fm6109 2.dc23-24 REUNITED .z76

[jivadas]

work in progress .v17

work in progress .v15,16

latest update:

fm6109 2.dc23-24 REUNITED .z76

https://www.dropbox.com/s/tur5whg8xtc98x4/fm6109%202.dc23-24%20REUNITED%20.z76.docx?dl=0

 

 

 

Oॐm

 

 

REUNITED

 

vasiShTha said—

 

01|o/

वसिष्ठ उवाच ।

अथ ताम् दयिता दृष्ट्वा विस्मय-उत्फुल्ल-लोचन: ।

शिखिध्वज उवाच_इदम् आश्चर्य-आकुलया गिरा ॥६।१०९।१॥

atha tAm dayitA dRSTvA vismaya~utphulla-locana: |

zikhidhvaja uvAca_idam Azcarya~AkulayA girA ||6|109|01||

.

&

so

amazed

the wide.eyed lover Firecrest saw his Love  

and spoke these wonder.shaken words

:

 

02|o/

का त्वम् उत्पल.पत्र-अक्षि कुत: प्राप्ताऽसि सुन्दरि ।

किम् इहऽसि कियत् कालम् किमर्थम् इह तिष्ठसि ॥६।१०९।२॥

kA tvam utpala.patra~akSi kuta: prAptA_asi sundari |

kim iha_asi kiyat kAlam kimartham iha tiSThasi ||02||

.

"who are you, lotus-eyed lady

?

where do you come from, so beautiful?

what are your plans? how long are you here? and what do you aim to do?"

अङ्ग #aGg -> #aGga -> #dayitÂGga – dayita/dayitA-aGga -  lover-limbs - the limbs of a dayita Lover; or his dayitA Spouse (if ze continues to be a lover) •• bhushuNDa the Immortal Crow compares the bite of a weapon and the contact of lover-limbs: zastrANi dayitA-aGgAni lagnAni_ aGge nirambare | yo buddhyamAna: su-sama: sa* parasmin-pade sthita: || y7011.001 – they're weapons / "the limbs of my Love clinging / to my naked body"—whoever realizes is most.Same, settled in a higher state.

   

03|o/

अङ्गेन व्यवहारेण स्मितेनऽनुनयेन च ।

मम जाया विलासेन तत्-कला इव उपलक्ष्यसे ॥६।१०९।३॥

aGgena vyavahAreNa smitena_anunayena ca |

mama jAyA vilAsena tat-kalA _iva _upalakSyase ||03||

.

aGgena x

vyavahAreNa x

smitena anu.nayena ca - x  

mama jAyA vilAsena - x =

tat-kalA iva upalakSyase - x.

~vlm.3. Thy gait and figure, thy features and thy form, thy sweet smiles, manners and courtesy, bespeak thee plainly, to be an ectype or counterpart of the image of my wedded wife.

नी #nI -> नय #naya -> अनुनय #anunaya – courtesy, respect, submission

लक्ष् #lakS उपलाक्ष् #upalakS – to distinguish by implication

 

04|o/

एवम् एव प्रभो विद्धि चूडालाऽस्मि न संशय: ।

अकृत्रिमेण देहेन लब्धोऽस्य्ऽद्य मया स्वयम् ॥६।१०९।४॥

evam eva prabho_ viddhi cUDAlA _asmi na saMzaya: |

akRtrimeNa dehena labdho_ asi_ adya mayA svayam ||04||

.

then let me tell you, Sir

:

I am

cUDAlA.Topknot,

there's no doubt-about-it:

here in a normal body, the one I was born.in, presented now by my own.self

.

~vlm. "So it is my lord, as you think me to be your lawful consort. As you see, I am no doubt your Queen cUDAlA who has met you today in her natural and undisguised form.

~sv.4-5 cUDAlA replied: Indeed, I am cUDAlA.

AB. akRtrimeNa sahajena ||

* evam eva prabho viddhi Know this much, Sir, cUDAlA_asmi na saMzaya: | I am cUDAlA, no-doubt.about.itakRtrimeNa dehena with a body without artifice, inartificial, natural labdha:_asi_adya mayA svayam you are presented today by my ownself.

 

05|o/

कुम्भ.आदि-देह-निर्माणैस्_त्वाम् बोधयितुम् एव मे ।

प्रपञ्च: शत-शाखत्वम् इह यातो_ वन-अन्तरे ॥६।१०९।५॥

kumbha~Adi-deha-nirmANai:_tvAm bodhayitum eva me |

prapaJca: zata-zAkhatvam iha yAto vana~antare ||05||

.

I made those bodies, kumbha and

the rest, only to wake you up

!

The body that you see is here with you in this tangle of trees.

prapaJca:  – matter  

zata-zAkhatvam  – to a hundred branches

iha yAta: vana~Antare – here come to the heart of the forest...   

~vlm.5. I assumed to me the counterfeit forms of kumbha and others, only to remonstrate with thee on thy mistaken course; and used every art and stratagem to recall thee only to the right path.

~sv.4-5 cUDAlA replied: Indeed, I am cUDAlA. I myself assumed the form of kumbha and others in order to awaken your spirit. I myself also assumed the form of this small illusory world with all this garden, etc., which you saw just now.

 

06|o/

यदा राज्यम् परित्यज्य मोहेन तपसे वनम् ।

त्वम् आगास्_तत्_प्रभृत्य्_एव त्वद्_बोधायऽहम् उद्यता ॥६।१०९।६॥

yadA rAjyam parityajya mohena tapase vanam |

tvam AgA:_tat prabhRti_eva tvat_bodhAya_aham udyatA ||06||

.

*jd. yadA rAjyam parityajya – when you abandoned your Kingdom   

mohena  – delusively  

tapase vanam – making tapas in the woods  

tvam AgAs tat prabhRty eva - x =

tvad bodhAya aham udyatA – for your Realization I've come.out

.

~vlm.6. Ever since thy foolish renunciation of thy kingdom, for the purpose of the performance of thy ascetic austerities in the forest. I have had recourse to the employment of every art, in order to reclaim thee to the right path of religion.

~sv.6-7-8 From the very day you unwisely abandoned your kingdom and came here to perform austerities, I have been endeavouring to bring about your spiritual awakening. It is I, assuming the form of kumbha, who instructed you. The forms you perceived, of kumbha and others, were not real. And now you have been fully awakened and you 2know all that there is to know.

आगस् #Agas n. transgression , offence , injury , sin , fault RV. AV. &c.

 

07|o/

अनेन कुम्भ-देहेन मया एव त्वम् विबोधित: ।

कुम्भ.आदि-देह-निर्माणम् त्वाम् बोधयितुम् एव मे ॥६।१०९।७॥

anena kumbha-dehena mayA eva tvam vibodhita: |

kumbha~Adi-deha-nirmANam tvAm bodhayitum eva me ||07||

.

*jd. anena kumbha-dehena mayA eva

by this kumbha-body of mine

tvam vibodhita:

you were brought to awakening

kumbha~Adi-deha-nirmANam

the bodies of kumbha &c were transformations

tvAm bodhayitum eva me

to awaken you by me. - SV and VLm read this in two other ways.

~vlm.7. I awakened to the light of truth in my form of kumbha, and all the other forms which I took upon myself, were chiefly intended for thy instruction, (and rousing thee from thy lethergy).

~sv.6-7-8 From the very day you unwisely abandoned your kingdom and came here to perform austerities, I have been endeavouring to bring about your spiritual awakening. It is I, assuming the form of kumbha, who instructed you. The forms you perceived, of kumbha and others, were not real.

#nirmANa m – nir-mAna - निर्माणम् - ( end-comp. "made of" Sushr.) - Measuring, meting out; यतश्चाध्वकालनिर्माणम् P.I.4.31 Vārt. Measure, reach, extent; अयमप्राप्तनिर्माणः (बालः) Rām. 'not having reached the full measure of growth'. Producing, formation, manufacture; त्रैलोक्यनिर्माणकरं जनित्रम् Mb.5.71.7; ईदृशो निर्माणभागः परिणतः U.4. A created thing or object, form; निर्माणमेव हि तदादरलालनीयम् Māl.9.49. A shape, figure; शरीर-निर्माण-सदृशो नन्वस्यानुभावः Mv.1.

#vibodha-: - vi-bodha awaking perception, intelligence (in dram.) the unfolding of the faculties in carrying out an object. avibodha. vibodhana : - an arouser, promoter of (gen.) rv.8.3.22; -- vibodhanam awaking, awakening (trans. and intrans.) mbh. . vibodhayitavya - (fr. Caus.) to be awakened vibodhita - awakened, aroused to awakening, as kumbha/cUDAlA arouses Shikhidhvaja, anena kumbha-dehena mayA eva tvam vibodhita: | kumbha~Adi-deha-nirmANam tvAm bodhayitum eva me, y6109.007

 

08|Ø

मायया न.तु कुम्भ.आदि किम्.चित्_सत्यम् महीपते ।

mAyayA na.tu kumbha~Adi kiMcit_satyam mahIpate |

अथो विदित-वेद्यस्_त्वम् ध्यानेन एतद् अखण्डितम् ॥६।१०९।८॥

atho vidita-vedya:_tvam dhyAnena etat_akhaNDitam ||08||

.

*jd. mAyayA na.tu kumbha~Adi kiMcit_satyam mahIpate - x =

atha~u vidita-vedya:_tvam dhyAnena etat_akhaNDitam - x.

मायया न.तु

only thru mAyA Illusion are

कुम्भ-अदि किंचित्_सत्यम्

kumbha and the rest something real,

महीपते

Lord of the Earth!

अथो

then indeed – atha.u cf. no = na.u

विदित-वेद्यस्_त्वम्

since you have known what's to.be-known,

ध्यानेन एतद्ऽखण्डितम्

thru #dhyAna Meditation this is unraveled.

~vlm.8. The forms of kumbha and others, were no real but magical appearance before thee; and thou that knowest the knowable, can very well discern the whole affair in your meditation.

~sv.6-7-8 From the very day you unwisely abandoned your kingdom and came here to perform austerities, I have been endeavouring to bring about your spiritual awakening. It is I, assuming the form of kumbha, who instructed you. The forms you perceived, of kumbha and others, were not real. And now you have been fully awakened and you know all that there is to know.

 

09|o/

सर्वम् पश्यसि तत्त्वज्ञ ध्यानेन_आशु अवलोकय ।

अथ चूडालया_इत्य्_उक्त: बद्ध्वा परिकरम् नृप: ॥६।१०९।९॥

sarvam pazyasi tattvajJa dhyAnena_Azu avalokaya |

atha cUDAlayA_iti_ukta: baddhvA parikaram nRpa: ||09||

.

*jd. sarvam pazyasi –

everything you see,

= tattvajJa –

Thatness.Knower,  

dhyAnena_Azu avalokaya –

you should observe with dhyAna.Meditation."

 

vasiShTha said—

atha cUDAlayA_iti_ukta: - this having been said by Topknot =

baddhvA parikaram nRpa: -

#parikara

~vlm.9. You will be convinced of all this, if you will but look into it by the light of your meditation and not otherwise. After Chudála said so far, the prince sat in his meditative mood and in the posture of his meditation yogásana.

~sv.9-10-11 VASISTHA continued: Sikhidhvaja entered into deep meditation and inwardly saw all that had happened from the time he left the palace. He was delighted and his affection for his wife increased greatly.

#parikara

 

आत्म-उदन्तम् विशेषेण ध्यानेनऽ.मलम् ऐक्षत । अभिराज्य-परित्यागाच्_चूडाला-दर्शन-अवधि ॥६।१०९।१०॥

Atma~udantam vizeSeNa dhyAnena_a.malam aikSata | abhirAjya-parityAgAt_ cUDAlA-darzana~avadhi ||10||

.

*jd.

Atma~udantam vizeSeNa dhyAnena_a.malam aikSata |

abhirAjya-parityAgAt_ cUDAlA-darzana~avadhi

#udanta

#vizeSa

#aikSata http://sanskrit.inria.fr/DICO/index.fr.html#stemmer

धा #dhA -> अवधा #avadhA -> अवधि #avadhi – limit, end

~vlm.10. He saw the whole affair, rising and exhibiting itself plainly before his mental vision; ever since the renunciation of his royalty, until his meeting with Chudála at the end: (from first to last).

~sv.9-10-11 VASISTHA continued: Sikhidhvaja entered into deep meditation and inwardly saw all that had happened from the time he left the palace. He was delighted and his affection for his wife increased greatly.

 

11|Ø

सर्वम् मुहूर्त-ध्यानेन च_आत्म~उदान्तम् ददर्श स: ।

sarvam muhUrta-dhyAnena ca_Atma~udAntam dadarza sa: |

आराज्य-सम्परित्यागाद्_वर्तमान-क्षण-क्रमम् ॥६।१०९।११॥

ArAjya-sam.parityAgAt_ vartamAna-kSaNa-kramam ||11||

.

*jd. sarvam muhUrta-dhyAnena ca - x =

Atma~udAntam dadarza sa: - x +

ArAjya-sam.parityAgAt - x =

vartamAna-kSaNa-kramam - x.

~vlm.11. All these he saw rising in his soul, in one moment of his meditation; and the successive events appeared before it, since the resignation of his kingdom to the present instant.

~sv.9-10-11 VASISTHA continued: Sikhidhvaja entered into deep meditation and inwardly saw all that had happened from the time he left the palace. He was delighted and his affection for his wife increased greatly.

 

सर्वम् आलोक्य भूपालो विरराम समाधित: । समाधि-विरतो_ हर्ष-विकासि-नयन-अम्बुज: ॥६।१०९।१२॥

sarvam Alokya bhUpAlo virarAma samAdhita: | samAdhi-virato harSa-vikAsi-nayana~ambuja: ||12||

.

*jd.

sarvam Alokya bhUpAla:

virarAma samAdhita:

samAdhi-virata:

harSa-vikAsi-nayana~ambuja:

रम् #ram -> विरम् #viram -> वि्राम #virarAma - pft. ac. sg. 3 | pft. ac. sg. 1 >ram

samAdhi.tas

#adhita

#Adhita

#virata

#vikAsi-nayana~ambuja:

~vlm.12. The prince felt glad in hanself, at seeing all these in his meditation; and he grately rejoiced with his full open eyes, when his meditation was over at the end of the scene.

~sv.12..18 Coming back to body-consciousness he embraced cUDAlA with such fervour that is impossible to describe. Their hearts overflowing with love for each other they remained for some time as if in a superconscious state.

 

विसार्य तरसा बाहू पुलक-उज्ज्वलताम् गतौ । गलद्-अङ्गम् घन-स्नेहम् मुञ्चद्-वाष्यम् स्फुरत्-स्पृहम् ॥६।१०९।१३॥

visArya tarasA bAhU pulaka~ujjvalatAm gatau | galad-aGgam ghana-sneham muJcad-vASyam sphurat-spRham ||13||

.

*jd.

visArya  - spread/over =

tarasA  - x =

bAhU – both arms =

pulaka~ujjvalatAm gatau - x +

galad-aGgam - x =

ghana-sneham - x =

muJcad-vASyam - x =

sphurat-spRham - x.

#visArya

#ujjvalatA

#muJcad-vASya

#spRham

~vlm.13. He extended both his arms with the hairs standing at an end of his body through joy, and his countenance shining with the gladness of his heart; while the fondness of his heart had its vent, in the tears trickling in his eyes, and his limbs slackened by his want of self-control.

~sv.12..18 Coming back to body-consciousness he embraced cUDAlA with such fervour that is impossible to describe. Their hearts overflowing with love for each other they remained for some time as if in a superconscious state.

 

आलिलिङ्ग चिरम् कान्ताम् नकुलो नकुलीम् इव । तयोर्_आलिङ्गेन तस्मिम्.स्_तत्र भावो बभूव य: ॥६।१०९।१४॥

AliliGga ciram kAntAm nakulo nakulIm iva | tayo:_AliGgena tasmim.:_tatra bhAvo babhUva ya: ||14||

.

*jd.

~vlm.14 Then he embraced her to his bosom for a long time, as a weasel does its mate. This continued embrace indicated the permanency of their passion for one another.

 

न स वासुकि-जिह्वाभि:_वक्तुम् हर्षेण शक्यते | दिवि.स्थौ_इव पङ्केन कृतौ_इव मिलत्-तनू ॥६।१०९।१५॥

na sa vAsuki-jihvAbhi:_vaktum harSeNa zakyate | divi.sthau_iva paGkena kRtau_iva milat-tanU ||15||

.

*jd.

na sa: vAsuki-jihvAbhi:_vaktum harSeNa zakyate - not even with the many tongues of the serpent vAsuki – who is used in the churning of the ocean – can one tell how with their delight =

divi.sthau_iva - as if dwelling in heaven =

paGkena - as with a clay (sculpture) =

kRtau_iva milat-tanU - they were like two bodies made into one.

~vlm.15. No body nor even the hundred hooded Vásuki serpent, can express with its hundred tongues, the height of the happiness which the happy pair felt on this occasion of their reunion; when their two bodies met together, like the two orbs of the sun and moon in their conjunction; or as their two disks were joined in one, by adhesion of some paste or clay.

~sv.12..18 Coming back to body-consciousness he embraced cUDAlA with such fervour that is impossible to describe. Their hearts overflowing with love for each other they remained for some time as if in a superconscious state.

 

16|Ø

शैलाव्_इव समुत्कीर्णौ श्लिष्टाव्_आस्ताम् चिरम् प्रियौ ।

मुहूर्तेन गलद्_धर्म-जलौ पुलक-पीवरौ ॥६।१०९।१६॥

शैलाव्_इव समुत्कीर्णौ श्लिष्टाव्_आस्ताम् चिरम् प्रियौ ।

zailau_ iva samutkIrNau zliSTau_ AstAm ciram priyau |

मुहूर्तेन गलद्_धर्म-जलौ पुलक-पीवरौ ॥६।१०९।१६॥

muhUrtena galat_ dharma-jalau pulaka-pIvarau ||16||

.

*jd. zailau iva samutkIrNau x

zliSTau AstAm ciram priyau - x =

muhUrtena galat_ x

dharma-jalau x

pulaka-pIvarau - x.

~vlm.16. The two constant lovers continued in their close contact, like two contiguous rocks sticking to one another; till at last they parted apart, with the profuse perspiration of their bodies.

~sv.12..18 Coming back to body-consciousness he embraced cUDAlA with such fervour that is impossible to describe. Their hearts overflowing with love for each other they remained for some time as if in a superconscious state.

#samutkIrNa

#zliSTa

पुल् #pul - to be great, a heap -> #pulaka - (pl) erection or bristling of the hairs of the body (considered to be occasioned by delight or rapture rather than by fear)  kAv.pur •  saMzAnta=Ananda-pulaka: padam prApyam, y5055.021.

पी #pI -> #pIvara, #pIvarI ‑ adj.A/I ‑ fat, stout, thick, dense, full of or abounding with (comp) •• #pIvara: ‑ a tortoise • [pIvara the Stout] one of the #sapta-RSi.s under manu #tAmasa the Dark. •• #a-pIvara‑ - not fat • #pIvarA - N. of a daughter of the गन्धर्व gandharva huhu हुहु KSS.

 

17|Ø

बाहू विश्लथताम् ईषन्_निन्यतुस्_तौ शनै: प्रियौ ।

bAhU vizlathatAm ISan_ ninyatu:_ tau zanai: priyau |

अमृत~आपूर्ण-हृदयौ संशून्य-हृदय~उपमौ ॥६।१०९।१७॥

amRta~ApUrNa-hRdayau saMzUnya-hRdaya~upamau ||17||

.

*jd. bAhU vizlathatAm ISan x

ninyatu: tau zanai: priyau - x =

amRta~ApUrNa-hRdayau –

two hearts overflowing with nectar

saMzUnya-hRdaya~upamau – x.

~vlm.17. They then gradually relaxed their arms from their mulual embraces, and their hearts which had ere long over flowed with delight, became now as light as two empty pots of water,

~sv.12..18 Coming back to body-consciousness he embraced cUDAlA with such fervour that is impossible to describe. Their hearts overflowing with love for each other they remained for some time as if in a superconscious state.

#vizlatha‑ - relaxed, loose Ragh. Pratāp. 

#ninyatu:

 

उन्मुक्त-भुजम् आस्ताम् ताव्ऽलक्ष-स्थित-लोचनम् । घनानन्द-क्षणम् स्थित्वा तूष्णीम् प्रणय-पेशलम् ॥६।१०९।१८॥

unmukta-bhujam AstAm tau_alakSa-sthita-locanam | ghanAnanda-kSaNam sthitvA tUSNIm praNaya-pezalam ||18||

.

*jd.

unmukta-bhujam AstAm tau_alakSa-sthita-locanam - x =

ghanAnanda-kSaNam sthitvA tUSNIm praNaya-pezalam - x.

~vlm.18. They loosened their arms, and stared at one another with their fixed and mute gaze of amazement; and they sat silent with their deep felt lore, after the fervour of their delight was over.

~sv.12..18 Coming back to body-consciousness he embraced cUDAlA with such fervour that is impossible to describe. Their hearts overflowing with love for each other they remained for some time as if in a superconscious state.

आस् -> आस्तम् #AstAm – imp. [2] md. sg. 3 >A:_2 • impft. [2] ac. du. 3 >a:_1

 

कान्ताम् चिबुक-संलग्न-कर: प्रोवाच भूपति: । अत्यन्त-मधुर-स्निग्ध: कान्त: स्व.कुल-योषिताम् ॥६।१०९।१९॥

kAntAm cibuka-saMlagna-kara: provAca bhUpati: | atyanta-madhura-snigdha: kAnta: sva.kula-yoSitAm ||19||

.

*jd.

kAntAm cibuka-saMlagna-kara:

provAca bhUpati:

atyanta-madhura-snigdha:

kAnta:

sva.kula-yoSitAm

saMlagna-kara

yoSitAm

#cibuka – chin

~vlm.19. Then did the prince lay his hand under the chin of his legal and royal consort, and bespoke to her in soft and sweet words distilling with honey.

~sv.19-20-21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection of a dear wife which is sweeter than nectar! To what discomfort and pain you have subjected yourself for my sake! The way in which you have redeemed me from this dreadful ocean of ignorance has no comparison whatsoever.

 

पुण्यश्_च रति-निष्पन्द: स्वादुर्_नामऽमृताद्ऽपि ।

puNya:_ca rati-niSpanda: svAdu:_nAma_amRtAt_api |

कियत्_प्रमाणस्_तन्व्-अङ्ग्या त्वया बाल-इन्दु-मुग्धया ॥६।१०९।२०॥

kiyat pramANa:_tanu-aGgyA tvayA bAla-indu-mugdhayA ||20||

.

*jd.

puNya: ca rati-niSpanda: svAdu: nAma - x =

amRtAt api - x =

kiyat pramANa: - x =

tanu-aGgyA tvayA bAlendu-mugdhayA - x =

~vlm.20. Matrimonial love, is righteous and sweeter far than the celestial ambrosia itself; how then was it, O my moon faced love, that thou couldst continue so long without tasting its sweets?

~sv.19-20-21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection of a dear wife which is sweeter than nectar! To what discomfort and pain you have subjected yourself for my sake! The way in which you have redeemed me from this dreadful ocean of ignorance has no comparison whatsoever.

 

अनुभूतश्_चिरम् क्लेश: भर्तुर्ऽर्थेन दारुणा । एवम् दुर्.उत्तरात्_तस्मात्_सम्.सार-कुहराद्ऽहम् ॥६।१०९।२१॥

anubhUta:_ciram kleza: bhartu:_arthena dAruNA | evam dur.uttarAt tasmAt_sam.sAra-kuharAt_aham ||21||

.

*jd.

anubhUta: ciram kleza: bhartur arthena dAruNA - x =

evam dur.uttarAt tasmAt sam.sAra-kuharAd aham - x =

~vlm.21. Thou hast doubtless undergone much privation, and suffered great pains in the absence of thy husband, and so also was the toil exceedingly great, that thou hast taken on thyself, in order to redeem me from the dungeon of the world.

~sv.19-20-21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection of a dear wife which is sweeter than nectar! To what discomfort and pain you have subjected yourself for my sake! The way in which you have redeemed me from this dreadful ocean of ignorance has no comparison whatsoever.

 

22|Ø

उत्तारितो यया बुद्ध्या सा हि केन_उपमीयते ।

uttArito_ yayA buddhyA sA hi kena_ upamIyate |

अरुन्धती शची गौरी गायत्री श्री: सरस्वती ॥६।१०९।२२॥

arundhatI zacI gaurI gAyatrI zrI: sarasvatI ||22||

.

*jd. uttArita: yayA buddhyA - x =

sA hi kena upamIyate - x +

arundhatI zacI gaurI - x =

gAyatrI zrI: sarasvatI - x.

~vlm.22. I know not with whom to compare thee, for the great wisdom that thou bast displayed in thine act of my redemption, for even the pious ladies Sachi and Aurundhuti and the great goddesses Gouri, Gáyatri and Sri (Ceres) and Saravlmati, fall short of thy admirable qualities.

~sv.22-23-24 Tradition has given us several great women who have been exemplary wives, but they are nothing compared to you. You excel them all in all the virtues and noble qualities. You have struggled hard and brought about my enlightenment.

 

23|o/

समस्ता: पेलवायन्ते तव तन्व्या गुणात्या ।

धी: श्री: कान्त: क्षमा मैत्री करुणाद्यास्तु सुन्दरि ॥६।१०९।२३॥

samastA: pelavAyante tava tanvyA guNAtyA |

dhI: zrI: kAnta: kSamA maitrI karuNAdyAstu sundari ||23||

.

*jd. samastA: pelavAyante - x =

tava tanvyA guNAtyA - x =

dhI: zrI: kAnta: kSamA maitrI - x =

karuNAt yA: tu - x =

sundari - o x 

~vlm.23. I see. my love, that even the personified powers of understanding and prosperity, the persons of the graces and clemency, and the virtues of forgiveness, sympathy and universal love, are unequal to thy unequalled virtues and beauty.

~sv.22-23-24 Tradition has given us several great women who have been exemplary wives, but they are nothing compared to you. You excel them all in all the virtues and noble qualities. You have struggled hard and brought about my enlightenment.

 

24|o/

कान्तास्व्_आकार-कान्तासु प्रथमेवऽभिलक्ष्यसे ।

परेणऽध्यवसायेन त्वयाऽहम्ऽवबोधित: ॥६।१०९।२४॥

kAntAsv_AkAra-kAntAsu prathameva_abhilakSyase |

pareNa_adhyavasAyena tvayA_aham avabodhita: ||24||

.

*jd. kAntAsv_AkAra-kAntAsu x

prathameva_abhilakSyase x

pareNa_adhyavasAyena  – x

tvayA_aham avabodhita:  - x.  

pratham eva / prathamA_iva

#abhilakSyase <- #lakSyase - pr. ps. sg. 2 >lakS

#so -> #avaso -> #ahdyavaso -> #adhyavasAya – resolution, resolve • (in phil.) mental effort , apprehension.

tvayA_aham avabodhita: ||24||

~vlm.24. I know no adequate recompense, that will compensate thy labour and repay my gratitude to thee, that hast spared no patience nor persevering pains, in the cause of my instruction and redemption.

~sv.22-23-24 Tradition has given us several great women who have been exemplary wives, but they are nothing compared to you. You excel them all in all the virtues and noble qualities. You have struggled hard and brought about my enlightenment.

 

25|o/

केन प्रत्य्.उपकारेण परितुष्यति ते मन: ।

मोहाद्ऽनादि-गहनाद्ऽनन्त-गहनाद्ऽपि ॥६।१०९।२५॥

kena praty.upakAreNa parituSyati te mana: | mohAt_anAdi-gahanAt_ananta-gahanAt_api ||25||

.

*jd.

kena pratyupakAreNa - by what favorable means =

parituSyati te mana: - is your mind satisfied =

mohAt - from delusion =

anAdi-gahanAt - from beginningless mystery =

ananta-gahanAt api - and from endless mystery as well.

~vlm.25. O say, what retribution will requite thy pains, and gladden thy mind; for thy redeeming me from the dark pit of ignorance, and reclaiming me from the boundless wilderness of errors.

~sv.25-26 How shall I recompense you for this? Indeed, loving wives thus strive to liberate their husbands from this ocean of sam.sAra. In this they achieve what even the scriptures, guru and mantra are unable to achieve, on account of their love for their husbands.

#kR upakR pratyupakR pratyupakAra -

#tus parituS -

 

26|Ø

पतितम् व्यवसायिन्य:_तारयन्ति कुल-स्त्रिय: ।

patitam vyavasAyinya:_tArayanti kula-striya: |

शास्त्र~अर्थ-गुरु-मन्त्र~आदि तथा न_उत्तारण-क्षमम् ॥६।१०९।२६॥

zAstra~artha-guru-mantra~Adi tathA na_uttAraNa-kSamam ||26||

.

*jd.

patitam vyavasAyinya:

When the resolute have fallen

tArayanti kula-striya:

the women of their family cross/succeed

zAstra~artha-guru.mantra=Adi

zAstra scripture.meaning-guru.mantra=&c

tathA na uttAraNa-kSamam

are not thus over.crossing-adequate. - are not so suitable for success [recall who is speaking!]

~pal.26 The true virtue of faithful wives is to raise their fallen husbands. This virtue can serve to save a man from his degradation much better than scriptures or learning, riches, or the spiritual guide and his teaching.

~vlm.26. It is the true virtue of faithful wives, to raise their fallen husbands much more than the sástras or learning, riches, he spiritual guide and his teaching, can serve to save a man from his degradation. (Such accomplished wife, is very hard to be in India found in these days of degeneration).

~sv.25-26 How shall I recompense you for this? Indeed, loving wives thus strive to liberate their husbands from this ocean of sam.sAra. In this they achieve what even the scriptures, guru and mantra are unable to achieve, on account of their love for their husbands.

 

यथा_एता: स्नेह-शालिन्य: भर्तृणाम् कुल-योषित: । सखा भ्राता सुहृद्-भृत्य: गुरुह्_मित्रम् धनम् सुखम् ॥६।१०९।२७॥

yathA_etA: sneha-zAlinya: bhartRNAm kula-yoSita: | sakhA bhrAtA suhRd-bhRtya: guruh_mitram dhanam sukham ||27||

.

*jd.

yathA etA: - like these - x =

sneha.zAli-nya: - beloved of - x =

bhartRNAm - their husbands - x =

kula-yoSita: - the family females - x +

sakhA - are companion, - x =

bhrAtA - brother - x =

suhRd-bhRty-a: - friendly supporters - x =

gurur - teacher - x =

mitram - friend - x =

dhanam - wealth - x =

sukham - pleasure - x.

~vlm.27. Faithful and affectionate wives, are by far more serviceable to their husbands, than a brother or relation or any friend or servant, or even a guru or one_'s riches ever can be.

~sv.27 The wife is everything to her husband friend, brother, well-wisher, servant, guru, companion, wealth, happiness, scripture, abode (vessel), slave.

 

28|Ø

शास्त्रम् आयतनम् दास: सर्वम् भर्तु: कुल~अङ्गना: ।

Astram Ayatanam dAsa: sarvam bhartu: kula~aGganA: |

सर्वदा सर्व-यत्नेन पूजनीया: कुल~अङ्गना: ॥६।१०९।२८॥

sarvadA sarva-yatnena pUjanIyA: kula~aGganA: ||28||

.

*jd. zAstram Ayatanam dAsa: x

sarvam bhartu: kula~aGganA: - x +

sarvadA sarva.yatnena x

pUjanIyA: kula~aGganA: - x.

~vlm.28. The faithful wife is the best guide of man, and her person serves to be his best abode and attendant than anything else in this world. Therefore the wife deserves to be always regarded above all others, with utmost diligence and attention.

~sv.28..32 Hence, such a wife should at all times and in all ways be adored and worshipped. My dear cUDAlA, you are indeed the supreme among women in this world. Come, embrace me again.

 

लोक.द्वय-सुखम् सम्यक्_सर्वम् यासु प्रतिष्ठितम् । निरिच्छाया: प्रयाताया: पारम् सम्.सार-वारिधे: ॥६।१०९।२९॥

loka.dvaya-sukham samyak_sarvam yAsu pratiSThitam | niricchAyA: prayAtAyA: pAram sam.sAra-vAridhe: ||29||

.

*jd.

loka.dvaya-sukham samyak - x =

sarvam yAsu pratiSThitam - x =

niricchAyA: prayAtAyA: pAram - x =

samsAra-vAridhe: - of the ocean of saMsAra.

~vlm.29. The happiness of both worlds depends entirely on the person of the disinterested and virtuous wife, who serves as a raft to her husband, for his going across the wide ocean of the perilous world.

~sv.28..32 Hence, such a wife should at all times and in all ways be adored and worshipped. My dear cUDAlA, you are indeed the supreme among women in this world. Come, embrace me again.

 

कथम्ऽस्य_उपकारस्य करिष्ये ते प्रतिक्रिया: । मन्ये कुलाङ्गनाम् लोके लोके सर्वास्_त्वयाऽधुना ॥६।१०९।३०॥

katham asya_upakArasya kariSye te pratikriyA: | manye kulAGganAm loke loke sarvA:_tvayA_adhunA ||30||

.

*jd.

katham asya upakArasya - x =

kariSye te pratikriyA: - x =

manye kulAGganAm loke loke sarvAs tvayA adhunA - x.

~vlm.30. How shall I, O virtuous lady! repay the recompense of what thou hast done for me, and whom I now regard as the wisest and best of all the virtuous ladies in the whole world.

~sv.28..32 Hence, such a wife should at all times and in all ways be adored and worshipped. My dear cUDAlA, you are indeed the supreme among women in this world. Come, embrace me again.

 

31|Ø

नारी-सौजन्य-चर्चासु व्यपदेश्या भविष्यसि ।

nArI-saujanya-carcAsu vyapadezyA bhaviSyasi |

त्वाम् निर्मितवतो_ धातुर्_गुण.जाल~अतिशायिनीम् ॥६।१०९।३१॥

tvAm nirmitavato dhAtu:_ guNa.jAla~atizAyinIm ||31||

.

of all the women known for their gentility

you will become the model for instruction

:

you are the root-example of abundant virtue.

.

 

मन्ये प्रकुपिता नूनम्ऽरुन्धात्य्.आदिका: स्त्रिय: ।

manye prakupitA nUnam arundhAty.AdikA: striya: |

सती त्वम् रूप-सौजन्य-गुण-रत्न-समुद्गिके ॥६।१०८।३२॥

satI tvam rUpa-saujanya-guNa-ratna-samudgike ||

एहि मे त्वद्.गुण-उत्कस्य पुनर्_आलिङ्गनम् कुरु ।

ehi me tvad.guNa~utkasya puna:_AliGganam kuru |

.

*jd.

manye prakupitA nUnam arundhAty.AdikA: striya: - x =

satI tvam - x =

rUpa-saujanya-guNa-ratna-samudgike -

form-saujanya-guNa-ratna-samudgike =

ehi me tvad.guNa~utkasya puna:_AliGganam kuru - x.

~vlm.32. O the transcendent tranquility, which this lord of mine has gained, and whose dispassionateness has set him above anger, and his living liberation hath attained.

~sv.31..34 Cudala was delighted with the king's attitude which conclusively proved that he had gone beyond lust and anger.

manye prakupitA nUnam arundhAty.AdikA: striya: |

satI tvam rUpa-saujanya-guNa-ratna-samudgike ||

32||

manye prakupitA nUnam arundhAty.AdikA: striya:

satI tvam

rUpa-saujanya-guNa-ratna-samudgike

 

 

 

vasiShTha said—

 

33|o/

वसिष्ठ उवाच ।

इत्य्_उक्त्वा मृग-शाव-अक्षीम् चूडालाम् ताम् शिखिध्वज: ॥६।१०९।३३॥

iti_uktvA mRga-zAva~akSIm cUDAlAm tAm zikhidhvaja: ||

आलिलिङ्ग पुनर्_गाढम् नकुल: नकुलीम् इव ।

AliliGga puna:_gADham nakula: nakulIm iva | 33-34a||

ity uktvA – so said =

mRga-zAva~akSIm cUDAlAm tAm – to that fawn.eyed cUDAlA

shikidhvaja.Firecrest.

AliliGga punar gADham – x =

nakula: nakulIm iva – x.

~sv.33 VASISTHA said: Having said so, Sikhidhvaja again fondly and fervently embraced cUDAlA.

~vlm.33. Vasishtha related:—Saying so, sikhidhwaja again held chudála to his fast embrace, as the weasel does his mute ia their mutual fondness.

~vlm.33. No delight doth attract his heart, nor any excellence ever allures his soul; whose mind is not elated by pleasure or prosperity, nor depressed by pain or calamity.

~sv.31..34 Cudala was delighted with the king's attitude which conclusively proved that he had gone beyond lust and anger.

 

Topknot said—

 

34|o/

cUDAlA uvAca |

देव शुष्क-क्रिया-जाल-परे त्वय्य्_आकुलात्मनि। ॥६।१०९।३४॥

deva zuSka-kriyA-jAla-pare tvayi_AkulAtmani| ||34||

.

*jd. deva  – x

zuSka-kriyA-jAla-pare - x  

tvayi Akula~Atmani - x.

~vlm.34. Chudála said:—My lord, I was sorry to find you entirely devoted to your dry ceremonial duties, and it was for that reason, that I took so much pains to dissuade you from them, and lead you to the knowledge of the intelligent soul. 35. Now tell me, my lord, what shall we do in this place and what is the use of your extolling my virtues so far.

~sv.34-35 cUDAlA said: Lord, when I saw that you were performing meaningless austerities, my heart was greatly pained. I relieved myself of that pain by coming here and striving to awaken you. It was indeed for my own joy and delight. I do not deserve any praise for that!

 

भूयस्.भूयस् भृशम्ऽहम् त्वद्.अर्थम् दु:खिताभवम् ।

bhUyas.bhUyas bhRzam aham tvad.artham du:khitAbhavam |

तेन त्वद्.अवबोध-आत्मा स्वार्थ एव_उपपादित: ॥६।१०९।३५॥

tena tvad.avabodha~AtmA svArtha eva_upapAdita: ||35||

मया तत्_अत्र किम् देव करोषि मम गौरवम् |

mayA tat_atra kim deva karoSi mama gauravam |

*jd.

bhUyas.bhUyas – again & again =

bhRzam aham - x =

tvad.artham du:khita~abhavam - x +

tena – bei that =  

tvad.avabodha~AtmA – your awakened soul =

svArtha eva_upapAdita: - x.

mayA tat_atra kim - x =

deva - , my Lord, =

karoSi mama gauravam - x +

~vlm.35. Now tell me, my lord, what shall we do in this placeand what is the use of your extolling my virtues so far.

~sv.34-35 cUDAlA said: Lord, when I saw that you were performing meaningless austerities, my heart was greatly pained. I relieved myself of that pain by coming here and striving to awaken you. It was indeed for my own joy and delight. I do not deserve any praise for that!

 

FIRECREST—

 

36|o/

zikhidhvaja uvAca |

त्वया यथा वरारोहे स्वार्थ: संपाद्यते शुभ: ॥६।१०९।३६॥

तम् इदानीम् तथा सर्वा: साधयन्तु कुलाङ्गना: ।

tvayA yathA varArohe svArtha: saMpAdyate zubha: ||36||

tam idAnIm tathA sarvA: sAdhayantu kulAGganA: |

*jd.

tvayA yathA varArohe svArtha: saMpAdyate zubha: - x +

tam idAnIm tathA sarvA: sAdhayantu kulAGganA: - x +

~sv.36 SIKHIDHVAJA replied: From now on may all the wives fulfil their own selfish ends by awakening their husbands' spirit, as you have done!

~vlm.36. Sikhidhwaja replied:—O you most excellent among women, you are here at your liberty to do whatever you think best; as it is the prerogative of respectable ladies, to manage everything in their own way.

 

Topknot said—

 

37|o/

cUDAlA uvAca |

बुध्यसे कान्त विश्रान्तो जगज्.जाल-तटे विभो ॥६।१०९।३७॥

budhyase kAnta vizrAnto jagaj.jAla-taTe vibho ||37||

.

*jd.

tam idAnIm tathA sarvA: sAdhayantu kulAGganA: - x +

budhyase - x =

kAnta - x =

vizrAnta: jagaj.jAla-taTe - x =

vibho - x.

~vlm.37. Chudála answered—Now my lord! as you have come to know, that you are released from the net work of this world, and are set free on the shore from all its broils: you must have perceived now that your past austerities were all in vain and gone for nothing.

~sv.37..41 cUDAlA said: I do not see in you now the petty cravings, thoughts and feelings that tormented you years ago. Pray, tell me, what are you now, in what are you established and what do you see.

 

38|Ø

अद्य तम् प्राक्तनम् किम्.चिन्_मोहम् सम्.अनुपश्यसि ।

adya tam prAktanam kiMcit_ moham sam.anupazyasi |

इदम् करोमि न_इदम् तु प्राप्नोमि_इदम् इति स्थितिम् ॥६।१०९।३८॥

idam karomi na_ idam tu prApnomi _idam iti sthitim ||38||

.

*jd. adya –

right now 

tam prAktanam kiMcin.moham –

that former sort of delusion

samanupazyasi –

with you considering  

idam karomi –

"I do this 

na idam tu –

but not this 

prApnomi idam –

I get this"  

iti sthitim –

such a state...

~vlm.38. You must have known that it is all in vain, when you say "I do this or that, and will get its reward, and will thus be seitled in life etc." say do you smile to think of these and other vagaries of your simple understanding.

~sv.37..41 cUDAlA said: I do not see in you now the petty cravings, thoughts and feelings that tormented you years ago. Pray, tell me, what are you now, in what are you established and what do you see.

*jd.38 - adya - right now = tam prAktanam kiMcin.moham - that former sort of delusion = samanupazyasi - with you considering = idam karomi - "I do this = na idam tu - but not this = prApnomi idam - I get this" = iti sthitim - that sort of state...

 

अन्तर्हससि ताम् कच्.चिद्_दशा-पेलवताम् धिय: । तास्_तुच्छ-तृष्णा-कलना-अस्ता: संकल्प-कु.कल्पना: ॥६।१०९।३९॥

antarhasasi tAm kac.cit_dazA-pelavatAm dhiya: | tA:_tuccha-tRSNA-kalanA~AstA: saMkalpa-ku.kalpanA: ||39||

.

*jd.

antarhasasi tAm

you're trying not to laugh at it,

kac.cit_dazA-pelavatAm dhiya: |

whatever thoughts of state/fate-flowering

tA:_tuccha-tRSNA-kalanA~AstA: saMkalpa-ku.kalpanA:

those trifling cravings no longer imagined,

as misconceived conceptions.

~vlm.39. Do you know that these vagaries are the creatures o£ your avarice, and mere creations of your fancy? (because there is nothing that can do or bring out of your will or by your own power).

~sv.37..41 cUDAlA said: I do not see in you now the petty cravings, thoughts and feelings that tormented you years ago. Pray, tell me, what are you now, in what are you established and what do you see.

 

त्वयि नऽद्यऽवलोक्यन्ते देव व्योम्नि_इव पर्वता: ।

tvayi na_adya_avalokyante deva vyomni_iva parvatA: |

किम् त्वम्ऽद्यऽङ्ग संपन्न: किम्.निष्ठोऽसि किम् ईहसे ॥६।१०९।४०॥

kim tvam adya_aGga saMpanna: kiMniSTho_asi kim Ihase ||40||

.

*jd.

tvayi na adya avalokyante - in you they are not now observed =

deva - o Divinity =

vyomni iva parvatA: - like mountains in the spacious sky =

kim tvam adya aGga saMpanna: - x =

kiM niSTho asi - x =

kim Ihase - x.

~vlm.40. Don't you yet perceive that these false creations of your imagination, are as unreal as the situation or appearance ol mountains in the empty air?

~sv.37..41 cUDAlA said: I do not see in you now the petty cravings, thoughts and feelings that tormented you years ago. Pray, tell me, what are you now, in what are you established and what do you see.

 

कथम् पश्यसि पाश्चात्यम् देह-चेष्टाक्रमम् विभो । सुमन: पूर्ण-नील-अब्ज-माला-सार-विलोचने ॥६।१०९।४१॥

katham pazyasi pAzcAtyam deha-ceSTAkramam vibho | sumana: pUrNa-nIla~abja-mAlA-sAra-vilocane ||41||

.

*jd.

katham pazyasi - how do you see =

pAzcAtyam deha-ceSTAkramam - x =

o vibho - x =

sumana: - x =

pUrNa-nIla~abja-mAlA-sAra-vilocane -

full-nIla-lotus-mAlA-sAra-vilocane =

~vlm.41. Say what is it that you have learnt after all, what is it that you depend upon, and what is the object that you seek at present, and in what light you view all your bodily acts either of your past or future life.

~sv.37..41 cUDAlA said: I do not see in you now the petty cravings, thoughts and feelings that tormented you years ago. Pray, tell me, what are you now, in what are you established and what do you see.

 

त्वम् एव यस्य यस्यऽन्तस्_तत्_तस्यऽहम् उपास्थितः ।

निरीहःऽस्मि निरंशःऽस्मि नभः-स्वच्छःऽस्मि निस्पृहः ॥६।१०९।४२॥

tvam eva yasya yasya_anta:_tat tasya_aham upAsthita: |

nirIha:_asmi niraMza:_asmi nabha:-svaccha:_asmi nispRha: ||42||

.

*jd.

tvam eva yasya - of what is only you =

yasya antas - which is within =

tat tasya aham upAsthita: - I am together here only with that =

nirIha: asmi - I'm without a wish =

niraMza: asmi - I'm without a part =

nabha:svaccha: asmi - clear sky am I =

nispRha: - without longing.

~vlm.42. Sikhidhwaja replied.—0 dear lady, with thy blooming eyes, resembling the leaves of a full blown blue lotus, I am likewise situated in and at the same place, wherein thou art located also.

~sv.42-43 SIKHIDHVAJA replied: My dear, I rest in that which you, within me, bring about. I have no attachment. I am like the infinite, indivisible space. I am peace.

*jd.42 - tvam eva yasya - of what is only you = yasya antas - which is within = tat tasya aham upAsthita: - I am together here only with that = nirIha: asmi - I'm without a wish = niraMza: asmi - I'm without a part = nabha:svaccha: asmi - clear sky am I = nispRha: - without longing.

 

शान्तोऽहम्ऽर्थ-रूपोऽस्मि चिरायऽहमहम् स्थित: । ताम् दशाम् उपयातोऽस्मि यतश्_चित्त-एक-वर्त्मनि ॥६।१०९।४३॥

zAnto_aham artha-rUpo_asmi cirAya_ahamaham sthita: | tAm dazAm upayAto_asmi yata:_citta-eka-vartmani ||43||

.

*jd.

zAnta:_aham - I am at peace =

artha-rUpa:_asmi - x =

cirAya_ahamaham sthita: - x +

tAm dazAm upayAta:_asmi - x =

yata:_citta-eka-vartmani - x.

#ahamaham

~vlm.43. I am tranquil and alike (or likened to) the object o£ my meditation, and am situated in the true ego long after leaving the sense of my personality: I am arrived to that state (of rapturous delight) which is known to and felt by the heart only (lit. by way of the heart).

~sv.42-43 SIKHIDHVAJA replied: My dear, I rest in that which you, within me, bring about. I have no attachment. I am like the infinite, indivisible space. I am peace.

 

प्रतिषेधन्ति सहसा न याम् हरि.हर-आदय: । न किम्.चिन्-मात्र=चिन्.मात्र-निष्ठ:ऽस्मि स्वस्थ आस्थित: ॥६।१०९।४४॥

pratiSedhanti sahasA na yAm hari.hara~Adaya: | na kiMcin-mAtra=cin.mAtra-niSTha:_asmi svastha Asthita: ||44||

.

*jd.

pratiSedhanti sahasA na yAm hari.hara~Adaya: - x =

na kiMcin-mAtra=cin.mAtra-niSTha: asmi - x =

svastha Asthita: - x.

~vlm.44. There is no power any where, nor even that of Hari attd Hara, that is able to obstract that heart-felt joy of mine, which makes mo think myself as nothing else or less than the very intellect (or a particle—chinmátra) itself.

~sv.44 I have attained that state which is difficult even for the gods like viSNu and ziva to reach.

 

45|o/

भ्रमेणऽहम् विमुक्तोऽस्मि सम्.सारेण_आलि.लोचने ।

न तुष्टोऽस्मि न खिन्नोऽस्मि नऽयम्ऽस्मि न चेतरत् ॥६।१०९।४५॥

bhrameNa_aham vimukto_asmi sam.sAreNa_Ali.locane |

na tuSTo_asmi na khinno_asmi na_ayam asmi na cetarat ||45||

.

*jd. bhrameNa aham vimukta: asmi samsAreNa –

I am made free from the samsAric delusion  

Ali.locane - x =

na tuSTa: asmi - x =

na khinna: asmi - x =

na ayam asmi - I am not this

na ca itarat - nor something else.

~vlm.45. I am now free from errors, and liberated from the trammels of the world; I am neither this nor that, nor am I glad nor sorry at any thing or at any event in the world.

~sv.45..48 I am free from confusion and delusion. I experience neither sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all coverings and I enjoy a state of inner well-being. What I am that I am it is difficult to put into words!

 

46|o/

न स्थूलोऽस्मि न सूक्ष्मोऽस्मि सत्यम्ऽस्मि च सुन्दरि ।

तेजो-बिम्बात्_प्रयातेन भित्तावपतितेन च ॥६।१०९।४६॥

na sthUlo_asmi na sUkSmo_asmi satyam asmi ca sundari | tejo-bimbAt prayAtena bhittAvapatitena ca ||46||

.

*jd.

na sthUla: asmi - I am not gross matter =

na sUkSma: asmi - I am not subtle =

satyam asmi ca sundari - x =

tejo-bimbAt prayAtena - x =

bhittAvapatitena ca – bhittau apatitena – bhitta~avapatitena

#prayAta -

#pat #avapat

~vlm.46. I am neither any gross or subtile matter, nor am I like a ray of the solar light, that emanates from the body of the sun, and falls below by traversing through the midway sky. (i.e. The human soul is the image of god, and not a particle of the undivided essence of the Deity).

~sv.45..48 I am free from confusion and delusion. I experience neither sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all coverings and I enjoy a state of inner well-being. What I am that I am it is difficult to put into words!

 

47|o/

क्षय-अतिशयमुक्तेन प्रकाशेनास्मि वै सम: ।

शान्तोऽस्मि साम्यम् तेनऽस्मि स्वस्थोऽस्मि विगताशय: ॥६।१०९।४७॥

kSaya~atizayamuktena prakAzenAsmi vai sama: | zAnto_asmi sAmyam tena_asmi svastho_asmi vigatAzaya: ||47||

.

*jd.

kSaya~atizayamuktena prakAzenAsmi vai sama: - x =

zAnta:_asmi sAmyam tena_asmi svastha:_asmi vigatAzaya: - x =

~vlm.47. I am of the essence of that glorious light, which is ever without its increase or decrease; I am always tranquil and ever even in my nature, and I am quite at ease, having no desire of mine own, nor anything to expect from any body.

~sv.45..48 I am free from confusion and delusion. I experience neither sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all coverings and I enjoy a state of inner well-being. What I am that I am it is difficult to put into words!

 

48|Ø

परिनिर्वाण एवास्मि सदृशो ऽस्मि पतिव्रते ।

parinirVANa eva _asmi sadRza:_ asmi pativrate |

यत् तद्_अस्मि तद्_एव_अस्मि वक्तुम् शक्नोति नेतरत् ॥६।१०९।४८॥

yat tat_asmi tat_ eva _asmi vaktum zaknoti na~itarat ||48||

.

*jd. pari.nirVANa eva asmi –

only total nirvANa am I  

sadRza: asmi - x =

pativrate – in fidelity  

yat tad asmi – what is that I.am  

tad eva asmi – that indeed I.am    

vaktum zaknoti – I am able to say  

na itarat – not otherwise.

~vlm.48. O thou most chaste lady, know me to be of that essence, which exists as extinct every where; I am what I am and what I cannot describe, and no other than this.

~sv.45..48 I am free from confusion and delusion. I experience neither sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all coverings and I enjoy a state of inner well-being. What I am that I am it is difficult to put into words!

 

49|Ø

तरङ्ग-तरलापाङ्के गुरुस्_त्वम् मे नमो_अस्तु ते ।

taraGga-taralApAGke guru:_ tvam me namo_ astu te |

प्रसादेन विशालाक्ष्य्_आतीर्णो अस्मि भव-सागरात् ॥६।१०९।४९॥

prasAdena vizAlAkSi_ AtIrNo_ asmi bhava-sAgarAt ||49||

.

taraGga-tarala-apAGke  – in wave-sparkling-eyeglance  

guru:_tvam me  – you are my guru 

namo_astu te  – glory be to you  

prasAdena vizAlAkSi_  – by your grace, wide-eyes,  

AtIrNo_asmi bhava-sAgarAt  - I have crossed.over the ocean of Being.

#vizAlAkSa – wide-eyed.

~vlm.49. O beauteous lady, with they eye balls glancing like the flitting waves of rivulets! I bow down to thee as my instructor; because it is by thy good grace that I have come across the turbulent ocean of the world.

~sv.49-50-51 You are my guru, my dear: I salute you. By your grace, my beloved, I have crossed this ocean of sam.sAra; I shall not once again fall into error.

 

50|Ø

पुनर्_मलम् न गृह्णामि शत-ध्मात-सुवर्णवत् ।

puna:_malam na gRhNAmi zata-dhmAta-suvarNavat |

शान्त: स्वस्थो मृदुर्_यत्तो वीतरागो निरंशधी: ॥६।१०९।५०॥

zAnta: svastho_ mRdu:_ yatto_ vItarAgo_ niraMzadhI: ||50||

.

*jd.

punar malam na gRhNAmi - x =

zata-dhmAta-suvarNa=vat –

hundred-dhmAta-gold=like =

zAnta: svastha: mRdu: yatto vItarAgo niraMzadhI: - x.

~vlm.50. I shall no more be soiled with the dirt of the earth, after being cleansed from it like a bit of gold from its alloy by repeated burnings.

~sv.49-50-51 You are my guru, my dear: I salute you. By your grace, my beloved, I have crossed this ocean of sam.sAra; I shall not once again fall into error.

धम् #dham ध्मात -> #dhmAta – mfn. blown , blown up or into RV. &c. &c. ; inflamed , excited W. ; n. a partic. wrong pronunciation of vowels.

यत् #yat -> यत्त #yatta: - endeavoured, striven • engaged in, intent upon, prepared for, ready to (loc. dat., acc. or inf. with prati) • on one's guard, watchful, cautious ib. • attended to, guided (as a chariot) mbh.

 

सर्व.अतीत: सर्वगश्_च खम् इवऽयम्ऽहम् स्थित: । एवम् स्थिते महासत्त्व प्रानेश हृदय-प्रिय ॥६।१०९।५१॥

sarva~atIta: sarvaga:_ca kham iva_ayam aham sthita: | evam sthite mahAsattva prAneza hRdaya-priya ||51||

.

*jd.

sarva~atIta: sarvaga: ca - x =

kham iva ayam aham sthita: - x =

evam sthite - x =

mahAsattva prAneza - x =

hRdaya-priya - x.

~vlm.51. I am quite calm and easy, quiet and free from passions, and never divided in my attention nor distracted in my mind. I am beyond all things, I am ubiquitous and all pervading, and am situated as I am (without any change in me).

~sv.49-50-51 You are my guru, my dear: I salute you. By your grace, my beloved, I have crossed this ocean of sam.sAra; I shall not once again fall into error.

 

किम् इदानीम् प्रभो ब्रूहि रोचते ते महासत्ते । प्रतिषेधम् न जानामि न जानाम्य्ऽभिवाञ्छितम् ॥६।१०९।५२॥

kim idAnIm prabho brUhi rocate te mahAsatte | pratiSedham na jAnAmi na jAnAmi_abhivAJchitam ||52||

.

*jd.

kim idAnIm

prabho

brUhi rocate te

mahAsatte

pratiSedham na jAnAmi

na jAnAmi_abhivAJchitam

~vlm.52. Chudala said.—If you remain in this manner, O thou lord of my life, and dearly beloved one of my heart, then tell me, my lord, what is it that is now best agreeable to your most noble disposition.

~sv. cUDAlA asked: In that case, what do you wish to do now?

 

यद्_आचरसि तन्वि त्वम् कदा.चिद्_वेद्मि तत्_तथा । यद्.यन्_मतम् ते सकलम् तथाऽस्त्व्ऽविकलम् प्रिये ॥६।१०९।५३॥

yat_Acarasi tanvi tvam kadA.cit_vedmi tat tathA | yad.yan_matam te sakalam tathA_astv_avikalam priye ||53||

.

*jd.

yad Acarasi

tanvi

tvam kadA.cid vedmi

tat tathA

yad.yan matam te sakalam tathA astu

avikalam

priye – o my dear.

~vlm.53. Sikhidhwaja answered.—I know of nothing, O good lady, that is either delectable or detestable to me; I do the same as you do, and am exactly of the same mind like your's in every thing.

~sv. cUDAlA asked: In that case, what do you wish to do now?

 

न किम्.चिद्ऽनुसंधातुम् जानामिऽम्बर-सुन्दर: । यदेव किम्.चित्_जानासि तदेव कुरु सुन्दरि ॥६।१०९।५४॥

na kiMcit_anusaMdhAtum jAnAmi_ambara-sundara: | yadeva kiMcit_jAnAsi tadeva kuru sundari ||54||

.

*jd.

na kiMcit_anusaMdhAtum jAnAmi - x =

ambara-sundara: - x =

yadeva kiMcit jAnAsi - x =

tadeva kuru - x =

sundari - o beautiful.

~vlm.54. O thou that art as fair as the firmament, know that I have nothing to choose for myself, beyond what I am possesst of; and leave it to you to choose and do whatever you think proper for us.

~sv. cUDAlA asked: In that case, what do you wish to do now?

 

55|o/

तदेव धारयिष्यामि प्रतिबिम्ब यथा मणि: ।

चेतसा गलित-इष्टेन यथाप्राप्तम्ऽनिन्दितम् ॥६।१०९।५५॥

न स्तौमि न च निन्दामि यद्_इच्छसि तद्_आचर ।

तदेव धारयिष्यामि प्रतिबिम्ब यथा मणि: ।

tadeva dhArayiSyAmi pratibimba* yathA maNi: |

चेतसा गलित-इष्टेन यथाप्राप्तम्ऽनिन्दितम् ॥६।१०९।५५॥

cetasA galita-iSTena yathAprAptam aninditam ||55||

न स्तौमि न च निन्दामि यद्_इच्छसि तद्_आचर ।

na staumi na ca nindAmi yat_ icchasi tat_ Acara |

.

*jd. tadeva –

just thus / tadA_iva = dhArayiSyAmi –

I will accept things

= pratibimba yathA maNi: -

as the reflection of a jewel +  

cetasA galita-iSTena –

with chetas.Affectivity

yathAprAptam aninditam –

as it comes, faultlessly

+ na staumi na ca nindAmi  -

I do not praise nor do I blame

= yat_icchasi tat_Acara –

what you wish, that do.

~vlm.55. I will act as you will do, like your shadow or reflexion in the mirror; because my mind being devoid of its desire and effort, I will patiently bear with whatever comes to pass on me.

~sv. cUDAlA asked: In that case, what do you wish to do now?

*jd. tadeva – just thus / tadA_iva = dhArayiSyAmi - I will accept things = pratibimba yathA maNi: - as the reflection of a jewel +  cetasA galita-iSTena – with chetas.Awareness/Feeling = yathAprAptam aninditam - as it comes, faultlessly + na staumi na ca nindAmi  - I do not praise nor do I blame = yat_icchasi tat_Acara – what you wish, that do.

 

Topknot said—

 

n|o/

cUDAlA uvAca |

यद्य्_एवम् तन्_महाबाहो समाकर्णय मन्.मतम् ॥६।१०९।५६॥

yadi_evam tan_ mahAbAho samAkarNaya man.matam ||56||

yadi_evam tat – if so that, = Master.Archer, - x =

samAkarNaya man.matam - x.

~vlm.56. I will neither excite nor prevent, nor praise or blame thee for aught thou doest; but leave thee at thy full liberty, to do whatever thou best choosest for thyself.

~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall know as appropriate. Do what you think appropriate and I shall follow you.

 

57|Ø

आकर्ण्य जीवन्मुक्त- आत्मंस्_तदेव_आहर्तुम्ऽर्हसि ।

AkarNya jIvanmukta~Atman*_tadeva_ Ahartum arhasi |

सर्वत्र~ऐक्य~अवबोधेन मौर्ख्य-क्षय-भुव~अन्विता: ॥६।१०९।५७॥

sarvatra~aikya~avabodhena maurkhya-kSaya-bhuva~anvitA: ||57||

.

*jd.

AkarNya jIvanmukta~Atman - x =

tadeva Ahartum arhasi - x +

sarvatra~aikya~avabodhena - x =

maurkhya-kSaya-bhuva~anvitA: - x.

~vlm.57. Chudála replied.—If it is so as you say, then hear tell you what is best to be done by you at present; you are to set yourself to imitate the conduct of living-liberated persons, and yet yourself released from your ignorance, by knowing the unity of the Deity, pervading all things in every place.

~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall know as appropriate. Do what you think appropriate and I shall follow you.

 

58|Ø

निर्.इच्छास्_तावद्_आकाश-विशदा: संस्थिता वयम् ।

nir.icchA:_ tAvat_ AkAza-vizadA: sam.sthitA:_ vayam |

यादृग्-एषणम् अस्माकम् तादृशम् तद् अनेषणम् ॥६।१०९।५८॥

yAdRk_eSaNam asmAkam tAdRzam tat_an-eSaNam ||58||

.

*jd. nir.icchA: tAvat

AkAza-vizadA: - Space-clear/manifest =

sam.sthitA: vayam - we are situate =

yAdRg-eSaNam asmAkam - x =

tAdRzam tat_aneSaNam - x.

~vlm.58. We are both as devoid of desires, as the empty void of the sky is without its population; but that which I wish to do is what you do not wish at all. (i.e. I wish to manage the state, which you dislike to do).

~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall know as appropriate. Do what you think appropriate and I shall follow you.

 

यत्_प्राणान-एषणे कोऽत्र चिन्.मात्रोऽभ्यसते हि क: । तस्माद्_आद्यन्त-मध्येषु ये वयम् पुरुष-उत्तम ॥६।१०९।५९॥

yat prANAna-eSaNe ko_'tra cin.mAtro_abhyasate hi ka: | tasmAt_Adyanta-madhyeSu ye vayam puruSa~uttama ||59||

.

*jd.

yat prANAna-eSaNe - x =

ka: atra cin.mAtra: - x =

abhyasate hi ka: - x =

tasmAt - x =

Adyanta-madhyeSu ye vayam - x =

puruSa~uttama - o highest Person.

~vlm.59. Say what man is there, who neglects his life and livelihood, and remains only, in his intellect? (No one can make his intellectual culture without having his life and living). And as there are three stages of human life, namely, its beginning or boyhood, its middle or youth, and its end or old age, and we being situated in the midst of it, must do the duties appertaining to this state, before we proceed to the last stage of our being.

~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall know as appropriate. Do what you think appropriate and I shall follow you.

अन् -> प्राण् -> प्राणन #prANana - mfn. vivifying , animating BhP. ; m. the throat L. ; n. breathing , respiration RV. MBh. S3am2k. ; the act of vivifying or animating BhP.

 

शेषम् एकम् परित्यज्य त एव_इमे स्थिता वयम् । zeSam ekam parityajya ta eva_ime sthitA vayam |

राज्येन सांप्रतेन_इमम् कालम् नीत्वा क्रमेण वै ॥६।१०९।६०॥ rAjyena sAMpratena_imam kAlam nItvA krameNa vai ||60||

विदेहताम् प्रयास्याम: प्रभो कालेन केन.चित् । videhatAm prayAsyAma: prabho kAlena kena.cit |

*jd.60-61a -

zeSam ekam parityajya - x =

te eva ime sthitA vayam - x =

rAjyena sAMpratena - contemporary with the kingdom =

imam kAlam nItvA krameNa vai - x =

videhatAm prayAsyAma: - x =

prabho - x =

kAlena kena.cit - x.

~vlm.60. And as we are by birth the prince and princess of a realm, it is paramount on us to rule our state, and pass our days in the discharge of the duties of our royalty until our end.

~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall know as appropriate. Do what you think appropriate and I shall follow you.

Ø tt.prep. प्रति #prati -> सम्प्रति #samprati -> साम्प्रत -> #sAMprata - mfn. - seasonable , fit , proper , correct (cf. %{a-s-}) La1t2y. Sarvad. [1207,1] ; belonging to the present time , present (not past or future) comp. ; (%{am}) ind. fitly , properly MBh. ; presently , now ib. &c. &c.

 

FIRECREST—

 

वयम् आद्यन्त-मध्येषु कीदृशास्_तरले वद ॥६।१०९।६१॥

vayam Adyanta-madhyeSu kIdRzA:_tarale vada ||61||

शेषम् एकम् परित्यज्य तिष्ठाम​: कथम् एव वा ॥

zeSam ekam parityajya tiSThAma: katham eva vA ||

.

*jd.

vayam Adyanta-madhyeSu

kIdRzA:_tarale vada

zeSam ekam parityajya

tiSThAma: katham eva vA

#tarala

~vlm.61. Sikhidhwaja said:—Tell me, O fickle minded lady, what you mean by the three stages; and how we stand at the midmost one, without having a whit to care for the final one.

~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall know as appropriate. Do what you think appropriate and I shall follow you.

 

TOPKNOT—

 

वयम् आद्यन्त-मध्येषु राजानो राजसत्तम ॥६।१०९।६२॥

vayam Adyanta-madhyeSu rAjAno rAjasattama ||62||

.

*jd.

vayam Adyanta-madhyeSu - x =

rAjAna: rAjasattama - o royalest of royals!

~vlm.62. Chudála replied:—Know prince, that we are royai personages by births, and must all along continue as such from the first to the last stage of our lives.

~sv.62..65 cUDAlA said: Lord, we are now established in the state of liberated ones. To us both desire and its opposite are the same. Of what use is the discipline of prana or the practice of infinite consciousness? Hence, we should be what we are in the beginning, in the middle and in the end and abandon the one thing that remains after this. We are the king and the queen in the beginning, in the middle and in the end. The one thing to be abandoned is delusion! Hence, let us return to the kingdom and provide it with a wise ruler.

 

मोहम् एकम् परित्यज्य भवाम: पुनर्_एव ते । स्व एव नगरे राजा भव त्वम् स्व.आसने स्थित: ॥६।१०९।६३॥

moham ekam parityajya bhavAma: puna:_eva te | sva eva nagare rAjA bhava tvam sva~Asane sthita: ||63||

.

*jd.

moham ekam parityajya - x =

bhavAma: puna:_eva te - x =

sva eva nagare – in your very own city =

rAjA bhava - be the King =

tvam sva~Asane sthita: - settled in your own seat.

~vlm.63. Why then do you allow the imbecility and hermitage of old age, to overtake you in the prime of your youth; when it is your duty to remain in your city and palace, and govern your princely state.

~sv.62..65 cUDAlA said: Lord, we are now established in the state of liberated ones. To us both desire and its opposite are the same. Of what use is the discipline of prana or the practice of infinite consciousness? Hence, we should be what we are in the beginning, in the middle and in the end and abandon the one thing that remains after this. We are the king and the queen in the beginning, in the middle and in the end. The one thing to be abandoned is delusion! Hence, let us return to the kingdom and provide it with a wise ruler.

 

ललामो ननु कान्तानाम् महिषी ते भवाम्य्ऽहम् । स-नृपा मत्त-वास्तव्या नृत्यन्-नवनव-अङ्गना ॥६।१०९।६४॥

lalAmo nanu kAntAnAm mahiSI te bhavAmi_aham | sa-nRpA matta-vAstavyA nRtyan-navanava~aGganA ||64||

.

*jd.

lalAma: nanu kAntAnAm - x =

mahiSI te bhavAmi aham - x =

sa-nRpA matta-vAstavyA - x =

nRtyan-navanava~aGganA - x.

~vlm.64. And then I will reign there as thy consort queen, and crown the ladies in the royal apartment; and all young maidens of the city, will dance about in jovialty, to see their prince and princess again in the royal palace.

~sv.62..65 cUDAlA said: Lord, we are now established in the state of liberated ones. To us both desire and its opposite are the same. Of what use is the discipline of prana or the practice of infinite consciousness? Hence, we should be what we are in the beginning, in the middle and in the end and abandon the one thing that remains after this. We are the king and the queen in the beginning, in the middle and in the end. The one thing to be abandoned is delusion! Hence, let us return to the kingdom and provide it with a wise ruler.

#lal -> #lalAma . having a bindu on the forehead; beautiful. lalAmo nanu kAntAnAm mahiSI te bhavAmyaham, y6109.064.

 

65|Ø

स-पताका ध्वनत् तूर्या पुष्प-प्रकरिणी पुरी ।

sa-patAkA dhvanat tUryA puSpa-prakariNI purI |

लसद्~वल्ल्या स-मन्जर्या रणत्-पुष्प~आलि-मालया ।

lasat~vallyA sa-manjaryA raNat-puSpa~Ali-mAlayA |

मधु-मास-लता-लक्ष्म्या चिराद्_भवतु सा समा ॥६।१०९।६५॥

madhu-mAsa-latA-lakSmyA cirAt_ bhavatu sA samA ||65||

.

*jd. sa-patAkA  – embannered 

dhvanat tUryA  – sounding horns  

puSpa-prakariNI purI  – x

lasad-vallyA  – x

sa-manjaryA  – x

raNat-puSpa~Ali-mAlayA  – x

madhu.mAsa-latA-lakSmyA  – x

cirAt_bhavatu sA samA  – for.long let her be the same. 

~vlm.65. And then the city glittering with its uplifted flags, and resounding with its loud beating drums, and decorated with wreaths of flowers hanging all about it; will resemble a vernal garden, smiling with its verdant plants, blooming buds and blushing flowers all around.

~sv.62..65 cUDAlA said: Lord, we are now established in the state of liberated ones. To us both desire and its opposite are the same. Of what use is the discipline of prana or the practice of infinite consciousness? Hence, we should be what we are in the beginning, in the middle and in the end and abandon the one thing that remains after this. We are the king and the queen in the beginning, in the middle and in the end. The one thing to be abandoned is delusion! Hence, let us return to the kingdom and provide it with a wise ruler.

 

vasiShTha said—

 

66|o/

vv

इति चूडालया प्रोक्तो विहस्य स शिखिध्वज: ।

प्रोवाच मधुरम् वाक्यम्ऽक्षुब्धम् विगत-ज्वर: ॥६।१०९।६६॥

iti cUDAlayA prokto_ vihasya sa* zikhidhvaja: |

provAca madhuram vAkyam akSubdham vigata-jvara: ||66||

.

*jd. iti cUDAlayA prokta: -

so it was said by Topknot  

vihasya sa zikhidhvaja: - x +

provAca madhuram vAkyam x

akSubdham vigata-jvara: - x.

~vlm.66. Vasishtha related:—Hearing these words of the princess, the king smilingly spoke to her ia his mellifluous words, which bespoke them to proceed from the simplicity and frankness of his soul.

~sv.66-67 VASISHTHA: Shikhidhvaja asked: Then, why should we not accept Indra's invitation to heaven?

 

67|o/

एवम् चेत्_तद्_विशालाक्षि स्वायत्ता निस्त्रिविष्टपे ।

evam cet tat_vizAlAkSi svAyattA nistriviSTape |

सिद्ध-भोगायस्_तासु निवसामि न किम् प्रिये ॥६।१०९।६७॥

siddha-bhogAya:_tAsu nivasAmi na kim priye ||67||

.

*jd.

evam cet tad vizAla~akSi sva~AyattA nis.triviSTape - x =

siddha-bhogAya: tAsu nivasAmi na kim priye - x.

~vlm.67. If such is your pleasure, O ong sighted (eyed) lady, to incite me to earthly pleasures, then tell me what cause had I to slight the heavenly happiness, which was proffered to me by god Indra.

 

TOPKNOT—

 

न राजन्_मम भोगेषु वाञ्छा नऽपि विभूतिषु । स्वभावस्य वशात्_एव पथाप्राप्तेन मे स्थिति: ॥६।१०९।६८॥

na rAjan_mama bhogeSu vAJchA na_api vibhUtiSu | svabhAvasya vazAt_eva pathAprAptena me sthiti: ||68||

.

*jd.

na rAjan - no, rAjA =

mama bhogeSu - in my enjoyments =

vAJchA na_api vibhUtiSu - tho there is no craving for riches =

svabhAvasya vazAt_eva - by the strength of my own nature =

pathAprAptena me sthiti: - on the path as-it-comes is my state. – like yathAprApta, a fuzzy  =

mama bhogeSu vAJchA na_api vibhUtiSu - x.

~sv.68 cUDAlA replied: O king, I do not desire pleasure nor the glamour of a kingdom. I remain in whatever condition I am placed by my very nature.

~vlm.68. Chudála replied:—Know prince, that I also have no taste in earthly enjoyments, nor any great zest for its grandeur or greatness. I depend upon the bounty of nature, and live as I receive from her hand.

 

69|Ø

न सुखाय मम स्वर्गो न राज्यम् न_अपि च क्रिया ।

na sukhAya mama svargo_ na rAjyam na_api ca kriyA |

यथास्थितम् अविक्षुब्धम् तिष्ठामि स्वस्थ-चेष्टिता ॥६।१०९।६९॥

yathAsthitam avikSubdham tiSThAmi svastha-ceSTitA ||69||

.

*jd. na sukhAya mama svarga: -

Heaven is no pleasure for me  

na rAjyam - nor a kingdom

na api ca kriyA – not even my work :

yathAsthitam - as.it.is  

a-vikSubdham - x =

tiSThAmi svastha-ceSTitA - x.

~vlm.69. Hence I have no relish for heavenly joys or earthly royalty, nor do I derive any pleasure from the performance of virtuous and manly acts. My delight is in the undisturbed equanimity of my mind, and the positive rest of my position.

~sv.69..72 When the thought 'This is pleasure_' is confronted by the thought 'This is not', they both perish. I remain in that peace that survives this.

चेष्ट् #ceST - to move, stir (e.g. from sleep). चेष्ट् #ceSTa m. - 'moving', a kind of fish (tapasvin) • -n.- - moving the limbs, gesture • behaviour, manner of life • -> चेष्ट् #ceSTA - moving any limb, gesture • action, activity, effort, endeavour, exertion  • doing, performing • behaving, manner of life  • cf. #aceSTa, #naSTaceSTa, #nizceSTa, चेष्ट् #ceSTaka - - making effort or exertion • -m.- - a kind of fish (= -Ta) • a kind of coitus •-• #c.#nirUpaNam - observing any one's actions • चेष्ट् #ceSTa-arha - worthy of effort. • चेष्ट् #ceSTita - set in motion • done with effort, exerted • done • frequented • -n.- moving any limb, gesture  • doing, action, behaviour, manner of life  VR. (end-comp. f. -A) • चेष्ट् #ceSTitavyam - n. impers. - to be done or managed mbh. 12.4919.

 

70|o/

इदम् सुखम् इदम् न_इति मिथुने क्षयम् आगते ।

समम् एव पदे शान्ते तिष्ठामि_इह यथासुखम् ॥६।१०९।७०॥

idam sukham idam na_iti mithune kSayam Agate | samam eva pade zAnte tiSThAmi_iha yathAsukham ||70||

.

*jd.

idam sukham - x =

idam na iti - x =

mithune kSayam Agate - x =

samam eva pade zAnte - x =

tiSThAmi iha yathAsukham - x.

~vwv.2295/70. As the pair (of ideas), "this is pleasure; this is not," has come to an end, I remain here quite even in the tranquil Abode (of the Self), at ease.

~vlm.70. It is only after I have lost my feeling of pleasure in something, and that of pain in another, that I gain my equanimity and indifference to both, and am settled in my perfect rest and tranquility.

~sv.69..72 When the thought 'This is pleasure_' is confronted by the thought 'This is not', they both perish. I remain in that peace that survives this.

 

71|o/

युक्तमुक्तम् विशालाक्षि त्वया_एतत्_समया धिया ।

को वाऽर्थ: किल राज्यस्य ग्रहे त्यागेऽपि वा भवेत् ॥६।१०९।७१॥

yuktamuktam vizAlAkSi tvayA_etat_samayA dhiyA | ko vA_artha: kila rAjyasya grahe tyAge_'pi vA bhavet ||71||

.

*jd.

yuktamuktam - x =

o vizAla~akSi - x =

tvayA - by you =

etat samayA dhiyA - x =

ka: vA artha: kila - x =

rAjyasya grahe tyAge api vA - whether holding or releasing the kingdom =

bhavet - x =

~vlm.71. Sikhidhwaja responded:—You have rightly said, O large eyed dame, with your calm and cool understanding; that it is all alike, whether we get or lose a kingdom, since we derive no lasting good nor suffer great evil, either from its gain or loss.

~sv.69..72 When the thought 'This is pleasure_' is confronted by the thought 'This is not', they both perish. I remain in that peace that survives this.

 

72|o/

सुख-दु:ख-दशा-चिन्ताम् त्यक्त्वा विगतम्ऽन्तरम् ।

यथा-सम्.स्थानम् एव_इमौ तिष्ठाव: स्वम्.स्थताम् गतौ ॥६।१०९।७२॥

sukha-du:kha-dazA-cintAm tyaktvA vigatam antaram |

yathA-sam.sthAnam eva_imau tiSThAva: svam.sthatAm gatau ||72||

.

*jd. sukha-du:kha-dazA-cintAm - x =

tyaktvA vigatam antaram - x =

yathA-sam.sthAnam eva_imau - x =

tiSThAva: svam.sthatAm gatau - x.

~vlm.72. Let us remain in perfect ease, by shunning all thoughts of pleasure or pain; and getting release of the envy, emulation and jealousy; and continue in the same state of thoughtlessness as we are at present. (Lovely lasting peace of mind, sweet delight of human kind; that neither envy nor ambition knows &c. see ode on contentment).

~sv.69..72 When the thought 'This is pleasure_' is confronted by the thought 'This is not', they both perish. I remain in that peace that survives this.

 

n|o/

इति तत्र कथा-आलाप-कथनेन तयोर्_द्वयो: । कान्तयोश्_चिर-दंपत्योर्_वासरस्_तनुताम् ययौ ॥६।१०९।७३॥

iti tatra kathA~AlApa-kathanena tayo:_dvayo: | kAntayo:_cira-daMpatyo:_vAsara:_tanutAm yayau ||73||

.

*jd.

so

there

with all the story -telling chatter

of those two long-married darlings

the day grew thin

:

the hours slipped away

.

~vlm.73. In this manner did the conjugalpair, pass the day in their sweet endearments and mutual conversation; and the day glided on swiftly and sweetly over their feast of reason and flow of the soul.

*jd.73 - iti tatra - so there = kathA~AlApa-kathanena - w the story-chatter-telling = tayor dvayo: - of those two = kAntayo: cira-daMpatyo: - two long-married darlings = vAsaras tanutAm yayau - the day came to thinness. – the hours slipped away.

 

74|Ø

अथ_उत्थाय दिनाचारम् यथा-प्राप्तम् अ-निन्दितौ ।

atha_utthAya dinAcAram yathA-prAptam a-ninditau |

स~उत्कण्ठाव्_अप्य् अन्-उत्कण्ठौ चक्रतु: कार्य-कोविदौ ॥६।१०९।७४॥

sa~utkaNThau_api_an-utkaNThau cakratu: kArya-kovidau ||74||

.

*jd. atha utthAya dinAcAram –

then at the height of day  

yathA-prAptam  -

as it happened  

a-ninditau - x =

sa~utkaNThau api an-utkaNThau - x =

cakratu: kArya-kovidau - x.

~vlm.74. They rose on the departure of the day, to discharge their duties on the parting days; and though they were ill provided for the emergencies of night, yet they well knew how to suit themselves to every occasions in every place.

~sv.73..76 The two liberated ones then spent the night in conjugal delight.

 

75|Ø  

स्वर्ग-सिद्धिम् aन्-आदृत्य तस्थतु: पूर्ण-चेतसौ ।

svarga-siddhim an-AdRtya tasthatu: pUrNa-cetasau |

एकस्मिन्.न्_एव शयने तैस्_तै: प्रणय-चेष्टितै: ।

ekasmin*_eva zayane tai:_tai: praNaya-ceSTitai: |

सा व्य्~अतीयाय रजनी तयो: जीव-द्वि-मुक्तयो: ॥६।१०९।७५॥

sA vy.atIyAya rajanI tayo: jIva-dvi-muktayo: ||75||

.

*jd. svarga-siddhim an-AdRtya - x  

tasthatu: pUrNa-cetasau - x

ekasmin.n_eva zayane – in unity indeed in bed  

tais.tai: praNaya-ceSTitai: - x =

sA vyatIyAya rajanI - x =

tayo: jIva-dvi-muktayo: - x.

~vlm.75. Disdaining heavenly bliss, the loving pair lived together in perfect contentment with their conjugal bliss; and they both slept in the same bed-stead, loving and loved by one another.

~sv.73..76 The two liberated ones then spent the night in conjugal delight.

#ya -> #atiyA -> #vyatiyA P. #vyatiyAti} , to go completely through , penetrate , pervade R. ; to pass by , flow on (as time) Hariv.

 

 

तद् भोग-मोक्ष-सुखम् उत्तमयो: स्वयम् स

tad bhoga-mokSa-sukham uttamayo: svayam sa

माशम्.सतो_ प्रणय-वाक्य-विलास-गर्भम् ।

mAzam.sato praNaya-vAkya-vilAsa-garbham |

उत्कण्ठताम् प्रणयिनोर्_धियम् आनयन्ती

utkaNThatAm praNayino:_dhiyam AnayantI

दीर्घा मुहूर्तवद्ऽसौ रजनी जगाम ॥६।१०९।७६॥

dIrghA muhUrtavat_asau rajanI jagAma ||76||

.

*jd.

tad bhoga-mokSa-sukham uttamayo: svayam sa - x =

mAzam.sata: - x =

praNaya-vAkya-vilAsa-garbham - x =

utkaNThatAm praNayino:_dhiyam AnayantI - x =

dIrghA muhUrtavat_asau rajanI jagAma - x.

~vlm.76. The live long night passed away swiftly in their heaven like happiness of conjugal enjoyment, and upon their conference of reciprocal love and affection; and by exciting their anxiety for mutual embrace.

~sv.73..76 The two liberated ones then spent the night in conjugal delight.

 

 

oॐm

 

 

 

DAILY READINGS mn 25 December

 

fm4041 1.dc25 More Words about Words .z39

https://www.dropbox.com/s/r9vqhr4pr180u1n/fm4041%201.dc25%20More%20Words%20about%20Words%20.z39.docx?dl=0

fm6110 2.dc25 SHARING THE KINGDOM .z30

https://www.dropbox.com/s/g5m6ji55zz1lpkn/fm6110%202.dc25%20SHARING%20THE%20KINGDOM%20.z30.docx?dl=0

fm7212 3.dc25 brahmA & brahman .z26

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चित् संवित्त्या.उच्यते जीव:

cit saMvittyA _ucyate jIva:

संक​ल्पात्स मनो_ भवेत् ।

saMkalpAt sa:_ mana:_ bhavet |

बुद्धि: चित्तmaहंकार:

buddhi: cittam ahaMkAra:

माया-इति.आदि.अभिधम् तत:॥

mAyA.iti.Adi .abhidham tata:||

y3067.021/FM.3.67.21

 

 

Oॐm

 

+++

 

[Jiva Das]

FM6109 2.DC23-24 REUNITED .z76

https://www.dropbox.com/s/tur5whg8xtc98x4/fm6109%202.dc23-24%20REUNITED%20.z76.docx?dl=0

FM.6.100-FM.6.128 end

https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100-fm.6.128%20end.docx?dl=0

FM6109 2.DC23-24 REUNITED सर्ग ६.१०८

सर्ग ६.१०९

sarga 6.109

वसिष्ठ उवाच ।

vasiSTha uvAca |

अथ ताम् दयिता दृष्ट्वा विस्मय~उत्फुल्ल.लोचनः ।

atha tAm dayitA dRSTvA vismaya~utphulla.locana: |

शिखिध्वज* उवाच_इदम् आश्चर्य~आकुलया गिरा ॥६।१०९।०१॥

zikhidhvaja* uvAca_idam Azcarya~AkulayA girA ||6|109|6|109|01||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

का त्वम् उत्पल.पत्र~अक्षि कुतः प्राप्ता_असि सुन्दरि ।

kA tvam utpala.patra~akSi kuta: prAptA_asi sundari |

किम् इह_असि कियत् कालम् किम्.अर्थम् इह तिष्ठसि ॥६।१०९।०२॥

kim iha_asi kiyat kAlam kim.artham iha tiSThasi ||6|109|02||

अङ्गेन व्यवहारेण स्मितेन_अनुनयेन च ।

aGgena vyavahAreNa smitena_anunayena ca |

मम जाया विलासेन तत्.कला_इव_उपलक्ष्यसे ॥६।१०९।०३॥

mama jAyA vilAsena tat.kalA_iva_upalakSyase ||6|109|03||

चूदाला उवाच ।

cUdAlA_uvAca |

एवम् एव प्रभो विद्धि चूडाला_अस्मि न संशयः ।

evam eva prabho viddhi cUDAlA_asmi na saMzaya: |

अकृत्रिमेण देहेन ल*bdho 'sy **अ*द्य मया स्वयम् ॥६।१०९।०४॥

akRtrimeNa dehena labdha:_asi_adya mayA svayam ||6|109|04||

कुम्भ+आदि.देह.निर्मा*Nais **त्वा*म् बोधयितुम् एव मे ।

kumbha+Adi.deha.nirmANai: tvAm bodhayitum eva me |

प्रपञ्चः शत.शाखत्वम् इह या*to **व*न~अन्तरे ॥६।१०९।०५॥

prapaJca: zata.zAkhatvam iha yAta: vana~antare ||6|109|05||

यदा राज्यम् परित्यज्य मोहेन तपसे वनम् ।

yadA rAjyam parityajya mohena tapase vanam |

त्वम् आ*gAs **त*त् प्रभृ*ty **ए*व त्व*d **बो*धाय_अहम् उद्यता ॥६।१०९।०६॥

tvam AgA: tat prabhRti_eva tvat bodhAya_aham udyatA ||6|109|06||

अनेन कुम्भ.देहेन मया_एव त्वम् विबोधितः ।

anena kumbha.dehena mayA_eva tvam vibodhita: |

कुम्भ+आदि.देह.निर्माणम् त्वाम् बोधयितुम् एव मे ॥६।१०९।०७॥

kumbha+Adi.deha.nirmANam tvAm bodhayitum eva me ||6|109|07||

मायया न.तु कुम्भ+आदि किंचित् सत्यम् महीपते ।

अथ.उ विदित.वे*dyas **त्व*म् ध्यानेन_एत*द् अ*खण्डितम् ॥६।१०९।०८॥

mAyayA na.tu kumbha+Adi kiMcit satyam mahIpate |

atha.u vidita.vedya: tvam dhyAnena_etat akhaNDitam ||6|109|08||

सर्वम् पश्यसि तत्त्व.ज्ञ ध्यानेन_आ*zv **अ*वलोकय ।

sarvam pazyasi tattva.jJa dhyAnena_Azu avalokaya |

अथ चूडालया_इ*ty **उ**kto_**ब*द्ध्वा परिकरम् नृपः ॥६।१०९।०९॥

atha cUDAlayA_iti_ukta: baddhvA parikaram nRpa: ||6|109|09||

आत्म~उदन्तम् विशेषेण ध्यानेन_अमलम् ऐक्षत ।

Atma~udantam vizeSeNa dhyAnena_amalam aikSata |

अभिराज्य.परित्यागा*c_**चू*डाला.दर्शन.अवधि ॥६।१०९।१०॥

abhirAjya.parityAgAt cUDAlA.darzana.avadhi ||6|109|10||

सर्वम् मुहूर्त.ध्यानेन च_आत्म.उदान्तम् ददर्श सः ।

sarvam muhUrta.dhyAnena ca_Atma.udAntam dadarza sa: |

आराज्य.सम्.परित्यागा*d **व*र्तमान.क्षण.क्रमम् ॥६।१०९।११॥

ArAjya.sam.parityAgAt vartamAna.kSaNa.kramam ||6|109|11||

सर्वम् आलोक्य भूपा*lo **वि*रराम समाधितः ।

sarvam Alokya bhUpAla: vi.rarAma samAdhita: |

समाधि.विर*to **ह*र्ष.विकासि.नयन.अम्बुजः ॥६।१०९।१२॥

samAdhi.virata: harSa.vikAsi.nayana.ambuja: ||6|109|12||

विसार्य तरसा बाहू पुलक~उज्ज्वलताम् गतौ ।

visArya tarasA bAhU pulaka~ujjvalatAm gatau |

गल*d.**अ*ङ्गम् घन.स्नेहम् मुञ्च*d.**वा*ष्यम् स्फुरत्.स्पृहम् ॥६।१०९।१३॥

galat.aGgam ghana.sneham muJcat.vASyam sphurat.spRham ||6|109|13||

आलिलिङ्ग चिरम् कान्ताम् नकु*lo **न*कुलीम् इव ।

AliliGga ciram kAntAm nakula: nakulIm iva |

त*yor **आ*लिङ्गेन *तस्मिंस्* तत्र भा*vo **ब*भूव यः ॥६।१०९।१४॥

tayo: AliGgena tasmiM: tatra bhAva: babhUva ya: ||6|109|14||

न *स* वासुकि.जिह्वा*bhir **व*क्तुम् हर्षेण शक्यते ।

na sa* vAsuki.jihvAbhi: vaktum harSeNa zakyate |

दिवि.*sthAv **इ*व पङ्केन कृ*tAv **इ*व मिलत्.तनू ॥६।१०९।१५॥

divi.sthau_iva paGkena kRtau_iva milat.tanU ||6|109|15||

शै*lAv **इ*व सम्.उत्कीर्णौ श्लि*STAv **आ*स्ताम् चिरम् प्रियौ ।

zailau_iva sam.utkIrNau zliSTau_AstAm ciram priyau |

मुहूर्तेन गल*d **ध*र्म.जलौ पुलक.पीवरौ ॥६।१०९।१६॥

muhUrtena galat dharma.jalau pulaka.pIvarau ||6|109|16||

बाहू विश्लथताम् ईषन् निन्य*tus **तौ* शनैः प्रियौ ।

bAhU vizlathatAm ISan ninyatu: tau zanai: priyau |

अमृत~आपूर्ण.हृदयौ संशून्य.हृदय~उपमौ ॥६।१०९।१७॥

amRta~ApUrNa.hRdayau saMzUnya.hRdaya~upamau ||6|109|17||

उन्मुक्त.भुजम् आस्ताम् *tAv **अ*लक्ष.स्थित.लोचनम् ।

unmukta.bhujam AstAm tau_alakSa.sthita.locanam |

घन~आनन्द.क्षणम् स्थित्वा तूष्णीम् प्रणय.पेशलम् ॥६।१०९।१८॥

ghana~Ananda.kSaNam sthitvA tUSNIm praNaya.pezalam ||6|109|18||

कान्ताम् चिबुक.संलग्न.करः प्रोवाच भूपतिः ।

kAntAm cibuka.saMlagna.kara: provAca bhUpati: |

अत्यन्त.मधुर.स्निग्धः कान्तः स्व.कुल.योषिताम् ॥६।१०९।१९॥

atyanta.madhura.snigdha: kAnta: sva.kula.yoSitAm ||6|109|19||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

पु*Nyaz **च* रति.निष्पन्दः स्वा*dur **ना*म_अमृता*द् अ*पि ।

puNya: ca rati.niSpanda: svAdu:_nAma_amRtAt api |

कियत् प्रमा*Nas **त**Nv.**अ*ङ्ग्या त्वया बाल~इन्दु.मुग्धया ॥६।१०९।२०॥

kiyat pramANa: tanu~aGgyA tvayA bAla~indu.mugdhayA ||6|109|20||

अनुभू*taz **चि*रम् क्ले*zo **भ**tur **अ*र्थेन दारुणा ।

anubhUta: ciram kleza: bhartu:_arthena dAruNA |

एवम् दुर्.उत्तरात् तस्मात् संसार.कुहरा*द् अ*हम् ॥६।१०९।२१॥

evam dur.uttarAt tasmAt saMsAra.kuharAt aham ||6|109|21||

उत्तारि*to **य*या बुद्ध्या सा हि केन_उपमीयते ।

uttArita:_yayA buddhyA sA hi kena_upamIyate |

अरुन्धती शची गौरी गायत्री श्रीः सरस्वती ॥६।१०९।२२॥

arundhatI zacI gaurI gAyatrI zrI: sarasvatI ||6|109|22||

समस्ताः पेलवायन्ते तव तन्व्या गुणात्या ।

samastA: pelavAyante tava tanvyA guNAtyA |

धीः श्रीः कान्तः क्षमा मैत्री करुणाद्यास्तु सुन्दरि ॥६।१०९।२३॥

dhI: zrI: kAnta: kSamA maitrI karuNAdyAstu sundari ||6|109|23||

कान्ता*sv **आ*कार.कान्तासु प्रथम् एव_अभिलक्ष्यसे ।

kAntAsu_AkAra.kAntAsu pratham eva_abhilakSyase |

परेण_अध्यवसायेन त्वया_अहम् अवबोधितः ॥६।१०९।२४॥

pareNa_adhyavasAyena tvayA_aham avabodhita: ||6|109|24||

केन प्रति.उपकारेण परितुष्यति ते मनः ।

kena praty.upakAreNa parituSyati te mana: |

मोहा*द् अ*नादि.गहना*द् अ*नन्त.गहना*द् अ*पि ॥६।१०९।२५॥

mohAt anAdi.gahanAt ananta.gahanAt api ||6|109|25||

पतितम् व्यवसायि*nyas **ता*रयन्ति कुल.स्त्रियः ।

patitam vyavasAyinya: tArayanti kula.striya: |

शास्त्र~अर्थ.गुरु.मन्त्र+आदि तथा न_उत्तारण.क्षमम् ॥६।१०९।२६॥

zAstra~artha.guru.mantra+Adi tathA na_uttAraNa.kSamam ||6|109|26||

यथा_एताः स्नेह.शालि*nyo **भ*र्तृणाम् कुल.योषितः ।

yathA_etA: sneha.zAlinya: bhartRNAm kula.yoSita: |

सखा भ्राता सुहृ*d.**भृ**tyo **गु**rur **मि*त्रम् धनम् सुखम् ॥६।१०९।२७॥

sakhA bhrAtA suhRt.bhRtya: guru: mitram dhanam sukham ||6|109|27||

आस्त्रम् आयतनम् दासः सर्वम् भर्तुः कुल.अङ्गनाः ।

Astram Ayatanam dAsa: sarvam bhartu: kula.aGganA: |

सर्वदा सर्व.यत्नेन पूजनीयाः कुल.अङ्गनाः ॥६।१०९।२८॥

sarvadA sarva.yatnena pUjanIyA: kula.aGganA: ||6|109|28||

लोक.द्वय.सुखम् सम्यक् सर्वम् यासु प्रतिष्ठितम् ।

loka.dvaya.sukham samyak sarvam yAsu pratiSThitam |

निरिच्छायाः प्रयातायाः पारम् संसार.वारिधेः ॥६।१०९।२९॥

niricchAyA: prayAtAyA: pAram saMsAra.vAridhe: ||6|109|29||

कथम् अस्य_उपकारस्य करिष्ये ते प्रतिक्रियाः ।

katham asya_upakArasya kariSye te pratikriyA: |

मन्ये कुल.अङ्गनाम् लोके लोके स*rvAs **त्व*या_अधुना ॥६।१०९।३०॥

manye kula.aGganAm loke loke sarvA: tvayA_adhunA ||6|109|30||

नारी.सौजन्य.चर्चासु व्यपदेश्या भविष्यसि ।

nArI.saujanya.carcAsu vyapadezyA bhaviSyasi |

त्वाम् निर्मितव*to **धा**tur **गु*ण.जाल.अतिशायिनीम् ॥६।१०९।३१॥

tvAm nirmitavata: dhAtu: guNa.jAla.atizAyinIm ||6|109|31||

मन्ये प्रकुपिता नूनम् अरुन्धा*ty+**आ*दिकाः स्त्रियः ।

manye prakupitA nUnam arundhAtI+AdikA: striya: |

सती त्वम् रूप.सौजन्य.गुण.रत्न.समुद्गिके ॥६।१०९।३२॥

satI tvam rUpa.saujanya.guNa.ratna.samudgike ||6|109|32||

एहि मे त्व*d.**गु*ण~उत्कस्य पुनर् आलिङ्गनम् कुरु ।

ehi me tvat.guNa~utkasya punar AliGganam kuru |

वसिष्ठ उवाच ।

vasiSTha uvAca |

इ*ty **उ*क्त्वा मृग.शाव~अक्षीम् चूडालाम् ताम् शिखिध्वजः ॥६।१०९।३३॥

iti_uktvA mRga.zAva~akSIm cUDAlAm tAm zikhidhvaja: ||6|109|33||

आलिलिङ्ग पुनर् गाढम् नकु*lo **न*कुलीम् इव ।

AliliGga punar gADham nakula: nakulIm iva |

चूदाला उवाच ।

cUdAlA_uvAca |

देव शुष्क.क्रिया.जाल.परे त्व*yy **आ*कुल.आत्मनि ॥६।१०९।३४॥

deva zuSka.kriyA.jAla.pare tvayi_Akula.Atmani ||6|109|34||

भू*yo**भू**yo **भृ*शम् अहम् त्व*d.**अ*र्थम् दुःखिताभवम् ।

bhUya:bhUya: bhRzam aham tvat.artham du:khitAbhavam |

तेन त्व*d.**अ*वबोध~आत्मा स्व.अर्थ* एव_उपपादितः ॥६।१०९।३५॥

tena tvat.avabodha~AtmA sva.artha* eva_upapAdita: ||6|109|35||

मया त*द् अ*त्र किम् देव करोषि मम गौरवम् ।

mayA tat atra kim deva karoSi mama gauravam |

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

त्वया यथा वरारोहे स्वार्थः सम्पाद्यते शुभः ॥६।१०९।३६॥

tvayA yathA varArohe svArtha: sampAdyate zubha: ||6|109|36||

तम् इदानीम् तथा सर्वाः साधयन्तु कुलाङ्गनाः ।

tam idAnIm tathA sarvA: sAdhayantu kulAGganA: |

चूदाला उवाच ।

cUdAlA_uvAca |

बुध्यसे कान्त विश्रा*nto **ज*ग*j.**जा*ल.तटे विभो ॥६।१०९।३७॥

budhyase kAnta vizrAnta: jagat.jAla.taTe vibho ||6|109|37||

अद्य तम् प्राक्तनम् किं*चि**n **मो*हम् सम्.अनुपश्यसि ।

adya tam prAktanam kiMcit moham sam.anupazyasi |

इदम् करोमि न_इदम् तु प्राप्नोमि_इदम् इति स्थितिम् ॥६।१०९।३८॥

idam karomi na_idam tu prApnomi_idam iti sthitim ||6|109|38||

अन्तर्हससि ताम् क*c**चि*त् दशा.पेलवताम् धियः ।

antarhasasi tAm kat.cit dazA.pelavatAm dhiya: |

*tAs **तु*च्छ.तृष्णा.कलना~अस्ताः संकल्प.कु.कल्पनाः ॥६।१०९।३९॥

tA: tuccha.tRSNA.kalanA~astA: saMkalpa.ku.kalpanA: ||6|109|39||

त्वयि न_अद्य_अवलोक्यन्ते देव व्योम्नि_इव पर्वताः ।

tvayi na_adya_avalokyante deva vyomni_iva parvatA: |

किम् त्वम् अद्य_अङ्ग सम्पन्नः किम् नि*STho '*सि किम् ईहसे ॥६।१०९।४०॥

kim tvam adya_aGga sampanna: kim ni*STho '*si kim Ihase ||6|109|40||

कथम् पश्यसि पाश्चात्यम् देह.चेष्टाक्रमम् विभो ।

katham pazyasi pAzcAtyam deha.ceSTAkramam vibho |

सुमनः पूर्ण.नील~अब्ज.माला.सार.विलोचने ॥६।१०९।४१॥

sumana: pUrNa.nIla~abja.mAlA.sAra.vilocane ||6|109|41||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

त्वम् एव यस्य यस्य_अ*ntas **त*त् तस्य_अहम् उपास्थितः ।

tvam eva yasya yasya_anta: tat tasya_aham upAsthita: |

निरी*ho '*स्मि निरं*zo '*स्मि नभः.स्व*ccho '*स्मि निस्पृहः ॥६।१०९।४२॥

nirIha:_asmi niraMza:_asmi nabha:.svaccha:_asmi nispRha: ||6|109|42||

शा*nto '*हम् अर्थ.रू*po '*स्मि चिराय_अहमहम् स्थितः ।

zAnta:_aham artha.rUpa:_asmi cirAya_ahamaham sthita: |

ताम् दशाम् उपया*to '*स्मि य*taz **चि*त्त~एक.वर्त्मनि ॥६।१०९।४३॥

tAm dazAm upayAta:_asmi yata: citta~eka.vartmani ||6|109|43||

प्रतिषेधन्ति सहसा न याम् हरि.हर+आदयः ।

pratiSedhanti sahasA na yAm hari.hara+Adaya: |

न किं*चि**n**मा*त्र=*चिन्मा*त्र.नि*STho '*स्मि स्व*स्थ* आस्थितः ॥६।१०९।४४॥

na kiMcit.mAtra=cin.mAtra.ni*STho '*smi svastha* Asthita: ||6|109|44||

भ्रमेण_अहम् विमु*kto '*स्मि संसारेण_आलि.लोचने ।

bhrameNa_aham vimukta:_asmi saMsAreNa_Ali.locane |

न तु*STo '*स्मि न खि*nno '*स्मि न_अयम् अस्मि न चेतरत् ॥६।१०९।४५॥

na tuSTa:_asmi na khinna:_asmi na_ayam asmi na cetarat ||6|109|45||

न स्थू*lo '*स्मि न सू*kSmo '*स्मि सत्यम् अस्मि च सुन्दरि ।

na sthUla:_asmi na sUkSma:_asmi satyam asmi ca sundari |

ते*jo**बि*म्बात् प्रयातेन भित्तावपतितेन च ॥६।१०९।४६॥

teja:bimbAt prayAtena bhittAvapatitena ca ||6|109|46||

क्षय~अतिशयमुक्तेन प्रकाशेन_अस्मि वै समः ।

kSaya~atizayamuktena prakAzena_asmi vai sama: |

शा*nto '*स्मि साम्यम् तेन_अस्मि स्व*stho '*स्मि विगत.आशयः ॥६।१०९।४७॥

zAnta:_asmi sAmyam tena_asmi svastha:_asmi vigata.Azaya: ||6|109|47||

परिनिर्वा*ण* एव_अस्मि सदृ*zo '*स्मि पतिव्रते ।

parinirvANa* eva_asmi sadRza:_asmi pativrate |

यत् त*द् अ*स्मि तद् एव_अस्मि वक्तुम् शक्नोति न.इतरत् ॥६।१०९।४८॥

yat tat asmi tat eva_asmi vaktum zaknoti na.itarat ||6|109|48||

तरङ्ग.तरल.अपाङ्के गु*rus **त्व*म् मे न*mo '*स्तु ते ।

taraGga.tarala.apAGke guru: tvam me nama:_astu te |

प्रसादेन विशाला*kSy **आ*ती*rNo '*स्मि भव.सागरात् ॥६।१०९।४९॥

prasAdena vizAlAkSi_AtIrNa:_asmi bhava.sAgarAt ||6|109|49||

पुनर् मलम् न गृह्णामि शत.ध्मात.सुवर्णवत् ।

punar malam na gRhNAmi zata.dhmAta.suvarNavat |

शान्तः स्व*stho **मृ**dur **य**tto **वी*तरा*go **नि*र्.अंश.धीः ॥६।१०९।५०॥

zAnta: svastha:_mRdu:_yatta: vItarAga:_nir.aMza.dhI: ||6|109|50||

सर्व~अतीतः सर्व*gaz **च* खम् इव_अयम् अहम् स्थितः ।

sarva~atIta: sarvaga: ca kham iva_ayam aham sthita: |

एवम् स्थिते महासत्त्व प्रानेश हृदय.प्रिय ॥६।१०९।५१॥

evam sthite mahAsattva prAneza hRdaya.priya ||6|109|51||

चूदाला उवाच ।

cUdAlA_uvAca |

किम् इदानीम् प्रभो ब्रूहि रोचते ते महासत्ते ।

kim idAnIm prabho brUhi rocate te mahAsatte |

प्रतिषेधम् न जानामि न जाना*म्य् अ*भि.वाञ्छितम् ॥६।१०९।५२॥

pratiSedham na jAnAmi na jAnAmi_abhi.vAJchitam ||6|109|52||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

य*d **आ*चरसि तन्वि त्वम् कदा.चि*d **वे*द्मि तत् तथा ।

yat Acarasi tanvi tvam kadA.cit vedmi tat tathA |

यत्.य*n_**म*तम् ते सकलम् तथा_अ*stv **अ*विकलम् प्रिये ॥६।१०९।५३॥

yat.yat_matam te sakalam tathA_astu_avikalam priye ||6|109|53||

न स्तौमि न च निन्दामि यत्_इच्छसि त*d **आ*चर ।

na staumi na ca nindAmi ya icchasi tat Acara |

न किंचि*द् अ*नुसंधातुम् जाना*म्य् अ*म्बर.सुन्दरः ।

na kiMcit anusaMdhAtum jAnAmi_ambara.sundara: |

यदेव किंचि*j **जा*नासि तदेव कुरु सुन्दरि ॥६।१०९।५४॥

yadeva kiMcit jAnAsi tadeva kuru sundari ||6|109|54||

तदेव धारयिष्यामि प्रतिबिम्ब* यथा मणिः ।

tadeva dhArayiSyAmi pratibimbayathA maNi: |

चेतसा गलित~इष्टेन यथाप्राप्तम् अ.निन्दितम् ॥६।१०९।५५॥

cetasA galita~iSTena yathAprAptam a.ninditam ||6|109|55||

चूदाला उवाच ।

cUdAlA_uvAca |

य*dy **ए*वम् त*न् *महाबाहो समाकर्णय म*n.**म*तम् ॥६।१०९।५६॥

yadi_evam tan_mahAbAho samAkarNaya mat~matam ||6|109|56||

आकर्ण्य जीवन्मुक्त~आत्मन् तदेव_आहर्तुम् अर्हसि ।

AkarNya jIvanmukta~Atman tadeva_Ahartum arhasi |

सर्वत्र.ऐक्य~अवबोधेन मौर्ख्य.क्षय.भुवान्विताः ॥६।१०९।५७॥

sarvatra.aikya~avabodhena maurkhya.kSaya.bhuvAnvitA: ||6|109|57||

निर्.इ*cchAs **ता*व*d **आ*काश.विशदाः संस्थि*ता* वयम् ।

nir.icchA: tAvat AkAza.vizadA: saMsthitA* vayam |

यादृ*g **ए*षणम् अस्माकम् तादृशम् त*द् अ*न्.एषणम् ॥६।१०९।५८॥

yAdRk eSaNam asmAkam tAdRzam tat an.eSaNam ||6|109|58||

यत् प्राणान.एषणे *ko '*त्र *चि**n**मा*त्रः_अभ्यसते हि कः ।

yat prANAna.eSaNe ka:_atra cit.mAtra:_abhyasate hi ka: |

तस्मा*d **आ*द्यन्त.मध्येषु ये वयम् पुरुष.उत्तम ॥६।१०९।५९॥

tasmAt Adyanta.madhyeSu ye vayam puruSa.uttama ||6|109|59||

शेषम् एकम् परित्यज्य *त* एव_इमे स्थि*ता* वयम् ।

zeSam ekam parityajya ta* eva_ime sthitA* vayam |

राज्येन साम्प्रतेन_इमम् कालम् नीत्वा क्रमेण वै ॥६।१०९।६०॥

rAjyena sAmpratena_imam kAlam nItvA krameNa vai ||6|109|60||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

विदेहताम् प्रयास्यामः प्रभो कालेन केन.चित् ।

videhatAm prayAsyAma: prabho kAlena kena.cit |

वयम् आद्यन्त.मध्येषु कीदृ*zAs **त*रले वद ॥६।१०९।६१॥

vayam Adyanta.madhyeSu kIdRzA: tarale vada ||6|109|61||

चूदाला उवाच ।

cUdAlA_uvAca |

शेषम् एकम् परित्यज्य तिष्ठामः कथम् एव वा ।

zeSam ekam parityajya tiSThAma: katham eva vA |

वयम् आद्यन्त.मध्येषु राजा*no **रा*ज.सत्तम ॥६।१०९।६२॥

vayam Adyanta.madhyeSu rAjAna: rAja.sattama ||6|109|62||

मोहम् एकम् परित्यज्य भवामः पुनर् एव ते ।

moham ekam parityajya bhavAma: punar eva te |

*स्व* एव नगरे राजा भव त्वम् स्व.आसने स्थितः ॥६।१०९।६३॥

sva* eva nagare rAjA bhava tvam sva.Asane sthita: ||6|109|63||

लला*mo **न*नु कान्तानाम् महिषी ते भवा*म्य् अ*हम् ।

lalAma: nanu kAntAnAm mahiSI te bhavAmi_aham |

स.नृपा मत्त.वास्तव्या नृत्य*n.**न*व.नव~अङ्गना ॥६।१०९।६४॥

sa.nRpA matta.vAstavyA nRtyat~nava.nava~aGganA ||6|109|64||

स.पताका ध्वनत् तूर्या पुष्प.प्रकरिणी पुरी ।

sa.patAkA dhvanat tUryA puSpa.prakariNI purI |

लस*d.**व*ल्ल्या स.मन्जर्या रणत्.पुष्प~आलि.मालया ।

lasat.vallyA sa.manjaryA raNat.puSpa~Ali.mAlayA |

मधु.मास.लता.लक्ष्म्या चिरा*d **भ*वतु सा समा ॥६।१०९।६५॥

madhu.mAsa.latA.lakSmyA cirAt bhavatu sA samA ||6|109|65||

वसिष्ठ उवाच ।

vasiSTha uvAca |

इति चूडालया प्रो*kto **वि*हस्य *स* शिखिध्वजः ।

iti cUDAlayA prokta: vihasya sa* zikhidhvaja: |

प्रोवाच मधुरम् वाक्यम् अ.क्षुब्धम् विगत.ज्वरः ॥६।१०९।६६॥

provAca madhuram vAkyam a.kSubdham vigata.jvara: ||6|109|66||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

एवम् चेत् त*d **वि*शालाक्षि स्वायत्ता निस्.त्रिविष्टपे ।

evam cet tat vizAlAkSi svAyattA nis.triviSTape |

सिद्ध.भोगाश्रि*yas **ता*सु निवसामि न किम् प्रिये ॥६।१०९।६७॥

siddha.bhogAzriya: tAsu nivasAmi na kim priye ||6|109|67||

चूदाला उवाच ।

cUdAlA uvAca |

न राज*न् *मम भोगेषु वाञ्छा न_अपि विभूतिषु ।

na rAjan_mama bhogeSu vAJchA na_api vibhUtiSu |

स्वभावस्य वशाद् एव पथाप्राप्तेन मे स्थितिः ॥६।१०९।६८॥

svabhAvasya vazAt eva pathAprAptena me sthiti: ||6|109|68||

न सुखाय मम स्वrgo न राज्यम् न_अपि च क्रिया ।

na sukhAya mama svarga:_na rAjyam na_api ca kriyA |

यथास्थितम् अ.विक्षुब्धम् तिष्ठामि स्वस्थ.चेष्टिता ॥६।१०९।६९॥

yathAsthitam a.vikSubdham tiSThAmi svastha.ceSTitA ||6|109|69||

इदम् सुखम् इदम् न_इति मिथुने क्षयम् आगते ।

idam sukham idam na_iti mithune kSayam Agate |

समम् एव पदे शान्ते तिष्ठामि_इह यथासुखम् ॥६।१०९।७०॥

samam eva pade zAnte tiSThAmi_iha yathAsukham ||6|109|70||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

युक्तमुक्तम् विशालाक्षि त्वया_एतत् समया धिया ।

yuktamuktam vizAlAkSi tvayA_etat samayA dhiyA |

*ko **वा*_अर्थः किल राज्यस्य ग्रहे त्या*गे **'*पि वा भवेत् ॥६।१०९।७१॥

ka: vA_artha: kila rAjyasya grahe tyAge_api vA bhavet ||6|109|71||

सुख.दुःख.दशा.चिन्ताम् त्यक्त्वा विगतम् अन्तरम् ।

sukha.du:kha.dazA.cintAm tyaktvA vigatam antaram |

यथा.संस्थानम् एव_इमौ तिष्ठावः स्व.स्थताम् गतौ ॥६।१०९।७२॥

yathA.saMsthAnam eva_imau tiSThAva: sva.sthatAm gatau ||6|109|72||

इति तत्र कथा~आलाप.कथनेन त*yor **द्व*योः ।

iti tatra kathA~AlApa.kathanena tayo: dvayo: |

कान्त*yoz **चि*र.दम्प*tyor **वा*स*s **त*नुताम् ययौ ॥६।१०९।७३॥

kAntayo: cira.dampatyo: vAsara: tanutAm yayau ||6|109|73||

अथ_उत्थाय दिनाचारम् यथा.प्राप्तम् अ.निन्दितौ ।

atha_utthAya dinAcAram yathA.prAptam a.ninditau |

स~उत्क*NTAv_**अ**py **अ*न्.उत्कण्ठौ चक्रतुः कार्य.कोविदौ ॥६।१०९।७४॥

sa~utkaNThau_api_an.utkaNThau cakratu: kArya.kovidau ||6|109|74||

स्वर्ग.सिद्धिम् अन्.आदृत्य तस्थतुः पूर्ण.चेतसौ ।

svarga.siddhim an.AdRtya tasthatu: pUrNa.cetasau |

एकस्मि*न् *एव शयने *तैस् तैः* प्रणय.चेष्टितैः ।

ekasmin_eva zayane tai: tai: praNaya.ceSTitai: |

सा व्य्.अतीयाय रजनी त*yor **जी*व.द्वि.मुक्तयोः ॥६।१०९।७५॥

sA vy.atIyAya rajanI tayo: jIva.dvi.muktayo: ||6|109|75||

तद् भोग.मोक्ष.सुखम् उत्तमयोः स्वयम् *स*

tad bhoga.mokSa.sukham uttamayo: svayam sa*

माशम्.सतः प्रणय.वाक्य.विलास.गर्भम् ।

mAzam.sata: praNaya.vAkya.vilAsa.garbham |

उत्कण्ठताम् प्रणयि*nor **धि*यम् आनयन्ती

utkaNThatAm praNayino: dhiyam AnayantI

दीर्घा मुहूर्तव*द् अ*सौ रजनी जगाम ॥६।१०९।७६॥

dIrghA muhUrtavat asau rajanI jagAma ||6|109|76||

||







*o*ॐ*m*



FM.6.109


*REUNITED*

*VASISHTHA said—*



अथ ताम् दयिता दृष्ट्वा विस्मय~उत्फुल्ल.लोचनः ।

atha tAm dayitA dRSTvA vismaya~utphulla.locana: |

शिखिध्वज* उवाच_इदम् आश्चर्य~आकुलया गिरा ॥६।१०९।०१॥

zikhidhvaja* uvAca_idam Azcarya~AkulayA girA ||6|109|6|109|01||

.

&

so

amazed

the wide.eyed lover

FIRECREST

saw

His Love

and spoke these wonder.shaken words

:

atha tAm dayitA dRSTvA vismaya~utphulla.locana: | zikhidhvaja* uvAca_idam
Azcarya~AkulayA girA *with a voice full of wonder*

.

atha

tAm

dayitA

dRSTvA

vismaya~utphulla.locana

zikhidhvaja*

uvAca

idam

Azcarya~Akula

gir.*singing/singer/song\voice*

girA.*advised.by/in.the.name.of <http://advised.by/in.the.name.of>*

.

*VLMitra.p.1. Vasishtha related:—#zikhi-dhwaja was surprised to see his
queen appearing so suddenly before him. He looked upon her with eyes
staring with mute astonishment. Then he broke his silence, uttering the
following words in a faltering speech.



*FIRECREST said—*



का त्वम् उत्पल.पत्र~अक्षि कुतः प्राप्ता_असि सुन्दरि ।

kA tvam utpala.patra~akSi kuta: prAptA_asi sundari |

किम् इह_असि कियत् कालम् किम्.अर्थम् इह तिष्ठसि ॥६।१०९।०२॥

kim iha_asi kiyat kAlam kim.artham iha tiSThasi ||6|109|02||

.

kA tvam utpala.patra~akSi kuta: prAptA_asi sundari | kim iha_asi kiyat

kAlam kim.artham iha tiSThasi

.

*VLMitra.p.3 Your gait and figure, your features and your form, your sweet
smiles, manners and courtesy, speak you plainly to be a copy of the image
of my wedded wife."

Who

are you, lotus.eyed lady

?

where

do you come from, so beautiful

?

what

are your plans

?

how

long are you here

?

&

what

do you aim to do

?

अङ्ग #aGg . #aGga . #dayitÂGga – dayita/dayitA.aGga . lover.limbs . the

limbs of a dayita Lover; or his dayitA Spouse (if ze continues to be a
lover) •• bhushuNDa the Immortal Crow compares the bite of a weapon and the

contact of lover.limbs: zastrANi dayitA.aGgAni lagnAni_aGge nirambare | yo
buddhyamAna: su.sama: sa* parasmin.pade sthita: ||6|109| 7011.001 – they're

weapons / "the limbs of my Love clinging / to my naked body"—whoever
realizes is most.Same, settled in a higher state.

अङ्गेन व्यवहारेण स्मितेन_अनुनयेन च ।

aGgena vyavahAreNa smitena_anunayena ca |

मम जाया विलासेन तत्.कला_इव_उपलक्ष्यसे ॥६।१०९।०३॥

mama jAyA vilAsena tat.kalA_iva_upalakSyase ||6|109|03||

.

aGgena vyavahAreNa . with a normal body =

smitena anu.nayena ca .

mama jAyA vilAsena

tat.kalA iva upalakSyase

.

*vlm.3. Thy gait and figure, thy features and thy form, thy sweet smiles,

manners and courtesy, bespeak thee plainly, to be an ectype or counterpart
of the image of my wedded wife.

नी #nI . नय #naya . अनुनय #anunaya – courtesy, respect, submission

लक्ष् #lakS उपलाक्ष् #upalakS – to distinguish by implication

*TOPKNOT said— *



एवम् एव प्रभो विद्धि चूडाला_अस्मि न संशयः ।

evam eva prabho viddhi cUDAlA_asmi na saMzaya: |

अकृत्रिमेण देहेन ल*bdho 'sy **अ*द्य मया स्वयम् ॥६।१०९।०४॥

akRtrimeNa dehena labdha:_asi_adya mayA svayam ||6|109|04||

.

then let me tell you, Sir

:

I

am

cUDAlA'.Topknot,

there's no doubt.about.it:

here

in a normal body, the one I was born.in, presented now by my own.self

.

*vlm. "So it is my lord, as you think me to be your lawful consort. As you

see, I am no doubt your Queen cUDAlA who has met you today in her natural
and undisguised form.

*sv.4.5 cUDAlA replied: Indeed, I am cUDAlA.

AB. akRtrimeNa sahajena ||6|109|

* evam eva prabho viddhi Know this much, Sir, cUDAlA_asmi na saMzaya: | I

am cUDAlA, no.doubt.about.itakRtrimeNa dehena with a body without artifice,

inartificial, natural labdha:_asi_adya mayA svayam you are presented today
by my ownself.

कुम्भ+आदि.देह.निर्मा*Nais **त्वा*म् बोधयितुम् एव मे ।

kumbha+Adi.deha.nirmANai: tvAm bodhayitum eva me |

प्रपञ्चः शत.शाखत्वम् इह या*to **व*न~अन्तरे ॥६।१०९।०५॥

prapaJca: zata.zAkhatvam iha yAta: vana~antare ||6|109|05||

.

I made those bodies, Kumbha and the rest, only to wake you up

!

The body that you see

is

here

with you

in this tangle of trees

.

matter

with a hundred branches

here come to the heart of the forest

...

kumbha+Adi.deha.nirmANai:

tvAm bodhayitum eva me |

prapaJca: zata.zAkhatvam

iha yAta: vana~antare .

.

*vlm.5. I assumed to me the counterfeit forms of kumbha and others, only to

remonstrate with thee on thy mistaken course; and used every art and
stratagem to recall thee only to the right path.

*sv.4.5 cUDAlA replied: Indeed, I am cUDAlA. I myself assumed the form of

kumbha and others in order to awaken your spirit. I myself also assumed the
form of this small illusory world with all this garden, etc., which you saw
just now.

यदा राज्यम् परित्यज्य मोहेन तपसे वनम् ।

yadA rAjyam parityajya mohena tapase vanam |

त्वम् आ*gAs **त*त् प्रभृ*ty **ए*व त्व*d **बो*धाय_अहम् उद्यता ॥६।१०९।०६॥

tvam AgA:_tat prabhRti_eva tvat bodhAya_aham udyatA ||6|109|06||

.

*yadA rAjyam parityajya – when you abandoned your Kingdom

mohena – delusively

tapase vanam – making tapas in the woods

tvam AgAs tat prabhRty eva

tvad bodhAya aham udyatA – for your Realization I've come.out

.

*vlm.6. Ever since thy foolish renunciation of thy kingdom, for the purpose

of the performance of thy ascetic austerities in the forest. I have had
recourse to the employment of every art, in order to reclaim thee to the
right path of religion.

*sv. From the very day you unwisely abandoned your kingdom and came here to

perform austerities, I have been endeavouring to bring about your spiritual

awakening. #Agas n. transgression , offence , injury , sin , fault RV. AV.
&c.



अनेन कुम्भ.देहेन मया_एव त्वम् विबोधितः ।

anena kumbha.dehena mayA_eva tvam vibodhita: |

कुम्भ+आदि.देह.निर्माणम् त्वाम् बोधयितुम् एव मे ॥६।१०९।०७॥

kumbha+Adi.deha.nirmANam tvAm bodhayitum eva me ||6|109|07||

.

*anena kumbha.dehena mayA eva

by this Kumbha.body of mine

tvam vibodhita:

you were brought to awakening

kumbha+Adi.deha.nirmANam

the bodies of Kumbha &c were transformations

tvAm bodhayitum eva me

to awaken you by me. . SV and VLm read this in two other ways.

*vlm.7. I awakened to the light of truth in my form of kumbha, and all the

other forms which I took upon myself, were chiefly intended for thy

instruction, (and rousing thee from thy lethargy).

*sv. It is I, assuming the form of kumbha, who instructed you. The forms

you perceived, of kumbha and others, were not real.

#nirmANa m – nir.mAna . निर्माणम् . ( end.comp. "made of" Sushr.) .

Measuring, meting out; यतश्चाध्वकालनिर्माणम् P.I.4.31 Vārt. Measure, reach,
extent; अयमप्राप्तनिर्माणः (बालः) Rām. 'not having reached the full measure
of growth'. Producing, formation, manufacture; त्रैलोक्यनिर्माणकरं जनित्रम्

mb.5.71.7; ईदृशो निर्माणभागः परिणतः U.4. A created thing or object, form;
निर्माणमेव हि तदादरलालनीयम् Māl.9.49. A shape, figure; शरीर.निर्माण.सदृशो

नन्वस्यानुभावः Mv.1.

#vibodha.: . vi.bodha awaking perception, intelligence (in dram.) the

unfolding of the faculties in carrying out an object. avibodha. vibodhana :

. an arouser, promoter of (gen.) rv.8.3.22; .. vibodhanam awaking,
awakening (trans. and intrans.) mbh. . vibodhayitavya . (fr. Caus.) to be
awakened vibodhita . awakened, aroused to awakening, as kumbha/cUDAlA
arouses Shikhidhvaja, anena kumbha.dehena mayA eva tvam vibodhita: |
kumbha+Adi.deha.nirmANam tvAm bodhayitum eva me, y6109.007



मायया न.तु कुम्भ+आदि किंचित् सत्यम् महीपते ।

mAyayA na.tu kumbha+Adi kiMcit satyam mahIpate |

अथ.उ विदित.वे*dyas **त्व*म् ध्यानेन_एत*द् अ*खण्डितम् ॥६।१०९।०८॥

atha.u vidita.vedya: tvam dhyAnena_etat akhaNDitam ||6|109|08||

.

*mAyayA na.tu kumbha+Adi kiMcit satyam mahIpate

atha~u vidita.vedya: tvam dhyAnena etat akhaNDitam

मायया न.तु

only thru mAyA Illusion are

कुम्भ.अदि किंचित्_सत्यम्

kumbha and the rest something real,

महीपते

Lord of the Earth!

अथो

then indeed – atha.u cf. no = na.u

विदित.वेद्यस्_त्वम्

since you have known what's to.be.known,

ध्यानेन एतद्ऽखण्डितम्

thru #dhyAna Meditation this is unraveled.

*vlm.8. The forms of kumbha and others, were no real but magical appearance

before thee; and thou that knowest the knowable, can very well discern the
whole affair in your meditation.

*sv.6.7.8 From the very day you unwisely abandoned your kingdom and came

here to perform austerities, I have been endeavouring to bring about your
spiritual awakening. It is I, assuming the form of kumbha, who instructed
you. The forms you perceived, of kumbha and others, were not real. And now
you have been fully awakened and you know all that there is to know.

सर्वम् पश्यसि तत्त्व.ज्ञ ध्यानेन_आ*zv **अ*वलोकय ।

sarvam pazyasi tattva.jJa dhyAnena_Azu_avalokaya |

अथ चूडालया_इ*ty **उ**kto_**ब*द्ध्वा परिकरम् नृपः ॥६।१०९।०९॥

atha cUDAlayA_iti_ukta: baddhvA parikaram nRpa: ||6|109|09||

.

*sarvam pazyasi –

everything you see,

= tattvajJa –

Thatness.Knower,

dhyAnena_Azu avalokaya –

you should observe with dhyAna.Meditation."

atha cUDAlayA_iti_ukta: . this having been said by Topknot =

baddhvA parikaram nRpa: .

#parikara

*vlm.9. You will be convinced of all this, if you will but look into it by

the light of your meditation and not otherwise.

After Chudála said so far, the prince sat in his meditative mood and in the
posture of his meditation yogásana.

*sv.9.10.11 VASISTHA continued: Sikhidhvaja entered into deep meditation

and inwardly saw all that had happened from the time he left the palace. He
was delighted and his affection for his wife increased greatly.

आत्म~उदन्तम् विशेषेण ध्यानेन_अमलम् ऐक्षत ।

Atma~udantam vizeSeNa dhyAnena_amalam aikSata |

अभिराज्य.परित्यागा*c_**चू*डाला.दर्शन.अवधि ॥६।१०९।१०॥

abhirAjya.parityAgAt_cUDAlA.darzana.avadhi ||6|109|10||

.

Atma~udantam vizeSeNa dhyAnena_a.malam aikSata |

abhirAjya.parityAgAt cUDAlA.darzana~avadhi

#udanta

#vizeSa

#aikSata http://sanskrit.inria.fr/DICO/index.fr.html#stemmer

धा #dhA . अवधा #avadhA . अवधि #avadhi – limit, end

*vlm.10. He saw the whole affair,

rising and exhibiting itself plainly before his mental vision;

ever since the renunciation of his royalty,

until his meeting with Chudála at the end: (from first to last).

*sv.9.10.11 VASISTHA continued: Sikhidhvaja entered into deep meditation

and inwardly saw all that had happened from the time he left the palace. He
was delighted and his affection for his wife increased greatly.

सर्वम् मुहूर्त.ध्यानेन च_आत्म.उदान्तम् ददर्श सः ।

sarvam muhUrta.dhyAnena ca_Atma.udAntam dadarza sa: |

आराज्य.सम्.परित्यागा*d **व*र्तमान.क्षण.क्रमम् ॥६।१०९।११॥

ArAjya.sam.parityAgAt_vartamAna.kSaNa.kramam ||6|109|11||

.

*sarvam muhUrta.dhyAnena ca – everything an hour of meditation only .

Atma~udAntam

dadarza sa:

ArAjya.sam.parityAgAt

vartamAna.kSaNa.kramam

.

*vlm.11. All these he saw rising in his soul, in one moment of his

meditation;

and the successive events appeared before it,

since the resignation of his kingdom to the present instant.

*sv.9.10.11 VASISTHA continued: Sikhidhvaja entered into deep meditation

and inwardly saw all that had happened from the time he left the palace. He
was delighted and his affection for his wife increased greatly.

सर्वम् आलोक्य भूपा*lo *विरराम समाधितः ।

sarvam Alokya bhUpAla: vi.rarAma samAdhita: |

समाधि.विर*to **ह*र्ष.विकासि.नयन.अम्बुजः ॥६।१०९।१२॥

samAdhi.virata:_harSa.vikAsi.nayana.ambuja: ||6|109|12||

.

sarvam Alokya bhUpAla:

virarAma samAdhita:

samAdhi.virata:

harSa.vikAsi.nayana~ambuja:

रम् #ram . विरम् #viram . वि्राम #virarAma . pft. ac. sg. 3 | pft. ac. sg.
1 >ram <http://sanskrit.inria.fr/DICO/54.html#ram>

samAdhi.tas

#adhita

#Adhita

#virata

#vikAsi.nayana~ambuja:

*vlm.12. The prince felt glad in hanself, at seeing all these in his

meditation;

and he grately rejoiced with his full open eyes,

when his meditation was over at the end of the scene.

विसार्य तरसा बाहू पुलक~उज्ज्वलताम् गतौ ।

visArya tarasA bAhU pulaka~ujjvalatAm gatau |

गल*d.**अ*ङ्गम् घन.स्नेहम् मुञ्च*d.**वा*ष्यम् स्फुरत्.स्पृहम् ॥६।१०९।१३॥

galat.aGgam ghana.sneham muJcat.vASyam sphurat.spRham ||6|109|13||

.

visArya . spread/over =

tarasA

bAhU – both arms =

pulaka~ujjvalatAm gatau

galad.aGgam

ghana.sneham

muJcad.vASyam

sphurat.spRham

#visArya

#ujjvalatA

#muJcad.vASya

#spRham

*vlm.13. He extended both his arms

with the hairs standing at an end of his body through joy,

and his countenance shining with the gladness of his heart;

while the fondness of his heart had its vent, in the tears trickling in his
eyes,

and his limbs slackened by his want of self.control.

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such

fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.

आलिलिङ्ग चिरम् कान्ताम् नकु*lo **न*कुलीम् इव ।

AliliGga ciram kAntAm nakula: nakulIm iva |

त*yor **आ*लिङ्गेन तस्मिंस् तत्र भा*vo **ब*भूव यः ॥६।१०९।१४॥

tayo:_AliGgena tasmiMs tatra bhAva: babhUva ya: ||6|109|14||

.

AliliGga ciram kAntAm nakula: nakulIm iva |

tayo: AliGgena tasmin_tatra

bhAva: babhUva ya: .

.

*vlm.14 Then he embraced her to his bosom for a long time,

as a weasel does its mate.

This continued embrace indicated the permanency of their passion for one
another.

न स वासुकि.जिह्वा*bhir **व*क्तुम् हर्षेण शक्यते ।

na sa* vAsuki.jihvAbhi: vaktum harSeNa zakyate |

दिवि.*sthAv **इ*व पङ्केन कृ*tAv **इ*व मिलत्.तनू ॥६।१०९।१५॥

divi.sthau_iva paGkena kRtau_iva milat.tanU ||6|109|15||

.

na sa: vAsuki.jihvAbhi: vaktum harSeNa zakyate . not even with the many

tongues of the serpent vAsuki – who is used in the churning of the ocean –
can one tell how with their delight =

divi.sthau_iva . as if dwelling in heaven =

paGkena . as with a clay (sculpture) =

kRtau_iva milat.tanU . they were like two bodies made into one.

*vlm.15. No body

not even the hundred hooded Va'suki serpent with its hundred tongues

can express the height of the happiness which the happy pair felt on this

occasion of their reunion;

when their two bodies met together,

like the two orbs of the sun and moon in their conjunction;

or as their two disks were joined in one, by adhesion of some paste or
clay.

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such

fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.

शै*lAv **इ*व सम्.उत्कीर्णौ श्लि*STAv **आ*स्ताम् चिरम् प्रियौ ।

zailau_iva sam.utkIrNau zliSTau_AstAm ciram priyau |

मुहूर्तेन गल*d **ध*र्म.जलौ पुलक.पीवरौ ॥६।१०९।१६॥

muhUrtena galat dharma.jalau pulaka.pIvarau ||6|109|16||

.

*zailau iva sam.utkIrNau

zliSTau AstAm ciram priyau

muhUrtena galat

dharma.jalau

pulaka.pIvarau

*vlm.16. The two constant lovers continued in their close contact,

like two contiguous rocks sticking to one another;

till at last they parted apart, with the profuse perspiration of their
bodies.

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such

fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.

#samutkIrNa

#zliSTa

##pul . to be great, a heap . #pulaka . (pl) erection or bristling of the

hairs of the body (considered to be occasioned by delight or rapture rather

than by fear) kAv.pur • saMzAnta=Ananda.pulaka: padam prApyam, 5055.021.

##pI . #pIvara, #pIvarI . adj.A/I . fat, stout, thick, dense, full of or
abounding with (comp) •• #pIvara: . a tortoise • [pIvara the Stout] one of
the #sapta.RSi.s under manu #tAmasa the Dark. •• #a.pIvara. . not fat •
#pIvarA . N. of a daughter of the गन्धर्व gandharva huhu हुहु KSS.



बाहू विश्लथताम् ईषन् निन्य*tus **तौ* शनैः प्रियौ ।

bAhU vizlathatAm ISan ninyatu: tau zanai: priyau |

अमृत~आपूर्ण.हृदयौ संशून्य.हृदय~उपमौ ॥६।१०९।१७॥

amRta~ApUrNa.hRdayau saMzUnya.hRdaya~upamau ||6|109|17||

.

* bAhU vizlathatAm ISan

ninyatu: tau zanai: priyau

amRta~ApUrNa.hRdayau –

two hearts overflowing with nectar

saMzUnya.hRdaya~upamau .

.

*vlm.17. They then gradually relaxed their arms from their mulual embraces,

and their hearts which had ere long over flowed with delight,

became now as light as two empty pots of water,

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such

fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.

उन्मुक्त.भुजम् आस्ताम् *tAv **अ*लक्ष.स्थित.लोचनम् ।

unmukta.bhujam AstAm tau_alakSa.sthita.locanam |

घन~आनन्द.क्षणम् स्थित्वा तूष्णीम् प्रणय.पेशलम् ॥६।१०९।१८॥

ghana~Ananda.kSaNam sthitvA tUSNIm praNaya.pezalam ||6|109|18||

.

* unmukta.bhujam AstAm tau_alakSa.sthita.locanam

ghanAnanda.kSaNam sthitvA tUSNIm praNaya.pezalam

*vlm.18. They loosened their arms,

and stared at one another with their fixed and mute gaze of amazement;

and they sat silent with their deep felt love, after the fervour of their
delight was over.

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such

fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.

आस् . आस्तम् #AstAm – imp. [2] md. sg. 3 >A:_2
<http://sanskrit.inria.fr/DICO/10.html#aas#2> • impft. [2] ac. du. 3 >a:_1
<http://sanskrit.inria.fr/DICO/7.html#as#1>



कान्ताम् चिबुक.संलग्न.करः प्रोवाच भूपतिः ।

kAntAm cibuka.saMlagna.kara: provAca bhUpati: |

अत्यन्त.मधुर.स्निग्धः कान्तः स्व.कुल.योषिताम् ॥६।१०९।१९॥

atyanta.madhura.snigdha: kAnta: sva.kula.yoSitAm ||6|109|19||

.

kAntAm cibuka.saMlagna.kara:

provAca bhUpati:

atyanta.madhura.snigdha:

kAnta:

sva.kula.yoSitAm

saMlagna.kara

yoSitAm

#cibuka – chin

*vlm.19. Then did the prince lay his hand under the chin of his legal and

royal consort, and bespoke to her in soft and sweet words distilling with
honey.

*sv.19.20.21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection

of a dear wife which is sweeter than nectar! To what discomfort and pain
you have subjected yourself for my sake! The way in which you have redeemed
me from this dreadful ocean of ignorance has no comparison whatsoever.

*FIRECREST said—*



पु*Nyaz **च* रति.निष्पन्दः स्वा*dur **ना*म_अमृता*द् अ*पि ।

puNya: ca rati.niSpanda: svAdu:_nAma_amRtAt_api |

कियत् प्रमा*Nas **त**Nv.**अ*ङ्ग्या त्वया बाल~इन्दु.मुग्धया ॥६।१०९।२०॥

kiyat pramANa: tanu~aGgyA tvayA bAla~indu.mugdhayA ||6|109|20||

.

* puNya: ca rati.niSpanda: svAdu: nAma

amRtAt api

kiyat pramANa:

tanu.aGgyA tvayA bAlendu.mugdhayA

*vlm.20. Matrimonial love, is righteous and sweeter far than the celestial

ambrosia itself; how then was it, O my moon faced love, that thou couldst
continue so long without tasting its sweets?

*sv.19.20.21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection

of a dear wife which is sweeter than nectar!

अनुभू*taz **चि*रम् क्ले*zo **भ**tur **अ*र्थेन दारुणा ।

anubhUta: ciram kleza: bhartu:_arthena dAruNA |

एवम् दुर्.उत्तरात् तस्मात् संसार.कुहरा*द् अ*हम् ॥६।१०९।२१॥

evam dur.uttarAt tasmAt saMsAra.kuharAt_aham ||6|109|21||

.

anubhUta: ciram kleza: bhartur arthena dAruNA evam dur.uttarAt tasmAt

saMsAra.kuharAd aham .

.

*vlm.21. Thou hast doubtless undergone much privation,

and suffered great pains in the absence of thy husband,

and so also was the toil exceedingly great, that thou hast taken on
thyself,

in order to redeem me from the dungeon of the world.

*sv.19.20.21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection

of a dear wife which is sweeter than nectar! To what discomfort and pain
you have subjected yourself for my sake! The way in which you have redeemed
me from this dreadful ocean of ignorance has no comparison whatsoever.

उत्तारि*to **य*या बुद्ध्या सा हि केन_उपमीयते ।

uttArita:_yayA buddhyA sA hi kena_upamIyate |

अरुन्धती शची गौरी गायत्री श्रीः सरस्वती ॥६।१०९।२२॥

arundhatI zacI gaurI gAyatrI zrI: sarasvatI ||6|109|22||

.

*uttArita: yayA buddhyA sA hi kena upamIyate arundhatI zacI gaurI gAyatrI
zrI: sarasvatI

.

*vlm.22. I know not with whom to compare thee,

for the great wisdom that thou hast displayed in thine act of my

redemption,

for even the pious ladies Sachi and Aurundhuti and the great goddesses
Gouri, Gáyatri and Sri (Ceres) and Saravlmati, fall short of thy admirable
qualities.

*sv.22.23.24 Tradition has given us several great women who have been

exemplary wives, but they are nothing compared to you. You excel them all
in all the virtues and noble qualities. You have struggled hard and brought
about my enlightenment.

समस्ताः पेलवायन्ते तव तन्व्या गुणात्या ।

samastA: pelavAyante tava tanvyA guNAtyA |

धीः श्रीः कान्तः क्षमा मैत्री करुणाद्यास्तु सुन्दरि ॥६।१०९।२३॥

dhI: zrI: kAnta: kSamA maitrI karuNAdyAstu sundari ||6|109|23||

.

samastA: pelavAyante

tava tanvyA guNAtyA

dhI: zrI: kAnta: kSamA maitrI

karuNAt yA: tu

sundari . o

*vlm.23. I see. my love, that even the personified powers

of understanding and prosperity, the persons of the graces and clemency,

and the virtues of forgiveness, sympathy and universal love,

are unequal to thy unequalled virtues and beauty.

*sv. Tradition has given us several great women who have been exemplary

wives, but they are nothing compared to you. You excel them all in all the
virtues and noble qualities. You have struggled hard and brought about my
enlightenment.

कान्ता*sv **आ*कार.कान्तासु प्रथम् एव_अभिलक्ष्यसे ।

kAntAsu_AkAra.kAntAsu pratham eva_abhilakSyase |

परेण_अध्यवसायेन त्वया_अहम् अवबोधितः ॥६।१०९।२४॥

pareNa_adhyavasAyena tvayA_aham avabodhita: ||6|109|24||

.

*kAntAsu_AkAra.kAntAsu prathameva_abhilakSyase pareNa_adhyavasAyena tvayA_aham
avabodhita: pratham eva / prathamA_iva

.

#abhilakSyase <. #lakSyase . pr. ps. sg. 2 >lakS
<http://sanskrit.inria.fr/DICO/55.html#lak.s>

#so . #avaso . #ahdyavaso . #adhyavasAya – resolution, resolve • (in phil.)
mental effort , apprehension.

tvayA_aham avabodhita: ||6|109|24||

*vlm.24. I know no adequate recompense, that will compensate thy labour

and repay my gratitude to thee, that hast spared no patience nor
persevering pains,

in the cause of my instruction and redemption.

केन प्रति.उपकारेण परितुष्यति ते मनः ।

kena praty.upakAreNa parituSyati te mana: |

मोहा*द् अ*नादि.गहना*द् अ*नन्त.गहना*द् अ*पि ॥६।१०९।२५॥

mohAt anAdi.gahanAt ananta.gahanAt api ||6|109|25||

.

kena pratyupakAreNa . by what favorable means =

parituSyati te mana: . is your mind satisfied =

mohAt . from delusion =

anAdi.gahanAt . from beginningless mystery =

ananta.gahanAt api . and from endless mystery as well.

*vlm.25. O say, what retribution will requite thy pains, and gladden thy

mind; for thy redeeming me from the dark pit of ignorance, and reclaiming
me from the boundless wilderness of errors.

*sv.25.26 How shall I recompense you for this? Indeed, loving wives thus
strive to liberate their husbands from this ocean of saMsAra. In this they

achieve what even the scriptures, guru and mantra are unable to achieve, on
account of their love for their husbands.

#kR upakR pratyupakR pratyupakAra .

#tus parituS .



पतितम् व्यवसायि*nyas **ता*रयन्ति कुल.स्त्रियः ।

patitam vyavasAyinya: tArayanti kula.striya: |

शास्त्र~अर्थ.गुरु.मन्त्र+आदि तथा न_उत्तारण.क्षमम् ॥६।१०९।२६॥

zAstra~artha.guru.mantra+Adi tathA na_uttAraNa.kSamam ||6|109|26||

.

patitam vyavasAyinya: *When the resolute have fallen *

tArayanti kula.striya: *the women of their family cross/succeed *

zAstra~artha.guru.mantra=Adi

zAstra scripture.meaning.guru.mantra=&c

tathA na uttAraNa.kSamam

are not thus over.crossing.adequate. . are not so suitable for success

[recall who is speaking!]

~pal.26 The true virtue of faithful wives is to raise their fallen
husbands. This virtue can serve to save a man from his degradation much
better than scriptures or learning, riches, or the spiritual guide and his
teaching.

*vlm.26. It is the true virtue of faithful wives, to raise their fallen

husbands much more than the sástras or learning, riches, he spiritual guide
and his teaching, can serve to save a man from his degradation. (Such
accomplished wife, is very hard to be in India found in these days of
degeneration).

*sv.25.26 How shall I recompense you for this? Indeed, loving wives thus
strive to liberate their husbands from this ocean of saMsAra. In this they

achieve what even the scriptures, guru and mantra are unable to achieve, on
account of their love for their husbands.

यथा_एताः स्नेह.शालि*nyo **भ*र्तृणाम् कुल.योषितः ।

yathA_etA: sneha.zAlinya: bhartRNAm kula.yoSita: |

सखा भ्राता सुहृ*d.**भृ**tyo **गु**rur **मि*त्रम् धनम् सुखम् ॥६।१०९।२७॥

sakhA bhrAtA suhRt.bhRtya: guru: mitram dhanam sukham ||6|109|27||

.

yathA etA: . like these

sneha.zAli.nya: . beloved of

bhartRNAm . their husbands

kula.yoSita: . the family females

sakhA . are companion,

bhrAtA . brother

suhRd.bhRty.a: . friendly supporters

gurur . teacher

mitram . friend

dhanam . wealth

sukham . pleasure

*vlm.27. Faithful and affectionate wives, are by far more serviceable to

their husbands,

than a brother or relation or any friend or servant,

or even a guru or one's riches ever can be.

*sv.27 The wife is everything to her husband friend, brother, well.wisher,

servant, guru, companion, wealth, happiness, scripture, abode (vessel),
slave.

आस्त्रम् आयतनम् दासः सर्वम् भर्तुः कुल.अङ्गनाः ।

Astram Ayatanam dAsa: sarvam bhartu: kula.aGganA: |

सर्वदा सर्व.यत्नेन पूजनीयाः कुल.अङ्गनाः ॥६।१०९।२८॥

sarvadA sarva.yatnena pUjanIyA: kula.aGganA: ||6|109|28||

.

zAstram Ayatanam dAsa: sarvam bhartu: kula~aGganA: sarvadA sarva.yatnena

pUjanIyA: kula~aGganA:

.

*vlm.28. The faithful wife is the best guide of man,

and her person serves to be his best abode and attendant

[better] than anything else in this world.

Therefore the wife deserves to be always regarded above all others,

with utmost diligence and attention.

*sv.28..32 Hence, such a wife should at all times and in all ways be adored

and worshipped. My dear cUDAlA, you are indeed the supreme among women in
this world. Come, embrace me again.

लोक.द्वय.सुखम् सम्यक् सर्वम् यासु प्रतिष्ठितम् ।

loka.dvaya.sukham samyak sarvam yAsu pratiSThitam |

निरिच्छायाः प्रयातायाः पारम् संसार.वारिधेः ॥६।१०९।२९॥

niricchAyA: prayAtAyA: pAram saMsAra.vAridhe: ||6|109|29||

.

loka.dvaya.sukham samyak sarvam yAsu pratiSThitam niricchAyA: prayAtAyA:
pAram

samsAra.vAridhe: . of the ocean of saMsAra

.

vlm.29. The happiness of both worlds

depends entirely on the person of the disinterested and virtuous wife,

who serves as a raft to her husband,

for his going across the wide ocean of the perilous world.

*sv.28..32 Hence, such a wife should at all times and in all ways be adored

and worshipped. My dear cUDAlA, you are indeed the supreme among women in
this world. Come, embrace me again.

कथम् अस्य_उपकारस्य करिष्ये ते प्रतिक्रियाः ।

katham asya_upakArasya kariSye te pratikriyA: |

मन्ये कुल.अङ्गनाम् लोके लोके स*rvAs **त्व*या_अधुना ॥६।१०९।३०॥

manye kula.aGganAm loke loke sarvA: tvayA_adhunA ||6|109|30||

.

katham asya upakArasya kariSye te pratikriyA: manye kulAGganAm loke loke
sarvAs tvayA adhunA

.

*vlm.30. How shall I, O virtuous lady! repay

the recompense of what thou hast done for me, and whom I now regard as

the wisest and best of all the virtuous ladies in the whole world.

*sv.28..32 Hence, such a wife should at all times and in all ways be adored

and worshipped. My dear cUDAlA, you are indeed the supreme among women in
this world. Come, embrace me again.

नारी.सौजन्य.चर्चासु व्यपदेश्या भविष्यसि ।

nArI.saujanya.carcAsu vyapadezyA bhaviSyasi |

त्वाम् निर्मितव*to **धा**tur **गु*ण.जाल.अतिशायिनीम् ॥६।१०९।३१॥

tvAm nirmitavata: dhAtu: guNa.jAla.atizAyinIm ||6|109|31||

.

nArI.saujanya.carcAsu vyapadezyA bhaviSyasi | tvAm nirmitavata: dhAtu:
guNa.jAla.atizAyinIm .

.

*VLMitra.p.31 Your name must ever after remain foremost among all virtuous
woman in the world in all future stories of female virtues and respectable
character among the women.

of all the women known for their gentility

you will become the model for instruction

:

you are the root.example of abundant virtue.

.

#diz . #apadiz . #apadeza . Two prepositional uses of this root attract
special attention. One is #apadeza which has the rather unusual sense of
"the age predetermined (for a person)”. <deham tyaktvA_apadeza~ante pare
pariNatim gata:> fm7158.004 , and the other is vyapadezya which means
"worthy of special mention" {but can be read apade zAnte}.
<nArI.saujanya.carcAsu vyapadezyA bhaviSyasi> fm6109.031 = Satya Vrat.



मन्ये प्रकुपिता नूनम् अरुन्धा*ty+**आ*दिकाः स्त्रियः ।

manye prakupitA nUnam arundhAtI+AdikA: striya: |

सती त्वम् रूप.सौजन्य.गुण.रत्न.समुद्गिके ॥६।१०९।३२॥

satI tvam rUpa.saujanya.guNa.ratna.samudgike ||6|109|32||

एहि मे त्व*d.**गु*ण~उत्कस्य पुनर् आलिङ्गनम् कुरु ।

ehi me tvat.guNa~utkasya punar AliGganam kuru |

*. *

manye prakupitA nUnam arundhAty.AdikA: striya: satI tvam

rUpa.saujanya.guNa.ratna.samudgike
.

form.saujanya.guNa.ratna.samudgike =

ehi me tvad.guNa~utkasya puna:_AliGganam kuru

*vlm.32. O the transcendent tranquility, which this lord of mine has

gained,

and whose dispassionateness has set him above anger,

and his living liberation hath attained.

*sv.31..34 Cudala was delighted with the king's attitude which conclusively

proved that he had gone beyond lust and anger.

manye prakupitA nUnam arundhAty.AdikA: striya: |

satI tvam rUpa.saujanya.guNa.ratna.samudgike ||6|109|32||

manye prakupitA nUnam arundhAty.AdikA: striya:

satI tvam

rUpa.saujanya.guNa.ratna.samudgike



*VASISHTHA said—*



इty उक्त्वा मृग.शाव~अक्षीम् चूडालाम् ताम् शिखिध्वजः ॥६।१०९।३३॥

iti_uktvA mRga.zAva~akSIm cUDAlAm tAm zikhidhvaja: ||6|109|33||

आलिलिङ्ग पुनर् गाढम् नकु*lo **न*कुलीम् इव ।

AliliGga punar gADham nakula:_nakulIm iva |

.

ity uktvA – so said =

mRga.zAva~akSIm cUDAlAm tAm – to that fawn.eyed cUDAlA

shikidhvaja.Firecrest.

AliliGga punar gADham =

nakula: nakulIm iva .

*sv.33 VASISTHA said: Having said so, Sikhidhvaja again fondly and
fervently embraced cUDAlA.

*vlm.33. Vasishtha related:—Saying so,

sikhidhwaja again held chudála to his fast embrace,

as the weasel does his mate in their mutual fondness.

*vlm.33. No delight doth attract his heart, nor any excellence ever allures

his soul; whose mind is not elated by pleasure or prosperity, nor depressed
by pain or calamity.

*sv.31..34 Cudala was delighted with the king's attitude which conclusively

proved that he had gone beyond lust and anger.

*TOPKNOT said—*



देव शुष्क.क्रिया.जाल.परे त्व*yy **आ*कुल.आत्मनि ॥६।१०९।३४॥

deva zuSka.kriyA.jAla.pare tvayi_Akula.Atmani ||6|109|34||

.

*deva

zuSka.kriyA.jAla.pare .

tvayi Akula~Atmani

*vlm.34. Chudála said:—

My lord, I was sorry to find you entirely devoted to your dry ceremonial
duties,

and it was for that reason, that I took so much pains to dissuade you from
them,

and lead you to the knowledge of the intelligent soul.

भू*yo**भू**yo **भृ*शम् अहम् त्व*d.**अ*र्थम् दुःखिताभवम् ।

bhUya:bhUya: bhRzam aham tvat.artham du:khitAbhavam |

तेन त्व*d.**अ*वबोध~आत्मा स्व.अर्थ* एव_उपपादितः ॥६।१०९।३५॥

tena tvat.avabodha~AtmA sva.artha* eva_upapAdita: ||6|109|35||

मया त*द् अ*त्र किम् देव करोषि मम गौरवम् ।

mayA tat_atra kim deva karoSi mama gauravam |

.

bhUyas.bhUyas – again & again =

bhRzam aham

tvad.artham du:khita~abhavam

tena – bei that =

tvad.avabodha~AtmA – your awakened soul =

svArtha eva_upapAdita:

mayA tat atra kim

deva . , my Lord, =

karoSi mama gauravam

*vlm.35.

Now tell me, my lord,

what shall we do in this place

and what is the use of your extolling my virtues so far.

*sv.34.35 cUDAlA said: Lord, when I saw that you were performing

meaningless austerities, my heart was greatly pained. I relieved myself of
that pain by coming here and striving to awaken you. It was indeed for my
own joy and delight. I do not deserve any praise for that!

*FIRECREST**—*



त्वया यथा वरारोहे स्वार्थः सम्पाद्यते शुभः ॥६।१०९।३६॥

tvayA yathA varArohe svArtha: sampAdyate zubha: ||6|109|36||

तम् इदानीम् तथा सर्वाः साधयन्तु कुलाङ्गनाः ।

tam idAnIm tathA sarvA: sAdhayantu kulAGganA: |

.

.

tvayA yathA varArohe svArtha: sampAdyate zubha: tam idAnIm tathA sarvA:
sAdhayantu kulAGganA:

.

*sv.36 SIKHIDHVAJA replied: From now on may all the wives fulfil their own

selfish ends by awakening their husbands' spirit, as you have done!

*vlm.36. Sikhidhwaja replied:—

O you most excellent among women, you are here

at your liberty to do whatever you think best;

as it is the prerogative of respectable ladies, to manage everything in
their own way.

*TOPKNOT said—*



बुध्यसे कान्त विश्रा*nto **ज*ग*j.**जा*ल.तटे विभो ॥६।१०९।३७॥

budhyase kAnta vizrAnta: jagat.jAla.taTe vibho ||6|109|37||

.

tam idAnIm tathA sarvA: sAdhayantu kulAGganA:

budhyase

kAnta

vizrAnta: jagaj.jAla.taTe

vibho

*vlm.37. Chudála answered—

Now my lord!

as you have come to know, that you are released from the net work of this
world,

and are set free on the shore from all its broils:

you must have perceived now that your past austerities were all in vain

and gone for nothing.

*sv.37..41 cUDAlA said: I do not see in you now the petty cravings,

thoughts and feelings that tormented you years ago. Pray, tell me, what are
you now, in what are you established and what do you see.

अद्य तम् प्राक्तनम् किं*चि**n **मो*हम् सम्.अनुपश्यसि ।

adya tam prAktanam kiMcit moham sam.anupazyasi |

इदम् करोमि न_इदम् तु प्राप्नोमि_इदम् इति स्थितिम् ॥६।१०९।३८॥

idam karomi na_idam tu prApnomi_idam iti sthitim ||6|109|38||

.

*adya – right.now

tam prAktanam kiMcin.moham –

that former sort of delusion

samanupazyasi –

with you considering

idam karomi –

"I do this

na idam tu –

but not this

prApnomi idam –

I get this"

iti sthitim –

such a state...

*vlm.38.

You must have known that it is all in vain, when you say

"I do this or that, and will get its reward, and will thus be settled in

life etc."

say do you smile to think of these and other vagaries of your simple
understanding.

*sv.37..41 cUDAlA said: I do not see in you now the petty cravings,

thoughts and feelings that tormented you years ago. Pray, tell me, what are
you now, in what are you established and what do you see.

*jd.38 . adya . right now = tam prAktanam kiMcin.moham . that former sort
of delusion = samanupazyasi . with you considering = idam karomi . "I do
this = na idam tu . but not this = prApnomi idam . I get this" = iti
sthitim . that sort of state...



अन्तर्हससि ताम् क*c**चि*त् दशा.पेलवताम् धियः ।

antarhasasi tAm kat.cit dazA.pelavatAm dhiya: |

*tAs **तु*च्छ.तृष्णा.कलना~अस्ताः संकल्प.कु.कल्पनाः ॥६।१०९।३९॥

tA: tuccha.tRSNA.kalanA~astA: saMkalpa.ku.kalpanA: ||6|109|39||

.

antarhasasi tAm . you're trying not to laugh at it,

kac.cit dazA.pelavatAm dhiya: |

whatever thoughts of state/fate.flowering

tA: tuccha.tRSNA.kalanA~astA: saMkalpa.ku.kalpanA:

those trifling cravings no longer imagined,

as misconceived conceptions.

*vlm.39.

Do you know that these vagaries are the creatures o£ your avarice,

and mere creations of your fancy?

(because there is nothing that can do or bring out of your will or by your
own power).

त्वयि न_अद्य_अवलोक्यन्ते देव व्योम्नि_इव पर्वताः ।

tvayi na_adya_avalokyante deva vyomni_iva parvatA: |

किम् त्वम् अद्य_अङ्ग सम्पन्नः किम् नि*STho '*सि किम् ईहसे ॥६।१०९।४०॥

kim tvam adya_aGga sampanna: kim ni*STho '*si kim Ihase ||6|109|40||

.

tvayi na adya avalokyante . in you they are not now observed =

deva . o Divinity =

vyomni iva parvatA: . like mountains in the spacious sky =

kim tvam adya aGga sampanna:

kiM niSTho asi

kim Ihase

*vlm.40.

Don't you yet perceive that these false creations of your imagination, are

as unreal as the situation or appearance ol mountains in the empty air?

*sv.37..41 cUDAlA said: I do not see in you now the petty cravings,

thoughts and feelings that tormented you years ago. Pray, tell me, what are
you now, in what are you established and what do you see.

कथम् पश्यसि पाश्चात्यम् देह.चेष्टाक्रमम् विभो ।

katham pazyasi pAzcAtyam deha.ceSTAkramam vibho |

सुमनः पूर्ण.नील~अब्ज.माला.सार.विलोचने ॥६।१०९।४१॥

sumana: pUrNa.nIla~abja.mAlA.sAra.vilocane ||6|109|41||

.

katham pazyasi . how do you see =

pAzcAtyam deha.ceSTAkramam

o vibho

sumana:

pUrNa.nIla~abja.mAlA.sAra.vilocane .

full.nIla.lotus.mAlA.sAra.vilocane =

*vlm.41.

Say what is it that you have learnt after all,

what is it that you depend upon,

and what is the object that you seek at present,

and in what light you view all your bodily acts either of your past or
future life.

*sv.37..41 cUDAlA said: I do not see in you now the petty cravings,

thoughts and feelings that tormented you years ago. Pray, tell me, what are
you now, in what are you established and what do you see.

*FIRECREST said—*



त्वम् एव यस्य यस्य_अ*ntas **त*त् तस्य_अहम् उपास्थितः ।

tvam eva yasya yasya_anta: tat tasya_aham upAsthita: |

निरी*ho '*स्मि निरं*zo '*स्मि नभः.स्व*ccho '*स्मि निस्पृहः ॥६।१०९।४२॥

nirIha:_asmi niraMza:_asmi nabha:.svaccha:_asmi nispRha: ||6|109|42||

.

* tvam eva yasya . of what is only you =

yasya antas . which is within =

tat tasya aham upAsthita: . I am together here only with that =

nirIha: asmi . I'm without a wish =

niraMza: asmi . I'm without a part =

nabha:svaccha: asmi . clear sky am I =

nispRha: . without longing.

*vlm.42. Sikhidhwaja replied.—

O dear lady, with thy blooming eyes, resembling the leaves of a full blown

blue lotus,

I am likewise situated in and at the same place, wherein thou art located
also.

*sv.42.43 SIKHIDHVAJA replied: My dear, I rest in that which you, within

me, bring about. I have no attachment. I am like the infinite, indivisible
space. I am peace.

*jd.42 . tvam eva yasya . of what is only you = yasya antas . which is
within = tat tasya aham upAsthita: . I am together here only with that =
nirIha: asmi . I'm without a wish = niraMza: asmi . I'm without a part =
nabha:svaccha: asmi . clear sky am I = nispRha: . without longing.



शा*nto '*हम् अर्थ.रू*po '*स्मि चिराय_अहमहम् स्थितः ।

zAnta:_aham artha.rUpa:_asmi cirAya_ahamaham sthita: |

ताम् दशाम् उपया*to '*स्मि य*taz **चि*त्त~एक.वर्त्मनि ॥६।१०९।४३॥

tAm dazAm upayAta:_asmi yata: citta~eka.vartmani ||6|109|43||

.

zAnta:_aham . I am at peace =

artha.rUpa:_asmi

cirAya_ahamaham sthita:

tAm dazAm upayAta:_asmi

yata: citta.eka.vartmani

#ahamaham

*vlm.43.

I am tranquil and alike (or likened to) the object o£ my meditation,

and am situated in the true ego long after leaving the sense of my
personality:

I am arrived to that state (of rapturous delight)

which is known to and felt by the heart only (lit. by way of the heart).

प्रतिषेधन्ति सहसा न याम् हरि.हर+आदयः ।

pratiSedhanti sahasA na yAm hari.hara+Adaya: |

न किं*चि**n**मा*त्र=*चिन्मा*त्र.नि*STho '*स्मि स्वस्थ आस्थितः ॥६।१०९।४४॥

na kiMcit.mAtra=cin.mAtra.niSTho 'smi svastha* Asthita: ||6|109|44||

.

pratiSedhanti sahasA na yAm hari.hara+Adaya: na
kiMcin.mAtra=cin.mAtra.niSTha: asmi svastha Asthita:

*vlm.44.

There is no power any where,

not even that of Hari attd Hara,

that is able to obstruct that heart.felt joy of mine,

which makes me think myself as nothing else or less than

the very intellect (or a particle—chinmátra) itself.

*sv.44 I have attained that state which is difficult even for the gods like

viSNu and ziva to reach.

भ्रमेण_अहम् विमु*kto '*स्मि संसारेण_आलि.लोचने ।

bhrameNa_aham vimukta:_asmi saMsAreNa_Ali.locane |

न तु*STo '*स्मि न खि*nno '*स्मि न_अयम् अस्मि न चेतरत् ॥६।१०९।४५॥

na tuSTa:_asmi na khinna:_asmi na_ayam asmi na cetarat ||6|109|45||

.

bhrameNa aham vimukta: asmi samsAreNa –

I am made free from the samsAric delusion

Ali.locane

na tuSTa: asmi

na khinna: asmi

na ayam asmi . I am not this

na ca itarat . nor something else.

*vlm.45.

I am now free from errors, and liberated from the trammels of the world;

I am neither this nor that,

nor am I glad nor sorry at any thing or at any event in the world.

*sv.45..48 I am free from confusion and delusion. I experience neither

sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all

coverings and I enjoy a state of inner well.being. What I am that I am it

is difficult to put into words!

न स्थू*lo '*स्मि न सू*kSmo '*स्मि सत्यम् अस्मि च सुन्दरि ।

na sthUla:_asmi na sUkSma:_asmi satyam asmi ca sundari |

ते*jo**बि*म्बात् प्रयातेन भित्तावपतितेन च ॥६।१०९।४६॥

teja:bimbAt prayAtena bhittAvapatitena ca ||6|109|46||

.

na sthUla: asmi . I am not gross matter =

na sUkSma: asmi . I am not subtle =

satyam asmi ca sundari

tejo.bimbAt prayAtena

bhittAvapatitena ca – bhittau apatitena – bhitta~avapatitena

#prayAta .

#pat #avapat

*vlm.46.

I am neither any gross or subtile matter, nor am I like a ray of the solar
light,

that emanates from the body of the sun,

and falls below by traversing through the midway sky.

*(i.e. The human soul is the image of god, and not a particle of the
undivided essence of the Deity).*

*sv.45..48 I am free from confusion and delusion. I experience neither

sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all

coverings and I enjoy a state of inner well.being. What I am that I am it

is difficult to put into words!

क्षय~अतिशयमुक्तेन प्रकाशेन_अस्मि वै समः ।

kSaya~atizayamuktena prakAzena_asmi vai sama: |

शाnto 'स्मि साम्यम् तेन_अस्मि स्व*stho '*स्मि विगत.आशयः ॥६।१०९।४७॥

zAnta:_asmi sAmyam tena_asmi svastha:_asmi vigata.Azaya: ||6|109|47||

.

kSaya~atizayamuktena prakAzenAsmi vai sama: zAnta:_asmi sAmyam tena_asmi
svastha:_asmi vigatAzaya:

.

*vlm.47.

I am of the essence of that glorious light,

which is ever without its increase or decrease;

I am always tranquil and ever even in my nature, and I am quite at ease,

having no desire of mine own, nor anything to expect from any body.

*sv.45..48 I am free from confusion and delusion. I experience neither

sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all

coverings and I enjoy a state of inner well.being. What I am that I am it

is difficult to put into words!

परिनिर्वा*ण* एव_अस्मि सदृ*zo '*स्मि पतिव्रते ।

parinirvANa* eva_asmi sadRza:_asmi pativrate |

यत् त*द् अ*स्मि तद् एव_अस्मि वक्तुम् शक्नोति न.इतरत् ॥६।१०९।४८॥

yat tat_asmi tat eva_asmi vaktum zaknoti na.itarat ||6|109|48||

.

pari.nirvANa eva asmi –

only total nirvANa am I

sadRza: asmi

pativrate – in fidelity

yat tad asmi – what is that I.am

tad eva asmi – that indeed I.am

vaktum zaknoti – I am able to say

na itarat – not otherwise.

*vlm.48.

O thou most chaste lady, know me to be of that essence,

which exists as extinct every where;

I am what I am and what I cannot describe, and no other than this.

*sv.45..48 I am free from confusion and delusion. I experience neither

sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all

coverings and I enjoy a state of inner well.being. What I am that I am it

is difficult to put into words!

तरङ्ग.तरल.अपाङ्के गु*rus **त्व*म् मे न*mo '*स्तु ते ।

taraGga.tarala.apAGke guru: tvam me nama:_astu te |

प्रसादेन विशाला*kSy **आ*ती*rNo '*स्मि भव.सागरात् ॥६।१०९।४९॥

prasAdena vizAlAkSi_AtIrNa:_asmi bhava.sAgarAt ||6|109|49||

.

taraGga.tarala.apAGke – in wave.sparkling.eyeglance

guru: tvam me – you are my guru

nama:_astu te – glory be to you

prasAdena vizAlAkSi_– by your grace, wide.eyes,

AtIrNa:_asmi bhava.sAgarAt . I have crossed.over the ocean of Being.

#vizAlAkSa – wide.eyed.

*vlm.49.

O beauteous lady,

with they eye balls glancing like the flitting waves of rivulets!

I bow down to thee as my instructor; because

it is by thy good grace that I have come across the turbulent ocean of the
world.

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my
beloved, I have crossed this ocean of saMsAra; I shall not once again fall
into error.



पुनर् मलम् न गृह्णामि शत.ध्मात.सुवर्णवत् ।

punar malam na gRhNAmi zata.dhmAta.suvarNavat |

शान्तः स्व*stho **मृ**dur **य**tto **वी*तरा*go **नि*र्.अंश.धीः ॥६।१०९।५०॥

zAnta: svastha:_mRdu:_yatta: vItarAga:_nir.aMza.dhI: ||6|109|50||

.

punar malam na gRhNAmi zata.dhmAta.suvarNa=vat –

hundred.dhmAta.gold=like =

zAnta: svastha: mRdu: yatto vItarAgo niraMzadhI:

*vlm.50.

I shall no more be soiled with the dirt of the earth,

after being cleansed from it like a bit of gold from its alloy by repeated
burnings.

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my
beloved, I have crossed this ocean of saMsAra; I shall not once again fall
into error.

धम् #dham ध्मात . #dhmAta – mfn. blown , blown up or into RV. &c. &c. ;

inflamed , excited W. ; n. a partic. wrong pronunciation of vowels.

यत् #yat . यत्त #yatta: . endeavoured, striven • engaged in, intent upon,

prepared for, ready to (loc. dat., acc. or inf. with prati) • on one's
guard, watchful, cautious ib. • attended to, guided (as a chariot) mbh.

सर्व~अतीतः सर्व*gaz **च* खम् इव_अयम् अहम् स्थितः ।

sarva~atIta: sarvaga: ca kham iva_ayam aham sthita: |

एवम् स्थिते महासत्त्व प्रानेश हृदय.प्रिय ॥६।१०९।५१॥

evam sthite mahAsattva prAneza hRdaya.priya ||6|109|51||

.

sarva~atIta: sarvaga: ca kham iva ayam aham sthita: evam sthite mahAsattva
prAneza

hRdaya.priya

*vlm.51.

I am quite calm and easy, quiet and free from passions,

and never divided in my attention nor distracted in my mind.

I am beyond all things, I am ubiquitous and all pervading, and am situated

as I am

(without any change in me).

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my
beloved, I have crossed this ocean of saMsAra; I shall not once again fall
into error.



*TOPKNOT said— *

किम् इदानीम् प्रभो ब्रूहि रोचते ते महासत्ते ।

kim idAnIm prabho brUhi rocate te mahAsatte |

प्रतिषेधम् न जानामि न जाना*म्य् अ*भि.वाञ्छितम् ॥६।१०९।५२॥

pratiSedham na jAnAmi na jAnAmi_abhi.vAJchitam ||6|109|52||

.

kim idAnIm prabho brUhi rocate te mahAsatte pratiSedham na jAnAmi na
jAnAmi_abhivAJchitam

.

*vlm.52. Chudala said.—

If you remain in this manner,

O thou lord of my life, and dearly beloved one of my heart,

then tell me, my lord, what is it that is

now

best agreeable to your most noble disposition.

*sv. cUDAlA asked: In that case, what do you wish to do now?



*FIRECREST said—*



य*d **आ*चरसि तन्वि त्वम् कदा.चि*d **वे*द्मि तत् तथा ।

yat Acarasi tanvi tvam kadA.cit vedmi tat tathA |

यत्.य*n_**म*तम् ते सकलम् तथा_अ*stv **अ*विकलम् प्रिये ॥६।१०९।५३॥

yat.yat_matam te sakalam tathA_astu_avikalam priye ||6|109|53||

न स्तौमि न च निन्दामि यत्_इच्छसि त*d **आ*चर ।

na staumi na ca nindAmi ya icchasi tat_Acara |

.

yad Acarasi tanvi tvam kadA.cid vedmi tat tathA yad.yan matam te sakalam
tathA astu

avikalam priye – o my dear.

*vlm.53. Sikhidhwaja answered.—

I know of nothing, O good lady, that is either delectable or detestable to
me;

I do the same as you do,

and am exactly of the same mind like yours in every thing.

*sv. cUDAlA asked: In that case, what do you wish to do now?



न किंचि*द् अ*नुसंधातुम् जाना*म्य् अ*म्बर.सुन्दरः ।

na kiMcit_anusaMdhAtum jAnAmi_ambara.sundara: |

यदेव किंचि*j **जा*नासि तदेव कुरु सुन्दरि ॥६।१०९।५४॥

yadeva kiMcit jAnAsi tadeva kuru sundari ||6|109|54||

.

na kiMcit anusaMdhAtum jAnAmi ambara.sundara: yadeva kiMcit jAnAsi tadeva
kuru

sundari . o beautiful.

*vlm.54.

O thou that art as fair as the firmament,

know that I have nothing to choose for myself, beyond what I am possesst
of;

and leave it to you to choose and do whatever you think proper for us.

*sv. cUDAlA asked: In that case, what do you wish to do now?



तदेव धारयिष्यामि प्रतिबिम्ब* यथा मणिः ।

tadeva dhArayiSyAmi pratibimbayathA maNi: |

चेतसा गलित~इष्टेन यथाप्राप्तम् अ.निन्दितम् ॥६।१०९।५५॥

cetasA galita~iSTena yathAprAptam a.ninditam ||6|109|55||

.

tadeva – just thus / tadA_iva = dhArayiSyAmi –

I will accept things

= pratibimba yathA maNi: .

as the reflection of a jewel +

cetasA galita.iSTena –

with chetas.Affectivity

yathAprAptam aninditam –

as it comes, faultlessly

+ na staumi na ca nindAmi .

I do not praise nor do I blame

= yat icchasi tat Acara –

what you wish, that do.

*vlm.55.

I will act as you will do, like your shadow or reflexion in the mirror;

because my mind being devoid of its desire and effort,

I will patiently bear with whatever comes to pass on me.

*sv. cUDAlA asked: In that case, what do you wish to do now?

*tadeva – just thus / tadA_iva = dhArayiSyAmi . I will accept things =
pratibimba yathA maNi: . as the reflection of a jewel + cetasA
galita.iSTena – with chetas.Awareness/Feeling = yathAprAptam aninditam . as
it comes, faultlessly + na staumi na ca nindAmi . I do not praise nor do I
blame = yat icchasi tat Acara – what you wish, that do.



*TOPKNOT said—*



य*dy **ए*वम् त*न् *महाबाहो समाकर्णय म*n.**म*तम् ॥६।१०९।५६॥

yadi_evam tan_mahAbAho samAkarNaya mat~matam ||6|109|56||

आकर्ण्य जीवन्मुक्त~आत्मन् तदेव_आहर्तुम् अर्हसि ।

AkarNya jIvanmukta~Atman tadeva_Ahartum arhasi |

.

yadi_evam tat – if so that, = Master.Archer,

samAkarNaya man.matam

*vlm.57. Chudála replied.—If it is so as you say, then hear tell you what
is best to be done by you at present.



सर्वत्र.ऐक्य~अवबोधेन मौर्ख्य.क्षय.भुवान्विताः ॥६।१०९।५७॥

sarvatra.aikya~avabodhena maurkhya.kSaya.bhuvAnvitA: ||6|109|57||

.

AkarNya jIvanmukta~Atman tadeva Ahartum arhasi sarvatra~aikya~avabodhena

maurkhya.kSaya.bhuva~anvitA:

.

*vlm.57. If it is so as you say, then hear me tell you

what is best to be done by you at present;

you are to set yourself to imitate the conduct of living.liberated persons,

and get yourself released from your ignorance,

by knowing the unity of the Deity, pervading all things in every place.

*sv. I know no prohibitions nor injunctions. Whatever you do, that I shall

know as appropriate. Do what you think appropriate and I shall follow you.

निर्.इ*cchAs **ता*व*d **आ*काश.विशदाः संस्थि*ता* वयम् ।

nir.icchA: tAvat AkAza.vizadA: saMsthitA* vayam |

यादृ*g **ए*षणम् अस्माकम् तादृशम् त*द् अ*न्.एषणम् ॥६।१०९।५८॥

yAdRk eSaNam asmAkam tAdRzam tat an.eSaNam ||6|109|58||

.

nir.icchA: tAvat

AkAza.vizadA: . Space.clear/manifest =

saMsthitA: vayam . we are situate =

yAdRg.eSaNam asmAkam

tAdRzam tat aneSaNam

*vlm.58.

We are both as devoid of desires, as the empty void of the sky is without
its population;

but that which I wish to do is what you do not wish at all.

(i.e. I wish to manage the state, which you dislike to do).

*sv. I know no prohibitions nor injunctions. Whatever you do, that I shall

know as appropriate. Do what you think appropriate and I shall follow you.

यत् प्राणान.एषणे *ko '*त्र *चि**n*मात्रः_अभ्यसते हि कः ।

yat prANAna.eSaNe ka:_atra cit.mAtra:_abhyasate hi ka: |

तस्मा*d **आ*द्यन्त.मध्येषु ये वयम् पुरुष.उत्तम ॥६।१०९।५९॥

tasmAt Adyanta.madhyeSu ye vayam puruSa.uttama ||6|109|59||

.

yat prANAna.eSaNe ka: atra cin.mAtra: abhyasate hi ka: tasmAt Adyanta.madhyeSu
ye vayam puruSa~uttama . o highest Person.

*vlm.59.

Say what man is there, who neglects his life and livelihood,

and remains only, in his intellect?

(No one can make his intellectual culture without having his life and
living).

And as there are three stages of human life,

namely, its beginning or boyhood, its middle or youth, and its end or old
age,

and we being situated in the midst of it, must do the duties appertaining
to this state,

before we proceed to the last stage of our being.

*sv. I know no prohibitions nor injunctions. Whatever you do, that I shall

know as appropriate. Do what you think appropriate and I shall follow you.

अन् . प्राण् . प्राणन #prANana . mfn. vivifying , animating BhP. ; m. the

throat L. ; n. breathing , respiration RV. MBh. S3am2k. ; the act of
vivifying or animating BhP.



शेषम् एकम् परित्यज्य त एव_इमे स्थिता वयम् ।

zeSam ekam parityajya ta* eva_ime sthitA* vayam |

राज्येन साम्प्रतेन_इमम् कालम् नीत्वा क्रमेण वै ॥६।१०९।६०॥

rAjyena sAmpratena_imam kAlam nItvA krameNa vai ||6|109|60||

.

*jd.60.61a .

zeSam ekam parityajya

te eva ime sthitA vayam

rAjyena sAmpratena . contemporary with the kingdom =

imam kAlam nItvA krameNa vai

videhatAm prayAsyAma:

prabho

kAlena kena.cit

*vlm.60.

And as we are by birth the prince and princess of a realm,

it is paramount on us to rule our state,

and pass our days in the discharge of the duties of our royalty until our
end.

*sv. I know no prohibitions nor injunctions. Whatever you do, that I shall

know as appropriate. Do what you think appropriate and I shall follow you.

Ott.prep. प्रति #prati . सम्प्रति #samprati . साम्प्रत . #sAmprata . mfn. .
seasonable , fit , proper , correct (cf. %{a.s.}) La1t2y. Sarvad. [1207,1]

; belonging to the present time , present (not past or future) comp. ;
(%{am}) ind. fitly , properly MBh. ; presently , now ib. &c. &c.

*FIRECREST—*

विदेहताम् प्रयास्यामः प्रभो कालेन केन.चित् ।

videhatAm prayAsyAma: prabho kAlena kena.cit |

वयम् आद्यन्त.मध्येषु कीदृ*zAs **त*रले वद ॥६।१०९।६१॥

vayam Adyanta.madhyeSu kIdRzA: tarale vada ||6|109|61||

.

* vayam Adyanta.madhyeSu kIdRzA: tarale vada zeSam ekam parityajya
tiSThAma: katham eva vA

.

*vlm.61. Sikhidhwaja said:—

Tell me, O fickle minded lady, what you mean by the three stages;

and how we stand at the midmost one, without having a whit to care for the
final one.

*sv. I know no prohibitions nor injunctions. Whatever you do, that I shall

know as appropriate. Do what you think appropriate and I shall follow you.

*TOPKNOT—*

शेषम् एकम् परित्यज्य तिष्ठामः कथम् एव वा ।

zeSam ekam parityajya tiSThAma: katham eva vA |

वयम् आद्यन्त.मध्येषु राजा*no **रा*ज.सत्तम ॥६।१०९।६२॥

vayam Adyanta.madhyeSu rAjAna: rAja.sattama ||6|109|62||

.

vayam Adyanta.madhyeSu

rAjAna: rAjasattama . o royalest of royals!

*vlm.62. Chudála replied:—Know prince, that we are royai personages by

births, and must all along continue as such from the first to the last
stage of our lives.

.

*sv.62..65 cUDAlA said: Lord, we are now established in the state of

liberated ones. To us both desire and its opposite are the same. Of what
use is the discipline of prana or the practice of infinite consciousness?
Hence, we should be what we are in the beginning, in the middle and in the
end and abandon the one thing that remains after this. We are the king and
the queen in the beginning, in the middle and in the end. The one thing to
be abandoned is delusion! Hence, let us return to the kingdom and provide
it with a wise ruler.

मोहम् एकम् परित्यज्य भवामः पुनर् एव ते ।

moham ekam parityajya bhavAma: punar eva te |

स्व एव नगरे राजा भव त्वम् स्व.आसने स्थितः ॥६।१०९।६३॥

sva* eva nagare rAjA bhava tvam sva.Asane sthita: ||6|109|63||

.

moham ekam parityajya bhavAma: puna:_eva te

sva eva nagare – in your very own city =

rAjA bhava . be the King =

tvam sva.Asane sthita: . settled in your own seat.

*vlm.63.

Why then do you allow the imbecility and hermitage of old age,

to overtake you in the prime of your youth;

when it is your duty to remain in your city and palace, and govern your
princely state.

*sv.62..65 cUDAlA said: Lord, we are now established in the state of

liberated ones. To us both desire and its opposite are the same. Of what
use is the discipline of prana or the practice of infinite consciousness?
Hence, we should be what we are in the beginning, in the middle and in the
end and abandon the one thing that remains after this. We are the king and
the queen in the beginning, in the middle and in the end. The one thing to
be abandoned is delusion! Hence, let us return to the kingdom and provide
it with a wise ruler.

लला*mo **न*नु कान्तानाम् महिषी ते भवाम्य् अहम् ।

lalAma: nanu kAntAnAm mahiSI te bhavAmi_aham |

स.नृपा मत्त.वास्तव्या नृत्य*n.**न*व.नव~अङ्गना ॥६।१०९।६४॥

sa.nRpA matta.vAstavyA nRtyat~nava.nava~aGganA ||6|109|64||

.

lalAma: nanu kAntAnAm mahiSI te bhavAmi aham sa.nRpA matta.vAstavyA
nRtyan.navanava~aGganA

.

*vlm.64.

And then I will reign there as thy consort queen,

and crown the ladies in the royal apartment;

and all young maidens of the city, will dance about in jovialty,

to see their prince and princess again in the royal palace.

*sv.62..65 cUDAlA said: Lord, we are now established in the state of

liberated ones. To us both desire and its opposite are the same. Of what
use is the discipline of prana or the practice of infinite consciousness?
Hence, we should be what we are in the beginning, in the middle and in the
end and abandon the one thing that remains after this. We are the king and
the queen in the beginning, in the middle and in the end. The one thing to
be abandoned is delusion! Hence, let us return to the kingdom and provide
it with a wise ruler.

#lal . #lalAma . having a bindu on the forehead; beautiful. lalAmo nanu

kAntAnAm mahiSI te bhavAmyaham, y6109.064.

स.पताका ध्वनत् तूर्या पुष्प.प्रकरिणी पुरी ।

sa.patAkA dhvanat tUryA puSpa.prakariNI purI |

लस*d.**व*ल्ल्या स.मन्जर्या रणत्.पुष्प~आलि.मालया ।

lasat.vallyA sa.manjaryA raNat.puSpa~Ali.mAlayA |

मधु.मास.लता.लक्ष्म्या चिरा*d **भ*वतु सा समा ॥६।१०९।६५॥

madhu.mAsa.latA.lakSmyA cirAt bhavatu sA samA ||6|109|65||

.

sa.patAkA – embannered

dhvanat tUryA – sounding horns

puSpa.prakariNI purI

lasad.vallyA

sa.manjaryA

raNat.puSpa~Ali.mAlayA

madhu.mAsa.latA.lakSmyA

cirAt bhavatu sA samA – for.long let her be the same

.

*vlm.65.

And then the city glittering with its uplifted flags,

and resounding with its loud beating drums,

and decorated with wreaths of flowers hanging all about it;

will resemble a vernal garden,

smiling with its verdant plants, blooming buds and blushing flowers all
around

.

*sv.62..65 cUDAlA said: Lord, we are now established in the state of

liberated ones. To us both desire and its opposite are the same. Of what
use is the discipline of prana or the practice of infinite consciousness?
Hence, we should be what we are in the beginning, in the middle and in the
end and abandon the one thing that remains after this. We are the king and
the queen in the beginning, in the middle and in the end. The one thing to
be abandoned is delusion! Hence, let us return to the kingdom and provide
it with a wise ruler.

*VASISHTHA said—*



इति चूडालया प्रो*kto **वि*हस्य *स* शिखिध्वजः ।

iti cUDAlayA prokta: vihasya sa* zikhidhvaja: |

प्रोवाच मधुरम् वाक्यम् अ.क्षुब्धम् विगत.ज्वरः ॥६।१०९।६६॥

provAca madhuram vAkyam a.kSubdham vigata.jvara: ||6|109|66||

.

iti cUDAlayA prokta: .

so it was said by Topknot

vihasya sa* zikhidhvaja:

provAca madhuram vAkyam

akSubdham vigata.jvara:

*vlm.66. Vasishtha related:—

Hearing these words of the princess,

the king smilingly spoke to her ia his mellifluous words,

which bespoke them to proceed from the simplicity and frankness of his
soul.

*sv.66.67 VASISHTHA: Shikhidhvaja asked: Then, why should we not accept

Indra's invitation to heaven?

*FIRECREST said—*



एवम् चेत् त*d **वि*शालाक्षि स्वायत्ता निस्.त्रिविष्टपे ।

evam cet tat vizAlAkSi svAyattA nis.triviSTape |

सिद्ध.भोगाश्रि*yas **ता*सु निवसामि न किम् प्रिये ॥६।१०९।६७॥

siddha.bhogAzriya: tAsu nivasAmi na kim priye ||6|109|67||

.

evam cet tad vizAla~akSi sva.AyattA nis.triviSTape siddha.bhogAzriya: tAsu
nivasAmi na kim priye

.

*vlm.67. If such is your pleasure, O ong sighted (eyed) lady, to incite me

to earthly pleasures, then tell me what cause had I to slight the heavenly
happiness,

which was proffered to me by god Indra.

*TOPKNOT said— *



न राजन् मम भोगेषु वाञ्छा न_अपि विभूतिषु ।

na rAjan_mama bhogeSu vAJchA na_api vibhUtiSu |

स्वभावस्य वशाद् एव पथाप्राप्तेन मे स्थितिः ॥६।१०९।६८॥

svabhAvasya vazAt eva pathAprAptena me sthiti: ||6|109|68||

.

na rAjan . no, rAjA =

mama bhogeSu . in my enjoyments =

vAJchA na_api vibhUtiSu . tho there is no craving for riches =

svabhAvasya vazAt eva . by the strength of my own nature =

pathAprAptena me sthiti: . on the path as.it.comes is my state. – like

yathAprApta, a fuzzy  =

mama bhogeSu vAJchA na_api vibhUtiSu

*sv.68 cUDAlA replied:

O king,

I do not desire pleasure nor the glamour of a kingdom.

I remain in whatever condition I am placed by my very nature.

*vlm.68. Chudála replied:—Know prince, that I also have no taste in earthly

enjoyments, nor any great zest for its grandeur or greatness. I depend upon
the bounty of nature, and live as I receive from her hand.

न सुखाय मम स्व*rgo **न* राज्यम् न_अपि च क्रिया ।

na sukhAya mama svarga:_na rAjyam na_api ca kriyA |

यथास्थितम् अ.विक्षुब्धम् तिष्ठामि स्वस्थ.चेष्टिता ॥६।१०९।६९॥

yathAsthitam a.vikSubdham tiSThAmi svastha.ceSTitA ||6|109|69||

.

na sukhAya mama svarga: .

Heaven is no pleasure for me

na rAjyam . nor a kingdom

na api ca kriyA – not even my work :

yathAsthitam . as.it.is

a.vikSubdham

tiSThAmi svastha.ceSTitA

*vlm.69.

Hence I have no relish for heavenly joys or earthly royalty,

nor do I derive any pleasure from the performance of virtuous and manly
acts.

My delight is in the undisturbed equanimity of my mind,

and the positive rest of my position.

*sv.69..72 When the thought 'This is pleasure_a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.

चेष्ट् #ceST . to move, stir (e.g. from sleep). चेष्ट् #ceSTa m. .
'moving', a kind of fish (tapasvin) • .n.. . moving the limbs, gesture •
behaviour, manner of life • . चेष्ट् #ceSTA . moving any limb, gesture •

action, activity, effort, endeavour, exertion

<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#ŚvetUp>•

doing, performing • behaving, manner of life

<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#KapS>• cf.
#aceSTa, #naSTaceSTa, #nizceSTa, चेष्ट् #ceSTaka . . making effort or
exertion • .m.. . a kind of fish (= .Ta) • a kind of coitus •.•
#c.#nirUpaNam . observing any one's actions • चेष्ट् #ceSTa.arha . worthy
of effort. • चेष्ट् #ceSTita . set in motion • done with effort, exerted •
done • frequented • .n.. moving any limb, gesture
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Suśr>•

doing, action, behaviour, manner of life VR.

<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#MBh>
(end.comp. f. .A) • चेष्ट् #ceSTitavyam . n. impers. . to be done or
managed mbh. 12.4919.

इदम् सुखम् इदम् न_इति मिथुने क्षयम् आगते ।

idam sukham idam na_iti mithune kSayam Agate |

समम् एव पदे शान्ते तिष्ठामि_इह यथासुखम् ॥६।१०९।७०॥

samam eva pade zAnte tiSThAmi_iha yathAsukham ||6|109|70||

.

idam sukham idam na iti mithune kSayam Agate samam eva pade zAnte tiSThAmi
iha yathAsukham

.

*vwv.2295/70. As the pair (of ideas), "this is pleasure; this is not," has

come to an end,

I remain here quite even in the tranquil Abode (of the Self), at ease.

*vlm.70. It is only after I have lost my feeling of pleasure in something,

and that of pain in another, that I gain my equanimity and indifference to
both, and am settled in my perfect rest and tranquility.

*sv.69..72 When the thought 'This is pleasure_a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.

*FIRECREST said—*



युक्तमुक्तम् विशालाक्षि त्वया_एतत् समया धिया ।

yuktamuktam vizAlAkSi tvayA_etat samayA dhiyA |

*ko **वा*_अर्थः किल राज्यस्य ग्रहे त्या*गे **'*पि वा भवेत् ॥६।१०९।७१॥

ka: vA_artha: kila rAjyasya grahe tyAge_api vA bhavet ||6|109|71||

.

yuktamuktam

o vizAla~akSi

tvayA . by you =

etat samayA dhiyA

ka: vA artha: kila

rAjyasya grahe tyAge api vA . whether holding or releasing the kingdom =

bhavet

*vlm.71. Sikhidhwaja responded:—

You have rightly said, O large eyed dame, with your calm and cool
understanding;

that it is all alike,

whether we get or lose a kingdom,

since we derive no lasting good nor suffer great evil, either from its gain
or loss.

*sv.69..72 When the thought 'This is pleasure_a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.

सुख.दुःख.दशा.चिन्ताम् त्यक्त्वा विगतम् अन्तरम् ।

sukha.du:kha.dazA.cintAm tyaktvA vigatam antaram |

यथा.संस्थानम् एव_इमौ तिष्ठावः स्व.स्थताम् गतौ ॥६।१०९।७२॥

yathA.saMsthAnam eva_imau tiSThAva: sva.sthatAm gatau ||6|109|72||

.

sukha.du:kha.dazA.cintAm tyaktvA vigatam antaram yathA.saMsthAnam
eva_imau tiSThAva:
svam.sthatAm gatau

.

*vlm.72. Let us remain in perfect ease, by shunning all thoughts of

pleasure or pain;

and getting release of the envy, emulation and jealousy;

and continue in the same state of thoughtlessness as we are at present.

(Lovely lasting peace of mind, sweet delight of human kind; that neither
envy nor ambition knows &c. see ode on contentment).

*sv.69..72 When the thought 'This is pleasure_a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.

इति तत्र कथा~आलाप.कथनेन त*yor **द्व*योः ।

iti tatra kathA~AlApa.kathanena tayo: dvayo: |

कान्त*yoz **चि*र.दम्प*tyor **वा*स*s **त*नुताम् ययौ ॥६।१०९।७३॥

kAntayo: cira.dampatyo: vAsara: tanutAm yayau ||6|109|73||

.

so

there

with all the story .telling chatter

of those two long.married darlings

the day grew thin

:

the hours slipped away

.

*vlm.73. In this manner did the conjugal pair, pass the day in their sweet

endearments and mutual conversation; and the day glided on swiftly and
sweetly over their feast of reason and flow of the soul.

*jd.73 . iti tatra . so there = kathA~AlApa.kathanena . w the
story.chatter.telling = tayor dvayo: . of those two = kAntayo:
cira.dampatyo: . two long.married darlings = vAsaras tanutAm yayau . the

day came to thinness. – the hours slipped away.

अथ_उत्थाय दिनाचारम् यथा.प्राप्तम् अ.निन्दितौ ।

atha_utthAya dinAcAram yathA.prAptam a.ninditau |

स~उत्क*NTAv_**अ**py **अ*न्.उत्कण्ठौ चक्रतुः कार्य.कोविदौ ॥६।१०९।७४॥

sa~utkaNThau_api_an.utkaNThau cakratu: kArya.kovidau ||6|109|74||

.

atha utthAya dinAcAram –

then at the height of day

yathA.prAptam .

as it happened

a.ninditau

sa~utkaNThau api an.utkaNThau

cakratu: kArya.kovidau

*vlm.74.

They rose on the departure of the day, to discharge their duties on the
parting days;

and though they were ill provided for the emergencies of night,

yet they well knew how to suit themselves to every occasions in every
place.

*sv.73..76 The two liberated ones then spent the night in conjugal delight.



स्वर्ग.सिद्धिम् अन्.आदृत्य तस्थतुः पूर्ण.चेतसौ ।

svarga.siddhim an.AdRtya tasthatu: pUrNa.cetasau |

एकस्मिन् एव शयने तैस् तैः प्रणय.चेष्टितैः ।

ekasmin_eva zayane tai: tai: praNaya.ceSTitai: |

सा व्य्.अतीयाय रजनी *तyor* जीव.द्वि.मुक्तयोः ॥६।१०९।७५॥

sA vy.atIyAya rajanI tayo: jIva.dvi.muktayo: ||6|109|75||

.

svarga.siddhim an.AdRtya tasthatu: pUrNa.cetasau ekasmin.n_eva zayane – in
unity indeed in bed

tais.tai: praNaya.ceSTitai:

sA vyatIyAya rajanI

tayo: jIva.dvi.muktayo:

*vlm.75.

Disdaining heavenly bliss,

the loving pair lived together in perfect contentment with their conjugal
bliss;

and they both slept in the same bed.stead,

loving and loved by one another.

*sv.73..76 The two liberated ones then spent the night in conjugal delight.

#ya . #atiyA . #vyatiyA P. #vyatiyAti} , to go completely through ,

penetrate , pervade R. ; to pass by , flow on (as time) Hariv.

तद् भोग.मोक्ष.सुखम् उत्तमयोः स्वयम् स

tad bhoga.mokSa.sukham uttamayo: svayam sa*

माशम्.सतः प्रणय.वाक्य.विलास.गर्भम् ।

mAzam.sata: praNaya.vAkya.vilAsa.garbham |

उत्कण्ठताम् प्रणयि*nor **धि*यम् आनयन्ती

utkaNThatAm praNayino: dhiyam AnayantI

दीर्घा मुहूर्तवद् असौ रजनी जगाम ॥६।१०९।७६॥

dIrghA muhUrtavat asau rajanI jagAma ||6|109|76||

.

tad bhoga.mokSa.sukham uttamayo: svayam sa*

mAzam.sata:

praNaya.vAkya.vilAsa.garbham

utkaNThatAm praNayino: dhiyam AnayantI

dIrghA muhUrtavat asau rajanI jagAma

*vlm.76. The live long night passed away swiftly in their heaven

like happiness of conjugal enjoyment,

and upon their conference of reciprocal love and affection;

and by exciting their anxiety for mutual embrace.

*sv.73..76 The two liberated ones then spent the night in conjugal delight.



.

*o**ॐm*

.

Group Page

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

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

next Canto:

FM6110 SHARING THE KINGDOM 2.DC25 .z30

https://www.dropbox.com/s/g5m6ji55zz1lpkn/fm6110%202.dc25%20SHARING%20THE%20KINGDOM%20.z30.docx?dl=0

FM.6.100-FM.6.128 end

https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100-fm.6.128%20end.docx?dl=0



+++
santoSaH paramo lAbhaH satsaGgaH paramA gatiH |
vicAraH paramaM jJAnaM zamo hi paramaM sukham ||

सन्तोषः परमो लाभः सत्सङ्गः परमा गतिः।
विचारः परमं ज्ञानं शमो हि परमं सुखम्॥
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment.
-- Yoga Vasishtha


The complete YVFiles of this masterpiece can be found at

*http://goo.gl/k3hRBX <http://goo.gl/k3hRBX> *

On Sun, Dec 24, 2017 at 9:34 PM jivadas <das....@gmail.com> wrote:

> work in progress .v17
>
> work in progress .v15,16
>
> latest update:
>
> fm6109 2.dc23-24 REUNITED .z76
>
>
> https://www.dropbox.com/s/tur5whg8xtc98x4/fm6109%202.dc23-24%20REUNITED%20.z76.docx?dl=0
>
>
>
>
>
>
>

> *O*ॐm
>
>
>
>
> REUNITED
>
> *vasiShTha said—*
>
>
>
> *01*|o/

>
> वसिष्ठ उवाच ।
>
> अथ ताम् दयिता दृष्ट्वा विस्मय-उत्फुल्ल-लोचन: ।
>
> शिखिध्वज उवाच_इदम् आश्चर्य-आकुलया गिरा ॥६।१०९।१॥
>
> atha tAm dayitA dRSTvA vismaya~utphulla-locana: |
>
> zikhidhvaja uvAca_idam Azcarya~AkulayA girA ||6|109|01||
>
> .
>

> *& *
>
> *so *
>
> *amazed *
>
> *the wide.eyed lover Firecrest saw his Love *
>
> *and spoke these wonder.shaken words*
>
> *: *
>
>
>
> *02*|o/

>
> का त्वम् उत्पल.पत्र-अक्षि कुत: प्राप्ताऽसि सुन्दरि ।
>
> किम् इहऽसि कियत् कालम् किमर्थम् इह तिष्ठसि ॥६।१०९।२॥
>
> kA tvam utpala.patra~akSi kuta: prAptA_asi sundari |
>
> kim iha_asi kiyat kAlam kimartham iha tiSThasi ||02||
>
> .
>

> *"who are you, lotus-eyed lady*
>
> *? *
>
> *where do you come from, so beautiful? *
>
> *what are your plans? how long are you here? and what do you aim to do?" *
>
> अङ्ग #aGg -> #aGga -> #*dayitÂGga* – dayita/dayitA-aGga - lover-limbs -

> the limbs of a dayita Lover; or his dayitA Spouse (if ze continues to be a
> lover) •• bhushuNDa the Immortal Crow compares the bite of a weapon and the
> contact of lover-limbs: zastrANi dayitA-aGgAni lagnAni_ aGge nirambare | yo
> buddhyamAna: su-sama: sa* parasmin-pade sthita: || y7011.001 – they're
> weapons / "the limbs of my Love clinging / to my naked body"—whoever
> realizes is most.Same, settled in a higher state.
>
>
>

> *03*|o/

>
> अङ्गेन व्यवहारेण स्मितेनऽनुनयेन च ।
>
> मम जाया विलासेन तत्-कला इव उपलक्ष्यसे ॥६।१०९।३॥
>
> aGgena vyavahAreNa smitena_anunayena ca |
>
> mama jAyA vilAsena tat-kalA _iva _upalakSyase ||03||
>
> .
>
> aGgena x
>
> vyavahAreNa x
>

> smitena anu.nayena ca *- x *
>
> mama jAyA vilAsena *- x = *
>
> tat-kalA iva upalakSyase *- x. *

>
> ~vlm.3. Thy gait and figure, thy features and thy form, thy sweet smiles,
> manners and courtesy, bespeak thee plainly, to be an ectype or counterpart
> of the image of my wedded wife.
>
> नी #nI -> नय #naya -> अनुनय #anunaya – courtesy, respect, submission
>
> लक्ष् #lakS उपलाक्ष् #upalakS – to distinguish by implication
>
>
>

> *04*|o/

>
> एवम् एव प्रभो विद्धि चूडालाऽस्मि न संशय: ।
>
> अकृत्रिमेण देहेन लब्धोऽस्य्ऽद्य मया स्वयम् ॥६।१०९।४॥
>
> evam eva prabho_ viddhi cUDAlA _asmi na saMzaya: |
>
> akRtrimeNa dehena labdho_ asi_ adya mayA svayam ||04||
>
> .
>

> *then let me tell you, Sir*
>
> *:*
>
> *I am *
>
> *cUDAlA.Topknot, *
>
> *there's no doubt-about-it: *
>
> *here in a normal body, the one I was born.in <http://born.in>, presented
> now by my own.self*
>
> *.*

>
> ~vlm. "So it is my lord, as you think me to be your lawful consort. As you
> see, I am no doubt your Queen cUDAlA who has met you today in her natural
> and undisguised form.
>
> ~sv.4-5 cUDAlA replied: Indeed, I am cUDAlA.
>
> AB. akRtrimeNa sahajena ||
>

> * evam eva prabho viddhi *Know this much, Sir, *cUDAlA_asmi na saMzaya: | *I
> am cUDAlA, no-doubt.about.it <http://no-doubt.about.it>*akRtrimeNa dehena *with
> a body without artifice, inartificial, natural *labdha:_asi_adya mayA
> svayam *you are presented today by my ownself. *
>
>
>
> *05*|o/

>
> कुम्भ.आदि-देह-निर्माणैस्_त्वाम् बोधयितुम् एव मे ।
>
> प्रपञ्च: शत-शाखत्वम् इह यातो_ वन-अन्तरे ॥६।१०९।५॥
>
> kumbha~Adi-deha-nirmANai:_tvAm bodhayitum eva me |
>
> prapaJca: zata-zAkhatvam iha yAto vana~antare ||05||
>
> .
>

> *I made those bodies, kumbha and *
>
> *the rest, only to wake you up*
>
> *! *

>
> The body that you see is here with you in this tangle of trees.
>

> prapaJca: * – matter *
>
> zata-zAkhatvam * – to a hundred branches *
>
> iha yAta: vana~Antare *– here come to the heart of the forest... *

>
> ~vlm.5. I assumed to me the counterfeit forms of kumbha and others, only
> to remonstrate with thee on thy mistaken course; and used every art and
> stratagem to recall thee only to the right path.
>
> ~sv.4-5 cUDAlA replied: Indeed, I am cUDAlA. I myself assumed the form of
> kumbha and others in order to awaken your spirit. I myself also assumed the
> form of this small illusory world with all this garden, etc., which you saw
> just now.
>
>
>

> *06*|o/

>
> यदा राज्यम् परित्यज्य मोहेन तपसे वनम् ।
>
> त्वम् आगास्_तत्_प्रभृत्य्_एव त्वद्_बोधायऽहम् उद्यता ॥६।१०९।६॥
>
> yadA rAjyam parityajya mohena tapase vanam |
>
> tvam AgA:_tat prabhRti_eva tvat_bodhAya_aham udyatA ||06||
>
> .
>

> *jd. yadA rAjyam parityajya *– when you abandoned your Kingdom *
>
> mohena * – delusively *
>
> tapase vanam *– making tapas in the woods *
>
> tvam AgAs tat prabhRty eva *- x = *
>
> tvad bodhAya aham udyatA *– for your Realization I've come.out*
>
> *. *

>
> ~vlm.6. Ever since thy foolish renunciation of thy kingdom, for the
> purpose of the performance of thy ascetic austerities in the forest. I have
> had recourse to the employment of every art, in order to reclaim thee to
> the right path of religion.
>
> ~sv.6-7-8 From the very day you unwisely abandoned your kingdom and came
> here to perform austerities, I have been endeavouring to bring about your
> spiritual awakening. It is I, assuming the form of kumbha, who instructed
> you. The forms you perceived, of kumbha and others, were not real. And now
> you have been fully awakened and you 2know all that there is to know.
>
> आगस् #Agas n. transgression , offence , injury , sin , fault RV. AV. &c.
>
>
>

> *07*|o/

>
> अनेन कुम्भ-देहेन मया एव त्वम् विबोधित: ।
>
> कुम्भ.आदि-देह-निर्माणम् त्वाम् बोधयितुम् एव मे ॥६।१०९।७॥
>
> anena kumbha-dehena mayA eva tvam vibodhita: |
>
> kumbha~Adi-deha-nirmANam tvAm bodhayitum eva me ||07||
>
> .
>
> *jd. anena kumbha-dehena mayA eva
>

> *by this kumbha-body of mine *
>
> tvam vibodhita:
>
> *you were brought to awakening *
>
> kumbha~Adi-deha-nirmANam
>
> *the bodies of kumbha &c were transformations *
>
> tvAm bodhayitum eva me
>
> *to awaken you by me. *- SV and VLm read this in two other ways.

>
> ~vlm.7. I awakened to the light of truth in my form of kumbha, and all the
> other forms which I took upon myself, were chiefly intended for thy
> instruction, (and rousing thee from thy lethergy).
>
> ~sv.6-7-8 From the very day you unwisely abandoned your kingdom and came
> here to perform austerities, I have been endeavouring to bring about your
> spiritual awakening. It is I, assuming the form of kumbha, who instructed
> you. The forms you perceived, of kumbha and others, were not real.
>
> #nirmANa m – nir-mAna - निर्माणम् - ( end-comp. "made of" Sushr.) -
> Measuring, meting out; यतश्चाध्वकालनिर्माणम् P.I.4.31 Vārt. Measure,
> reach, extent; अयमप्राप्तनिर्माणः (बालः) Rām. 'not having reached the
> full measure of growth'. Producing, formation, manufacture;
> त्रैलोक्यनिर्माणकरं जनित्रम् Mb.5.71.7; ईदृशो निर्माणभागः परिणतः U.4. A
> created thing or object, form; निर्माणमेव हि तदादरलालनीयम् Māl.9.49. A
> shape, figure; शरीर-निर्माण-सदृशो नन्वस्यानुभावः Mv.1.
>
> #vibodha-: - vi-bodha awaking perception, intelligence (in dram.) the
> unfolding of the faculties in carrying out an object. avibodha. vibodhana :
> - an arouser, promoter of (gen.) rv.8.3.22; -- vibodhanam awaking,
> awakening (trans. and intrans.) mbh. . vibodhayitavya - (fr. Caus.) to be
> awakened vibodhita - awakened, aroused to awakening, as kumbha/cUDAlA
> arouses Shikhidhvaja, anena kumbha-dehena mayA eva tvam vibodhita: |
> kumbha~Adi-deha-nirmANam tvAm bodhayitum eva me, y6109.007
>
>
>

> *08*|*Ø*

>
> मायया न.तु कुम्भ.आदि किम्.चित्_सत्यम् महीपते ।
>
> mAyayA na.tu kumbha~Adi kiMcit_satyam mahIpate |
>
> अथो विदित-वेद्यस्_त्वम् ध्यानेन एतद् अखण्डितम् ॥६।१०९।८॥
>
> atho vidita-vedya:_tvam dhyAnena etat_akhaNDitam ||08||
>
> .
>

> *jd. mAyayA na.tu kumbha~Adi kiMcit_satyam mahIpate *- x = *
>
> atha~u vidita-vedya:_tvam dhyAnena etat_akhaNDitam *- x. *
>
> मायया न.तु
>
> *only thru mAyA Illusion are *

>
> कुम्भ-अदि किंचित्_सत्यम्
>

> *kumbha and the rest something real, *
>
> महीपते
>
> *Lord of the Earth! *

>
> अथो
>
> then indeed – atha.u cf. no = na.u
>
> विदित-वेद्यस्_त्वम्
>
> since you have known what's to.be-known,
>
> ध्यानेन एतद्ऽखण्डितम्
>
> thru #dhyAna Meditation this is unraveled.
>
> ~vlm.8. The forms of kumbha and others, were no real but magical
> appearance before thee; and thou that knowest the knowable, can very well
> discern the whole affair in your meditation.
>
> ~sv.6-7-8 From the very day you unwisely abandoned your kingdom and came
> here to perform austerities, I have been endeavouring to bring about your
> spiritual awakening. It is I, assuming the form of kumbha, who instructed
> you. The forms you perceived, of kumbha and others, were not real. And now
> you have been fully awakened and you know all that there is to know.
>
>
>

> *09*|o/

>
> सर्वम् पश्यसि तत्त्वज्ञ ध्यानेन_आशु अवलोकय ।
>
> अथ चूडालया_इत्य्_उक्त: बद्ध्वा परिकरम् नृप: ॥६।१०९।९॥
>
> sarvam pazyasi tattvajJa dhyAnena_Azu avalokaya |
>
> atha cUDAlayA_iti_ukta: baddhvA parikaram nRpa: ||09||
>
> .
>
> *jd. sarvam pazyasi –
>

> *everything you see,*
>
> = tattvajJa –
>
> *Thatness.Knower,*
>
> dhyAnena_Azu avalokaya –
>
> *you should observe with dhyAna.Meditation."*
>
>
>
> *vasiShTha said—*
>
> atha cUDAlayA_iti_ukta: - *this having been said by Topknot* =
>
> baddhvA parikaram nRpa: -
>
> #*parikara*

> *11*|*Ø*

>
> सर्वम् मुहूर्त-ध्यानेन च_आत्म~उदान्तम् ददर्श स: ।
>
> sarvam muhUrta-dhyAnena ca_Atma~udAntam dadarza sa: |
>
> आराज्य-सम्परित्यागाद्_वर्तमान-क्षण-क्रमम् ॥६।१०९।११॥
>
> ArAjya-sam.parityAgAt_ vartamAna-kSaNa-kramam ||11||
>
> .
>

> *jd. sarvam muhUrta-dhyAnena ca - *x* =
>
> Atma~udAntam dadarza sa: *- x + *
>
> ArAjya-sam.parityAgAt - *x* =
>
> vartamAna-kSaNa-kramam - *x*.

>
> ~vlm.11. All these he saw rising in his soul, in one moment of his
> meditation; and the successive events appeared before it, since the
> resignation of his kingdom to the present instant.
>
> ~sv.9-10-11 VASISTHA continued: Sikhidhvaja entered into deep meditation
> and inwardly saw all that had happened from the time he left the palace. He
> was delighted and his affection for his wife increased greatly.
>
>
>
> सर्वम् आलोक्य भूपालो विरराम समाधित: । समाधि-विरतो_ हर्ष-विकासि-नयन-अम्बुज:
> ॥६।१०९।१२॥
>
> sarvam Alokya bhUpAlo virarAma samAdhita: | samAdhi-virato
> harSa-vikAsi-nayana~ambuja: ||12||
>
> .
>
> *jd.
>
> sarvam Alokya bhUpAla:
>
> virarAma samAdhita:
>
> samAdhi-virata:
>
> harSa-vikAsi-nayana~ambuja:
>
> रम् #ram -> विरम् #viram -> वि्राम #virarAma - pft. ac. sg. 3 | pft. ac.

> sg. 1 >ram <http://sanskrit.inria.fr/DICO/54.html#ram>

>
> samAdhi.tas
>
> #adhita
>
> #Adhita
>
> #virata
>
> #vikAsi-nayana~ambuja:
>
> ~vlm.12. The prince felt glad in hanself, at seeing all these in his
> meditation; and he grately rejoiced with his full open eyes, when his
> meditation was over at the end of the scene.
>
> ~sv.12..18 Coming back to body-consciousness he embraced cUDAlA with such
> fervour that is impossible to describe. Their hearts overflowing with love
> for each other they remained for some time as if in a superconscious state.
>
>
>
> विसार्य तरसा बाहू पुलक-उज्ज्वलताम् गतौ । गलद्-अङ्गम् घन-स्नेहम् मुञ्चद्-
> वाष्यम् स्फुरत्-स्पृहम् ॥६।१०९।१३॥
>
> visArya tarasA bAhU pulaka~ujjvalatAm gatau | galad-aGgam ghana-sneham
> muJcad-vASyam sphurat-spRham ||13||
>
> .
>
> *jd.
>

> visArya - *spread*/over =
>
> tarasA - *x* =
>
> bAhU – *both arms* =
>
> pulaka~ujjvalatAm gatau *- x + *
>
> galad-aGgam - *x* =
>
> ghana-sneham - *x* =
>
> muJcad-vASyam - *x* =
>
> sphurat-spRham - *x*.

> na sa: vAsuki-jihvAbhi:_vaktum harSeNa zakyate - *not even with the many
> tongues of the serpent vAsuki* – who is used in the churning of the ocean

> – can one tell how with their delight =
>

> divi.sthau_iva - *as if dwelling in heaven* =
>
> paGkena - *as with a clay (sculpture) *=
>
> kRtau_iva milat-tanU - *they were like two bodies made into one. *

>
> ~vlm.15. No body nor even the hundred hooded Vásuki serpent, can express
> with its hundred tongues, the height of the happiness which the happy pair
> felt on this occasion of their reunion; when their two bodies met together,
> like the two orbs of the sun and moon in their conjunction; or as their two
> disks were joined in one, by adhesion of some paste or clay.
>
> ~sv.12..18 Coming back to body-consciousness he embraced cUDAlA with such
> fervour that is impossible to describe. Their hearts overflowing with love
> for each other they remained for some time as if in a superconscious state.
>
>
>

> *16*|*Ø*

>
> शैलाव्_इव समुत्कीर्णौ श्लिष्टाव्_आस्ताम् चिरम् प्रियौ ।
>
> मुहूर्तेन गलद्_धर्म-जलौ पुलक-पीवरौ ॥६।१०९।१६॥
>
> शैलाव्_इव समुत्कीर्णौ श्लिष्टाव्_आस्ताम् चिरम् प्रियौ ।
>
> zailau_ iva samutkIrNau zliSTau_ AstAm ciram priyau |
>
> मुहूर्तेन गलद्_धर्म-जलौ पुलक-पीवरौ ॥६।१०९।१६॥
>
> muhUrtena galat_ dharma-jalau pulaka-pIvarau ||16||
>
> .
>
> *jd. zailau iva samutkIrNau x
>

> zliSTau AstAm ciram priyau *- x = *

>
> muhUrtena galat_ x
>
> dharma-jalau x
>

> pulaka-pIvarau *- x. *

>
> ~vlm.16. The two constant lovers continued in their close contact, like
> two contiguous rocks sticking to one another; till at last they parted
> apart, with the profuse perspiration of their bodies.
>
> ~sv.12..18 Coming back to body-consciousness he embraced cUDAlA with such
> fervour that is impossible to describe. Their hearts overflowing with love
> for each other they remained for some time as if in a superconscious state.
>
> #samutkIrNa
>
> #zliSTa
>

> पुल् #pul - to be great, a heap -> #*pulaka - *(pl) erection or bristling

> of the hairs of the body (considered to be occasioned by delight or rapture
> rather than by fear) kAv.pur • saMzAnta=Ananda-pulaka: padam prApyam,
> y5055.021.
>

> पी #pI -> #*pIvara, *#*pIvarI* ‑ adj.A/I ‑ *fat*, stout, thick, dense,

> full of or abounding with (comp) •• #pIvara: ‑ a tortoise • [pIvara the
> Stout] one of the #sapta-RSi.s under manu #tAmasa the Dark. •• #a-pIvara‑ -

> not fat • #*pIvarA *- N. of a daughter of the गन्धर्व gandharva huhu हुहु
> KSS.
>
>
>
> *17*|*Ø*

>
> बाहू विश्लथताम् ईषन्_निन्यतुस्_तौ शनै: प्रियौ ।
>
> bAhU vizlathatAm ISan_ ninyatu:_ tau zanai: priyau |
>
> अमृत~आपूर्ण-हृदयौ संशून्य-हृदय~उपमौ ॥६।१०९।१७॥
>
> amRta~ApUrNa-hRdayau saMzUnya-hRdaya~upamau ||17||
>
> .
>
> *jd. bAhU vizlathatAm ISan x
>

> ninyatu: tau zanai: priyau *- x = *
>
> amRta~ApUrNa-hRdayau *– *
>
> *two hearts overflowing with nectar *
>
> saMzUnya-hRdaya~upamau* – x. *

>
> ~vlm.17. They then gradually relaxed their arms from their mulual
> embraces, and their hearts which had ere long over flowed with delight,
> became now as light as two empty pots of water,
>
> ~sv.12..18 Coming back to body-consciousness he embraced cUDAlA with such
> fervour that is impossible to describe. Their hearts overflowing with love
> for each other they remained for some time as if in a superconscious state.
>

> #*vizlatha‑* - relaxed, loose Ragh. Pratāp.

>
> #ninyatu:
>
>
>
> उन्मुक्त-भुजम् आस्ताम् ताव्ऽलक्ष-स्थित-लोचनम् । घनानन्द-क्षणम् स्थित्वा
> तूष्णीम् प्रणय-पेशलम् ॥६।१०९।१८॥
>
> unmukta-bhujam AstAm tau_alakSa-sthita-locanam | ghanAnanda-kSaNam sthitvA
> tUSNIm praNaya-pezalam ||18||
>
> .
>
> *jd.
>

> unmukta-bhujam AstAm tau_alakSa-sthita-locanam *- x = *
>
> ghanAnanda-kSaNam sthitvA tUSNIm praNaya-pezalam *- x. *

>
> ~vlm.18. They loosened their arms, and stared at one another with their
> fixed and mute gaze of amazement; and they sat silent with their deep felt
> lore, after the fervour of their delight was over.
>
> ~sv.12..18 Coming back to body-consciousness he embraced cUDAlA with such
> fervour that is impossible to describe. Their hearts overflowing with love
> for each other they remained for some time as if in a superconscious state.
>
> आस् -> आस्तम् #AstAm – imp. [2] md. sg. 3 >A:_2

> <http://sanskrit.inria.fr/DICO/10.html#aas%232> • impft. [2] ac. du. 3 >
> a:_1 <http://sanskrit.inria.fr/DICO/7.html#as%231>

> puNya: ca rati-niSpanda: svAdu: nAma *- x = *
>
> amRtAt api *- x = *
>
> kiyat pramANa: *- x = *
>
> tanu-aGgyA tvayA bAlendu-mugdhayA *- x = *

>
> ~vlm.20. Matrimonial love, is righteous and sweeter far than the celestial
> ambrosia itself; how then was it, O my moon faced love, that thou couldst
> continue so long without tasting its sweets?
>
> ~sv.19-20-21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the
> affection of a dear wife which is sweeter than nectar! To what discomfort
> and pain you have subjected yourself for my sake! The way in which you have
> redeemed me from this dreadful ocean of ignorance has no comparison
> whatsoever.
>
>
>
> अनुभूतश्_चिरम् क्लेश: भर्तुर्ऽर्थेन दारुणा । एवम् दुर्.उत्तरात्_तस्मात्_
> सम्.सार-कुहराद्ऽहम् ॥६।१०९।२१॥
>
> anubhUta:_ciram kleza: bhartu:_arthena dAruNA | evam dur.uttarAt
> tasmAt_sam.sAra-kuharAt_aham ||21||
>
> .
>
> *jd.
>

> anubhUta: ciram kleza: bhartur arthena dAruNA *- x = *
>
> evam dur.uttarAt tasmAt sam.sAra-kuharAd aham *- x = *

>
> ~vlm.21. Thou hast doubtless undergone much privation, and suffered great
> pains in the absence of thy husband, and so also was the toil exceedingly
> great, that thou hast taken on thyself, in order to redeem me from the
> dungeon of the world.
>
> ~sv.19-20-21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the
> affection of a dear wife which is sweeter than nectar! To what discomfort
> and pain you have subjected yourself for my sake! The way in which you have
> redeemed me from this dreadful ocean of ignorance has no comparison
> whatsoever.
>
>
>

> *22*|*Ø*

>
> उत्तारितो यया बुद्ध्या सा हि केन_उपमीयते ।
>
> uttArito_ yayA buddhyA sA hi kena_ upamIyate |
>
> अरुन्धती शची गौरी गायत्री श्री: सरस्वती ॥६।१०९।२२॥
>
> arundhatI zacI gaurI gAyatrI zrI: sarasvatI ||22||
>
> .
>

> *jd. uttArita: yayA buddhyA *- x = *
>
> sA hi kena upamIyate *- x + *
>
> arundhatI zacI gaurI *- x = *
>
> gAyatrI zrI: sarasvatI *- x. *

>
> ~vlm.22. I know not with whom to compare thee, for the great wisdom that
> thou bast displayed in thine act of my redemption, for even the pious
> ladies Sachi and Aurundhuti and the great goddesses Gouri, Gáyatri and Sri
> (Ceres) and Saravlmati, fall short of thy admirable qualities.
>
> ~sv.22-23-24 Tradition has given us several great women who have been
> exemplary wives, but they are nothing compared to you. You excel them all
> in all the virtues and noble qualities. You have struggled hard and brought
> about my enlightenment.
>
>
>

> *23*|o/

>
> समस्ता: पेलवायन्ते तव तन्व्या गुणात्या ।
>
> धी: श्री: कान्त: क्षमा मैत्री करुणाद्यास्तु सुन्दरि ॥६।१०९।२३॥
>
> samastA: pelavAyante tava tanvyA guNAtyA |
>
> dhI: zrI: kAnta: kSamA maitrI karuNAdyAstu sundari ||23||
>
> .
>

> *jd. samastA: pelavAyante *- x = *
>
> tava tanvyA guNAtyA *- x = *
>
> dhI: zrI: kAnta: kSamA maitrI* - x = *
>
> karuNAt yA: tu *- x = *
>
> sundari - *o x*

>
> ~vlm.23. I see. my love, that even the personified powers of understanding
> and prosperity, the persons of the graces and clemency, and the virtues of
> forgiveness, sympathy and universal love, are unequal to thy unequalled
> virtues and beauty.
>
> ~sv.22-23-24 Tradition has given us several great women who have been
> exemplary wives, but they are nothing compared to you. You excel them all
> in all the virtues and noble qualities. You have struggled hard and brought
> about my enlightenment.
>
>
>

> *24*|o/

>
> कान्तास्व्_आकार-कान्तासु प्रथमेवऽभिलक्ष्यसे ।
>
> परेणऽध्यवसायेन त्वयाऽहम्ऽवबोधित: ॥६।१०९।२४॥
>
> kAntAsv_AkAra-kAntAsu prathameva_abhilakSyase |
>
> pareNa_adhyavasAyena tvayA_aham avabodhita: ||24||
>
> .
>
> *jd. kAntAsv_AkAra-kAntAsu x
>
> prathameva_abhilakSyase x
>

> pareNa_adhyavasAyena * – x *
>
> tvayA_aham avabodhita: * - x. *

>
> pratham eva / prathamA_iva
>
> #abhilakSyase <- #lakSyase - pr. ps. sg. 2 >lakS

> <http://sanskrit.inria.fr/DICO/55.html#lak.s>

>
> #so -> #avaso -> #ahdyavaso -> #adhyavasAya – resolution, resolve • (in
> phil.) mental effort , apprehension.
>
> tvayA_aham avabodhita: ||24||
>
> ~vlm.24. I know no adequate recompense, that will compensate thy labour
> and repay my gratitude to thee, that hast spared no patience nor
> persevering pains, in the cause of my instruction and redemption.
>
> ~sv.22-23-24 Tradition has given us several great women who have been
> exemplary wives, but they are nothing compared to you. You excel them all
> in all the virtues and noble qualities. You have struggled hard and brought
> about my enlightenment.
>
>
>

> *25*|o/

>
> केन प्रत्य्.उपकारेण परितुष्यति ते मन: ।
>
> मोहाद्ऽनादि-गहनाद्ऽनन्त-गहनाद्ऽपि ॥६।१०९।२५॥
>
> kena praty.upakAreNa parituSyati te mana: |
> mohAt_anAdi-gahanAt_ananta-gahanAt_api ||25||
>
> .
>
> *jd.
>

> kena pratyupakAreNa - *by what favorable means = *
>
> parituSyati te mana: - *is your mind satisfied = *
>
> mohAt - *from delusion = *
>
> anAdi-gahanAt - *from beginningless mystery = *
>
> ananta-gahanAt api - *and from endless mystery as well. *

>
> ~vlm.25. O say, what retribution will requite thy pains, and gladden thy
> mind; for thy redeeming me from the dark pit of ignorance, and reclaiming
> me from the boundless wilderness of errors.
>
> ~sv.25-26 How shall I recompense you for this? Indeed, loving wives thus
> strive to liberate their husbands from this ocean of sam.sAra. In this they
> achieve what even the scriptures, guru and mantra are unable to achieve, on
> account of their love for their husbands.
>
> #kR upakR pratyupakR pratyupakAra -
>
> #tus parituS -
>
>
>

> *26*|*Ø*

>
> पतितम् व्यवसायिन्य:_तारयन्ति कुल-स्त्रिय: ।
>
> patitam vyavasAyinya:_tArayanti kula-striya: |
>
> शास्त्र~अर्थ-गुरु-मन्त्र~आदि तथा न_उत्तारण-क्षमम् ॥६।१०९।२६॥
>
> zAstra~artha-guru-mantra~Adi tathA na_uttAraNa-kSamam ||26||
>
> .
>
> *jd.
>
> patitam vyavasAyinya:
>

> *When the resolute have fallen *
>
> tArayanti kula-striya:
>
> *the women of their family cross/succeed *
>
> zAstra~artha-guru.mantra=Adi
>
> *zAstra scripture.meaning-guru.mantra=&c *

>
> tathA na uttAraNa-kSamam
>
> are not thus over.crossing-adequate. - are not so suitable for success
> [recall who is speaking!]
>
> ~pal.26 The true virtue of faithful wives is to raise their fallen
> husbands. This virtue can serve to save a man from his degradation much
> better than scriptures or learning, riches, or the spiritual guide and his
> teaching.
>
> ~vlm.26. It is the true virtue of faithful wives, to raise their fallen
> husbands much more than the sástras or learning, riches, he spiritual guide
> and his teaching, can serve to save a man from his degradation. (Such
> accomplished wife, is very hard to be in India found in these days of
> degeneration).
>
> ~sv.25-26 How shall I recompense you for this? Indeed, loving wives thus
> strive to liberate their husbands from this ocean of sam.sAra. In this they
> achieve what even the scriptures, guru and mantra are unable to achieve, on
> account of their love for their husbands.
>
>
>
> यथा_एता: स्नेह-शालिन्य: भर्तृणाम् कुल-योषित: । सखा भ्राता सुहृद्-भृत्य:
> गुरुह्_मित्रम् धनम् सुखम् ॥६।१०९।२७॥
>
> yathA_etA: sneha-zAlinya: bhartRNAm kula-yoSita: | sakhA bhrAtA
> suhRd-bhRtya: guruh_mitram dhanam sukham ||27||
>
> .
>
> *jd.
>

> yathA etA: - *like these - x = *
>
> sneha.zAli-nya: - *beloved of - x = *
>
> bhartRNAm - *their husbands - x = *
>
> kula-yoSita: - *the family females - x + *
>
> sakhA - *are companion, - x = *
>
> bhrAtA - *brother - x = *
>
> suhRd-bhRty-a: - *friendly supporters - x = *
>
> gurur - *teacher - x = *
>
> mitram - *friend - x = *
>
> dhanam - *wealth - x = *
>
> sukham - *pleasure - x. *

>
> ~vlm.27. Faithful and affectionate wives, are by far more serviceable to
> their husbands, than a brother or relation or any friend or servant, or
> even a guru or one_'s riches ever can be.
>
> ~sv.27 The wife is everything to her husband friend, brother, well-wisher,
> servant, guru, companion, wealth, happiness, scripture, abode (vessel),
> slave.
>
>
>

> *28*|*Ø*

>
> शास्त्रम् आयतनम् दास: सर्वम् भर्तु: कुल~अङ्गना: ।
>
> Astram Ayatanam dAsa: sarvam bhartu: kula~aGganA: |
>
> सर्वदा सर्व-यत्नेन पूजनीया: कुल~अङ्गना: ॥६।१०९।२८॥
>
> sarvadA sarva-yatnena pUjanIyA: kula~aGganA: ||28||
>
> .
>
> *jd. zAstram Ayatanam dAsa: x
>

> sarvam bhartu: kula~aGganA: *- x + *
>
> sarvadA sarva.yatnena x
>
> pUjanIyA: kula~aGganA: *- x. *

>
> ~vlm.28. The faithful wife is the best guide of man, and her person serves
> to be his best abode and attendant than anything else in this world.
> Therefore the wife deserves to be always regarded above all others, with
> utmost diligence and attention.
>
> ~sv.28..32 Hence, such a wife should at all times and in all ways be
> adored and worshipped. My dear cUDAlA, you are indeed the supreme among
> women in this world. Come, embrace me again.
>
>
>
> लोक.द्वय-सुखम् सम्यक्_सर्वम् यासु प्रतिष्ठितम् । निरिच्छाया: प्रयाताया:
> पारम् सम्.सार-वारिधे: ॥६।१०९।२९॥
>
> loka.dvaya-sukham samyak_sarvam yAsu pratiSThitam | niricchAyA: prayAtAyA:
> pAram sam.sAra-vAridhe: ||29||
>
> .
>
> *jd.
>

> loka.dvaya-sukham samyak *- x = *
>
> sarvam yAsu pratiSThitam *- x = *
>
> niricchAyA: prayAtAyA: pAram *- x = *
>
> samsAra-vAridhe: *- of the ocean of saMsAra. *

>
> ~vlm.29. The happiness of both worlds depends entirely on the person of
> the disinterested and virtuous wife, who serves as a raft to her husband,
> for his going across the wide ocean of the perilous world.
>
> ~sv.28..32 Hence, such a wife should at all times and in all ways be
> adored and worshipped. My dear cUDAlA, you are indeed the supreme among
> women in this world. Come, embrace me again.
>
>
>
> कथम्ऽस्य_उपकारस्य करिष्ये ते प्रतिक्रिया: । मन्ये कुलाङ्गनाम् लोके लोके
> सर्वास्_त्वयाऽधुना ॥६।१०९।३०॥
>
> katham asya_upakArasya kariSye te pratikriyA: | manye kulAGganAm loke loke
> sarvA:_tvayA_adhunA ||30||
>
> .
>
> *jd.
>

> katham asya upakArasya *- x = *
>
> kariSye te pratikriyA: *- x = *
>
> manye kulAGganAm loke loke sarvAs tvayA adhunA *- x. *

>
> ~vlm.30. How shall I, O virtuous lady! repay the recompense of what thou
> hast done for me, and whom I now regard as the wisest and best of all the
> virtuous ladies in the whole world.
>
> ~sv.28..32 Hence, such a wife should at all times and in all ways be
> adored and worshipped. My dear cUDAlA, you are indeed the supreme among
> women in this world. Come, embrace me again.
>
>
>

> *31*|*Ø*

>
> नारी-सौजन्य-चर्चासु व्यपदेश्या भविष्यसि ।
>
> nArI-saujanya-carcAsu vyapadezyA bhaviSyasi |
>
> त्वाम् निर्मितवतो_ धातुर्_गुण.जाल~अतिशायिनीम् ॥६।१०९।३१॥
>
> tvAm nirmitavato dhAtu:_ guNa.jAla~atizAyinIm ||31||
>
> .
>

> *of all the women known for their gentility*
>
> *you will become the model for instruction*
>
> *:*
>
> *you are the root-example of abundant virtue.*

>
> .
>
>
>
> मन्ये प्रकुपिता नूनम्ऽरुन्धात्य्.आदिका: स्त्रिय: ।
>
> manye prakupitA nUnam arundhAty.AdikA: striya: |
>
> सती त्वम् रूप-सौजन्य-गुण-रत्न-समुद्गिके ॥६।१०८।३२॥
>
> satI tvam rUpa-saujanya-guNa-ratna-samudgike ||
>
> एहि मे त्वद्.गुण-उत्कस्य पुनर्_आलिङ्गनम् कुरु ।
>
> ehi me tvad.guNa~utkasya puna:_AliGganam kuru |
>
> .
>
> *jd.
>

> manye prakupitA nUnam arundhAty.AdikA: striya: *- x = *
>
> satI tvam *- x = *
>
> rUpa-saujanya-guNa-ratna-samudgike *- *
>
> *form*-saujanya-guNa-ratna-samudgike* = *
>
> ehi me tvad.guNa~utkasya puna:_AliGganam kuru - *x*.

>
> ~vlm.32. O the transcendent tranquility, which this lord of mine has
> gained, and whose dispassionateness has set him above anger, and his living
> liberation hath attained.
>
> ~sv.31..34 Cudala was delighted with the king's attitude which
> conclusively proved that he had gone beyond lust and anger.
>
> manye prakupitA nUnam arundhAty.AdikA: striya: |
>
> satI tvam rUpa-saujanya-guNa-ratna-samudgike ||
>
> 32||
>
> manye prakupitA nUnam arundhAty.AdikA: striya:
>
> satI tvam
>
> rUpa-saujanya-guNa-ratna-samudgike
>
>
>
>
>
>
>

> *vasiShTha said—*
>
>
>
> *33*|o/

>
> वसिष्ठ उवाच ।
>
> इत्य्_उक्त्वा मृग-शाव-अक्षीम् चूडालाम् ताम् शिखिध्वज: ॥६।१०९।३३॥
>
> iti_uktvA mRga-zAva~akSIm cUDAlAm tAm zikhidhvaja: ||
>
> आलिलिङ्ग पुनर्_गाढम् नकुल: नकुलीम् इव ।
>
> AliliGga puna:_gADham nakula: nakulIm iva | 33-34a||
>

> ity uktvA *– so said = *
>
> mRga-zAva~akSIm cUDAlAm tAm *– to that fawn.eyed cUDAlA *
>
> *shikidhvaja.Firecrest*.
>
> AliliGga punar gADham *– x = *
>
> nakula: nakulIm iva *– x. *

>
> ~sv.33 VASISTHA said: Having said so, Sikhidhvaja again fondly and
> fervently embraced cUDAlA.
>
> ~vlm.33. Vasishtha related:—Saying so, sikhidhwaja again held chudála to
> his fast embrace, as the weasel does his mute ia their mutual fondness.
>
> ~vlm.33. No delight doth attract his heart, nor any excellence ever
> allures his soul; whose mind is not elated by pleasure or prosperity, nor
> depressed by pain or calamity.
>
> ~sv.31..34 Cudala was delighted with the king's attitude which
> conclusively proved that he had gone beyond lust and anger.
>
>
>

> *Topknot said—*
>
>
>
> *34*|o/

>
> cUDAlA uvAca |
>
> देव शुष्क-क्रिया-जाल-परे त्वय्य्_आकुलात्मनि। ॥६।१०९।३४॥
>
> deva zuSka-kriyA-jAla-pare tvayi_AkulAtmani| ||34||
>
> .
>

> *jd. deva * – x *
>
> zuSka-kriyA-jAla-pare *- x *
>
> tvayi Akula~Atmani *- x. *

>
> ~vlm.34. Chudála said:—My lord, I was sorry to find you entirely devoted
> to your dry ceremonial duties, and it was for that reason, that I took so
> much pains to dissuade you from them, and lead you to the knowledge of the
> intelligent soul. 35. Now tell me, my lord, what shall we do in this place
> and what is the use of your extolling my virtues so far.
>
> ~sv.34-35 cUDAlA said: Lord, when I saw that you were performing
> meaningless austerities, my heart was greatly pained. I relieved myself of
> that pain by coming here and striving to awaken you. It was indeed for my
> own joy and delight. I do not deserve any praise for that!
>
>
>
> भूयस्.भूयस् भृशम्ऽहम् त्वद्.अर्थम् दु:खिताभवम् ।
>
> bhUyas.bhUyas bhRzam aham tvad.artham du:khitAbhavam |
>
> तेन त्वद्.अवबोध-आत्मा स्वार्थ एव_उपपादित: ॥६।१०९।३५॥
>
> tena tvad.avabodha~AtmA svArtha eva_upapAdita: ||35||
>
> मया तत्_अत्र किम् देव करोषि मम गौरवम् |
>
> mayA tat_atra kim deva karoSi mama gauravam |
>
> *jd.
>

> bhUyas.bhUyas – *again & again = *
>
> bhRzam aham - *x* =
>
> tvad.artham du:khita~abhavam *- x + *
>
> tena – *bei that = *
>
> tvad.avabodha~AtmA – *your awakened soul* =
>
> svArtha eva_upapAdita: - *x*.
>
> mayA tat_atra kim - *x* =
>
> deva - *, my Lord,* =
>
> karoSi mama gauravam *- x + *

>
> ~vlm.35. Now tell me, my lord, what shall we do in this placeand what is
> the use of your extolling my virtues so far.
>
> ~sv.34-35 cUDAlA said: Lord, when I saw that you were performing
> meaningless austerities, my heart was greatly pained. I relieved myself of
> that pain by coming here and striving to awaken you. It was indeed for my
> own joy and delight. I do not deserve any praise for that!
>
>
>

> *FIRECREST**—*
>
>
>
> *36*|o/

>
> zikhidhvaja uvAca |
>
> त्वया यथा वरारोहे स्वार्थ: संपाद्यते शुभ: ॥६।१०९।३६॥
>
> तम् इदानीम् तथा सर्वा: साधयन्तु कुलाङ्गना: ।
>
> tvayA yathA varArohe svArtha: saMpAdyate zubha: ||36||
>
> tam idAnIm tathA sarvA: sAdhayantu kulAGganA: |
>
> *jd.
>

> tvayA yathA varArohe svArtha: saMpAdyate zubha: *- x + *
>
> tam idAnIm tathA sarvA: sAdhayantu kulAGganA: *- x + *

>
> ~sv.36 SIKHIDHVAJA replied: From now on may all the wives fulfil their own
> selfish ends by awakening their husbands' spirit, as you have done!
>
> ~vlm.36. Sikhidhwaja replied:—O you most excellent among women, you are
> here at your liberty to do whatever you think best; as it is the
> prerogative of respectable ladies, to manage everything in their own way.
>
>
>

> *Topknot said—*
>
>
>
> *37*|o/

>
> cUDAlA uvAca |
>
> बुध्यसे कान्त विश्रान्तो जगज्.जाल-तटे विभो ॥६।१०९।३७॥
>
> budhyase kAnta vizrAnto jagaj.jAla-taTe vibho ||37||
>
> .
>
> *jd.
>

> tam idAnIm tathA sarvA: sAdhayantu kulAGganA: *- x + *
>
> budhyase - *x* =
>
> kAnta - *x* =
>
> vizrAnta: jagaj.jAla-taTe - *x* =
>
> vibho - *x*.

>
> ~vlm.37. Chudála answered—Now my lord! as you have come to know, that you
> are released from the net work of this world, and are set free on the shore
> from all its broils: you must have perceived now that your past austerities
> were all in vain and gone for nothing.
>
> ~sv.37..41 cUDAlA said: I do not see in you now the petty cravings,
> thoughts and feelings that tormented you years ago. Pray, tell me, what are
> you now, in what are you established and what do you see.
>
>
>

> *38*|*Ø*

>
> अद्य तम् प्राक्तनम् किम्.चिन्_मोहम् सम्.अनुपश्यसि ।
>
> adya tam prAktanam kiMcit_ moham sam.anupazyasi |
>
> इदम् करोमि न_इदम् तु प्राप्नोमि_इदम् इति स्थितिम् ॥६।१०९।३८॥
>
> idam karomi na_ idam tu prApnomi _idam iti sthitim ||38||
>
> .
>
> *jd. adya –
>

> *right now *
>
> tam prAktanam kiMcin.moham –
>
> *that former sort of delusion *
>
> samanupazyasi –
>
> *with you considering *
>
> idam karomi –
>
> *"I do this *
>
> na idam tu –
>
> *but not this *
>
> prApnomi idam –
>
> *I get this"*
>
> iti sthitim –
>
> *such a state... *

>
> ~vlm.38. You must have known that it is all in vain, when you say "I do
> this or that, and will get its reward, and will thus be seitled in life
> etc." say do you smile to think of these and other vagaries of your simple
> understanding.
>
> ~sv.37..41 cUDAlA said: I do not see in you now the petty cravings,
> thoughts and feelings that tormented you years ago. Pray, tell me, what are
> you now, in what are you established and what do you see.
>

> *jd.38 - adya - *right now = *tam prAktanam kiMcin.moham - *that former
> sort of delusion = *samanupazyasi - *with you considering = *idam karomi
> - *"I do this = *na idam tu - *but not this = *prApnomi idam - *I get
> this"* = iti sthitim - *that sort of state... *

>
>
>
> अन्तर्हससि ताम् कच्.चिद्_दशा-पेलवताम् धिय: । तास्_तुच्छ-तृष्णा-कलना-अस्ता:
> संकल्प-कु.कल्पना: ॥६।१०९।३९॥
>
> antarhasasi tAm kac.cit_dazA-pelavatAm dhiya: |
> tA:_tuccha-tRSNA-kalanA~AstA: saMkalpa-ku.kalpanA: ||39||
>
> .
>
> *jd.
>
> antarhasasi tAm
>

> *you're trying not to laugh at it, *
>
> kac.cit_dazA-pelavatAm dhiya: |
>
> *whatever thoughts of state/fate-flowering *
>
> tA:_tuccha-tRSNA-kalanA~AstA: saMkalpa-ku.kalpanA:
>
> *those trifling cravings no longer imagined, *
>
> *as misconceived conceptions. *

>
> ~vlm.39. Do you know that these vagaries are the creatures o£ your
> avarice, and mere creations of your fancy? (because there is nothing that
> can do or bring out of your will or by your own power).
>
> ~sv.37..41 cUDAlA said: I do not see in you now the petty cravings,
> thoughts and feelings that tormented you years ago. Pray, tell me, what are
> you now, in what are you established and what do you see.
>
>
>
> त्वयि नऽद्यऽवलोक्यन्ते देव व्योम्नि_इव पर्वता: ।
>
> tvayi na_adya_avalokyante deva vyomni_iva parvatA: |
>
> किम् त्वम्ऽद्यऽङ्ग संपन्न: किम्.निष्ठोऽसि किम् ईहसे ॥६।१०९।४०॥
>
> kim tvam adya_aGga saMpanna: kiMniSTho_asi kim Ihase ||40||
>
> .
>
> *jd.
>

> tvayi na adya avalokyante *- in you they are not now observed = *
>
> deva *- o Divinity = *
>
> vyomni iva parvatA: *- like mountains in the spacious sky = *
>
> kim tvam adya aGga saMpanna: *- x = *
>
> kiM niSTho asi *- x = *
>
> kim Ihase *- x. *

>
> ~vlm.40. Don't you yet perceive that these false creations of your
> imagination, are as unreal as the situation or appearance ol mountains in
> the empty air?
>
> ~sv.37..41 cUDAlA said: I do not see in you now the petty cravings,
> thoughts and feelings that tormented you years ago. Pray, tell me, what are
> you now, in what are you established and what do you see.
>
>
>
> कथम् पश्यसि पाश्चात्यम् देह-चेष्टाक्रमम् विभो । सुमन: पूर्ण-नील-अब्ज-माला-
> सार-विलोचने ॥६।१०९।४१॥
>
> katham pazyasi pAzcAtyam deha-ceSTAkramam vibho | sumana:
> pUrNa-nIla~abja-mAlA-sAra-vilocane ||41||
>
> .
>
> *jd.
>

> katham pazyasi *- how do you see = *
>
> pAzcAtyam deha-ceSTAkramam *- x = *
>
> o vibho *- x = *
>
> sumana: *- x = *
>
> pUrNa-nIla~abja-mAlA-sAra-vilocane *- *
>
> *full*-nIla-*lotus*-mAlA-sAra-vilocane* = *

>
> ~vlm.41. Say what is it that you have learnt after all, what is it that
> you depend upon, and what is the object that you seek at present, and in
> what light you view all your bodily acts either of your past or future life.
>
> ~sv.37..41 cUDAlA said: I do not see in you now the petty cravings,
> thoughts and feelings that tormented you years ago. Pray, tell me, what are
> you now, in what are you established and what do you see.
>
>
>
> त्वम् एव यस्य यस्यऽन्तस्_तत्_तस्यऽहम् उपास्थितः ।
>
> निरीहःऽस्मि निरंशःऽस्मि नभः-स्वच्छःऽस्मि निस्पृहः ॥६।१०९।४२॥
>
> tvam eva yasya yasya_anta:_tat tasya_aham upAsthita: |
>
> nirIha:_asmi niraMza:_asmi nabha:-svaccha:_asmi nispRha: ||42||
>
> .
>
> *jd.
>

> tvam eva yasya - *of what is only you = *
>
> yasya antas - *which is within = *
>
> tat tasya aham upAsthita: - *I am together here only with that = *
>
> nirIha: asmi - *I'm without a wish = *
>
> niraMza: asmi - *I'm without a part = *
>
> nabha:svaccha: asmi - *clear sky am I = *
>
> nispRha: - *without longing. *

>
> ~vlm.42. Sikhidhwaja replied.—0 dear lady, with thy blooming eyes,
> resembling the leaves of a full blown blue lotus, I am likewise situated in
> and at the same place, wherein thou art located also.
>
> ~sv.42-43 SIKHIDHVAJA replied: My dear, I rest in that which you, within
> me, bring about. I have no attachment. I am like the infinite, indivisible
> space. I am peace.
>

> *jd.42 - tvam eva yasya - *of what is only you = *yasya antas - *which is
> within = *tat tasya aham upAsthita: - *I am together here only with that
> = *nirIha: asmi - *I'm without a wish = *niraMza: asmi - *I'm without a
> part = *nabha:svaccha: asmi - *clear sky am I = *nispRha: - *without
> longing. *

>
>
>
> शान्तोऽहम्ऽर्थ-रूपोऽस्मि चिरायऽहमहम् स्थित: । ताम् दशाम् उपयातोऽस्मि यतश्_
> चित्त-एक-वर्त्मनि ॥६।१०९।४३॥
>
> zAnto_aham artha-rUpo_asmi cirAya_ahamaham sthita: | tAm dazAm
> upayAto_asmi yata:_citta-eka-vartmani ||43||
>
> .
>
> *jd.
>

> zAnta:_aham - *I am at peace* =
>
> artha-rUpa:_asmi - *x* =
>
> cirAya_ahamaham sthita: *- x + *
>
> tAm dazAm upayAta:_asmi - *x* =
>
> yata:_citta-eka-vartmani - *x*.

>
> #ahamaham
>
> ~vlm.43. I am tranquil and alike (or likened to) the object o£ my
> meditation, and am situated in the true ego long after leaving the sense of
> my personality: I am arrived to that state (of rapturous delight) which is
> known to and felt by the heart only (lit. by way of the heart).
>
> ~sv.42-43 SIKHIDHVAJA replied: My dear, I rest in that which you, within
> me, bring about. I have no attachment. I am like the infinite, indivisible
> space. I am peace.
>
>
>
> प्रतिषेधन्ति सहसा न याम् हरि.हर-आदय: । न किम्.चिन्-मात्र=चिन्.मात्र-निष्ठ:
> ऽस्मि स्वस्थ आस्थित: ॥६।१०९।४४॥
>
> pratiSedhanti sahasA na yAm hari.hara~Adaya: | na
> kiMcin-mAtra=cin.mAtra-niSTha:_asmi svastha Asthita: ||44||
>
> .
>
> *jd.
>

> pratiSedhanti sahasA na yAm hari.hara~Adaya: *- x = *
>
> na kiMcin-mAtra=cin.mAtra-niSTha: asmi *- x = *
>
> svastha Asthita: *- x. *

>
> ~vlm.44. There is no power any where, nor even that of Hari attd Hara,
> that is able to obstract that heart-felt joy of mine, which makes mo think
> myself as nothing else or less than the very intellect (or a
> particle—chinmátra) itself.
>
> ~sv.44 I have attained that state which is difficult even for the gods
> like viSNu and ziva to reach.
>
>
>

> *45*|o/

>
> भ्रमेणऽहम् विमुक्तोऽस्मि सम्.सारेण_आलि.लोचने ।
>
> न तुष्टोऽस्मि न खिन्नोऽस्मि नऽयम्ऽस्मि न चेतरत् ॥६।१०९।४५॥
>
> bhrameNa_aham vimukto_asmi sam.sAreNa_Ali.locane |
>
> na tuSTo_asmi na khinno_asmi na_ayam asmi na cetarat ||45||
>
> .
>

> *jd. bhrameNa aham vimukta: asmi samsAreNa *– *
>
> *I am made free from the samsAric delusion *
>
> Ali.locane *- x = *
>
> na tuSTa: asmi *- x = *
>
> na khinna: asmi *- x = *
>
> na ayam asmi *- I am not this *
>
> na ca itarat *- nor something else. *

>
> ~vlm.45. I am now free from errors, and liberated from the trammels of the
> world; I am neither this nor that, nor am I glad nor sorry at any thing or
> at any event in the world.
>
> ~sv.45..48 I am free from confusion and delusion. I experience neither
> sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
> coverings and I enjoy a state of inner well-being. What I am that I am it
> is difficult to put into words!
>
>
>

> *46*|o/

>
> न स्थूलोऽस्मि न सूक्ष्मोऽस्मि सत्यम्ऽस्मि च सुन्दरि ।
>
> तेजो-बिम्बात्_प्रयातेन भित्तावपतितेन च ॥६।१०९।४६॥
>
> na sthUlo_asmi na sUkSmo_asmi satyam asmi ca sundari | tejo-bimbAt
> prayAtena bhittAvapatitena ca ||46||
>
> .
>
> *jd.
>

> na sthUla: asmi - *I am not gross matter = *
>
> na sUkSma: asmi *- I am not subtle = *
>
> satyam asmi ca sundari *- x = *
>
> tejo-bimbAt prayAtena *- x = *

>
> bhittAvapatitena ca – bhittau apatitena – bhitta~avapatitena
>
> #prayAta -
>
> #pat #avapat
>
> ~vlm.46. I am neither any gross or subtile matter, nor am I like a ray of
> the solar light, that emanates from the body of the sun, and falls below by
> traversing through the midway sky. (i.e. The human soul is the image of
> god, and not a particle of the undivided essence of the Deity).
>
> ~sv.45..48 I am free from confusion and delusion. I experience neither
> sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
> coverings and I enjoy a state of inner well-being. What I am that I am it
> is difficult to put into words!
>
>
>

> *47*|o/

>
> क्षय-अतिशयमुक्तेन प्रकाशेनास्मि वै सम: ।
>
> शान्तोऽस्मि साम्यम् तेनऽस्मि स्वस्थोऽस्मि विगताशय: ॥६।१०९।४७॥
>
> kSaya~atizayamuktena prakAzenAsmi vai sama: | zAnto_asmi sAmyam tena_asmi
> svastho_asmi vigatAzaya: ||47||
>
> .
>
> *jd.
>

> kSaya~atizayamuktena prakAzenAsmi vai sama: *- x = *
>
> zAnta:_asmi sAmyam tena_asmi svastha:_asmi vigatAzaya:* - x = *

>
> ~vlm.47. I am of the essence of that glorious light, which is ever without
> its increase or decrease; I am always tranquil and ever even in my nature,
> and I am quite at ease, having no desire of mine own, nor anything to
> expect from any body.
>
> ~sv.45..48 I am free from confusion and delusion. I experience neither
> sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
> coverings and I enjoy a state of inner well-being. What I am that I am it
> is difficult to put into words!
>
>
>

> *48*|*Ø*

>
> परिनिर्वाण एवास्मि सदृशो ऽस्मि पतिव्रते ।
>
> parinirVANa eva _asmi sadRza:_ asmi pativrate |
>
> यत् तद्_अस्मि तद्_एव_अस्मि वक्तुम् शक्नोति नेतरत् ॥६।१०९।४८॥
>
> yat tat_asmi tat_ eva _asmi vaktum zaknoti na~itarat ||48||
>
> .
>

> *jd. pari.nirVANa eva asmi *– *
>
> *only total nirvANa am I *
>
> sadRza: asmi* - x = *
>
> pativrate *– in fidelity *
>
> yat tad asmi *– what is that I.am *
>
> tad eva asmi *– that indeed I.am *
>
> vaktum zaknoti *– I am able to say *
>
> na itarat* – not otherwise. *

>
> ~vlm.48. O thou most chaste lady, know me to be of that essence, which
> exists as extinct every where; I am what I am and what I cannot describe,
> and no other than this.
>
> ~sv.45..48 I am free from confusion and delusion. I experience neither
> sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
> coverings and I enjoy a state of inner well-being. What I am that I am it
> is difficult to put into words!
>
>
>

> *49*|*Ø*

>
> तरङ्ग-तरलापाङ्के गुरुस्_त्वम् मे नमो_अस्तु ते ।
>
> taraGga-taralApAGke guru:_ tvam me namo_ astu te |
>
> प्रसादेन विशालाक्ष्य्_आतीर्णो अस्मि भव-सागरात् ॥६।१०९।४९॥
>
> prasAdena vizAlAkSi_ AtIrNo_ asmi bhava-sAgarAt ||49||
>
> .
>

> taraGga-tarala-apAGke * – in wave-sparkling-eyeglance *
>
> guru:_tvam me * – you are my guru *
>
> namo_astu te * – glory be to you *
>
> prasAdena vizAlAkSi_ * – by your grace, wide-eyes, *
>
> AtIrNo_asmi bhava-sAgarAt * - I have crossed.over the ocean of Being. *

>
> #vizAlAkSa – wide-eyed.
>
> ~vlm.49. O beauteous lady, with they eye balls glancing like the flitting
> waves of rivulets! I bow down to thee as my instructor; because it is by
> thy good grace that I have come across the turbulent ocean of the world.
>
> ~sv.49-50-51 You are my guru, my dear: I salute you. By your grace, my
> beloved, I have crossed this ocean of sam.sAra; I shall not once again fall
> into error.
>
>
>

> *50*|*Ø*

>
> पुनर्_मलम् न गृह्णामि शत-ध्मात-सुवर्णवत् ।
>
> puna:_malam na gRhNAmi zata-dhmAta-suvarNavat |
>
> शान्त: स्वस्थो मृदुर्_यत्तो वीतरागो निरंशधी: ॥६।१०९।५०॥
>
> zAnta: svastho_ mRdu:_ yatto_ vItarAgo_ niraMzadhI: ||50||
>
> .
>
> *jd.
>

> punar malam na gRhNAmi *- x = *
>
> zata-dhmAta-suvarNa=vat *– *
>
> *hundred*-dhmAta-*gold=like** = *
>
> zAnta: svastha: mRdu: yatto vItarAgo niraMzadhI:* - x. *

>
> ~vlm.50. I shall no more be soiled with the dirt of the earth, after being
> cleansed from it like a bit of gold from its alloy by repeated burnings.
>
> ~sv.49-50-51 You are my guru, my dear: I salute you. By your grace, my
> beloved, I have crossed this ocean of sam.sAra; I shall not once again fall
> into error.
>
> धम् #dham ध्मात -> #dhmAta – mfn. blown , blown up or into RV. &c. &c. ;
> inflamed , excited W. ; n. a partic. wrong pronunciation of vowels.
>

> यत् #yat -> यत्त #*yatta:* - endeavoured, striven • engaged in, intent

> upon, prepared for, ready to (loc. dat., acc. or inf. with prati) • on
> one's guard, watchful, cautious ib. • attended to, guided (as a chariot)
> mbh.
>
>
>
> सर्व.अतीत: सर्वगश्_च खम् इवऽयम्ऽहम् स्थित: । एवम् स्थिते महासत्त्व प्रानेश
> हृदय-प्रिय ॥६।१०९।५१॥
>
> sarva~atIta: sarvaga:_ca kham iva_ayam aham sthita: | evam sthite
> mahAsattva prAneza hRdaya-priya ||51||
>
> .
>
> *jd.
>

> sarva~atIta: sarvaga: ca *- x = *
>
> kham iva ayam aham sthita: *- x = *
>
> evam sthite *- x = *
>
> mahAsattva prAneza *- x = *
>
> hRdaya-priya *- x. *

> priye – o *my dear. *

>
> ~vlm.53. Sikhidhwaja answered.—I know of nothing, O good lady, that is
> either delectable or detestable to me; I do the same as you do, and am
> exactly of the same mind like your's in every thing.
>
> ~sv. cUDAlA asked: In that case, what do you wish to do now?
>
>
>
> न किम्.चिद्ऽनुसंधातुम् जानामिऽम्बर-सुन्दर: । यदेव किम्.चित्_जानासि तदेव
> कुरु सुन्दरि ॥६।१०९।५४॥
>
> na kiMcit_anusaMdhAtum jAnAmi_ambara-sundara: | yadeva kiMcit_jAnAsi
> tadeva kuru sundari ||54||
>
> .
>
> *jd.
>

> na kiMcit_anusaMdhAtum jAnAmi *- x = *
>
> ambara-sundara: *- x = *
>
> yadeva kiMcit jAnAsi *- x = *
>
> tadeva kuru *- x = *
>
> sundari *- o beautiful. *

>
> ~vlm.54. O thou that art as fair as the firmament, know that I have
> nothing to choose for myself, beyond what I am possesst of; and leave it to
> you to choose and do whatever you think proper for us.
>
> ~sv. cUDAlA asked: In that case, what do you wish to do now?
>
>
>

> *55*|o/

>
> तदेव धारयिष्यामि प्रतिबिम्ब यथा मणि: ।
>
> चेतसा गलित-इष्टेन यथाप्राप्तम्ऽनिन्दितम् ॥६।१०९।५५॥
>
> न स्तौमि न च निन्दामि यद्_इच्छसि तद्_आचर ।
>
> तदेव धारयिष्यामि प्रतिबिम्ब यथा मणि: ।
>
> tadeva dhArayiSyAmi pratibimba* yathA maNi: |
>
> चेतसा गलित-इष्टेन यथाप्राप्तम्ऽनिन्दितम् ॥६।१०९।५५॥
>
> cetasA galita-iSTena yathAprAptam aninditam ||55||
>
> न स्तौमि न च निन्दामि यद्_इच्छसि तद्_आचर ।
>
> na staumi na ca nindAmi yat_ icchasi tat_ Acara |
>
> .
>
> *jd. tadeva –
>

> *just thus / *tadA_iva = dhArayiSyAmi –
>
> *I will accept things *
>
> *= *pratibimba yathA maNi: -
>
> *as the reflection of a jewel + *
>
> cetasA galita-iSTena –
>
> *with **chetas.Affectivity*
>
> yathAprAptam aninditam –
>
> *as it comes, faultlessly *
>
> *+ *na staumi na ca nindAmi -
>
> *I do not praise nor do I blame*
>
> = yat_icchasi tat_Acara *– *
>
> *what you wish, that do. *

>
> ~vlm.55. I will act as you will do, like your shadow or reflexion in the
> mirror; because my mind being devoid of its desire and effort, I will
> patiently bear with whatever comes to pass on me.
>
> ~sv. cUDAlA asked: In that case, what do you wish to do now?
>

> *jd. tadeva – *just thus / *tadA_iva = dhArayiSyAmi - *I will accept
> things = *pratibimba yathA maNi: - *as the reflection of a jewel + *cetasA
> galita-iSTena – *with chetas.Awareness/Feeling = *yathAprAptam aninditam
> - *as it comes, faultlessly + *na staumi na ca nindAmi - *I do not
> praise nor do I blame* = yat_icchasi tat_Acara *– what you wish, that do.
> *
>
>
>
> *Topknot said—*
>
>
>
> *n*|o/

>
> cUDAlA uvAca |
>
> यद्य्_एवम् तन्_महाबाहो समाकर्णय मन्.मतम् ॥६।१०९।५६॥
>
> yadi_evam tan_ mahAbAho samAkarNaya man.matam ||56||
>

> yadi_evam tat *– if so that, = Master.Archer*, *- x = *
>
> samAkarNaya man.matam *- x. *

>
> ~vlm.56. I will neither excite nor prevent, nor praise or blame thee for
> aught thou doest; but leave thee at thy full liberty, to do whatever thou
> best choosest for thyself.
>
> ~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall
> know as appropriate. Do what you think appropriate and I shall follow you.
>
>
>

> *57*|*Ø*

>
> आकर्ण्य जीवन्मुक्त- आत्मंस्_तदेव_आहर्तुम्ऽर्हसि ।
>
> AkarNya jIvanmukta~Atman*_tadeva_ Ahartum arhasi |
>
> सर्वत्र~ऐक्य~अवबोधेन मौर्ख्य-क्षय-भुव~अन्विता: ॥६।१०९।५७॥
>
> sarvatra~aikya~avabodhena maurkhya-kSaya-bhuva~anvitA: ||57||
>
> .
>
> *jd.
>

> AkarNya jIvanmukta~Atman - *x* =
>
> tadeva Ahartum arhasi *- x + *
>
> sarvatra~aikya~avabodhena *- x = *
>
> maurkhya-kSaya-bhuva~anvitA: *- x. *

>
> ~vlm.57. Chudála replied.—If it is so as you say, then hear tell you what
> is best to be done by you at present; you are to set yourself to imitate
> the conduct of living-liberated persons, and yet yourself released from
> your ignorance, by knowing the unity of the Deity, pervading all things in
> every place.
>
> ~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall
> know as appropriate. Do what you think appropriate and I shall follow you.
>
>
>

> *58*|*Ø*

>
> निर्.इच्छास्_तावद्_आकाश-विशदा: संस्थिता वयम् ।
>
> nir.icchA:_ tAvat_ AkAza-vizadA: sam.sthitA:_ vayam |
>
> यादृग्-एषणम् अस्माकम् तादृशम् तद् अनेषणम् ॥६।१०९।५८॥
>
> yAdRk_eSaNam asmAkam tAdRzam tat_an-eSaNam ||58||
>
> .
>
> *jd. nir.icchA: tAvat
>

> AkAza-vizadA: - *Space-clear/manifest* =
>
> sam.sthitA: vayam *- we are situate = *
>
> yAdRg-eSaNam asmAkam *- x = *
>
> tAdRzam tat_aneSaNam *- x. *

>
> ~vlm.58. We are both as devoid of desires, as the empty void of the sky is
> without its population; but that which I wish to do is what you do not wish
> at all. (i.e. I wish to manage the state, which you dislike to do).
>
> ~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall
> know as appropriate. Do what you think appropriate and I shall follow you.
>
>
>
> यत्_प्राणान-एषणे कोऽत्र चिन्.मात्रोऽभ्यसते हि क: । तस्माद्_आद्यन्त-मध्येषु
> ये वयम् पुरुष-उत्तम ॥६।१०९।५९॥
>
> yat prANAna-eSaNe ko_'tra cin.mAtro_abhyasate hi ka: |
> tasmAt_Adyanta-madhyeSu ye vayam puruSa~uttama ||59||
>
> .
>
> *jd.
>

> yat prANAna-eSaNe *- x = *
>
> ka: atra cin.mAtra: *- x = *
>
> abhyasate hi ka: *- x = *
>
> tasmAt *- x = *
>
> Adyanta-madhyeSu ye vayam *- x = *
>
> puruSa~uttama *- o highest Person. *

>
> ~vlm.59. Say what man is there, who neglects his life and livelihood, and
> remains only, in his intellect? (No one can make his intellectual culture
> without having his life and living). And as there are three stages of human
> life, namely, its beginning or boyhood, its middle or youth, and its end or
> old age, and we being situated in the midst of it, must do the duties
> appertaining to this state, before we proceed to the last stage of our
> being.
>
> ~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall
> know as appropriate. Do what you think appropriate and I shall follow you.
>
> अन् -> प्राण् -> प्राणन #prANana - mfn. vivifying , animating BhP. ; m.
> the throat L. ; n. breathing , respiration RV. MBh. S3am2k. ; the act of
> vivifying or animating BhP.
>
>
>
> शेषम् एकम् परित्यज्य त एव_इमे स्थिता वयम् । zeSam ekam parityajya ta
> eva_ime sthitA vayam |
>
> राज्येन सांप्रतेन_इमम् कालम् नीत्वा क्रमेण वै ॥६।१०९।६०॥ rAjyena
> sAMpratena_imam kAlam nItvA krameNa vai ||60||
>
> विदेहताम् प्रयास्याम: प्रभो कालेन केन.चित् । videhatAm prayAsyAma: prabho
> kAlena kena.cit |
>
> *jd.60-61a -
>

> zeSam ekam parityajya *- x = *
>
> te eva ime sthitA vayam *- x = *
>
> rAjyena sAMpratena *- contemporary with the kingdom = *
>
> imam kAlam nItvA krameNa vai *- x = *
>
> videhatAm prayAsyAma: *- x = *
>
> prabho *- x = *
>
> kAlena kena.cit *- x. *

>
> ~vlm.60. And as we are by birth the prince and princess of a realm, it is
> paramount on us to rule our state, and pass our days in the discharge of
> the duties of our royalty until our end.
>
> ~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall
> know as appropriate. Do what you think appropriate and I shall follow you.
>
> Ø tt.prep. प्रति #prati -> सम्प्रति #samprati -> साम्प्रत -> #sAMprata -
> mfn. - seasonable , fit , proper , correct (cf. %{a-s-}) La1t2y. Sarvad.
> [1207,1] ; belonging to the present time , present (not past or future)
> comp. ; (%{am}) ind. fitly , properly MBh. ; presently , now ib. &c. &c.
>
>
>

> *FIRECREST—*

>
>
>
> वयम् आद्यन्त-मध्येषु कीदृशास्_तरले वद ॥६।१०९।६१॥
>
> vayam Adyanta-madhyeSu kIdRzA:_tarale vada ||61||
>
> शेषम् एकम् परित्यज्य तिष्ठाम​: कथम् एव वा ॥
>
> zeSam ekam parityajya tiSThAma: katham eva vA ||
>
> .
>
> *jd.
>
> vayam Adyanta-madhyeSu
>
> kIdRzA:_tarale vada
>
> zeSam ekam parityajya
>
> tiSThAma: katham eva vA
>
> #tarala
>
> ~vlm.61. Sikhidhwaja said:—Tell me, O fickle minded lady, what you mean by
> the three stages; and how we stand at the midmost one, without having a
> whit to care for the final one.
>
> ~sv. I know no prohibitions nor injunctions. Whatever you do, that I shall
> know as appropriate. Do what you think appropriate and I shall follow you.
>
>
>

> *TOPKNOT—*

>
>
>
> वयम् आद्यन्त-मध्येषु राजानो राजसत्तम ॥६।१०९।६२॥
>
> vayam Adyanta-madhyeSu rAjAno rAjasattama ||62||
>
> .
>
> *jd.
>

> vayam Adyanta-madhyeSu *- x = *
>
> rAjAna: rAjasattama *- o royalest of royals**! *

>
> ~vlm.62. Chudála replied:—Know prince, that we are royai personages by
> births, and must all along continue as such from the first to the last
> stage of our lives.
>
> ~sv.62..65 cUDAlA said: Lord, we are now established in the state of
> liberated ones. To us both desire and its opposite are the same. Of what
> use is the discipline of prana or the practice of infinite consciousness?
> Hence, we should be what we are in the beginning, in the middle and in the
> end and abandon the one thing that remains after this. We are the king and
> the queen in the beginning, in the middle and in the end. The one thing to
> be abandoned is delusion! Hence, let us return to the kingdom and provide
> it with a wise ruler.
>
>
>
> मोहम् एकम् परित्यज्य भवाम: पुनर्_एव ते । स्व एव नगरे राजा भव त्वम् स्व.
> आसने स्थित: ॥६।१०९।६३॥
>
> moham ekam parityajya bhavAma: puna:_eva te | sva eva nagare rAjA bhava
> tvam sva~Asane sthita: ||63||
>
> .
>
> *jd.
>

> moham ekam parityajya *- x = *
>
> bhavAma: puna:_eva te* - x = *
>
> sva eva nagare *– in your very own city = *
>
> rAjA bhava *- be the King = *
>
> tvam sva~Asane sthita: *- settled in your own seat. *

>
> ~vlm.63. Why then do you allow the imbecility and hermitage of old age, to
> overtake you in the prime of your youth; when it is your duty to remain in
> your city and palace, and govern your princely state.
>
> ~sv.62..65 cUDAlA said: Lord, we are now established in the state of
> liberated ones. To us both desire and its opposite are the same. Of what
> use is the discipline of prana or the practice of infinite consciousness?
> Hence, we should be what we are in the beginning, in the middle and in the
> end and abandon the one thing that remains after this. We are the king and
> the queen in the beginning, in the middle and in the end. The one thing to
> be abandoned is delusion! Hence, let us return to the kingdom and provide
> it with a wise ruler.
>
>
>
> ललामो ननु कान्तानाम् महिषी ते भवाम्य्ऽहम् । स-नृपा मत्त-वास्तव्या नृत्यन्-
> नवनव-अङ्गना ॥६।१०९।६४॥
>
> lalAmo nanu kAntAnAm mahiSI te bhavAmi_aham | sa-nRpA matta-vAstavyA
> nRtyan-navanava~aGganA ||64||
>
> .
>
> *jd.
>

> lalAma: nanu kAntAnAm *- x = *
>
> mahiSI te bhavAmi aham* - x = *
>
> sa-nRpA matta-vAstavyA *- x = *
>
> nRtyan-navanava~aGganA *- x. *

>
> ~vlm.64. And then I will reign there as thy consort queen, and crown the
> ladies in the royal apartment; and all young maidens of the city, will
> dance about in jovialty, to see their prince and princess again in the
> royal palace.
>
> ~sv.62..65 cUDAlA said: Lord, we are now established in the state of
> liberated ones. To us both desire and its opposite are the same. Of what
> use is the discipline of prana or the practice of infinite consciousness?
> Hence, we should be what we are in the beginning, in the middle and in the
> end and abandon the one thing that remains after this. We are the king and
> the queen in the beginning, in the middle and in the end. The one thing to
> be abandoned is delusion! Hence, let us return to the kingdom and provide
> it with a wise ruler.
>
> #lal -> #lalAma . having a bindu on the forehead; beautiful. lalAmo nanu
> kAntAnAm mahiSI te bhavAmyaham, y6109.064.
>
>
>

> *65*|*Ø*

>
> स-पताका ध्वनत् तूर्या पुष्प-प्रकरिणी पुरी ।
>
> sa-patAkA dhvanat tUryA puSpa-prakariNI purI |
>
> लसद्~वल्ल्या स-मन्जर्या रणत्-पुष्प~आलि-मालया ।
>
> lasat~vallyA sa-manjaryA raNat-puSpa~Ali-mAlayA |
>
> मधु-मास-लता-लक्ष्म्या चिराद्_भवतु सा समा ॥६।१०९।६५॥
>
> madhu-mAsa-latA-lakSmyA cirAt_ bhavatu sA samA ||65||
>
> .
>

> *jd. sa-patAkA * – embannered *
>
> dhvanat tUryA * – sounding horns *
>
> puSpa-prakariNI purI * – x *
>
> lasad-vallyA * – x *
>
> sa-manjaryA * – x *
>
> raNat-puSpa~Ali-mAlayA * – x *
>
> madhu.mAsa-latA-lakSmyA * – x *
>
> cirAt_bhavatu sA samA * – for.long let her be the same. *

>
> ~vlm.65. And then the city glittering with its uplifted flags, and
> resounding with its loud beating drums, and decorated with wreaths of
> flowers hanging all about it; will resemble a vernal garden, smiling with
> its verdant plants, blooming buds and blushing flowers all around.
>
> ~sv.62..65 cUDAlA said: Lord, we are now established in the state of
> liberated ones. To us both desire and its opposite are the same. Of what
> use is the discipline of prana or the practice of infinite consciousness?
> Hence, we should be what we are in the beginning, in the middle and in the
> end and abandon the one thing that remains after this. We are the king and
> the queen in the beginning, in the middle and in the end. The one thing to
> be abandoned is delusion! Hence, let us return to the kingdom and provide
> it with a wise ruler.
>
>
>

> *vasiShTha said—*
>
>
>
> *66*|o/

>
> vv
>
> इति चूडालया प्रोक्तो विहस्य स शिखिध्वज: ।
>
> प्रोवाच मधुरम् वाक्यम्ऽक्षुब्धम् विगत-ज्वर: ॥६।१०९।६६॥
>
> iti cUDAlayA prokto_ vihasya sa* zikhidhvaja: |
>
> provAca madhuram vAkyam akSubdham vigata-jvara: ||66||
>
> .
>
> *jd. iti cUDAlayA prokta: -
>

> *so it was said by Topknot*
>
> vihasya sa zikhidhvaja: *- x + *
>
> provAca madhuram vAkyam x
>
> akSubdham vigata-jvara: - *x*.

>
> ~vlm.66. Vasishtha related:—Hearing these words of the princess, the king
> smilingly spoke to her ia his mellifluous words, which bespoke them to
> proceed from the simplicity and frankness of his soul.
>
> ~sv.66-67 VASISHTHA: Shikhidhvaja asked: Then, why should we not accept
> Indra's invitation to heaven?
>
>
>

> *67*|o/

>
> एवम् चेत्_तद्_विशालाक्षि स्वायत्ता निस्त्रिविष्टपे ।
>
> evam cet tat_vizAlAkSi svAyattA nistriviSTape |
>
> सिद्ध-भोगायस्_तासु निवसामि न किम् प्रिये ॥६।१०९।६७॥
>
> siddha-bhogAya:_tAsu nivasAmi na kim priye ||67||
>
> .
>
> *jd.
>

> evam cet tad vizAla~akSi sva~AyattA nis.triviSTape *- x = *
>
> siddha-bhogAya: tAsu nivasAmi na kim priye *- x. *

>
> ~vlm.67. If such is your pleasure, O ong sighted (eyed) lady, to incite me
> to earthly pleasures, then tell me what cause had I to slight the heavenly
> happiness, which was proffered to me by god Indra.
>
>
>

> *TOPKNOT—*

>
>
>
> न राजन्_मम भोगेषु वाञ्छा नऽपि विभूतिषु । स्वभावस्य वशात्_एव पथाप्राप्तेन
> मे स्थिति: ॥६।१०९।६८॥
>
> na rAjan_mama bhogeSu vAJchA na_api vibhUtiSu | svabhAvasya vazAt_eva
> pathAprAptena me sthiti: ||68||
>
> .
>
> *jd.
>

> na rAjan - *no, rAjA = *
>
> mama bhogeSu - *in my enjoyments = *
>
> vAJchA na_api vibhUtiSu - *tho there is no craving for riches = *
>
> svabhAvasya vazAt_eva - *by the strength of my own nature = *
>
> pathAprAptena me sthiti: - *on the path as-it-comes is my state. – *like

> yathAprApta, a fuzzy  =
>

> mama bhogeSu vAJchA na_api vibhUtiSu *- x. *

>
> ~sv.68 cUDAlA replied: O king, I do not desire pleasure nor the glamour of
> a kingdom. I remain in whatever condition I am placed by my very nature.
>
> ~vlm.68. Chudála replied:—Know prince, that I also have no taste in
> earthly enjoyments, nor any great zest for its grandeur or greatness. I
> depend upon the bounty of nature, and live as I receive from her hand.
>
>
>

> *69*|*Ø*

>
> न सुखाय मम स्वर्गो न राज्यम् न_अपि च क्रिया ।
>
> na sukhAya mama svargo_ na rAjyam na_api ca kriyA |
>
> यथास्थितम् अविक्षुब्धम् तिष्ठामि स्वस्थ-चेष्टिता ॥६।१०९।६९॥
>
> yathAsthitam avikSubdham tiSThAmi svastha-ceSTitA ||69||
>
> .
>

> *jd. na sukhAya mama svarga: *- *
>
> *Heaven is no pleasure for me *
>
> na rAjyam *- nor a kingdom *
>
> na api ca kriyA *– not even my work : *
>
> yathAsthitam *- as.it.is <http://as.it.is> *
>
> a-vikSubdham *- x = *
>
> tiSThAmi svastha-ceSTitA *- x. *

>
> ~vlm.69. Hence I have no relish for heavenly joys or earthly royalty, nor
> do I derive any pleasure from the performance of virtuous and manly acts.
> My delight is in the undisturbed equanimity of my mind, and the positive
> rest of my position.
>
> ~sv.69..72 When the thought 'This is pleasure_' is confronted by the
> thought 'This is not', they both perish. I remain in that peace that
> survives this.
>

> *चेष्ट्* #ceST - to move, stir (e.g. from sleep). *चेष्ट्* #ceST*a m. -*
> 'moving', a kind of fish (tapasvin) • *-n.-* - moving the limbs, gesture
> • behaviour, manner of life • -> चेष्ट् #ceST*A* - moving any limb,

> gesture • action, activity, effort, endeavour, exertion

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#%C5%9AvetUp>•

> doing, performing • behaving, manner of life

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#KapS>• cf.

> #aceSTa, #naSTaceSTa, #nizceSTa, चेष्ट् #ceSTaka - - making effort or
> exertion • -m.- - a kind of fish (= -Ta) • a kind of coitus •-• #c.#

> *nirUpaNa*m - observing any one's actions • चेष्ट् #ceSTa-*arha* - worthy
> of effort. • चेष्ट् #ceST*ita - *set in motion • done with effort,
> exerted • done • frequented • *-n.-* moving any limb, gesture
> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Su%C5%9Br>•

> doing, action, behaviour, manner of life VR.

> <http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#MBh>
> (end-comp. f. -A) • चेष्ट् #ceST*itavya*m - n. impers. - to be done or
> managed mbh. 12.4919.
>
>
>
> *70*|o/

>
> इदम् सुखम् इदम् न_इति मिथुने क्षयम् आगते ।
>
> समम् एव पदे शान्ते तिष्ठामि_इह यथासुखम् ॥६।१०९।७०॥
>
> idam sukham idam na_iti mithune kSayam Agate | samam eva pade zAnte
> tiSThAmi_iha yathAsukham ||70||
>
> .
>
> *jd.
>

> idam sukham *- x = *
>
> idam na iti *- x = *
>
> mithune kSayam Agate* - x = *
>
> samam eva pade zAnte *- x = *
>
> tiSThAmi iha yathAsukham *- x. *

>
> ~vwv.2295/70. As the pair (of ideas), "this is pleasure; this is not," has
> come to an end, I remain here quite even in the tranquil Abode (of the
> Self), at ease.
>
> ~vlm.70. It is only after I have lost my feeling of pleasure in something,
> and that of pain in another, that I gain my equanimity and indifference to
> both, and am settled in my perfect rest and tranquility.
>
> ~sv.69..72 When the thought 'This is pleasure_' is confronted by the
> thought 'This is not', they both perish. I remain in that peace that
> survives this.
>
>
>

> *71*|o/

>
> युक्तमुक्तम् विशालाक्षि त्वया_एतत्_समया धिया ।
>
> को वाऽर्थ: किल राज्यस्य ग्रहे त्यागेऽपि वा भवेत् ॥६।१०९।७१॥
>
> yuktamuktam vizAlAkSi tvayA_etat_samayA dhiyA | ko vA_artha: kila rAjyasya
> grahe tyAge_'pi vA bhavet ||71||
>
> .
>
> *jd.
>

> yuktamuktam* - x = *
>
> o vizAla~akSi *- x = *
>
> tvayA *- by you = *
>
> etat samayA dhiyA *- x = *
>
> ka: vA artha: kila *- x = *
>
> rAjyasya grahe tyAge api vA *- whether holding or releasing the kingdom =
> *
>
> bhavet *- x = *

>
> ~vlm.71. Sikhidhwaja responded:—You have rightly said, O large eyed dame,
> with your calm and cool understanding; that it is all alike, whether we get
> or lose a kingdom, since we derive no lasting good nor suffer great evil,
> either from its gain or loss.
>
> ~sv.69..72 When the thought 'This is pleasure_' is confronted by the
> thought 'This is not', they both perish. I remain in that peace that
> survives this.
>
>
>

> *72*|o/

>
> सुख-दु:ख-दशा-चिन्ताम् त्यक्त्वा विगतम्ऽन्तरम् ।
>
> यथा-सम्.स्थानम् एव_इमौ तिष्ठाव: स्वम्.स्थताम् गतौ ॥६।१०९।७२॥
>
> sukha-du:kha-dazA-cintAm tyaktvA vigatam antaram |
>
> yathA-sam.sthAnam eva_imau tiSThAva: svam.sthatAm gatau ||72||
>
> .
>

> *jd. sukha-du:kha-dazA-cintAm *- x = *
>
> tyaktvA vigatam antaram *- x = *
>
> yathA-sam.sthAnam eva_imau *- x = *
>
> tiSThAva: svam.sthatAm gatau *- x. *

>
> ~vlm.72. Let us remain in perfect ease, by shunning all thoughts of
> pleasure or pain; and getting release of the envy, emulation and jealousy;
> and continue in the same state of thoughtlessness as we are at present.
> (Lovely lasting peace of mind, sweet delight of human kind; that neither
> envy nor ambition knows &c. see ode on contentment).
>
> ~sv.69..72 When the thought 'This is pleasure_' is confronted by the
> thought 'This is not', they both perish. I remain in that peace that
> survives this.
>
>
>

> *n*|o/

>
> इति तत्र कथा-आलाप-कथनेन तयोर्_द्वयो: । कान्तयोश्_चिर-दंपत्योर्_वासरस्_
> तनुताम् ययौ ॥६।१०९।७३॥
>
> iti tatra kathA~AlApa-kathanena tayo:_dvayo: |
> kAntayo:_cira-daMpatyo:_vAsara:_tanutAm yayau ||73||
>
> .
>
> *jd.
>

> *so*
>
> *there*
>
> *with all the story -telling chatter*
>
> *of those two long-married darlings*
>
> *the day grew thin*
>
> *:*
>
> *the hours slipped away*
>
> *.*

>
> ~vlm.73. In this manner did the conjugalpair, pass the day in their sweet
> endearments and mutual conversation; and the day glided on swiftly and
> sweetly over their feast of reason and flow of the soul.
>

> *jd.73 - iti tatra - *so there = *kathA~AlApa-kathanena - *w the
> story-chatter-telling = *tayor dvayo: - *of those two = *kAntayo:
> cira-daMpatyo: - *two long-married darlings = *vAsaras tanutAm yayau - *the
> day came to thinness. – the hours slipped away. *
>
>
>
> *74*|*Ø*

>
> अथ_उत्थाय दिनाचारम् यथा-प्राप्तम् अ-निन्दितौ ।
>
> atha_utthAya dinAcAram yathA-prAptam a-ninditau |
>
> स~उत्कण्ठाव्_अप्य् अन्-उत्कण्ठौ चक्रतु: कार्य-कोविदौ ॥६।१०९।७४॥
>
> sa~utkaNThau_api_an-utkaNThau cakratu: kArya-kovidau ||74||
>
> .
>

> *jd. atha utthAya dinAcAram *– *
>
> *then at the height of day *
>
> yathA-prAptam -
>
> *as it happened*
>
> a-ninditau *- x = *
>
> sa~utkaNThau api an-utkaNThau *- x = *
>
> cakratu: kArya-kovidau *- x. *

>
> ~vlm.74. They rose on the departure of the day, to discharge their duties
> on the parting days; and though they were ill provided for the emergencies
> of night, yet they well knew how to suit themselves to every occasions in
> every place.
>
> ~sv.73..76 The two liberated ones then spent the night in conjugal delight.
>
>
>

> *75*|*Ø *

>
> स्वर्ग-सिद्धिम् aन्-आदृत्य तस्थतु: पूर्ण-चेतसौ ।
>
> svarga-siddhim an-AdRtya tasthatu: pUrNa-cetasau |
>
> एकस्मिन्.न्_एव शयने तैस्_तै: प्रणय-चेष्टितै: ।
>
> ekasmin*_eva zayane tai:_tai: praNaya-ceSTitai: |
>
> सा व्य्~अतीयाय रजनी तयो: जीव-द्वि-मुक्तयो: ॥६।१०९।७५॥
>
> sA vy.atIyAya rajanI tayo: jIva-dvi-muktayo: ||75||
>
> .
>

> *jd. svarga-siddhim an-AdRtya *- x *
>
> tasthatu: pUrNa-cetasau* - x *
>
> ekasmin.n_eva zayane *– in unity indeed in bed *
>
> tais.tai: praNaya-ceSTitai: *- x = *
>
> sA vyatIyAya rajanI *- x = *
>
> tayo: jIva-dvi-muktayo: *- x. *

>
> ~vlm.75. Disdaining heavenly bliss, the loving pair lived together in
> perfect contentment with their conjugal bliss; and they both slept in the
> same bed-stead, loving and loved by one another.
>
> ~sv.73..76 The two liberated ones then spent the night in conjugal delight.
>

> #ya -> #atiyA -> #*vyatiyA* P. #vyatiyAti} , to go completely through ,

> penetrate , pervade R. ; to pass by , flow on (as time) Hariv.
>
>
>
>
>
> तद् भोग-मोक्ष-सुखम् उत्तमयो: स्वयम् स
>
> tad bhoga-mokSa-sukham uttamayo: svayam sa
>
> माशम्.सतो_ प्रणय-वाक्य-विलास-गर्भम् ।
>
> mAzam.sato praNaya-vAkya-vilAsa-garbham |
>
> उत्कण्ठताम् प्रणयिनोर्_धियम् आनयन्ती
>
> utkaNThatAm praNayino:_dhiyam AnayantI
>
> दीर्घा मुहूर्तवद्ऽसौ रजनी जगाम ॥६।१०९।७६॥
>
> dIrghA muhUrtavat_asau rajanI jagAma ||76||
>
> .
>
> *jd.
>

> tad bhoga-mokSa-sukham uttamayo: svayam sa *- x = *
>
> mAzam.sata: *- x = *
>
> praNaya-vAkya-vilAsa-garbham *- x = *
>
> utkaNThatAm praNayino:_dhiyam AnayantI *- x = *
>
> dIrghA muhUrtavat_asau rajanI jagAma *- x. *

>
> ~vlm.76. The live long night passed away swiftly in their heaven like
> happiness of conjugal enjoyment, and upon their conference of reciprocal
> love and affection; and by exciting their anxiety for mutual embrace.
>
> ~sv.73..76 The two liberated ones then spent the night in conjugal delight.
>
>
>
>
>

> *o*ॐ*m*

>
>
>
>
>
>
>
> DAILY READINGS mn 25 December
>
>
>
> fm4041 1.dc25 More Words about Words .z39
>
>
> https://www.dropbox.com/s/r9vqhr4pr180u1n/fm4041%201.dc25%20More%20Words%20about%20Words%20.z39.docx?dl=0
>
> fm6110 2.dc25 SHARING THE KINGDOM .z30
>
>
> https://www.dropbox.com/s/g5m6ji55zz1lpkn/fm6110%202.dc25%20SHARING%20THE%20KINGDOM%20.z30.docx?dl=0
>
> fm7212 3.dc25 brahmA & brahman .z26
>
>
> https://www.dropbox.com/s/zuzjr2fw20tvihg/fm7212%203.dc25%20brahmA%20%26%20brahman%20.z26.docx?dl=0
>
>
>
> Group Page
>
> https://groups.google.com/forum/#!forum/yoga.vasishtha

> <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:
>
> संक​ल्पात्स 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
>
>
>
> +++
>
>
>
> --
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[Jiva Das]

FM6109 2.DC23.24 REUNITED .z76

https://www.dropbox.com/s/tur5whg8xtc98x4/fm6109%202.dc23.24%20REUNITED%20.z76.docx?dl=0
<https://www.dropbox.com/s/tur5whg8xtc98x4/fm6109%202.dc23-24%20REUNITED%20.z76.docx?dl=0>

FM.6.100.FM.6.128 end

https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0
<https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100-fm.6.128%20end.docx?dl=0>





*o*ॐ*m*



FM.6.109
REUNITED

*VASISHTHA said—*



अथ ताम् दयिता दृष्ट्वा विस्मय*उत्फुल्ल.लोचनः ।

atha tAm dayitA dRSTvA vismaya*utphulla.locana: |

शिखिध्वज* उवाच इदम् आश्चर्य*आकुलया गिरा ॥६।१०९।०१॥

zikhidhvaja* uvAca idam Azcarya*AkulayA girA ||6|109|6|109|01||

.

atha tAm dayitA dRSTvA /

vismaya*utphulla.locana: |

zikhidhvaja* uvAca idam \

Azcarya*AkulayA girA

.

&

so

amazed

the wide.eyed lover

FIRECREST

saw

His Love

and spoke these wonder.shaken words

:

atha tAm dayitA dRSTvA vismaya*utphulla.locana: | zikhidhvaja* uvAca idam
Azcarya*AkulayA girA *with a voice full of wonder*

.

~gir.*singing/singer/song\voice*

~girA.*advised.by/in.the.name.of <http://advised.by/in.the.name.of>*

.

*VLMitra.p.1. Vasishtha related:—#zikhi.dhwaja was surprised to see his

queen appearing so suddenly before him. He looked upon her with eyes
staring with mute astonishment. Then he broke his silence, uttering the
following words in a faltering speech.



*FIRECREST said—*

का त्वम् उत्पल.पत्र*अक्षि कुतः प्राप्ता असि सुन्दरि ।

kA tvam utpala.patra*akSi kuta: prAptA asi sundari |

किम् इह असि कियत् कालम् किम्.अर्थम् इह तिष्ठसि ॥६।१०९।०२॥

kim iha asi kiyat kAlam kim.artham iha tiSThasi ||6|109|02||

.

kA tvam utpala.patra*akSi /

kuta: prAptA asi sundari |

kim iha asi kiyat kAlam \

kim.artham iha tiSThasi

.

*VLMitra.p.3 Your gait and figure, your features and your form, your sweet
smiles, manners and courtesy, speak you plainly to be a copy of the image
of my wedded wife."

Who

are you, lotus.eyed lady

?

where

do you come from, so beautiful

?

what

are your plans

?

how

long are you here

?

&

what

do you aim to do

?

अङ्ग #aGg . #aGga . #dayitÂGga – dayita/dayitA.aGga . lover.limbs . the
limbs of a dayita Lover; or his dayitA Spouse (if ze continues to be a
lover) •• bhushuNDa the Immortal Crow compares the bite of a weapon and the

contact of lover.limbs: zastrANi dayitA.aGgAni lagnAni aGge nirambare | yo

buddhyamAna: su.sama: sa* parasmin.pade sthita: ||6|109| 7011.001 – they're
weapons / "the limbs of my Love clinging / to my naked body"—whoever
realizes is most.Same, settled in a higher state.

अङ्गेन व्यवहारेण स्मितेन अनुनयेन च ।

aGgena vyavahAreNa smitena anunayena ca |

मम जाया विलासेन तत्.कला इव उपलक्ष्यसे ॥६।१०९।०३॥

mama jAyA vilAsena tat.kalA iva upalakSyase ||6|109|03||

.

aGgena vyavahAreNa /

smitena anunayena ca |

mama jAyA vilAsena \

tat.kalA iva upalakSyase

.

*vlm.3. Thy gait and figure, thy features and thy form, thy sweet smiles,
manners and courtesy, bespeak thee plainly, to be an ectype or counterpart
of the image of my wedded wife.

नी #nI . नय #naya . अनुनय #anunaya – courtesy, respect, submission

लक्ष् #lakS उपलाक्ष् #upalakS – to distinguish by implication



*TOPKNOT said— *

एवमेव प्रभो विद्धि चूडालास्मि न संशयः ।

evam eva prabho viddhi cUDAlA asmi na saMzaya: |

अकृत्रिमेण देहेन लब्धो ऽस्यद्य मया स्वयम् ॥६।१०९।०४॥

akRtrimeNa dehena labdha: asi adya mayA svayam ||6|109|04||

.

evam eva prabho viddhi /

cUDAlA asmi na saMzaya: |

akRtrimeNa dehena \

labdha: asi adya mayA svayam

.

then let me tell you, Sir

:

I

am

cUDAlA'.Topknot,

there's no doubt.about.it:

here

in a normal body, the one I was born.in, presented now by my own.self

.

*vlm. "So it is my lord, as you think me to be your lawful consort. As you
see, I am no doubt your Queen cUDAlA who has met you today in her natural
and undisguised form.

*sv.4.5 cUDAlA replied: Indeed, I am cUDAlA.

AB. akRtrimeNa sahajena ||6|109|

* evam eva prabho viddhi Know this much, Sir, cUDAlA asmi na saMzaya: | I

am cUDAlA, no.doubt.about.itakRtrimeNa dehena with a body without artifice,

inartificial, natural labdha: asi adya mayA svayam you are presented today

by my ownself.



कुम्भ+आदि.देह.निर्मा*Nais **त्वा*म् बोधयितुम् एव मे ।

kumbha+Adi.deha.nirmANai: tvAm bodhayitum eva me |

प्रपञ्चः शत.शाखत्वम् इह याto वन*अन्तरे ॥६।१०९।०५॥

prapaJca: zata.zAkhatvam iha yAta: vana*antare ||6|109|05||

.

kumbha+Adi.deha.nirmANai: /

tvAm bodhayitum eva me |

prapaJca: zata.zAkhatvam \

iha yAta: vana*antare

.

I made those bodies, Kumbha and the rest, only to wake you up

!

The body that you see

is

here

with you

in this tangle of trees

.

matter

with a hundred branches

here come to the heart of the forest

...

kumbha+Adi.deha.nirmANai:

tvAm bodhayitum eva me |

prapaJca: zata.zAkhatvam

iha yAta: vana*antare .

.

*vlm.5. I assumed to me the counterfeit forms of kumbha and others, only to
remonstrate with thee on thy mistaken course; and used every art and
stratagem to recall thee only to the right path.

*sv.4.5 cUDAlA replied: Indeed, I am cUDAlA. I myself assumed the form of
kumbha and others in order to awaken your spirit. I myself also assumed the
form of this small illusory world with all this garden, etc., which you saw
just now.



यदा राज्यम् परित्यज्य मोहेन तपसे वनम् ।

yadA rAjyam parityajya mohena tapase vanam |

त्वमागास्तत् प्रभृत्‍येव त्वद्बोधा याहमुद्यता ॥६।१०९।०६॥

tvam AgA: tat prabhRti eva tvat bodhAya aham udyatA ||6|109|06||

.

yadA rAjyam parityajya /

mohena tapase vanam |

tvam AgA: tat prabhRti eva \

tvat bodhAya aham udyatA

.

*yadA rAjyam parityajya – when you abandoned your Kingdom

mohena – delusively

tapase vanam – making tapas in the woods

tvam AgAs tat prabhRty eva

tvad bodhAya aham udyatA – for your Realization I've come.out

.

*vlm.6. Ever since thy foolish renunciation of thy kingdom, for the purpose
of the performance of thy ascetic austerities in the forest. I have had
recourse to the employment of every art, in order to reclaim thee to the
right path of religion.

*sv. From the very day you unwisely abandoned your kingdom and came here to
perform austerities, I have been endeavouring to bring about your spiritual
awakening. #Agas n. transgression , offence , injury , sin , fault RV. AV.
&c.

अनेन कुम्भ.देहेन मया एव त्वम् विबोधितः ।

anena kumbha.dehena mayA eva tvam vibodhita: |

कुम्भ+आदि.देह.निर्माणम् त्वाम् बोधयितुम् एव मे ॥६।१०९।०७॥

kumbha+Adi.deha.nirmANam tvAm bodhayitum eva me ||6|109|07||

.

anena kumbha.dehena /

अथो विदित.वेद्यस्त्वम् ध्यानेनैतदखण्डितम् ॥६।१०९।०८॥

atha.u vidita.vedya: tvam dhyAnena etat akhaNDitam ||6|109|08||

.

mAyayA na.tu kumbha+Adi /

kiMcit satyam mahIpate |

atha.u vidita.vedya: tvam \

dhyAnena etat akhaNDitam

.

*mAyayA na.tu kumbha+Adi kiMcit satyam mahIpate

atha*u vidita.vedya: tvam dhyAnena etat akhaNDitam

मायया न.तु

only thru mAyA Illusion are

कुम्भ.अदि किंचित् सत्यम्

kumbha and the rest something real,

महीपते

Lord of the Earth!

अथो

then indeed – atha.u cf. no = na.u

विदित.वेद्यस् त्वम्

since you have known what's to.be.known,

ध्यानेन एतद्ऽखण्डितम्

thru #dhyAna Meditation this is unraveled.

*vlm.8. The forms of kumbha and others, were no real but magical appearance
before thee; and thou that knowest the knowable, can very well discern the
whole affair in your meditation.

*sv.6.7.8 From the very day you unwisely abandoned your kingdom and came
here to perform austerities, I have been endeavouring to bring about your
spiritual awakening. It is I, assuming the form of kumbha, who instructed
you. The forms you perceived, of kumbha and others, were not real. And now
you have been fully awakened and you know all that there is to know.

सर्वम् पश्यसि तत्त्वज्ञ ध्यानेनाश्‍ववलोकय ।

sarvam pazyasi tattva.jJa dhyAnena Azu avalokaya |

अथ चूडालयेत्‍युक्‍तो बद्ध्वा परिकरम् नृपः ॥६।१०९।०९॥

atha cUDAlayA iti ukta: baddhvA parikaram nRpa: ||6|109|09||

.

sarvam pazyasi tattva.jJa /

dhyAnena Azu avalokaya |

atha cUDAlayA iti ukta: \

baddhvA parikaram nRpa:

.

*sarvam pazyasi –

everything you see,

= tattvajJa –

Thatness.Knower,

dhyAnena Azu avalokaya –

you should observe with dhyAna.Meditation."

atha cUDAlayA iti ukta: . this having been said by Topknot =

baddhvA parikaram nRpa: .

#parikara

*vlm.9. You will be convinced of all this, if you will but look into it by
the light of your meditation and not otherwise.

After Chudála said so far, the prince sat in his meditative mood and in the
posture of his meditation yogásana.

*sv.9.10.11 VASISTHA continued: Sikhidhvaja entered into deep meditation
and inwardly saw all that had happened from the time he left the palace. He
was delighted and his affection for his wife increased greatly.

@@@



आ tmox दन्तम् विशेषेण ध्याने naax मलम् ऐक्षत ।

Atma*udantam vizeSeNa dhyAnena amalam aikSata |

अभिराज्य.परित्यागाc चूडाला.दर्शन.अवधि ॥६।१०९।१०॥

abhirAjya.parityAgAt cUDAlA.darzana.avadhi ||6|109|10||

.

Atma*udantam vizeSeNa dhyAnena a.malam aikSata |

abhirAjya.parityAgAt cUDAlA.darzana*avadhi

#udanta

#vizeSa

#aikSata http://sanskrit.inria.fr/DICO/index.fr.html#stemmer

धा #dhA . अवधा #avadhA . अवधि #avadhi – limit, end

*vlm.10. He saw the whole affair,

rising and exhibiting itself plainly before his mental vision;

ever since the renunciation of his royalty,

until his meeting with Chudála at the end: (from first to last).

*sv.9.10.11 VASISTHA continued: Sikhidhvaja entered into deep meditation
and inwardly saw all that had happened from the time he left the palace. He
was delighted and his affection for his wife increased greatly.

सर्वम् मुहूर्त.ध्यानेन च आत्म.उदान्तम् ददर्श सः ।

sarvam muhUrta.dhyAnena ca Atma.udAntam dadarza sa: |

आराज्य.सम्.परित्यागा*d **व*र्तमान.क्षण.क्रमम् ॥६।१०९।११॥

ArAjya.sam.parityAgAt vartamAna.kSaNa.kramam ||6|109|11||

.

*sarvam muhUrta.dhyAnena ca – everything an hour of meditation only .

Atma*udAntam

dadarza sa:

ArAjya.sam.parityAgAt

vartamAna.kSaNa.kramam

.

*vlm.11. All these he saw rising in his soul, in one moment of his
meditation;

and the successive events appeared before it,

since the resignation of his kingdom to the present instant.

*sv.9.10.11 VASISTHA continued: Sikhidhvaja entered into deep meditation
and inwardly saw all that had happened from the time he left the palace. He
was delighted and his affection for his wife increased greatly.



सर्वम् आलोक्य भूपा*lo *विरराम समाधितः ।

sarvam Alokya bhUpAla: vi.rarAma samAdhita: |

समाधि.विर*to **ह*र्ष.विकासि.नयन.अम्बुजः ॥६।१०९।१२॥

samAdhi.virata: harSa.vikAsi.nayana.ambuja: ||6|109|12||

.

sarvam Alokya bhUpAla:

virarAma samAdhita:

samAdhi.virata:

harSa.vikAsi.nayana*ambuja:

रम् #ram . विरम् #viram . वि्राम #virarAma . pft. ac. sg. 3 | pft. ac. sg.
1 >ram <http://sanskrit.inria.fr/DICO/54.html#ram>

samAdhi.tas

#adhita

#Adhita

#virata

#vikAsi.nayana*ambuja:

*vlm.12. The prince felt glad in hanself, at seeing all these in his
meditation;

and he grately rejoiced with his full open eyes,

when his meditation was over at the end of the scene.

विसार्य तरसा बाहू पुलक*उज्ज्वलताम् गतौ ।

visArya tarasA bAhU pulaka*ujjvalatAm gatau |

गल*d.**अ*ङ्गम् घन.स्नेहम् मुञ्च*d.**वा*ष्यम् स्फुरत्.स्पृहम् ॥६।१०९।१३॥

galat.aGgam ghana.sneham muJcat.vASyam sphurat.spRham ||6|109|13||

.

visArya . spread/over =

tarasA

bAhU – both arms =

pulaka*ujjvalatAm gatau

galad.aGgam

ghana.sneham

muJcad.vASyam

sphurat.spRham

#visArya

#ujjvalatA

#muJcad.vASya

#spRham

*vlm.13. He extended both his arms

with the hairs standing at an end of his body through joy,

and his countenance shining with the gladness of his heart;

while the fondness of his heart had its vent, in the tears trickling in his
eyes,

and his limbs slackened by his want of self.control.

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such
fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.



आलिलिङ्ग चिरम् कान्ताम् नकु*lo **न*कुलीम् इव ।

AliliGga ciram kAntAm nakula: nakulIm iva |

त*yor **आ*लिङ्गेन तस्मिंस् तत्र भा*vo **ब*भूव यः ॥६।१०९।१४॥

tayo: AliGgena tasmiMs tatra bhAva: babhUva ya: ||6|109|14||

.

AliliGga ciram kAntAm nakula: nakulIm iva |

tayo: AliGgena tasmin tatra

bhAva: babhUva ya: .

.

*vlm.14 Then he embraced her to his bosom for a long time,

as a weasel does its mate.

This continued embrace indicated the permanency of their passion for one
another.



न स वासुकि.जिह्वा*bhir **व*क्तुम् हर्षेण शक्यते ।

na sa* vAsuki.jihvAbhi: vaktum harSeNa zakyate |

दिवि.*sthAv **इ*व पङ्केन कृ*tAv **इ*व मिलत्.तनू ॥६।१०९।१५॥

divi.sthau iva paGkena kRtau iva milat.tanU ||6|109|15||

.

na sa: vAsuki.jihvAbhi: vaktum harSeNa zakyate . not even with the many
tongues of the serpent vAsuki – who is used in the churning of the ocean –
can one tell how with their delight =

divi.sthau iva . as if dwelling in heaven =

paGkena . as with a clay (sculpture) =

kRtau iva milat.tanU . they were like two bodies made into one.

*vlm.15. No body

not even the hundred hooded Va'suki serpent with its hundred tongues

can express the height of the happiness which the happy pair felt on this
occasion of their reunion;

when their two bodies met together,

like the two orbs of the sun and moon in their conjunction;

or as their two disks were joined in one, by adhesion of some paste or
clay.

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such
fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.



शै*lAv **इ*व सम्.उत्कीर्णौ श्लि*STAv **आ*स्ताम् चिरम् प्रियौ ।

अमृत*आपूर्ण.हृदयौ संशून्य.हृदय*उपमौ ॥६।१०९।१७॥

amRta*ApUrNa.hRdayau saMzUnya.hRdaya*upamau ||6|109|17||

.

* bAhU vizlathatAm ISan

ninyatu: tau zanai: priyau

amRta*ApUrNa.hRdayau –

two hearts overflowing with nectar

saMzUnya.hRdaya*upamau .

.

*vlm.17. They then gradually relaxed their arms from their mulual embraces,

and their hearts which had ere long over flowed with delight,

became now as light as two empty pots of water,

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such
fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.



उन्मुक्त.भुजम् आस्ताम् *tAv **अ*लक्ष.स्थित.लोचनम् ।

unmukta.bhujam AstAm tau alakSa.sthita.locanam |

घन*आनन्द.क्षणम् स्थित्वा तूष्णीम् प्रणय.पेशलम् ॥६।१०९।१८॥

ghana*Ananda.kSaNam sthitvA tUSNIm praNaya.pezalam ||6|109|18||

.

* unmukta.bhujam AstAm tau alakSa.sthita.locanam

ghanAnanda.kSaNam sthitvA tUSNIm praNaya.pezalam

*vlm.18. They loosened their arms,

and stared at one another with their fixed and mute gaze of amazement;

and they sat silent with their deep felt love, after the fervour of their
delight was over.

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such
fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.

आस् . आस्तम् #AstAm – imp. [2] md. sg. 3 >A: 2
<http://sanskrit.inria.fr/DICO/10.html#aas#2> • impft. [2] ac. du. 3 >a: 1

<http://sanskrit.inria.fr/DICO/7.html#as#1>



कान्ताम् चिबुक.संलग्न.करः प्रोवाच भूपतिः ।

kAntAm cibuka.saMlagna.kara: provAca bhUpati: |

अत्यन्त.मधुर.स्निग्धः कान्तः स्व.कुल.योषिताम् ॥६।१०९।१९॥

atyanta.madhura.snigdha: kAnta: sva.kula.yoSitAm ||6|109|19||

.

kAntAm cibuka.saMlagna.kara:

provAca bhUpati:

atyanta.madhura.snigdha:

kAnta:

sva.kula.yoSitAm

saMlagna.kara

yoSitAm

#cibuka – chin

*vlm.19. Then did the prince lay his hand under the chin of his legal and
royal consort, and bespoke to her in soft and sweet words distilling with
honey.

*sv.19.20.21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection
of a dear wife which is sweeter than nectar! To what discomfort and pain
you have subjected yourself for my sake! The way in which you have redeemed
me from this dreadful ocean of ignorance has no comparison whatsoever.



*FIRECREST said—*

पु*Nyaz **च* रति.निष्पन्दः स्वा*dur **ना*म अमृता*द् अ*पि ।

puNya: ca rati.niSpanda: svAdu: nAma amRtAt api |

कियत् प्रमा*Nas **त**Nv.**अ*ङ्ग्या त्वया बाल*इन्दु.मुग्धया ॥६।१०९।२०॥

kiyat pramANa: tanu*aGgyA tvayA bAla*indu.mugdhayA ||6|109|20||

.

* puNya: ca rati.niSpanda: svAdu: nAma

amRtAt api

kiyat pramANa:

tanu.aGgyA tvayA bAlendu.mugdhayA

*vlm.20. Matrimonial love, is righteous and sweeter far than the celestial
ambrosia itself; how then was it, O my moon faced love, that thou couldst
continue so long without tasting its sweets?

*sv.19.20.21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection
of a dear wife which is sweeter than nectar!



अनुभू*taz **चि*रम् क्ले*zo **भ**tur **अ*र्थेन दारुणा ।

anubhUta: ciram kleza: bhartu: arthena dAruNA |

एवम् दुर्.उत्तरात् तस्मात् संसार.कुहरा*द् अ*हम् ॥६।१०९।२१॥

evam dur.uttarAt tasmAt saMsAra.kuharAt aham ||6|109|21||

.

anubhUta: ciram kleza: bhartur arthena dAruNA evam dur.uttarAt tasmAt

saMsAra.kuharAd aham .

.

*vlm.21. Thou hast doubtless undergone much privation,

and suffered great pains in the absence of thy husband,

and so also was the toil exceedingly great, that thou hast taken on
thyself,

in order to redeem me from the dungeon of the world.

*sv.19.20.21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection
of a dear wife which is sweeter than nectar! To what discomfort and pain
you have subjected yourself for my sake! The way in which you have redeemed
me from this dreadful ocean of ignorance has no comparison whatsoever.

उत्तारि*to **य*या बुद्ध्या सा हि केन उपमीयते ।

कान्ता*sv **आ*कार.कान्तासु प्रथम् एव अभिलक्ष्यसे ।

kAntAsu AkAra.kAntAsu pratham eva abhilakSyase |

परेण अध्यवसायेन त्वया अहम् अवबोधितः ॥६।१०९।२४॥

pareNa adhyavasAyena tvayA aham avabodhita: ||6|109|24||

.

*kAntAsu AkAra.kAntAsu prathameva abhilakSyase pareNa adhyavasAyena tvayA
aham avabodhita: pratham eva / prathamA iva

.

#abhilakSyase <. #lakSyase . pr. ps. sg. 2 >lakS
<http://sanskrit.inria.fr/DICO/55.html#lak.s>

#so . #avaso . #ahdyavaso . #adhyavasAya – resolution, resolve • (in phil.)
mental effort , apprehension.

tvayA aham avabodhita: ||6|109|24||

शास्त्र*अर्थ.गुरु.मन्त्र+आदि तथा न उत्तारण.क्षमम् ॥६।१०९।२६॥

zAstra*artha.guru.mantra+Adi tathA na uttAraNa.kSamam ||6|109|26||

.

patitam vyavasAyinya: *When the resolute have fallen *

tArayanti kula.striya: *the women of their family cross/succeed *

zAstra*artha.guru.mantra=Adi

zAstra scripture.meaning.guru.mantra=&c

tathA na uttAraNa.kSamam

are not thus over.crossing.adequate. . are not so suitable for success
[recall who is speaking!]

*pal.26 The true virtue of faithful wives is to raise their fallen

husbands. This virtue can serve to save a man from his degradation much
better than scriptures or learning, riches, or the spiritual guide and his
teaching.

*vlm.26. It is the true virtue of faithful wives, to raise their fallen
husbands much more than the sástras or learning, riches, he spiritual guide
and his teaching, can serve to save a man from his degradation. (Such
accomplished wife, is very hard to be in India found in these days of
degeneration).

*sv.25.26 How shall I recompense you for this? Indeed, loving wives thus
strive to liberate their husbands from this ocean of saMsAra. In this they
achieve what even the scriptures, guru and mantra are unable to achieve, on
account of their love for their husbands.

यथा एताः स्नेह.शालि*nyo **भ*र्तृणाम् कुल.योषितः ।

yathA etA: sneha.zAlinya: bhartRNAm kula.yoSita: |

zAstram Ayatanam dAsa: sarvam bhartu: kula*aGganA: sarvadA sarva.yatnena

pUjanIyA: kula*aGganA:

कथम् अस्य उपकारस्य करिष्ये ते प्रतिक्रियाः ।

katham asya upakArasya kariSye te pratikriyA: |

मन्ये कुल.अङ्गनाम् लोके लोके स*rvAs **त्व*या अधुना ॥६।१०९।३०॥

manye kula.aGganAm loke loke sarvA: tvayA adhunA ||6|109|30||

"the age predetermined (for a person)”. <deham tyaktvA apadeza*ante pare

pariNatim gata:> fm7158.004 , and the other is vyapadezya which means
"worthy of special mention" {but can be read apade zAnte}.
<nArI.saujanya.carcAsu vyapadezyA bhaviSyasi> fm6109.031 = Satya Vrat.



मन्ये प्रकुपिता नूनम् अरुन्धा*ty+**आ*दिकाः स्त्रियः ।

manye prakupitA nUnam arundhAtI+AdikA: striya: |

सती त्वम् रूप.सौजन्य.गुण.रत्न.समुद्गिके ॥६।१०९।३२॥

satI tvam rUpa.saujanya.guNa.ratna.samudgike ||6|109|32||

एहि मे त्व*d.**गु*ण*उत्कस्य पुनर् आलिङ्गनम् कुरु ।

ehi me tvat.guNa*utkasya punar AliGganam kuru |

*. *

manye prakupitA nUnam arundhAty.AdikA: striya: satI tvam
rUpa.saujanya.guNa.ratna.samudgike
.

form.saujanya.guNa.ratna.samudgike =

ehi me tvad.guNa*utkasya puna: AliGganam kuru

*vlm.32. O the transcendent tranquility, which this lord of mine has
gained,

and whose dispassionateness has set him above anger,

and his living liberation hath attained.

*sv.31..34 Cudala was delighted with the king's attitude which conclusively
proved that he had gone beyond lust and anger.

manye prakupitA nUnam arundhAty.AdikA: striya: |

satI tvam rUpa.saujanya.guNa.ratna.samudgike ||6|109|32||

manye prakupitA nUnam arundhAty.AdikA: striya:

satI tvam

rUpa.saujanya.guNa.ratna.samudgike



*VASISHTHA said—*

इty उक्त्वा मृग.शाव*अक्षीम् चूडालाम् ताम् शिखिध्वजः ॥६।१०९।३३॥

iti uktvA mRga.zAva*akSIm cUDAlAm tAm zikhidhvaja: ||6|109|33||

आलिलिङ्ग पुनर् गाढम् नकु*lo **न*कुलीम् इव ।

AliliGga punar gADham nakula: nakulIm iva |

.

ity uktvA – so said =

mRga.zAva*akSIm cUDAlAm tAm – to that fawn.eyed cUDAlA

shikidhvaja.Firecrest.

AliliGga punar gADham =

nakula: nakulIm iva .

*sv.33 VASISTHA said: Having said so, Sikhidhvaja again fondly and
fervently embraced cUDAlA.

*vlm.33. Vasishtha related:—Saying so,

sikhidhwaja again held chudála to his fast embrace,

as the weasel does his mate in their mutual fondness.

*vlm.33. No delight doth attract his heart, nor any excellence ever allures
his soul; whose mind is not elated by pleasure or prosperity, nor depressed
by pain or calamity.

*sv.31..34 Cudala was delighted with the king's attitude which conclusively
proved that he had gone beyond lust and anger.



*TOPKNOT said—*



देव शुष्क.क्रिया.जाल.परे त्व*yy **आ*कुल.आत्मनि ॥६।१०९।३४॥

deva zuSka.kriyA.jAla.pare tvayi Akula.Atmani ||6|109|34||

.

*deva

zuSka.kriyA.jAla.pare .

tvayi Akula*Atmani

*vlm.34. Chudála said:—

My lord, I was sorry to find you entirely devoted to your dry ceremonial
duties,

and it was for that reason, that I took so much pains to dissuade you from
them,

and lead you to the knowledge of the intelligent soul.



भू*yo**भू**yo **भृ*शम् अहम् त्व*d.**अ*र्थम् दुःखिताभवम् ।

bhUya:bhUya: bhRzam aham tvat.artham du:khitAbhavam |

तेन त्व*d.**अ*वबोध*आत्मा स्व.अर्थ* एव उपपादितः ॥६।१०९।३५॥

tena tvat.avabodha*AtmA sva.artha* eva upapAdita: ||6|109|35||

मया त*द् अ*त्र किम् देव करोषि मम गौरवम् ।

mayA tat atra kim deva karoSi mama gauravam |

.

bhUyas.bhUyas – again & again =

bhRzam aham

tvad.artham du:khita*abhavam

tena – bei that =

tvad.avabodha*AtmA – your awakened soul =

svArtha eva upapAdita:

इदम् करोमि न इदम् तु प्राप्नोमि इदम् इति स्थितिम् ॥६।१०९।३८॥

idam karomi na idam tu prApnomi idam iti sthitim ||6|109|38||

*tAs **तु*च्छ.तृष्णा.कलना*अस्ताः संकल्प.कु.कल्पनाः ॥६।१०९।३९॥

tA: tuccha.tRSNA.kalanA*astA: saMkalpa.ku.kalpanA: ||6|109|39||

.

antarhasasi tAm . you're trying not to laugh at it,

kac.cit dazA.pelavatAm dhiya: |

whatever thoughts of state/fate.flowering

tA: tuccha.tRSNA.kalanA*astA: saMkalpa.ku.kalpanA:

those trifling cravings no longer imagined,

as misconceived conceptions.

*vlm.39.

Do you know that these vagaries are the creatures o£ your avarice,

and mere creations of your fancy?

(because there is nothing that can do or bring out of your will or by your
own power).

त्वयि न अद्य अवलोक्यन्ते देव व्योम्नि इव पर्वताः ।

tvayi na adya avalokyante deva vyomni iva parvatA: |

किम् त्वम् अद्य अङ्ग सम्पन्नः किम् नि*STho '*सि किम् ईहसे ॥६।१०९।४०॥

kim tvam adya aGga sampanna: kim ni*STho '*si kim Ihase ||6|109|40||

.

tvayi na adya avalokyante . in you they are not now observed =

deva . o Divinity =

vyomni iva parvatA: . like mountains in the spacious sky =

kim tvam adya aGga sampanna:

kiM niSTho asi

kim Ihase

*vlm.40.

Don't you yet perceive that these false creations of your imagination, are

as unreal as the situation or appearance ol mountains in the empty air?

*sv.37..41 cUDAlA said: I do not see in you now the petty cravings,
thoughts and feelings that tormented you years ago. Pray, tell me, what are
you now, in what are you established and what do you see.



कथम् पश्यसि पाश्चात्यम् देह.चेष्टाक्रमम् विभो ।

katham pazyasi pAzcAtyam deha.ceSTAkramam vibho |

सुमनः पूर्ण.नील*अब्ज.माला.सार.विलोचने ॥६।१०९।४१॥

sumana: pUrNa.nIla*abja.mAlA.sAra.vilocane ||6|109|41||

.

katham pazyasi . how do you see =

pAzcAtyam deha.ceSTAkramam

o vibho

sumana:

pUrNa.nIla*abja.mAlA.sAra.vilocane .

full.nIla.lotus.mAlA.sAra.vilocane =

*vlm.41.

Say what is it that you have learnt after all,

what is it that you depend upon,

and what is the object that you seek at present,

and in what light you view all your bodily acts either of your past or
future life.

*sv.37..41 cUDAlA said: I do not see in you now the petty cravings,
thoughts and feelings that tormented you years ago. Pray, tell me, what are
you now, in what are you established and what do you see.



*FIRECREST said—*

त्वम् एव यस्य यस्य अ*ntas **त*त् तस्य अहम् उपास्थितः ।

tvam eva yasya yasya anta: tat tasya aham upAsthita: |

निरी*ho '*स्मि निरं*zo '*स्मि नभः.स्व*ccho '*स्मि निस्पृहः ॥६।१०९।४२॥

nirIha: asmi niraMza: asmi nabha:.svaccha: asmi nispRha: ||6|109|42||

.

* tvam eva yasya . of what is only you =

yasya antas . which is within =

tat tasya aham upAsthita: . I am together here only with that =

nirIha: asmi . I'm without a wish =

niraMza: asmi . I'm without a part =

nabha:svaccha: asmi . clear sky am I =

nispRha: . without longing.

*vlm.42. Sikhidhwaja replied.—

O dear lady, with thy blooming eyes, resembling the leaves of a full blown
blue lotus,

I am likewise situated in and at the same place, wherein thou art located
also.

*sv.42.43 SIKHIDHVAJA replied: My dear, I rest in that which you, within
me, bring about. I have no attachment. I am like the infinite, indivisible
space. I am peace.

*jd.42 . tvam eva yasya . of what is only you = yasya antas . which is
within = tat tasya aham upAsthita: . I am together here only with that =
nirIha: asmi . I'm without a wish = niraMza: asmi . I'm without a part =
nabha:svaccha: asmi . clear sky am I = nispRha: . without longing.

शा*nto '*हम् अर्थ.रू*po '*स्मि चिराय अहमहम् स्थितः ।

zAnta: aham artha.rUpa: asmi cirAya ahamaham sthita: |

ताम् दशाम् उपया*to '*स्मि य*taz **चि*त्त*एक.वर्त्मनि ॥६।१०९।४३॥

tAm dazAm upayAta: asmi yata: citta*eka.vartmani ||6|109|43||

.

zAnta: aham . I am at peace =

artha.rUpa: asmi

cirAya ahamaham sthita:

tAm dazAm upayAta: asmi

yata: citta.eka.vartmani

#ahamaham

*vlm.43.

I am tranquil and alike (or likened to) the object o£ my meditation,

and am situated in the true ego long after leaving the sense of my
personality:

I am arrived to that state (of rapturous delight)

which is known to and felt by the heart only (lit. by way of the heart).



प्रतिषेधन्ति सहसा न याम् हरि.हर+आदयः ।

pratiSedhanti sahasA na yAm hari.hara+Adaya: |

न किं*चि**n**मा*त्र=*चिन्मा*त्र.नि*STho '*स्मि स्वस्थ आस्थितः ॥६।१०९।४४॥

na kiMcit.mAtra=cin.mAtra.niSTho 'smi svastha* Asthita: ||6|109|44||

.

pratiSedhanti sahasA na yAm hari.hara+Adaya: na
kiMcin.mAtra=cin.mAtra.niSTha: asmi svastha Asthita:

*vlm.44.

There is no power any where,

not even that of Hari attd Hara,

that is able to obstruct that heart.felt joy of mine,

which makes me think myself as nothing else or less than

the very intellect (or a particle—chinmátra) itself.

*sv.44 I have attained that state which is difficult even for the gods like
viSNu and ziva to reach.

भ्रमेण अहम् विमु*kto '*स्मि संसारेण आलि.लोचने ।

bhrameNa aham vimukta: asmi saMsAreNa Ali.locane |

न तु*STo '*स्मि न खि*nno '*स्मि न अयम् अस्मि न चेतरत् ॥६।१०९।४५॥

na tuSTa: asmi na khinna: asmi na ayam asmi na cetarat ||6|109|45||

.

bhrameNa aham vimukta: asmi samsAreNa –

I am made free from the samsAric delusion

Ali.locane

na tuSTa: asmi

na khinna: asmi

na ayam asmi . I am not this

na ca itarat . nor something else.

*vlm.45.

I am now free from errors, and liberated from the trammels of the world;

I am neither this nor that,

nor am I glad nor sorry at any thing or at any event in the world.

*sv.45..48 I am free from confusion and delusion. I experience neither
sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
coverings and I enjoy a state of inner well.being. What I am that I am it
is difficult to put into words!



न स्थू*lo '*स्मि न सू*kSmo '*स्मि सत्यम् अस्मि च सुन्दरि ।

na sthUla: asmi na sUkSma: asmi satyam asmi ca sundari |

ते*jo**बि*म्बात् प्रयातेन भित्तावपतितेन च ॥६।१०९।४६॥

teja:bimbAt prayAtena bhittAvapatitena ca ||6|109|46||

.

na sthUla: asmi . I am not gross matter =

na sUkSma: asmi . I am not subtle =

satyam asmi ca sundari

tejo.bimbAt prayAtena

bhittAvapatitena ca – bhittau apatitena – bhitta*avapatitena

#prayAta .

#pat #avapat

*vlm.46.

I am neither any gross or subtile matter, nor am I like a ray of the solar
light,

that emanates from the body of the sun,

and falls below by traversing through the midway sky.

*(i.e. The human soul is the image of god, and not a particle of the
undivided essence of the Deity).*

*sv.45..48 I am free from confusion and delusion. I experience neither
sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
coverings and I enjoy a state of inner well.being. What I am that I am it
is difficult to put into words!

क्षय*अतिशयमुक्तेन प्रकाशेन अस्मि वै समः ।

kSaya*atizayamuktena prakAzena asmi vai sama: |

शाnto 'स्मि साम्यम् तेन अस्मि स्व*stho '*स्मि विगत.आशयः ॥६।१०९।४७॥

zAnta: asmi sAmyam tena asmi svastha: asmi vigata.Azaya: ||6|109|47||

.

kSaya*atizayamuktena prakAzenAsmi vai sama: zAnta: asmi sAmyam tena asmi
svastha: asmi vigatAzaya:

.

*vlm.47.

I am of the essence of that glorious light,

which is ever without its increase or decrease;

I am always tranquil and ever even in my nature, and I am quite at ease,

having no desire of mine own, nor anything to expect from any body.

*sv.45..48 I am free from confusion and delusion. I experience neither
sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
coverings and I enjoy a state of inner well.being. What I am that I am it
is difficult to put into words!

परिनिर्वा*ण* एव अस्मि सदृ*zo '*स्मि पतिव्रते ।

parinirvANa* eva asmi sadRza: asmi pativrate |

यत् त*द् अ*स्मि तद् एव अस्मि वक्तुम् शक्नोति न.इतरत् ॥६।१०९।४८॥

yat tat asmi tat eva asmi vaktum zaknoti na.itarat ||6|109|48||

.

pari.nirvANa eva asmi –

only total nirvANa am I

sadRza: asmi

pativrate – in fidelity

yat tad asmi – what is that I.am

tad eva asmi – that indeed I.am

vaktum zaknoti – I am able to say

na itarat – not otherwise.

*vlm.48.

O thou most chaste lady, know me to be of that essence,

which exists as extinct every where;

I am what I am and what I cannot describe, and no other than this.

*sv.45..48 I am free from confusion and delusion. I experience neither
sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
coverings and I enjoy a state of inner well.being. What I am that I am it
is difficult to put into words!



तरङ्ग.तरल.अपाङ्के गु*rus **त्व*म् मे न*mo '*स्तु ते ।

taraGga.tarala.apAGke guru: tvam me nama: astu te |

प्रसादेन विशाला*kSy **आ*ती*rNo '*स्मि भव.सागरात् ॥६।१०९।४९॥

prasAdena vizAlAkSi AtIrNa: asmi bhava.sAgarAt ||6|109|49||

.

taraGga.tarala.apAGke – in wave.sparkling.eyeglance

guru: tvam me – you are my guru

nama: astu te – glory be to you

prasAdena vizAlAkSi – by your grace, wide.eyes,

AtIrNa: asmi bhava.sAgarAt . I have crossed.over the ocean of Being.

#vizAlAkSa – wide.eyed.

*vlm.49.

O beauteous lady,

with they eye balls glancing like the flitting waves of rivulets!

I bow down to thee as my instructor; because

it is by thy good grace that I have come across the turbulent ocean of the
world.

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my
beloved, I have crossed this ocean of saMsAra; I shall not once again fall
into error.



पुनर् मलम् न गृह्णामि शत.ध्मात.सुवर्णवत् ।

punar malam na gRhNAmi zata.dhmAta.suvarNavat |

शान्तः स्व*stho **मृ**dur **य**tto **वी*तरा*go **नि*र्.अंश.धीः ॥६।१०९।५०॥

zAnta: svastha: mRdu: yatta: vItarAga: nir.aMza.dhI: ||6|109|50||

.

punar malam na gRhNAmi zata.dhmAta.suvarNa=vat –

hundred.dhmAta.gold=like =

zAnta: svastha: mRdu: yatto vItarAgo niraMzadhI:

*vlm.50.

I shall no more be soiled with the dirt of the earth,

after being cleansed from it like a bit of gold from its alloy by repeated
burnings.

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my
beloved, I have crossed this ocean of saMsAra; I shall not once again fall
into error.

धम् #dham ध्मात . #dhmAta – mfn. blown , blown up or into RV. &c. &c. ;
inflamed , excited W. ; n. a partic. wrong pronunciation of vowels.

यत् #yat . यत्त #yatta: . endeavoured, striven • engaged in, intent upon,
prepared for, ready to (loc. dat., acc. or inf. with prati) • on one's
guard, watchful, cautious ib. • attended to, guided (as a chariot) mbh.

सर्व*अतीतः सर्व*gaz **च* खम् इव अयम् अहम् स्थितः ।

sarva*atIta: sarvaga: ca kham iva ayam aham sthita: |

एवम् स्थिते महासत्त्व प्रानेश हृदय.प्रिय ॥६।१०९।५१॥

evam sthite mahAsattva prAneza hRdaya.priya ||6|109|51||

.

sarva*atIta: sarvaga: ca kham iva ayam aham sthita: evam sthite mahAsattva

prAneza

hRdaya.priya

*vlm.51.

I am quite calm and easy, quiet and free from passions,

and never divided in my attention nor distracted in my mind.

I am beyond all things, I am ubiquitous and all pervading, and am situated

as I am

(without any change in me).

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my
beloved, I have crossed this ocean of saMsAra; I shall not once again fall
into error.



*TOPKNOT said— *



किम् इदानीम् प्रभो ब्रूहि रोचते ते महासत्ते ।

kim idAnIm prabho brUhi rocate te mahAsatte |

प्रतिषेधम् न जानामि न जाना*म्य् अ*भि.वाञ्छितम् ॥६।१०९।५२॥

pratiSedham na jAnAmi na jAnAmi abhi.vAJchitam ||6|109|52||

.

kim idAnIm prabho brUhi rocate te mahAsatte pratiSedham na jAnAmi na jAnAmi

abhivAJchitam

.

*vlm.52. Chudala said.—

If you remain in this manner,

O thou lord of my life, and dearly beloved one of my heart,

then tell me, my lord, what is it that is

now

best agreeable to your most noble disposition.

*sv. cUDAlA asked: In that case, what do you wish to do now?



*FIRECREST said—*



य*d **आ*चरसि तन्वि त्वम् कदा.चि*d **वे*द्मि तत् तथा ।

yat Acarasi tanvi tvam kadA.cit vedmi tat tathA |

यत्.य*n **म*तम् ते सकलम् तथा अ*stv **अ*विकलम् प्रिये ॥६।१०९।५३॥

yat.yat matam te sakalam tathA astu avikalam priye ||6|109|53||

न स्तौमि न च निन्दामि यत् इच्छसि त*d **आ*चर ।

na staumi na ca nindAmi ya icchasi tat Acara |

.

yad Acarasi tanvi tvam kadA.cid vedmi tat tathA yad.yan matam te sakalam
tathA astu

avikalam priye – o my dear.

*vlm.53. Sikhidhwaja answered.—

I know of nothing, O good lady, that is either delectable or detestable to
me;

I do the same as you do,

and am exactly of the same mind like yours in every thing.

*sv. cUDAlA asked: In that case, what do you wish to do now?



न किंचि*द् अ*नुसंधातुम् जाना*म्य् अ*म्बर.सुन्दरः ।

na kiMcit anusaMdhAtum jAnAmi ambara.sundara: |

यदेव किंचि*j **जा*नासि तदेव कुरु सुन्दरि ॥६।१०९।५४॥

yadeva kiMcit jAnAsi tadeva kuru sundari ||6|109|54||

.

na kiMcit anusaMdhAtum jAnAmi ambara.sundara: yadeva kiMcit jAnAsi tadeva
kuru

sundari . o beautiful.

*vlm.54.

O thou that art as fair as the firmament,

know that I have nothing to choose for myself, beyond what I am possesst
of;

and leave it to you to choose and do whatever you think proper for us.

*sv. cUDAlA asked: In that case, what do you wish to do now?



तदेव धारयिष्यामि प्रतिबिम्ब* यथा मणिः ।

tadeva dhArayiSyAmi pratibimbayathA maNi: |

चेतसा गलित*इष्टेन यथाप्राप्तम् अ.निन्दितम् ॥६।१०९।५५॥

cetasA galita*iSTena yathAprAptam a.ninditam ||6|109|55||

.

tadeva – just thus / tadA iva = dhArayiSyAmi –

I will accept things

= pratibimba yathA maNi: .

as the reflection of a jewel +

cetasA galita.iSTena –

with chetas.Affectivity

yathAprAptam aninditam –

as it comes, faultlessly

+ na staumi na ca nindAmi .

I do not praise nor do I blame

= yat icchasi tat Acara –

what you wish, that do.

*vlm.55.

I will act as you will do, like your shadow or reflexion in the mirror;

because my mind being devoid of its desire and effort,

I will patiently bear with whatever comes to pass on me.

*sv. cUDAlA asked: In that case, what do you wish to do now?

*tadeva – just thus / tadA iva = dhArayiSyAmi . I will accept things =

pratibimba yathA maNi: . as the reflection of a jewel + cetasA
galita.iSTena – with chetas.Awareness/Feeling = yathAprAptam aninditam . as
it comes, faultlessly + na staumi na ca nindAmi . I do not praise nor do I
blame = yat icchasi tat Acara – what you wish, that do.



*TOPKNOT said—*



य*dy **ए*वम् त*न् *महाबाहो समाकर्णय म*n.**म*तम् ॥६।१०९।५६॥

yadi evam tan mahAbAho samAkarNaya mat*matam ||6|109|56||

आकर्ण्य जीवन्मुक्त*आत्मन् तदेव आहर्तुम् अर्हसि ।

AkarNya jIvanmukta*Atman tadeva Ahartum arhasi |

.

yadi evam tat – if so that, = Master.Archer,

samAkarNaya man.matam

*vlm.57. Chudála replied.—If it is so as you say, then hear tell you what
is best to be done by you at present.

सर्वत्र.ऐक्य*अवबोधेन मौर्ख्य.क्षय.भुवान्विताः ॥६।१०९।५७॥

sarvatra.aikya*avabodhena maurkhya.kSaya.bhuvAnvitA: ||6|109|57||

.

AkarNya jIvanmukta*Atman tadeva Ahartum arhasi sarvatra*aikya*avabodhena

maurkhya.kSaya.bhuva*anvitA:

यत् प्राणान.एषणे *ko '*त्र *चि**n*मात्रः अभ्यसते हि कः ।

yat prANAna.eSaNe ka: atra cit.mAtra: abhyasate hi ka: |

तस्मा*d **आ*द्यन्त.मध्येषु ये वयम् पुरुष.उत्तम ॥६।१०९।५९॥

tasmAt Adyanta.madhyeSu ye vayam puruSa.uttama ||6|109|59||

.

yat prANAna.eSaNe ka: atra cin.mAtra: abhyasate hi ka: tasmAt Adyanta.madhyeSu

ye vayam puruSa*uttama . o highest Person.

*vlm.59.

Say what man is there, who neglects his life and livelihood,

and remains only, in his intellect?

(No one can make his intellectual culture without having his life and
living).

And as there are three stages of human life,

namely, its beginning or boyhood, its middle or youth, and its end or old
age,

and we being situated in the midst of it, must do the duties appertaining
to this state,

before we proceed to the last stage of our being.

*sv. I know no prohibitions nor injunctions. Whatever you do, that I shall
know as appropriate. Do what you think appropriate and I shall follow you.

अन् . प्राण् . प्राणन #prANana . mfn. vivifying , animating BhP. ; m. the
throat L. ; n. breathing , respiration RV. MBh. S3am2k. ; the act of
vivifying or animating BhP.

शेषम् एकम् परित्यज्य त एव इमे स्थिता वयम् ।

zeSam ekam parityajya ta* eva ime sthitA* vayam |

राज्येन साम्प्रतेन इमम् कालम् नीत्वा क्रमेण वै ॥६।१०९।६०॥

rAjyena sAmpratena imam kAlam nItvA krameNa vai ||6|109|60||

moham ekam parityajya bhavAma: puna: eva te

sva eva nagare – in your very own city =

rAjA bhava . be the King =

tvam sva.Asane sthita: . settled in your own seat.

*vlm.63.

Why then do you allow the imbecility and hermitage of old age,

to overtake you in the prime of your youth;

when it is your duty to remain in your city and palace, and govern your
princely state.

*sv.62..65 cUDAlA said: Lord, we are now established in the state of
liberated ones. To us both desire and its opposite are the same. Of what
use is the discipline of prana or the practice of infinite consciousness?
Hence, we should be what we are in the beginning, in the middle and in the
end and abandon the one thing that remains after this. We are the king and
the queen in the beginning, in the middle and in the end. The one thing to
be abandoned is delusion! Hence, let us return to the kingdom and provide
it with a wise ruler.



लला*mo **न*नु कान्तानाम् महिषी ते भवाम्य् अहम् ।

lalAma: nanu kAntAnAm mahiSI te bhavAmi aham |

स.नृपा मत्त.वास्तव्या नृत्य*n.**न*व.नव*अङ्गना ॥६।१०९।६४॥

sa.nRpA matta.vAstavyA nRtyat*nava.nava*aGganA ||6|109|64||

.

lalAma: nanu kAntAnAm mahiSI te bhavAmi aham sa.nRpA matta.vAstavyA

nRtyan.navanava*aGganA

.

*vlm.64.

And then I will reign there as thy consort queen,

and crown the ladies in the royal apartment;

and all young maidens of the city, will dance about in jovialty,

to see their prince and princess again in the royal palace.

*sv.62..65 cUDAlA said: Lord, we are now established in the state of
liberated ones. To us both desire and its opposite are the same. Of what
use is the discipline of prana or the practice of infinite consciousness?
Hence, we should be what we are in the beginning, in the middle and in the
end and abandon the one thing that remains after this. We are the king and
the queen in the beginning, in the middle and in the end. The one thing to
be abandoned is delusion! Hence, let us return to the kingdom and provide
it with a wise ruler.

#lal . #lalAma . having a bindu on the forehead; beautiful. lalAmo nanu
kAntAnAm mahiSI te bhavAmyaham, y6109.064.



स.पताका ध्वनत् तूर्या पुष्प.प्रकरिणी पुरी ।

sa.patAkA dhvanat tUryA puSpa.prakariNI purI |

लस*d.**व*ल्ल्या स.मन्जर्या रणत्.पुष्प*आलि.मालया ।

lasat.vallyA sa.manjaryA raNat.puSpa*Ali.mAlayA |

मधु.मास.लता.लक्ष्म्या चिरा*d **भ*वतु सा समा ॥६।१०९।६५॥

madhu.mAsa.latA.lakSmyA cirAt bhavatu sA samA ||6|109|65||

.

sa.patAkA – embannered

dhvanat tUryA – sounding horns

puSpa.prakariNI purI

lasad.vallyA

sa.manjaryA

raNat.puSpa*Ali.mAlayA

evam cet tad vizAla*akSi sva.AyattA nis.triviSTape siddha.bhogAzriya: tAsu

nivasAmi na kim priye

.

*vlm.67. If such is your pleasure, O ong sighted (eyed) lady, to incite me
to earthly pleasures, then tell me what cause had I to slight the heavenly
happiness,

which was proffered to me by god Indra.



*TOPKNOT said— *

न राजन् मम भोगेषु वाञ्छा न अपि विभूतिषु ।

na rAjan mama bhogeSu vAJchA na api vibhUtiSu |

स्वभावस्य वशाद् एव पथाप्राप्तेन मे स्थितिः ॥६।१०९।६८॥

svabhAvasya vazAt eva pathAprAptena me sthiti: ||6|109|68||

.

na rAjan . no, rAjA =

mama bhogeSu . in my enjoyments =

vAJchA na api vibhUtiSu . tho there is no craving for riches =

svabhAvasya vazAt eva . by the strength of my own nature =

pathAprAptena me sthiti: . on the path as.it.comes is my state. – like
yathAprApta, a fuzzy  =

mama bhogeSu vAJchA na api vibhUtiSu

*sv.68 cUDAlA replied:

O king,

I do not desire pleasure nor the glamour of a kingdom.

I remain in whatever condition I am placed by my very nature.

*vlm.68. Chudála replied:—Know prince, that I also have no taste in earthly
enjoyments, nor any great zest for its grandeur or greatness. I depend upon
the bounty of nature, and live as I receive from her hand.

न सुखाय मम स्व*rgo **न* राज्यम् न अपि च क्रिया ।

na sukhAya mama svarga: na rAjyam na api ca kriyA |

यथास्थितम् अ.विक्षुब्धम् तिष्ठामि स्वस्थ.चेष्टिता ॥६।१०९।६९॥

yathAsthitam a.vikSubdham tiSThAmi svastha.ceSTitA ||6|109|69||

.

na sukhAya mama svarga: .

Heaven is no pleasure for me

na rAjyam . nor a kingdom

na api ca kriyA – not even my work :

yathAsthitam . as.it.is

a.vikSubdham

tiSThAmi svastha.ceSTitA

*vlm.69.

Hence I have no relish for heavenly joys or earthly royalty,

nor do I derive any pleasure from the performance of virtuous and manly
acts.

My delight is in the undisturbed equanimity of my mind,

and the positive rest of my position.

*sv.69..72 When the thought 'This is pleasure a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.

चेष्ट् #ceST . to move, stir (e.g. from sleep). चेष्ट् #ceSTa m. .
'moving', a kind of fish (tapasvin) • .n.. . moving the limbs, gesture •
behaviour, manner of life • . चेष्ट् #ceSTA . moving any limb, gesture •
action, activity, effort, endeavour, exertion
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#ŚvetUp>•
doing, performing • behaving, manner of life
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#KapS>• cf.
#aceSTa, #naSTaceSTa, #nizceSTa, चेष्ट् #ceSTaka . . making effort or
exertion • .m.. . a kind of fish (= .Ta) • a kind of coitus •.•
#c.#nirUpaNam . observing any one's actions • चेष्ट् #ceSTa.arha . worthy
of effort. • चेष्ट् #ceSTita . set in motion • done with effort, exerted •
done • frequented • .n.. moving any limb, gesture
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Suśr>•
doing, action, behaviour, manner of life VR.
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#MBh>
(end.comp. f. .A) • चेष्ट् #ceSTitavyam . n. impers. . to be done or
managed mbh. 12.4919.

इदम् सुखम् इदम् न इति मिथुने क्षयम् आगते ।

idam sukham idam na iti mithune kSayam Agate |

समम् एव पदे शान्ते तिष्ठामि इह यथासुखम् ॥६।१०९।७०॥

samam eva pade zAnte tiSThAmi iha yathAsukham ||6|109|70||

.

idam sukham idam na iti mithune kSayam Agate samam eva pade zAnte tiSThAmi
iha yathAsukham

.

*vwv.2295/70. As the pair (of ideas), "this is pleasure; this is not," has
come to an end,

I remain here quite even in the tranquil Abode (of the Self), at ease.

*vlm.70. It is only after I have lost my feeling of pleasure in something,
and that of pain in another, that I gain my equanimity and indifference to
both, and am settled in my perfect rest and tranquility.

*sv.69..72 When the thought 'This is pleasure a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.



*FIRECREST said—*

युक्तमुक्तम् विशालाक्षि त्वया एतत् समया धिया ।

yuktamuktam vizAlAkSi tvayA etat samayA dhiyA |

*ko **वा* अर्थः किल राज्यस्य ग्रहे त्या*गे **'*पि वा भवेत् ॥६।१०९।७१॥

ka: vA artha: kila rAjyasya grahe tyAge api vA bhavet ||6|109|71||

.

yuktamuktam

o vizAla*akSi

tvayA . by you =

etat samayA dhiyA

ka: vA artha: kila

rAjyasya grahe tyAge api vA . whether holding or releasing the kingdom =

bhavet

*vlm.71. Sikhidhwaja responded:—

You have rightly said, O large eyed dame, with your calm and cool
understanding;

that it is all alike,

whether we get or lose a kingdom,

since we derive no lasting good nor suffer great evil, either from its gain
or loss.

*sv.69..72 When the thought 'This is pleasure a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.



सुख.दुःख.दशा.चिन्ताम् त्यक्त्वा विगतम् अन्तरम् ।

sukha.du:kha.dazA.cintAm tyaktvA vigatam antaram |

यथा.संस्थानम् एव इमौ तिष्ठावः स्व.स्थताम् गतौ ॥६।१०९।७२॥

yathA.saMsthAnam eva imau tiSThAva: sva.sthatAm gatau ||6|109|72||

.

sukha.du:kha.dazA.cintAm tyaktvA vigatam antaram yathA.saMsthAnam eva

imau tiSThAva:
svam.sthatAm gatau

.

*vlm.72. Let us remain in perfect ease, by shunning all thoughts of
pleasure or pain;

and getting release of the envy, emulation and jealousy;

and continue in the same state of thoughtlessness as we are at present.

(Lovely lasting peace of mind, sweet delight of human kind; that neither
envy nor ambition knows &c. see ode on contentment).

*sv.69..72 When the thought 'This is pleasure a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.

इति तत्र कथा*आलाप.कथनेन त*yor **द्व*योः ।

iti tatra kathA*AlApa.kathanena tayo: dvayo: |

कान्त*yoz **चि*र.दम्प*tyor **वा*स*s **त*नुताम् ययौ ॥६।१०९।७३॥

kAntayo: cira.dampatyo: vAsara: tanutAm yayau ||6|109|73||

.

so

there

with all the story .telling chatter

of those two long.married darlings

the day grew thin

:

the hours slipped away

.

*vlm.73. In this manner did the conjugal pair, pass the day in their sweet
endearments and mutual conversation; and the day glided on swiftly and
sweetly over their feast of reason and flow of the soul.

*jd.73 . iti tatra . so there = kathA*AlApa.kathanena . w the

story.chatter.telling = tayor dvayo: . of those two = kAntayo:
cira.dampatyo: . two long.married darlings = vAsaras tanutAm yayau . the
day came to thinness. – the hours slipped away.

अथ उत्थाय दिनाचारम् यथा.प्राप्तम् अ.निन्दितौ ।

atha utthAya dinAcAram yathA.prAptam a.ninditau |

स*उत्क*NTAv **अ**py **अ*न्.उत्कण्ठौ चक्रतुः कार्य.कोविदौ ॥६।१०९।७४॥

sa*utkaNThau api an.utkaNThau cakratu: kArya.kovidau ||6|109|74||

.

atha utthAya dinAcAram –

then at the height of day

yathA.prAptam .

as it happened

a.ninditau

sa*utkaNThau api an.utkaNThau

cakratu: kArya.kovidau

*vlm.74.

They rose on the departure of the day, to discharge their duties on the
parting days;

and though they were ill provided for the emergencies of night,

yet they well knew how to suit themselves to every occasions in every
place.

*sv.73..76 The two liberated ones then spent the night in conjugal delight.



स्वर्ग.सिद्धिम् अन्.आदृत्य तस्थतुः पूर्ण.चेतसौ ।

svarga.siddhim an.AdRtya tasthatu: pUrNa.cetasau |

एकस्मिन् एव शयने तैस् तैः प्रणय.चेष्टितैः ।

ekasmin eva zayane tai: tai: praNaya.ceSTitai: |

सा व्य्.अतीयाय रजनी *तyor* जीव.द्वि.मुक्तयोः ॥६।१०९।७५॥

sA vy.atIyAya rajanI tayo: jIva.dvi.muktayo: ||6|109|75||

.

svarga.siddhim an.AdRtya tasthatu: pUrNa.cetasau ekasmin.n eva zayane – in

@@@



DN6109 2.DC23.24 REUNITED सर्ग ६.१०८

सर्ग ६.१०९

sarga 6.109

वसिष्ठ उवाच ।

vasiSTha uvAca |

अथ ताम् दयिता दृष्ट्वा विस्मय*उत्फुल्ल.लोचनः ।

atha tAm dayitA dRSTvA vismaya*utphulla.locana: |

शिखिध्वज* उवाच इदम् आश्चर्य*आकुलया गिरा ॥६।१०९।०१॥

zikhidhvaja* uvAca idam Azcarya*AkulayA girA ||6|109|6|109|01||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

का त्वम् उत्पल.पत्र*अक्षि कुतः प्राप्ता असि सुन्दरि ।

kA tvam utpala.patra*akSi kuta: prAptA asi sundari |

किम् इह असि कियत् कालम् किम्.अर्थम् इह तिष्ठसि ॥६।१०९।०२॥

kim iha asi kiyat kAlam kim.artham iha tiSThasi ||6|109|02||

अङ्गेन व्यवहारेण स्मितेन अनुनयेन च ।

aGgena vyavahAreNa smitena anunayena ca |

मम जाया विलासेन तत्.कला इव उपलक्ष्यसे ॥६।१०९।०३॥

mama jAyA vilAsena tat.kalA iva upalakSyase ||6|109|03||

चूदाला उवाच ।

cUdAlA uvAca |

एवम् एव प्रभो विद्धि चूडाला अस्मि न संशयः ।

evam eva prabho viddhi cUDAlA asmi na saMzaya: |

अकृत्रिमेण देहेन ल*bdho 'sy **अ*द्य मया स्वयम् ॥६।१०९।०४॥

akRtrimeNa dehena labdha: asi adya mayA svayam ||6|109|04||

कुम्भ+आदि.देह.निर्मा*Nais **त्वा*म् बोधयितुम् एव मे ।

kumbha+Adi.deha.nirmANai: tvAm bodhayitum eva me |

प्रपञ्चः शत.शाखत्वम् इह या*to **व*न*अन्तरे ॥६।१०९।०५॥

prapaJca: zata.zAkhatvam iha yAta: vana*antare ||6|109|05||

यदा राज्यम् परित्यज्य मोहेन तपसे वनम् ।

yadA rAjyam parityajya mohena tapase vanam |

त्वम् आ*gAs **त*त् प्रभृ*ty **ए*व त्व*d **बो*धाय अहम् उद्यता ॥६।१०९।०६॥

tvam AgA: tat prabhRti eva tvat bodhAya aham udyatA ||6|109|06||

अनेन कुम्भ.देहेन मया एव त्वम् विबोधितः ।

anena kumbha.dehena mayA eva tvam vibodhita: |

कुम्भ+आदि.देह.निर्माणम् त्वाम् बोधयितुम् एव मे ॥६।१०९।०७॥

kumbha+Adi.deha.nirmANam tvAm bodhayitum eva me ||6|109|07||

मायया न.तु कुम्भ+आदि किंचित् सत्यम् महीपते ।

अथ.उ विदित.वे*dyas **त्व*म् ध्यानेन एत*द् अ*खण्डितम् ॥६।१०९।०८॥

mAyayA na.tu kumbha+Adi kiMcit satyam mahIpate |

atha.u vidita.vedya: tvam dhyAnena etat akhaNDitam ||6|109|08||

सर्वम् पश्यसि तत्त्व.ज्ञ ध्यानेन आ*zv **अ*वलोकय ।

sarvam pazyasi tattva.jJa dhyAnena Azu avalokaya |

अथ चूडालया इ*ty **उ**kto **ब*द्ध्वा परिकरम् नृपः ॥६।१०९।०९॥

atha cUDAlayA iti ukta: baddhvA parikaram nRpa: ||6|109|09||

आत्म*उदन्तम् विशेषेण ध्यानेन अमलम् ऐक्षत ।

Atma*udantam vizeSeNa dhyAnena amalam aikSata |

अभिराज्य.परित्यागा*c **चू*डाला.दर्शन.अवधि ॥६।१०९।१०॥

abhirAjya.parityAgAt cUDAlA.darzana.avadhi ||6|109|10||

सर्वम् मुहूर्त.ध्यानेन च आत्म.उदान्तम् ददर्श सः ।

sarvam muhUrta.dhyAnena ca Atma.udAntam dadarza sa: |

आराज्य.सम्.परित्यागा*d **व*र्तमान.क्षण.क्रमम् ॥६।१०९।११॥

ArAjya.sam.parityAgAt vartamAna.kSaNa.kramam ||6|109|11||

सर्वम् आलोक्य भूपा*lo **वि*रराम समाधितः ।

sarvam Alokya bhUpAla: vi.rarAma samAdhita: |

समाधि.विर*to **ह*र्ष.विकासि.नयन.अम्बुजः ॥६।१०९।१२॥

samAdhi.virata: harSa.vikAsi.nayana.ambuja: ||6|109|12||

विसार्य तरसा बाहू पुलक*उज्ज्वलताम् गतौ ।

visArya tarasA bAhU pulaka*ujjvalatAm gatau |

गल*d.**अ*ङ्गम् घन.स्नेहम् मुञ्च*d.**वा*ष्यम् स्फुरत्.स्पृहम् ॥६।१०९।१३॥

galat.aGgam ghana.sneham muJcat.vASyam sphurat.spRham ||6|109|13||

आलिलिङ्ग चिरम् कान्ताम् नकु*lo **न*कुलीम् इव ।

AliliGga ciram kAntAm nakula: nakulIm iva |

त*yor **आ*लिङ्गेन *तस्मिंस्* तत्र भा*vo **ब*भूव यः ॥६।१०९।१४॥

tayo: AliGgena tasmiM: tatra bhAva: babhUva ya: ||6|109|14||

न *स* वासुकि.जिह्वा*bhir **व*क्तुम् हर्षेण शक्यते ।

na sa* vAsuki.jihvAbhi: vaktum harSeNa zakyate |

दिवि.*sthAv **इ*व पङ्केन कृ*tAv **इ*व मिलत्.तनू ॥६।१०९।१५॥

divi.sthau iva paGkena kRtau iva milat.tanU ||6|109|15||

शै*lAv **इ*व सम्.उत्कीर्णौ श्लि*STAv **आ*स्ताम् चिरम् प्रियौ ।

zailau iva sam.utkIrNau zliSTau AstAm ciram priyau |

मुहूर्तेन गल*d **ध*र्म.जलौ पुलक.पीवरौ ॥६।१०९।१६॥

muhUrtena galat dharma.jalau pulaka.pIvarau ||6|109|16||

बाहू विश्लथताम् ईषन् निन्य*tus **तौ* शनैः प्रियौ ।

bAhU vizlathatAm ISan ninyatu: tau zanai: priyau |

अमृत*आपूर्ण.हृदयौ संशून्य.हृदय*उपमौ ॥६।१०९।१७॥

amRta*ApUrNa.hRdayau saMzUnya.hRdaya*upamau ||6|109|17||

उन्मुक्त.भुजम् आस्ताम् *tAv **अ*लक्ष.स्थित.लोचनम् ।

unmukta.bhujam AstAm tau alakSa.sthita.locanam |

घन*आनन्द.क्षणम् स्थित्वा तूष्णीम् प्रणय.पेशलम् ॥६।१०९।१८॥

ghana*Ananda.kSaNam sthitvA tUSNIm praNaya.pezalam ||6|109|18||

कान्ताम् चिबुक.संलग्न.करः प्रोवाच भूपतिः ।

kAntAm cibuka.saMlagna.kara: provAca bhUpati: |

अत्यन्त.मधुर.स्निग्धः कान्तः स्व.कुल.योषिताम् ॥६।१०९।१९॥

atyanta.madhura.snigdha: kAnta: sva.kula.yoSitAm ||6|109|19||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

पु*Nyaz **च* रति.निष्पन्दः स्वा*dur **ना*म अमृता*द् अ*पि ।

puNya: ca rati.niSpanda: svAdu: nAma amRtAt api |

कियत् प्रमा*Nas **त**Nv.**अ*ङ्ग्या त्वया बाल*इन्दु.मुग्धया ॥६।१०९।२०॥

kiyat pramANa: tanu*aGgyA tvayA bAla*indu.mugdhayA ||6|109|20||

अनुभू*taz **चि*रम् क्ले*zo **भ**tur **अ*र्थेन दारुणा ।

anubhUta: ciram kleza: bhartu: arthena dAruNA |

एवम् दुर्.उत्तरात् तस्मात् संसार.कुहरा*द् अ*हम् ॥६।१०९।२१॥

evam dur.uttarAt tasmAt saMsAra.kuharAt aham ||6|109|21||

उत्तारि*to **य*या बुद्ध्या सा हि केन उपमीयते ।

uttArita: yayA buddhyA sA hi kena upamIyate |

अरुन्धती शची गौरी गायत्री श्रीः सरस्वती ॥६।१०९।२२॥

arundhatI zacI gaurI gAyatrI zrI: sarasvatI ||6|109|22||

समस्ताः पेलवायन्ते तव तन्व्या गुणात्या ।

samastA: pelavAyante tava tanvyA guNAtyA |

धीः श्रीः कान्तः क्षमा मैत्री करुणाद्यास्तु सुन्दरि ॥६।१०९।२३॥

dhI: zrI: kAnta: kSamA maitrI karuNAdyAstu sundari ||6|109|23||

कान्ता*sv **आ*कार.कान्तासु प्रथम् एव अभिलक्ष्यसे ।

kAntAsu AkAra.kAntAsu pratham eva abhilakSyase |

परेण अध्यवसायेन त्वया अहम् अवबोधितः ॥६।१०९।२४॥

pareNa adhyavasAyena tvayA aham avabodhita: ||6|109|24||

केन प्रति.उपकारेण परितुष्यति ते मनः ।

kena praty.upakAreNa parituSyati te mana: |
मोहा*द् अ*नादि.गहना*द् अ*नन्त.गहना*द् अ*पि ॥६।१०९।२५॥

mohAt anAdi.gahanAt ananta.gahanAt api ||6|109|25||

पतितम् व्यवसायि*nyas **ता*रयन्ति कुल.स्त्रियः ।

patitam vyavasAyinya: tArayanti kula.striya: |

शास्त्र*अर्थ.गुरु.मन्त्र+आदि तथा न उत्तारण.क्षमम् ॥६।१०९।२६॥

zAstra*artha.guru.mantra+Adi tathA na uttAraNa.kSamam ||6|109|26||

यथा एताः स्नेह.शालि*nyo **भ*र्तृणाम् कुल.योषितः ।

yathA etA: sneha.zAlinya: bhartRNAm kula.yoSita: |

सखा भ्राता सुहृ*d.**भृ**tyo **गु**rur **मि*त्रम् धनम् सुखम् ॥६।१०९।२७॥

sakhA bhrAtA suhRt.bhRtya: guru: mitram dhanam sukham ||6|109|27||

आस्त्रम् आयतनम् दासः सर्वम् भर्तुः कुल.अङ्गनाः ।

Astram Ayatanam dAsa: sarvam bhartu: kula.aGganA: |

सर्वदा सर्व.यत्नेन पूजनीयाः कुल.अङ्गनाः ॥६।१०९।२८॥

sarvadA sarva.yatnena pUjanIyA: kula.aGganA: ||6|109|28||

लोक.द्वय.सुखम् सम्यक् सर्वम् यासु प्रतिष्ठितम् ।

loka.dvaya.sukham samyak sarvam yAsu pratiSThitam |

निरिच्छायाः प्रयातायाः पारम् संसार.वारिधेः ॥६।१०९।२९॥

niricchAyA: prayAtAyA: pAram saMsAra.vAridhe: ||6|109|29||

कथम् अस्य उपकारस्य करिष्ये ते प्रतिक्रियाः ।

katham asya upakArasya kariSye te pratikriyA: |

मन्ये कुल.अङ्गनाम् लोके लोके स*rvAs **त्व*या अधुना ॥६।१०९।३०॥

manye kula.aGganAm loke loke sarvA: tvayA adhunA ||6|109|30||

नारी.सौजन्य.चर्चासु व्यपदेश्या भविष्यसि ।

nArI.saujanya.carcAsu vyapadezyA bhaviSyasi |

त्वाम् निर्मितव*to **धा**tur **गु*ण.जाल.अतिशायिनीम् ॥६।१०९।३१॥

tvAm nirmitavata: dhAtu: guNa.jAla.atizAyinIm ||6|109|31||

मन्ये प्रकुपिता नूनम् अरुन्धा*ty+**आ*दिकाः स्त्रियः ।

manye prakupitA nUnam arundhAtI+AdikA: striya: |

सती त्वम् रूप.सौजन्य.गुण.रत्न.समुद्गिके ॥६।१०९।३२॥

satI tvam rUpa.saujanya.guNa.ratna.samudgike ||6|109|32||

एहि मे त्व*d.**गु*ण*उत्कस्य पुनर् आलिङ्गनम् कुरु ।

ehi me tvat.guNa*utkasya punar AliGganam kuru |

वसिष्ठ उवाच ।

vasiSTha uvAca |

इ*ty **उ*क्त्वा मृग.शाव*अक्षीम् चूडालाम् ताम् शिखिध्वजः ॥६।१०९।३३॥

iti uktvA mRga.zAva*akSIm cUDAlAm tAm zikhidhvaja: ||6|109|33||

आलिलिङ्ग पुनर् गाढम् नकु*lo **न*कुलीम् इव ।

AliliGga punar gADham nakula: nakulIm iva |

चूदाला उवाच ।

cUdAlA uvAca |

देव शुष्क.क्रिया.जाल.परे त्व*yy **आ*कुल.आत्मनि ॥६।१०९।३४॥

deva zuSka.kriyA.jAla.pare tvayi Akula.Atmani ||6|109|34||

भू*yo**भू**yo **भृ*शम् अहम् त्व*d.**अ*र्थम् दुःखिताभवम् ।

bhUya:bhUya: bhRzam aham tvat.artham du:khitAbhavam |

तेन त्व*d.**अ*वबोध*आत्मा स्व.अर्थ* एव उपपादितः ॥६।१०९।३५॥

tena tvat.avabodha*AtmA sva.artha* eva upapAdita: ||6|109|35||

मया त*द् अ*त्र किम् देव करोषि मम गौरवम् ।

mayA tat atra kim deva karoSi mama gauravam |

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

त्वया यथा वरारोहे स्वार्थः सम्पाद्यते शुभः ॥६।१०९।३६॥

tvayA yathA varArohe svArtha: sampAdyate zubha: ||6|109|36||

तम् इदानीम् तथा सर्वाः साधयन्तु कुलाङ्गनाः ।

tam idAnIm tathA sarvA: sAdhayantu kulAGganA: |

चूदाला उवाच ।

cUdAlA uvAca |

बुध्यसे कान्त विश्रा*nto **ज*ग*j.**जा*ल.तटे विभो ॥६।१०९।३७॥

budhyase kAnta vizrAnta: jagat.jAla.taTe vibho ||6|109|37||

अद्य तम् प्राक्तनम् किं*चि**n **मो*हम् सम्.अनुपश्यसि ।

adya tam prAktanam kiMcit moham sam.anupazyasi |

इदम् करोमि न इदम् तु प्राप्नोमि इदम् इति स्थितिम् ॥६।१०९।३८॥

idam karomi na idam tu prApnomi idam iti sthitim ||6|109|38||

अन्तर्हससि ताम् क*c**चि*त् दशा.पेलवताम् धियः ।

antarhasasi tAm kat.cit dazA.pelavatAm dhiya: |

*tAs **तु*च्छ.तृष्णा.कलना*अस्ताः संकल्प.कु.कल्पनाः ॥६।१०९।३९॥

tA: tuccha.tRSNA.kalanA*astA: saMkalpa.ku.kalpanA: ||6|109|39||

त्वयि न अद्य अवलोक्यन्ते देव व्योम्नि इव पर्वताः ।

tvayi na adya avalokyante deva vyomni iva parvatA: |

किम् त्वम् अद्य अङ्ग सम्पन्नः किम् नि*STho '*सि किम् ईहसे ॥६।१०९।४०॥

kim tvam adya aGga sampanna: kim ni*STho '*si kim Ihase ||6|109|40||

कथम् पश्यसि पाश्चात्यम् देह.चेष्टाक्रमम् विभो ।

katham pazyasi pAzcAtyam deha.ceSTAkramam vibho |

सुमनः पूर्ण.नील*अब्ज.माला.सार.विलोचने ॥६।१०९।४१॥

sumana: pUrNa.nIla*abja.mAlA.sAra.vilocane ||6|109|41||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

त्वम् एव यस्य यस्य अ*ntas **त*त् तस्य अहम् उपास्थितः ।

tvam eva yasya yasya anta: tat tasya aham upAsthita: |

निरी*ho '*स्मि निरं*zo '*स्मि नभः.स्व*ccho '*स्मि निस्पृहः ॥६।१०९।४२॥

nirIha: asmi niraMza: asmi nabha:.svaccha: asmi nispRha: ||6|109|42||

शा*nto '*हम् अर्थ.रू*po '*स्मि चिराय अहमहम् स्थितः ।

zAnta: aham artha.rUpa: asmi cirAya ahamaham sthita: |

ताम् दशाम् उपया*to '*स्मि य*taz **चि*त्त*एक.वर्त्मनि ॥६।१०९।४३॥

tAm dazAm upayAta: asmi yata: citta*eka.vartmani ||6|109|43||

प्रतिषेधन्ति सहसा न याम् हरि.हर+आदयः ।

pratiSedhanti sahasA na yAm hari.hara+Adaya: |

न किं*चि**n**मा*त्र=*चिन्मा*त्र.नि*STho '*स्मि स्व*स्थ* आस्थितः ॥६।१०९।४४॥

na kiMcit.mAtra=cin.mAtra.ni*STho '*smi svastha* Asthita: ||6|109|44||

भ्रमेण अहम् विमु*kto '*स्मि संसारेण आलि.लोचने ।

bhrameNa aham vimukta: asmi saMsAreNa Ali.locane |

न तु*STo '*स्मि न खि*nno '*स्मि न अयम् अस्मि न चेतरत् ॥६।१०९।४५॥

na tuSTa: asmi na khinna: asmi na ayam asmi na cetarat ||6|109|45||

न स्थू*lo '*स्मि न सू*kSmo '*स्मि सत्यम् अस्मि च सुन्दरि ।

na sthUla: asmi na sUkSma: asmi satyam asmi ca sundari |

ते*jo**बि*म्बात् प्रयातेन भित्तावपतितेन च ॥६।१०९।४६॥

teja:bimbAt prayAtena bhittAvapatitena ca ||6|109|46||

क्षय*अतिशयमुक्तेन प्रकाशेन अस्मि वै समः ।

kSaya*atizayamuktena prakAzena asmi vai sama: |

शा*nto '*स्मि साम्यम् तेन अस्मि स्व*stho '*स्मि विगत.आशयः ॥६।१०९।४७॥

zAnta: asmi sAmyam tena asmi svastha: asmi vigata.Azaya: ||6|109|47||

परिनिर्वा*ण* एव अस्मि सदृ*zo '*स्मि पतिव्रते ।

parinirvANa* eva asmi sadRza: asmi pativrate |

यत् त*द् अ*स्मि तद् एव अस्मि वक्तुम् शक्नोति न.इतरत् ॥६।१०९।४८॥

yat tat asmi tat eva asmi vaktum zaknoti na.itarat ||6|109|48||

तरङ्ग.तरल.अपाङ्के गु*rus **त्व*म् मे न*mo '*स्तु ते ।

taraGga.tarala.apAGke guru: tvam me nama: astu te |

प्रसादेन विशाला*kSy **आ*ती*rNo '*स्मि भव.सागरात् ॥६।१०९।४९॥

prasAdena vizAlAkSi AtIrNa: asmi bhava.sAgarAt ||6|109|49||

पुनर् मलम् न गृह्णामि शत.ध्मात.सुवर्णवत् ।

punar malam na gRhNAmi zata.dhmAta.suvarNavat |

शान्तः स्व*stho **मृ**dur **य**tto **वी*तरा*go **नि*र्.अंश.धीः ॥६।१०९।५०॥

zAnta: svastha: mRdu: yatta: vItarAga: nir.aMza.dhI: ||6|109|50||

सर्व*अतीतः सर्व*gaz **च* खम् इव अयम् अहम् स्थितः ।

sarva*atIta: sarvaga: ca kham iva ayam aham sthita: |

एवम् स्थिते महासत्त्व प्रानेश हृदय.प्रिय ॥६।१०९।५१॥

evam sthite mahAsattva prAneza hRdaya.priya ||6|109|51||

चूदाला उवाच ।

cUdAlA uvAca |

किम् इदानीम् प्रभो ब्रूहि रोचते ते महासत्ते ।

kim idAnIm prabho brUhi rocate te mahAsatte |

प्रतिषेधम् न जानामि न जाना*म्य् अ*भि.वाञ्छितम् ॥६।१०९।५२॥

pratiSedham na jAnAmi na jAnAmi abhi.vAJchitam ||6|109|52||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

य*d **आ*चरसि तन्वि त्वम् कदा.चि*d **वे*द्मि तत् तथा ।

yat Acarasi tanvi tvam kadA.cit vedmi tat tathA |

यत्.य*n **म*तम् ते सकलम् तथा अ*stv **अ*विकलम् प्रिये ॥६।१०९।५३॥

yat.yat matam te sakalam tathA astu avikalam priye ||6|109|53||

न स्तौमि न च निन्दामि यत् इच्छसि त*d **आ*चर ।

na staumi na ca nindAmi ya icchasi tat Acara |

न किंचि*द् अ*नुसंधातुम् जाना*म्य् अ*म्बर.सुन्दरः ।

na kiMcit anusaMdhAtum jAnAmi ambara.sundara: |

यदेव किंचि*j **जा*नासि तदेव कुरु सुन्दरि ॥६।१०९।५४॥

yadeva kiMcit jAnAsi tadeva kuru sundari ||6|109|54||

तदेव धारयिष्यामि प्रतिबिम्ब* यथा मणिः ।

tadeva dhArayiSyAmi pratibimbayathA maNi: |

चेतसा गलित*इष्टेन यथाप्राप्तम् अ.निन्दितम् ॥६।१०९।५५॥

cetasA galita*iSTena yathAprAptam a.ninditam ||6|109|55||

चूदाला उवाच ।

cUdAlA uvAca |

य*dy **ए*वम् त*न् *महाबाहो समाकर्णय म*n.**म*तम् ॥६।१०९।५६॥

yadi evam tan mahAbAho samAkarNaya mat*matam ||6|109|56||

आकर्ण्य जीवन्मुक्त*आत्मन् तदेव आहर्तुम् अर्हसि ।

AkarNya jIvanmukta*Atman tadeva Ahartum arhasi |

सर्वत्र.ऐक्य*अवबोधेन मौर्ख्य.क्षय.भुवान्विताः ॥६।१०९।५७॥

sarvatra.aikya*avabodhena maurkhya.kSaya.bhuvAnvitA: ||6|109|57||

निर्.इ*cchAs **ता*व*d **आ*काश.विशदाः संस्थि*ता* वयम् ।

nir.icchA: tAvat AkAza.vizadA: saMsthitA* vayam |

यादृ*g **ए*षणम् अस्माकम् तादृशम् त*द् अ*न्.एषणम् ॥६।१०९।५८॥

yAdRk eSaNam asmAkam tAdRzam tat an.eSaNam ||6|109|58||

यत् प्राणान.एषणे *ko '*त्र *चि**n**मा*त्रः अभ्यसते हि कः ।

yat prANAna.eSaNe ka: atra cit.mAtra: abhyasate hi ka: |

तस्मा*d **आ*द्यन्त.मध्येषु ये वयम् पुरुष.उत्तम ॥६।१०९।५९॥

tasmAt Adyanta.madhyeSu ye vayam puruSa.uttama ||6|109|59||

शेषम् एकम् परित्यज्य *त* एव इमे स्थि*ता* वयम् ।

zeSam ekam parityajya ta* eva ime sthitA* vayam |

राज्येन साम्प्रतेन इमम् कालम् नीत्वा क्रमेण वै ॥६।१०९।६०॥

rAjyena sAmpratena imam kAlam nItvA krameNa vai ||6|109|60||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

विदेहताम् प्रयास्यामः प्रभो कालेन केन.चित् ।

videhatAm prayAsyAma: prabho kAlena kena.cit |

वयम् आद्यन्त.मध्येषु कीदृ*zAs **त*रले वद ॥६।१०९।६१॥

vayam Adyanta.madhyeSu kIdRzA: tarale vada ||6|109|61||

चूदाला उवाच ।

cUdAlA uvAca |

शेषम् एकम् परित्यज्य तिष्ठामः कथम् एव वा ।

zeSam ekam parityajya tiSThAma: katham eva vA |

वयम् आद्यन्त.मध्येषु राजा*no **रा*ज.सत्तम ॥६।१०९।६२॥

vayam Adyanta.madhyeSu rAjAna: rAja.sattama ||6|109|62||

मोहम् एकम् परित्यज्य भवामः पुनर् एव ते ।

moham ekam parityajya bhavAma: punar eva te |

*स्व* एव नगरे राजा भव त्वम् स्व.आसने स्थितः ॥६।१०९।६३॥

sva* eva nagare rAjA bhava tvam sva.Asane sthita: ||6|109|63||

लला*mo **न*नु कान्तानाम् महिषी ते भवा*म्य् अ*हम् ।

lalAma: nanu kAntAnAm mahiSI te bhavAmi aham |

स.नृपा मत्त.वास्तव्या नृत्य*n.**न*व.नव*अङ्गना ॥६।१०९।६४॥

sa.nRpA matta.vAstavyA nRtyat*nava.nava*aGganA ||6|109|64||

स.पताका ध्वनत् तूर्या पुष्प.प्रकरिणी पुरी ।

sa.patAkA dhvanat tUryA puSpa.prakariNI purI |

लस*d.**व*ल्ल्या स.मन्जर्या रणत्.पुष्प*आलि.मालया ।

lasat.vallyA sa.manjaryA raNat.puSpa*Ali.mAlayA |

मधु.मास.लता.लक्ष्म्या चिरा*d **भ*वतु सा समा ॥६।१०९।६५॥

madhu.mAsa.latA.lakSmyA cirAt bhavatu sA samA ||6|109|65||

वसिष्ठ उवाच ।

vasiSTha uvAca |

इति चूडालया प्रो*kto **वि*हस्य *स* शिखिध्वजः ।

iti cUDAlayA prokta: vihasya sa* zikhidhvaja: |

प्रोवाच मधुरम् वाक्यम् अ.क्षुब्धम् विगत.ज्वरः ॥६।१०९।६६॥

provAca madhuram vAkyam a.kSubdham vigata.jvara: ||6|109|66||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

एवम् चेत् त*d **वि*शालाक्षि स्वायत्ता निस्.त्रिविष्टपे ।

evam cet tat vizAlAkSi svAyattA nis.triviSTape |

सिद्ध.भोगाश्रि*yas **ता*सु निवसामि न किम् प्रिये ॥६।१०९।६७॥

siddha.bhogAzriya: tAsu nivasAmi na kim priye ||6|109|67||

चूदाला उवाच ।

cUdAlA uvAca |

न राज*न् *मम भोगेषु वाञ्छा न अपि विभूतिषु ।

na rAjan mama bhogeSu vAJchA na api vibhUtiSu |

स्वभावस्य वशाद् एव पथाप्राप्तेन मे स्थितिः ॥६।१०९।६८॥

svabhAvasya vazAt eva pathAprAptena me sthiti: ||6|109|68||

न सुखाय मम स्वrgo न राज्यम् न अपि च क्रिया ।

na sukhAya mama svarga: na rAjyam na api ca kriyA |

यथास्थितम् अ.विक्षुब्धम् तिष्ठामि स्वस्थ.चेष्टिता ॥६।१०९।६९॥

yathAsthitam a.vikSubdham tiSThAmi svastha.ceSTitA ||6|109|69||

इदम् सुखम् इदम् न इति मिथुने क्षयम् आगते ।

idam sukham idam na iti mithune kSayam Agate |

समम् एव पदे शान्ते तिष्ठामि इह यथासुखम् ॥६।१०९।७०॥

samam eva pade zAnte tiSThAmi iha yathAsukham ||6|109|70||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

युक्तमुक्तम् विशालाक्षि त्वया एतत् समया धिया ।

yuktamuktam vizAlAkSi tvayA etat samayA dhiyA |

*ko **वा* अर्थः किल राज्यस्य ग्रहे त्या*गे **'*पि वा भवेत् ॥६।१०९।७१॥

ka: vA artha: kila rAjyasya grahe tyAge api vA bhavet ||6|109|71||

सुख.दुःख.दशा.चिन्ताम् त्यक्त्वा विगतम् अन्तरम् ।

sukha.du:kha.dazA.cintAm tyaktvA vigatam antaram |

यथा.संस्थानम् एव इमौ तिष्ठावः स्व.स्थताम् गतौ ॥६।१०९।७२॥

yathA.saMsthAnam eva imau tiSThAva: sva.sthatAm gatau ||6|109|72||

इति तत्र कथा*आलाप.कथनेन त*yor **द्व*योः ।

iti tatra kathA*AlApa.kathanena tayo: dvayo: |

कान्त*yoz **चि*र.दम्प*tyor **वा*स*s **त*नुताम् ययौ ॥६।१०९।७३॥

kAntayo: cira.dampatyo: vAsara: tanutAm yayau ||6|109|73||

अथ उत्थाय दिनाचारम् यथा.प्राप्तम् अ.निन्दितौ ।

atha utthAya dinAcAram yathA.prAptam a.ninditau |

स*उत्क*NTAv **अ**py **अ*न्.उत्कण्ठौ चक्रतुः कार्य.कोविदौ ॥६।१०९।७४॥

sa*utkaNThau api an.utkaNThau cakratu: kArya.kovidau ||6|109|74||

स्वर्ग.सिद्धिम् अन्.आदृत्य तस्थतुः पूर्ण.चेतसौ ।

svarga.siddhim an.AdRtya tasthatu: pUrNa.cetasau |

एकस्मि*न् *एव शयने *तैस् तैः* प्रणय.चेष्टितैः ।

ekasmin eva zayane tai: tai: praNaya.ceSTitai: |

सा व्य्.अतीयाय रजनी त*yor **जी*व.द्वि.मुक्तयोः ॥६।१०९।७५॥

sA vy.atIyAya rajanI tayo: jIva.dvi.muktayo: ||6|109|75||

तद् भोग.मोक्ष.सुखम् उत्तमयोः स्वयम् *स*

tad bhoga.mokSa.sukham uttamayo: svayam sa*

माशम्.सतः प्रणय.वाक्य.विलास.गर्भम् ।

mAzam.sata: praNaya.vAkya.vilAsa.garbham |

उत्कण्ठताम् प्रणयि*nor **धि*यम् आनयन्ती

utkaNThatAm praNayino: dhiyam AnayantI

दीर्घा मुहूर्तव*द् अ*सौ रजनी जगाम ॥६।१०९।७६॥

dIrghA muhUrtavat asau rajanI jagAma ||6|109|76||

||

.

*o**ॐm*

.



FM6109 2.DC23.24 REUNITED .z76

https://www.dropbox.com/s/tur5whg8xtc98x4/fm6109%202.dc23.24%20REUNITED%20.z76.docx?dl=0
<https://www.dropbox.com/s/tur5whg8xtc98x4/fm6109%202.dc23-24%20REUNITED%20.z76.docx?dl=0>

FM.6.100.FM.6.128 end

https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100.fm.6.128%20end.docx?dl=0
<https://www.dropbox.com/s/pdodnjvcjtvlzt8/fm.6.100-fm.6.128%20end.docx?dl=0>





*o*ॐ*m*



FM.6.109
REUNITED

*VASISHTHA said—*



अथ ताम् दयिता दृष्ट्वा विस्मय*उत्फुल्ल.लोचनः ।

atha tAm dayitA dRSTvA vismaya*utphulla.locana: |

शिखिध्वज* उवाच इदम् आश्चर्य*आकुलया गिरा ॥६।१०९।०१॥

zikhidhvaja* uvAca idam Azcarya*AkulayA girA ||6|109|6|109|01||

.

atha tAm dayitA dRSTvA /

vismaya*utphulla.locana: |

zikhidhvaja* uvAca idam \

Azcarya*AkulayA girA

.

&

so

amazed

the wide.eyed lover

FIRECREST

saw

His Love

and spoke these wonder.shaken words

:

atha tAm dayitA dRSTvA vismaya*utphulla.locana: | zikhidhvaja* uvAca idam
Azcarya*AkulayA girA *with a voice full of wonder*

.

~gir.*singing/singer/song\voice*

~girA.*advised.by/in.the.name.of <http://advised.by/in.the.name.of>*

.

*VLMitra.p.1. Vasishtha related:—#zikhi.dhwaja was surprised to see his

queen appearing so suddenly before him. He looked upon her with eyes
staring with mute astonishment. Then he broke his silence, uttering the
following words in a faltering speech.



*FIRECREST said—*

का त्वम् उत्पल.पत्र*अक्षि कुतः प्राप्ता असि सुन्दरि ।

kA tvam utpala.patra*akSi kuta: prAptA asi sundari |

किम् इह असि कियत् कालम् किम्.अर्थम् इह तिष्ठसि ॥६।१०९।०२॥

kim iha asi kiyat kAlam kim.artham iha tiSThasi ||6|109|02||

.

kA tvam utpala.patra*akSi /

kuta: prAptA asi sundari |

kim iha asi kiyat kAlam \

kim.artham iha tiSThasi

.

*VLMitra.p.3 Your gait and figure, your features and your form, your sweet
smiles, manners and courtesy, speak you plainly to be a copy of the image
of my wedded wife."

Who

are you, lotus.eyed lady

?

where

do you come from, so beautiful

?

what

are your plans

?

how

long are you here

?

&

what

do you aim to do

?

अङ्ग #aGg . #aGga . #dayitÂGga – dayita/dayitA.aGga . lover.limbs . the
limbs of a dayita Lover; or his dayitA Spouse (if ze continues to be a
lover) •• bhushuNDa the Immortal Crow compares the bite of a weapon and the

contact of lover.limbs: zastrANi dayitA.aGgAni lagnAni aGge nirambare | yo

buddhyamAna: su.sama: sa* parasmin.pade sthita: ||6|109| 7011.001 – they're
weapons / "the limbs of my Love clinging / to my naked body"—whoever
realizes is most.Same, settled in a higher state.

अङ्गेन व्यवहारेण स्मितेन अनुनयेन च ।

aGgena vyavahAreNa smitena anunayena ca |

मम जाया विलासेन तत्.कला इव उपलक्ष्यसे ॥६।१०९।०३॥

mama jAyA vilAsena tat.kalA iva upalakSyase ||6|109|03||

.

aGgena vyavahAreNa /

smitena anunayena ca |

mama jAyA vilAsena \

tat.kalA iva upalakSyase

.

*vlm.3. Thy gait and figure, thy features and thy form, thy sweet smiles,
manners and courtesy, bespeak thee plainly, to be an ectype or counterpart
of the image of my wedded wife.

नी #nI . नय #naya . अनुनय #anunaya – courtesy, respect, submission

लक्ष् #lakS उपलाक्ष् #upalakS – to distinguish by implication



*TOPKNOT said— *

एवमेव प्रभो विद्धि चूडालास्मि न संशयः ।

evam eva prabho viddhi cUDAlA asmi na saMzaya: |

अकृत्रिमेण देहेन लब्धो ऽस्यद्य मया स्वयम् ॥६।१०९।०४॥

akRtrimeNa dehena labdha: asi adya mayA svayam ||6|109|04||

.

evam eva prabho viddhi /

cUDAlA asmi na saMzaya: |

akRtrimeNa dehena \

labdha: asi adya mayA svayam

.

then let me tell you, Sir

:

I

am

cUDAlA'.Topknot,

there's no doubt.about.it:

here

in a normal body, the one I was born.in, presented now by my own.self

.

*vlm. "So it is my lord, as you think me to be your lawful consort. As you
see, I am no doubt your Queen cUDAlA who has met you today in her natural
and undisguised form.

*sv.4.5 cUDAlA replied: Indeed, I am cUDAlA.

AB. akRtrimeNa sahajena ||6|109|

* evam eva prabho viddhi Know this much, Sir, cUDAlA asmi na saMzaya: | I

am cUDAlA, no.doubt.about.itakRtrimeNa dehena with a body without artifice,

inartificial, natural labdha: asi adya mayA svayam you are presented today

by my ownself.



कुम्भ+आदि.देह.निर्मा*Nais **त्वा*म् बोधयितुम् एव मे ।

kumbha+Adi.deha.nirmANai: tvAm bodhayitum eva me |

प्रपञ्चः शत.शाखत्वम् इह याto वन*अन्तरे ॥६।१०९।०५॥

prapaJca: zata.zAkhatvam iha yAta: vana*antare ||6|109|05||

.

kumbha+Adi.deha.nirmANai: /

tvAm bodhayitum eva me |

prapaJca: zata.zAkhatvam \

iha yAta: vana*antare

.

I made those bodies, Kumbha and the rest, only to wake you up

!

The body that you see

is

here

with you

in this tangle of trees

.

matter

with a hundred branches

here come to the heart of the forest

...

kumbha+Adi.deha.nirmANai:

tvAm bodhayitum eva me |

prapaJca: zata.zAkhatvam

iha yAta: vana*antare .

.

*vlm.5. I assumed to me the counterfeit forms of kumbha and others, only to
remonstrate with thee on thy mistaken course; and used every art and
stratagem to recall thee only to the right path.

*sv.4.5 cUDAlA replied: Indeed, I am cUDAlA. I myself assumed the form of
kumbha and others in order to awaken your spirit. I myself also assumed the
form of this small illusory world with all this garden, etc., which you saw
just now.



यदा राज्यम् परित्यज्य मोहेन तपसे वनम् ।

yadA rAjyam parityajya mohena tapase vanam |

त्वमागास्तत् प्रभृत्‍येव त्वद्बोधा याहमुद्यता ॥६।१०९।०६॥

tvam AgA: tat prabhRti eva tvat bodhAya aham udyatA ||6|109|06||

.

yadA rAjyam parityajya /

mohena tapase vanam |

tvam AgA: tat prabhRti eva \

tvat bodhAya aham udyatA

.

*yadA rAjyam parityajya – when you abandoned your Kingdom

mohena – delusively

tapase vanam – making tapas in the woods

tvam AgAs tat prabhRty eva

tvad bodhAya aham udyatA – for your Realization I've come.out

.

*vlm.6. Ever since thy foolish renunciation of thy kingdom, for the purpose
of the performance of thy ascetic austerities in the forest. I have had
recourse to the employment of every art, in order to reclaim thee to the
right path of religion.

*sv. From the very day you unwisely abandoned your kingdom and came here to
perform austerities, I have been endeavouring to bring about your spiritual
awakening. #Agas n. transgression , offence , injury , sin , fault RV. AV.
&c.

अनेन कुम्भ.देहेन मया एव त्वम् विबोधितः ।

anena kumbha.dehena mayA eva tvam vibodhita: |

कुम्भ+आदि.देह.निर्माणम् त्वाम् बोधयितुम् एव मे ॥६।१०९।०७॥

kumbha+Adi.deha.nirmANam tvAm bodhayitum eva me ||6|109|07||

.

anena kumbha.dehena /

अथो विदित.वेद्यस्त्वम् ध्यानेनैतदखण्डितम् ॥६।१०९।०८॥

atha.u vidita.vedya: tvam dhyAnena etat akhaNDitam ||6|109|08||

.

mAyayA na.tu kumbha+Adi /

kiMcit satyam mahIpate |

atha.u vidita.vedya: tvam \

dhyAnena etat akhaNDitam

.

*mAyayA na.tu kumbha+Adi kiMcit satyam mahIpate

atha*u vidita.vedya: tvam dhyAnena etat akhaNDitam

मायया न.तु

only thru mAyA Illusion are

कुम्भ.अदि किंचित् सत्यम्

kumbha and the rest something real,

महीपते

Lord of the Earth!

अथो

then indeed – atha.u cf. no = na.u

विदित.वेद्यस् त्वम्

since you have known what's to.be.known,

ध्यानेन एतद्ऽखण्डितम्

thru #dhyAna Meditation this is unraveled.

*vlm.8. The forms of kumbha and others, were no real but magical appearance
before thee; and thou that knowest the knowable, can very well discern the
whole affair in your meditation.

*sv.6.7.8 From the very day you unwisely abandoned your kingdom and came
here to perform austerities, I have been endeavouring to bring about your
spiritual awakening. It is I, assuming the form of kumbha, who instructed
you. The forms you perceived, of kumbha and others, were not real. And now
you have been fully awakened and you know all that there is to know.

सर्वम् पश्यसि तत्त्वज्ञ ध्यानेनाश्‍ववलोकय ।

sarvam pazyasi tattva.jJa dhyAnena Azu avalokaya |

अथ चूडालयेत्‍युक्‍तो बद्ध्वा परिकरम् नृपः ॥६।१०९।०९॥

atha cUDAlayA iti ukta: baddhvA parikaram nRpa: ||6|109|09||

.

sarvam pazyasi tattva.jJa /

dhyAnena Azu avalokaya |

atha cUDAlayA iti ukta: \

baddhvA parikaram nRpa:

.

*sarvam pazyasi –

everything you see,

= tattvajJa –

Thatness.Knower,

dhyAnena Azu avalokaya –

you should observe with dhyAna.Meditation."

atha cUDAlayA iti ukta: . this having been said by Topknot =

baddhvA parikaram nRpa: .

#parikara

*vlm.9. You will be convinced of all this, if you will but look into it by
the light of your meditation and not otherwise.

After Chudála said so far, the prince sat in his meditative mood and in the
posture of his meditation yogásana.

*sv.9.10.11 VASISTHA continued: Sikhidhvaja entered into deep meditation
and inwardly saw all that had happened from the time he left the palace. He
was delighted and his affection for his wife increased greatly.

@@@



आ tmox दन्तम् विशेषेण ध्याने naax मलम् ऐक्षत ।

Atma*udantam vizeSeNa dhyAnena amalam aikSata |

अभिराज्य.परित्यागाc चूडाला.दर्शन.अवधि ॥६।१०९।१०॥

abhirAjya.parityAgAt cUDAlA.darzana.avadhi ||6|109|10||

.

Atma*udantam vizeSeNa dhyAnena a.malam aikSata |

abhirAjya.parityAgAt cUDAlA.darzana*avadhi

#udanta

#vizeSa

#aikSata http://sanskrit.inria.fr/DICO/index.fr.html#stemmer

धा #dhA . अवधा #avadhA . अवधि #avadhi – limit, end

*vlm.10. He saw the whole affair,

rising and exhibiting itself plainly before his mental vision;

ever since the renunciation of his royalty,

until his meeting with Chudála at the end: (from first to last).

*sv.9.10.11 VASISTHA continued: Sikhidhvaja entered into deep meditation
and inwardly saw all that had happened from the time he left the palace. He
was delighted and his affection for his wife increased greatly.

सर्वम् मुहूर्त.ध्यानेन च आत्म.उदान्तम् ददर्श सः ।

sarvam muhUrta.dhyAnena ca Atma.udAntam dadarza sa: |

आराज्य.सम्.परित्यागा*d **व*र्तमान.क्षण.क्रमम् ॥६।१०९।११॥

ArAjya.sam.parityAgAt vartamAna.kSaNa.kramam ||6|109|11||

.

*sarvam muhUrta.dhyAnena ca – everything an hour of meditation only .

Atma*udAntam

dadarza sa:

ArAjya.sam.parityAgAt

vartamAna.kSaNa.kramam

.

*vlm.11. All these he saw rising in his soul, in one moment of his
meditation;

and the successive events appeared before it,

since the resignation of his kingdom to the present instant.

*sv.9.10.11 VASISTHA continued: Sikhidhvaja entered into deep meditation
and inwardly saw all that had happened from the time he left the palace. He
was delighted and his affection for his wife increased greatly.



सर्वम् आलोक्य भूपा*lo *विरराम समाधितः ।

sarvam Alokya bhUpAla: vi.rarAma samAdhita: |

समाधि.विर*to **ह*र्ष.विकासि.नयन.अम्बुजः ॥६।१०९।१२॥

samAdhi.virata: harSa.vikAsi.nayana.ambuja: ||6|109|12||

.

sarvam Alokya bhUpAla:

virarAma samAdhita:

samAdhi.virata:

harSa.vikAsi.nayana*ambuja:

रम् #ram . विरम् #viram . वि्राम #virarAma . pft. ac. sg. 3 | pft. ac. sg.
1 >ram <http://sanskrit.inria.fr/DICO/54.html#ram>

samAdhi.tas

#adhita

#Adhita

#virata

#vikAsi.nayana*ambuja:

*vlm.12. The prince felt glad in hanself, at seeing all these in his
meditation;

and he grately rejoiced with his full open eyes,

when his meditation was over at the end of the scene.

विसार्य तरसा बाहू पुलक*उज्ज्वलताम् गतौ ।

visArya tarasA bAhU pulaka*ujjvalatAm gatau |

गल*d.**अ*ङ्गम् घन.स्नेहम् मुञ्च*d.**वा*ष्यम् स्फुरत्.स्पृहम् ॥६।१०९।१३॥

galat.aGgam ghana.sneham muJcat.vASyam sphurat.spRham ||6|109|13||

.

visArya . spread/over =

tarasA

bAhU – both arms =

pulaka*ujjvalatAm gatau

galad.aGgam

ghana.sneham

muJcad.vASyam

sphurat.spRham

#visArya

#ujjvalatA

#muJcad.vASya

#spRham

*vlm.13. He extended both his arms

with the hairs standing at an end of his body through joy,

and his countenance shining with the gladness of his heart;

while the fondness of his heart had its vent, in the tears trickling in his
eyes,

and his limbs slackened by his want of self.control.

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such
fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.



आलिलिङ्ग चिरम् कान्ताम् नकु*lo **न*कुलीम् इव ।

AliliGga ciram kAntAm nakula: nakulIm iva |

त*yor **आ*लिङ्गेन तस्मिंस् तत्र भा*vo **ब*भूव यः ॥६।१०९।१४॥

tayo: AliGgena tasmiMs tatra bhAva: babhUva ya: ||6|109|14||

.

AliliGga ciram kAntAm nakula: nakulIm iva |

tayo: AliGgena tasmin tatra

bhAva: babhUva ya: .

.

*vlm.14 Then he embraced her to his bosom for a long time,

as a weasel does its mate.

This continued embrace indicated the permanency of their passion for one
another.



न स वासुकि.जिह्वा*bhir **व*क्तुम् हर्षेण शक्यते ।

na sa* vAsuki.jihvAbhi: vaktum harSeNa zakyate |

दिवि.*sthAv **इ*व पङ्केन कृ*tAv **इ*व मिलत्.तनू ॥६।१०९।१५॥

divi.sthau iva paGkena kRtau iva milat.tanU ||6|109|15||

.

na sa: vAsuki.jihvAbhi: vaktum harSeNa zakyate . not even with the many
tongues of the serpent vAsuki – who is used in the churning of the ocean –
can one tell how with their delight =

divi.sthau iva . as if dwelling in heaven =

paGkena . as with a clay (sculpture) =

kRtau iva milat.tanU . they were like two bodies made into one.

*vlm.15. No body

not even the hundred hooded Va'suki serpent with its hundred tongues

can express the height of the happiness which the happy pair felt on this
occasion of their reunion;

when their two bodies met together,

like the two orbs of the sun and moon in their conjunction;

or as their two disks were joined in one, by adhesion of some paste or
clay.

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such
fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.



शै*lAv **इ*व सम्.उत्कीर्णौ श्लि*STAv **आ*स्ताम् चिरम् प्रियौ ।

अमृत*आपूर्ण.हृदयौ संशून्य.हृदय*उपमौ ॥६।१०९।१७॥

amRta*ApUrNa.hRdayau saMzUnya.hRdaya*upamau ||6|109|17||

.

* bAhU vizlathatAm ISan

ninyatu: tau zanai: priyau

amRta*ApUrNa.hRdayau –

two hearts overflowing with nectar

saMzUnya.hRdaya*upamau .

.

*vlm.17. They then gradually relaxed their arms from their mulual embraces,

and their hearts which had ere long over flowed with delight,

became now as light as two empty pots of water,

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such
fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.



उन्मुक्त.भुजम् आस्ताम् *tAv **अ*लक्ष.स्थित.लोचनम् ।

unmukta.bhujam AstAm tau alakSa.sthita.locanam |

घन*आनन्द.क्षणम् स्थित्वा तूष्णीम् प्रणय.पेशलम् ॥६।१०९।१८॥

ghana*Ananda.kSaNam sthitvA tUSNIm praNaya.pezalam ||6|109|18||

.

* unmukta.bhujam AstAm tau alakSa.sthita.locanam

ghanAnanda.kSaNam sthitvA tUSNIm praNaya.pezalam

*vlm.18. They loosened their arms,

and stared at one another with their fixed and mute gaze of amazement;

and they sat silent with their deep felt love, after the fervour of their
delight was over.

*sv.12..18 Coming back to body.consciousness he embraced cUDAlA with such
fervour that is impossible to describe. Their hearts overflowing with love
for each other they remained for some time as if in a superconscious state.

आस् . आस्तम् #AstAm – imp. [2] md. sg. 3 >A: 2
<http://sanskrit.inria.fr/DICO/10.html#aas#2> • impft. [2] ac. du. 3 >a: 1

<http://sanskrit.inria.fr/DICO/7.html#as#1>



कान्ताम् चिबुक.संलग्न.करः प्रोवाच भूपतिः ।

kAntAm cibuka.saMlagna.kara: provAca bhUpati: |

अत्यन्त.मधुर.स्निग्धः कान्तः स्व.कुल.योषिताम् ॥६।१०९।१९॥

atyanta.madhura.snigdha: kAnta: sva.kula.yoSitAm ||6|109|19||

.

kAntAm cibuka.saMlagna.kara:

provAca bhUpati:

atyanta.madhura.snigdha:

kAnta:

sva.kula.yoSitAm

saMlagna.kara

yoSitAm

#cibuka – chin

*vlm.19. Then did the prince lay his hand under the chin of his legal and
royal consort, and bespoke to her in soft and sweet words distilling with
honey.

*sv.19.20.21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection
of a dear wife which is sweeter than nectar! To what discomfort and pain
you have subjected yourself for my sake! The way in which you have redeemed
me from this dreadful ocean of ignorance has no comparison whatsoever.



*FIRECREST said—*

पु*Nyaz **च* रति.निष्पन्दः स्वा*dur **ना*म अमृता*द् अ*पि ।

puNya: ca rati.niSpanda: svAdu: nAma amRtAt api |

कियत् प्रमा*Nas **त**Nv.**अ*ङ्ग्या त्वया बाल*इन्दु.मुग्धया ॥६।१०९।२०॥

kiyat pramANa: tanu*aGgyA tvayA bAla*indu.mugdhayA ||6|109|20||

.

* puNya: ca rati.niSpanda: svAdu: nAma

amRtAt api

kiyat pramANa:

tanu.aGgyA tvayA bAlendu.mugdhayA

*vlm.20. Matrimonial love, is righteous and sweeter far than the celestial
ambrosia itself; how then was it, O my moon faced love, that thou couldst
continue so long without tasting its sweets?

*sv.19.20.21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection
of a dear wife which is sweeter than nectar!



अनुभू*taz **चि*रम् क्ले*zo **भ**tur **अ*र्थेन दारुणा ।

anubhUta: ciram kleza: bhartu: arthena dAruNA |

एवम् दुर्.उत्तरात् तस्मात् संसार.कुहरा*द् अ*हम् ॥६।१०९।२१॥

evam dur.uttarAt tasmAt saMsAra.kuharAt aham ||6|109|21||

.

anubhUta: ciram kleza: bhartur arthena dAruNA evam dur.uttarAt tasmAt

saMsAra.kuharAd aham .

.

*vlm.21. Thou hast doubtless undergone much privation,

and suffered great pains in the absence of thy husband,

and so also was the toil exceedingly great, that thou hast taken on
thyself,

in order to redeem me from the dungeon of the world.

*sv.19.20.21 SIKHIDHVAJA then said to cUDAlA: Oh how sweet is the affection
of a dear wife which is sweeter than nectar! To what discomfort and pain
you have subjected yourself for my sake! The way in which you have redeemed
me from this dreadful ocean of ignorance has no comparison whatsoever.

उत्तारि*to **य*या बुद्ध्या सा हि केन उपमीयते ।

कान्ता*sv **आ*कार.कान्तासु प्रथम् एव अभिलक्ष्यसे ।

kAntAsu AkAra.kAntAsu pratham eva abhilakSyase |

परेण अध्यवसायेन त्वया अहम् अवबोधितः ॥६।१०९।२४॥

pareNa adhyavasAyena tvayA aham avabodhita: ||6|109|24||

.

*kAntAsu AkAra.kAntAsu prathameva abhilakSyase pareNa adhyavasAyena tvayA
aham avabodhita: pratham eva / prathamA iva

.

#abhilakSyase <. #lakSyase . pr. ps. sg. 2 >lakS
<http://sanskrit.inria.fr/DICO/55.html#lak.s>

#so . #avaso . #ahdyavaso . #adhyavasAya – resolution, resolve • (in phil.)
mental effort , apprehension.

tvayA aham avabodhita: ||6|109|24||

शास्त्र*अर्थ.गुरु.मन्त्र+आदि तथा न उत्तारण.क्षमम् ॥६।१०९।२६॥

zAstra*artha.guru.mantra+Adi tathA na uttAraNa.kSamam ||6|109|26||

.

patitam vyavasAyinya: *When the resolute have fallen *

tArayanti kula.striya: *the women of their family cross/succeed *

zAstra*artha.guru.mantra=Adi

zAstra scripture.meaning.guru.mantra=&c

tathA na uttAraNa.kSamam

are not thus over.crossing.adequate. . are not so suitable for success
[recall who is speaking!]

*pal.26 The true virtue of faithful wives is to raise their fallen

husbands. This virtue can serve to save a man from his degradation much
better than scriptures or learning, riches, or the spiritual guide and his
teaching.

*vlm.26. It is the true virtue of faithful wives, to raise their fallen
husbands much more than the sástras or learning, riches, he spiritual guide
and his teaching, can serve to save a man from his degradation. (Such
accomplished wife, is very hard to be in India found in these days of
degeneration).

*sv.25.26 How shall I recompense you for this? Indeed, loving wives thus
strive to liberate their husbands from this ocean of saMsAra. In this they
achieve what even the scriptures, guru and mantra are unable to achieve, on
account of their love for their husbands.

यथा एताः स्नेह.शालि*nyo **भ*र्तृणाम् कुल.योषितः ।

yathA etA: sneha.zAlinya: bhartRNAm kula.yoSita: |

zAstram Ayatanam dAsa: sarvam bhartu: kula*aGganA: sarvadA sarva.yatnena

pUjanIyA: kula*aGganA:

कथम् अस्य उपकारस्य करिष्ये ते प्रतिक्रियाः ।

katham asya upakArasya kariSye te pratikriyA: |

मन्ये कुल.अङ्गनाम् लोके लोके स*rvAs **त्व*या अधुना ॥६।१०९।३०॥

manye kula.aGganAm loke loke sarvA: tvayA adhunA ||6|109|30||

"the age predetermined (for a person)”. <deham tyaktvA apadeza*ante pare

pariNatim gata:> fm7158.004 , and the other is vyapadezya which means
"worthy of special mention" {but can be read apade zAnte}.
<nArI.saujanya.carcAsu vyapadezyA bhaviSyasi> fm6109.031 = Satya Vrat.



मन्ये प्रकुपिता नूनम् अरुन्धा*ty+**आ*दिकाः स्त्रियः ।

manye prakupitA nUnam arundhAtI+AdikA: striya: |

सती त्वम् रूप.सौजन्य.गुण.रत्न.समुद्गिके ॥६।१०९।३२॥

satI tvam rUpa.saujanya.guNa.ratna.samudgike ||6|109|32||

एहि मे त्व*d.**गु*ण*उत्कस्य पुनर् आलिङ्गनम् कुरु ।

ehi me tvat.guNa*utkasya punar AliGganam kuru |

*. *

manye prakupitA nUnam arundhAty.AdikA: striya: satI tvam
rUpa.saujanya.guNa.ratna.samudgike
.

form.saujanya.guNa.ratna.samudgike =

ehi me tvad.guNa*utkasya puna: AliGganam kuru

*vlm.32. O the transcendent tranquility, which this lord of mine has
gained,

and whose dispassionateness has set him above anger,

and his living liberation hath attained.

*sv.31..34 Cudala was delighted with the king's attitude which conclusively
proved that he had gone beyond lust and anger.

manye prakupitA nUnam arundhAty.AdikA: striya: |

satI tvam rUpa.saujanya.guNa.ratna.samudgike ||6|109|32||

manye prakupitA nUnam arundhAty.AdikA: striya:

satI tvam

rUpa.saujanya.guNa.ratna.samudgike



*VASISHTHA said—*

इty उक्त्वा मृग.शाव*अक्षीम् चूडालाम् ताम् शिखिध्वजः ॥६।१०९।३३॥

iti uktvA mRga.zAva*akSIm cUDAlAm tAm zikhidhvaja: ||6|109|33||

आलिलिङ्ग पुनर् गाढम् नकु*lo **न*कुलीम् इव ।

AliliGga punar gADham nakula: nakulIm iva |

.

ity uktvA – so said =

mRga.zAva*akSIm cUDAlAm tAm – to that fawn.eyed cUDAlA

shikidhvaja.Firecrest.

AliliGga punar gADham =

nakula: nakulIm iva .

*sv.33 VASISTHA said: Having said so, Sikhidhvaja again fondly and
fervently embraced cUDAlA.

*vlm.33. Vasishtha related:—Saying so,

sikhidhwaja again held chudála to his fast embrace,

as the weasel does his mate in their mutual fondness.

*vlm.33. No delight doth attract his heart, nor any excellence ever allures
his soul; whose mind is not elated by pleasure or prosperity, nor depressed
by pain or calamity.

*sv.31..34 Cudala was delighted with the king's attitude which conclusively
proved that he had gone beyond lust and anger.



*TOPKNOT said—*



देव शुष्क.क्रिया.जाल.परे त्व*yy **आ*कुल.आत्मनि ॥६।१०९।३४॥

deva zuSka.kriyA.jAla.pare tvayi Akula.Atmani ||6|109|34||

.

*deva

zuSka.kriyA.jAla.pare .

tvayi Akula*Atmani

*vlm.34. Chudála said:—

My lord, I was sorry to find you entirely devoted to your dry ceremonial
duties,

and it was for that reason, that I took so much pains to dissuade you from
them,

and lead you to the knowledge of the intelligent soul.



भू*yo**भू**yo **भृ*शम् अहम् त्व*d.**अ*र्थम् दुःखिताभवम् ।

bhUya:bhUya: bhRzam aham tvat.artham du:khitAbhavam |

तेन त्व*d.**अ*वबोध*आत्मा स्व.अर्थ* एव उपपादितः ॥६।१०९।३५॥

tena tvat.avabodha*AtmA sva.artha* eva upapAdita: ||6|109|35||

मया त*द् अ*त्र किम् देव करोषि मम गौरवम् ।

mayA tat atra kim deva karoSi mama gauravam |

.

bhUyas.bhUyas – again & again =

bhRzam aham

tvad.artham du:khita*abhavam

tena – bei that =

tvad.avabodha*AtmA – your awakened soul =

svArtha eva upapAdita:

इदम् करोमि न इदम् तु प्राप्नोमि इदम् इति स्थितिम् ॥६।१०९।३८॥

idam karomi na idam tu prApnomi idam iti sthitim ||6|109|38||

*tAs **तु*च्छ.तृष्णा.कलना*अस्ताः संकल्प.कु.कल्पनाः ॥६।१०९।३९॥

tA: tuccha.tRSNA.kalanA*astA: saMkalpa.ku.kalpanA: ||6|109|39||

.

antarhasasi tAm . you're trying not to laugh at it,

kac.cit dazA.pelavatAm dhiya: |

whatever thoughts of state/fate.flowering

tA: tuccha.tRSNA.kalanA*astA: saMkalpa.ku.kalpanA:

those trifling cravings no longer imagined,

as misconceived conceptions.

*vlm.39.

Do you know that these vagaries are the creatures o£ your avarice,

and mere creations of your fancy?

(because there is nothing that can do or bring out of your will or by your
own power).

त्वयि न अद्य अवलोक्यन्ते देव व्योम्नि इव पर्वताः ।

tvayi na adya avalokyante deva vyomni iva parvatA: |

किम् त्वम् अद्य अङ्ग सम्पन्नः किम् नि*STho '*सि किम् ईहसे ॥६।१०९।४०॥

kim tvam adya aGga sampanna: kim ni*STho '*si kim Ihase ||6|109|40||

.

tvayi na adya avalokyante . in you they are not now observed =

deva . o Divinity =

vyomni iva parvatA: . like mountains in the spacious sky =

kim tvam adya aGga sampanna:

kiM niSTho asi

kim Ihase

*vlm.40.

Don't you yet perceive that these false creations of your imagination, are

as unreal as the situation or appearance ol mountains in the empty air?

*sv.37..41 cUDAlA said: I do not see in you now the petty cravings,
thoughts and feelings that tormented you years ago. Pray, tell me, what are
you now, in what are you established and what do you see.



कथम् पश्यसि पाश्चात्यम् देह.चेष्टाक्रमम् विभो ।

katham pazyasi pAzcAtyam deha.ceSTAkramam vibho |

सुमनः पूर्ण.नील*अब्ज.माला.सार.विलोचने ॥६।१०९।४१॥

sumana: pUrNa.nIla*abja.mAlA.sAra.vilocane ||6|109|41||

.

katham pazyasi . how do you see =

pAzcAtyam deha.ceSTAkramam

o vibho

sumana:

pUrNa.nIla*abja.mAlA.sAra.vilocane .

full.nIla.lotus.mAlA.sAra.vilocane =

*vlm.41.

Say what is it that you have learnt after all,

what is it that you depend upon,

and what is the object that you seek at present,

and in what light you view all your bodily acts either of your past or
future life.

*sv.37..41 cUDAlA said: I do not see in you now the petty cravings,
thoughts and feelings that tormented you years ago. Pray, tell me, what are
you now, in what are you established and what do you see.



*FIRECREST said—*

त्वम् एव यस्य यस्य अ*ntas **त*त् तस्य अहम् उपास्थितः ।

tvam eva yasya yasya anta: tat tasya aham upAsthita: |

निरी*ho '*स्मि निरं*zo '*स्मि नभः.स्व*ccho '*स्मि निस्पृहः ॥६।१०९।४२॥

nirIha: asmi niraMza: asmi nabha:.svaccha: asmi nispRha: ||6|109|42||

.

* tvam eva yasya . of what is only you =

yasya antas . which is within =

tat tasya aham upAsthita: . I am together here only with that =

nirIha: asmi . I'm without a wish =

niraMza: asmi . I'm without a part =

nabha:svaccha: asmi . clear sky am I =

nispRha: . without longing.

*vlm.42. Sikhidhwaja replied.—

O dear lady, with thy blooming eyes, resembling the leaves of a full blown
blue lotus,

I am likewise situated in and at the same place, wherein thou art located
also.

*sv.42.43 SIKHIDHVAJA replied: My dear, I rest in that which you, within
me, bring about. I have no attachment. I am like the infinite, indivisible
space. I am peace.

*jd.42 . tvam eva yasya . of what is only you = yasya antas . which is
within = tat tasya aham upAsthita: . I am together here only with that =
nirIha: asmi . I'm without a wish = niraMza: asmi . I'm without a part =
nabha:svaccha: asmi . clear sky am I = nispRha: . without longing.

शा*nto '*हम् अर्थ.रू*po '*स्मि चिराय अहमहम् स्थितः ।

zAnta: aham artha.rUpa: asmi cirAya ahamaham sthita: |

ताम् दशाम् उपया*to '*स्मि य*taz **चि*त्त*एक.वर्त्मनि ॥६।१०९।४३॥

tAm dazAm upayAta: asmi yata: citta*eka.vartmani ||6|109|43||

.

zAnta: aham . I am at peace =

artha.rUpa: asmi

cirAya ahamaham sthita:

tAm dazAm upayAta: asmi

yata: citta.eka.vartmani

#ahamaham

*vlm.43.

I am tranquil and alike (or likened to) the object o£ my meditation,

and am situated in the true ego long after leaving the sense of my
personality:

I am arrived to that state (of rapturous delight)

which is known to and felt by the heart only (lit. by way of the heart).



प्रतिषेधन्ति सहसा न याम् हरि.हर+आदयः ।

pratiSedhanti sahasA na yAm hari.hara+Adaya: |

न किं*चि**n**मा*त्र=*चिन्मा*त्र.नि*STho '*स्मि स्वस्थ आस्थितः ॥६।१०९।४४॥

na kiMcit.mAtra=cin.mAtra.niSTho 'smi svastha* Asthita: ||6|109|44||

.

pratiSedhanti sahasA na yAm hari.hara+Adaya: na
kiMcin.mAtra=cin.mAtra.niSTha: asmi svastha Asthita:

*vlm.44.

There is no power any where,

not even that of Hari attd Hara,

that is able to obstruct that heart.felt joy of mine,

which makes me think myself as nothing else or less than

the very intellect (or a particle—chinmátra) itself.

*sv.44 I have attained that state which is difficult even for the gods like
viSNu and ziva to reach.

भ्रमेण अहम् विमु*kto '*स्मि संसारेण आलि.लोचने ।

bhrameNa aham vimukta: asmi saMsAreNa Ali.locane |

न तु*STo '*स्मि न खि*nno '*स्मि न अयम् अस्मि न चेतरत् ॥६।१०९।४५॥

na tuSTa: asmi na khinna: asmi na ayam asmi na cetarat ||6|109|45||

.

bhrameNa aham vimukta: asmi samsAreNa –

I am made free from the samsAric delusion

Ali.locane

na tuSTa: asmi

na khinna: asmi

na ayam asmi . I am not this

na ca itarat . nor something else.

*vlm.45.

I am now free from errors, and liberated from the trammels of the world;

I am neither this nor that,

nor am I glad nor sorry at any thing or at any event in the world.

*sv.45..48 I am free from confusion and delusion. I experience neither
sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
coverings and I enjoy a state of inner well.being. What I am that I am it
is difficult to put into words!



न स्थू*lo '*स्मि न सू*kSmo '*स्मि सत्यम् अस्मि च सुन्दरि ।

na sthUla: asmi na sUkSma: asmi satyam asmi ca sundari |

ते*jo**बि*म्बात् प्रयातेन भित्तावपतितेन च ॥६।१०९।४६॥

teja:bimbAt prayAtena bhittAvapatitena ca ||6|109|46||

.

na sthUla: asmi . I am not gross matter =

na sUkSma: asmi . I am not subtle =

satyam asmi ca sundari

tejo.bimbAt prayAtena

bhittAvapatitena ca – bhittau apatitena – bhitta*avapatitena

#prayAta .

#pat #avapat

*vlm.46.

I am neither any gross or subtile matter, nor am I like a ray of the solar
light,

that emanates from the body of the sun,

and falls below by traversing through the midway sky.

*(i.e. The human soul is the image of god, and not a particle of the
undivided essence of the Deity).*

*sv.45..48 I am free from confusion and delusion. I experience neither
sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
coverings and I enjoy a state of inner well.being. What I am that I am it
is difficult to put into words!

क्षय*अतिशयमुक्तेन प्रकाशेन अस्मि वै समः ।

kSaya*atizayamuktena prakAzena asmi vai sama: |

शाnto 'स्मि साम्यम् तेन अस्मि स्व*stho '*स्मि विगत.आशयः ॥६।१०९।४७॥

zAnta: asmi sAmyam tena asmi svastha: asmi vigata.Azaya: ||6|109|47||

.

kSaya*atizayamuktena prakAzenAsmi vai sama: zAnta: asmi sAmyam tena asmi
svastha: asmi vigatAzaya:

.

*vlm.47.

I am of the essence of that glorious light,

which is ever without its increase or decrease;

I am always tranquil and ever even in my nature, and I am quite at ease,

having no desire of mine own, nor anything to expect from any body.

*sv.45..48 I am free from confusion and delusion. I experience neither
sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
coverings and I enjoy a state of inner well.being. What I am that I am it
is difficult to put into words!

परिनिर्वा*ण* एव अस्मि सदृ*zo '*स्मि पतिव्रते ।

parinirvANa* eva asmi sadRza: asmi pativrate |

यत् त*द् अ*स्मि तद् एव अस्मि वक्तुम् शक्नोति न.इतरत् ॥६।१०९।४८॥

yat tat asmi tat eva asmi vaktum zaknoti na.itarat ||6|109|48||

.

pari.nirvANa eva asmi –

only total nirvANa am I

sadRza: asmi

pativrate – in fidelity

yat tad asmi – what is that I.am

tad eva asmi – that indeed I.am

vaktum zaknoti – I am able to say

na itarat – not otherwise.

*vlm.48.

O thou most chaste lady, know me to be of that essence,

which exists as extinct every where;

I am what I am and what I cannot describe, and no other than this.

*sv.45..48 I am free from confusion and delusion. I experience neither
sorrow nor joy. I cannot say "This is" or "The other is". I am freed of all
coverings and I enjoy a state of inner well.being. What I am that I am it
is difficult to put into words!



तरङ्ग.तरल.अपाङ्के गु*rus **त्व*म् मे न*mo '*स्तु ते ।

taraGga.tarala.apAGke guru: tvam me nama: astu te |

प्रसादेन विशाला*kSy **आ*ती*rNo '*स्मि भव.सागरात् ॥६।१०९।४९॥

prasAdena vizAlAkSi AtIrNa: asmi bhava.sAgarAt ||6|109|49||

.

taraGga.tarala.apAGke – in wave.sparkling.eyeglance

guru: tvam me – you are my guru

nama: astu te – glory be to you

prasAdena vizAlAkSi – by your grace, wide.eyes,

AtIrNa: asmi bhava.sAgarAt . I have crossed.over the ocean of Being.

#vizAlAkSa – wide.eyed.

*vlm.49.

O beauteous lady,

with they eye balls glancing like the flitting waves of rivulets!

I bow down to thee as my instructor; because

it is by thy good grace that I have come across the turbulent ocean of the
world.

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my
beloved, I have crossed this ocean of saMsAra; I shall not once again fall
into error.



पुनर् मलम् न गृह्णामि शत.ध्मात.सुवर्णवत् ।

punar malam na gRhNAmi zata.dhmAta.suvarNavat |

शान्तः स्व*stho **मृ**dur **य**tto **वी*तरा*go **नि*र्.अंश.धीः ॥६।१०९।५०॥

zAnta: svastha: mRdu: yatta: vItarAga: nir.aMza.dhI: ||6|109|50||

.

punar malam na gRhNAmi zata.dhmAta.suvarNa=vat –

hundred.dhmAta.gold=like =

zAnta: svastha: mRdu: yatto vItarAgo niraMzadhI:

*vlm.50.

I shall no more be soiled with the dirt of the earth,

after being cleansed from it like a bit of gold from its alloy by repeated
burnings.

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my
beloved, I have crossed this ocean of saMsAra; I shall not once again fall
into error.

धम् #dham ध्मात . #dhmAta – mfn. blown , blown up or into RV. &c. &c. ;
inflamed , excited W. ; n. a partic. wrong pronunciation of vowels.

यत् #yat . यत्त #yatta: . endeavoured, striven • engaged in, intent upon,
prepared for, ready to (loc. dat., acc. or inf. with prati) • on one's
guard, watchful, cautious ib. • attended to, guided (as a chariot) mbh.

सर्व*अतीतः सर्व*gaz **च* खम् इव अयम् अहम् स्थितः ।

sarva*atIta: sarvaga: ca kham iva ayam aham sthita: |

एवम् स्थिते महासत्त्व प्रानेश हृदय.प्रिय ॥६।१०९।५१॥

evam sthite mahAsattva prAneza hRdaya.priya ||6|109|51||

.

sarva*atIta: sarvaga: ca kham iva ayam aham sthita: evam sthite mahAsattva

prAneza

hRdaya.priya

*vlm.51.

I am quite calm and easy, quiet and free from passions,

and never divided in my attention nor distracted in my mind.

I am beyond all things, I am ubiquitous and all pervading, and am situated

as I am

(without any change in me).

*sv.49.50.51 You are my guru, my dear: I salute you. By your grace, my
beloved, I have crossed this ocean of saMsAra; I shall not once again fall
into error.



*TOPKNOT said— *



किम् इदानीम् प्रभो ब्रूहि रोचते ते महासत्ते ।

kim idAnIm prabho brUhi rocate te mahAsatte |

प्रतिषेधम् न जानामि न जाना*म्य् अ*भि.वाञ्छितम् ॥६।१०९।५२॥

pratiSedham na jAnAmi na jAnAmi abhi.vAJchitam ||6|109|52||

.

kim idAnIm prabho brUhi rocate te mahAsatte pratiSedham na jAnAmi na jAnAmi

abhivAJchitam

.

*vlm.52. Chudala said.—

If you remain in this manner,

O thou lord of my life, and dearly beloved one of my heart,

then tell me, my lord, what is it that is

now

best agreeable to your most noble disposition.

*sv. cUDAlA asked: In that case, what do you wish to do now?



*FIRECREST said—*



य*d **आ*चरसि तन्वि त्वम् कदा.चि*d **वे*द्मि तत् तथा ।

yat Acarasi tanvi tvam kadA.cit vedmi tat tathA |

यत्.य*n **म*तम् ते सकलम् तथा अ*stv **अ*विकलम् प्रिये ॥६।१०९।५३॥

yat.yat matam te sakalam tathA astu avikalam priye ||6|109|53||

न स्तौमि न च निन्दामि यत् इच्छसि त*d **आ*चर ।

na staumi na ca nindAmi ya icchasi tat Acara |

.

yad Acarasi tanvi tvam kadA.cid vedmi tat tathA yad.yan matam te sakalam
tathA astu

avikalam priye – o my dear.

*vlm.53. Sikhidhwaja answered.—

I know of nothing, O good lady, that is either delectable or detestable to
me;

I do the same as you do,

and am exactly of the same mind like yours in every thing.

*sv. cUDAlA asked: In that case, what do you wish to do now?



न किंचि*द् अ*नुसंधातुम् जाना*म्य् अ*म्बर.सुन्दरः ।

na kiMcit anusaMdhAtum jAnAmi ambara.sundara: |

यदेव किंचि*j **जा*नासि तदेव कुरु सुन्दरि ॥६।१०९।५४॥

yadeva kiMcit jAnAsi tadeva kuru sundari ||6|109|54||

.

na kiMcit anusaMdhAtum jAnAmi ambara.sundara: yadeva kiMcit jAnAsi tadeva
kuru

sundari . o beautiful.

*vlm.54.

O thou that art as fair as the firmament,

know that I have nothing to choose for myself, beyond what I am possesst
of;

and leave it to you to choose and do whatever you think proper for us.

*sv. cUDAlA asked: In that case, what do you wish to do now?



तदेव धारयिष्यामि प्रतिबिम्ब* यथा मणिः ।

tadeva dhArayiSyAmi pratibimbayathA maNi: |

चेतसा गलित*इष्टेन यथाप्राप्तम् अ.निन्दितम् ॥६।१०९।५५॥

cetasA galita*iSTena yathAprAptam a.ninditam ||6|109|55||

.

tadeva – just thus / tadA iva = dhArayiSyAmi –

I will accept things

= pratibimba yathA maNi: .

as the reflection of a jewel +

cetasA galita.iSTena –

with chetas.Affectivity

yathAprAptam aninditam –

as it comes, faultlessly

+ na staumi na ca nindAmi .

I do not praise nor do I blame

= yat icchasi tat Acara –

what you wish, that do.

*vlm.55.

I will act as you will do, like your shadow or reflexion in the mirror;

because my mind being devoid of its desire and effort,

I will patiently bear with whatever comes to pass on me.

*sv. cUDAlA asked: In that case, what do you wish to do now?

*tadeva – just thus / tadA iva = dhArayiSyAmi . I will accept things =

pratibimba yathA maNi: . as the reflection of a jewel + cetasA
galita.iSTena – with chetas.Awareness/Feeling = yathAprAptam aninditam . as
it comes, faultlessly + na staumi na ca nindAmi . I do not praise nor do I
blame = yat icchasi tat Acara – what you wish, that do.



*TOPKNOT said—*



य*dy **ए*वम् त*न् *महाबाहो समाकर्णय म*n.**म*तम् ॥६।१०९।५६॥

yadi evam tan mahAbAho samAkarNaya mat*matam ||6|109|56||

आकर्ण्य जीवन्मुक्त*आत्मन् तदेव आहर्तुम् अर्हसि ।

AkarNya jIvanmukta*Atman tadeva Ahartum arhasi |

.

yadi evam tat – if so that, = Master.Archer,

samAkarNaya man.matam

*vlm.57. Chudála replied.—If it is so as you say, then hear tell you what
is best to be done by you at present.

सर्वत्र.ऐक्य*अवबोधेन मौर्ख्य.क्षय.भुवान्विताः ॥६।१०९।५७॥

sarvatra.aikya*avabodhena maurkhya.kSaya.bhuvAnvitA: ||6|109|57||

.

AkarNya jIvanmukta*Atman tadeva Ahartum arhasi sarvatra*aikya*avabodhena

maurkhya.kSaya.bhuva*anvitA:

यत् प्राणान.एषणे *ko '*त्र *चि**n*मात्रः अभ्यसते हि कः ।

yat prANAna.eSaNe ka: atra cit.mAtra: abhyasate hi ka: |

तस्मा*d **आ*द्यन्त.मध्येषु ये वयम् पुरुष.उत्तम ॥६।१०९।५९॥

tasmAt Adyanta.madhyeSu ye vayam puruSa.uttama ||6|109|59||

.

yat prANAna.eSaNe ka: atra cin.mAtra: abhyasate hi ka: tasmAt Adyanta.madhyeSu

ye vayam puruSa*uttama . o highest Person.

*vlm.59.

Say what man is there, who neglects his life and livelihood,

and remains only, in his intellect?

(No one can make his intellectual culture without having his life and
living).

And as there are three stages of human life,

namely, its beginning or boyhood, its middle or youth, and its end or old
age,

and we being situated in the midst of it, must do the duties appertaining
to this state,

before we proceed to the last stage of our being.

*sv. I know no prohibitions nor injunctions. Whatever you do, that I shall
know as appropriate. Do what you think appropriate and I shall follow you.

अन् . प्राण् . प्राणन #prANana . mfn. vivifying , animating BhP. ; m. the
throat L. ; n. breathing , respiration RV. MBh. S3am2k. ; the act of
vivifying or animating BhP.

शेषम् एकम् परित्यज्य त एव इमे स्थिता वयम् ।

zeSam ekam parityajya ta* eva ime sthitA* vayam |

राज्येन साम्प्रतेन इमम् कालम् नीत्वा क्रमेण वै ॥६।१०९।६०॥

rAjyena sAmpratena imam kAlam nItvA krameNa vai ||6|109|60||

moham ekam parityajya bhavAma: puna: eva te

sva eva nagare – in your very own city =

rAjA bhava . be the King =

tvam sva.Asane sthita: . settled in your own seat.

*vlm.63.

Why then do you allow the imbecility and hermitage of old age,

to overtake you in the prime of your youth;

when it is your duty to remain in your city and palace, and govern your
princely state.

*sv.62..65 cUDAlA said: Lord, we are now established in the state of
liberated ones. To us both desire and its opposite are the same. Of what
use is the discipline of prana or the practice of infinite consciousness?
Hence, we should be what we are in the beginning, in the middle and in the
end and abandon the one thing that remains after this. We are the king and
the queen in the beginning, in the middle and in the end. The one thing to
be abandoned is delusion! Hence, let us return to the kingdom and provide
it with a wise ruler.



लला*mo **न*नु कान्तानाम् महिषी ते भवाम्य् अहम् ।

lalAma: nanu kAntAnAm mahiSI te bhavAmi aham |

स.नृपा मत्त.वास्तव्या नृत्य*n.**न*व.नव*अङ्गना ॥६।१०९।६४॥

sa.nRpA matta.vAstavyA nRtyat*nava.nava*aGganA ||6|109|64||

.

lalAma: nanu kAntAnAm mahiSI te bhavAmi aham sa.nRpA matta.vAstavyA

nRtyan.navanava*aGganA

.

*vlm.64.

And then I will reign there as thy consort queen,

and crown the ladies in the royal apartment;

and all young maidens of the city, will dance about in jovialty,

to see their prince and princess again in the royal palace.

*sv.62..65 cUDAlA said: Lord, we are now established in the state of
liberated ones. To us both desire and its opposite are the same. Of what
use is the discipline of prana or the practice of infinite consciousness?
Hence, we should be what we are in the beginning, in the middle and in the
end and abandon the one thing that remains after this. We are the king and
the queen in the beginning, in the middle and in the end. The one thing to
be abandoned is delusion! Hence, let us return to the kingdom and provide
it with a wise ruler.

#lal . #lalAma . having a bindu on the forehead; beautiful. lalAmo nanu
kAntAnAm mahiSI te bhavAmyaham, y6109.064.



स.पताका ध्वनत् तूर्या पुष्प.प्रकरिणी पुरी ।

sa.patAkA dhvanat tUryA puSpa.prakariNI purI |

लस*d.**व*ल्ल्या स.मन्जर्या रणत्.पुष्प*आलि.मालया ।

lasat.vallyA sa.manjaryA raNat.puSpa*Ali.mAlayA |

मधु.मास.लता.लक्ष्म्या चिरा*d **भ*वतु सा समा ॥६।१०९।६५॥

madhu.mAsa.latA.lakSmyA cirAt bhavatu sA samA ||6|109|65||

.

sa.patAkA – embannered

dhvanat tUryA – sounding horns

puSpa.prakariNI purI

lasad.vallyA

sa.manjaryA

raNat.puSpa*Ali.mAlayA

evam cet tad vizAla*akSi sva.AyattA nis.triviSTape siddha.bhogAzriya: tAsu

nivasAmi na kim priye

.

*vlm.67. If such is your pleasure, O ong sighted (eyed) lady, to incite me
to earthly pleasures, then tell me what cause had I to slight the heavenly
happiness,

which was proffered to me by god Indra.



*TOPKNOT said— *

न राजन् मम भोगेषु वाञ्छा न अपि विभूतिषु ।

na rAjan mama bhogeSu vAJchA na api vibhUtiSu |

स्वभावस्य वशाद् एव पथाप्राप्तेन मे स्थितिः ॥६।१०९।६८॥

svabhAvasya vazAt eva pathAprAptena me sthiti: ||6|109|68||

.

na rAjan . no, rAjA =

mama bhogeSu . in my enjoyments =

vAJchA na api vibhUtiSu . tho there is no craving for riches =

svabhAvasya vazAt eva . by the strength of my own nature =

pathAprAptena me sthiti: . on the path as.it.comes is my state. – like
yathAprApta, a fuzzy  =

mama bhogeSu vAJchA na api vibhUtiSu

*sv.68 cUDAlA replied:

O king,

I do not desire pleasure nor the glamour of a kingdom.

I remain in whatever condition I am placed by my very nature.

*vlm.68. Chudála replied:—Know prince, that I also have no taste in earthly
enjoyments, nor any great zest for its grandeur or greatness. I depend upon
the bounty of nature, and live as I receive from her hand.

न सुखाय मम स्व*rgo **न* राज्यम् न अपि च क्रिया ।

na sukhAya mama svarga: na rAjyam na api ca kriyA |

यथास्थितम् अ.विक्षुब्धम् तिष्ठामि स्वस्थ.चेष्टिता ॥६।१०९।६९॥

yathAsthitam a.vikSubdham tiSThAmi svastha.ceSTitA ||6|109|69||

.

na sukhAya mama svarga: .

Heaven is no pleasure for me

na rAjyam . nor a kingdom

na api ca kriyA – not even my work :

yathAsthitam . as.it.is

a.vikSubdham

tiSThAmi svastha.ceSTitA

*vlm.69.

Hence I have no relish for heavenly joys or earthly royalty,

nor do I derive any pleasure from the performance of virtuous and manly
acts.

My delight is in the undisturbed equanimity of my mind,

and the positive rest of my position.

*sv.69..72 When the thought 'This is pleasure a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.

चेष्ट् #ceST . to move, stir (e.g. from sleep). चेष्ट् #ceSTa m. .
'moving', a kind of fish (tapasvin) • .n.. . moving the limbs, gesture •
behaviour, manner of life • . चेष्ट् #ceSTA . moving any limb, gesture •
action, activity, effort, endeavour, exertion
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#ŚvetUp>•
doing, performing • behaving, manner of life
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#KapS>• cf.
#aceSTa, #naSTaceSTa, #nizceSTa, चेष्ट् #ceSTaka . . making effort or
exertion • .m.. . a kind of fish (= .Ta) • a kind of coitus •.•
#c.#nirUpaNam . observing any one's actions • चेष्ट् #ceSTa.arha . worthy
of effort. • चेष्ट् #ceSTita . set in motion • done with effort, exerted •
done • frequented • .n.. moving any limb, gesture
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#Suśr>•
doing, action, behaviour, manner of life VR.
<http://students.washington.edu/prem/mw/worksAuthorsAbbrs.html#MBh>
(end.comp. f. .A) • चेष्ट् #ceSTitavyam . n. impers. . to be done or
managed mbh. 12.4919.

इदम् सुखम् इदम् न इति मिथुने क्षयम् आगते ।

idam sukham idam na iti mithune kSayam Agate |

समम् एव पदे शान्ते तिष्ठामि इह यथासुखम् ॥६।१०९।७०॥

samam eva pade zAnte tiSThAmi iha yathAsukham ||6|109|70||

.

idam sukham idam na iti mithune kSayam Agate samam eva pade zAnte tiSThAmi
iha yathAsukham

.

*vwv.2295/70. As the pair (of ideas), "this is pleasure; this is not," has
come to an end,

I remain here quite even in the tranquil Abode (of the Self), at ease.

*vlm.70. It is only after I have lost my feeling of pleasure in something,
and that of pain in another, that I gain my equanimity and indifference to
both, and am settled in my perfect rest and tranquility.

*sv.69..72 When the thought 'This is pleasure a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.



*FIRECREST said—*

युक्तमुक्तम् विशालाक्षि त्वया एतत् समया धिया ।

yuktamuktam vizAlAkSi tvayA etat samayA dhiyA |

*ko **वा* अर्थः किल राज्यस्य ग्रहे त्या*गे **'*पि वा भवेत् ॥६।१०९।७१॥

ka: vA artha: kila rAjyasya grahe tyAge api vA bhavet ||6|109|71||

.

yuktamuktam

o vizAla*akSi

tvayA . by you =

etat samayA dhiyA

ka: vA artha: kila

rAjyasya grahe tyAge api vA . whether holding or releasing the kingdom =

bhavet

*vlm.71. Sikhidhwaja responded:—

You have rightly said, O large eyed dame, with your calm and cool
understanding;

that it is all alike,

whether we get or lose a kingdom,

since we derive no lasting good nor suffer great evil, either from its gain
or loss.

*sv.69..72 When the thought 'This is pleasure a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.



सुख.दुःख.दशा.चिन्ताम् त्यक्त्वा विगतम् अन्तरम् ।

sukha.du:kha.dazA.cintAm tyaktvA vigatam antaram |

यथा.संस्थानम् एव इमौ तिष्ठावः स्व.स्थताम् गतौ ॥६।१०९।७२॥

yathA.saMsthAnam eva imau tiSThAva: sva.sthatAm gatau ||6|109|72||

.

sukha.du:kha.dazA.cintAm tyaktvA vigatam antaram yathA.saMsthAnam eva

imau tiSThAva:
svam.sthatAm gatau

.

*vlm.72. Let us remain in perfect ease, by shunning all thoughts of
pleasure or pain;

and getting release of the envy, emulation and jealousy;

and continue in the same state of thoughtlessness as we are at present.

(Lovely lasting peace of mind, sweet delight of human kind; that neither
envy nor ambition knows &c. see ode on contentment).

*sv.69..72 When the thought 'This is pleasure a is confronted by the

thought 'This is not', they both perish. I remain in that peace that
survives this.

इति तत्र कथा*आलाप.कथनेन त*yor **द्व*योः ।

iti tatra kathA*AlApa.kathanena tayo: dvayo: |

कान्त*yoz **चि*र.दम्प*tyor **वा*स*s **त*नुताम् ययौ ॥६।१०९।७३॥

kAntayo: cira.dampatyo: vAsara: tanutAm yayau ||6|109|73||

.

so

there

with all the story .telling chatter

of those two long.married darlings

the day grew thin

:

the hours slipped away

.

*vlm.73. In this manner did the conjugal pair, pass the day in their sweet
endearments and mutual conversation; and the day glided on swiftly and
sweetly over their feast of reason and flow of the soul.

*jd.73 . iti tatra . so there = kathA*AlApa.kathanena . w the

story.chatter.telling = tayor dvayo: . of those two = kAntayo:
cira.dampatyo: . two long.married darlings = vAsaras tanutAm yayau . the
day came to thinness. – the hours slipped away.

अथ उत्थाय दिनाचारम् यथा.प्राप्तम् अ.निन्दितौ ।

atha utthAya dinAcAram yathA.prAptam a.ninditau |

स*उत्क*NTAv **अ**py **अ*न्.उत्कण्ठौ चक्रतुः कार्य.कोविदौ ॥६।१०९।७४॥

sa*utkaNThau api an.utkaNThau cakratu: kArya.kovidau ||6|109|74||

.

atha utthAya dinAcAram –

then at the height of day

yathA.prAptam .

as it happened

a.ninditau

sa*utkaNThau api an.utkaNThau

cakratu: kArya.kovidau

*vlm.74.

They rose on the departure of the day, to discharge their duties on the
parting days;

and though they were ill provided for the emergencies of night,

yet they well knew how to suit themselves to every occasions in every
place.

*sv.73..76 The two liberated ones then spent the night in conjugal delight.



स्वर्ग.सिद्धिम् अन्.आदृत्य तस्थतुः पूर्ण.चेतसौ ।

svarga.siddhim an.AdRtya tasthatu: pUrNa.cetasau |

एकस्मिन् एव शयने तैस् तैः प्रणय.चेष्टितैः ।

ekasmin eva zayane tai: tai: praNaya.ceSTitai: |

सा व्य्.अतीयाय रजनी *तyor* जीव.द्वि.मुक्तयोः ॥६।१०९।७५॥

sA vy.atIyAya rajanI tayo: jIva.dvi.muktayo: ||6|109|75||

.

svarga.siddhim an.AdRtya tasthatu: pUrNa.cetasau ekasmin.n eva zayane – in

@@@



DN6109 2.DC23.24 REUNITED सर्ग ६.१०८

सर्ग ६.१०९

sarga 6.109

वसिष्ठ उवाच ।

vasiSTha uvAca |

अथ ताम् दयिता दृष्ट्वा विस्मय*उत्फुल्ल.लोचनः ।

atha tAm dayitA dRSTvA vismaya*utphulla.locana: |

शिखिध्वज* उवाच इदम् आश्चर्य*आकुलया गिरा ॥६।१०९।०१॥

zikhidhvaja* uvAca idam Azcarya*AkulayA girA ||6|109|6|109|01||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

का त्वम् उत्पल.पत्र*अक्षि कुतः प्राप्ता असि सुन्दरि ।

kA tvam utpala.patra*akSi kuta: prAptA asi sundari |

किम् इह असि कियत् कालम् किम्.अर्थम् इह तिष्ठसि ॥६।१०९।०२॥

kim iha asi kiyat kAlam kim.artham iha tiSThasi ||6|109|02||

अङ्गेन व्यवहारेण स्मितेन अनुनयेन च ।

aGgena vyavahAreNa smitena anunayena ca |

मम जाया विलासेन तत्.कला इव उपलक्ष्यसे ॥६।१०९।०३॥

mama jAyA vilAsena tat.kalA iva upalakSyase ||6|109|03||

चूदाला उवाच ।

cUdAlA uvAca |

एवम् एव प्रभो विद्धि चूडाला अस्मि न संशयः ।

evam eva prabho viddhi cUDAlA asmi na saMzaya: |

अकृत्रिमेण देहेन ल*bdho 'sy **अ*द्य मया स्वयम् ॥६।१०९।०४॥

akRtrimeNa dehena labdha: asi adya mayA svayam ||6|109|04||

कुम्भ+आदि.देह.निर्मा*Nais **त्वा*म् बोधयितुम् एव मे ।

kumbha+Adi.deha.nirmANai: tvAm bodhayitum eva me |

प्रपञ्चः शत.शाखत्वम् इह या*to **व*न*अन्तरे ॥६।१०९।०५॥

prapaJca: zata.zAkhatvam iha yAta: vana*antare ||6|109|05||

यदा राज्यम् परित्यज्य मोहेन तपसे वनम् ।

yadA rAjyam parityajya mohena tapase vanam |

त्वम् आ*gAs **त*त् प्रभृ*ty **ए*व त्व*d **बो*धाय अहम् उद्यता ॥६।१०९।०६॥

tvam AgA: tat prabhRti eva tvat bodhAya aham udyatA ||6|109|06||

अनेन कुम्भ.देहेन मया एव त्वम् विबोधितः ।

anena kumbha.dehena mayA eva tvam vibodhita: |

कुम्भ+आदि.देह.निर्माणम् त्वाम् बोधयितुम् एव मे ॥६।१०९।०७॥

kumbha+Adi.deha.nirmANam tvAm bodhayitum eva me ||6|109|07||

मायया न.तु कुम्भ+आदि किंचित् सत्यम् महीपते ।

अथ.उ विदित.वे*dyas **त्व*म् ध्यानेन एत*द् अ*खण्डितम् ॥६।१०९।०८॥

mAyayA na.tu kumbha+Adi kiMcit satyam mahIpate |

atha.u vidita.vedya: tvam dhyAnena etat akhaNDitam ||6|109|08||

सर्वम् पश्यसि तत्त्व.ज्ञ ध्यानेन आ*zv **अ*वलोकय ।

sarvam pazyasi tattva.jJa dhyAnena Azu avalokaya |

अथ चूडालया इ*ty **उ**kto **ब*द्ध्वा परिकरम् नृपः ॥६।१०९।०९॥

atha cUDAlayA iti ukta: baddhvA parikaram nRpa: ||6|109|09||

आत्म*उदन्तम् विशेषेण ध्यानेन अमलम् ऐक्षत ।

Atma*udantam vizeSeNa dhyAnena amalam aikSata |

अभिराज्य.परित्यागा*c **चू*डाला.दर्शन.अवधि ॥६।१०९।१०॥

abhirAjya.parityAgAt cUDAlA.darzana.avadhi ||6|109|10||

सर्वम् मुहूर्त.ध्यानेन च आत्म.उदान्तम् ददर्श सः ।

sarvam muhUrta.dhyAnena ca Atma.udAntam dadarza sa: |

आराज्य.सम्.परित्यागा*d **व*र्तमान.क्षण.क्रमम् ॥६।१०९।११॥

ArAjya.sam.parityAgAt vartamAna.kSaNa.kramam ||6|109|11||

सर्वम् आलोक्य भूपा*lo **वि*रराम समाधितः ।

sarvam Alokya bhUpAla: vi.rarAma samAdhita: |

समाधि.विर*to **ह*र्ष.विकासि.नयन.अम्बुजः ॥६।१०९।१२॥

samAdhi.virata: harSa.vikAsi.nayana.ambuja: ||6|109|12||

विसार्य तरसा बाहू पुलक*उज्ज्वलताम् गतौ ।

visArya tarasA bAhU pulaka*ujjvalatAm gatau |

गल*d.**अ*ङ्गम् घन.स्नेहम् मुञ्च*d.**वा*ष्यम् स्फुरत्.स्पृहम् ॥६।१०९।१३॥

galat.aGgam ghana.sneham muJcat.vASyam sphurat.spRham ||6|109|13||

आलिलिङ्ग चिरम् कान्ताम् नकु*lo **न*कुलीम् इव ।

AliliGga ciram kAntAm nakula: nakulIm iva |

त*yor **आ*लिङ्गेन *तस्मिंस्* तत्र भा*vo **ब*भूव यः ॥६।१०९।१४॥

tayo: AliGgena tasmiM: tatra bhAva: babhUva ya: ||6|109|14||

न *स* वासुकि.जिह्वा*bhir **व*क्तुम् हर्षेण शक्यते ।

na sa* vAsuki.jihvAbhi: vaktum harSeNa zakyate |

दिवि.*sthAv **इ*व पङ्केन कृ*tAv **इ*व मिलत्.तनू ॥६।१०९।१५॥

divi.sthau iva paGkena kRtau iva milat.tanU ||6|109|15||

शै*lAv **इ*व सम्.उत्कीर्णौ श्लि*STAv **आ*स्ताम् चिरम् प्रियौ ।

zailau iva sam.utkIrNau zliSTau AstAm ciram priyau |

मुहूर्तेन गल*d **ध*र्म.जलौ पुलक.पीवरौ ॥६।१०९।१६॥

muhUrtena galat dharma.jalau pulaka.pIvarau ||6|109|16||

बाहू विश्लथताम् ईषन् निन्य*tus **तौ* शनैः प्रियौ ।

bAhU vizlathatAm ISan ninyatu: tau zanai: priyau |

अमृत*आपूर्ण.हृदयौ संशून्य.हृदय*उपमौ ॥६।१०९।१७॥

amRta*ApUrNa.hRdayau saMzUnya.hRdaya*upamau ||6|109|17||

उन्मुक्त.भुजम् आस्ताम् *tAv **अ*लक्ष.स्थित.लोचनम् ।

unmukta.bhujam AstAm tau alakSa.sthita.locanam |

घन*आनन्द.क्षणम् स्थित्वा तूष्णीम् प्रणय.पेशलम् ॥६।१०९।१८॥

ghana*Ananda.kSaNam sthitvA tUSNIm praNaya.pezalam ||6|109|18||

कान्ताम् चिबुक.संलग्न.करः प्रोवाच भूपतिः ।

kAntAm cibuka.saMlagna.kara: provAca bhUpati: |

अत्यन्त.मधुर.स्निग्धः कान्तः स्व.कुल.योषिताम् ॥६।१०९।१९॥

atyanta.madhura.snigdha: kAnta: sva.kula.yoSitAm ||6|109|19||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

पु*Nyaz **च* रति.निष्पन्दः स्वा*dur **ना*म अमृता*द् अ*पि ।

puNya: ca rati.niSpanda: svAdu: nAma amRtAt api |

कियत् प्रमा*Nas **त**Nv.**अ*ङ्ग्या त्वया बाल*इन्दु.मुग्धया ॥६।१०९।२०॥

kiyat pramANa: tanu*aGgyA tvayA bAla*indu.mugdhayA ||6|109|20||

अनुभू*taz **चि*रम् क्ले*zo **भ**tur **अ*र्थेन दारुणा ।

anubhUta: ciram kleza: bhartu: arthena dAruNA |

एवम् दुर्.उत्तरात् तस्मात् संसार.कुहरा*द् अ*हम् ॥६।१०९।२१॥

evam dur.uttarAt tasmAt saMsAra.kuharAt aham ||6|109|21||

उत्तारि*to **य*या बुद्ध्या सा हि केन उपमीयते ।

uttArita: yayA buddhyA sA hi kena upamIyate |

अरुन्धती शची गौरी गायत्री श्रीः सरस्वती ॥६।१०९।२२॥

arundhatI zacI gaurI gAyatrI zrI: sarasvatI ||6|109|22||

समस्ताः पेलवायन्ते तव तन्व्या गुणात्या ।

samastA: pelavAyante tava tanvyA guNAtyA |

धीः श्रीः कान्तः क्षमा मैत्री करुणाद्यास्तु सुन्दरि ॥६।१०९।२३॥

dhI: zrI: kAnta: kSamA maitrI karuNAdyAstu sundari ||6|109|23||

कान्ता*sv **आ*कार.कान्तासु प्रथम् एव अभिलक्ष्यसे ।

kAntAsu AkAra.kAntAsu pratham eva abhilakSyase |

परेण अध्यवसायेन त्वया अहम् अवबोधितः ॥६।१०९।२४॥

pareNa adhyavasAyena tvayA aham avabodhita: ||6|109|24||

केन प्रति.उपकारेण परितुष्यति ते मनः ।

kena praty.upakAreNa parituSyati te mana: |
मोहा*द् अ*नादि.गहना*द् अ*नन्त.गहना*द् अ*पि ॥६।१०९।२५॥

mohAt anAdi.gahanAt ananta.gahanAt api ||6|109|25||

पतितम् व्यवसायि*nyas **ता*रयन्ति कुल.स्त्रियः ।

patitam vyavasAyinya: tArayanti kula.striya: |

शास्त्र*अर्थ.गुरु.मन्त्र+आदि तथा न उत्तारण.क्षमम् ॥६।१०९।२६॥

zAstra*artha.guru.mantra+Adi tathA na uttAraNa.kSamam ||6|109|26||

यथा एताः स्नेह.शालि*nyo **भ*र्तृणाम् कुल.योषितः ।

yathA etA: sneha.zAlinya: bhartRNAm kula.yoSita: |

सखा भ्राता सुहृ*d.**भृ**tyo **गु**rur **मि*त्रम् धनम् सुखम् ॥६।१०९।२७॥

sakhA bhrAtA suhRt.bhRtya: guru: mitram dhanam sukham ||6|109|27||

आस्त्रम् आयतनम् दासः सर्वम् भर्तुः कुल.अङ्गनाः ।

Astram Ayatanam dAsa: sarvam bhartu: kula.aGganA: |

सर्वदा सर्व.यत्नेन पूजनीयाः कुल.अङ्गनाः ॥६।१०९।२८॥

sarvadA sarva.yatnena pUjanIyA: kula.aGganA: ||6|109|28||

लोक.द्वय.सुखम् सम्यक् सर्वम् यासु प्रतिष्ठितम् ।

loka.dvaya.sukham samyak sarvam yAsu pratiSThitam |

निरिच्छायाः प्रयातायाः पारम् संसार.वारिधेः ॥६।१०९।२९॥

niricchAyA: prayAtAyA: pAram saMsAra.vAridhe: ||6|109|29||

कथम् अस्य उपकारस्य करिष्ये ते प्रतिक्रियाः ।

katham asya upakArasya kariSye te pratikriyA: |

मन्ये कुल.अङ्गनाम् लोके लोके स*rvAs **त्व*या अधुना ॥६।१०९।३०॥

manye kula.aGganAm loke loke sarvA: tvayA adhunA ||6|109|30||

नारी.सौजन्य.चर्चासु व्यपदेश्या भविष्यसि ।

nArI.saujanya.carcAsu vyapadezyA bhaviSyasi |

त्वाम् निर्मितव*to **धा**tur **गु*ण.जाल.अतिशायिनीम् ॥६।१०९।३१॥

tvAm nirmitavata: dhAtu: guNa.jAla.atizAyinIm ||6|109|31||

मन्ये प्रकुपिता नूनम् अरुन्धा*ty+**आ*दिकाः स्त्रियः ।

manye prakupitA nUnam arundhAtI+AdikA: striya: |

सती त्वम् रूप.सौजन्य.गुण.रत्न.समुद्गिके ॥६।१०९।३२॥

satI tvam rUpa.saujanya.guNa.ratna.samudgike ||6|109|32||

एहि मे त्व*d.**गु*ण*उत्कस्य पुनर् आलिङ्गनम् कुरु ।

ehi me tvat.guNa*utkasya punar AliGganam kuru |

वसिष्ठ उवाच ।

vasiSTha uvAca |

इ*ty **उ*क्त्वा मृग.शाव*अक्षीम् चूडालाम् ताम् शिखिध्वजः ॥६।१०९।३३॥

iti uktvA mRga.zAva*akSIm cUDAlAm tAm zikhidhvaja: ||6|109|33||

आलिलिङ्ग पुनर् गाढम् नकु*lo **न*कुलीम् इव ।

AliliGga punar gADham nakula: nakulIm iva |

चूदाला उवाच ।

cUdAlA uvAca |

देव शुष्क.क्रिया.जाल.परे त्व*yy **आ*कुल.आत्मनि ॥६।१०९।३४॥

deva zuSka.kriyA.jAla.pare tvayi Akula.Atmani ||6|109|34||

भू*yo**भू**yo **भृ*शम् अहम् त्व*d.**अ*र्थम् दुःखिताभवम् ।

bhUya:bhUya: bhRzam aham tvat.artham du:khitAbhavam |

तेन त्व*d.**अ*वबोध*आत्मा स्व.अर्थ* एव उपपादितः ॥६।१०९।३५॥

tena tvat.avabodha*AtmA sva.artha* eva upapAdita: ||6|109|35||

मया त*द् अ*त्र किम् देव करोषि मम गौरवम् ।

mayA tat atra kim deva karoSi mama gauravam |

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

त्वया यथा वरारोहे स्वार्थः सम्पाद्यते शुभः ॥६।१०९।३६॥

tvayA yathA varArohe svArtha: sampAdyate zubha: ||6|109|36||

तम् इदानीम् तथा सर्वाः साधयन्तु कुलाङ्गनाः ।

tam idAnIm tathA sarvA: sAdhayantu kulAGganA: |

चूदाला उवाच ।

cUdAlA uvAca |

बुध्यसे कान्त विश्रा*nto **ज*ग*j.**जा*ल.तटे विभो ॥६।१०९।३७॥

budhyase kAnta vizrAnta: jagat.jAla.taTe vibho ||6|109|37||

अद्य तम् प्राक्तनम् किं*चि**n **मो*हम् सम्.अनुपश्यसि ।

adya tam prAktanam kiMcit moham sam.anupazyasi |

इदम् करोमि न इदम् तु प्राप्नोमि इदम् इति स्थितिम् ॥६।१०९।३८॥

idam karomi na idam tu prApnomi idam iti sthitim ||6|109|38||

अन्तर्हससि ताम् क*c**चि*त् दशा.पेलवताम् धियः ।

antarhasasi tAm kat.cit dazA.pelavatAm dhiya: |

*tAs **तु*च्छ.तृष्णा.कलना*अस्ताः संकल्प.कु.कल्पनाः ॥६।१०९।३९॥

tA: tuccha.tRSNA.kalanA*astA: saMkalpa.ku.kalpanA: ||6|109|39||

त्वयि न अद्य अवलोक्यन्ते देव व्योम्नि इव पर्वताः ।

tvayi na adya avalokyante deva vyomni iva parvatA: |

किम् त्वम् अद्य अङ्ग सम्पन्नः किम् नि*STho '*सि किम् ईहसे ॥६।१०९।४०॥

kim tvam adya aGga sampanna: kim ni*STho '*si kim Ihase ||6|109|40||

कथम् पश्यसि पाश्चात्यम् देह.चेष्टाक्रमम् विभो ।

katham pazyasi pAzcAtyam deha.ceSTAkramam vibho |

सुमनः पूर्ण.नील*अब्ज.माला.सार.विलोचने ॥६।१०९।४१॥

sumana: pUrNa.nIla*abja.mAlA.sAra.vilocane ||6|109|41||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

त्वम् एव यस्य यस्य अ*ntas **त*त् तस्य अहम् उपास्थितः ।

tvam eva yasya yasya anta: tat tasya aham upAsthita: |

निरी*ho '*स्मि निरं*zo '*स्मि नभः.स्व*ccho '*स्मि निस्पृहः ॥६।१०९।४२॥

nirIha: asmi niraMza: asmi nabha:.svaccha: asmi nispRha: ||6|109|42||

शा*nto '*हम् अर्थ.रू*po '*स्मि चिराय अहमहम् स्थितः ।

zAnta: aham artha.rUpa: asmi cirAya ahamaham sthita: |

ताम् दशाम् उपया*to '*स्मि य*taz **चि*त्त*एक.वर्त्मनि ॥६।१०९।४३॥

tAm dazAm upayAta: asmi yata: citta*eka.vartmani ||6|109|43||

प्रतिषेधन्ति सहसा न याम् हरि.हर+आदयः ।

pratiSedhanti sahasA na yAm hari.hara+Adaya: |

न किं*चि**n**मा*त्र=*चिन्मा*त्र.नि*STho '*स्मि स्व*स्थ* आस्थितः ॥६।१०९।४४॥

na kiMcit.mAtra=cin.mAtra.ni*STho '*smi svastha* Asthita: ||6|109|44||

भ्रमेण अहम् विमु*kto '*स्मि संसारेण आलि.लोचने ।

bhrameNa aham vimukta: asmi saMsAreNa Ali.locane |

न तु*STo '*स्मि न खि*nno '*स्मि न अयम् अस्मि न चेतरत् ॥६।१०९।४५॥

na tuSTa: asmi na khinna: asmi na ayam asmi na cetarat ||6|109|45||

न स्थू*lo '*स्मि न सू*kSmo '*स्मि सत्यम् अस्मि च सुन्दरि ।

na sthUla: asmi na sUkSma: asmi satyam asmi ca sundari |

ते*jo**बि*म्बात् प्रयातेन भित्तावपतितेन च ॥६।१०९।४६॥

teja:bimbAt prayAtena bhittAvapatitena ca ||6|109|46||

क्षय*अतिशयमुक्तेन प्रकाशेन अस्मि वै समः ।

kSaya*atizayamuktena prakAzena asmi vai sama: |

शा*nto '*स्मि साम्यम् तेन अस्मि स्व*stho '*स्मि विगत.आशयः ॥६।१०९।४७॥

zAnta: asmi sAmyam tena asmi svastha: asmi vigata.Azaya: ||6|109|47||

परिनिर्वा*ण* एव अस्मि सदृ*zo '*स्मि पतिव्रते ।

parinirvANa* eva asmi sadRza: asmi pativrate |

यत् त*द् अ*स्मि तद् एव अस्मि वक्तुम् शक्नोति न.इतरत् ॥६।१०९।४८॥

yat tat asmi tat eva asmi vaktum zaknoti na.itarat ||6|109|48||

तरङ्ग.तरल.अपाङ्के गु*rus **त्व*म् मे न*mo '*स्तु ते ।

taraGga.tarala.apAGke guru: tvam me nama: astu te |

प्रसादेन विशाला*kSy **आ*ती*rNo '*स्मि भव.सागरात् ॥६।१०९।४९॥

prasAdena vizAlAkSi AtIrNa: asmi bhava.sAgarAt ||6|109|49||

पुनर् मलम् न गृह्णामि शत.ध्मात.सुवर्णवत् ।

punar malam na gRhNAmi zata.dhmAta.suvarNavat |

शान्तः स्व*stho **मृ**dur **य**tto **वी*तरा*go **नि*र्.अंश.धीः ॥६।१०९।५०॥

zAnta: svastha: mRdu: yatta: vItarAga: nir.aMza.dhI: ||6|109|50||

सर्व*अतीतः सर्व*gaz **च* खम् इव अयम् अहम् स्थितः ।

sarva*atIta: sarvaga: ca kham iva ayam aham sthita: |

एवम् स्थिते महासत्त्व प्रानेश हृदय.प्रिय ॥६।१०९।५१॥

evam sthite mahAsattva prAneza hRdaya.priya ||6|109|51||

चूदाला उवाच ।

cUdAlA uvAca |

किम् इदानीम् प्रभो ब्रूहि रोचते ते महासत्ते ।

kim idAnIm prabho brUhi rocate te mahAsatte |

प्रतिषेधम् न जानामि न जाना*म्य् अ*भि.वाञ्छितम् ॥६।१०९।५२॥

pratiSedham na jAnAmi na jAnAmi abhi.vAJchitam ||6|109|52||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

य*d **आ*चरसि तन्वि त्वम् कदा.चि*d **वे*द्मि तत् तथा ।

yat Acarasi tanvi tvam kadA.cit vedmi tat tathA |

यत्.य*n **म*तम् ते सकलम् तथा अ*stv **अ*विकलम् प्रिये ॥६।१०९।५३॥

yat.yat matam te sakalam tathA astu avikalam priye ||6|109|53||

न स्तौमि न च निन्दामि यत् इच्छसि त*d **आ*चर ।

na staumi na ca nindAmi ya icchasi tat Acara |

न किंचि*द् अ*नुसंधातुम् जाना*म्य् अ*म्बर.सुन्दरः ।

na kiMcit anusaMdhAtum jAnAmi ambara.sundara: |

यदेव किंचि*j **जा*नासि तदेव कुरु सुन्दरि ॥६।१०९।५४॥

yadeva kiMcit jAnAsi tadeva kuru sundari ||6|109|54||

तदेव धारयिष्यामि प्रतिबिम्ब* यथा मणिः ।

tadeva dhArayiSyAmi pratibimbayathA maNi: |

चेतसा गलित*इष्टेन यथाप्राप्तम् अ.निन्दितम् ॥६।१०९।५५॥

cetasA galita*iSTena yathAprAptam a.ninditam ||6|109|55||

चूदाला उवाच ।

cUdAlA uvAca |

य*dy **ए*वम् त*न् *महाबाहो समाकर्णय म*n.**म*तम् ॥६।१०९।५६॥

yadi evam tan mahAbAho samAkarNaya mat*matam ||6|109|56||

आकर्ण्य जीवन्मुक्त*आत्मन् तदेव आहर्तुम् अर्हसि ।

AkarNya jIvanmukta*Atman tadeva Ahartum arhasi |

सर्वत्र.ऐक्य*अवबोधेन मौर्ख्य.क्षय.भुवान्विताः ॥६।१०९।५७॥

sarvatra.aikya*avabodhena maurkhya.kSaya.bhuvAnvitA: ||6|109|57||

निर्.इ*cchAs **ता*व*d **आ*काश.विशदाः संस्थि*ता* वयम् ।

nir.icchA: tAvat AkAza.vizadA: saMsthitA* vayam |

यादृ*g **ए*षणम् अस्माकम् तादृशम् त*द् अ*न्.एषणम् ॥६।१०९।५८॥

yAdRk eSaNam asmAkam tAdRzam tat an.eSaNam ||6|109|58||

यत् प्राणान.एषणे *ko '*त्र *चि**n**मा*त्रः अभ्यसते हि कः ।

yat prANAna.eSaNe ka: atra cit.mAtra: abhyasate hi ka: |

तस्मा*d **आ*द्यन्त.मध्येषु ये वयम् पुरुष.उत्तम ॥६।१०९।५९॥

tasmAt Adyanta.madhyeSu ye vayam puruSa.uttama ||6|109|59||

शेषम् एकम् परित्यज्य *त* एव इमे स्थि*ता* वयम् ।

zeSam ekam parityajya ta* eva ime sthitA* vayam |

राज्येन साम्प्रतेन इमम् कालम् नीत्वा क्रमेण वै ॥६।१०९।६०॥

rAjyena sAmpratena imam kAlam nItvA krameNa vai ||6|109|60||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

विदेहताम् प्रयास्यामः प्रभो कालेन केन.चित् ।

videhatAm prayAsyAma: prabho kAlena kena.cit |

वयम् आद्यन्त.मध्येषु कीदृ*zAs **त*रले वद ॥६।१०९।६१॥

vayam Adyanta.madhyeSu kIdRzA: tarale vada ||6|109|61||

चूदाला उवाच ।

cUdAlA uvAca |

शेषम् एकम् परित्यज्य तिष्ठामः कथम् एव वा ।

zeSam ekam parityajya tiSThAma: katham eva vA |

वयम् आद्यन्त.मध्येषु राजा*no **रा*ज.सत्तम ॥६।१०९।६२॥

vayam Adyanta.madhyeSu rAjAna: rAja.sattama ||6|109|62||

मोहम् एकम् परित्यज्य भवामः पुनर् एव ते ।

moham ekam parityajya bhavAma: punar eva te |

*स्व* एव नगरे राजा भव त्वम् स्व.आसने स्थितः ॥६।१०९।६३॥

sva* eva nagare rAjA bhava tvam sva.Asane sthita: ||6|109|63||

लला*mo **न*नु कान्तानाम् महिषी ते भवा*म्य् अ*हम् ।

lalAma: nanu kAntAnAm mahiSI te bhavAmi aham |

स.नृपा मत्त.वास्तव्या नृत्य*n.**न*व.नव*अङ्गना ॥६।१०९।६४॥

sa.nRpA matta.vAstavyA nRtyat*nava.nava*aGganA ||6|109|64||

स.पताका ध्वनत् तूर्या पुष्प.प्रकरिणी पुरी ।

sa.patAkA dhvanat tUryA puSpa.prakariNI purI |

लस*d.**व*ल्ल्या स.मन्जर्या रणत्.पुष्प*आलि.मालया ।

lasat.vallyA sa.manjaryA raNat.puSpa*Ali.mAlayA |

मधु.मास.लता.लक्ष्म्या चिरा*d **भ*वतु सा समा ॥६।१०९।६५॥

madhu.mAsa.latA.lakSmyA cirAt bhavatu sA samA ||6|109|65||

वसिष्ठ उवाच ।

vasiSTha uvAca |

इति चूडालया प्रो*kto **वि*हस्य *स* शिखिध्वजः ।

iti cUDAlayA prokta: vihasya sa* zikhidhvaja: |

प्रोवाच मधुरम् वाक्यम् अ.क्षुब्धम् विगत.ज्वरः ॥६।१०९।६६॥

provAca madhuram vAkyam a.kSubdham vigata.jvara: ||6|109|66||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

एवम् चेत् त*d **वि*शालाक्षि स्वायत्ता निस्.त्रिविष्टपे ।

evam cet tat vizAlAkSi svAyattA nis.triviSTape |

सिद्ध.भोगाश्रि*yas **ता*सु निवसामि न किम् प्रिये ॥६।१०९।६७॥

siddha.bhogAzriya: tAsu nivasAmi na kim priye ||6|109|67||

चूदाला उवाच ।

cUdAlA uvAca |

न राज*न् *मम भोगेषु वाञ्छा न अपि विभूतिषु ।

na rAjan mama bhogeSu vAJchA na api vibhUtiSu |

स्वभावस्य वशाद् एव पथाप्राप्तेन मे स्थितिः ॥६।१०९।६८॥

svabhAvasya vazAt eva pathAprAptena me sthiti: ||6|109|68||

न सुखाय मम स्वrgo न राज्यम् न अपि च क्रिया ।

na sukhAya mama svarga: na rAjyam na api ca kriyA |

यथास्थितम् अ.विक्षुब्धम् तिष्ठामि स्वस्थ.चेष्टिता ॥६।१०९।६९॥

yathAsthitam a.vikSubdham tiSThAmi svastha.ceSTitA ||6|109|69||

इदम् सुखम् इदम् न इति मिथुने क्षयम् आगते ।

idam sukham idam na iti mithune kSayam Agate |

समम् एव पदे शान्ते तिष्ठामि इह यथासुखम् ॥६।१०९।७०॥

samam eva pade zAnte tiSThAmi iha yathAsukham ||6|109|70||

शिखिध्वज उवाच ।

zikhidhvaja uvAca |

युक्तमुक्तम् विशालाक्षि त्वया एतत् समया धिया ।

yuktamuktam vizAlAkSi tvayA etat samayA dhiyA |

*ko **वा* अर्थः किल राज्यस्य ग्रहे त्या*गे **'*पि वा भवेत् ॥६।१०९।७१॥

ka: vA artha: kila rAjyasya grahe tyAge api vA bhavet ||6|109|71||

सुख.दुःख.दशा.चिन्ताम् त्यक्त्वा विगतम् अन्तरम् ।

sukha.du:kha.dazA.cintAm tyaktvA vigatam antaram |

यथा.संस्थानम् एव इमौ तिष्ठावः स्व.स्थताम् गतौ ॥६।१०९।७२॥

yathA.saMsthAnam eva imau tiSThAva: sva.sthatAm gatau ||6|109|72||

इति तत्र कथा*आलाप.कथनेन त*yor **द्व*योः ।

iti tatra kathA*AlApa.kathanena tayo: dvayo: |

कान्त*yoz **चि*र.दम्प*tyor **वा*स*s **त*नुताम् ययौ ॥६।१०९।७३॥

kAntayo: cira.dampatyo: vAsara: tanutAm yayau ||6|109|73||

अथ उत्थाय दिनाचारम् यथा.प्राप्तम् अ.निन्दितौ ।

atha utthAya dinAcAram yathA.prAptam a.ninditau |

स*उत्क*NTAv **अ**py **अ*न्.उत्कण्ठौ चक्रतुः कार्य.कोविदौ ॥६।१०९।७४॥

sa*utkaNThau api an.utkaNThau cakratu: kArya.kovidau ||6|109|74||

स्वर्ग.सिद्धिम् अन्.आदृत्य तस्थतुः पूर्ण.चेतसौ ।

svarga.siddhim an.AdRtya tasthatu: pUrNa.cetasau |

एकस्मि*न् *एव शयने *तैस् तैः* प्रणय.चेष्टितैः ।

ekasmin eva zayane tai: tai: praNaya.ceSTitai: |

सा व्य्.अतीयाय रजनी त*yor **जी*व.द्वि.मुक्तयोः ॥६।१०९।७५॥

sA vy.atIyAya rajanI tayo: jIva.dvi.muktayo: ||6|109|75||

तद् भोग.मोक्ष.सुखम् उत्तमयोः स्वयम् *स*

tad bhoga.mokSa.sukham uttamayo: svayam sa*

माशम्.सतः प्रणय.वाक्य.विलास.गर्भम् ।

mAzam.sata: praNaya.vAkya.vilAsa.garbham |

उत्कण्ठताम् प्रणयि*nor **धि*यम् आनयन्ती

utkaNThatAm praNayino: dhiyam AnayantI

दीर्घा मुहूर्तव*द् अ*सौ रजनी जगाम ॥६।१०९।७६॥

dIrghA muhUrtavat asau rajanI jagAma ||6|109|76||

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*o**ॐm*

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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> *