uttering it I shall attain the Supreme State' thus decided the 'muni'

#nI -> #nirNI nir>nI #nirNayati, #nirNayate to lead or take away , carry off av.kauz.; •• to find out, ascertain, decide , fix on, r.Hit. &c. #nirNIya being convinced/confident - oॐm iti etat param brahma nirNIya sa munis tadA || y5054.002 (uddAlaka's Repose). • having figured-on this, •• -> #vinirnI vi-nir>nI to figure-out, to decide clearly, bh.pur.; • #vinirnIta -adj.- determined clearly, ascertained, certain W. • #vinirNIya kleda-AlokAd vinirNIya, y3058.006. -> #nirnayam "without (further) leading": the conclusion of a logical syllogism; the assured outcome of a purposed process: yad artham Agatas asmi iha tasya AkarNaya nirNayam | y7180.007.

omx

ॐकारmaकरोत् तार-स्वरम् ऊर्ध्व-गत=ध्वनिम् ।

ॐकारmaकरोत् तार-स्वरम् ऊर्ध्व-गत=ध्वनिम् ॥३॥

OMkAram akarot tAra-svaram Urdhva-gata=dhvanim |

OMkAram akarot tAra-svaram Urdhva-gata=dhvanim ||03||

#tAra = high (note)

~vlm.3. Then he uttered the word with an elevated voice and high note, which rang with a resonance like the ringing of a bell.

~m.3. He started uttering the word with the sound directed upward like a long beaten, straightened tail-like streak. The sound was like that given out by a huge bell.

~sv.3 He uttered the holy word Om which bestows the highest state.

OMkAramakarottArasvaramUrdhvagatadhvanim |
samyagAhatalAGgUlaM ghaNTAkuNDamivAravam || 3
~VA he uttered in high pitch the sound of OM-kara, resonating liek
the sound of a bell
AS: Second line: Similar to the sound of a bell which is well hit by its striker (lit. tail lAGgUla)

#uttAraNa उत्तारण -adj.- Transporting or bringing over, conveying; rescuing, delivering. -णः N. of viSNu. -णम् 1 The act of landing, delivering or rescuing. -2 Transportation, conveying across.

#ghaNTa -m.- (for #hantra?) N. of #ziva, MBh. xii , 10377 and 10419 Hariv. 14884 (cf. #ghaTin); a spicy stew. • #ghantA –f.- a bell, mbh.R.&c.; a plate of metal struck as a clock W. (cf. #ghaTI).

"ॐ"उच्चारयतस्तस्य संवित्तत्त्वे तduन्मुखे ।

यावd ॐकारमूर्धस्थे वितते विमlAत्मनि ॥४॥

"OM"-uccAraya.tas tasya saMvit-tattve tat-unmukhe |

yAvat OM.kAra-mUrdha.sthe vitate vimala-Atmani ||04||

"OM"-uccAraya.tas tasya

from his utterance of oॐm

saMvit-tattve tat-unmukhe

x +

yAvat OM.kAra-mUrdha.sthe

vitate vimala-Atmani

#mUrdha

#vitata

~vlm.4. The utterance of his Onkára, shook the seat of his intellect in the cranium; and reached to the seat of the pure soul, in the topmost part of his head.

~m.4, He continued uttering Om till he felt that that sound is directed towards that pure transcendent consciousness

~sv. He intoned Om in such a way that its vibrations filled his whole being right up to the crown of his head.

~VA he directed the sound OM to the truth till OMkara reached his
head (?) in pure Self.
AS: Here, AB commentary is worth following. It says that the verse describes how long his recitation went on.
He continued his recitation, until (the sound) until his conscience (saMvit-tattva) turned up (udanmukha)
(experienced) the clear expansive self on top of the omkara .
The idea is the he felt the full impact of the mantra in his head, and it reached into his soul.
Ø

सार्धं त्र्यंशात्ममात्रस्य प्रथमेंऽशे स्फुटारवे ।

sArdham try.aMza-Atma-mAtrasya prathame aMze sphuTa-Arave |

प्रणवस्य समाक्षुब्धप्राणारणितदेहके ॥५॥

praNavasya sama-AkSubdha-prANAraNita-dehake ||05||

sArdham

with-a.half

try.aMza-Atma-mAtrasya

of its measure three.parts

prathame aMze

in the first part

sphuTa-Arave

in appearing-to-be sound

praNavasya

of the praNava

sama-AkSubdha-prANa-araNita-dehake

i sama-AkSubdha-prANa-araNita-embodiment

samAkSubdha

prANAraNita prANa-araNita firesticked /a.raNita unsounded

jd#tt.#R -> #raN. -> #araNi -f.- "being fitted into" or "turning round", the piece of wood (taken from the Ficus Religiosa or Premna Spinosa) used for kindling fire by attrition RV. &c. • firesticks (generally distinction is made between the lower one and the upper one , #adharAraNi and #uttarAraNi. •• In the R-> family, like #araNya. Note the consonance with #aruNa.

~AB. ... samyag AkSubha ....

#raNita - mfn. sounded , sounding , ringing &c. Ka1v. ; n. any ringing or rattling sound ib. Ra1jat. BhP. ; humming (of bees) Gi1t.

zgl.#tt.yoga #praNava yoga the controller of life force (prANa, vital breath) is the sound Om (sometimes spelled Aum) , with its own samskRta letter oॐm the most sacred word in yoga. Meditation on the sound of Om is praNava yoga. • the Method of uddAlaka the Honey(tongued) is found in y5054.

~vlm.5. The pranava or Onkára, consisting of three and half mAtra.s or instants, fills the whole body with the breath of inspiration; by having its first part, the letter «a», uttered with an acute accent ( udAtta).

~m.5-7 Om consists of three 'matras' (A,U,M) With the lean and distinct sound of the first 'matra, the body resonated...

~sv.5-7 As the first part of his practice, he exhaled his breath completely...

~VA with the first sound of three-sound om, pronounced clearly,
prana vibrated in his body (and left leaving the body empty in the
next shloka)
sArdhatryaMzAtmamAtrasya prathameM’ze sphuTArave |

praNavasya samAkSubdhaprANAraNitadehake || 5

~VA with the first sound of three-sound om, pronounced clearly,

prana vibrated in his body (and left leaving the body empty in the

next shloka)

AS: Yes.
Ø

रेचकाख्यो अखिलं कायं प्राननिष्क्रमणक्रम: । रिक्तीचकार पीताम्बुरगस्त्य इव सागरम् ॥६॥

recaka-Akhyas akhilam kAyam prAna-niSkramaNa-krama: | riktI-cakAra pIta-ambur agastya_ iva sAgaram ||06||

recaka-Akhyo akhilam kAyam prAna-niSkramaNa-krama: x

riktI-cakAra pIta-ambur agastya: iva sAgaram x.

niSkramaNa

~vlm.8. He let out the rechaka or the exhaling breath, whereby the internal air was extracted from the whole body; and it became as empty as the sea, after it was sucked up by Agastya.

~m.5-7 Om consists of three 'matras' (A,U,M) With the lean and distinct sound of the first 'matra, the body resonated. The body became a vacuum with all the vital air thrown out with this 'Kriya' called 'Rechaka'. It was like Agastya sucking into him a whole occan of water. The vital air that lfeft the body stayed in the space filled with Consciousness-essence. It was like an eagle staying in the sky leaving its place of rest.

~sv.5-7 As the first part of his practice, he exhaled his breath completely. It was as if his life-force had abandoned the body and was roaming in the space (dimension) of pure consciousness.

अतिष्ठत्प्राणपवनो चिद्रसापूरिताम्बरे । त्यक्तदेह: परित्यक्तनीड: खग इवाम्बरे ॥७॥

atiSThat prANa-pavanas cit.rasa-ApUrita-ambare | tyakta-deha: parityakta-nIDa: khage_ iva_ ambare ||07||

atiSThat prANa-pavana:

cid.rasa-ApUrita ambare

tyakta-deha:

left Body

parityakta-nIDa: khaga: iva ambare

like a bird that leaves its nest in the sky

~vlm.7. His vital breath was filled with the sap of the intellect, and rested in the outer air by leaving his body; as when a bird leaves its snug nest; and then mounts to and floats in the open air.

~m.5-7 … The vital air that lfeft the body stayed in the space filled with Consciousness-essence. It was like an eagle staying in the sky leaving its place of rest.

~sv.5-7 As the first part of his practice, he exhaled his breath completely. It was as if his life-force had abandoned the body and was roaming in the space (dimension) of pure consciousness.

#pU to purify, winnow -> #pava purification -> #pavana m. "purifier", wind or the god of wind, breeze, air; the vital air (#prANapavana, y5054.007); the regent of the #nakSatra #svAti and the NW region; a householder's sacred fire. • #pavanI –f.- a broom; • #pavana-: - purification, winnowing of corn; a potter's kiln; • #pavana-m sieve, strainer av.

#.t • prANa ->#>an 2 to breathe -> #>prAn pra>an to inbreathe -> #prANa –the breath of life; -pl.- life RV. &c. &c. •• a vital air (only 3 in number, viz. #prANa, #apAna, and #vyAna, in aitbr.tup.suSr.; usually 5, viz. the preceding with #samAna and , #udAna, mbh. &c. cf. MWB. 242); .## #prANapavana a vital air, y5054.007. -pl.- in chup.2,7,1, the 5 organs of vitality or sensation , viz. #prANa, #vAc, #cakSus, #zrotra, #manas, collectively; breath (as a sign of strength), energy, mbh.R.&c.; • #yathAprANam; •• a breath (as a measure of time , or the time requisite for the pronunciation of 10 long syllables = 1/6 vinADikA).

हृदयाग्निर्ज्वलज्ज्वालो ददाह निखिलं वपु: । उत्पातपवनोद्भूतो दाव: शुष्कमिव द्रुमम् ॥८॥

hRdaya-agnis jvalat_ jvAlas dadAha nikhilam vapu: | utpAta-pavana-udbhUtas dAva: zuSkam iva drumam ||08||

hRdaya-agni: – the Heart-fire =

jvalat jvAla: dadAha nikhilam vapu: x

utpAta-pavana-udbhUta: dAva: x

zuSkam iva drumam – as to a dry tree.

~vlm.8. The burning fire of his heart, burnt away his whole body; and left it as dry as a forest, scorched by the hot wind of a conflagration.

~m.8-9 Then the brilliant heart -fire within him burnt his body with its flames. It was like a tree being burnt by alighting…

~sv.8 The fire that arose from his heart burnt the whole of his body.

8 The burning fire of his heart burned away his whole body and left it as dry as a forest scorched by the hot wind of a fire.

~sv.8 The fire that arose from his heart burnt the whole of his body.

यावदित्थमवस्थैषा प्रणवप्रथमरमे । बभूव न हठादेव हठयोगो हि दु:खद: ॥९॥

yAvat_ ittham avasthA_ eSA praNava-prathama-rame | babhUva na haThAt_ eva haTha.yoga:_ hi du:khada: ||09||

yAvat_ ittham avasthA eSA

praNava-prathama-rame

x +

babhUva na haThAt eva

haTha.yoga: hi du:khada:

for haTha.yoga is troublesome

~vlm.9. As he was in this state at the first step of his practice of Yoga, by the praNava or utterance of this syllable om; he did not attend to the haTha‑ yoga at all, on account of its arduousness at first.

~m.8-9 ... This entire thing happened because of the first matra of 'pranava' being uttered in the right way. It was not because of Hatha yoga. Hathayoga is very dangerous. It causes distress.

~sv.9 (All this, Uddalaka practised without the violence involved in Hatha Yoga: for Hatha Yoga gives rise to pain. )

#haTh . -> #haTha -m.- violence , force (‑beg.comp.‑ , #hathena एन, and #haThAt आत्, "by force, forcibly") r.kathAs. &c. .##said to be from #ha sun and #Tha moon in #haThayoga.

#nu to sound -> #praNu - P. A1. #praNavati, -te to roar , bellow , sound , reverberate RV. AV. ; P. -Nau. ti, to make a humming or droning sound ; (esp.) to utter the syllable oॐm br.chUp.

अथ इतर-अंश-अवसरे प्रणवस्य सम-स्थितौ ।

atha itara-aMza-avasare praNavasya sama-sthitau |

निष्कम्प-कुम्भक: नाम प्राणानाmaभवत् क्रम: ॥१०॥

niSkampa-kumbhaka: nAma prANAnAm abhavat krama: ||10||

atha – and then =

itara-aMza-avasare x

praNavasya sama-sthitau x

niSkampa-kumbhaka: nAma x

prANAnAm abhavat krama: x.

~vlm.10. He then attended to the other parts of the mystic syllable, and remained unshaken by suppression of his breath by the kumbhaka breathing.

~m.10-11 . Then he enttered the second 'matra' (U) in a balanced manner. This led tas akumbhaka' in which the vital air is restrained to remain still without any movement inside, outside, up or down. The entire operation of breathing came to a stupor-like stop.

~sv.10-11 With the second utterance of the holy word OM, he reached the state of equilibrium and there happened in him a spontaneous retention of the breath (life-force) without agitation or vibration. The life-force stood still, as it were, neither outside, nor inside, neither below nor above.

न बहिर् nAन्तरम् nAधो न ऊर्ध्वम् nAशासु तत्र ते।

na bahir na antaram na adho na Urdhvam na AzAsu tatra te|

saMक्षोभmaगमन् प्राणा आप: saMस्तम्भिteव ॥११॥

saMkSobham agaman prANA Apa: saMstambhitA iva ||11||

na bahir na antaram – not outside nor inside =

na adha: na Urdhvam – not below nor above =

na AzAsu tatra te x

saMkSobham agaman prANA: x

Apa: saMstambhitA: iva like stoppage of the water.

saMkSobha

saMstambhita

~vlm.11. His vital breaths were not suffered to pass out of his body, nor were they allowed to circulate up and down in it; but were shut up in the nostrils, like the water pent up in the drain.

~m.10-11 . Then he entered the second 'matra' (U) in a balanced manner. This led tas akumbhaka' in which the vital air is restrained to remain still without any movement inside, outside, up or down. The entire operation of breathing came to a stupor-like stop.

दग्धदेहपुरो बहि: शशामाशनिवत्क्षणात् । अदृश्यत सितं भस्म शारिरं हिमपाण्डुरम् ॥१२॥

dagdha-deha-pura: bahi: zazAma_ azani.vat kSaNAt | adRzyata sitam bhasma zAriram hima-pANDuram ||12||

before the flame the body was struck as.if by a passing thunderbolt

outside it was cool ash the shape of a dusty grey snowman

...

~vlm.12. The fire burning before burnt body, was blown out in a moment like the flash of lightning; and he left his whole frame consumed to ashes, and lying cold and grey on the naked ground.

यत्र पूरकशय्यायां सुप्तानीव सुखोचितम् । शरीरास्थीनि लक्ष्यन्ते निष्पन्दानि सितानि च ॥१३॥

yatra karpUra-zayyAyAm suptAni iva sukha-ucitam | zarIra-asthIni lakSyante niSpandAni sitAni ca ||13||

...

lying

on a bed of camphor

as.if they were comfortably asleep

the body’s bones rest motionless & cold

तद् भस्म पवन-आनीतम् स-अस्थि वायुraयोजयत् ।

tad bhasma pavana-AnItam sa-asthi vAyur ayojayat |

स्व.देहे भृशmuत्सन्ने त्रि.नेत्र-व्रतवाniव ॥१४॥

sva.dehe bhRzam utsanne tri.netra-vratavAn iva ||14||

tad bhasma – that ash =

pavana-AnItam – born thru the air =

sa-asthi vAyur ayojayat x

sva.dehe bhRzam utsanne x

tri.netra-vratavAn iva x.

~vlm.14. These ashes and bones were borne aloft by the winds, and were heaped at last on his body; which looked like the person of Siva besmeared with ashes, and wearing the string of bones about it.

~sv. The ashes were blown by a powerful wind and dispersed in space…

तच्चण्डपवनोद्भूतमावृत्त्य गगनं क्षणात् । शरदीवाभ्रमिहिका क्वापि भस्मास्थिमद्ययौ ॥१५॥

tat_ caNDa-pavana-udbhUtam AvRttya gaganam kSaNAt | zaradi_ iva_ abhra-mihikA kva_ api bhasma-asthimat_ yayau ||15||

tat caNDa-pavana-udbhUtam x

AvRttya gaganam kSaNAt x

zaradi iva abhram ihikA x

kva api x

bhasma-asthimad – like the ashen bones =

yayau x.

~vlm.15. Afterwards the high winds of the air, flying to the face of the upper sky, bore aloft and scattered about those ashes and bones, resembling an autumnal mist all about the air.

~m. . The ash from the bones rose out in plenty (since all was empty and vaccuous). The ash occupied the sky-space in no time...

~sv. The ashes were blown by a powerful wind and dispersed in space.

यावदित्थमवस्थैषा प्रणवस्यापरे क्रमे । बभूव न हठादेव हठयोगो हि दु:खद: ॥१६॥

yAvat_ ittham avasthA_ eSA praNavasya_ apare krame | babhUva na haThAd eva haTha-yogo hi du:kha-da: ||16||

yAvat ittham avasthA

insofar as his present state

eSA praNavasya apare krame

on the next step of the praNava

babhUva na haThAt eva

it was not at-all thru forceful Hatha:

haTha-yoga: hi du:kha-da:

hatha-yoga's too troublesome

~vlm.16. The saint attained to this state, in the second or middle stage of his pranava Yoga; and it was by his kumbhaka breathing, and not by hatha yoga (which is difficult to practise), that he effected it.

~m. . The ash from the bones rose out in plenty (since all was empty and vaccuous). The ash occupied the sky-space in no time. All this was due tas aPranava' and not because of Hatha yoga. Hatha yoga is distressing. It was like autumn frost, though from the bone-ash.

~sv. The ashes were blown by a powerful wind and dispersed in space. (All this happened without the violence of Hatha Yoga: for Hatha Yoga gives rise to pain. )

ततस्तृतीयावसरे प्रणवस्योपशान्तिदे । पूरणात्पूरको नाम प्राणानामभवत्क्रम: ॥१७॥

tata:_ tRtIya-avasare praNavasya_upazAnti.de | pUraNAt pUraka:_ nAma prANAnAm abhavat krama: ||17||

during this stage the life-forces, which were in the very centre of the nectar of consciousness, spread out in space as a cool breeze.

tatas tRtIya-avasare x.

praNavasya upazAnti.de x.

pUraNAt pUraka: nAma x.

prANAnAm abhavat krama: x.

~vlm.17. He then came to the third stage, of his pranava yoga, by means of the puraka or inhaling breathing, which confers a quiet rest to the Yogi, and is called puraka for its fulfilment of his object.

~m.17. Then entered the third phase, (ie) the matra (M) which is quietening. It leads to the 'kriya' of 'Puraka' (filling) in the sequence of uttering 'OM'. In this phase the vital air fills the body.

~sv.17-20 In the third stage, when the holy word Om reached its culmination or tranquillity, there arose the inhalation of breath (the drawing in of the life-force). #sR -> #avasR -> #avasara-: "descent (of water)", rain L.; occasion, opportunity zak. &c.; seasonableness, appropriate place for anything (gen.) kathAs.; any one's (tasya) turn, paJcat.; leisure, advantageous situation. .##stage, phase of an undertaking.

#pUraka -mfn.- filling, completing, fulfilling, mn.mbh.&c; -m.- flood, stream, effusion, bhp.; closing the right nostril with the forefinger and then drawing up air through the left and then closing the left nostril and drawing up air through the right (as a religious exercise) RTL. 402.

अस्मिन्.naवसरे प्राणाश् चेतना अमृत-मध्यगा: ।

व्योम्नि शीतलताम् ईयु: हिम-saMस्पर्श-सुन्दरीम् ॥१८॥

asmin.n avasare prANAz cetanA amRta-madhyagA: |

vyomni zItalatAm Iyu: hima-saMsparza-sundarIm ||18||

asmin-n avasare x.

prANA: cetanA amRta-madhyagA: x.

vyomni zItalatAm Iyu: x.

hima-saMsparza-sundarIm x.

~vlm.18. In the process of this practice, the vital breath is carried through the intellect to the region of vacuum; where it is cooled by the coldness of its climate.

~m. . At that time, the cousciousness of the vital air grows nectar like and becomes cool like sky with the touch of frost and snow. It becomes like the moon- region. ...

~sv.17-20 ... During this stage the life-forces, which were in the very centre of the nectar of consciousness, spread out in space as a cool breeze.

#cit -> #cetanA ना Sense, consciousness; चेतनां प्रतिपद्यते cetana-m pratipadyate, regains one's consciousness. Understanding, intelligence; पश्चिमाद्यामिनीयामात्प्रसादमिव चेतना VR.17.1; शास्ताखानो$ल्पचेतनः ziva. B.29.9. cetanam नम् Appearance. •-• cetanA "Conscience", in the sense of Affective Sentience; ChetanA Sentience, "Life-Consciousness" cetanA jIva-cit, y5054.018 ABComm; y2009.028; produced from Spanda Activity: kevalam paJcaka-vazAd deha Adau cetanA abhidhA, "Entirely because-of the five (Spanda Vibrations) are the body &c called Sentient" y6080.060], "N. Ross Reat observes that the emotional connotation of cit is most evident when derivatives based on it are said to be moved by an external force, as when the worship and/or sacrifice stirs the thought (cetana)." Bhikku Thich Minh Tanh —tatas asau preta-zabdena procyate vyavahAribhi: | cetana-m vAsanA-mizram Amoda-nilavat sthitam || y3055.007 -> #cetanIbhU cetanI >bhU to become sentient -> #cetanIkR cetanI >kR to cause an object of Sentience. cetanA is (with cetana) a twinned great-grandchild in the Chit Family: the son of cetas Awareness, grandson of citta Affection, and great-grandson of cit Chit (which is more-or-less "consciousness", but which I leave untranslated. One possibility would be the "-ever" –cit in "whatever" kiMcit. But it would provoke arguments for which I have no time.) One may profitably compare the Chit चित् Family with the Kr कृ Family: karaNa, karma, and kRta. The common reading of cetanA is "Intelligence", as in Karkatî's complaint about her boon-body: स्वको देहः परित्यक्तो मूढचेतनया मया | svako deha: parityakto mUDha-cetanayA mayA | y3071.011 .. cetana cid AyAti cintAm cetanAt: -> #cit goes from -> #cetana to -> #cintA, from Chetana Sentience to ChintA Concern, y6031.023

~AB. cetanA jIva-cit tasyAm bhAvitam yad amRtam tan-madhyagA: | vyomni bahir-AkAze || > Comm

क्रमाद् गगन-मध्य.स्थाश् चन्द्र-मण्डलताम् ययु: ।

धूमा गगन-कोश-स्था: शीतlAम्बुदताmiव ॥१९॥

kramAd gagana-madhya.sthAz candra-maNDalatAm yayu: |

dhUmA gagana-koza-sthA: zItala-ambudatAm iva ||19||

kramAt

next in turn

gagana-madhya=sthA:

set in the middle of the path

candra-maNDalatAm

to the lunar territory

yayu:

came

dhUmA: gagana-koza=sthA:

like mist in the surrounding sky

zItala-ambudatAm iva

(from) the coolness of a raincloud.

~vlm.19. From the region of vacuum, the breathing ascended to that of the lunar sphere; and there it became as cold as when the rising smoke, turns to the watery cloud in the upper sky.

~m.. ... It becomes like the moon- region. The vital airs become like oceans of nectar. These vital airs rain nectar and drench the bones...

~sv.17-20 ... During this stage the life-forces, which were in the very centre of the nectar of consciousness, spread out in space as a cool breeze.

कला-कलाप-संपूर्णे ते तस्मिन् चन्द्र-मण्डले ।

पुण्य-राशाviव आपूर्णे रसायन-महार्णवे ॥२०॥

kalA-kalApa-sampUrNe te tasmin candra-maNDale |

puNya-rAzau_ iva ApUrNe rasAyana-mahArNave ||20||

kalA-kalApa-sampUrNe x.

te - they, =

tasmin candra-maNDale x.

puNya-rAzau iva x.

ApUrNe rasAyana-mahArNave x.

~vlm.20. Then the breath rested in the orb of the full moon, as in the ocean of ambrosial waters, and there became as cool, as in the meritorious samádhi meditation.

~m. ... It becomes like the moon- region. The vital airs become like oceans of nectar...

~sv.17-20 ... During this stage the life-forces, which were in the very centre of the nectar of consciousness, spread out in space as a cool breeze.

#kalA a portion, part, bit. -> #kalApa -m.- "that which holds single parts together", a bundle, band (cf. #jaTA-k-, #muktA-k, #razanA-k-) MBh. &c.; a bundle of arrows, quiver MBh. R. &c.; totality , whole body or collection of a number of separate things (esp. end-comp.; cf. #kriyA-k-, &c.).

रसायनमया धारा: संपन्ना: प्राणवायव: । मणियष्टिसमाकारा जालेष्विन्दोरिवांशव: ॥२१॥

rasAyana.mayAs dhArA: sampannA: prANa-vAyava: | maNi-yaSTi-sama-AkArA jAleSv indor iva aMzava: ||21||

rasAyana.mayA: dhArA:

sampannA: prANa-vAyava:

x +

maNi-yaSTi-sama-AkArA:

jAleSu indor iva aMzava:

~vlm.21. The respiring breaths were then exhalted as cooling showers of rain; and were brightened by the moon-beams to the form of fine wires of gold.

~sv.21-22 These forces reached the region of the moon. There they spread out as auspicious rays which thereupon rained on the ashes that remained of the body.

सा पपाताम्बराद्वारा शेषे शरीरभस्मनि । रसायनी हरशिर:पतितेव सुरापगा ॥२२॥

sA papAta_ ambarAt_ vArA zeSe zarIra-bhasmani | rasAyanI hara-zira:=patitA_ iva sura-apagA ||22||

sA papAta ambarAt vArA

zeSe zarIra-bhasmani among the remaining ashes

rasAyanI a channel

hara-ziraH=patitatA fallen from the head of Hara the Harsh

iva surApagA

like the River of the Gods.

zgl.tt.geog. #gaMgA #surApagA -f.- "river of the gods", the Ganges KSS.

~vlm.22. The same fell as a dew drop on the remaining ashes, as the stream of the heavenly Gangá fell on the crest of Siva; and this resuscitated the burnt body to its former form.

~sv.21-22 These forces reached the region of the moon. There they spread out as auspicious rays which thereupon rained on the ashes that remained of the body.

उदभूदिन्दुबिम्बाभं चतुर्बाहुवपुस्तया ।

प्रस्फुरन्मन्दरादब्धे: पारिजात इव द्रुम: ॥२३॥

udabhUt_ indu-bimba-AbhaM catu:bAhu-vapustayA | prasphuran mandarAt_ abdhe: pArijAta_ iva druma: ||23||

udabhUt

it rose up

indu-bimba-Abham

like the lunar disc

catur-bAhu-vapustayA

in a 4-armed vapus.Embodiment

prasphuran mandarAt abdhe:

pArijAta iva druma:

like a parijAta tree

#parijAta‑ pari‑jAta begotten by, descended from (abl.); fully developed (<aparijAta>) parijAta, parijAtaka the "Celestial Tree", with a fragrant flower; a popular incense.

~vlm.23. It then became as bright as the orb of the moon, and the body was bedecked with the four arms of Vishnu. It glistened like the párijata tree on the sea shore, after it was churned out by the Mandara mountain.

उद्दालकशरीरं तन्नारायणतयोदितम् । प्रफुल्लनेत्रवक्राब्जमाबभौ दीप्तिसुन्दरम् ॥२४॥

uddAlaka-zarIram tat_ nArAyaNatayA_ uditam | praphulla-netra-vakra-abjam Ababhau dIpti-sundaram ||24||

uddAlaka-zarIram tan

that body of uddAlaka.Honeytongue

nArAyaNa-tayA uditam

arose in the state of nArAyaNa.Manway

praphulla-netra-vakra-abjam

ym praphulla-eye-vakra-lotus

Ababhau dIpti-sundaram

shone with beautiful radiance

~vlm.24.The body of Uddálaka, stood contest as that of Náráyana to view; and his bright eyes and lotus-like face, shone with a celestial light.

~m. ... Then the body resembles that of Lord Vishnu. The body of Uddalaka looked luminous and brilliant at that time....

~sv. Instantly, there arose from the ashes a radiant being with four arms like lord Visnu. Uddalaka shone like a divinity, his whole being transmuted into a divinity.

रसायन-मया: प्राणास् तच् छरीरmaपूरयन् ।

सलिल-ओघा इव सरो वृक्षम् मधु-रसा इव ॥२५॥

rasAyana-mayA: prANAs tac charIram apUrayan |

salila-oghA iva saro vRkSam madhu-rasA iva ||25||

rasAyana-mayA: prANA:

the prANa Airs in liquescent form

tat zarIram apUrayan filling that body

salila-oghA: iva sara: vRkSam madhu-rasA: iva

#ras 2 to taste, feel -> #rasAyana-m (-n.- but sometimes following the gender of the word to which it refers) a medicine supposed to prevent old age and prolong life, an elixir, elixir vitae (also applied to the first fructifying rains). •• #rasAyanI - a canal or channel for the fluids (of the body), suzr.

~vlm.25. The vital breaths filled his body with a humid juice, as when the lake is filled with sweet water, and the trees are supplied with moisture by the breath of spring.

~m. ... The vital airs become like oceans of nectar. These vital airs rain nectar and drench the bones…

~sv. Instantly, there arose from the ashes a radiant being with four arms like lord Visnu. Uddalaka shone like a divinity, his whole being transmuted into a divinity.

अन्त:कुण्डलिणीं प्राणा: पूरयामासुरादृता: । चक्रानुवर्तप्रसृतां पयांसीव सरिद्वराम् ॥२६॥

anta:kuNDaliNIm prANA: pUrayAm.Asus AdRtA: | cakra-anuvarta-prasRtAM payAmsi_ iva sarit-varAm ||26||

anta:kuNDaliNIm

within the kuNDalinI

prANA: pUrayAm-Asur AdRtA:

x +

cakra-anuvarta-prasRtAm

payAmsi iva saridvarAm

#dR -> #AdR A>dR A1. Adriyate, rarely poet. P. #Adriyat. to regard with attention, attend to, be careful about (acc.); to respect, honour, reverence. y1023.032. -> #AdR -> #AdRta -adj.- attentive, careful, zealous, diligent, R.&c.; respected, honoured, worshipped, kathAs.&c. -> #anAdara -> #anAdRtya - ind. p., without respecting, regardless.

#sR -> #prasR -> #prasRta mfn. come forth, issued from (abl. or comp.) zvetup. mbh.kAv.&c.; displaced (as the humours of the body) suzr.; resounding (as tones), kathAs. (n. impers. with instr. "a sound rose from" ib.); held or stretched out kathAs.&c; wide-spreading, muNDup.&c; extending over or to (loc.) kathAs.; intent upon, devoted to (comp.) r. vajracch.; prevailing, ordinary zbr. kATh.; intense, mighty, strong uttarar. daz. kathAs.; set out, departed, fled.

#vara -> #saridvarA –f.- "best of rivers", the Ganges, mbh.

~vlm.26. The internal airs filled the lungs, and the cavity of the heart; as when the waters of the sea, run towards and roll into the whirlpool.

~m.. The body of Uddalaka looked luminous and brilliant at that time. The nectar-like vital airs filled the body of Uddalaka.

~sv.26 The life-force filled the inner kundalini which was spread out like a spiral.

~AB.: ... saridvarAm gaGgAm.

प्रकृत.स्थं बभूवास्य तच्छरीरं द्विजन्मन: । प्रावृट्शरीरविगमे धौतं तलमिवावने: ॥२७॥

prakRta.stham babhUva_ asya tat_ zarIram dvi.janmana: | prAvRT-zarIra-vigame dhautam talam iva avane: ||27||

prakRta.stham babhUva asya

tac charIram dvi.janmana:

x +

prAvRT-zarIra-vigame

dhautam talam iva avane:

~vlm.27. His body was afterwards restored to and regained its natural state; as when the earth regains its prior and purer state, after it is washed by the waters of rain.

~m. At that time, the cousciousness of the vital air grows nectar like and becomes cool like sky with the touch of frost and snow. It becomes like the moon- region....

~sv.27 Uddalaka's body had thus been completely purified.

अथ पद्मासनगतः कृत्वा देहे स्थितिं दृढम् । आलान इव मातङ्गं निबद्ध्येन्द्रियपञ्चकम् ॥२८॥

atha padma.Asana-gata: kRtvA dehe sthitim dRDham | AlAna_ iva mAtaGgam nibaddhya_ indriya-paJcakam ||28||

so he took a seat in Lotus Posture

making his body firmly still

his senses locked like an elephant's trapped foot

निर्विकल्पसमाध्यर्थं व्यवसायमुपाददे । स्वभावं स्वच्छतां नेतुं शरत्काल इवामलम् ॥२९॥

nirvikalpa.samAdhi-artham vyavasAyam upAdade | svabhAvam svacchatAm netum zarat.kAla_ iva_ amalam ||29||

nirvikalpa.samAdhy-artham vyavasAyam upAdade

svabhAvam svacchatAm netum zarat.kAla iva amalam

~vlm.29. He strove to practise an unshaken hybernation (samádhi), and wanted to make himself appear as translucent, as the clear autumnal sky and air.

~m.28-31 ... He tried to make his mind pure like autumn sky to enable the attainment of 'nirvikalpa samadhi'...

प्रशान्त-वात-हरिणmAशा-आदि.गण=गामिनम् ।

चिन्तया हृदयम् निन्ये दूराद् रज्ज्वा इव कीलकम् ॥३०॥

prazAnta-vAta-hariNam AzA-Adi.gaNa=gAminam |

cintayA hRdayam ninye dUrAd rajjvA iva kIlakam ||

30||

prazAnta-vAta-hariNam x

AzA-Adi.gaNa=gAminam x

cintayA hRdayam ninye dUrAt x

rajjvA iva kIlakam x.

by a rope to a hitching.post.

~vlm.30. He restrained his breath (by means of his pránáyáma or contraction of breathing), and the fleet stag of his respiration from its flight to all sides; and he restricted his heart from its inclinations, and fixed it fast as by a rope to the post of his bosom.

~m.28-31 ... He tried to make his mind pure like autumn sky to enable the attainment of 'nirvikalpa samadhi'. However the heart was troubled and it was dragged by desires like a deer running after cool breeze. He restrained the movement by force by making his sense-chased mind pure and free from agitation.

~sv.28-31 ... With all his strength he restrained his mind from distraction.

~VA he calmed down the stag (of his mind?) eager to go after many
desires etc, and fixed worries in his heart as if by rope to the post.
~AS: The first line joins with the previous. The stag is his natural tendency. The second line describes the results of his actions. His heart got pinned down due to his thoughts, like tying an animal to a post.

धावमानmaधो मत्तम् चित्तम् विमलmAकुलम् ।

बलात् संरोधयाmAस सेतुर् जलmiव द्रुतम् ॥३१॥

dhAvamAnam adho mattam cittam vimalam Akulam |

balAt saMrodhayAm.Asa setur jalam iva drutam ||

31||

as a dam holds-back water, he

forcefully checked the downward-flow

of his excited Affection,

wholly and promptly purified.

dhAvamAnam adho mattam cittam vimalam Akulam

balAt saMrodhayAm.Asa setur jalam iva drutam

बलात् संरोधयाम्-आस He forcefully subdued sam>rudh, wholly>restrain

धावमानmaधो- his downward-flowing

मत्तम् चित्तम् mad/excited Chitta Affection

विमलmAकुलम् was wholly purified -

सेतुः जलmiव as a dam checks/holds the water

द्रुतम् promptly.

~vlm.31. He stopped his heart forcibly, from its running madly to the pits of its affection; as they stop the course of over-flowing waters, by means of embankments.

~m.28-31. He restrained the movement by force by making his sense-chased mind pure and free from agitation.

~sv.28-31 Then he, who was already seated in the lotus posture, made the posture firm, 'tied up' his senses and proceeded to make his consciousness absolutely free from the least movement of thought. With all his strength he restrained his mind from distraction.

#rudh -> #saMrudh सं>रुध् sam>rudh, "fully-check" 2. P. A1. #saMruNaddhi, #saMrunddhe to stop completely, detain, obstruct, check, confine, Sbr.&c.; to block up (a road) MBh.; to invest, besiege, r.&c.; to shut up (the mind from external objects), mbh.; to keep off, avert, impede, prevent ib.; to withhold, refuse, ib.: • Caus. saMrodhayati (only ind. p. #saMrodhya), to cause to stop, obstruct rAjat.

निमिमील दृशावर्धं परिपक्ष्मलपक्ष्मके । निस्पन्दतारामधुरे सम्ध्याकाल इवाम्बुजे ॥३२॥

ni.mimIla dRzau_ ardham paripakSmala-pakSmake | nispanda-tArAmadhure samdhyAkAla iva_ ambuje ||32||

ni.mimIla dRzau

ardham

paripakSmala-pakSmake

pari- long.eyelash lashlets

nispanda-tArAmadhure

samdhyAkAla iva ambuje

#paripakSmala-pakSmaka

~vlm.32. His eyes were half hid under his closing eye-lids, and his pupils remained as fixed and unmoved, as the contracted petal of the lotus, against the buzzing bees, fluttering about and seeking to suck their honey.

~m.32-33 . He made his eyebrows still then his half shut eyes looked beautiful like a still evening. With control of breath, the muni looked perfectly peaceful like a place when it is prosperous.

~sv.32-33 His half-closed eyes were still and motionless. With his mind established in inner silence, he equalised the movement of the twin life-forces, prANa and apAna.

~AB. ... tAre kanInike ... ||

सौम्यताmaनयन् मौनी प्राण-अपान-जवम् मुखे ।

श्वसनम् श्रेयसे देशे प्रशस्त: समयो यथा ॥३३॥

saumyatAm anayan maunI prANa-apAna-javam mukhe |

zvasanam zreyase deze prazasta: samayo yathA ||33||

saumyatAm anayan maunI x

prANa-apAna-javam x

mukhe x

zvasanam x

zreyase deze x

prazasta: samaya: yathA x.

#saumyatA

#zvasana

#prazasta

~vlm.33. He employed himself to Raja Yoga, at first, by remaining silent with a graceful countenance.

~m.32-33. He made his eyebrows still then his half shut eyes looked beautiful like a still evening. With control of breath, the muni looked perfectly peaceful like a place when it is prosperous.

~sv.32-33 His half-closed eyes were still and motionless. With his mind established in inner silence, he equalised the movement of the twin life-forces, prana and apana.

~VA with inhalation and exhalation, muni was calm, as a prosperous
place looking happy
~AS: The second line means:Just as the wind is calm at an auspicious time, his breathing was likewise calm.

तिलेभ्य इव तैलानि पृथक्.चक्रे प्रयत्न.त: ।

इन्द्रियाणि-इन्द्रिyAर्थेभ्य: कूर्मो ऽङ्गnIव गोपयन् ॥३४॥

tilebhya iva tailAni pRthak.cakre prayatna.ta: |

indriyANi-indriya-arthebhya: kUrmas aGgani iva gopayan ||34||

tilebhya iva tailAni pRthak.cakre prayatna.ta:

indriyANi-indriya-arthebhya: kUrmas aGgani iva gopayan

~vlm.34. He abstracted his senses from their objects, as they separate the oil from the sesamum seeds; and be contracted the organs of sense within himself, as the tortoise contracts his limbs under his hard covering.

~m.34. By repeated efforts, he could draw his senses away from external objects. It was like a tortoise withdrawing his limbs into a shell.

~sv.34 He withdrew his inner senses from contact with their objects, even as oil is separated from the seed.

बाह्यस्पर्शानशेषेण जहौ दूरे स धीरधी: । सहसा कुण्डकच्छन्नो मणिर्दूरत्विषो यथा ॥३५॥

bAhya-sparzAn azeSeNa jahau dUre sa dhIra.dhI: | sahasA kuNDaka.channa: maNi:_ dUra-tviSa:_ yathA ||35||

bAhya-sparzAn azeSeNa

external contacts entirely without residue

jahau dUre sa dhIradhI:

he, with settled thought, cast far away

sahasA kuNDaka-c-channa:

maNir dUra-tviSa: yathA

~vlm.35. With his steady mind, be cast off the external sensations afar from him; as a rich and brilliant gem, casts off its outer coating and rubbish, and then scatters its rays to a distance.

vilInAn AntarAn cakre sparzAn ujjhita-darzanam | rasAn viTapa-kozasthAn mArgazIrSe iva druma: ||36||

vilInAn AntarAn cakre

vilIna-anAntarAn cakre

sparzAn ujjhita-darzanam

x +

sparza-anujjhita-darzanam

rasAn viTapa-kozasthAn

thm sap within a sapling's bark

mArgazIrSe iva druma:

like a tree in November

#vilIna – sticking.to, absorbed.in

#Antara

#ujjhita

~vlm.36. He compresed his external sensations, without coming in contact with them within himself; as the trees contract their juice in the cold season within their rind..

~m.35-36 . When a diamond is enclosed in a pot, the brilliant rays from the diamond are stopped from travelling beyond the inside of the pot. Similarly his mind is now kept away from engagement with the external world. All the senses were then liquidated into the inside (the heart) like all sap which is absorbed by the tree in the month of 'margasirsha.'

~sv.35-36 Thereupon he became directly aware of the mental conditioning created by past experiences, and unconditioned the awareness and made it pure.

रुरोध गुदसंकोचान्नवद्वारानिलानथ । मुखसंस्थगित: कुम्भो रन्ध्रकोशानिवेतरान् ॥३७॥

rurodha guda-saMkocAn nava-dvAra=anilAn atha | mukha-saMsthagita: kumbha:_ randhra-kozAn iva_itarAn ||37||

rurodha x

guda-saMkocAn x

nava-dvAra=anilAn x

atha – and then =

mukha-saMsthagita: kumbha: x

randhra-kozAn iva itarAn - x.

~vlm.37. He stopped the circulation of his respiration, to the nine openings of his body, and their passing through the mouth and anus; and by means of his kumbhaka inspiration, he compressed the winds in the internal cells of his body.

~m.37. When a pot (filled with water) is sealed, that water seals the rest of the small holes (because of pressure). In the same way, he closed all the nine holes giving entry into the body by tightly closing the anus hole with his heel.

~sv.37-38 Then, he firmly closed his rectum and the other outlets to the body (the eyes, etc. ).

#guda -m.- an intestine , entrail , rectum , anus VS. TS. vi S3Br. iii , viii Kaus3. &c.

# kuc -> #saMkuc to bend or curve sam>kuc -> #saMkoca-: contraction, compression; shutting up, closing (of the eyes); crouching down, cowering, humbling one's self, shyness (saMkocaM>kR, "to become shy or modest" [shrinking violet]); abridgment, restriction; drying up (of a lake); n. saffron. y2011.070 -> #saMkoca—kArin . making contraction, crouching down, humble, modest. -> #saMkoca—rekhA f. "line of contraction", a wrinkle, fold.

#sthag cl. 1. P. #sthagati, to cover, hide, conceal, dhAtup.xix,28: • Caus. #sthagayati} id.kAv.&c.; to cover, veil, make invisible, cause to disappear, mAlatIm.

#sthag -> #saMsthag sam>sthag #saMsthagita -

स्व.आत्म-रत्न-प्रकाश-आढ्याम् स्पष्टाम् कुसुम-लाञ्छिताम् ।

sva.Atma-ratna-prakAza-ADhyAm spaSTAm kusuma-lAJchitAm |

दधार कंधराम् धीरो मेरु: शृङ्ग-शिखाmiव ॥३८॥

dadhAra kaMdharAm dhIro meru: zRGga-zikhAm iva ||38||

sva.Atma-ratna-prakAza-ADhyAm –

ym -f.- own.soul-jewel-brightness-growing =

spaSTAm – clearly =

kusuma-lAJchitAm x

dadhAra x

kaMdharAm dhIra: - x.

meru: zRGga-zikhAm iva - x.

~vlm.38. He held his neck erect like the peak of mount Meru, in order to receive the light of the soul; which irradiated in the form of flowers, before the vision of his mind.

~m.38-40. He held his head and neck straight. It was like a peak of Meru which is brilliant with all its diamonds dispersed around. He held his mind in his heart space. ...

~sv.37-38 Then, he firmly closed his rectum and the other outlets to the body (the eyes, etc. ).

#lAJch -> #lAJchita -mfn.- marked , decorated , characterized by , endowed or furnished with (comp.) kathAs.

#dhR -> #kaMdhara, #kaMdharA –m.f.- (fr. #kam, head, and #dhara, the neck, KathAs.&c. ; -m.- (kam = water) a cloud, L.

बभार हृदयाकाशे मन: संयममागतम् । विन्ध्यखात इवोन्मत्तं गजं युक्तिवशीकृतम् ॥३९॥

babhAra hRdaya-AkAze mana: saMyamam Agatam | vindhya-khAta_ iva_ unmattam gajam yukti=vazI-kRtam ||39||

babhAra hRdaya-AkAze mana: saMyamam Agatam

vindhya-khAte iva unmattam gajam yukti=vazI-kRtam

~vlm.39. He confined his subdued mind in the cavity of his heart, as they imprison the big elephant in a cavern of the Vindya mountain; when they have brought him under their subjection by some artifice.

~m.38-40 . ...He held his mind in his heart space. It was like a wild elephant chained in a valley of Meru. ...

~sv.39. With his life-force and awareness thus prevented from externalisation by perfect discipline, he held his mind in his heart.

#khan -> #khAta खात -p.p.- Dug up, excavated, bored; तुभ्यं खाता अवता अद्रिदुग्धा Rv.4.5.3; कीट˚ ...शुल्कस्य कीटखातस्य वह्नि- दग्धस्य सर्वतः । तरोरप्यूषरस्थस्य वरं जन्म न चार्थिनः ॥ Pt.2.89. • Torn, rent. • khatam -तम् An excavation; A hole; A ditch, moat; पतति कदाचिन्नभसः खाते Pt.5.29. • khatA -ता An artificial pond. •-• -Comp. #khAtabhU-: -भूः -f.- a moat, ditch.— • khAtA f. an artificial pond. .##riverbed: zuSka-rekhA-sarit-khAte y3070.039.

#yam -> #saMyam sam>yam Par. saMyacchati (rarely A.), to hold together, hold in, hold fast, suppress, control (horses, the senses, passions); to bind together (hair or a garment); to put together, heap up (A. "for one's self"); to shut up (a door); • to present with, give to (A. with tena of person, when the action is permitted; Par. with tasmai, when the action is not permitted): Caus. #saMyamayati (cf. #saMyamita), to cause to restrain; to bind up (the hair). -> #saMyama control (of Manas Mind), mana: saMyamam Agatam, y5054.039.

शरन्नभोवदासाद्य निर्मलामतिसौम्यताम् । जहार परिपूर्णाब्धेर्निर्वातस्याचलां श्रियम् ॥४०॥

zarat-nabhas vat_ AsAdya nirmalAm ati.saumyatAm | jahAra paripUrNa-abdhes nirvAtasya_ acalAm zriyam ||40||

zarad-nabhovat AsAdya nirmalAm ati.saumyatAm

having attained the great calm of an autumn sky

jahAra paripUrNa-abdhe: nirvAtasya acalAm zriyam

~vlm.40. When his soul had gained its clearness, resembling the serenity of the autumnal sky; it forsook its unsteadiness like the calm ocean, when it is full and unagitated by the winds.

~sv.40 Uddalaka's mind had attained absolute tranquillity and no distraction could afflict it. Directly he beheld in his heart the darkness of ignorance that veiled the light of self-knowledge.

दुधावातिविकल्पौघान्प्रतिभासमुपेयुष: । पुर: परिस्फुरत्रूपान्मशकानिव मारुत: ॥४१॥

dudhAva_ ati=vikalpa-oghAn pratibhAsam upeyuSa: | pura: parisphurat_ rUpAn mazakAn iva mAruta: ||41||

dudhAva ati=vikalpa-oghAn

pratibhAsam upeyuSa:

pura: parisphurat rUpAn

mazakAn iva mAruta:

like mosquitos in the wind

vikalpa

upeyuSa:

~vlm.41. The mist of doubts, which sometimes gathered in his breast, and obscured the light of his reason and truth; now fled from before him, like a flight of gnats driven by the wind.

~m.41-42 . When he pushed away all mental aberrations (which come in the way of self realisation), it was like some breeze driving away the mosquities and insects. He was cutting asunder all desires, which were returning into his mind repeatedly, like a warrior killing his enemies with his sword.

~sv.41 With the light of knowledge that arose in him, he dispelled even that darkness. He then beheld the light within.

#sphur -> #parisphur #parisphurati to throb , quiver , vibrate, kAv.; to glitter , gleam, bhp. ; to burst forth , appear, kull. -> #parisphuraNa n. glancing; shooting; budding. -> #parisphurita -adj.- quivering, palpitating dispersed, reflected on all sides; opened, expanded; shot, glanced.

#maz to hum, buzz -> #mazaka-: - a mosquito, gnat, any fly that bites or stings.

आगच्छतो यथाकामं प्रतिभासान्पुन: पुन: । अच्छिनन्मनसा शूर: खड्गेनेव रणे रिपून् ॥४२॥

Agacchata: yathA.kAmam pratibhAsAn puna: puna: | acchinan manasA zUra: khaDgena iva raNe ripUn ||42||

Agacchata: yathA.kAmam

pratibhAsAn

again and again

acchinat manasA

he severed with his Mind

zUra: khaDgena iva raNe ripUn

as a warrior with his broadsword beheads his enemies

#bhAS to shine, appear -> #pratibhAs to appear as/different -> #pratibhAsa m. appearance, look, similitude; appearing or occurring to the mind; illusion.

~vlm.42. As yet the crowds of doubt, rose repeatedly in his breast, and of their own accord; he dispersed them boldly by the sword of his reason, as a hero drives the enemy before him.

विकल्पौघे परालूने सोऽपस्यद्धृदयाम्बरे । तमच्छन्नविवेकार्कं लोलकज्जलमेचकम् ॥४३॥

vikalpa-oghe parAlUne sa:_ apazyat_ hRdaya-ambare | tamat-channa-viveka-arkam lola-kajjala-mecakam ||43||

vikalpa-oghe parAlUne

sa: apazyat hRdaya-ambare

he saw in his Heart.sky +

tamac-channa-viveka-arkam

lola-kajjala-mecakam

~vlm.43. Upon the dispersion of the thick mists of doubts, and all worldly desires from his mind; he beheld the bright sun of reason rising in his breast, from amidst the parting gloom of ignorance.

~m. When all the abberrations and deformations were leashed, the sun of 'viveka' (discrimination) came out into the sky of his heart, piercing the collyreum- dark 'tamasic' cloud. The darkness of the 'tamasic' cloud too washed away due to the integrally quietened sun of integral knowledge that arose in him. He then had a vision of brilliant effulgence. With all veils removed, he was like a lotus brightened by the morning sun after the pitch darkness of an autumn night. That brilliant effulgence had swallowed the flow of 'rajas' like a vetala drinking blood.

~sv.42-46 However, when that light dimmed, the sage experienced sleep. But, the sage dispelled the dullness of sleep, too. Once the drowsiness of sleep had been dispelled, the mind of the sage threw up diverse brilliant forms. The sage cleared his consciousness of these visions.

तमप्य् उन्मार्जयामास सम्यक्स्वान्तविवस्वता । सम्यग्ज्ञानोदितेनाशु पवनेनेव कज्जलम् ॥४४॥

tam api_ unmArjayAm.Asa samyak-svAnta-vivasvatA | samyak.jJAna-uditena Azu pavanena iva kajjalam ||44||

tam api_ unmArjayAm.Asa

samyak-svAnta-vivasvatA

x +

samyag.jJAna-uditena_ Azu

pavanena iva kajjalam

as by the wind a dark cloud

~vlm.44. He dispelled this darkness, by the sun-beams of his full intelligence; which rose in his mind as a blast of wind, and dispersed the clouds of his doubts in the skies.

~m. When all the abberrations and deformations were leashed, the sun of 'viveka' (discrimination) came out into the sky of his heart, piercing the collyreum- dark 'tamasic' cloud….

~sv. Once the drowsiness of sleep had been dispelled, the mind of the sage threw up diverse brilliant forms. The sage cleared his consciousness of these visions.

तमस्युपरते कान्तं तेज:पुञ्जं ददर्श स: । शावरि तिमिरे शान्ते प्रात:संध्यामिवाम्बुजम् ॥४५॥

tamasi_ uparate kAntam teja:puJjam dadarza sa: | zAvari timire zAnte prAta:saMdhyAm iva_ ambujam ||45||

tamasy uparate kAntam

teja:puJjam dadarza sa:

zAvari timire zAnte

prAta:saMdhyAm iva ambujam

~vlm.45. After dispersion of this darkness, he saw a beautiful collection of light, shining upon him like the morning twilight, and alighting upon his lotus bed, after dispersion of the shade of night. (This was his sáttwikabháva or state of purity).

~sv.. Once the drowsiness of sleep had been dispelled, the mind of the sage threw up diverse brilliant forms. The sage cleared his consciousness of these visions.

तल्लुलाव स्थलाब्जानां वनं बाल इव द्विप: । अपिबच्चाप्यसृक्पूरम् वेताल इव वेगता: ॥४६॥

tat_ lulAva sthala-abjAnAm vanam bAla_ iva dvipa: | apibat_ ca_ api_ asRk-pUram vetAla_ iva vegatA: ||46||

tat

lulAva sthala-abjAnAm

vanam bAla iva dvipa:

apibat ca api asRk-pUram

vetAla iva vegatA:

~vlm.46. But this clear light of his soul, was soon after removed by the rajas or worldliness of his mind; which devoured it as the young elephant feeds upon the red lotuses of the land (sthala padma), and as Vetála goblins lick up the drops of blood.

~m.... With all veils removed, he was like a lotus brightened by the morning sun after the pitch darkness of an autumn night. That brilliant effulgence had swallowed the flow of 'rajas' like a vetala drinking blood.

तेजस्युपरते तस्य घूर्णमानं मनो मुने: ।

निशाब्जवदगान्निदं लोलं क्षीबवदेव वा ॥४७॥

तेजस्युपरते तस्य घूर्णमानं मनो मुने: । निशाब्जवदगान्निदं लोलं क्षीबवदेव वा ॥४७॥

tejasi_ uparate tasya ghUrNamAnam manas mune: | nizA_ abjavat_ agAn_ nidAm lolam kSIbavat_ eva vA ||47||

tejasi uparate tasya

when its tejas.Heat has died.away from

ghUrNamAnam mano mune:

the agitated Mind of the muni +

nizAbja-vat

like a waterlily

agAn nidAm lolam

or like a drunkard

~vlm.47. After the loss of this heavenly light, his mind turned flighty from the giddiness of his passions (or tama guna); and he became as drowsy as the sleeping lotuses at night, and as tipsy as a drunken sot over his cups.

~m.47-48 . Engaged and hit by the brilliant effulgence his mind whirled around and was lulled to sleep like a drunken person.

~sv.47 Then he was overcome by a great inertia, like one intoxicated.

मेघ-मालामिव मरुद् व्यालो नीलाब्जिनीमिव । यामिनीमिव तीक्ष्ण-अंशुस् तामप्याशु लुलाव स: ॥४८॥

megha-mAlAm iva marut_ vyAlas nIla-abjinIm iva | yAminIm iva tIkSNa-aMzus tAm api_ Azu lulAva sa: ||48||

megha-mAlAm iva

like a chain of clouds

the wind

vyAla:

nIla-abjinIm iva

yAminIm iva

like the night

tIkSNa-aMzu:

tAm api Azu lulAva

As the wind a cloud-cluster

as a snake the blue lotus

as fierce sunrays the night

tAm api Azu lulAva

lulAva

~vlm.48. But his reason soon returned to him, and made him shake off his sleepiness, as the winds disperse the clouds, and as the snake inhales the air; and as the elephant devours the lotus bush, and the sunlight dispels the darkness of night.

~m.47-48. Engaged and hit by the brilliant effulgence his mind whirled around and was lulled to sleep like a drunken person. With effort he overcame that state of sleep.

~sv.48 He got over that inertia, too.

निद्रावपगमे तस्य भावयामास तन्मन: । व्योमश्यामलदृग्जन्तुर्नभसीव शिखण्डकान् ॥४९॥

nidrau_ apagame tasya bhAvayAm.Asa tat.mana: | vyoma-zyAmala-dRk=jantus nabhasi_ iva zikhaNDakAn ||49||

nidrau apagame tasya

bhAvayAm.Asa tan.mana:

x +

vyoma-zyAmala-dRg=jantu:_

nabhasi iva zikhaNDakAn

~vlm.49. After removal of his drowsiness, his mind beheld the broad expanse of the blue firmament, filled with fancied forms of animals, and flights of peacocks and other birds.

पयोद इव तापिच्छं नीहारमिव मारुत: । दीपस् तम इवाच्छात्म तदप्याशु ममार्ज स: ॥५०॥

payoda_ iva tApiccham nIhAram iva mAruta: | dIpas tamas iva accha.Atma tad api_ Azu mamArja sa: ||50||

as rain brightens dark tamAla fruit

as wind drives.off the fog

as a lamp lights the darkness

accha-Atma

a pure soul

tad api_ Azu mamArja sa:

that too he quickly washed.away

*vlm. ... as the rain water washes off the blackness of tamála leaves, and as a gust of wind drives away the morning mist, and as the light of a lamp disperses the darkness; so returned to him, his spiritual light, and removed the blue vacuum, of his mind, by filling it with its benign radiance.

~m.49-50 . After expelling sleep, he started seeing in his mind-space several sights like a peacock tail. He dismissed all of them and cleaned his mind like wind blowing off fog and light dispelling darkness.

~sv. ... This awareness, which till then had been associated with other factors, had now regained its purity and independence: even as when the muddy water in an earthen pot has completely evaporated, the mud becomes an integral part of the pot made of the same substance.

~AB. tApiccham tamAla-puSpam ... ||

jd#tam -> tamAla, #tApiccha -m.- "dark-barked (but white-blossomed) " • Xanthochymus Pictorius http://www.illustratedgarden.org/mobot/rarebooks/page.asp?relation=QK3498R6817951819V2&identifier=0223 mbh • a sort of black Khadira tree. .tApiccha is its fruit ABComm. • sectarial mark on the forehead (made with the juice of the .tamAla fruit).

व्योमसंविद्विनष्टायं मूढं तस्ताभवन्मन: । निद्रायां तु विलीनायां मैरेयमदवानिव ॥५१॥

vyoma-saMvit-vinaSTAyAm mUDham tasya_ abhavat_ mana: | nidrAyAm tu vilInAyAm maireya-madavAn iva ||51||

vyoma-saMvidi

naSTAyAm mUDham

tasya abhavan mana:

his Mind became +

nidrAyAm tu vilInAyAm

maireya-madavAn iva

*var. KG. vyoma-saMvidi naSTAyam ... VLM. vyoma-saMvidi naSTAyAm ... TPD: vyomasaMvidvinASTAyAm.

~vlm.51. The idea of an empty vacuity (vacuum), being replaced by that of his self consciousness, his idea of the mind was also absorbed in it; as the drunken frenzy of a man is drowned in his sleep.

~m.51-52 . When this sense of space and sky was dispelled, and with sleep also merged, he felt like a foolish person as if he lost his mind. He was like one with a hangover after an intoxicating drink. ...

zgl#prim. #maireya - -m.n.- a kind of intoxicating drink (a combination of .surA सुरा and .Asava आसव) MBh.R. &c

मोहमप्येष मनसस्तं ममार्ज महाशय: । यामिनीजनितं जाड्यं भुवनादिव भास्कर: ॥५२॥

moham api_ eSa manasas tam mamArja mahAzaya: | yAminI.janitam jADyam bhuvanAt_ iva bhAskara: ||52||

moham api eSas manasa: x.

tam mamArja mahAzaya: x.

yAminI-janitam jADyam – the moon-born thick darkness.

bhuvanAd iva bhAskara: - as from the earth does the sun.

~vlm.52. His great soul, then rubbed out the impressions of error from his vitiated mind; as the luminous sun drives from the world, the shades of darkness which had overspread it at night.

~m.51-52 ... He was like one with a hangover after an intoxicating drink. But he washed away that deluding feeling like sun washing away darkness.

ततस् तेजस्-तमो-निद्रा-मोह-आदि-परिवर्जितम् ।

काmapi_aवस्थाmAसाद्य वि.शश्रम मन: क्षणम् ॥५३॥

tatas tejas-tamo-nidrA-moha-Adi-parivarjitam |

kAm api_ avasthAm AsAdya vi.zazrama mana: kSaNam ||53||

and then, abandoning Tamas

Darkness, Tejas Fire, Delusion,

Sleep, and the like,--having attained

a certain different state--he

rested the Mind for an instant.

tatas tejas-tamo-nidrA-moha-Adi-parivarjitam x.

kAm api_ avasthAm AsAdya vi.zazrama mana: kSaNam x.

ततस् and then =

तेजस्-तमो+निद्रा-मोह-आदि=परिवर्जितम्

tejasFiery-TamasDark+sleep-delusion-&c=quite-forsaken

काmaपि अवस्थाmAसाद्य

having attained a certain state

विशश्रम मनः क्षणम्

he rested the Mind for an instant.

~vlm.53. In this manner his misty mind, being freed from its shades of light and darkness, and from the dross of its drowziness and error; obtained its rest in that state of samádhi or trance, which no language can describe.

~sv.5.49-56.After this, his mind rested in another state which was different from all these so far described....

~m.53-54. With the discarding of the effulgence, darkness, sleep and delusion, his mind attained for an instant a state of repose. In a trice, his mind slipped into the relative consciousness of the world....

विश्रम्य आशु पपाtAङ्ग संविदम् विश्व.रूपिणीम् ।

सेतु-रुद्धम् सरो.वारि प्रतीपम् स्वmiव आस्पदम् ॥५४॥

vizramya Azu papAta aGga saMvidam vizva.rUpiNIm |

setu-ruddham saro.vAri pratIpam svam iva Aspadam ||54||

vizramya Azu x

papAta aGga x

saMvidam vizva.rUpiNIm x.

setu-ruddham saro.vAri pratIpam svam iva Aspadam x.

~vlm.54. In this state of calm and quiet repose, his limbs dropped down as in the drowziness of sleep; and their powers were absorbed in the channel of his self consciousness, as a flood recoils to its basin, when it is bound by an embankment.

~m.53-54 . With the discarding of the effulgence, darkness, sleep and delusion, his mind attained for an instant a state of repose...

~sv.5.49-56... This awareness, which till then had been associated with other factors, had now regained its purity and independence: even as when the muddy water in an earthen pot has completely evaporated, the mud becomes an integral part of the pot made of the same substance.

चिरानुसंधानवशात्स्वदनाच्च स्वसंविद: । ततश्चिन्मयतामागाद्धेम नूपुरतामिव ॥५५॥

cira-anusaMdhAna-vazAt svadanAt_ ca sva.saMvida: | tatas cinmayatAm AgAt_ hema nUpuratAm iva ||55||

by virtue of long study and by tasting self-awareness

he then came to be a Conscious-construct,

as gold evolves to braceletness

~vlm. ... that he advanced to the state of his intellectuality, from that of his consciousness of himself...

चित्तत्वmaथ संत्यज्य चित्तम् चित्तताम् गतम् ।

cittatvam atha saMtyajya cittam cittatAm gatam |

अन्यdeव बभूव आशु पङ्क: कुम्भ-स्थितो यथा ॥५६॥

anyad eva babhUva Azu paGka: kumbha-sthito yathA ||56||

cittatvam atha saMtyajya– ##x .tvam neuter= ##

cittam cittatAm gatam x -.tAm fem.

anyad eva babhUva Azu x

paGka: kumbha-sthito yathA - as when the clay has become a pot.

~vlm.56. Then leaving his intellectuality, he thought himself as the intellect of his intellect; and then became of another form and figure, as when the clay is converted to a pot.

~m. ... Discarding the mind nature and principle, mind took another shape like mud taking the shape of a pot. Relieved of the sentient consciousness, the mental consciousness became pure and acquired the generic pure nature of consciousness...

~sv.5.49-56... Immediately after this, he experienced pure awareness. This awareness, which till then had been associated with other factors, had now regained its purity and independence: even as when the muddy water in an earthen pot has completely evaporated, the mud becomes an integral part of the pot made of the same substance.

चेत्यं संत्यज्य चिच्छुद्धा चित्सामान्यमथाययौ ।

cetyam saMtyajya cit.zuddhA cit.sAmAnyam atha Ayayau |

त्यक्तवीच्यादिभेदोऽब्धिर्वा: सामान्यमिवैकधी: ॥५७॥

tyakta-vIci.Adi-bheda: abdhis vA: sAmAnyam iva_ eka.dhI: ||57||

cetyam saMtyajya cit.zuddhA

cit.sAmAnyam atha Ayayau

x +

tyakta-vIci.Adi-bheda: abdhi:

vA: sAmAnyam iva eka.dhI:

~vlm.57. Then leaving his nature of a thinkable being (or objectivity), he became the subjective thinking intellect itself; and next to that, as identic with the pure universal intellect; just as the waves of the sea, resolve their globules into the common air. (It is by the process ofgeneralization, that particulars are made to blend in one ultimate universal).

~m. After long effort he arrived at transcendence like gold which gets the shape of an anklet after cousiderable working. Discarding the mind nature and principle, mind took another shape like mud taking the shape of a pot. Relieved of the sentient consciousness, the mental consciousness became pure and acquired the generic pure nature of consciousness. It was like waves falling into the ocean-waters and acquiring the normal characteristics of water.

~sv. Even as the wave merges in the ocean and becomes one and non-different from it, the consciousness abandoned its objectivity and regained its absolute purity. Uddalaka was enlightened. He enjoyed the supreme bliss that gods like Brahma enjoy. His state was beyond description. He was one with the ocean of bliss.

त्यक्त-भूत-ओघ-मननम् ततो विश्वम्.भरम् महत् ।

tyakta-bhUta-ogha-mananam tato vizvam.bharam mahat |

चिद्.आकाशम् तत: शुद्धम् सो ऽभवद् बोधmAगत: ॥५८॥

cid.AkAzam tata: zuddham sas abhavat_ bodham Agata: ||58||

tyakta-bhUta-ogha-mananam –

ym tyakta-bhUta-ogha-manana =

tata: x

vizvam.bharam x

mahat x

cid.AkAzam tata: zuddham x

sas abhavat_ – he became =

bodham Agata: - having come to realization.

~vlm.58. Losing the sight of particulars, he saw the Great One as the container of all; and then he became as one with the sole vacuous intellect.

~m.58-60 . Leaving the engagement with the being-filled earth and thinking about it, he became That, the Consciousness-ether, having acquired Self knowledge. Then he attained that state of bliss, which was free of all phenomena, that perfect and infinite condition. It was like being in a sea of nectar. With a purified body, he was like an ocean of bliss, who came to the earth as the pure Existence of the Self.

तत्र प्रापदथानन्दं दृश्यदर्शनवर्जितम् । अनन्तमुत्तमास्वादं रसायनमिवार्णवम् ॥५९॥

tatra prApat_ atha_ Anandam dRzya-darzana-varjitam | anantam uttama-AsvAdam rasAyanam iva arNavam ||59||

tatra prApad atha Anandam

dRzya-darzana-varjitam

x +

anantam uttama-AsvAdam

rasAyanam iva arNavam

~vlm.59. He found his felicity in this extra phenomenal state of the noumenon; which like the ocean, is the reservoir of all moistures.

~m.58-60 ... Then he attained that state of bliss, which was free of all phenomena, that perfect and infinite condition. It was like being in a sea of nectar. With a purified body, he was like an ocean of bliss, who came to the earth as the pure Existence of the Self.

~sv. Even as the wave merges in the ocean and becomes one and non-different from it, the consciousness abandoned its objectivity and regained its absolute purity...

शरीरात् समवेतो ऽसौ काम्.अpyaवनिmAगत: ।

सत्तासामान्य-रूपात्मा बभूव आनन्द-सागर: ॥६०॥

zarIrAt samavetas asau kAm.api_ avanim Agata: |

sattAsAmAnya-rUpAtmA babhUva Ananda-sAgara: ||60||

zarIrAt samaveta: asau

he, having come-together/arrived out-of the body

kAm api avanim Agata: having come to some sort of place

sattAsAmAnya-rUpAtmA

babhUva Ananda-sAgara:

he became an ocean of delight.

~vlm.60. He passed out of the confines of his body and then went to a certain spot, where leaving his ordinary form, he became as a sea of joy (in the transport of his ecstasy).

~m.58-60... It was like being in a sea of nectar. With a purified body, he was like an ocean of bliss, who came to the earth as the pure Existence of the Self.

~sv. ... His state was beyond description. He was one with the ocean of bliss.

द्विजचेतनहंसोऽसावानन्दसरसि स्थित: ।

अतिष्ठच्छरदच्छे खे कलापूर्णा इवोडुप: ॥६१॥

द्विजचेतनहंसोऽसावानन्दसरसि स्थित: । अतिष्ठच्छरदच्छे खे कलापूर्णा इवोडुप: ॥६१॥

dvija-cetana-haMsas asau_ Ananda-sarasi sthita: | atiSThat_ zarad acche khe kalApUrNAs iva_ uDupa: ||61||

dvija-cetana-haMsas asau

Ananda-sarasi sthita:

x +

atiSThat zarat acche khe

kalA-pUrNA iva uDupa:

~vlm.61.His intellect swam over that sea of joy like a floating swan, and remained there for many years with as serene a lustre, as the moon shines in her fulness in the clear firmament.

~m.61-62 He was shining brilliant like consciousness-swan, a full moon in the autumn sky....

बभूवावातदीपभो लिपिकर्मार्पितोपम: । वीतवीच्यम्बुधिप्रख्यो वृष्टमूकाम्बुदस्थिति: ॥६२॥

babhUva a.vAta-dIpa=bho lipi-karma-arpita-upama: | vIta-vIcy-ambudhi-prakhyo vRSTa-mUka-ambuda-sthiti: ||62||

babhUva a.vAta-dIpa=bha:

it was like the light of an windless lamp

lipi-karma-arpita-upama:

vIta-vIcy-ambudhi-prakhyo vRSTa-mUka-ambuda-sthiti:

~vlm.62. It remained as still as a lamp in the breathless air, and as the shadow of a picture in painting; it was as calm as the clear lake without its waves, and as the sea after a storm, and as immovable as a cloud after it has poured out its waters.

~m.61-62 ... He was splendorous like a lamp in a windless environment, a wave-free ocean, and a picture painted on a wall. He was still like a cloud in autumn sky.

अथ्ऐतस्मिन्महालोके तिष्ठन्नुद्दालकश्चिरम् । अपश्यद्व्योमगान्सिद्धानमरानपि भूरिश: ॥६३॥

atha etasmin mahAloke tiSThan_ uddAlakas ciram | apazyat_ vyomagAn siddhAn amarAn api bhUriza: ||63||

in this great place

uddAlaka.Honeytongue sat for a long while

observing the space.going Adepts & Immortals

~vlm ... the aerial Siddhas and a group of gods (advancing towards him).

आगतानि विचित्राणि सिद्धिजालानि चाभित: । शक्रार्कपददातॄणि तीरन्ध्रान्यप्सरोगणै: ॥६४॥

AgatAni vicitrANi siddhi-jAlAni ca_ abhita: | zakra.arka-pada=dAtRRNi tIrandhrAni_ apsara:-gaNai: ||64||

AgatAni vicitrANi

siddhi-jAlAni ca abhita:

x +

zakra-arka-pada-dAtRRNi

tIrandhrAni apsara:-gaNai:

~vlm.64. The groups of Siddhas, that were eager to confer the ranks of the Sun and Indra upon him, assembled around him with groups of Gandharvas and Apsaras, from all sides of heaven.

~m.63-65 . In that state, many accomplishments and powers (siddhis) came to his fore. He saw angels, gods and many celestial beings…

~sv.63-66 Soon, Uddalaka beheld great sages in that infinite consciousness...

तानि नादरयांचक्रे सिद्धि-वृन्दानि स द्विज: । गम्भीरमतिरक्षुब्धो विलासानिव शैशवान् ॥६५॥

tAni na_ AdarayAM.cakre siddhi-vRndAni sas dvija: | gambhIra-matis a-kSubdhas vilAsAn_ iva zaizavAn ||65||

they did not disturb that brAhmaNa in his deep thought

he offered no honor to the crowd of siddha.Adepts,

for he thought they were mere children at play

सिद्धिसार्थमनादृत्य तस्मिन्नानन्दमन्दिरे । अतिष्ठदथ षण्मासान्दिक्तटेऽर्क इवोत्तरे ॥६६॥

siddhi-sArtham anAdRtya tasmin_ Ananda-mandire | atiSThat_ atha SaN.mAsAn dik.taTe arka* iva_ uttare ||66||

siddhi-sArtham anAdRtya

tasmin Ananda-mandire

in that happy dwelling.place

atiSThat atha SaNmAsAn

he stayed thereafter for six months

dik.taTe arka_ iva uttare

as the sun stays in the north for half a year

~vlm.66. Without paying any regard to the assemblage of the Siddhas, he remained still in that blissful abode of his bliss; as the sun remains in the solstices, or in the northern hemisphere for half of the year.

~m.66-68 . Rejecting all powers, he remained for six months in that state of stillness. He then established himself in that high state of 'jivanmukti' which was the state characteristic of siddhas, gods, Brahma and Siva. There was nothing trivial in that bliss. It was self-lumionous.

~jd.vlm. Paying no regard to the assembled spiritual masters,

he remained still in that blissful abode of his bliss,

just as the sun rests in the north for half of the year.

जीवन्मुक्त-पदम् तत्तद् यावत् संप्राप्तवान् द्विज: ।

तत्र सिद्धा: सुरा: साध्या: स्थिता ब्रह्म-हर-आदय: ॥६७॥

jIvanmukta-padam tat.tad yAvat samprAptavAn dvija: |

tatra siddhA: surA: sAdhyA: sthitA brahma-hara-Adaya: ||67||

jIvanmukta-padam tat.tad yAvat samprAptavAn dvija: x.

tatra siddhA: surA: sAdhyA: sthitA brahma-hara-Adaya: x.

~vlm.67. While he continued in the enjoyment of his blessed state of living liberation, the gods Hari, Hara and Brahma waited at his door, together with bodies of Siddhas, Sádhyas and other deities beside them.

~m.66-68 .... He then established himself in that high state of 'jivanmukti' which was the state characteristic of siddhas, gods, Brahma and Siva.

~sv.67 He beheld the gods and the sages, and he even beheld the members of the trinity. He went beyond even that state.

~VA the twiceborn got to the jivanmukta state, where siddhas, gods
and sages, Brahma, Hara etc abide.
AS: As the Brahmin reached further stages of jivanmukta state, The second line probably connects with the next. See above for comment.

आनन्दे परिणामित्वाdaन्-आनन्द.पदम् गत: ।

nAनन्दे न निर्.आनन्दे ततस् तत् सम्विदाबभौ ॥६८॥

Anande pariNAmitvAd an-Ananda.padam gata: |

na Anande na nir.Anande tatas tat samvidAbabhau ||68||

Anande pariNAmitvAd an-Ananda.padam gata: x.

na Anande na nir.Anande tatas tat samvidAbabhau x.

~vlm.68. He now remained in his state of indifference, which lies between the two opposites of sorrow and joy; and neither of which is of long continuance, except the middle state of insouciance which endureth for ever.

~sv.68 He was completely transmuted into bliss itself and hence he had gone beyond the realm of bliss. He experienced neither bliss nor non-bliss.

क्षणं वर्षसहस्रं वा तत्र लब्ध्वा स्थितिं मन: । रतिमेति न भोगोघे दृष्टस्वर्ग इवावनौ ॥६९॥

kSaNam varSa-sahasram vA tatra labdhvA sthitim mana: | ratim eti na bhoga-oghe dRSTa-svarge_ iva_ avanau ||69||

kSaNam varSa-sahasram vA

in an instant or a thousand years

tatra labdhvA sthitim mana:

x +

ratim eti na bhoga-oghe

dRSTa-svarga iva avanau

~vwv.1592.y5.54.69. The mind, having obtained abidance in that (Bliss of the Self) for a moment or a thousand years, does not arrive at satisfaction in the multitude of enjoyments, as one who has seen heaven (does not get satisfaction) on the earth.

~vlm.69. When the mind is situated in its state of neutrality, and whether it is for a moment or a thousand years; it has no more any relish for pleasure, by seeing its future joys of the next world, as already begun in this.

~m.69-74 . If one attains that state even for a minute or for millions of years, he will never engage himself in ordinary pleasures. That state of supreme bliss is the most auspicious, most restfull and most peaceful...

~sv.69 He became pure consciousness. He who experiences this even for a moment is disinterested even in the delights of heaven.

तत्पदं सा गति: शान्ता तच्छ्रेयः शाश्वतं शिवम् ।

तत्र विश्रान्तिमाप्तस्य भूयो नो बाधते भ्रम: ॥७०॥

तत्पदं सा गति: शान्ता तच्छ्रेयः शाश्वतं शिवम् । तत्र विश्रान्तिमाप्तस्य भूयो नो बाधते भ्रम: ॥७०॥

tat.padam sA gati: zAntA tat.zreya: zAzvatam zivam | tatra vizrAntim Aptasya bhUyas nô bAdhate bhrama: ||70||

tat.padam sA gati: zAntA

tat.zreya:

zAzvatam zivam

xxx

tatra vizrAntim Aptasya

bhUyo nô bAdhate bhrama:

That state is the Way of Peace

zreyas

~vwv.1593/5.54.70. That is the (Ultimate) Abode. That is the Tranquil State. That is the Eternal and Blessed Felicity. Delusion does not again disturb one who has obtained repose there.

~vlm.70. When holy men have gained that blissful state in this life, they look no more on the outer world; but turn aside from it, as men avoid a thorny bush of brambles (Lit., catechu plants).

~m.69-74 ... That state of supreme bliss is the most auspicious, most restfull and most peaceful. Such a one will never be harassed again by delusions. Such people will never enter the thorny fields of this world...

तत्पदं साधव: प्राप्य दृश्यदृष्टिमिमां पुन: । नायान्ति खदिरोद्यानं लब्धचैत्ररथा इव ॥७१॥

tat.padam sAdhava: prApya dRzya-dRSTim imAm puna: | na_ AyAnti khadira-udyAnam labdha-caitra-rathA_ iva ||71||

tat.padam sAdhava: prApya

the sAdhus having got that state

dRzya-dRSTim imAm puna:

to the objective view

na AyAnti

do not return

khadira-udyAnam

to this briar garden

labdha-caitra-rathA iva

~vlm.71. The saints that attained to this state of transcendental bliss, do not stoop to look upon the visible world; and as one who is seated in the heavenly car of Chitraratha, never alights on the thorny bush of the Khadira (catechumemosa).

#citraratha – chitraratha.Brightchariot – a purANic Lord of the gandharva.Gardeners, along with tumburu, hAhA, and huhu.

तां महानन्दपदवीं चित्तादासाद्य देहिन: । दृश्यं न बहु मन्यन्ते राजानो दीनतामिव ॥७२॥

tAm mahAnanda-padavIm cittAt_ AsAdya dehina: | dRzyam na bahu manyante rAjAna:_ dInatAm iva ||72||

tAm mahAnanda-padavIm – that condition of great happiness =

cittAt – fr the Affective mind =

AsAdya dehina: x

dRzyam na bahu manyante – they do not think much of this visible world =

rAjAna: dInatAm iva – as monarchs do not think much of being poor.

~vlm.72. They take no account of the visible world, who enjoy this felicity of the invisible in them; as the self-sufficient rich man, takes into no account the condition of the miserable poor.

~vwv.1594/5.54.72. Embodied beings, having reached through their heart (or intellect) that position of Supreme Bliss, do not value the visible world, as kings (do not value) poverty.

~m.72 Such people are like kings who can never think of misery.

चेतस्तत्पदविश्रान्तं बुद्धं दृश्यदशां प्रति । कदर्थाद्बोधमायाति नायात्येवाथवानघ ॥७३॥

cetas tat-pada=vizrAntam buddham dRzya.dazAm prati | kad-arthAt_ bodham AyAti na_ AyAti_ eva_ athavA_ anagha ||73||

cetas

Affective feeling

tat-pada=vizrAntam buddham

that state of repose having realized

dRzya.dazAm prati

kad-arthAt bodham AyAti

na AyAti eva athavA

does not come otherwise,

anagha

dear boy

~vlm.73. The wise heart that has found its rest in that blissful state, does either keep itself from the thoughts of this world, or shrink from it with disgust and hatred.

~m. They will never regard this phenomenal world as worth while. Such a person who is reposed in that state will not easily return to the ordinary state. Uddalaka, who rejected all powers, remained in that high state of bliss for six months and awakened himself after that.

~sv. This is the supreme state, this is the goal, this is the eternal abode. He who rests in this is not again deluded and is no longer caught in the subject-object relationship. He is fully awakened and never again entertains the notion of objectivity or conceptualisation. Of course this is not an 'attainment'.

उद्दालकोऽत्र षण्मासान्दुरोत्सारितसिद्धभू: । उषित्वोन्मिषितोऽम्भोदकोशादर्को मधाविव ॥७४॥

uddAlaka:_ atra SaN.mAsAn dura-utsArita-siddha-bhU: | uSitvA_ unmiSita:_ ambhoda-kozAt_ arka:_ madhau_ iva ||74||

uddAlaka: atra SaN.mAsAn

dura-utsArita-siddha-bhU:

x +

uSitvA unmiSita: ambhoda-kozAt

arka:_ madhau_ iva

~vlm.74. Uddálaka thus remained in his holy seat for six months, after which he awoke from his trance; and removed from there to another place, as the sun gets out of the mists of frost in the vernal season.

ददर्श संप्रबुद्धात्मा पुन: परम-तेजस: । प्राणामलालसा: स्निग्धा: चन्द्रबिम्बवपुर्धरा: ॥७५॥

dadarza samprabuddha-AtmA puna: parama-tejasa: | prANAmalAlasA: snigdhA: candra-bimba=vapur-dharA: ||75||

dadarza samprabuddha-AtmA

puna: parama-tejasa:

prANAmalAlasA: snigdhA:

candra-bimba=vapur-dharA:

prANAmalAlasa

~vlm.75. He beheld before him, the assemblage of the bright beings of enlightened minds; and who with their countenances shining as the lightsome moon, hailed the hermit with high veneration.

~m.75-82 . The awakened Uddalaka saw once again beings with splendorous effulgence, many celestial ladies bedecked with white 'mandara' flowers, moon-like gods, many rishis and Vidyadharas. They all prostrated before him and said. "O Lord, please take cognizance of us. Come with us to the heaven ascending this celestial flying vehicle. After all, the ultimate goal of all this effort is heaven only. You can enjoy all the pleasures till the end of the aeon. Look at all these celestial women who are ready and anxious to serve you. O Lord, the best of all 'purusharthas' is 'Kama'. The generic essence of 'Kama' is a woman of high accomplishments. Such women you can find only in heaven.

रमणीर्गौरमन्दररेणुभ्रमरचामरा: । स्फुरत्पताकापटला द्युविमानपरम्परा: ॥७६॥

ramaNIr gaura-mandara-reNu-bhramara-cAmarA: | sphurat patAkA-paTalA dyu-vimAna-paramparA: ||76||

above the flapping whisks of beautiful girls

there whizzed

—like bees buzzing the shiny pollen of mandara flowers—

a banner.bearing sky.car parade

अस्मद्.आदीन् मुनीन् दर्भ-पवित्र-अङ्क-कrAम्बुजान् ।

विद्याधरीभिर् वलितान् विद्याधर-पतीnaपि ॥७७॥

asmad.AdIn munIn darbha-pavitra-aGka-kara-ambujAn |

vidyAdharIbhir valitAn vidyAdhara-patIn api ||77||

asmad.AdIn munIn - (like Fr. <nous autres>) x.

darbha-pavitra-aGka-kara-ambujAn -

thm darbha-pavitra-aGka-kara-ambuja-s.

vidyAdharIbhir valitAn vidyAdhara-patIn api - them Sorcerers with their Sorceresses.

~vlm.77. There were the great saints like ourselves sitting in them, decorated with ringlets of the sacred grass in their fingers, end accompanied by Vidyádharas and Gandharvas, with their damsels ministering unto them.

~sv.74-92 ... Even sages and gods adored him. He was invited to ascend to heaven: he declined the invitation...

~VA (many chariots of) wise ones, like us, lotuses with rings of

purifying grass, leaders of vidyadharas accompanied by vidyadharas?

AS: vidhyAdharI means wife of a vidyAdhara.

ते तम् ऊचुर् महात्मानmuद्दालक-मुनिम् तथा ।

प्रसादेन प्रणामान् नो भगवन्.naवलोकय ॥७८॥

te tam Ucur mahAtmAnam uddAlaka-munim tathA |

prasAdena praNAmAn no bhagavan.n avalokaya ||78||

te tam Ucur mahAtmAnam uddAlaka-munim tathA x.

prasAdena praNAmAn no bhagavan.n avalokaya x.

~vlm.78. They addressed the great-souled and saintly Uddálaka with saying:--"Deign, O venerable sir, to look upon us, that have been waiting here upon you with our greetings."

~m.75-82 …. They all prostrated before him and said. "O Lord, please take cognizance of us. Come with us to the heaven ascending this celestial flying vehicle….

~sv.74-92 ... He was invited to ascend to heaven: he declined the invitation.

THEY said:

आरुह्य इदं विमानं त्वमेहि त्रैविष्टपं पुरं । स्वर्ग एव हि सीमन्तो जगत्-saMभोग-saMपदाम् ॥७९॥

Aruhya idam vimAnam tvam ehi traiviSTapam puram | svarga eva hi sImantas jagat-sambhoga-sampadAm ||79||

come board our airCar for trai.viShTapa, Three.world City

only indra's svarga.Heaven rivals it for the best of worldly enjoyments

~vlm. ... because heaven is the last abode, where you shall have the full gratification of your desires after this life.

आ=कल्पmuचितान् भुङ्क्ष्व भोगाnaभिमतान् विभो ।

स्वर्ग.आदि-फल-भोग-अर्थम् एvAशेष-तप:क्रिया: ॥८०॥

A=kalpam ucitAn bhuGkSva bhogAn abhimatAn vibho |

svarga.Adi-phala-bhoga-artham eva azeSa-tapa:kriyA: ||80||

A=kalpam ucitAn bhuGkSva bhogAn abhimatAn vibho

svarga.Adi-phala-bhoga-artham eva azeSa-tapa:kriyA:

~vlm.80. "There remain to enjoy your desired pleasures, until the end of this kalpa age; because it is pure heavenly bliss which is the inheritance of saints, and the main aim and object of ascetic austerities on earth."

~m.75-82 . ... You can enjoy all the pleasures till the end of the aeon. Look at all these celestial women who are ready and anxious to serve you. ....

हारचामरधारिण्यो विद्याधारवराङ्गणा: । पश्येमास्त्वामुपासीना: करिण्य: करिणं यथा ॥८१॥

hAra-cAmara-dhAriNyas vidyAdhAra-vara-aGgaNA: | pazyemAs tvAm upAsInA: kariNya: kariNam yathA ||81||

hAra-cAmara-dhAriNyo

girls wave their yakstail whisks to stir the air

@ hAra-whisk.bearers

vidyAdhAra-vara.aGgaNA:

pazyemAs tvAm upAsInA: kariNya: kariNam yathA

~vlm.81. "Behold here the damsels of Vidyádharas, are waiting for you with fans and wreaths of flowers in their hands; and they have been hailing and inviting you to them, as the young elephantess, entices the big elephant towards her."

~m.75-82 ... Look at all these celestial women who are ready and anxious to serve you....

कामो धrmAर्थयो: सार: काम-सारा: सु.योषित: ।

वसन्त इव मञ्जर्य: स्वर्ग एव भवन्ति ता: ॥८२॥

kAmo dharma-arthayo: sAra: kAma-sArA: su.yoSita: | vasanta iva maJjarya: svarga eva bhavanti tA: ||82||

kAma: dharma-arthayo: sAra:

desire is the essence of Virtue and Wealth the lesser #puruSArtha-s. -

kAma-sArA: su.yoSita:

the essence of Desire is a beautiful woman:

vasante iva maJjarya: svarge eva bhavanti tA:

in Heaven they're flowers that bloom in the spring

~vlm.82. "It is the desire of fruition only, which is the main object of riches and meritorious acts; and the greatest of our enjoyments is the company of fairy damsels; as the flowers and fruits are the desired products of the vernal season."

~m.75-82 ... O Lord, the best of all 'purusharthas' is 'Kama'. The generic essence of 'Kama' is a woman of high accomplishments. Such women you can find only in heaven.

एवम् कथयत: सर्वान् तिथीniत्य् असौ मुनि: ।

परिपूज्य यथा.न्यायmaतिष्ठद् गत-saMभ्रमम् ॥८३॥

evam kathayata: sarvAn tithIn ity asau muni: | paripUjya yathA.nyAyam atiSThad gata-sambhramam ||83||

evam kathayata: sarvAn

tithIn ity asau muni:

paripUjya yathA.nyAyam

atiSThad

gata-sambhramam

...

~vlm.83. The hermit heard his heavenly guests, speaking in this manner; and then honoured them as he ought, without being moved by aught they said unto him.

~m. Uddalaka duly worshipped all those people without any regard or concern for their words. He was unmoved by their pleadings and merely told them 'please depart'. Those heavenly beings waited for a few days and left.

नाभ्यनन्दन्न तत्याज तां विभूतिं स धीरधी: । भो सिद्धा व्रजतेत्युक्त्वा स्वव्यापारपरोऽभवत् ॥८४॥

na_ abhyanandan na tatyAja tAm vibhUtim sa dhIra.dhI: |

bho siddhA vrajata ity uktvA sva.vyApAra-paras abhavat ||84||

...

na abhyanandan

na tatyAja tAm vibhUtim

sa dhIradhI:

x +

bho siddhA vrajataity uktvA

svavyApAra-paras abhavat-

~vlm.84. He neither complemented them with his courtesy, nor changed the tenor of his even and inexcitable mind; but bidding them depart in peace, he betook himself to his wonted devotion.

ascend to heaven: he declined the invitation...

अथ स्व.धर्म-निरतम् भोगेष्व् अरतिmAगतम् ।

तmuपास्य ययु: सिद्धा दिनै: कतिपयै: स्वयम् ॥८५॥

atha sva.dharma-niratam bhogeSv aratim Agatam |

tam upAsya yayu: siddhA dinai: katipayai: svayam ||85||

atha svadharma-niratam

and so to him absorbed-in his personal duties

bhogeSu aratim Agatam and come-to dispassion toward pleasures

tam upAsya yayu: siddhA

dinai: katipayai: svayam

~vlm.85. The Siddhas honoured him for his devotedness to his pursuit, and his abjuring the desire of carnal gratifications. They then departed to their elysian abode from there, after tarrying there in vain for some days, to entice the hermit to their Parnassian fields.

जीवन्-मुक्त: स च मुनिर् वि.जहार यथा-सुखम् ।

यावद्-इच्छM वनान्तेषु मुनिनाmAश्रमेषु च ॥८६॥

jIvan-mukta: sa ca munir vi.jahAra yathA-sukham |

yAvad-iccham vanAnteSu muninAm AzrameSu ca ||86||

jIvan-mukta: sa ca munir

and so that Jîva, living-free,

vijahAra wandered-about / took his pleasure

yathA-sukham just as he pleased

yAvad-iccham just as he wished

vanAnteSu muninAm AzrameSu ca

in the groves and shelters of the Munis.

~vlm.86. Afterwards the saint continued to wander about at pleasure, in his character of a living liberated Yogi; and frequented the hermitages of the ascetics, at the skirts of the woods and forests.

~m.86-92 . Since then, that liberated Uddalaka, roamed around freely among woods, maintains, forests and many such places...

~sv.74-92 Uddalaka remained for six months in this state, vigilantly avoiding the temptation of psychic powers...

मेरुमन्दरकैलासहिमवद्विन्ध्यसानुषु ।

द्वीपोपवनदिक्कुञ्जजङ्गलारण्यभूमिषु ॥८७॥

मेरुमन्दरकैलासहिमवद्विन्ध्यसानुषु ।

meru-mandara-kailAsa-himavat-vindhya-sAnuSu |

द्वीपोपवनदिक्कुञ्जजङ्गलारण्यभूमिषु ॥८७॥

dvIpa-upavana-dik-kuJja-jaGgala-araNya-bhUmiSu ||87||

meru-mandara-kailAsa-himavad-vindhya-sAnuSu

on meru-mandara-kailAsa-himavad-vindhya-peaks

dvIpa-upavana-dik-kuJja-jaGgala-araNya-bhUmiSu

in dvIpa-upavana-dik-kuJja-jaGgala-araNya-lands

...

~vlm.87. He roved about freely over the mountains of Meru, Mandara, and Kaylása, and on the table lands of the Vindhyan and Himalayan ranges; and then travelled through woods and forests, groves and deserts, to distant islands on all sides.

~m.86-92 . Since then, that liberated Uddalaka, roamed around freely among woods, maintains, forests and many such places. He remained at some places for a month, at some for an year and at some for many years. All the while he continued his meditational practices. He always remained in a state of 'samadhi' even while he was engaged worldly activities. He looked upon all world and all beings with sense of equality. Having attained the eapability of being in a witness state regarding phenomenal world, he was like a sun who never rose nor set.

तत:प्रभृति सम्प्राप्तपदमुद्दालको द्विज: । गुहासु गिरि-कुक्षीणामवसद्ध्यानलीलया ॥८८॥

tata:prabhRti samprApta-padam uddAlaka: dvija: | guhAsu giri-kukSINAm avasad dhyAna-lIlayA ||88||

tata:prabhRti samprAptapadam uddAlaka: dvija:

guhAsu giri-kukSINAm avasad dhyAna-lIlayA

ततः-प्रभृति From-then-on,

संप्राप्त-पदम् having attained that state

उद्दालकः द्विजः the twiceborn uddAlaka

गुहासु गिरि-कुक्षीणाmaवसद् dwelt in the caves of mountain-peaks

ध्यान-लीलया with DhyAna Meditation for his sport.

#prabhRti –f.- bringing forward, offering (of sacrifice or praise); beginning, commencement (end-comp. = "commencing with" or "et caetera" e.g. <munaya: somazrava:prabhRtayaH>, "the Munis beginning with Somazravas i.e. "the Munis, Somazravas &c."; in this sense also #prabhRtika); •• -ind.- (after abl. or adv. or end-comp.) beginning with, from.forward or upward, since (e.g. <bAlyAt prabhRti>, "from boyhood upwards"; #janma-prabhRti, "from birth"; <adya pr->, "beginning from to-day, henceforth"; #tataHprabhRti, #tadAprabhRti, "thenceforth" &c.).

~vlm.88. At last the saintly Uddálaka chose his abode in a cavern, lying at the foot of a mountain; and there dedicated the remainder of his life, to devotion and meditation in his seclusion.

~sv.74-92 Totally freed from all desires, Uddalaka roamed as a sage liberated while living. Often he would spend days and months in meditation in the caves of mountains.

~m.86-92. He remained at some places for a month, at some for a year and at some for many years. All the while he continued his meditational practices. He always remained in a state of 'samadhi' even while he was engaged worldly activities.

From-then-on, having thus attained

that state, twiceborn uddAlaka

dwelt in the caves of mountain-peaks,

and Meditation was his sport.

कदाचिदह्ना मासेन कदाचिद्वत्सरेण च । कदाचिद्वत्सरोघेन ध्यानासक्तो व्यबुध्यत ॥८९॥

kadA.cit_ ahnA mAsena kadA.cit_ vatsareNa ca | kadA.cit_ vatsara-oghena dhyAna-asaktas vyabudhyata ||89||

kadA.cit ahnA

sometimes for a day ahan -

mAsena kadA.cit for a month sometimes

vatsareNa ca and for a year

kadA.cit vatsara-oghena sometimes for a lot of years,

dhyAna-asakta: vyabudhyata

(then) he disengaged from meditation.

#saJj -> #sakta सक्त p.p. Stuck or attached to, clinging to (loc. or comp.; <saktaH> or <bhitti-s-> with <sthA>, "to stand as if nailed or as if rooted to the spot"). • belonging to (gen.); committed or intrusted to (comp.); occupied with (loc. acc. with <prati>, or comp.); •• Addicted, devoted or attached to; fond of; सक्तासि किं कथय वैरिणि मौर्यपुत्रे Mu.2.6. • Fixed or rivetted on; नगेन्द्रसक्तां परिवर्त्य दृष्टिम् R.2.28. • Obstructed, hindered; सदा सक्तं च तद्वेश्म सुमन्त्रः प्रविवेश ह Rām.2.15.19. •-• Comp. saktamUtra -मूत्र -adj.- pissing with difficulty. • saktavaira -वैर adj. engaged in hostilities, constant in enmity; Ś.2.15. #dhyAnAsakta dhyAna-asakta disengaged from meditation. y5054.089.

#. ? #vatsa -m.- (prob. originally , " yearling " , fr. a lost word वतस्) a calf, the young of any animal , offspring , child (voc. वत्स often used as a term of endearment = my dear child , my darling) RV. &c -> #vatsara -m.- year (also personif.); the fifth year in a cycle of 5 or 6 years, (or) the sixth year in a cycle of 6 years • vatsaraH, vatsaram, vatsarI a year • the Year personified (as a son of #dhruva and #bhrami). vatsarAyate y3020.051

~vlm.89. It was then in the course of a day, and then of a month, and sometimes after the lapse of a year or years, that he rose once from his meditation.

~m.86-92 ... He remained at some places for a month, at some for an year and at some for many years. All the while he continued his meditational practices...

~sv.74-92 ... Often he would spend days and months in meditation in the caves of mountains.

उद्दालकस् तदा आरभ्य व्यवहार-परो ऽपि सन् ।

सु.समाहित: एvAसौ चित्तत्व-एकत्वmAगत: ॥९०॥

uddAlakas tadA Arabhya vyavahAra-paras api san |

su.samAhita: eva asau cittatva-ekatvam Agata: ||90||

uddAlaka: tadA Arabhya - then uddAlaka having (so) done

vyavahAra-paras api san - yet being in pursuit of his affairs =

su.samAhita: eva asau x

cittatva-ekatvam Agata: xx

#samAhita

~vlm.90. After his yoga was over, he came out and mixed with the world; and though he was sometimes engaged in the affairs of life, yet he was quite reserved in his conduct, and abstracted in his mind.

चित्तत्व-एक.घन-अभ्यासान्महाचित्त्वmuपेत्य स: ।

बभूव सर्वत्र समस् तेज: सौरmivAवनौ ॥९१॥

cittatva-eka.ghana-abhyAsAn mahAcittvam upetya sa: |

babhUva sarvatra samas teja: sauram iva avanau ||91||

cittatva-eka.ghana-abhyAsAn x

mahAcittvam upetya sa: x

babhUva sarvatra sama: x

teja: sauram iva avanau x.

~vlm.91. Being practiced to mental abstraction, he became one with the divine mind; and shone resplendent in all places, like the broad day light in view.

~m.86-92 ... Having attained the eapability of being in a witness state regarding phenomenal world, he was like a sun who never rose nor set.

चित्-सामान्य-चिrAभ्यासात् सत्ता सामान्यम् एत्य स: ।

दृश्ये अस्मिंश्चित्र-रवि.वन् nAस्तमायान् न च उदितम् ॥९२॥

cit-sAmAnya-cira-abhyAsAt sattA sAmAnyam etya sa: |

dRzye asmiMz citra-ravi.van na astamAyAn na ca uditam ||92||

cit-sAmAnya-cira-abhyAsAt

sattA sAmAnyam etya sa:

dRzye asmin citra-ravi.vat

na astamAyAn na ca uditam

not setting nor arising

~vlm.92. He was habituated to ponder on the community of the mind, till he became one with the universal Mind; which spreads alike throughout the universe, and neither rises nor sets any where like the solar light.

~m.86-92 ... Having attained the eapability of being in a witness state regarding phenomenal world, he was like a sun who never rose nor set.

शमपरपदलाभप्राप्तिसंशान्तचेता

zama-parapada-lAbha-prApti-saMzAnta-cetA

गलितजननपाश: क्षीणसंदेहदोहल: ।

galita-janana-pAza: kSINa-saMdeha-dohala: |

शरदि खमिव शान्तंव्याततं चार्जितं च

zaradi kham iva zAntam vyAtatam ca arjitam ca

स्फुटममलमचेतस्तद्वपु: संबभार ॥९३॥

sphuTam amalam a-cetas tad vapu: sambabhAra ||93||

zama-parapada-lAbha-prApti-saMzAnta-cetA

peace-highState-got-hold-somnolent-Chetas‑‑

galita-janana-pAza:

kSINa-saMdeha-dohala:

zaradikham iva

zAntam

peaceful

vyAtatam ca

arjitam ca

sphuTam

amalam

spotless

acetas tad vapu:

sambabhAra

~vlm.93. He gained the state of perfect tranquility, and his even mindedness in all places, which released him from the snare of doubts, and of the pain of repeated births and deaths. His mind became as clear and quiet as the autumnal sky, and his body shone as the sun at every place.

~m.93. Because of attaining the state of bliss, he was in a state of peace all the time. He wore a new body which was truth conscious (in every cell).

~sv.93 Though at other times he engaged himself in the ordinary activities of living, he had reached the state of perfect equilibrium. He looked upon all with equal vision. His inner light shone at all times, never rising and never setting. With all notions of duality totally at rest, he lived devoid of body-consciousness, established in pure being.

oॐm

ÂUUMmmmm....

saMtoSa: paramo lAbha: sat-saGga: paramA gati: |

vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||

Contentment is the highest gain, Good Company the highest course,

Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19

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y3067.021/FM.3.67.21

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fm5054 2.ap27..29 uddAlaka's REPOSE .z93.docx

Jiva Das

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*o*ॐ*m*

*UDDÂLAKA'S REPOSE*

*VASISHTHA THE PLENTIFUL said—*

इति निर्णीय ततया धिया धवलया मुनिः ।

iti nirNIya tatayA dhiyA dhavalayA muni: |

बद्ध.पद्मासनस् तस्थाव् अर्ध.उन्मीलित.लोचनः ॥५।५४।१॥

baddha.padmAsana:_tasthau_ardha.unmIlita.locana: ||5|54|1||

.

iti nirNIya tatayA dhiyA dhavalayA .

muni: baddha.padmAsana: tasthau – *the muni **sat in the bound Lotus
Posture = *

ardha.unmIlita=locana: . *with eyes half.shut*

*. *

*vlm.1 Vasishtha continued:..Thinking himself to be raised to this state of
hi*s *transcendency, the saint sat in his posture of padmAsana with his
half shut eye.lids, and began to meditate in hi*s *translucent mind.

*murty.1. Having decided thus with a pure and clean mind, the muni sat in a

lotus posture with half closed eyes.

*sv.1.2 VASISThA continued: The sage Uddalaka then sat down in the lotus
posture, with his eyes half.closed, in meditation.

*AB. dhavalayA vizuddhayA tatayA akSudrayA … ||

ओम्.इति एतत् परम् ब्रह्म निर्णीय स मुनिस् तदा ।

om.iti etat param brahma nirNIya sa* munis tadA |

ॐ.कार.उच्चारितः येन तेन अप्तम् परमम् पदम् ॥५।५४।२॥

OM.kAra.uccArita: yena tena aptam paramam padam ||5|54|2||

.

om.iti

etat param brahma nirNIya *convinced this is the perfect Brahman Immensity *

sa muni*s *tadA *the Silent Muni then *

OMkAra.uccArita: yena *the o**ॐ**m.form having been uttered by him *

tena aptam paramam padam *by him was got the most perfect state. *.2.

*vlm.2. He then thought that the syllable OM, is the true emblem of Brahma;
and he rise*s *to the highest state, who utter*s *this monosyllabic word.

*murty.2. Om is the transcendent Supreme by uttering it I shall attain the

Supreme State' thus decided the 'muni'

#nI . #nirNI, *nirNayati, *nirNayate to lead or take away , carry off • to
find out, ascertain, decide , fix on . **nirNIya *being convinced/confident *.
**o*ॐ*m* iti etat param brahma nirNIya sa* muni*s *tadA ||5|54| y5054.002
(uddAlaka's Repose). • having figured.on this, •• . *#vinirnI* vi.nir>nI to
figure.out, to decide clearly, bh.pur.; • #vinirnIta *.adj..* determined
clearly, ascertained, certain W. • #vinirNIya kleda.AlokAd vinirNIya,
y3058.006. . #*nirnayam* "without (further) leading": the conclusion of a

logical syllogism; the assured outcome of a purposed process: <yad artham

Agato asmi iha tasya AkarNaya nirNayam> FM.7.180.7.

ॐ.कारम् अकरोत् तार.स्वरम् ऊर्ध्व.गत=ध्वनिम् ।

OM.kAram akarot tAra.svaram Urdhva.gata=dhvanim |

सम्यग्.आहत.लाङ्गलम् घणटाकुण्डम् इव रवम् ॥५।५४।३॥

samyag.Ahata.lAGgalam ghaNaTAkuNDam iva_Aravam ||5|54|3||

.

#tAra = high (note)

*vlm.3. Then he uttered the word with an elevated voice and high note,

which rang with a resonance like the ringing of a bell.

*murty.3. He started uttering the word with the sound directed upward like
a long beaten, straightened tail.like streak. The sound was like that given

out by a huge bell.

*sv.3 He uttered the holy word Om which bestow*s *the highest state.

OMkAramakarottArasvaramUrdhvagatadhvanim |
saMyagAhatalAGgUlam ghaNTAkuNDamivAravam ||5|54| 3
*VA he uttered in high pitch the sound of OM.kara, resonating liek

the sound of a bell

**AS. Second line: Similar to the sound of a bell which is well hit by its
striker (lit. tail lAGgUla)

##*uttAraNa adj.. Transporting or bringing over, conveying; rescuing,
delivering. .णः N. of viSNu. . The act of landing, delivering or rescuing.
.2 Transportation, conveying across.

##**ghaNTa* *.m..* (for #hantra?) N. of #ziva (cf. #ghaTin); a spicy stew.
• *#ghantA* *–f..* a bell • a plate of metal struck as a clock W. (cf.
#ghaTI).

ॐ.उच्चारयतस् तस्य संवित्.तत्त्वे तद्.उन्मुखे ।

"OM".uccAraya.tas_tasya saMvit.tattve tat.unmukhe |

यावद् ॐ.कार.मूर्ध.स्थे वितते विमल.आत्मनि ॥५।५४।४॥

yAvat OM.kAra.mUrdha.sthe vitate vimala.Atmani ||5|54|4||

.

"OM".uccAraya.tas_tasya

*from his utterance of o**ॐ**m*

saMvit.tattve tat.unmukhe +

yAvat OM.kAra.mUrdha.sthe .

vitate vimala.Atmani .

*. *

#mUrdha

#vitata

*vlm.4. The utterance of his Onkara, shook the seat of his intellect in the

cranium; and reached to the seat of the pure soul, in the topmost part of
his head.

*murty.4, He continued uttering Om till he felt that that sound is directed
toward*s *that pure transcendent consciousness

*sv. He intoned Om in such a way that its vibrations filled his whole being

right up to the crown of his head.

*VA he directed the sound OM to the truth till OMkara reached his

head (?) in pure Self.

**AS. Here, AB commentary is worth following. It says that the verse

describes how long his recitation went on.
He continued his recitation, until (the sound) until his conscience

(saMvit.tattva) turned up (udanmukha)

(experienced) the clear expansive self on top of the omkara .
The idea is the he felt the full impact of the mantra in his head, and it
reached into his soul.

सार्धम् त्र्य्.अम्श.आत्म.मात्रस्य प्रथमे ऽम्शे स्फुट.आरवे ।

sArdham tri.amza.Atma.mAtrasya prathame_amze sphuTa.Arave |

प्रणवस्य सम.आक्षुब्ध.प्राण.अरणित.देहके ॥५।५४।५॥

praNavasya sama.AkSubdha.prANa.araNita.dehake ||5|54|5||

.

sArdham *with.a.half. *

try.amza.Atma.mAtrasya . *of its measure three.parts . *

prathame amze . *in the first part . *

sphuTa.Arave . *in vibrant.sound . *

praNava.*x.*sya . *of the* Pranava.OM .

sama.*same/equal.*A.*not\@.*kSubdha.*disturb/agitated.*prANa.*Air/life.*a.
*non.*raNita.*sounded/rung.*deha.*body.*ka*.let/.ling*.e:*.in*

*in/wn *sama.*same/equal*. A.*not\@.*kSubdha.*disturb/agitated.*prANa.
*Air/life*.a.*non.*raNita.*sounded/rung.*deha.*body*.ka*.let/.ling . *

samAkSubdha

*prANAraNita *prANa.araNita *firesticked /a.raNita unsounded

*AB. ... saMyag AkSubha ....

*vlm.5. The pranava or Onkara, consisting of three and half mAtra.s or
instants, fill*s *the whole body with the breath of inspiration; by having

its first part, the letter «a», uttered with an acute accent ( udAtta).

*murty.5.7 Om consists of three 'matras' (A,U,M) With the lean and distinct

sound of the first 'matra, the body resonated...

*sv.5.7 A*s *the first part of his practice, he exhaled his breath
completely...

*VA with the first sound of three.sound om, pronounced clearly,

prana vibrated in his body (and left leaving the body empty in the
next shloka)

sArdhatryamzAtmamAtrasya prathameM’ze sphuTArave |

praNavasya samAkSubdhaprANAraNitadehake ||5|54| 5

*VA with the first sound of three.sound om, pronounced clearly,

prana vibrated in his body (and left leaving the body empty in the

next shloka)

*AS. Yes.

रेचक.आख्यो ऽखिलम् कायम् प्रान.निष्क्रमण.क्रमः ।

recaka.Akhya:_akhilam kAyam prAna.niSkramaNa.krama: |

रिक्ती.चकार पीत.अम्बुर् अगस्त्य इव सागरम् ॥५।५४।६॥

riktI.cakAra pIta.ambu:_agastya* iva sAgaram ||5|54|6||

.

recaka.Akhyo akhilam kAyam prAna.niSkramaNa.krama: .

riktI.cakAra pIta.ambu:_agastya:_iva sAgaram . *. *

niSkramaNa

*vlm.8. He let out the rechaka or the exhaling breath, whereby the
internal air was extracted from the whole body; and it became as empty*
as_t*he sea, after it was sucked up by Agastya.

*murty.5.7 Om consists of three 'matras' (A,U,M) With the lean and distinct

sound of the first 'matra, the body resonated. The body became a vacuum
with all the vital air thrown out with this 'Kriya' called 'Rechaka'. It
was like Agastya sucking into him a whole occan of water. The vital air

that lfeft the body stayed in the space filled with Consciousness.essence.

It was like an eagle staying in the sky leaving its place of rest.

*sv.5.7 A*s *the first part of his practice, he exhaled his breath
completely. It was as if his life.force had abandoned the body and was

roaming in the space (dimension) of pure consciousness.

अतिष्ठत् प्राण.पवनश् चिद्.रसापूरित.अम्बरे ।

atiSThat prANa.pavanas cit.rasApUrita.ambare |

त्यक्त.देहः परित्यक्त.नीड: खग इव अम्बरे ॥५।५४।७॥

tyakta.deha: parityakta.nIDa: khaga* iva_ambare ||5|54|7||

.

*the Praana.Air *atiSThat*.remained/rested* prANa.pavana: *.
*cid.rasa.ApUrita.ambare
. *in a sky overwhelmed by the flavor of consciousness * .

tyakta.deha: *the abandoned body is *parityakta.nIDa: khaga:_iva_ambare

*like a bird that leaves its nest in the sky*

*. *

*AB. ... ApUrite ambare bAhyAkAze ||

*vlm.7. His vital breath was filled with the sap of the intellect, and

rested in the outer air by leaving his body; as when a bird leaves its snug

nest; and then mount*s *to and floats in the open air.

*murty.5.7 … The vital air that lfeft the body stayed in the space filled
with Consciousness.essence. It was like an eagle staying in the sky leaving
its place of rest.

*sv.5.7 A*s *the first part of his practice, he exhaled his breath
completely. It was as if his life.force had abandoned the body and was

roaming in the space (dimension) of pure consciousness.

##pU . *#**pavana* m. "purifier", wind or the god of wind, breeze, air;

the vital air (#prANapavana, y5054.007); the regent of the #nakSatra #svAti

and the NW region; a householder's sacred fire. • *#pavanI* *–f..* a broom;
• *#pavana.: .* purification, winnowing of corn; a potter's kiln; •
*#pavana.m* sieve, strainer av.

***Yoga. . **prANa .#>an 2 to breathe . #>prAn pra>an to inbreathe . *#prANa
–*the breath of life; *.pl..* life RV. &c. &c. •• a vital air (only 3 in

number, viz. #prANa, #apAna, and #vyAna, in aitbr.tup.suSr.; usually 5,
viz. the preceding with #samAna and , #udAna, mbh. &c. cf. MWB. 242);

.## *#prANapavana
*a vital air, y5054.007. *.pl..* in chup.2,7,1, the 5 organs of vitality or

sensation , viz. #prANa, #vAc, #cakSus, #zrotra, #manas, collectively;
breath (as a sign of strength), energy, mbh.R.&c.; • #yathAprANam; •• a
breath (as a measure of time , or the time requisite for the pronunciation
of 10 long syllables = 1/6 vinADikA).

हृदय.अग्निर् ज्वलज् ज्वालो ददाह निखिलम् वपुः ।

hRdaya.agni:_jvalat_jvAla:_dadAha nikhilam vapu: |

उत्पात.पवन.उद्भूतो दावः शुष्कम् इव द्रुमम् ॥५।५४।८॥

utpAta.pavana.udbhUta:_dAva: zuSkam iva drumam ||5|54|8||

.

hRdaya.agni: – *the** Heart**.fire, The Hearth = *jvalat *blazing *jvAla.
*conflagration*: dadAha nikhilam vapu: . ##pU .

#pU . **pavana* m. "purifier", wind or the god of wind, breeze, air; the

vital air (#prANapavana, y5054.007); the regent of the #nakSatra #svAti and

the NW region; a householder's sacred fire. • *#pavanI* *–f..* a
broom; • *#pavana.:
.* purification, winnowing of corn; a potter's kiln; • *#pavana.m* sieve,
strainer av.

***Yoga. . **prANa .#>an 2 to breathe . #>prAn pra>an to inbreathe . *#prANa
–*the breath of life; *.pl..* life RV. &c. &c. •• a vital air (only 3 in

number, viz. #prANa, #apAna, and #vyAna, in aitbr.tup.suSr.; usually 5,
viz. the preceding with #samAna and , #udAna, mbh. &c. cf. MWB. 242);

.## *#prANapavana
*a vital air, y5054.007. *.pl..* in chup.2,7,1, the 5 organs of vitality or

utpAta.pavana.udbhUta: dAva.*forest.fire*. . zuSkam iva drumam *– as_to a
dry tree. *

*vlm.8. The burning fire of his heart, burnt away his whole body; and left

it as dry as a forest, scorched by the hot wind of a conflagration.

*murty.8.9 Then the brilliant heart .fire within him burnt his body with

its flames. It was like a tree being burnt by alighting…

*sv.8 The fire that arose from his heart burnt the whole of his body.

8 The burning fire of his heart burned away his whole body and left it as
dry as a forest scorched by the hot wind of a fire.

*sv.8 The fire that arose from his heart burnt the whole of his body.

यावत् इत्थम् अवस्था एषा प्रणव.प्रथम.रमे ।

yAvat_ittham avasthA_eSA praNava.prathama.rame |

बभूव न हठाद् एव हठ.योगो हि दु:ख.द: ॥५।५४।९॥

babhUva na haThAt_eva haTha.yoga:_hi du:kha.da: ||5|54|9||

.

yAvat_ittham avasthA eSA .

praNava.prathama.rame +

babhUva na haThAt eva .

haTha.yoga: hi du:khada:

*for haTha.yoga is troublesome*

*. *

*vlm.9. As he was in this state at the first step of his practice of Yoga,

by the praNava or utterance of this syllable om; he did not attend to the

haTha. yoga at all, on account of its arduousness at first.

*murty.8.9 ... This entire thing happened because of the first matra of

'pranava' being uttered in the right way. It was not because of Hatha yoga.
Hathayoga is very dangerous. It causes distress.

*sv.9 (All this, Uddalaka practised without the violence involved in Hatha

Yoga: for Hatha Yoga gives rise to pain. )

##haTh . *#haTha **.m..* violence , force (.*beg.comp..* , #hathena एन,

and #haThAt आत्, "by force, forcibly") r.kathAs. &c. .##said to be from
#ha sun and #Tha moon in #haThayoga.

##nu . **praNu *. P. A1. #praNavati, .te to roar , bellow , sound ,
reverberate RV. AV. ; P. .Nau. ti, to make a humming or droning sound ;
(esp.) to utter the syllable *o*ॐ*m* br.chUp.

अथ इतर.अंश.अवसरे प्रणवस्य सम.स्थितौ ।

atha_itara.amza.avasare praNavasya sama.sthitau |

निष्कम्प.कुम्भको नाम प्राणानाम् अभवत् क्रमः ॥५।५४।१०॥

niSkampa.kumbhako_nAma prANAnAm abhavat krama: ||5|54|10||

.

atha – *and then = *

itara*.other.*aMza*.part/bit*.avasara.m.*opportunity\ time o&r place for
(tasya)*.*.x.*e .

praNavasya . *of <OM>* sama.sthiti.*situation/condition*. au .

niSkampa.kumbhaka:_nAma *. **the unshaken pot for.example*

prANAnAm . *of Praanic.Airs .* abhavat.*became* krama: *an order. *

*vlm.10. He then attended to the other parts of the mystic syllable, and

remained unshaken by suppression of his breath by the kumbhaka breathing.

*murty.10.11 . Then he enttered the second 'matra' (U) in a balanced
manner. This led to kumbhaka' in which the vital air is restrained to

remain still without any movement inside, outside, up or down. The entire

operation of breathing came to a stupor.like stop.

*sv.10.11 With the second utterance of the holy word OM, he reached the

state of equilibrium and there happened in him a spontaneous retention of

the breath (life.force) without agitation or vibration. The life.force

stood still, as it were, neither outside, nor inside, neither below nor
above.

न बहिर् न अन्तरम् न अधो न ऊर्ध्वम् न आशासु तत्र ते।

na bahir_na_antaram na_adha:_na_Urdhvam na_AzAsu tatra te|

संक्षोभम् अगमन् प्राणा आपः संस्तम्भिता इव ॥५।५४।११॥

saMkSobham agaman prANA* Apa: saMstambhitA* iva ||5|54|11||

.

na bahir na antaram – *not outside nor inside = *

na adho_na Urdhvam – *not below nor above = *

na_AzAsu . *not in places . *

*AzA

tatra.*there* te .

saMkSobham agaman prANA: .

Apa: saMstambhitA:_iva *like stoppage of the water. *

saMkSobha

saMstambhita

*vlm.11. His vital breaths were not suffered to pass out of his body, nor

were they allowed to circulate up and down in it; but were shut up in the
nostrils, like the water pent up in the drain.

*murty.10.11 . Then he entered the second 'matra' (U) in a balanced manner.
This led to *akumbhaka in which the vital air is restrained to remain still

without any movement inside, outside, up or down. The entire operation of

breathing came to a stupor.like stop.

*sv.10.11 With the second utterance of the holy word OM, he reached the

state of equilibrium and there happened in him a spontaneous retention of

the breath (life.force) without agitation or vibration. The life.force

stood still, as it were, neither outside, nor inside, neither below nor
above.

दग्ध.देह.पुरो बहिः शशाम अशनि.वत् क्षणात् ।

dagdha.deha.pura:_bahi: zazAma_azani.vat kSaNAt |

अदृश्यत सितम् भस्म शारिरम् हिम.पाण्डुरम् ॥५।५४।१२॥

adRzyata sitam bhasma zAriram hima.pANDuram ||5|54|12||

.

*before the flame the body was struck **as.if **by a passing thunderbolt*

*:*

*outside it was cool ash the shape of a dusty grey snowman*

*... *

dagdha.deha.pura:_bahi:

zazAma_azani.vat kSaNAt |

adRzyata sitam bhasma

zAriram hima.pANDuram . .

.

*vlm.12. The fire burning before burnt body, was blown out in a moment like

the flash of lightning; and he left his whole frame consumed to ashes, and
lying cold and grey on the naked ground.

यत्र कर्पूर.शय्यायाम् सुप्तानि इव सुख.उचितम् ।

yatra karpUra.zayyAyAm suptAni_iva sukha.ucitam |

शरीर.अस्थीनि लक्ष्यन्ते निष्पन्दानि सितानि च ॥५।५४।१३॥

zarIra.asthIni lakSyante ni.spandAni sitAni ca ||5|54|13||

.

...

*lying *

*on a bed of camphor *

*as.if **they were comfortably asleep*

*the body’s bones rest* *motionless & cold*

.

yatra karpUra.zayyAyAm .

suptAni_iva sukha.ucitam .

zarIra.asthIni lakSyante .

niSpandAni sitAni ca

*vlm/pal.13. The white bones of his body seemed to be sleeping unmoved,
lying in quiet rest on the bed of grey ashes looking like camphor powder
strewn on the ground.

तद् भस्म पवन.आनीतम् स.अस्थि वायुर् अयोजयत् ।

tat_bhasma pavana.AnItam sa.asthi vAyu:_ayojayat |

स्व.देहे भृशम् उत्सन्ने त्रि.नेत्र.व्रतवान् इव ॥५।५४।१४॥

sva.dehe bhRzam utsanne tri.netra.vratavAn iva ||5|54|14||

.

tad bhasma – *that ash *

pavana.AnItam – *born of the flame *

sa.asthi vAyu:_ayojayat .

sva.dehe bhRzam utsanne .

tri.netra.vratavAn iva . *.*

*vlm.14. These ashes and bones were borne aloft by the winds, and were

heaped at last on his body; which looked like the person of Siva besmeared
with ashes, and wearing the string of bones about it.

*sv. The ashes were blown by a powerful wind and dispersed in space…

तच् चण्ड.पवन.उद्भूतम् आवृत्त्य गगनम् क्षणात् ।

tat_caNDa.pavana.udbhUtam AvRttya gaganam kSaNAt |

शरदि इव अभ्र.मिहिका क्व अपि भस्म.अस्थिमद् ययौ ॥५।५४।१५॥

zaradi_iva_abhra.mihikA kva_api bhasma.asthimat_yayau ||5|54|15||

.

tat caNDa.pavana.udbhUtam .

AvRttya gaganam kSaNAt .

zaradi iva_abhram ihikA .

kva_api .

bhasma.asthimad – *like the ashen bones = *

yayau . *. *

*vlm.15. Afterward*s *the high winds of the air, flying to the face of the

upper sky, bore aloft and scattered about those ashes and bones, resembling
an autumnal mist all about the air.

*murty. . The ash from the bones rose out in plenty (since all was empty
and vaccuous). The ash occupied the sky.space in no time...

*sv. The ashes were blown by a powerful wind and dispersed in space.

यावद् इत्थम् अवस्था एषा प्रणवस्य अपरे क्रमे ।

yAvat_ittham avasthA_eSA praNavasya_apare krame |

बभूव न हठाद् एव हठ.योगो हि दुःखदः ॥५।५४।१६॥

babhUva na haThAt_eva haTha.yogo_hi du:kha.da: ||5|54|16||

.

yAvat ittham avasthA

*insofar as his present state *

eSA praNavasya apare krame

*on the next step of the praNava*

babhUva na haThAt eva

*it was not at.all thru forceful**ः**atha: *

haTha.yoga: hi du:kha.da:

*hatha.yoga's too troublesome*

*. *

*vlm.16. The saint attained to this state, in the second or middle stage of

his pranava Yoga; and it was by his kumbhaka breathing, and not by hatha
yoga (which is difficult to practise), that he effected it.

*murty. . The ash from the bones rose out in plenty (since all was empty
and vaccuous). The ash occupied the sky.space in no time. All this was due
to aPranava' and not because of Hatha yoga. Hatha yoga is distressing. It
was like autumn frost, though from the bone.ash.

*sv. The ashes were blown by a powerful wind and dispersed in space. (All

this happened without the violence of Hatha Yoga: for Hatha Yoga gives rise
to pain. )

तस् तृतीय.अवसरे प्रणवस्य उपशान्ति.दे ।

tata:_tRtIya.avasare praNavasya_upazAnti.de |

पूरणात् पूरको नाम प्राणानाम् अभवत् क्रमः ॥५।५४।१७॥

pUraNAt pUraka:_nAma prANAnAm abhavat krama: ||5|54|17||

.

*during this stage the life.forces, which were in the very centre of the
nectar of consciousness, spread out in space as a cool breeze. *

tatas_tRtIya.avasare . *. *

praNavasya upazAnti.de . *. *

pUraNAt pUrako_nAma . *. *

prANAnAm abhavat krama: . *. *

*vlm.17. He then came to the third stage, of his pranava yoga, by means of

the puraka or inhaling breathing, which confers a quiet rest to the Yogi,
and is called puraka for its fulfilment of his object.

*murty.17. Then entered the third phase, (ie) the matra (M) which is
quietening. It lead*s *to the 'kriya' of 'Puraka' (filling) in the sequence
of uttering 'OM'. In this phase the vital air fill*s *the body.

*sv.17.20 In the third stage, when the holy word Om reached its culmination

or tranquillity, there arose the inhalation of breath (the drawing in of

the life.force). #sR . #avasR . #avasara.: "descent (of water)", rain L.;

occasion, opportunity zak. &c.; seasonableness, appropriate place for
anything (gen.) kathAs.; any one's (tasya) turn, paJcat.; leisure,
advantageous situation. .##stage, phase of an undertaking.

#pUraka .mfn.. filling, completing, fulfilling, mn.mbh.&c; .m.. flood,

stream, effusion, bhp.; closing the right nostril with the forefinger and
then drawing up air through the left and then closing the left nostril and
drawing up air through the right (as a religious exercise) RTL. 402.

अस्मिन्.न् अवसरे प्राणाश् चेतना अमृत.मध्यगाः ।

asmin_avasare prANA:_cetanA_amRta.madhyagA: |

व्योम्नि शीतलताम् ईयुर् हिम.संस्पर्श.सुन्दरीम् ॥५।५४।१८॥

vyomni zItalatAm Iyu:_hima.saMsparza.sundarIm ||5|54|18||

.

asmin.n avasare . *. *

prANA: cetanA amRta.madhyagA: . *. *

vyomni zItalatAm Iyu: . *. *

hima.saMsparza.sundarIm . *. *

*vlm.18. In the process of this practice, the vital breath is carried

through the intellect to the region of vacuum; where it is cooled by the
coldness of its climate.

*murty. . At that time, the cousciousness of the vital air grows nectar

like and becomes cool like sky with the touch of frost and snow. It becomes

like the moon. region. ...

*sv.17.20 ... During this stage the life.forces, which were in the very

centre of the nectar of consciousness, spread out in space as a cool
breeze.

#cit . #cetanA ना Sense, consciousness; चेतनां प्रतिपद्यते cetana.m

pratipadyate, regains one's consciousness. Understanding, intelligence;
पश्चिमाद्यामिनीयामात्प्रसादमिव चेतना VR.17.1; शास्ताखानो$ल्पचेतनः ziva.

B.29.9. cetanam नम् Appearance. •.• cetanA "Conscience", in the sense of
Affective Sentience; ChetanA Sentience, "Life.Consciousness" cetanA
jIva.cit, y5054.018 ABComm; y2009.028; produced from Spanda Activity:
kevalam paJcaka.vazAd deha_Adau cetanA abhidhA, "Entirely because.of the

five (Spanda Vibrations) are the body &c called Sentient" y6080.060], "N.

Ross Reat observe*s *that the emotional connotation of cit is most evident

when derivatives based on it are said to be moved by an external force, as

when the worship and/or sacrifice stir*s *the thought (cetana)." Bhikku
Thich Minh Tanh —tato asau preta.zabdena procyate vyavahAribhi: | cetana.m
vAsanA.mizram Amoda.nilavat sthitam ||5|54| y3055.007 . #cetanIbhU
cetanI >bhU to become sentient . #cetanIkR cetanI >kR to cause an object of
Sentience. cetanA is (with cetana) a twinned great.grandchild in the Chit
Family: the son of ceto Awareness, grandson of citta Affection, and
great.grandson of cit Chit (which is more.or.less "consciousness", but
which I leave untranslated. One possibility would be the ".ever" –cit in

"whatever" kiMcit. But it would provoke arguments for which I have no
time.) One may profitably compare the Chit चित् Family with the Kr कृ Family:
karaNa, karma, and kRta. The common reading of cetanA is "Intelligence", as

in Karkatî's complaint about her boon.body: स्वको देहः परित्यक्तो मूढचेतनया
मया | svako deha: parityakto mUDha.cetanayA mayA | y3071.011 .. cetana cid
AyAti cintAm cetanAt: . #cit goes from . #cetana to . #cintA, from Chetana

Sentience to ChintA Concern, y6031.023

*AB. cetanA jIva.cit tasyAm bhAvitam yad amRtam tan.madhyagA: | vyomni
bahir.

क्रमाद् गगन.मध्य.स्थाश् चन्द्र.मण्डलताम् ययुः ।

kramAt_gagana.madhya.sthA:_candra.maNDalatAm yayu: |

धूमा गगन.कोश.स्थाः शीतल.अम्बुदताम् इव ॥५।५४।१९॥

dhUmA* gagana.koza.sthA: zItala.ambudatAm iva ||5|54|19||

.

kramAt

*next in turn *

gagana.madhya=sthA:

*set in the middle of the path *

candra.maNDalatAm

*to the lunar territory *

yayu:

*came *

dhUmA: gagana.koza=sthA:

*like mist in the surrounding sky *

zItala.ambudatAm iva

*(from) the coolness of a raincloud. *

*vlm.19. From the region of vacuum, the breathing ascended to that of the
lunar sphere; and there it became as cold as when the rising smoke, turn*s *to

the watery cloud in the upper sky.

*murty.. ... It becomes like the moon. region. The vital airs become like

oceans of nectar. These vital airs rain nectar and drench the bones...

*sv.17.20 ... During this stage the life.forces, which were in the very

centre of the nectar of consciousness, spread out in space as a cool
breeze.

कला.कलाप.संपूर्णे ते तस्मिन् चन्द्र.मण्डले ।

kalA.kalApa.sampUrNe te tasmin candra.maNDale |

पुण्य.राशाव् इव पूर्णे रसायन.महार्णवे ॥५।५४।२०॥

puNya.rAzau_iva ApUrNe rasAyana.mahArNave ||5|54|20||

.

kalA.kalApa.sampUrNe . *. *

te . *they,* =

tasmin candra.maNDale . *. *

puNya.rAzau iva . *. *

ApUrNe rasAyana.mahArNave . *. *

*vlm.20. Then the breath rested in the orb of the full moon, as in the

ocean of ambrosial waters, and there became as cool, as in the meritorious

samadhi meditation.

*murty. ... It becomes like the moon. region. The vital airs become like
oceans of nectar...

*sv.17.20 ... During this stage the life.forces, which were in the very

centre of the nectar of consciousness, spread out in space as a cool
breeze.

#kalA a portion, part, bit. . #kalApa .m.. "that which holds single
part*s *together",
a bundle, band (cf. #jaTA.k., #muktA.k, #razanA.k.) MBh. &c.; a bundle of

arrows, quiver MBh. R. &c.; totality , whole body or collection of a number

of separate things (esp. end.comp.; cf. #kriyA.k., &c.).

रसायन.मया धाराः सम्पन्नाः प्राण.वायवः ।

rasAyana.mayA* dhArA: sampannA: prANa.vAyava: |

मणि.यष्टि.सम.आकारा जालेष्व् इन्दोर् इव अम्शवः ॥५।५४।२१॥

maNi.yaSTi.sama.AkArA* jAleSu_indo:_iva_amzava: ||5|54|21||

.

rasAyana.mayA: dhArA: .

sampannA: prANa.vAyava: +

maNi.yaSTi.sama.AkArA: .

jAleSu indor iva_amzava: .

*. *

*vlm.21. The respiring breaths were then exhalted as cooling showers of
rain; and were brightened by the moon.beam*s *to the form of fine wires of
gold.

*sv.21.22 These forces reached the region of the moon. There they spread
out as auspicious rays which thereupon rained on the ashe*s *that remained
of the body.

सा पपात अम्बराद् वारा शेषे शरीर.भस्मनि ।

sA papAta_ambarAt_vArA zeSe zarIra.bhasmani |

रसायनी हर.शिरःपतिता इव सुर.अपगा ॥५।५४।२२॥

rasAyanI hara.zira:=patitA_iva sura.apagA ||5|54|22||

.

sA papAta ambarAt vArA .

zeSe zarIra.bhasmani among the remaining ashes

rasAyanI a channel

hara.ziraH=patitatA fallen from the head of Hara the Harsh

iva surApagA

like the River of the Gods.

x

zgl.tt.geog. #gamgA #surApagA .f.. "river of the gods", the Ganges KSS.

*vlm.22. The same fell as a dew drop on the remaining ashes,* as_t*he
stream of the heavenly Ganga fell on the crest of Siva; and this

resuscitated the burnt body to its former form.

*sv.21.22 These forces reached the region of the moon. There they spread
out as auspicious rays which thereupon rained on the ashe*s *that remained
of the body.

उदभूद् इन्दु.बिम्ब.आभम् चतुर्.बाहु.वपुस्तया ।

udabhUt_indu.bimba.ABham catu:bAhu.vapustayA |

प्रस्फुरन् मन्दराद् अब्धेः पारिजात इव द्रुमः ॥५।५४।२३॥

prasphuran mandarAt_abdhe: pArijAta* iva druma: ||5|54|23||

.

udabhUt

*it rose up *

indu.bimba.ABham

*like the lunar disc *

catur.bAhu.vapustayA

*in a 4.armed vapus.Embodiment *

prasphuran mandarAt abdhe: .

pArijAta iva druma:

*like a parijata tree*

*. *

#parijAta. pari.jAta . the "Celestial Tree", with a fragrant flower; a
popular incense.

*vlm.p.23 The body became as bright as the orb of the moon. It had the four
arms of viSNu. It glistened like a parijata tree on the shore after the sea
was churned by Mandara Mountain.

*vlm.23. It then became as bright* as_t*he orb of the moon, and the body
was bedecked with the fou:_arms of Vishnu. It glistened like the parijata

tree on the sea shore, after it was churned out by the Mandara mountain.

उद्दालक.शरीरम् तद् नारायणतया उदितम् ।

uddAlaka.zarIram tat_nArAyaNatayA_uditam |

प्रफुल्ल.नेत्र.वक्र.अब्जम् आबभौ दीप्ति.सुन्दरम् ॥५।५४।२४॥

praphulla.netra.vakra.abjam Ababhau dIpti.sundaram ||5|54|24||

.

uddAlaka.zarIram tan

*that body of uddAlaka.Honeytongue *

nArAyaNa.tayA uditam

*arose in the state of nArAyaNa.Manway *

praphulla.netra.vakra.abjam

*ym *praphulla.*eye*.vakra.*lotus *

Ababhau dIpti.sundaram

*shone with beautiful radiance*

*. *

*vlm.24.The body of Uddalaka, stood contest* as_t*hat of Narayana to view;
and his bright eyes and lotus.like face, shone with a celestial light.

*murty. ... Then the body resemble*s *that of Lord Vishnu. The body of

Uddalaka looked luminous and brilliant at that time....

*sv. Instantly, there arose from the ashes a radiant being with fou:_arms

like lord Visnu. Uddalaka shone like a divinity, his whole being transmuted
into a divinity.

रसायन.मयाः प्राणास् तच् छरीरम् अपूरयन् ।

rasAyana.mayA: prANA:_tat_zarIram apUrayan |

सलिल.ओघा इव सरो वृक्षम् मधु.रसा इव ॥५।५४।२५॥

salila.oghA* iva sara:_vRkSam madhu.rasA* iva ||5|54|25||

.

rasAyana.mayA: prANA:

the prANa Airs in liquescent form

tat zarIram apUrayan filling that body

salila.oghA:_iva sara: vRkSam madhu.rasA:_iva

*vlm.25. The vital breaths filled his body with a humid juice, as when the

lake is filled with sweet water, and the trees are supplied with moisture
by the breath of spring.

*murty. ... The vital airs become like oceans of nectar. These vital airs

rain nectar and drench the bones…

*sv. Instantly, there arose from the ashes a radiant being with fou:_arms

like lord Visnu. Uddalaka shone like a divinity, his whole being transmuted
into a divinity.

#ras 2 to taste, feel . #rasAyana.m (.n.. but sometimes following the

gender of the word to which it refers) a medicine supposed to prevent old
age and prolong life, an elixir, elixir vitae (also applied to the first

fructifying rains). •• #rasAyanI . a canal or channel for the fluids (of
the body), suzr.

अन्तःकुण्डलिणीम् प्राणाः पूरयाम्.आसुर् दृताः ।

anta:kuNDaliNIm prANA: pUrayAm.Asu:_AdRtA: |

चक्र.अनुवर्त.प्रसृताम् पयाम्सि इव सरिद्.वराम् ॥५।५४।२६॥

cakra.anuvarta.prasRtAm payAmsi_iva sarit.varAm ||5|54|26||

.

anta:kuNDaliNIm

*within the kuNDalinI *

prANA: pUrayAm.Asur AdRtA: +

cakra.anuvarta.prasRtAm .

payAmsi iva saridvarAm .

*. *

*vlm.26. The internal airs filled the lungs, and the cavity of the heart;

as when the waters of the sea, run towards and roll into the whirlpool.

*murty.. The body of Uddalaka looked luminous and brilliant at that time.
The nectar.like vital airs filled the body of Uddalaka.

*sv.26 The life.force filled the inner kundalini which was spread out like
a spiral.

*AB.: ... saridvarAm gaGgAm.

#dR . #AdR A>dR A1. Adriyate, rarely poet. P. #Adriyat. to regard with

attention, attend to, be careful about (acc.); to respect, honour,

reverence. y1023.032. . #AdR . #AdRta .adj.. attentive, careful, zealous,
diligent, R.&c.; respected, honoured, worshipped, kathAs.&c. . #anAdara .
#anAdRtya . ind. p., without respecting, regardless.

#sR . #prasR . #prasRta mfn. come forth, issued from (abl. or comp.)
zvetup. mbh.kAv.&c.; displaced (as_the humours of the body) suzr.;
resounding (as_tones), kathAs. (n. impers. with instr. "a sound rose from"
ib.); held or stretched out kathAs.&c; wide.spreading, muNDup.&c; extending

over or to (loc.) kathAs.; intent upon, devoted to (comp.) r. vajracch.;
prevailing, ordinary zbr. kATh.; intense, mighty, strong uttarar. daz.
kathAs.; set out, departed, fled.

#vara . #saridvarA –f.. "best of rivers", the Ganges, mbh.

प्रकृत.स्थम् बभूव अस्य तच् छरीरम् द्वि.जन्म*नः* ।

prakRta.stham babhUva_asya tat_zarIram dvi.janmana: |

प्रावृट्.शरीर.विगमे धौतम् तलम् इव अवनेः ॥५।५४।२७॥

prAvRT.zarIra.vigame dhautam talam iva_avane: ||5|54|27||

.

prakRta.stham babhUva_asya .

tac charIram dvi.janmana: +

prAvRT.zarIra.vigame .

dhautam talam iva_avane: .

*. *

*vlm.27. His body was afterwards restored to and regained its natural

state; as when the earth regains its prior and purer state, after it is
washed by the waters of rain.

*murty. At that time, the cousciousness of the vital air grows nectar like

and becomes cool like sky with the touch of frost and snow. It becomes like

the moon. region....

*sv.27 Uddalaka's body had thus been completely purified.

अथ पद्म.आसन.ग*तः* कृत्वा देहे स्थितिम् दृढम् ।

atha padma.Asana.gata: kRtvA dehe sthitim dRDham |

आलान इव मातङ्गम् निबद्ध्य इन्द्रिय.पञ्चकम् ॥५।५४।२८॥

AlAna* iva mAtaGgam nibaddhya_indriya.paJcakam ||5|54|28||

.

atha padma.Asana.gata: .

kRtvA dehe sthitim dRDham .

AlAna_iva mAtaGgam .

nibaddhya_indriya.paJcakam .

*. *

*so he took a seat in Lotus Posture*

*making his body firmly still*

*his senses locked like an elephant's trapped foot*

*.*

निर्विकल्प.समाध्य्.अर्थम् व्यवसायम् उपाददे ।

nirvikalpa.samAdhi.artham vyavasAyam upAdade |

स्वभावम् स्वच्छताम् नेतुम् शरत्.काल इव अमलम् ॥५।५४।२९॥

svabhAvam svacchatAm netum zarat.kAla_iva_amalam ||5|54|29||

.

nirvikalpa.samAdhy.artham vyavasAyam upAdade .

svabhAvam svacchatAm netum zarat.kAla iva_amalam *.* .

*. *

*vlm.29. He strove to practise an unshaken hybernation (samadhi), and
wanted to make himself appear* as_t*ranslucent,* as_t*he clear autumnal sky
and air.

*murty.28.31 ... He tried to make his mind pure like autumn sky to enable

the attainment of 'nirvikalpa samadhi'...

प्रशान्त.वात.हरिणम् आशा.आदि.गण=गामिनम् ।

prazAnta.vAta.hariNam AzA.Adi.gaNa=gAminam |

चिन्तया हृदयम् निन्ये दूराद् रज्ज्वा इव कीलकम् ॥५।५४।३०॥

cintayA hRdayam ninye dUrAt_rajjvA_iva kIlakam ||5|54|30||

.

prazAnta.vAta.hariNam .

AzA.Adi.gaNa=gAminam *+ *

cintayA hRdayam ninye dUrAt .

rajjvA iva kIlakam *. by a rope to a hitching.post <http://hitching.post>*

*. *

*vlm.30. He restrained his breath (by means of his pranayama or contraction

of breathing), and the fleet stag of his respiration from its flight to all
sides; and he restricted his heart from its inclinations, and fixed it fast
as by a rope to the post of his bosom.

*murty.28.31 ... He tried to make his mind pure like autumn sky to enable
the attainment of 'nirvikalpa samadhi'. However the heart was_troubled and

it was dragged by desires like a deer running after cool breeze. He

restrained the movement by force by making his sense.chased mind pure and
free from agitation.

*sv.28.31 ... With all his strength he restrained his mind from
distraction.

*VA he calmed down the stag (of his mind?) eager to go after many

desires etc, and fixed worries in his heart as if by rope to the post.

**AS. The first line joins with the previous. The stag is his natural
tendency. The second line describe*s *the results of his actions. His heart
got pinned down due to hi*s *thoughts, like tying an animal to a post.

धावमानम् अधो मत्तम् चित्तम् विमलम् आकुलम् ।

dhAvamAnam adha:_mattam cittam vimalam Akulam |

बलात् संरोधयाम्.आस सेतुर् जलम् इव द्रुतम् ॥५।५४।३१॥

balAt saMrodhayAm.Asa setur_jalam iva drutam ||5|54|31||

.

*as a dam holds.back water, he *

*forcefully checked the downward.flow *

*of his excited Affection, *

*wholly and promptly purified. *

dhAvamAnam adho mattam cittam vimalam Akulam .

balAt saMrodhayAm.Asa setur jalam iva drutam *.* .

*. *

बलात् संरोधयाम्.आस He forcefully subdued sam>rudh, wholly>restrain

धावमानmaधो. his downward.flowing

मत्तम् चित्तम् mad/excited Chitta Affection

विमलmAकुलम् was wholly purified .

सेतुः जलmiव as a dam checks/hold*s *the water

द्रुतम् promptly.

*vlm.31. He stopped his heart forcibly, from its running madly to the pits
of its affection;* as_t*hey stop the course of over.flowing waters, by
means of embankments.

*murty.28.31. He restrained the movement by force by making his
sense.chased mind pure and free from agitation.

*sv.28.31 Then he, who was already seated in the lotus posture, made the

posture firm, 'tied up' his senses and proceeded to make his consciousness
absolutely free from the least movement of thought. With all his strength
he restrained his mind from distraction.

#rudh . *#**saMrudh* सं>रुध् sam>rudh, "fully.check" 2. P. A1.

#saMruNaddhi, #saMrunddhe to stop completely, detain, obstruct, check,
confine, Sbr.&c.; to block up (a road) MBh.; to invest, besiege, r.&c.; to
shut up (the mind from external objects), mbh.; to keep off, avert, impede,

prevent ib.; to withhold, refuse, ib.: •* Caus.* saMrodhayati (only ind. p.

#saMrodhya), to cause to stop, obstruct rAjat.

नि.मिमील दृशाव् अर्धम् परिपक्ष्मल.पक्ष्मके ।

ni.mimIla dRzau_ardham paripakSmala.pakSmake |

निस्पन्द.तारा.मधुरे संध्या.काल इव अम्बुजे ॥५।५४।३२॥

nispanda.tArA.madhure saMdhyA.kAla iva_ambuje ||5|54|32||

.

ni.mimIla dRzau .

ardham .

paripakSmala.pakSmake

*pari**. long.eyelash lashlets *

nispanda.tArAmadhure .

saMdhyAkAla iva_ambuje .

*. *

#paripakSmala.pakSmaka

*vlm.32. His eyes were half hid under his closing eye.lids, and his pupils
remained as fixed and unmoved,* as_t*he contracted petal of the lotus,

against the buzzing bees, fluttering about and seeking to suck their honey.

*murty.32.33 . He made his eyebrows still then his half shut eyes looked

beautiful like a still evening. With control of breath, the muni looked
perfectly peaceful like a place when it is prosperous.

*sv.32.33 His half.closed eyes were still and motionless. With his mind

established in inner silence, he equalised the movement of the twin

life.forces, prANa and apAna.

*AB. ... tAre kanInike ... ||5|54|

सौम्यताम् अनयन् मौनी प्राण.अपान.जवम् मुखे ।

saumyatAm anayan maunI prANa.apAna.javam mukhe |

श्वसनम् श्रेयसे देशे प्रशस्*तः* समयो यथा ॥५।५४।३३॥

zvasanam zreyase deze prazasta: samaya:_yathA ||5|54|33||

.

saumyatAm anayan maunI .

prANa.apAna.javam .

mukhe .

zvasanam .

zreyase deze .

prazasta: samaya: yathA . *. *

#saumyatA

#zvasana

#prazasta

*vlm.33. He employed himself to Raja Yoga, at first, by remaining silent
with a graceful countenance.

*murty.32.33. He made his eyebrows still then his half shut eyes looked

beautiful like a still evening. With control of breath, the muni looked
perfectly peaceful like a place when it is prosperous.

*sv.32.33 His half.closed eyes were still and motionless. With his mind

established in inner silence, he equalised the movement of the twin

life.forces, prana and apana.

*VA with inhalation and exhalation, muni was calm, as a prosperous
place looking happy
**AS. The second line means:Just* as_t*he wind is calm at an
auspicious_time, his breathing was likewise calm.

तिलेभ्य इव तैलानि पृथक्.चक्रे प्रयत्नतः ।

tilebhya* iva tailAni pRthak.cakre prayatna.ta: |

इन्द्रियाणि.इन्द्रिय.अर्थेभ्यः कूर्मो ऽङ्गनि इव गोपयन् ॥५।५४।३४॥

indriyANi.indriya.arthebhya: kUrma:_aGgani_iva gopayan ||5|54|34||

.

tilebhya iva tailAni .

pRthak.cakre prayatna.ta: .

indriyANi.indriya.arthebhya: .

kUrma*s *aGgani iva gopayan *.* .

*. *

*vlm.34. He abstracted his senses from their objects,* as_t*hey separate

the oil from the sesamum seeds; and be contracted the organs of sense

within himself,* as_t*he tortoise contracts his limbs under his hard
covering.

*murty.34. By repeated efforts, he could draw his senses away from external

objects. It was like a tortoise withdrawing his limbs into a shell.

*sv.34 He withdrew his inner senses from contact with their objects, even

as oil is separated from the seed.

बाह्य.स्पर्शान् अशेषेण जहौ दूरे स धीर.धीः ।

bAhya.sparzAn azeSeNa jahau dUre sa* dhIra.dhI: |

सहसा कुण्डक.छन्नो मणिर् दूर.त्विषो यथा ॥५।५४।३५॥

sahasA kuNDaka.channa:_maNi:_dUra.tviSa:_yathA ||5|54|35||

.

bAhya.sparzAn azeSeNa

*external contacts entirely without residue *

jahau dUre sa* dhIradhI:

*he, with settled thought, cast far away*

sahasA kuNDaka.c.channa: .

maNir dUra.tviSa: yathA .

*. *

*vlm.35. With his steady mind, be cast off the external sensations afar

from him; as a rich and brilliant gem, casts off its outer coating and

rubbish, and then scatters its ray*s *to a distance.

*murty.35.36. When a diamond is enclosed in a pot, the brilliant rays from

the diamond are stopped from travelling beyond the inside of the pot.
Similarly his mind is now kept away from engagement with the external
world...'

विलीनान् आन्तरांश् चक्रे स्पर्शान् उज्झित.दर्शनम् ।

vilInAn_AntarAn* cakre sparzAn ujjhita.darzanam |

रसान् विटप.कोशस्थान् मार्गशीर्ष इव द्रुमः ॥५।५४।३६॥

rasAn viTapa.kozasthAn mArgazIrSa* iva druma: ||5|54|36||

.

*vlm.36. He compresed his external sensations, without coming in contact

with them within himself; as the trees contract their juice in the cold
season within their rind..

*murty.35.36 . When a diamond is enclosed in a pot, the brilliant rays from

the diamond are stopped from travelling beyond the inside of the pot.
Similarly his mind is now kept away from engagement with the external
world. All the senses were then liquidated into the inside (the heart) like
all sap which is absorbed by the tree in the month of 'margasirsha.'

*sv.35.36 Thereupon he became directly aware of the mental conditioning

created by past experiences, and unconditioned the awareness and made it
pure

.

vilIna.*clinging.to/absorbed.in <http://clinging.to/absorbed.in>*.*x.*An
Antara.*x.*An

cakra.*x.*e .

sparza.*x.*An ujjhita.*x.*darzana.*x.*m +

rasAn viTapa.kozasthAn

*thm sap within a sapling's bark *

mArgazIrSe iva druma:

*like a tree in November*

*. *

#vilIna – sticking.to, absorbed.in

#Antara

#ujjhita

रुरोध गुद.संकोचान् नव.द्वार.अनिलान् अथ ।

rurodha guda.saMkocAn nava.dvAra.anilAn atha |

मुख.संस्थगितः कुम्भो रन्ध्र.कोशान् इव इतरान् ॥५।५४।३७॥

mukha.saMsthagita: kumbha:_randhra.kozAn iva_itarAn ||5|54|37||

.

rurodha .

guda.saMkocAn .

nava.dvAra.anilAn .

atha – *and then = *

mukha.saMsthagita: kumbha: .

randhra.kozAn iva itarAn . . *. *

*vlm.37. He stopped the circulation of his respiration, to the nine

openings of his body, and their passing through the mouth and anus; and by
means of his kumbhaka inspiration, he compressed the winds in the internal
cells of his body.

*murty.37. When a pot (filled with water) is sealed, that water seal*s *the

rest of the small holes (because of pressure). In the same way, he closed
all the nine holes giving entry into the body by tightly closing the anus
hole with his heel.

*sv.37.38 Then, he firmly closed his rectum and the other outlet*s *to the
body (the eyes, etc.).

#*guda* *.m..* an intestine , entrail , rectum , anus VS. TS. vi S3Br. iii
, viii Kaus3. &c.

# kuc . #saMkuc to bend or curve sam>kuc . *#**saMkoca*.: contraction,

compression; shutting up, closing (of the eyes); crouching down, cowering,

humbling one's self, shyness (saMkocam>kR, "to become shy or modest"

[shrinking violet]); abridgment, restriction; drying up (of a lake); n.

saffron. y2011.070 . #saMkoca—kArin . making contraction, crouching down,
humble, modest. . #saMkoca—rekhA f. "line of contraction", a wrinkle, fold.

*#sthag* cl. 1. P. #sthagati, to cover, hide, conceal, dhAtup.xix,28: •

Caus. #sthagayati} id.kAv.&c.; to cover, veil, make invisible, cause to
disappear, mAlatIm.

#sthag . *#saMsthag *sam>sthag *#saMsthagita . *

स्व.आत्म.रत्न.प्रकाश.आढ्याम् स्पष्टाम् कुसुम.लाञ्छिताम् ।

sva.Atma.ratna.prakAza.ADhyAm spaSTAm kusuma.lAJchitAm |

दधार कम्धराम् धीरो मेरुः शृङ्ग.शिखाम् इव ॥५।५४।३८॥

dadhAra kamdharAm dhIro_meru: zRGga.zikhAm iva ||5|54|38||

.

sva.Atma.ratna.prakAza.ADhyAm –

*ym .f.. own.soul*.*jewel*.*brightness*.*growing* =

* = *

spaSTAm – *clearly = *

kusuma.lAJchitAm .

dadhAra .

kamdharAm dhIra: . . *. *

meru: zRGga.zikhAm iva . . *. *

*vlm.38. He held his neck erect like the peak of mount Meru, in order to

receive the light of the soul; which irradiated in the form of flowers,
before the vision of his mind.

*murty.38.40. He held his head and neck straight. It was like a peak of

Meru which is brilliant with all its diamonds dispersed around. He held his
mind in his heart space.

...

*sv.37.38 Then, he firmly closed his rectum and the other outlet*s *to the
body (the eyes, etc.).

#lAJch . #lAJchita .mfn.. marked , decorated , characterized by , endowed

or furnished with (comp.) kathAs.

#dhR . #kamdhara, #kamdharA –m.f.. (fr. #kam, head, and #dhara, the neck,
KathAs.&c. ; .m.. (kam = water) a cloud, L.

बभार हृदय.आकाशे मनः संयमम् आगतम् ।

babhAra hRdaya.AkAze mana: saMyamam Agatam |

विन्ध्य.खात इव उन्मत्तम् गजम् युक्ति=वशी.कृतम् ॥५।५४।३९॥

vindhya.khAta_iva_unmattam gajam yukti=vazI.kRtam ||5|54|39||

.

babhAra hRdaya.AkAze mana: saMyamam Agatam .

vindhya.khAte iva unmattam gajam yukti=vazI.kRtam *.* .

*. *

*vlm.39. He confined his subdued mind in the cavity of his heart,* as_t*hey

imprison the big elephant in a cavern of the Vindya mountain; when they
have brought him under their subjection by some artifice.

*murty.38.40 . ...He held his mind in his heart space. It was like a wild

elephant chained in a valley of Meru. ...

*sv.39. With his life.force and awarenes*s *thus prevented from

externalisation by perfect discipline, he held his mind in his heart.

#khan . *#**khAta* खात .p.p.. Dug up, excavated, bored; तुभ्यं खाता अवता
अद्रिदुग्धा Rv.4.5.3; कीट˚ ...शुल्कस्य कीटखातस्य वह्नि. दग्धस्य सर्वतः ।
तरोरप्यूषरस्थस्य वरं जन्म न चार्थिनः ॥५।५४। Pt.2.89. • Torn, rent. • khatam
.तम् An excavation; A hole; A ditch, moat; पतति कदाचिन्नभसः खाते Pt.5.29. •
khatA .ता An artificial pond. •.• .Comp. #khAtabhU.: .भूः .f.. a moat,
ditch.— • khAtA f. an artificial pond. .##riverbed: zuSka.rekhA.sarit.khAte
y3070.039.

#yam . *#**saMyam* sam>yam Par. saMyacchati (rarely A.), to hold together,
hold in, hold fast, suppress, *control* (horses, the senses, passions); to

bind together (hair or a garment); to put together, heap up (A. "for one's
self"); to shut up (a door); • to present with, give to (A. with tena of
person, when the action is permitted; Par. with tasmai, when the action is
not permitted): Caus. #saMyamayati (cf. #saMyamita), to cause to restrain;

to bind up (the hair). . *#**saMyama* control (of Manas Mind), mana:
saMyamam Agatam, y5054.039.

शरन्.नभो.वद् साद्य निर्मलाम् अति.सौम्यताम् ।

zarat.nabha:vat_AsAdya nirmalAm ati.saumyatAm |

जहार परिपूर्ण.अब्धेर् निर्वातस्य अचलाम् श्रियम् ॥५।५४।४०॥

jahAra paripUrNa.abdhe:_nirvAtasya_acalAm zriyam ||5|54|40||

.

zarad.nabhovat AsAdya nirmalAm ati.saumyatAm

having attained the great calm of an autumn sky

jahAra paripUrNa.abdhe: nirvAtasya acalAm zriyam

x

*vlm.40. When his soul had gained its clearness, resembling the serenity of

the autumnal sky; it forsook its unsteadiness like the calm ocean, when it
is full and unagitated by the winds.

*sv.40 Uddalaka's mind had attained absolute tranquillity and no

distraction could afflict it. Directly he beheld in his heart the darkness

of ignorance that veiled the light of self.knowledge.

दुधाव अति=विकल्प.ओघान् प्रतिभासम् उपेयुषः ।

dudhAva_ati=vikalpa.oghAn pratibhAsam upeyuSa: |

पुरः परिस्फुरद् रूपान् मशकान् इव मारुतः ॥५।५४।४१॥

pura: parisphurat_rUpAn mazakAn iva mAruta: ||5|54|41||

.

dudhAva_ati=vikalpa.oghAn .

pratibhAsam upeyuSa: .

pura: parisphurat rUpAn .

mazakAn iva mAruta:

*like mosquitos in the wind*

*. *

vikalpa

upeyuSa:

*vlm.41. The mist of doubts, which sometimes gathered in his breast, and

obscured the light of his reason and truth; now fled from before him, like
a flight of gnats driven by the wind.

*murty.41.42 . When he pushed away all mental aberrations (which come in

the way of self realisation), it was like some breeze driving away the
mosquities and insects. He was cutting asunder all desires, which were
returning into his mind repeatedly, like a warrior killing his enemies with
his sword.

*sv.41 With the light of knowledge that arose in him, he dispelled even

that darkness. He then beheld the light within.

#sphur . #parisphur #parisphurati to throb , quiver , vibrate, kAv.; to
glitter , gleam, bhp. ; to burst forth , appear, kull. . #parisphuraNa n.
glancing; shooting; budding. . #parisphurita .adj.. quivering, palpitating

dispersed, reflected on all sides; opened, expanded; shot, glanced.

#maz to hum, buzz . #mazaka.: . a mosquito, gnat, any fly that bites or
stings.

आगच्छतो यथाकामम् प्रतिभासान् पुनः पुनः ।

Agacchata:_yathAkAmam pratibhAsAn puna: puna: |

अच्छिनन् मनसा शूरः खड्गेन इव रणे रिपून् ॥५।५४।४२॥

acchinan_manasA zUra: khaDgena_iva raNe ripUn ||5|54|42||

.

Agacchata: yathA.kAmam .

pratibhAsAn .

*again and again *

acchinat manasA

*he severed with his Mind *

zUra: khaDgena iva raNe ripUn

*as a warrior with his broadsword beheads his enemies*

*. *

#bhAS to shine, appear . #pratibhA*s *to appear as/different . #pratibhAsa

m. appearance, look, similitude; appearing or occurring to the mind;
illusion.

*vlm.42. As yet the crowds of doubt, rose repeatedly in his breast, and of

their own accord; he dispersed them boldly by the sword of his reason, as a

hero drive*s *the enemy before him.

*murty.41.42 . When he pushed away all mental aberrations (which come in

विकल्प.ओघे परालूने सो ऽपश्यद्.द् हृदय.अम्बरे ।

vikalpa.oghe parAlUne sa:_apazyat_hRdaya.ambare |

तमच्.छन्न.विवेक.अर्कम् लोल.कज्जल.मेचकम् ॥५।५४।४३॥

tamat.channa.viveka.arkam lola.kajjala.mecakam ||5|54|43||

.

vikalpa.oghe parAlUne .

sa: apazyat hRdaya.ambare

*he saw in his **H**eart.sky + *

tamac.channa.viveka.arkam .

lola.kajjala.mecakam .

*. *

*vlm.43. Upon the dispersion of the thick mists of doubts, and all worldly

desires from his mind; he beheld the bright sun of reason rising in his
breast, from amidst the parting gloom of ignorance.

*murty. When all the abberrations and deformations were leashed, the sun of

'viveka' (discrimination) came out into the sky of his heart, piercing the

collyreum. dark 'tamasic' cloud. The darkness of the 'tamasic' cloud too

washed away due to the integrally quietened sun of integral knowledge that
arose in him. He then had a vision of brilliant effulgence. With all veils
removed, he was like a lotus brightened by the morning sun after the pitch
darkness of an autumn night. That brilliant effulgence had swallowed the
flow of 'rajas' like a vetala drinking blood.

*sv.42.46 However, when that light dimmed, the sage experienced sleep. But,

the sage dispelled the dullness of sleep, too. Once the drowsiness of sleep
had been dispelled, the mind of the sage threw up diverse brilliant forms.
The sage cleared his consciousness of these visions.

तम् अप्य् उन्मार्जयाम्.आस संयक्.स्वान्त.विवस्वता ।

tam api_unmArjayAm.Asa saMyak.svAnta.vivasvatA |

संयग्.ज्ञान.उदितेन शु पवनेन इव कज्जलम् ॥५।५४।४४॥

saMyak.jJAna.uditena_Azu pavanena_iva kajjalam ||5|54|44||

.

tam api_unmArjayAm.Asa .

saMyak.svAnta.vivasvatA +

saMyag.jJAna.uditena_Azu .

pavanena iva kajjalam

*as by the wind a dark cloud*

*. *

*vlm.44. He dispelled this darkness, by the sun.beams of his full

intelligence; which rose in his mind as a blast of wind, and dispersed the
clouds of his doubts in the skies.

*murty. When all the abberrations and deformations were leashed, the sun of

'viveka' (discrimination) came out into the sky of his heart, piercing the

collyreum. dark 'tamasic' cloud….

*sv. Once the drowsiness of sleep had been dispelled, the mind of the sage

threw up diverse brilliant forms. The sage cleared his consciousness of
these visions.

तमस्य् उपरते कान्तम् तेजःपुञ्जम् ददर्श सः ।

tamasi_uparate kAntam teja:puJjam dadarza sa: |

शावरि तिमिरे शान्ते प्रातःसंध्याम् इव अम्बुजम् ॥५।५४।४५॥

zAvari timire zAnte prAta:saMdhyAm iva_ambujam ||5|54|45||

.

tamasy uparate kAntam .

teja:puJjam dadarza sa: .

zAvari timire zAnte .

prAta:saMdhyAm iva_ambujam * .* .

*. *

*vlm.45. After dispersion of this darkness, he saw a beautiful collection

of light, shining upon him like the morning twilight, and alighting upon
his lotus bed, after dispersion of the shade of night. (This was his

sattwikabhava or state of purity).

*murty. When all the abberrations and deformations were leashed, the sun of

'viveka' (discrimination) came out into the sky of his heart, piercing the

collyreum. dark 'tamasic' cloud. The darkness of the 'tamasic' cloud too

*sv.. Once the drowsiness of sleep had been dispelled, the mind of the sage

threw up diverse brilliant forms. The sage cleared his consciousness of
these visions.

तल् लुलाव स्थल.अब्जानाम् वनम् बाल इव द्विपः ।

tat_lulAva sthala.abjAnAm vanam bAla* iva dvipa: |

अपिबच् च अपि असृक्.पूरम् वेताल इव वेगताः ॥५।५४।४६॥

apibat_ca_api_asRk.pUram vetAla_iva vegatA: ||5|54|46||

.

tat.*that*

lulAva sthala.abjAnAm .

vanam bAla iva dvipa: .

apibat ca api asRk.pUram .

vetAla iva vegatA: *.* .

*. *

*vlm.46. But this clear light of his soul, was soon after removed by the
rajas or worldliness of his mind; which devoured it* as_t*he young elephant
feeds upon the red lotuses of the land (sthala padma), and as Vetala

goblins lick up the drops of blood.

*murty.... With all veils removed, he was like a lotus brightened by the

morning sun after the pitch darkness of an autumn night. That brilliant
effulgence had swallowed the flow of 'rajas' like a vetala drinking blood.

तेजस्य् उपरते तस्य घूर्णमानम् मनो मुनेः ।

tejasi_uparate tasya ghUrNamAnam mana:_mune: |

निशा अब्जवद् अगान् निदाम् लोलम् क्षीबवद् एव वा ॥५।५४।४७॥

nizA_abjavat_agAn_nidAm lolam kSIbavat_eva vA ||5|54|47||

.

tejasi uparate tasya

*when its tejas.Heat has died.away from *

ghUrNamAnam mano mune:

*the agitated Mind of the muni + *

nizAbja.vat

*like a waterlily *

agAn nidAm lolam .

*or like a drunkard*

*. *

*vlm.47. After the loss of this heavenly light, his mind turned flighty

from the giddiness of his passions (or tama guna); and he became as drowsy

as_the sleeping lotuses at night, and as_tipsy as a drunken sot over his
cups.

*murty.47.48 . Engaged and hit by the brilliant effulgence his mind whirled

around and was lulled to sleep like a drunken person.

*sv.47 Then he was overcome by a great inertia, like one intoxicated.

मेघ.मालाम् इव मरुद् व्यालो नील.अब्जिनीम् इव ।

megha.mAlAm iva marut_vyAla:_nIla.abjinIm iva |

यामिनीम् इव तीक्ष्ण.अम्शुस् ताम् अप्य् आशु लुलाव सः ॥५।५४।४८॥

yAminIm iva tIkSNa.amzus_tAm api_Azu lulAva sa: ||5|54|48||

.

megha.mAlAm iva

*like a chain of clouds *

*the wind *

vyAla:

*dangerous *

nIla.abjinIm iva .

yAminIm iva

*like the night *

tIkSNa.amzu: .

tAm api Azu lulAva .

*. *

As the wind a cloud.cluster

as a snake the blue lotus

as fierce sunray*s *the night

tAm api Azu lulAva

lulAva

*vlm.48. But his reason soon returned to him, and made him shake off his
sleepiness,* as_t*he winds disperse the clouds, and* as_t*he snake inhale*s
*the air; and* as_t*he elephant devour*s *the lotus bush, and the sunlight
dispel*s *the darkness of night.

*murty.47.48. Engaged and hit by the brilliant effulgence his mind whirled

around and was lulled to sleep like a drunken person. With effort he
overcame that state of sleep.

*sv.48 He got over that inertia, too.

निद्राव् अपगमे तस्य भावयाम्.आस तन्मनः ।

nidrau_apagame tasya bhAvayAm.Asa tat.mana: |

व्योम.श्यामल.दृक्=जन्तुर् नभसि इव शिखण्डकान् ॥५।५४।४९॥

vyoma.zyAmala.dRk=jantu:_nabhasi_iva zikhaNDakAn ||5|54|49||

.

nidrau apagame .

tasya .

bhAvayAm.Asa tan.mana: .

vyoma.zyAmala.dRg=jantu:_*x *

nabhasi iva zikhaNDakAn .

*. *

*vlm.49. After removal of his drowsiness, his mind beheld the broad expanse

of the blue firmament, filled with fancied forms of animals, and flights of
peacocks and other birds.

*apagama*

*zyAmala*

पयोद इव तापिच्छम् नीहारम् इव मारुतः ।

payoda* iva tApiccham nIhAram iva mAruta: |

दीपस् तम इव अच्छ.आत्म तद् अप्य् आशु ममार्ज सः ॥५।५४।५०॥

dIpa:_tama* iva_accha.Atma tat_api_Azu mamArja sa: ||5|54|50||

.

*as rain brightens dark tamAla fruit*

*as wind drives.off the fog *

*as a lamp lights the darkness *

accha.Atma

*a pure soul *

tad api_Azu mamArja sa:

*that too he has quickly washed.away*

*. *

payoda* iva tApiccham .

nIhAram iva mAruta: .

dIpa:_tama* iva_accha.Atma .

tat_api_Azu mamArja sa: . x

*vlm. ... as_the rain water washes off the blackness of tamala leaves, and
as a gust of wind drives away the morning mist, and* as_t*he light of a
lamp disperse*s *the darkness; so returned to him, his spiritual light, and

removed the blue vacuum, of his mind, by filling it with its benign
radiance.

*murty.49.50 . After expelling sleep, he started seeing in his mind.space

several sights like a peacock tail. He dismissed all of them and cleaned
his mind like wind blowing off fog and light dispelling darkness.

*sv. ... This awareness, which till then had been associated with other

factors, had now regained its purity and independence: even as when the
muddy water in an earthen pot has completely evaporated, the mud becomes an
integral part of the pot made of the same substance.

*AB. tApiccham tamAla.puSpam ... ||5|54|

#tam . *tamAla, *#*tApiccha* *.m.. "*dark.barked (but white.blossomed) " •
Xanthochymus Pictorius
http://www.illustratedgarden.org/mobot/rarebooks/page.asp?
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mbh • a sort of black Khadira tree. – tApiccha is its fruit ABComm. •

sectarial mark on the forehead (made with the juice of the .tamAla fruit).

व्योम.संविद्.विनष्टायाम् मूढम् तस्य अभवद् मनः ।

vyoma.saMvit*vinaSTAyAm mUDham tasya_abhavat_mana: |

निद्रायाम् तु विलीनायाम् मैरेय.मदवान् इव ॥५।५४।५१॥

nidrAyAm tu vilInAyAm maireya.madavAn iva ||5|54|51||

.

vyoma.saMvidi

*when sky.awareness *

naSTAyAm

*is subdued *

mUDham

*foolishly *

tasya abhavan mana:

*his Mind became *

nidrAyAm tu vilInAyAm

*but in sleep when absorbed*

maireya.madavAn iva

*as.if drunk with too many cocktails*

*. *

*var. KG. vyoma.saMvidi naSTAyam ... VLm. vyoma.saMvidi naSTAyAm ... TPD:
vyomasaMvidvinASTAyAm.

*vlm.51. The idea of an empty vacuity (vacuum), being replaced by that of
his self consciousness, his idea of the mind was also absorbed in it;* as_t*he

drunken frenzy of a man is drowned in his sleep.

*murty.51.52 . When this sense of space and sky was dispelled, and with

sleep also merged, he felt like a foolish person as if he lost his mind. He
was like one with a hangover after an intoxicating drink. ...

zgl#prim. #maireya . .m.n.. a kind of intoxicating drink (a combination of
#surA सुरा and #Asava आसव) MBh.R. &c

मोहम् अप्य् एष मनसस् तम् ममार्ज महाशयः ।

moham api_eSa manasas_tam mamArja mahAzaya: |

यामिनी.जनितम् जाड्यम् भुवनाद् इव भास्करः ॥५।५४।५२॥

yAminI.janitam jADyam bhuvanAt_iva bhAskara: ||5|54|52||

.

moham api eSas manasa: . *. *

tam mamArja mahAzaya: . *. *

yAminI.janitam jADyam – *the moon.born thick darkness. *

bhuvanAd iva bhAskara: . *as from the earth does the sun. *

*vlm.52. His great soul, then rubbed out the impressions of error from his
vitiated mind;* as_t*he luminous sun drives from the world, the shades of

darkness which had overspread it at night.

*murty.51.52 ... He was like one with a hangover after an intoxicating

drink. But he washed away that deluding feeling like sun washing away
darkness.

ततस् तेजस्.तमो.निद्रा.मोह.आदि.परिवर्जितम् ।

tatas_teja:tama:nidrA.moha.Adi.parivarjitam |

काम् अपि अवस्थाम् आसाद्य वि.शश्रम मनः क्षणम् ॥५।५४।५३॥

kAm api_avasthAm AsAdya vi.zazrama mana: kSaNam ||5|54|53||

.

*and then, abandoning Tamas *

*Darkness, Tejas Fire, Delusion, *

*Sleep, and the like,..having attained *

*a certain different state..he *

*rested the Mind for an instant. *

tatas_tejas.tamo.nidrA.moha.Adi.parivarjitam . *. *

kAm api_avasthAm AsAdya vi.zazrama mana: kSaNam . *. *

ततस् *and then = *

तेजस्.तमो+निद्रा.मोह.आदि=परिवर्जितम्

*tejasFiery.TamasDark+sleep.delusion.&c=quite.forsaken *

काmaपि अवस्थाmAसाद्य

*having attained a certain state *

विशश्रम मनः क्षणम्

*he rested the Mind for an instant. *

*vlm.53. In this manner his misty mind, being freed from its shades of

light and darkness, and from the dross of its drowziness and error;

obtained its rest in that state of samadhi or trance, which no language can
describe.

*sv.5.49.56.After this, his mind rested in another state which was

different from all these so far described....

*murty.53.54. With the discarding of the effulgence, darkness, sleep and

delusion, his mind attained for an instant a state of repose. In a trice,
his mind slipped into the relative consciousness of the world....

विश्रम्य आशु पपात अङ्ग संविदम् विश्व.रूपिणीम् ।

vizramya_Azu papAta_aGga saMvidam vizva.rUpiNIm |

सेतु.रुद्धम् सरो.वारि प्रतीपम् स्वम् इव स्पदम् ॥५।५४।५४॥

setu.ruddham sara:vAri pratIpam svam iva_Aspadam ||5|54|54||

.

vizramya Azu .

papAta aGga .

saMvidam vizva.rUpiNIm . *. *

setu.ruddham saro.vAri pratIpam svam iva Aspadam . *. *

*vlm.54. In this state of calm and quiet repose, his limbs dropped down as

in the drowziness of sleep; and their powers were absorbed in the channel

of his self consciousness, as a flood recoil*s *to its basin, when it is
bound by an embankment.

*murty.53.54 . With the discarding of the effulgence, darkness, sleep and

delusion, his mind attained for an instant a state of repose...

*sv.5.49.56... This awareness, which till then had been associated with

other factors, had now regained its purity and independence: even as when
the muddy water in an earthen pot has completely evaporated, the mud
becomes an integral part of the pot made of the same substance.

चिर.अनुसंधान.वशात् स्वदनाच् च स्व.संविदः ।

cira.anusaMdhAna.vazAt svadanAt_ca sva.saMvida: |

ततश् चिन्मयताम् आगाद्.द् हेम नूपुरताम् इव ॥५।५४।५५॥

tato cinmayatAm AgAt_hema nUpuratAm iva ||5|54|55||

.

cira.anusaMdhAna.vazAt svadanAt_ca sva.saMvida: |

tato cinmayatAm AgAt

hema nUpuratAm iva * .* .

*. *

*by virtue of long study and by tasting self.awareness*

*he then came to be a Conscious.construct,*

*as gold evolves to braceletness*

*.*

*vlm. ... that he advanced to the state of his intellectuality, from that

of his consciousness of himself...

चित्तत्वम् अथ संत्यज्य चित्तम् चित्तताम् गतम् ।

cittatvam atha saMtyajya cittam cittatAm gatam |

अन्यद् एव बभूव शु पङ्कः कुम्भ.स्थितो यथा ॥५।५४।५६॥

anyat_eva babhUva_Azu paGka: kumbha.sthita:_yathA ||5|54|56||

.

cittatvam atha saMtyajya– ##x .tvam neuter= ##

cittam cittatAm gatam . ..tAm fem.

anyad eva babhUva Azu .

paGka: kumbha.sthito yathA . *as when the clay has become a pot. *

*vlm.56. Then leaving his intellectuality, he thought himself* as_t*he

intellect of his intellect; and then became of another form and figure, as
when the clay is converted to a pot.

*murty. ... Discarding the mind nature and principle, mind took another

shape like mud taking the shape of a pot. Relieved of the sentient
consciousness, the mental consciousness became pure and acquired the
generic pure nature of consciousness...

*sv.5.49.56... Immediately after this, he experienced pure awareness. This

awareness, which till then had been associated with other factors, had now
regained its purity and independence: even as when the muddy water in an
earthen pot has completely evaporated, the mud becomes an integral part of
the pot made of the same substance.

चेत्यम् सम्त्यज्य चिच्.छुद्धा चित्.सामान्यम् अथ ययौ ।

cetyam saMtyajya cit.zuddhA cit.sAmAnyam atha_Ayayau |

त्यक्त.वीच्य्.आदि.भेदो अब्धिर् वा: सामान्यम् इव एक.धीः ॥५।५४।५७॥

tyakta.vIci.Adi.bheda:_abdhi:_vA: sAmAnyam iva_eka.dhI: ||5|54|57||

.

cetyam saMtyajya cit.zuddhA .

cit.sAmAnyam atha_Ayayau +

tyakta.vIci.Adi.bheda: abdhi: .

vA: sAmAnyam iva eka.dhI: .

*. *

*vlm.57. Then leaving his nature of a thinkable being (or objectivity), he

became the subjective thinking intellect itself; and next to that, as

identic with the pure universal intellect; just as_the waves of the sea,

resolve their globules into the common air. (It is by the process
ofgeneralization, that particulars are made to blend in one ultimate
universal).

*murty. After long effort he arrived at transcendence like gold which get*s
*the shape of an anklet after cousiderable working. Discarding the mind

nature and principle, mind took another shape like mud taking the shape of
a pot. Relieved of the sentient consciousness, the mental consciousness
became pure and acquired the generic pure nature of consciousness. It was

like waves falling into the ocean.waters and acquiring the normal
characteristics of water.

*sv. Even as_the wave merges in the ocean and becomes one and non.different

from it, the consciousness abandoned its objectivity and regained its

absolute purity. Uddalaka was enlightened. He enjoyed the supreme blis*s *that

gods like Brahma enjoy. His state was beyond description. He was one with
the ocean of bliss.

त्यक्त.भूत.ओघ.मननम् ततो विश्वम्.भरम् महत् ।

tyakta.bhUta.ogha.mananam tato_vizvam.bharam mahat |

चिद्.आकाशम् ततः शुद्धम् सस् अभवत् बोधम् आगतः ॥५।५४।५८॥

cid.AkAzam tata: zuddham sa*s *abhavat_bodham Agata: ||5|54|58||

.

tyakta.bhUta.ogha.mananam –

*ym **abandoned*.bhUta.ogha.manana* = *

tata: .

vizvam.bharam

*support of the universe *

mahat .

cid.AkAzam tata: zuddham

*Conscious.Space thereby purely*

sa*s *abhavat_– *he became *

bodham Agata: . *having come to realization. *

*vlm.58. Losing the sight of particulars, he saw the Great One* as_t*he

container of all; and then he became as one with the sole vacuous intellect.

*murty.58.60 . Leaving the engagement with the being.filled earth and
thinking about it, he became That, the Consciousness.ether, having acquired

Self knowledge. Then he attained that state of bliss, which was free of all
phenomena, that perfect and infinite condition. It was like being in a sea
of nectar. With a purified body, he was like an ocean of bliss, who came to

the earth* as_t*he pure Existence of the Self.

*sv. Even* as_t*he wave merges in the ocean and becomes one and
non.different from it, the consciousness abandoned its objectivity and

regained its absolute purity. Uddalaka was enlightened. He enjoyed the

supreme blis*s *that gods like Brahma enjoy. His state was beyond

description. He was one with the ocean of bliss.

तत्र प्रापद् अथ नन्दम् दृश्य.दर्शन.वर्जितम् ।

tatra prApat_atha_Anandam dRzya.darzana.varjitam |

अनन्तम् उत्तम.आस्वादम् रसायनम् इव अर्णवम् ॥५।५४।५९॥

anantam uttama.ASvAdam rasAyanam iva_arNavam ||5|54|59||

.

tatra prApad atha_Anandam .

dRzya.darzana.varjitam +

anantam uttama.ASvAdam .

rasAyanam iva_arNavam .

*. *

*vlm.59. He found his felicity in this extra phenomenal state of the

noumenon; which like the ocean, is the reservoir of all moistures.

*murty.58.60 ... Then he attained that state of bliss, which was free of

all phenomena, that perfect and infinite condition. It was like being in a
sea of nectar. With a purified body, he was like an ocean of bliss, who

came to the earth* as_t*he pure Existence of the Self.

*sv. Even* as_t*he wave merges in the ocean and becomes one and
non.different from it, the consciousness abandoned its objectivity and
regained its absolute purity...

शरीरात् समवेतो असौ काम्.अप्य् अवनिम् आगतः ।

zarIrAt samaveta:_asau kAm.api_avanim Agata: |

सत्तासामान्य.रूपात्मा बभूव नन्द.सागरः ॥५।५४।६०॥

sattAsAmAnya.rUpAtmA babhUva_Ananda.sAgara: ||5|54|60||

.

zarIrAt samaveta: asau

he, having come.together/arrived out.of the body

kAm api avanim Agata:

having come to some sort of place

sattAsAmAnya.rUpAtmA .

babhUva Ananda.sAgara:

*he became an ocean of delight. *

*vlm.60. He passed out of the confines of his body and then went to a

certain spot, where leaving his ordinary form, he became as a sea of joy
(in the transport of his ecstasy).

*murty.58.60... It was like being in a sea of nectar. With a purified body,
he was like an ocean of bliss, who came to the earth* as_t*he pure
Existence of the Self.

*sv. ... His state was beyond description. He was one with the ocean of
bliss.

द्विज.चेतन.हम्सो असाव् नन्द.सरसि स्थि*तः* ।

dvija.cetana.hamsas asau_Ananda.sarasi sthita: |

अतिष्ठच् छरद् अच्छे खे कलापूर्णा इव उडुपः ॥५।५४।६१॥

atiSThat_zarad acche khe kalApUrNA* iva_uDupa: ||5|54|61||

.

dvija.cetana.hamsa*s *asau .

Ananda.sarasi sthita: +

atiSThat zarat acche khe .

kalA.pUrNA iva uDupa: .

*. *

*vlm.61.His intellect swam over that sea of joy like a floating swan, and
remained there for many years with as serene a lustre,* as_t*he moon shines

in her fulness in the clear firmament.

*murty.61.62 He was shining brilliant like consciousness.swan, a full moon
in the autumn sky....

बभूव अ.वात.दीप=भो लिपि.कर्म.अर्पित.उपमः ।

babhUva_a.vAta.dIpa=bho lipi.karma.arpita.upama: |

वीत.वीच्य्.अम्बुधि.प्रख्यो वृष्ट.मूक.अम्बुद.स्थितिः ॥५।५४।६२॥

vIta.vIci.ambudhi.prakhyo_vRSTa.mUka.ambuda.sthiti: ||5|54|62||

.

babhUva_a.vAta.dIpa=bha:

it was like the light of an windless lamp

lipi.karma.arpita.upama:

vIta.vIcy.ambudhi.prakhyo vRSTa.mUka.ambuda.sthiti:

x

*vlm.62. It remained as still as a lamp in the breathless air, and* as_t*he
shadow of a picture in painting; it was as calm* as_t*he clear lake without
its waves, and* as_t*he sea after a storm, and as immovable as a cloud

after it has poured out its waters.

*murty.61.62 ... He was splendorous like a lamp in a windless environment,
a wave.free ocean, and a picture painted on a wall. He was still like a
cloud in autumn sky.

अथ एतस्मिन् महालोके तिष्ठन् उद्दालकश् चिरम् ।

atha_etasmin mahAloke tiSThan_uddAlaka:_ciram |

अपश्यद् व्योमगान् सिद्धान् अमरान् अपि भूरिशः ॥५।५४।६३॥

apazyat_vyomagAn siddhAn amarAn api bhUriza: ||5|54|63||

.

*&*

*so*

*in this great place*

*uddAlaka.Honeytongue sat for a long while*

*observing the space.going Adepts & Immortals*

*.*

atha_etasmin mahAloke tiSThan_uddAlaka:_ciram |

apazyat_vyomagAn siddhAn amarAn api bhUriza:

*x *

*. *

*vlm ... the aerial Siddhas and a group of gods (advancing towards him).

आगतानि विचित्राणि सिद्धि.जालानि च अभितः ।

AgatAni vicitrANi siddhi.jAlAni ca_abhita: |

शक्र.अर्क.पद=दातॄणि तीरन्ध्रान्य् अप्सरो.गणैः ॥५।५४।६४॥

zakra.arka.pada=dAtRRNi tIrandhrAni_apsara:gaNai: ||5|54|64||

.

AgatAni vicitrANi .

siddhi.jAlAni ca abhita: +

zakra.arka.pada.dAtRRNi .

tIrandhrAni apsara:.gaNai: .

*. *

*vlm.64. The groups of Siddhas, that were eager to confer the ranks of the

Sun and Indra upon him, assembled around him with groups of Gandharvas and
Apsaras, from all sides of heaven.

*murty.63.65 . In that state, many accomplishments and powers (siddhis)

came to his fore. He saw angels, gods and many celestial beings…

*sv.63.66 Soon, Uddalaka beheld great sages in that infinite
consciousness...

तानि न दरयाम्.चक्रे सिद्धि.वृन्दानि स द्विजः ।

tAni na_AdarayAm.cakre siddhi.vRndAni sa* dvija: |

गम्भीर.मतिर् अ.क्षुब्धो विलासान् इव शैशवान् ॥५।५४।६५॥

gambhIra.mati:_a.kSubdha:_vilAsAn iva zaizavAn ||5|54|65||

.

*they did not disturb that Brahmin in his deep thought*

*: *

*he offered no honor to the crowd of siddha.Adepts,*

*for he thought they were mere children at play*

*.*

tAni na_AdarayAm.cakre .

siddhi.vRndAni sa* dvija: .

gambhIra.matir_a.kSubdho_x

vilAsAn iva zaizavAn * .* .

*. *

vlm/pal. 65 But the saint took no notice of them, nor gave them their due
honor. He remained in deep thought, continuing his steady meditation.

सिद्धि.सार्थम् अनादृत्य तस्मिन् आनन्द.मन्दिरे ।

siddhi.sa.artham anAdRtya tasmin Ananda.mandire |

अतिष्ठद् अथ षण्.मासान् दिक्.तटे ऽर्क इव उत्तरे ॥५।५४।६६॥

atiSThat_atha SaN.mAsAn dik.taTe_arka* iva_uttare ||5|54|66||

.

siddhi.sArtham anAdRtya . *. *

tasmin Ananda.mandire

*in that happy dwelling.place *

atiSThat atha SaNmAsAn

he *stayed thereafter for six months *

dik.taTe arka_iva uttare

*as_the sun stays in the north for half a year*

*. *

*vlm.66. Without paying any regard to the assemblage of the Siddhas, he
remained still in that blissful abode of his bliss;* as_t*he sun remains in

the solstices, or in the northern hemisphere for half of the year.

*murty.66.68 . Rejecting all powers, he remained for six months in that

state of stillness. He then established himself in that high state of

'jivanmukti' which was_the state characteristic of siddhas, gods, Brahma
and Siva. There was nothing trivial in that bliss. It was self.lumionous.

.jd.vlm. Paying no regard to the assembled spiritual masters,

he remained still in that blissful abode of his bliss,

just as_the sun rests in the north for half of the year.

जीवन्मुक्त.पदम् तत्.तद् यावत् सम्प्राप्तवान् द्विजः ।

jIvanmukta.padam tat.tad yAvat samprAptavAn dvija: |

तत्र सिद्धा: सुराः साध्याः स्थिता ब्रह्म.हर.आदयः ॥५।५४।६७॥

tatra siddhA: surA: sAdhyA: sthitA brahma.hara.Adaya: ||5|54|67||

.

jIvanmukta.padam tat.tad

yAvat samprAptavAn dvija: . *. *

tatra siddhA: surA: sAdhyA:

sthitA brahma.hara.Adaya: .

*. *

*vlm.67. While he continued in the enjoyment of his blessed state of living

liberation, the gods Hari, Hara and Brahma waited at his door, together

with bodies of Siddhas, Sadhyas and other deities beside them.

*murty.66.68 .... He then established himself in that high state of
'jivanmukti' which was_the state characteristic of siddhas, gods, Brahma
and Siva.

*sv.67 He beheld the gods and the sages, and he even beheld the members of

the trinity. He went beyond even that state.

*VA the twiceborn got to the jivanmukta state, where siddhas, gods

and sages, Brahma, Hara etc abide.

**AS. As the Brahmin reached further stages of jivanmukta state, The second

line probably connects with the next. See above for comment.

आनन्दे परिणामित्वाद् अन्.आनन्द.पदम् गतः ।

Anande pariNAmitvAt_an.Ananda.padam gata: |

न नन्दे न निर्.आनन्दे ततस् तत् संविदाबभौ ॥५।५४।६८॥

na_Anande na nir.Anande tatas_tat saMvidAbabhau ||5|54|68||

.

Ananda.*Happiness**.*e:*.in* –

thru/from a *condition* of *ripen.fruiting *

*to a state w**ithout **Happiness **having.gone*

*not* Ananda.*Happiness**.*e:*.in*

*not in/when* *Happiness *

*therefore/@that *

*that* *by.means.of Samvit.Awareness *

*projects. *

*sv.68 He was completely transmuted into bliss itself and hence he had gone
beyond the realm of bliss. He experienced neither bliss nor non.bliss.

*vlm.68. He now remained in his state of indifference, which lies between

the two opposites of sorrow and joy; and neither of which is of long
continuance, except the middle state of insouciance which endureth for ever.

* Ananda.*Happiness**.*e:*.in* . pariNAmi.*ripen.fruiting.*tva.*.ity.*At.
*from/thru* . an.*without**.* *to *Ananda.*Happiness**.*pada.
*state/condition.*m gata.*hvg.gone* . na.*not* Ananda.*Happiness**.*e:*.in*
. na.*not* nir.*un*/*without**.*Ananda.*Happiness**.*e:*.in* .
tatas.*therefore/@that
.* tat.*that* *–* saMvidA.*by/with.saMvit.Awareness .* Ababhau *projecting.
*

क्षणम् वर्ष.सहस्रम् वा तत्र लब्ध्वा स्थितिम् मनः ।

kSaNam varSa.sahasram vA tatra labdhvA sthitim mana: |

रतिम् एति न भोग.ओघे दृष्ट.स्वर्ग इव अवनौ ॥५।५४।६९॥

ratim eti na bhoga.oghe dRSTa.svarga* iva_avanau ||5|54|69||

.

kSaNam varSa.sahasram vA

*in an instant or a thousand years *

tatra labdhvA sthitim mana:

*there having got a state, the Mind *

ratim eti .

na bhoga.oghe .

dRSTa.svarga iva_avanau

*like heaven seen on earth*

*. *

*vwv.1592.y5.54.69. The mind, having obtained abidance in that (Bliss of

the Self) for a moment or a thousand years, does not arrive at satisfaction
in the multitude of enjoyments, as one who has seen heaven (does not get
satisfaction) on the earth.

*vlm.69. When the mind is situated in its state of neutrality, and whether

it is for a moment or a thousand years; it has no more any relish for
pleasure, by seeing its future joys of the next world, as already begun in
this.

*murty.69.74 . If one attain*s *that state even for a minute or for

millions of years, he will never engage himself in ordinary pleasures. That
state of supreme bliss is the most auspicious, most restfull and most
peaceful...

*sv.69 He became pure consciousness. He who experience*s *this even for a

moment is disinterested even in the delights of heaven.

तत्.पदम् सा गतिः शान्ता तच्.छ्रेयः शाश्वतम् शिवम् ।

tat.padam sA gati: zAntA tat.zreya: zAzvatam zivam |

तत्र विश्रान्तिम् आप्तस्य भूयो नो बाधते भ्रमः ॥५।५४।७०॥

tatra vizrAntim Aptasya bhUyas no* bAdhate bhrama: ||5|54|70||

.

tat.padam sA gati: zAntA .

tat.zreya: .

zAzvatam zivam .

tatra vizrAntim Aptasya .

bhUyo nô bAdhate bhrama: .

*. *

That state is the Way of Peace

zreyas

*vwv.1593/5.54.70. That is the (Ultimate) Abode. That is the Tranquil

State. That is the Eternal and Blessed Felicity. Delusion does not again
disturb one who has obtained repose there.

*vlm.70. When holy men have gained that blissful state in this life, they

look no more on the outer world; but turn aside from it, as men avoid a
thorny bush of brambles (Lit., catechu plants).

*murty.69.74 ... That state of supreme bliss is the most auspicious, most

restfull and most peaceful. Such a one will never be harassed again by
delusions. Such people will never enter the thorny fields of this world...

तत्.पदम् साधवः प्राप्य दृश्य.दृष्टिम् इमाम् पुनः ।

tat.padam sAdhava: prApya dRzya.dRSTim imAm puna: |

न यान्ति खदिर.उद्यानम् लब्ध.चैत्र.रथा इव ॥५।५४।७१॥

na_AyAnti khadira.udyAnam labdha.caitra.rathA_iva ||5|54|71||

.

tat.padam sAdhava: prApya

*the sAdhus having got that state *

dRzya.dRSTim imAm puna:

*to the objective view *

na_AyAnti

*do not return *

khadira.udyAnam

*to this briar garden *

labdha.caitra.rathA iva .

*. *

*vlm.71. The saint*s *that attained to this state of transcendental bliss,

do not stoop to look upon the visible world; and as one who is seated in
the heavenly car of Chitraratha, never alights on the thorny bush of the
Khadira (catechumemosa).

#citraratha – chitraratha.Brightchariot – a purANic Lord of the
gandharva.Gardeners, along with tumburu, hAhA, and huhu.

ताम् महानन्द.पदवीम् चित्ताद् साद्य देहिनः ।

tAm mahAnanda.padavIm cittAt_AsAdya dehina: |

दृश्यम् न बहु मन्यन्ते राजानो दीनताम् इव ॥५।५४।७२॥

dRzyam na bahu manyante rAjAna:_dInatAm iva ||5|54|72||

.

tAm mahAnanda.padavIm – *that condition of great happiness = *

cittAt *– fr the Affective mind = *

AsAdya dehina: .

dRzyam na bahu manyante – *they do not think much of this visible world* =

rAjAna: dInatAm iva – *as monarchs do not think much of being poor. *

*vlm.72. They take no account of the visible world, who enjoy this felicity
of the invisible in them;* as_t*he self.sufficient rich man, takes into no

account the condition of the miserable poor.

*vwv.1594/5.54.72. Embodied beings, having reached through their heart (or

intellect) that position of Supreme Bliss, do not value the visible world,
as kings (do not value) poverty.

*murty.72 Such people are like kings who can never think of misery.

चेतस् तत्.पद=विश्रान्तम् बुद्धम् दृश्य.दशाम् प्रति ।

cetas_tat.pada=vizrAntam buddham dRzya.dazAm prati |

कद्.अर्थाद् बोधम् आयाति न यात्य्.एव अथवा अनघ ॥५।५४।७३॥

kad.arthAt_bodham AyAti na_AyAti_eva_athavA_anagha ||5|54|73||

.

ceto

*Affective feeling *

tat.pada=vizrAntam buddham

*that state of repose having realized *

dRzya.dazAm prati .

kad.arthAt bodham AyAti .

na_AyAti eva_athavA

*does not come otherwise, *

anagha

*dear boy*

*. *

*vlm.73. The wise heart that has found its rest in that blissful state,

does either keep itself from the thoughts of this world, or shrink from it
with disgust and hatred.

*murty. They will never regard this phenomenal world as worth while. Such a

person who is reposed in that state will not easily return to the ordinary
state. Uddalaka, who rejected all powers, remained in that high state of
bliss for six months and awakened himself after that.

*sv. This is the supreme state, this is the goal, this is the eternal

abode. He who rests in this is not again deluded and is no longer caught in

the subject.object relationship. He is fully awakened and never again
entertain*s *the notion of objectivity or conceptualisation. Of course this

is not an 'attainment'.

उद्दालको ऽत्र षण्.मासान् दुर.उत्सारित.सिद्ध.भूः ।

uddAlaka:_atra SaN.mAsAn dura.utsArita.siddha.bhU: |

उषित्वा उन्मिषितो ऽम्भोद.कोशाद् अर्को मधौ इव ॥५।५४।७४॥

uSitvA_unmiSita:_ambhoda.kozAt_arka:_madhau_iva ||5|54|74||

.

uddAlaka: atra SaN.mAsAn .

dura.utsArita.siddha.bhU: +

uSitvA unmiSita: ambhoda.kozAt .

arka:_madhau_iva .

*. *

*vlm.74. Uddalaka thus remained in his holy seat for six months, after

which he awoke from his trance; and removed from there to another place,

as_the sun gets out of the mists of frost in the vernal season.

*murty. They will never regard this phenomenal world as worth while. Such a

ददर्श सम्प्रबुद्ध.आत्मा पुनः परम.तेजसः ।

dadarza samprabuddha.AtmA puna: parama.tejasa: |

प्राण.अमल्Aलसा: स्निग्धाश् चन्द्र.बिम्ब=वपुर्.धराः ॥५।५४।७५॥

prANAmalAlasA: snigdhA:_candra.bimba=vapur.dharA: ||5|54|75||

.

dadarza samprabuddha.AtmA . *. *

puna: parama.tejasa: .

prANAmalAlasA: snigdhA: .

candra.bimba=vapur.dharA: .

*. *

prANAmalAlasa

*vlm.75. He beheld before him, the assemblage of the bright beings of
enlightened minds; and who with their countenances shining* as_t*he

lightsome moon, hailed the hermit with high veneration.

*murty.75.82 . The awakened Uddalaka saw once again beings with splendorous

effulgence, many celestial ladies bedecked with white 'mandara' flowers,

moon.like gods, many rishis and Vidyadharas. They all prostrated before him
and said. "O Lord, please take cognizance of us. Come with us_to the heaven

ascending this celestial flying vehicle. After all, the ultimate goal of

all this effort is heaven only. You can enjoy all the pleasure*s *till the

end of the aeon. Look at all these celestial women who are ready and

anxious_to serve you. O Lord, the best of all 'purusharthas' is 'Kama'. The

generic essence of 'Kama' is a woman of high accomplishments. Such women
you can find only in heaven.

रमणीर् गौर.मन्दर.रेणु.भ्रमर.चामराः ।

ramaNI:_gaura.mandara.reNu.bhramara.cAmarA: |

स्फुरत् पताका.पटला द्यु.विमान.परम्पराः ॥५।५४।७६॥

sphurat patAkA.paTalA* dyu.vimAna.paramparA: ||5|54|76||

.

ramaNIr .

gaura.mandara.reNu.bhramara.cAmarA: .

sphurat patAkA.paTalA .

dyu.vimAna.paramparA: .

*. *

*above the flapping whisks of beautiful girls*

*there whizzed*

*—**like bees buzzing the shiny pollen of mandara flowers**—*

*a banner.bearing sky.car parade*

*.*

*vlm.p.76 They were fanned with fans flapping about them, like swarms of
bees smeared with the white powder of mandara flowers, sitting on their
heavenly cars decorated with flags waving in the sky.

अस्मद्.आदीन् मुनीन् दर्भ.पवित्र.अङ्क.कराम्बुजान् ।

asmat.AdIn munIn darbha.pavitra.aGka.kara.ambujAn |

विद्याधरीभिर् वलितान् विद्याधर.पतीनपि ॥५।५४।७७॥

vidyAdharIbhi:_valitAn vidyAdhara.patIn api ||5|54|77||

.

asmad.AdIn munIn . (like Fr. <nous autres>) . *. *

darbha.pavitra.aGka.kara.ambujAn .

*thm *darbha.pavitra.aGka.kara.ambuja.*s. *

vidyAdharIbhir valitAn vidyAdhara.patIn api . *them Sorcerers with their
Sorceresses. *

*vlm.77. There were the great saints like ourselves sitting in them,

decorated with ringlets of the sacred grass in their fingers, end

accompanied by Vidyadharas and Gandharvas, with their damsels ministering
unto them.

*sv.74.92 ... Even sages and gods adored him. He was invited to ascend to

heaven: he declined the invitation...

*VA (many chariots of) wise ones, like us, lotuses with rings of

purifying grass, leaders of vidyadharas accompanied by vidyadharas?

**AS. vidhyAdharI means wife of a vidyAdhara.

ते तम् ऊचुर् महात्मानम् उद्दालक.मुनिम् तथा ।

te tam Ucu:_mahAtmAnam uddAlaka.munim tathA |

प्रसादेन प्रणामान् नो भगवन्.न् अवलोकय ॥५।५४।७८॥

prasAdena praNAmAn no* bhagavan_avalokaya ||5|54|78||

.

te tam Ucur mahAtmAnam .

uddAlaka.munim tathA .

prasAdena praNAmAn no .

bhagavan.n avalokaya .

*. *

*vlm.78. They addressed the great.souled and saintly Uddalaka with
saying:.."Deign, O venerable sir, to look upon us, that have been waiting

here upon you with our greetings."

*murty.75.82 …. They all prostrated before him and said. "O Lord, please
take cognizance of us. Come with us_to the heaven ascending this celestial
flying vehicle….

*sv.74.92 ... He was invited to ascend to heaven: he declined the
invitation.

*THEY said: *

आरुह्य इदम् विमानम् त्वम् एहि त्रैविष्टपम् पुरम् ।

Aruhya_idam vimAnam tvam ehi traiviSTapam puram |

स्वर्ग एव हि सीमन्तो जगत्.सम्भोग.सम्पदाम् ॥५।५४।७९॥

svarga* eva hi sImanta*:_*jagat.sambhoga.sampadAm ||5|54|79||

.

Aruhya_idam vimAnam

tvam ehi traiviSTapam puram |

svarga* eva hi sImanta:

jagat.sambhoga.sampadAm * .* .

*. *

*THEY said: *

*come board ou:_airCar for trai.viShTapa, Three.world City*

*only indra's svarga.Heaven rivals it for the best of worldly enjoyments*

*.*

*vlm. ... because heaven is the last abode, where you shall have the full

gratification of your desires after this life.

आ=कल्पम् उचितान् भुङ्क्ष्व भोगान् अभिमतान् विभो ।

A=kalpam ucitAn bhuGkSva bhogAn abhimatAn vibho |

स्वर्ग.आदि.फल.भोग.अर्थम् एव अशेष.तपः क्रियाः ॥५।५४।८०॥

svarga.Adi.phala.bhoga.artham eva_azeSa.tapa:kriyA: ||5|54|80||

.

A=kalpam ucitAn bhuGkSva bhogAn abhimatAn vibho .

svarga.Adi.phala.bhoga.artham eva_azeSa.tapa:kriyA: * .* .

*. *

*vlm.80. "There remain to enjoy your desired pleasures, until the end of

this kalpa age; because it is pure heavenly bliss which is the inheritance
of saints, and the main aim and object of ascetic austerities on earth."

*murty.75.82 . ... You can enjoy all the pleasure*s *till the end of the
aeon. Look at all these celestial women who are ready and anxious_to serve
you. ....

हार.चामर.धारिण्यो विद्याधार.वर.अङ्गणा: ।

hAra.cAmara.dhAriNya:_vidyAdhAra.vara.aGgaNA: |

पश्येमास् त्वाम् उपासीना: करिण्*यः* करिणम् यथा ॥५।५४।८१॥

pazyemA:_tvAm upAsInA: kariNya: kariNam yathA ||5|54|81||

.

hAra.cAmara.dhAriNyo

*girls wave their yakstail whisks to stir the air *

*@ *hAra.*whisk*.bearers

vidyAdhAra.vara.aGgaNA: .

pazyemA*s *tvAm upAsInA: kariNya: kariNam yathA * .* .

*. *

*vlm.81. "Behold here the damsels of Vidyadharas, are waiting for you with

fans and wreaths of flowers in their hands; and they have been hailing and

inviting you to them,* as_t*he young elephantess, entice*s *the big
elephant towards her."

*murty.75.82 ... Look at all these celestial women who are ready and
anxious_to serve you....

कामो धर्म.अर्थयोः सारः काम.साराः सु.योषितः ।

kAma:_dharma.arthayo: sAra: kAma.sArA: su.yoSita: |

वसन्त इव मञ्जर्यः स्वर्ग एव भवन्ति ताः ॥५।५४।८२॥

vasanta* iva maJjarya: svarga* eva bhavanti tA: ||5|54|82||

.

kAma: dharma.arthayo: sAra:

*desire is the essence of Virtue and Wealth* the lesser #puruSArtha.s. .

kAma.sArA: su.yoSita:

*the essence of Desire is a beautiful woman: *

vasante iva maJjarya: svarge eva bhavanti tA:

*in**ः**eaven they're flowers that bloom in the spring*

*. *

*vlm.82. "It is the desire of fruition only, which is the main object of

riches and meritorious acts; and the greatest of our enjoyments is the

company of fairy damsels; as_the flowers and fruits are the desired

products of the vernal season."

*murty.75.82 ... O Lord, the best of all 'purusharthas' is 'Kama'. The

generic essence of 'Kama' is a woman of high accomplishments. Such women
you can find only in heaven.

एवम् कथयतः सर्वान् तिथीन् इत्य् असौ मुनिः ।

evam kathayata: sarvAn tithIn iti_asau muni: |

परिपूज्य यथा.न्यायम् अतिष्ठद् गत.सम्भ्रमम् ॥५।५४।८३॥

paripUjya yathA.nyAyam atiSThat_gata.sambhramam ||5|54|83||

.

evam kathayata: sarvAn .

tithIn ity asau muni: .

paripUjya yathA.nyAyam .

atiSThad .

gata.sambhramam * .* .

*. *

*... *

*vlm.83. The hermit heard his heavenly guests, speaking in this manner; and

then honoured them as he ought, without being moved by aught they said unto
him.

*murty. Uddalaka duly worshipped all those people without any regard or

concern for their words. He was unmoved by their pleadings and merely told
them 'please depart'. Those heavenly beings waited for a few days and left.

न अभ्यनन्दन् न तत्याज ताम् विभूतिम् स धीर.धीः ।

na_abhyanandan_na tatyAja tAm vibhUtim sa* dhIra.dhI: |

भो सिद्धा व्रजत इत्य् उक्त्वा स्व.व्यापार.परो ऽभवत् ॥५।५४।८४॥

bho siddhA vrajata iti_uktvA sva.vyApAra.para:_abhavat ||5|54|84||

.

...

na abhyanandan .

na tatyAja tAm vibhUtim .

sa dhIradhI: +

bho siddhA vrajataity uktvA .

svavyApAra.para*s *abhavat. .

*. *

*vlm.84. He neither complemented them with his courtesy, nor changed the

tenor of his even and inexcitable mind; but bidding them depart in peace,
he betook himself to his wonted devotion.

*murty. Uddalaka duly worshipped all those people without any regard or

concern for their words. He was unmoved by their pleadings and merely told
them 'please depart'. Those heavenly beings waited for a few days and left.

ascend to heaven: he declined the invitation...

अथ स्व.धर्म.निरतम् भोगेष्व् अरतिम् आगतम् ।

atha sva.dharma.niratam bhogeSu_aratim Agatam |

तम् उपास्य ययुः सिद्धा दिनैः कतिपयैः स्वयम् ॥५।५४।८५॥

tam upAsya yayu: siddhA* dinai: katipayai: svayam ||5|54|85||

.

atha svadharma.niratam

and so to him absorbed.in his personal duties

bhogeSu aratim Agatam and come.to dispassion toward pleasures

tam upAsya yayu: siddhA

dinai: katipayai: svayam

x

*vlm.85. The Siddhas honoured him for his devotednes*s *to his pursuit, and

his abjuring the desire of carnal gratifications. They then departed to
their elysian abode from there, after tarrying there in vain for some days,
to entice the hermit to their Parnassian fields.

*murty. Uddalaka duly worshipped all those people without any regard or

concern for their words. He was unmoved by their pleadings and merely told
them 'please depart'. Those heavenly beings waited for a few days and left.

जीवन्.मुक्*तः* स च मुनिर् विजहार यथासुखम् ।

jIvan.mukta: sa* ca muni:_vi.jahAra yathAsukham |

यावद्.इच्छम् वनान्तेषु मुनिनाम् आश्रमेषु च ॥५।५४।८६॥

yAvat.iccham vanAnteSu muninAm AzrameSu ca ||5|54|86||

.

jIvan.mukta: sa* ca munir

and so that Jîva, living.free,

vijahAra wandered.about / took his pleasure

yathA.sukham just as he pleased

yAvad.iccham just as he wished

vanAnteSu muninAm AzrameSu ca

in the groves and shelters of the Munis.

*vlm.86. Afterward*s *the saint continued to wander about at pleasure, in

his character of a living liberated Yogi; and frequented the hermitages of
the ascetics, at the skirts of the woods and forests.

*murty.86.92 . Since then, that liberated Uddalaka, roamed around freely

among woods, maintains, forests and many such places...

*sv.74.92 Uddalaka remained for six months in this state, vigilantly

avoiding the temptation of psychic powers...

मेरु.मन्दर.कैलास.हिमवद्.विन्ध्य.सानुषु ।

meru.mandara.kailAsa.himavat*vindhya.sAnuSu |

द्वीप.उपवन.दिक्.कुञ्ज.जङ्गल.अरण्य.भूमिषु ॥५।५४।८७॥

dvIpa.upavana.dik.kuJja.jaGgala.araNya.bhUmiSu ||5|54|87||

.

meru.mandara.kailAsa.himavad.vindhya.sAnuSu

*on meru*.mandara.kailAsa.himavad.vindhya.*peaks*

dvIpa.upavana.dik.kuJja.jaGgala.araNya.bhUmiSu

*in *dvIpa.upavana.dik.kuJja.jaGgala.araNya.*lands *

*... *

*vlm.87. He roved about freely over the mountains of Meru, Mandara, and
Kaylasa, and on the table lands of the Vindhyan and Himalayan ranges; and

then travelled through woods and forests, groves and deserts, to distant
islands on all sides.

*murty.86.92 . Since then, that liberated Uddalaka, roamed around freely

among woods, maintains, forests and many such places. He remained at some
places for a month, at some for an year and at some for many years. All the
while he continued his meditational practices. He always remained in a
state of 'samadhi' even while he was engaged worldly activities. He looked
upon all world and all beings with sense of equality. Having attained the
eapability of being in a witness state regarding phenomenal world, he was
like a sun who never rose nor set.

ततःप्रभृति सम्प्राप्त.पदम् उद्दालको द्विजः ।

tata:prabhRti samprApta.padam uddAlaka:_dvija: |

गुहासु गिरि.कुक्षीणाम् अवसद् ध्यान.लीलया ॥५।५४।८८॥

guhAsu giri.kukSINAm avasat_dhyAna.lIlayA ||5|54|88||

.

tata:prabhRti samprAptapadam uddAlaka: dvija: .

guhAsu giri.kukSINAm avasad dhyAna.lIlayA .

ततः.प्रभृति From.then.on,

संप्राप्त.पदम् having attained that state

उद्दालकः द्विजः the twiceborn uddAlaka

गुहासु गिरि.कुक्षीणाmaवसद् dwelt in the caves of mountain.peaks

ध्यान.लीलया with DhyAna Meditation for his sport.

#prabhRti –f.. bringing forward, offering (of sacrifice or praise);
beginning, commencement (end.comp. = "commencing with" or "et caetera" e.g.

<munaya: somazrava:prabhRtayaH>, "the Munis beginning with Somazravas i.e.

"the Munis, Somazravas &c."; in this sense also #prabhRtika); •• .ind..
(after abl. or adv. or end.comp.) beginning with, from.forward or upward,
since (e.g. <bAlyAt prabhRti>, "from boyhood upwards"; #janma.prabhRti,
"from birth"; <adya pr., "beginning from to.day, henceforth";
#tataHprabhRti, #tadAprabhRti, "thenceforth" &c.).

*vlm.88. At last the saintly Uddalaka chose his abode in a cavern, lying at

the foot of a mountain; and there dedicated the remainder of his life, to
devotion and meditation in his seclusion.

*sv.74.92 Totally freed from all desires, Uddalaka roamed as a sage

liberated while living. Often he would spend days and months in meditation
in the caves of mountains.

*murty.86.92. He remained at some places for a month, at some for a year

and at some for many years. All the while he continued his meditational
practices. He always remained in a state of 'samadhi' even while he was
engaged worldly activities.

From.then.on, having thus attained

that state, twiceborn uddAlaka

dwelt in the caves of mountain.peaks,

and Meditation was his sport.

कदा.चिद् अह्ना मासेन कदा.चिद् वत्सरेण च ।

kadA.cit_ahnA mAsena kadA.cit_vatsareNa ca |

कदा.चिद् वत्सर.ओघेन ध्यान.असक्तो व्यबुध्यत ॥५।५४।८९॥

kadA.cit_vatsara.oghena dhyAna.asakta:_vyabudhyata ||5|54|89||

.

kadA.cit ahnA

sometimes for a day ahan .

mAsena kadA.cit for a month sometimes

vatsareNa ca and for a year

kadA.cit vatsara.oghena sometimes for a lot of years,

dhyAna.asakta: vyabudhyata

(then) he disengaged from meditation.

#saJj . #sakta सक्त p.p. Stuck or attached to, clinging to (loc. or comp.;
<saktaH> or <bhitti.s. with <sthA>, "to stand as if nailed or as if rooted

to the spot"). • belonging to (gen.); committed or intrusted to (comp.);
occupied with (loc. acc. with <prati>, or comp.); •• Addicted, devoted or
attached to; fond of; सक्तासि किं कथय वैरिणि मौर्यपुत्रे Mu.2.6. • Fixed or
rivetted on; नगेन्द्रसक्तां परिवर्त्य दृष्टिम् R.2.28. • Obstructed,

hindered; सदा सक्तं च तद्वेश्म सुमन्त्रः प्रविवेश ह Rām.2.15.19. •.• Comp.
saktamUtra .मूत्र .adj.. pissing with difficulty. • saktavaira .वैर adj.

engaged in hostilities, constant in enmity; Ś.2.15. #dhyAnAsakta

dhyAna.asakta disengaged from meditation. y5054.089.

#vatsa .m.. (prob. originally , " yearling " , fr. a lost word वतस्) a

calf, the young of any animal , offspring , child (voc. वत्स often used as

a term of endearment = my dear child , my darling) RV. &c . #vatsara .m..

year (also personif.); the fifth year in a cycle of 5 or 6 years, (or) the
sixth year in a cycle of 6 years • vatsaraH, vatsaram, vatsarI a year • the

Year personified (as a son of #dhruva_and #bhrami). vatsarAyate y3020.051

*vlm.89. It was_then in the course of a day, and then of a month, and

sometimes after the lapse of a year or years, that he rose once from his
meditation.

*murty.86.92 ... He remained at some places for a month, at some for an

year and at some for many years. All the while he continued his
meditational practices...

*sv.74.92 ... Often he would spend days and months in meditation in the
caves of mountains.

उद्दालकस् तदा रभ्य व्यवहार.परो ऽपि सन् ।

uddAlaka:_tadA_Arabhya vyavahAra.para:_api san |

सु.समाहित एव असौ चित्तत्व.एकत्वम् आगतः ॥५।५४।९०॥

su.samAhita* eva_asau cittatva.ekatvam Agata: ||5|54|90||

.

uddAlaka: tadA_Arabhya . *then uddAlaka having (so) done *

vyavahAra.para*s *api san . *yet being in pursuit of his affairs =*

su.samAhita: eva_asau .

cittatva.ekatvam Agata: . x

#samAhita

*vlm.90. After his yoga was over, he came out and mixed with the world; and

though he was sometimes engaged in the affairs of life, yet he was quite
reserved in his conduct, and abstracted in his mind.

चित्तत्व.एक.घन.अभ्यासान् महाचित्त्वम् उपेत्य सः ।

cittatva.eka.ghana.abhyAsAn mahAcittvam upetya sa: |

बभूव सर्वत्र समस् तेजः सौरम् इव अवनौ ॥५।५४।९१॥

babhUva sarvatra sama:_teja: sauram iva_avanau ||5|54|91||

.

cittatva.eka.ghana.abhyAsAn .

mahAcittvam upetya sa: .

babhUva sarvatra sama:

*he became **everywhere the Same *

teja: sauram iva_avanau

*as heated as the sun on earth*

*. *

*vlm.91. Being practiced to mental abstraction, he became one with the

divine mind; and shone resplendent in all places, like the broad day light
in view.

*murty.86.92 ... Having attained the eapability of being in a witness state

regarding phenomenal world, he was like a sun who never rose nor set.

चित्.सामान्य.चिर.अभ्यासात् सत्ता सामान्यम् एत्य सः ।

cit.sAmAnya.cira.abhyAsAt sattA sAmAnyam etya sa: |

दृश्ये ऽस्मिंश् चित्र.रविवन् न अस्तमायान् न च उदितम् ॥५।५४।९२॥

dRzye_asmin_citra.ravi.vat_na_astamAyAt_na ca_uditam ||5|54|92||

.

cit.sAmAnya.cira.abhyAsAt .

sattA sAmAnyam etya sa: .

dRzye asmin citra.ravi.vat .

na astamAyAn na ca uditam

not setting nor arising

*vlm.92. He was habituated to ponder on the community of the mind, till he

became one with the universal Mind; which spreads alike throughout the
universe, and neither rises nor sets any where like the solar light.

*murty.86.92 ... Having attained the eapability of being in a witness state

regarding phenomenal world, he was like a sun who never rose nor set.

शम.परपद.लाभ.प्राप्ति.सम्शान्त.चेता

zama.parapada.lAbha.prApti.samzAnta.cetA

गलित.जनन.पाशः क्षीण.संदेह.दोहलः ।

galita.janana.pAza: kSINa.saMdeha.dohala: |

शरदि खम् इव शान्तम् व्याततम् च अर्जितम् च

zaradi kham iva zAntam vyAtatam ca_arjitam ca

स्फुटम् अमलम् अ.चेतस् तद् वपुः सम्बभार ॥५।५४।९३॥

sphuTam amalam a.cetas_tad_vapu: sambabhAra ||5|54|93||

.

zama.parapada.lAbha.prApti.samzAnta.cetA

*peace.highState.got.hold.somnolent.Chetas..*

galita.janana.pAza: .

kSINa.saMdeha.dohala: .

zaradikham iva .

zAntam

*peaceful *

vyAtatam ca .

arjitam ca .

sphuTam .

amalam

*spotless *

acetas_tad vapu: .

sambabhAra .

*. *

*vlm.93. He gained the state of perfect tranquility, and his even

mindedness in all places, which released him from the snare of doubts, and
of the pain of repeated births and deaths. His mind became as clear and

quiet* as_t*he autumnal sky, and his body shone* as_t*he sun at every place.

*murty.93. Because of attaining the state of bliss, he was in a state of
peace all the time. He wore a new body which was_truth conscious (in every
cell).

*sv.93 Though at other times he engaged himself in the ordinary activities

of living, he had reached the state of perfect equilibrium. He looked upon
all with equal vision. His inner light shone at all times, never rising and
never setting. With all notions of duality totally at rest, he lived devoid

of body.consciousness, established in pure being.

*.*

*o*ॐ*m*

*.*

*next Canto*

*FM5055*

+++

FM.5.54 UDDÂLAKA'S REPOSE

सर्ग ५.५४

वसिष्ठ उवाच ।

vasiSTha* uvAca |

इति निर्णीय ततया धिया धवलया मुनिः ।

iti nirNIya tatayA dhiyA dhavalayA muni: |

बद्ध.पद्मासनस् तस्थाव् अर्ध.उन्मीलित.लोचनः ॥५।५४।१॥

baddha.padmAsana:_tasthau_ardha.unmIlita.locana: ||5|54|1||

ओम्.इति एतत् परम् ब्रह्म निर्णीय स मुनिस् तदा ।

om.iti etat param brahma nirNIya sa* munis tadA |

ॐ.कार.उच्चारितः येन तेन अप्तम् परमम् पदम् ॥५।५४।२॥

OM.kAra.uccArita: yena tena aptam paramam padam ||5|54|2||

ॐ.कारम् अकरोत् तार.स्वरम् ऊर्ध्व.गत=ध्वनिम् ।

OM.kAram akarot tAra.svaram Urdhva.gata=dhvanim |

सम्यग्.आहत.लाङ्गलम् घणटाकुण्डम् इव रवम् ॥५।५४।३॥

samyag.Ahata.lAGgalam ghaNaTAkuNDam iva_Aravam ||5|54|3||

ॐ.उच्चारयतस् तस्य संवित्.तत्त्वे तद्.उन्मुखे ।

"OM".uccAraya.tas_tasya saMvit.tattve tat.unmukhe |

यावद् ॐ.कार.मूर्ध.स्थे वितते विमल.आत्मनि ॥५।५४।४॥

yAvat OM.kAra.mUrdha.sthe vitate vimala.Atmani ||5|54|4||

सार्धम् त्र्य्.अम्श.आत्म.मात्रस्य प्रथमे ऽम्शे स्फुट.आरवे ।

sArdham tri.amza.Atma.mAtrasya prathame_amze sphuTa.Arave |

प्रणवस्य सम.आक्षुब्ध.प्राण.अरणित.देहके ॥५।५४।५॥

praNavasya sama.AkSubdha.prANa.araNita.dehake ||5|54|5||

रेचक.आख्यो ऽखिलम् कायम् प्रान.निष्क्रमण.क्रमः ।

recaka.Akhya:_akhilam kAyam prAna.niSkramaNa.krama: |

रिक्ती.चकार पीत.अम्बुर् अगस्त्य इव सागरम् ॥५।५४।६॥

riktI.cakAra pIta.ambu:_agastya* iva sAgaram ||5|54|6||

अतिष्ठत् प्राण.पवनश् चिद्.रसापूरित.अम्बरे ।

atiSThat prANa.pavanas cit.rasApUrita.ambare |

त्यक्त.देहः परित्यक्त.नीड: खग इव अम्बरे ॥५।५४।७॥

tyakta.deha: parityakta.nIDa: khaga* iva_ambare ||5|54|7||

हृदय.अग्निर् ज्वलज् ज्वालो ददाह निखिलम् वपुः ।

hRdaya.agni:_jvalat_jvAla:_dadAha nikhilam vapu: |

उत्पात.पवन.उद्भूतो दावः शुष्कम् इव द्रुमम् ॥५।५४।८॥

utpAta.pavana.udbhUta:_dAva: zuSkam iva drumam ||5|54|8||

यावत् इत्थम् अवस्था एषा प्रणव.प्रथम.रमे ।

yAvat_ittham avasthA_eSA praNava.prathama.rame |

बभूव न हठाद् एव हठ.योगो हि दु:ख.द: ॥५।५४।९॥

babhUva na haThAt_eva haTha.yoga:_hi du:kha.da: ||5|54|9||

अथ इतर.अंश.अवसरे प्रणवस्य सम.स्थितौ ।

atha_itara.amza.avasare praNavasya sama.sthitau |

निष्कम्प.कुम्भको नाम प्राणानाम् अभवत् क्रमः ॥५।५४।१०॥

niSkampa.kumbhako_nAma prANAnAm abhavat krama: ||5|54|10||

न बहिर् न अन्तरम् न अधो न ऊर्ध्वम् न आशासु तत्र ते।

na bahir_na_antaram na_adha:_na_Urdhvam na_AzAsu tatra te|

संक्षोभम् अगमन् प्राणा आपः संस्तम्भिता इव ॥५।५४।११॥

saMkSobham agaman prANA* Apa: saMstambhitA* iva ||5|54|11||

दग्ध.देह.पुरो बहिः शशाम अशनि.वत् क्षणात् ।

dagdha.deha.pura:_bahi: zazAma_azani.vat kSaNAt |

अदृश्यत सितम् भस्म शारिरम् हिम.पाण्डुरम् ॥५।५४।१२॥

adRzyata sitam bhasma zAriram hima.pANDuram ||5|54|12||

यत्र कर्पूर.शय्यायाम् सुप्तानि इव सुख.उचितम् ।

yatra karpUra.zayyAyAm suptAni_iva sukha.ucitam |

शरीर.अस्थीनि लक्ष्यन्ते निष्पन्दानि सितानि च ॥५।५४।१३॥

zarIra.asthIni lakSyante ni.spandAni sitAni ca ||5|54|13||

तद् भस्म पवन.आनीतम् स.अस्थि वायुर् अयोजयत् ।

tat_bhasma pavana.AnItam sa.asthi vAyu:_ayojayat |

स्व.देहे भृशम् उत्सन्ने त्रि.नेत्र.व्रतवान् इव ॥५।५४।१४॥

sva.dehe bhRzam utsanne tri.netra.vratavAn iva ||5|54|14||

तच् चण्ड.पवन.उद्भूतम् आवृत्त्य गगनम् क्षणात् ।

tat_caNDa.pavana.udbhUtam AvRttya gaganam kSaNAt |

शरदि इव अभ्र.मिहिका क्व अपि भस्म.अस्थिमद् ययौ ॥५।५४।१५॥

zaradi_iva_abhra.mihikA kva_api bhasma.asthimat_yayau ||5|54|15||

यावद् इत्थम् अवस्था एषा प्रणवस्य अपरे क्रमे ।

yAvat_ittham avasthA_eSA praNavasya_apare krame |

बभूव न हठाद् एव हठ.योगो हि दुःखदः ॥५।५४।१६॥

babhUva na haThAt_eva haTha.yogo_hi du:kha.da: ||5|54|16||

तस् तृतीय.अवसरे प्रणवस्य उपशान्ति.दे ।

tata:_tRtIya.avasare praNavasya_upazAnti.de |

पूरणात् पूरको नाम प्राणानाम् अभवत् क्रमः ॥५।५४।१७॥

pUraNAt pUraka:_nAma prANAnAm abhavat krama: ||5|54|17||

अस्मिन्.न् अवसरे प्राणाश् चेतना अमृत.मध्यगाः ।

asmin_avasare prANA:_cetanA_amRta.madhyagA: |

व्योम्नि शीतलताम् ईयुर् हिम.संस्पर्श.सुन्दरीम् ॥५।५४।१८॥

vyomni zItalatAm Iyu:_hima.saMsparza.sundarIm ||5|54|18||

क्रमाद् गगन.मध्य.स्थाश् चन्द्र.मण्डलताम् ययुः ।

kramAt_gagana.madhya.sthA:_candra.maNDalatAm yayu: |

धूमा गगन.कोश.स्थाः शीतल.अम्बुदताम् इव ॥५।५४।१९॥

dhUmA* gagana.koza.sthA: zItala.ambudatAm iva ||5|54|19||

कला.कलाप.संपूर्णे ते तस्मिन् चन्द्र.मण्डले ।

kalA.kalApa.sampUrNe te tasmin candra.maNDale |

पुण्य.राशाव् इव पूर्णे रसायन.महार्णवे ॥५।५४।२०॥

puNya.rAzau_iva ApUrNe rasAyana.mahArNave ||5|54|20||

रसायन.मया धाराः सम्पन्नाः प्राण.वायवः ।

rasAyana.mayA* dhArA: sampannA: prANa.vAyava: |

मणि.यष्टि.सम.आकारा जालेष्व् इन्दोर् इव अम्शवः ॥५।५४।२१॥

maNi.yaSTi.sama.AkArA* jAleSu_indo:_iva_amzava: ||5|54|21||

सा पपात अम्बराद् वारा शेषे शरीर.भस्मनि ।

sA papAta_ambarAt_vArA zeSe zarIra.bhasmani |

रसायनी हर.शिरःपतिता इव सुर.अपगा ॥५।५४।२२॥

rasAyanI hara.zira:=patitA_iva sura.apagA ||5|54|22||

उदभूद् इन्दु.बिम्ब.आभम् चतुर्.बाहु.वपुस्तया ।

udabhUt_indu.bimba.ABham catu:bAhu.vapustayA |

प्रस्फुरन् मन्दराद् अब्धेः पारिजात इव द्रुमः ॥५।५४।२३॥

prasphuran mandarAt_abdhe: pArijAta* iva druma: ||5|54|23||

उद्दालक.शरीरम् तद् नारायणतया उदितम् ।

uddAlaka.zarIram tat_nArAyaNatayA_uditam |

प्रफुल्ल.नेत्र.वक्र.अब्जम् आबभौ दीप्ति.सुन्दरम् ॥५।५४।२४॥

praphulla.netra.vakra.abjam Ababhau dIpti.sundaram ||5|54|24||

रसायन.मयाः प्राणास् तच् छरीरम् अपूरयन् ।

rasAyana.mayA: prANA:_tat_zarIram apUrayan |

सलिल.ओघा इव सरो वृक्षम् मधु.रसा इव ॥५।५४।२५॥

salila.oghA* iva sara:_vRkSam madhu.rasA* iva ||5|54|25||

अन्तःकुण्डलिणीम् प्राणाः पूरयाम्.आसुर् दृताः ।

anta:kuNDaliNIm prANA: pUrayAm.Asu:_AdRtA: |

चक्र.अनुवर्त.प्रसृताम् पयाम्सि इव सरिद्.वराम् ॥५।५४।२६॥

cakra.anuvarta.prasRtAm payAmsi_iva sarit.varAm ||5|54|26||

प्रकृत.स्थम् बभूव अस्य तच् छरीरम् द्वि.जन्मनः ।

prakRta.stham babhUva_asya tat_zarIram dvi.janmana: |

प्रावृट्.शरीर.विगमे धौतम् तलम् इव अवनेः ॥५।५४।२७॥

prAvRT.zarIra.vigame dhautam talam iva_avane: ||5|54|27||

अथ पद्म.आसन.गतः कृत्वा देहे स्थितिम् दृढम् ।

atha padma.Asana.gata: kRtvA dehe sthitim dRDham |

आलान इव मातङ्गम् निबद्ध्य इन्द्रिय.पञ्चकम् ॥५।५४।२८॥

AlAna* iva mAtaGgam nibaddhya_indriya.paJcakam ||5|54|28||

निर्विकल्प.समाध्य्.अर्थम् व्यवसायम् उपाददे ।

nirvikalpa.samAdhi.artham vyavasAyam upAdade |

स्वभावम् स्वच्छताम् नेतुम् शरत्.काल इव अमलम् ॥५।५४।२९॥

svabhAvam svacchatAm netum zarat.kAla_iva_amalam ||5|54|29||

प्रशान्त.वात.हरिणम् आशा.आदि.गण=गामिनम् ।

prazAnta.vAta.hariNam AzA.Adi.gaNa=gAminam |

चिन्तया हृदयम् निन्ये दूराद् रज्ज्वा इव कीलकम् ॥५।५४।३०॥

cintayA hRdayam ninye dUrAt_rajjvA_iva kIlakam ||5|54|30||

धावमानम् अधो मत्तम् चित्तम् विमलम् आकुलम् ।

dhAvamAnam adha:_mattam cittam vimalam Akulam |

बलात् संरोधयाम्.आस सेतुर् जलम् इव द्रुतम् ॥५।५४।३१॥

balAt saMrodhayAm.Asa setur_jalam iva drutam ||5|54|31||

नि.मिमील दृशाव् अर्धम् परिपक्ष्मल.पक्ष्मके ।

ni.mimIla dRzau_ardham paripakSmala.pakSmake |

निस्पन्द.तारा.मधुरे संध्या.काल इव अम्बुजे ॥५।५४।३२॥

nispanda.tArA.madhure saMdhyA.kAla iva_ambuje ||5|54|32||

सौम्यताम् अनयन् मौनी प्राण.अपान.जवम् मुखे ।

saumyatAm anayan maunI prANa.apAna.javam mukhe |

श्वसनम् श्रेयसे देशे प्रशस्तः समयो यथा ॥५।५४।३३॥

zvasanam zreyase deze prazasta: samaya:_yathA ||5|54|33||

तिलेभ्य इव तैलानि पृथक्.चक्रे प्रयत्नतः ।

tilebhya* iva tailAni pRthak.cakre prayatna.ta: |

इन्द्रियाणि.इन्द्रिय.अर्थेभ्यः कूर्मो ऽङ्गनि इव गोपयन् ॥५।५४।३४॥

indriyANi.indriya.arthebhya: kUrma:_aGgani_iva gopayan ||5|54|34||

बाह्य.स्पर्शान् अशेषेण जहौ दूरे स धीर.धीः ।

bAhya.sparzAn azeSeNa jahau dUre sa* dhIra.dhI: |

सहसा कुण्डक.छन्नो मणिर् दूर.त्विषो यथा ॥५।५४।३५॥

sahasA kuNDaka.channa:_maNi:_dUra.tviSa:_yathA ||5|54|35||

विलीनान् न्तरान् चक्रे स्पर्शान् उज्झित.दर्शनम् ।

vilInAn_AntarAn cakre sparzAn ujjhita.darzanam |

रसान् विटप.कोशस्थान् मार्गशीर्ष इव द्रुमः ॥५।५४।३६॥

rasAn viTapa.kozasthAn mArgazIrSa* iva druma: ||5|54|36||

रुरोध गुद.संकोचान् नव.द्वार.अनिलान् अथ ।

rurodha guda.saMkocAn nava.dvAra.anilAn atha |

मुख.संस्थगितः कुम्भो रन्ध्र.कोशान् इव इतरान् ॥५।५४।३७॥

mukha.saMsthagita: kumbha:_randhra.kozAn iva_itarAn ||5|54|37||

स्व.आत्म.रत्न.प्रकाश.आढ्याम् स्पष्टाम् कुसुम.लाञ्छिताम् ।

sva.Atma.ratna.prakAza.ADhyAm spaSTAm kusuma.lAJchitAm |

दधार कम्धराम् धीरो मेरुः शृङ्ग.शिखाम् इव ॥५।५४।३८॥

dadhAra kamdharAm dhIro_meru: zRGga.zikhAm iva ||5|54|38||

बभार हृदय.आकाशे मनः संयमम् आगतम् ।

babhAra hRdaya.AkAze mana: saMyamam Agatam |

विन्ध्य.खात इव उन्मत्तम् गजम् युक्ति=वशी.कृतम् ॥५।५४।३९॥

vindhya.khAta_iva_unmattam gajam yukti=vazI.kRtam ||5|54|39||

शरन्.नभो.वद् साद्य निर्मलाम् अति.सौम्यताम् ।

zarat.nabha:vat_AsAdya nirmalAm ati.saumyatAm |

जहार परिपूर्ण.अब्धेर् निर्वातस्य अचलाम् श्रियम् ॥५।५४।४०॥

jahAra paripUrNa.abdhe:_nirvAtasya_acalAm zriyam ||5|54|40||

दुधाव अति=विकल्प.ओघान् प्रतिभासम् उपेयुषः ।

dudhAva_ati=vikalpa.oghAn pratibhAsam upeyuSa: |

पुरः परिस्फुरद् रूपान् मशकान् इव मारुतः ॥५।५४।४१॥

pura: parisphurat_rUpAn mazakAn iva mAruta: ||5|54|41||

आगच्छतो यथाकामम् प्रतिभासान् पुनः पुनः ।

Agacchata:_yathAkAmam pratibhAsAn puna: puna: |

अच्छिनन् मनसा शूरः खड्गेन इव रणे रिपून् ॥५।५४।४२॥

acchinan_manasA zUra: khaDgena_iva raNe ripUn ||5|54|42||

विकल्प.ओघे परालूने सो ऽपश्यद्.द् हृदय.अम्बरे ।

vikalpa.oghe parAlUne sa:_apazyat_hRdaya.ambare |

तमच्.छन्न.विवेक.अर्कम् लोल.कज्जल.मेचकम् ॥५।५४।४३॥

tamat.channa.viveka.arkam lola.kajjala.mecakam ||5|54|43||

तम् अप्य् उन्मार्जयाम्.आस संयक्.स्वान्त.विवस्वता ।

tam api_unmArjayAm.Asa saMyak.svAnta.vivasvatA |

संयग्.ज्ञान.उदितेन शु पवनेन इव कज्जलम् ॥५।५४।४४॥

saMyak.jJAna.uditena_Azu pavanena_iva kajjalam ||5|54|44||

तमस्य् उपरते कान्तम् तेजःपुञ्जम् ददर्श सः ।

tamasi_uparate kAntam teja:puJjam dadarza sa: |

शावरि तिमिरे शान्ते प्रातःसंध्याम् इव अम्बुजम् ॥५।५४।४५॥

zAvari timire zAnte prAta:saMdhyAm iva_ambujam ||5|54|45||

तल् लुलाव स्थल.अब्जानाम् वनम् बाल इव द्विपः ।

tat_lulAva sthala.abjAnAm vanam bAla* iva dvipa: |

अपिबच् च अपि असृक्.पूरम् वेताल इव वेगताः ॥५।५४।४६॥

apibat_ca_api_asRk.pUram vetAla_iva vegatA: ||5|54|46||

तेजस्य् उपरते तस्य घूर्णमानम् मनो मुनेः ।

tejasi_uparate tasya ghUrNamAnam mana:_mune: |

निशा अब्जवद् अगान् निदाम् लोलम् क्षीबवद् एव वा ॥५।५४।४७॥

nizA_abjavat_agAn_nidAm lolam kSIbavat_eva vA ||5|54|47||

मेघ.मालाम् इव मरुद् व्यालो नील.अब्जिनीम् इव ।

megha.mAlAm iva marut_vyAla:_nIla.abjinIm iva |

यामिनीम् इव तीक्ष्ण.अम्शुस् ताम् अप्य् आशु लुलाव सः ॥५।५४।४८॥

yAminIm iva tIkSNa.amzus_tAm api_Azu lulAva sa: ||5|54|48||

निद्राव् अपगमे तस्य भावयाम्.आस तन्मनः । अप्य् आशु

nidrau_apagame tasya bhAvayAm.Asa tat.mana: |

व्योम.श्यामल.दृक्=जन्तुर् नभसि इव शिखण्डकान् ॥५।५४।४९॥

vyoma.zyAmala.dRk=jantu:_nabhasi_iva zikhaNDakAn ||5|54|49||

पयोद इव तापिच्छम् नीहारम् इव मारुतः ।

payoda* iva tApiccham nIhAram iva mAruta: |

दीपस् तम इव अच्छ.आत्म तद् अप्य् आशु ममार्ज सः ॥५।५४।५०॥

dIpa:_tama* iva_accha.Atma tat_api_Azu mamArja sa: ||5|54|50||

व्योम.संविद्.विनष्टायाम् मूढम् तस्य अभवद् मनः ।

vyoma.saMvit*vinaSTAyAm mUDham tasya_abhavat_mana: |

निद्रायाम् तु विलीनायाम् मैरेय.मदवान् इव ॥५।५४।५१॥

nidrAyAm tu vilInAyAm maireya.madavAn iva ||5|54|51||

मोहम् अप्य् एष मनसस् तम् ममार्ज महाशयः ।

moham api_eSa manasas_tam mamArja mahAzaya: |

यामिनी.जनितम् जाड्यम् भुवनाद् इव भास्करः ॥५।५४।५२॥

yAminI.janitam jADyam bhuvanAt_iva bhAskara: ||5|54|52||

ततस् तेजस्.तमो.निद्रा.मोह.आदि.परिवर्जितम् ।

tatas_teja:tama:nidrA.moha.Adi.parivarjitam |

काम् अपि अवस्थाम् आसाद्य वि.शश्रम मनः क्षणम् ॥५।५४।५३॥

kAm api_avasthAm AsAdya vi.zazrama mana: kSaNam ||5|54|53||

विश्रम्य आशु पपात अङ्ग संविदम् विश्व.रूपिणीम् ।

vizramya_Azu papAta_aGga saMvidam vizva.rUpiNIm |

सेतु.रुद्धम् सरो.वारि प्रतीपम् स्वम् इव स्पदम् ॥५।५४।५४॥

setu.ruddham sara:vAri pratIpam svam iva_Aspadam ||5|54|54||

चिर.अनुसंधान.वशात् स्वदनाच् च स्व.संविदः ।

cira.anusaMdhAna.vazAt svadanAt_ca sva.saMvida: |

ततश् चिन्मयताम् आगाद्.द् हेम नूपुरताम् इव ॥५।५४।५५॥

tato cinmayatAm AgAt_hema nUpuratAm iva ||5|54|55||

चित्तत्वम् अथ संत्यज्य चित्तम् चित्तताम् गतम् ।

cittatvam atha saMtyajya cittam cittatAm gatam |

अन्यद् एव बभूव शु पङ्कः कुम्भ.स्थितो यथा ॥५।५४।५६॥

anyat_eva babhUva_Azu paGka: kumbha.sthita:_yathA ||5|54|56||

चेत्यम् सम्त्यज्य चिच्.छुद्धा चित्.सामान्यम् अथ ययौ ।

cetyam saMtyajya cit.zuddhA cit.sAmAnyam atha_Ayayau |

त्यक्त.वीच्य्.आदि.भेदो अब्धिर् वा: सामान्यम् इव एक.धीः ॥५।५४।५७॥

tyakta.vIci.Adi.bheda:_abdhi:_vA: sAmAnyam iva_eka.dhI: ||5|54|57||

त्यक्त.भूत.ओघ.मननम् ततो विश्वम्.भरम् महत् ।

tyakta.bhUta.ogha.mananam tato_vizvam.bharam mahat |

चिद्.आकाशम् ततः शुद्धम् सस् अभवत् बोधम् आगतः ॥५।५४।५८॥

cid.AkAzam tata: zuddham sas abhavat_bodham Agata: ||5|54|58||

तत्र प्रापद् अथ नन्दम् दृश्य.दर्शन.वर्जितम् ।

tatra prApat_atha_Anandam dRzya.darzana.varjitam |

अनन्तम् उत्तम.आस्वादम् रसायनम् इव अर्णवम् ॥५।५४।५९॥

anantam uttama.ASvAdam rasAyanam iva_arNavam ||5|54|59||

शरीरात् समवेतो असौ काम्.अप्य् अवनिम् आगतः ।

zarIrAt samaveta:_asau kAm.api_avanim Agata: |

सत्तासामान्य.रूपात्मा बभूव नन्द.सागरः ॥५।५४।६०॥

sattAsAmAnya.rUpAtmA babhUva_Ananda.sAgara: ||5|54|60||

द्विज.चेतन.हम्सो असाव् नन्द.सरसि स्थितः ।

dvija.cetana.hamsas asau_Ananda.sarasi sthita: |

अतिष्ठच् छरद् अच्छे खे कलापूर्णा इव उडुपः ॥५।५४।६१॥

atiSThat_zarad acche khe kalApUrNA* iva_uDupa: ||5|54|61||

बभूव अ.वात.दीप=भो लिपि.कर्म.अर्पित.उपमः ।

babhUva_a.vAta.dIpa=bho lipi.karma.arpita.upama: |

वीत.वीच्य्.अम्बुधि.प्रख्यो वृष्ट.मूक.अम्बुद.स्थितिः ॥५।५४।६२॥

vIta.vIci.ambudhi.prakhyo_vRSTa.mUka.ambuda.sthiti: ||5|54|62||

अथ एतस्मिन् महालोके तिष्ठन् उद्दालकश् चिरम् ।

atha_etasmin mahAloke tiSThan_uddAlaka:_ciram |

अपश्यद् व्योमगान् सिद्धान् अमरान् अपि भूरिशः ॥५।५४।६३॥

apazyat_vyomagAn siddhAn amarAn api bhUriza: ||5|54|63||

आगतानि विचित्राणि सिद्धि.जालानि च अभितः ।

AgatAni vicitrANi siddhi.jAlAni ca_abhita: |

शक्र.अर्क.पद=दातॄणि तीरन्ध्रान्य् अप्सरो.गणैः ॥५।५४।६४॥

zakra.arka.pada=dAtRRNi tIrandhrAni_apsara:gaNai: ||5|54|64||

तानि न दरयाम्.चक्रे सिद्धि.वृन्दानि स द्विजः ।

tAni na_AdarayAm.cakre siddhi.vRndAni sa* dvija: |

गम्भीर.मतिर् अ.क्षुब्धो विलासान् इव शैशवान् ॥५।५४।६५॥

gambhIra.mati:_a.kSubdha:_vilAsAn iva zaizavAn ||5|54|65||

सिद्धि.सार्थम् अनादृत्य तस्मिन् आनन्द.मन्दिरे ।

siddhi.sa.artham anAdRtya tasmin Ananda.mandire |

अतिष्ठद् अथ षण्.मासान् दिक्.तटे ऽर्क इव उत्तरे ॥५।५४।६६॥

atiSThat_atha SaN.mAsAn dik.taTe_arka* iva_uttare ||5|54|66||

जीवन्मुक्त.पदम् तत्.तद् यावत् सम्प्राप्तवान् द्विजः ।

jIvanmukta.padam tat.tad yAvat samprAptavAn dvija: |

तत्र सिद्धा: सुराः साध्याः स्थिता ब्रह्म.हर.आदयः ॥५।५४।६७॥

tatra siddhA: surA: sAdhyA: sthitA brahma.hara.Adaya: ||5|54|67||

आनन्दे परिणामित्वाद् अन्.आनन्द.पदम् गतः ।

Anande pariNAmitvAt_an.Ananda.padam gata: |

न नन्दे न निर्.आनन्दे ततस् तत् संविदाबभौ ॥५।५४।६८॥

na_Anande na nir.Anande tatas_tat saMvidAbabhau ||5|54|68||

क्षणम् वर्ष.सहस्रम् वा तत्र लब्ध्वा स्थितिम् मनः ।

kSaNam varSa.sahasram vA tatra labdhvA sthitim mana: |

रतिम् एति न भोग.ओघे दृष्ट.स्वर्ग इव अवनौ ॥५।५४।६९॥

ratim eti na bhoga.oghe dRSTa.svarga* iva_avanau ||5|54|69||

तत्.पदम् सा गतिः शान्ता तच्.छ्रेयः शाश्वतम् शिवम् ।

tat.padam sA gati: zAntA tat.zreya: zAzvatam zivam |

तत्र विश्रान्तिम् आप्तस्य भूयो नो बाधते भ्रमः ॥५।५४।७०॥

tatra vizrAntim Aptasya bhUyas no* bAdhate bhrama: ||5|54|70||

तत्.पदम् साधवः प्राप्य दृश्य.दृष्टिम् इमाम् पुनः ।

tat.padam sAdhava: prApya dRzya.dRSTim imAm puna: |

न यान्ति खदिर.उद्यानम् लब्ध.चैत्र.रथा इव ॥५।५४।७१॥

na_AyAnti khadira.udyAnam labdha.caitra.rathA_iva ||5|54|71||

ताम् महानन्द.पदवीम् चित्ताद् साद्य देहिनः ।

tAm mahAnanda.padavIm cittAt_AsAdya dehina: |

दृश्यम् न बहु मन्यन्ते राजानो दीनताम् इव ॥५।५४।७२॥

dRzyam na bahu manyante rAjAna:_dInatAm iva ||5|54|72||

चेतस् तत्.पद=विश्रान्तम् बुद्धम् दृश्य.दशाम् प्रति ।

cetas_tat.pada=vizrAntam buddham dRzya.dazAm prati |

कद्.अर्थाद् बोधम् आयाति न यात्य्.एव अथवा अनघ ॥५।५४।७३॥

kad.arthAt_bodham AyAti na_AyAti_eva_athavA_anagha ||5|54|73||

उद्दालको ऽत्र षण्.मासान् दुर.उत्सारित.सिद्ध.भूः ।

uddAlaka:_atra SaN.mAsAn dura.utsArita.siddha.bhU: |

उषित्वा उन्मिषितो ऽम्भोद.कोशाद् अर्को मधौ इव ॥५।५४।७४॥

uSitvA_unmiSita:_ambhoda.kozAt_arka:_madhau_iva ||5|54|74||

ददर्श सम्प्रबुद्ध.आत्मा पुनः परम.तेजसः ।

dadarza samprabuddha.AtmA puna: parama.tejasa: |

प्राण.अमल्Aलसा: स्निग्धाश् चन्द्र.बिम्ब=वपुर्.धराः ॥५।५४।७५॥

prANAmalAlasA: snigdhA:_candra.bimba=vapur.dharA: ||5|54|75||

रमणीर् गौर.मन्दर.रेणु.भ्रमर.चामराः ।

ramaNI:_gaura.mandara.reNu.bhramara.cAmarA: |

स्फुरत् पताका.पटला द्यु.विमान.परम्पराः ॥५।५४।७६॥

sphurat patAkA.paTalA* dyu.vimAna.paramparA: ||5|54|76||

अस्मद्.आदीन् मुनीन् दर्भ.पवित्र.अङ्क.कराम्बुजान् ।

asmat.AdIn munIn darbha.pavitra.aGka.kara.ambujAn |

विद्याधरीभिर् वलितान् विद्याधर.पतीनपि ॥५।५४।७७॥

vidyAdharIbhi:_valitAn vidyAdhara.patIn api ||5|54|77||

ते तम् ऊचुर् महात्मानम् उद्दालक.मुनिम् तथा ।

te tam Ucu:_mahAtmAnam uddAlaka.munim tathA |

प्रसादेन प्रणामान् नो भगवन्.न् अवलोकय ॥५।५४।७८॥

prasAdena praNAmAn no* bhagavan_avalokaya ||5|54|78||

आरुह्य इदम् विमानम् त्वम् एहि त्रैविष्टपम् पुरम् ।

Aruhya_idam vimAnam tvam ehi traiviSTapam puram |

स्वर्ग एव हि सीमन्तो जगत्.सम्भोग.सम्पदाम् ॥५।५४।७९॥

svarga* eva hi sImanta:_jagat.sambhoga.sampadAm ||5|54|79||

आ=कल्पम् उचितान् भुङ्क्ष्व भोगान् अभिमतान् विभो ।

A=kalpam ucitAn bhuGkSva bhogAn abhimatAn vibho |

स्वर्ग.आदि.फल.भोग.अर्थम् एव अशेष.तपः क्रियाः ॥५।५४।८०॥

svarga.Adi.phala.bhoga.artham eva_azeSa.tapa:kriyA: ||5|54|80||

हार.चामर.धारिण्यो विद्याधार.वर.अङ्गणा: ।

hAra.cAmara.dhAriNya:_vidyAdhAra.vara.aGgaNA: |

पश्येमास् त्वाम् उपासीना: करिण्यः करिणम् यथा ॥५।५४।८१॥

pazyemA:_tvAm upAsInA: kariNya: kariNam yathA ||5|54|81||

कामो धर्म.अर्थयोः सारः काम.साराः सु.योषितः ।

kAma:_dharma.arthayo: sAra: kAma.sArA: su.yoSita: |

वसन्त इव मञ्जर्यः स्वर्ग एव भवन्ति ताः ॥५।५४।८२॥

vasanta* iva maJjarya: svarga* eva bhavanti tA: ||5|54|82||

एवम् कथयतः सर्वान् तिथीन् इत्य् असौ मुनिः ।

evam kathayata: sarvAn tithIn iti_asau muni: |

परिपूज्य यथा.न्यायम् अतिष्ठद् गत.सम्भ्रमम् ॥५।५४।८३॥

paripUjya yathA.nyAyam atiSThat_gata.sambhramam ||5|54|83||

न अभ्यनन्दन् न तत्याज ताम् विभूतिम् स धीर.धीः ।

na_abhyanandan_na tatyAja tAm vibhUtim sa* dhIra.dhI: |

भो सिद्धा व्रजत इत्य् उक्त्वा स्व.व्यापार.परो ऽभवत् ॥५।५४।८४॥

bho siddhA vrajata iti_uktvA sva.vyApAra.para:_abhavat ||5|54|84||

अथ स्व.धर्म.निरतम् भोगेष्व् अरतिम् आगतम् ।

atha sva.dharma.niratam bhogeSu_aratim Agatam |

तम् उपास्य ययुः सिद्धा दिनैः कतिपयैः स्वयम् ॥५।५४।८५॥

tam upAsya yayu: siddhA* dinai: katipayai: svayam ||5|54|85||

जीवन्.मुक्तः स च मुनिर् विजहार यथासुखम् ।

jIvan.mukta: sa* ca muni:_vi.jahAra yathAsukham |

यावद्.इच्छम् वनान्तेषु मुनिनाम् आश्रमेषु च ॥५।५४।८६॥

yAvat.iccham vanAnteSu muninAm AzrameSu ca ||5|54|86||

मेरु.मन्दर.कैलास.हिमवद्.विन्ध्य.सानुषु ।

meru.mandara.kailAsa.himavat*vindhya.sAnuSu |

द्वीप.उपवन.दिक्.कुञ्ज.जङ्गल.अरण्य.भूमिषु ॥५।५४।८७॥

dvIpa.upavana.dik.kuJja.jaGgala.araNya.bhUmiSu ||5|54|87||

ततःप्रभृति सम्प्राप्त.पदम् उद्दालको द्विजः ।

tata:prabhRti samprApta.padam uddAlaka:_dvija: |

गुहासु गिरि.कुक्षीणाम् अवसद् ध्यान.लीलया ॥५।५४।८८॥

guhAsu giri.kukSINAm avasat_dhyAna.lIlayA ||5|54|88||

कदा.चिद् अह्ना मासेन कदा.चिद् वत्सरेण च ।

kadA.cit_ahnA mAsena kadA.cit_vatsareNa ca |

कदा.चिद् वत्सर.ओघेन ध्यान.असक्तो व्यबुध्यत ॥५।५४।८९॥

kadA.cit_vatsara.oghena dhyAna.asakta:_vyabudhyata ||5|54|89||

उद्दालकस् तदा रभ्य व्यवहार.परो ऽपि सन् ।

uddAlaka:_tadA_Arabhya vyavahAra.para:_api san |

सु.समाहित एव असौ चित्तत्व.एकत्वम् आगतः ॥५।५४।९०॥

su.samAhita* eva_asau cittatva.ekatvam Agata: ||5|54|90||

चित्तत्व.एक.घन.अभ्यासान् महाचित्त्वम् उपेत्य सः ।

cittatva.eka.ghana.abhyAsAn mahAcittvam upetya sa: |

बभूव सर्वत्र समस् तेजः सौरम् इव अवनौ ॥५।५४।९१॥

babhUva sarvatra sama:_teja: sauram iva_avanau ||5|54|91||

चित्.सामान्य.चिर.अभ्यासात् सत्ता सामान्यम् एत्य सः ।

cit.sAmAnya.cira.abhyAsAt sattA sAmAnyam etya sa: |

दृश्ये ऽस्मिंश् चित्र.रविवन् न अस्तमायान् न च उदितम् ॥५।५४।९२॥

dRzye_asmin_citra.ravi.vat_na_astamAyAt_na ca_uditam ||5|54|92||

शम.परपद.लाभ.प्राप्ति.सम्शान्त.चेता

zama.parapada.lAbha.prApti.samzAnta.cetA

गलित.जनन.पाशः क्षीण.संदेह.दोहलः ।

galita.janana.pAza: kSINa.saMdeha.dohala: |

शरदि खम् इव शान्तम् व्याततम् च अर्जितम् च

zaradi kham iva zAntam vyAtatam ca_arjitam ca

स्फुटम् अमलम् अ.चेतस् तद् वपुः सम्बभार ॥५।५४।९३॥

sphuTam amalam a.cetas_tad_vapu: sambabhAra ||5|54|93||

||

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

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Sat, Apr 29, 2017 at 10:25 PM jivadas <das....@gmail.com> wrote:

>
>
> fm5054 2.ap27..29 uddAlaka's REPOSE .z93
>
> work in progress .v17
>
> work in progress .v15,16
>
> latest update:
>
>
> https://www.dropbox.com/s/mwljahfsgt8q3gl/fm5054%202.ap27..29%20uddAlaka%27s%20REPOSE%20.z93.docx?dl=0
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
>
> *uddAlaka**'s REPOSE*
>
>
>
>
>
> *vasiShTha said—*

>
>
>
> इति निर्णीय ततया धिया धवलया मुनि: ।
>
> iti nirNIya tatayA dhiyA dhavalayA muni: |
>
> बद्ध-पद्मासनस् तस्थाvaर्ध-उन्मीलित=लोचन: ॥५।५४।१॥
>

> baddha-padmAsana*s *tasthau_ ardha-unmIlita=locana: ||5|54|01||
>
> .
>
> iti nirNIya tatayA dhiyA dhavalayA *x *
>
> muni: baddha-padmAsana: tasthau – *the muni **sat in the bound Lotus
> Posture = *
>
> ardha-unmIlita=locana: - *with eyes half-shut. *

>
> ~vlm.1 Vasishtha continued:--Thinking himself to be raised to this state

> of hi*s *transcendency, the saint sat in his posture of padmAsana with
> his half shut eye-lids, and began to meditate in hi*s *translucent mind.

>
> ~m.1. Having decided thus with a pure and clean mind, the muni sat in a
> lotus posture with half closed eyes.
>
> ~sv.1-2 VASISThA continued: The sage Uddalaka then sat down in the lotus
> posture, with his eyes half-closed, in meditation.
>
> ~AB. dhavalayA vizuddhayA tatayA akSudrayA … ||
>
>
>
> ओम्.इति एतत् परम् ब्रह्म निर्णीय स मुनिस् तदा ।
>
> ॐकाroच्चारित: येन तेnAप्तम् परमम् पदम् ॥२॥
>

> om.iti etat param brahma nirNIya sa muni*s *tadA |

>
> OMkAra-uccArita: yena tena aptam paramam padam ||02||
>
> .
>
> om.iti
>

> etat param brahma nirNIya *convinced this is the perfect Brahman
> Immensity *
>
> sa muni*s *tadA *the Silent Muni then *
>
> OMkAra-uccArita: yena *the o**ॐ**m**-form having been uttered by him *
>
> tena aptam paramam padam *by him was got the most perfect state. *-2-

>
> ~vlm.2. He then thought that the syllable OM, is the true emblem of

> Brahma; and he rise*s *to the highest state, who utter*s *this

> monosyllabic word.
>
> ~m.2. Om is the transcendent Supreme by uttering it I shall attain the
> Supreme State' thus decided the 'muni'
>
> #nI -> #nirNI nir>nI #nirNayati, #nirNayate to lead or take away , carry

> off av.kauz.; •• to find out, ascertain, decide , fix on, r.Hit. &c. *#**nirNIya
> *being convinced/confident* - **o*ॐ*m* iti etat param brahma nirNIya sa
> muni*s *tadA || y5054.002 (uddAlaka's Repose). • having figured-on this,
> •• -> *#vinirnI* vi-nir>nI to figure-out, to decide clearly, bh.pur.; •
> #vinirnIta *-adj.-* determined clearly, ascertained, certain W. •
> #vinirNIya kleda-AlokAd vinirNIya, y3058.006. -> #*nirnayam* "without

> (further) leading": the conclusion of a logical syllogism; the assured

> outcome of a purposed process: yad artham Agata*s *asmi iha tasya

> AkarNaya nirNayam | y7180.007.
>
>
>
> omx
>
> ॐकारmaकरोत् तार-स्वरम् ऊर्ध्व-गत=ध्वनिम् ।
>
> ॐकारmaकरोत् तार-स्वरम् ऊर्ध्व-गत=ध्वनिम् ॥३॥
>
> OMkAram akarot tAra-svaram Urdhva-gata=dhvanim |
>
> OMkAram akarot tAra-svaram Urdhva-gata=dhvanim ||03||
>
> .
>
> #tAra = high (note)
>
> ~vlm.3. Then he uttered the word with an elevated voice and high note,
> which rang with a resonance like the ringing of a bell.
>
> ~m.3. He started uttering the word with the sound directed upward like a
> long beaten, straightened tail-like streak. The sound was like that given
> out by a huge bell.
>

> ~sv.3 He uttered the holy word Om which bestow*s *the highest state.

>
> OMkAramakarottArasvaramUrdhvagatadhvanim |
> samyagAhatalAGgUlaM ghaNTAkuNDamivAravam || 3
> ~VA he uttered in high pitch the sound of OM-kara, resonating liek
> the sound of a bell
> AS: Second line: Similar to the sound of a bell which is well hit by its
> striker (lit. tail lAGgUla)
>
> #uttAraNa उत्तारण -adj.- Transporting or bringing over, conveying;
> rescuing, delivering. -णः N. of viSNu. -णम् 1 The act of landing,
> delivering or rescuing. -2 Transportation, conveying across.
>

> *#ghaNTa* *-m.-* (for #hantra?) N. of #ziva, MBh. xii , 10377 and 10419
> Hariv. 14884 (cf. #ghaTin); a spicy stew. • *#ghantA* *–f.-* a bell,

> mbh.R.&c.; a plate of metal struck as a clock W. (cf. #ghaTI).
>
>
>
> "ॐ"उच्चारयतस्तस्य संवित्तत्त्वे तduन्मुखे ।
>
> यावd ॐकारमूर्धस्थे वितते विमlAत्मनि ॥४॥
>

> "OM"-uccAraya.ta*s *tasya saMvit-tattve tat-unmukhe |

>
> yAvat OM.kAra-mUrdha.sthe vitate vimala-Atmani ||04||
>
> .
>
> "OM"-uccAraya.tas tasya
>

> *from his utterance of o**ॐ**m*
>
> saMvit-tattve tat-unmukhe
>
> *x + *
>
> yAvat OM.kAra-mUrdha.sthe
>
> *x *
>
> vitate vimala-Atmani
>
> *x*
>
> *. *

>
> #mUrdha
>
> #vitata
>
> ~vlm.4. The utterance of his Onkára, shook the seat of his intellect in
> the cranium; and reached to the seat of the pure soul, in the topmost part
> of his head.
>
> ~m.4, He continued uttering Om till he felt that that sound is directed

> toward*s *that pure transcendent consciousness

>
> ~sv. He intoned Om in such a way that its vibrations filled his whole
> being right up to the crown of his head.
>
> ~VA he directed the sound OM to the truth till OMkara reached his
> head (?) in pure Self.

> AS: Here, AB commentary is worth following. It say*s *that the verse

> describes how long his recitation went on.
> He continued his recitation, until (the sound) until his conscience
> (saMvit-tattva) turned up (udanmukha)
> (experienced) the clear expansive self on top of the omkara .
> The idea is the he felt the full impact of the mantra in his head, and it
> reached into his soul.
> Ø
>
> सार्धं त्र्यंशात्ममात्रस्य प्रथमेंऽशे स्फुटारवे ।
>
> sArdham try.aMza-Atma-mAtrasya prathame aMze sphuTa-Arave |
>
> प्रणवस्य समाक्षुब्धप्राणारणितदेहके ॥५॥
>
> praNavasya sama-AkSubdha-prANAraNita-dehake ||05||
>
> .
>
> sArdham
>

> *with-a.half*
>
> try.aMza-Atma-mAtrasya
>
> *of its measure three.parts *
>
> prathame aMze
>
> *in the first part*
>
> sphuTa-Arave
>
> *in appearing-to-be sound *
>
> praNavasya
>
> *of the* praNava
>
> sama-AkSubdha-prANa-araNita-dehake
>
> *i *sama-AkSubdha-prANa-araNita-*embodiment*
>
> *. *
>
> samAkSubdha
>
> prANAraNita *prANa-araNita *firesticked /a.raNita unsounded
>
> jd#tt.#R -> #raN. -> #*araNi **-f.-* "being fitted into" or "turning

> round", the piece of wood (taken from the Ficus Religiosa or Premna

> Spinosa) used for kindling fire by attrition RV. &c. • *firesticks*

> (generally distinction is made between the lower one and the upper one , #

> *adharA*raNi and #*uttarA*raNi. •• In the R-> family, like #*araNya. Note
> the consonance with #aruNa. *

>
> ~AB. ... samyag AkSubha ....
>

> #*raNita -* mfn. sounded , sounding , ringing &c. Ka1v. ; n. any ringing

> or rattling sound ib. Ra1jat. BhP. ; humming (of bees) Gi1t.
>

> zgl.#tt.yoga #*praNava* yoga the controller of life force (prANa, vital

> breath) is the sound Om (sometimes spelled Aum) , with its own samskRta
> letter oॐm the most sacred word in yoga. Meditation on the sound of Om is

> praNava yoga. • the *Method of uddAlaka* the Honey(tongued) is found in

> y5054.
>
> ~vlm.5. The pranava or Onkára, consisting of three and half mAtra.s or

> instants, fill*s *the whole body with the breath of inspiration; by

> having its first part, the letter «a», uttered with an acute accent (
> udAtta).
>
> ~m.5-7 Om consists of three 'matras' (A,U,M) With the lean and distinct
> sound of the first 'matra, the body resonated...
>

> ~sv.5-7 A*s *the first part of his practice, he exhaled his breath

> completely...
>
> ~VA with the first sound of three-sound om, pronounced clearly,
> prana vibrated in his body (and left leaving the body empty in the
> next shloka)
> sArdhatryaMzAtmamAtrasya prathameM’ze sphuTArave |
>
> praNavasya samAkSubdhaprANAraNitadehake || 5
>
> ~VA with the first sound of three-sound om, pronounced clearly,
>
> prana vibrated in his body (and left leaving the body empty in the
>
> next shloka)
>
> AS: Yes.
> Ø
>
> रेचकाख्यो अखिलं कायं प्राननिष्क्रमणक्रम: । रिक्तीचकार पीताम्बुरगस्त्य इव
> सागरम् ॥६॥
>

> recaka-Akhya*s *akhilam kAyam prAna-niSkramaNa-krama: | riktI-cakAra

> pIta-ambur agastya_ iva sAgaram ||06||
>
> .
>

> recaka-Akhyo akhilam kAyam prAna-niSkramaNa-krama: *x *
>
> riktI-cakAra pIta-ambur agastya: iva sAgaram *x. *

>
> niSkramaNa
>
> ~vlm.8. He let out the rechaka or the exhaling breath, whereby the

> internal air was extracted from the whole body; and it became as empty*
> as *the sea, after it was sucked up by Agastya.

>
> ~m.5-7 Om consists of three 'matras' (A,U,M) With the lean and distinct
> sound of the first 'matra, the body resonated. The body became a vacuum
> with all the vital air thrown out with this 'Kriya' called 'Rechaka'. It
> was like Agastya sucking into him a whole occan of water. The vital air
> that lfeft the body stayed in the space filled with Consciousness-essence.
> It was like an eagle staying in the sky leaving its place of rest.
>

> ~sv.5-7 A*s *the first part of his practice, he exhaled his breath

> completely. It was as if his life-force had abandoned the body and was
> roaming in the space (dimension) of pure consciousness.
>
> Ø
>
> अतिष्ठत्प्राणपवनो चिद्रसापूरिताम्बरे । त्यक्तदेह: परित्यक्तनीड: खग
> इवाम्बरे ॥७॥
>

> atiSThat prANa-pavana*s *cit.rasa-ApUrita-ambare | tyakta-deha:

> parityakta-nIDa: khage_ iva_ ambare ||07||
>
> .
>
> atiSThat prANa-pavana:
>

> *x *
>
> cid.rasa-ApUrita ambare
>
> *x *
>
> tyakta-deha:
>
> *left Body *
>
> parityakta-nIDa: khaga: iva ambare
>
> *like a bird that leaves its nest in the sky*
>
> *. *

>
> ~vlm.7. His vital breath was filled with the sap of the intellect, and
> rested in the outer air by leaving his body; as when a bird leaves its snug

> nest; and then mount*s *to and floats in the open air.

>
> ~m.5-7 … The vital air that lfeft the body stayed in the space filled with
> Consciousness-essence. It was like an eagle staying in the sky leaving its
> place of rest.
>

> ~sv.5-7 A*s *the first part of his practice, he exhaled his breath

> completely. It was as if his life-force had abandoned the body and was
> roaming in the space (dimension) of pure consciousness.
>

> #pU to purify, winnow -> #pava purification -> *#**pavana* m. "purifier",

> wind or the god of wind, breeze, air; the vital air (#prANapavana,
> y5054.007); the regent of the #nakSatra #svAti and the NW region; a

> householder's sacred fire. • *#pavanI* *–f.-* a broom; • *#pavana-: -*
> purification, winnowing of corn; a potter's kiln; • *#pavana-m* sieve,
> strainer av.
>
> #.t • prANa ->#>an 2 to breathe -> #>prAn pra>an to inbreathe -> *#prANa
> –*the breath of life; *-pl.-* life RV. &c. &c. •• a vital air (only 3 in

> number, viz. #prANa, #apAna, and #vyAna, in aitbr.tup.suSr.; usually 5,

> viz. the preceding with #samAna and , #udAna, mbh. &c. cf. MWB. 242); .## *#prANapavana
> *a vital air, y5054.007. *-pl.-* in chup.2,7,1, the 5 organs of vitality

> or sensation , viz. #prANa, #vAc, #cakSus, #zrotra, #manas, collectively;
> breath (as a sign of strength), energy, mbh.R.&c.; • #yathAprANam; •• a
> breath (as a measure of time , or the time requisite for the pronunciation
> of 10 long syllables = 1/6 vinADikA).
>
> Ø
>
> हृदयाग्निर्ज्वलज्ज्वालो ददाह निखिलं वपु: । उत्पातपवनोद्भूतो दाव: शुष्कमिव
> द्रुमम् ॥८॥
>

> hRdaya-agni*s *jvalat_ jvAla*s *dadAha nikhilam vapu: |
> utpAta-pavana-udbhUta*s *dAva: zuSkam iva drumam ||08||
>
> .
>
> hRdaya-agni: – *the Heart-fire = *
>
> jvalat jvAla: dadAha nikhilam vapu: *x *
>
> utpAta-pavana-udbhUta: dAva: x
>
> zuSkam iva drumam *– as to a dry tree. *

>
> ~vlm.8. The burning fire of his heart, burnt away his whole body; and left
> it as dry as a forest, scorched by the hot wind of a conflagration.
>
> ~m.8-9 Then the brilliant heart -fire within him burnt his body with its
> flames. It was like a tree being burnt by alighting…
>
> ~sv.8 The fire that arose from his heart burnt the whole of his body.
>
> 8 The burning fire of his heart burned away his whole body and left it as
> dry as a forest scorched by the hot wind of a fire.
>
> ~sv.8 The fire that arose from his heart burnt the whole of his body.
>
> Ø
>
> यावदित्थमवस्थैषा प्रणवप्रथमरमे । बभूव न हठादेव हठयोगो हि दु:खद: ॥९॥
>
> yAvat_ ittham avasthA_ eSA praNava-prathama-rame | babhUva na haThAt_ eva
> haTha.yoga:_ hi du:khada: ||09||
>
> .
>
> yAvat_ ittham avasthA eSA
>

> *x *
>
> praNava-prathama-rame
>
> *x + *
>
> babhUva na haThAt eva
>
> *x *
>
> haTha.yoga: hi du:khada:
>
> *for haTha.yoga is troublesome*
>
> *. *

>
> ~vlm.9. As he was in this state at the first step of his practice of Yoga,
> by the praNava or utterance of this syllable om; he did not attend to the
> haTha‑ yoga at all, on account of its arduousness at first.
>
> ~m.8-9 ... This entire thing happened because of the first matra of
> 'pranava' being uttered in the right way. It was not because of Hatha yoga.
> Hathayoga is very dangerous. It causes distress.
>
> ~sv.9 (All this, Uddalaka practised without the violence involved in Hatha
> Yoga: for Hatha Yoga gives rise to pain. )
>

> #haTh . -> *#haTha **-m.-* violence , force (‑*beg.comp.‑* , #hathena एन,

> and #haThAt आत्, "by force, forcibly") r.kathAs. &c. .##said to be from
> #ha sun and #Tha moon in #haThayoga.
>

> #nu to sound -> *#praNu *- P. A1. #praNavati, -te to roar , bellow ,

> sound , reverberate RV. AV. ; P. -Nau. ti, to make a humming or droning

> sound ; (esp.) to utter the syllable *o*ॐ*m* br.chUp.

>
>
>
> अथ इतर-अंश-अवसरे प्रणवस्य सम-स्थितौ ।
>
> atha itara-aMza-avasare praNavasya sama-sthitau |
>
> निष्कम्प-कुम्भक: नाम प्राणानाmaभवत् क्रम: ॥१०॥
>
> niSkampa-kumbhaka: nAma prANAnAm abhavat krama: ||10||
>
>
>

> atha – *and then = *
>
> itara-aMza-avasare *x *
>
> praNavasya sama-sthitau *x *
>
> niSkampa-kumbhaka: nAma *x *
>
> prANAnAm abhavat krama: *x. *

>
> ~vlm.10. He then attended to the other parts of the mystic syllable, and
> remained unshaken by suppression of his breath by the kumbhaka breathing.
>
> ~m.10-11 . Then he enttered the second 'matra' (U) in a balanced manner.

> This led ta*s *akumbhaka' in which the vital air is restrained to remain

> still without any movement inside, outside, up or down. The entire
> operation of breathing came to a stupor-like stop.
>
> ~sv.10-11 With the second utterance of the holy word OM, he reached the
> state of equilibrium and there happened in him a spontaneous retention of
> the breath (life-force) without agitation or vibration. The life-force
> stood still, as it were, neither outside, nor inside, neither below nor
> above.
>
>
>
>
>
> न बहिर् nAन्तरम् nAधो न ऊर्ध्वम् nAशासु तत्र ते।
>
> na bahir na antaram na adho na Urdhvam na AzAsu tatra te|
>
> saMक्षोभmaगमन् प्राणा आप: saMस्तम्भिteव ॥११॥
>
> saMkSobham agaman prANA Apa: saMstambhitA iva ||11||
>
>
>

> na bahir na antaram – *not outside nor inside = *
>
> na adha: na Urdhvam – *not below nor above = *
>
> na AzAsu tatra te *x *
>
> saMkSobham agaman prANA: *x *
>
> Apa: saMstambhitA: iva *like stoppage of the water. *

>
> saMkSobha
>
> saMstambhita
>
> ~vlm.11. His vital breaths were not suffered to pass out of his body, nor
> were they allowed to circulate up and down in it; but were shut up in the
> nostrils, like the water pent up in the drain.
>
> ~m.10-11 . Then he entered the second 'matra' (U) in a balanced manner.

> This led ta*s *akumbhaka' in which the vital air is restrained to remain

> still without any movement inside, outside, up or down. The entire
> operation of breathing came to a stupor-like stop.
>
> ~sv.10-11 With the second utterance of the holy word OM, he reached the
> state of equilibrium and there happened in him a spontaneous retention of
> the breath (life-force) without agitation or vibration. The life-force
> stood still, as it were, neither outside, nor inside, neither below nor
> above.
>
> Ø
>
> दग्धदेहपुरो बहि: शशामाशनिवत्क्षणात् । अदृश्यत सितं भस्म शारिरं
> हिमपाण्डुरम् ॥१२॥
>
> dagdha-deha-pura: bahi: zazAma_ azani.vat kSaNAt | adRzyata sitam bhasma
> zAriram hima-pANDuram ||12||
>
> .
>

> *before the flame the body was struck **as.if by a passing thunderbolt*
>
> *:*
>
> *outside it was cool ash the shape of a dusty grey snowman*
>
> *... *

>
> ~vlm.12. The fire burning before burnt body, was blown out in a moment
> like the flash of lightning; and he left his whole frame consumed to ashes,
> and lying cold and grey on the naked ground.
>
> Ø
>
> यत्र पूरकशय्यायां सुप्तानीव सुखोचितम् । शरीरास्थीनि लक्ष्यन्ते निष्पन्दानि
> सितानि च ॥१३॥
>
> yatra karpUra-zayyAyAm suptAni iva sukha-ucitam | zarIra-asthIni lakSyante
> niSpandAni sitAni ca ||13||
>
> .
>
> ...
>

> *lying *
>
> *on a bed of camphor *
>
> *as.if they were comfortably asleep*
>
> *the body’s bones rest* *motionless & cold*

>
> .
>
>
>
> तद् भस्म पवन-आनीतम् स-अस्थि वायुraयोजयत् ।
>
> tad bhasma pavana-AnItam sa-asthi vAyur ayojayat |
>
> स्व.देहे भृशmuत्सन्ने त्रि.नेत्र-व्रतवाniव ॥१४॥
>
> sva.dehe bhRzam utsanne tri.netra-vratavAn iva ||14||
>
>
>

> tad bhasma – *that ash = *
>
> pavana-AnItam – *born thru the air = *
>
> sa-asthi vAyur ayojayat *x *
>
> sva.dehe bhRzam utsanne *x *
>
> tri.netra-vratavAn iva *x.*

>
> ~vlm.14. These ashes and bones were borne aloft by the winds, and were
> heaped at last on his body; which looked like the person of Siva besmeared
> with ashes, and wearing the string of bones about it.
>
> ~sv. The ashes were blown by a powerful wind and dispersed in space…
>
> Ø
>
> तच्चण्डपवनोद्भूतमावृत्त्य गगनं क्षणात् । शरदीवाभ्रमिहिका क्वापि
> भस्मास्थिमद्ययौ ॥१५॥
>
> tat_ caNDa-pavana-udbhUtam AvRttya gaganam kSaNAt | zaradi_ iva_
> abhra-mihikA kva_ api bhasma-asthimat_ yayau ||15||
>
> .
>

> tat caNDa-pavana-udbhUtam *x *
>
> AvRttya gaganam kSaNAt *x *
>
> zaradi iva abhram ihikA *x *
>
> kva api x
>
> bhasma-asthimad – *like the ashen bones = *
>
> yayau *x. *
>
> ~vlm.15. Afterward*s *the high winds of the air, flying to the face of

> the upper sky, bore aloft and scattered about those ashes and bones,
> resembling an autumnal mist all about the air.
>
> ~m. . The ash from the bones rose out in plenty (since all was empty and
> vaccuous). The ash occupied the sky-space in no time...
>
> ~sv. The ashes were blown by a powerful wind and dispersed in space.
>
> Ø
>
> यावदित्थमवस्थैषा प्रणवस्यापरे क्रमे । बभूव न हठादेव हठयोगो हि दु:खद: ॥१६॥
>
> yAvat_ ittham avasthA_ eSA praNavasya_ apare krame | babhUva na haThAd eva
> haTha-yogo hi du:kha-da: ||16||
>
> .
>
> yAvat ittham avasthA
>

> *insofar as his present state *
>
> eSA praNavasya apare krame
>
> *on the next step of the praNava*
>
> babhUva na haThAt eva
>
> *it was not at-all thru forceful Hatha: *
>
> haTha-yoga: hi du:kha-da:
>
> *hatha-yoga's too troublesome*
>
> *. *

>
> ~vlm.16. The saint attained to this state, in the second or middle stage
> of his pranava Yoga; and it was by his kumbhaka breathing, and not by hatha
> yoga (which is difficult to practise), that he effected it.
>
> ~m. . The ash from the bones rose out in plenty (since all was empty and

> vaccuous). The ash occupied the sky-space in no time. All this was due ta*s
> *aPranava' and not because of Hatha yoga. Hatha yoga is distressing. It

> was like autumn frost, though from the bone-ash.
>
> ~sv. The ashes were blown by a powerful wind and dispersed in space. (All
> this happened without the violence of Hatha Yoga: for Hatha Yoga gives rise
> to pain. )
>
> Ø
>
> ततस्तृतीयावसरे प्रणवस्योपशान्तिदे । पूरणात्पूरको नाम प्राणानामभवत्क्रम:
> ॥१७॥
>
> tata:_ tRtIya-avasare praNavasya_upazAnti.de | pUraNAt pUraka:_ nAma
> prANAnAm abhavat krama: ||17||
>
> .
>

> *during this stage the life-forces, which were in the very centre of the
> nectar of consciousness, spread out in space as a cool breeze. *
>
> tata*s *tRtIya-avasare *x. *
>
> praNavasya upazAnti.de *x. *
>
> pUraNAt pUraka: nAma *x. *
>
> prANAnAm abhavat krama: *x. *

>
> ~vlm.17. He then came to the third stage, of his pranava yoga, by means of
> the puraka or inhaling breathing, which confers a quiet rest to the Yogi,
> and is called puraka for its fulfilment of his object.
>
> ~m.17. Then entered the third phase, (ie) the matra (M) which is

> quietening. It lead*s *to the 'kriya' of 'Puraka' (filling) in the
> sequence of uttering 'OM'. In this phase the vital air fill*s *the body.

>
> ~sv.17-20 In the third stage, when the holy word Om reached its
> culmination or tranquillity, there arose the inhalation of breath (the
> drawing in of the life-force). #sR -> #avasR -> #avasara-: "descent (of
> water)", rain L.; occasion, opportunity zak. &c.; seasonableness,
> appropriate place for anything (gen.) kathAs.; any one's (tasya) turn,
> paJcat.; leisure, advantageous situation. .##stage, phase of an
> undertaking.
>
> #pUraka -mfn.- filling, completing, fulfilling, mn.mbh.&c; -m.- flood,
> stream, effusion, bhp.; closing the right nostril with the forefinger
> and then drawing up air through the left and then closing the left nostril
> and drawing up air through the right (as a religious exercise) RTL. 402.
>
>
>
>
>
> अस्मिन्.naवसरे प्राणाश् चेतना अमृत-मध्यगा: ।
>
> व्योम्नि शीतलताम् ईयु: हिम-saMस्पर्श-सुन्दरीम् ॥१८॥
>
> asmin.n avasare prANAz cetanA amRta-madhyagA: |
>
> vyomni zItalatAm Iyu: hima-saMsparza-sundarIm ||18||
>

> asmin-n avasare *x. *
>
> prANA: cetanA amRta-madhyagA: *x. *
>
> vyomni zItalatAm Iyu: *x. *
>
> hima-saMsparza-sundarIm *x. *

>
> ~vlm.18. In the process of this practice, the vital breath is carried
> through the intellect to the region of vacuum; where it is cooled by the
> coldness of its climate.
>
> ~m. . At that time, the cousciousness of the vital air grows nectar like
> and becomes cool like sky with the touch of frost and snow. It becomes like
> the moon- region. ...
>
> ~sv.17-20 ... During this stage the life-forces, which were in the very
> centre of the nectar of consciousness, spread out in space as a cool
> breeze.
>
> #cit -> #cetanA ना Sense, consciousness; चेतनां प्रतिपद्यते cetana-m
> pratipadyate, regains one's consciousness. Understanding, intelligence;
> पश्चिमाद्यामिनीयामात्प्रसादमिव चेतना VR.17.1; शास्ताखानो$ल्पचेतनः ziva.
> B.29.9. cetanam नम् Appearance. •-• cetanA "Conscience", in the sense of
> Affective Sentience; ChetanA Sentience, "Life-Consciousness" cetanA
> jIva-cit, y5054.018 ABComm; y2009.028; produced from Spanda Activity:
> kevalam paJcaka-vazAd deha Adau cetanA abhidhA, "Entirely because-of the
> five (Spanda Vibrations) are the body &c called Sentient" y6080.060], "N.

> Ross Reat observe*s *that the emotional connotation of cit is most

> evident when derivatives based on it are said to be moved by an external

> force, as when the worship and/or sacrifice stir*s *the thought
> (cetana)." Bhikku Thich Minh Tanh —tata*s *asau preta-zabdena procyate

> vyavahAribhi: | cetana-m vAsanA-mizram Amoda-nilavat sthitam || y3055.007
> -> #cetanIbhU cetanI >bhU to become sentient -> #cetanIkR cetanI >kR to
> cause an object of Sentience. cetanA is (with cetana) a twinned
> great-grandchild in the Chit Family: the son of cetas Awareness, grandson
> of citta Affection, and great-grandson of cit Chit (which is more-or-less
> "consciousness", but which I leave untranslated. One possibility would be
> the "-ever" –cit in "whatever" kiMcit. But it would provoke arguments for
> which I have no time.) One may profitably compare the Chit चित् Family
> with the Kr कृ Family: karaNa, karma, and kRta. The common reading of
> cetanA is "Intelligence", as in Karkatî's complaint about her boon-body:
> स्वको देहः परित्यक्तो मूढचेतनया मया | svako deha: parityakto
> mUDha-cetanayA mayA | y3071.011 .. cetana cid AyAti cintAm cetanAt: -> #cit
> goes from -> #cetana to -> #cintA, from Chetana Sentience to ChintA
> Concern, y6031.023
>
> ~AB. cetanA jIva-cit tasyAm bhAvitam yad amRtam tan-madhyagA: | vyomni
> bahir-AkAze || > Comm
>
>
>
>
>
> क्रमाद् गगन-मध्य.स्थाश् चन्द्र-मण्डलताम् ययु: ।
>
> धूमा गगन-कोश-स्था: शीतlAम्बुदताmiव ॥१९॥
>
> kramAd gagana-madhya.sthAz candra-maNDalatAm yayu: |
>
> dhUmA gagana-koza-sthA: zItala-ambudatAm iva ||19||
>
> kramAt
>

> *next in turn *
>
> gagana-madhya=sthA:
>
> *set in the middle of the path *
>
> candra-maNDalatAm
>
> *to the lunar territory *
>
> yayu:
>
> *came *
>
> dhUmA: gagana-koza=sthA:
>
> *like mist in the surrounding sky *
>
> zItala-ambudatAm iva
>
> *(from) the coolness of a raincloud. *

>
> ~vlm.19. From the region of vacuum, the breathing ascended to that of the

> lunar sphere; and there it became as cold as when the rising smoke, turn*s
> *to the watery cloud in the upper sky.

>
> ~m.. ... It becomes like the moon- region. The vital airs become like
> oceans of nectar. These vital airs rain nectar and drench the bones...
>
> ~sv.17-20 ... During this stage the life-forces, which were in the very
> centre of the nectar of consciousness, spread out in space as a cool
> breeze.
>
>
>
>
>
> कला-कलाप-संपूर्णे ते तस्मिन् चन्द्र-मण्डले ।
>
> पुण्य-राशाviव आपूर्णे रसायन-महार्णवे ॥२०॥
>
> kalA-kalApa-sampUrNe te tasmin candra-maNDale |
>
> puNya-rAzau_ iva ApUrNe rasAyana-mahArNave ||20||
>

> kalA-kalApa-sampUrNe *x. *
>
> te - *they,* =
>
> tasmin candra-maNDale *x. *
>
> puNya-rAzau iva *x. *
>
> ApUrNe rasAyana-mahArNave *x. *

>
> ~vlm.20. Then the breath rested in the orb of the full moon, as in the
> ocean of ambrosial waters, and there became as cool, as in the meritorious
> samádhi meditation.
>
> ~m. ... It becomes like the moon- region. The vital airs become like
> oceans of nectar...
>
> ~sv.17-20 ... During this stage the life-forces, which were in the very
> centre of the nectar of consciousness, spread out in space as a cool
> breeze.
>

> #kalA a portion, part, bit. -> #kalApa -m.- "that which holds single part*s
> *together", a bundle, band (cf. #jaTA-k-, #muktA-k, #razanA-k-) MBh. &c.;

> a bundle of arrows, quiver MBh. R. &c.; totality , whole body or collection
> of a number of separate things (esp. end-comp.; cf. #kriyA-k-, &c.).
>
> Ø
>
> रसायनमया धारा: संपन्ना: प्राणवायव: । मणियष्टिसमाकारा जालेष्विन्दोरिवांशव:
> ॥२१॥
>

> rasAyana.mayA*s *dhArA: sampannA: prANa-vAyava: | maNi-yaSTi-sama-AkArA

> jAleSv indor iva aMzava: ||21||
>
> .
>
> rasAyana.mayA: dhArA:
>

> *x *
>
> sampannA: prANa-vAyava:
>
> *x + *
>
> maNi-yaSTi-sama-AkArA:
>
> *x *
>
> jAleSu indor iva aMzava:
>
> *x*
>
> *. *

>
> ~vlm.21. The respiring breaths were then exhalted as cooling showers of

> rain; and were brightened by the moon-beam*s *to the form of fine wires

> of gold.
>
> ~sv.21-22 These forces reached the region of the moon. There they spread

> out as auspicious rays which thereupon rained on the ashe*s *that

> remained of the body.
>
> Ø
>
> सा पपाताम्बराद्वारा शेषे शरीरभस्मनि । रसायनी हरशिर:पतितेव सुरापगा ॥२२॥
>
> sA papAta_ ambarAt_ vArA zeSe zarIra-bhasmani | rasAyanI
> hara-zira:=patitA_ iva sura-apagA ||22||
>
> .
>
> sA papAta ambarAt vArA
>
> x
>
> zeSe zarIra-bhasmani among the remaining ashes
>
> rasAyanI a channel
>
> hara-ziraH=patitatA fallen from the head of Hara the Harsh
>
> iva surApagA
>
> like the River of the Gods.
>
> x
>
> zgl.tt.geog. #gaMgA #surApagA -f.- "river of the gods", the Ganges KSS.
>

> ~vlm.22. The same fell as a dew drop on the remaining ashes,* as *the

> stream of the heavenly Gangá fell on the crest of Siva; and this
> resuscitated the burnt body to its former form.
>
> ~sv.21-22 These forces reached the region of the moon. There they spread

> out as auspicious rays which thereupon rained on the ashe*s *that

> remained of the body.
>
> Ø
>
> उदभूदिन्दुबिम्बाभं चतुर्बाहुवपुस्तया ।
>
> प्रस्फुरन्मन्दरादब्धे: पारिजात इव द्रुम: ॥२३॥
>
> udabhUt_ indu-bimba-AbhaM catu:bAhu-vapustayA | prasphuran mandarAt_
> abdhe: pArijAta_ iva druma: ||23||
>
> .
>
> udabhUt
>

> *it rose up *
>
> indu-bimba-Abham
>
> *like the lunar disc *
>
> catur-bAhu-vapustayA
>
> *in a 4-armed vapus.Embodiment *
>
> prasphuran mandarAt abdhe:
>
> *x *
>
> pArijAta iva druma:
>
> x
>
> *like a parijAta tree*
>
> *. *

>
> #parijAta‑ pari‑jAta begotten by, descended from (abl.); fully developed
> (<aparijAta>) parijAta, parijAtaka the "Celestial Tree", with a fragrant
> flower; a popular incense.
>

> ~vlm.23. It then became as bright* as *the orb of the moon, and the body

> was bedecked with the four arms of Vishnu. It glistened like the párijata
> tree on the sea shore, after it was churned out by the Mandara mountain.
>
> Ø
>
> उद्दालकशरीरं तन्नारायणतयोदितम् । प्रफुल्लनेत्रवक्राब्जमाबभौ दीप्तिसुन्दरम्
> ॥२४॥
>
> uddAlaka-zarIram tat_ nArAyaNatayA_ uditam | praphulla-netra-vakra-abjam
> Ababhau dIpti-sundaram ||24||
>
> .
>
> uddAlaka-zarIram tan
>

> *that body of uddAlaka.Honeytongue *
>
> nArAyaNa-tayA uditam
>
> *arose in the state of nArAyaNa.Manway *
>
> praphulla-netra-vakra-abjam
>
> *ym *praphulla-*eye*-vakra-*lotus *
>
> Ababhau dIpti-sundaram
>
> *shone with beautiful radiance*
>
> *. *
>
> ~vlm.24.The body of Uddálaka, stood contest* as *that of Náráyana to

> view; and his bright eyes and lotus-like face, shone with a celestial light.
>

> ~m. ... Then the body resemble*s *that of Lord Vishnu. The body of

> Uddalaka looked luminous and brilliant at that time....
>
> ~sv. Instantly, there arose from the ashes a radiant being with four arms
> like lord Visnu. Uddalaka shone like a divinity, his whole being transmuted
> into a divinity.
>
>
>
> रसायन-मया: प्राणास् तच् छरीरmaपूरयन् ।
>
> सलिल-ओघा इव सरो वृक्षम् मधु-रसा इव ॥२५॥
>

> rasAyana-mayA: prANA*s *tac charIram apUrayan |

>
> salila-oghA iva saro vRkSam madhu-rasA iva ||25||
>
> rasAyana-mayA: prANA:
>
> the prANa Airs in liquescent form
>
> tat zarIram apUrayan filling that body
>
> salila-oghA: iva sara: vRkSam madhu-rasA: iva
>
> #ras 2 to taste, feel -> #rasAyana-m (-n.- but sometimes following the
> gender of the word to which it refers) a medicine supposed to prevent old
> age and prolong life, an elixir, elixir vitae (also applied to the first
> fructifying rains). •• #rasAyanI - a canal or channel for the fluids (of
> the body), suzr.
>
> ~vlm.25. The vital breaths filled his body with a humid juice, as when the
> lake is filled with sweet water, and the trees are supplied with moisture
> by the breath of spring.
>
> ~m. ... The vital airs become like oceans of nectar. These vital airs rain
> nectar and drench the bones…
>
> ~sv. Instantly, there arose from the ashes a radiant being with four arms
> like lord Visnu. Uddalaka shone like a divinity, his whole being transmuted
> into a divinity.
>
>
>
> अन्त:कुण्डलिणीं प्राणा: पूरयामासुरादृता: । चक्रानुवर्तप्रसृतां पयांसीव
> सरिद्वराम् ॥२६॥
>

> anta:kuNDaliNIm prANA: pUrayAm.Asu*s *AdRtA: | cakra-anuvarta-prasRtAM

> payAmsi_ iva sarit-varAm ||26||
>
> .
>
> anta:kuNDaliNIm
>

> *within the kuNDalinI *
>
> prANA: pUrayAm-Asur AdRtA:
>
> *x + *
>
> cakra-anuvarta-prasRtAm
>
> *x *
>
> payAmsi iva saridvarAm
>
> *x*
>
> *. *

>
> #dR -> #AdR A>dR A1. Adriyate, rarely poet. P. #Adriyat. to regard with
> attention, attend to, be careful about (acc.); to respect, honour,
> reverence. y1023.032. -> #AdR -> #AdRta -adj.- attentive, careful, zealous,
> diligent, R.&c.; respected, honoured, worshipped, kathAs.&c. -> #anAdara ->
> #anAdRtya - ind. p., without respecting, regardless.
>
> #sR -> #prasR -> #prasRta mfn. come forth, issued from (abl. or comp.)

> zvetup. mbh.kAv.&c.; displaced (a*s *the humours of the body) suzr.;
> resounding (a*s *tones), kathAs. (n. impers. with instr. "a sound rose

> from" ib.); held or stretched out kathAs.&c; wide-spreading, muNDup.&c;
> extending over or to (loc.) kathAs.; intent upon, devoted to (comp.) r.
> vajracch.; prevailing, ordinary zbr. kATh.; intense, mighty, strong
> uttarar. daz. kathAs.; set out, departed, fled.
>
> #vara -> #saridvarA –f.- "best of rivers", the Ganges, mbh.
>
> ~vlm.26. The internal airs filled the lungs, and the cavity of the heart;
> as when the waters of the sea, run towards and roll into the whirlpool.
>
> ~m.. The body of Uddalaka looked luminous and brilliant at that time. The
> nectar-like vital airs filled the body of Uddalaka.
>
> ~sv.26 The life-force filled the inner kundalini which was spread out like
> a spiral.
>
> ~AB.: ... saridvarAm gaGgAm.
>
> Ø
>
> प्रकृत.स्थं बभूवास्य तच्छरीरं द्विजन्मन: । प्रावृट्शरीरविगमे धौतं
> तलमिवावने: ॥२७॥
>
> prakRta.stham babhUva_ asya tat_ zarIram dvi.janmana: |
> prAvRT-zarIra-vigame dhautam talam iva avane: ||27||
>
> prakRta.stham babhUva asya
>

> *x *
>
> tac charIram dvi.janmana:
>
> *x + *
>
> prAvRT-zarIra-vigame
>
> *x *
>
> dhautam talam iva avane:
>
> *x*
>
> *. *

>
> ~vlm.27. His body was afterwards restored to and regained its natural
> state; as when the earth regains its prior and purer state, after it is
> washed by the waters of rain.
>
> ~m. At that time, the cousciousness of the vital air grows nectar like and
> becomes cool like sky with the touch of frost and snow. It becomes like the
> moon- region....
>
> ~sv.27 Uddalaka's body had thus been completely purified.
>
> Ø
>
> अथ पद्मासनगतः कृत्वा देहे स्थितिं दृढम् । आलान इव मातङ्गं
> निबद्ध्येन्द्रियपञ्चकम् ॥२८॥
>
> atha padma.Asana-gata: kRtvA dehe sthitim dRDham | AlAna_ iva mAtaGgam
> nibaddhya_ indriya-paJcakam ||28||
>
> .
>

> *so he took a seat in Lotus Posture*
>
> *making his body firmly still*
>
> *his senses locked like an elephant's trapped foot*
>
> *.*

>
> Ø
>
> निर्विकल्पसमाध्यर्थं व्यवसायमुपाददे । स्वभावं स्वच्छतां नेतुं शरत्काल
> इवामलम् ॥२९॥
>
> nirvikalpa.samAdhi-artham vyavasAyam upAdade | svabhAvam svacchatAm netum
> zarat.kAla_ iva_ amalam ||29||
>
> .
>
> nirvikalpa.samAdhy-artham vyavasAyam upAdade
>
> x
>
> svabhAvam svacchatAm netum zarat.kAla iva amalam
>
> x
>
> ~vlm.29. He strove to practise an unshaken hybernation (samádhi), and

> wanted to make himself appear* as *translucent,* as *the clear autumnal

> sky and air.
>
> ~m.28-31 ... He tried to make his mind pure like autumn sky to enable the
> attainment of 'nirvikalpa samadhi'...
>
>
>
>
>
> प्रशान्त-वात-हरिणmAशा-आदि.गण=गामिनम् ।
>
> चिन्तया हृदयम् निन्ये दूराद् रज्ज्वा इव कीलकम् ॥३०॥
>
> prazAnta-vAta-hariNam AzA-Adi.gaNa=gAminam |
>
> cintayA hRdayam ninye dUrAd rajjvA iva kIlakam ||
>
> 30||
>
> .
>

> prazAnta-vAta-hariNam *x *
>
> AzA-Adi.gaNa=gAminam *x *

>
> cintayA hRdayam ninye dUrAt x
>

> rajjvA iva kIlakam *x. *

>
> by a rope to a hitching.post.
>
> ~vlm.30. He restrained his breath (by means of his pránáyáma or
> contraction of breathing), and the fleet stag of his respiration from its
> flight to all sides; and he restricted his heart from its inclinations, and
> fixed it fast as by a rope to the post of his bosom.
>
> ~m.28-31 ... He tried to make his mind pure like autumn sky to enable the
> attainment of 'nirvikalpa samadhi'. However the heart was troubled and it
> was dragged by desires like a deer running after cool breeze. He restrained
> the movement by force by making his sense-chased mind pure and free from
> agitation.
>
> ~sv.28-31 ... With all his strength he restrained his mind from
> distraction.
>
> ~VA he calmed down the stag (of his mind?) eager to go after many
> desires etc, and fixed worries in his heart as if by rope to the post.
> ~AS: The first line joins with the previous. The stag is his natural

> tendency. The second line describe*s *the results of his actions. His
> heart got pinned down due to hi*s *thoughts, like tying an animal to a

> post.
>
>
>
> धावमानmaधो मत्तम् चित्तम् विमलmAकुलम् ।
>
> बलात् संरोधयाmAस सेतुर् जलmiव द्रुतम् ॥३१॥
>
> dhAvamAnam adho mattam cittam vimalam Akulam |
>
> balAt saMrodhayAm.Asa setur jalam iva drutam ||
>
> 31||
>

> *. *
>
> *as a dam holds-back water, he *
>
> *forcefully checked the downward-flow *
>
> *of his excited Affection, *
>
> *wholly and promptly purified. *

>
> dhAvamAnam adho mattam cittam vimalam Akulam
>
> x
>
> balAt saMrodhayAm.Asa setur jalam iva drutam
>
> x
>
> बलात् संरोधयाम्-आस He forcefully subdued sam>rudh, wholly>restrain
>
> धावमानmaधो- his downward-flowing
>
> मत्तम् चित्तम् mad/excited Chitta Affection
>
> विमलmAकुलम् was wholly purified -
>

> सेतुः जलmiव as a dam checks/hold*s *the water

>
> द्रुतम् promptly.
>
> ~vlm.31. He stopped his heart forcibly, from its running madly to the pits

> of its affection;* as *they stop the course of over-flowing waters, by

> means of embankments.
>
> ~m.28-31. He restrained the movement by force by making his sense-chased
> mind pure and free from agitation.
>
> ~sv.28-31 Then he, who was already seated in the lotus posture, made the
> posture firm, 'tied up' his senses and proceeded to make his consciousness
> absolutely free from the least movement of thought. With all his strength
> he restrained his mind from distraction.
>

> #rudh -> *#**saMrudh* सं>रुध् sam>rudh, "fully-check" 2. P. A1.

> #saMruNaddhi, #saMrunddhe to stop completely, detain, obstruct, check,
> confine, Sbr.&c.; to block up (a road) MBh.; to invest, besiege, r.&c.; to
> shut up (the mind from external objects), mbh.; to keep off, avert, impede,

> prevent ib.; to withhold, refuse, ib.: •* Caus.* saMrodhayati (only ind.

> p. #saMrodhya), to cause to stop, obstruct rAjat.
>
> Ø
>
> निमिमील दृशावर्धं परिपक्ष्मलपक्ष्मके । निस्पन्दतारामधुरे सम्ध्याकाल
> इवाम्बुजे ॥३२॥
>
> ni.mimIla dRzau_ ardham paripakSmala-pakSmake | nispanda-tArAmadhure
> samdhyAkAla iva_ ambuje ||32||
>
> .
>
> ni.mimIla dRzau
>

> *x *
>
> ardham
>
> *x *
>
> paripakSmala-pakSmake
>
> *pari- long.eyelash lashlets *
>
> nispanda-tArAmadhure
>
> *x *
>
> samdhyAkAla iva ambuje
>
> *x*
>
> *. *

>
> #paripakSmala-pakSmaka
>
> ~vlm.32. His eyes were half hid under his closing eye-lids, and his pupils

> remained as fixed and unmoved,* as *the contracted petal of the lotus,

> against the buzzing bees, fluttering about and seeking to suck their honey.
>
> ~m.32-33 . He made his eyebrows still then his half shut eyes looked
> beautiful like a still evening. With control of breath, the muni looked
> perfectly peaceful like a place when it is prosperous.
>
> ~sv.32-33 His half-closed eyes were still and motionless. With his mind
> established in inner silence, he equalised the movement of the twin
> life-forces, prANa and apAna.
>
> ~AB. ... tAre kanInike ... ||
>
>
>
>
>
> सौम्यताmaनयन् मौनी प्राण-अपान-जवम् मुखे ।
>
> श्वसनम् श्रेयसे देशे प्रशस्त: समयो यथा ॥३३॥
>
> saumyatAm anayan maunI prANa-apAna-javam mukhe |
>
> zvasanam zreyase deze prazasta: samayo yathA ||33||
>
>
>

> saumyatAm anayan maunI *x *
>
> prANa-apAna-javam *x *
>
> mukhe *x *
>
> zvasanam *x *
>
> zreyase deze *x *
>
> prazasta: samaya: yathA *x. *

>
> #saumyatA
>
> #zvasana
>
> #prazasta
>
> ~vlm.33. He employed himself to Raja Yoga, at first, by remaining silent
> with a graceful countenance.
>
> ~m.32-33. He made his eyebrows still then his half shut eyes looked
> beautiful like a still evening. With control of breath, the muni looked
> perfectly peaceful like a place when it is prosperous.
>
> ~sv.32-33 His half-closed eyes were still and motionless. With his mind
> established in inner silence, he equalised the movement of the twin
> life-forces, prana and apana.
>
> ~VA with inhalation and exhalation, muni was calm, as a prosperous
> place looking happy

> ~AS: The second line means:Just* as *the wind is calm at an auspiciou*s *time,

> his breathing was likewise calm.
>
>
>
> तिलेभ्य इव तैलानि पृथक्.चक्रे प्रयत्न.त: ।
>
> इन्द्रियाणि-इन्द्रिyAर्थेभ्य: कूर्मो ऽङ्गnIव गोपयन् ॥३४॥
>
> tilebhya iva tailAni pRthak.cakre prayatna.ta: |
>

> indriyANi-indriya-arthebhya: kUrma*s *aGgani iva gopayan ||34||

>
> tilebhya iva tailAni pRthak.cakre prayatna.ta:
>
> x
>

> indriyANi-indriya-arthebhya: kUrma*s *aGgani iva gopayan
>
> x
>
> ~vlm.34. He abstracted his senses from their objects,* as *they separate

> the oil from the sesamum seeds; and be contracted the organs of sense

> within himself,* as *the tortoise contracts his limbs under his hard

> covering.
>
> ~m.34. By repeated efforts, he could draw his senses away from external
> objects. It was like a tortoise withdrawing his limbs into a shell.
>
> ~sv.34 He withdrew his inner senses from contact with their objects, even
> as oil is separated from the seed.
>
> Ø
>
> बाह्यस्पर्शानशेषेण जहौ दूरे स धीरधी: । सहसा कुण्डकच्छन्नो मणिर्दूरत्विषो
> यथा ॥३५॥
>
> bAhya-sparzAn azeSeNa jahau dUre sa dhIra.dhI: | sahasA kuNDaka.channa:
> maNi:_ dUra-tviSa:_ yathA ||35||
>
> .
>
> bAhya-sparzAn azeSeNa
>

> *external contacts entirely without residue *
>
> jahau dUre sa dhIradhI:
>
> *he, with settled thought, cast far away*
>
> sahasA kuNDaka-c-channa:
>
> *x *
>
> maNir dUra-tviSa: yathA
>
> *x*
>
> *. *

>
> ~vlm.35. With his steady mind, be cast off the external sensations afar
> from him; as a rich and brilliant gem, casts off its outer coating and

> rubbish, and then scatters its ray*s *to a distance.

>
> ~m.35-36. When a diamond is enclosed in a pot, the brilliant rays from the
> diamond are stopped from travelling beyond the inside of the pot. Similarly
> his mind is now kept away from engagement with the external world...'
>
> Ø
>
> प्रकृत.स्थं बभूवास्य तच्छरीरं द्विजन्मन: । प्रावृट्शरीरविगमे धौतं
> तलमिवावने: ॥२७॥
>
> vilInAn AntarAn cakre sparzAn ujjhita-darzanam | rasAn viTapa-kozasthAn
> mArgazIrSe iva druma: ||36||
>
> .
>
> vilInAn AntarAn cakre
>

> *x *
>
> vilIna-anAntarAn cakre
>
> *x *
>
> sparzAn ujjhita-darzanam
>
> *x + *
>
> sparza-anujjhita-darzanam
>
> *x *
>
> rasAn viTapa-kozasthAn
>
> *thm sap within a sapling's bark *
>
> mArgazIrSe iva druma:
>
> *like a tree in November*
>
> *. *

>
> #vilIna – sticking.to, absorbed.in
>
> #Antara
>
> #ujjhita
>
> ~vlm.36. He compresed his external sensations, without coming in contact

> with them within himself;* as *the trees contract their juice in the cold

> season within their rind..
>
> ~m.35-36 . When a diamond is enclosed in a pot, the brilliant rays from
> the diamond are stopped from travelling beyond the inside of the pot.
> Similarly his mind is now kept away from engagement with the external
> world. All the senses were then liquidated into the inside (the heart) like
> all sap which is absorbed by the tree in the month of 'margasirsha.'
>
> ~sv.35-36 Thereupon he became directly aware of the mental conditioning
> created by past experiences, and unconditioned the awareness and made it
> pure.
>
> Ø
>
> रुरोध गुदसंकोचान्नवद्वारानिलानथ । मुखसंस्थगित: कुम्भो रन्ध्रकोशानिवेतरान्
> ॥३७॥
>
> rurodha guda-saMkocAn nava-dvAra=anilAn atha | mukha-saMsthagita: kumbha:_
> randhra-kozAn iva_itarAn ||37||
>
> .
>

> rurodha *x *
>
> guda-saMkocAn *x *
>
> nava-dvAra=anilAn *x *
>
> atha – *and then = *
>
> mukha-saMsthagita: kumbha: *x *
>
> randhra-kozAn iva itarAn - *x. *

>
> ~vlm.37. He stopped the circulation of his respiration, to the nine
> openings of his body, and their passing through the mouth and anus; and by
> means of his kumbhaka inspiration, he compressed the winds in the internal
> cells of his body.
>

> ~m.37. When a pot (filled with water) is sealed, that water seal*s *the

> rest of the small holes (because of pressure). In the same way, he closed
> all the nine holes giving entry into the body by tightly closing the anus
> hole with his heel.
>

> ~sv.37-38 Then, he firmly closed his rectum and the other outlet*s *to

> the body (the eyes, etc. ).
>

> #*guda* *-m.-* an intestine , entrail , rectum , anus VS. TS. vi S3Br. iii
> , viii Kaus3. &c.
>
> # kuc -> #saMkuc to bend or curve sam>kuc -> *#**saMkoca*-: contraction,

> compression; shutting up, closing (of the eyes); crouching down, cowering,
> humbling one's self, shyness (saMkocaM>kR, "to become shy or modest"
> [shrinking violet]); abridgment, restriction; drying up (of a lake); n.
> saffron. y2011.070 -> #saMkoca—kArin . making contraction, crouching down,
> humble, modest. -> #saMkoca—rekhA f. "line of contraction", a wrinkle,
> fold.
>

> *#sthag* cl. 1. P. #sthagati, to cover, hide, conceal, dhAtup.xix,28: •

> Caus. #sthagayati} id.kAv.&c.; to cover, veil, make invisible, cause to
> disappear, mAlatIm.
>

> #sthag -> *#saMsthag *sam>sthag *#saMsthagita - *

>
>
>
>
>
> स्व.आत्म-रत्न-प्रकाश-आढ्याम् स्पष्टाम् कुसुम-लाञ्छिताम् ।
>
> sva.Atma-ratna-prakAza-ADhyAm spaSTAm kusuma-lAJchitAm |
>
> दधार कंधराम् धीरो मेरु: शृङ्ग-शिखाmiव ॥३८॥
>
> dadhAra kaMdharAm dhIro meru: zRGga-zikhAm iva ||38||
>
>
>
> sva.Atma-ratna-prakAza-ADhyAm –
>

> *ym **-f.- own.soul*-*jewel*-*brightness*-*growing* =
>
> * = *
>
> spaSTAm – *clearly = *
>
> kusuma-lAJchitAm *x *
>
> dadhAra *x *
>
> kaMdharAm dhIra: - *x. *
>
> meru: zRGga-zikhAm iva - *x. *

>
> ~vlm.38. He held his neck erect like the peak of mount Meru, in order to
> receive the light of the soul; which irradiated in the form of flowers,
> before the vision of his mind.
>
> ~m.38-40. He held his head and neck straight. It was like a peak of Meru
> which is brilliant with all its diamonds dispersed around. He held his mind
> in his heart space. ...
>

> ~sv.37-38 Then, he firmly closed his rectum and the other outlet*s *to

> the body (the eyes, etc. ).
>
> #lAJch -> #lAJchita -mfn.- marked , decorated , characterized by , endowed
> or furnished with (comp.) kathAs.
>
> #dhR -> #kaMdhara, #kaMdharA –m.f.- (fr. #kam, head, and #dhara, the neck,
> KathAs.&c. ; -m.- (kam = water) a cloud, L.
>
> Ø
>
> बभार हृदयाकाशे मन: संयममागतम् । विन्ध्यखात इवोन्मत्तं गजं युक्तिवशीकृतम्
> ॥३९॥
>
> babhAra hRdaya-AkAze mana: saMyamam Agatam | vindhya-khAta_ iva_ unmattam
> gajam yukti=vazI-kRtam ||39||
>
> .
>
> babhAra hRdaya-AkAze mana: saMyamam Agatam
>
> x
>
> vindhya-khAte iva unmattam gajam yukti=vazI-kRtam
>
> x
>

> ~vlm.39. He confined his subdued mind in the cavity of his heart,* as *they

> imprison the big elephant in a cavern of the Vindya mountain; when they
> have brought him under their subjection by some artifice.
>
> ~m.38-40 . ...He held his mind in his heart space. It was like a wild
> elephant chained in a valley of Meru. ...
>

> ~sv.39. With his life-force and awarenes*s *thus prevented from

> externalisation by perfect discipline, he held his mind in his heart.
>

> #khan -> *#**khAta* खात -p.p.- Dug up, excavated, bored; तुभ्यं खाता अवता

> अद्रिदुग्धा Rv.4.5.3; कीट˚ ...शुल्कस्य कीटखातस्य वह्नि- दग्धस्य सर्वतः ।
> तरोरप्यूषरस्थस्य वरं जन्म न चार्थिनः ॥ Pt.2.89. • Torn, rent. • khatam -
> तम् An excavation; A hole; A ditch, moat; पतति कदाचिन्नभसः खाते Pt.5.29.
> • khatA -ता An artificial pond. •-• -Comp. #khAtabhU-: -भूः -f.- a moat,
> ditch.— • khAtA f. an artificial pond. .##riverbed: zuSka-rekhA-sarit-khAte
> y3070.039.
>

> #yam -> *#**saMyam* sam>yam Par. saMyacchati (rarely A.), to hold
> together, hold in, hold fast, suppress, *control* (horses, the senses,

> passions); to bind together (hair or a garment); to put together, heap up
> (A. "for one's self"); to shut up (a door); • to present with, give to (A.
> with tena of person, when the action is permitted; Par. with tasmai, when
> the action is not permitted): Caus. #saMyamayati (cf. #saMyamita), to cause

> to restrain; to bind up (the hair). -> *#**saMyama* control (of Manas

> Mind), mana: saMyamam Agatam, y5054.039.
>
> Ø
>
> शरन्नभोवदासाद्य निर्मलामतिसौम्यताम् । जहार परिपूर्णाब्धेर्निर्वातस्याचलां
> श्रियम् ॥४०॥
>

> zarat-nabha*s *vat_ AsAdya nirmalAm ati.saumyatAm | jahAra paripUrNa-abdhe*s
> *nirvAtasya_ acalAm zriyam ||40||

>
> .
>
> zarad-nabhovat AsAdya nirmalAm ati.saumyatAm
>
> having attained the great calm of an autumn sky
>
> jahAra paripUrNa-abdhe: nirvAtasya acalAm zriyam
>
> x
>
> ~vlm.40. When his soul had gained its clearness, resembling the serenity
> of the autumnal sky; it forsook its unsteadiness like the calm ocean, when
> it is full and unagitated by the winds.
>
> ~sv.40 Uddalaka's mind had attained absolute tranquillity and no
> distraction could afflict it. Directly he beheld in his heart the darkness
> of ignorance that veiled the light of self-knowledge.
>
> Ø
>
> दुधावातिविकल्पौघान्प्रतिभासमुपेयुष: । पुर: परिस्फुरत्रूपान्मशकानिव मारुत:
> ॥४१॥
>
> dudhAva_ ati=vikalpa-oghAn pratibhAsam upeyuSa: | pura: parisphurat_ rUpAn
> mazakAn iva mAruta: ||41||
>
> .
>
> dudhAva ati=vikalpa-oghAn
>

> *x *
>
> pratibhAsam upeyuSa:
>
> *x *
>
> pura: parisphurat rUpAn
>
> *x *
>
> mazakAn iva mAruta:
>
> *like mosquitos in the wind*
>
> *. *

> *again and again *
>
> acchinat manasA
>
> *he severed with his Mind *

>
> zUra: khaDgena iva raNe ripUn
>

> *as a warrior with his broadsword beheads his enemies*
>
> *. *
>
> #bhAS to shine, appear -> #pratibhA*s *to appear as/different ->

> #pratibhAsa m. appearance, look, similitude; appearing or occurring to the
> mind; illusion.
>
> ~vlm.42. As yet the crowds of doubt, rose repeatedly in his breast, and of
> their own accord; he dispersed them boldly by the sword of his reason, as a

> hero drive*s *the enemy before him.

>
> ~m.41-42 . When he pushed away all mental aberrations (which come in the
> way of self realisation), it was like some breeze driving away the
> mosquities and insects. He was cutting asunder all desires, which were
> returning into his mind repeatedly, like a warrior killing his enemies with
> his sword.
>
> Ø
>
> विकल्पौघे परालूने सोऽपस्यद्धृदयाम्बरे । तमच्छन्नविवेकार्कं लोलकज्जलमेचकम्
> ॥४३॥
>

> vikalpa-oghe parAlUne sa*:_ *apazyat_ hRdaya-ambare |

> tamat-channa-viveka-arkam lola-kajjala-mecakam ||43||
>
> .
>
> vikalpa-oghe parAlUne
>

> *x *
>
> sa: apazyat hRdaya-ambare
>
> *he saw in his Heart.sky + *
>
> tamac-channa-viveka-arkam
>
> *x *
>
> lola-kajjala-mecakam
>
> *x*
>
> *. *

>
> ~vlm.43. Upon the dispersion of the thick mists of doubts, and all worldly
> desires from his mind; he beheld the bright sun of reason rising in his
> breast, from amidst the parting gloom of ignorance.
>
> ~m. When all the abberrations and deformations were leashed, the sun of
> 'viveka' (discrimination) came out into the sky of his heart, piercing the
> collyreum- dark 'tamasic' cloud. The darkness of the 'tamasic' cloud too
> washed away due to the integrally quietened sun of integral knowledge that
> arose in him. He then had a vision of brilliant effulgence. With all veils
> removed, he was like a lotus brightened by the morning sun after the pitch
> darkness of an autumn night. That brilliant effulgence had swallowed the
> flow of 'rajas' like a vetala drinking blood.
>
> ~sv.42-46 However, when that light dimmed, the sage experienced sleep.
> But, the sage dispelled the dullness of sleep, too. Once the drowsiness of
> sleep had been dispelled, the mind of the sage threw up diverse brilliant
> forms. The sage cleared his consciousness of these visions.
>
> Ø
>
> तमप्य् उन्मार्जयामास सम्यक्स्वान्तविवस्वता । सम्यग्ज्ञानोदितेनाशु पवनेनेव
> कज्जलम् ॥४४॥
>
> tam api_ unmArjayAm.Asa samyak-svAnta-vivasvatA | samyak.jJAna-uditena Azu
> pavanena iva kajjalam ||44||
>
> .
>
> tam api_ unmArjayAm.Asa
>

> *x *
>
> samyak-svAnta-vivasvatA
>
> *x + *
>
> samyag.jJAna-uditena_ Azu
>
> *x *
>
> pavanena iva kajjalam
>
> *as by the wind a dark cloud*
>
> *. *

> *x *
>
> vanam bAla iva dvipa:
>
> *x *

>
> apibat ca api asRk-pUram
>
> x
>
> vetAla iva vegatA:
>
> x
>
> ~vlm.46. But this clear light of his soul, was soon after removed by the

> rajas or worldliness of his mind; which devoured it* as *the young

> elephant feeds upon the red lotuses of the land (sthala padma), and as
> Vetála goblins lick up the drops of blood.
>
> ~m.... With all veils removed, he was like a lotus brightened by the
> morning sun after the pitch darkness of an autumn night. That brilliant
> effulgence had swallowed the flow of 'rajas' like a vetala drinking blood.
>
> Ø
>
> तेजस्युपरते तस्य घूर्णमानं मनो मुने: ।
>
> निशाब्जवदगान्निदं लोलं क्षीबवदेव वा ॥४७॥
>
> तेजस्युपरते तस्य घूर्णमानं मनो मुने: । निशाब्जवदगान्निदं लोलं क्षीबवदेव वा
> ॥४७॥
>

> tejasi_ uparate tasya ghUrNamAnam mana*s *mune: | nizA_ abjavat_ agAn_

> nidAm lolam kSIbavat_ eva vA ||47||
>
> .
>
> tejasi uparate tasya
>

> *when its tejas.Heat has died.away from *
>
> ghUrNamAnam mano mune:
>
> *the agitated Mind of the muni + *
>
> nizAbja-vat
>
> *like a waterlily *
>
> agAn nidAm lolam
>
> *x *
>
> *or like a drunkard*
>
> *. *

>
> ~vlm.47. After the loss of this heavenly light, his mind turned flighty
> from the giddiness of his passions (or tama guna); and he became as drowsy
> as the sleeping lotuses at night, and as tipsy as a drunken sot over his
> cups.
>
> ~m.47-48 . Engaged and hit by the brilliant effulgence his mind whirled
> around and was lulled to sleep like a drunken person.
>
> ~sv.47 Then he was overcome by a great inertia, like one intoxicated.
>
> Ø
>
> मेघ-मालामिव मरुद् व्यालो नीलाब्जिनीमिव । यामिनीमिव तीक्ष्ण-अंशुस्
> तामप्याशु लुलाव स: ॥४८॥
>

> megha-mAlAm iva marut_ vyAla*s *nIla-abjinIm iva | yAminIm iva tIkSNa-aMzu*s
> *tAm api_ Azu lulAva sa: ||48||
>
> .
>
> megha-mAlAm iva
>
> *like a chain of clouds *
>
> *the wind *
>
> vyAla:
>
> *x *
>
> nIla-abjinIm iva
>
> *x *
>
> yAminIm iva
>
> *like the night *
>
> tIkSNa-aMzu:
>
> *x *
>
> tAm api Azu lulAva
>
> *x*
>
> *. *

>
> As the wind a cloud-cluster
>
> as a snake the blue lotus
>

> as fierce sunray*s *the night

>
> tAm api Azu lulAva
>
> lulAva
>
> ~vlm.48. But his reason soon returned to him, and made him shake off his

> sleepiness,* as *the winds disperse the clouds, and* as *the snake inhale*s
> *the air; and* as *the elephant devour*s *the lotus bush, and the
> sunlight dispel*s *the darkness of night.

>
> ~m.47-48. Engaged and hit by the brilliant effulgence his mind whirled
> around and was lulled to sleep like a drunken person. With effort he
> overcame that state of sleep.
>
> ~sv.48 He got over that inertia, too.
>
> Ø
>
> निद्रावपगमे तस्य भावयामास तन्मन: । व्योमश्यामलदृग्जन्तुर्नभसीव शिखण्डकान्
> ॥४९॥
>

> nidrau_ apagame tasya bhAvayAm.Asa tat.mana: | vyoma-zyAmala-dRk=jantu*s *nabhasi_

> iva zikhaNDakAn ||49||
>
> .
>
> nidrau apagame tasya
>

> *x *
>
> bhAvayAm.Asa tan.mana:
>
> *x + *
>
> vyoma-zyAmala-dRg=jantu:_
>
> *x *
>
> nabhasi iva zikhaNDakAn
>
> *x*
>
> *. *

>
> ~vlm.49. After removal of his drowsiness, his mind beheld the broad
> expanse of the blue firmament, filled with fancied forms of animals, and
> flights of peacocks and other birds.
>
> Ø
>
> पयोद इव तापिच्छं नीहारमिव मारुत: । दीपस् तम इवाच्छात्म तदप्याशु ममार्ज स: ॥५०॥
>
>

> payoda_ iva tApiccham nIhAram iva mAruta: | dIpa*s *tama*s *iva

> accha.Atma tad api_ Azu mamArja sa: ||50||
>
> .
>

> *as rain brightens dark tamAla fruit*
>
> *as wind drives.off the fog *
>
> *as a lamp lights the darkness *
>
> accha-Atma
>
> *a pure soul *

>
> tad api_ Azu mamArja sa:
>

> *that too he quickly washed.away*
>
> *. *

>
> *vlm. ... as the rain water washes off the blackness of tamála leaves,

> and as a gust of wind drives away the morning mist, and* as *the light of
> a lamp disperse*s *the darkness; so returned to him, his spiritual light,

> and removed the blue vacuum, of his mind, by filling it with its benign
> radiance.
>
> ~m.49-50 . After expelling sleep, he started seeing in his mind-space
> several sights like a peacock tail. He dismissed all of them and cleaned
> his mind like wind blowing off fog and light dispelling darkness.
>
> ~sv. ... This awareness, which till then had been associated with other
> factors, had now regained its purity and independence: even as when the
> muddy water in an earthen pot has completely evaporated, the mud becomes an
> integral part of the pot made of the same substance.
>
> ~AB. tApiccham tamAla-puSpam ... ||
>

> jd#tam -> *tamAla, *#*tApiccha* *-m.- "*dark-barked (but white-blossomed)
> " • Xanthochymus Pictorius
> http://www.illustratedgarden.org/mobot/rarebooks/page.asp?
> <http://www.illustratedgarden.org/mobot/rarebooks/page.asp?relation=QK3498R6817951819V2&identifier=0223>
> relation=QK3498R6817951819V2&identifier=0223
> <http://www.illustratedgarden.org/mobot/rarebooks/page.asp?relation=QK3498R6817951819V2&identifier=0223>
> mbh • a sort of black Khadira tree. .*tApiccha* is its fruit ABComm. •

> sectarial mark on the forehead (made with the juice of the .tamAla fruit).
>
> Ø
>
> व्योमसंविद्विनष्टायं मूढं तस्ताभवन्मन: । निद्रायां तु विलीनायां
> मैरेयमदवानिव ॥५१॥
>
> vyoma-saMvit-vinaSTAyAm mUDham tasya_ abhavat_ mana: | nidrAyAm tu
> vilInAyAm maireya-madavAn iva ||51||
>
> .
>
> vyoma-saMvidi
>

> *x *
>
> naSTAyAm mUDham
>
> *x *
>
> tasya abhavan mana:
>
> *his Mind became + *
>
> nidrAyAm tu vilInAyAm
>
> *x *
>
> maireya-madavAn iva
>
> *x*
>
> *. *

>
> *var. KG. vyoma-saMvidi naSTAyam ... VLM. vyoma-saMvidi naSTAyAm ... TPD:
> vyomasaMvidvinASTAyAm.
>
> ~vlm.51. The idea of an empty vacuity (vacuum), being replaced by that of

> his self consciousness, his idea of the mind was also absorbed in it;* as
> *the drunken frenzy of a man is drowned in his sleep.

>
> ~m.51-52 . When this sense of space and sky was dispelled, and with sleep
> also merged, he felt like a foolish person as if he lost his mind. He was
> like one with a hangover after an intoxicating drink. ...
>
> zgl#prim. #maireya - -m.n.- a kind of intoxicating drink (a combination of
> .surA सुरा and .Asava आसव) MBh.R. &c
>
> Ø
>
> मोहमप्येष मनसस्तं ममार्ज महाशय: । यामिनीजनितं जाड्यं भुवनादिव भास्कर: ॥५२॥
>

> moham api_ eSa manasa*s *tam mamArja mahAzaya: | yAminI.janitam jADyam

> bhuvanAt_ iva bhAskara: ||52||
>
> .
>

> moham api eSa*s *manasa: *x. *
>
> tam mamArja mahAzaya: *x. *
>
> yAminI-janitam jADyam – *the moon-born thick darkness. *
>
> bhuvanAd iva bhAskara: - *as from the earth does the sun. *

>
> ~vlm.52. His great soul, then rubbed out the impressions of error from his

> vitiated mind;* as *the luminous sun drives from the world, the shades of

> darkness which had overspread it at night.
>
> ~m.51-52 ... He was like one with a hangover after an intoxicating drink.
> But he washed away that deluding feeling like sun washing away darkness.
>
>
>
>
>
> ततस् तेजस्-तमो-निद्रा-मोह-आदि-परिवर्जितम् ।
>
> काmapi_aवस्थाmAसाद्य वि.शश्रम मन: क्षणम् ॥५३॥
>

> tata*s *tejas-tamo-nidrA-moha-Adi-parivarjitam |

>
> kAm api_ avasthAm AsAdya vi.zazrama mana: kSaNam ||53||
>

> *and then, abandoning Tamas *
>
> *Darkness, Tejas Fire, Delusion, *
>
> *Sleep, and the like,--having attained *
>
> *a certain different state--he *
>
> *rested the Mind for an instant. *
>
> tata*s *tejas-tamo-nidrA-moha-Adi-parivarjitam *x. *
>
> kAm api_ avasthAm AsAdya vi.zazrama mana: kSaNam *x. *
>
> ततस् *and then = *

>
> तेजस्-तमो+निद्रा-मोह-आदि=परिवर्जितम्
>

> *tejasFiery-TamasDark+sleep-delusion-&c=quite-forsaken *

>
> काmaपि अवस्थाmAसाद्य
>

> *having attained a certain state *

>
> विशश्रम मनः क्षणम्
>

> *he rested the Mind for an instant. *

>
> ~vlm.53. In this manner his misty mind, being freed from its shades of
> light and darkness, and from the dross of its drowziness and error;
> obtained its rest in that state of samádhi or trance, which no language can
> describe.
>
> ~sv.5.49-56.After this, his mind rested in another state which was
> different from all these so far described....
>
> ~m.53-54. With the discarding of the effulgence, darkness, sleep and
> delusion, his mind attained for an instant a state of repose. In a trice,
> his mind slipped into the relative consciousness of the world....
>
>
>
>
>
> विश्रम्य आशु पपाtAङ्ग संविदम् विश्व.रूपिणीम् ।
>
> सेतु-रुद्धम् सरो.वारि प्रतीपम् स्वmiव आस्पदम् ॥५४॥
>
> vizramya Azu papAta aGga saMvidam vizva.rUpiNIm |
>
> setu-ruddham saro.vAri pratIpam svam iva Aspadam ||54||
>
> vizramya Azu x
>
> papAta aGga x
>

> saMvidam vizva.rUpiNIm *x. *
>
> setu-ruddham saro.vAri pratIpam svam iva Aspadam *x. *

>
> ~vlm.54. In this state of calm and quiet repose, his limbs dropped down as
> in the drowziness of sleep; and their powers were absorbed in the channel

> of his self consciousness, as a flood recoil*s *to its basin, when it is

> bound by an embankment.
>
> ~m.53-54 . With the discarding of the effulgence, darkness, sleep and
> delusion, his mind attained for an instant a state of repose...
>
> ~sv.5.49-56... This awareness, which till then had been associated with
> other factors, had now regained its purity and independence: even as when
> the muddy water in an earthen pot has completely evaporated, the mud
> becomes an integral part of the pot made of the same substance.
>
> Ø
>
> चिरानुसंधानवशात्स्वदनाच्च स्वसंविद: । ततश्चिन्मयतामागाद्धेम नूपुरतामिव
> ॥५५॥
>

> cira-anusaMdhAna-vazAt svadanAt_ ca sva.saMvida: | tata*s *cinmayatAm

> AgAt_ hema nUpuratAm iva ||55||
>
> .
>

> *by virtue of long study and by tasting self-awareness*
>
> *he then came to be a Conscious-construct,*
>
> *as gold evolves to braceletness*
>
> *.*

>
> ~vlm. ... that he advanced to the state of his intellectuality, from that
> of his consciousness of himself...
>
>
>
> चित्तत्वmaथ संत्यज्य चित्तम् चित्तताम् गतम् ।
>
> cittatvam atha saMtyajya cittam cittatAm gatam |
>
> अन्यdeव बभूव आशु पङ्क: कुम्भ-स्थितो यथा ॥५६॥
>
> anyad eva babhUva Azu paGka: kumbha-sthito yathA ||56||
>
>
>
> cittatvam atha saMtyajya– ##x .tvam neuter= ##
>
> cittam cittatAm gatam x -.tAm fem.
>

> anyad eva babhUva Azu *x *
>
> paGka: kumbha-sthito yathA - *as when the clay has become a pot. *
>
> ~vlm.56. Then leaving his intellectuality, he thought himself* as *the

> intellect of his intellect; and then became of another form and figure, as
> when the clay is converted to a pot.
>
> ~m. ... Discarding the mind nature and principle, mind took another shape
> like mud taking the shape of a pot. Relieved of the sentient consciousness,
> the mental consciousness became pure and acquired the generic pure nature
> of consciousness...
>
> ~sv.5.49-56... Immediately after this, he experienced pure awareness. This
> awareness, which till then had been associated with other factors, had now
> regained its purity and independence: even as when the muddy water in an
> earthen pot has completely evaporated, the mud becomes an integral part of
> the pot made of the same substance.
>
> Ø
>
> चेत्यं संत्यज्य चिच्छुद्धा चित्सामान्यमथाययौ ।
>
> cetyam saMtyajya cit.zuddhA cit.sAmAnyam atha Ayayau |
>
> त्यक्तवीच्यादिभेदोऽब्धिर्वा: सामान्यमिवैकधी: ॥५७॥
>

> tyakta-vIci.Adi-bheda: abdhi*s *vA: sAmAnyam iva_ eka.dhI: ||57||
>
> .
>
> cetyam saMtyajya cit.zuddhA
>
> *x *
>
> cit.sAmAnyam atha Ayayau
>
> *x + *
>
> tyakta-vIci.Adi-bheda: abdhi:
>
> *x *
>
> vA: sAmAnyam iva eka.dhI:
>
> *x*
>
> *. *

>
> ~vlm.57. Then leaving his nature of a thinkable being (or objectivity), he
> became the subjective thinking intellect itself; and next to that, as
> identic with the pure universal intellect; just as the waves of the sea,
> resolve their globules into the common air. (It is by the process
> ofgeneralization, that particulars are made to blend in one ultimate
> universal).
>

> ~m. After long effort he arrived at transcendence like gold which get*s *the

> shape of an anklet after cousiderable working. Discarding the mind nature
> and principle, mind took another shape like mud taking the shape of a pot.
> Relieved of the sentient consciousness, the mental consciousness became
> pure and acquired the generic pure nature of consciousness. It was like
> waves falling into the ocean-waters and acquiring the normal
> characteristics of water.
>
> ~sv. Even as the wave merges in the ocean and becomes one and
> non-different from it, the consciousness abandoned its objectivity and
> regained its absolute purity. Uddalaka was enlightened. He enjoyed the

> supreme blis*s *that gods like Brahma enjoy. His state was beyond

> description. He was one with the ocean of bliss.
>
>
>
>
>
> त्यक्त-भूत-ओघ-मननम् ततो विश्वम्.भरम् महत् ।
>
> tyakta-bhUta-ogha-mananam tato vizvam.bharam mahat |
>
> चिद्.आकाशम् तत: शुद्धम् सो ऽभवद् बोधmAगत: ॥५८॥
>

> cid.AkAzam tata: zuddham sa*s *abhavat_ bodham Agata: ||58||
>
>
>
> tyakta-bhUta-ogha-mananam –
>
> *ym *tyakta-bhUta-ogha-manana* = *
>
> tata: *x *
>
> vizvam.bharam *x *
>
> mahat *x *
>
> cid.AkAzam tata: zuddham *x *
>
> sa*s *abhavat_ – *he became = *
>
> bodham Agata: - *having come to realization. *
>
> ~vlm.58. Losing the sight of particulars, he saw the Great One* as *the

> container of all; and then he became as one with the sole vacuous intellect.
>
> ~m.58-60 . Leaving the engagement with the being-filled earth and thinking
> about it, he became That, the Consciousness-ether, having acquired Self
> knowledge. Then he attained that state of bliss, which was free of all
> phenomena, that perfect and infinite condition. It was like being in a sea
> of nectar. With a purified body, he was like an ocean of bliss, who came to

> the earth* as *the pure Existence of the Self.
>
> ~sv. Even* as *the wave merges in the ocean and becomes one and

> non-different from it, the consciousness abandoned its objectivity and
> regained its absolute purity. Uddalaka was enlightened. He enjoyed the

> supreme blis*s *that gods like Brahma enjoy. His state was beyond

> description. He was one with the ocean of bliss.
>
> Ø
>
> तत्र प्रापदथानन्दं दृश्यदर्शनवर्जितम् । अनन्तमुत्तमास्वादं रसायनमिवार्णवम्
> ॥५९॥
>
> tatra prApat_ atha_ Anandam dRzya-darzana-varjitam | anantam
> uttama-AsvAdam rasAyanam iva arNavam ||59||
>
> .
>
> tatra prApad atha Anandam
>

> *x *
>
> dRzya-darzana-varjitam
>
> *x + *
>
> anantam uttama-AsvAdam
>
> *x *
>
> rasAyanam iva arNavam
>
> *x*
>
> *. *

>
> ~vlm.59. He found his felicity in this extra phenomenal state of the
> noumenon; which like the ocean, is the reservoir of all moistures.
>
> ~m.58-60 ... Then he attained that state of bliss, which was free of all
> phenomena, that perfect and infinite condition. It was like being in a sea
> of nectar. With a purified body, he was like an ocean of bliss, who came to

> the earth* as *the pure Existence of the Self.
>
> ~sv. Even* as *the wave merges in the ocean and becomes one and

> non-different from it, the consciousness abandoned its objectivity and
> regained its absolute purity...
>
>
>
> शरीरात् समवेतो ऽसौ काम्.अpyaवनिmAगत: ।
>
> सत्तासामान्य-रूपात्मा बभूव आनन्द-सागर: ॥६०॥
>

> zarIrAt samaveta*s *asau kAm.api_ avanim Agata: |

>
> sattAsAmAnya-rUpAtmA babhUva Ananda-sAgara: ||60||
>
> zarIrAt samaveta: asau
>
> he, having come-together/arrived out-of the body
>
> kAm api avanim Agata: having come to some sort of place
>
> sattAsAmAnya-rUpAtmA
>
> babhUva Ananda-sAgara:
>
> he became an ocean of delight.
>
> ~vlm.60. He passed out of the confines of his body and then went to a
> certain spot, where leaving his ordinary form, he became as a sea of joy
> (in the transport of his ecstasy).
>
> ~m.58-60... It was like being in a sea of nectar. With a purified body, he

> was like an ocean of bliss, who came to the earth* as *the pure Existence

> of the Self.
>
> ~sv. ... His state was beyond description. He was one with the ocean of
> bliss.
>
>
>
> द्विजचेतनहंसोऽसावानन्दसरसि स्थित: ।
>
> अतिष्ठच्छरदच्छे खे कलापूर्णा इवोडुप: ॥६१॥
>
> द्विजचेतनहंसोऽसावानन्दसरसि स्थित: । अतिष्ठच्छरदच्छे खे कलापूर्णा इवोडुप:
> ॥६१॥
>

> dvija-cetana-haMsa*s *asau_ Ananda-sarasi sthita: | atiSThat_ zarad acche
> khe kalApUrNA*s *iva_ uDupa: ||61||
>
> .
>
> dvija-cetana-haMsa*s *asau
>
> *x *
>
> Ananda-sarasi sthita:
>
> *x + *
>
> atiSThat zarat acche khe
>
> *x *
>
> kalA-pUrNA iva uDupa:
>
> *x*
>
> *. *

>
> ~vlm.61.His intellect swam over that sea of joy like a floating swan, and

> remained there for many years with as serene a lustre,* as *the moon

> shines in her fulness in the clear firmament.
>
> ~m.61-62 He was shining brilliant like consciousness-swan, a full moon in
> the autumn sky....
>
> Ø
>
> बभूवावातदीपभो लिपिकर्मार्पितोपम: । वीतवीच्यम्बुधिप्रख्यो
> वृष्टमूकाम्बुदस्थिति: ॥६२॥
>
> babhUva a.vAta-dIpa=bho lipi-karma-arpita-upama: |
> vIta-vIcy-ambudhi-prakhyo vRSTa-mUka-ambuda-sthiti: ||62||
>
> .
>
> babhUva a.vAta-dIpa=bha:
>
> it was like the light of an windless lamp
>
> lipi-karma-arpita-upama:
>
> vIta-vIcy-ambudhi-prakhyo vRSTa-mUka-ambuda-sthiti:
>
> x
>

> ~vlm.62. It remained as still as a lamp in the breathless air, and* as *the
> shadow of a picture in painting; it was as calm* as *the clear lake
> without its waves, and* as *the sea after a storm, and as immovable as a

> cloud after it has poured out its waters.
>
> ~m.61-62 ... He was splendorous like a lamp in a windless environment, a
> wave-free ocean, and a picture painted on a wall. He was still like a cloud
> in autumn sky.
>
> Ø
>
> अथ्ऐतस्मिन्महालोके तिष्ठन्नुद्दालकश्चिरम् । अपश्यद्व्योमगान्सिद्धानमरानपि
> भूरिश: ॥६३॥
>

> atha etasmin mahAloke tiSThan_ uddAlaka*s *ciram | apazyat_ vyomagAn

> siddhAn amarAn api bhUriza: ||63||
>
> .
>

> *&*
>
> *so*
>
> *in this great place*
>
> *uddAlaka.Honeytongue sat for a long while*
>
> *observing the space.going Adepts & Immortals*
>
> *.*

>
> ~vlm ... the aerial Siddhas and a group of gods (advancing towards him).
>
> Ø
>
> आगतानि विचित्राणि सिद्धिजालानि चाभित: । शक्रार्कपददातॄणि
> तीरन्ध्रान्यप्सरोगणै: ॥६४॥
>
> AgatAni vicitrANi siddhi-jAlAni ca_ abhita: | zakra.arka-pada=dAtRRNi
> tIrandhrAni_ apsara:-gaNai: ||64||
>
> .
>
> AgatAni vicitrANi
>

> *x *
>
> siddhi-jAlAni ca abhita:
>
> *x + *
>
> zakra-arka-pada-dAtRRNi
>
> *x *
>
> tIrandhrAni apsara:-gaNai:
>
> *x*
>
> *. *

>
> ~vlm.64. The groups of Siddhas, that were eager to confer the ranks of the
> Sun and Indra upon him, assembled around him with groups of Gandharvas and
> Apsaras, from all sides of heaven.
>
> ~m.63-65 . In that state, many accomplishments and powers (siddhis) came
> to his fore. He saw angels, gods and many celestial beings…
>
> ~sv.63-66 Soon, Uddalaka beheld great sages in that infinite
> consciousness...
>
> Ø
>
> तानि नादरयांचक्रे सिद्धि-वृन्दानि स द्विज: । गम्भीरमतिरक्षुब्धो विलासानिव
> शैशवान् ॥६५॥
>

> tAni na_ AdarayAM.cakre siddhi-vRndAni sa*s *dvija: | gambhIra-mati*s *
> a-kSubdha*s *vilAsAn_ iva zaizavAn ||65||
>
> .
>
> *they did not disturb that brAhmaNa in his deep thought*
>
> *:*
>
> *he offered no honor to the crowd of siddha.Adepts,*
>
> *for he thought they were mere children at play*
>
> *.*

>
> Ø
>
> सिद्धिसार्थमनादृत्य तस्मिन्नानन्दमन्दिरे । अतिष्ठदथ षण्मासान्दिक्तटेऽर्क
> इवोत्तरे ॥६६॥
>
> siddhi-sArtham anAdRtya tasmin_ Ananda-mandire | atiSThat_ atha SaN.mAsAn
> dik.taTe arka* iva_ uttare ||66||
>
> .
>
> siddhi-sArtham anAdRtya
>

> *x. *
>
> tasmin Ananda-mandire
>
> *in that happy dwelling.place *
>
> atiSThat atha SaNmAsAn
>
> he *stayed thereafter for six months *
>
> dik.taTe arka_ iva uttare
>
> *as the sun stays in the north for half a year*
>
> *. *

>
> ~vlm.66. Without paying any regard to the assemblage of the Siddhas, he

> remained still in that blissful abode of his bliss;* as *the sun remains

> in the solstices, or in the northern hemisphere for half of the year.
>
> ~m.66-68 . Rejecting all powers, he remained for six months in that state
> of stillness. He then established himself in that high state of
> 'jivanmukti' which was the state characteristic of siddhas, gods, Brahma
> and Siva. There was nothing trivial in that bliss. It was self-lumionous.
>
> ~jd.vlm. Paying no regard to the assembled spiritual masters,
>
> he remained still in that blissful abode of his bliss,
>

> just* as *the sun rests in the north for half of the year.

>
>
>
>
>
> जीवन्मुक्त-पदम् तत्तद् यावत् संप्राप्तवान् द्विज: ।
>
> तत्र सिद्धा: सुरा: साध्या: स्थिता ब्रह्म-हर-आदय: ॥६७॥
>
> jIvanmukta-padam tat.tad yAvat samprAptavAn dvija: |
>
> tatra siddhA: surA: sAdhyA: sthitA brahma-hara-Adaya: ||67||
>

> jIvanmukta-padam tat.tad yAvat samprAptavAn dvija: *x. *
>
> tatra siddhA: surA: sAdhyA: sthitA brahma-hara-Adaya: *x. *

>
> ~vlm.67. While he continued in the enjoyment of his blessed state of
> living liberation, the gods Hari, Hara and Brahma waited at his door,
> together with bodies of Siddhas, Sádhyas and other deities beside them.
>
> ~m.66-68 .... He then established himself in that high state of
> 'jivanmukti' which was the state characteristic of siddhas, gods, Brahma
> and Siva.
>
> ~sv.67 He beheld the gods and the sages, and he even beheld the members of
> the trinity. He went beyond even that state.
>
> ~VA the twiceborn got to the jivanmukta state, where siddhas, gods
> and sages, Brahma, Hara etc abide.

> AS: A*s *the Brahmin reached further stages of jivanmukta state, The

> second line probably connects with the next. See above for comment.
>
>
>
> आनन्दे परिणामित्वाdaन्-आनन्द.पदम् गत: ।
>
> nAनन्दे न निर्.आनन्दे ततस् तत् सम्विदाबभौ ॥६८॥
>
> Anande pariNAmitvAd an-Ananda.padam gata: |
>

> na Anande na nir.Anande tata*s *tat samvidAbabhau ||68||
>
> Anande pariNAmitvAd an-Ananda.padam gata: *x. *
>
> na Anande na nir.Anande tata*s *tat samvidAbabhau *x. *

>
> ~vlm.68. He now remained in his state of indifference, which lies between
> the two opposites of sorrow and joy; and neither of which is of long
> continuance, except the middle state of insouciance which endureth for ever.
>
> ~sv.68 He was completely transmuted into bliss itself and hence he had
> gone beyond the realm of bliss. He experienced neither bliss nor non-bliss.
>
> Ø
>
> क्षणं वर्षसहस्रं वा तत्र लब्ध्वा स्थितिं मन: । रतिमेति न भोगोघे
> दृष्टस्वर्ग इवावनौ ॥६९॥
>
> kSaNam varSa-sahasram vA tatra labdhvA sthitim mana: | ratim eti na
> bhoga-oghe dRSTa-svarge_ iva_ avanau ||69||
>
> .
>
> kSaNam varSa-sahasram vA
>

> *in an instant or a thousand years *
>
> tatra labdhvA sthitim mana:
>
> *x + *
>
> ratim eti na bhoga-oghe
>
> *x *
>
> dRSTa-svarga iva avanau
>
> *x*
>
> *. *

>
> ~vwv.1592.y5.54.69. The mind, having obtained abidance in that (Bliss of
> the Self) for a moment or a thousand years, does not arrive at satisfaction
> in the multitude of enjoyments, as one who has seen heaven (does not get
> satisfaction) on the earth.
>
> ~vlm.69. When the mind is situated in its state of neutrality, and whether
> it is for a moment or a thousand years; it has no more any relish for
> pleasure, by seeing its future joys of the next world, as already begun in
> this.
>

> ~m.69-74 . If one attain*s *that state even for a minute or for millions

> of years, he will never engage himself in ordinary pleasures. That state of
> supreme bliss is the most auspicious, most restfull and most peaceful...
>

> ~sv.69 He became pure consciousness. He who experience*s *this even for a

> moment is disinterested even in the delights of heaven.
>
> Ø
>
> तत्पदं सा गति: शान्ता तच्छ्रेयः शाश्वतं शिवम् ।
>
> तत्र विश्रान्तिमाप्तस्य भूयो नो बाधते भ्रम: ॥७०॥
>
> तत्पदं सा गति: शान्ता तच्छ्रेयः शाश्वतं शिवम् । तत्र विश्रान्तिमाप्तस्य
> भूयो नो बाधते भ्रम: ॥७०॥
>
> tat.padam sA gati: zAntA tat.zreya: zAzvatam zivam | tatra vizrAntim

> Aptasya bhUya*s *nô bAdhate bhrama: ||70||

>
> .
>
> tat.padam sA gati: zAntA
>
> x
>
> tat.zreya:
>
> x
>
> zAzvatam zivam
>

> xx*x *

>
> tatra vizrAntim Aptasya
>
> x
>
> bhUyo nô bAdhate bhrama:
>

> *x*
>
> *. *

>
> That state is the Way of Peace
>
> zreyas
>
> ~vwv.1593/5.54.70. That is the (Ultimate) Abode. That is the Tranquil
> State. That is the Eternal and Blessed Felicity. Delusion does not again
> disturb one who has obtained repose there.
>
> ~vlm.70. When holy men have gained that blissful state in this life, they
> look no more on the outer world; but turn aside from it, as men avoid a
> thorny bush of brambles (Lit., catechu plants).
>
> ~m.69-74 ... That state of supreme bliss is the most auspicious, most
> restfull and most peaceful. Such a one will never be harassed again by
> delusions. Such people will never enter the thorny fields of this world...
>
> Ø
>
> तत्पदं साधव: प्राप्य दृश्यदृष्टिमिमां पुन: । नायान्ति खदिरोद्यानं
> लब्धचैत्ररथा इव ॥७१॥
>
> tat.padam sAdhava: prApya dRzya-dRSTim imAm puna: | na_ AyAnti
> khadira-udyAnam labdha-caitra-rathA_ iva ||71||
>
> .
>
> tat.padam sAdhava: prApya
>

> *the sAdhus having got that state *
>
> dRzya-dRSTim imAm puna:
>
> *to the objective view *
>
> na AyAnti
>
> *do not return *
>
> khadira-udyAnam
>
> *to this briar garden *
>
> labdha-caitra-rathA iva
>
> *x*
>
> *. *
>
> ~vlm.71. The saint*s *that attained to this state of transcendental

> bliss, do not stoop to look upon the visible world; and as one who is
> seated in the heavenly car of Chitraratha, never alights on the thorny bush
> of the Khadira (catechumemosa).
>
> #citraratha – chitraratha.Brightchariot – a purANic Lord of the
> gandharva.Gardeners, along with tumburu, hAhA, and huhu.
>
> Ø
>
> तां महानन्दपदवीं चित्तादासाद्य देहिन: । दृश्यं न बहु मन्यन्ते राजानो
> दीनतामिव ॥७२॥
>
> tAm mahAnanda-padavIm cittAt_ AsAdya dehina: | dRzyam na bahu manyante
> rAjAna:_ dInatAm iva ||72||
>
> .
>

> tAm mahAnanda-padavIm – *that condition of great happiness = *
>
> cittAt *– fr the Affective mind = *
>
> AsAdya dehina: *x *
>
> dRzyam na bahu manyante – *they do not think much of this visible world*
> =
>
> rAjAna: dInatAm iva – *as monarchs do not think much of being poor. *

>
> ~vlm.72. They take no account of the visible world, who enjoy this

> felicity of the invisible in them;* as *the self-sufficient rich man,

> takes into no account the condition of the miserable poor.
>
> ~vwv.1594/5.54.72. Embodied beings, having reached through their heart
> (or intellect) that position of Supreme Bliss, do not value the visible
> world, as kings (do not value) poverty.
>
> ~m.72 Such people are like kings who can never think of misery.
>
> Ø
>
> चेतस्तत्पदविश्रान्तं बुद्धं दृश्यदशां प्रति । कदर्थाद्बोधमायाति
> नायात्येवाथवानघ ॥७३॥
>

> ceta*s *tat-pada=vizrAntam buddham dRzya.dazAm prati | kad-arthAt_ bodham

> AyAti na_ AyAti_ eva_ athavA_ anagha ||73||
>
> .
>
> cetas
>

> *Affective feeling *
>
> tat-pada=vizrAntam buddham
>
> *that state of repose having realized *
>
> dRzya.dazAm prati
>
> *x *
>
> kad-arthAt bodham AyAti
>
> *x *
>
> na AyAti eva athavA
>
> *does not come otherwise, *
>
> anagha
>
> *dear boy*
>
> *. *

>
> ~vlm.73. The wise heart that has found its rest in that blissful state,
> does either keep itself from the thoughts of this world, or shrink from it
> with disgust and hatred.
>
> ~m. They will never regard this phenomenal world as worth while. Such a
> person who is reposed in that state will not easily return to the ordinary
> state. Uddalaka, who rejected all powers, remained in that high state of
> bliss for six months and awakened himself after that.
>
> ~sv. This is the supreme state, this is the goal, this is the eternal
> abode. He who rests in this is not again deluded and is no longer caught in
> the subject-object relationship. He is fully awakened and never again

> entertain*s *the notion of objectivity or conceptualisation. Of course

> this is not an 'attainment'.
>
> Ø
>
> उद्दालकोऽत्र षण्मासान्दुरोत्सारितसिद्धभू: । उषित्वोन्मिषितोऽम्भोदकोशादर्को
> मधाविव ॥७४॥
>
> uddAlaka:_ atra SaN.mAsAn dura-utsArita-siddha-bhU: | uSitvA_ unmiSita:_
> ambhoda-kozAt_ arka:_ madhau_ iva ||74||
>
> .
>
> uddAlaka: atra SaN.mAsAn
>

> *x *
>
> dura-utsArita-siddha-bhU:
>
> *x + *
>
> uSitvA unmiSita: ambhoda-kozAt
>
> *x *
>
> arka:_ madhau_ iva
>
> *x*
>
> *. *

>
> ~vlm.74. Uddálaka thus remained in his holy seat for six months, after
> which he awoke from his trance; and removed from there to another place, as
> the sun gets out of the mists of frost in the vernal season.
>
> ~m. They will never regard this phenomenal world as worth while. Such a
> person who is reposed in that state will not easily return to the ordinary
> state. Uddalaka, who rejected all powers, remained in that high state of
> bliss for six months and awakened himself after that.
>
> Ø
>
> ददर्श संप्रबुद्धात्मा पुन: परम-तेजस: । प्राणामलालसा: स्निग्धा:
> चन्द्रबिम्बवपुर्धरा: ॥७५॥
>
> dadarza samprabuddha-AtmA puna: parama-tejasa: | prANAmalAlasA: snigdhA:
> candra-bimba=vapur-dharA: ||75||
>
> .
>
> dadarza samprabuddha-AtmA
>

> *x. *
>
> puna: parama-tejasa:
>
> *x *
>
> prANAmalAlasA: snigdhA:
>
> *x *
>
> candra-bimba=vapur-dharA:
>
> *x*
>
> *. *

>
> prANAmalAlasa
>
> ~vlm.75. He beheld before him, the assemblage of the bright beings of

> enlightened minds; and who with their countenances shining* as *the

> lightsome moon, hailed the hermit with high veneration.
>
> ~m.75-82 . The awakened Uddalaka saw once again beings with splendorous
> effulgence, many celestial ladies bedecked with white 'mandara' flowers,
> moon-like gods, many rishis and Vidyadharas. They all prostrated before him
> and said. "O Lord, please take cognizance of us. Come with us to the heaven
> ascending this celestial flying vehicle. After all, the ultimate goal of

> all this effort is heaven only. You can enjoy all the pleasure*s *till

> the end of the aeon. Look at all these celestial women who are ready and

> anxiou*s *to serve you. O Lord, the best of all 'purusharthas' is 'Kama'.

> The generic essence of 'Kama' is a woman of high accomplishments. Such
> women you can find only in heaven.
>
>
>
> Ø
>
> रमणीर्गौरमन्दररेणुभ्रमरचामरा: । स्फुरत्पताकापटला द्युविमानपरम्परा: ॥७६॥
>
> ramaNIr gaura-mandara-reNu-bhramara-cAmarA: | sphurat patAkA-paTalA
> dyu-vimAna-paramparA: ||76||
>
> .
>

> *above the flapping whisks of beautiful girls*
>
> *there whizzed*
>
> *—like bees buzzing the shiny pollen of mandara flowers**—*
>
> *a banner.bearing sky.car parade*
>
> *.*

>
>
>
> अस्मद्.आदीन् मुनीन् दर्भ-पवित्र-अङ्क-कrAम्बुजान् ।
>
> विद्याधरीभिर् वलितान् विद्याधर-पतीnaपि ॥७७॥
>
> asmad.AdIn munIn darbha-pavitra-aGka-kara-ambujAn |
>
> vidyAdharIbhir valitAn vidyAdhara-patIn api ||77||
>

> asmad.AdIn munIn - (like Fr. <nous autres>) *x. *
>
> darbha-pavitra-aGka-kara-ambujAn -
>
> *thm *darbha-pavitra-aGka-kara-ambuja-*s. *
>
> vidyAdharIbhir valitAn vidyAdhara-patIn api - *them Sorcerers with their
> Sorceresses. *

>
> ~vlm.77. There were the great saints like ourselves sitting in them,
> decorated with ringlets of the sacred grass in their fingers, end
> accompanied by Vidyádharas and Gandharvas, with their damsels ministering
> unto them.
>
> ~sv.74-92 ... Even sages and gods adored him. He was invited to ascend to
> heaven: he declined the invitation...
>
> ~VA (many chariots of) wise ones, like us, lotuses with rings of
>
> purifying grass, leaders of vidyadharas accompanied by vidyadharas?
>
> AS: vidhyAdharI means wife of a vidyAdhara.
>
>
>
>
>
> ते तम् ऊचुर् महात्मानmuद्दालक-मुनिम् तथा ।
>
> प्रसादेन प्रणामान् नो भगवन्.naवलोकय ॥७८॥
>
> te tam Ucur mahAtmAnam uddAlaka-munim tathA |
>
> prasAdena praNAmAn no bhagavan.n avalokaya ||78||
>

> te tam Ucur mahAtmAnam uddAlaka-munim tathA *x. *
>
> prasAdena praNAmAn no bhagavan.n avalokaya *x. *

>
> ~vlm.78. They addressed the great-souled and saintly Uddálaka with
> saying:--"Deign, O venerable sir, to look upon us, that have been waiting
> here upon you with our greetings."
>
> ~m.75-82 …. They all prostrated before him and said. "O Lord, please take
> cognizance of us. Come with us to the heaven ascending this celestial
> flying vehicle….
>
> ~sv.74-92 ... He was invited to ascend to heaven: he declined the
> invitation.
>
>
>

> *THEY said: *

>
>
>
> आरुह्य इदं विमानं त्वमेहि त्रैविष्टपं पुरं । स्वर्ग एव हि सीमन्तो जगत्-
> saMभोग-saMपदाम् ॥७९॥
>

> Aruhya idam vimAnam tvam ehi traiviSTapam puram | svarga eva hi sImanta*s
> *jagat-sambhoga-sampadAm ||79||
>
> .
>
> *come board our airCar for trai.viShTapa, Three.world City*
>
> *only indra's svarga.Heaven rivals it for the best of worldly enjoyments*
>
> *.*

>
> ~vlm. ... because heaven is the last abode, where you shall have the full
> gratification of your desires after this life.
>
>
>
> आ=कल्पmuचितान् भुङ्क्ष्व भोगाnaभिमतान् विभो ।
>
> स्वर्ग.आदि-फल-भोग-अर्थम् एvAशेष-तप:क्रिया: ॥८०॥
>
> A=kalpam ucitAn bhuGkSva bhogAn abhimatAn vibho |
>
> svarga.Adi-phala-bhoga-artham eva azeSa-tapa:kriyA: ||80||
>
> A=kalpam ucitAn bhuGkSva bhogAn abhimatAn vibho
>
> x
>
> svarga.Adi-phala-bhoga-artham eva azeSa-tapa:kriyA:
>
> x
>
> ~vlm.80. "There remain to enjoy your desired pleasures, until the end of
> this kalpa age; because it is pure heavenly bliss which is the inheritance
> of saints, and the main aim and object of ascetic austerities on earth."
>

> ~m.75-82 . ... You can enjoy all the pleasure*s *till the end of the
> aeon. Look at all these celestial women who are ready and anxiou*s *to

> serve you. ....
>
> Ø
>
> हारचामरधारिण्यो विद्याधारवराङ्गणा: । पश्येमास्त्वामुपासीना: करिण्य: करिणं
> यथा ॥८१॥
>

> hAra-cAmara-dhAriNya*s *vidyAdhAra-vara-aGgaNA: | pazyemA*s *tvAm

> upAsInA: kariNya: kariNam yathA ||81||
>
> .
>
> hAra-cAmara-dhAriNyo
>

> *girls wave their yakstail whisks to stir the air *
>
> *@ *hAra-*whisk*.bearers
>
> vidyAdhAra-vara.aGgaNA:
>
> x
>
> pazyemA*s *tvAm upAsInA: kariNya: kariNam yathA

>
> x
>
> ~vlm.81. "Behold here the damsels of Vidyádharas, are waiting for you with
> fans and wreaths of flowers in their hands; and they have been hailing and

> inviting you to them,* as *the young elephantess, entice*s *the big
> elephant towards her."
>
> ~m.75-82 ... Look at all these celestial women who are ready and anxiou*s
> *to serve you....

>
>
>
> कामो धrmAर्थयो: सार: काम-सारा: सु.योषित: ।
>
> वसन्त इव मञ्जर्य: स्वर्ग एव भवन्ति ता: ॥८२॥
>
> kAmo dharma-arthayo: sAra: kAma-sArA: su.yoSita: | vasanta iva maJjarya:
> svarga eva bhavanti tA: ||82||
>
> .
>
> kAma: dharma-arthayo: sAra:
>

> *desire is the essence of Virtue and Wealth* the lesser #puruSArtha-s. -
>
> kAma-sArA: su.yoSita:
>
> *the essence of Desire is a beautiful woman: *

>
> vasante iva maJjarya: svarge eva bhavanti tA:
>

> *in Heaven they're flowers that bloom in the spring*
>
> *. *

>
> ~vlm.82. "It is the desire of fruition only, which is the main object of
> riches and meritorious acts; and the greatest of our enjoyments is the
> company of fairy damsels; as the flowers and fruits are the desired
> products of the vernal season."
>
> ~m.75-82 ... O Lord, the best of all 'purusharthas' is 'Kama'. The generic
> essence of 'Kama' is a woman of high accomplishments. Such women you can
> find only in heaven.
>
>
>
> एवम् कथयत: सर्वान् तिथीniत्य् असौ मुनि: ।
>
> परिपूज्य यथा.न्यायmaतिष्ठद् गत-saMभ्रमम् ॥८३॥
>
> evam kathayata: sarvAn tithIn ity asau muni: | paripUjya yathA.nyAyam
> atiSThad gata-sambhramam ||83||
>
> evam kathayata: sarvAn
>

> *x *

>
> tithIn ity asau muni:
>
> x
>
> paripUjya yathA.nyAyam
>
> x
>
> atiSThad
>
> x
>
> gata-sambhramam
>

> *... *

>
> ~vlm.83. The hermit heard his heavenly guests, speaking in this manner;
> and then honoured them as he ought, without being moved by aught they said
> unto him.
>
> ~m. Uddalaka duly worshipped all those people without any regard or
> concern for their words. He was unmoved by their pleadings and merely told
> them 'please depart'. Those heavenly beings waited for a few days and left.
>
> Ø
>
> नाभ्यनन्दन्न तत्याज तां विभूतिं स धीरधी: । भो सिद्धा व्रजतेत्युक्त्वा
> स्वव्यापारपरोऽभवत् ॥८४॥
>
> na_ abhyanandan na tatyAja tAm vibhUtim sa dhIra.dhI: |
>

> bho siddhA vrajata ity uktvA sva.vyApAra-para*s *abhavat ||84||
>
> .
>
> ...
>
> na abhyanandan
>
> *x *
>
> na tatyAja tAm vibhUtim
>
> *x *
>
> sa dhIradhI:
>
> *x + *
>
> bho siddhA vrajataity uktvA
>
> *x *
>
> svavyApAra-para*s *abhavat-
>
> *x*
>
> *. *

>
> ~vlm.84. He neither complemented them with his courtesy, nor changed the
> tenor of his even and inexcitable mind; but bidding them depart in peace,
> he betook himself to his wonted devotion.
>
> ~m. Uddalaka duly worshipped all those people without any regard or
> concern for their words. He was unmoved by their pleadings and merely told
> them 'please depart'. Those heavenly beings waited for a few days and left.
>
> ascend to heaven: he declined the invitation...
>
>
>
> अथ स्व.धर्म-निरतम् भोगेष्व् अरतिmAगतम् ।
>
> तmuपास्य ययु: सिद्धा दिनै: कतिपयै: स्वयम् ॥८५॥
>
> atha sva.dharma-niratam bhogeSv aratim Agatam |
>
> tam upAsya yayu: siddhA dinai: katipayai: svayam ||85||
>
> atha svadharma-niratam
>
> and so to him absorbed-in his personal duties
>
> bhogeSu aratim Agatam and come-to dispassion toward pleasures
>
> tam upAsya yayu: siddhA
>
> dinai: katipayai: svayam
>
> x
>

> ~vlm.85. The Siddhas honoured him for his devotednes*s *to his pursuit,

> and his abjuring the desire of carnal gratifications. They then departed to
> their elysian abode from there, after tarrying there in vain for some days,
> to entice the hermit to their Parnassian fields.
>
> ~m. Uddalaka duly worshipped all those people without any regard or
> concern for their words. He was unmoved by their pleadings and merely told
> them 'please depart'. Those heavenly beings waited for a few days and left.
>
>
>
> जीवन्-मुक्त: स च मुनिर् वि.जहार यथा-सुखम् ।
>
> यावद्-इच्छM वनान्तेषु मुनिनाmAश्रमेषु च ॥८६॥
>
> jIvan-mukta: sa ca munir vi.jahAra yathA-sukham |
>
> yAvad-iccham vanAnteSu muninAm AzrameSu ca ||86||
>
> jIvan-mukta: sa ca munir
>
> and so that Jîva, living-free,
>
> vijahAra wandered-about / took his pleasure
>
> yathA-sukham just as he pleased
>
> yAvad-iccham just as he wished
>
> vanAnteSu muninAm AzrameSu ca
>
> in the groves and shelters of the Munis.
>

> ~vlm.86. Afterward*s *the saint continued to wander about at pleasure, in

> his character of a living liberated Yogi; and frequented the hermitages of
> the ascetics, at the skirts of the woods and forests.
>
> ~m.86-92 . Since then, that liberated Uddalaka, roamed around freely among
> woods, maintains, forests and many such places...
>
> ~sv.74-92 Uddalaka remained for six months in this state, vigilantly
> avoiding the temptation of psychic powers...
>
> Ø
>
> मेरुमन्दरकैलासहिमवद्विन्ध्यसानुषु ।
>
> द्वीपोपवनदिक्कुञ्जजङ्गलारण्यभूमिषु ॥८७॥
>
> मेरुमन्दरकैलासहिमवद्विन्ध्यसानुषु ।
>
> meru-mandara-kailAsa-himavat-vindhya-sAnuSu |
>
> द्वीपोपवनदिक्कुञ्जजङ्गलारण्यभूमिषु ॥८७॥
>
> dvIpa-upavana-dik-kuJja-jaGgala-araNya-bhUmiSu ||87||
>
> .
>
> meru-mandara-kailAsa-himavad-vindhya-sAnuSu
>

> *on meru*-mandara-kailAsa-himavad-vindhya-*peaks*
>
> dvIpa-upavana-dik-kuJja-jaGgala-araNya-bhUmiSu
>
> *in *dvIpa-upavana-dik-kuJja-jaGgala-araNya-*lands *
>
> *... *

> dhyAna-asakta*s *vyabudhyata ||89||

> uddAlaka*s *tadA Arabhya vyavahAra-para*s *api san |

>
> su.samAhita: eva asau cittatva-ekatvam Agata: ||90||
>

> uddAlaka: tadA Arabhya - *then uddAlaka having (so) done *
>
> vyavahAra-para*s *api san - *yet being in pursuit of his affairs =*

>
> su.samAhita: eva asau x
>
> cittatva-ekatvam Agata: xx
>
> #samAhita
>
> ~vlm.90. After his yoga was over, he came out and mixed with the world;
> and though he was sometimes engaged in the affairs of life, yet he was
> quite reserved in his conduct, and abstracted in his mind.
>
>
>
>
>
> चित्तत्व-एक.घन-अभ्यासान्महाचित्त्वmuपेत्य स: ।
>
> बभूव सर्वत्र समस् तेज: सौरmivAवनौ ॥९१॥
>
> cittatva-eka.ghana-abhyAsAn mahAcittvam upetya sa: |
>

> babhUva sarvatra sama*s *teja: sauram iva avanau ||91||
>
>
>
> cittatva-eka.ghana-abhyAsAn *x *
>
> mahAcittvam upetya sa: *x *
>
> babhUva sarvatra sama: *x *
>
> teja: sauram iva avanau *x. *

> sphuTam amalam a-ceta*s *tad vapu: sambabhAra ||93||
>
> .
>
> zama-parapada-lAbha-prApti-saMzAnta-cetA
>
> *peace-highState-got-hold-somnolent-Chetas‑‑*
>
> galita-janana-pAza:
>
> *x *
>
> kSINa-saMdeha-dohala:
>
> *x *
>
> zaradikham iva
>
> *x *
>
> zAntam
>
> *peaceful *
>
> vyAtatam ca
>
> *x *
>
> arjitam ca
>
> *x *
>
> sphuTam
>
> *x *
>
> amalam
>
> *spotless *
>
> aceta*s *tad vapu:
>
> *x *
>
> sambabhAra
>
> *x*
>
> *. *

>
> ~vlm.93. He gained the state of perfect tranquility, and his even
> mindedness in all places, which released him from the snare of doubts, and
> of the pain of repeated births and deaths. His mind became as clear and

> quiet* as *the autumnal sky, and his body shone* as *the sun at every

> place.
>
> ~m.93. Because of attaining the state of bliss, he was in a state of peace
> all the time. He wore a new body which was truth conscious (in every cell).
>
> ~sv.93 Though at other times he engaged himself in the ordinary activities
> of living, he had reached the state of perfect equilibrium. He looked upon
> all with equal vision. His inner light shone at all times, never rising and
> never setting. With all notions of duality totally at rest, he lived devoid
> of body-consciousness, established in pure being.
>
>
>
>
>

> *o*ॐ*m*
>
>
>
>
>
>
>
> *Â**U*U*M**m*mmm....

>
>
>
>
>
> saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
>
> vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
>

> *Contentment is the highest gain, Good Company the highest course,*
>
> *Enquiry the highest wisdom, and Peace the highest enjoyment. **2.16.19*
>
>
>
> *+++*
>
> *++*
>
> *+*
>
>
>
> *Comments and suggestions*

>
> are welcome at
>
> das....@gmail.com
>
> Please begin the Subject line with the relevant sarga/canto Number, e.g.

> "re*:* y5084".
>
> *+*
>
> *The complete YVFiles*,

>
> including the Concordant Glossary, and every Sarga/Canto,
>
> in their most recent update,
>
> can be downloaded at:
>
> All YVFiles:
>
> https://www.dropbox.com/sh/jqx2zv9ekpnade9/AADi P5w3QM0Y5kJANUFh-Ia?dl=0

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

>
> Concordant Glossary (CGl1405)
>
> https://www.dropbox.com/s/mats7olf4xfvsnm/CGl.1405.docx?dl=0
>
>
>
>
>

> *o*ॐ*m*

>
>
>
> "Rare Ramana video", with a wise Cow, and a monkey Prince!
>

> http://www.youtube.com/watch?v=w814-Pj3b*m*8
> <http://www.youtube.com/watch?v=w814-Pj3bM8>

>
>
>
>
>
>
>
>
>
> DAILY READINGS 30 April
>
>
>
> fm5055 2.ap30 uddAlaka's nirvANa .z30
>
>
> https://www.dropbox.com/s/dzju63v7uxisf5r/fm5055%202.ap30%20uddAlaka%27s%20nirvANa%20.z30.docx?dl=0
>
> fm7070 3.ap30 Empty Worlds .z28
>
>
> https://www.dropbox.com/s/ksnxan6mmcnt55k/fm7070%203.ap30%20Empty%20Worlds%20.z28.docx?dl=0
>
> fm3017 1.ap29-30 TELEPORTATION .z57
>
>
> https://www.dropbox.com/s/nzzxht8e9423nov/fm3017%201.ap29-30%20TELEPORTATION%20.z57.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:_ man*a:_* bhavet |

>
> बुद्धि: चित्तmaहंकार:
>
> buddhi: cittam ahaMkAra:
>
> माया-इति.आदि_अभिधम् तत:॥
>
> mAyA-iti.Adi_abhidham tata:||
>
> y3067.021/FM.3.67.21
>
>
>
>
>

> *O**ॐ*m

>
>
>
>
>
> Wordviewer is a free tool from Microsoft
>
> that permits proper formatting
>
> if you are not a Word user
>
> downloadable at
>
>
>
> https://www.dropbox.com/s/2mpmf55zplst5ru/WordViewer.docx?dl=0
>
>
>

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