fm5055 2.ap30 uddAlaka's nirvANa .z30
jivadas
fm5055 2.ap30 uddAlaka's nirvANa .z30
work in progress .v17
work in progress .v15,16
latest update:
https://www.dropbox.com/s/dzju63v7uxisf5r/fm5055%202.ap30%20uddAlaka%27s%20nirvANa%20.z30.docx?dl=0
Oॐm
uddAlaka's nirvANa
rAma said—
Ø
आत्मज्ञानदिनैनैर्क मत्संशयतृणानल ।
अज्ञानदाहशीतांश: सत्तासामन्यमीश किम् ॥५।५५।१॥
आत्मज्ञानदिनैनैर्क मत्संशयतृणानल । अज्ञानदाहशीतांश: सत्तासामन्यमीश किम् ॥५।५५।१॥
Atma.jJAna-dina-eka-arka mat.saMzaya-tRNa-anala | ajJAna-dAha-zIta-aMza: sattAsAmanyam Iza kim ||5|55|01||
.
Atma.jJAna-dinaika-arka
sun of the Wisdom of One Self
mat.saMzaya-tRNa-anala
fire for my conceptual.straw
ajJAna-dAha-zIta-aMza:
x
sattÂsAmanyam Iza kim
Lord, what is this <sattAsAmanya>?
~vlm.1 RÁMA said:—Venerable Sir! you are the sun of the day of spiritual knowledge, and the burning fire of the night of my doubts; and you who are the cooling moon to the heat of my ignorance, will deign to explain to me, what is ment by—community of existence, (that you said just now).
~m.1 rAma: O Lord, you are like sun for the day called Self-knowledge. You are like fire for my tender grass leaf called doubt. You are like moon to the heat called ignorance. Please tell me : What is 'satta samanya' (generic or pure existence)?
~sv.5.55.1 In answer to rAma's question concerning pure being, VASISTHA said:
vasiShTha said—
यदा संक्षीयते चित्तमभवात्यन्तभावनात् ।
चित्सामान्यस्वरूपस्य सत्तासामान्यता तदा ॥२॥
यदा संक्षीयते चित्तमभवात्यन्तभावनात् । चित्सामान्यस्वरूपस्य सत्तासामान्यता तदा ॥२॥
yadA saMkSIyate cittam abhava-atyanta-bhAvanAt | cit sAmAnya-svarUpasya sattAsAmAnyatA tadA ||02||
.
yadA saMkSIyate cittam
x
abhava-atyanta-bhAvanAt
x
cit sAmAnya-svarUpasya
x
sattÂsAmAnyatA tadA
x
.
~vwv.1921 – When the mind [chitta] is destroyed completely due to the perpetual contemplation of the non-existence (of the objective world), then, there arises the state of totality of existence to one whose nature is Universal Consciousness.
~m.2 When 'citta' (the thinking mind) declines, all imaginations, thoughts and ideas cease/disappear. Such a state of basic consciousness is called 'satta samanya' (pure/generic existence).
~sv.2 When the mind has ceased to be because of the total absence of the notions of material existence, consciousness exists in its own nature as consciousness: and that is known as pure being. When consciousness devoid of notions of objectivity merges in itself losing its separate identity, as it were, it is pure being. When all external (material) and internal (notional) objects merge in consciousness, there is pure being of consciousness.
~vlm.2. Vasishtha answered :—When the thinking principle or mind is wasted and weakend, and appears to be extinct and null; the intellect which remains in common in all beings, is called the common intelligence (or Nous) of all.
Ø
नूनं चेत्यांशरहिता चिद्यदात्मनि लीयते ।
असद्रूपवदत्यच्छा सत्तासामान्यता तदा ॥३॥
नूनं चेत्यांशरहिता चिद्यदात्मनि लीयते । असद्रूपवदत्यच्छा सत्तासामान्यता तदा ॥३॥
nUnam cetya-aMza-rahitA cid yadA Atmani lIyate | asad-rUpavad aty.acchA sattAsAmAnyatA tadA ||03||
.
nUnam
now
cetya-aMza-rahitA cid yadA
x
Atmani lIyate
x
asat-rUpavat ati.acchA
x
sattAsAmAnyatA tadA
x
.
*jd. #cetya = conceivable.
in this context I translate "conceit"
(not in the sense of vanity, but as an effective concept, something conceived).
~m.3 When consciousness is relieved of all its aspects and parts and dissolves into Self, that unmanifest existence is called pure state of existence.
~vlm.3. And this intellect when it is devoid of its intellection and is absorbed in itself, and becomes as transparent as it is nothing of itself; it is then called the common (or Samanga) intellect.
~sv.2 When the mind has ceased to be because of the total absence of the notions of material existence, consciousness exists in its own nature as consciousness: and that is known as pure being. When consciousness devoid of notions of objectivity merges in itself losing its separate identity, as it were, it is pure being. When all external (material) and internal (notional) objects merge in consciousness, there is pure being of consciousness.
Ø
यदा सर्वमिदं किंचित्सबाह्याभ्यन्तरात्मकम् ।
अपलप्य वसेच्चेत: सत्तासामान्यता तदा ॥४॥
यदा सर्वमिदं किंचित्सबाह्याभ्यन्तरात्मकम् । अपलप्य वसेच्चेत: सत्तासामान्यता तदा ॥४॥
yadA sarvam idam kim.cit sa-bAhyAbhyantara=Atmakam | apa.lapya vaset_ ceta: sattAsAmAnyatA tadA ||04||
.
yadA
when
sarvam
all
idam
this
kim.cit sa-bAhya-abhyantara-Atmakam
x
apalapya vaset ceta:
x
sattAsAmAnyatA
the state of Absolute Existence
tadA
then
.
#apalapya
~m.4 When all that is in this world, which consists of external and internal things, is withdrawn into consciousness, that consciousness is said to be in a state of pure existence.
~vlm.4. And likewise, when it ignores the knowledge of all its internal and external objects, it remains as the common intellect and unconscious of any personality.
~sv.2 When the mind has ceased to be because of the total absence of the notions of material existence, consciousness exists in its own nature as consciousness: and that is known as pure being. When consciousness devoid of notions of objectivity merges in itself losing its separate identity, as it were, it is pure being. When all external (material) and internal (notional) objects merge in consciousness, there is pure being of consciousness.
#sattAsAmAnya – "Satta-samanya, in the language of the Yoga Vasishtha, [is] the General Existence of all things, as distinguished from the particular existences of bodies, minds and individuals. It is the Transcendent Being, which cannot be called either as this or that. It is neither Sat (existence) nor Asat (non-existence) in the ordinary sense of the term. It is not 'Sat' or existence in the sense of some object being there. It is not 'Asat' or non-existence, also. We say that something is, because we see it; we can think of it; we can hear it; we can catch it with our hands." – Krishnananda.
Ø
यदा सर्वाणि दृश्यानि सत्तासामान्यवेदनम् ।
स्वरूपेण स्वरूपाभं सत्तासामान्यता तदा ॥५॥
यदा सर्वाणि दृश्यानि सत्तासामान्यवेदनम् । स्वरूपेण स्वरूपाभं सत्तासामान्यता तदा ॥५॥
yadA sarvANi dRzyAni sattAsAmAnya-vedanam | svarUpeNa svarUpa-Abham sattAsAma-anyatA tadA ||05||
.
yadA sarvANi dRzyAni
x
sattÂsAmAnya-vedanam
x
svarUpeNa svarUpa-Abham
x
sattAsAmAnyatA tadA
the state of Absolute Existence
tadA
then
.
~m.5 When all phenomena exist with a knowledge of their real nature and form, such state of existence is called state of pure existence.
~vlm.5. When all visible objects are considered to have a common
existence, and to be of the same nature with one's self, it is designated
the common intellect. (Or compression of the whole in
one, like the contraction of the limbs of a tortoise).
~sv.2 When the mind has ceased to be because of the total absence of the notions of material existence, consciousness exists in its own nature as consciousness: and that is known as pure being. When consciousness devoid of notions of objectivity merges in itself losing its separate identity, as it were, it is pure being. When all external (material) and internal (notional) objects merge in consciousness, there is pure being of consciousness.
Ø
कूर्मोऽङ्गानीव दृश्यानि लीयन्ते स्वात्मनात्मनि ।
अभावितान्येव यदा सत्तासामान्यता तदा ॥६॥
कूर्मोऽङ्गानीव दृश्यानि लीयन्ते स्वात्मनात्मनि । अभावितान्येव यदा सत्तासामान्यता तदा ॥६॥
kUrma:_ aGgAni_ iva dRzyAni lIyante sva.AtmanA_ Atmani | a-bhAvitAni_ eva yadA sattAsAmAnyatA tadA ||06||
.
like a turtle's legs
the percepts disappear
by oneSelf in the Self
for when they do not become felt
then there is Suchness+same-other=ness.
कूर्मः अङ्गाnIव Like a turtle's legs
दृश्यानि लीयन्ते the percepts disappear
स्वात्मnAत्मनि by oneSelf in the Self
अभावितानि एव यदा for when they do not become felt
सत्ता+साmAन्य=ता तदा then there is Suchness+same-other=ness.
~m.6 When all phenomena dissolve themselves into the Self-like a tortoise withdrawing its limbs into a shell- then that state is called state of pure existence. But this withdrawal should be not in imagination.
~vlm.6. When the phenomenas are all ingulped of themselves, in the one common spirit; and there remains nothing as different from it, it is then called the one common entity.
~sv.2 When the mind has ceased to be because of the total absence of the notions of material existence, consciousness exists in its own nature as consciousness: and that is known as pure being. When consciousness devoid of notions of objectivity merges in itself losing its separate identity, as it were, it is pure being. When all external (material) and internal (notional) objects merge in consciousness, there is pure being of consciousness.
Ø
दृष्टिरेषा हि परमा सदेहादेहयो: सदा ।
मुक्तयो: संभवत्येव तुर्यातीतपदोपमा ॥७॥
दृष्टिरेषा हि परमा सदेहादेहयो: सदा । मुक्तयो: संभवत्येव तुर्यातीतपदोपमा ॥७॥
dRSTi:_ eSA hi paramA sa.deha-a.dehayo: sadA | muktayo: sambhavati_ eva turya.atIta-pada-upamA ||07||
dRSTi: eSA hi paramA
x
sa.deha-a.dehayo:
x
sadA
ever
muktayo: sambhavati eva
x
turya.atIta-pada-upamA
x
.
~m.7 This is the perfect perception. Such people, whether they are with or without body, are always liberated. This is similar to/equal to the state beyond 'turya' (the three states).
~sv.7. This is the supreme vision which happens to all liberated ones, whether they seem to have a body or they are without one.
~vlm.7. This common view of all things as one and the same, is called transcendentalism; and it becomes alike both to embodied and disembodied beings in both worlds. It places the liberated being above the fourth stage of consummation.
Ø
व्युत्थितस्य भवत्येषा समाधिस्थस्य चानघ ।
ज्ञस्य केवलमज्ञस्य न भवत्येव बोधजा ॥८॥
व्युत्थितस्य भवत्येषा समाधिस्थस्य चानघ । ज्ञस्य केवलमज्ञस्य न भवत्येव बोधजा ॥८॥
vyutthitasya bhavati_ eSA samAdhi.sthasya ca_anagha | jJasya kevalam ajJasya na bhavati_ eva bodha.jA ||08||
.
vyutthitasya bhavati eSA
someone.who
samAdhi-sthasya ca anagha
x +
jJasya kevalam ajJasya
x
na bhavaty eva bodhajA
x
.
~m.8 Such a state can occur to a person in 'samadhi' state. For jnanis only this state persists even after awakening from 'samadhi'. This state will never occur to an ignorant person.
~sv.8 This vision is available to one who has been 'awakened', to one who is in a state of deep contemplation and to a man of self-knowledge; it is not experienced by the ignorant person.
~vlm.8. It is the enlightened soul which is exalted by ecstasy (Samádhi), that can have this common view of all as one; and not the ignorant, (who can not make this highest generalization).
Ø
अस्यां दृशि स्थिता: सर्वे जीवन्मुक्ता महाशया: ।
सिद्धा रसेव भुवि व्योमवीथ्यामिवानिला: ॥९॥
अस्यां दृशि स्थिता: सर्वे जीवन्मुक्ता महाशया: । सिद्धा रसेव भुवि व्योमवीथ्यामिवानिला: ॥९॥
asyAm dRzi sthitA: sarve jIvan.muktA:_ mahA.AzayA: | siddhA:_ rasA:_ iva bhuvi vyoma-vIthyAm iva_ anilA: ||09||
.
asyAm dRzi sthitA: sarve
x
jIvan.muktA: mahA.AzayA:
x +
siddhA: rasA: iva bhuvi
as flavors are effected in Earth
vyoma-vIthyAm iva anilA:
x
.
~m.9 All great liberated souls abide in such a state and live in this world unaffected and untouched by the happenings in the world. They are like mercury on the ground or like sky untouched by the winds blowing in it.
~sv. Sages and the members of the trinity are established in this consciousness, O rAma. Having reached this state of consciousness, uddAlaka lived for some time.
~vlm.9. This common view of all existence, is entertained by all great and liberated h.eir as it is the same moisture and air, that is spread through the whole earth and vacuum.
Ø
अस्मत्प्रभृतय: सर्वे नारदाद्याश्च राघव ।
ब्रह्म-विष्ण्वीश्वराद्याश्च दृष्टावस्यां व्यवस्थिता: ॥१०॥
अस्मत्प्रभृतय: सर्वे नारदाद्याश्च राघव । ब्रह्म-विष्ण्वीश्वराद्याश्च दृष्टावस्यां व्यवस्थिता: ॥१०॥
asmat.prabhRtaya: sarve nArada-AdyA:_ ca rAghava | brahma-viSNu-Izvara=AdyAz ca dRSTAvasyAm vyavasthitA: ||10||
.
asmat.prabhRtaya: sarve
x
nArada & the rest, rAghava,
brahma-viSNu-Izvara=AdyA: ca
x
dRSTAvasyAm vyavasthitA:
x
.
~m. O Raghava, people like me, Brahma, Vishnu, Iswara, Narada and such live in this world and abide with this perception. uddAlaka lived in this world- home adopting this attitude.
~vlm.10. Sages like ourselves, as Nárada and others, and the gods Brahmá, Vishnu and Siva, have this common view of all things in existence.
~sv.9 Sages and the members of the trinity are established in this consciousness, O rAma. Having reached this state of consciousness, uddAlaka lived for some time.
Ø
एतामालम्ब्य पदवीं समस्तभयनाशिनीम् ।
उद्दालकोऽसाववसद्यावदिच्छं जगद्गृहे ॥११॥
एतामालम्ब्य पदवीं समस्तभयनाशिनीम् । उद्दालकोऽसाववसद्यावदिच्छं जगद्गृहे ॥११॥
etAm Alambya padavIm samasta-bhaya=nAzinIm | uddAlaka:_ asau_ avasat_ yAvat-iccham jagat-gRhe ||11||
.
etAm Alambya padavIm
having got-to this state
samasta-bhaya=nAzinIm
which is the all-fear-destroyer, =
uddAlaka: asau avasat
this uddAlaka dwelt
yAvat-iccham
just as he pleased
jagad-gRhe
in his world-home
.
~vlm.11. The saintly Uddálaka, entertained this view of the community of all beings and things; and having thereby attained to that state of perfection, which is free from fear or fall; he lived as long as he liked to live in this earthly sphere.
~sv.9 ... Having reached this state of consciousness, uddAlaka lived for some time.
~m. O Raghava, people like me, Brahma, Vishnu, Iswara, Narada and such live in this world and abide with this perception. uddAlaka lived in this world- home adopting this attitude.
Ø
अथ कालेन बहुना बुद्धिस्तस्य बभूव ह ।
विदेहमुक्तस्_"तिष्ठामि देहम्" त्यक्त्वेति निश्चला ॥१२॥
अथ कालेन बहुना बुद्धिस्तस्य बभूव ह । विदेहमुक्तस्_"तिष्ठामि देहम्" त्यक्त्वेति निश्चला ॥१२॥
atha kAlena bahunA buddhi:_ tasya babhUva ha | videha.mukta:_ "tiSThAmi deham" tyaktvA_iti nizcalA ||12||
.
atha kAlena bahunA
so after quite some time
buddhi: tasya babhUva ha
his buddhi Intellect became
videha.muktas
bodilessly free
"tiSThAmi deham"
"I forsake the body!"
tyaktvA.iti niz.calA
forsaken.so for.sure
.
~m.12 In course of time, he developed a desire to leave his body and exist as one liberated after life.
~vlm.12. After lapse of a long time, he thought of enjoying the bliss of disembodied or spiritual liberation in the next world, by quitting hia frail mortal frame on earth.
Ø
एवं चिन्तितवानद्रेर्गुहायां पल्लवासने ।
बद्धपद्मासनस्तस्थावर्धोन्मीलितलोचन: ॥१३॥
एवं चिन्तितवानद्रेर्गुहायां पल्लवासने । बद्धपद्मासनस्तस्थावर्धोन्मीलितलोचन: ॥१३॥
evam cintitavAn adre:_ guhAyAm pallava-Asane | baddha-padma-Asana:_ tasthau_ ardha-unmIlita=locana: ||13||
.
with this in mind he sat upon a seat of leaves inside a mountain cave, his legs crossed in the Bound.Lotus-Seat,
sat with half.open-eyes
.
~m. ... His eyes were half shut... ~vlm. … half closed under his eyelids. ~sv. … with his eyes half-closed.
*jd. If milita = "closed" then unmilita = "open". This is like the cup half-empty. Why do all three readings see closing when the text clearly says open? das....@gmail.com
Ø
संयम्य गुदसंरोधाद्वाराणि नव चेतस: ।
मात्रास्पर्शान् विचिन्वानो भावितस्वाङ्गचिद्घन: ॥१४॥
संयम्य गुदसंरोधाद्वाराणि नव चेतस: । मात्रास्पर्शान् विचिन्वानो भावितस्वाङ्गचिद्घन: ॥१४॥
saMyamya guda-saMrodhAt_ vArANi nava cetasa: | mAtrAsparzAn vi.cinvAna:_ bhAvita-svAGga-cit.ghana: ||14||
.
saMyamya
x
guda-saMrodhAd
x
vArANi nava cetasa:
x +
mAtrAsparzAn vicinvAna:
x
bhAvita-svAGga-cid.ghana:
x
.
~m.13-14 . Having decided so, he sat in the lotus porture on a leaf-bed in the mountain cave. His eyes were half shut. He closed all the nine holes (of senses) in the body by keeping his heel on the anus. He stifled all senses and started imagining that he was that dense luminous consciousness.
~sv.14 He closed off the nine apertures of the body, by pressing his heel against the rectum, etc. He withdrew the senses into his heart.
~vlm.14. He shut up the opening of the nine organs of sense, and then having compressed their properties of touch and the like, in the one single sense of perception, he confined them all within it in his intellect.
~VA having restrained anus, he closed nine gates in mind. Organs of touch etc he took into the space of his heart, making his organs solid consciousness (?)
plz, explain the second line.
*AS: Again, AB is well worth reading, he gives a very nice explanation, although a lot of it is commentary rather than actual translation. ~ Having closed the mind's outer collecting points; he collected the sense organs picking them like berries as per AB (derived from vicinvAnaH), he became like a cloud of cit (cidghanaH) made out of this collection (bhAvitasvAGga). *AB gives a different narrative, but mine is closer to the text.
Ø
संरुद्धप्राणपवन: समसंस्थानकन्धर: ।
तालुमूलतलालग्नजिह्वामूलो लसन्मुख: ॥१५॥
संरुद्धप्राणपवन: समसंस्थानकन्धर: । तालुमूलतलालग्नजिह्वामूलो लसन्मुख: ॥१५॥
saMruddha-prANa-pavana: sama-saMsthAna-kandhara: | tAlu-mUla-talA-lagna-jihvA-mUla:_ lasan-mukha: ||15||
.
saMruddha-prANa-pavana:
x
sama.saMsthAna-kandhara:
same.standing-neck
tAlu-mUla-talA-lagna-jihvA-mUla:
x
lasan-mukha:
x
.
~m. He restrained the vital airs, put his neck in a straight position, and folded the tongue to reach the root of the palate. His face became luminous and shining. He kept his upper and lower portions of the teeth slightly apart. His mind was not united with anything outside, inside, up or down.
~vlm.15. He compressed the vital airs in his body, and kept his head erect on his neck; and then by fixing the tip of his tongue to the roof of his palate, he sat with his blooming countenance turned upwards to heaven.
~sv.14 He closed off the nine apertures of the body, by pressing his heel against the rectum, etc. He withdrew the senses into his heart.
Ø
न बहिर्नान्तरे नाधो नोर्ध्वे नार्थे न शून्यके ।
संयोजितमनो दृष्टिर्दन्तैर्दन्तानसंस्पृशन् ॥१६॥
न बहिर्नान्तरे नाधो नोर्ध्वे नार्थे न शून्यके । संयोजितमनो दृष्टिर्दन्तैर्दन्तानसंस्पृशन् ॥१६॥
na bahi:_ na_antare na_adha:_ na_Urdhve na_arthe na zUnyake | saMyojita=mana:_ dRSTi:_ dantai:_ dantAn a-saMspRzan ||16||
.
na bahir na antare – not outside nor inside =
na adho na Urdhve na arthe na zUnyake x
saMyojita=mano dRSTir dantair dantAn a-saMspRzan xx
nAधस् noर्ध्वे not below nor above, =
nAर्थे न शून्यके not in a something nor in an empty (nothing) =
संयोजित=मनस्-दृष्टिः Mind and vision conjoined =
दन्तैः दन्ताna.संस्पृशन् (but as) with teeth not touching teeth. -16-
jd#>yuj —> #saMyuj, sam>yuj —> #saMyojita -mfn.- (fr. Caus.) conjoined , attached &c. BhP. ; #samyojita-kara-yugala -mfn.- one who has both his hands joined together ib.
~vlm.16. He did not allow his breath, to pass up or down or out of or inside his body, or fly into the air; nor let his mind and sight to be fixed on any object; but compressed them all in him self with his teeth joined together: (in his struggle for compression).
~m. .... His mind was not united with anything outside, inside, up or down.
Ø
प्राणप्रवाहसंरोधसम: स्वच्छाननच्छवि: ।
अङ्ग चित्संविदुत्तानरोमकण्टकितङ्गभू: ॥१७॥
प्राणप्रवाहसंरोधसम: स्वच्छाननच्छवि: । अङ्ग चित्संविदुत्तानरोमकण्टकितङ्गभू: ॥१७॥
prANa-pravAha-saMrodha-sama: svaccha-Anana-chavi: | aGga cit-saMvit-uttAna-roma-kaNTa-kita-aGga-bhU: ||17||
.
prANa-pravAha-saMrodha-sama:
x
svaccha-Anana-c.chavi:
x +
aGga
x
cit-saMvid-uttAna.roma-kaNTa-kita-aGga-bhU:
y cit-saMvid-raised.hair-kaNTa-kita-aGga-bhU:
.
~m.17-18. With such restraint on breathing and flow of vital airs, his mind and body became tranquil and his face looked pure and shining. Every part of his body became conscious and the hairs stood on end. Because of constant practice of making every limb conscious, he attained the state of pure consciousness existence. This resulted in perfect bliss.
~sv.17 17-19 He restrained his life-force (prANa). He held his body in a state of perfect equilibrium. He pressed the tip of his tongue against the root of his palate, his jaws were slightly parted from each other. His inner vision was directed neither inward nor outward, neither above nor below, neither in substantiality nor void. He was established in pure consciousness and he experienced pure bliss within himself.
~vlm.17. There was a total stop of the breathing of his vital airs, and his countenance was composed and clear; his body was erect with the conciousness of his intellect, and his hairs stood on their ends like thorns.
Ø
अङ्गचित्संविदाभ्यासाच्चित्सामान्यमुपाददे ।
तदभ्यासादवापान्तरानन्दस्पन्दमुत्तमम् ॥१८॥
अङ्गचित्संविदाभ्यासाच्चित्सामान्यमुपाददे । तदभ्यासादवापान्तरानन्दस्पन्दमुत्तमम् ॥१८॥
aGgacit-saMvidA_abhyAsAt_ cit-sAmAnyam upAdade | tat_ abhyAsAt_ avApa_antar Ananda-spandam uttamam ||18||
.
aGgacit-saMvidA
x
abhyAsAt
thru Practice
cit-sAmAnyam upAdade
x
tad
x
abhyAsAt
thru Practice
avApa antar
x
Ananda-spandam uttamam
x
.
~m.17-18. With such restraint on breathing and flow of vital airs, his mind and body became tranquil and his face looked pure and shining. Every part of his body became conscious and the hairs stood on end. Because of constant practice of making every limb conscious, he attained the state of pure consciousness existence. This resulted in perfect bliss.
~vlm.18. His habitual conciousness of intellection, taught him the community of the intellect; and it was by his constant communion with the intellect, that he perceived a flood of internal bliss stirring in himself.
Ø
तदास्वादनतो लीनचित्सामान्यदशाक्रमम् ।
विश्वंभरमनतात्म सत्तासामान्यमाययौ ॥१९॥
तदास्वादनतो लीनचित्सामान्यदशाक्रमम् । विश्वंभरमनतात्म सत्तासामान्यमाययौ ॥१९॥
tadAsvAdanata:_ lIna-cit-sAmAnya-dazAkramam | vizvam.bharam ananta-Atma sattAsAmAnyam Ayayau ||19||
.
tadA
then
AsvAdanata:
x
lIna-cit-sAmAnya-dazAkramam
x +
vizvam.bharam
x
ananta-Atma
x
sattAsAmAnyam Ayayau
x
.
~m. His face revealed perfect repose and manifested a delicate, soft and suffused luminousness. In that state of ecstasy all thoughts and illusious about and of the world completely declined/subsided. He became a man of inmense peace, poise and harmony. (In that posture and state) he appeared to be a still painting/ sculpture. He was like full moon on an autumn day. In few days life left his body.
~vlm.19. This feeling of his internal bliss, resulting from his consciousness of intellectual community; led him to think himself as identic with the entity of the infinite soul, and supporting the universal whole.
Ø
तस्थौ समसमाभोग: परां विश्रान्तिमागत: ।
अनानन्दसमानन्दमुग्धमुखद्युति: ॥२०॥
तस्थौ समसमाभोग: परां विश्रान्तिमागत: । अनानन्दसमानन्दमुग्धमुखद्युति: ॥२०॥
tasthau sama-samAbhoga: parAm vizrAntim Agata: | an-Ananda-sama-Ananda-mugdha-mukha-dyuti: ||20||
.
tasthau sama-samAbhoga:
x
parAm vizrAntim Agata:
x
an-Ananda-sama-Ananda-mugdha-mukha-dyuti: -
y non.Happiness-sama. Happiness-mugdha-mukha-dyuti:.
~m. His face revealed perfect repose and manifested a delicate, soft and suffused luminousness. In that state of ecstasy all thoughts and illusious about and of the world completely declined/subsided. He became a man of inmense peace, poise and harmony. (In that posture and state) he appeared to be a still painting/ sculpture. He was like full moon on an autumn day. In few days life left his body.
~sv.20 He had reached the consciousness of pure being, beyond the state of bliss. His whole being had become absolutely pure.
~vlm.20. He remained with an even composure, in his state of transcendent quietness; and enjoyed an even rapture in himself, with a placid countenance.
Ø
संशान्तानन्दपुलकः पदं प्राप्यमलं गत: ।
चिरकालपरिक्षीणमननादिभवभ्रम: ॥२१॥
संशान्तानन्दपुलकः पदं प्राप्यमलं गत: । चिरकालपरिक्षीणमननादिभवभ्रम: ॥२१॥
saMzAnta=Ananda-pulaka: padam prApyam alam gata: | cira-kAla+parikSINa-manana.Adi=bhava-bhrama: ||21||
.
saMzAnta=Ananda-pulaka: padam prApyam alam gata:
having fully got to a state without hair-raising rapture
cira-kAla+parikSINa-manana.Adi=bhava-bhrama:
after a long time the experience of delusive mentation &c becomes faded-away
.
#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.
~m. ... In that state of ecstasy all thoughts and illusious about and of the world completely declined/subsided....
~sv. uddAlaka remained in this totally pure state for some time, like a painted picture.
~vlm.21. Being unruffled by the transport of his spiritual bliss, and attaining the state of divine holiness; he remained for a long time in his abstract meditation, by abstracting his mind, from all thoughts and errors of the world.—
Ø
बभूव स महासत्त्वो लिपिकर्मार्पितोपम: ।
सम: कलावपूर्णेन शरदाच्छाम्बरेन्दुना ॥२२॥
बभूव स महासत्त्वो लिपिकर्मार्पितोपम: । सम: कलावपूर्णेन शरदाच्छाम्बरेन्दुना ॥२२॥
babhUva sa:_ mahAsattva:_ lipi-karma-arpita-upama: | sama: kalA-avapUrNena zarat-accha-ambara-indunA ||22||
.
babhUva sa mahAsattva:
x
lipi-karma-arpita-upama:
x +
sama: kalA-avapUrNena
x
zarad-accha-ambara-indunA
x
.
~m. His face revealed perfect repose and manifested a delicate, soft and suffused luminousness. In that state of ecstasy all thoughts and illusious about and of the world completely declined/subsided. He became a man of inmense peace, poise and harmony. (In that posture and state) he appeared to be a still painting/ sculpture. He was like full moon on an autumn day. In few days life left his body.
~vlm.22. His great body remained as fixed as an image in painting, and shone as bright as the atumnal sky, illumined by the beams of the full moon.
Ø
उपशशाम शनैर्दिवसैरसौ
upazazAma zanair divasair asau
कतिपयै: स्वपदे विमलात्मनि ।
katipayai: svapade vimala-Atmani |
तरुरसः शरदान्त इवामले
taru-rasa: zarad-ante_ iva amale
रविकरोजसि जन्मदशातिग: ॥२३॥
ravikara-ojasi janma-dazAtiga: ||23||
.
upazazAma zanair divasai:
x
asau
he
katipayai:
x
svapade vimala-Atmani
x
taru-rasa: zarad-anta iva amale
x
ravikara-ojasi janma-daza-atiga:
x
.
~m. His face revealed perfect repose and manifested a delicate, soft and suffused luminousness. In that state of ecstasy all thoughts and illusious about and of the world completely declined/subsided. He became a man of inmense peace, poise and harmony. (In that posture and state) he appeared to be a still painting/ sculpture. He was like full moon on an autumn day. In few days life left his body.
~sv.23 Gradually, day by day, he attained perfect quiescence; he remained in his own pure being. He had risen above the cycle of birth and death.
~vlm.23. In course of some days, his soul gradually forget its mortal state, and it found its rest in his pure spiritual bliss; as the moisture of trees is deposited in the rays of the sun, at the end of autumn (in the cold season).
12x4
Ø
गतसकलविकल्पो निर्विकारोऽभिराम:
gata-sakala-vikalpo nirvikAro 'bhirAma:
सकलमलविलासोपाधिनिर्मुक्तमूर्ति: ।
sakala-mala-vilAsa-upAdhi-nirmukta-mUrti: |
विगलितसुखमाद्यं तत्सुखं प्राप यस्मिंस्_
vigalita-sukham Adyam tat sukham prApa yasmin_
तृणमिव जलराशावूह्यते शक्रलक्ष्मी: ॥२४॥
tRNam iva jala-rAzau_ Uhyate zakra-lakSmI: ||24||
.
gata-sakala-vikalpa:
x
nirvikAra: abhirAma:
x
sakala-mala-vilAsa-upAdhi-nirmukta-mUrti:
x +
vigalita-sukham Adyam
x
tat sukham prApa yasmin
x
tRNam iva jala-rAzau
x
Uhyate zakra-lakSmI:
x
.
#vikalpa
#nirvikAra
#abhirAma:
#vilAsa
#upAdhi
#vigalita
#Adya
#Uhyate
~m.24 Relieved of all mutabilities and deformations, liberated from all impurities, the body sat unperturbed. He was established in that supreme happiness before which even Indrahood was trivial.
~sv.24 24-26 All his doubts were set at rest; perverse thoughts had ceased; all impurities of the heart had been washed away; he had attained that state of bliss which is beyond description, in which one regards even the joy of the king of heaven as worthless. Thus, his body remained for a period of six months.
~vlm.24. Being devoid of all desires, doubts and levity of his mind; and freed from all foul and of pleasurable inclinations of his body; be attained to that supreme bliss on the loss of his former joys, before which the prosperity of Indra appeared as a straw, floating on the vast expanse of the ocean.
Ø
अपरिमितनभोन्तर्व्यापिदिग्व्यापि पूर्णम्
a-parimita-nabha:-antar.vyApi-dig.vyApi pUrNam
भुवनभरणशीलं भूरि भव्युपसेव्यम् ।
bhuvana-bharaNa-zIlam bhUri bhavya-upasevyam |
कथनगुणमतीतं सत्य्मानन्दमाद्यम्
kathana-guNam atItam satyam Anandam Adyam
परमसुखमनन्तम् ब्राह्मणोऽसौ बभूव ॥२५॥
param asukham anantam brAhmaNa:_ asau babhUva ||25||
.
a-parimita-nabho-antar.vyApi-dig.vyApi
x
pUrNam
x
bhuvana-bharaNa-zIlam
x
bhUri bhavya-upasevyam
x +
kathana-guNam atItam satyam Anandam Adyam x
param asukham anantam
x
brAhmaNo asau babhUva
x.
~m.25 He became that infinite, boundless space, which holds all the universes, on which everything survived, which is beyond all qualities, that blissful truth, that infinite and perfect happiness.
~vlm.25. The Brahman then attained to that state of his summum bonum which in unmeasureable, and pervades through all space of the measureless vaccuum; and which fills the universe and is felt by the enraptured yogi alone. It is what is called the supreme and infinite bliss, having neither its begining nor end, and being a reality, without any property assignable to itself.
~sv.24 24-26 All his doubts were set at rest; perverse thoughts had ceased; all impurities of the heart had been washed away; he had attained that state of bliss which is beyond description, in which one regards even the joy of the king of heaven as worthless. Thus, his body remained for a period of six months.
Ø
गतवति पदमाद्यं चेतसि स्वच्छभावम्
gatavati padam Adyam cetasi svaccha-bhAvam
द्विजतनुरथ मासैः सोपविष्टैवव षड्भि: ।
dvija-tanur atha mAsai: sa-upaviSTA eva SaDbhi: |
रविकरपरितप्ता वातभांकाररम्या
ravi.kara-paritaptA vAta-bhAm.kAra-ramyA
तनुतरुभूजतन्त्री शैलवीणा बभूव ॥२६॥
tanu-taru-bhUja-tantrI zaila-vINA babhUva ||26||
.
gatavati padam Adyam
x
cetasi svaccha-bhAvam
x
dvija-tanu: atha mAsai:
x
sa-upaviSTA_ eva SaDbhi:
x +
ravi.kara-paritaptA
x
vAta-bhAm.kAra-ramyA
x
tanu-taru-bhUja-tantrI
x
zaila-vINA babhUva
x
.
~m.26 His (lifeless) body stayed thus for six months. In that state his body was like a 'veena' responding to the flowing winds with soulful tunes.
~vlm.26. While the Brahman attained to this first state of his consummation, and had the clearness of his understanding, during the first six months of his devotion; his body became emaciated by the sun beams, and the winds of heaven whistled over his dry frame, with the sound of lute strings.
~sv.24 24-26 All his doubts were set at rest; perverse thoughts had ceased; all impurities of the heart had been washed away; he had attained that state of bliss which is beyond description, in which one regards even the joy of the king of heaven as worthless. Thus, his body remained for a period of six months.
Ø
अथ बहुतरकालेनैतदद्रेर्भुवं ताम्
atha bahutara-kAlena etad adre: bhuvam tAm
उपययुरगकन्यासंयुता मातरः खात् ।
upayayu: aga.kanyA-saMyutA: mAtara: khAt |
अभिमतफलसिद्ध्यै पुंयुता एव सर्वा:
abhimata-phala-siddhyai puM-yutA: eva sarvA:
अनलमिव शिखानां पङ्क्तयः पिङ्गकेश्यः ॥२७॥
analam iva zikhAnAm paGktaya: piGga-kezya: ||27||
.
atha bahutara-kAlena
after rather a long time
etad adre: bhuvam tAm upayayu:
x
aga.kanyA-saMyutA: mAtara: khAt
x
abhimata-phala-siddhyai puM-yutA: eva sarvA:
x
analam iva zikhAnAm paGktaya: piGga-kezya:
x
.
~m.27 After sometime a group of 'matru' women arrived there to bless a devotee.
~sv.27 After that, one day several goddesses led by Parvati arrived at that spot in response to the prayers of a devotee.
~vlm.27. After a long time had elapsed in this manner, the daughter of the mountain king-Párvati, came to that spot, accompanied by the Mátris, and shining like flames of fire with the grey locks of hair on their beads, as if to confer the boon of his austere devotion.
jd#>piJj, to dye —> #piGga, #piGgala, -A/I -adj.- reddish-brown, tawny, yellow, gold-coloured av.&c.; •-• #piGgakezin yellow-haired, MW; grey-haired, VLM.y5055.027, •• a tubular vessel of the human body which according to the #yoga system is the channel of respiration and circulation for the right spinal #nADi channel—iDa on the left.
Ø
दिनकरकरशुष्कं प्रियकं कालकं तज्-
dinakara-kara-zuSkam priyakam kAlakam taj-
झटिति मुकुटकोटौ खड्गखट्वाङ्गमध्ये ।
jhaTiti mukuTa-koTau khaDga-khaTv-AGga-madhye |
सकलविबुधवन्द्या खिम्खिनी देवदेवी
sakala-vibudha-vandyA khimkhinI devadevI
निशि नवतरवृत्ता कान्तकान्तिं चकार ॥२८॥
.
dinakara-kara-zuSkam
x
priyakam kAlakam taj
x
jhaTiti mukuTa-koTau
x
khaDga-khaTavAGga-madhye
x +
sakala-vibudhavandyA
x
khimkhinI devadevI
x
nizi navatara-vRttA
x
kAnta-kAntim cakAra
x
.
#mukuTa
#khaTavAGga
#vibudhavandyA
#khimkhinI
~vlm.28. Among them was the goddess Chámundá, who is adored
by the gods. She took up the living skeleton of the Brahman, and placed it on her crown, which added a new lustre to her frame at night.
~sv.27 After that, one day several goddesses led by Parvati arrived at that spot in response to the prayers of a devotee.
~VA that dried by the rays of sun body (skeleton) of the brahmin,
she quickly put on her crown and become beautiful woman with new look
at night???
AS: Typo, the indicated "a" does
not belong.
She i.e. the Goddess khiMkhinI to be worshiped even by all gods , hence
devadevI (having picked up the skeleton) made to have beautiful shine
(kAnta-kAnti) while moving about in the sky. Also I think she did not hold it
on her crown, but on the sword (or probably a horn) and the head on the
khaTvAGa (a club like weapon topped with a mukuTa) .
jhaTiti mukuTa-koTau khaDga-khaTvAGga-madhye
000- 000 111 011 01 1
nizi navatara-vRttA kAnta-kAntim cakAra
000 000 111 011 010
Ø
इत्युद्दालकदेहकं सुविलसन्मायूरबर्हव्रज-
iti_ uddAlaka-dehakam suvilasan mAyUra-barha-vraja-
व्यालोलाब्दलवे नवैर्विवलिते मन्दारमालागणैः ।
vy.Alola-abda-lave navair vivalite mandAra-mAlA-gaNai: |
शेते खिम्खिनिका महाभगवती लीलाललामे लता-
zete khimkhinikA mahA-bhagavatI lIlAlalAme latA-
जाले भृङ्ग इवान्तपुष्प-पटले पश्चाद् उपागच्छति ॥२९॥
jAle bhRGga iva antapuSpa-paTale pazcAd upAgacchati ||29||
.
ity uddAlaka-dehakam suvilasan
x
mAyUra-barha-vraja-vy.Alola-abda-lave
x
navair vivalite mandAra-mAlA-gaNai:
x
zete khimkhinikA mahA-bhagavatI lIlAlalAme latA-jAle
x
bhRGga iva antapuSpa-paTale pazcAd upAgacchati
x
.
#mAyUra
#barha
#vyAlola
#vivalita
#mandAra
#khimkhinika
#lIlAlalAme
#bhRGga
#antapuSpa
#paTala
~m.29 Among them, there was one angel called 'Khinkini'. She looked at the beautiful, lifeless body of uddAlaka, and made it part of her crown.
~sv.29 That goddess, worshipped by the gods themselves, saw the body of uddAlaka which had been dried by the scorching rays of the sun and quickly placed it on the crown of her head.
~vlm.29. Thus was the disgusting and dead like body of Uddálaka,
set and placed over the many ornaments on the body of the
goddess; and it was only for her valuing it as more precious
than all other jewels, on account of its intrinsic merit of
spiritual knowledge.
~VA since thenб that great goddess (zete khiMkhinikA?) had the
body of uddAlaka on her forehead like a bee on the flower petal,
among other ornaments, in a glittering waving bunch of peacock
feathers among mandara flower garlands.
AS: Thus, the poor old body of uddAlaka (dehaka) now beautiful like a herd of peacocks rests (zete) in garlands of mandAra flowers newly sprinkled with dancing waterdrops. The goddess like a bee tags along on the petals of a flower in a grove of vines. A beautiful, yet complex imagery. Now the body has become more glorious that the goddess who gave it the glory.
Ø
एषोद्दालकचित्तवृत्तिकलनावल्ली
eSA uddAlaka-citta-vRtti-kalanA-vallI
विवेकस्फुरत्स्वानन्दप्रविकासभासिकुसुमा
viveka-sphurat-svAnanda-pravikAsa-bhAsi-kusumA
हृत्कानने विस्तृता ।
hRt-kAnane vistRtA |
रूढा यस्य कदाचिदेव विहरन्नप्येव सच्छायया
rUDhA yasya kadAcit_ eva viharan- api_ eva sat-chAyayA
नासावेति वियोगमेति सफलेनोच्चैस्तरां संगमम् ॥३०॥
na_ asau_ eti viyogam eti sa-phalena uccai: tarAm saMgamam ||30||
.
eSa uddAlaka-citta-vRtti-kalanA-vallI
x
viveka-sphurat-svAnanda-pravikAsa-bhAsi-kusumA
x
hRt-kAnane vistRtA
x
rUDhA yasya kadAcid eva viharan-n api eva sac-chAyayA
x
na asau eti viyogam eti sa-phalena uccais tarAm saMgamam
x
.
~m.30 Thus the mental activity of uddAlaka blossomed into a boquet of blissful flowers due to discrimination, engenderd in him. Anyone whose heart becomes vast with discrimination, he shall attain liberation.
~sv.30 Such is the glorious story of the sage uddAlaka, O rAma, which awakens the highest wisdom in the heart of one who takes shelter in its shade.
~vlm.30. Whoever plants this plant of the life and conduct (i.e., the biography) of Uddálaka in the garden of his heart, will find it always flourishing with the flowers of knowledge and the fruit of divine bliss within himself. And whoso walks under the shadow of this growing arbor, he is never to be subject to death, but will reap the fruit of his higher progress in the path of liberation.
~VA From the seed of meditation on the story of uddAlaka, planted
in the garden of heart, the plant of wise discernment grows, and
blossoms with flowers of internal bliss. Whoever rests in its shade of
truth, does not die and attains the highest fruit of self-knowledge.
~AS: If this vine of the development of uddAlaka's mind processes, develops a flower blooming with bliss from viveka (i.e. its analysis) in someone's forest of heart and it grows, then no matter where he goes he never loses the touch with sat (sacChAyA) and with its fruit (being developed) reaches higher stages!
#vallI
#pravikas प्रविकस् pra-vikas, vi>kas P. प्रकसति , to open , expand (intr.) S3is3. ; to appear , become manifest , Prasannar. #pravikAsa
#vistRta- strewn or covered or furnished with (comp.); outstretched, expanded, opened wide; displayed, developed; extensive, broad, ample, wide; far-sounding; spread, diffused; — vistRtam ind. fully, at length. -- vistRta granthitam sanditam dRbdham visRtam vistRtam tatam / antargatam vismRtam syAt prApta-praNihite same, Am.Ko.3.1.86.
oॐm
ÂUUMmmmm....
saMtoSa: paramo lAbha: sat-saGga: paramA gati: |
vicAra: paramam jJAnam zamo hi paramam sukham ||3|103|19||
Contentment is the highest gain, Good Company the highest course,
Enquiry the highest wisdom, and Peace the highest enjoyment. 2.16.19
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cit saMvittyA_ucyate jIva:
संकल्पात्स मनो_ भवेत् ।
saMkalpAt sa:_ mana:_ bhavet |
बुद्धि: चित्तmaहंकार:
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माया-इति.आदि_अभिधम् तत:॥
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y3067.021/FM.3.67.21
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FM.5.55
UDDÂLAKA'S
NIRVÂNA
RÂMA said—
आत्म.ज्ञान.दिन.एक.अर्क मत्.संशय.तृण.अनल ।
Atma.jJAna.dina.eka.arka mat.saMzaya.tRNa.anala |
अज्ञान.दाह.शीत.अंश: सत्तासामन्यम् ईश किम् ॥५।५५।१॥
ajJAna.dAha.zIta.aMza: sattAsAmanyam Iza kim ||5|55|1||
.
Atma.jJAna.dinaika.arka sun of the Wisdom of One Self . mat.saMzaya.tRNa.anala
fire for my conceptual.straw + ajJAna.ignorance/lack.of.Wisdom.Aha.blaze/conflagration.zIta.cool.aMza.part/bit.: . sattAsAmanyam Iza kim
Lord, what is this <sattAsAmanya>?
.
*vlm.1 RÁMA said:—Venerable Sir! you are the sun of the day of spiritual knowledge, and the burning fire of the night of my doubts; and you who are the cooling moon to the heat of my ignorance, will deign to explain to me, what is meant by—community of existence, (that you said just now).
*Murty.1 rAma: O Lord, you are like sun for the day called Self.knowledge. You are like fire for my tender grass leaf called doubt. You are like moon to the heat called ignorance. Please tell me : What is 'satta samanya' (generic or pure existence)?
.
***sat . *sattAsAmanya (fuzzy) sattÂsAmanya = sattA.sAmanya / sattA.a.sAmanya = sattA . the affective state of existing. Beingness +
#sam . *sAmAnya = equal, alike • shared by others (tena with and without <saha>, or comp) • whole, entire, universal, common, not specific (opp. to *vaizeSika) • vulgar, ordinary, insignificant • *sAmAnyam = equality, identity • equilibrium, normal state or condition • universality, generality, (*sAmAnyena, *sAmAnyAt . "in general", as opp. to *vizeSatas, "in particular") • (in rhet.) the connection of different objects by common properties • *sAmAnyA .f.. a "common" female, prostitute, whore • *sAmAnyam .ind.. after the same manner as, like (compound) • jointly, in general, in common . *sAmanya . "In the deep sleep, since there is no object, the *spanda principle appears as mere consciousness (cinmaya). There are two aspects, namely #spanda.sAmAnya and #spanda.vizeSa, the Totally Vibrant spanda.sAmAnya and the variously Vibrant spanda.vizeSa. *sAmAnya is the general principle of consciousness, *vizeSa is the manifestation of *spanda in constitutive aspects like Sattva, Rajas, and Tamas or objective experiences like blue, pleasure, etc. Ordinary people consider the *vizeSa spanda, i.e the particular manifestations as something entirely different from consciousness, but the fully enlightened Yogi considers them only as forms of spanda.". FM.4.54.002 .
VASISHTHA said—
यदा संक्षीयते चित्तम् अभव.अत्यन्ताभावनात् ।
yadA saMkSIyate cittam abhava.atyantAbhAvanAt |
चित् सामान्य.स्वरूपस्य सत्तासामान्यता तदा ॥५।५५।२॥
cit sAmAnya.svarUpasya sattAsAmAnyatA tadA ||5|55|2||
.
yadA.when/where . saMkSIya.is.brot.together .te citta.affective.mind.m . from/thru abhAva.non.becoming\death..atyanta.beyond.limit.bhAvanA.feeling.At + cit.consciousness of sAmAnya.common.svarUpa.nature.sya . sattA/a/sAmAnyatA . the state of Common Reality tadA.then
.
*vwv.1921 – When the mind [chitta] is destroyed completely due to the perpetual contemplation of the non.existence (of the objective world), then, there arises the state of totality of existence to one whose nature is Universal Consciousness.
*Murty.2 When 'citta' (the thinking mind) declines, all imaginations, thoughts and ideas cease/disappear. Such a state of basic consciousness is called 'satta samanya' (pure/generic existence).
*sv.2 When the mind has ceased to be because of the total absence of the notions of material existence, consciousness exists in its own nature as consciousness: and that is known as pure being. When consciousness devoid of notions of objectivity merges in itself losing its separate identity, as it were, it is pure being. When all external (material) and internal (notional) objects merge in consciousness, there is pure being of consciousness.
*vlm.2. Vasishtha answered :—When the thinking principle or mind is wasted and weakend, and appears to be extinct and null; the intellect which remains in common in all beings, is called the common intelligence (or Nous) of all.
.
##kSi . #samkSi . dwell together with (tena) +
नूनम् चेत्य.अंश.रहिता चिद् यदा आत्मनि लीयते ।
nUnam cetya.aMza.rahitA cit_yadA_Atmani lIyate |
असद्.रूपवद् अत्यच्छा सत्तासामान्यता तदा ॥५।५५।३॥
asat.rUpavat_aty.acchA sattAsAmAnyatA tadA ||5|55|3||
.
nUnam.now . cetya.concept(ual)/conceivable.aMza.part/bit.
rahita.x.A cit.consciousness yadA.when/where . in AtmA.self.ni
lIyate.x. +
asat.unreal.rUpa.form.vat.like ati.too.accha.clear.
sattAsAmAnyatA.common.state.of.reality. tadA.then
.
*jd. #cetya = conceivable.
in this context I translate "conceit"
(not in the sense of vanity, but as an effective concept, something conceived).
*Murty.3 When consciousness is relieved of all its aspects and parts and dissolves into Self, that unmanifest existence is called pure state of existence.
*vlm.3. And this intellect when it is devoid of its intellection and is absorbed in itself, and becomes as transparent as it is nothing of itself; it is then called the common (or Samanga) intellect.
*sv.2 When the mind has ceased to be because of the total absence of the notions of material existence, consciousness exists in its own nature as consciousness: and that is known as pure being. When consciousness devoid of notions of objectivity merges in itself losing its separate identity, as it were, it is pure being. When all external (material) and internal (notional) objects merge in consciousness, there is pure being of consciousness.
यदा सर्वम् इदम् किम्चित् स.बाह्याभ्यन्तर.आत्मकम् ।
yadA sarvam idam kimcit sa.bAhyAbhyantara.Atmakam |
अपलप्य वसेच् चेतः सत्तासामान्यता तदा ॥५।५५।४॥
apa.lapya vaset_ceta: sattAsAmAnyatA tadA ||5|55|4||
.
yadA.when/where . sarvam.all/entirely . idam.this.there . kimcit.anything/whatever sa..with.bAhya.outer/external..abhyantara.internal/within..Atmaka.self(limg) + apalapya.to.be.denied/concealed vaset.1.should.dwell . cetas.affected.intelligence . sattAsAmAnyatA . the state of Absolute Existence . tadA . then
.
##lap . #apalap . deny, refuse, conceal • to explain away • *apalApa:, *apalapanam . denial or concealment of knowledge, evasion, turning off the truth, detraction • *apalapya . to.be.denied/concealed ++
*Murty.4 When all that is in this world, which consists of external and internal things, is withdrawn into consciousness, that consciousness is said to be in a state of pure existence.
*vlm.4. And likewise, when it ignores the knowledge of all its internal and external objects, it remains as the common intellect and unconscious of any personality.
*sv.2 When the mind has ceased to be because of the total absence of the notions of material existence, consciousness exists in its own nature as consciousness: and that is known as pure being. When consciousness devoid of notions of objectivity merges in itself losing its separate identity, as it were, it is pure being. When all external (material) and internal (notional) objects merge in consciousness, there is pure being of consciousness.
***sat . *sattAsAmAnya – "Satta.samanya, in the language of the Yoga Vasishtha, [is] the General Existence of all things, as distinguished from the particular existences of bodies, minds and individuals. It is the Transcendent Being, which cannot be called either as this or that. It is neither Sat (existence) nor Asat (non.existence) in the ordinary sense of the term. It is not 'Sat' or existence in the sense of some object being there. It is not 'Asat' or non.existence, also. We say that something is, because we see it; we can think of it; we can hear it; we can catch it with our hands." – Krishnananda.
yadA.when/where . sarvam.all/entirely . idam.this.there . kimcit.anything/whatever sa..with.bAhya.outer/external..abhyantara.internal/within..Atmaka.self(limg) + apalapya.to.be.denied/concealed vaset.1.should.dwell . cetas.affected.intelligence . sattAsAmAnyatA . the state of Absolute Existence . tadA . then
यदा सर्वाणि दृश्यानि सत्तासामान्य.वेदनम् ।
yadA sarvANi dRzyAni sattAsAmAnya.vedanam |
स्वरूपेण स्वरूप.आभम् सत्तासाम.अन्यता तदा ॥५।५५।५॥
svarUpeNa svarUpa.Abham sattAsAma.anyatA tadA ||5|55|5||
.
yadA sarva.all/everything.s.ANi dRzya.percept/seen.s.Ani . sattAsAmAnya.Common.Reality.vedanA.pain/agony\feeling\sensation.m .
by/with svarUpa.nature.eNa svarUpa.nature.Abha.shining/projection.m .
sattAsAmAnyatA the state of Absolute Existence tadA then
.
*Murty.5 When all phenomena exist with a knowledge of their real nature and form, such state of existence is called state of pure existence.
*vlm.5. When all visible objects are considered to have a common
existence, and to be of the same nature with one's self, it is designated
the common intellect. (Or compression of the whole in
one, like the contraction of the limbs of a tortoise).
*sv.2 When the mind has ceased to be because of the total absence of the notions of material existence, consciousness exists in its own nature as consciousness: and that is known as pure being. When consciousness devoid of notions of objectivity merges in itself losing its separate identity, as it were, it is pure being. When all external (material) and internal (notional) objects merge in consciousness, there is pure being of consciousness.
.
yadA sarva.all/everything.s.ANi dRzya.percept/seen.s.Ani . sattAsAmAnya.Common.Reality.vedanA.pain/agony\feeling\sensation.m . by/with svarUpa.nature.eNa . svarUpa.nature.Abha.shining/projection.m . sattAsAmAnyatA the state of Absolute Existence tadA then
कूर्मो ऽङ्गान्य् इव दृश्यानि लीयन्ते स्व.आत्मना आत्मनि ।
kUrma:_aGgAni_iva dRzyAni lIyante sva.AtmanA_Atmani |
अ.भावितान्य् एव यदा सत्तासामान्यता तदा ॥५।५५।६॥
a.bhAvitAni_eva yadA sattAsAmAnyatA tadA ||5|55|6||
.
kUrma:_aGgAni_iva Like a turtle's legs . dRzyAni lIyante . the percepts disappear . sva.AtmanA_Atmani by oneSelf in the Self + a.bhAvitAni_eva yadA for when they do not become felt . sattAsAmAnyatA tadA then there is a state of Common.Reality
.
*Murty.6 When all phenomena dissolve themselves into the Self.like a tortoise withdrawing its limbs into a shell. then that state is called state of pure existence. But this withdrawal should be not in imagination.
*vlm.6. When the phenomenas are all ingulped of themselves, in the one common spirit; and there remains nothing as different from it, it is then called the one common entity.
*sv.2 When the mind has ceased to be because of the total absence of the notions of material existence, consciousness exists in its own nature as consciousness: and that is known as pure being. When consciousness devoid of notions of objectivity merges in itself losing its separate identity, as it were, it is pure being. When all external (material) and internal (notional) objects merge in consciousness, there is pure being of consciousness.
.
kUrma:_aGgAni_iva Like a turtle's legs . dRzyAni lIyante . the percepts disappear . sva.AtmanA_Atmani by oneSelf in the Self + a.bhAvitAni_eva yadA for when they do not become felt . sattAsAmAnyatA tadA then there is a state of Common.Reality
दृष्टिर् एषा हि परमा स.देह.अदेहयोः सदा ।
dRSTi:_eSA hi paramA sa.deha.a.dehayo: sadA |
मुक्तयोः सम्भवत्य्.एव तुर्य.अतीत.पद.उपमा ॥५।५५।७॥
muktayo: sambhavati_eva turya.atIta.pada.upamA ||5|55|7||
.
dRSTi.sight/view.: eSA.this .f.. hi.for/since parama.highest/supreme.A .
sa.deha.a.dehayo: embodied o&r disembodied . sadA.always/ever .
muktayo: . both are free sambhavati.manifest/becoming. eva.only/indeed .
turyAtIta.beyond.the.Fourth.pada.condition..upamA.like
.
*Murty.7 This is the perfect perception. Such people, whether they are with or without body, are always liberated. This is similar to/equal to the state beyond 'turya' (the three states).
*sv.7. This is the supreme vision which happens to all liberated ones, whether they seem to have a body or they are without one.
*vlm.7. This common view of all things as one and the same, is called transcendentalism; and it becomes alike both to embodied and disembodied beings in both worlds. It places the liberated being above the fourth stage of consummation.
.
dRSTi.sight/view.: eSA.this .f.. hi.for/since parama.highest/supreme.A . sa.deha.a.dehayo: embodied o&r disembodied . sadA.always/ever . muktayo: . both are free sambhavati.manifest/becoming. eva.only/indeed . turyAtIta.beyond.the.Fourth.pada.condition..upamA.like
व्युत्थितस्य भवत्य्.एषा समाधि.स्थस्य च अनघ ।
vyutthitasya bhavati_eSA samAdhi.sthasya ca_anagha |
ज्ञस्य केवलम् अज्ञस्य न भवत्य्.एव बोध.जा ॥५।५५।८॥
jJasya kevalam ajJasya na bhavati_eva bodha.jA ||5|55|8||
.
vyutthita.x.sya bhavati.becomes eSA.this .f.. samAdhi.x.stha.standing/set.sya ca.also/and anagha.Dear.boy\sinless + jJasya kevalam ajJasya .
na bhavaty eva bodhajA .
.
*Murty.8 Such a state can occur to a person in 'samadhi' state. For jnanis only this state persists even after awakening from 'samadhi'. This state will never occur to an ignorant person.
*sv.8 This vision is available to one who has been 'awakened', to one who is in a state of deep contemplation and to a man of self.knowledge; it is not experienced by the ignorant person.
*vlm.8. It is the enlightened soul which is exalted by ecstasy (Samadhi), that can have this common view of all as one; and not the ignorant, (who can not make this highest generalization).
अस्याम् दृशि स्थिताः सर्वे जीवन्.मुक्ता महा.आशयाः ।
asyAm dRzi sthitA: sarve jIvan.muktA* mahA.AzayA: |
सिद्धा रसा इव भुवि व्योम.वीथ्याम् इव अनिलाः ॥५।५५।९॥
siddhA* rasA* iva bhuvi vyoma.vIthyAm iva_anilA: ||5|55|9||
.
asyAm.in.this. dRz.x.i sthita.existent/situate..A: sarve.all.they . jivanmukta.Living.Free. A: mahAzaya.Ocean\noble/generous.A: +
siddha.Adept.s.A: rasa.flavor/fluids.A:_iva.like/as.if bhuvi.in/on.earth . as flavors are effected in Earth . vyoma.spacious.sky.vIthi.road/way.yAm iva.like/as.if anila.wind.A: .
.
*Murty.9 All great liberated souls abide in such a state and live in this world unaffected and untouched by the happenings in the world. They are like mercury on the ground or like sky untouched by the winds blowing in it.
*sv. Sages and the members of the trinity are established in this consciousness, O rAma. Having reached this state of consciousness, uddAlaka lived for some time.
*vlm.9. This common view of all existence, is entertained by all great and liberated h.eir as it is the same moisture and air, that is spread through the whole earth and vacuum.
.
asyAm.in.this. dRz.x.i sthita.existent/situate..A: sarve.all.they . jivanmukta.Living.Free. A: mahAzaya.Ocean\noble/generous.A: + siddha.Adept.s.A: rasa.flavor/fluids.A:_iva.like/as.if bhuvi.in/on.earth . as flavors are effected in Earth . vyoma.spacious.sky.vIthi.road/way.yAm iva.like/as.if anila.wind.A: .
अस्मत्.प्रभृतयः सर्वे नारद.आद्याश् च राघव ।
asmat.prabhRtaya: sarve nArada.AdyA:_ca rAghava |
ब्रह्म.विष्ण्व्.ईश्वर.आद्याश् च दृष्टावस्याम् व्यवस्थिताः ॥५।५५।१०॥
brahma.viSNu.Izvara.AdyA:_ca dRSTAvasyAm vyavasthitA: ||5|55|10||
.
asmat.our.prabhRti aya: sarve.all.they. .
nArada & the rest, rAghava,
brahma.viSNu.Izvara.AdyA: ca .
dRSTAvasyAm vyavasthitA: .
.
*Murty. O Raghava, people like me, Brahma, Vishnu, Iswara, Narada and such live in this world and abide with this perception. uddAlaka lived in this world. home adopting this attitude.
*vlm.10. Sages like ourselves, as Narada and others, and the gods Brahma, Vishnu and Siva, have this common view of all things in existence.
*sv.9 Sages and the members of the trinity are established in this consciousness, O rAma. Having reached this state of consciousness, uddAlaka lived for some time.
एताम् आलम्ब्य पदवीम् समस्त.भय=नाशिनीम् ।
etAm Alambya padavIm samasta.bhaya=nAzinIm |
उद्दालक्को ऽसाव् अवसद् यावद्.इच्छम् जगद्.गृहे ॥५।५५।११॥
uddAlaka:_asau_avasat_yAvat.iccham jagat.gRhe ||5|55|11||
.
etAm Alambya padavIm
having got.to this state
samasta.bhaya=nAzinIm
which is the all.fear.destroyer, =
uddAlaka: asau avasat
this uddAlaka dwelt
yAvat.iccham
just as he pleased
jagad.gRhe
in his world.home
.
*vlm.11. The saintly Uddalaka, entertained this view of the community of all beings and things; and having thereby attained to that state of perfection, which is free from fear or fall; he lived as long as he liked to live in this earthly sphere.
*sv.9 ... Having reached this state of consciousness, uddAlaka lived for some time.
*Murty. O Raghava, people like me, Brahma, Vishnu, Iswara, Narada and such live in this world and abide with this perception. uddAlaka lived in this world. home adopting this attitude.
अथ कालेन बहुना बुद्धिस् तस्य बभूव ह ।
atha kAlena bahunA buddhi:_tasya babhUva ha |
विदेह.मुक्तस् तिष्ठामि देहम् त्यक्त्वा इति निश्चला ॥५।५५।१२॥
videha.mukta:_"tiSThAmi deham" tyaktvA_iti nizcalA ||5|55|12||
.
atha kAlena bahunA
so after quite some time
buddhi: tasya babhUva ha
his buddhi Intellect became
videha.muktas
bodilessly free
"tiSThAmi deham"
"I forsake the body!"
tyaktvA.iti niz.calA
forsaken.so for.sure
.
*Murty.12 In course of time, he developed a desire to leave his body and exist as one liberated after life.
*vlm.12. After lapse of a long time, he thought of enjoying the bliss of disembodied or spiritual liberation in the next world, by quitting hia frail mortal frame on earth.
एवम् चिन्तितवान् अद्रेर् गुहायाम् पल्लव.आसने ।
evam cintitavAn adre:_guhAyAm pallava.Asane |
बद्ध.पद्म.आसनस् तस्थाव् अर्ध.उन्मीलित.लोचनः ॥५।५५।१३॥
baddha.padma.Asana:_tasthau_ardha.unmIlita.locana: ||5|55|13||
.
with this in mind he sat upon a seat of leaves inside a mountain cave, his legs crossed in the Bound.Lotus.Seat,
sat with half.open.eyes
.
*Murty. ... His eyes were half shut... *vlm. … half closed under his eyelids. *sv. … with his eyes half.closed.
*jd. If milita = "closed" then unmilita = "open". This is like the cup half.empty. Why do all three readings see closing when the text clearly says open? das....@gmail.com
संयम्य गुद.संरोधाद् वाराणि नव चेतसः ।
saMyamya guda.saMrodhAt_vArANi nava cetasa: |
मात्रास्पर्शान् वि.चिन्वानो भावित.स्वाङ्ग.चिद्.घनः ॥५।५५।१४॥
mAtrAsparzAn vi.cinvAna:_bhAvita.svAGga.cit.ghana: ||5|55|14||
.
saMyamya .
guda.saMrodhAd .
vArANi nava cetasa: +
mAtrAsparzAn vicinvAna: .
bhAvita.svAGga.cid.ghana: .
.
*Murty.13.14 . Having decided so, he sat in the lotus porture on a leaf.bed in the mountain cave. His eyes were half shut. He closed all the nine holes (of senses) in the body by keeping his heel on the anus. He stifled all senses and started imagining that he was that dense luminous consciousness.
*sv.14 He closed off the nine apertures of the body, by pressing his heel against the rectum, etc. He withdrew the senses into his heart.
*vlm.14. He shut up the opening of the nine organs of sense, and then having compressed their properties of touch and the like, in the one single sense of perception, he confined them all within it in his intellect.
*VA having restrained anus, he closed nine gates in mind. Organs of touch etc he took into the space of his heart, making his organs solid consciousness (?)
plz, explain the second line.
**AS. Again, AB is well worth reading, he gives a very nice explanation, although a lot of it is commentary rather than actual translation. . Having closed the mind's outer collecting points; he collected the sense organs picking them like berries as per AB (derived from vicinvAnaH), he became like a cloud of cit (cidghanaH) made out of this collection (bhAvitasvAGga). *AB gives a different narrative, but mine is closer to the text.
संरुद्ध.प्राण.पवन: सम.संस्थान.कन्धरः ।
saMruddha.prANa.pavana: sama.saMsthAna.kandhara: |
तालु.मूल.तला.लग्न.जिह्वा.मूलो लसन्.मुखः ॥५।५५।१५॥
tAlu.mUla.talA.lagna.jihvA.mUla:_lasan.mukha: ||5|55|15||
.
saMruddha.prANa.pavana: .
sama.saMsthAna.kandhara:
same.standing.neck
tAlu.mUla.talA.lagna.jihvA.mUla: .
lasan.mukha: .
.
*Murty. He restrained the vital airs, put his neck in a straight position, and folded the tongue to reach the root of the palate. His face became luminous and shining. He kept his upper and lower portions of the teeth slightly apart. His mind was not united with anything outside, inside, up or down.
*vlm.15. He compressed the vital airs in his body, and kept his head erect on his neck; and then by fixing the tip of his tongue to the roof of his palate, he sat with his blooming countenance turned upwards to heaven.
*sv.14 He closed off the nine apertures of the body, by pressing his heel against the rectum, etc. He withdrew the senses into his heart.
न बहिर् न अन्तरे न अधो न ऊर्ध्वे न अर्थे न शून्यके ।
na bahi:_na_antare na_adha:_na_Urdhve na_arthe na zUnyake |
संयोजित.मनो दृष्टिर् दन्तैर् दन्तान् असंस्पृशन् ॥५।५५।१६॥
saMyojita.mana:_dRSTi:_dantai:_dantAn a.saMspRzan ||5|55|16||
.
na bahir na antare – not outside nor inside =
na adho na Urdhve na arthe na zUnyake .
saMyojita=mano dRSTir dantair dantAn a.saMspRzan . x
nAधस् noर्ध्वे not below nor above, =
nAर्थे न शून्यके not in a something nor in an empty (nothing) =
संयोजित=मनस्.दृष्टिः Mind and vision conjoined =
दन्तैः दन्ताna.संस्पृशन् (but as) with teeth not touching teeth. .16.
jd#>yuj . #saMyuj, sam>yuj . #saMyojita .mfn.. (fr. Caus.) conjoined , attached &c. BhP. ; #samyojita.kara.yugala .mfn.. one who has both his hands joined together ib.
*vlm.16. He did not allow his breath, to pass up or down or out of or inside his body, or fly into the air; nor let his mind and sight to be fixed on any object; but compressed them all in him self with his teeth joined together: (in his struggle for compression).
*Murty. .... His mind was not united with anything outside, inside, up or down.
प्राण.प्रवाह.संरोध.समः स्वच्छ.आनन.छविः ।
prANa.pravAha.saMrodha.sama: svaccha.Anana.chavi: |
अङ्ग चित्.संविद्.उत्तान.रोम.कण्ट.कित.अङ्ग.भूः ॥५।५५।१७॥
aGga cit.saMvit.uttAna.roma.kaNTa.kita.aGga.bhU: ||5|55|17||
.
prANa.pravAha.saMrodha.sama: .
svaccha.Anana.c.chavi: +
aGga .
cit.saMvid.uttAna.roma.kaNTa.kita.aGga.bhU:
y cit.saMvid.raised.hair.kaNTa.kita.aGga.bhU:
.
*Murty.17.18. With such restraint on breathing and flow of vital airs, his mind and body became tranquil and his face looked pure and shining. Every part of his body became conscious and the hairs stood on end. Because of constant practice of making every limb conscious, he attained the state of pure consciousness existence. This resulted in perfect bliss.
*sv.17 17.19 He restrained his life.force (prANa). He held his body in a state of perfect equilibrium. He pressed the tip of his tongue against the root of his palate, his jaws were slightly parted from each other. His inner vision was directed neither inward nor outward, neither above nor below, neither in substantiality nor void. He was established in pure consciousness and he experienced pure bliss within himself.
*vlm.17. There was a total stop of the breathing of his vital airs, and his countenance was composed and clear; his body was erect with the conciousness of his intellect, and his hairs stood on their ends like thorns.
अङ्गचित्.संविदा अभ्यासाच् चित्.सामान्यम् उपाददे ।
aGgacit.saMvidA_abhyAsAt_cit.sAmAnyam upAdade |
तद् अभ्यासाद् अवाप अन्तर् आनन्द.स्पन्दम् उत्तमम् ॥५।५५।१८॥
tat_abhyAsAt_avApa_antar Ananda.spandam uttamam ||5|55|18||
.
aGgacit.saMvidA .
abhyAsAt
thru Practice
cit.sAmAnyam upAdade .
tad .
abhyAsAt
thru Practice
avApa antar .
Ananda.spandam uttamam .
.
*Murty.17.18. With such restraint on breathing and flow of vital airs, his mind and body became tranquil and his face looked pure and shining. Every part of his body became conscious and the hairs stood on end. Because of constant practice of making every limb conscious, he attained the state of pure consciousness existence. This resulted in perfect bliss.
*vlm.18. His habitual conciousness of intellection, taught him the community of the intellect; and it was by his constant communion with the intellect, that he perceived a flood of internal bliss stirring in himself.
तदास्वादनतः लीन.चित्.सामान्य.दशाक्रमम् ।
tadAsvAdanata:_lIna.cit.sAmAnya.dazAkramam |
विश्वम्.भरम् अनन्त.आत्म सत्तासामान्यम् आययौ ॥५।५५।१९॥
vizvam.bharam ananta.Atma sattAsAmAnyam Ayayau ||5|55|19||
.
tadA
then
AsvAdanata: .
lIna.cit.sAmAnya.dazAkramam +
vizvam.bharam .
ananta.Atma .
sattAsAmAnyam Ayayau .
.
*Murty. His face revealed perfect repose and manifested a delicate, soft and suffused luminousness. In that state of ecstasy all thoughts and illusious about and of the world completely declined/subsided. He became a man of inmense peace, poise and harmony. (In that posture and state) he appeared to be a still painting/ sculpture. He was like full moon on an autumn day. In few days life left his body.
*vlm.19. This feeling of his internal bliss, resulting from his consciousness of intellectual community; led him to think himself as identic with the entity of the infinite soul, and supporting the universal whole.
तस्थौ सम.समाभोगः पराम् विश्रान्तिम् आगतः ।
tasthau sama.samAbhoga: parAm vizrAntim Agata: |
अन्.आनन्द.सम.आनन्द.मुग्ध.मुख.द्युतिः ॥५।५५।२०॥
an.Ananda.sama.Ananda.mugdha.mukha.dyuti: ||5|55|20||
.
tasthau sama.samAbhoga: .
parAm vizrAntim Agata: .
an.Ananda.sama.Ananda.mugdha.mukha.dyuti: .
y non.Happiness.sama. Happiness.mugdha.mukha.dyuti:.
*Murty. His face revealed perfect repose and manifested a delicate, soft and suffused luminousness. In that state of ecstasy all thoughts and illusious about and of the world completely declined/subsided. He became a man of inmense peace, poise and harmony. (In that posture and state) he appeared to be a still painting/ sculpture. He was like full moon on an autumn day. In few days life left his body.
*sv.20 He had reached the consciousness of pure being, beyond the state of bliss. His whole being had become absolutely pure.
*vlm.20. He remained with an even composure, in his state of transcendent quietness; and enjoyed an even rapture in himself, with a placid countenance.
संशान्त.आनन्द.पुलकः पदम् प्राप्यम् अलम् गतः ।
saMzAnta.Ananda.pulaka: padam prApyam alam gata: |
चिर.काल+परिक्षीण.मनन.आदि=भव.भ्रमः ॥५।५५।२१॥
cira.kAla+parikSINa.manana.Adi=bhava.bhrama: ||5|55|21||
.
saMzAnta.Ananda.pulaka: padam prApyam alam gata:
having fully got to a state without hair.raising rapture
cira.kAla+parikSINa.manana.Adi=bhava.bhrama:
after a long time the experience of delusive mentation &c becomes faded.away
.
#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.
*Murty. ... In that state of ecstasy all thoughts and illusious about and of the world completely declined/subsided....
*sv. uddAlaka remained in this totally pure state for some time, like a painted picture.
*vlm.21. Being unruffled by the transport of his spiritual bliss, and attaining the state of divine holiness; he remained for a long time in his abstract meditation, by abstracting his mind, from all thoughts and errors of the world.—
बभूव स महासत्त्वो लिपि.कर्म.अर्पित.उपमः ।
babhUva sa* mahAsattva:_lipi.karma.arpita.upama: |
समः कला.अवपूर्णेन शरद्.अच्छ.अम्बर.इन्दुना ॥५।५५।२२॥
sama: kalA.avapUrNena zarat.accha.ambara.indunA ||5|55|22||
.
babhUva sa mahAsattva: .
lipi.karma.arpita.upama: +
sama: kalA.avapUrNena .
zarad.accha.ambara.indunA .
.
*Murty. His face revealed perfect repose and manifested a delicate, soft and suffused luminousness. In that state of ecstasy all thoughts and illusious about and of the world completely declined/subsided. He became a man of inmense peace, poise and harmony. (In that posture and state) he appeared to be a still painting/ sculpture. He was like full moon on an autumn day. In few days life left his body.
*vlm.22. His great body remained as fixed as an image in painting, and shone as bright as the atumnal sky, illumined by the beams of the full moon.
उपशशाम शनैर् दिवसैर् असौ
upazazAma zanai:_divasai:_asau
कतिपयैः स्वपदे विमल.आत्मनि ।
katipayai: svapade vimala.Atmani |
तरु.रसः शरद्.अन्ते इव अमले
taru.rasa: zarat.ante_iva_amale
रविकर.ओजसि जन्म.दशातिगः ॥५।५५।२३॥
ravikara.ojasi janma.dazA.atiga: ||5|55|23||
.
upazazAma zanair divasai: .
asau
he
katipayai: .
svapade vimala.Atmani .
taru.rasa: zarad.anta iva_amale .
ravikara.ojasi janma.daza.atiga: .
.
*Murty. His face revealed perfect repose and manifested a delicate, soft and suffused luminousness. In that state of ecstasy all thoughts and illusious about and of the world completely declined/subsided. He became a man of inmense peace, poise and harmony. (In that posture and state) he appeared to be a still painting/ sculpture. He was like full moon on an autumn day. In few days life left his body.
*sv.23 Gradually, day by day, he attained perfect quiescence; he remained in his own pure being. He had risen above the cycle of birth and death.
*vlm.23. In course of some days, his soul gradually forget its mortal state, and it found its rest in his pure spiritual bliss; as the moisture of trees is deposited in the rays of the sun, at the end of autumn (in the cold season).
गत.सकल.विकल्पो निर्विकारो ऽभिरामः
gata.sakala.vikalpo_ nirvikAro_abhirAma:
सकल.मल.विलास.उपाधि.निर्मुक्त.मूर्तिः ।
sakala.mala.vilAsa.upAdhi.nirmukta.mUrti: |
विगलित.सुखम् आद्यम् तत् सुखम् प्राप यस्मिन्
vigalita.sukham Adyam tat sukham prApa yasmin_
तृणम् इव जल.राशाव् ऊह्यते शक्र.लक्ष्मीः ॥५।५५।२४॥
tRNam iva jala.rAzau_Uhyate zakra.lakSmI: ||5|55|24||
.
gata.sakala.vikalpa: .
nirvikAra: abhirAma: .
sakala.mala.vilAsa.upAdhi.nirmukta.mUrti: +
vigalita.sukham Adyam .
tat sukham prApa yasmin .
tRNam iva jala.rAzau .
Uhyate zakra.lakSmI: .
.
#vikalpa
#nirvikAra
#abhirAma:
#vilAsa
#upAdhi
#vigalita
#Adya
#Uhyate
*Murty.24 Relieved of all mutabilities and deformations, liberated from all impurities, the body sat unperturbed. He was established in that supreme happiness before which even Indrahood was trivial.
*sv.24 24.26 All his doubts were set at rest; perverse thoughts had ceased; all impurities of the heart had been washed away; he had attained that state of bliss which is beyond description, in which one regards even the joy of the king of heaven as worthless. Thus, his body remained for a period of six months.
*vlm.24. Being devoid of all desires, doubts and levity of his mind; and freed from all foul and of pleasurable inclinations of his body; be attained to that supreme bliss on the loss of his former joys, before which the prosperity of Indra appeared as a straw, floating on the vast expanse of the ocean.
अपरिमित.नभो.ऽन्तर्.व्यापि.दिग्.व्यापि पूर्णम्
a.parimita.nabha:.*ntar.vyApi.dik.vyApi pUrNam
भुवन.भरण.शीलम् भूरि भव्य.उपसेव्यम् ।
bhuvana.bharaNa.zIlam bhUri bhavya.upasevyam |
कथन.गुणम् अतीतम् सत्यम् आनन्दम् आद्यम्
kathana.guNam atItam satyam Anandam Adyam
परमसुखम् अनन्तम् ब्राह्मणः ऽसौ बभूव ॥५।५५।२५॥
paramasukham anantam brAhmaNa:_asau babhUva ||5|55|25||
.
a.parimita.nabho.antar.vyApi.dig.vyApi .
pUrNam .
bhuvana.bharaNa.zIlam .
bhUri bhavya.upasevyam +
kathana.guNam atItam satyam Anandam Adyam .
param asukham anantam .
brAhmaNo asau babhUva . .
*Murty.25 He became that infinite, boundless space, which holds all the universes, on which everything survived, which is beyond all qualities, that blissful truth, that infinite and perfect happiness.
*vlm.25. The Brahman then attained to that state of his summum bonum which in unmeasureable, and pervades through all space of the measureless vaccuum; and which fills the universe and is felt by the enraptured yogi alone. It is what is called the supreme and infinite bliss, having neither its begining nor end, and being a reality, without any property assignable to itself.
*sv.24 24.26 All his doubts were set at rest; perverse thoughts had ceased; all impurities of the heart had been washed away; he had attained that state of bliss which is beyond description, in which one regards even the joy of the king of heaven as worthless. Thus, his body remained for a period of six months.
गतवति पदम् आद्यम् चेतसि स्वच्छ.भावम्
gatavati padam Adyam cetasi svaccha.bhAvam
द्विज.तनुर् अथ मासैः स.उपविष्टा एव षड्भिः ।
dvija.tanu:_atha mAsai: sa.upaviSTA_eva SaDbhi: |
रवि.कर.परितप्ता वात.भाम्.कार.रम्या
ravi.kara.paritaptA vAta.bhAm.kAra.ramyA
तनु.तरु.भूज.तन्त्री शैल.वीणा बभूव ॥५।५५।२६॥
tanu.taru.bhUja.tantrI zaila.vINA babhUva ||5|55|26||
.
gatavati padam Adyam .
cetasi svaccha.bhAvam .
dvija.tanu: atha mAsai: .
sa.upaviSTA_eva SaDbhi: +
ravi.kara.paritaptA .
vAta.bhAm.kAra.ramyA .
tanu.taru.bhUja.tantrI .
zaila.vINA babhUva .
.
*Murty.26 His (lifeless) body stayed thus for six months. In that state his body was like a 'veena' responding to the flowing winds with soulful tunes.
*vlm.26. While the Brahman attained to this first state of his consummation, and had the clearness of his understanding, during the first six months of his devotion; his body became emaciated by the sun beams, and the winds of heaven whistled over his dry frame, with the sound of lute strings.
*sv.24 24.26 All his doubts were set at rest; perverse thoughts had ceased; all impurities of the heart had been washed away; he had attained that state of bliss which is beyond description, in which one regards even the joy of the king of heaven as worthless. Thus, his body remained for a period of six months.
अथ बहुतर.कालेन एतद् अद्रेर् भुवम् ताम्
atha bahutara.kAlena etat_adre: bhuvam tAm
उपययुर् अग.कन्या.संयुता मातरः खात् ।
upayayu: aga.kanyA.saMyutA* mAtara: khAt |
अभिमत.फल.सिद्ध्यै पुम्.युता एव सर्वाः
abhimata.phala.siddhyai pum.yutA* eva sarvA:
अनलम् इव शिखानाम् पङ्क्तय: पिङ्ग.केश्यः ॥५।५५।२७॥
analam iva zikhAnAm paGktaya: piGga.kezya: ||5|55|27||
.
atha bahutara.kAlena
after rather a long time
etad adre: bhuvam tAm upayayu: .
aga.kanyA.saMyutA: mAtara: khAt .
abhimata.phala.siddhyai puM.yutA: eva sarvA: .
analam iva zikhAnAm paGktaya: piGga.kezya: .
.
*Murty.27 After sometime a group of 'matru' women arrived there to bless a devotee.
*sv.27 After that, one day several goddesses led by Parvati arrived at that spot in response to the prayers of a devotee.
*vlm.27. After a long time had elapsed in this manner, the daughter of the mountain king.Parvati, came to that spot, accompanied by the Matris, and shining like flames of fire with the grey locks of hair on their beads, as if to confer the boon of his austere devotion
.
##piJj . *piGga, *piGgala, *piGgalI .adj.. reddish.brown, tawny, yellow, gold.coloured av.&c.; •.• #piGgakezin yellow.haired, MW; grey.haired, VLM.5.55.27, •• a tubular vessel of the human body which according to the *yoga system is the channel of respiration and circulation for the right spinal *nADi channel—iDa on the left.
दिनकर.कर.शुष्कम् प्रियकम् कालकम् तज्=
dinakara.kara.zuSkam priyakam kAlakam tat=
झटिति मुकुट.कोटौ खड्ग.खट्व्.आङ्ग.मध्ये ।
jhaTiti mukuTa.koTau khaDga.khaTu.AGga.madhye |
सकल.विबुध.वन्द्या खिम्खिनी देवदेवी
sakala.vibudha.vandyA khimkhinI devadevI
निशि नवतर.वृत्ता कान्त.कान्तिम् चकार ॥५।५५।२८॥
nizi navatara.vRttA kAnta.kAntim cakAra ||5|55|28||
.
dinakara.x.kara.x.zuSka.dry\hard(speech)/useless, vain.m .
priyaka.x.m kAlaka.x.m tat.it/he/that .
jhaTiti.instantly/at.once whin mukuTa.x.koTi.x.au .
khaDga.x.khaTavAGga.madhye.amidst/in.the.middle. +
sakala.vibudhavandyA .
khimkhinI devadevI .
nizi navatara.vRttA .
kAnta.kAnti.m cakAra .
.
#mukuTa
#khaTavAGga
#vibudhavandyA
#khimkhinI
*vlm.28. Among them was the goddess Chamunda, who is adored
by the gods. She took up the living skeleton of the Brahman, and placed it on her crown, which added a new lustre to her frame at night.
*sv.27 After that, one day several goddesses led by Parvati arrived at that spot in response to the prayers of a devotee.
*VA that dried by the rays of sun body (skeleton) of the brahmin,
she quickly put on her crown and become beautiful woman with new look
at night???
*AS. Typo, the indicated "a" does
not belong.
She i.e. the Goddess khiMkhinI to be worshiped even by all gods , hence
devadevI (having picked up the skeleton) made to have beautiful shine (kAnta.kAnti)
while moving about in the sky. Also I think she did not hold it on her crown,
but on the sword (or probably a horn) and the head on the khaTvAGa (a club like
weapon topped with a mukuTa) .
jhaTiti mukuTa.koTau khaDga.khaTvAGga.madhye
000. 000 111 011 01 1
nizi navatara.vRttA kAnta.kAntim cakAra
000 000 111 011 010
इत्य् उद्दालक.देहकम् सुविलसन् मायूर.बर्ह.व्रज=
iti_uddAlaka.dehakam suvilasan mAyUra.barha.vraja=
व्य्.आलोल.अब्द.लवे नवैर् विवलिते मन्दार.माला.गणै: ।
vi.Alola.abda.lave navai:_vivalite mandAra.mAlA.gaNai: |
शेते खिम्खिनिका महा.भगवती लीला.ललामे लता=
zete khimkhinikA mahA.bhagavatI lIlAlalAme latA=
जाले भृङ्ग इव अन्तपुष्प.पटले पश्चाद् उपागच्छति ॥५।५५।२९॥
jAle bhRGga iva_antapuSpa.paTale pazcAt_upAgacchati ||5|55|29||
.
ity uddAlaka.dehakam suvilasan .
mAyUra.barha.vraja.vyAlola.abda.lave .
navair vivalite mandAra.mAlA.gaNai: .
zete khimkhinikA mahA.bhagavatI lIlA.lalAma.beauty.mark.e latA.jAle .
bhRGga iva_antapuSpa.paTale pazcAd upAgacchati .
.
#mAyUra
#barha
#vyAlola
#vivalita
#mandAra
#khimkhinika
#bhRGga
#antapuSpa
#paTala
*Murty.29 Among them, there was one angel called 'Khinkini'. She looked at the beautiful, lifeless body of uddAlaka, and made it part of her crown.
*sv.29 That goddess, worshipped by the gods themselves, saw the body of uddAlaka which had been dried by the scorching rays of the sun and quickly placed it on the crown of her head.
*vlm.29. Thus was the disgusting and dead like body of Uddalaka,
set and placed over the many ornaments on the body of the
goddess; and it was only for her valuing it as more precious
than all other jewels, on account of its intrinsic merit of
spiritual knowledge.
*VA since thenб that great goddess (zete khiMkhinikA?) had the
body of uddAlaka on her forehead like a bee on the flower petal,
among other ornaments, in a glittering waving bunch of peacock
feathers among mandara flower garlands.
*AS. Thus, the poor old body of uddAlaka (dehaka) now beautiful like a herd of peacocks rests (zete) in garlands of mandAra flowers newly sprinkled with dancing waterdrops. The goddess like a bee tags along on the petals of a flower in a grove of vines. A beautiful, yet complex imagery. Now the body has become more glorious that the goddess who gave it the glory.
एषा उद्दालक.चित्त.वृत्ति.कलना.वल्ली
eSA uddAlaka.citta.vRtti.kalanA.vallI
विवेक.स्फुरत्.स्वानन्द.प्रविकास.भासि.कुसुमा
viveka.sphurat.svAnanda.pravikAsa.bhAsi.kusumA
हृत्.कानने विस्तृता ।
hRt.kAnane vistRtA |
रूढा यस्य कदाचित् एव विहरन्.न् अप्य् एव सच्.छायया
rUDhA yasya kadAcit_eva viharan_api_eva sat.chAyayA
न असाव् एति वियोगम् एति स.फलेन उच्चैस् तराम् संगमम् ॥५।५५।३०॥
na_asau_eti viyogam eti sa.phalena uccai:_tarAm saMgamam ||5|55|30||
.
eSa uddAlaka.citta.vRtti.kalanA.vallI .
viveka.sphurat.svAnanda.pravikAsa.bhAsi.kusumA .
hRt.kAnane vistRta.expanded/diffused.A .
rUDhA yasya kadAcid eva viharan.n api eva sac.chAyayA .
na asau eti viyogam eti sa.phalena uccais tarAm saMgamam .
.
*Murty.30 Thus the mental activity of uddAlaka blossomed into a boquet of blissful flowers due to discrimination, engenderd in him. Anyone whose heart becomes vast with discrimination, he shall attain liberation.
*sv.30 Such is the glorious story of the sage uddAlaka, O rAma, which awakens the highest wisdom in the heart of one who takes shelter in its shade.
*vlm.30. Whoever plants this plant of the life and conduct (i.e., the biography) of Uddalaka in the garden of his heart, will find it always flourishing with the flowers of knowledge and the fruit of divine bliss within himself. And whoso walks under the shadow of this growing arbor, he is never to be subject to death, but will reap the fruit of his higher progress in the path of liberation.
*VA From the seed of meditation on the story of uddAlaka, planted
in the garden of heart, the plant of wise discernment grows, and
blossoms with flowers of internal bliss. Whoever rests in its shade of
truth, does not die and attains the highest fruit of self.knowledge.
**AS. If this vine of the development of uddAlaka's mind processes, develops a flower blooming with bliss from viveka (i.e. its analysis) in someone's forest of heart and it grows, then no matter where he goes he never loses the touch with sat (sacChAyA) and with its fruit (being developed) reaches higher stages!
#vallI
#pravikas प्रविकस् pra.vikas, vi>kas P. प्रकसति , to open , expand (intr.) S3is3. ; to appear , become manifest , Prasannar. #pravikAsa
##*vistRta. . strewn or covered or furnished with (comp.); outstretched, expanded, opened wide; displayed, developed; extensive, broad, ample, wide; far.sounding; spread, diffused; — vistRtam ind. fully, at length. .. <vistRta granthitam sanditam dRbdham visRtam vistRtam tatam / antargatam vismRtam syAt prApta.praNihite same> Am.Ko.3.1.86.
.
oॐm
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next Canto
FM5056
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DN5055
FM.5.55 UDDÂLAKA'S NIRVANA 2.ap30 .z30
राम उवाच ।
rAma* uvAca |
आत्म.ज्ञान.दिन.एक.अर्क मत्.संशय.तृण.अनल ।
Atma.jJAna.dina.eka.arka mat.saMzaya.tRNa.anala |
अज्ञान.दाह.शीत.अंश: सत्तासामन्यम् ईश किम् ॥५।५५।१॥
ajJAna.dAha.zIta.aMza: sattAsAmanyam Iza kim ||5|55|1||
वसिष्ठ* उवाच ।
vasiSTha* uvAca |
यदा संक्षीयते चित्तम् अभव.अत्यन्ताभावनात् ।
yadA saMkSIyate cittam abhava.atyantAbhAvanAt |
चित् सामान्य.स्वरूपस्य सत्तासामान्यता तदा ॥५।५५।२॥
cit sAmAnya.svarUpasya sattAsAmAnyatA tadA ||5|55|2||
नूनम् चेत्य.अंश.रहिता चिद् यदा आत्मनि लीयते ।
nUnam cetya.aMza.rahitA cit_yadA_Atmani lIyate |
असद्.रूपवद् अत्यच्छा सत्तासामान्यता तदा ॥५।५५।३॥
asat.rUpavat_aty.acchA sattAsAmAnyatA tadA ||5|55|3||
यदा सर्वम् इदम् किम्चित् स.बाह्याभ्यन्तर.आत्मकम् ।
yadA sarvam idam kimcit sa.bAhyAbhyantara.Atmakam |
अपलप्य वसेच् चेतः सत्तासामान्यता तदा ॥५।५५।४॥
apa.lapya vaset_ceta: sattAsAmAnyatA tadA ||5|55|4||
यदा सर्वाणि दृश्यानि सत्तासामान्य.वेदनम् ।
yadA sarvANi dRzyAni sattAsAmAnya.vedanam |
स्वरूपेण स्वरूप.आभम् सत्तासाम.अन्यता तदा ॥५।५५।५॥
svarUpeNa svarUpa.Abham sattAsAma.anyatA tadA ||5|55|5||
कूर्मो ऽङ्गान्य् इव दृश्यानि लीयन्ते स्व.आत्मना आत्मनि ।
kUrma:_aGgAni_iva dRzyAni lIyante sva.AtmanA_Atmani |
अ.भावितान्य् एव यदा सत्तासामान्यता तदा ॥५।५५।६॥
a.bhAvitAni_eva yadA sattAsAmAnyatA tadA ||5|55|6||
दृष्टिर् एषा हि परमा स.देह.अदेहयोः सदा ।
dRSTi:_eSA hi paramA sa.deha.a.dehayo: sadA |
मुक्तयोः सम्भवत्य्.एव तुर्य.अतीत.पद.उपमा ॥५।५५।७॥
muktayo: sambhavati_eva turya.atIta.pada.upamA ||5|55|7||
व्युत्थितस्य भवत्य्.एषा समाधि.स्थस्य च अनघ ।
vyutthitasya bhavati_eSA samAdhi.sthasya ca_anagha |
ज्ञस्य केवलम् अज्ञस्य न भवत्य्.एव बोध.जा ॥५।५५।८॥
jJasya kevalam ajJasya na bhavati_eva bodha.jA ||5|55|8||
अस्याम् दृशि स्थिताः सर्वे जीवन्.मुक्ता महा.आशयाः ।
asyAm dRzi sthitA: sarve jIvan.muktA* mahA.AzayA: |
सिद्धा रसा इव भुवि व्योम.वीथ्याम् इव अनिलाः ॥५।५५।९॥
siddhA* rasA* iva bhuvi vyoma.vIthyAm iva_anilA: ||5|55|9||
अस्मत्.प्रभृतयः सर्वे नारद.आद्याश् च राघव ।
asmat.prabhRtaya: sarve nArada.AdyA:_ca rAghava |
ब्रह्म.विष्ण्व्.ईश्वर.आद्याश् च दृष्टावस्याम् व्यवस्थिताः ॥५।५५।१०॥
brahma.viSNu.Izvara.AdyA:_ca dRSTAvasyAm vyavasthitA: ||5|55|10||
एताम् आलम्ब्य पदवीम् समस्त.भय=नाशिनीम् ।
etAm Alambya padavIm samasta.bhaya=nAzinIm |
उद्दालक्को ऽसाव् अवसद् यावद्.इच्छम् जगद्.गृहे ॥५।५५।११॥
uddAlaka:_asau_avasat_yAvat.iccham jagat.gRhe ||5|55|11||
अथ कालेन बहुना बुद्धिस् तस्य बभूव ह ।
atha kAlena bahunA buddhi:_tasya babhUva ha |
विदेह.मुक्तस् तिष्ठामि देहम् त्यक्त्वा इति निश्चला ॥५।५५।१२॥
videha.mukta:_"tiSThAmi deham" tyaktvA_iti nizcalA ||5|55|12||
एवम् चिन्तितवान् अद्रेर् गुहायाम् पल्लव.आसने ।
evam cintitavAn adre:_guhAyAm pallava.Asane |
बद्ध.पद्म.आसनस् तस्थाव् अर्ध.उन्मीलित.लोचनः ॥५।५५।१३॥
baddha.padma.Asana:_tasthau_ardha.unmIlita.locana: ||5|55|13||
संयम्य गुद.संरोधाद् वाराणि नव चेतसः ।
saMyamya guda.saMrodhAt_vArANi nava cetasa: |
मात्रास्पर्शान् वि.चिन्वानो भावित.स्वाङ्ग.चिद्.घनः ॥५।५५।१४॥
mAtrAsparzAn vi.cinvAna:_bhAvita.svAGga.cit.ghana: ||5|55|14||
संरुद्ध.प्राण.पवन: सम.संस्थान.कन्धरः ।
saMruddha.prANa.pavana: sama.saMsthAna.kandhara: |
तालु.मूल.तला.लग्न.जिह्वा.मूलो लसन्.मुखः ॥५।५५।१५॥
tAlu.mUla.talA.lagna.jihvA.mUla:_lasan.mukha: ||5|55|15||
न बहिर् न अन्तरे न अधो न ऊर्ध्वे न अर्थे न शून्यके ।
na bahi:_na_antare na_adha:_na_Urdhve na_arthe na zUnyake |
संयोजित.मनो दृष्टिर् दन्तैर् दन्तान् असंस्पृशन् ॥५।५५।१६॥
saMyojita.mana:_dRSTi:_dantai:_dantAn a.saMspRzan ||5|55|16||
प्राण.प्रवाह.संरोध.समः स्वच्छ.आनन.छविः ।
prANa.pravAha.saMrodha.sama: svaccha.Anana.chavi: |
अङ्ग चित्.संविद्.उत्तान.रोम.कण्ट.कित.अङ्ग.भूः ॥५।५५।१७॥
aGga cit.saMvit.uttAna.roma.kaNTa.kita.aGga.bhU: ||5|55|17||
अङ्गचित्.संविदा अभ्यासाच् चित्.सामान्यम् उपाददे ।
aGgacit.saMvidA_abhyAsAt_cit.sAmAnyam upAdade |
तद् अभ्यासाद् अवाप अन्तर् आनन्द.स्पन्दम् उत्तमम् ॥५।५५।१८॥
tat_abhyAsAt_avApa_antar Ananda.spandam uttamam ||5|55|18||
तदास्वादनतः लीन.चित्.सामान्य.दशाक्रमम् ।
tadAsvAdanata:_lIna.cit.sAmAnya.dazAkramam |
विश्वम्.भरम् अनन्त.आत्म सत्तासामान्यम् आययौ ॥५।५५।१९॥
vizvam.bharam ananta.Atma sattAsAmAnyam Ayayau ||5|55|19||
तस्थौ सम.समाभोगः पराम् विश्रान्तिम् आगतः ।
tasthau sama.samAbhoga: parAm vizrAntim Agata: |
अन्.आनन्द.सम.आनन्द.मुग्ध.मुख.द्युतिः ॥५।५५।२०॥
an.Ananda.sama.Ananda.mugdha.mukha.dyuti: ||5|55|20||
संशान्त.आनन्द.पुलकः पदम् प्राप्यम् अलम् गतः ।
saMzAnta.Ananda.pulaka: padam prApyam alam gata: |
चिर.काल+परिक्षीण.मनन.आदि=भव.भ्रमः ॥५।५५।२१॥
cira.kAla+parikSINa.manana.Adi=bhava.bhrama: ||5|55|21||
बभूव स महासत्त्वो लिपि.कर्म.अर्पित.उपमः ।
babhUva sa* mahAsattva:_lipi.karma.arpita.upama: |
समः कला.अवपूर्णेन शरद्.अच्छ.अम्बर.इन्दुना ॥५।५५।२२॥
sama: kalA.avapUrNena zarat.accha.ambara.indunA ||5|55|22||
उपशशाम शनैर् दिवसैर् असौ
upazazAma zanai:_divasai:_asau
कतिपयैः स्वपदे विमल.आत्मनि ।
katipayai: svapade vimala.Atmani |
तरु.रसः शरद्.अन्ते इव अमले
taru.rasa: zarat.ante_iva_amale
रविकर.ओजसि जन्म.दशातिगः ॥५।५५।२३॥
ravikara.ojasi janma.dazA.atiga: ||5|55|23||
गत.सकल.विकल्पो निर्विकारो ऽभिरामः
gata.sakala.vikalpo_ nirvikAro_abhirAma:
सकल.मल.विलास.उपाधि.निर्मुक्त.मूर्तिः ।
sakala.mala.vilAsa.upAdhi.nirmukta.mUrti: |
विगलित.सुखम् आद्यम् तत् सुखम् प्राप यस्मिन्
vigalita.sukham Adyam tat sukham prApa yasmin_
तृणम् इव जल.राशाव् ऊह्यते शक्र.लक्ष्मीः ॥५।५५।२४॥
tRNam iva jala.rAzau_Uhyate zakra.lakSmI: ||5|55|24||
अपरिमित.नभो.ऽन्तर्.व्यापि.दिग्.व्यापि पूर्णम्
a.parimita.nabha:.*ntar.vyApi.dik.vyApi pUrNam
भुवन.भरण.शीलम् भूरि भव्य.उपसेव्यम् ।
bhuvana.bharaNa.zIlam bhUri bhavya.upasevyam |
कथन.गुणम् अतीतम् सत्यम् आनन्दम् आद्यम्
kathana.guNam atItam satyam Anandam Adyam
परमसुखम् अनन्तम् ब्राह्मणः ऽसौ बभूव ॥५।५५।२५॥
paramasukham anantam brAhmaNa:_asau babhUva ||5|55|25||
गतवति पदम् आद्यम् चेतसि स्वच्छ.भावम्
gatavati padam Adyam cetasi svaccha.bhAvam
द्विज.तनुर् अथ मासैः स.उपविष्टा एव षड्भिः ।
dvija.tanu:_atha mAsai: sa.upaviSTA_eva SaDbhi: |
रवि.कर.परितप्ता वात.भाम्.कार.रम्या
ravi.kara.paritaptA vAta.bhAm.kAra.ramyA
तनु.तरु.भूज.तन्त्री शैल.वीणा बभूव ॥५।५५।२६॥
tanu.taru.bhUja.tantrI zaila.vINA babhUva ||5|55|26||
अथ बहुतर.कालेन एतद् अद्रेर् भुवम् ताम्
atha bahutara.kAlena etat_adre: bhuvam tAm
उपययुर् अग.कन्या.संयुता मातरः खात् ।
upayayu: aga.kanyA.saMyutA* mAtara: khAt |
अभिमत.फल.सिद्ध्यै पुम्.युता एव सर्वाः
abhimata.phala.siddhyai pum.yutA* eva sarvA:
अनलम् इव शिखानाम् पङ्क्तय: पिङ्ग.केश्यः ॥५।५५।२७॥
analam iva zikhAnAm paGktaya: piGga.kezya: ||5|55|27||
दिनकर.कर.शुष्कम् प्रियकम् कालकम् तज्=
dinakara.kara.zuSkam priyakam kAlakam tat=
झटिति मुकुट.कोटौ खड्ग.खट्व्.आङ्ग.मध्ये ।
jhaTiti mukuTa.koTau khaDga.khaTu.AGga.madhye |
सकल.विबुध.वन्द्या खिम्खिनी देवदेवी
sakala.vibudha.vandyA khimkhinI devadevI
निशि नवतर.वृत्ता कान्त.कान्तिम् चकार ॥५।५५।२८॥
nizi navatara.vRttA kAnta.kAntim cakAra ||5|55|28||
इत्य् उद्दालक.देहकम् सुविलसन् मायूर.बर्ह.व्रज=
iti_uddAlaka.dehakam suvilasan mAyUra.barha.vraja=
व्य्.आलोल.अब्द.लवे नवैर् विवलिते मन्दार.माला.गणै: ।
vi.Alola.abda.lave navai:_vivalite mandAra.mAlA.gaNai: |
शेते खिम्खिनिका महा.भगवती लीला.ललामे लता=
zete khimkhinikA mahA.bhagavatI lIlAlalAme latA=
जाले भृङ्ग इव अन्तपुष्प.पटले पश्चाद् उपागच्छति ॥५।५५।२९॥
jAle bhRGga iva_antapuSpa.paTale pazcAt_upAgacchati ||5|55|29||
एषा उद्दालक.चित्त.वृत्ति.कलना.वल्ली
eSA uddAlaka.citta.vRtti.kalanA.vallI
विवेक.स्फुरत्.स्वानन्द.प्रविकास.भासि.कुसुमा
viveka.sphurat.svAnanda.pravikAsa.bhAsi.kusumA
हृत्.कानने विस्तृता ।
hRt.kAnane vistRtA |
रूढा यस्य कदाचित् एव विहरन्.न् अप्य् एव सच्.छायया
rUDhA yasya kadAcit_eva viharan_api_eva sat.chAyayA
न असाव् एति वियोगम् एति स.फलेन उच्चैस् तराम् संगमम् ॥५।५५।३०॥
na_asau_eti viyogam eti sa.phalena uccai:_tarAm saMgamam ||5|55|30||
||
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.
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